Bhagavad Gita, is a Hindu Philosophical Text of substantial depth. It does not preach idol worship. Nor does it preach pantheism. Popular belief among advanced academics is that it advises persons to discharge their duties without expecting fruits therefrom, and stay united with the Supreme God. This concept has galvanised some great persons such as Mahatma Gandhi, in discharging whatever they perceived as their duty. Gandhiji led the Freedom Movement of India, with "Non-violence" as his tool. Then, of course, Bhagavad Gita, has numerous facets.
CONTENTS (in Alphabetical order)
CONTENTS OF CHAPTERS: SUMMARY
INTRODUCTION AND FAQ
FULL TEXT OF BHAGAVAD GITA STARTING POINT
|CONTENTS OF CHAPTERS: SUMMARY|
|CHAPTER NO.||NAME OF THE CHAPTER||GIST|
|--||INTRODUCTION AND FAQ||Answers to some important questions|
|--||PRONUNCIATION TABLE||Phonetic Pronunciation. Minor deviations from standard English Pronunciation are given in the table.|
|--||GLOSSARY and MINI DICTIONARY OF SANSKRIT WORDS USED||For easy comprehension of Sanskrit original. Contextual meanings and sometimes multiple meanings have been given.|
|--||NAMES USED TO CALL KRISHNA and ARJUNA|| |
|1. Arjuna Vishaada Yooga||ARJUNA'S GRIEF||Arjuna expresses his unwillingness to kill Dhartarasht`ras though they harmed him.|
|2. Saamkhya Yooga||TRANSCENDENTAL UNION||Spirit of Life changes bodies like clothes.|
|3. Karma Yooga||ACTION||Discharge prescribed duties without demor.|
|4. Gnaana Yooga||KNOWLEDGE||Krishna orates and praises himself.|
|5. Karma Sanyas Yooga||RENUNCIATION OF ACTION||Krishna continues to praise himself. He insists on prescribed duties. BODY ORIENTED SENSATION|
|6. Aatma Samyama Yooga||SELF CONTROL||Stress on self-regulation and balance of mind.Voracious Eater|
|7. Vignaana Yooga||SUPER KNOWLEDGE||Krishna orates and indulges in self praise.|
|8. Akshara Parabrahma Yooga||INDELIBLE SUPER SPIRIT||I am Supreme!|
|9. Raaja Vidya Raaja Guhya Yooga||SUPREME ART AND SUPREME SECRET||Worship me!|
FORMS AND ATTRIBUTES OF THE SUPREME SPIRIT
|Krishna explains his attributes. He lists out some physical and absolute attributes and selects the best as his own.|
|11.Vis`va Ruupa Samdars`ana Yooga||VISION OF THE SUPREME SPIRIT||Krishna shows his cosmic and universal form, in a gigantic figure. May be with intent to mesmerise Arjuna into surrender. Arjuna surrenders.|
|12.Bhakti Yooga||PATH OF DEVOTION||Krishna preaches: Be my devotee. Practise meditating on me.e is dear to me|
|13.Ksheetra Ksheetragna Vibhaaga Yooga||FIELD AND ITS RESIDENT||Body is the field. Spirit is the resident.|
|14.Gunatraya Vibhaaga Yooga||THREE ATTRIBUTE QUALIFICATION||Krishna (Priests) classifies humans into three categories with three qualities. 1. Satva (Capable, forbearing). 2. Rajoo (kingly, lustful, irritable) . 3. Tamoo (ignorant, inactive).|
|15.Purushoottama Praapti Yooga||ATTAINMENT OF THE SUPREME SPIRIT||How the Human Soul attains the Supreme Spirit. |
|16.Deeva asura Sampad Vibhaaga Yooga ||GODLY AND DEVILISH POSSESSIONS||Delineation and classification of possessions and qualities into "Divine" and "Satanic".|
|17.S`raddhaa traya Vibhaaga Yooga||THREE DISPOSITION DELINEATION||Trifurcated classification of human endeavours and interests. Satvic Food |
|18.Mooksha Sanyasa Yooga|
DELIVERANCE AND RENUNCIATION
|Krishna explains the link between renunciation of fruits of actions and the deliverance.|
aa - long A as in ant, bat, cat.
c - as in chalk, chat (without aspirate). The sound of k has been
d` - Retroflex 'd' as in dog, donkey, door.
ee - long e, as in bake, care, dare, fare.
ii - long i, as in beat, cheat, deal, eel, feel, heal.
l` - heavy l.
n` - heavy n.
oo - Long o, as in goat, coat, note.
s` - as in sack, salary, sand.
t` - retroflex t, as in tap, ten, tin, ton, tune.
uu - long u as in school, pool, tool.
Every effort has been made to maintain the phonetic spelling.
FULL TEXT OF BHAGAVAD GITA STARTING POINT
BHAGAVAD GIITA CHAPTER 1
1. ARJUNA VISHAADA YOOGA
VERSES AV 1 TO AV 19
maamakaa: paamd`avaas` ca iva
kim akurvata samjaya
drusht`vaa tu paamd`avaaniikam
vyuud`ham duryoodhanas tadaa
raajaa vachanam abraviit
aachaarya mahatiim ca muum
tava s`ishyeen`a dhiimataa
atra s`uuraa maheeshvaasaa
bhiima arjunasamaa yudhi
yuyudhaanoo viraat`as` ca
drupadas` ca mahaaratha:
kaas`iraajas` ca viiryavaan
purujit kumtibhoojas` ca
s`aibyas` ca narapumgava:
yudhaamanyus` ca vikraamta uttamaujaas` ca viiryavaan
saubhadroo draupadeeyaas` ca sarva eeva mahaarathaa:
asmaakam tu vis`isht`aa yee taan niboodha dvijoottama
naayakaa mama sainyasya samgna artham taan braviimi tee
bhavaan bhiishmas` ca karn`as` ca krupas` ca samitimjaya:
as`vatthaamaa vikarn`as` ca saumadattis tathaiva ca
anyee ca bahava: s`uuraa madarthee tyaktajiivitaa:
naanaa s`astra praharan`aa: sarvee yuddhavis`aaradaa:
aparyaaptam tad asmaakam balam bhiishma abhirakshitam
paryaaptam tv idam eeteeshaam balam bhiima abhirakshitam
ayaneeshu ca sarveeshu yathaabhaagam avasthitaa:
bhiishmam eeva abhirakshamtu bhavamta: sarva eeva hi
tasya samjanayan harsham kuruvruddha: pitaamaha:
simha naadam vinadyoochchai: s`amkham dadhmau prataapavaan
tata: s`amkhaas` ca bheeryas` ca pan`avaanaka goomukhaa:
sahasaiva abhyahanyamta sa s`abdas tumuloo abhavat
tata: s`veetair hayair yuktee mahati syandanee sthitau
maadhava: paamd`avas` ca iva divyau s`amkhau pradadhmatu:
paumd`ram dadhmau mahaas`amkham
bhiima karmaa vrukoodara:
anamtavijayam raajaa kumtiiputroo yudhisht`hira:
nakula: sahadeevas` ca sughoosha man`ipushpakau
kaas`yas` ca parameeshvaasa: s`ikhamd`ii ca mahaaratha:
dhrusht`adyumnoo viraat`as` ca saatyakis` ca aparaajita:
drupadoo draupadeeyaas` ca sarvas`a: pruthiviipatee
saubhadras` ca mahaabaahu: s`amkhaan dadhmu: pruthak pruthak
sa ghooshoo dhaartaraasht`raan`aam hrudayaani vyadaarayat
nabhas` ca pruthiviim ca iva tumuloo vyanunaadayan
atha vyavasthitaan drusht`vaa dhaartaraasht`raan kapidhvaja:
pravruttee s`astrasampaatee dhanur udyamya paamd`ava:
hrushiikees`am tadaa vaakyam idam aaha mahiipatee
seenayoor ubhayoor madhyee ratham sthaapaya mee achyuta
yaavad eetaan niriikshee aham yooddhukaamaan avasthitaan
kair mayaa saha yooddhavyam asmin ran`asamudyamee
yootsyamaanaan aveekshee aham ya eetee atra samaagataa:
dhaartaraasht`rasya durbuddheer yuddhee priyachikiirshava:
eevam uktoo hrushiikees`oo gud`aakees`eena bhaarata
seenayoor ubhayoor madhyee sthaapaiitvaa rathoottamam
bhiishma droon`apramukhata: sarveeshaam ca mahiikshitaam
uvaacha paartha pas`yaitaan samaveetaan kuruun iti
tatraapas`yat sthitaan paartha: pitruun atha pitaamahaan
aachaaryaan maatulaan bhraatruun putraan pautraan sakhiims tathaa
s`vas`uraan suhrudas` ca iva seena yoor ubha yoor api
taan samiikshya sa kaumteeya: sarvaan bandhuun avasthitaan
krupayaa parayaavisht`oo vishiidann idam abraviit
drusht`veemaan svajanaan krushn`a yuyutsuun samavasthitaan
The book and this chapter opens with the King Dhrutarashtra sought information from his Minister Sanjaya about the sequence of events taking place at the battle field (Kuruksheetra).
Dhrutarashtra: 'In the sacred field of Kuruksheetra, the war enthusiastic sons of mine and the Pandavas met one another. What are they doing?' (DILEMMA 1).
Sanjaya: 'Duryoodhana saw the Pandava army arraigned. He went to Droon`a and spoke.' (DILEMMA 2)
Duryoodhana: 'Pl. see the armes of Pandavas arraigned by the intellegent Dhrusht`adyumna-- your disciple and the Son of Drupada. (DILEMMA 3). Here are warriors and archers equal to Bhiima and Arjuna. Here are the chivalorous Saatyaki, Virat`a, Drupada who are great fighters. (DILEMMA 4). Dhrusht`akeetu, Cheekitaana, Purujit, Kumtii Bhooja, Vikraanta, Uttamauja, Abhimanyu, Sons of Draupadi are all great warriors. (DILEMMA 5, DILEMMA 6).
Oh! the best of the Brahmins (praise for Droon`a)! For your information, I am explaining the details of reputed warriors on our side. (DILEMMA 7). Yourself, Bhiishma, Karn`a, Krupa, Samitimjaya, Aswatthaama, Vikarn`a, Somadatta's son Bhuuris`ravas, Jayadratha. (DILEMMA 8). There are many other warriors who have dedicated their lives to me. All of them are adept in fighting and using all sorts of weapons. (DILEMMA 9). Our army protected by Bhiishma is not well spread. Their army protected by Bhiima is well spread. ( DILEMMA 10). Hence, all of you will please stay at the designated locations and protect Bhiishma by all means ( DILEMMA 11).'
(DILEMMA uryoodhana's call to Droon`a ends. Samjaya continues his narration.)
To inspire and delight Duryoodhana, Bhiishma roared like a lion and blew his conch called 'Dadhma'. (DILEMMA 12).
Thereafter, conches, drums, horns and percussion instruments were blown simultaneously. The sounds mixed up and caused a bizarre scene. (DILEMMA 13).
Then Krishna and Arjuna mounted on a chariot drawn by white horses blew their divine conches. (DILEMMA 14).
The Pandava warriors blew their conches separately. This verse lists out the names of the conches and the warriors.
Pamca janya -- Krishna;
Devadattam -- Arjuna;
Paund`ram -- Bhiima; (DILEMMA 15).
Ananta Vijayam -- Yudhisht`hira;
Sughoosha -- Nakula;
Mani Pushpaka -- Sahadeeva.
The king of Kaas`i, Sikhand`i, Dhrusht`adyumna, Viraat`a, Saatyaki, Drupada, Sons of Draupadi, Abhimanyu (Son of Subhadra and Arjuna , sister of Krishna), blew their conches separately. (DILEMMA 17 and D 18).
This sound broke the hearts of the Sons of Dhrutaraasht`ra. The sound reverberated both on the Earth and the sky. (DILEMMA 19)
(The poet indulges in praise of Pandavas and belittles Kauravas at his whims. This gives an impression that he was commissioned by the descendents of Pandavas to praise their ancestry, rather than narrate what actually happened.)
Now is the time, to commence the war. Arjuna, having seen the Kauravas thus arraigned, said to Krishna (follows):- (DILEMMA 20)
'Krishna, pl. place the chariot in the midst of both the forces.' (DILEMMA 21). I shall like to inspect those present here desiring to fight and with whom I have to wage my battles.(DILEMMA 22); -- those who have arrived here to please the evil minded sons of Dhrutaraashtra.' (DILEMMA 23)
(Samjaya narrates to Dhrutaraasht`ra): As asked by Arjuna, Krishna placed the chariot amidst the two factions. (DILEMMA 24)
The chariot is facing Bhiishma, Droon`a and all the kings present.
Krishna to Arjuna: 'See the Kauravas'. (DILEMMA 25)
Then Arjuna saw:
warriors equal to his father (eg. aged Bhuuris`ravas);
grand father (Bhiishma);
teachers (Droon`a, Krupa)
uncles (S`akuni etc.)
brothers (Duryoodhana etc.);
Sons (sons of Duryoodhana and his brothers);
grandsons (grandsons of Duryodhana and his brothers);
friends (Asvatthaama etc.);
well wishers (Kruta Varma etc.). (DILEMMA 26).
Arjuna, having seen all the assembled relations, turned grave and said with a grimace of sorrow:-- (DILEMMA 27).
(This set of 27 verses depicts the preparatory scene for the battle. The words of Arjuna that follow are meaningful. The priests and Krishna consider his words are born out of temptation and timidness as can be seen from the Krishna's discourse that occupies this entire book..)
siidamti mama gaatraan`i
mukham ca paris`ushyati
veepathus` ca s`ariiree mee
roomaharshas` ca jaayatee
gaamd`iivam sramsatee hastaat
tvak ca iva paridahyatee
na ca s`aknoomi avasthaatum
bhramatiiva ca mee mana:
nimittaani ca pas`yaami vipariitaani kees`ava
na ca s`reeyoo anupas`yaami hatvaa svajanam aahavee
na kaamkshee vijayam krushn`a
na ca raajyam sukhaani ca
kim noo raajyeena goovimda
kim bhoogair jiiviteena vaa
yeeshaam arthee kaamkshitam noo raajyam bhoogaa: sukhaani ca
ta imee avasthitaa yuddhee praan`aam tyaktvaa dhanaani ca
aachaaryaa: pitara: putraas tathaiva ca pitaamahaa:
maatulaa: s`vas`uraa: pautraa: syaalaa: sambandhinas tathaa
eetaan na hamtum ichchhaami ghnatoo api madhusuudana
api trailookya raajyasya heetoo: kim nu mahiikrutee
nihatya dhaarta raasht`raan na: kaa priiti: syaaj janaardana
paapam eevaas`rayeed asmaan hatvaitaan aatataaiina:
tasmaan naarhaa vayam hamtum dhaarta raasht`raan sabaandhavaan
svajanam hi katham hatvaa sukhina: syaama maadhava
yadi api eetee na pas`yamti loobha upahata cheetasa:
kula kshayakrutam doosham mitra droohee ca paatakam
katham na gneeyam asmaabhi: paapaad asmaan nivartitum
kulakshayakrutam doosham prapas`yadbhir janaardana
kula kshayee pran`as`yamti kula dharmaa: sanaatanaa:
dharmee nasht`ee kulam krutsnam adharmoo abhibhavati uta
Adharma abhibhavaat krushn`a pradushyamti kula striya:
striishu dusht`aasu vaarshn`eeya jaayatee varn`asamkara:
samkaroo narakaayaiva kula ghnaanaam kulasya ca
patamti pitaroo hi eeshaam luptapimd`oodakakriyaa:
dooshair eetai: kula ghnaanaam varn`asamkarakaarakai:
utsaadyamtee jaatidharmaa: kula dharmaas` ca s`aas`vataa:
utsannakula dharmaan`aam manushyaan`aam janaardana
narakee niyatam vaasoo bhavatiiti anus`us`ruma
ahoo bata mahat paapam kartum vyavasitaa vayam
yad raajyasukhaloobheena hamtum svajanam udyataa:
yadi maam apratiikaaram as`astram s`astrapaan`aya:
dhaartaraasht`raa ran`ee hanyus tan mee ksheemataram bhaveet
eevam uktva arjuna: samkhyee rathoopastha upaavis`at
visrujya sas`aram ca apam s`ooka samvigna maanasa:
Arjuna: 'When I see all the relatives who have assembled here eager to fight, my voice is soaking and mouth is drying up (Dilemma 28). My body is shivering. My hair is stiffening. Bow is shaking in my hands. Skin is burning (Dilemma 29). I am unable to stand erect and stable. My mind is rotating. I see ill omens (Dilemma 30). I see no good in killing own people. I do not desire success or kingdom or comforts (Dilemma 31).
What for are the kingdom, luxuries in life? For whose sake we crave kingdom, luxuries and comforts, they are all here to wage the war and lose their wealth and lives. (The poet gives a list of such persons: teachers, fathers, sons, grandfathers, uncles, in-laws, grandsons, brothers-in-law, all relatives). Even if they kill us, I do not wish to take away their lives (Dilemma 32, D 33, D 34). Even for the sake of controlling all the three worlds, I shall not kill them. By killing my own men, what pleasure can I get? (Dilemma 35).
By killing these sinners, we also get sin. Hence we are not fit to kill the sons of Dhrutaarashtra, with their relatives. By killing our own people, how can we remain happy? (Dilemma 36). They are unable to see the sins arising from causing destruction of one's own clan and the treachery to one's own friends. They are enamored by the covetousness for kingdom. (Dilemma 37). We know and recognise the sin arising from the destruction of the clan. Should we not avert it? (Dilemma 38).
When a clan perishes, the righteousness dies. Immorality rises. (Dilemma 39). When a clan is engulfed by immorality, pious women get debauched. When women lose their character, there will be a pollution of castes. (Dilemma 40). Pollution of the castes will condemn both the clan-destroyers and the clan itself to hell. Forefathers will also be condemned, if there is nobody to perform ablutions for them. (Dilemma 41). Because of the sins committed by the clan-destroyers, the ancient national character and ethics, the castes' character and ethics are endangered. (Dilemma 42).
I hear that the destroyers of caste duties will have to reside in hell for infinite time. (Dilemma 43).
(Now, Arjuna laments: Alas! Alas!) What a sin we are determined to commit! Just by our covetousness for kingdom and luxuries, we are ready to kill our own people. (Dilemma 44).
As I do not retaliate, even if the sons of Dhrutarashtra kill me in the battle, it will do better for me. (Dilemma 45).'
Having said thus, the sad Arjuna abandoned his bows and arrows, and sat in the chariot. (Dilemma 46).
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BHAGAVADGITA CHAPTER 2
2. Saamkhya Yooga
tam tathaa krupayaavisht`am
vishiidam tam idam vaakyam
SY 2s`riibhagavaan uvaacha
kutas tvaa kas`malam idam vishamee samupasthitam
anaaryajusht`am asvargyam akiirtikaram arjuna
klaibyam maa sma gama: paartha naitat tvaii upapadyatee
kshudram hrudayadaurbalyam tyaktvoottisht`ha paramtapa
SY 04arjuna uvaacha
katham bhiishmam aham samkhyee droon`am ca madhusuudana
ishubhi: pratiyootsyaami puujaarhaav arisuudana
guruun ahatvaa hi mahaanubhaavaam; s`reeyoo bhooktum bhaiksham apiiha lookee
hatvaarthakaamaams tu guruun ihaiva; bhumjiiya bhoogaan rudhirapradigdhaan
na ca itad vidma: kataran noo gariiyoo; yad vaa jayeema yadi vaa noo jayeeyu:
yaan eeva hatvaa na jijiivishaamas; tee avasthitaa: pramukhee dhaartaraasht`raa:
kaarpan`yadooshoopahatasvabhaava:; pruchchhaami tvaam dharmasammuud`hacheetaa:
yach chhreeya: syaan nis`chitam bruuhi tan mee; s`ishyas tee aham s`aadhi maam tvaam prapannam
na hi prapas`yaami mamaapanudyaad; yach chhookam uchchhooshan`am indriyaan`aam
avaapya bhuumaav asapatnam ruddham; raajyam suraan`aam api ca adhipatyam
SY 09 samjaya uvaacha
eevam uktvaa hrushiikees`am
na yootsya iti goovimdam
uktvaa tuushn`iim babhuuva ha
tam uvaacha hrushiikees`a: prahasann iva bhaarata
seenayoor ubhayoor madhyee vishiidamtam idam vacha:
A was full of compassion. His eyes were inundated with tears. He was sad. (Path of Soul SOUL 1).
Krishna: ' Where did you get this temptation which is unbecoming of Aryans, hinders entry to heaven, generates ill-fame, that too at this critical moment when fighting is crucial. (SOUL 2).
This timidness does not befit you. Shed this base faint-heartedness and rise up to fight. (SOUL 3).
Arjuna: 'How can I release my arrows against the venerable Bhiishma and Droon`a? (SOUL 4). It will be better to live in this world by begging, rather than killing one's own preceptors. If I kill my teachers, I can enjoy blood-stained, wealth-desire filled luxuries, in this world. (SOUL 5).
I am unable to identify the better of winning and losing. This is because, by killing whom (Sons of Dhrutaraashtra) I do not want to live, they are very much before us, ready for a war. (SOUL 6). This wretchedness has hurt my character. I am unable to distinguish between what is right and wrong. In this condition, I beseech you to tell me for my guidance, what is absolutely certain and beneficial to me. I am your disciple. Direct me, govern me. (SOUL 7).
In spite of getting an enemy free and prosperous kingdom, the captainancy of even the Gods of Heaven, I am unable to identify the cure for my misery which is depressing my senses. (SOUL 8).
(Sanjaya's narration to Dhrutaraashtra continues): Arjuna having bared out his heart thus before Krishna declined to fight and remained 'mum'. (SOUL 9).
Now, Krishna spoke, as if he was ridiculing the sad Arjuna who stood paralysed between the two forces. (SOUL 10).
(Comment: This portion of Chapter ought to have been kept in Chapter 1 because it indicates the gyrating condition of Arjuna. Krishna starts his preaching from SOUL 11.
as`oochyaan anvas`oochas tvam pragnaa vaadaams` ca bhaashasee
gataasuun agataasuums` ca na anus`oochamti pamd`itaa:
na tv eevaaham jaatu naasam na tvam neemee janaadhipaa:
na ca iva na bhavishyaama: sarvee vayam ata: param
deehinoo asmin yathaa deehee kaumaaram yauvanam jaraa
tathaa deehaamtarapraaptir dhiiras tatra na muhyati
maatraaspars`aas tu kaumteeya s`iitooshn`asukhadu:khadaa:
aagamaapaaiinoo anityaas taams titikshasva bhaarata
yam hi na vyathayamti eetee purusham purusharshabha
samadu:khasukham dhiiram soo amrutatvaaya kalpatee
naasatoo vidyatee bhaavoo naabhaavoo vidyatee sata:
ubhayoor api drusht`oo amtas tv anayoos tatvadars`ibhi:
avinaas`i tu tad viddhi yeena sarvam idam tatam
vinaas`am avyayasyaasya na kas` chit kartum arhati
amtavamta imee deehaa nityasyooktaa: s`ariirin`a:
tasmaad yudhyasva bhaarata
ya eenam veetti hamtaaram yas` ca inam manyatee hatam
ubhau tau na vijaaniitoo naayam hamti na hanyatee
na jaayatee mriyatee vaa kadaa chin;
naayam bhuutvaa bhavitaa vaa na bhuuya:
ajoo nitya: s`aas`vatoo ayam puraan`oo;
na hanyatee hanyamaanee s`ariiree
veedaa vinaas`inam nityam ya eenam ajam avyayam
katham sa purusha: paartha kam ghaatayati hamti kam
vaasaamsi jiirn`aani yathaa vihaaya; navaani gruhn`aati naroo aparaan`i
tathaa s`ariiraan`i vihaaya jiirn`aani; anyaani samyaati navaani deehii
nainam chhindamti s`astraan`I
nainam dahati paavaka:
na ca inam kleedayamti aapoo
na s`ooshayati maaruta:
as`ooshya eeva ca
sthaan`ur achaloo ayam sanaatana:
avyaktoo ayam achimtyoo ayam avikaaryoo ayam uchyatee
tasmaad eevam viditvainam naanus`oochitum arhasi
atha ca inam nityajaatam nityam vaa manyasee mrutam
tathaapi tvam mahaa baahoo nainam s`oochitum arhasi
jaatasya hi dhruvoo mrutyur dhruvam janma mrutasya ca
tasmaad aparihaaryee arthee na tvam s`oochitum arhasi
avyaktaadiini bhuutaani vyaktamadhyaani bhaarata
avyaktanidhanaani eeva tatra kaa parideevanaa
aas`charyavat pas`yati kas` chid eenam; aas`charyavad vadati tathaiva ca anya:
aas`charyavach ca inam anya: s`run`ooti; s`rutvaapi eenam veeda na ca iva kas` chit
deehii nityam avadhyoo ayam deehee sarvasya bhaarata
tasmaat sarvaan`i bhuutaani na tvam s`oochitum arhasi
svadharmam api ca aveekshya na vikampitum arhasi
dharmyaad dhi yuddhaach chhreeyoo anyat kshatriyasya na vidyatee
yadruchchhayaa choopapannam svargadvaaram apaavrutam
sukhina: kshatriyaa: paartha labhamtee yuddham iidrus`am
atha cheet tvam imam dharmyam samgraamam na karishyasi
tata: svadharmam kiirtim ca hitvaa paapam avaapsyasi
akiirtim ca api bhuutaani kathaiishyamti tee avyayaam
sambhaavitasya ca akiirtir maran`aad atirichyatee
bhayaad ran`aad uparatam mamsyamtee tvaam mahaarathaa:
yeeshaam ca tvam bahumatoo bhuutvaa yaasyasi laaghavam
avaachyavaadaams` ca bahuun vadishyamti tavaahitaa:
nindamtas tava saamarthyam tatoo du:khataram nu kim
hatoo vaa praapsyasi svargam jitvaa vaa bhookshyasee mahiim
tasmaad uttisht`ha kaumteeya yuddhaaya krutanis`chaya:
sukhadu:khee samee krutvaa laabhaalaabhau jayaajayau
tatoo yuddhaaya yujyasva naivam paapam avaapsyasi
eeshaa tee abhihitaa saamkhyee buddhir yoogee tv imaam s`run`u
buddhyaa yuktoo yayaa paartha karmabandham prahaasyasi
Arjuna moves his lips only in the first Verse of Chapter 3 PATH OF ACTION.)
Krishna: 'You are regreting about those who do not deserve sympathies. You are speaking like an expert. But scholars do not regret about living or dead persons. (SOUL 11).
It is not correct to say that I was not alive at any time. Not correct to say that you and these kings were not alive. Not correct to say that all of us will not exist in future. We existed in the past, exist now and shall exist in future. (This is because the Human Soul and the Supreme Spirit are eternal). (SOUL 12).
Every soul which has body will have the accompanying infancy, adolescence, youth, old age and destruction of body at the end. The soul will move to its next body. A wise person will not therefore be tempted by the various stages of this body. (SOUL 13).
This body and the senses, just by touch give us the pleasures and pains of heat and cold. These are purely temporary-- they come, they go and are ephemeral. Bear them with endurance. (SOUL 14).
The one who does not experience the pleasure or pain is a master. Such maestro entitles himself to deliverance and immortality. (SOUL 15).
This evil (body) has no permanence. The divine (soul) has no destruction and non-existence. Philosophic visionaries can see the clear distinction between the two. (SOUL 16).
What is manifest in the entire body (soul), it is indestructible. Nobody can annihilate the infinite soul. (SOUL 17). The eternal, indestructible, infinite soul has an ephemeral body. Hence, O Arjuna!, please fight. (SOUL 18).
Those who think that this soul destroys something else and those who think that this soul is destroyed by somebody, both become ignorant. The soul neither kills nor is killed. (SOUL 19).
The soul has no birth, death or repeatitive birth or repeatitive deaths. It is eternal, ancient. This is inspite of the body getting destroyed. (SOUL 20)
A person who recognises the eternality, indestructibility, and infinity of the soul cannot kill any body. (SOUL 21).
Just a man changes torn clothes and wears new garments, the soul also abandon ruined bodies and take up new bodies. (SOUL 22).
Weapons cannot split the soul. Fire cannot ignite or burn the soul. Water cannot wet or drench the soul. The wind cannot dehydrate or dry it. (SOUL 23).
The immunity of the soul from being split, burnt, drenched, and dried is true, omnipresent, ancient, immovable, and static. (SOUL 24).
This live soul is inexpressible, incontemplatable, unpollutable. Know this and leave misery. (SOUL 25).
Even if you consider that this soul is born regularly and dies regularly, there is no need for you to regret about it. (SOUL 26).
Whatever is born, must die. Whatever dies, must be reborn. You need not regret about some thing which is inevitable (unstoppable). (SOUL 27).
The 'states' of the living things, before their births, are unknown. During their lives, we know their Statse. Again, after their death, we do not know what will happen. Hence, where is the place for misery. (SOUL 28).
A person looks at the soul with awe. Some other person, talks about this soul with great wonder. A third person may listen about it with extra care. Nobody can understand its true spirit clearly. (SOUL 29)
This soul which pervades all living things, is indestructible. Hence it does not befit you to regret about these creatures. (SOUL 30).
Knowing your natural prescribed duty, It does not befit you to regret. For a person of Martial caste, there can be no better duty than fighting a just war. (SOUL 31).
This incidental war is like entrance to the Heaven. Only fortunate warriors can get this opportunity of fighting this war. (SOUL 32).
(NOW KRISHNA THREATENS)
If you do not fight this war which is your just duty, you will fail in your duty, lose all your fame and attract sin. (SOUL 33).
For a respectable person, ill-fame is worse than death -- thus all the people say. (SOUL 34).
All the great warriors will consider that you have withdrawn from the war out of fear. Those who respected you as praiseworthy will now treat you lightly. (SOUL 35).
The enemies suspect and insult your capacity and fitness. They abuse you. What else can be more miserable? (SOUL 36).
If you are killed in the war, you will attain the Heaven. If you win, you can enjoy this Earth. Hence Arjuna, arise! Be determined for the war. (SOUL 37).
Treat equally the comfort and misery, profit and loss, success and defeat. If you fight the war with this equanimity, you will never attract sin. (SOUL 38).
Till now, I explained you the nature of the Soul (Saamkhyam). Performing one's own actions and duties with the awareness of the 'soul' is Yooga. Now, I shall explain you the implementation part. If you practice this intellectual plan, you will be free from the bonds of the consequences of actions of the previous births. (SOUL 39). (There is some vagueness in this verse which will be covered later).
neehaabhikramanaas`oo asti pratyavaayoo na vidyatee
svalpam api asya dharmasya traayatee mahatoo bhayaat
vyavasaaya atmikaa buddhir eekeeha kurunandana
bahus`aakhaa hi anamtaas` ca buddhayoo avyavasaaiinaam
yaam imaam pushpitaam vaacham pravadamti avipas`chita:
veedavaadarataa: paartha naanyad astiiti vaadina:
kaamaatmaana: svargaparaa janma karma phala pradaam
kriyaavis`eeshabahulaam bhoogais`varyagatim prati
vyavasaayaatmikaa buddhi: samaadhau na vidhiiyatee
traigun`yavishayaa veedaa nistraigun`yoo bhavaarjuna
nirdvamdvoo nityasattvasthoo niryoogaksheema aatmavaan
yaavaan artha udapaanee sarvata: samplutoodakee
taavaan sarveeshu veedeeshu braahman`asya vijaanata:
karman`i eevaadhikaaras tee maa phaleeshu kadaa ca na
maa karmaphalaheetur bhuur maa tee samgoo astv akarman`i
yoogastha: kuru karmaan`i
samgam tyaktvaa dhanamjaya
siddhyasiddhyoo: samoo bhuutvaa
samatvam yooga uchyatee
duureen`a hi avaram karma
buddhau s`aran`am anvichchha
buddhiyuktoo jahaatiiha ubhee sukrutadushkrutee
tasmaad yoogaaya yujyasva yooga: karmasu kaus`alam
karmajam buddhiyuktaa hi phalam tyaktvaa maniishin`a:
janmabandhavinirmuktaa: padam gachchhamti anaamayam
yadaa tee moohakalilam buddhir vyatitarishyati
tadaa gamtaasi nirveedam s`rootavyasya s`rutasya ca
s`rutivipratipannaa tee yadaa sthaasyati nis`chalaa
samaadhaav achalaa buddhis tadaa yoogam avaapsyasi
Krishna terms the path preached by him from the verses 40 to 53 Buddhi Yooga (Path of Intellect).
This path does not fail in the beginning itself. Even if the practitioner discontinues in the middle, there are no side effects. Whatever duty is done, will protect the practitioner from the bondage of fear of the mundane family. (INTELLECT 40).
Those who have a "decided intellect" keep themselves focused. The effort of those who are undecided have a divergent intellect which has myriad branches and magnitudes. (INTELLECT 41).
Those who are more interested in the arguments on the meanings of Vedas, who plead that there is no special philosophy of divinity except the fruits of heaven, those who have minds polluted with desires descrribe this birth as full of actions which provide luxuries and wealth. They argue that there is nothing else except the pleasures of the heaven, which can be achieved by rituals and sacrifices. (INTELLECT 42).
Those who will be interested in heaven and its luxuries perform desire-driven-actions. Their every movement is directed towards luxury and wealth. (INTELLECT 43).
Their dynamics of life is stolen and preoccupied by the talk of luxury and wealth. Their desire-driven-action and intellect do not synchronise with 'samaadhi' (INTELLECT 44).
Vedas relate themselves to the three qualities (Satva=Strong-enduring, Rajas=excitable, desire-driven, Tamas=ignorant-inactive). Arjuna, be free from the three qualities; be free from duality (I and they), be full of ever effervescent energy; be free of earthly welfare; be soulful. (INTELLECT 45).
The same benefits which we get from small water wells, we can obtain from large sources of water like tanks. Similarly the fruits obtained by satisfying various Gods and performing rituals stipualated in the Vedas, -- can be obtained by a knowledgeable Brahman`a. (INTELLECT 46).
You have the authority to act. But not to its fruits and results. Do not be a "Reason" for the fruits and results of actions. Do not develop interest in abandoning actions. (INTELLECT 47).
(Krishna defines YOGA in the following verse).
Do all your actions in a state of YOGArjuna -- relinquishing attachment as doer of the Actions and receiver of results, being equanimous both to successes and failures of your actions. This state of unperturbedness is called YOGArjuna ((INTELLECT 48).
Using the Path of Intellect, cease from desire-driven-action. DDA is base. Take refuse in Result Relinquished Action (RRA). Those who act for results are also base. (INTELLECT 49).
An intellectual leaves out both good deeds and bad deeds. Hence try the Yoga of Intellect. (INTELLECT 50).
Wise persons sacrifice the results of actions. They free themselves from the bondage of birth and death. They reach a state of health. (Some translators called this DELIVERANCE. Some used the word ABODE OF VISHN`U. (INTELLECT 51)
If you can overcome the impenetrable temptation filled intellect, then you will reach a state of INDIFFERENCE about what has been heard and will be heard about the results of your actions. (INTELLECT 52).
Your intellect has been shaken by various tenets of scriptures. When it calms down, answers itself and settles down, then you will attain YOGArjuna (INTELLECT 53).
(Now Arjuna wants to know the characteristics of a PERSON OF STEADY WISDOM.
SY 54arjuna uvaacha
sthitapragnasya kaa bhaashaa samaadhisthasya kees`ava
sthitadhii: kim prabhaasheeta kim aasiita vrajeeta kim
SY 55s`riibhagavaan uvaacha
prajahaati yadaa kaamaan sarvaan paartha manoogataan
aatmani eevaatmanaa tusht`a: sthitapragnas tadoochyatee
du:kheeshv anudvignamanaa: sukheeshu vigataspruha:
viitaraagabhayakroodha: sthitadhiir munir uchyatee
ya: sarvatraanabhisneehas tat tat praapya s`ubhaas`ubham
naabhinandati na dveesht`i tasya pragnaa pratisht`hitaa
yadaa samharatee ca ayam kuurmoo amgaaniiva sarvas`a:
indriyaan`iindriyaartheebhyas tasya pragnaa pratisht`hitaa
vishayaa vinivartamtee niraahaarasya deehina:
rasavarjam rasoo api asya param drusht`vaa nivartatee
yatatoo hi api kaumteeya purushasya vipas`chita:
indriyaan`i pramaathiini haramti prasabham mana:
taani sarvaan`i samyamya yukta aasiita matpara:
vas`ee hi yasyeendriyaan`i tasya pragnaa pratisht`hitaa
dhyaayatoo vishayaan pumsa: samgas teeshu upajaayatee
samgaat samjaayatee kaama: kaamaat kroodhoo abhijaayatee
kroodhaad bhavati sammooha: sammoohaat smrutivibhrama:
smrutibhrams`aad buddhinaas`oo buddhinaas`aat pran`as`yati
raaga dveesha viyuktais tu vishayaan indriyais` ca ran
aatmavas`yair vidheeyaatmaa prasaadam adhi gachchhati
prasaadee sarvadu:khaanaam haanir asyoopajaayatee
prasanna ceetasoo hi aas`u buddhi: paryavatisht`hatee
naasti buddhir ayuktasya na ca ayuktasya bhaavanaa
na ca abhaavayata: s`aamtir as`aamtasya kuta: sukham
indriyaan`aam hi ca rataam yan manoo anuvidhiiyatee
tad asya harati pragnaam vaayur naavam ivaambhasi
tasmaad yasya mahaa baahoo nigruhiitaani sarvas`a:
indriyaan`iindriyaartheebhyas tasya pragnaa pratisht`hitaa
yaa nis`aa sarvabhuutaanaam tasyaam jaagarti samyamii
yasyaam jaagrati bhuutaani saa nis`aa pas`yatoo munee:
aapuuryamaan`am achalapratisht`ham; samudram aapa: pravis`amti yadvat
tadvat kaamaa yam pravis`amti sarvee; sa s`aamtim aapnooti na kaamakaamii
vihaaya kaamaan ya: sarvaan pumaams` ca rati ni:spruha:
nirmamoo nirahamkaara: sa s`aamtim adhigachchhati
eeshaa braahmii sthiti: paartha nainaam praapya vimuhyati
sthitvaasyaam amtakaalee api brahmanirvaan`am ruchchhati
Krishna describes the characteristics of a person of "steady wisdom".
He is called the man of steady wisdom, who: sheds his desires in his mind; within his soul, satisfies himself through his own soul (self satisfaction?), such living soul is called person with "steady wisdom (POSW)". (SW 55).
A POSW does not lose heart when there is sorrow. POSW is little aware and moved when there are things to rejoice. POSW sheds attachement, fear and anger. (SW 56).
POSW is friendly everywhere. When good things happen POSW does not rejoice. When inauspicious things take place, POSW does not hate. POSW is well established in in a balanced intellect. (SW 57).
A tortoise withdraws its limbs into its shell. POSW withdraws his senses into his balanced intellect. (SW 58).
When a POSW withdraws his senses from the worldly pleasures, he deniees them to his body which starves. His desire for the pleasures does not end (subconsciously). It will end when he attains the supreme spirit. (SW 59).
Though a POSW may be wise and effortful in keeping his senses under control, they forcibly try to drag him back into the worldly pleasures. (SW 60).
Controlling all the senses and organs, engaging and settling the mind on me (Krishna), a person gets his intellect balanced (Steady Wisdom). (SW 61).
When a person thinks of worldly pleasures, attachment is born. From the attachment is born the desire and lust. From the desire and lust are born the anger. (SW 62).
From anger, is born temptation and obsession. From the obsession is born, the loss of memory and consciousness. (Translator's comment: Not loss of consciousness of body, it is the consciousness of soul. ). When consciousness of soul is lost, a person loses his discriminating wisdom and intellect. A person without intellect becomes imbecile and condemned. (SW 63).
A POSW attains peace of mind when he with his well regulated senses passes through his worldly affairs without attachment and hatred. (SW 64).
When a mind is in peace, all the misery and dangers it faces, ameliorate. Such person's intellect gets stability quickly. (SW 65).
A person whose mind is not steady, the intellect fails. When the intellect is not in order, the thoughts will not be settled. When there are no settled thoughts, there is no peace. When there is no peace there is no comfort or happiness. (SW 66).
When the senses go berserk, the mind follows that sense which is rampant. Then that sense steals the intellect, like a boat in tumultous water, taken away by fierce winds. (SW 67). (Comment: This is a beautiful simile).
Hence, whose senses are fully controlled and withdrawn from the sensual pleasures, his intellect and wisdom will be well settled. (SW 68).
When all others are asleep, the POSW will be wide awake. When others are awake, the POSW considers it a night. (Comment: Here the meaning is figurative and literal. Sleep of others means their somnolence in sensual pleasures. When others sleep in a mire of lust, the POSW will be alert and cautious. When others work in mudane affairs, a POSW is not alignment because of his detachedness. Hence it is like a night for him.) (SW 69).
An ocean does not normally cross its bounds. A POSW does not overflow even when desires surround him. A lustful person does not get such peace. (SW 70).
The POSW attains peace -- having abandoned all the desires, become unconscious of physical existence of body, abandoned ego, and has no sense of 'me and mine'. (SW 71).
This is the state of supreme spirituality. The attainer will not be lost in temptation. If a person attains this at least in the finishing stages of his body, he gets himself amalgamated with the supreme soul. (SW 72).
Continuous thoughts about satiating desires ----> Attachments ----> Lust ----> Anger -----> Captivation ------> loss of memory ----> Loss of discriminating capabilities ----> RUIN. (SY 62 and 63)
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BHAGAVADGITA CHAPTER 3
3. KARMA YOOGA
jyaayasii cheet karman`as tee mataa buddhir janaardana
tat kim karman`i ghooree maam niyoojayasi kees`ava
vyaamis`reen`aiva vaakyeena buddhim moohayasiiva mee
tad eekam vada nis`chitya yeena s`reeyoo aham aapnuyaam
KY 03s`riibhagavaan uvaacha
lookee asmin dvividhaa nisht`haa puraa prooktaa mayaanagha
gnaanayoogeena saamkhya anaam karmayoogeena yooginaam
na karman`aam anaarambhaan naishkarmyam purushoo as`nutee
na ca sanyasanaad eeva siddhim samadhigachchhati
na hi kas` chit kshan`am api jaatu tisht`hati akarmakrut
kaaryatee hi avas`a: karma sarva: prakrutijair gun`ai:
karmeendriyaan`i samyamya ya aastee manasaa smaran
indriyaarthaan vimuud`haatmaa mithyaachaara: sa uchyatee
yas tv indriyaan`i manasaa niyamyaarabhatee arjuna
karmeendriyai: karmayoogam asakta: sa vis`ishyatee
niyatam kuru karma tvam karma jyaayoo hi akarman`a:
s`ariirayaatraapi ca tee na prasidhyeed akarman`a:
yagnaarthaat karman`oo anyatra lookoo ayam karmabandhana:
tadartham karma kaumteeya muktasamga: samaachara
sahayagnaa: prajaa: srusht`vaa puroovaacha prajaapati:
aneena prasavishyadhvam eesha voo astv isht`akaamadhuk
Arjuna said: In your view, if Intellect is greater than Action, then why are you motivating me to undertake this dire, violent Act of war? (POA 1)
By mixing sentences of various meanings and interpretations, you are trying to influence my intellect. Tell me clearly and decisively, what is good for me. (POA 2)
Krishna said: In this world, I have in the past taught two methods of regulated effort. For the followers of Nature and the Supreme Lord (Saamkhya system of Kapila), I suggested the Path of Knowledge. For the Union seekers (Yoogiis) I advised the Path of Action. (POA 3)
By abstaining from the scripture ordained duties and rituals, humans cannot attain the dynamic knowledge. A person whose consciousness is not clean cannot simply by Relinquishment of Action attain deliverance. (POA 4)
Nobody can remain even for a moment, without performing any Action. By the very nature of body, everybody performs some involuntary action or other. (POA 5)
A person who restrains his organs of Action, but contemplates on things of sensual pleasure, is knave, naive and hypocrite. (POA 6)
One who regulates senses consciously, uses his organs of action for performing the prescribed Actions without expecting benefits is the genius. (POA 7)
Perform stipulated duties. Action is better than abstination. If a person totally abdicates himself from all Action, the very survival of his body becomes difficult. (POA 8)
Actions performed for purposes other than Worshipping sacrifice, creates bonds of Action. A person must get himself detached while performing. Purpose must be worshipping sacrfice only. (POA 9).
The creating God of the People (Prajaa pati) created people and the sacrifices. By performing these sacrifices, prosper and multiply. These sacrifices fulfil your desires. (POA 10).
deevaan bhaavayataaneena tee deevaa bhaavayamtu va:
parasparam bhaavayamta: s`reeya: param avaapsyatha
isht`aan bhoogaan hi voo deevaa daasyamtee yagnabhaavitaa:
tair dattaan apradaayaibhyoo yoo bhumktee steena eeva sa:
yagnas`isht`aas`ina: samtoo muchyamtee sarvakilbishai:
bhumjatee tee tv agham paapaa yee pachamti aatmakaaran`aat
annaad bhavamti bhuutaani parjanyaad annasambhava:
yagnaad bhavati parjanyoo yagna: karmasamudbhava:
karma brahmoodbhavam viddhi brahmaaksharasamudbhavam
tasmaat sarvagatam brahma nityam yagnee pratisht`hitam
eevam pravartitam ca kram naanuvartayatiiha ya:
aghaayur indriyaaraamoo moogham paartha sa jiivati
yas tv aatmaratir eeva syaad aatmatruptas` ca maanava:
aatmani eeva ca samtusht`as tasya kaaryam na vidyatee
naiva tasya kruteenaarthoo naakruteeneeha kas` ca na
na ca asya sarvabhuuteeshu kas` chid arthavyapaas`raya:
tasmaad asakta: satatam kaaryam karma samaachara
asaktoo hi aacharan karma param aapnooti puurusha:
karman`aiva hi samsiddhim aasthitaa janaka adaya:
looka samgraham eevaapi sampas`yan kartum arhasi
yad yad aacharati s`reesht`has tat tad deeveetaroo jana:
sa yat pramaan`am kurutee lookas tad anuvartatee
na mee paarthaasti kartavyam trishu lookeeshu kim ca na
na ana avaaptam avaaptavyam varta eeva ca karman`i
yadi hi aham na varteeyam jaatu karman`i atandrita:
mama vartma anuvartamtee manushyaa: paartha sarvas`a:
utsiideeyur imee lookaa na kuryaam karma cheed aham
samkarasya ca kartaa syaam upahanyaam imaa: prajaa:
saktaa: karman`i avidvaamsoo yathaa kurvamti bhaarata
kuryaad vidvaams tatha aasaktas` chikiirshur looka samgraham
na buddhi bheedam janayeed agnaanaam karma samginaam
jooshayeet sarva karmaan`i vidvaan yukta: samaacharan
prakrutee: kriya maan`aani gun`ai: karmaan`i sarvas`a:
ahamkaara vimuud`ha atmaa kartaaham iti manyatee
tatvavit tu mahaa baahoo gun`a karma vibhaagayoo:
gun`aa gun`eeshu vartamta iti matvaa na sajjatee
prakruteer gun`asammuud`haa: sajjamtee gun`a karmasu
taan akrutsna vidoo mandaan krutsnavin na vichaalayeet
maii sarvaan`i karmaan`i sanyasya adhi aatma cheetasaa
nir aas`iir nir mamoo bhuutvaa yudhyasva vigata jvara:
yee mee matam idam nityam anutisht`hamti maanavaa:
s`raddhaa vamtoo anasuuyamtoo muchyamtee tee api karmabhi:
yee tv eetad abhyasuuyamtoo naanutisht`hamti mee matam
sarvagnaanavimuud`haams taan viddhi nasht`aan acheetasa:
sadrus`am cheesht`atee svasyaa: prakruteer gnaanavaan api
prakrutim yaamti bhuutaani nigraha: kim karishyati
indriyasyee indriyasya arthee raaga dveeshau vyavasthitau
tayoor na vas`am aagachchheet tau hi asya paripamthinau
s`reeyaan svadharmoo vigun`a: paradharmaat svanusht`hitaat
svadharmee nidhanam s`reeya: paradharmoo bhayaavaha:
Brahma continues: 'With these sacrifices, pl. satisfy the Gods of the Heaven. They will satisfy you in return. By mutual love, both will benefit' (POA 11).
The satisfied Gods of Heaven will grant the desired boons. The things given by them are to be resubmitted to them as sacrifice. Without doing as such, if a person enjoys himself, he becomes a thief. (POA 12).
Those who eat residues of sacrifices have all their sins cleansed. Those who cook only for themselves, they eat their own sins. (POA 13).
From food, creatures are born. Clouds yield food. Sacrifices lead to clouds. The sacrifices are born out of Action. (POA 14). Action is born out of the supreme spirit. The soul is born from the letters of alphabets (or the endless supreme God). Hence the all pervading supreme spirit is established in the sacrifice. (POA 15).
This is the wheel of Action. If any person does not adhere to this wheel of Action, he becomes a sinner and slave of senses. His life becomes futile. (POA 16).
(Krishna seems to have ended what has been said by the Creator to the Priests. Now he says Arjuna!).
If any person is united with his own soul, enjoys within his soul, is full contented within himself, he shall have nothing more to do. (POA 17).
He gets no credit for his good deeds and no sin or erosion of creidts if he ceases performing "Action". In this Universe he shall have no relationship of symbiance with any creature in this universe. (POA 18.)
Hence always perform your Actions, unattached. Because, if a person works without attachments, he will get deliverance. (POA 19).
Janaka (king of Mithila) et al have got their deliverance only through Action. For the benefit of the world also, a person must perform Actions. (POA 20).
Whatever the best men in the society and the leaders do others will emulate. Whatever the elite take as standard, the world will copy. (POA 21).
In these three worlds (heaven, earth and the nether world) I (Krishna) have no duty to perform. I have nothing to attain. There is also nothing which I have not attained. Yet I perform Actions. (POA 22).
If I do not keep myself alert and perform Actions, humanity will imitate me. (People will stop performing their duties). (POA 23).
If I do not perform my actions and duties, people get spoiled. Then, there will be pollution of castes. I shall be the responsible doer for it. I shall be the reason for their debasement. (POA 24).
Just as ordinary individuals engage themselves in desire-and- result-driven-actions, the wise scholars do their actions and duties in a detached manner, for the benefit of the world. (POA 25).
The scholars should do not discourage the ignorant from performing their desire-and-result-driven actions and render them non-performing. The wise scholars should by properly performing his actions and duties make the ignorant also to perform. (POA 26).
All these actions and duties which are performed by the very phenomenon of Nature, egoistic persons and ignoramuses think that they themselves are the real doers. (POA 27).
A true philosopher, who knows the philosophical spirit of the classification of thr three qualities (Capable-restrained, Kingly and Inactive-dark: Satva, Rajas, Tamo) will be clearly aware that senses will be interested in the physical forms and external features. Hence they will neither be attached to them nor be tempted by them. (POA 28).
Those who are by nature caught in the three quality framework, will be interested in and attached to the sensual pleasures. A knowledgeable person should not shake the ignorant engaged in their actions. (POA 29).
(Now, a clearcut persuation to fight the war)
Leave your feverishness. Devote all your actions to me. Become a dynamic person moved by spirit of action. Get detached. Shed the sense of "I' and 'My'. Fight the war. (POA 30).
(Now a promise of benefit)
Those humans who sincerely and without jealosy regularly practise my precepts will get delivered from the consequences of their actions. (POA 31).
(Now a threat)
Realise that those who are jealous of me, do not practise my precepts, become imbecile duds. (POA 32).
All the creatures act according to their nature. The creatures are bound by the nature. What control of senses will do? (POA 33).
The senses and for the senses have attachment and hatred. Hence a wise person should not fall prey to them. They will be his enemies and wayside robbers. (POA 34).
Once own duty, though performed imperfectly is beneficial than the duty of others performed well. Losing one's life in performing duty is good. Duties of others can cause fear. (POA 35).
KY 36arjuna uvaacha
atha keena prayuktoo ayam paapam ca rati puurusha:
anichchhann api vaarshn`eeya balaad iva niyoojita:
KY 37s`riibhagavaan uvaacha
kaama eesha kroodha eesha rajoogun`asamudbhava:
mahaas`anoo mahaapaapmaa viddhi eenam iha vairin`am
dhuumeenaavriyatee vahnir yathaadars`oo maleena ca
yathoolbeenaavrutoo garbhas tathaa teeneedam aavrutam
aavrutam gnaanam eeteena gnaaninoo nityavairin`aa
kaamaruupeen`a kaumteeya dushpuureen`aanaleena ca
indriyaan`i manoo buddhir asyaadhisht`haanam uchyatee
eetair vimoohayati eesha gnaanam aavrutya deehinam
tasmaat tvam indriyaan`i aadau niyamya bharatarshabha
paapmaanam prajahihi eenam gnaanavignaananaas`anam
indriyaan`i paraan`i aahur indriyeebhya: param mana:
manasas tu paraa buddhir yoo buddhee: paratas tu sa:
eevam buddhee: param buddhvaa samstabhyaatmaanam aatmanaa
jahi s`atrum mahaa baahoo kaamaruupam duraasadam
Now Arjuna raised a doubt.
Why does a person quite unwillingly and ceaselessly sin? By whom he is motivated? He appears to be forced. (POA 36).
Realise that lust and anger are born from the quality of the kingly quality of enjoyment. These two are difficult to satiate. They cause sin. These are the greatest enemies. (POA 37).
Just as fire is covered by smoke, a mirror is covered by dust, womb is covered by umbellical fluid, all this world is covered by the lust. (POA 38).
Lust is the eternal enemy of a wise person. Lust craves for all difficult things. Lust is like fire. It covers the knowlege and wisdom. (POA 39).
It is said that senses, mind and intellect are the shelters for the lust. Lust tempts and captivates a bodied creature by overcoming the knowledge and wisdom. (POA 40).
Hence, Oh Arjuna first control and capture your senses. Then overcome the lust which destroys the knowlede and wisdom and leads to sin. (POA 41).
Senses are great. Mind is greater than the senses. Intellect is greater than the mind. The (human) soul is greater than the intellect. (POA 42).
Thus realise that living soul is greater than intellect. Then with the help of (Supreme???) Soul stabilise your human soul. Then conquer the invincible enemy 'the lust'. (POA 43).
"Act! (Do karma)"
The word 'karma' has many meanings. Two, which apply here: 1. Rituals and sacrifices prescribed by customs and scriptures. 2. Duties prescribed by caste in which a person is born. 3. The good and bad actions accumulated from past births and this birth.
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PATH OF KNOWLEDGE(POK)
imam vivasvatee yoogam prooktavaan aham avyayam
vivasvaan manavee praaha manur ikshvaakavee abraviit
eevam paramparaapraaptam imam raajarshayoo vidu:
sa kaaleeneeha mahataa yoogoo nasht`a: paramtapa
sa eevaayam mayaa tee adya yooga: prookta: puraatana:
bhaktoo asi mee sakhaa cheeti rahasyam hi eetad uttamam
GY 04arjuna uvaacha
aparam bhavatoo janma param janma vivasvata:
katham eetad vijaaniiyaam tvam aadau prooktavaan iti
GY 05s`riibhagavaan uvaacha
bahuuni mee vyatiitaani janmaani tava ca arjuna
taani aham veeda sarvaan`i na tvam veettha paramtapa
ajoo api sann avyayaatmaa bhuutaanaam iis`varoo api san
prakrutim svaam adhisht`haaya sambhavaami aatmamaayayaa
yadaa yadaa hi dharmasya glaanir bhavati bhaarata
abhyutthaanam adharmasya tadaatmaanam srujaami aham
paritraan`aaya saadhuunaam vinaas`aaya ca dushkrutaam
dharmasamsthaapanaarthaaya sambhavaami yugee yugee
janma karma ca mee divyam eevam yoo veetti tatvata:
tyaktvaa deeham punarjanma naiti maam eeti soo arjuna
viitaraagabhayakroodhaa manmayaa maam upaas`ritaa:
bahavoo gnaanatapasaa puutaa madbhaavam aagataa:
Krishna said: I taught this infinite PATH OF KNOWLEDGE (POK) to the Sun. The Sun taught it to Manu. Manu taught it to Ikshvaku. (POK 1)
The POK was passed on from generation to generation and many ascetic kings (kings matured into sages) benefited. With afflux of time, it melted away. (POK 2)
You are my devotee and bossom friend. Hence I am teaching you this POK to you, though it is ancient and secret. (POK 3)
Arjuna said: The Sun was born prior to you. I am unable to appreciate, how it is possible for you to teach the POK to the Sun? (POK 4)
Krishna said: You and I have passed through several rebirths. I know them all. But you do not know. (POK 5)
I am birthless. I am infinite. I am the Lord of all Creatures. Yet, I accept a potent-but-tolerant (Satvic) nature and by my own power of delusion (deluding others), I descend to the Earth. (POK 6)
Whenever there is threat to righteousness and falsehood rises its head, I create myself. (POK 7).
To rescue the gentle and pious and destroy the evil doers and to restore the righteousness, I appear in all Ages. (POK 8).
The one who understands me correctly, philosophically, will not have a rebirth after shedding the body. He attains me. (POK 9).
Many of those who shed temptation, fear, anger, fill their hearts with thoughts of me, take shelter in me, purify themselves with awareness and penance. They attain me. (POK 10).
yee yathaa maam prapadyamtee taams tathaiva bhajaami aham
mama vartmaanuvartamtee manushyaa: paartha sarvas`a:
kaamkshamta: karman`aam siddhim yajamta iha deevataa:
kshipram hi maanushee lookee siddhir bhavati karmajaa
caaturvarn`yam mayaa srusht`am gun`akarmavibhaagas`a:
tasya kartaaram api maam viddhi akartaaram avyayam
na maam karmaan`i limpamti na mee karmaphalee spruhaa
iti maam yoo abhijaanaati karmabhir na sa badhyatee
eevam gnaatvaa krutam karma puurvair api mumukshubhi:
kuru karmaiva tasmaat tvam puurvai: puurvataram krutam
kim karma kim akarmeeti kavayoo api atra moohitaa:
tat tee karma pravakshyaami yaj gnaatvaa mookshyasee as`ubhaat
karman`oo hi api booddhavyam booddhavyam ca vikarman`a:
akarman`as` ca booddhavyam gahanaa karman`oo gati:
karman`i akarma ya: pas`yeed akarman`i ca karma ya:
sa buddhimaan manushyeeshu sa yukta: krutsnakarmakrut
yasya sarvee samaarambhaa: kaamasamkalpavarjitaa:
gnaanaagnidagdhakarmaan`am tam aahu: pamd`itam budhaa:
tyaktvaa karmaphalaasamgam nityatruptoo niraas`raya:
karman`i abhipravruttoo api naiva kim chit karooti sa:
Oh Arjuna! I shower my benevolence in proportion to the dedication the devotees show towards me and serve me. Humans act in the same manner as I act. (POK 11)
Result conscious devotees worship mundane Gods. They get quick results on Earth itself. (POK 12)
The four caste system has been created by me. The classification of the four castes is in accordance with the qualities and actions. Though I created the castes, I am not the 'Doer'. I am infinite. (POK 13)
Krishna said: Actions do not touch me. I have no interest in the result of actions. Those who understand me in this manner will also not be bound by their actions. (POK 14)
The deliverance seekers of the past having understood this unbindability by Actions did their Actions in a spirit of detachment. Hence, you can also emulate them and perform all actions unbound. (POK 15).
What is action? What is Relinquishment? even scholars err in distinguishing between the two. I shall teach you that 'Action' by knowing which you can deliver yourelf from the inauspicious and troublesome bonds of family. (POK 16)
There is a need to know the differences among Action, Relinquishment, Result Relinquished Action. (POK 17)
A person who can trace 'Relinquishment' in 'Action' and, 'Action' in 'Relinquishment' (vice versa) is the fittest and the wisest of humans. He becomes the practitioner of all types of Actions. (POK 18)
The one whose Actions are vacuous being free of desire and intent, is regarded as the scholar whose actions have been incinerated by the fire of Awareness. (POK 19)
The one who having abandoned the fruits of his Action, who is detached, who is ever content, who is homeless, in spite of performing all the actions, does really nothing. (As good as not performing). (POK 20)
niraas`iir yatachittaatmaa tyaktasarvaparigraha:
s`aariiram keevalam karma kurvan naapnooti kilbisham
yadruchchhaalaabhasamtusht`oo dvamdvaatiitoo vimatsara:
sama: siddhaav asiddhau ca krutvaapi na nibadhyatee
gatasamgasya muktasya gnaanaavat sthita cheetasa:
yagnaayaa charata: karma samagram praviliiyatee
brahma arpan`am brahma havir brahma agnau brahman`aa hutam
brahmaiva teena gamtavyam brahma karma samaadhinaa
daivam eeva aparee yagnam yoogina: paryupaasatee
brahmaagnaav aparee yagnam yagneenaivoopajuhvati
s`rootraadiiniindriyaan`i anyee samyamaagnishu juhvati
s`abdaadiin vishayaan anya indriyaagnishu juhvati
sarvaan`iindriyakarmaan`i praan`akarmaan`i ca aparee
aatmasamyamayoogaagnau juhvati gnaanadiipitee
dravyayagnaas tapooyagnaa yoogayagnaas tathaaparee
svaadhyaayagnaanayagnaas` ca yataya: sams`itavrataa:
apaanee juhvati praan`am praan`ee apaanam tathaaparee
praan`aapaanagatii ruddhvaa praan`aayaamaparaayan`aa:
aparee niyataahaaraa: praan`aan praan`eeshu juhvati
sarvee api eetee yagnavidoo yagnakshapitakalmashaa:
yagnas`isht`aamrutabhujoo yaamti brahma sanaatanam
naayam lookoo asti ayagnasya kutoo anya: kurusattama
eevam bahuvidhaa yagnaa vitataa brahman`oo mukhee
karmajaan viddhi taan sarvaan eevam gnaatvaa vimookshyasee
s`reeyaan dravyamayaad yagnaaj gnaanayagna: paramtapa
sarvam karmaakhilam paartha gnaanee parisamaapyatee
tad viddhi pran`ipaateena paripras`neena seevayaa
upadeekshyamti tee gnaanam gnaaninas tatvadars`ina:
yaj gnaatvaa na punar mooham eevam yaasyasi paamd`ava
yeena bhuutaani as`eesheen`a drakshyasi aatmani athoo maii
api cheed asi paapeebhya: sarveebhya: paapakruttama:
sarvam gnaanaplaveenaiva vrujinam samtarishyasi
yathaidhaamsi samiddhoo agnir bhasmasaat kurutee arjuna
gnaanaagni: sarvakarmaan`i bhasmasaat kurutee tathaa
na hi gnaaneena sadrus`am pavitram iha vidyatee
tat svayam yoogasamsiddha: kaaleenaatmani vindati
s`raddhaavaa&l labhatee gnaanam tatpara: samyateendriya:
gnaanam labdhvaa paraam s`aamtim achireen`aadhigachchhati
agnas` ca as`raddadhaanas` ca sams`ayaatmaa vinas`yati
naayam lookoo asti na paroo na sukham sams`ayaatmana:
aatmavamtam na karmaan`i
tasmaad agnaanasambhuutam hrutstham gnaanaasinaatmana:
chhittvainam sams`ayam yoogam aatisht`hoottisht`ha bhaarata
A person without desires, who controlled his senses, does not accept any type of things, using the body only for performing actions, does not get sin. (POK 21).
A person who is contented with whatever is received by his efforts but without being begged and craved for, who is free from the duality of heat and cold, who is free from enemy, equanimous both to accomplishment and failure, is not bound by his actions. (POK 22).
Actions of a detached person, discharged person, person whose intellect is bright with knowlege, person who performs actions for sacrificial worship -- will be null for the purpose of binding him. (POK 23).
Everything is a form of the Supreme Spirit --- the pieces of wood used in the sacrifice, the clarified butter and other food sent through the sacrificial fire, the fire, and the whole rite is the Supreme Spirit. The satisfaction which the person with complete concentration receives from the sacrifice is also the Supreme Spirit. (POK 24).
Some of Sages perform the Divine Sacrifices with great effectiveness. Some other sages of "Knowledge", using the Sacrifice as a tool burn the Action-in-the-form-of-Sacrifice (Sacrifice is also a form of Action) in the fire of the Sacrifice. (POK 25).
Self control is a fire. In that fire, the controlled persons burn their senses of hearing. For some others, the Senses are the fire. In that fire, they offer as sacrifice the "sounds". (POK 26).
Some sages sacrifice all their Actions from their Senses, Actions of respiration in the the fire of Self Control (POK 27).
The sacrifices are of different types. Sacrifices using physical materials, Sacrifices of austerities and penance, Sacrifice of Union aimed at the Supreme Spirit, Sacrifice of Learning the Scriptures (Vedas) and another Sacrifice of Understanding the Scriptures -- all these are performed by staunch dedicated ascetics. (POK 28).
Those who are well versed in Breath-regulation sacrifice the "life wind" to the "downward wind" (They combine both the winds). When they release wind, they sacrifice the downward wind in the life wind. While filling and restraining the breath, they become masters in the Breath regulation. Some of them when they control the food, sacrifice the life wind in the life itself. (POK 29).
All these experts of Sacrifices have their sins cleansed by the sacrifices. They eat the residues of the sacrificial offerings which is like heavenly nectar and attain the Eternal Supreme Spirit. (POK 30).
A person devoid of sacrifices, cannot get this Earth itself. Where is the question of his getting the Heavens? (POK 31).
The Vedas which have emerged from the mouth of the Supreme Spirit, have described different types of sacrifices. Know that all these are born from Actions. If you realise the link between the sacrifices and the Actions, you will be freed from the bonds of Actions and their results. (POK 32).
The Knowledge using sacrifice (using knowledge as a tool) is better than a Material using sacrifice. Because, the Actions and their results end in the Awareness (Knowledge). (POK 33).
Wise and knowledgeable men impart such awareness. Approach them, bow and kneel before them, enquire from them in depth, serve them and acquire the knowledge. (POK 34).
By receiving which knowledge, you will not again be caught in this type of temptation, using that knowledge you can see all the creatures in your living soul and thereafter in me who is the Supreme Spirit. (POK 35).
You may be the worest the sinner among sinners. Boarding the ship of "Knowledge" you can cross the Ocean of Sin easily. (POK 36).
Arjuna! Just as the fire engulfs and captures the pieces of wood in the sacrifice, the fire of Knowledge will engulf and capture the masses of Actions. (POK 37).
There is no education/skill/art which is as sacred as the Knowledge. A person of "Relinquished-Result-Actions" will gradually attain the Knowlege in his own heart. (POK 38).
A person who is dedicated, sincere, who has well regulated his senses gets knowledge. Soon after getting the Knowlege, he acquires the ultimate Peace. (POK 39).
A person who is ignorant, insincere and a doubter perishes. He neither gets happiness in this world nor ihe other world. (POK 40).
A person who relinquishes his Actions by adopting the "Relinquish-Results of Actions" method, who has his doubts completely collapsed by Knowlege, who understood the true form of the "Supreme Spirit" is not bound by his Actions. (POK 41).
Hence, using the Sword of Knowledge, break into splinters your evil spirit of "Doubts". Arise! Arise! (POK 42).
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BHAGAVADGITA CHAPTER 5
5. KARMA SANYAASA YOOGA
KARMA SANYAAS 001
sanyaasam karman`aam krushn`a punar yoogam ca s`amsasi
yach chhreeya eetayoor eekam tan mee bruuhi sunis`chitam
KSY 02s`riibhagavaan uvaacha
sanyaasa: karmayoogas` ca ni:s`reeyasakaraav ubhau
tayoos tu karma sanyaasaat karma yoogoo vis`ishyatee
gneeya: sa nitya sanyaasii yoo na dveesht`i na kaamkshati
nir dvamdvoo hi mahaa baahoo sukham bandhaat pramuchyatee
saamkhya yoogau pruthag baalaa: pravadamti na pamd`itaa:
eekam api aasthita: samyag ubhayoor vindatee phalam
yat saamkhya i: praapyatee sthaanam tad yoogair api gamyatee
eekam saamkhya m ca yoogam ca ya: pas`yati sa pas`yati
sanyaasas tu mahaa baahoo du:kham aaptum ayoogata:
yooga yuktoo munir brahma na chireen`a adhigachchhati
yooga yuktoo vis`uddhaatmaa vijitaatmaa jiteendriya:
sarvabhuuta atma bhuuta aatmaa kurvann api na lipyatee
naiva kim chit karoomi iti yuktoo manyeeta tatvavit
pas`yam s`run`van sprus`am jighrann as`nan gachchhan svapam s`vasan
pralapan visrujan gruhn`ann unmishan nimishann api
indriyaan`I indriya artheeshu vartamta iti dhaarayan
brahman`i aadhaaya karmaan`i samgam tyaktvaa karooti ya:
lipyatee na sa paapeena padmapatram iva ambhasaa
Arjuna said: 'First, you have explained me the 'Relinquishment of Action'. Later, you have explained the 'Action'. Pl. tell me clearly which is more beneficial?' (KS 1)
Krishna said: Both 'RESULT RELINQUISHING ACTION' and 'TOTAL RELINQUISHMENT' are equally beneficial. But between the two 'Self less Action' is better than 'Relinquishment of Action'. (KS 2)
Know that 'Who neither craves nor abhores, is the TRUE RELINQUISHER. He is free from te duality of love and hate. He gets freed from the bondage of mundane family attachments. (KS 3).
Ignorant treat 'Result Relinquishing Action' and 'Relinquishment' as separate. Not the scholars. If a person practises, at least one mental State effectively, he will get the fruits of both -- deliverance. (KS 4)
Whatever State an Action relinquisher reaches, the Result Relinquishing Doer also reaches.(KSY 5)
'Result Relinquishing Action' and the 'Total Relinquishment' have same effects. One who can appreciate this is a true visionary.(KS 6)
kaayeena manasaa buddhyaa keevalair indriyair api
yoogina: karma kurvamti samgam tyaktva atmas`uddhayee
yukta: karmaphalam tyaktvaa s`aamtim aapnooti naisht`hikiim
ayukta: kaamakaareen`a phalee saktoo nibadhyatee
sarvakarmaan`i manasaa sanyasyaastee sukham vas`ii
navadvaaree puree deehii naiva kurvan na kaarayan
na kartrutvam na karmaan`i lookasya srujati prabhu:
na karma phala samyoogam svabhaavas tu pravartatee
naadattee kasya chit paapam na ca iva sukrutam vibhu:
agnaaneenaavrutam gnaanam teena muhyamti jamtava:
gnaaneena tu tad agnaanam yeeshaam naas`itam aatmana:
teeshaam aadityavaj gnaanam prakaas`ayati tatparam
tadbuddhayas tadaatmaanas tannisht`haas tatparaayan`aa:
gachchhamti apunaraavruttim gnaananirdhuutakalmashaa:
vidyaavinayasampannee braahman`ee gavi hastini
s`uni ca iva s`vapaakee ca pamd`itaa: samadars`ina:
ihaiva tair jita: sargoo yeeshaam saamyee sthitam mana:
nirdoosham hi samam brahma tasmaad brahman`i tee sthitaa:
na prahrushyeet priyam praapya noodvijeet praapya ca apriyam
sthirabuddhir asammuud`hoo brahmavid brahman`i sthita:
baahyaspars`eeshv asaktaatmaa vindati aatmani yat sukham
sa brahmayoogayuktaatmaa sukham akshayam as`nutee
yee hi samspars`ajaa bhoogaa du:khayoonaya eeva tee
aadyamtavamta: kaumteeya na teeshu ramatee budha:
s`aknootiihaiva ya: sood`hum praak s`ariiravimookshan`aat
kaamakroodhoodbhavam veegam sa yukta: sa sukhii nara:
yoo amta:sukhoo amtaraaraamas tathaamtarjyootir eeva ya:
sa yoogii brahmanirvaan`am brahmabhuutoo adhigachchhati
labhamtee brahmanirvaan`am rushaya: kshiin`akalmashaa:
chhinna dvaidhaa yataatmaana: sarvabhuutahitee rataa:
kaama kroodhaviyuktaanaam yatiinaam yatacheetasaam
abhitoo brahmanirvaan`am vartatee viditaatmanaam
spars`aan krutvaa bahir baahyaams` ca kshus` ca ivaamtaree bhruvoo:
praan`aapaanau samau krutvaa naasaabhyamtarachaarin`au
yat indriya manoo buddhir munir mooksha paraayan`a:
vigateechchha abhaya kroodhoo ya: sadaa mukta eeva sa:
bhooktaaram yagna tapasaam sarva looka mahees`varam
suhrudam sarva bhuuta aanaam gnaatvaa maam s`aamtim ruchchhati
The sages do Actions for cleansing their Intellect. They act without any interest in results. They act with their body, mind, intellect and uninterested senses. (RRA 11).
There are two types of persons. 1. Sincere persons performing result-relinquished-actions, having sacrificed the results, attain peace of mind. 2. Insincere persons performing result-oriented-actions are bound by their own actions. (RRA 12).
The living soul which conqured the senses of the body of nine doors (holes), by relinquishing result oriented actions will be happy. Neither they themselves make their 9 hole body to perform such actions or make others perform on their behalf. (RRA 13).
The Almighty is not creating the actions, their doers and their interest in the actions. The nature of the creatures itself i.e. ignorance is playing on the creatures. (RRA 14).
The Almighty does not take the virtues and sins of anybody. Creatures get tempted by the birth of knowledge of form (my body, your body, his body, this, that etc.) owing to ignorance. Because of love of its own body, the animals (including human) believe that they themselves are the doer. (RRA 15).
This body oriented sensation must get destroyed by the knowledge of God. The knowledge of such persons glows brilliantly like the Sun and lights up the philosophical essence of the Almighty. (RRA 16).
Those who concentrate their intellect on the Supreme Spirit (Almighty God ), whose souls are filled with the Supreme Spirit, those who are dedicated to the SS, those who are devoted exponents of the SS, they shall have no rebirth. Their sins will be cleansed with Knowledge. (RRA 17).
Such scholars will be equanimous to a well educated and modest Brahmin, cow, elephant, dog, outcaste. (RRA 18).
Whose mind balanced with the equanimity, defeats this mundane world. This is because, the Supreme Spirit is emotion free and equanimous. Hence the balanced persons harmonize themselves with the Supreme Spirit. (RRA 19).
The equanimous person united with the Supreme Spirit, man of stead wisdom, conquerer of temptation will not feel happy when he gets things dearer and does not get depressed when things not dear happen. (RRA 20).
The person United with the Supreme Spirit does not have any interest in things which provide external touch. He enjoys supreme bliss which abides in his soul. Having his soul united with the SS, he enjoys endless joy. (RRA 21).
The amusements, enjoyments, miseries and sorrows generated by senses, (particularly external touch) have a beginning and an end. Hence wise scholars do not relish them. (RRA 22).
A person who before this body degenerates and in this birth itself resists and conquersthe intensity and speed of the lust and anger . Such person along becomes a sage. (RRA 23).
That person who rejoices within himself, who plays and rests within himself, who sees within himself, is the real sage who attains union with the Supreme Spirit. (RRA 24).
The sages get the union when their sins are cleansed, their soul are free from the duality of "My and not mine", and they become interested in the welfare of all the livings. (RRA 25).
The get a quick union with the SS, when they become free from anger and lust; their active mind is fully regulated. (RRA 26).
Having removed the external sensations of touch from the mind, concentrated the vision from eyes on the spot between the two eye brows, equalising the living wind (lungs) and the downward wind (bowels) at the navel, will be relieved from the cycle of births and deaths, during the lifetime itself. (RRA 27).
Who has conquered the desire, fear and anger, is strongly interested in deliverance, has regulated senses, mind and intellect. (RRA 28).
The man who recognises that I am the receiver of all sacrificial offerings, as the Lord of all Heavens, and the well wisher of all creatures will attain peace and deliverance. (RRA 29).
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BHAGAVADGITA CHAPTER 6
6. AATMA SAMYAMA YOOGA (SELF CONTROL)
also called: "DHYAANA YOOGA"
AATMA SAMYAM 001
anaas`rita: karmaphalam kaaryam karma karooti ya:
sa sanyaasii ca yoogii ca na nir agnir na ca akriya:
yam sanyaasam iti praahur yoogam tam viddhi paamd`ava
na hi asanyasta samkalpoo yoogii bhavati kas` ca na
aarurukshoor muneer yoogam karma kaaran`am uchyatee
yoogaaruud`hasya tasyaiva s`ama: kaaran`am uchyatee
yadaa hi neendriya artheeshu na karmasv anushajjatee
sarva samkalpa sanyaasii yooga aruud`has tadoochyatee
uddhareed aatmanaatmaanam naatmaanam avasaadayeet
aatmaiva hi aatmanoo bandhur aatmaiva ripur aatmana:
bandhur aatmaatmanas tasya yeena atmaivaat manaa jita:
anaatmanas tu s`atrutvee varteetaatmaiva s`atruvat
jitaatmana: pras`aamtasya paramaatmaa samaahita:
s`iitooshn`a sukhadu:kheeshu tathaa maana avamaanayoo:
gnaana vignaana truptaatmaa kuut`asthoo vijiteendriya:
yukta iti uchyatee yoogii samaloosht`aas`makaamchana:
suhrun mitrar yudaasiina madhyastha dveeshya bandhushu
saadhushv api ca paapeeshu samabuddhir vis`ishyatee
yoogii yumjiita satatam aatmaanam rahasi sthita:
eekaakii yatachittaatmaa niraas`iir aparigraha:
s`uchau dees`ee pratisht`haapya sthiram aasanam aatmana:
naatyuchchhritam naatiniicham ca ilaajinakus`oottaram
tatraikaagram mana: krutvaa yata chitt eendriyakriya:
upavis`yaasanee yumjyaad yoogam aatma vis`uddhayee
samam kaayas`iroogriivam dhaarayann achalam sthira:
sampreekshya naasikaagram svam dis`as` ca anavalookayan
pras`aamtaatmaa vigatabhiir brahmachaarivratee sthita:
mana: samyamya machchittoo yukta aasiita matpara:
yumjann eevam sadaatmaanam yoogii niyatamaanasa:
s`aamtim nirvaan`aparamaam matsamsthaam adhigachchhati
naatyas`natas tu yoogoo asti na ca ikaamtam anas`nata:
na ca atisvapnas`iilasya jaagratoo naiva ca arjuna
yuktaahaaravihaarasya yuktacheesht`asya karmasu
yuktasvapnaavaboodhasya yoogoo bhavati du:khahaa
yadaa viniyatam chittam aatmani eevaavatisht`hatee
ni:spruha: sarvakaameebhyoo yukta iti uchyatee tadaa
yathaa diipoo nivaatasthoo neemgatee soopamaa smrutaa
yooginoo yatachittasya yumjatoo yoogam aatmana:
yatrooparamatee chittam niruddham yoogaseevayaa
yatra ca ivaatmanaatmaanam pas`yann aatmani tushyati
sukham aatyamtikam yat tad buddhigraahyam atiindriyam
veetti yatra na ca ivaayam sthitas` ca lati tatvata:
yam labdhvaa ca aparam laabham manyatee naadhikam tata:
yasmin sthitoo na du:kheena gurun`aapi vichaalyatee
tam vidyaad du:khasamyoogaviyoogam yoogasamgnitam
sa nis`chayeena yooktavyoo yoogoo anirvin`n`acheetasaa
samkalpaprabhavaan kaamaams tyaktvaa sarvaan as`eeshata:
manasaiveendriyagraamam viniyamya samamtata:
s`anai: s`anair uparameed buddhyaa dhrutigruhiitayaa
aatmasamstham mana: krutvaa na kim chid api chimtayeet
yatoo yatoo nis`charati manas` ca mchalam asthiram
tatas tatoo niyamyaitad aatmani eeva vas`am nayeet
pras`aamtamanasam hi eenam yooginam sukham uttamam
upaiti s`aamtarajasam brahmabhuutam akalmasham
yumjann eevam sadaatmaanam yoogii vigatakalmasha:
sukheena brahmasamspars`am atyamtam sukham as`nutee
sarvabhuutastham aatmaanam sarvabhuutaani ca atmani
iikshatee yoogayuktaatmaa sarvatra samadars`ana:
yoo maam pas`yati sarvatra sarvam ca maii pas`yati
tasyaaham na pran`as`yaami sa ca mee na pran`as`yati
sarvabhuutasthitam yoo maam bhajati eekatvam aasthita:
sarvathaa vartamaanoo api sa yoogii maii vartatee
aatmaupamyeena sarvatra samam pas`yati yoo arjuna
sukham vaa yadi vaa du:kham sa yoogii paramoo mata:
This chapter is called the Union of Self Control or the Union of Meditation. Better phrase is Path of Self Control (POSC).
Krishna answered here, the question of who is real relinquisher (Sanyaasi ). A person who discharges his duties without expecting results is the real relinquisher and united person- UP. (yogi-whose human soul united with the Supreme Spirit). A person who abandons the sacrificial fire is not a relinquisher. A person who abstains from his duties (body, family, social) is not a uniter. (POSC 1).
What the scholars call 'relinquishment', please know that, is the 'Union'. This is because a person who does not forego desire and the desire motivated action (DMA) is not a UP. (POSC 2).
For an ascetic who wants to mount the Path of Undisturbed Meditation (PUM), the best tool is Result Relinquished Action. If he wants to attain Union with the Supreme Spirit, again RRA is the tool. (POSC 3).
He is called Union-Mounted who is DMAR (Desire Motivated Action Relinquisher). He will not have interest in actions which are instrumental in attain sensual objects. (POSC 4).
A person should rescue his soul by himself. He should not allow it to collapse. For him, his own soul is the relative. Own soul is the enemy. (POSC 5).
Comment: The poet stresses the importance of soul in the resurrection of humans. In this verse and the following verse, the poet uses the word soul to mean mind, intellect, inner person and the soul.
A person who captures and conquers one's own mind will have his mind and intellect as his relative. A person who is not a conquerer of senses, his own mind works like a fore. (POSC 6).
The soul of a conquerer-of-soul (COSoul), person of steady wisdom, UP (United person whose soul is in tanded with the Supreme Spirit) shall be equanimous and enduring to the whims of heat and cold, honor and dishonor. (POSC 7).
A UP, UMP (Union Mounted Person travelling in the direction of the Union) will have an intellect satiated with knowledge and awareness. He is unemotional. He is conquerer of senses (COsenses). (POSC 8).
UP-UMP will be equanimous to everybody: warm hearted persons and well wishers, friends, foes, indifferent persons, neutrals, haters, relatives, monks, sinners. (POSC 9).
UP-UMP will always keep his soul united with the Spirit. He maintains solitude. He does not come out open. He has a regulated intellect and soul. He is uninterested and detached. He does not receive or expect things from others. (POSC 10).
Comment: Now follows a description of the place and posture for meditation.
He should sit at a clean place. The seat is to be stable. Not to be too high nor too low. Covered with a deer skin and 'kusa' grass. (P:OS 11).
Then he should concentrate his mind and redirect the organs and senses to meditation aimed at cleansing the mind. (POSC 12).
His body, head, and neck should be at an equal vertical plane.and stable. He should not look at sides and concentrate his gaze on the tip of his nose. (POSC 13).
He should keep his mind peaceful, free from fear and anxiety, maintain celibasy, restrain his mind and settle it on me and filled with thought of mine. (POSC 14).
The UP-UMP who always keeps his mind on the Path of Meditation (POM) with a regulated mind will attain the ultimate peace and bliss. (POSC 15).
An excess VORACIOUS EATER cannot become an UP-UMP. An anorex is also not entitled to. Neither an excess sleeper nor an insomniac can be a UP-UMP. (POSC 16).
A person with regulated food, movement, moderation in actions, moderate sleep and wakefulness can get UP-UMP. (POSC 17).
The person whose well regulated mind is settled in his soul, who has no consciousness of luxuries and comforts, can be called a UP-UMP. (POSC 18).
The mind of a UP-UMP is compared to a lamp well protected with glass shields from all sides and is unmoved by wind. (POSC 19).
A person in a state of mind in coition with the Union, seeing his own soul and satisfies itself, (POSC 20)
A person in which State of mind realises the supreme joys of Union which can be realised only outside the pale of senses, in which State of mind remains unmoved from the soul, (POSC 21)
by attaining which, he does not long for any other greater benefit or profit, by attaining which is not moved by the most unbearable sorrow, (POSC 22)
-- know that State of Mind to be the Union free of Joy and Sorrow. That Union is to be practised with a mind filled with courage and perseverance. (POSC 23).
A person should by abandoning all luxuries from Desire Driven Actions completely and withdrawing the senses from all sensual objects, using courageous intellect settling the mind in the soul, must not think of anything else. He must become detached. (POSC 24, POSC 25).
As and when the mind deviates and runs towards sensual pleasures, then and there it should be controlled and kept under leash. (POSC 26).
The supreme bliss resides in a UP-UMP who is free from anger and whose mind is stable and peaceful, who is free from sinner, who is full of spirituality, (POSC 27).
The UP-UMP who always keeps his soul in harmony, will be free of sin and will comfortably get united with the Supreme Spirit and becomes a "delivered person while alive". (POSC 28).
A UP-UMP, sees his own soul in all the living creatures and the souls of all creatures in his own self. This is in essense the Supreme Spirit. He becomes a person of equanimous vision. (POSC 29).
I shall not be invisible to a person who sees me in every creature, and sees all the creatures in me. Nor, he will be invisible to me. (POSC 30).
A person who recognises me in all the creatures and serve me with a unified mind, he will be existing in me at all times and in all states. (POSC 31).
A person who treats the joys and sorrows of all the creatures as his own, he is a great UP-UMP. (POSC 32).
ASY 033arjuna uvaacha
yoo ayam yoogas tvayaa prookta: saamyeena madhusuudana
eetasyaaham na pas`yaami ca mchalatvaat sthitim sthiraam
ca mchalam hi mana: krushn`a pramaathi balavad drud`ham
tasyaaham nigraham manyee vaayoor iva sudushkaram
ASY 035s`riibhagavaan uvaacha
asams`ayam mahaa baahoo manoo durnigraham ca lam
abhyaaseena tu kaumteeya vairaagyeen`a ca gruhyatee
asamyataatmanaa yoogoo dushpraapa iti mee mati:
vas`yaatmanaa tu yatataa s`akyoo avaaptum upaayata:
Arjuna said: 'You have spoken about the equanimity of a UP-UMP. As mind is fickle, I am unable identify its state of its equilibrium. (POSC 33). Krishna! Mind naturally is fickle, dangerous and difficult to overcome. Hence I condier that It will be extremely hard to control and resist it just as it is difficult to resist the wind. (POSC 34).
Krishna said: Kaumteeyaa! Oh man of strong arms! It is difficult to resist the mind, no doubt. But by practice and renunciation, it can be controlled. (POSC 35).
It is difficult for a person whose mind is not controlled, to attain Union. This is my mind (opinion). But a person with a controlled mind, using effort and method can attain the Union. (POSC 36).
ASY 037arjuna uvaacha
ayati: s`raddhayoopeetoo yoogaach ca litamaanasa:
apraapya yoogasamsiddhim kaam gatim krushn`a gachchhati
kachchin noobhayavibhrasht`as` chhinnaabhram iva nas`yati
apratisht`hoo mahaa baahoo vimuud`hoo brahman`a: pathi
eetan mee sams`ayam krushn`a chheettum arhasi as`eeshata:
tvad anya: sams`ayasyaasya chheettaa na hi upapadyatee
Arjuna said: A sincere person, who fails to control deviations of his mind from the Union, what State will he get in course of time, in lieu of the Union? (POSC 37).
(Addressing Krishna, as a person of Great arms) Does not a person who gets lost from the path of Union of Result Relinquished Action (RRA) and the Path of the Union with the Supreme Spirit, lose the shelter of ascetic practices? Won't he become like a cloud dispersed by wind? (POSC 38).
Krishna! Only you dispel this doubt of mine! No other person can clear this doubt. (POSC 39).
ASY 040s`riibhagavaan uvaacha
paartha naiveeha naamutra vinaas`as tasya vidyatee
na hi kalyaan`akrut kas` chid durgatim taata gachchhati
praapya pun`yakrutaa&l lookaan ushitvaa s`aas`vatii: samaa:
s`uchiinaam s`riimataam geehee yoogabhrasht`oo abhijaayatee
atha vaa yooginaam eeva kulee bhavati dhiimataam
eetad dhi durlabhataram lookee janma yad iidrus`am
tatra tam buddhisamyoogam labhatee paurvadeehikam
yatatee ca tatoo bhuuya: samsiddhau kurunandana
puurvaabhyaaseena teenaiva hriyatee hi avas`oo api sa:
jignaasur api yoogasya s`abdabrahmaativartatee
prayatnaad yatamaanas tu yoogii sams`uddha kilbisha:
aneeka janma samsiddhas tatoo yaati paraam gatim
tapasvibhyoo adhikoo yoogii gnaanibhyoo api matoo adhika:
karmibhyas` ca adhikoo yoogii tasmaad yoogii bhava arjuna
yooginaam api sarveeshaam madgateena amtaraatmanaa
s`raddhaavaan bhajatee yoo maam sa mee yuktatamoo mata:
Krishna said: Paartha! 'Anybody who gets displaced from the Path of Union, will not get condemned in this world or the Heaven. Anybody who undertakes a path which is auspicious, will never suffers a bad patch. (POSC 40).
Comment: Here is a promise of good heavens and rebirth as rich man
A person who fails in UP-UMP will get appropriate heavens which virtuous persons get entitled to and live there for a long time. Thereafter, they will be born in clean, reputed and rich families. (POSC 41).
Otherwise, he will be born in a clan of philosophers and UP-UMPs. That type of birth is difficult on Earth. (POSC 42).
Oh Son of Kuru clan! When he gets such rebirths (clean, reputed, rich families, families of philosophers etc.), he will also inherit his original devotion and path of Intellect from the previous birth. He will revive and continue his efforts to attain the Union. (POSC 43).
In the new birth, though he may not have deliberate wish to take the Path of Union, the effect of the practice of the previous birth will influence him and make him to try. Though he is interested in the path of Union, he will violate the 'spirit of the Sound'. (POSC 44).
The reborn, who tries harder than what he did in his previous births, will get his sins cleansed and by the benefit of the Practices of Union made by him in a number of his previous births. (POSC 45).
A UP-UMP is greater than and superior to ascetics who do penance, scholars and knowledgeable persons, and doers of Rituals. This is my view. Hence O Arjuna, you also become a UP-UMP. (POSC 46).
Among the UP-UMPs the one who concentrates on me completely and serves me is the best and greatest. This is my view. (POSC 47).
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BHAGAVADGITA CHAPTER 7
7. VIGNAANA YOOGA
maii aasaktamanaa: paartha yoogam yumjan madaas`raya:
asams`ayam samagram maam yathaa gnaasyasi tach chhrun`u
Krishna says: 'Listen to me! Take interest and refuge in me. Unite with me. You will know me completely.'
gnaanam tee aham savignaanam idam vakshyaami as`eeshata:
yat gnaatvaa neeha bhuuyoo anyat gnaatavyam avas`ishyatee
K says: 'I shall teach you that complete knowledge, by learning which you will not have to learn any other knowledge again.'
manushyaan`aam sahasreeshu kas` chid yatati siddhayee
yatataam api siddhaanaam kas` chin maam veetti tatvata:
One among a thousand tries to attain me. In spite of their best efforts only one understands me philosophically.
bhuumir aapoo analoo vaayu: kham manoo buddhir eeva ca
ahamkaara itiiyam mee bhinnaa prakrutir asht`adhaa
Krishna said 'Earth, water, fire, wind, sky, mind, intellect, ego --these eight are my different natures.'
apareeyam itas tv anyaam prakrutim viddhi mee paraam
jiivabhuutaam mahaa baahoo yayeedam dhaaryatee jagat
Krishna says: Apart from these external 'natures', know that I am the real 'nature' which supports this Universe.
eetad yooniini bhuutaani sarvaan`i iti upadhaaraya
aham krutsnasya jagata: prabhava: pralayas tathaa
Krishna said: 'At the time of great disaster, I re-create all the creatures.'
mat ta: parataram na anyat
kim chid asti dhanamjaya
maii sarvam idam prootam
suutree man`igan`aa iva
Krishna said: 'Beyond me, there is nothing else. All the 'natures' remain in me like gems in a bead.'
rasoo aham apsu kaumteeya prabha asmi s`as`I suuryayoo:
pran`ava: sarva veedeeshu s`abda: khee paurusham nrushu
Krishna said: I am like the essense in water. I am like the light in the Sun and the Moon. The sounds, tones of the Vedic chants. The sky. The valor of men.
pun`yoo gandha: pruthivyaam ca teejas` ca asmi vibhaavasau
jiivanam sarvabhuuteeshu tapas` ca asmi tapasvishu
Krishna said: 'The sweet smell of the Earth is I. The brilliance of Fire is I. The living force among all creatures is I. The penance of the ascetics, is I.
biijam maam sarva bhuutaanaam viddhi paartha sanaatanam
buddhir buddhi mataam asmi teejas teejasvinaam aham
Krishna said: 'I am the seed in all creatures. I am the intellect, among intellectuals. I am the brilliance in the brilliant persons.'
balam balavataam ca aham kaama raaga vivarjitam
dharma aviruddhoo bhuuteeshu kaamoo asmi bharatarshabha
Krishna says: "I am the 'strength' among strong persons who are free from desire and passion. I am the 'desire' among those wishful persons who are virtuous.
yee ca iva saatvikaa bhaavaa raajasaas taamasaas` ca yee
mat ta eeva iti taan viddhi na tv aham teeshu tee maii
Krishna says: 'These three types (Saatvika=Energetic but peaceful and self controlled, Raajasa= kingly-excitable, Taamasa = ignorant-inactive) of traits in humans are I.'
tribhir gun`a mayair bhaavair eebhi: sarvam idam jagat
moohitam na abhijaanaati maam eebhya: param avyayam.
Krishna said: SRT (Saatvik, Raajas, Taamas)-these three qualities of mine make the entire world. Ignorant persons under temptation do not understand me as the ultimate and the infinite.
daivii hi eeshaa gun`amaiii mama maayaa duratyayaa
maam eeva yee prapadyamtee maayaam eetaam taramti tee
na maam dushkrutinoo muud`haa: prapadyamtee naraadhamaa:
maayayaapahrutagnaanaa aasuram bhaavam aas`ritaa:
ca turvidhaa bhajamtee maam janaa: sukrutinoo arjuna
aartoo jignaasur arthaarthii gnaanii ca bharatarshabha
teeshaam gnaanii nitya yukta eeka bhaktir vis`ishyatee
priyoo hi gnaaninoo atyartham aham sa ca mama priya:
udaaraa: sarva eeva itee gnaanii tv aatma iva mee matam
aasthita: sa hi yukta atmaa maam eeva anuttamaam gatim
bahuunaam janmanaam amtee gnaanavaan maam prapadyatee
vaasudeeva: sarvam iti sa mahaatmaa sudurlabha:
kaamais tais tair hrutagnaanaa: prapadyamtee anyadeevataa:
tam tam niyamam aasthaaya prakrutyaa niyataa: svayaa
yoo yoo yaam yaam tanum bhakta: s`raddhayaarchitum ichchhati
tasya tasyaachalaam s`raddhaam taam eeva vidadhaami aham
sa tayaa s`raddhayaa yuktas tasyaa raadhanam iihatee
labhatee ca tata: kaamaan mayaiva vihitaan hi taan
amtavat tu phalam teeshaam tad bhavati alpameedhasaam
deevaan deevayajoo yaamti madbhaktaa yaamti maam api
avyaktam vyaktim aapannam manyamtee maam abuddhaya:
param bhaavam ajaanamtoo mamaavyayam anuttamam
naaham prakaas`a: sarvasya yoogamaayaasamaavruta:
muud`hoo ayam naabhijaanaati lookoo maam ajam avyayam
veedaaham samatiitaani vartamaanaani ca arjuna
bhavishyaan`i ca bhuutaani maam tu veeda na kas` ca na
ichchhaadveeshasamuttheena dvamdvamooheena bhaarata
sarvabhuutaani sammooham sargee yaamti paramtapa
yeeshaam tv amtagatam paapam janaanaam pun`yakarman`aam
tee dvamdvamoohanirmuktaa bhajamtee maam drud`havrataa:
jaraamaran`amookshaaya maam aas`ritya yatamti yee
tee brahma tad vidu: krutsnam adhyaatmam karma ca akhilam
sa adhibhuuta adhidaivam maam saadhi yagnam ca yee vidu:
prayaan`a kaalee api ca maam tee vidur yukta cheetasa:
This magic spell of mine which is divine and full of supreme qualities cannot be overcome. However, those who take refuge in me can cross this difficult spell. (SUPER AWARENESS 14).
Those humans who are knave, fools, lowest of the humans, those having a knowledge deprieved by delusion, those who have a demoniacal nature, do not take shelter in me. (SUPER AWARENESS 15).
Four types of people carrying good deeds from their previous births, serve and worship me. 1. Desperate devotees in a miserable state 2. Seekers of Knowledge of Supreme Spirit 3. Seekers of wealth and luxuries; 4. Devotees who already have an awareness of my Nature. (SUPER AWARENESS 16).
Among the four, the Knowledgeable Devotee who is in Union with me (UP-UMP) and the philosophical person is very dear to me. Because I am dearer to him, he is dearer to me. (SUPER AWARENESS 17).
All the four types are great, but the Knowledgeable Devotee is a form in harmony with me. This is my will. This is because, the person will have his mind focused to me and take refuge in me as the best resort. (SUPER AWARENESS 18).
After several births, a person who becomes knowledgeable and is aware that the entire Universe is full of Vaasudeeva (Me) takes refuge in me. Such great souls are difficult to get. (SUPER AWARENESS 19).
Those persons whose knowledge is overtaken by desires, worship other Gods following the rules applicable for praying such Gods who are accessible to such persons by their very nature. (SUPER AWARENESS 20).
Whomsoever God such person prefers to worship, such God is only an attribute of me. Hence as I am presresent in them also, I generate faith and interest in such person to worship the Gods of their choice. (SUPER AWARENESS 21).
That person sincerely worshiping such Gods, gets his desires fulfilled by such God, as appropriately decided by me. (SUPER AWARENESS 22). (Comment: Krishna claims to be the ultimate bestower of boons, even if people worship other Gods. )
At the end, the results the worshippers of other Gods get are not everlasting. Worshippers of sundry Gods are getting Sundry Gods only. My worshippers attain Me. (SUPER AWARENESS 23). (Comment: Krishna is speaking like an ordinary shop-keeper who claims that the goods sold by him are of superior and durable quality when compared to those offered by other sellers.
Though I am the greatest, supreme, infinite and indestructible, and super-natural person, ignorant and unwise persons cannot understand my grandeur and view me only as a person bearing the mundane mortal human bodies. (SUPER AWARENESS 24).
As I hide myself in a mask of "Spell of Union", this foolish and ignorant humanity cannot recognise me who has no birth and death. (SUPER AWARENESS 25).
I know the past, present and future Creatures. But Nobody else can recognise me. (SUPER AWARENESS 26).
In this Nature (Universe) all the Creatures get tempted by dualities of likes and dislikes, joys and sorrows. (SUPER AWARENESS 27).
The sins of the people who perform pieties get destroyed. They will be freed from the dualities (likes and dislikes, joys and sorrows). They will be serving me with determination. (SUPER AWARENESS 29).
Those who identify me with the Supreme Creature, Supreme God, Supreme Sacrifice place their mind settled in me. Even at the time of death, they realise me. At any stage, they do not get deluded. (SUPER AWARENESS 30).
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BHAGAVADGITA CHAPTER 8
8. AKSHARA PARA BRAHMA YOOGA
also called: Taraka parabrahma Yooga
kim tad brahma kim adhyaatmam kim karma purushoottama
adhibhuutam ca kim prooktam adhidaivam kim uchyatee
adhiyagna: katham koo atra deehee asmin madhusuudana
prayaan`akaalee ca katham gneeyoo asi niyataatmabhi:
AKSHARA 003s`riibhagavaan uvaacha
aksharam brahma paramam svabhaavoo adhyaatmam uchyatee
bhuutabhaavoodbhavakaroo visarga: karmasamgnita:
adhibhuutam ksharoo bhaava: purushas` ca adhidaivatam
adhiyagnoo aham eevaatra deehee deehabhrutaam vara
amtakaalee ca maam eeva smaran muktvaa kaleevaram
ya: prayaati sa madbhaavam yaati naasti atra sams`aya:
yam yam vaapi smaran bhaavam tyajati amtee kaleevaram
tam tam eevaiti kaumteeya sadaa tadbhaavabhaavita:
tasmaat sarveeshu kaaleeshu maam anusmara yudhya ca
maii arpitamanoobuddhir maam eevaishyasi asams`aya:
abhyaasayoogayukteena cheetasaa naanyagaaminaa
paramam purusham divyam yaati paarthaanuchimtayan
kavim puraan`am anus`aasitaaram; an`oor an`iiyaamsam anusmareed ya:
sarvasya dhaataaram achimtyaruupam; aadityavarn`am tamasa: parastaat
prayaan`akaalee manasaachaleena; bhaktyaa yuktoo yoogabaleena ca iva
bhruvoor madhyee praan`am aavees`ya samyak; sa tam param purusham upaiti divyam
yad aksharam veedavidoo vadamti; vis`amti yad yatayoo viitaraagaa:
yad ichchhamtoo brahmacharyam ca ramti; tat tee padam samgraheen`a pravakshyee
sarvadvaaraan`i samyamya manoo hrudi nirudhya ca
muurdhni aadhaayaatmana: praan`am aasthitoo yoogadhaaran`aam
oom iti eekaaksharam brahma vyaaharan maam anusmaran
ya: prayaati tyajan deeham sa yaati paramaam gatim
ananyacheetaa: satatam yoo maam smarati nityas`a:
tasyaaham sulabha: paartha nityayuktasya yoogina:
maam upeetya punarjanma du:khaalayam as`aas`vatam
naapnuvamti mahaatmaana: samsiddhim paramaam gataa:
aa brahmabhuvanaal lookaa: punaraavartinoo arjuna
maam upeetya tu kaumteeya punarjanma na vidyatee
sahasrayugaparyamtam ahar yad brahman`oo vidu:
raatrim yugasahasraamtaam tee ahooraatravidoo janaa:
avyaktaad vyaktaya: sarvaa: prabhavamti aharaagamee
raatryaagamee praliiyamtee tatraivaavyaktasamgnakee
bhuutagraama: sa eevaayam bhuutvaa bhuutvaa praliiyatee
raatryaagamee avas`a: paartha prabhavati aharaagamee
paras tasmaat tu bhaavoo anyoo avyaktoo avyaktaat sanaatana:
ya: sa sarveeshu bhuuteeshu nas`yatsu na vinas`yati
avyaktoo akshara iti uktas tam aahu: paramaam gatim
yam praapya na nivartamtee tad dhaama paramam mama
purusha: sa para: paartha bhaktyaa labhyas tv ananyayaa
yasyaamta:sthaani bhuutaani yeena sarvam idam tatam
yatra kaalee tv anaavruttim aavruttim ca iva yoogina:
prayaataa yaamti tam kaalam vakshyaami bharatarshabha
agnir jyootir aha: s`ukla: shan`maasaa uttaraayan`am
tatra prayaataa gachchhamti brahma brahmavidoo janaa:
dhuumoo raatris tathaa krushn`a: shan`maasaa dakshin`aayanam
tatra ca andramasam jyootir yoogii praapya nivartatee
s`uklakrushn`ee gatii hi eetee jagata: s`aas`vatee matee
eekayaa yaati anaavruttim anyayaavartatee puna:
naitee srutii paartha jaanan yoogii muhyati kas` ca na
tasmaat sarveeshu kaaleeshu yoogayuktoo bhavaarjuna
veedeeshu yagneeshu tapa:su ca iva; daaneeshu yat pun`yaphalam pradisht`am
atyeeti tat sarvam idam viditvaa; yoogii param sthaanam upaiti ca adyam
This chapter is also known as Taaraka Brahma Yooga. Taaraka Brahma means the Supreme Spirit which helps the creatures to cross the ocean of life and family.
Arjuna asked: ' Oh the Greatest of the Greatest! What is that Supreme Spirit? What is Spirituality? What is Action? What is Supreme and Supernatural? Why it is called the Supreme God? (SS 1).
What is the Super Sacrifice? How it resides in human body? How can people recognise you at the time when this soul departs from this body? (SS 2)
That spirit which has no destruction, is the Supreme Spirit. It is said that living soul is the meta spirit. The cohabitation and coition which is responsible for the creation and existence of the creatures is called the Action. (SS 3).
Action in the previous chapters referred to performance of duty. Here it seems to have taken a mundane daily and family chores)
The meta spirit is the ephemeral idea of self (body). The God is the Supreme Spirit. I am the Supreme Sacrifice. As a Supreme Spirit, I reside in creatures also and perform sacrifices and other Actions. (SS 4).
One who meditates on me and sheds this body attains me. There is no doubt in this. (SS 5).
At the time of death whatever ideas and themes the living soul meditates on, it will be filled with those forms, ideas and themes and attain those forms, ideas and themes. This implies that type of rebirth depends on the thoughts of the soul at the time of death. SS 6).
Hence always meditate on me and fight the war. Dedicate your mind and intelllect to me. You will attain me. There is no doubt in this. (SS 7).
O Son of Prutha! By the Path of Practice of Union and your consciousness focused on me and nothing else, you will attain the Supreme Spirit. (SS 8).
Omniscient, Ancient, Omnipotent, Micronic, Omni-creator, Absolute Unthinkable Infinite, Self luminous like the Sun, Supernatural being -- whoever meditates at the time of death on this Supreme Spirit, will attain the Supreme Spirit. Conditions for meditation: 1. Concentration 2. Strength of Union and harmony 3. Devotion. (SS 9) and (SS 10).
I shall briefly tell about that thing which: 1.. experts in Vedas say indestructible 2. ascetics enter by shedding attachments of love and hate 3. bachelors who follow the path of celibasy 4. is worth of attainment. (SS 11).
Must control all the doors of the senses. Then regulate the mind in the heart. Focus the vision on the spot between the two eye brows. Take refuge in the spiritual acceptance of Union (synchronising the human soul with the Supreme Spirit). Meditating on and chanting the one letter: "Oum' which is the Supreme Spirit. -- Whoever does all these and sheds the body, he reaches the best of the States. (SS 12) (SS 13).
I shall become facile to that UP-UMP (whose soul is in tandem with the Supreme Spirit) who always meditates on me and thinking about nothing else. (SS 14).
Those who attain me will never have to suffer the ephemeral and sorrow house of rebirth. (SS 15).
All the heavens upto the Heaven of Creator (Here Brahma means the God entrusted with the function of Creation, in the hierarchial organiation) are rebirth oriented. But whoever reaches me, he shall have no rebirth. (SS 16).
Thousand ages ( Comment: not years ) make a 'Day' for the Four headed Creator. Another thousand ages will be night for him. Those who know this will be scholars of day and night. (SS 17).
When it dawns for the Creator, all the creatures will be born from "Inexpressible". When the dusk for the Cretor starts, the creatures merge into that form from which they emerged. (SS 18).
The group set of all the creatures take birth again and again as long as it is day for the Creator till it is night for the Creator. With the dawn again, they will remerge following the laws and rules of creation. (SS 19).
Even beyond the 'Inexpressible' said above, there is the "Greater Inexpressible" which Ancient. It does not perish even if all the creatures perish. (SS 20).
The Inexperessible Indestructible philosophical entity is the Supreme Destined State for all the creatures. By attaining it, the creatures will not be reborn and it is my dwelling. (SS 21).
That Supreme Spirit in which all the Creatures dwell, and with which the entire Universe is Spread, can be attained only through devotion. (SS 22).
Arjuna! Now I shall tell about that period and path following which the UP-UMPs attain the rebirth-free deliverance. (SS 23).
Those who know the Supreme Spirit attain him, by shedding the body during the period of "Northern Journey of Sun" reach the Supreme Spirit. This consists of six months, fire, light, day, fortnight of the moonlight. This path is also called the Path of Gods . (SS 24).
The Path of Ancestors is the 'Southern Journey of the Sun". It consists of six months of smoke, night, fortnight of waning moon. In this path there is a Heaven (Comment: lower in the hierarchy). resembling the form of the moon. The Action oriented People attain it, stay there and return to this world again. (SS 25).
The two paths 'white' and 'black' are prevalent for a long time. If a person goes through the white path (Path of Gods described in SS 24) leads to deliverance from births and deaths. The black path (Path of Smoke described in SS 25 above) leads back into rebirth. (SS 26)
A UP-UMP who is aware of both the paths does not get tempted. Hence, O Arjuna, Be always a UP-UMP.
A UP-UMP having become aware of the virtuous results of Vedas, sacrifices, penance, charity, will go beyond all of them. He will attain the foremost and the greatest State. (SS 28).
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BHAGAVADGITA CHAPTER 9
9. RAAJA VIDYAA RAAJA GUHYA YOOGA
State of KING OF SKILLS, KING OF SECRETS
RAAJA VIDYAA 001
idam tu tee guhyatamam pravakshyaami anasuuyavee
gnaanam vignaanasahitam yaj gnaatvaa mookshyasee as`ubhaat
RAAJA VIDYAA 02
raajavidyaa raajaguhyam pavitram idam uttamam
pratyakshaavagamam dharmyam susukham kartum avyayam
RAAJA VIDYAA 003
as`raddadhaanaa: purushaa dharmasyaasya paramtapa
apraapya maam nivartamtee mrutyusamsaaravartmani
RAAJA VIDYAA 004
mayaa tatam idam sarvam jagad avyaktamuurtinaa
matsthaani sarvabhuutaani na ca aham teeshv avasthita:
RAAJA VIDYAA 005
na ca matsthaani bhuutaani pas`ya mee yoogam ais`varam
bhuutabhrun na ca bhuutasthoo mamaatmaa bhuutabhaavana:
RAAJA VIDYAA 006
yathaakaas`asthitoo nityam vaayu: sarvatragoo mahaan
tathaa sarvaan`i bhuutaani matsthaaniiti upadhaaraya
RAAJA VIDYAA 007
sarvabhuutaani kaumteeya prakrutim yaamti maamikaam
kalpakshayee punas taani kalpaadau visrujaami aham
RAAJA VIDYAA 008
prakrutim svaam avasht`abhya visrujaami puna: puna:
bhuutagraamam imam krutsnam avas`am prakruteer vas`aat
RAAJA VIDYAA 009
na ca maam taani karmaan`i
asaktam teeshu karmasu
RAAJA VIDYAA 10
mayaadhyaksheen`a prakruti: suuyatee sacharaacharam
heetunaaneena kaumteeya jagad viparivartatee
KOS = King of Skills, King of Secrets.
Krishna said: You are free of envy. Hence I shall now tell you the utmost secret and superior knowledge (Comment: So secret!) filled with pure devotion orientation. By knowing it you will be free from inauspicious incidents and attain supreme deliverance of freedom from births and deaths. (KOS 1).
This is the King of Skills. This is the King of Secrets. This is sacred and good. It is a manifestation of experience. Capable of attaining all virtuous duties. Comfort giving. Infinite in results. (KOS 2).
Those who do not have interest in this Path of Duty will not only fail to reach me, but will also be revolving in the orbit of domestic strife (cycle of births and deaths). (KOS 3).
All Universe is manifest with my inifinite and inexpressible form. All the creatures are within me. I am not within them. (KOS 4).
(Comment: Now Krishna contradicts what he stated in KOS 4.)
The creatures are not within me. Pl. see my rich divine Union. Though my soul bears the idea of creatures I am not within them. (KOS 5).
Krishna contradicts what he stated in KOS 5.
Just as the air located in the sky is spread all over it, all the creatures are situate in me. (KOS 6).
At the time of the Great Disaster, all the creatures merge themselves in my magic. Again at the time of re-creation, I create them. (KOS 7).
By mounting on the Nature, I create again and again all the herds of creatures which are not free, but are under the control of nature. (KOS 8).
I am not interested in those Actions (Actions of Creation and Destruction), looking indifferent, I am not bound by such Actions. KOS 9).
Under my directions, the Nature is creating all the static and moving organisms. For this reason, the world is again and again taking birth and merging with me repeatedly. (KOS 10).
RAAJA VIDYAA 011
avajaanamti maam muud`haa maanushiim tanum aas`ritam
param bhaavam ajaanamtoo mama bhuutamahees`varam
RAAJA VIDYAA 012
mooghaas`aa mooghakarmaan`oo mooghagnaanaa vicheetasa:
raakshasiim aasuriim ca iva prakrutim moohiniim s`ritaa:
RAAJA VIDYAA 013
mahaatmaanas tu maam paartha daiviim prakrutim aas`ritaa:
bhajamti ananyamanasoo gnaatvaa bhuutaadim avyayam
RAAJA VIDYAA 014
satatam kiirtayamtoo maam yatamtas` ca drud`havrataa:
namasyamtas` ca maam bhaktyaa nityayuktaa upaasatee
RAAJA VIDYAA 015
gnaanayagneena ca api anyee yajamtoo maam upaasatee
eekatveena pruthaktveena bahudhaa vis`vatoomukham
RAAJA VIDYAA 016
aham kratur aham yagna: svadhaaham aham aushadham
mamtroo aham aham eevaajyam aham agnir aham hutam
RAAJA VIDYAA 017
pitaaham asya jagatoo maataa dhaataa pitaamaha:
veedyam pavitram oomkaara ruk saama yajur eeva ca
RAAJA VIDYAA 018
gatir bhartaa prabhu: saakshii nivaasa: s`aran`am suhrut
prabhava: pralaya: sthaanam nidhaanam biijam avyayam
RAAJA VIDYAA 019
tapaami aham aham varsham nigruhn`aami utsrujaami ca
amrutam ca iva mrutyus` ca sad asach ca aham arjuna
RAAJA VIDYAA 020
traividyaa maam soomapaa: puutapaapaa; yagnair isht`vaa svargatim praarthayamtee
tee pun`yam aasaadya sureendralookam; as`namti divyaan divi deevabhoogaan
RAAJA VIDYAA 021
tee tam bhuktvaa svargalookam vis`aalam; kshiin`ee pun`yee martyalookam vis`amti
eevam traiiidharmam anuprapannaa; gataagatam kaamakaamaa labhamtee
RAAJA VIDYAA 022
ananyaas` chimtayamtoo maam yee janaa: paryupaasatee
teeshaam nityaabhiyuktaanaam yoogaksheemam vahaami aham
RAAJA VIDYAA 023
yee api anyadeevataa bhaktaa yajamtee s`raddhayaanvitaa:
tee api maam eeva kaumteeya yajamti avidhipuurvakam
RAAJA VIDYAA 024
aham hi sarvayagnaanaam bhooktaa ca prabhur eeva ca
na tu maam abhijaanamti tattveenaatas` chyavamti tee
RAAJA VIDYAA 025
yaamti deevavrataa deevaan pitqn yaamti pitruvrataa:
bhuutaani yaamti bhuuteejyaa yaamti madyaajinoo api maam
RAAJA VIDYAA 026
patram pushpam phalam tooyam yoo mee bhaktyaa prayachchhati
tad aham bhaktyupahrutam as`naami prayataatmana:
RAAJA VIDYAA 027
yat karooshi yad as`naasi yaj juhooshi dadaasi yat
yat tapasyasi kaumteeya tat kurushva madarpan`am
RAAJA VIDYAA 028
s`ubhaas`ubhaphalair eevam mookshyasee karmabandhanai:
sanyaasayoogayuktaatmaa vimuktoo maam upaishyasi
RAAJA VIDYAA 29
samoo aham sarvabhuuteeshu na mee dveeshyoo asti na priya:
yee bhajamti tu maam bhaktyaa maii tee teeshu ca api aham
RAAJA VIDYAA 030
api cheet suduraachaaroo bhajatee maam ananyabhaak
saadhur eeva sa mamtavya: samyag vyavasitoo hi sa:
RAAJA VIDYAA 031
kshipram bhavati dharmaatmaa s`as`vachchhaamtim nigachchhati
kaumteeya pratijaaniihi na mee bhakta: pran`as`yati
RAAJA VIDYAA 032
maam hi paartha vyapaas`ritya yee api syu: paapayoonaya:
striyoo vais`yaas tathaa s`uudraas tee api yaamti paraam gatim
RAAJA VIDYAA 033
kim punar braahman`aa: pun`yaa bhaktaa raajarshayas tathaa
anityam asukham lookam imam praapya bhajasva maam
RAAJA VIDYAA 034
manmanaa bhava madbhaktoo madyaajii maam namaskuru
maam eevaishyasi yuktvaivam aatmaanam matparaayan`a:
Ignorant persons fail to realise my true concept and nature as the Supreme Lord of all the creatures ignore and illtreat me as an ordinary human. (KOS 11).
Persons with frustrated desires, actions and knowledge and decadent intellect, take shelter with the devilish, demonish, prideful and dormant natures which tempt the intellect. (KOS 12).
Persons with Great Soul take shelter with divine nature and with a focused intellect realise me who is the foundation for all the creatures and the infinite. (KOS 13).
With great effort and dedication they sing my glories. They salute me with devotion. They always contemplate on me. (KOS 14).
Some using the sacrificial worship called 'Knowledge', some others using 'Union', some others using heterogenity, some others using forms of different deities, all worship me. (KOS 15).
I am the sacrifice. I am the act of devotion and worship. I am the sacrifice for the ancestors. I am the sacrificial wood. I am the chant. I am the fuel (clarified butter). I am the fire. I am the burnt. (KOS 16).
I am the father of this Universe. Mother; Mentor; Grandfather. I am the thing to be learnt and known. I am the sacred. I am the 'Oum' sound. I am the three Vedas. (KOS 17).
I am the path and destiny. I am the patron. I am the Lord. I am the Witness. I am the Dwelling. I am the shelter. I am the benefactor. I am the creator. I am the destroyer. I am the foundation and support. I am the point of disaster. I am the reason and seed. I am the indestructible I. (KOS 18).
I make the days warm. I restrain and release rains. I am the life. I am the death. I am the good. I am the bad. (KOS 19).
Those who know the three Vedas and the Vedic Sacrifices perform them, drink the juice of Soma Plant, cleanse their sins, perform the Sacrifices praying for the Heaven, will get the fruit of attaining the Indra's heaven (Comment: lower in hierarchy) and enjoy there the heavenly luuries. (KOS 20)
After enjoying the luxurries in the spacious heaven and exhausting all their credits for the good deeds, return to the Earth. Thus, those who practise the three-Veda-faith and rituals again and again get the births and deaths and satisfy their desires. (KOS 21).
Those who completely devote themselves to me without thinking about anything else, those who are always in unison with me, I shall bear the burden of their Union and Welfare. (KOS 22).
Those who sincerely worship other Gods, also worship me only, but without a sense of duty and intention. (POS 23).
I am the receiver of all Sacrificial offerings. I am the Lord of all the Sacrifices. But, they (who worship other Gods) being unable to understand my true form and nature, are getting reborn. (KOS 24).
Those who worship heavenly Gods are going to Heaven. Those who worship ancestors are going to the abodes of their ancestors. Those who worship ghosts are going to the abodes of the ghosts. Those who worship me are getting me. (KOS 25).
A person who offers me with utmost devotion a leaf/flower/water, whatever the clean intellectual offered me, I receive. (KOS 26).
O son of Kumti! Whatever Actions you do, food you eat, sacrifices you make, charities and gifts you make, whatever penance you undertake, dedicate to me. (KOS 27).
You will be relieved from all the bonds of favourable and unfavourable results of all your Actions. You will become a UP-UMP (Person whose soul is in Union with the Supreme Spirit or Union Mounted Person) by having relinquished everything to me, will attain me. (KOS 28).
I view all creatures equally. I do not have any one to love or hate. Whoever worships me with devotion, I prevail in them. They live in me. I live in their hearts. (KOS 29).
A person may follow all bad customs and habits. Yet, if he worships me with single minded devotion, he is to be taken as gentle. This is because, he engaged and determined in serving me. (KOS 30).
My devotee will quickly become a dutiful soul. He gets eternal peace. Arjuna! pledge (determine) that my devotee will never peish. (KOS 31).
Those born of evil wombs, women, merchants (caste), s`uudraas (caste) all take shelter in me and attain the Supreme State. (KOS 32).
Again there is no need to tell about virtuous Priests, deovted King-ascetics. Having attained this ephemeral, comfortless world, worship and praise me. (KOS 33).
Become mine. Be my devotee. Be my worshipper. Salute me. Be in union with me. Within yourselves, be filled with me and thoughts on me. (KOS 34).
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BHAGAVADGITA CHAPTER 10
10. VIBHUUTI YOOGA
bhuuya eeva mahaa baahoo s`run`u mee paramam vacha:
yat tee aham priiyamaan`aaya vakshyaami hitakaamyayaa
na mee vidu: suragan`aa: prabhavam na maharshaya:
aham aadir hi deevaanaam maharshiin`aam ca sarvas`a:
yoo maam ajam anaadim ca veetti lookamahees`varam
asammuud`ha: sa martyeeshu sarvapaapai: pramuchyatee
buddhir gnaanam asammooha: kshamaa satyam dama: s`ama:
sukham du:kham bhavoo abhaavoo bhayam ca abhayam eeva ca
ahimsaa samataa tusht`is tapoo daanam yas`oo ayas`a:
bhavamti bhaavaa bhuutaanaam matta eeva pruthagvidhaa:
maharshaya: sapta puurvee ca tvaaroo manavas tathaa
madbhaavaa maanasaa jaataa yeeshaam looka imaa: prajaa:
eetaam vibhuutim yoogam ca mama yoo veetti tatvata:
soo avikampeena yoogeena yujyatee naatra sams`aya:
aham sarvasya prabhavoo matta: sarvam pravartatee
iti matvaa bhajamtee maam budhaa bhaavasamanvitaa:
machchittaa madgatapraan`aa boodhayamta: parasparam
kathayamtas` ca maam nityam tushyamti ca ramamti ca
teeshaam satatayuktaanaam bhajataam priitipuurvakam
dadaami buddhiyoogam tam yeena maam upayaamti tee
teeshaam eevaanukampaartham aham agnaanajam tama:
naas`ayaami aatmabhaavasthoo gnaanadiipeena bhaasvataa
Krishna said: 'Pl. listen to me again. You are very dear to me. Wishing you well, I shall continue.' (VIBH 1)
Gods and sages do not know my origin. This is because, I am their cause. (VIBH 2)
He who knows that I have no origin or birth, and that I am the Supreme God of this Universe, will be free of temptation on this earth. He will be free from all sins. (VIBH 3)
Creatures inherit their ideas and qualities from me: 1. intellect 2. knowledge 3. freedom from temptation 4. forbearance 5. truth 6. control of senses. 7. control of internal emotions. 8. joy. 9. sorrow. 10. birth 11. death. 12. fear. 13. fearlessness 14. non-violence. 15. equanimity. 16. contentment. 17. penance. 18. charity. 19. fame. 20. ill-fame. (VIBH 4)
The seven great sages, the four ancient sages (Sanaka, Sanandana, Sanaatana, Sanatkumar), were born from my mind. Entire population is born from them. (VIBH 5).
The person who knows well this attribute of mine (as Cause for the whole Universe and being the Super God ) will have stable philosophical union with me. This is beyond doubt. (VIBH 6).
I am the Supreme Cause of everything in the creation. Everything is born from me. Scholars, knowing this, worship me thoughtfully. (VIBH 7)
Those who have dedicated their hearts and lives to me enjoy bliss and contentment, while preaching one another and narrating to one another my stories. (VIBH 9).
I bless those who serve me devotedly and lovingly, with "a mental State of Intellect". By it, he can get to me. (VIBH 10).
I with a view to bless those who are in daily Union with me and who serve me with devotion and love, I live in them. With the lamp of knowledge, I dispel the darkness of ignorance in them. (ATTRIB 11).
VIBHUUTI 012arjuna uvaacha
param brahma param dhaama pavitram paramam bhavaan
purusham s`aas`vatam divyam aadideevam ajam vibhum
aahus tvaam rushaya: sarvee deevarshir naaradas tathaa
asitoo deevaloo vyaasa: svayam ca iva braviishi mee
sarvam eetad rutam manyee yan maam vadasi kees`ava
na hi tee bhagavan vyaktim vidur deevaa na daanavaa:
svayam eevaatmanaatmaanam veettha tvam purushoottama
bhuutabhaavana bhuutees`a deevadeeva jagatpatee
vaktum arhasi as`eesheen`a divyaa hi aatmavibhuutaya:
yaabhir vibhuutibhir lookaan imaams tvam vyaapya tisht`hasi
katham vidyaam aham yoogims tvaam sadaa parichimtayan
keeshu keeshu ca bhaaveeshu chimtyoo asi bhagavan mayaa
vistareen`aatmanoo yoogam vibhuutim ca janaardana
bhuuya: kathaya truptir hi s`run`vatoo naasti mee amrutam
Arjuna said: You are the Supeme Spirit. You are the Supreme resort. You are the most sacred. You are the eternal person. Divine. The First and Foremost God. Birthless. The Lord. (ATTRIB 12).
You, yourselves are telling me like this. The God-Sage Narada, Asita, Devala, Vyaasa all say the same. (ATTRIB 13).
Oh Keesava! I believe whatever you say to be true. Either the Gods or the demons are able to grasp your nature or birth. (ATTRIB 14).
Oh the Supreme Person! Creatures' Ideal! Lord of the Creatures! God of the Gods! Lord of the World! You alone, by yourself, grasp and understand your Supreme Spirit. (ATTRIB 15).
You alone can describe your attributes with which you have spread yourselves all over the Universe. (ATTRIB 16).
Oh God! How and using which skills, can I always contemplate on you and be in Union with you? Which and which ideas I can think upon you? (ATTRIB 17).
Oh Janardana! Pl. explain in depth the concept of 'Union of Soul' and your 'Attributes' again. This is because, in hearing your nectar like words, I am not getting satiated. (ATTRIB 18).
VIBHUUTI 019s`riibhagavaan uvaacha
hamta tee kathaiishyaami divyaa hi aatmavibhuutaya:
praadhaanyata: kurus`reesht`ha naasti amtoo vistarasya mee
aham aatmaa gud`aakees`a sarvabhuutaas`ayasthita:
aham aadis` ca madhyam ca bhuutaanaam amta eeva ca
aadityaanaam aham vishn`ur jyootishaam ravir ams`umaan
mariichir marutaam asmi nakshatraan`aam aham s`as`ii
veedaanaam saamaveedoo asmi deevaanaam asmi vaasava:
indriyaan`aam manas` ca asmi bhuutaanaam asmi cheetanaa
rudraan`aam s`amkaras` ca asmi vittees`oo yaksharakshasaam
vasuunaam paavakas` ca asmi meeru: s`ikharin`aam aham
puroodhasaam ca mukhyam maam viddhi paartha bruhaspatim
seenaaniinaam aham skanda: sarasaam asmi saagara:
maharshiin`aam bhrugur aham giraam asmi eekam aksharam
yagnaanaam japayagnoo asmi sthaavaraan`aam himaalaya:
as`vattha: sarvavrukshaan`aam deevarshiin`aam ca naarada:
gandharvaan`aam chitraratha: siddhaanaam kapiloo muni:
uchchai:s`ravasam as`vaanaam viddhi maam amrutoodbhavam
airaavatam gajeendraan`aam naraan`aam ca naraadhipam
aayudhaanaam aham vajram dheenuunaam asmi kaamadhuk
prajanas` ca asmi kandarpa: sarpaan`aam asmi vaasuki:
anamtas` ca asmi naagaanaam varun`oo yaadasaam aham
pitqn`aam aryamaa ca asmi yama: samyamataam aham
prahlaadas` ca asmi daityaanaam kaala: kalayataam aham
mrugaan`aam ca mrugeendroo aham vainateeyas` ca pakshin`aam
pavana: pavataam asmi raama: s`astrabhrutaam aham
jhashaan`aam makaras` ca asmi srootasaam asmi jaahnavii
sargaan`aam aadir amtas` ca madhyam ca ivaaham arjuna
adhyaatmavidyaa vidyaanaam vaada: pravadataam aham
aksharaan`aam akaaroo asmi dvamdva: saamaasikasya ca
aham eevaakshaya: kaaloo dhaataaham vis`vatoomukha:
mrutyu: sarvaharas` ca aham udbhavas` ca bhavishyataam
kiirti: s`riir vaak ca naariin`aam smrutir meedhaa dhruti: kshamaa
bruhatsaama tathaa saamnaam gaayatrii chhandasaam aham
maasaanaam maargas`iirshoo aham rutuunaam kusumaakara:
dyuutam chhalayataam asmi teejas teejasvinaam aham
jayoo asmi vyavasaayoo asmi sattvam sattvavataam aham
vrushn`iinaam vaasudeevoo asmi
muniinaam api aham vyaasa:
kaviinaam us`anaa kavi:
usana: = s`ukra.(VENUS)
damd`oo damayataam asmi niitir asmi jigiishataam
maunam ca ivaasmi guhyaanaam gnaanam gnaanavataam aham
yach ca api sarvabhuutaanaam biijam tad aham arjuna
na tad asti vinaa yat syaan mayaa bhuutam ca raacharam
naamtoo asti mama divyaanaam vibhuutiinaam paramtapa
eesha tuuddees`ata: prooktoo vibhuuteer vistaroo mayaa
yad yad vibhuutimat sattvam s`riimad uurjitam eeva vaa
tat tad eevaavagachchha tvam mama teejooms`asambhavam
atha vaa bahunaiteena kim gnaateena tavaarjuna
visht`abhyaaham idam krutsnam eekaams`eena sthitoo jagat
Oh Sleep conquerer! I am the Living Soul which pervades all the hearts of the Creatures. I am the cause and reason for the Creation, Status and Survival, and Destruction of the Creatures. (ATTRIB 20).
Among the Sons of Aditi (Explanation: In one incarnation, Krishna was born as Son of Aditi wife of a sage called Kas`yapa. He had names: Aaditya, Vishnu, Vaamana). Among the luminous I am the Sun.Among the winds I am Mariichi (explanation: name of a wind). Among the stars, I am the Moon. (ATTRIB 21).
I am Saama Veeda (explanation : name of the third Veda which mainly deals with singing hymns and music) among Vedas. I am Imdra among the Gods. I am the mind among the senses. I am the consciousness and knowledge among all dynamic creatures. (ATTRIB 22).
I am S`hankara among Rudras. (explanation : In top hierarchy of Hindu Gods, the Trinity of Four-headed Brahma, Vishn`u and S`hiva-S`hankara have a prominent place. The incarnations of Siva-Sankara are also called Rudras. Krishna choses himself to be Siva among the trinity, and the Rudras ). Among the Yakshas and (a sect of Gods) and demons I am the Lord of Wealth (also named Kubeera). Among the Vasu (another sect of Gods) I am the Fire. Among the Mounts of Mountains, I am the Meeru. (ATTRIB 23).
Know that I am Brihaspati the Chief among the Priests. Among the Commanders of Army, I am Skandha (Other names: Murugan, Kumaara Swaamy, Shanmukha). Among the lakes I am the Ocean. (ATTRIB 24).
Among the Great Sages I am Bhrugu. Among the sacred words I am the one lettered "Oum'. Among the sacrifices, I am the Meditation. (explanation: Meditation is also a sacrifice. Comment: Original Vedic ritutals consisted of Sacrifices using materials such as fire, wood, prey etc. The sacrifices after shedding violence and killing of animals evolved to be mental, like meditation).. Among the static creatures, I am the Himalayas. (ATTRIB 25).
Among all treees, I am the Fig Tree. Among the God-Sages, I am Narada. Among Gamdharvas (a clan of Gods) I am Citraratha (king of Gandharvas). Among accomplished sages, I am the sage Kapila. (ATTRIB 26).
Know that, among the horses, I am Uccais`ravam born from Immortalising Nectar. (horse in heaven which has a divine birth and impeccably white in color. ). Among the elephants, I am Iraavatam. (elephant in heaven). Among humans, I am the King. (ATTRIB 27).
Among the weapons, I am Vajram (Weapon of Indra, the Lord of Heaven (Lower). Among the cows, I am Kaama Dheenu (heavenly cow which fulfills all desires). Among the generators, I am the Kamdarpa (the God of Love). Among the serpents, I am Vasuki (their king). (ATTRIB 28).
Among Naagas ( a tribe of snakes), I am Ananta (their King). Among aquatics I am Varuna (their King and the God of Waters). Among the Ancestors I am Aryama (their King). Among the Judges and Disciplinarians, I am Yama (God of Death who judges and punishes the dead). (ATTRIB 29).
Among the demons, I am Prahlaada (their king). Among those which seize the creatures, I am the Fate. (DEstiny of Creatures). Among animals, I am the Lion. Among the birds, I am Vainateeya (their King. It is a Kite. Vehicle of Vishn`u.) (ATTRIB 30).
Among those which blow fast and purify, I am the Pavata. (Wind is blowing and fast. Fire is regarded as Purifier). Among the weapon-wielders, I am Paras`u Raama (another co-incarnation of Krishna. Paras`u Rama wielded an axe and killed all Kshatriya kings). Among the fishes, I am the crocodile. Among those which flow, I am the River Ganges. (Comment: Great rivers like Amazon, Mississipi, Ho Yong Ho, Yang Tsikiyang, the Nile, Volga were not known).(POA 31).
Arjuna! Among the created attributes like the Sky, I am the force which creates, supports and annihilates. Among the arts, I am the Art of Spirituality. Among the arguments and evaluations, I am the philosophical determination. (ATTRIB 32).
Among the alphabetical letters, I am the letter "A'. Among phrases I am 'Dvamdva'. (In a Dvamdva phrase pairs of words, similar or opposite, are used. eg. pleasure and pain). Among the indestructible things, I am the 'Time (and Fate?) '. I am the Cosmic (Universal-Faceted) Super Creator. (ATTRIB 33).
I am the all destroying Death. I am the Prosperity of the Prosperous. I am the Fame among Wealths. I am the Voice. I am the Memory. I am the Courage and Endurance. (ATTRIB 34).
Among the Vedic hymns, I am Brihat Saama (their king). Among the meters for verses, I am the Gayatri (a 24 syllable meter). Among the months, I am Marga S`iirsha (the month in which, on the Full Moon Day, the Moon will be in conjunction with the star Betelguese--period of August-September). Among the Seasons (bi monthly), I am the Spring (Basant).. (ATTRIB 35).
Among the cheats, I am the sport of gambling. Among the vibrant, I am the light. Among those who succeed, I am the Success. Among the energetic, I am the Energy. (ATTRIB 36).
Among those belonging to Vrusht`i clan, I am Vaasu Deeva (Son of Vasudeva, Krishna is). Among the Sons of Paamd`u, I am Dhanamjaya (Another name Arjuna). Among the ascetics, I am Vyaasa. Among the poets, I am the Venus. (ATTRIB 37).
Among those who punish, I am the Punishing Code and Strength. Among those who want to conquer, I am the Code. Among the Secretives, I am the Silence. Among the Scholars, I am the Knowledge. (ATTRIB 38).
I am the root cause and seed of all the creatures. Without me, there is no creature static or moving. (ATTRIB 39).
Oh Schorcher of Enemies! My attributes are infinite. Yet, I depicted to you briefly some of them. (ATTRIB 40).
Know that everything which is endowed with wealth, success, leading, strong, influencing, dominating is derived from my natural brilliance. (ATTRIB 41).
Arjuna! Even if you know more of my attributes, what will you gain? It will be sufficie if you know that this entire Universe is pervaded with the sole attribute of mine. (ATTRIB 42).
Back to Contents Table
BHAGAVADGITA CHAPTER 11
11. VIS`VA RUUPA SAMDARSANA YOOGA
VISVA RUUPA 001
madanugrahaaya paramam guhyam adhyaatmasamgnitam
yat tvayooktam vachas teena moohoo ayam vigatoo mama
VISVA RUUPA 02
bhavaapyayau hi bhuutaanaam s`rutau vistaras`oo mayaa
tvatta: kamalapatraaksha maahaatmyam api ca avyayam
VISVA RUUPA 003
eevam eetad yathaattha tvam aatmaanam paramees`vara
drasht`um ichchhaami tee ruupam ais`varam purushoottama
VISVA RUUPA 004
manyasee yadi tach chhakyam mayaa drasht`um iti prabhoo
yoogees`vara tatoo mee tvam dars`ayaatmaanam avyayam
Arjuna said: To bless and grace me you have taught me the most secret and spiritual subject to me. With this, all my temptation is gone. (COSMIC VISION 1).
Krishna! I heard from you extensively about the creation and merger of the living beings. I also heard the indestructible and infinite greatness of you. (COSMIC VISION 2).
Oh the Supreme Lord! Whatever you said about yourselves is true. I desire to see your cosmic divine form. (COSMIC VISION 3).
Oh Lord! Oh the Supreme of the Sages! If you consider that I can bear to see it, please show me your infinte form. (COSMIC VISION 4).
VISVA RUUPA 005s`riibhagavaan uvaacha
pas`ya mee paartha ruupaan`i s`atas`oo atha sahasras`a:
naanaavidhaani divyaani naanaavarn`aakrutiini ca
VISVA RUUPA 006
pas`yaadityaan vasuun rudraan as`vinau marutas tathaa
bahuuni adrusht`apuurvaan`i pas`yaas`charyaan`i bhaarata
VISVA RUUPA 007
ihaikastham jagat krutsnam pas`yaadya sacharaacharam
mama deehee gud`aakees`a yach ca anyad drasht`um ichchhasi
VISVA RUUPA 008
na tu maam s`akyasee drasht`um aneenaiva svachakshushaa
divyam dadaami tee ca kshu: pas`ya mee yoogam ais`varam
The Lord said!
Arjuna! See all my divine forms in varying shapes, colors and different types. (COSMIC VISION 5).
Oh Bhaarata! See the Suns, Vasus (Gods similar to Sun, Wind, Fire), Rudras (incarnations of S`iva), As`vins (smaller Gods often linked to medicine), Marut (Smaller Gods linked to winds and rain), and many other Gods hitherto not seen you, all of them, see now. (COSMIC VISION 6).
Oh the Conquerer of Sleep! See in my body the entire Universe consisting both of static and dynamic objects. Whatever you wished to see, see now. (COSMIC VISION 7).
With these your own eyes, you will not be able to see me. I shall give you divine eyes and vision. See my divine form. (COSMIC VISION 8).
VISVA RUUPA 009samjaya uvaacha
eevam uktvaa tatoo raajan mahaayoogees`varoo hari:
dars`ayaam aasa paarthaaya paramam ruupam ais`varam
VISVA RUUPA 10
VISVA RUUPA 011
sarvaas`charyamayam deevam anamtam vis`vatoomukham
VISVA RUUPA 012
divi suuryasahasrasya bhaveed yugapad utthitaa
yadi bhaa: sadrus`ii saa syaad bhaasas tasya mahaatmana:
VISVA RUUPA 013
tatraikastham jagat krutsnam pravibhaktam aneekadhaa
apas`yad deevadeevasya s`ariiree paamd`avas tadaa
VISVA RUUPA 014
tata: sa vismayaavisht`oo
pran`amya s`irasaa deevam
(Now, Sanjaya says to Dhrutaraashtra):
Having said thus, the King of the Ascetics Hari (another name for Krishna, Vishn`u) showed Arjuna his
divine and Supreme form. (COSMIC VISION 9).
Several mouths. Eyes. Showing many Great things. The form is adorned with several divine ornaments. The form had different types of divine weapons. (COSMIC VISION 10).
Showed the Cosmic form, wearing divine garlands, body applied with divine sandalwood and other pates, wonderful in all respects, infinite and the face of the Universe. (COSMIC VISION 11).
The light which emerges if a thousand Suns shine at the same time, may equal the brilliance of this Great Spirit. (COSMIC VISION 12).
Arjuna in the mega body of the Supreme Spirit, saw as one integrated Universe all the countries of the land. (COSMIC VISION 13).
Then with stiffened hair and wonder, bowed down before Krishna and said with folded hands: (COSMIC VISION 14)
VISVA RUUPA 015arjuna uvaacha
VISVA RUUPA 015
pas`yaami deevaams tava deeva deehee; sarvaams tathaa bhuutavis`eeshasamghaan
brahmaan`am iis`am kamalaasanastham; rushiims` ca sarvaan uragaams` ca divyaan
VISVA RUUPA 016
aneekabaahuudaravaktraneetram; pas`yaami tvaa sarvatoo anamtaruupam
naamtam na madhyam na punas tavaadim; pas`yaami vis`vees`vara vis`varuupa
VISVA RUUPA 017
kiriit`inam gadinam ca krin`am ca ; teejooraas`im sarvatoo diiptimamtam
pas`yaami tvaam durniriikshyam samamtaad; diiptaanalaarkadyutim aprameeyam
VISVA RUUPA 018
tvam aksharam paramam veeditavyam; tvam asya vis`vasya param nidhaanam
tvam avyaya: s`aas`vatadharmagooptaa; sanaatanas tvam purushoo matoo mee
VISVA RUUPA 019
anaadimadhyaamtam anamtaviiryam; anamtabaahum s`as`isuuryaneetram
pas`yaami tvaam diiptahutaas`avaktram; svateejasaa vis`vam idam tapamtam
VISVA RUUPA 020
dyaavaapruthivyoor idam amtaram hi; vyaaptam tvayaikeena dis`as` ca sarvaa:
drusht`vaadbhutam ruupam idam tavoogram; lookatrayam pravyathitam mahaatman
VISVA RUUPA 021
amii hi tvaa surasamghaa vis`amti; kee chid bhiitaa: praamjalayoo grun`amti
svastiiti uktvaa maharshisiddhasamghaa:; stuvamti tvaam stutibhi: pushkalaabhi:
VISVA RUUPA 022
rudraadityaa vasavoo yee ca saadhyaa; vis`vee as`vinau marutas` chooshmapaas` ca
gandharvayakshaasurasiddhasamghaa; viikshamtee tvaa vismitaas` ca iva sarvee
VISVA RUUPA 023
ruupam mahat tee bahuvaktraneetram; mahaa baahoo bahubaahuurupaadam
bahuudaram bahudamsht`raakaraalam; drusht`vaa lookaa: pravyathitaas tathaaham
VISVA RUUPA 024
nabha:sprus`am diiptam aneekavarn`am; vyaattaananam diiptavis`aalaneetram
drusht`vaa hi tvaam pravyathitaamtaraatmaa; dhrutim na vindaami s`amam ca vishn`oo
VISVA RUUPA 025
damsht`raakaraalaani ca tee mukhaani; drusht`vaiva kaalaanalasamnibhaani
dis`oo na jaanee na labhee ca s`arma; prasiida deevees`a jagannivaasa
VISVA RUUPA 026
amii ca tvaam dhrutaraasht`rasya putraa:; sarvee sahaivaavanipaalasamghai:
bhiishmoo droon`a: suutaputras tathaasau; sahaasmadiiyair api yoodhamukhyai:
VISVA RUUPA 027
vaktraan`i tee tvaramaan`aa vis`amti; damsht`raakaraalaani bhayaanakaani
kee chid vilagnaa das`anaamtareeshu; samdrus`yamtee chuurn`itair uttamaamgai:
VISVA RUUPA 028
yathaa nadiinaam bahavoo ambuveegaa:; samudram eevaabhimukhaa dravamti
tathaa tavaamii naralookaviiraa; vis`amti vaktraan`i abhivijvalamti
VISVA RUUPA 29
yathaa pradiiptam jvalanam patamgaa; vis`amti naas`aaya samruddhaveegaa:
tathaiva naas`aaya vis`amti lookaas; tavaapi vaktraan`i samruddhaveegaa:
VISVA RUUPA 030
leelihyasee grasamaana: samamtaal; lookaan samagraan vadanair jvaladbhi:
teejoobhir aapuurya jagat samagram; bhaasas tavoograa: pratapamti vishn`oo
VISVA RUUPA 031
aakhyaahi mee koo bhavaan ugraruupoo; namoo astu tee deevavara prasiida
vignaatum ichchhaami bhavamtam aadyam; na hi prajaanaami tava pravruttim
"In your body I see Oh God! the different groups of different Creatures, the Creator Brahma sitting on the Seat of the Lotus, divine Sages and Serpents." (COSMIC VISION 15).
Oh God of the Universe! Oh the Cosmic formed! I see you with several hands, bellies, faces, eyes, omnipresent, wearer of infinite forms. I am unable to see your beginning, middle or the end. (COSMIC VISION 16).
The Crowned! Holding mace! Holding the discus! Mass of Luminosity! all pervading Light! I see you, the most difficult to see! Having a brilliance equal to the Sun and the Fire! The dimensionless! (COSMIC VISION 17).
You are the Supreme Spirit to be learnt! You are the Greatest Refuge for this Universe! You are infinite! You are the Protector of the Eternal Righteous Ethics. You are the Eternal Preson. This is my view. (COSMIC VISION 18).
You have no beginning, middle and the end. Your strength is infinite. You have infinite arms. The Sun and the Moon are your eyes. I see the glowing fire emerging from your open mouth. With your luminosity, you will scorch the whole Universe. (COSMIC VISION 19).
Oh Great Soul! The Earth, the Sky, the Space are all full of your Great Glow. Your glow spread in all directions. Haiving seen your wonderful form, fiercely intense, the three worlds (Earth, Heaven, Nether World) get into strife. (COSMIC VISION 20).
All the groups of the Gods are entering you. Some of them are praising your glory, bewildered with folded hands.. Great Sages and Saints are praising your glories and seeing only you. (COSMIC VISION 21).
Groups of people (list: Rudras, Aadityas, Vasus, Saadhyaas, Vis`vas, As`vins, Maruts, Ushmapas (ancestors), Gamdharvas, Yakshas, Suras, Siddha) are looking at you with awe. (COSMIC VISION 22).
Oh Great We are freightened to see your form with countless faces, eyes, hands, thighs, tusks, (COSMIC VISION 23).
Oh Vishn`u! I do not get peace (freightened) and courage when I see you touching the sky!; luminous; multichrome, open mouthed, burning broad eyes. Having seen it, my soul gets perturbed. (COSMIC VISION 24).
Your face is fierce with fongs, and looking like the disastrous fire. When I see it, I am unable to identify directions (East, West etc. i.e. bewildered). I am not able to stay happy or comfortable. Oh Lord of the Gods! Protect me! Oh Omnipresent!. (COSMIC VISION 25).
Along with all the sons of Dhrutaraasht`ra, all the groups of kings, Bhishma, Dron`a, Karn`a, all the prominent warriors of my side, are entering you. (COSMIC VISION 26).
They are all in a hurry to enter your mouth which has sharp fangs at the entry. Some are caught between the teeth are seen getting their heads reduced into fine flour. ( (Comment: How loathing and ugly this description is)! (COSMIC VISION 28)
Just as insects enter into flaring fires with great speed, the people are also entering into your faces with immense pace. (COSMIC VISION 29).
While devouring the world with all your flaring faces, you are enjoying on all the four sides. Your terrible lights are scprcjomg tje Universe with their luminosities. (COSMIC VISION 30).
Pl. tell me who you are, bearing this terrible form. I bow down before thee. Oh God of Gods! Kindly be pacified and save me. The foremost creator of this world, I desire to know you. I am unable to understand your true nature and behaviour. (COSMIC VISION 31).
VISVA RUUPA 032s`riibhagavaan uvaacha
kaaloo asmi lookakshayakrut pravruddhoo; lookaan samaahartum iha pravrutta:
rutee api tvaa na bhavishyamti sarvee; yee avasthitaa: pratyaniikeeshu yoodhaa:
VISVA RUUPA 033
tasmaat tvam uttisht`ha yas`oo labhasva; jitvaa s`atruun bhumkshva raajyam samruddham
mayaivaitee nihataa: puurvam eeva; nimittamaatram bhava savyasaachin
VISVA RUUPA 034
droon`am ca bhiishmam ca jayadratham ca ; karn`am tathaanyaan api yoodhaviiraan
mayaa hataams tvam jahi maa vyathisht`haa; yudhyasva jeetaasi ran`ee sapatnaan
VISVA RUUPA 035samjaya uvaacha
eetach chhrutvaa vachanam kees`avasya; krutaamjalir veepamaana: kiriit`ii
namaskrutvaa bhuuya eevaaha krushn`am; sagadgadam bhiitabhiita: pran`amya
The Lord said:
I am the Fate and Time which has flared up to annihilate this creation. I started destroying all these worlds this moment only. (Comment: Why now! Krishna already killed 391 akshauhin`is of army approx. 80 million belonging to Jarasandha earlier This is only a small fry of 18 akshauhin`is not even 10% of what was already killed.) (COSMIC VISION 32).
Oh Proficient Warrior of both hands! Hence, now pl. arise! By defeating foes, get fame! Enjoy vast kingdom. All your enemies have already been killed by me ahead of you. Become only an instrument! (COSMIC VISION 33).
Dron`a, Bhishma, Jayadratha, Karn`a, and all other warriors, already killed by me, now you kill. Do not get daghast. You will conquer your enemies in the battle. Hence fight! (COSMIC VISION 34).
Hearing all these words of Kees`ava (Krishna) Kirit`i (Arjuna) bowed before with folded hands and shivering body Utterly freightened, he kneeled before Krishna again and said with gyrating voice: (COSMIC VISION 35).
VISVA RUUPA 036arjuna uvaacha
sthaanee hrushiikees`a tava prakiirtyaa; jagat prahrushyati anurajyatee ca
rakshaamsi bhiitaani dis`oo dravamti; sarvee namasyamti ca siddhasamghaa:
VISVA RUUPA 037
kasmaach ca tee na nameeran mahaatman; gariiyasee brahman`oo api aadikartree
anamta deevees`a jagannivaasa; tvam aksharam sad asat tatparam yat
VISVA RUUPA 038
tvam aadideeva: purusha: puraan`as; tvam asya vis`vasya param nidhaanam
veettaasi veedyam ca param ca dhaama; tvayaa tatam vis`vam anamtaruupa
VISVA RUUPA 039
vaayur yamoo agnir varun`a: s`as`aamka:; prajaapatis tvam prapitaamahas` ca
namoo namas tee astu sahasrakrutva:; punas` ca bhuuyoo api namoo namas tee
VISVA RUUPA 040
nama: purastaad atha prusht`hatas tee; namoo astu tee sarvata eeva sarva
anamtaviiryaamitavikramas tvam; sarvam samaapnooshi tatoo asi sarva:
VISVA RUUPA 041
sakheeti matvaa prasabham yad uktam; hee krushn`a hee yaadava hee sakheeti
ajaanataa mahimaanam taveedam; mayaa pramaadaat pran`ayeena vaapi
VISVA RUUPA 042
yach ca avahaasaartham asatkrutoo asi; vihaaras`aiyaasanabhoojaneeshu
eekoo atha vaapi achyuta tatsamaksham; tat kshaamayee tvaam aham aprameeyam
VISVA RUUPA 043
pitaasi lookasya ca raacharasya; tvam asya puujyas` ca gurur gariiyaan
na tvatsamoo asti abhyadhika: kutoo anyoo; lookatrayee api apratimaprabhaava
VISVA RUUPA 044
tasmaat pran`amya pran`idhaaya kaayam; prasaadayee tvaam aham iis`am iid`yam
piteeva putrasya sakheeva sakhyu:; priya: priyaayaarhasi deeva sood`hum
VISVA RUUPA 045
adrusht`apuurvam hrushitoo asmi drusht`vaa; bhayeena ca pravyathitam manoo mee
tad eeva mee dars`aya deeva ruupam; prasiida deevees`a jagannivaasa
VISVA RUUPA 046
kiriit`inam gadinam ca krahastam; ichchhaami tvaam drasht`um aham tathaiva
teenaiva ruupeen`a ca turbhujeena; sahasrabaahoo bhava vis`vamuurtee
Arjuna said. Oh Hrishii kees`aa! (Oh Krishna), By singing your glories, the world is getting immense pleasure. It is getting delighted. Demons are running and scattering in the four directions. The groups of sages are saluting you. All this is apt and befitting (COSMIC VISION 36).
Oh Great Soul! Oh Infinite! Oh Omnipresent! You are superior to the Creator (four headed God Brahma). You are the foremost cause for this Universe. You are the Supreme Spirit which is beyond both what is good and what is bad. Yet, why they do not salute you? (COSMIC VISION 37).
You are the First and Foremost God. You are the first and the ancient person. You are the chief refuge for the Universe at the time of disaster for merger. You are the thing to be known. You are the person knowing. You are the subject and the object. Oh dimensionless! This entire Universe is filled with you. (COSMIC VISION 38).
(Arjuna again and again kneels before Krishna).
The Wind! The Fire! The God of Rains! The Moon! The Lord of the People! You are the father of the Creator Brahma (Four headed Brahma). Hence, thousand salutes to you! Salutes again and again! (COSMIC VISION 39).
Oh Omni form! Salutes to you from from, behind and all sides. You are a person of infinite strength and valor. You are all pervading in the Universe. Hence you are Everything. (COSMIC VISION 40).
Unable to comprehend your cosmic form, I mistook you only to be an ordinary friend and hence called you "Oh Krishna! Oh Yaadava! Oh Friend!" in familiar equalised tone, though with love or accidentally. (COSMIC VISION 41).
I appeal to your forbearance and forgiveness. Oh Invincible! For fun or while playing picnicing, sleeping, sitting, eating, when alone or in the presence of relatives, I might have behaved with discourtesy towards you. You are the infinite spirit. (COSMIC VISION 42).
Oh person of Great Influene! You are the father of this Universe both static and dynamic. You are the worshipable. You are the Supreme Teacher. In the three worlds (earth, heaven, nether world), there is nobody who equals you. Then where is the question of superiors to you? (COSMIC VISION 43).
Hence, I kneel before you and pray for your grace. Just as a father forgives his son's faults, a friend forgives his pal's errors, a lover forgiives his beloved's lapses, please forgive my offenses. You are capable. (COSMIC VISION 44).
Oh Lord of Gods! Oh Omnipresent! Having seen the hitherto never seen cosmic form of yours, I am greatly delighted. Yet the same time, I am deeply perturbed with awe and fear. Kindly be pacified. Kindly revert to your old form and save me. (COSMIC VISION 45).
Just as in the past, I wish to see you with your crown, mace and discus. Oh thousand armed! Oh Manifestation of the Universe! Kindly take up your form of four arms. (Comment: Thus, there are four forms 1. Two hands. 2. Four hands. 3. Thousand hands. 4. Infinite hands.) (VS 46).
VISVA RUUPA 047s`riibhagavaan uvaacha
mayaa prasanneena tavaarjuneedam; ruupam param dars`itam aatmayoogaat
teejoomayam vis`vam anamtam aadyam; yan mee tvad anyeena na drusht`apuurvam
VISVA RUUPA 048
na veedayagnaadhyayanair na daanair; na ca kriyaabhir na tapoobhir ugrai:
eevamruupa: s`akya aham nrulookee; drasht`um tvad anyeena kurupraviira
VISVA RUUPA 049
maa tee vyathaa maa ca vimuud`habhaavoo; drusht`vaa ruupam ghooram iidrum mameedam
vyapeetabhii: priitamanaa: punas tvam; tad eeva mee ruupam idam prapas`ya
VISVA RUUPA 050samjaya uvaacha
iti arjunam vaasudeevas tathooktvaa; svakam ruupam dars`ayaam aasa bhuuya:
aas`vaasayaam aasa ca bhiitam eenam; bhuutvaa puna: saumyavapur mahaatmaa
Krishna said: Having been pleased and satisfied, I showed you this luminous, omnipresent, infinite, the very first and foremost, superior cosmic form of mine, by virute of Union of Soul of yours. This, I have not shown to anybody else in the past. (Comment: Krishna showed this cosmic form earlier to Bhishma and Dhrutaraash`ra in Kaurava Court, at the time of delivering message as emissary for Paamd`avas. Krishn`a might have forgotten.) (COSMIC VISION 47).
Oh, the Great among the Kurus! In this human world it is not possible for anybody to see this cosmic form of mine in spite of studying Vedas, performing sacrifices, bestowing charities, maintaining and worshipping sacred fires, performing most intense penance. You alone were able to see. (Comment: Bhishma and Drona saw it earlier) (COSMIC VISION 48).
On seeing this terrible form of mine, do not get frightened. Do not get mentally perturbed. Having restored yourself to your poise, please again see my four armed form. (COSMIC VISION 49).
(Samjaya's continues his narration to Dhrutaraash`tra).
Having said thus,the Great Soul Vaasudeeva (Krishna) showed his four armed form. Thereafter, he reverted back to his two hands form and consoled the bewildered Arjuna. (COSMIC VISION 50).
VISVA RUUPA 051
drusht`veedam maanusham ruupam tava saumyam janaardana
idaaniim asmi samvrutta: sacheetaa: prakrutim gata:
Arjuna said to Krishna:
Oh Savier of People! Having now seen your pleasingly mild human form, I am now restored to normalsy. I have become active and energised again. (COSMIC VISION 51).
VISVA RUUPA 052s`riibhagavaan uvaacha
sudurdars`am idam ruupam drusht`avaan asi yan mama
deevaa api asya ruupasya nityam dars`anakaamkshin`a:
The Lord said:
The form I showed you is the most difficult to get. Even the Gods long to see this form everyday. (/Comment: Did Krishna show the cosmic form to Gods! ) (COSMIC VISION 52).
VISVA RUUPA 053
naaham veedair na tapasaa na daaneena na cheejyayaa
s`akya eevamvidhoo drasht`um drusht`avaan asi maam yathaa
The form which you have seen, cannot be obtained by studying Vedas, Penance, Charity, Sacrifices. (COSMIC VISION 53).
VISVA RUUPA 054
bhaktyaa tv ananyayaa s`akya aham eevamvidhoo arjuna
gnaatum drasht`um ca tattveena praveesht`um ca paramtapa
Oh Schorcher of Foes! This type I am, can be seen, approached for taking refuge, understanding only though devotion and by nothing else. (COSMIC VISION 54).
VISVA RUUPA 055
matkarmakrun matparamoo madbhakta: samgavarjita:
nirvaira: sarvabhuuteeshu ya: sa maam eeti paamd`ava
Only he can attain me; who: serves me, believes that I alone is the savior, is devoted to me, relinquished his interest in his own kith and kin, does not despise all the Creatures. (COSMIC VISION 55).
SIMILARITY TO JESUS' SAYING IN BIBLE
"Before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no savior (Is 43:10-11)"
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BHAGAVADGITA CHAPTER 12
12. BHAKTI YOOGA
'Bhakti' = devotion
eevam satatayuktaa yee bhaktaas tvaam paryupaasatee
yee ca api aksharam avyaktam teeshaam kee yoogavittamaa:
Arjuna said: As per your teachings till now, the UPs and UMPs devote themselves to you and meditate on you. Some others believe in the Supreme Spirit envisaged in Scriptures. Between the two, who is a better UP? (DEVOTION 1).
BHAKTI 2s`riibhagavaan uvaacha
maii aavees`ya manoo yee maam nityayuktaa upaasatee
s`raddhayaa parayoopeetaas tee mee yuktatamaa mataa:
yee tv aksharam anirdees`yam avyaktam paryupaasatee
sarvatragam achimtyam ca kuut`astham achalam dhruvam
samniyamyeendriyagraamam sarvatra samabuddhaya:
tee praapnuvamti maam eeva sarvabhuutahitee rataa:
klees`oo adhikataras teeshaam avyaktaasaktacheetasaam
avyaktaa hi gatir du:kham deehavadbhir avaapyatee
yee tu sarvaan`i karmaan`i maii sanyasya matparaa:
ananyeenaiva yoogeena maam dhyaayamta upaasatee
teeshaam aham samuddhartaa mrutyusamsaarasaagaraat
bhavaami nachiraat paartha maii aavees`itacheetasaam
maii eeva mana aadhatsva maii buddhim nivees`aya
nivasishyasi maii eeva ata uurdhvam na sams`aya:
atha chittam samaadhaatum
na s`aknooshi maii sthiram
abhyaasayoogeena tatoo maam
abhyaasee api asamarthoo asi matkarmaparamoo bhava
madartham api karmaan`i kurvan siddhim avaapsyasi
athaitad api as`aktoo asi kartum madyoogam aas`rita:
sarvakarmaphalatyaagam tata: kuru yataatmavaan
s`reeyoo hi gnaanam abhyaasaaj gnaanaad dhyaanam vis`ishyatee
dhyaanaat karmaphalatyaagas tyaagaach chhaamtir anamtaram
adveesht`aa sarvabhuutaanaam maitra: karun`a eeva ca
nirmamoo nirahamkaara: samadu:khasukha: kshamii
samtusht`a: satatam yoogii yataatmaa drud`hanis`chaya:
maii arpitamanoobuddhir yoo madbhakta: sa mee priya:
yasmaan noodvijatee lookoo lookaan noodvijatee ca ya:
harshaamarshabhayoodveegair muktoo ya: sa ca mee priya:
anapeeksha: s`uchir daksha udaasiinoo gatavyatha:
sarvaarambhaparityaagii yoo madbhakta: sa mee priya:
yoo na hrushyati na dveesht`i na s`oochati na kaamkshati
s`ubhaas`ubhaparityaagii bhaktimaan ya: sa mee priya:
sama: s`atrau ca mitree ca tathaa maanaavamaanayoo:
s`iitooshn`asukhadu:kheeshu sama: samgavivarjita:
tulyanindaastutir maunii samtusht`oo yeena keena chit
anikeeta: sthiramatir bhaktimaan mee priyoo nara:
yee tu dharmya amrutam idam yathooktam paryupaasatee
s`raddha adhaanaa matparamaa bhaktaas tee atiiva mee priyaa:
The Lord said:
The one whose mind is filled with me, who contemplates me in synchronisation and with sincerity is the best UP. This is my opinion. (DEVOTION 2).
Those who control their senses, have an alround equanimous vision, are interested in the welfare of all living creatures, and who worship my indestructible, infinite, inexpressible, omnipresent, indisplaceable, incontemplatible, definite, anvil like supreme spirit will attain me. (DEVOTION 3 (DEVOTION 4).
Those who are interested in the absolute Supreme Spirit will have greater hardships because it is difficult for the body dwellers to get absolute dedication to the Supreme Spirit. (DEVOTION 5).
Those who dedicate all their Actions in favour of me and inalienated dedication meditate and contemplate on me , I shall save such UPs (Persons whose minds are in Union with me) from the bondage of the family and mundane world. (DEVOTION 7).
Focus your mind on me. Induct your intellect into me. By this, when you shed your body, you will dwell in me. There is no doubt about this. (DEVOTION 8).
If you are unable to regulate your intellect and mind, Arjuna! then try to attain me by taking up Practice Path of Union. (DEVOTION 9).
If you are unable to practice the Union, then be engaged in doing my work. If you direct all your actions to me, you will be fulfilled. (DEVOTION 10).
If you are unable to perform my work, at least 1. take shelter in me 2. be my devotee 3. dedicate all the results of your Actions to me.(DEVOTION 11).
When compared to practising Union, the Practice of Knowledge is better. Meditation is better than knowledge. Relinquishment of Result of Action is better than meditation. After the sacrifice of the result, a person will get peace. (DEVOTION 12).
He is dear to me :-- 1. who does not anybody. 2. friendly and kind towards all living creatures. 3. who does not have a sense of I and My. 4. who is equanimous to joy and sorrow 5. who is always contented. 6. who is always in Union with me 7. who soul is under control 8. determination 9. mind and intellect dedicated to me 10. my devotee. (DEVOTION 13) (DEVOTION 14).
He is dear to me : 1. who does not excite the world 2. who himself does not get excited by the world. 3. who is relieved of joy, sorrow, excitement and fear. (DEVOTION 15).
He is dear to me : 1. Who does not have desires or likes and dislikes; 2. who is clean 3. who is capable 4. who is indifferent both to joy and sorrow 5. who is unexcited 6. who has abandoned the results of all his Actions. 7. my devotee. (DEVOTION 16).
He is dear to me : 1. who does not feel happy 2. does not hate 3. does not regret 4. does not covet 5. who relinquishes both good and bad things and events 6. devoted in me. (DEVOTION 17).
He is dear to me: 1. who is equanimous both to friends and enemies. 2. good reception and insult 3. vagaries of heat and cold 4. who is balanced 5. who treats both praise and insult equally 6. who speaks less 7. Contented with whatever little is received 8. uninterested in houses 9. determined and stable mind, 10. my devotee. (DEVOTION 18) (DEVOTION 19).
They are dear to me : 1. who practice this nectar like ethics and righteousness. Such sincere persons who are interested in me and devoted to me. (DEVOTION 20).
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BHAGAVADGITA CHAPTER 13
13. KSHEETRA KSHEETRAGNA VIBHAAGA YOOGA
Kshetra = field i.e. body;
Kshetragna = Person who understands the field
Sri Bhagavaan uvaacha
KSHEETRA KSHEETRAGNA 001
idam s`ariiram kaumteeya
ksheetram iti abhidhiiyatee
eetad yoo veetti tam
praahu: ksheetragna iti tadvida:
KSHEETRA KSHEETRAGNA 02
ksheetragnam ca api maam viddhi
yat taj gnaanam matam mama
KSHEETRA KSHEETRAGNA 003
tat ksheetram yach ca yaadruk ca yadvikaari yatas` ca yat
sa ca yoo yatprabhaavas` ca tat samaaseena mee s`run`u
KSHEETRA KSHEETRAGNA 004
rushibhir bahudhaa giitam chhandoobhir vividhai: pruthak
brahmasuutrapadais` ca iva heetumadbhir vinis`chitai:
KSHEETRA KSHEETRAGNA 005
mahaabhuutaani ahamkaaroo buddhir avyaktam eeva ca
indriyaan`i das`aikam ca pamcha cheendriyagoocharaa:
KSHEETRA KSHEETRAGNA 006
ichchhaa dveesha: sukham du:kham samghaatas` cheetanaa dhruti:
eetat ksheetram samaaseena savikaaram udaahrutam
KSHEETRA KSHEETRAGNA 007
amaanitvam adambhitvam ahimsaa kshaamtir aarjavam
aachaaryoopaasanam s`aucham sthairyam aatmavinigraha:
KSHEETRA KSHEETRAGNA 008
indriyaartheeshu vairaagyam anahamkaara eeva ca
KSHEETRA KSHEETRAGNA 009
asaktir anabhishvamga: putradaaragruhaadishu
nityam ca samachittatvam isht`aanisht`oopapattishu
KSHEETRA KSHEETRAGNA 10
maii ca ananyayoogeena bhaktir avyabhichaarin`ii
viviktadees`aseevitvam aratir janasamsadi
KSHEETRA KSHEETRAGNA 011
eetaj gnaanam iti prooktam agnaanam yad atoo anyathaa
Path of the Field and the Field-knower Delineation
Also called the Path of Nature and the Supreme Person Delineation
Arjuna said: I wish to know the nature and philosophy of all these: Nature and Super Person and the Field and the Field-Knower , Knower and to be Known. (FIELD KNOWER 1). (The first verse of Arjuna requesting, is not present in some versions.)
The Lord said:
This body is said to be the Field. Those who know the true nature of this body are called the Field Knowers, by the philosophers. (FIELD KNOWER 2).
Know that I am the Field-Knower of all Fields. The real knowledge is the awareness of the Field and the Field-Knower. (FIELD KNOWER 3).
Listen from me, briefly: 1. What the Field is; 2. What type is the Field? 3. What are its affectations? 4. Its origin and mode of origin. 5. the form and the specialities of the Field Knower. 6. How influential he is?
(FIELD KNOWER 4).
Sages praised the nature of the Field Knower in myriad ways. Different Vedas praised the FK severally. The Principles of the Supreme Spirit (Brahma Suutras) which are full of clearly defined principles and intelligence have praised the FKrishna (FIELD KNOWER 5).
This field (body) has briefly been described as being full of
1. Five great spirits of nature (Earth, Water, Fire, Wind, Sky)
2. Sense of I and My.
5. eleven organs (Voice, legs, hands, urinary aperture, anus, eyes, ears, nose, tongue, skin, mind).
3. five sensations: 1. sound 2. touch 3. taste 4. form 5. smell.
8. Hatred. 9. Comfort and happiness 10. Sorrow 11. body 12. knowledge 13. courage.
(FIELD KNOWER 6) FIELD KNOWER 7).
Lack of Conceit, Absence of flamboyance, non-violence, tolerance, simplicity, reverance to the preceptor, courage and composure, self control (FIELD KNOWER 8)
Disinclination for sensual pleasures, Absence of ego, Seeing the evils of birth, disease, oldage and death,
(FIELD KNOWER 9)
Absence of interest and experties in wife and children, equanimity towards joys and sorrows (FIELD KNOWER 10)
Dedicated unstinted devotion exclusively to me, visiting places in solitude, lack of interest to meet people (introvert), (FIELD KNOWER 11)
Always contemplating about spiritual awareness, studying the uses of philosophy, all this is called Knowledge. All else is Ignorance. (FIELD KNOWER 12).
KSHEETRA KSHEETRAGNA 012
gneeyam yat tat pravakshyaami yaj gnaatvaamrutam as`nutee
anaadimat param brahma na sat tan naasad uchyatee
KSHEETRA KSHEETRAGNA 013
sarvata:paan`ipaadam tat sarvatookshis`iroomukham
sarvata:s`rutimal lookee sarvam aavrutya tisht`hati
KSHEETRA KSHEETRAGNA 014
asaktam sarvabhruch ca iva nirgun`am gun`abhooktru ca
KSHEETRA KSHEETRAGNA 015
bahir amtas` ca bhuutaanaam acharam ca ram eeva ca
suukshmatvaat tad avigneeyam duurastham ca amtikee ca tat
KSHEETRA KSHEETRAGNA 016
avibhaktam ca bhuuteeshu vibhaktam iva ca sthitam
bhuutabhartru ca taj gneeyam grasishn`u prabhavishn`u ca
KSHEETRA KSHEETRAGNA 017
jyootishaam api taj jyootis tamasa: param uchyatee
gnaanam gneeyam gnaanagamyam hrudi sarvasya visht`hitam
KSHEETRA KSHEETRAGNA 018
iti ksheetram tathaa gnaanam gneeyam chooktam samaasata:
madbhakta eetad vignaaya madbhaavaayoopapadyatee
KSHEETRA KSHEETRAGNA 019
prakrutim purusham ca iva viddhi anaadii ubhaav api
vikaaraams` ca gun`aams` ca iva viddhi prakrutisambhavaan
KSHEETRA KSHEETRAGNA 020
kaaryakaaran`akartrutvee heetu: prakrutir uchyatee
purusha: sukhadu:khaanaam bhooktrutvee heetur uchyatee
KSHEETRA KSHEETRAGNA 021
purusha: prakrutisthoo hi bhumktee prakrutijaan gun`aan
kaaran`am gun`asamgoo asya sadasadyoonijanmasu
KSHEETRA KSHEETRAGNA 022
upadrasht`aanumamtaa ca bhartaa bhooktaa mahees`vara:
paramaatmeeti ca api uktoo deehee asmin purusha: para:
KSHEETRA KSHEETRAGNA 023
ya eevam veetti purusham prakrutim ca gun`ai: saha
sarvathaa vartamaanoo api na sa bhuuyoo abhijaayatee
KSHEETRA KSHEETRAGNA 024
dhyaaneenaatmani pas`yamti kee chid aatmaanam aatmanaa
anyee saamkhyeena yoogeena karmayoogeena ca aparee
KSHEETRA KSHEETRAGNA 025
anyee tv eevam ajaanamta: s`rutvaanyeebhya upaasatee
tee api ca atitaramti eeva mrutyum s`rutiparaayan`aa:
KSHEETRA KSHEETRAGNA 026
yaavat samjaayatee kim chit sattvam sthaavarajamgamam
ksheetraksheetragnasamyoogaat tad viddhi bharatarshabha
KSHEETRA KSHEETRAGNA 027
samam sarveeshu bhuuteeshu tisht`hamtam paramees`varam
vinas`yatsv avinas`yamtam ya: pas`yati sa pas`yati
KSHEETRA KSHEETRAGNA 028
samam pas`yan hi sarvatra samavasthitam iis`varam
na hinasti aatmanaatmaanam tatoo yaati paraam gatim
KSHEETRA KSHEETRAGNA 29
prakrutyaiva ca karmaan`i kriyamaan`aani sarvas`a:
ya: pas`yati tathaatmaanam akartaaram sa pas`yati
KSHEETRA KSHEETRAGNA 030
yadaa bhuutapruthagbhaavam eekastham anupas`yati
tata eeva ca vistaaram brahma sampadyatee tadaa
KSHEETRA KSHEETRAGNA 031
anaaditvaan nirgun`atvaat paramaatmaayam avyaya:
s`ariirasthoo api kaumteeya na karooti na lipyatee
KSHEETRA KSHEETRAGNA 032
yathaa sarvagatam saukshmyaad aakaas`am noopalipyatee
sarvatraavasthitoo deehee tathaatmaa noopalipyatee
KSHEETRA KSHEETRAGNA 033
yathaa prakaas`ayati eeka: krutsnam lookam imam ravi:
ksheetram ksheetrii tathaa krutsnam prakaas`ayati bhaarata
KSHEETRA KSHEETRAGNA 034
ksheetra ksheetragnayoor eevam amtaram gnaana chakshushaa
bhuuta prakruti mooksham ca yee vidur yaamti tee param
Now, I shall tell that which is to be known, knowing which a person becomes immortal. That thing is the the concept of Supreme Spirit which is sheltered in me. It is said to be beyond Action and Reason. (FIELD KNOWER 13).
The Supreme Spirit is all pervading. It has its hands, legs, eyes, head, mouth, ears all over the Universe. (FIELD KNOWER 14).
That To-be-known-thing enables and brighten all the senses and attributes. But, it itself has no natural sense organs or interests. It governs all the senses, devoid of natural characteristics. Yet it is the consumer of formless attributes. (FIELD KNOWER 15).
It is within and outside the Creatures. It is both static and dynamic. As it is very subtle, beyond comprehension. It is remote and proximate at the same time. (FIELD KNOWER 16).
It is indivisible; but appears as though distributed among the Creatures. It is the governor of the Creatures. Know that it is both annihilating and (re-)creating. (FIELD KNOWER 17).
That philosophical spirit is the 'lighter' for all the lights. It is beyond ignorance. It is the Knowledge, to be known, and the objective of knowing. It is established among the hearts of all. (FIELD KNOWER 18).
Thus, I have explained briefly the Field, Field Knower, and the Thing-to-be-Known. If my devotee knows all these, he will be entitled to be in Union with Me. (FIELD KNOWER 19).
Know that both the Nature and the Super Person are the most Ancient. Know that both qualities and perversions are born from the Nature. (FIELD KNOWER 20).
It is said that Nature is the "Cause" in the Cause and Effect principle. It is said that the Living Soul is the Cause in case of enjoyment of pleasures and suffering of hardships. (FIELD KNOWER 21).
Though the Living Soul is coexisting with the Nature, he bears and consumes joys and sorrows which are born from the Nature. The companionship of the Living Soul with the Nature is the cause for the Soul's getting a good or a bad womb. (good birth: such as human; bad birth: such as insect or worm Good birth: King. Bad birth: Wretched person.) (FIELD KNOWER 22).
(Comment: Nature can be compared to Eve. Living Soul can be compared to Adam.)
Within the body, there is the Supreme Person (also called Supreme Spirit, Supreme God) who is witnessing everything. He is different from the Living Soul. He is called the Bearer, Consumer, the Supreme God, Supreme Soul or Supreme Spirit. (FIELD KNOWER 23).
Thus a person who knows the Nature and the Living Soul , Supreme Spirit along with their qualities, living in any current enviroment, will not be reborn. (FIELD KNOWER 24).
Through meditation, seekers can see the Supreme Spirit, by using the Living Soul. Others may use the Path of Spirit. Some others use the Path of Action. (FIELD KNOWER 25).
Some others who do not about the Supreme Spirit (Me), out of ignorance listen to other preceptors and meditating as per their guidance. Ultimately, they will become skilled listeners of scriptures and get out of the cycle of the mundane births, deaths and rebirths. (FIELD KNOWER 26).
Oh the Best of the Bharat Clan! Know that all these Living Creatures consisting both of static and dynamic are born from the consummation of the Field and the Field Knower. (FIELD KNOWER 27).
A person who knows and understand the Indestructible Supreme God (though bodies are perishable) who is situate equanimously among all the Creatures, will become a true Visionary. (FIELD KNOWER 28).
A person who can see the Supreme God equanimously situated within all the Creatures, will not condemn himself using his mind. Through this, he will attain the Ultimate State. (=Union with the Supreme God). (FIELD KNOWER 29).
He will become a true visionary: who can realise that all the Actions are taking place by the very Nature and through this realisation sees himself as a Non-Doer. (FIELD KNOWER 30).
When a person realises that all the "separateness" feelings of the Creatures are a part of Nature and are diverging from the Nature, he will reach a State of the Supreme Spirit. (FIELD KNOWER 31).
Though the Supreme God is within the body, because of the SG's absoluteness, infinity, ancestral nature, the SG will neither be a Doer nor be a receiver of the results of the Actions which the body performs. (FIELD KNOWER 32).
Though the sky is present in the entire Universe, it does not merge itself with the Universe, owing to the sky's minuteness. In the same way, though the Supreme God is present in the body does not get merged with the body. (FIELD KNOWER 33).
Just as the Sun though alone, fills the whole world with light, the Supreme God lights up the body. (FIELD KNOWER 34).
In this way, those who can know the subtle distinction between the subtle distinction between the Field and the Field Knower, the deliverance of the Creatures from the Nature will attain the Ultimate State. (FIELD KNOWER 35).
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BHAGAVADGITA CHAPTER 14
14. GUN`A TRAYA VIBHAAGA YOOGA
(Three quality classification of humans)
param bhuuya: pravakshyaami gnaanaanaam gnaanam uttamam
yaj gnaatvaa munaya: sarvee paraam siddhim itoo gataa:
idam gnaanam upaas`ritya mama saadharmyam aagataa:
sargee api noopajaayamtee pralayee na vyathamti ca
mama yoonir mahad brahma tasmin garbham dadhaami aham
sambhava: sarva bhuutaanaam tatoo bhavati bhaarata
sarvayoonishu kaumteeya muurtaya: sambhavamti yaa:
taasaam brahma mahad yoonir aham biijaprada: pitaa
sattvam rajas tama iti gun`aa: prakrutisambhavaa:
nibadhnamti mahaa baahoo deehee deehinam avyayam
tatra sattvam nirmalatvaat prakaas`akam anaamayam
sukhasamgeena badhnaati gnaanasamgeena ca anagha
rajoo raagaatmakam viddhi trushn`aasamgasamudbhavam
tan nibadhnaati kaumteeya karmasamgeena deehinam
tamas tv agnaanajam viddhi moohanam sarvadeehinaam
pramaadaalasyanidraabhis tan nibadhnaati bhaarata
sattvam sukhee samjayati raja: karman`i bhaarata
gnaanam aavrutya tu tama: pramaadee samjayati uta
GUN`A TRAYA 10
rajas tamas` ca abhibhuuya sattvam bhavati bhaarata
raja: sattvam tamas` ca iva tama: sattvam rajas tathaa
sarvadvaareeshu deehee asmin prakaas`a upajaayatee
gnaanam yadaa tadaa vidyaad vivruddham sattvam iti uta
loobha: pravruttir aarambha: karman`aam as`ama: spruhaa
rajasi eetaani jaayamtee vivruddhee bharatarshabha
aprakaas`oo apravruttis` ca pramaadoo mooha eeva ca
tamasi eetaani jaayamtee vivruddhee kurunandana
yadaa sattvee pravruddhee tu pralayam yaati deehabhrut
tadoottamavidaam lookaan amalaan pratipadyatee
rajasi pralayam gatvaa karmasamgishu jaayatee
tathaa praliinas tamasi muud`hayoonishu jaayatee
karman`a: sukrutasyaahu: saattvikam nirmalam phalam
rajasas tu phalam du:kham agnaanam tamasa: phalam
sattvaat samjaayatee gnaanam rajasoo loobha eeva ca
pramaadamoohau tamasoo bhavatoo agnaanam eeva ca
uurdhvam gachchhamti sattvasthaa madhyee tisht`hamti raajasaa:
jaghanyagun`avruttasthaa adhoo gachchhamti taamasaa:
naanyam gun`eebhya: kartaaram yadaa drasht`aanupas`yati
gun`eebhyas` ca param veetti madbhaavam soo adhigachchhati
gun`aan eetaan atiitya triin deehii deehasamudbhavaan
janmamrutyujaraadu:khair vimuktoo amrutam as`nutee
THE THREE QUALITY DIVISION.
The Lord said:
I taught you the "knowledge best among the knowledges", knowing which all the sages attained the Supreme Deliverance. (THREE QUAL 1).
By practising this knowledge, the sages have synchronised their characteristics with mine. At the time of the Mass Disaster, they have not suffered death or rebirth. (THREE QUAL 2).
I am the Insemnator. The Great Creator is the uterus for the insemnation. (Comment: Some translators called this the Nature. .) I plant the sperm of life in it. With it, all the Living Creatures are born. (THREE QUAL 3).
Arjuna! For all wombs (all the wombs of the Creatures) from which the bodies are born, the master womb is the "Creator (Nature?). I am the father and the seed-donor. (THREE QUAL 4).
The three qualities (Satvam=Tolerant Strength, Rajas=Kingthrust, Tamas+Ignorance and dormant (we can coin the word ignodorma) are born from the Nature. These three qualities bind both the body and the Living Soul. (THREE QUAL 5).
Among the three, the ToleStrong is pure, bright, and peaceful. This binds the Living Soul with Knowledge and Bliss. (THREE QUAL 6).
Know that the Kingthrust is full of attachment. It is born from the desire and interest. The KingSpurt binds the Living Soul with thrust for Action. (THREE QUAL 7).
Know that the IgnoDorma is born from ignorance. It tempts all the Creatures. IgnoDorma binds the Living Soul with neglect, procrastination and sleep. (THREE QUAL 8).
Oh Person of Bharata Clan! ToleStrong leads the Living Soul towards bliss; the KingThrust binds the Soul in Action; the IgnoDorma engulfs Knowledge and lands him Complacence. (THREE QUAL 9).
ToleStrong tries to overpower the KingThrust and the IgnoDorma. The KingThrust tries to overpower the ToleSTrong and the IgnoDorma. The IgnoDorma tries to control the ToleStrong and the KingThrust. That means there is a triangular conflict among the three qualities..(THREE QUAL 10)
In the body, among the apertures of sensual cognity like ears, if there is a feeling of comfort and relief through a feeling of greater knowledge and education, it can be said that the ToleStrong is improving over the other two. (THREE QUAL 11).
When the KingThrust is in its ascent in the body, we can see the indications like covetousness, determination and adamence, irressistable urge to start Actions, Insatiable desire for sensual pleasures. (THREE QUAL 12).
When the IgnoDorma dominates, indications such as indiscrimination, inaction, inattentiveness, temptation can be found. (THREE QUAL 13).
When ToleStrong is on a high, the Living Soul leaves the body and attains the higher Heavens which are facile for the Seekers. (THREE QUAL 14).
When the KingThrust is on a high, the Living Soul which leaves the body, it will seek a body of Active Humans. When the IgnoDorma is on a high, if a Living Soul leaves the body, it will again take up an inferior womb. (Comment: Animals? A threat?) (THREE QUAL 15).
Actions characterised by ToleStrong will have pure bliss as the result.
Actions characterised by KingThurst will have miserty as the result.
Actions characterised by IgnoDorma will have ignorance as the result. (THREE QUAL 17).
Born are Knowledge from ToleStrong, Covetousness from the KingThrust, Inert Temptation from the IgnoDorma. (THREE QUAL 18).
A Living Soul cannot see a Doer distinct from the Three Qualities. If the Living Soul can recognise me who is an omnipresent intercurrent Supreme Spirit, will attain Union with Me. (THREE QUAL 19).
The Living Soul which overcomes and goes beyond the Three Qualities will be delivered from the miseries of birth, death and oldageand attain immortality and the Supreme Bliss. (THREE QUAL 20)
kair limgais triin gun`aan eetaan atiitoo bhavati prabhoo
kimaachaara: katham ca itaams triin gun`aan ativartatee
prakaas`am ca pravruttim ca mooham eeva ca paamd`ava
na dveesht`i sampravruttaani na nivruttaani kaamkshati
udaasiinavad aasiinoo gun`air yoo na vichaalyatee
gun`aa vartamta iti eeva yoo avatisht`hati neemgatee
samadu:khasukha: svastha: samaloosht`aas`makaamchana:
tulyapriyaapriyoo dhiiras tulyanindaatmasamstuti:
maanaavamaanayoos tulyas tulyoo mitraaripakshayoo:
sarvaarambhaparityaagii gun`aatiita: sa uchyatee
maam ca yoo avyabhichaareen`a bhaktiyoogeena seevatee
sa gun`aan samatiityaitaan brahmabhuuyaaya kalpatee
brahman`oo hi pratisht`haaham amrutasya avyayasya ca
s`aas`vatasya ca dharmasya sukhasyaikaamtikasya ca
Arjuna said: Lord! What are the identifications of a person who has overcome these three qualities (briefly TQ Conquerer or TQC)? What customs does he follow? What strategies and techniques does he adopt? (THREE QUALITIES 21).
The TQC does not hate wisdom, attachment to worldly life, and temptation, even if they originate on their own in him. If they exhaust on their own, he does not long for them. (THREE QUALITIES 22).
The TQC appears to be uninterested. He is not perturbed by them. He is aware that the three qualities are discharging their duties and functions and is not therefore disturbed by them. Hence is beyond the three qualities. (THREE QUALITIES 23).
The TQC is equanimous to both comforts and hardships. He treats a peace of stone and gold equally. He is equanimous to both what is pleasant and unpleasant and is courageous. He takes both praise and abuse equally. (THREE QUALITIES 24).
The TQC treats both honor and dishonor equally. Treats both friends and foes equally. He relinquishes all Actions. (THREE QUALITIES 25).
The one who serves me with utmost devotion and solitary intimacy, such person overcome the three qualities and will be entitled to attain the State of Union with me. (THREE QUALITIES 26).
I am the shelter for the Supreme Spirit, for the eternal deliverance, the everlasting righteousness and the solitarily intimate comfort. (THREE QUALITIES 27).
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BHAGAVADGITA CHAPTER `15
15. PURUSHOOTTAMA PRAAPTI YOOGA
(Attainment of Supreme Soul)
uurdhvamuulam adha:s`aakham as`vattham praahur avyayam
chhandaamsi yasya parn`aani yas tam veeda sa veedavit
adhas` choordhvam prasrutaas tasya s`aakhaa; gun`apravruddhaa vishayapravaalaa:
adhas` ca muulaani anusamtataani; karmaanubandhiini manushyalookee
na ruupam asyeeha tathoopalabhyatee; naamtoo na ca adir na ca sampratisht`haa
as`vattham eenam suviruud`hamuulam; asamgas`astreen`a drud`heena chhittvaa
tata: padam tatparimaargitavyam; yasmin gataa na nivartamti bhuuya:
tam eeva ca adyam purusham prapadyee; yata: pravrutti: prasrutaa puraan`ii
nirmaanamoohaa jitasamgadooshaa; adhyaatmanityaa vinivruttakaamaa:
dvamdvair vimuktaa: sukhadu:khasamgnair; gachchhamti amuud`haa: padam avyayam tat
na tad bhaasayatee suuryoo na s`as`aamkoo na paavaka:
yad gatvaa na nivartamtee tad dhaama paramam mama
mamaivaams`oo jiivalookee jiivabhuuta: sanaatana:
mana:shasht`haaniindriyaan`i prakrutisthaani karshati
s`ariiram yad avaapnooti yach ca api utkraamatiis`vara:
gruhiitvaitaani samyaati vaayur gandhaan ivaas`ayaat
s`rootram ca kshu: spars`anam ca rasanam ghraan`am eeva ca
adhisht`haaya manas` ca ayam vishayaan upaseevatee
utkraamamtam sthitam vaapi bhumjaanam vaa gun`aanvitam
vimuud`haa naanupas`yamti pas`yamti gnaanachakshusha:
yatamtoo yooginas` ca inam pas`yamti aatmani avasthitam
yatamtoo api akrutaatmaanoo nainam pas`yamti acheetasa:
yad aadityagatam teejoo jagad bhaasayatee akhilam
yach ca ndramasi yach ca agnau tat teejoo viddhi maamakam
gaam aavis`ya ca bhuutaani dhaarayaami aham oojasaa
pushn`aami ca ushadhii: sarvaa: soomoo bhuutvaa rasaatmaka:
aham vais`vaanaroo bhuutvaa praan`inaam deeham aas`rita:
praan`aapaanasamaayukta: pachaami annam ca turvidham
sarvasya ca aham hrudi samnivisht`oo; matta: smrutir gnaanam apoohanam ca
veedais` ca sarvair aham eeva veedyoo; veedaamtakrud veedavid eeva ca aham
dvaav imau purushau lookee ksharas` ca akshara eeva ca
kshara: sarvaan`i bhuutaani kuut`asthoo akshara uchyatee
uttama: purushas tv anya: parama atma iti udaahruta:
yoo lookatrayam aavis`ya bibharti avyaya iis`vara:
yasmaat ksharam atiitoo aham aksharaad api choottama:
atoo asmi lookee veedee ca prathita: purushoottama:
yoo maam eevam asammuud`hoo jaanaati purushoottamam
sa sarvavid bhajati maam sarvabhaaveena bhaarata
iti guhyatamam s`aastram idam uktam mayaanagha
eetad buddhvaa buddhimaan syaat krutakrutyas` ca bhaarata
PATH OF ATTAINING the SUPREME SPIRIT = POASS.
The Scriptures described the family and the mundane world (hereafter called mundamus) as a fig tree with its roots at the apex and branches at the bottom (inverted). All the Vedic verses which propose Action are its leaves. A person who can understand the true nature and spirit of the tree of family and the mundane world is the real knower of Vedas. (POASS 1).
Its buds are the sensual pleasures. Its branches flourish by the three qualities. The invisible roots which are born from the currents of the Actions are spread all over the human Earth. (POASS 2).
The form of the mundamus is not available. Its beginning and end, existence are unknown. This strong tree of mundamus is to be cut using the sharp axe of Renunciation. (POASS 3).
Thereafter, one must explore the lotus feet of the Lord, by attaining which a person will not revert back to the mundanus. I take refugee in the Supreme Person from whom the very old stream of mundanus is emanating and expanding. (POASS 4).
They attain the indestructible and irreplacable position who: have no ego, temptation, the weakness of attachment to the mundanus, those who realised the Knowledge of the Soul and are engaged in it, who have conquered desires, who are delivered of the duality of joys and sorrows, those who are delivered from ignorance. (POASS 5).
By attaining which State my devotees will not revert back, that State is already bright. It cannot be lighted by the Sun, Moon, and Fire. (POASS 6).
My incarnate is the ancient first human soul. It has 'mind' as the sixth sense and attracts the other five senses of the body (touch, taste, vision, smell, hearing). (POASS 7).
The soul who is the administrator of the body, takes charge of the body, and leaves the body emerges like wind which draws nectar and scent from the ovary of a flower. (POASS 8).
The soul takes control of the ears, eyes, skin, tongue, nose and the mind to experience the sensual pleasures. (POASS 9).
The ignoramuses cannot see when the soul attains/leaves/resides in a body. Only those who have the eyes of Knowledge can see it. (POASS 10).
The active UPs (yogis i.e. persons who are UNITED PERSONS with the Supreme Spirit) can see the soul well settled in the body. The impure hearted fools in spite of efforts cannot see it. (Comment: This is a sort of threat: If you cannot see the soul, you are a fool. Even if you try you cannot see it!) (POASS 11).
Know! that the luminance of the Sun which lights the world, the brightness of the Moon, that of the Fire, all are my brilliance. (POASS 12).
With my energy, I am entering the Earth and bearing the bodies of the Creatures. Through the Moon's rays, I am cultivating the all the medical herbs. (POASS 13).
I become the God of Fire, reside in the bodies of the Creatures and accompanied by the Wind of Life and the Downward Wind digest all the four types of foods eaten by the Creatures. (POASS 14).
I live in the hearts of all the static and dynamic creatures in the form of "Consciousness". Only through me, the Creatures get their knowledge, memory and consciousness and lose them. I am the Super Knowledge of all the Vedas. I am the Scholar and the Prophet of the Vedas. (POASS 15).
There are two types of Spirits in the Universe. The first are the Destructible Creatures of the world. The second is the indestructible Soul which is like the anvil of the blacksmit. (The anvil does not change or get hurt even after severe beatings to twist and malliate the iron). (POASS 16). (Comment: This is a beautiful simile. One will think that this anvil is the Supreme Spirit or the Supreme God. But it is only the living soul in the body, as can be seen from the following verse)
Apart from the destructible, indestructible souls mentioned above, there is another Supreme Spirit (Supreme God). He is the Infinite Lord. He administers the three worlds (heaven, earth, nether world). (POASS 17).
I am beyond both the destructible and the indedstructible and greater than the both. Hence I am famous in the world and the Vedas as the Supreme Person.. (POASS 18).
The person who is not clouded by temptation, can recognise me as the Supreme Person. Such knowledgeable untempted person is omniscient, and serves me in all ways. (POASS 19).
Oh Sinless! Oh Arjuna! I taught you this very secret science. The person who studies and understands it becomes an intellectual, wise and accomplished person. (POASS 20).
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BHAGAVADGITA CHAPTER 16
16. DAIVAASURA SAMPAD VIBHAAGA YOOGA
Divine, Satanic classification of humans
abhayam sattvasams`uddhir gnaanayoogavyavasthiti:
daanam damas` ca yagnas` ca svaadhyaayas tapa aarjavam
ahimsaa satyam akroodhas tyaaga: s`aamtir apais`unam
dayaa bhuuteeshv alooluptvam maardavam hriir achaapalam
teeja: kshamaa dhruti: s`aucham adroohoo naatimaanitaa
bhavamti sampadam daiviim abhijaatasya bhaarata
DIVINE AND DEVIL DIVISION (DDD)
From DDD 1 to DDD 3, Krishna describes the characteristics of the wealth of Divinity. DDD 4 to DDD 24 is the description of the Devil.
The Lord said:
WEALTH OF DIVINITY
Fearlessness, Strength, Intellectual purity, settled serious interest in the Path of Knowledge, Charity, Self Control (of external senses), Sacrifice (in the meaning of worship tool), Studies through self effort, Modesty and simplicity (DDD 1)
Non-violence, Truth, Unirritability, Sacrifice (in the meaning of foregoing), Peace, Absence of stinginess, abandoning abuse of others, compassion on all Creatures, absence of voetousness, softness, sense of shame, absence of fickleness (DDD 2)
Brilliance, Tolerance and Endurance, Courage, Cleanliness and hygiene, Absence of enemity, Absence of ego and pride, --- these are all the acquisitions of a person who is entitled to be divine. (DDD 3).
dambhoo darpoo atimaanas` ca kroodha: paarushyam eeva ca
agnaanam ca abhijaatasya paartha sampadam aasuriim
daivii sampad vimookshaaya nibandhaayaasurii mataa
maa s`ucha: sampadam daiviim abhijaatoo asi paamd`ava
dvau bhuutasargau lookee asmin daiva aasura eeva ca
daivoo vistaras`a: prookta aasuram paartha mee s`run`u
pravruttim ca nivruttim ca janaa na vidur aasuraa:
na s`aucham naapi ca achaaroo na satyam teeshu vidyatee
asatyam apratisht`ham tee jagad aahur aniis`varam
aparasparasambhuutam kim anyat kaamahaitukam
eetaam drusht`im avasht`abhya nasht`aatmaanoo alpabuddhaya:
prabhavamti ugrakarmaan`a: kshayaaya jagatoo ahitaa:
kaamam aas`ritya dushpuuram dambhamaanamadaanvitaa:
moohaad gruhiitvaasadgraahaan pravartamtee as`uchivrataa:
chimtaam aparimeeyaam ca pralayaamtaam upaas`ritaa:
kaamoopabhoogaparamaa eetaavad iti nis`chitaa:
aas`aapaas`as`atair baddhaa: kaamakroodhaparaayan`aa:
iihamtee kaamabhoogaartham anyaayeenaarthasamchayaan
idam adya mayaa labdham idam praapsyee manooratham
idam astiidam api mee bhavishyati punar dhanam
asau mayaa hata: s`atrur hanishyee ca aparaan api
iis`varoo aham aham bhoogii siddhoo aham balavaan sukhii
aad`hyoo abhijanavaan asmi koo anyoo asti sadrus`oo mayaa
yakshyee daasyaami moodishya iti agnaanavimoohitaa:
prasaktaa: kaamabhoogeeshu patamti narakee as`uchau
aatmasambhaavitaa: stabdhaa dhanamaanamadaanvitaa:
yajamtee naamayagnais tee dambheenaavidhipuurvakam
ahamkaaram balam darpam kaamam kroodham ca sams`ritaa:
maam aatmaparadeeheeshu pradvishamtoo abhyasuuyakaa:
taan aham dvishata: kruuraan samsaareeshu naraadhamaan
kshipaami ajasram as`ubhaan aasuriishv eeva yoonishu
aasuriim yoonim aapannaa muud`haa janmani janmani
maam apraapyaiva kaumteeya tatoo yaamti adhamaam gatim
trividham narakasyeedam dvaaram naas`anam aatmana:
kaama: kroodhas tathaa loobhas tasmaad eetat trayam tyajeet
eetair vimukta: kaumteeya tamoodvaarais tribhir nara:
aacharati aatmana: s`reeyas tatoo yaati paraam gatim
ya: s`aastravidhim utsrujya vartatee kaama kaarata:
na sa siddhim avaapnooti na sukham na paraam gatim
tasmaach chhaastram pramaan`am tee kaarya akaarya vyavasthitau
gnaatvaa s`aastravidhaanooktam karma kartum ihaarhasi
WEALTH OF A DEMON
Hypocrasy, Flamboyance, Conceit and Pride, Anger, Rudeness, Ignorance are all the acquisitions of a person who is fit to be a demon. (DDD 4).
The wealth of divinity promotes deliverance. The demoniacal possessions lead to attachment. Oh Arjuna! You are born with divine possessions. Hence do not grieve. (DDD 5).
In this world two types of creations have taken place. The Divine. The demoniacal. I have already explained in detail the divine possessions. Now I shall explain the demoniacal possessions. Oh Paartha! Listen! (DDD 6)..
The demons do not know the traits of Action or Inaction. They do not know cleanliness, tradition or the the truth. (DDD 7).
The demoniacs say describe this world as false, shelterless, atheistic, evolutionary (generated on its own). They say that there are no other causes, and that it has an origin of lust and desire. (DDD 8).
Having thiese perspectives and theories as base, the demoniacs who are devoid of the knowledge of the soul, knaves, barbarians, malicious and malivolent persons, are born in this world to destroy it. (DDD 9).
The demoniacs have insatiable lust. They are full of hypocrasy, conceit and pride. Because of temptation, they will be worshipping sundry Devillish Gods and performing unclean rituals. (DDD 10).
Till their death, they suffer boundless misery. They determine that sensual enjoyment is the chief goal of life. (DDD 11).
Hundred lassos of greed bind them. They are enamoured with lust and anger. For enjoying the sensual pleasures , they will be commiting unjust acts and accumulating wealth and possessions. (DDD 12).
Today I have got this. I shall fulfil this desire. I have this. I shall get more money again. (DDD 13).
I killed this enemy. I can still kill others. I am the God. I am the enjoyer. I am the Achiever and Fulfilled. I am the Strong person. I am the happiest. (DDD 14).
I am rich. I am respectable. Who is there equal to me? I can give charity. I can enjoy and please myself. Thus the demoniacs are tempted in ignorance. (DDD 15).
These demoniacs are with deluded minds. Surrounded by lots of temptations. Engaged in lustful enjoyments. They will ultimately be condemned into the dirty hells. (DDD 16).
The demoniacs praise themselves. They lack humility and obedience. They are proud of wealth, honor and conceit. Full of hypocrasy, they are performing sacrificices which are namesake and not as prescribed by the scriptures. (DDD 17).
Having sheltered Ego, brutal force, flamboyance, lust, anger, they are blaming me residing in the righteous persons and abusing them out of envy. (DDD 18).
I am placing all such demoniacs who are venomous, cruel, the worest humans in this mundanus, eternally in a series of inauspicious and demoniacal wombs. (DDD 19).
Oh Son of Kumti! In every rebirth, they will be born in devillish wombs and those ignoramuses without attaining me, fall to further depths. (DDD 20).
There are three door to hell. 1. Lust 2. Anger 3. Covetousness. These are destructive of the person in whom they reside. Hence, all these three are to be shed. (DDD 21).
A person who is delivered of these three gates of darkness, will do good to himself and by that attains the Supreme State. (DDD 22).
He who violates the prescriptions of the scriptures and behaves as per the dictates of lust, he does ot get the fulfilment or happiness or the Supreme State. (DDD 24).
For you the parameter and the standard are the scriptures in determining both what is to be done and not to be done. Having known the methods prescribed by the scriptures, you will be qualified to perform Actions. (DDD 24).
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BHAGAVADGITA CHAPTER 17
17. S`RADDHAA TRAYA VIBHAAGA YOOGA
of interests and sincerity
yee s`aastravidhim utsrujya
teeshaam nisht`haa tu kaa krushn`a
sattvam aahoo rajas tama:
What is S`hraddha or (S`raddha)?
S`hraddha according to dictionary by Shri Vaman Shivram Apte has seven meanings.
1. Belief, confidence, faith, trust.
2. Belief in divine revelation, religious faith.
3. Sedateness, composure of mind.
4. Intimacy, familiarity.
5. Respect, reverance.
6. Strong, vehement desire.
7. The longing of a pregnant woman.
What is Nisht`ha?
15 meanings for Nisht`ha:
1. Being in or situated on.
2. Depending on or resting on.
3. Devoted or attached to.
4. Devotion or application, close attachment.
5. Believing in.
Nisht`haa (long vowel)
6. Position, condition.
7. Fixedness, steadiness.
8. Devotion or application/
9. Belief, firm adherence, faith.
10. Excellence, perfection, proficiency, skill
11. Conclusion, end, termination.
12. The catastrophe or end of a drama.
13. Accomplishment, culmination, culmination point.
14. Death, destruction, disappearance from the world at a fixed time.
15. Fixed or certain knowledge, certainty.
17. Anxiety, distress, suffering, trouble.
Krishna! What will be the position of those who perform sacrifices (ritual worships) with faith? Is it tolestrong, Kingthrust, or Ignodorma? (THREE ADHERENCES 1).
STVY 2s`riibhagavaan uvaacha
trividhaa bhavati s`raddhaa deehinaam saa svabhaavajaa
saattvikii raajasii ca iva taamasii cheeti taam s`run`u
sattvaanuruupaa sarvasya s`raddhaa bhavati bhaarata
s`raddhaamayoo ayam purushoo yoo yachchhraddha: sa eeva sa:
yajamtee saattvikaa deevaan yaksharakshaamsi raajasaa:
preetaan bhuutagan`aams` ca anyee yajamtee taamasaa janaa:
as`aastravihitam ghooram tapyamtee yee tapoo janaa:
kars`ayamta: s`ariirastham bhuutagraamam acheetasa:
maam ca ivaamta:s`ariirastham taan viddhi aasuranis`chayaan
aahaaras tv api sarvasya trividhoo bhavati priya:
yagnas tapas tathaa daanam teeshaam bheedam imam s`run`u
rasyaa: snigdhaa: sthiraa hrudyaa aahaaraa: saattvikapriyaa:
aahaaraa raajasasyeesht`aa du:khas`ookaamayapradaa:
S`RADDHAA TRAYA 10
yaatayaamam gatarasam puuti paryushitam ca yat
uchchhisht`am api ca ameedhyam bhoojanam taamasapriyam
aphalaakaamkshibhir yagnoo vidhidrusht`oo ya ijyatee
yasht`avyam eeveeti mana: samaadhaaya sa saattvika:
abhisamdhaaya tu phalam dambhaartham api ca iva yat
ijyatee bharatas`reesht`ha tam yagnam viddhi raajasam
vidhihiinam asrusht`aannam mamtrahiinam adakshin`am
s`raddhaavirahitam yagnam taamasam parichakshatee
deevadvijagurupraagnapuujanam s`aucham aarjavam
brahmacharyam ahimsaa ca s`aariiram tapa uchyatee
anudveegakaram vaakyam satyam priyahitam ca yat
svaadhyaayaabhyasanam ca iva vaammayam tapa uchyatee
mana:prasaada: saumyatvam maunam aatmavinigraha:
bhaavasams`uddhir iti eetat tapoo maanasam uchyatee
s`raddhayaa parayaa taptam tapas tat trividham narai:
aphalaakaamkshibhir yuktai: saattvikam parichakshatee
satkaaramaanapuujaartham tapoo dambheena ca iva yat
kriyatee tad iha prooktam raajasam ca lam adhruvam
muud`hagraaheen`aatmanoo yat piid`ayaa kriyatee tapa:
parasyootsaadanaartham vaa tat taamasam udaahrutam
daatavyam iti yad daanam diiyatee anupakaarin`ee
dees`ee kaalee ca paatree ca tad daanam saattvikam smrutam
yat tu prati upakaara artham phalam uddis`ya vaa puna:
diiyatee ca pariklisht`am tat daanam raajasam smrutam
adees`akaalee yad daanam apaatreebhyas` ca diiyatee
asatkrutam avagnaatam tat taamasam udaahrutam
oom tat sad iti nirdees`oo brahman`as trividha: smruta:
braahman`aas teena veedaas` ca yagnaas` ca vihitaa: puraa
tasmaad oom iti udaahrutya yagna daana tapa: kriyaa:
pravartamtee vidhaana uktaa: satatam brahma vaadinaam
tad iti anabhisamdhaaya phalam yagnatapa:kriyaa:
daana kriyaas` ca vividhaa: kriyamtee mooksha kaamkshibhi:
sad bhaavee saadhu bhaavee ca sad iti eetat prayujyatee
pras`astee karman`i tathaa sachchhabda: paartha yujyatee
yagnee tapasi daanee ca sthiti: sad iti choochyatee
karma ca iva tadarthiiyam sad iti eevaabhidhiiyatee
as`raddhayaa hutam dattam tapas taptam krutam ca yat
asad iti uchyatee paartha na ca tat preetya noo iha
The Lord said:
The faith and steadiness of a living soul is of three types: 1. Tolestrong 2. Kingthrust 3. Ignodorma. It accrues from the remnants of the previous births. Listen that. (THREE ADHERENCES 2)
Every person's faith and adherence will depend on the inner consciousness. The Supreme Spirit is full of fath and adherence. The intellectual personality trait of a person depends on his sincerity towards the target of worship. (THREE ADHERENCES 3).
The tolestrong will worship the Heavenly Gods. The Kingthrusts will worship the lower Gods and demons. The ignodorma worship the ghosts etc. (THREE ADHERENCES 4).
Some people do an extremely painful penance using methods not prescribed by scriptures. Their penance is filled with hypocrisy, pride and strong in desire and attachment. (THREE ADHERENCES 5).
They hurt the body, the five elements (earth, water, fire, wind and sky), and ME (Supreme Person) present in them. Such persons are following the demoniacal practices. (THREE ADHERENCES 6).
Food taken by all is of three types: 1. Sacrificial 2. Penance (ascetic) 3. Charity. Here are the differences among them. Listen. (THREE ADHERENCES 7).
The tolestrong prefer and relish the following foods: 1. Those which increase longevity, stamina, strength, health, comfort, and affection. 2. Those which are juicy (succulent), oily, stable, and heartening. (THREE ADHERENCES 8).
The Kingthrusts prefer and relish the following foods: 1. hot and pungent, 2. salty 3. high temperature 4. caustic 5. dry 6. inflammatory and thirst generating, and cause distress and miserty. (THREE ADHERENCES 9).
The Ignodorma prefer and relish 1. food cooked prior two and half hours earlier, 2. devoid of juice and succulance, 3. oozing bad odours, 4. stale, 5. left out by others, 6. and not sacred. (THREE ADHERENCES 10).
The Tolestrong perform sacrifices without attachment to results. They consider the performing sacrifices as a duty. They perform the sacrifices by adhering to the methods stipulated by the scriptures. (THREE ADHERENCES 11).
The Kingthrusts perform sacrifices 1. anticipating results; 2. to show their grandeur. (THREE ADHERENCES 12).
It is said that the IgnoDorma perform sacrifices 1. without following the prescribed methods, 2. without distributing food, 3. without the Vedic Chants, 4. without the remuneration to the Priests. (THREE ADHERENCES 13).
It is said that the penance performed by the body (physical penance) consists of 1. worship of Gods, Preceptor, and Scholars 2. clean and simple 3. celibasy 4. non-violence. (THREE ADHERENCES 14).
It is said that the verbal penance consists of 1. speech not frightening others 2. speech which is true, pleasing and benevolent 3. speech which is related to study of Vedas. (THREE ADHERENCES 15).
It is said that the mental (inner) penance consists of: 1. Filled with sincerity, simplicity, silence, self-control and honest dealing etc. (THREE ADHERENCES 16).
It is said that a ToleStrong penance consists of all the three types (physical penance, verbal penance, and mental penance) when it is performed by persons who have relinquished their desire for results, (THREE ADHERENCES 17).
The KingThrust penance is aimed at obtaining felicitation, honor and worship and is hypocritical. The penance is indefinite and ephemeral. (Does not last long.) (THREE ADHERENCES 18).
The IgnoDorma penance consists of self inflicting injuries to one's own body and pain to mind, or intended to destroy others. (THREE ADHERENCES 19).
The ToleStrong Charity consists of offerings to a person who is a virtuous scholar, who is not capable of doing something in return. It is given at the right place, right time and to the fittest person. (THREE ADHERENCES 20).
The KingThrust Charity consists of offerings intended to obtain something in return, or expecting Heaven. (THREE ADHERENCES 21).
The IgnoDorma Charity consists of offerings given at unclean places, unclean times and situations, and to undeserving persons who are devoid of refined ideas. The offerings are made with contempt. (THREE ADHERENCES 23).
According to the Scriptures, the three names "Om, Tat, Sat" indicate the Supreme Spirit. In the ancient times, these three names were created to represent the Priests, Vedas (Scriptures) and the Sacrifices". (Comment: Literally, Om is a divine sound representing the God. Tat= that. Sat= All that is good.) (THREE ADHERENCES 23).
Hence the worshippers of the Supreme Spirit first chant the sacred sound 'Om' and then start performing the functions of sacrifice, charity and penance. (THREE ADHERENCES 24).
The seekers of deliverance perform the sacrifices, penance and charity after chanting the sacred sound "Tat". (THREE ADHERENCES 25)..
The sacred sound "Sat" is used in all auspicious functions. The sound is indicative of the Supreme Spirit. The words Sat-bhaava (Sadbhava) = Noble idea, Saadhu Bhaava = Gentle Idea consist of the sound "Sat".
(THREE ADHERENCES 26).
The sound "Sat" is used in respect of Sacrifice, Penance and Charity. Other actions and functions which are directed towards the three are also treated as "Sat". (THREE ADHERENCES 27).
It is said that the Sacrifices, Penance, and Charity and all other actions and functions which are done without sincerity, are called "Asat" (Not righteous). (THREE ADHERENCES 28).
|BHAGAVADGITA CHAPTER 18|
18. MOOKSHA SANYAASA YOOGA
Deliverance and Renunciation
|SANSKRIT||ENGLISH||MSY 01 |
sanyaasasya mahaa baahoo tatvam ichchhaami veeditum
tyaagasya ca hrushiikees`a pruthak kees`inishuudana
Arjuna said: Oh Hrishikees`a! Oh Mahaa Bahoo! Oh Slayer of Kes`i (A demon)! I desire to hear from you the philosophical nature of relinquishment and renunciation. (DELIVERANCE 1).
kaamyaanaam karman`aam nyaasam sanyaasam kavayoo vidu:
sarvakarmaphalatyaagam praahus tyaagam vichakshan`aa:
tyaajyam dooshavad iti eekee karma praahur maniishin`a:
yagnadaanatapa:karma na tyaajyam iti ca aparee
nis`chayam s`run`u mee tatra tyaagee bharatasattama
tyaagoo hi purushavyaaghra trividha: samprakiirtita:
yagnadaanatapa:karma na tyaajyam kaaryam eeva tat
yagnoo daanam tapas` ca iva paavanaani maniishin`aam
eetaani api tu karmaan`i samgam tyaktvaa phalaani ca
kartavyaaniiti mee paartha nis`chitam matam uttamam
niyatasya tu sanyaasa: karman`oo noopapadyatee
moohaat tasya parityaagas taamasa: parikiirtita:
du:kham iti eeva yat karma kaayaklees`abhayaat tyajeet
sa krutvaa raajasam tyaagam naiva tyaagaphalam labheet
kaaryam iti eeva yat karma niyatam kriyatee arjuna
samgam tyaktvaa phalam ca iva sa tyaaga: saattvikoo mata:
MOOKSHA SANYAASA 10
na dveesht`i akus`alam karma kus`alee naanushajjatee
tyaagii sattvasamaavisht`oo meedhaavii chhinnasams`aya:
na hi deehabhrutaa s`akyam tyaktum karmaan`i as`eeshata:
yas tu karmaphalatyaagii sa tyaagiiti abhidhiiyatee
anisht`am isht`am mis`ram ca trividham karman`a: phalam
bhavati atyaaginaam preetya na tu sanyaasinaam kva chit
pamchaitaani mahaa baahoo kaaran`aani niboodha mee
saamkhyee krutaamtee prooktaani siddhayee sarvakarman`aam
adhisht`haanam tathaa kartaa karan`am ca pruthagvidham
vividhaas` ca pruthakcheesht`aa daivam ca ivaatra pamchamam
s`ariiravaammanoobhir yat karma praarabhatee nara:
nyaaiyam vaa vipariitam vaa pamchaitee tasya heetava:
tatraivam sati kartaaram aatmaanam keevalam tu ya:
pas`yati akrutabuddhitvaan na sa pas`yati durmati:
yasya naahamkrutoo bhaavoo buddhir yasya na lipyatee
hatvaapi sa imaa&l lookaan na hamti na nibadhyatee
gnaanam gneeyam parignaataa trividhaa karmachoodanaa
karan`am karma karteeti trividha: karmasamgraha:
gnaanam karma ca kartaa ca tridhaiva gun`abheedata:
proochyatee gun`asamkhyaanee yathaavach chhrun`u taani api
sarvabhuuteeshu yeenaikam bhaavam avyayam iikshatee
avibhaktam vibhakteeshu taj gnaanam viddhi saattvikam
pruthaktveena tu yaj gnaanam naanaabhaavaan pruthagvidhaan
veetti sarveeshu bhuuteeshu taj gnaanam viddhi raajasam
yat tu krutsnavad eekasmin kaaryee saktam ahaitukam
atatvaarthavad alpam ca tat taamasam udaahrutam
niyatam samgarahitam araagadveeshata: krutam
aphalapreepsunaa karma yat tat saattvikam uchyatee
yat tu kaameepsunaa karma saahamkaareen`a vaa puna:
kriyatee bahulaayaasam tad raajasam udaahrutam
anubandham kshayam himsaam anapeekshya ca paurusham
moohaad aarabhyatee karma yat tat taamasam uchyatee
muktasamgoo anahamvaadii dhrutyutsaahasamanvita:
siddhyasiddhyoor nirvikaara: kartaa saattvika uchyatee
raagii karmaphalapreepsur lubdhoo himsaatmakoo as`uchi:
harshas`ookaanvita: kartaa raajasa: parikiirtita:
ayukta: praakruta: stabdha: s`at`hoo naikrutikoo alasa:
vishaadii diirghasuutrii ca kartaa taamasa uchyatee
buddheer bheedam dhrutees` ca iva
gun`atas trividham s`run`u
pravruttim ca nivruttim ca kaaryaakaaryee bhayaabhayee
bandham mooksham ca yaa veetti buddhi: saa paartha saattvikii
yayaa dharmam adharmam ca kaaryam ca akaaryam eeva ca
ayathaavat prajaanaati buddhi: saa paartha raajasii
adharmam dharmam iti yaa manyatee tamasaavrutaa
sarvaarthaan vipariitaams` ca buddhi: saa paartha taamasii
dhrutyaa yayaa dhaarayatee mana:praan`eendriyakriyaa:
yoogeenaavyabhichaarin`yaa dhruti: saa paartha saattvikii
yayaa tu dharmakaamaarthaan dhrutyaa dhaarayatee arjuna
prasamgeena phalaakaamkshii dhruti: saa paartha raajasii
yayaa svapnam bhayam s`ookam vishaadam madam eeva ca
na vimumchati durmeedhaa dhruti: saa paartha taamasii
sukham tv idaaniim trividham s`run`u mee bharatarshabha
abhyaasaad ramatee yatra du:khaamtam ca nigachchhati
yat tadagree visham iva parin`aamee amrutoopamam
tat sukham saattvikam prooktam aatmabuddhiprasaadajam
vishayeendriyasamyoogaad yat tadagree amrutoopamam
parin`aamee visham iva tat sukham raajasam smrutam
yad agree ca anubandhee ca sukham moohanam aatmana:
nidraalasyapramaadoottham tat taamasam udaahrutam
na tad asti pruthivyaam vaa divi deeveeshu vaa puna:
sattvam prakrutijair muktam yad eebhi: syaat tribhir gun`ai:
braahman`a kshatriyavis`aam s`uudraan`aam ca paramtapa
karmaan`i pravibhaktaani svabhaava prabhavair gun`ai:
s`amoo damas tapa: s`aucham kshaamtir aarjavam eeva ca
gnaanam vignaanam aastikyam brahmakarma svabhaavajam
s`auryam teejoo dhrutir daakshyam yuddhee ca api apalaayanam
daanam iis`varabhaavas` ca kshatrakarma svabhaavajam
krushi goorakshya vaan`ijyam vais`yakarma svabhaavajam
paricaryaatmakam karma s`uudrasyaapi svabhaavajam
svee svee karman`i abhirata: samsiddhim labhatee nara:
svakarma nirata: siddhim yathaa vindati tat s`run`u
yata: pravruttir bhuutaanaam yeena sarvam idam tatam
svakarman`aa tam abhyarchya siddhim vindati maanava:
s`reeyaan svadharmoo vigun`a: paradharmaat svanusht`hitaat
svabhaavaniyatam karma kurvan naapnooti kilbisham
sahajam karma kaumteeya! sadoosham api na tyajeet
sarvaarambhaa hi doosheen`a dhuumeen aagnir iva aavrutaa:
asaktabuddhi: sarvatra jitaatmaa vigataspruha:
naishkarmyasiddhim paramaam sanyaaseena adhigachchhati
siddhim praaptoo yathaa brahma tathaapnooti niboodha mee
samaaseenaiva kaumteeya nisht`haa gnaanasya yaa paraa
buddhyaa vis`uddhayaa yuktoo dhrutyaatmaanam niyamya ca
s`abdaadiin vishayaams tyaktvaa raagadveeshau vyudasya ca
viviktaseevii laghvaas`ii yata vaakkaaya maanasa:
dhyaanayoogaparoo nityam vairaagyam samupaas`rita:
ahamkaaram balam darpam kaamam kroodham parigraham
vimuchya nirmama: s`aamtoo brahmabhuuyaaya kalpatee
brahmabhuuta: prasannaatmaa na s`oochati na kaamkshati
sama: sarveeshu bhuuteeshu madbhaktim labhatee paraam
bhaktyaa maam abhijaanaati yaavaan yas` ca asmi tatvata:
tatoo maam tatvatoo gnaatvaa vis`atee tadanamtaram
sarvakarmaan`i api sadaa kurvaan`oo madvyapaas`raya:
matprasaadaad avaapnooti s`aas`vatam padam avyayam
cheetasaa sarvakarmaan`i maii sanyasya matpara:
buddhiyoogam upaas`ritya machchitta: satatam bhava
machchitta: sarvadurgaan`i matprasaadaat tarishyasi
atha cheet tvam ahamkaaraan na s`rooshyasi vinamkshyasi
yad ahamkaaram aas`ritya na yootsya iti manyasee
mithyaisha vyavasaayas tee prakrutis tvaam niyookshyati
svabhaavajeena kaumteeya nibaddha: sveena karman`aa
kartum neechchhasi yan moohaat karishyasi avas`oo api tat
iis`vara: sarvabhuutaanaam hruddees`ee arjuna tisht`hati
bhraamayan sarvabhuutaani yamtraaruud`haani maayayaa
tam eeva s`aran`am gachchha sarvabhaaveena bhaarata
tatprasaadaat paraam s`aamtim sthaanam praapsyasi s`aas`vatam
iti tee gnaanam aakhyaatam guhyaad guhyataram mayaa
vimrus`yaitad as`eesheen`a yatheechchhasi tathaa kuru
sarva guhyatamam bhuuya: s`run`u mee paramam vacha:
isht`oo asi mee drud`ham iti tatoo vakshyaami tee hitam
man(t) manaa bhava mad bhaktoo mad yaajii maam namaskuru
maam eevaishyasi satyam tee pratijaanee priyoo asi mee
MSY 66 :
maam eekam s`aran`am vraja
aham tvaa sarvapaapeebhyoo
mookshaiishyaami maa s`ucha:
idam tee naatapaskaaya naabhaktaaya kadaa ca na
na ca as`us`ruushavee vaachyam na ca maam yoo abhyasuuyati
ya idam paramam guhyam mad bhakteeshv abhidhaasyati
bhaktim maii paraam krutvaa maam eevaishyati asams`aya:
na ca tasmaan manushyeeshu kas` chin mee priyakruttama:
bhavitaa na ca mee tasmaad anya: priyataroo bhuvi
adhyeeshyatee ca ya imam dharmyam samvaadam aavayoo:
gnaana yagneena teena aham isht`a: syaam iti mee mati:
s`raddhaavaan anasuuyas` ca
s`run`uyaad api yoo nara:
soo api mukta: s`ubha lookaan
kachchid eetach chhrutam paartha
kachchid agnaana sammooha:
pranasht`as tee dhanamjaya
nasht`oo mooha: smrutir labdhaa
sthitoo asmi gatasamdeeha:
karishyee vachanam tava
iti aham vaasudeevasya
paarthasya ca mahaatmana:
samvaadam imam as`rausham
vyaasa prasaadaach chhrutavaan
eetad guhyam aham param
yoogam yoogees`varaat krushn`aat
saakshaat kathayata: svayam
raajan samsmrutya samsmrutya
samvaadam imam adbhutam
kees`ava arjunayoo: pun`yam
hrushyaami ca muhur muhu:
tach ca samsmrutya samsmrutya
ruupam atyadbhutam haree:
vismayoo mee mahaan raajan
hrushyaami ca puna: puna:
yatra yoogees`vara: krushn`oo
yatra paarthoo dhanurdhara:
tatra s`riir vijayoo bhuutir
dhruvaa niitir matir mama
|Krishna said: Experts say that renunciation is ceasing to perform all Actions which are desire and result oriented. Relinquishment is foregoing all the fruits of one's own Actions. (In relinquishment, actions will continue to be performed, but the result is allowed to lapse). (DELIVERANCE 2). |
Some scholars say that as Actions have a shortcoming in the form of leading to attachment; hence they should be abandoned. Some others say that Sacrifices, Charity and Penance are actions which cannot be renounced. (DELIVERANCE 3).
Oh the Greatest among the Bharata clan! Oh Tiger among men! Now, listen to my decision with regard to relinquishment. In scriptures, three types of relinquishments were prescribed. (DELIVERANCE 4).
Sacrifices, Charity and Penance are not actions which are fit to be relinquished. They cleanse the intellect of the scholars and wise persons. (DELIVERANCE 5).
Paartha! The second type are the Result Relinquished Actions (RRAs). This is definite. In my view this is the best principle. (DELIVERANCE 6).
The third type of Relinquishment is the Relinquishment of the Daily chores and duties. Relinquishing them out of temptation, is called an IgnoDorma Relinquishment. (DELIVERANCE 7).
A person who thinks that Action leads to misery and with a view to avoid the task of facing them and the consequent hardships, does a KingThrust Relinquishment. He does not get the benefits of Relinquishment. (DELIVERANCE 8).
Arjuna! A person should shed the sense of being the "Doer" of his Actions and should not expect results from them. If he performs all his daily chores and actions with a sense of duty, such relinquishment is ToleStrong. This is a view. (DELIVERANCE 9).
A Relinquisher whose relinquishment is of ToleStrong quality, who is an intellectual, whose doubts have been cleared, does not hate Actions which cause misery and does not get addicted to Actions which cause comfort. (DELIVERANCE 10).
For a bodyholder, it is not possible to shed all the Actions in toto. The one who relinquishes results of his Action is said to be the real Relinquisher. (DELIVERANCE 11).
There are three types of results for Actions 1. Not pleasant. 2. Pleasant 3. Mixed. These results accrue to a person who performs Actions expecting results. For the Relinuishers of Results, they will not accrue. (DELIVERANCE 12).
Oh Person of Great Hands! In the Saamkhya philosophy, for fulfilment of Actions, five reasons have been explained. Listen, I shall teach them now. (DELIVERANCE 13).
1. Body 2. A sense of being the Doer. 3. Tools such as such as eyes 4. Functions such as movement of air (respiration and digestive gases). 5. The Fate and the God (Imponderable). (DELIVERANCE 14).
These five are the Reasons for all Actions performed by a human being with his body, mind, voice, whether they are righteous or wrongful. (DELIVERANCE 15).
Thus, for performing all the Actions, when there are five Reasons, a person who thinks that he(she) himself is the Doer of all his Actions is not a balanced perspector, but a fool. Because of lack of wisdom, he is unable to analyse its secret. (DELIVERANCE 16).
A person who does not have the flamboyance of being the "Doer".and whose mind is not attached to and tempted by the fruits of his Actions, even if he annihilates the entire Creation and the Universe, he will not be a killer. He is not bound by the consequences of such destruction. (DELIVERANCE 17).
The knowledge, the target of knowing, the Knower, all the three are the Reasons for the complex sense of Action. The tool, the object and the Doer, these three are the shelters for the Action. (DELIVERANCE 18).
In the Saamkhya philosophy, there are three kinds of disstinctions: 1. Knowledge 2. Action 3. Doer. I shall explain them as they are (without modifications). (DELIVERANCE 19).
That Awareness, using which a person is able to identify the living spirit which takes up bodies of human, lower God and Living organisms is "ToleStrong" Awareness. The Knower views at the Living Soul as Indestructible and Infinite. (DELIVERANCE 20).
A person who treats the Living Soul(s) present in the Creatures as separate and several, his knowledge is KingThrust. (DELIVERANCE 21).
That knowledge which settles down without any reason in an Action which just mundane and routine like bathing such knowledge which is devoid of the sanction of scriptures such inferior knowledge is called IgnoDorma Action. (DELIVERANCE 22).
Actions performed by a person in a disciplined and prescribed manner, without attachment, without likes and dislikes, without anticipating results, all such Actions are ToleStrong (Satvic - Full of energy and endurance). (DELIVERANCE 23).
The Actions performed by a person longing for result or by an egoist, when such actions cause much rigors to him, such penance is called the KingThrust (Raajasa = kinglike) (DELIVERANCE 24).
That Action which has destruction, violence, animosity and temptation as goals, is an IgnoDorma (Tamas=darkness) Action. (DELIVERANCE 25).
The Actions of a detached person, not an egoist, and full of enthusiasm and exuberance, not moved by fulfilment or failures -- are called ToleStrong Actions. (DELIVERANCE 26).
The person who is attached to his Actions, who is keen on results, covetous, violent, unclean, person affected by joys and sorrows -- such performer is a KingThrust performer. (DELIVERANCE 27).
The person engaged in inappropriate actions, who performs inherently his own inert actions, disobedient, evader, lazy dullard, pessimist, procrastinator is called an IgnoDorma performer. (DELIVERANCE 28).
Oh Conquerer of Wealth! The intellect and exuberance of a person is of three types related to three qualities of ToleStrong, KingThrust and the IgnoDorma. I shall explain them fully. Listen. (DELIVERANCE 29).
The intellect which can distinctly appreciate the attitudes and remissions, actions and inactions, fears and assurances, attachments and deliverances is ToleStrong Intellect. (DELIVERANCE 30).
Oh Son of Prutha! The intellect which does not take ethical and unethical acts, actions and inactions as they are and interpret them differently is the KingThrust Intellect. (DELIVERANCE 31).
Oh Son of Prutha! That intellect which considers and treats a wrong as right, and interprets all ideas in an odd and unnatural manner, is covered by the quality of darkness, such intellect is IgnoDorma. (DELIVERANCE 32).
That determination and exuberance which are settled in a concentrated undithering mind, control the mind, vital functions, are ToleStrong. (DELIVERANCE 33).
O Son of Prutha! A person who out of interest in righteousness, desires, wealth receives and bears them, the determination and exuberance of such person are the KingThrust type. (DELIVERANCE 34).
An evil minded person who does not shed sleep, fear, misery, sadness, pride etc., the determination and exuberance of such person are the IgnoDorma type. (DELIVERANCE 35).
Oh the Greatest of the Bharata Clan! Listen now the three types of comforts.. The experience which in course of practice and review becomes comfortable, which frees itself from the pangs of the family and the mundanus. (DELIVERANCE 36). -- which first looks poisonous, later becomes nectar like, which is born out of a pure intellect of spirituality, such comfort is ToleStrong. (T 37).
That experience which is born out of the Union of sensual organs, which initially tastes like nectar, but later turn out to be poisonous, such comfort is the KingThrust. (T 38).
That experience which from the beginning to the end produces attachment, temptation, sleep, laxity, danger and inalertness, such comfort is the IgnoDorma (T 39).
There is not a single organism on this Earth, in the Heaven and among the lower Gods, which has separated itself from the inherent Three Qualities. (DELIVERANCE 40).
Oh Schorchrer of foes! All the duties and Actions of the Priests, Warriors, Merchants, the Fourth Caste, have all been apportioned and assigned as per the inherent qualities. (DELIVERANCE 41). (Comment: This is a ridiculous and monstrous prescriptions. How actions, duties and qualities can be attributed, divided and assigned to castes! Who divided them! Krishna? The Priests? The Warriors?).
Control of internal senses, Control of the external senses, penance, internal and external hygiene, endurance, simplicity, knowledge, awareness, faith (in scriptures and God) are the qualities inherent to the Priests. (DELIVERANCE 42).
Valor, vigor, courage, efficiency and effectiveness, not fleeing from the battle field, charity, desire to rule the world are all the inherent duties and Actions of a Warrior. (DELIVERANCE 43).
Agriculture, cow-rearing, trade, are the inherent functions of a Trader-caste-born person. Service is the inherent function of a Fourth-Caste born. (DELIVERANCE 44).
Those who perform their duties and actions will be entitled to fulfilment of knowledge. I shall explain you how. (DELIVERANCE 45).
The person who performs his duties will be worshipping that Supreme God from which all the Creatures have emerged and who is pervading throughout the Universe and attaining fulfilment. (Doing one's own duty is the worship). (DELIVERANCE 46).
A prescribed duty and Action.defectively performed is better than a well discharged function which is alloted to others. A person who does his duty and action inherent to his nature will not get sin. (DELIVERANCE 47).
Oh Son of Kumti! Natural duties and functions, though faulty, should not be abandoned. All duties and Actions are covered by defects and lapses, just as fire is covered by smoke. (DELIVERANCE 48).
Unattached intellectual, regulated intellectual, conquerer of desires - because of relinquishing results of actions, attains the State of Relinquishment (a fulfilled monk-hood). (DELIVERANCE 49).
Oh Son of Kumti! Now listen from me how a person who has accomplished the "State of Relinquished Action" attains the Supreme Spirit and what is the ultimate State for the "Knowledge". (DELIVERANCE 50).
Equipped with a clean and pure intellect, controlled by courage, having relinquished interest in objects like sound, having abandoned love and hate (DELIVERANCE 51);
Living in recluse, eating less, controlling mind, speech and actions, always engaged in meditation and contemplation, earns the "State of Renunciation". (DELIVERANCE 52).
The person who sheds Egot and Pride, use of physical fore, flamboyance, lust, anger, tendency to expect and receive money and things from others, the sense of "MY (possession) will be entitled to the experience of the Supreme Spirit. (DELIVERANCE 53).
The one who has experienced the Supreme Spirit, has a serene soul, does not regret or desire for things, views all the Creatures with equanimity, gets devotion to me and ultimately the salvation. (DELIVERANCE 54).
The one who understands me, my true philosophical spirit, will later enters me. (DELIVERANCE 55).
The person who is solely devoted to me does the daily chores and duties, by my grace, attains the eternal infinite Indestructible State. (DELIVERANCE 56).
Performing all duties and actions surrendered in my favour, practising the Union of Intellect with the Supreme Spirit, be filled with Me. (DELIVERANCE 57).
If your intellect is filled with me, by my grace, you will overcome all difficulties. If you ignore my teachings out of ego and pride, you will perish. (DELIVERANCE 58).
If you think out of ego and pride, not to fight the war, remember that all such ideas of yours will be futile. This is because, by your very inherent nature you are bound to fight. (DELIVERANCE 59).
Oh Son of Kumti! Those duties and actions which you are hesitating to perform owing to temptation and delusion, you will execute all such functions, against your will, being bound by your inherent nature and be motivated to do. (DELIVERANCE 60).
Oh Arjuna! The Lord sits in the seat of hearts of all the Creatures and by his magical spell make them revolve like the parts of a machine. (DELIVERANCE 61).
Oh person of Bharata clan! Take refuge in that God! By his grace get ultimate peace, and eternal presence at his place. (DELIVERANCE 62).
Thus, I have taught you the supreme and extremely secret knowledge. Contemplate over this carefully and do as you like. (DELIVERANCE 63).
Again listen to my advice which is the utmost secret, the greatest and the best. You are my dearest. Hence I gave you this beneficial discourse. (DELIVERANCE 64).
Be a person with mind filled with Me. Be my devotee. Be my worshipper. Salute me. By doing so, you will get me. I am solemnly teaching you this truth, only because you are dear to me. (DELIVERANCE 65).
Leave all duties, actions and functions. Take refuge only in me. I shall deliver you from all sins. Do not grieve. (DELIVERANCE 66).
You should not at any time, teach this (Gita) to a person who is not an ascetic, who is not my devotee, who does not serve me, and the person who always hates me. (DELIVERANCE 67).
The person who teaches this great secret (Gita), to my devotees, will become my devotee, will become my greater devotee and ultimately attain Me. There is no doubt about this. (DELIVERANCE 68).
There is no body who is dearer to me than the Preceptor of this Gita. In future also, there will be nobody more dearer, on this Earth. (DELIVERANCE 69).
Whoever studies this conversation of the righteousness, will be performing a Sacrifice of Knowledge and he will worship me through it. (DELIVERANCE 70).
If a sincere and envy-free person listens to this, he will be delivered (of sins) and will attain worlds of the Virtuous. (DELIVERANCE 71).
Oh Son of Prutha! Have you heard this (Gita) with a mind of utmost concentration? Oh Conquerer of Wealth! Has your temptation born from temptation is gone? (DELIVERANCE 72).
Arjuna said: By your grace, all my temptation is gone. I got back the memory of my own real form. Now, I stand with all my doubts cleared. I shall do as per your word.s (DELIVERANCE 73).
Samjaya said (to Dhrutaraaaht`ra):
This is the wonderful and hair-raising conversation between Krishna and Arjuna, heard by me. (DELIVERANCE 74).
By the grace of Vyaasa, I heard this extremely secret "Union" from the "Lord of the Union--Krishna" when he himself was teaching Arjuna.. (DELIVERANCE 75).
Oh King! I again and again recall and derive pleasure by recalling this wonderful and virtuous conversation between Kees`ava (Krishna) and Arjuna. (DELIVERANCE 76).
Oh King! By recalling again and again the divine and wonderful form of Hari (Krishna), I derive great amazement and ecstatic again and again. (DELIVERANCE 77).
Wherever there is the Lord of the Union Krishna,
Wherever there is the Bow-wielding Arjuna,
there will be wealth and victory.
To my mind this is absolutely certain. (DELIVERANCE 78).
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