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Śr ī mate Rāmānujāya Namaḥ
Śr ī mad B
Bhagavad G
G ī tā
with
Gī t ā Bhāṣ ya of Bhagavad Rāmānujācārya
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Contents
Forword ________________________________________________________________ 3
A Note on the Translation __________________________________________________ 4
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Foreword
W hy another translation and commentary on the Bhagavad Gita when there are already so
many available in the bookstores and libraries throughout the world? The answer is that
of the three Vedānta Åcaryas only Śankara’s commentary supporting his Advaita (Non-
dual) philosophy has been well propounded and perpetuated through the centuries, whereas
Rāmānuja’s commentary from the point of view of Visishtadvaita (Qualified non-dualism) has
been largely ignored or available only to the Tamil speaking public or to Sanskrit scholars. As far as
I am aware there are only two English versions in print. One by M.R. Sampatkumaran, published by
Ananthacharya Indological Research Institute in January 1985. The other is by Swami
Adidevananda published by the Ramakrishna Math.
These two works are of impeccable scholarship being based on a phrase for phrase translation of
the medieval Sanskrit. Unfortunately this approach results in an English text that is stilted,
repetitious and incomprehensible to many people. My approach has been to be as true as possible to
the original meaning but to be more creative in it’s formulation into contemporary English. I have
relied heavily on these two scholarly works in making this work available to the lovers of the Gita.
How well I have succeeded is for the discerning reader to judge.
Abbreviations Used
Sve. Up. — Śvetaśvatāra Upaṇiṣad
Mun. Up. — Muṇḍaka Upaṇiṣad
Chan. Up. — Chāṇḍogya Upaṇiṣad
Ka. Up. — Kaṭha Upaṇiṣad
Brh. Up. — Bṛhadāraṇyaka Upaṇiṣad
B.S. — Brahma Sutras
V.P. — Viṣṇu Purāṇa
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And it is this practical application which is the true test of the Truth of Scripture.
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Chapter 1
t
Ar juna-viśāda Y
Yogaḥ
Arjuna’s Grief
Introduction
yat pad āmbhoruha dhyāna vidhvasta ś eṣa kalmaṣaḥ |
vastut ām upayāto'ham yāmuneyam namāmi tam ||
I bow to the renowned Yamunacharya; by meditating upon whose lotus-like feet all my mental
obstacles without exception were absolved, and I was thus led to enlightenment.
N ārāyaṇa is the Consort of Sri, He is absolutely auspicious and is the antithesis of all that is
evil. His essential nature consists of Being (sat ), Consciousness (cit ) and Bliss (ānanda)
and these characteristics distinguish Him from all other beings. He is veritably a great
ocean of innumerable auspicious attributes which are intrinsic to His nature and cannot be
surpassed — some of them being; omniscience, omnipotence, sovereignty, energy, creative-
potency and glory.
Nārāyaṇa has a divine form, which is both pleasing and appropriate. His form is inconceivable,
indescribable1, divine, eternal and immaculate. He is a repository of limitless perfections such as
radiance, beauty, fragrance, tenderness, pervading sweetness and youthfulness. The Lord is adorned
with suitable divine ornaments which are diverse, infinite, amazing, eternal, flawless, unlimited and
holy.
Śr ī man Nārāyaṇa possesses appropriate divine weapons. They are countless, of fantastic potency,
eternal, impeccable and matchlessly auspicious. He is the Beloved of Śr ī , whose eternal and
immaculate nature, attributes, glory, sovereignty and virtues, unsurpassed and countless, are all
agreeable and worthy of Him.
The feet of the Lord are constantly adored by countless numbers of perfected beings ( Suris) whose
nature, existence and activities are in accordance with His will and whose numerous qualities such
as knowledge, action and glory are eternal, impeccable and unsurpassed. All of these beings work
joyously in complete subservience to Śr ī man Nārāyaṇa.
The nature and qualities of Śr ī man Nārāyaṇa transcend all thought and words. He dwells in the
divine and imperishable supreme Realm which abounds in manifold, wondrous and countless
objects, means and places of enjoyment. It is an abode in consonance with His being and is infinite
in its wondrous glory and magnitude. The projection, maintenance and dissolution of the entire
cosmos filled with multifarious, variegated and innumerable objects is His transcendental pastime.
1
All the Scriptures state that the Supreme reality is “Inconceivable” therefore every description given subsequently
needs to be understood as an approximation (arthavāda) in order to glorify that Supreme reality and not a definitive
theological statement.
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T
forms in the likeness of various kinds of beings. In this act of self-embodiment His own
transcendental nature was not in any way compromised. Thus the Supreme Lord took birth in the
world in order to receive the worship of devotees and in order to grant them their desired goals
comprising of Dharma (righteousness, duty), Artha (material prosperity), Kama (Sense
gratification) and Moksha (Liberation), each in accordance with his/her individual desires.
Under the pretext of relieving the earth of its burdens, but really in order to make Himself available
for us (frail humans) to take refuge in Him, the Lord incarnated on the earth as Sri Krishna. He thus
manifested Himself to all beings. He engaged in divine pastimes which captivated the minds and
hearts of all, high and low. He vanquished demoniac beings such as P ūtana, Śakaṭa, the two Arjuna
trees, Ariṣṭa, Prālambha, Dhenuka, Kaliya, Keśin, Kuvalaya-p īḍa, Cānura, Muṣṭika, Tośala and
Kaṁsa. He spread joy and beatitude over the entire world with the nectar of His glances and speech,
demonstrating His boundless compassion, friendliness and love for all.
He made Akrūra, Mālākāra and others the most ardent of devotees by the manifestation of His
unsurpassed qualities of beauty and loving compassion.
With the ostensible intention of encouraging the sons of P āṇḍu in their duty of engaging in war, He
revealed the teaching of Bhakti (devotion) directed at Himself. This Yoga of Devotion was
promulgated together with the subsidiary disciplines of jñ āna (Meditation) and Karma (Selfless
works). The Yoga of Devotion has been taught as the path to the ultimate goal of Liberation.
When the internecine war between the sons of Pāṇḍu and the descendants of Kuru broke out, Kṛṣṇa,
the Supreme Being, the God of all gods, overwhelmed by His love for those devotees who had
taken refuge in Him, took upon Himself the humble role of the charioteer of Arjuna, so that He
could be seen by all the people. Even though the King Dhṛtarāṣṭra, who was blind both physically
and spiritually, knew that Kṛṣṇa was the Supreme Being, he expressed a desire to hear about the
military competence of his son Suyodhana (Duryodhana) and questioned Sañjaya his chief minister
thus: —
Dhṛtarāṣṭra uvāca
dharma-k ṣetre kuru-k ṣetre samavet ā yuyutsavaḥ |
māmak āḥ pāṇḍ avāś caiva kim akurvata sañjaya || 1 ||
Dhrtarashtra said:
1. What did my people and the Pandavas do, O Sanjaya3, gathered together on the holy field of
Kurukshetra, eager for battle?
Sañjaya uvāca
2
The term used is vāsalya which means the love of a cow for its calf. The image invoked is that of a cow
spontaneously shedding milk on hearing the mooing of its calf.
3
Sañjaya was the son of a charioteer named Gavalgama, he was an extremely learned scholar in the Scriptures,
generous and a staunch practitioner of Dharma being impartial and truthful. For these reasons Bhishma appointed him
to be the second minister of the King Dhrtarashtra along with Vidura as the first.
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dh ṛṣṭ aketuś -cekit ānaḥ k āś i-r ā jaś ca vī ryavān |
purujit-kunti-bhojaś ca ś aibyaś ca nara-puṅgavaḥ || 5 ||
5. Dhrshtaketu, Cekitana10, and the valiant king of Kashi 11, Purujit and Kuntibhoja12, and Saibya13
the best among men;
13
Saibya was the father of Devika, one of Yudhishthira’s wives and is called ‘the best among men’ because of his
exceptional military prowess.
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aparyā ptaṁ tad asmakaṁ balaṁ bhīṣmābhirak ṣitam |
paryā ptaṁ tvidam eteṣāṁ balaṁ bhī mābhirak ṣitam || 10 ||
10. Inadequate is this force of ours, which is marshelled by Bhishma, while adequate is that force
of theirs, which is marshelled by Bhima.
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ananta-vijayaṁ r ā jā kunt ī -putro yudhiṣṭ hiraḥ |
nakulaḥ sahadevaś ca sughoṣa maṇi-puṣ pakau || 16 ||
16. King Yudhishtira the son of Kunti blew his conch Ananta-vijaya and Nakula and Sahadeva
blew their conches Sughosha and Mani-pushpaka.
Commentary
Duryodhana, after personally reviewing the forces of Pandavas marshalled by Bhima, and
his own army marshalled by Bhishma, turned to Drona his teacher, and expressed his
22
Subhadra was the sister of Krishna and wife of Arjuna
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concern that his own army would be inadequate to conquer the Pandava forces — he
was grief-stricken.
Observing Duryodhana's loss of confidence, Bhishma, in order to encourage him, roared
like a lion, and then blowing his conch, made his army sound their conches and kettle-
drums, which made an uproar as a sign of their confidence of victory.
arjuna uvāca
senayor-ubhayor madhye rathaṁ sthā paya me’cyuta || 21 ||
yāvad et ān nir ī kṣ e’haṁ yoddhu-k āmān avasthit ān |
kair-mayā saha yoddhavyam asmin raṇa-samudyame || 22 ||
Arjuna said:
…….. Station my chariot, O Krishna, between the two armies,
22. So that I may have a good look at those who are standing eager to fight and know with whom I
have to fight in this enterprise of war;
sañjaya uvāca
evam ukto h ṛṣī keś o guḍākeś ena bhārata |
senayor-ubhayor madhye sthā payitvā rathottamam || 24 ||
Sanjaya said:
24. O Dhrtarashtra, thus addressed by Arjuna, Sri Krishna stationed that best of chariots between
the two armies,
bhiṣma droṇa pramukhataḥ sarveṣāṁ ca mahī kṣ it ām |
uvāca pārtha paś yait ān samavet ān kur ūn iti || 25 ||
25. While Bhishma and Drona and all the other kings looked on, and said, 'O Arjuna, behold these
assembled Kauravas.'
tatr ā paś yat sthit ān pārthaḥ pit ṛ n atha pita-mahān |
ācāryān mātulān bhr āt ṛ n putr ān pautr ān sakhīṁs tathā || 26 ||
26. Then Arjuna saw standing there, fathers and grand-fathers, teachers, uncles, brothers, sons,
grandsons and comrades;
ś vaś ur ān suh ṛ daś caiva senayor-ubhayor api |
t ān samī k ṣ ya sa kaunteyaḥ sarvān bandhūn avasthit ān || 27 ||
k ṛ payā parayā’viṣṭ ho viṣī dann idam abravī t |
23
In Mahābhārata 3;153 the story is told where Hanuman agrees to take the place of a flag upon Arjuna's chariot.
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27. fathers-in-law and dear friends in both armies. When Arjuna saw all these kinsmen in array,
28. he was filled with deep compassion and said these words in despair...
arjuna uvāca
d ṛṣṭ vemaṁ svajanaṁ k ṛṣṇa yuyutsaṁ samupasthitam || 28 ||
sī danti mama gātr āṇi mukhaṁ ca pariś uṣ yati |
vepathuś ca ś ar ī re me roma har ṣaś ca jā yate || 29 ||
Arjuna said:
O Krishna, seeing my kinsmen present here, eager for battle,
29. my limbs go weak, my mouth dries up, my body trembles and my hair stands on end.
24
Åtat ā yinah —according to the Commentator Sridhara this term refers to people guilty of six kinds of crimes - arson,
poisoning, murder, robbery with violence, appropriating land and kidnapping married women. To kill such people is not
a sin according to the Smr ̥ tis (Codes of Law).
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saṅkaropitaro
patanti narak āhye
yaiva
ṣāṁkula-ghn ānoāṁ
lupta-piṇḍ kulasyaāḥca ||| 42 ||
daka-kriy
42. This mixing of classes leads the clan to hell along with its destroyers; for the spirits of their
ancestors fall, degraded, deprived of the ritual offerings of rice-balls and water25.
doṣair etaiḥ kula-ghnānāṁ var ṇa-saṅkara-k ārakaiḥ |
utsādyante jāti-dharmāḥ kula-dharmāś ca śāś vat āḥ || 43 ||
43. By the crimes of the clan-destroyers who bring about intermingling of classes, the ancient
traditions of the clan and class are destroyed.
utsanna-kula-dharmāṇāṁ manuṣ yāṇāṁ janārdana |
narake’niyataṁ vāso bhavat ī ty-anuś uś ruma || 44 ||
44. For those whose family virtues are destroyed, dwelling in hell is ordained, O Krishna, thus have
we heard.
aho bata mahat pā paṁ kartuṁ vyavasit ā vayam |
yad r ā jya sukha lobhena hantuṁ sva-janam udyat āḥ || 45 ||
45. Alas! we have resolved to commit a great crime in that we are ready to slay our kith and kin out
of desire for sovereignty and enjoyments.
yadi māāmṣṭ aprat
dhārtar rā raṇī keā hanyus
ram aś atan-me
straṁ ś k aṣstra-pāṇaya
ematara ḥ | || 46 ||
ṁ bhavet
25
Rice balls ( piṇḍ as) and libations of water with sesame seeds (tarpana) are the offerings that are made to the dead. Ed.
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46. If the well-armed sons of Dhrtarashtra should slay me in battle, unresisting and unarmed, that
would be better for me.
evam uktvā’rjunaḥ saṅkhye rathopastha upāviś at |
vis ṛ jya saś araṁ cā paṁ ś oka saṁvigna mānasaḥ || 47 ||
Sanjaya said:
47. Having spoken thus on the battle-field, Arjuna threw aside his bow and arrows and sat down on
the seat of the chariot, his heart overwhelmed with grief.
Commentary
Sanjaya said to Dhrtarashtra:— “The high-minded Arjuna is extremely kind, deeply
compassionate, dedicated to his family and supremely righteous. In spite of the repeated
attempts of your people to destroy him and his brothers through cruel and murderous
plots like burning in the lac-house etc., (MB. 1.154 - 163) which justified revenge on his
part, with the help of the Supreme Being, nevertheless he declined to fight.”
He felt weak, overcome by his love and extreme compassion for his relatives. He was
also filled withHis
(unrighteous). fear, not was
mind knowing what by
distracted wasgrief at the (righteous)
Dharma thought of and what
losing hiswas Adharma
relatives. So
he cast aside his bow and arrow and sat down on the floor of the chariot as if to fast to the
death.
hariḥ oṁ tatsat
iti ś r ī mad-bhagavad-gī t āsupaniṣatsu
brahma-vidyā yāṁ yoga śāstre
ś r ī -k ṛṣṇārjuna saṁvāde arjuna viśāda yogo nama
prathamo’dhyā yaḥ
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Chapter 2
t
Saṅkhya Y
Yogaḥ
arjuna uvāca
kathaṁ bhīṣmam ahaṁ saṅkhye droṇaṁ ca madhusūdana |
iṣubhiḥ pratiyotsyāmi pū jārhāv-arisūdana || 4 ||
Arjuna said:
4. O Krishna, O Destroyer of enemies, how can I fight with arrows in battle against Bhishma and
Drona who are worthy of reverence?
26
This is a snide reference to the last year of Arjuna's time in exile - spent living as a kliba — a transsexual teaching
singing and dancing in the court of king Virata.
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sañjaya uvāca
evam uktvā h ṛṣī keś aṁ guḍ akeś aḥ paraṅtapa |
na yotsya iti govindam uktvā t ūṣṇīṁ babhūva ha || 9 ||
Sanjaya
9. Havingsaid;
spoken thus to Sri Krishna, Arjuna, the conqueror of sleep and the scorcher of foes, said,
'I will not fight' and became silent.
Commentary
Thus, the Lord, the Supreme Being, introduces the teaching regarding the Self for the
sake of Arjuna whose natural courage was lost due to love and misplaced compassion.
Arjuna considered the war to be unrighteous even though it is the greatest duty for
warriors (Kṣatriyas). He then took refuge in Sri Krishna27 to learn what the correct course
of action was. Sri Krishna understood that Arjuna's delusion would only be overcome by
the knowledge of the real nature of the Self, and the knowledge that war (action) is an
ordained duty [for Kshatriyas] which, when performed without attachment to the fruits
thereof is a means for Self-realisation.
śr ī bhagavān uvāca
27
The Srivaishnava Acharyas point out that Arjuna has three episodes of grief and surrenders each time, this is the
first.
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Commentary
"Your grief is misplaced, and your contrived justification is based on teachings about the
nature of the body and the Self such as: — "The ancestors become degraded, deprived of
the ritual offerings of food and water "(1:42). — But for those who have truly realised the
nature of the body and the Self, there is no reason for such grief.
Those who know the real truth will not grieve for physical bodies from which the life
force has departed, nor for the Selves from which the principle of life cannot depart.
Hence, you are caught in this dilemma — profound sorrow at the thought of killing the
Kauravas and at the same time you’re in a quandary about righteousness and
unrighteousness, which arises from awareness that the Self is [somewhat] different from
the body. Therefore you do not [really] know the true nature of the body nor of the Self.
Nor do you know about duties (dharma) like warfare etc., nor of the fact that this war
[which is an incumbent duty in the present context], if fought without any selfish motive
for results, is a means for Self-realisation."
Commentary
“I, [Krishna] who am, as you know, the eternal Lord of all, was never non-existent, but
have always existed. There never was a time when these Selves (j ī vas) like you [and the
others], who are subject to My sovereignty, did not exist. You have always existed, and
'all of us' — I and you, shall never cease to be 'in the future'; we shall always exist. Just
as there is certainly no doubt that I, the Supreme Self and Lord of all, am eternal,
likewise, you [and all others] who are embodied J ī vas, should never doubt your eternality
either.”
The foregoing teaching implies that the difference between the Lord who is the sovereign
over all, and the individual j ī vas; as also the differences among the individual j ī vas
themselves, are real. This has been declared by the Lord Himself because different terms
like 'I', 'you', 'these', 'all' and 'we' have been used by the Lord while explaining the truth of
eternality in order to remove the misunderstanding of Arjuna who is deluded by
ignorance.
[For the detailed argument please see appendix.]
dehino’smin yathā dehe kaumāraṁ yauvanaṁ jar ā |
tathā dehāntara pr ā ptir dhī ras tatra na muhyati || 13 ||
13. Just as the embodied Self passes through childhood, youth and old age [pertaining to that
body], so [at death] it passes into another body. A wise man is not confused thereby.
Commentary
Because of the conviction that the Self is eternal, one does not grieve, when passing
through the various physical transformations such as childhood, youth and old age etc.,
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thinking that the Self is changing. Similarly, the wise, do not grieve when the Self passes
into another body different from the present one.
The eternal j ī vas being conditioned by beginingless Karma, become endowed with bodies
according to their particular Karmas28. To overcome this bondage [of transmigration
caused by Karma], embodied beings should perform their duties like war and other
vocations and rites prescribed by the Scripture and which are appropriate to their social
circumstances without attachment to the results of those actions29. Even to such aspirants
for liberation, contacts with sense-objects give pleasure and pain, arising from cold, heat
and all such other things. But these experiences are to be endured as long as the works
enjoined by the Scriptures are being performed.
The Lord explains the significance immediately: —
mātr ā spar śās tu kaunteya śī toṣṇa sukha-duḥkhad āḥ |
āgamā pā yino’nityās t āṁs titik ṣasva bhārata || 14 ||
14. The contact of senses with their objects, O Arjuna, give rise to feelings of cold and heat,
pleasure and pain. They come and go, they are impermanent, endure them, O Arjuna.
Commentary
As sound, touch, form, taste and smell along with their basis (the sense organs), are the
effects of subtle elements [within the mind], they are called M ātras (tanmātras =
“measurements”). The experience of these [objects of the senses] through means of the
ears and other senses gives rise to feelings of pleasure and pain, in the form of heat and
cold, softness and hardness etc. You should remain unperturbed by these contrasts while
you discharge your prescribed duties [such as warfare]. When the Karmas, which cause
bondage, are destroyed, this 'coming and going' (transmigration) will end.
The Lord now explains the purpose of this endurance:
yaṁ ṣaṁ puruṣar ṣabha |
sama hidunaḥkha
vyathayantyete
sukhaṁ dhī rpuru
aṁ so’m ṛ tatvā ya kalpate || 15 ||
15. One who is unaffected by these, O chief of men, and to whom pain and pleasure are the same,
that steadfast person alone is worthy of immortality.
Commentary
That person alone attains liberation, who, considers pain as inevitable as pleasure, and
who engages in Duty without attachment to the results, and who is unperturbed by the
blows of weapons which may be light or serious. A person like you, who cannot cope
with grief will not obtain liberation. As the j ī vas are immortal, what is to be done here, is
to transcend the pairs of opposites — this is the meaning.
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Commentary
'The unreal' refers to the physical body which can never be eternal. 'The real' refers to
the Self (j ī va), which can never cease to exist. The final conclusion about these;— the
body and the j ī va, which we perceive, has been correctly realised by the seers of the
Truth. The analysis has reached a definitive conclusion, therefore the term 'conclusion'
(anta) is used here. The gist is this: — non-existence (ie., perishableness) is the real
nature of the body which is in itself insentient matter. Existence (ie., imperishableness) is
the real nature of the sentient j ī va.
[Here follows the justification for describing the body as 'unreal' and as having 'never come into
being.' — Ed.]
Non-existence has, indeed, the character of destructibility, and what is Existent (Real) has
the character of indestructibility, as Bhagavan Parāśara has said: —
'O Brahmin, apart from consciousness nothing else exists anywhere and at any time. Thus
have I taught you what is real existence— how consciousness is real, and all else is unreal'
(V.P. 2.12 vs. 43-45).
'Thewhat
that Supreme Reality
can be is considered
obtained as imperishable
from a perishable byisthe
substance wise.
also There is no doubt
perishable.
'That entity which is never changed or modified by a change in time etc., is real! What is
that entity, O King? (It is the jī vātman who retains its knowledge)' (V.P. 2.13.100).
It is seen from the foregoing that this (i.e., perishableness of the body and
imperishableness of the j ī va) is the reason for designating the j ī va as 'existence'
(Sattva) and the body as 'non-existence' ( asattva). This verse has no bearing on the
doctrine of satkaryavada 30 as such a theory has no relevance here.
avināś i tu tad viddhi yena sarvam idaṁ tatam |
vināś am avyayasyāsya na kaś cit kartum arhati || 17 ||
17. Know that to be indestructible by which all this [material universe] is pervaded. None can
cause the destruction of that — The Immutable.
Commentary
Know that the j ī va, in its essential nature is imperishable. The whole of insentient matter,
which is different (from the j ī va) is pervaded ie. penetrated by the j ī va.
Because of the extreme subtlety & pervasiveness of the j ī va31, it cannot be destroyed; for
every substance other than the j ī va is capable of being pervaded by the j ī va because it is
grosser than the j ī va. Destructive agents like weapons, water, wind, fire etc., pervade the
substances to be destroyed and disintegrate them. Even hammers and such other
instruments generate air currents through violent contact with the objects and thereby
destroy the objects. So, the essential nature of the Self being more subtle than anything
else leads to the conclusion that it is imperishable.
antavanta ime dehā nityasy-okt āḥ ś ar ī riṇaḥ |
anāś ino’prameyasya tasmāt yuddhyasva bhārata || 18 ||
30
Sat-karya-vada is the doctrine common to some schools of Vedanta which holds that something cannot come out of
nothing (exhenihilo),
in general, therefore
states that there the
is noeffects are latently
reference present
to it in this in the cause. Although R āmānuja holds with this doctrine
verse.
31
According to Visishtadvaita the j ī va is a tiny atomic point of consciousness.
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18. These bodies of the j ī va (the embodied Self) are said to have an end, while the j ī va itself is
eternal, indestructible and incomprehensible. Therefore, fight O Bharata (Arjuna).
Commentary
The root 'di˙' means 'to grow’, hence bodies are known as dehas, because they are
characterised by growth [and are compounds]. They have an end because they are
naturally perishable; just as jars and such other things which are characterised by being
compounds are seen to have an end. The bodies of the embodied j ī va, which are made of
a combination of elements, serve the purpose of experiencing the effects of Karmas, as
stated in Brh. Up. 4:4:5;
'Auspicious embodiments are obtained through good actions'
Such bodies perish when the Karmas are exhausted. Furthermore the j ī va is imperishable.
Why? Because it cannot be quantified, it is the subject of all knowledge and can never be
conceived of as the object of knowledge.
Besides, the j ī va is not composed of any parts, because when one perceives:— 'I am the
knower'
different — there
parts. is an awareness
It therefore of unity
follows that throughout
something the body
other than which
the body is perceiver
is the composedand
of
experiencer of the body and other external objects. Therefore the j ī va or Self is
considered as eternal because:—
(1) It is not a compound
(2) It is the knowing subject
(3) It pervades everything
The body on the contrary is perishable, because:—
(1) it is a compound,
(2) it is an instrument for experiencing the fruits of Karma
(3)
(4) itit can
undergoes constant change, and
be pervaded.
Commentary
Though the root 'han' (to slay) is directed at the Self [in the context], it signifies causing
the separation of the j ī va from the body and not the destruction of the j ī va. Scriptural
injunctions like 'You shall not cause injury to beings' (?) and 'A Brahmin shall not be
killed' (?) indicate acts which are forbidden because they cause the separation of the j ī va
from the body.
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tense, this means that birth and death which are presently being experienced by all
embodied beings, do not [in fact] affect the j ī vātman. The Statement 'Having been
existent once, it will never cease to be' means that this j ī va, having emerged at the
beginning of a Kalpa32 will not cease to exist at the end of the Kalpa [ie., it will emerge
again at the beginning of the following Kalpa unless it is liberated]. In other words —
'birth' at the beginning of a Kalpa in bodies such as those of Brahma and others, and
'death' at the end of a Kalpa as stated in the Scriptures, do not affect the j ī va. Hence, the
j ī vas in all bodies, are unborn, and therefore eternal. The j ī va is ever abiding,
unconnected like matter is, with invisible modifications taking place. It is primeval ;—
this means that it existed from time immemorial; it is ever new ie, it is capable of being
experienced always afresh.
Commentary
How can a [realised] person be said to cause the death of the Self — be it the j ī vātman
existing in the bodies of gods, animals or plants? In other words the feeling of
remorse:— 'I am the cause of the death of these, I kill these j ī vas', is based solely upon
ignorance about the true nature of the Self.
Let it be granted for argument's sake, that killing merely achieves a separation of the
eternal j ī vas from their temporary bodies. Even then, when the bodies, which are
instruments for the experiencing of agreeable pleasures, perish, there is still no reason for
sorrow at this separation.
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26. Or, if you consider this Self to be repeatedly born and repeatedly dying, even then, O
Maha-bahu (Mighty-armed-one), it does not become you to feel grief.
Commentary
Everything that is produced is certain to be destroyed — it has been proven to be
unavoidable. Similarly, whatever has perished will inevitably be remanifest. How, it may
be asked, should this be understood — that there is re-birth for that [entity] which has
perished? Origination, annihilation etc., are merely particular states of existence. With
regard to an entity which has entered into a stage known as origination, its transition into
the opposite condition is called ‘annihilation’. All evolving entities pass through an
inevitable sequence of evolutionary stages. For example, clay exists as a lump, jug, a
potsherd, and (finally) powder. Here, ‘annihilation’ refers to the transition to a succeeding
stage by something which existed previously in a preceding stage. And the annihilation of
one particular state is really birth for the next stage in the sequence.
avyakt ād ī ni bhūt āni vyakta-madhyāni bhārata |
avyakta nidhanānyeva tatra k ā parivedana || 28 ||
28. O Arjuna! All beings [in the universe] have a beginning that is unknown, a known middle and
an unknown end. Why should there be anguish in relation to any of them?
Commentary
Humans and other sentient beings34 exist as substances of which the previous states are unknown,
their middle states in their present forms are known, and their future states are unknown. As they
all thus follow a natural precession, there is no cause for grief.
33
There are three means of knowing:— a. pratyak ṣa — direct personal perception, b. anumāna — inference through
the process of logical reasoning and c. ś abda — verbal testimony from a reliable source. The j ī va cannot be
demonstrated either by direct perception or through inference but can only be known through Scriptural testimony.
34
Humans, gods, Asuras (Jealous gods), Pretas (hungry ghosts) and animals (tiryak ).
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Commentary
Among the innumerable beings of the universe, someone, who by deep meditation has
removed the effect of error (karma)35 and has accumulated great merit, may realise this
Self which is wonderful and distinct in kind from every other existing thing. Such a
person tells someone else about it. Thus, another person hears of it, and even after hearing
of it, no one knows it exactly as it really is. The term 'ca' (and) implies that even amongst
the sages, the preceptors and students, one with authentic realisation, authentic teaching
and authentic hearing, is a rarity.
Commentary
To a Kshatriya, there is no greater good than engaging in a righteous war motivated by a
just cause. It will be declared later on in the Gita: —
'Valour, non-defeat (by the enemies), fortitude, adroitness and also not fleeing from battle,
Generosity, Lordliness; — these are the duties of the Kshatriya born of his very nature.'
(18:43).
In the Agnisomiya sacrifice no real harm is caused to the animal victim; for according to
the Vedic Texts, the victim — a goat, after abandoning an inferior body, will attain a
higher rebirth, with a beautiful body. The Text pertaining to immolation declares: —
'O animal, by this (immolation) you never die, you are not destroyed. You will pass through
happy paths to the realm of the gods, where the virtuous, not the sinful reach. May the god
Savitar give you a suitable place.' (Yajñ, 4.6.9.46; Taitt. Br. iii 7.2).
35
According to Yoga psychology all thoughts, speech and actions leave a residue potential in the form of saṁsk āras
which then coalesce to form one’s disposition and tendencies to act in particular ways. These actions produce karma in
the form of pleasure or pain which again produce reactions which result in the strengthening of already existing
saṁsk āras (subliminal activators) or the creation of new ones. Meditation with a focussed mind has the capacity to
destroy one’s saṁsk āras and thus leads to a purification of mind and liberation from the effects of karma.
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Likewise the attainment of more beautiful bodies by those who die here in this war
[which is like a sacrifice] has been declared in the Gita (2.22). Hence, just as a surgeon
makes an incision and performs other surgical procedures for the purpose of curing a
patient, the immolation of the sacrificial animal in the Agnisomiya and other sacrifices
contributes to its welfare.
atha-cet
tata tvam imaṁ
ḥ sva-dharma ṁ k
dharmya ṁ saāṅ pgr
ī rtiṁ ca hitv āmaṁ
ā pam av na kariṣ yasi
ā psyasi || 33| ||
33. But if you do not fight this righteous war, you will be turning away from your duty and honour,
and will be incurring blame.
Commentary
You will then incur not merely the loss of all happiness and honour, but will be the object
of contempt by all people. The qualified [critics] and even the unqualified, for the rest of
time will ridicule you, saying, 'When the battle began Arjuna ran away.' If it be asked —
‘So what?’, the reply is:— ‘To one who is honoured by all, for courage, prowess, valour,
etc., the disgrace arising from being accused of the opposite of these attributes, is worse
than death’. In other words it would be better for you to die than to endure such disgrace.
If it is asked — ‘How could dishonour accrue to me, who am a hero, but have withdrawn
from the battle only out of love and compassion for my relatives?’ the reply is as
follows:—
bhayād raṇād uparataṁ mansyante tvāṁ mahārathāḥ |
yeṣāṁ ca tvaṁ bahu-mato bhūtvā yāsyasi lāghavam || 35 ||
35. The great warriors will think that you have fled from the battle in fear. These men who held you
in high esteem will then speak disparagingly of you.
Commentary
Great warriors like Karna, Duryodhana, etc., hitherto held you in high esteem as a
worthy opponent. Now, by refraining from combat when it has already begun, you will
appear to be a despicable coward. These great warriors will assume that you have
withdrawn from fear,
through affection because courageous
and compassion adversaries
for relatives but only do not turn
through fear ofaway
their from battle
opponents.
Moreover;—
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Commentary
Moreover, your enemies will make many slanderous and disparaging remarks about your
ability, saying — 'How can this Arjuna stand before heroes like us, even for a moment?
His [boasted] skill should be displayed anywhere else other than in our presence.' Can
there be anything more painful to you than this? You yourself will understand that death
is preferable to being subjected to such disparagement.
Commentary
“Thus, knowing the Self to be eternally different from the body and unaffected by all its
physical qualities, you should remain indifferent to pleasure and pain resulting from the
inevitable blows of weapons etc., also be indifferent to gain and loss of wealth, victory
and defeat, and remaining free from attachment to heaven and other such results, begin
the battle considering it merely as your incumbent duty — thus, you will not incur
blame.” In this context 'pā pa' [blame] means the results of injury to others —
continuation of transmigratory existence which is misery. The purport is that one will be
liberated from the bondage of reincarnation [through the unattached performance of one’s
dharma].”
36
The term used is “ pā pa” – defined as intentionally causing suffering to others, its opposite “ puṇ ya” is defined as
benefiting other beings.
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Commentary
'Sankhya' here means 'intellect'; and the truth about the Self, which is ascertainable by
the intellect, is known as 'Sankhyam'. Concerning the nature of the Self which you
should know, all the required teaching has been imparted to you (II.12 — 30). ‘Yoga’ in
this context is the attitude (Buddhi) one should adopt for the performance of works.
When this attitude is based upon the realisation of the true nature of the Self, it constitutes
the means of attaining Liberation. The insight [Buddhi or attitude] that is required for
transforming a [mundane] activity into a spiritual one leading to Liberation [Yoga], is
now taught. Endowed with this insight, you will be able to cast off the bondage of Karma
—'Karma -bandha' ie., the bondage of reincarnation or Samsara.
Commentary
In this practice of Karma Yoga there is no loss of initial effort. 'Abhikrama' means
invested effort. 'N āś a' means the loss of potential to succeed. In the practice of Karma
Yoga, if some activity is begun and left unfinished, and the continuity is thus broken, it
does not remain fruitless, as in the case of works undertaken expressly for their rewards.
There is no negative result if the work is not continued. Even a little of this practice
known as Karma Yoga or Niṣk āma Karma (actions done without desire for any reward)
gives protection from the great fear, i.e., the fear of [the continuation of] transmigratory
existence.
The same purport is explained later thus:— 'Neither in this world nor the next, O Arjuna,
is not only (6;40).
one annihilated'.
interruption, do they But in produce
fail to other works,
results,religious andproduce
but actually secular,demerit.
when there is
Commentary
Here, in every ritual prescribed by the Scriptures for the sake of Liberation, the Buddhi
or
termpsychological attitude should
'Vyavas ā ya' (resolute) be characterised
indicates by focussing
unshakeable conviction on this
which singlebased
is firmly aim. upon
The
the realisation of the true nature of the Self.
On the other hand, lack of single-minded focus characterises the psychological state
concerned with the performance of rituals to fulfil specific desires. For the performance
of these types of activity, the only understanding required is that the Self exists
independently from the body. Such a general understanding is sufficient to qualify for
performing the rituals leading to the fulfilment of particular desires. It does not require
any deeper insight into the true nature of the Self. For, even without such realisation, the
desire for heaven etc., can still arise, the pursuit of them, and the realisation of those
goals can take place.
For this reason there is no contradiction in the teaching of the Scriptures. The
contradiction negated here, is how the same prescribed Scriptural rites produce two
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different results — (a) fulfilment of material desires and (b) Liberation. The difference in
the psychological attitude accounts for the two differing results.
Therefore, since the ultimate goal of the Scriptural teachings is Liberation alone, the
required mental disposition required for the seekers of Liberation — regarding all that is
taught in the Scriptures too, is steadfastness only.
But the thoughts of the unsteady ones who are engaged in rituals purely for attaining such
goals as heaven, sons, cattle, food etc., are endless, the results too being endless.
The general purport is this:— In performing obligatory (nitya) and periodic (naimittika )
rituals, the desire for all material gains, primary and secondary, promised in the
Scriptures, should be abandoned. Rituals should be performed with the understanding that
Liberation— Moksha, is their sole purpose. These rituals should be performed in
harmony with one's social status and stage in life, without any thought of selfish material
gains. In addition, goal-orientated works (kamya-karmas) should also be performed
according to one's capacity, after relinquishing all motivation for rewards and with the
conviction that when performed in this way, they are a means to attain Moksha. Sri
Krishna condemns those who perform rites for the attainment of objects of desire: —
yām imāṁ puṣ pit āṁ vācaṁ pravadanty-avipaś citaḥ |
veda-vāda-rat āḥ pārtha nānyad ast ī ti vādinaḥ || 42 ||
42. Flowery speech, O Partha is uttered by the unwise who rejoice in the words of the Vedas,
declaring "there is nothing superior to this"!
Commentary
The ignorant, having little understanding, and being motivated only by the attainment of
pleasure and power, speak grandiloquent language consisting of ‘flowers’ only and no
fruit; appearing very impressive but lacking substance. They delight in talking about the
Vedas
khāṇḍ a—section
they are attached
of the Vedas]toand
heaven
thus and
theysuch otherthat
consider results
there[promised
is nothingin else,
the Karma-
that is,
owing to their intense attachment to these results, they declare that there is no goal
superior to heaven etc.
k āmātmānaḥ svarga-par ā janma-karma-phala-prad ām |
kriyā-viś eṣa bahulāṁ bhogaiś varya gatiṁ prati || 43 ||
43. They are full of desires and have heaven for their goal. They teach rebirth as the result of
actions and engage in various specific rites for the attainment of pleasure and power.
bhogaiāś yvarya
vyavas ānḥāṁ
ātmik prasakt
ā buddhi tay
sam ā pah ṛ na
ādhau ta vidh ām | || 44 ||
cetasī yate
44. Those who cling to pleasure and power are attracted by these teachings [offering heavenly
rewards] and are unable to develop the resolute will of a concentrated mind.
Commentary
With regard to those who crave pleasure and power and whose understanding is led astray
by that grandiloquent speech about sense-gratification and controlling power, the attitude
of determination mentioned earlier, will not arise in their minds [Sam ādhi]. Samādhi in
this context means the [clear] mind in which enlightenment arises. These minds cannot
develop the insight that all Vedic rituals are a means to attain Mok ṣa when based on the
conviction of the real nature of the Self. Hence, an aspirant for Liberation, should not be
attached to rituals from a desire to attain material goals.
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It may be questioned why the Vedas, which have more love for the j ī vas than thousands
of parents, and which are endeavouring to Liberate the j ī vas, should thus prescribe rites
which have trifling results and which produce only rebirth. It can also be asked if it is
proper to abandon what is revealed in the Vedas. Sri Krishna replies to these questions:—
Commentary
The word Traigunya means the three Guṇas— Sattva (poise), Rajas (goal-orientation)
and Tamas (passivity). Here the term Traigunya denotes persons in whom these three
qualities are found. The Vedas, in prescribing rituals for the attainment of goals (Kamya-
karmas) have such persons in view. Because of their great love, the Vedas teach what is
good to all those
not explained in whom
to these [either]
persons the Tamas, Rajas
means for theorattainment
Sattva preponderate. If theaccording
of heaven etc., Vedas had
to
their respective dispositions, then those who are not interested in Liberation (owing to
absence of Sattva and preponderance of Rajas and Tamas), would become completely
lost. They would be confused about legitimate goals and the means for their attainment.
Hence the Vedas deal with matters relevant to all the three dispositions.
The purport is:— "do not become controlled by the three Gunas and their state of
interplay; do not allow such influence to develop. Be established in Sattva, in its state of
purity without the contamination of the other two Gunas.”
If it asked how this is possible, the reply is as follows; — "never care to acquire things
nor secure what has already been acquired. While abandoning the acquisition of things
that do not contribute to Self-realisation, abandon also the conservation of such things
already acquired. You can thus develop control and thereby begin aspiring after the
realisation of the essential nature of the ātman. 'Yoga' is acquisition of what has not been
acquired; 'Kshema' is preservation of things already acquired. Abandoning these two is
essential for a seeker after enlightenment (Self-realisation). If you conduct yourself in
this way, the influence of Rajas and Tamas will be overcome and pure Sattva will
develop.”
46.
for aFor a Brahmin
thirsty person.who knows the Self, the Vedas are of as much use as a flooded water reservoir
Commentary
All that is taught in the Vedas is not suitable to be practiced by everyone. A reservoir,
which is completely overflowing with water is constructed for all kinds of purposes like
irrigation etc. The thirsty person will only use enough to quench his thirst and not the
entire content. Likewise, an enlightened aspirant seeking liberation will only take from
the Vedas that which contributes directly to Liberation, and nothing else.
karma
m ṇ y-evphala
ā karma ādhik hetur
āras tebhmūā m phale
ā saṅṣgo’stva
u kad ācana | ṇi || 47 ||
karma
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47. To work alone you have the right, and not to the fruits. Do not allow rewards to be your motive
for action. Nor be attached to inaction.
Commentary
As regards obligatory, periodic and desiderative37 acts taught in the Vedas and associated
with some result or other, you, the aspirant established in Sattva, have the right only to
perform them [as duty]. You have no right to the rewards known to be derived from such
acts. It is works done with a motivation for some reward which is the cause of bondage.
But acts done without motivation are a form of worship and a means for Liberation. Do
not initiate works with the idea of reaping their fruits. Even when you, who are
established in pure Sattva and are desirous of Liberation, perform acts, you should not
look upon yourself as the agent. Likewise, you should not regard yourself as being the
cause of even appeasing your own hunger and other such physical necessities. Later on it
will be taught that both the idea of being an agent and the results of action, should be
considered as belonging to the Modes of Material nature (Gunas) or to Me who am the
Lord of all — This is the attitude one should have towards all work.
With regardto to
attachment inaction,
such inaction.ie.,Sriabstaining from this
Krishna makes performance
clear in theoffollowing
duties, let there be no
verse:—
Commentary
Abandoning the attachment to kingdom, relatives etc., establish yourself in Yoga, engage
in war and other such activities. Perform these with equanimity as regards success and
failure resulting from victory or defeat which are inherent in them. Yoga is defined in this
verse as "equanimity with regard to success and failure.”
Sri Krishna explains why He constantly repeats this teaching: —
Commentary
All other kinds of action are far inferior to those done with equanimity or wisdom which
consists of the renunciation [prior to commencement] of the main result [of the particular
activity] and remaining in a state of equanimity towards success or failure which are the
secondary results. Between the two kinds of actions, the one done with equanimity and
the other with motivation for rewards; the act performed with equanimity removes all the
sufferings of Samsara and leads to Liberation which is the highest object of human
existence. The actions done with a desire for rewards perpetuates the cycle of rebirth —
Samsara — with the endless suffering which is its characteristic. Thus when an action is
being done, take refuge in wisdom — Buddhi (equanimity of mind). Refuge means
37
’Desiderative acts’ are those which are not mandatory but which are done out of personal choice with the desire to
earn merit.
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"abode.” In other words abide in that state of wisdom. Those who act with attachment to
the results, etc., are miserable, as they will continue to remain in Samsara.
karmajaṁ buddhi-yukt ā hi phalaṁ tyaktvā manīṣiṇaḥ |
janma bandha vinirmukt āḥ padaṁ gacchanty-anāmayam || 51 ||
51. The wise who possess this mental disposition, having relinquished the fruits of action, are freed
from the bondage of rebirth and go to the region beyond all suffering.
yad ā te mohakalilaṁ buddhir vyati-tariṣ yati |
tad ā gant āsi nirvedaṁ ś rotavyasya ś rutasya ca || 52 ||
52. When your intellect has passed beyond the tangle of delusion, you will feel distaste regarding
what you shall hear and what you have already heard.
Commentary
If youintellect
your developwill
thisbecome
attitudefree
towards work
from the weband
of become
delusion.freed from of
The mass the[mental]
effects of Karma,
impurities
caused by unskilful actions manifests as delusion which generates attachment to trivial
results. Once you have transcended this delusion, you will then spontaneously develop a
distaste for them all and will desire to renounce.
Sri Krishna now teaches the goal called Self-realisation (Yoga) which results from the
performance of duty which is based on the knowledge of the real nature of the Self gained
through the refinement of the mind by practice of skilful means.
Commentary
Here ' ś ruti' means listening [and not the Veda]. The state of Yoga is reached when the
intellect, which has become exceptionally sharpened by listening to the teaching, begins
the quest for the eternal, unsurpassed and subtle Self. The intellect then becomes firmly
fixed in single minded concentration and remains unshaken. In such a concentrated
mind, purified by the performance of duties without attachment, the state of true Yoga
will arise, which is the direct realisation of the Self (ātman).
What is said amounts to this: — Karma Yoga, which presupposes the knowledge of the
real nature the ātman obtained from the Scriptures, leads to a firm devotion to knowledge,
known as the "state of steady wisdom"; and the state of "steady wisdom", which takes the
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form of a dedication to [the pursuit of] wisdom, generates the realisation of the Self; this
state of realisation is here called Yoga.
Arjuna, having been taught thus, raises questions about the nature of "steady wisdom"
which constitutes the means for the attainment of Yoga and which itself is attainable
through Karma Yoga consisting of unmotivated action, and also about the mode of
behaviour of one of "steady wisdom.”
arjuna uvāca
sthita-prajñ āsya k ā bhāṣā samādhisthasya keś ava |
sthita-dhīḥ kiṁ prabhāṣata kim āsī ta vrajeta kim || 54 ||
Arjuna said:
54. What is the mode of speech, O Krishna, of one of steady wisdom who is established in the
control of the mind? What will one of steady wisdom say? How does he sit? How does he move?
śr ī bhagavān uvāca
prajahāti yad ā k āmān sarvān pārtha manogat ān |
Commentary
This is the highest form of devotion to enlightenment. Then, the lower state, not far below
it, of one established in steady intellect , is described;—
Commentary
Even when there are reasons for grief like separation from beloved ones, the enlightened
one’s mind is not perturbed. He has no craving for sense enjoyment, he has no hankering
for them. He is free from desire, fear and anger;— desire is craving for objects not yet
obtained. Fear is mental agitation produced by the awareness of factors which cause
separation from objects that one loves, or by encountering that which is undesirable.
Anger is a disturbed
being who state as
is perceived of the
mindcause
whichofproduces aggression
separation from thedirected
belovedat object
anotherorsentient
when
confronting what is undesirable. An aspirant of this sort, who constantly meditates on the
Self, is said to have attained steady intellect.
Then, the next state below this is described:
yaḥ sarvatr ān-abhisnehas tat tat pr ā pya ś ubhāś ubham |
nābhinandati na dveṣṭ i tasya prajñ ā pratiṣṭ hit ā || 57 ||
57. He who has no attachment anywhere, who, when encountering the agreeable or the disagreeable
feels neither attraction nor aversion — his wisdom is firmly established ( prajñ ā-pratiṣṭ hit ā).
Commentary
One who has no attraction at all for pleasing objects, ie., who is indifferent to them, and
who does not feel either attraction nor repulsion when involved with, or separated from
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attractive or repulsive objects respectively, who neither delights in the former, nor is
repulsed by the latter — has attained established wisdom.
Sri Krishna now mentions the next lower state:—
yad ā saṁharate cā yaṁ k ūrmo’ṅgānī va sarvaś aḥ |
indriyāṇī ndriyārthebhyas tasya prajñ ā pratiṣṭ hit ā || 58 ||
58. When one is able to withdraw the senses from the objects of senses on every side, as a tortoise
withdraws its limbs, then one's wisdom is firmly established.
Commentary
When one is able to draw the sense-organs away from the sense-objects like a tortoise
withdrawing all its limbs, and fixing its mind on its Self — he too is said to have attained
steady wisdom.
Thus there are four stages in the progression to enlightenment38, each stage giving rise to
the succeeding stage. Now Sri Krishna speaks of the difficulties of [both] the attainment
of resolute dedication to enlightenment and the means of that attainment.
Commentary
From one who has withdrawn the senses from sense-objects, these sense-objects, being
rejected, turn away, but not the predilection for them. Predilection ( rasa) means
‘hankering’. The meaning is that the hankering for the sense-objects does not vanish by
abstinence alone. But even this hankering will evaporate, when one realises that the
essential nature of the ātman is superior to the sense-objects and that this Self-realisation
gives greater pleasure than any sense gratification.
Commentary
The craving for sense-gratification will not be overcome except by the direct experience
of the ātman. While the craving for sense gratification remains, the senses of even a wise
person who is continually striving to subdue them, become intractable. Thus, the
subduing of the senses depends on the realisation of the ātman, and the realisation of the
ātman depends on the subduing of the senses. Consequently, because of this mutual
[contradictory] dependence, resolute dedication to enlightenment is difficult to achieve.
38
These four stages correspond to Patanjali’s four stages of esoteric (antaraṅga) Yoga: — pratyahāra — withdrawl
of the mind from sense objects; dhāraṇa — focussing the mind; dhyāna — steady contemplation; samādhi —
absorption, enstacy.
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61. Having controlled all the senses, one should abide in the state of meditation, having Me as
Supreme [goal]; for, one who has controlled his senses, wisdom is firmly established.
Commentary
With a desire to overcome this mutual dependence between the subduing of the senses
and Self-realisation, one has to conquer the senses which are difficult to subdue on
account of attachment to sense-objects. So, focussing the mind on Me who am the only
worthy object for meditation, let one remain steadfast. When the mind is focussed on Me,
it becomes purified by the burning away of all mental impurities and becomes free from
attachment to the senses. It is then able to bring the senses under control. With the senses
under control the mind will be able to experience the Self. As it is said in Vishnu
Purana:—
'As the leaping fire fanned by the wind burns away a forest of dry trees, so Vishnu, who is
in the hearts of all the Yogins, destroys all the hindrances to self-realisation.' (V.P. 6;7-74)
Commentary
Indeed, when a person, attempts to sever attachment to sense-objects, but does not focus
the mind on Me, even though he may control the senses, contemplation on sense-objects
is unavoidable on account of the sub-liminal activators (samsk āras) accumulated from
time immemorial. Again attachment develops fully in one who deliberates upon sense-
objects. 'From attachment arises desire' — What is termed desire (k āma) is indeed,
nothing other than a more developed stage of attachment ( sangha). After reaching that
stage, it is impossible for one to refrain from indulgence in sense-gratification . 'From
desire arises anger' — when a desire arises without access to its object, a negative
emotion arises against persons nearby, to the effect 'Our desire is thwarted by these
persons' — this is anger ( krodha ).
Commentary
Delusion (confusion) is lack of discrimination between what ought to be done and what
ought not to be done. In such a state, one does anything and everything. Then follows the
failure of memory — ie. of the impressions of the earlier successes of sense control —
when one attempts again to control the senses.
The destruction of discrimination means that the effect of previous efforts made at Self-
realisation will be negated. From the elimination of discrimination one becomes lost, ie.,
is again immersed in Samsara.
āātma-va
r ṣa viyuktais
ga-dveś yair vidheyātu
tmvi ṣayānādam
ā pras indriyaiś -caran | || 64 ||
adhigacchati
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64. But one who is self-controlled, moving among the sense-objects with the senses under restraint,
free from attraction and aversion, attains tranquillity.
Commentary
Having focussed the mind on Me in the way already described, one who views the sense-objects
with indifference; with the senses under control and free from aversion and attraction through the
eradication of all impurities of mind 39 — such a person is self-disciplined, and serene.
Commentary
When the mind becomes serene, one attains freedom from all suffering originating from
contact with material
errors which preventnature (Prakrti). When
Self-realisation, one’s mind
the intellect is serene,
( Buddhi i.e., is
), becomes free from
absorbed in the
ātman, and immediately becomes steady. Thus, when the mind is serene, freedom from
all sorrow surely arises.
39
The eradication of the impurities of the mind refers to the eradication of the vāsanas or residue habitual pattern
formations
40
which result in aversion and attraction to objects and subsequent actions in their regard.
The gist of this teaching is that without the aid of devotion to and meditation upon Krishna, the effort to control the
senses by one's will power alone will end in failure.
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Commentary
Therefore, one whose mind is focused on Me, the auspicious object for meditation, and
whose senses are thereby restrained from sense-objects in every way, in his mind alone
wisdom is firmly established.
Commentary
The enlightened mind which is centred on the ātman is like night — dark and obscure for
all other beings. One who has subdued the senses and is serene, is awake to the nature of
the ātman; that is — fully enlightened. All beings are "awake" — ie. actively interacting
with the objects of the senses like sound and the rest. But such sense awareness is like
night — obscure to the enlightened one who has realised the Self.
Commentary
The river flows into the sea which is already replete and is thus always the same, that is,
unchanging in volume. The sea exhibits no perceptible increase or decrease, whether the
waters of rivers enter it or not. Even so do all objects of desire enter into a self-controlled
one, they produce only sense impressions but no reaction. Such a person will attain peace.
In other words he alone attains peace, who by reason of the contentment associated with
the vision of the Self, remains undisturbed when objects of sense-gratification come
within the range of the senses. This is not the case with one who constantly seeks sense-
gratification. One who is agitated by sound and other objects, never attains peace.
71. The individual who, abandoning all desires, perseveres without longing, devoid of the notion of
possession and the sense of egoistic self-importance — he attains peace.
Commentary
The person, who wants peace must abandon all sense-objects. He should have no craving
for them. He should not entertain the sense of 'mine-ness' regarding them, and should not
love the body — these concepts of possession and ego arise from the misconception that
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the body, which is really non-self, is the Self. One who lives in this way attains peace
after realising the Self.
Summary
Thus in the second chapter, the Lord wanted to remove the delusion of Arjuna, who did not know
the real nature of the ātman and also did not realise that the enterprise called 'war' [here an ordained
duty] is a means for actualising Sankhya or realisation of the Self. Arjuna was under the delusion
that the body is the individual Self, and dominated by this delusion, had retreated from battle. He
was therefore taught (a) the knowledge called 'Sankhya' — the understanding of the real nature of
the Self, and (b) 'Yoga' — the path of action done without attachment to or motivation for
rewards. These two together are directed to the attainment of steady wisdom (Sthita-prajña)
hariḥ oṁ tatsat
iti ś r ī mad-bhagavad-gī t āsupaniṣatsu
brahma-vidyā yāṁ yoga śāstre
ś r ī -k ṛṣṇārjuna saṁvāde saṅkhya yogo nāma
dvit ī yo’dhy
ā yaḥ
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Chapter 3
t
Karma Y
Yogaḥ
'The enlightened
knowledge one achieved
of the Self leaves behind
throughjoy andmeditation'
Yogic sorrow after realising
(Katha. Brahman by the
Up. 2;12).
The knowledge of the ātman is declared as essential by the words "By cognition brought about by
Yogic meditation" — because it is a preliminary stage to the knowledge of the Supreme Brahman
enjoined in the words — "After knowing Brahman."
The essential nature of the ātman is then inquired into in such texts as:—
'The Self is not born, nor does it die' (Ibid. .2;18) .
Then beginning with the passage;—
'He is more subtle than the most subtle' (Ibid 2;20),
— the nature of the Supreme Self, meditation upon Him and the nature of mind practice through
Bhakti are all elucidated by means of such texts as;—
'The wise one, after knowing Him to be the Self, who is great and omnipresent, does not grieve" (Ibid:, 1 2 22)
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and
'This Self cannot be obtained through Vedic teaching, nor by meditation, nor by much hearing [of
teachings]; whomsoever this Self chooses, by him alone is it reached. To him this Self reveals its own
form' (Ibid., 2 23)
The whole lesson is concluded with a verse that mentions the fruits of the realisation of the
Supreme Brahman:—
'But the person who has discriminative understanding for his charioteer, and the mind for his reins, he
reaches the destination of his journey and that is the highest abode of Vishnu." (ibid 3;9)
The Self-realisation which is the preparation and the means of attaining Bhakti (Devotion) are
explained in the next four chapters.
arjuna uvāca
jyā yasī cet karmaṇaste mat ā buddhir-janārdana |
tat kiṃ karmaṇi ghore māṃ niyojayasi keś ava || 1 ||
Arjuna said:
1. If, O Krishna you consider that Buddhi (mind-development) is superior to Karma (action), why
do you urge me to engage in this terrible deed?
Commentary
If the steadfast practice of meditation is the only means to Self-realisation, then how can one
accept the idea that commitment to action (Karma Yoga) also leads to Self-realisation? — this
is the question. It was taught before that steadfast dedication to mind-development as the
means to attain Self-realisation would arise through the cessation of activities of the senses,
including mental activity in relation to their respective objects such as sound etc. If Self-
realisation is to be attained through the cessation of the activities of the senses, then surely I
should be encouraged to relinquish all actions and engage myself solely in the practice of
meditation. Why then, do you encourage me to engage in this dreadful deed, which is a sense-
activity and is thus an obstacle to Self-realisation?
Commentary
On the one hand you teach the steadfast practice of meditation as the means for Self-
realisation together with restraining the senses, and on the other — you exhort me to action
which is opposed to meditation, as a means to the same Self-realisation — these statements
are self-contradictory and confusing. Therefore tell me clearly how I may take a determined
course and attain the Supreme State.
śr ī bhagavān uvāca
loke’smin dvividhā niṣṭ hā pur ā prokt ā mayā’nagha |
jñ āna-yogena sāṅkhyānāṃ karma-yogena yoginām || 3 ||
The Blessed Lord said:
3. In this world there is a two-fold path as I have said before, O sinless one: Jñ āna Yoga for the
Sankhyans and Karma Yoga for the Yogins.
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Commentary
“You have not properly understood what I taught you before!” This world, is filled with people
with varying degrees of aptitude, I have therefore taught two forms of discipline — the way of
meditation (Jñāna Yoga) and the way of action (Karma Yoga), according to the aptitudes of
the aspirants. There is no contradiction in this. The ability to meditate does not spontaneously
come to everyone in the world in whom the desire for Liberation has arisen. But one who acts,
unmotivated by the desire for rewards but purely as a means of worshiping the Supreme Being
becomes free of mental impurities, and by restraining the senses, one becomes competent for
the practice of meditation.
Consequently, firm commitment to meditation upon the ātman [ Jñ āna Yoga] is taught
specifically to the Sankhyans — those persons who are competent to observe the discipline of
meditation; and Karma Yoga to Yogins — those qualified for the path of action.
Sankhya means Buddhi (intellectual or mental disposition) and those who are endowed with
the mental disposition directed only at Self-realisation are Sankhyans.
Karma Yoga is appropriate for those whose minds (buddhi) are agitated by sense-objects,
whereas those whose minds are not thus agitated, are qualified for Jñ āna Yoga. Therefore
nothing contradictory and confusing is taught.
na karmaṇām anārambhān naiṣkarmyaṃ puruṣo’ś nute |
na ca saṃnyasanād-eva siddhiṃ samādhigacchati || 4 ||
4. No one achieves freedom from activity ( Naiś -karmyam) by abstaining from works; and no one
ever attains success by mere renunciation of works.
Commentary
Simply by abstaining from the performance of works enjoined by the Scriptures, in the pursuit
of
suchmeditation, one does not
enjoined Scriptural attainwhich
actions freedom
havefrom Karma,
already beennor by ceasing
started. the performance
For spiritual progress of
is
achieved only by doing work without attachment to the fruits and as a means of worshipping
the Supreme Being. Hence, without works (Karma-niṣṭ ha), one does not achieve realisation
( Jñ āna-niṣṭ ha). Those who have not worshipped Govinda through skilful action done without
attachment to results and whose beginingless and endless accumulation of demerit has not thus
been annulled; will find steady contemplation on the ātman to be almost impossible. It can be
done only if it is preceded by the attainment of a state in which the senses have been freed
from agitation.
This view alone the Lord now affirms:—
na kaś cit k ṣaṇam-api jātu tiṣṭ haty-akarma-k ṛ t |
k āryate hy-avaś aḥ karma sarvaḥ prak ṛ tair-guṇaiḥ || 5 ||
5. Verily no one can remain even for a moment, without performing action; for everyone is forced
to act, helplessly indeed, by the Material Modes [Gunas].
Commentary
Every one, even after resolving not to do anything, is forced to act — impelled to act
according to the Gunas [Modes] of Prakrti [Nature]. The Gunas or ‘Modes of Nature’ are
Sattva (cohesive tendency — centripetal attraction), Rajas (revolving tendency) and Tamas
(disintegrative tendency — centrifugal attraction). These [tendencies] are pre-determined by
one's previousby
been purified Karma. Consequently,
annulling Jñāna Yoga
the accumulation can be tendencies
of negative practiced only afterthethepractice
through mind hasof
Karma Yoga, and by bringing Sattva and other Gunas under control.
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Commentary
A hypocrite (mithyācāraḥ) is one whose actions do not harmonise with one’s resolve. [Such a
person] is one whose mind and other five senses are not subdued— having failed to neutralise
the accumulated demerit, and is none-the-less struggling for Self-realisation. His mind is
dragged away from the Self because it is so attached to sense objects, and thus he allows the
mind to dwell upon them — by practising meditation in this way, one becomes perverted and
lost.
yastv-indriyāṇi manasā niyamyārabhate’rjuna |
karmendriyaiḥ karma-yogam asaktasya viś iṣ yate || 7 ||
7. But one who, subduing the senses by the mind, O Arjuna, begins to practice Karma Yoga
through the organs of action and who is free from attachment — excels.
Commentary
Consequently, one who, aspiring for Self-realisation, acts in accordance with Scriptural
teachings — doing such actions as were practiced earlier; being naturally inclined to work, but
doing them as Karma Yoga — renouncing all attachment to rewards, by reason of there being
no chance of error, is superior to one practicing meditation.
niyataṃ kuru karma tvaṃ karma jyā yayo hy-akarmaṇaḥ |
ś ar ī ra-yātr ā’pi ca te na prasiddhayed akarmaṇaḥ || 8 ||
8. You must perform your obligatory duties; for action is superior to non-action (meditation). For
not even the maintenance of the body is possible by inaction.
Commentary
'Obligatory' (niyatam) indicates 'concomitant' (vyaptam); for action is invariably concomitant
(coincidental) with the state of being embodied. This conjunction [of the Self] with material
Nature (Prakrti ) has arisen due to beginingless subtle impressions ( samsk āras). You must act,
because the performance of action is natural and may not cause misadventure by reason of its
also being obligatory. Action is superior to the practice of meditation. Even in the case of one
qualified for the practice of meditation, unmotivated action indeed is better, because
meditation is difficult to perform and susceptible to misadventure, as it is not a natural process
and one may not have practiced it previously. Consequently, we should understand that
because Self-realisation is included in Karma Yoga — it is superior.
This affirmation of the superiority of Karma Yoga (disinterested work) over Jñāna Yoga
(meditation on the Self) remains valid even when one is competent to practice meditation. For,
if one abandons all activities to practice meditation, then, while practicing meditation, even the
basic maintenance of the body, which is essential even for a meditator will not be achieved.
Performing the obligatory pañca-mah ā-yajñas with the help of honestly earned wealth, the
body should be sustained by consuming the remnants [of food offered] after such
performances. This is clearly indicated in scriptural texts like;—
" When the food is pure, the Sattva (mind) becomes pure; when the Sattva is pure, then
the mindfulness (meditation) will be steady.” (Cha. Up, 7.26.2).
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Commentary
People become subject to the bondage of Karma only when work is done for personal gain,
but not when work is performed, or money acquired for the purpose of sacrifice and other acts
of charity which are prescribed in the Scriptures. So you must perform acts like the
acquisition of wealth for the purpose of sacrifice ( Yajña). In doing so, overcome attachments
generated by the pursuit of personal ambitions, and then do your work in the spirit of
sacrifice. When a person, free from attachment, acts for the sake of sacrifice, the Supreme
Being, propitiated by sacrifice grants him the calm vision of the Self after destroying the subtle
impressions of Karmas, which have accumulated from time without beginning.
Sri Krishna stresses the need for sustaining the body only by the remnants of sacrifices in
respect of those who are devoted to all [the four approved] goals of human life (1. Dharma —
social duties, 2. Artha — material prosperity. 3. K āma — pleasure, 4. Mok ṣa — liberation
from suffering). He denounces those who nourish the body by things that have not been
offered in sacrifice: —
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All beings have their existence in nourishment, from rain food is produced. These two facts are
matters of common experience — 'From sacrifice comes rain' this is known from the Scriptural
passages such as;—
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'The oblations offered in fire reach the sun, and from the sun comes rain' (Manu, 3.76),
— and sacrifice consists of activities such as collecting of the materials, and other similar
actions by the sacrificer.
Commentary
Thus, this cycle is set in motion by the Supreme Being. From food originate embodied J ī vas
which are denoted by the word 'beings'; from rain food is produced; from sacrifice comes rain;
sacrifice is achieved by activities which are accomplished by an agent; and activity arises from
the embodied Self; and again the body is endowed with life from food. In this manner there is
a sequence. which revolves like a wheel through the mutual relation of cause and effect.
Hence, if one who is engaged in spiritual practice — whether qualified for Karma Yoga or
Jñāna Yoga — does not keep in motion this wheel which revolves in a cycle through mutual
relation of cause and effect— that person, by not maintaining his physical being by means of
the remnants of sacrifice, lives in error. The senses become the pleasure -gardens of one whose
mind and body are not nourished by the 'remnants of sacrifices.' Rajas and Tamas begin to
preponderate. Being thus deflected from Self-realisation, he rejoices only in sense-
gratification. Therefore, even if he were to strive for Self-realisation, it would be fruitless. So
therefore his life is wasted, O Arjuna.
Sri Krishna
social status now says that
and stage the should
of life, performance
only beofrenounced
the 'Five Great
by oneSacrifices' etc., according
who is liberated — whoseto
vision of the ātman does not depend on any external means.
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Commentary
But for one, who is not in need of the means of Jñ āna Yoga or Karma Yoga, who has a natural
predisposition to achieve Self-realisation, who is satisfied by the Self alone and not by food,
drink and other things which are distinct from the Self, who rejoices in the Self alone and not
in pleasure gardens, garlands, sandal paste, vocal and instrumental music etc., and for whom
everything is the Self alone — his subsistence, nourishment and enjoyment, — for him no
activity remains to be done in order to achieve Self-realisation, because he is spontaneously
and continuously aware of the essential nature of the Self.
Commentary
Thus, for such an individual there is nothing to be gained from any practice undertaken for
Self-realisation, nor is he subject to any fault or calamity from not undertaking such spiritual
practice, because his Self-realisation does not depend on any external means — for the
adoption of the means is only for achieving an aversion to Prakrti and its evolutes.
Spiritual practice for Self-realisation is only proscribed for that person whose vision of the Self
is so natural
attaining that it no longer
Self-realisation for depends on any
the average means.
seeker, But Karma
because it is:— Yoga is a superior practice for
(a) easy to perform,
(b) it is secure from possible error,
(c) the contemplation of the true nature of the ātman is included in it, and
(d) even for a Jñāna Yogin the performance of minimum activity is necessary.
For these reasons, Karma Yoga is better as a practice to achieve Self-realisation.
Commentary
Therefore, considering that all work must be done with detachment, you should act without
considering yourself to be an agent — one attains the Supreme Goal by Karma Yoga itself —
the meaning [of "attains to the Supreme" ] is that one attains Self-realisation.
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20. Verily, by Karma Yoga alone did Janaka and others reach perfection. Indeed, you should act,
bearing in mind the welfare of the world.
Commentary
Even royal sages like Janaka and others, who were the foremost among the enlightened ones,
preferred Karma Yoga as the means for attaining perfection.
Thus, having first declared that for an aspirant for liberation who is unsuited for Jñ āna Yoga,
Karma Yoga alone should be practiced, it was next convincingly taught that, even for one who
is qualified for Jñāna Yoga, Karma Yoga is still the preferred means. Now it is going to be
taught (in verses 20-26) that Karma Yoga must be performed in every way by anyone who is
virtuous.
At least for the welfare of all beings ( loka-saṅgraha), you should do work even if there is no
need of it for yourself.
Commentary
I am the Lord of all, My sport consists in creation, sustentation and dissolution of the universe
at My will, even though I incarnate at My pleasure as a human being to help the world— if I,
thus incarnated in the family of Vasudeva who is the foremost among virtuous men, did not
continue to act in a manner appropriate to the circumstance, untiring, at all times, then, these
people with misconceptions would follow My example thinking that “the way adopted by the
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son of virtuous Vasudeva alone is the real way.” Instead of attaining Self-realisation, they
would go to purgatory because of the error arising from neglect of duty.
Commentary
'The ignorant' are those people who do not know the truth about the Self; 'attached to their
work' means they are inextricably bound to their actions [and their results]. Because of their
incomplete grasp of the Self, they are not qualified for Jñāna Yoga — meditation on the Self.
Karma Yoga should also be practiced by one who is virtuous and unattached as a result of
Self-realisation, and also by one who wishes to be an example to others in virtuous conduct.
Thus one should protect the world from chaos by one’s example — even though qualified for
Jñāna Yoga one should practice Karma Yoga.
na buddhi-bhedaṃ janayed ajñ ānāṃ karma-saṅginām |
joṣayet sarva karmāṇi vidvān yuktaḥ samācaran || 26 ||
26. The wise should not confuse the minds of the ignorant who are attached to work; rather
himself performing work with devotion, he should inspire others to do likewise.
Commentary
Do not confuse the neophyte aspirants by saying that there is, besides Karma Yoga, another
way to Self-realisation. They are unable to practice meditation on account of their inability to
understand the ātman, and their attachment to action. One should thus encourage love for all
types of activity among those who do not know the complete truth.
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Commentary
It is the Gunas of Prakrti — Sattva, Rajas & Tamas, that perform all their respective activities.
But one whose mind is deluded by the notion-of-individuality ( Ahank āra), thinks, 'I am the
doer of all these action.' Ahankāra is defined as the mistaken identification of 'I' applied to the
physical body which is not the real 'I' [dehātma bhrama]. Because of this mistaken identity,
one who is ignorant of the real nature of the ātman thinks, 'I am the doer' with regard to the
activities that are really being done by the Gunas. [Cf. 14;23]
tattva-vittu mahābāho guṇa-karma-vibhāgayoḥ |
guṇā guṇeṣu vartanta iti matvā na sajjate || 28||
28. But he who knows the truth about the divisions of the Gunas and their functions, O mighty-
armed one, through his awareness that the Gunas operate on their products, is not attached.
29. of
one Those whoknowledge
perfect are deluded by thenotGunas
should of Prakrti
unsettle are attached
the ignorant who dotonot
theknow
functions of thetruth.
the whole Gunas, but
Commentary
Those who 'do not know the whole truth' are those who are striving for Self-realisation but are
deluded about the nature of the ātman, unaware, due to their involvement in Material Nature,
that actions proceed from the Gunas. Inherently the Self is not the actor, agency arises due to
its contact with the Gunas. An enlightened person should not, while being a practitioner of
meditation, unsettle the ignorant. They tend to emulate a great person, when they see him give
up Karma Yoga their minds too will be distracted from Karma Yoga. Thus the great person,
should assiduously practice Karma Yoga, with complete mindfulness of the Self not being the
agent. Thus, one should demonstrate that Karma Yoga by itself is an independent means for
Self-realisation.
Commentary
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Commentary
There are those persons who are qualified to understand the Shastra and decide for themselves
what My ofdoctrine
teaching is, and
the Shastra follow
never it accordingly;
practice there
it. And there areare
stillothers
otherswho
who,while
evenhaving
thoughfaith
theyinhave
the
no faith, do not cavil at it, ie., they do not find any fault in the noble Shastra. All these
persons are freed from Karmas which exist from beginingless time and which cause bondage.
By the term, api (even) in 'te'pi karmabhih' ('even they from Karmas……'), [indicates that]
these persons are divided into three groups; in other words those who, even if they do not
practice but still believe in this teaching of the Shastra and do not cavil at it, will be absolved
of their sins by their faith and absence of fault-finding. For if they have faith they will, before
long, take to the practice of this teaching and will attain liberation.
ye tvetad abhyasū yanto nānutiṣṭ hanti me matam |
sarva jñ āna vimūḍ hāṃst ān viddhi naṣṭān acetasaḥ || 32 ||
32. But those who carp at My teaching and those who do not practice this teaching of Mine —
know them to be seriously deluded and devoid of reasoning, and therefore lost.
Commentary
The function of reason is to determine the real nature of things. When the process of reason is
lacking, one's comprehension becomes warped and extremely deluded in a variety of ways.
sad ṛś aṃ ceṣṭ ate svasyāḥ prak ṛ ter-jñ ānavān api |
prak ṛ tiṃ yānti bhūt āni nigrahaḥ kiṃ kariṣ yati || 33 ||
33. Even an enlightened person acts in conformity to his own nature; beings follow their nature;
what will restraint do?
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Commentary
The fundamental nature of the ātman is different from Material Nature (Prakrti) — this
awareness must be constantly maintained. Even one who knows this, continues to act in
relation to material objects according to one’s own nature; ie. guided by previously acquired
subliminal activators (samsk āras). How is this? All beings act according to their own natures.
Beings conjoined with insentient matter, all act according to predispositions which have
accrued from time immemorial. What effect can the restraint enjoined by Shastras have on
those who simply follow their natural predispositions?
Sri Krishna expounds the process by which individuals are overpowered by their respective
dispositions: —
indriyasyendriyasyārthe r āga-dveṣau vyavasthitau |
tayor-na vaś am āgacchet tau hyasya paripanthinau || 34 ||
34. Attachment and aversion for sense objects abide in the sense-organs; let none come under
their sway; for they are one’s foes.
Commentary
An ineluctable link exists between sensory-organs like the ear, with their objects like sound;
and for organs of action like the tongue towards their objects like tasty food. The desire to
indulge in these objects is caused by pleasurable sub-conscious impressions [from previous
experiences]. When indulgence in them causes pain — aversion is produced. Thus, these two,
attraction and aversion distract the mind of the practitioner of meditation, and forcibly
motivate one to engage in them, in spite of his having established some sort of control over the
senses. So no meditator should come under the sway of attraction and aversion which bring
ruin. These two are indeed unconquerable foes that detract one from the practice of meditation.
ś reyān sva-dharmo viguṇaḥ para-dharmāt svanuṣṭ hit āt |
sva-dharme nidhanaṃ ś reyaḥ para-dharmo bhayāvaḥ || 35 ||
35. Better is one's own duty, though devoid of merit, than the duty of another well-done. Better is
death in one's own duty; the duty of another is fraught with fear.
Commentary
Therefore Karma Yoga [one’s own natural duty] is better than Jñ āna Yoga [the duty of
another]. It is one's personal duty because it is natural and easy to perform, and even if
defective, it is free from possibility of interruption and fall. Jñ āna Yoga (meditation on the
ātman), on the other hand, though performed well for some time, constitutes an alien duty, as it
is difficult to practice for one immersed in Material Nature. It is therefore subject to
interruption and thesuccess
even death without possibility of birth
in one error.does
For not
a Karma
matter. Yogi
In the— practicing
next birth, withhisthenatural
help ofduty,
the
experience already gained in this birth it will be possible to perform Karma Yoga without any
impediments.
arjuna uvāca
atha kena prayukto’yaṃ pā paṃ carati pūruṣaḥ |
anicchann-api vār ṣṇeya balādiva niyojitaḥ || 36 ||
Arjuna said:
36. But, impelled by what, O Krishna, does one err even against one's own will, constrained as it
were, by force?
Commentary
What is it, that drives one to commit error in the form of indulging in sense-gratification, as if
being forced, even though one wishes not to indulge.
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śr ī bhagavan uvāca
k āma eṣa krodha eṣa rajoguṇa samudbhavaḥ |
mahāś ano mahā-pā pmā viddhyenam-iha vairiṇam || 37 ||
The Blessed Lord said;
37. It is desire, it is anger, born of the Guna of Rajas; all-devouring, an impeller to sin. Know this
to be the foe here. Commentary
The insatiable desire-nature is born of the Rajas Guna arising from subliminal activators. It
is an enemy who attracts one towards the objects of the senses. When desire is impeded it
creates anger towards those persons [objects or circumstances] which are the cause of such
hindrance. It incites the aspirant to harm others. Know this [desire] which is born of Rajas, to
be the natural enemy of meditators on the Self (Jñ āna Yogins).
38. As asofire
amnion, is enveloped
is this by smoke,
(world) enveloped byas
thata (desire).
mirror is covered by dust, and as an embryo by the
Commentary
The force of the desire-nature covers all beings like fire covered by smoke, as a mirror by dirt
and a foetus by a sac.
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Commentary
Thus, you too, being immersed in Material Nature and shackled to sense-activities, should at
the very commencement of the journey to Liberation, control the senses by the practice of
Karma Yoga, and then, you must vanquish this deluding enemy in the form of desire which
destroys wisdom relating to the true nature of the ātman and the discrimination, which is the
means to gain this wisdom.
Sri Krishna speaks of that which is the most important of the adversaries: —
indriyāṇi par āṅ yāhur-indrebhyaḥ paraṃ manaḥ |
manas-astu par ā buddhir-yo buddheḥ paratas-tu saḥ || 42 ||
42. It is said that the senses are supreme: the mind is superior to the senses; the intellect is higher
than the mind; but what is greater than intellect is that (the desire-nature).
Commentary
The senses are called the supreme obstacles to enlightenment, because when the senses
continue operating on their objects, the pure vision of the Self cannot arise.
'The mind is superior to the senses' — even if the senses are withdrawn [from their objects], if
the Manas (mind) ruminates on sense objects, pure vision of the Self cannot arise.
'The intellect (Buddhi) is higher than the mind', ie., even if the mind is indifferent to sense
objects, a perverted decision by the intellect can obstruct the dawn of Self-realisation. But even
if all of these up to the intellect are quietened from their activity, still, when the desire-nature,
identified with volition originating from Rajas, is operating, it will by itself, obstruct Self-
realisation by inducing the senses to operate in their fields. Thus it is said here; what is greater
than the intellect is the desire-nature.
evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānam ātmanā |
jahi ś atruṃ mahā-bāho k āma-r ū paṃ dur āsadam || 43 ||
43. Thus, knowing that which is greater than the intellect and fixing the mind with the help of the
intellect in Karma Yoga, O Arjuna, slay this enemy in the form of desire, which is difficult to
overcome.
hariḥ oṃ tatsat
iti śr ī mad bhagavadg ī tāsupaniṣatsu
brahmavidyāyāṃ yogaśāstre
śr ī kṛṣṇārjuna saṃvāde karmayoga nama
tṛt ī yodhyāyaḥ
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Chapter 4
t
Jñāna V
Vibhāga Y
Yogaḥ
I n the third chapter it was determined that for the spiritual aspirant in whom the physical impulses
are strong, the practice of Karma Yoga alone is the recommended practice. People are not
naturally capable of the practice of Jñana Yoga; and even if capable, the practice of Karma
Yoga alone, preceded by contemplation on the ātman as a non-agent is preferable. It has also been
taught that even a person who is distinguished for wisdom (and is expected to act as a role-model for
others) should still practice Karma Yoga alone.
Now in the fourth chapter the need for practising Karma Yoga is further stressed because it was
taught at the very beginning of the present ( Kalpa) age1 of Manu for the liberation of all beings. It is
also demonstrated that the science of the Self is included in it. Furthermore, the nature of Karma
Yoga with its divisions and the pre-eminence of the wisdom factor in it, is taught. And incidentally
the truth about the incarnations of the Lord is also mentioned.
śr ī -bhagavān uvāca
imaṃ vivasvate yogaṃ proktavān aham avyayam |
vivasvān manave pr āha manur-ik ṣvākave’bravī t || 1 ||
The Blessed Lord said:
1. I taught this imperishable Yoga to Vivasvan; Vivasvan taught it to Manu; Manu declared it to
Ikshvaku.
evaṃ parampar ā pr ā ptam imaṃ r ā ja-r ṣayo viduḥ |
sa k āleneha mahat ā yogo naṣṭ aḥ paraṅtapa || 2 ||
Thus handed down in succession, the royal sages knew this (Karma Yoga). But with long lapses of
time, O Arjuna, this Yoga was lost to the world.
Commentary
“Don't imagine that I have just invented this teaching of Karma Yoga merely as a
device for stirring up your enthusiasm for war. I Myself taught this Yoga to Vivasvān2
at the commencement of the present age of Manu as a means for all beings to attain the
highest goal of existence which is Liberation from the cycle of births and deaths. The
royal sages of old learned this Yoga which had been transmitted by tradition from one
generation to the other. Because of the long lapse of time and because of the dullness of
the intellect of those who heard it, it has almost been lost.”
sa evā yaṃ mayā te’dya yogaḥ proktaḥ pur ātanaḥ |
bhakto’si me sakhā ceti rahasyaṃ hyetad-uttamam || 3 ||
3. It is that same ancient Yoga which I now teach to you, as you are My devotee and My friend; it is
indeed the highest mystery.
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Commentary
“I now teach it to you, because you have sought refuge in Me with your whole being. It
is being taught to you fully with all its supplementary parts. It is the most mysterious
knowledge taught in the Vedanta, therefore it cannot be fully understood or explained
by anyone other than Myself.”
In thistheconnection
about (of confirming
truth of Lord's Incarnation.the authenticity of the teaching), Arjuna inquires
arjuna uvāca
aparaṃ bhavato janma paraṃ janma vivasvataḥ |
katham etad vijānī yāṃ tvam ādau proktavān iti || 4 ||
Arjuna said:
4. Your birth was recent, and the birth of Vivasvan long ago. How then am I to understand that you
taught it in the beginning?
Commentary
According to the regular calculation of time, Krishna's birth was indeed later,
contemporaneous with Arjuna's. And the birth of Vivasvān was at an earlier aeon,
reckoned as twenty-eight cycles of units of four Yugas each 3 . How can Arjuna accept
the truth of His statement that He taught it in the beginning?
Now, there is no contradiction here, for it was quite possible that Sri Krishna had taught
Vivasvān in a former birth. The memory of what was done in former births is quite
natural for highly evolved persons. This should not be taken to mean that Arjuna does
not know that the son of Vasudeva, the speaker, is the Lord of all, because he says later
on: —
'You are the Supreme Brahman, the Supreme Light and the. Supreme Purifier. All the
seers proclaim
pervading Youproclaim
So also as the eternal Divine
the divine N āṣrada,
sagePuru a, theAsita,
PrimalDevala
Lord, and
unborn
Vy āand all-
sa. You
Yourself also are saying this to me' (10.12-13 )
Arjuna had heard repeatedly from Bh īṣma and others during Yudhiṣṭhira's Rā jasūya
sacrifice 4 that—
'Krishna alone is the cause of creation and submergence of all the worlds This universe,
consisting of things both animate and inanimate, was created for the sake of Krishna (Ma
Bha, 2:38;43;23).
'For the sake of Krishna' means that the entire universe is subservient to, and dependant
for its existence on Krishna.
This apparent
Krishna the soncontradiction
of Vasudevamay beSupreme
is the resolved Being.
as follows; — Arjuna
Though knowingsurely knows
Him as such,that
he
questions as if he did not know Him. The reasoning was this; the Lord of all is
absolutely pure and totally auspicious and omniscient, His resolve is perfect and His
desires fulfilled — can the birth of such a Being be of the same nature as that of the
gods, humans etc., who are subject to Karma? Or is it false like the illusions of a
magical show? Or could it be real? If His birth is real, what is the manner of His birth?
What is His body composed of? What is the cause of His birth? What is the purpose of
the Incarnation ?
The way in which Sri Krishna answers Arjuna's question, justifies the construing of the
question in this way.
śr ī -bhagavān uvāca
bahūni me vyat ī t āni janmāni tava cārjuna |
t ānyahaṃ veda sarvāṇi na tvaṃ vettha parantapa || 5 ||
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Commentary
Without compromising any of the My specific qualities, such as supreme Lordship,
birthlessness, imperishability
one's own nature. The meaning etc, isI am
thatmanifest by My own
while abiding freeown
in My willNature
— 'Prak ṛ ti' taking
and meansa
form of My choice, I incarnate by My own free will ( M ā yā).
Ramanuja states in his introduction to the Commentary that he supports the absolute reality of the
Divine Incarnations. He now goes to some lengths to refute the doctrine of the Advaitins that the
Incarnations of the Lord are not real but are only illusions — for the detailed discussion please see
appendix.
yad ā yad āānam-adharmasya
abhyutth hi dharmasya glātad
nir-bhavati
ā’tmānaṃbh ā jrata
s ṛ |
āmy-aham || 7 ||
7. Whenever there is a decline of Dharma, O Arjuna, and an increase of Adharma, then I incarnate
Myself.
Commentary
There is no restriction as to the time of My birth. Whenever the observance of the Vedic
Dharma ordained for the four social categories [intelligentsia, executives, entrepreneurs
and workers] according to the four stages of life [student, householder, retiree,
renunciate] declines, and its opposite — unrighteousness (Adharma) increases, then I
Myself, willingly and in the manner previously stated, incarnate Myself.
paritr āṇā ya sādhūnāṃ vināśā ya ca duṣk ṛ t ām |
dharma saṃsthā pan-ārthā ya saṃbhavāmi yuge yuge || 8 ||
8. For the protection of the good and for the destruction of the wicked, for the establishment of
Dharma, I advent myself from age to age.
Commentary
The 'good' are those who follow the [Vedic] Dharma, as defined above. They are the
foremost among the Vaiṣṇavas, who have taken refuge in Me. While My name,
pastimes and form are beyond the scope of speech and thought, these devotees cannot
support or sustain themselves without My beatific vision. They regard even a moment
of separation from Me as a thousand aeons. They become physically and
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psychologically dejected because of their separation from Me. So I take birth from age
to age in the forms of gods, humans etc., in order to cherish them by giving them the
opportunity to see Me and to experience My pastimes and to converse with Me. I take
birth also for the destruction of those who are hostile to such devotees and also for the
restoration of the declining Vedic Dharma, which consists of devotion to Me.
The main purpose of the incarnation is to reveal the adorable [divine] form in order to
foster devotion. The destruction of the wicked is the secondary purpose only. There is
no specific restrictions of Yugas like Kṛta, Treta etc., for the appearance of Divine
Incarnations.
janma karma ca me divyam evaṃ yo vetti tattvataḥ |
tyaktvā dehaṃ punar-janma naiti māmeti so’rjuna || 9 ||
9. Whosoever thus knows in truth My divine birth and deeds O Arjuna, is not reborn again, and after
leaving the body comes to Me.
Commentary
Ibirths
am [in
arefact] devoid ofbybirth,
conditioned Karmabecause My 'birth'with
in association is unlike thatNature
Material of ordinary beingsactions
and whose whose
produce the evil of bondage. By a true understanding of My divine appearance and
deeds, all one's karmic obstacles that hinder the taking of refuge in Me are absolved. In
this birth itself, resorting to Me in the manner already described, and loving Me and
contemplating on Me alone, one reaches Me.
Commentary
"Purified by the austerity called of knowledge" — refers to the truth relating to
Krishna's manifestation and deeds, many have become transformed in the manner
described above. The Veda validates this statement: —
'The wise know well the manner in which He is born' (Taitt. Arany., 3131)
11. Whosoever
beings takes
experience Merefuge in different
alone in Me in any manner
ways, whatsoever, in the same manner do I favour them;
O Arjuna.
Commentary
In whatever manner seekers of refuge think of Me, according to their natural
dispositions and surrender to Me — I favour them by revealing Myself to them in the
form of their choice. Why elaborate more here? All those who are intent on attaining
Me will certainly experience Me, with their own eyes and other sense organs in every
way they may desire. The sincere spiritual aspirants will certainly experience an
epiphany, that is, my essential nature however indescribable and inconceivable by the
Yogins it may be.
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Now after completing the digression (regarding the divine incarnations), in order to
teach the mode in which Karma Yoga itself acquires the form of Jñ āna
(Wisdom/meditation), Sri Krishna first described the difficulty in finding persons who
are qualified for Karma Yoga of this type.
Commentary
“Nobody worships Me without having some motivation for rewards — I am the Self of
Indra and other devas and the real recipient of all offerings. Why is this? Because in this
mortal world, results in the form of sons, cattle, food etc., are quickly acquired from the
performance of sacrificial rites. The phrase, 'mānuṣe loke' (the world of humans)
implies heaven and the other worlds also. All worldly people lack discrimination
because of their
They expect ceaseless
rapid results accumulation
and performofonly
demerit
thoseamassed
rituals from
whichtime immemorial.
consist of the
propitiation of Indra and other devas for the sake of sons, cattle, food etc., and for the
sake heaven and such [realms of enjoyment]. But none being distressed by Sams āra, and
aspiring for final Liberation, undertakes the practice of Karma Yoga of the kind
described above. Real Karma Yoga is devotional service directed to Me.”
Sri Krishna now indicates the cause which annuls the demerit hindering the undertaking of
Karma Yoga.
Commentary
The whole universe from Brahma down to a clump of grass, together with the system of
four social divisions divided according to the Gunas 5 and by actions like self-control in
accordance with the Gunas, was projected into being by Krishna. The mention of
"generation" is for illustration. It is intended also to indicate that the universe is
sustained by Krishna alone and is withdrawn by Krishna alone. Krishna is the source of
this
time manifold activity of manifestation, sustentation and destruction, but at the same
is a "non-agent.”
Sri Krishna explains how this is possible.
na māṃ karmāṇi limpanti na me karma phale sp ṛ hā |
iti māṃ yo’bhijānāti karmabhir-na sa badhyate || 14 ||
14. Actions do not taint Me, nor do I have a desire for the fruits of actions. One who understands Me
thus, is not bound by karma.
Commentary
I am not subjected to Karma through these various actions like projection, sustentation
and dissolution [of the universe]. For the distinctions [among sentient beings] of gods,
humans, Pretas6 and animals, are not specifically caused by Me, but by each
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Commentary
What is the type of action which should be done by an aspirant for liberation? And what
is inaction? Realisation of the true nature of the agent [of action], is spoken of as
'inaction'. The wise, even the learned scholars, are puzzled about these two — the
proper form of the actions to be performed and the true realisation that goes with it. I
shall teach you that activity which also includes wisdom. Knowing, that is, practicing it,
you will be released from suffering (inauspiciousness), which is the bondage of
Samsara. Knowledge about the work to be performed leads to its performance.
Why is it so difficult to understand this Karma? Sri Krishna explains:
karmaṇo hyapi boddhavyaṃ boddhavyaṃ ca vikarmaṇaḥ |
akarmaṇaś ca boddhavyaṃ gahanā karmaṇo-gatiḥ || 17 ||
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17. For verily one must understand the nature of action (karma), and the nature of diversified action
(vikarma) as also the nature of non-action ( akarma) — profound indeed is the way of action.
Commentary
There is a need to understand what is meant by 'action' (karma) – that is action which
leads to Liberation. There is also a need to understand 'diversified action' (vikarma) —
these are actions 7 which are classified as obligatory, periodical and desiderative works
requiring various accessories. One also needs to understand 'non-action' ( akarma)— that
is, the knowledge of the Self. Therefore the path of action to be pursued by the seeker
after Liberation is indeed mysterious, difficult to understand.
What should be understood regarding 'diversified actions' is that the primary goal of
Scriptural Teaching is Moksha alone [and not the various results said to accrue from
these works]. And therefore the diversity created by the various results obtained from
obligatory, occasional and desiderative rites and the acquisition of things required for
their performance, etc., should be renounced.
Sri Krishna explains what must be known in regard to action and non-action:—
karmaṇ ya karma yaḥ paś yed akarmaṇi ca karma yaḥ |
sa buddhimān manuṣ yeṣu sa yuktaḥ k ṛ tsna karma-k ṛ t || 18 ||
18. He who sees non-action in action and also action in non-action is wise among people. He is fit
for liberation and has concluded all actions.
Commentary
Here by the term 'non-action', Self-realisation, which is the subject under discussion, is
meant. 'He who sees non-action in action and also action in non-action,' refers to one
who has attained Self-realisation while engaged in action, and who can also perceive
action while engaged in non-action, ie., in the state of mindfulness of the ātman.
The purport is this: — One can perceive, by constant reflection on the true nature of the
ātman, that the work being done, is in itself a form of wisdom-practice. One can also
perceive that this wisdom-practice is an integral part of Karma Yoga. Both these (ie.,
action as the practice of wisdom and wisdom manifest in actions) are accomplished
through reflection on the true nature of the ātman, even while acting. Thus, one who can
see action as being included in contemplation on the ātman, is wise, — he has realised
the full meaning of the Śāstras; he is worthy and fit to attain Mokṣa. He alone has
concluded all actions, that is, has actualised the goal of the entire Shastric teaching.
How is wisdom practiced through works which are actually being done? Sri Krishna explains:
Commentary
In the case of the seeker of liberation, the three types of actions (obligatory, periodical
and desiderative), are undertaken without any desire for profit — that is, without any
attachment to the results. The misconception that the Self is the body ( Prak ṛ ti) and its
modes (Guṇas), is termed k āma-saṅkalpa, — 'delusive identification', the genuine
Karma Yogi is free from such identification. The enlightened ones call one who acts in
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this way and whose previous Karmas are thereby burnt up by the fire of realisation of
the real nature of the Self, a rational and discriminating sage — he is a true Karma
Yogi. Thus the point that wisdom is involved in true Karma Yoga, is established.
Sri Krishna elaborates this point further: —
tyaktvā karma phalā-saṅgaṃ nitya t ṛ pto nir āś rayaḥ |
Commentary
‘dependent on none’ — devoid of dependence on the transient Prakṛti (body and
external environment) — such a person, even though fully engaged in activity, does not,
in essence act at all. He is engaged in wisdom-practice under the form of activity.
Again, works of the nature of wisdom is examined:—
ś ar āī rśī
nir kevalaṃā karma
arṃyatacitt- tmā tyakta sarvaā pnoti
kurvan-n kilbiḥṣ |am || 21 ||
parigraha
21. Free from expectation, with the mind controlled, relinquishing all notions of possessiveness, and
merely doing physical activity, one does not incur blame.
Commentary
'Free from expectation' — means having no expectation of the rewards of actions.
"relinquishing all notions of possessiveness" — one whose primary focus is the ātman
is free from the sense of ownership in relation to Material Nature and any of its
derivatives. One who is thus engaged in physical activity alone, as long as he lives,
'does not incur any blame (kilbiṣa)' — i.e., does not get entangled in Samsāra. He
attains Self-realisation through this practice of Karma Yoga and need not resort to any
exclusive practice of meditation.
Commentary
Content with whatever chance (without deliberate effort) may bring for the maintenance
of the body. 'Transcending the pairs of opposites' means enduring cold and heat and
such other experiences of duality (such as pleasure & pain etc), until the practice of
Karma Yoga has been actualised. 'Free from ill-will' means free from animosity towards
other beings, recognising that one's own karma is the cause of all personal suffering
[and thus there is no need to blame any one else]. ‘balanced in success and failure'
means maintaining mental equanimity in success like victory in war, etc., and defeat —
such a person 'is not bound' that is, does not become entangled in the cycle of births
and deaths (Samsara), even though practising Karma Yoga only.
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23. The Karma of one who is free from attachments, who is liberated, whose mind is established in
wisdom, who acts only for sacrifice, is entirely dissolved.
Commentary
When a person's mind has become fixed in Self-realisation, a state of complete non-
attachment to any object arises. One is therefore liberated from the concept of
possession, and works
thus, the perpetual only to please
accumulation the Divine,
of Karma, which isinthethe manner
cause described
of bondage, earlier —
is completely
dissolved without leaving any residue.
This far, the nature of action as wisdom-in-action has been described being based upon
a constant awareness of the true nature of the ātman as different from the body. Now Sri
Krishna says that all actions together with their ancillaries, are a form of wisdom-
practice because of the constant contemplation by the aspirant, on the Supreme Person
who is the same as the Absolute Reality (Brahman), as being his inner Self.
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26. Others offer hearing and the other senses into the fires of restraint. Others offer as oblations the
objects of the senses, such as sound and the rest, into the fires of their senses.
Commentary
Some strive to perfect restraint of the sense such as hearing and the rest, that is, they
avoid indulging in pleasing sense-objects. Other Yogins endeavour to prevent the
attachment to sense-objects by abstaining from sense-gratification, through the
discriminative process of deprecating their value and enjoyable nature.
Commentary
The meaning
attached to the isfunctions
that some Yogins
of the sensesendeavour to prevent
and vital-breaths. the mind fromonbecoming
By contemplating the Self,
they sublimate these energies and overcome even the subtle residual craving for them.
Commentary
Some Karma Yogins perform sacrifice to the gods with materials honestly acquired.
Some practice charity, some engage in making oblations into the sacred fire, all these
perform sacrifice with material objects. Some perform the sacrifice of austerity —
Tapas — by devoting themselves to vows and fasts such as Krcchra, Chandr āyana etc.
Others perform the sacrifice of Yoga — here the term Yoga indicates pilgrimages to
sacred sanctuaries and holy places as the context relates to aspects of Karma Yoga.
Some are devoted to recitation of the Scriptures and some to learning their meaning.
They are all devoted to the practice of self-control and of strict vows, ie., they are
people of steady resolution.
Commentary
Other Karma Yogins are devoted to the practice of breath control ( pr āṇā yāma) which
has three actions — Pūraka (inspiration) is that [sacrifice] in which the inward breath
is sacrificed into the outward breath. Recaka (expiration) is that in which the outward
breath is sacrificed in the inward breath. Kumbhaka (retention of breath) is the sacrifice
when the flow of both inward and outward breaths is stopped.
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30. Others, with regulated diet, are devoted to the practice of breath-control (prāṇāyāma). All these
[yogins] know the meaning of sacrifices and through sacrifices are absolved of their transgressions.
Commentary
The clause 'regulated diet' applies to everyone engaged in the threefold practice of
breath control. All these, according to their liking and capacity are engaged in
performing the various kinds of Karma Yoga beginning from the sacrifice of material
objects up to breath-control. They know, and are devoted to Yajña comprised of
obligatory and periodical rites preceded by the performance of the Five Great Sacrifices
( pañca-mahā-yajña ) they are absolved of their transgressions ( kalmaṣaḥ) only because
of this.
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Wisdom is the culmination of all ritual and of all its accessories and other things that are
helpful to it. Thus wisdom alone, which is the ultimate goal is practically applied in
Karma Yoga. And this wisdom being regularly practiced, contributes ultimately to Self-
realisation.
Commentary
You can acquire this teaching from the enlightened ones, according to your level of
competence. If you attend on them through full prostration and by extensive
questioning and by serving them, they will explain it to you. The wise are those who
have direct realisation of the true nature of the ātman. Having been honoured by you
through prostration etc., and by observing your disposition characterised by a sincere
desire
you in for
this learning
doctrine.which you have demonstrated by your questions, they will instruct
Sri Krishna now speaks of the characteristics of direct and empirical Self-realisation.
Commentary
Having the knowledge [taught previously], you will not again fall into this delusion of
mistaking the body for the Self, which is the cause of possessiveness and the concept of
agency. By that knowledge you will see in yourself all the beings which appear in
diverse forms such as gods, humans, animals and vegetables — because you and all
other beings are equal in terms of essential being — when freed from the hold of
Prakrti. The essential nature of your own ātman and all other ātmans is comprised of
consciousness.
And then you will see all beings in Me without any exception, because of the equality in
respect of the essential nature of all Selves in their pure state, with one another and with
Me.
Thus the identity of the individual Selves, when devoid of name and form, with the
Supreme Self, is known from the texts like Muṇḍukya. Upaniṣad
Therefore all Selves dissociated from Prakṛti are equal in nature to one another and equal in nature
to the Supreme Lord of the Universe.
api ced-asi pā pebhyaḥ sarvebhyaḥ pā pa-k ṛ tamaḥ |
sarvaṃ jñ āna plavenaiva v ṛ jinaṃ santariṣ yasi || 36 ||
36. Even if you are the most culpable of all criminals, you will cross over all wrong-doing by the raft
of knowledge alone.
Commentary
’with the raft of the knowledge’ concerning the true nature of the ātman.
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Commentary
Knowledge = Self-realisation, for the knowledge of the ātman destroys all evil. When
one has reached perfection by the constant practice of Karma Yoga with awareness, in
the manner previously taught, in due course, the wisdom concerning the ātman arises
spontaneously.
Sri Krishna expounds the same idea more lucidly thus: —
ś raddhāvāllabhate jñ ānaṃ tatparaḥ saṃ yatendriyaḥ |
jñ ānaṃ labdhvā par āṃ śāntim acireṇādhigacchati || 39 ||
39. One who has faith, who is dedicated to it, and who has controlled the senses, attains
enlightenment. Having attained enlightenment, one obtains Supreme Peace.
Commentary
After attaining knowledge through instruction in the manner described, one must
develop firm faith in it, and the possibility of its actualisation in enlightenment. One
who is dedicated to it — the mind must be focused thereupon. One must control the
senses and restrain them from all their objects — soon, one will then reach the
aforesaid state of maturity and obtain enlightenment, and thereafter will reach Supreme
Peace, ie., the supreme Nirvana (beatitude).
ajñ āś -cāś raddhānaś ca saṃś ayātmā vinaś yati |
nā yaṃ loko’sti na paro na sukhaṃ saṃś ayātmanaḥ || 40 ||
40. The ignorant, the faithless and the cynic perish; for the cynic there is neither this world, nor that
beyond, nor happiness.
Commentary
'The ignorant' is one that has not received knowledge through instruction, 'the
faithless' is one who does not develop any faith in this teaching i.e., who does not
strive for immediate improvement, and 'the cynic’ is one who is full of scepticism in
regard to the teaching — such persons perish, they are lost. When this teaching about
the real nature of the Self is treated with scepticism, then one fails in this material world
as also the spiritual world. The meaning is that the goals of human endeavour, such as
Dharma (right living), Artha (prosperity) and K āma (pleasure) which constitute the
material goals or aims of life [in this world], are not fully achieved by such a cynic.
How then can the Supreme Goal — Moksha (liberation) be achieved by him? For all
the goals of life can be achieved by doing the works which are prescribed by the
Shastras, but their
different from correctTherefore,
the body. performance
even requires the firm conviction
a little happiness that the Self
cannot be achieved is
by one
who has doubts concerning the true nature of the Self.
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tasmād-ajñ āna saṃbhūtaṃ h ṛ tsthaṃ jñ ānāsinātmanaḥ |
cchittvainaṃ saṃś ayaṃ yogam-ātiṣṭ hottiṣṭ ha bhārata || 42 ||
42. Therefore, with the sword of knowledge, cut asunder this doubt present in your heart, arising
from ignorance concerning the Self. Arise and practice this [Karma] Yoga, O Bharata (Arjuna).
hariḥ oṃ tatsat
iti ś r ī mad bhagavadgī t āsupaniṣatsu
brahmavidyā yāṃ yogaśāstre ś r ī k ṛṣṇā
rjuna saṃvāde
jñ āna-vibhāga yoga nāma
caturtho’dhyā yaḥ
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Chapter 5
t
Karma S
Sanyāsa Y
Yogaḥ
I n the third Chapter it was taught that even one who qualifies for Wisdom Yoga, should rather
practice Action Yoga because it includes Self-awareness and in addition, it is free from liability
to lapses. It is therefore easier to practice as well as being an independent means. In the fourth
chapter, the wisdom aspect of Action Yoga, and its importance has been discussed. Now, it will be
shown that Action Yoga is a far quicker means of attaining Self-realization than Wisdom Yoga.
Thereafter the method of contemplating upon the Self as a non-agent which is a feature of Action
Yoga is described. This knowledge founded in Action Yoga is then investigated.
arjuna uvāca
saṃnyāsaṃ karmaṇāṃ k ṛṣṇa punar-yogaṃ ca ś aṃsasi |
yac-chreya etayor-ekaṃ tan-me br ūhi suniś citam || 1 ||
Arjuna said:
1. You commend, O Krishna, the renunciation of actions and then again commend Karma Yoga.
Tell me conclusively that which is the better of the two.
Commentary
The
Yogaobjection raisedbe[by
alone should Arjuna]first,
practiced is this:—
by one“in the second
aspiring chapter, and
for liberation, you that
saidthe
thatvision
Action
of
the ātman should be achieved through meditation after the mind has been purified by
Action Yoga. Again, in the third and fourth chapters, you praised Action Yoga as being
better than Meditation (Wisdom Yoga) even for one who has attained the level of
competency for meditation. And that, as a means of attaining the Self, Action Yoga is
independent of Wisdom Yoga. Therefore, of these two, Wisdom Yoga and Action Yoga
— tell me precisely which single method is superior, and easier to practice, and quicker to
confer Self-realization.”
śr ī bhagavān uvāca
saṃnyāsaḥ karma yogaś ca niḥś reyasakar āv-ubhau |
tayos-tu karma saṃnyāsāt karma-yogo viś iṣ yate || 2 ||
The Blessed Lord said:
2. Renunciation of actions and Karma Yoga, both lead to the highest beatitude. But, of these two,
Karma Yoga is superior to the renunciation of actions.
Commentary
The Karma Yogi, who, being satisfied with the realization of the Self, does not desire
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anything else and consequently does not resent anything; therefore, stoically endures the
effects of the pairs of opposites — he should be understood as fully renounced — even
established in Wisdom Yoga. Such a person therefore, is freed from bondage because of
attaining perfection in Action Yoga which is easy to practice.
Wisdom Yoga and Action Yoga are now taught as being independent of each other as
means for attainment of Self-realization.
Commentary
Those who say that Karma Yoga and Jñana Yoga are dissimilar because of the differing
results, are children i.e. they lack insight — they do not know the entire truth. On the
contrary — both of these paths lead to Self-realization, therefore one who is firmly
established in one wins the fruit common to both of them.
yat-sāṅkhyaiḥ pr ā pyate sthānaṃ tad-yogair-api gamyate |
ekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paś yati sa paś yati || 5 ||
5. That state which is attained by the Sankhyans [Jñana Yogis], is also attained by the Yogins,
[Karma Yogins]. He alone is wise who sees that the Sankhya and the Yoga are really one.
yoga-yukto viś uddh-ātmā vijit ātmā jitendriyaḥ |
sarva-bhūt ātmā bhūt ātmā kurvann-api na lipyate || 7 ||
7. One who is devoted to the path of Action and is pure of mind, who is self-control, has conquered
the senses and has realized identity with all beings, even while acting, remains untainted.
Commentary
A Karma Yogi remains engaged in the performance of pure actions prescribed by the
Shastras, which are done as service to the Supreme Being. By doing this, one becomes
mentally pure and is able to control the mind easily. Because the mind is engaged in the
performance of virtuous actions the senses are easily subdued. Once one realizes the true
nature of the ātman, one finds a common identity with all beings such as gods, humans
and animals etc. One who contemplates on the true nature of the ātman understands that
all ātmans
to the are ofnature
essential the same
of essence. Thebecause
the ātman, differences
thosebetween sentient
distinctions arebeings
based do
onnot pertain
particular
modifications of Material Nature (Prakrti) which constitute their physical circumstances.
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The gist of this is that when dissociated from the physical body, the ātman is of the same
essence in all beings; gods, humans and animals. It is of the same form of consciousness.
One who has attained enlightenment, active though he may be, is not tainted [by karma]
on account of erroneously identifying the body as the Self.
Commentary
Here the term Brahman denotes Material Nature (Prakrti), because later on Krishna will
say:— 'The great Brahman is My womb' (14.3). Prakrti acts through the senses which are
its particular modifications, therefore one who understands that all actions arise from
Brahman (Prakrti), renounces all attachment while engaging in every action — such a
person, though being in contact with Material Nature (Prakrti), is not contaminated by
karma which is dependant upon the erroneous identification of the Self with the body
(Prakrti) and this {identification] is the cause of bondage. Just as a lotus leaf is not
dampened by water, unskilful actions do not affect or defile one with negative karma, if
one is free from such identification with the body.
k ā yenaḥmanas
yogina karmaā buddhy
kurvantiāsa
kevalair-indriyair-api |
ṅgaṃ tyaktvā’tma ś uddhaye || 11 ||
11. By means of the body, the mind, the intellect and the senses, do Yogins, renouncing attachment
perform actions — merely for self- purification.
Commentary
Giving up attachment to heaven etc., Yoga practitioners perform such actions through
means of the body, mind and the intellect for purifying themselves, that is, for annulling
the bonds of previously accumulated Karma which has affected the Self by way of
obscuring its true nature and entangling it in Samsara.
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12. The centered-one, renouncing the fruits of actions, attains everlasting peace. But the unsteady
one who is attached to the results of actions, being impelled by desire is subject to bondage.
Commentary
'The centered one' — is one who is centered upon the Self and has no hankering for
anything else, being exclusively devoted to the Self. If a person renounces the fruits of
actions and performs actions merely for the purpose of self-purification, everlasting peace
will be obtained, which is the lasting experience of the ātman. 'The unsteady one' — is
one who is inclined towards material goals rather than Self-realization. Being impelled by
desire, one becomes motivated by rewards and attached to the results of actions which
keep one bound forever — in other words one becomes perpetually involved in the
transmigratory cycle. The gist is this;— being free of attachment to results, attributing
one's actions to Material Nature from which the senses have arisen, one should perform
actions merely to free oneself from bondage.
Next, the transference of agency to Prakrti from whence the body has originated, is
described: —
sarva
nava-dv āreāṇ
karm dehī ānaiva
i manas
pure saṃnyasyāste sukha
kurvan-na ṃ va||śī 13
k ārayan | ||
13. Mentally renouncing all actions and self-controlled, the embodied ātman, dwells happily in the
city of nine gates (i.e., the body), neither acting nor causing the body to act.
Commentary
The embodied one who is self-controlled, attributes all actions to the city of nine gates,.
One rationalizes that all actions are based upon the interconnectedness of the ātman with
the body which is the result of previous Karma, and not due its own essential nature.
Being master of itself, it [the Self] dwells at ease, being neither mentally active nor
causing the body to work.
Sri Krishna now teaches the natural condition of the Self as it really is:
na kart ṛ tvaṃ na karmāṇi lokasya s ṛ jati prabhuḥ |
na karma phala saṃ yogaṃ svabhāvastu pravartate || 14 ||
14. The master [of the body—the ātman] does not initiate agency, nor actions, nor union with the
fruits of actions in relation to the world (of embodied beings); it is the inherent tendencies alone that
function.
Commentary
The “master” (Prabhu — that is, the J ī va who is the master of the body), in its own
essential nature is not subject to Karma and therefore does not initiate
(a) the agency that is characteristic of sentient beings or
(b) their various and particular activities and
(c) is not responsible for the results of those actions (Karma) which bring about
its embodiment as a sentient being.
What then is responsible for agency and its results? It is the natural tendencies alone that
act. Tendencies (svabhāva) are comprised of subliminal activators (saṃsk āras)
originating from engagement with Prakrti. In other words agency and its results do not
originate from the natural or pure state of the Self, but are generated by subtle subliminal
activators created by the error of identifying the body as the Self.
nādatte kasyacit-pā paṃ na caiva suk ṛ taṃ vibhuḥ |
ajñ ānenāv ṛ taṃ jñ ānaṃ tena muhyanti jantavaḥ || 15 ||
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15. The all-pervading Self appropriates neither the demerit nor even the merit of any. Knowledge
is enveloped by ignorance, thereby beings are deluded.
Commentary
The ātman is 'all-pervading', and not limited to a particular space. It cannot be restricted
to the bodies of gods, humans, or animals and hence it is not the kinsman nor the enemy
of any one. For this reason it does not appropriate the demerit or suffering of anyone else
such as a son who is a relative and therefore dear to one; nor does it appropriate the
happiness of anyone whom it regards with aversion. All this is the effect of samsk āras or
subliminal activators.
How then do these contrary samsk āras originate? The answer is that knowledge is
enveloped by the darkness of ignorance. The ātman's consciousness is enveloped or
'contracted' by previous Karmas which obstruct wisdom, so that one may experience the
results of one’s own actions. This Karma, which is like a veil obscuring wisdom, causes
the Self to incarnate in the various bodies of gods etc. and generates the misconception
that the body is the Self. It is through this misconception that more actions are performed
which in turn
predispose oneproduce
to act inmore samsk
a certain āras — sub-conscious impressions which in their turn
manner.
Theenlightened
the essential plurality the J ī vas
or fullyofrealized in their
ones by theoriginal state'those'
expression is expressly
in thementioned
above text.inInconnection with
the beginning
(Gita 2:12) it was said —
“There never was a time when I did not exist, nor you, nor any of these kings of men. Nor
will there be any time in future when all of us shall cease to be”
— this statement is clarified here. Moreover, this plurality [of J ī vas] cannot be due to limiting
factors imposed on a single universal ātman [as taught by the Advaitins]. For, as stated here, there is
no residual trace of such limiting adjuncts (such as ignorance) for those that are fully enlightened,
and yet still, they are described [by Krishna] as a plurality. Here consciousness is taught as an
attribute inseparable from the essential nature of the Self, because a difference between the Self and
its
By consciousness
the illustrationisofindicated
the sun,by
thetherelationship
statement, of
'Knowledge,
the knowerin to
their
its case illuminates
knowledge like thetosun’.
is likened the
luminous object and its luminosity. Therefore, it is appropriate to consider that one’s consciousness
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contracts through Karma, in the condition of Samsāra (transmigration) and expands in the stage of
Mok ṣa (liberation).
tad-buddhayas tad-ātmānas-tan-niṣṭ hās tat-par ā yaṇāḥ |
gacchanty-apunar āv ṛ ttiṃ jñ āna nirdhūta kalmaṣāḥ || 17 ||
17. Those who intellectually pursue That ( ātman), whose minds are absorbed in That, who strive
for That,and
wisdom andgowho hold there
whence That isasnotheir supreme goal, have their karmic hindrances destroyed by
return.
Commentary
'Those who intellectually pursue That,' — are those who are determined to attain Self-
realization; 'those whose minds are absorbed in That,' — are those whose minds are fully
directed to [contemplation on] the ātman, and those ‘who strive for That’, — are those
who are fully engaged in the practice of sādhana leading to Self-realization; 'those who
hold That as their supreme goal' — are those who consider Self-realization as the
highest goal of life — such persons, having their accumulated [mental] impurities
cleansed by the wisdom which arises in this way, attain the Self as taught:— ‘Whence
there is no return' — means the state of enlightenment; ie. they attain the immaculate
nature of Self which is its own.
vidyā vinaya saṃ panne br āhmaṇe gavi hastini |
ś uni caiva ś vapāke ca paṇḍ it āḥ sama-dar śi naḥ || 18 ||
18. The sages regard with equality one well-endowed with learning and humility, a Brahmana, a
cow, an elephant, a dog and a dog-eater.
Commentary
The sages are those who have realized the true nature of the Self in all beings — they’re
all of the same nature, though they are perceived in radically dissimilar embodiments
such as those of one endowed with learning and humility, a mere Brahmin [by birth], a
cow, an elephant, a dog, a dog-eater and other sentient beings, because they all have
consciousness as their essential attribute.
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20. One who having learnt of the Brahman ( ātman) seeks to abide in Brahman, one whose mind is
steadfastly fixed on That (ātman), undeluded — neither rejoices at gaining what is pleasant, nor
grieves on obtaining what is unpleasant.
Commentary
One should not give way to feelings of elation or distress on attaining these two types of
experiences.
identifying theHow? By fixing
Self with the mind
the transient on thatbody.
physical which is how
And enduring i.e. be
can this ātmanOne
thedone? andwho
not
learns about Brahman through instruction by the acharyas and abides in mindfulness of
the Brahman, such a person remains steadily engaged in the practices leading to
realization of Brahman (Self-realization).
The gist is this: — from the teachings of the acharyas who know the truth, one should
learn everything about the Self. Endeavouring to actualize the same, one gives up the
delusion of considering the body as the Self and remains fixed in the joyous experience of
the vision of the unchanging Self. One should not rejoice and grieve when experiencing
pleasant and unpleasant things, because such experiences arise from Material Nature and
are impermanent.
Commentary
'They have a beginning and an end,' that is, the pleasure last only for a brief period of
time. The enlightened one who realizes the transient nature of sense gratification will not
find pleasure in them.
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Commentary
Illumined within — Self-qualities like joy, bliss, knowledge, purity, etc. increase
spontaneously; having become the Brahman — becomes freed from the identification
with the body/mind complex, attains the bliss of Brahman — that is; Self-realization.
Commentary
Sri Krishna concludes this dissertation on the subject of Action Yoga, with the reiteration
that Action Yoga culminates in meditation directed at Self-realization.
Commentary
The method of meditation is here taught — shut out all contact with outside stimuli —
that is, stop the external activity of the senses; sit with the back straight; focus the
concentration between the eye-brows, breath evenly, the senses, mind and intellect should
no longer be involved with anything other than focusing on the Self. One should be
completely free from desire, fear and anger; and should be intent on achieving
Liberation ( Mok ṣa) as the supreme goal — the sage who is thus intent on Self-realisation
will indeed be liberated for ever, i.e., is almost liberated, as by virtue of this dedication
one would soon be in the ultimate stage of enlightenment.
Sri Krishna of
performance now teaches and
obligatory thatperiodical
Action Yoga,
duties described
and whichabove, which
culminates is facilitatedis by
in meditation easythe
to
practice:
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Commentary
The gist is that knowing Me as the Supreme Lord of all the worlds and the 'friend' of all,
and considering all works as service (kainkarya ) to Me, one gladly engages oneself,
because all creatures indeed strive to please a friend.
hariḥ oṃ tatsat
iti ś r ī mad bhagavadgī t āsupaniṣatsu
brahma-vidyā yāṃ yogaśāstre ś r ī k ṛṣṇā
rjuna saṃvāde
karma-sanyāsa yogo nāma pañcamo’dhyā yaḥ
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Chapter 6
t
Dhyāna Y
Yogaḥ
Commentary
One who performs actions without motivation for their rewards such as heaven, etc.,
with the conviction that it is one’s duty, and sole aim, because they are forms of worship
of the Supreme Being who is one’s friend in every way and one’s only goal — such a
person is a real Sanyāsin, (a practitioner of Jñ āna Yoga), and also a Karma Yogi,
(practitioner of Karma Yoga). And not one who is disinclined to perform the enjoined
works such as sacrifices, etc., nor one who is devoted to mere knowledge alone [without
any practice]..
Commentary
In the case of one who aspires for Moksha, who desires Self-realisation, Karma-Yoga is
declared to be the preferable means. For the same person, who has once become
established in [the practice of] Yoga— quiescence, or abstinence from actions, is said to
the means. One should continue to perform actions until one has attained liberation
(Moksha) in the form of Self-realisation.
When does one succeed in Yoga? Sri Krishna replies:—
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5. Oneisshould
alone raiseofone’s
the friend Selfand
the Self, by one’s ownalone
the mind mindisand
thenot allow one’s
adversary of theSelf
Self.to sink; for the mind
Commentary
By the Self (ātman), that is, by the mind which is unattached to sense-objects, one should
raise one’s self. One should not allow one’s mind which is inclined to sense gratification
to drag one down. Friends and enemies exist in the mind alone.
śī tāotmana
jit ḥ praśāḥntasya
ṣṇa sukha-du tathā māātmnāā pam
kheṣu param samāānayo
hitaḥḥ | || 7 ||
7. Of the self-controlled and serene, the Over-Self is perfectly balanced in heat and cold, in
pleasure and pain, and in honour and dishonour,
Commentary
The Self is said to be perfectly balanced in one who is free from the agitation caused
by the pairs of opposites and who is completely calm; in other words 'the Over-Self'
becomes exceedingly well focused so as to be prepared for meditation.
Here the individual Self (Pratyag- ātman) is called 'the Over-Self' (Param- ātman), —
this interpretation
'great', because it is justified by the
at a higher statecontext.
relative The individual
to previous Self can stages.
successive also beOr
called
the
sentence may construed as follows: — atma param samāhitah. — The Self is
exceedingly well balanced.
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Commentary
That Karma Yogi whose mind is satisfied with reasoned knowledge ( Jñ āna) of the Self
and the specific knowledge (vijñ āna) of the difference of its intrinsic nature from
Material Nature (Prak ṛ ti); who remains in a state of unshaken ( Ku ṭ astham) awareness of
the oneness of the Self in all beings. To whom earth, stone and gold are of equal value
— because of the lack of interest in any material objects of enjoyment on account of an
intense earnestness to realise /experience the real nature of the Self — such a one is
called well-adjusted or integrated i.e., fit for the practice of meditation.
And also:—
suh ṛ n mitr āry-ud āsī na madhyastha dveṣ ya bandhuṣu |
sādhuṣv-api ca pā peṣu sama-buddhir viś iṣ yate || 9 ||
9. One who regards with equality, well-wishers, friends, foes, the indifferent, neutrals, the
hateful, relatives, and even the righteous and the unrighteous — excels.
Commentary
'Well-wishers' (suhrt ) are those who care about one, regardless of differences in age.
'Friends' (mitra) are well-wishers of equal age. 'Foes' (ari) are those who wish ill to one
because of some particular cause. 'The indifferent' (ud āsin) are those who are neither
friendly nor hostile because of there being no reason for either type of feeling; 'neutrals'
(hostility.
madhyastha'The) are those whoṣi) by
(dve
hateful' are their
thosevery
whonature
wish illaretoincapable
one even of either
from friendship
birth. or
'Relations'
(bandhu) those who bear goodwill from birth. 'The righteous’ (sādhu) are those devoted
to the practice of virtue. 'The unrighteous’ ( pā pi) are those given to wickedness.
Self-realisation being the only goal of meditation, and because all the well-wishing
friends and the others, cannot contribute anything to this goal and enemies cannot detract
from it, one who regards them all with an equal eye as pure J ī vas, excels in respect of
fitness for the practice of meditation.
yogī yuñjī ta satatam ātmānaṃ rahasi sthitaḥ |
ek āk ī yatacitt ātmā nir āśī r aparigrahaḥ || 10 ||
10. The Yogi should constantly apply the mind to Yoga, remaining alone in a solitary place,
controlling discursive thinking, free from desire and the sense of possession,
Commentary
The Yogi who is steady in the practice of Karma Yoga should 'constantly', i.e., daily,
when doing the practice, engage the mind in the contemplation on the true nature of the
ātman. One should restrain the habit of constantly thinking about things. One should
not depend on anything except the ātman and should abandon the idea of possession with
regard to anything other than the ātman.
ś ucau deś e pratiṣṭ hā pya sthitam-āsanam ātmanaḥ |
nāty-ucchritaṃ nāti-nī caṃ cailā jina kuś ottaram || 11 ||
11. In a clean place, having established for oneself a firm seat which is neither too high nor too
low, and covering it with cloth, deer-skin and kusha grass one over the other,
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tatraik āgraṃ manaḥ k ṛ tvā yata-cittendriya kriyaḥ |
upaviś yāsane yuñjyād-yogam-ātma viś uddhaye || 12 ||
12. there, sitting on the seat, focusing the mind in concentration, with the thoughts and the
senses restrained, one should practice Yoga for the purification of the self.
Commentary
'In a clean place' means in a place pure in itself, not owned or controlled by impure
persons and uncontaminated by impure things; having established a firm seat made of
wood or similar material — seated on it in a way which promotes the serenity of mind —
one should practice 'Yoga' , i.e. practice meditation on the Self in order to end one's
bondage.
samaṃ k ā ya-ś iro-gr ī vaṃ dhārayann-acalaṃ sthiraḥ |
saṃ prek ṣ ya nāsik āgraṃ svaṃ diś aś -cānavalokayan || 13 ||
13. Holding the trunk, head and neck erect, motionless and steady, focusing [the attention] at the
tip of the nose , and without looking around;
praśānt ātmā vigata-bhī r-brahmacāri vrate sthitaḥ |
manaḥ saṃ yamya mac-citto yukta āsī ta mat-paraḥ || 14 ||
14. Serene and fearless, firm in the vow of celibacy, holding the mind in check and fixing the
thoughts on Me, one should sit in meditation, holding Me to be Supreme.
Commentary
Keeping the body, head and neck erect and still, well seated in order to be steady; serene,
i.e., with a peaceful mind; — one should sit in meditation remaining focused and
thinking about Krishna only.
yuñjann-evaṃ sad ā’tmānaṃ yogī niyata-mānasaḥ |
śāntiṃ nirvāṇa paramāṃ mat-saṃsthām adhigacchati || 15 ||
15. Applying the mind constantly in this way, the Yogi, with a controlled mind, attains the peace
which is the summit of beatitude and which abides in Me forever.
Commentary
'Applying the mind on Me,' — that is, the Supreme Brahman, the Supreme Being and the
holy and auspicious object of meditation, 'the Yogi with a controlled mind,' — by
focusing on Me, the mind becomes purified and thus steady, one then attains the peace
which abides in Me which is of the highest degree of bliss which endures forever in Me.
Sri Krishna, who is the holy and auspicious object of meditation, after thus teaching how
the mind should be fixed on Himself, proceeds to speak of the other requisites of Yoga
practice, which purify the mind for one who commences the practice of Yoga for Self-
realisation.
nāty-aś natas-tu yogo’sti na caik āntam-anaś nataḥ |
na cāti svapnaśī lasya jāgrato naiva cārjuna || 16 ||
16. Yoga is not for one who over-eats, nor for one who fasts excessively; nor for one who sleeps
too much, nor for one who stays awake for lengthy periods, O Arjuna.
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Commentary
Over-eating and excessive fasting are opposed to Yoga practice, as are excessive
recreation and non-recreation, too much sleep and too little sleep. So too, are overwork and
idleness.
yukt āhāra vihārasya yukta ceṣṭ asya karmasu |
yukta svapnāvabodhasya yogo bhavati duḥsvahā || 17 ||
17. Yoga becomes the destroyer of sorrow for one who is moderate in food and recreation,
who is temperate in actions, who is moderate in sleep and wakefulness.
Commentary
‘The 'Yoga which destroys all sorrow' — that is, liberates one from bondage, is
successfully practiced only by one who is moderate in all things.
yad ā viniyataṃ cittam-ātmany-evāvatiṣṭ hate |
niḥsp ṛ haḥ sarva-k āmebhyo yukta ity-ucyate sad ā || 18 ||
18. Whenone
of desire, the issubdued mind
said to be rests in the Self alone, then, free from all craving for objects
'harmonised'.
Commentary
When the mind, which usually pursues sense gratification, abandons such desires and 'rests
in the Self alone' — that is, becomes well-settled because of the realisation of the
unsurpassable good in the Self alone, and rests there alone steadily, without movement —
then, being 'free from all yearning’, one is said to be well-balanced.
yathā d ī po
nivātasthe neṅgate sopamā sm ṛ t ā |
yogino yata-cittasya yuñjato yogam-ātmanaḥ || 19 ||
19. The controlled mind of a Yogi who practices Yoga is compared to a lamp which does not
flicker when placed in a windless spot.
yatroparamate cittaṃ niruddhaṃ yoga-sevayā |
yatra caivātmanā’tmānaṃ paś yann-ātmani tuṣ yati || 20 ||
20. When the mind, restrained by the practice of Yoga, attains that Infinite Bliss, and when seeing
the ātman by the mind, one is satisfied by the ātman alone;
sukham-ātyantikaṃ yat-tad-buddhi-gr āhyam-at ī ndriyam |
vetti yatra na caivā yaṃ sthitaś -calati tattvataḥ || 21 ||
21. when one knows that intense joy which can be experienced by the intellect but is beyond the
grasp of the senses, wherein established one departs not from that condition;
yaṃ labdhvā cā paraṃ lābhaṃ manyate nādhikaṃ tataḥ |
yasmin sthito na duḥkhena guruṇā’pi vicālyate || 22 ||
22. having gained which, one considers that there is no greater gain than it; wherein established,
one is not moved even by the heaviest sorrow—
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Commentary
Yoga is here defined as ‘freedom from all involvement with suffering’ and is achieved
through the practice of the discipline of meditation. Through the practice of meditation the
mind becomes completely subdued and rejoices by being in a state of unsurpassed bliss,
one then directly perceives 'the Self (ātman)' by 'the mind (ātman)', one becomes delighted
by the ātman and indifferent to all other objects. Having once achieved that state, one does
not digress there from, because of the overwhelming bliss that is being experienced.
Yoga [the highest meditative state] has been achieved when one is not emotionally moved
even by 'the heaviest sorrow' caused by a bereavement like the death of a virtuous son —
this Yoga must be practiced with dedication and a mind free from despondency, through
the conviction even at the initial stage, that this practice is in itself enjoyable.
ś anaiḥ ś anairu-paramed buddhyā dh ṛ ti-g ṛ hī tayā |
ātma-saṃsthaṃ manaḥ k ṛ tvā na kiñcid-api cintayet || 25 ||
25. — very gradually, one should attain tranquility with the help of the intellect held by a firm
resolution; having focused the mind upon the ātman one should think of nothing else.
Commentary
There are two kinds of desires:—
(1) those which arise from contact between the senses and their objects like heat, cold etc.
and
(2) those which are generated by the mind (sankalpa is the will or imagination) like those
for offspring, property etc.
Of these, the latter category, because of their nature, can easily be given up — one should
mentally relinquish all these by contemplating on their lack of real connection with the
Self. In respect of unavoidable desires resulting from contact with sense objects; relinquish
the idea that pleasure and pain affect the Self; and withdraw all the senses from contact
with their sense-objects — one should think of nothing else but the ātman. Little by little,
through the power of discrimination, one should focus the mind on the ātman alone.
Commentary
Whenever the mind, on account of its fickle and unsteady nature, wanders away one should
subdue it, bring it under control, and return it to the contemplation on the incomparable
bliss of the ātman.
praśānta manasaṃ hyenaṃ yoginaṃ sukham-uttamam |
upaiti śānta rajasaṃ brahma-bhūtam akalmaṣam || 27 ||
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27. For supreme bliss indeed, comes to this Yogi whose mind is at peace, who is free from
unskillful action, from whom the quality of Rajas has departed, and who has become the Brahman.
Commentary
Supreme bliss — direct experience of the ātman in its essential state, is achieved by the
practitioner whose mind abides in the ātman; whose impurities thereby are completely
burnt up.
“Who has become the Brahman”, means who remains steady in the realisation of one’s
essential nature as being the blissful ātman [and not the body].
yuñjann-evaṃ sad ā’tmānaṃ yogī vigata kalmaṣaḥ |
sukhena brahma saṃspar ś am atyantaṃ sukham-aś nute || 28 ||
28. Thus devoting oneself to the Yoga of the Self-realisation, freed from mental impurities, the
Yogi easily attains the supreme bliss of contact with the Brahman.
Commentary
Now in the succeeding verses from 29th to 32nd, Sri Krishna teaches that there are four
stages in attaining the actualisation of Yoga —
sarva-bhūtastham ātmānaṃ sarva-bhūt āni cātmani |
ī kṣ ate yoga-yukt ātmā sarvatra sama-dar ś anaḥ || 29 ||
29. With the mind harmonised by Yoga one sees equality everywhere; one sees one’s Self as
abiding in all beings and all beings in one’s own Self.
Commentary
One whosesees
therefore, mind is fixed
himself in Yogain has
as abiding complete
all beings andequality ofasvision.
all beings Aninenlightened
abiding Yogi
his own Self; —
in the sense that he sees the similarity between his own J ī va and those of every other
being.
yo māṃ paś yati sarvatra sarvaṃ ca mayi paś yati |
tasyāhaṃ na praṇaś yāmi sa ca me na pra ṇaś yati || 30 ||
30. He who sees Me everywhere and everything in Me; I am not separated from him and he is
never separated from Me.
Commentary
He who, having reached the highest stage of spiritual development, has realised similarity
of nature with Me, also sees similarity of all J ī vas to Myself when they are freed from merit
( pā pa) and demerit ( puṇ ya) and when they are established in their own (true) essence, as
declared in the Veda;— 'Being untainted, he (the enlightened one) attains the supreme
degree of equality' (Mun.Up., 3.1.3). To him who realises the nature of his own ātman, I
am not lost on account of My similarity to him i.e., I do not become invisible to him. He
(the Yogi) viewing his own ātman as similar to Me, always remains within My particular
regard, because of our intimate relationship.
Sri Krishna now describes the third stage (of Yoga):—
sarva-bhūta-sthitaṃ yo māṃ bhajaty-ekatvam-āsthitaḥ |
sarvathā vartmāno’pi sa yogī mayi vartate || 31 ||
31. The Yogi who, established in unity, worships Me dwelling in all beings, he abides in Me,
howsoever he may live.
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Commentary
The Yogi who is established in a state of harmony because of having the same form of
expanded consciousness (as Myself), worships Me steadfastly by disregarding the
differences of Prakrti (i.e., of the physical bodies). That Yogi, regardless of his mode of
living, even while coming out of the state of meditation, continues to perceive Me only, in
his own ātman as well as when seeing all other beings. The meaning is that he is
[constantly] aware of the similarity to Me in his own J ī va and in the J ī vas of all other
beings.
Now Sri Krishna proceeds to speak of the highest stage beyond this: —
ātmaupamyena sarvatra samaṃ paś yati yo’rjuna |
sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ || 32 ||
32. One who, by reason of the identity of J ī vas, sees that pleasure or pain is the same everywhere;
that Yogi, O Arjuna, is deemed as the highest.
Commentary
One
beingwho
— sees all J ī
regards vas as constituted
pleasures similarly
in the form of expanded
of the birth of a son consciousness
etc. and grief ininthe
their essential
form of the
death of one’s son, as the same as that of others — on account of all these experiences
being unrelated to the true Self. In other words viewing one’s own personal pleasures and
pains of the above description, as being non-different from those of others, of the same
kind. This Yogi is considered to be the highest; having reached the summit of Yoga.
arjuna uvāca
yo’yaṃ yogas-tvayā proktaḥ sāmyena madhusūdhana |
etasyāhaṃ na paś yāmi cañcalatvāt sthitiṃ sthir ām || 33 ||
Arjuna said:
33. This Yoga of equanimity, which has been taught by You, O Krishna, I can not imagine it's
steady continuance, because of the restlessness of the mind.
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luminosity, bliss, freedom from Karma, purity etc.], and by the avoiding the [sensual]
hankering produced, by reflecting upon the magnitude of negativity in [material] objects.
asaṃ yat ātmanā yogo duṣ pr ā pa iti me matiḥ |
vaś yātmanā tu yatat ā ś akyo’vā ptum upā yataḥ || 36 ||
36. In my opinion Yoga [harmony] is hard to attain by a person of unrestrained mind. However, it
can be attained through skilful means by one, who strives for it and has a subdued mind.
Commentary
Yoga of equality of vision can be attained by proper means, by one who constantly
practices, whose mind is subdued by Right Actions (Karma Yoga) as taught before.
Arjuna now asks questions about the greatness of Yoga, as it really is, about which he has
been taught.
arjuna uvāca
ayatiḥ ś raddhayopeto yogāc-calita-mānasaḥ |
apr ā pya yoga-saṃsiddhiṃ k āṃ gatiṃ k ṛṣṇa gacchati || 37 ||
Arjuna said:
37. What becomes of that person, O Krishna, who has conviction, but due to the wandering of the
mind and the lack of diligent effort, fails to attain perfection in [meditation] Yoga?
Now, does one fall on both accounts? One is without support and is confused about the
path leading to Self-realisation. He is without support in the sense that Karma or rituals
which constitute the means for attaining heaven etc., do not provide support to a person
who has rejected their rewards. He is also confused about the path leading to the Brahman
[Self-realisation] on which he has just begun his [spiritual] journey— he has lost his way.
Does he then become destroyed by failing on both accounts the attainment of heaven
through Ritualism on the one hand and liberation through Meditation on the other.
śr ī bhagavān uvāca
pārtha naiveha nāmutra vināś as tasya vidyate |
na hi kalyāṇa-k ṛ t kaś cid durgatiṃ t āta gacchati || 40 ||
TheNeither
40. Blessedhere
Lord[insaid:
this world] nor there [in the next], O Arjuna, is there destruction for him. For
verily, no one who does good, my son, ever comes to grief.
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Commentary
The meaning is that there is no ruin either in the form of failure to attain one's goal or in
the form of Pratyavaya , — which means the attainment of undesirable results because of
defects in the performance of works. Therefore no one who practices this incomparably
auspicious Yoga ever comes to an negative end in the present, past or future.
Commentary
This person, who has drifted away from the path of Self-realisation because of desire for
any kind of material enjoyment whatsoever, will gain those very enjoyments through the
excellence of Yoga alone. Having attained to the realms attained by those who do
meritorious acts, one dwells there for a long time, until all desire for such enjoyments is
exhausted. Then, free of desire this person who has fallen from Yoga at the very
beginning, is born, by virtue of the excellence of Yoga, in a family of those who are
competent in their practice of Yoga.
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Commentary
The person who has fallen away from meditation is carried on towards the summit of
Yoga alone by the virtue of previous practice. Even a person, who has not actually
engaged in meditation but has only been desirous of knowing about it; in other words,
has failed to follow it up, acquires once again the same desire to practice Yoga. One
then begins the practice of Yoga, the first stage of which is Karma Yoga, and thus
transcends Sabda-Brahman (sonic vibration) which is that [energy] aspect of Brahman
which manifests as gods, humans, earth, sky, heaven etc., namely; Prakrti or Material
Nature. The meaning is that having been liberated from the bonds of Prakrti, one attains
the ātman which is incapable of being described by words and which comprises solely
of consciousness and bliss.
Commentary
Whatever object of human endeavour is attained by mere austerity (self-control), by
knowledge of different subjects (other than Self-realisation) and by mere rituals like the
horse-sacrifice etc.,— greater than all of these is the goal achieved through Yoga.
Consequently
learning and tothe Yogi
those is superior
who to thoseTherefore,
perform rituals. who practice austerity,
O Arjuna, to those
become who possess
a Yogi.
Thus, so far the vision of the ātman, which has been expounded in the teachings of
Prajāpati and forms a part of the supreme Vidya (science of Brahman), has been taught;
then Sri Krishna extols that supreme Vidya:
Commentary
'Yoginām' — is in the genitive case here, and has to be taken in the sense of the ablative. In
verse 29 Yogis of four levels of spiritual attainment were mentioned. Since the Yogi who
is now mentioned in this passage cannot be included in the four types mentioned earlier,
the genitive case specifying one out of many will be inappropriate here.
In the clause ‘api sarveśām,' the word 'sarva' (all) refers to the ascetics, intellectuals and
ritualists. According to the grammatical principle set forth, here also the case ending has to
be taken as ablative. The meaning therefore is that the Yogi who is now referred to, is the
most integrated compared with those mentioned earlier, and all other types. Compared to
this Yogin, the differences in points of superiority and inferiority among the other Yogis
such as the practicing austerities, possessing wisdom or performing rituals, are of no
significance — like mustard-seeds compared to Mount Meru. Even though there exists
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smallness and largeness in relation to one another among mustard-seeds, still when
compared to Meru, such distinctions among them have no significance, as they are all tiny
compared to Meru.
“I (Krishna) consider the most integrated to be one, who has the mind, fixed on Me, as the
only object worthy of love. Furthermore such a person has realised complete dependence
upon Me. Having 'faith,' i.e., striving assiduously to attain Me because of being unable to
bear a moment's separation from Me. 'Worshiping Me,' i.e., serves Me with devotion and
meditates on Me as the Supreme Being.”
“My divine form is the repository of an inestimable multitude of auspicious, unlimited and
unsurpassed attributes such as knowledge, power, lordship, energy, creative potency and
splendour. My sacred form is the repository of infinite, unsurpassed attributes agreeable
and highly worthy, such as radiance, beauty, fragrance, tenderness, pervading sweetness
and youthfulness which are in perfect harmony, inconceivable and divine, wondrous,
eternal and flawless. My essential nature and qualities transcend all thought and words. I
am the great ocean of compassion, condescension, motherly love and beauty. I am the
impartial refuge of all beings without exception and without considerations of any
difference. I relieve the distress of supplicants, and I am the great, unfathomable ocean of
affection for supplicants. I have manifest Myself to all people without compromising My
essential nature. I have incarnated Myself in the house of Vasudeva and have illuminated
the whole world with My limitless and excellent glory; and have gratified the entire
universe with My impeccable power of beauty.”
hariḥ oṃ tatsat
iti ś r ī mad bhagavadgī t āsupaniṣatsu
brahmavidyā yāṃ yogaśāstre ś r ī k ṛṣṇā
rjuna saṃvāde
dhyāna-yogo nāma
ṣaṣṭ ho’dhyā yaḥ
Thus
Theinscience
the Upanishads of the the
of the Eternal, Glorious Bhagavad
Scripture of YogaGita
The dialogue between Sri Krishna and Arjuna
Ends the sixth discourse entitled
“Communion through Meditation”
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Chapter 7
t
Adhyātma Yogaḥ
N ow, the means — worship/meditation ( upāsana) for attaining Nārāyaṇa the Consort of
Sri is introduced. The first group of six chapters dealt with the knowledge of the true
nature of the Self, which is the pre-requisite for upāsana, which is then accomplished
through Right Action (Karma Yoga).
In this group of six chapters the nature of the Supreme Being (Para-Brahman) and His worship
(be āsana) designated
upsummarised later onbyinthe term 18
chapter ‘ Bhakti’, (loving
verses 46 — 54.devotion) are taught. This same teaching will
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and
‘Neither by study of the Vedas, nor by austerities, nor by alms-giving, nor even by
sacrifice, can I be seen as you have seen. But by exclusive devotion, O Arjuna, I can be
thus truly known and seen and entered into’ (Gita 11.53-54).
Here in the seventh chapter five principal topics are dealt with:
1. The real nature of the Supreme Being who is the object of worship,
2. His concealment by Prakṛti (Material Nature),
3. Removal of the veil of Māya (delusion) through taking refuge in the Lord
4. The various types of devotees and
5. The superiority of the wise.
śr ī bhagavān uvāca
mayyāsakta manāḥ pārtha yogaṃ yuñjan mad āś rayaḥ |
asaṃś ayaṃ samagraṃ māṃ yathā jñ āsyasi tacch ṛṇu || 1 ||
The Blessed Lord said:
1. With your mind focused on Me, having Me for your support and practising Yoga — listen, O
Arjuna, to how you can, without doubt, know Me fully.
Commentary
“Listen attentively to this teaching which I am about to impart to you, by which you will
understand Me conclusively and completely. I am the object of the Yogic contemplation
in which you are engaged with a mind so deeply attached to Me by virtue of your
overwhelming love. It would probably disintegrate instantaneously the moment it lost
contact with My essential Being, attributes, pastimes and glories, and with your very Self
resting so completely on Me — it would break up when bereft of Me.”
jñ ānaṃ te’haṃ savijñ ānam idaṃ vak ṣ yāmy-aś eṣataḥ |
yajjñ ātvā neha bhū yo’nyajjñ ātavyam avaś iṣ yate || 2 ||
2. I will declare to you in full, this knowledge along with the differentiating insight (Vijñana),
knowing which nothing else remains to be known.
Commentary
Vijñ āna (differentiating insight) is that knowledge of the Godhead in which His nature is
clearly distinguished from all other things. The Supreme Being is distinguished from all
things, animate and inanimate, as the only Being that is devoid of all negativity and is
endowed with innumerable, infinitely varied, positive and unsurpassed attributes.
Sri Krishna declares that this teaching is difficult to attain: —
manuṣ yāṇāṃ sahasreṣu kaś cid yatati siddhaye |
yatat ām-api siddhānāṃ kaś cin māṃ vetti tattvataḥ || 3 ||
3. Among thousands of men, perhaps one strives for perfection; even among those who strive for
perfection, one only may know Me; and among those who know Me, one alone perhaps, knows
Me in reality.
Commentary
‘Men’, — those dvijas (Br hmans, K atriyas and Vai yas) who are qualified to observe
ā
the meditative techniques enjoined in ṣthe Shastras — among
ṣ thousands of such qualified
practitioners, only a few persist until the attainment of perfection (in yoga). Among the
thousands who strive till the attainment of perfection, a very few only, knowing Me,
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strive to attain success through Me [ie., through My Grace]. Among thousands of those
who might know Me, one alone may know Me in reality, as I am. The point is: there is
no one who is capable of knowing Me as I am. It will be declared later on:— ‘It is very
hard to find such a great person’ (7.19), and ‘But no one knows Me’ (7.26).
Commentary
The ‘Higher Nature’ is totally different from this inanimate material nature comprised
of the objects of enjoyment for sentient beings. It is ‘higher’, because it is more pre-
eminent compared to the insentient ‘lower’ nature. This higher Nature is the
individual Self (Puruṣa) by which the whole inanimate material universe is sustained.
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balaṃ balavat āṃ cāhaṃ k āma-r āga vivarjitam |
dharmāviruddho bhūteṣu k āmo’smi bharatar ṣabha || 11 ||
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11. I am strength in the strong disassociated with craving and attachment. In all beings, I am that
desire which is not contrary to Dharma, O Arjuna (Bull of the Bharatas),
Commentary
“Now, in this way, the entire universe, consisting of sentient and insentient entities
belongs
into Me toalone.
Me. From time to time
It constitutes My it‘corporeality’
is projected by
andMe, abides
I am in Mewhether
its Self, and is re-absorbed
in the pre-
manifestation state (causal) or in the state of manifestation (effect) all these entities are My
various ‘expressions’. I am superior to all these ‘modes’ or ‘expressions’, as I am their
cause and proprietor. In every way I remain as the Supreme Being.”
“This world constituted of gods, humans, animals and immovables, are deluded by the
three Gunas and its evolutes, and are inferior and transient. All the bodies, senses and
objects of enjoyment comprising the world of beings exist in accordance with their
individual past Karmas. No one in the world knows Me who am the highest and the
immutable Being.”
How is it possible that all experiencing beings consider these inferior, transient objects
made up of the Gunas to be a source of delight, while Krishna exists — He is of the nature
of unbounded and abundant bliss, existing in an eternal unchanging form and is the [real]
source of the agreeableness of even these material objects? Sri Krishna replies: —
daivī hyeṣā guṇamayī mama mā yā duratyayā |
māmeva ye prapadyante mā yāmet āṃ taranti te || 14 ||
14. For this divine Māya of Mine consisting of the three Gunas is hard to overcome. But those
who take refuge in Me alone, shall be able to transcend this M āya.
Commentary
“This Māya [deluding potency of the cosmos] originates from Me, for the purpose of
recreation, it is by nature divine and therefore difficult to overcome.”
The word Māya is used to describe the effects of the three Gunas, because it has the
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power to generate amazing effects like the magical tricks of Asuras and Rakshasas. Take
for example the passage: —
‘Then the excellent discus, the flaming Sudarshana, was despatched by the Lord to defend
the boy [Prahlada]. The thousand M āyas or wonderfully created weapons of the evil-
minded Sambara were foiled one after another, by that quickly moving discus, for
protecting the body of the boy’ (V.P., 1.19.19-20)
Here the term Māya does not convey the sense of ‘false’. Even in the case of magicians,
who are called Māyavin (those who possess Māya). With the aid of certain incantations,
drugs etc., they can produce illusory objects but the perceptions of those objects are
actually real. The term ‘Māya’ refers to the incantations, drugs etc. which have the
power of creating real impressions. Because [grammatically speaking] the meaning of a
word, should be the same in all contexts – the term ‘Māya’ can be applied to the illusory
objects that are produced, only in a secondary sense. Its primary sense is in regard to the
‘real impressions’ created in the mind. It is just like in the statement ‘The platform
groans.’ (a figurative expression having reference to the sound that is produced)
The Māya of the Lord consisting of the three Gunas is existentially real and is
specifically taught in texts like:—
‘Know then Māya to be the Prak ṛti and the possessor of the Māya to be the great Lord’
(Sve.Up., 4.10).
Māya not only obscures the essential nature of the Lord but also creates the condition of
the mind that sees the created objects as enjoyable. Therefore, the entire universe,
deluded by the Lord’s M āya, does not know the Lord of boundless bliss.
Sri Krishna teaches the way of deliverance from M āya is to take refuge in Him. Why
then, does everyone not take recourse to seeking refuge in the Lord which leads to
devotion?
na māṃ duṣk ṛ tino mūḍ hāḥ prapadyante nar ādhamāḥ |
mā yayā pah ṛ ta jñ ānā āsuraṃ bhāvam āś rit āḥ || 15 ||
15. The malefactors, the foolish, the lowest of people, those persons deprived of wisdom by
delusion (Māya) and those who are dominated by demoniac nature they do not seek refuge in Me.
Commentary
‘malefactors’ , (duṣk ṛ tina) those who act in a wrongful manner and do not seek refuge,
they are of four types, according to the degree of their immoral deeds:—
‘The foolish’ (mūḍ hah) are those who are confused. Right Knowledge consists in
understanding that the Self is dependent on the Lord and exists for Him. But ‘the
foolish’ think they are independent and also that all enjoyable things of the world are
their own and exist for their personal enjoyment.
‘The lowest of people’ (nar ādhamāḥ) are those who are incapable of turning towards
Krishna, even though they have a general knowledge of His essential nature.
‘Persons who are deprived of insight by M ā ya’ ( M ā yayā’pahrta-jñ āna) are those who
know about Krishna and His manifestations, but due to deceitful reasoning they contend
that such teachings are inconsistent and impossible.
‘Those of demoniac nature’ (āsuram) are those who have definitive knowledge about
Krishna and His manifestations but hate Him.
The intensity of sinfulness increases in these types in the order in which they are
successively placed.
catur-vidhā bhajante māṃ janāḥ suk ṛ tino’rjuna |
ārto jijñ āsur arthārthī jñ ānī ca bharatar ṣabha || 16 ||
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16. Four types of benefactors worship Me, O Arjuna (Bull of the Bharatas). These are the
distressed, the seekers after knowledge, the ambitious, and the wise.
Commentary
‘Benefactors’ — people of good deeds, are those who have meritorious Karmas to their
credit, and who take refuge and worship Krishna alone. They too are divided into four
categories according to the degree of their good deeds, each subsequent type being better
than the preceding, because of the [increasing] positivity of their good deeds and their
knowledge.
! The distressed — are those who have lost status and prosperity, and who
wish to regain them.
! The ambitious — are those who aspire for prosperity which they have
never had. Between them the difference is only nominal, as both of them
seek prosperity alone.
! The seekers after knowledge — are those one who wish to know the real
nature of the Self [in its pure state] as an entity different from the Prak ṛti.
They
alone isarethecalled ‘thenature
essential seekers after
of the knowledge,’ because consciousness
Self.
! The wise — are those who know that the essential nature of the Self is to
find happiness only in the acceptance of being the shesha (dependant) of
the Lord, as taught in the verse 7:5. The wise are not satisfied with the
knowledge that the Self is different from Material Nature, but desire to
attain the Lord — considering that the Lord alone is the highest goal.
17. inexpressibly
am Of these, the wise, being
dear to ever and
the wise steadfast
he tooand devoted
is dear to the One only, is the foremost; for I
to Me.
Commentary
Of these four, ‘the wise’ is the foremost. Why? Because of being constantly attached to
Krishna and being single-minded in devotion to Him alone. The wise person has only one
goal, that is to attain Krishna, the focussed devotion being the unifying force. As for the
others, they are mindful of Krishna only until the fulfilment of their desires. Their only
goal is the attainment of their cherished objects, and devotion is seen as a means to that
end. Hence the wise alone is the foremost.
Here
cannotinbe
theadequately
expressionexpressed.
‘athyartham’
That(inexpressibly),
is, even Krishnathetheterm ‘artha’ denotes
omniscient that which
and omnipotent, is
unable to express the degree of love between Himself and the jñanin, since there is no
such limit to this love — such is the meaning. As in the case of Prahlada, the foremost
among the wise, it is said: —
‘But he, with thoughts firmly fixed on Krishna while being bitten by the great serpents,
felt no pain from the wounds, being immersed in rapturous mindfulness of Him (V.P.
1.17.39).
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Commentary
“Because they worship Me alone, all these are noble i.e, magnanimous. For, those who
accept anything from Me, however small, I consider them as contributing everything to Me
[and thus as My benefactors]. But I consider the wise to be My very Self — I consider
Myself to be dependent on the wise for My support. How come? Because the wise consider
Me to be the highest and find it impossible to support themselves without Me; I also find it
impossible to be without them.”
bahūnāṃ janmanām ante jñ ānavān māṃ prapadyate |
vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ || 19 ||
19. At the end of many births, the enlightened one takes refuge in Me, realising that
‘Vasudeva is everything’— It is very hard to find such a great-person.
Commentary
This is the ultimate achievement of innumerable good births — namely taking refuge in
Krishna. After passing through countless good births, one obtains the insight:— “I find
my ultimate
existence andjoyactivities
in beingare
a dependant
completely(shesha) of Vasudeva.
under His I am
control. He is such that tomyallessence,
superior others
because of His innumerable auspicious attributes.” After realising this, one takes refuge in
Krishna, ie., meditates on Him, with the understanding —
“Vasudeva alone is my highest goal and also the means for attaining it, and whatever other
desire remains in my mind, He alone, is all that for me too.”
For the Refutation of the doctrine of Identity of the ātman with Brahman please see appendix.
k āmais tais tair h ṛ ta-jñ ānāḥ prapadyante’nya-devat āḥ |
taṃ taṃ niyamam āsthā ya prak ṛ tyā niyat āḥ svayā || 20 ||
20. Controlled
minded resort tobyother
theirgods,
inherent nature,various
observing and deprived of insight by various desires, the worldly-
disciplines.
Commentary
Everyone is conditioned by their own nature which is comprised of the psychological
tendencies (vāsanas) resulting from an involvement with material nature. Their insight into
the Divine Nature is blurred by various desires ( k āmas) which are conditioned by the
subliminal activators (saṃsk āras) created by their previous actions (karmas), in accordance
with the three Gunas. In order to fulfill these various kinds of desires they take refuge in,
that is, resort to and worship other deities who are regarded as different from Krishna, such
as Indra and others, doing spiritual exercises which are meant to propitiate these deities.
yo yo yāṃ yāṃ tanuṃ bhaktaḥ ś raddhayārcitum icchati |
tasya tasyācalāṃ ś raddhāṃ t ām-eva vidadhāmy-ahaṃ || 21 ||
21. Whichever manifestation (of the Divine) any devotee desires to worship with faith — that
faith I make unshakeable and firm.
Commentary
These divinities too are Krishna’s manifestations as taught in the Vedic texts.
“Although an individual may choose to worship some deity such as the Sun with faith,
unaware that all deities are My manifestations, I understand that he is worshipping Me
alone, and therefore I make his faith firm and unflinching, that is, free from hindrances.”
sa tayā ś raddhayā yuktas tasyār ādhanam ī hate |
labhate ca tataḥ k āmān mayaiva vihit ān hi t ān || 22 ||
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22. Endowed with that faith, one engages in the worship of that [particular] manifestation and
thence obtains the desired objects, which are in fact bestowed by Me alone.
antavattu phalaṃ teṣāṃ tad bhavaty-alpa medhasām |
devān devayajo yānti mad-bhakt ā yānti mām api || 23 ||
23. But verily the reward gained by these persons of limited understanding is finite. The
worshippers of the gods will go to the gods but My devotees will come to Me.
Commentary
“The results obtained by their worship is trivial and limited. Why? The devotees of devas
like Indra go to them; and Indra and other devas possess limited joy and are conditioned
by time and space. So if they attain equality of enjoyment with them, they also fall down
along with them in due course. But My devotees, fully mindful of the fact that all their
acts are being done as worship of Me, renouncing attachment for finite rewards, and
acting in order to please Me alone, reach Me. That is, they never again return to the cycle
of transmigration [Samsara].
avyakta
para ṃ vyaktim
ṃ bhāvam ajāānanto ṃ manyante
pannamam ām abuddhaya
āvyayammanuttamam || 24ḥ|| |
24. Not knowing My higher nature, immutable and unsurpassed, the ignorant think of Me as an
unmanifest entity who has now become manifest.
Commentary
Ignorant people do not know that it is Krishna, who is the ultimate receiver of all
worship. That He who is the Lord of all, and whose nature is incomprehensible and
inexpressible, has incarnated in human form without compromising His Divinity, out of
consummate compassion and solicitous love for all beings to be a source of refuge for all.
They consider Me as only a worldly prince who has just now born due Karma and has
secured a special form. Therefore, they do not take refuge in Me, nor do they worship
Me.
nāhaṃ prak āś aḥ sarvasya yoga mā yā samāv ṛ taḥ |
mūḍ ho’yaṃ nābhijānanti loko mām ajam avyayam || 25 ||
25. Veiled by Māya, I am not clearly evident to all. This deluded world does not recognise Me as
the unborn and immutable.
Commentary
“Concealed by the deluding potency ( M ā ya) called ‘Yoga’ (‘union’ or association with
material nature),
characteristic I am associated
of individual with
Selves. a human
Because of form and true
this, My othernature
genericis structures which
not apparent are
to all.
The foolish, by seeing merely the human or the other generic structures that I have
adopted, do not know that My powers are greater than those of V āyu and Indra, that My
lustre is more brilliant than that of sun and fire, that though [presently] visible to all, I am
unborn, unchangeable, the cause of all the worlds, the Lord of all, and that I have assumed
a human form, so that all those who want to, can take refuge in Me.”
ved āhaṃ samat ī t āni vartamānāni cārjuna |
bhaviṣ yāṇi ca bhūt āni māṃ tu veda na kaś cana || 26 ||
26. I know all beings, O Arjuna, that have been in the past, those now in the present and those yet
to come; but no one knows Me.
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Commentary
Desire for pleasure and aversion from suffering is the dichotomy caused by the Gunas.
They have their origin in the experiences of previous births. These experiences create
subtle impressions (samskāras) in the mind and manifest again, in every succeeding birth
as an instinctive attraction and aversion towards those similar objects. These mental
habitual tendencies (vāsanas) are a delusive force acting from the very moment of birth.
One develops an inherent fondness or aversion for specific [material] things, instead of
feeling joy in communion with Krishna and misery at separation from Him — as does the
wise.
yeṣāṃ tvanta-gataṃ pā paṃ janānāṃ puṇ ya-karmaṇām |
te dvandva-moha-nirmukt ā bhajante māṃ d ṛḍ ha-vrat āḥ || 28 ||
28. But the doers of virtuous deeds, whose sins have ceased, are freed from the delusion of the
pairs of opposites. They worship Me, steadfast in their determination.
Commentary
However, there are some people whose demerit which has accrued from beginingless time,
and which causes an attraction or aversion to the pairs of opposites and which hinders the
development of devotion, has come to an end, ie., has become attenuated through the
accumulation of merit in numerous births. They take refuge in Krishna, and freed from the
delusion produced by the Gunas, they worship Krishna alone in proportion to the
excellence of their Karma (accumulation of merit) previously described. In order to attain
deliverance from old age and death and for acquiring the ultimate goal of reaching Him,
they remain steadfast in their vows; that is — they remain determined.
jar ā-maraṇa-mok ṣayā mām-āś ritya yatanti ye |
te brahma tad viduḥ k ṛ tsnam adhyātmaṃ karma cākhilam || 29||
29. Those who take refuge in Me and strive for liberation from old age and death, fully understand
Brahman [ātman], Self-realisation, and Karma.
Commentary
Commentary
Here, other practitioners distinct from those already mentioned in the previous verse are to
be understood, because of the repetition of the term ‘those’ (ye).
The declaration — “those who know Me as being associated with the higher material
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entities’ (adhibhūta) and ‘with that which is superior to the gods’ ( adhidaiva) that is, the
ātman in its sovereignty “— appears to be a repetition, but it is really an injunction,
because there is no other way of understanding it.
The statement of knowing Krishna as being ‘ connected with the sacrifice’ (adhiyajña) is
also a clear injunction directed at all the three classes of spiritual aspirants (1. the
distressed, 2. the ambitious and 3. the seekers of knowledge) without any exception,
because of the perpetual nature of the subject (ie. the sacrifice). None of these three types
of aspirants should ever give up the performance of the Five Great Sacrifices (pañca-mah ā-
yajña) as well as the daily and periodical ritual obligations.
‘They will realise Me also at the hour of death’ — in a way corresponding with their
desired objectives.
Because of the use of the term ‘ ca’ (too) in ‘they too’ — those who have been mentioned
before in the previous verse as ‘striving for release from old age and death’ are also
included among those knowing Krishna at the hour of death. By this it may be understood
that even the wise (Jñanin) know Krishna as associated with the sacrifice on account of
the subject under discussion (ie., sacrifice).
hariḥ oṃ tatsat
iti ś r ī mad bhagavadgī t āsupaniṣatsu
brahma-vidyā yāṃ yogaśāstre ś r ī k ṛṣṇārjuna saṃvāde
jñ āna vijñ āna yoga nāma
saptamo’dhyā yaḥ
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Chapter 8
t
Tāraka B
Brahma Y
Yogaḥ
I n the seventh chapter, Sri Krishna taught that [He Himself as] V āsudeva, the Supreme Brahman, is
the object of meditation and that He is the ruler and the proprietor of all things, animate and
animate. He explained how He is the cause [of all things], how He is the support of everything; how
He is denoted by all words on account of all beings being His ‘corporeality’ or ‘modes of expression’.
He taught how He is the controller of all; and how He alone is supreme over all on account of His
multitude of auspicious attributes. He also taught how He is obscured by Sattva, Rajas and Tamas in the
form
from of bodies andtime.
beginingless senses
Heand
alsoastaught
the objects of experience
how this obscurationarising
can befrom the stream
removed of negative
by taking refuge inKarma
Him,
and through the performance of virtuous deeds. He also taught the gradation among the practitioners
based upon their personal goals which are generated by the relative proportions of accumulated merit;
these goals being material prosperity, self-knowledge and the attainment of God. He extolled the
greatness of the aspirant who seeks attainment of God with single-minded devotion on account of His
inexpressible love for such a devotee. He referred to the rarity of such a devotee and also mentioned the
differences among the things that should be known and those that should be practiced by the three
classes of aspirants.
Now, in the eighth chapter Sri Krishna gives a detailed description of certain principles and practices
that have already been treated in brief earlier:—
Arjuna uvāca
kiṃ tad-brahma kim-adhyātma kiṃ karma puruṣottama |
adhi-bhūtaṃ ca kiṃ proktam adhi-daivaṃ kim-ucyate || 1 ||
Arjuna said:
1. What is that Brahman (Ultimate Reality)? What is Adhyātma (that which is associated with the
Self) ? What is Karma (action)? What is said to be Adhibhūta (pertaining to matter) ? O Supreme
Being, who is said to be Adhidaiva (pertaining to the gods)?
Commentary
What is said to be Adhibh ūta — “What are the superior material objects?”,
Who is said to be Adhidaiva — “Who is the Being who is superior to the gods who
should be known by those who aspire for prosperity?”
Who is Adhiyajña — “Who is denoted by the word Adhi-yajña (principle of sacrifice)?
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śr ī bhagavān uvāca
ak ṣaraṃ brahma paramaṃ svabhāvo’dhyātmam-ucyate |
bhūta-bhāvodbhava-karo visargaḥ karma-saṃ jñitaḥ || 3 ||
The Blessed Lord said;
3. The Brahman is the supreme, indestructible Self ( ak ṣara). One’s own material nature
(svabhāva) is said to be that which dwells with the Self. The externalised creative force which
gives rise to material entities is known as Karma.
Commentary
That which is the Supreme and Imperishable (ak ṣara) has been called ‘that Brahman’. The
ak ṣara is that which cannot be destroyed and forms the totality of all individual Selves.
The Vedas (Sub.Up., 2,) state: —
‘The Unmanifest (avyakta) is absorbed into the Imperishable (ak ṣara),
the Imperishable (ak ṣara) is absorbed into Source ( Tamas)’
The essential nature of the J ī va, disjoined from Prakrti is the supreme imperishable state
(— ak ṣthat
ara).which
One’sis own material
associated nature
with the J( ī svabhāva)nature
va. This is that(svabh
whichāva
is )spoken doesātma
of as ItAdhy
is material. not
constitute the J va but attaches itself to the J va in the form of subtle elements [of the
ī ī
body], & impressions [of the mind] etc. This has been taught in the ‘Doctrine of the Five
Fires’ (Chan. Up., 5). Both these (doctrines of the ak ṣara — the quintessential state, and
the adhyātma — conjunction with material nature) should be learnt by the aspirants for
liberation (Kaivalya-Moksha ) — the former doctrine [regarding the quintessence of the
J ī va] is what should be realised and the latter doctrine [the conjunction with material
nature] is what should be overcome.
Karma is that force which produces all mundane beings. ‘Beings’ here means entities
such as humans and animals. The creative force which produces them is sexual
intercourse. That procreative force is here called ‘Karma’. All the acts associated with
procreation should be assiduously avoided by aspirants after Moksha. This abstention will
also be taught immediately in the verse, ‘Desiring which they practice the vow of
celibacy’ (8.11).
adhibhūtaṃ k ṣaro bhāvaḥ puruṣaś -cādhidaivataṃ |
adhiyajño’hamevātra dehe deha-bh ṛ t āṃ vara || 4 ||
4. Adhibhūta (pertaining to matter) are those perishable things, O best of the embodied beings; the
Adhidaivata (that which is superior to the gods) is the Puruṣa (individual Self). I Myself am the
Adhiyajña (Principle of Sacrifice), here in this body.
Commentary
Adhidaivata connotes the individual J ī vātma which is superior to the gods like Indra,
Prajāpati and other divinities. The J ī va is the experiencer of sound and the other sense
pleasures, which originate from Indra, Prajāpati and the other gods. The seekers after
prosperity and power should contemplate upon this state of being such an (absolute)
enjoyer, as the end to be attained. But these higher material goals of wealth, power, etc.,
are all [still] impermanent.
“ Adhiyajña denotes one who is propitiated in sacrifices. Indra and others, to whom
sacrifices are offered, are My manifestations. I dwell in them as their inner Self and I
alone am the goal of sacrifice. The three groups of qualified aspirants should
contemplate in this manner at the time of the performance of daily (nitya) and periodical
(naimittika ) rituals such as the Five Great Sacrifices ( pañca mah ā yajña).”
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Commentary
In other words, in whatever way one meditates on Me, one attains that very form, in the
same manner as the royal sage Bharata attained the form of the deer remembered by him at
moment of death. Such is the meaning.
Sri Krishna further elucidates that it is the nature of one’s last thought that leads to the
attainment of a similar form by the meditator:—
yaṃ yaṃ vā pi smaran-bhāvaṃ tyajaty-ante kalevaram |
taṃ tam-evaiti kaunteya sad ā tad-bhāva-bhāvitaḥ || 6 ||
6. Whatsoever concept (bhāvam) one thinks of while leaving the body at the end, to that alone
one attains, O Arjuna, having ever been in the contemplation thereof.
Commentary
The thought that occupies the mind while dying, is that which determines the state attained
after death. The final thought arises only with reference to objects [and experiences] that
were previously the most frequently contemplated upon during one’s life.
tasmāt sarveṣu k āleṣu mām-anusmara yudhya ca |
mayyarpita mano-buddhir-mām evaiṣ yasy-asaṃś ayaḥ || 7 ||
7. Therefore, ever mindful of Me at all times, fight; with your mind and intellect dedicated to Me,
you shall surely come to Me, there is no doubt.
Commentary
“Because the last thought arises only in regard to matters previously contemplated upon,
therefore at all times until you die, day after day, be continuously mindful of Me. Engage
yourself in actions appropriate to your station and stage in life, which would make you
mindful of Me.”
“These actions are prescribed by the Śrutis (Vedas) and Smrtis (Legal Codes) and comprise
the obligatory (nitya) and periodic (naimittika ) duties. Thus, by means of mindfulness
(anusmaraṇa); with your mind and intellect focused on Me, you will recall Me at the time
of death and thus attain Me in the manner you desire.”
Thus, having laid down the general principle that the attainment of one’s goal is dependent
on one’s last thought, Sri Krishna proceeds to describe different modes of contemplation
(upāsana) to be practiced by the three groups of aspirants for acquiring their objectives.
The first is the seeker of aiś varya (power & prosperity in a divine realm.)
abhyāsa-yoga-yuktena cetasā nānya-gāminā |
paramaṃ puruṣaṃ divyaṃ yāti pārthānucintayan || 8 ||
8. Constantly meditating with a mind made steadfast by habitual practice, without thinking of
anything else, one reaches the Divine Supreme Being, O Arjuna!
Commentary
Abhyāsa (habitual practice) is the training of the mind to be steadily focused on the object
of meditation at all times without omitting the performance of one’s daily duties.
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Yoga is the meditation practiced every day at the time most suitable for practice [in the
evening].
kaviṃ pur āṇam anuśāsit āram aṇoraṇī yāṃsam anusmared yaḥ |
sarvasya dhāt āram acintya-r ū pam āditya var ṇaṃ tamasaḥ parast āt || 9 ||
9. One who meditates upon the Omniscient, Primeval One, Ruler and Creator of all, who is
more
who issubtle
beyondthan an atom,
Tamas whose state
(primordial nature
of isundifferentiated
inconceivable,matter)
who is—as refulgent as the sun, and
That
revealwhich
to youis briefly
the focus
My[of contemplation]
essential is here
nature which called padam
is actually — the ‘goal’.
indescribable “I shallis
and which
alluded to in the Vedānta and which is to be meditated upon” — such is the meaning.
sarva-dvār āṇi saṃ yamya mano h ṛ di nirudhya ca |
mūrdhny-ādhā yātmanaḥ pr āṇam-āsthito yoga-dhāraṇam || 12 ||
12. Having restrained all the gates [of the senses], focusing the mind within the heart, fixing the
vital force within the head, engaged in the practice of steady concentration;
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Commentary
One should subdue all the senses which constitute the doorways for sense impressions, in
other words, withdrawing them from their natural functions and focusing the mind on
Krishna, the imperishable One seated within the lotus of the heart; practising steady
concentration of mind ( Dhārana). Uttering the sacred syllable AUM and fixing the vital
force ( pr āṇa) within the [crown of the] head ( sahasr āra cakra) — whosoever abandons
the body and departs in this way reaches the highest state. One attains the pure state of the
Self liberated from Material Nature, which is of a similar state to Krishna’s own
(sār ū pya). From that state there is no return — such is the meaning. Later on Sri Krishna
will clarify this point:—
“They describe that as the highest goal of the ātman, which is not destroyed when all
things are destroyed, which is unmanifest and imperishable.” (8.20-21).
Thus, the method of contemplation on the Lord by the aspirants after sovereignty
(aiś varya) and Self-realisation (kaivalya) have been taught according to their respective
goals. Now, Sri Krishna teaches the way of meditation by the Jñanin.
ananya-cet
tasy āḥ satata
āhaṃ sulabha ḥ pṃā yo āṃ smarati nitya
rthamnitya-yuktasya ś aḥ |ḥ || 14 ||
yogina
14. I am easily attainable by that ever steadfast Yogi, O Partha, who constantly and daily is
mindful of Me, not thinking of anything else.
Commentary
Not thinking of anything else — continuously; that is (nityaś aḥ) at the time of meditation
and also during all other times (satatam). “He does not desire to share My attributes like
sovereignty, power, etc., but I alone am his goal of attainment because of profound love
and devotion. Unable to bear the separation, I Myself grant him the capacity to attain full
maturity in theand
all obstacles devotional practice necessary
the establishment for attaining
of the state Me —
of mind that namely, the
reinforces the bond
annulment of
of love
between us.”
The Veda also says:—
‘He whom this (Self) chooses, by him alone He can be obtained’ (Mun.Up., 3.2.3 and
Ka.Up., 2.22).
And Sri Krishna Himself will later teach:—
“To those, who desire eternal union with Me and who worship Me, I bestow that
discernment by which they come to Me. Out of compassion for them, I, abiding in their
heart, dispel the darkness born of ignorance, by the brilliant lamp of knowledge.” (10;10
— 11).
In the remaining part of this chapter, Krishna teaches that the Jñ ānis and the aspirants after
Kaivalya (Self-realisation) do not return [to re-birth], and that the seekers after power and
wealth (aiś varya) do return.
Commentary
Rebirth, in an embodied condition is a state of impermanence and a source of suffering.
These noble-minded ones, who seek and worship Krishna as the supreme goal, with
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āmbrahma bhuvan
ām-upetya āllok āḥ punar-
tu kaunteya āvartino’rjuna
punar-janma | || 16 ||
na vidyate
16. All the worlds, from the realm of Brahma down, are subject to return, O Arjuna, but after
attaining Me, O Son of Kunti, there is no rebirth.
Commentary
“All the realms of the universe, from the realm of Brahma downwards are spheres in
which enjoyment and power are experienced, but they are all impermanent, and those who
attain them are [eventually] subjected to rebirth. Therefore return is unavoidable for those
who aspire for [spiritual] enjoyment (bhoga) and power (aiśvarya), as the realms in which
these
attain things
Me. are attained are transient. On the other hand, there is no rebirth to those who
Sri Krishna now clarifies the Divine time-frame determined in regard to the evolution and
dissolution of the realms of existence including the realm of Brahma and those who are
within them.
Commentary
Those who know the Divinely established order of Cosmic Time which affects all beings
from humankind to Lord Brahma, understand that Lord Brahma’s day is comprised of a
unit period of one thousand four Yuga cycles and a night is a unit of equal duration.
Catur Yuga — Tetrad of Ages
Kali Yuga — 432,000 human years
Dvāpara Yuga — 864,000
Treta Yuga — 1,296,000
Krta Yuga — 1,728,000
1 tetrad of Yugas = 1 Mah ā Yuga = 4,320,000 human years.
71 Mahā Yugas = 1 Manvantara = 308,448,000 human years
14 Manvantaras = 1 Kalpa = 4,320,000,000 human years
2 Kalpas = one day and night of Brahma = 8,640,000,000 human years
360 Brahma days = 1 Brahma year = 3,110,400,000,000 human years
100 such years = 1 lifetime of Brahma = 311,040,000,000,000 human years
avyakt ād-vyaktayaḥ sarvāḥ prabhavanty-ahar-āgame |
ratry-āgame pralī yante tatraivāvyakta saṃ jñake || 18 ||
18. All the manifested entities come forth from the unmanifest ( Avyakta) at the coming of the day
of Brahma, at the coming of the night they are dissolved into that alone which is known as the
Unmanifest.
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Commentary
Thus, at the dawn of a ‘day of Brahma’, all the entities existing in all the three realms
[physical, astral and transcendental], possessing physical manifestations, senses, objects
and places of enjoyment, appear from the Unmanifest state ( Avyakta), which is the
ontological condition of Brahma at that time, and at the beginning of the night they are
dissolved back into the condition of the Unmanifest.
bhūta-gr āmaḥ sa evā yaṃ bhūtvā bhūtvā pralī yate |
ratry-āgame’vaś aḥ pārtha prabhavaty-ahar-āgame || 19 ||
19. The same multitude of beings comes forth again and again irresistibly, and is withdrawn at the
coming of the night. Once again it comes forth at the coming of the day.
Commentary
The same array of beings, under the sway Karma, is projected at the coming of the cosmic
day and is withdrawn at the coming of night. This process continues to repeat itself over
and
yearsover
of again. Similarly,and
three hundred at the enddays
sixty of theeach
life (311,040,000,000,000
span of Brahma which human
consistsyears)
of a hundred
all the
worlds including that of Brahma and even Brahma himself are absorbed into N ārāyaṇa in
accordance with the order thus described in the Veda: —
‘The earth is dissolved into the waters, the waters are dissolved into light’ etc., (Su. Up., 2).
The process of involution terminates after passing through all the other stages of
dissolution, ending with the Avyakta, Akṣara and Tamas. Therefore, for every other entity
except Krishna, origination and annihilation are unavoidable. So for those who seek
Aiśvarya (prosperity and power) birth and dissolution according to the above mentioned
time scheme are unavoidable. But in the case of those who attain Krishna, there is no return
again to Samsāra. Now Sri Krishna again states that there is no return to Sams āra even for
those who have attained Kaivalya (self-realisation or isolation):—
paras-tasmāt tu bhavo’nyo’vyakto’vyakt āt-sanātanaḥ |
yaḥ sa sarveṣu bhūteṣu naś yatsu na vinaś yati || 20 ||
20. There is, however, another Unmanifest Being superior to this unmanifest phase, which is
eternal and does not pass away when all entities pass away.
avyakto’k ṣara ity-uktas-tamāhuḥ paramāṃ gatim |
yaṃ pr ā pya na nivartante tad-dhāma paramaṃ mama || 21 ||
21. This has [also] been called the Unmanifest ( Avyakta) and Imperishable ( Ak ṣara). This, is
said to be the highest goal; My ultimate state, reaching which J ī vas do not return to Samsāra.
Commentary
The ‘inferior Unmanifest’ entity is the insentient Material Nature (Prakrti) in which beings
are totally entangled. The ‘Superior Unmanifest’ is the Avyakta which is comprised of
consciousness and is also non-apparent. It is the Self — ātman (puruṣa). It is unmanifest
(non-apparent) because it cannot be conclusively demonstrated by any of the three means
of knowing (perception, inference or testimony). In other words its nature is unique and it
can be known comprehensively only by and of itself. It can be explained only vaguely by
ordinary terms of reference. It is eternal because it is not subject to origination and
annihilation.
This, is said to be the highest goal; — the J ī va in it’s essential pristine state unassociated
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with material nature is declared to be the supreme goal. Once the J ī va attains this essential
state, it does not return to Sams āra — this is the highest sphere of Krishna’s dominion.
In other words; the insentient Material Nature (Prakrti) is the first sphere of Krishna’s
dominion. The sentient J ī va conjoined with this Material nature is the second sphere of
Krishna’s dominion and control. The pristine state of the liberated J ī va, free from
association with Nature, is the highest sphere of Krishna’s dominion — such is the
meaning. This state is also one of non-return to Sams āra.
On the other hand the term ‘ Dhāma’ may be interpreted as ‘light’. Luminosity indicates
knowledge or consciousness — the essential nature of the liberated Self is boundless
consciousness, or supreme light, which stands in contrast to the contracted consciousness
of the Self, when conditioned by Material Nature.
Sri Krishna now teaches that the objective of the enlightened one ( Jñanin ), is totally
different from this: —
For the Doctrine of The Path of Light or The Teaching on the Five Fires please see the
appendix.
yatra k āle tvanāv ṛ ttim āv ṛ ttiṃ caiva yoginaḥ |
prayāt ā yānti taṃ k ālaṃ vak ṣ yāmi bharatar ṣabha || 23 ||
23. Now, I declare to you the time departing at which, the Yogis do not return and also the time,
departing in which, they return, O Bull of the Bharatas.
agnir-jyotir-ahaḥ ś uklaḥ ṣaṇmāsā uttar ā yaṇam |
tatra prayāt ā gacchanti brahma brahma-vido janāḥ || 24 ||
24. Light in the form of fire, the day, the bright fortnight, the six months of the northern course
of the sun — the knowers of Brahman who take this path go to the Brahman.
Commentary
Here, the term ‘time’ is used in the sense of a path, having many presiding deities
beginning with day and ending with year. Fire and light are the deities who preside over
divisions of time. The meaning is — “ I declare to you the path, departing by which, Yogis
do not return and also the path departing by which, the doers of good actions return. ” By
the clause, ‘ Light in the form of fire, the day, bright fortnight, six months of the northern
course’ a period of a year also is denoted.
dhūmo r ātris-tathā k ṛṣṇaḥ ṣaṇmāsā dak ṣiṇā yanam |
tatra cāndramasa ṃ jyotir-yogī pr ā pya nivartate || 25 ||
25. Smoke, night, the dark fortnight, the six months of the southern course of the sun — the Yogi
who takes this path reaches the light of the moon and returns.
Commentary
The path described here is the one that leads to the realm of the manes (ancestors) and
other such realms. Here the term ‘Yogi’ refers to one who performs good deeds.
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Commentary
The ‘Path of Light’ is described in verse 24 and the ‘ Path of Darkness’ is described in
verse 25. In the Vedas both the bright and dark paths are said to be everlasting in
relation to both the enlightened ones and those who simply do various good deeds. This
is confirmed by the text: —
‘Those who know this and those who worship with faith, meditate in the forest etc., they
go to the light’. (Chan. Up., 5.10.1),
and
‘But those who in the village perform Vedic and secular acts of a meritorious nature and
the giving of alms — they pass to the smoke’. (ibid., 5.10.3).
Commentary
No enlightened person who fully understands these two paths is deluded by doubt at the
time of death. On the contrary, he goes by the path of the gods, his own path. Therefore,
every day you should reflect upon these two paths.
Next Sri Krishna speaks of the result of knowing the import of the Shastras, as taught in this
and the previous chapters.
Commentary
Whatever gain is said to be obtained from the four meritorious actions:—
(a) adhyayana — the regular study of the Vedas,
(b) yajña — the performance of sacrifices,
(c) tapa — self-restraint,
(d) d āna — charity
all this is transcended by knowing this teaching, namely the greatness of the
Lord as taught in these two chapters (7 and 8). By the immense joy arising from
the knowledge of the greatness of the Divine, one regards all these merits as
insignificant as straw. By being a Yogi, that is, an enlightened person one
reaches the Supreme, Original State which is eternal — beyond time.
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hariḥ oṃ tatsat
iti ś r ī mad bhagavadgī t āsupaniṣatsu
brahma-vidyā yāṃ yoga-śāstre
ś r ī -k ṛṣṇārjuna saṃvāde t āraka-brahma-yogo
nāmāṣṭ amo’dhyā yaḥ
Thus in the Upanishads of the Glorious Bhagavad Gita
The science of the Eternal, the Scripture of Yoga
The dialogue between Sri Krishna and Arjuna
Ends the eighth discourse entitled
“The Way to the Immutable Brahman”
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Chapter 9
t
Rā ja-vidyā R
Rā ja-guhya Y
Yogaḥ
I n the previous chapter the details about the differences among the various kinds of devotees
have been dealt with. Now, after investigating the eminence of the Supreme Being who is
the focus of devotion, the nature of meditation [ upāsana], in the form of Loving Devotion
[bhakti], is taught. The superiority of the wise [ jñ āni] is also elaborated upon.
śr ī -bhagavān uvāca
idaṃ tu te guhyatamaṃ pravak ṣ yāmy-anasū yave |
jñ ānaṃ vijñ āna sahitaṃ yat-jñ ātvā mok ṣ yase’ś ubhāt || 1 ||
The Blessed Lord said:
1. I shall declare to you, who do not cavil, this most secret knowledge together with its
practical application, knowing which you shall be freed from that which is unhelpful.
Commentary
This most secret knowledge — upāsana (meditation), which consists of bhakti (loving
devotion). In other words — “I have told you about My pre-eminence, which is distinct
from all other forms of greatness and is unlimited in its expression. You should be
convinced by now of this, and so, being thus prepared, I shall now teach you that
knowledge by acquiring which, and applying it, you will be freed from all things that stand
in your way and prevent you from attaining Me.”
r ā ja-vidyā r ā ja-guhyaṃ pavitram idam uttamam |
pratyak ṣāvagamaṃ dharmyaṃ su-sukhaṃ kartum avyayam || 2 ||
2. This is the regal science, a regal mystery, the supreme purifier. It is realised by direct
experience. It is in accord with Dharma, it is easy to practice and is abiding.
Commentary
This teaching is the greatest among all sciences; and the greatest among mysteries.
Alternatively “regal science” may also mean the science known and practiced by kings, and
indeed kings are those who have broad and profound minds. In other words this is the
science of great minds. This is a great mystery, because the great-minded alone are skilled
in keeping secrets. This is the “supreme purifier”; for it removes completely all karmic
obstructions which obstruct the attainment of the Supreme Being.
It is realised by “direct perception” — avagama is that which is apprehended: the subject
of knowledge — the meaning is that Krishna, when meditated upon with loving devotion,
becomes immediately directly perceptible.
Even so, it is inseparable from Dharma. Dharma here indicates that which constitutes the
means foritattaining the highest good.ofThough meditation (upāyet
sana) is of itself, supremely
good, as brings about the vision the Supreme Being, it is also the means for
completely attaining Him, which is the final goal and the Supreme Beatitude.
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Commentary
“I am not in them” means — “I do not depend on them for My existence. I do not need
any
a jughelp
or from them kind
any other to exist. And yetsupports
of vessel beings do
thenot abidecontained
water in Me, asinI do
it. not
Howsupport them
then are as
they
contained? By My will. Behold My divine Yogic Power, namely, My wonderful Divine
qualities, unique to Me alone and having no comparison elsewhere. What are these
qualities? I am the sustainer of all beings and yet I am not in them — My will alone keeps
them in existence.”
The gist is that Krishna is the supporter of all beings, and yet He derives no personal
assistance whatever from them. His will alone projects, sustains and controls all beings.
Sri Krishna gives an illustration to show how all beings depend on His will for their
existence and activity;
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The
So itmighty wind
has to be exists and
admitted that moves everywhere
the powerful in space
air-current without any
is dependent on perceivable support.
Me for its existence
and is being upheld by Me alone. Even so, know that all entities abide in Me, who am
invisible to them, and that they are upheld by Me alone. The Vedic sages declare thus: —
The origin of clouds, the waters of the ocean remaining within bounds, the phases of the
moon, the strong movements of the gale, the flash of lightning and the movements of the
sun—all these are marvellous manifestations of the power of Vishnu. (?)
The meaning is that they are all the marvellous miracles which are unique to Vishnu. The
Vedas and other texts also declare likewise:
‘Verily O Gargi, at the command of that imperishable One, the sun and the moon stand
apart’ (Br. Up., 3.8.9,)
‘Through the fear of Him the wind blows, through the fear of Him the sun rises, through
the fear of Him Agni and Indra perform their duties’ (Tai. Up., 2.8.1).
It has been declared that the existence and activity of all beings originate by the will of the
Supreme Being, who is totally independent. Now Sri Krishna declares that the origin and
dissolution of all entities also are accomplished by His will only:—
Commentary
“I develop it eightfold and send forth this fourfold aggregate of beings; gods, animals,
humans and inanimate things, time after time. All these entities are helpless, being under
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the sway of Prakrti comprising the three Gunas which cause delusion.”
If this is so, it may be argued that the inequalities of creation are due to the Lord being
cruel or partial etc. To this, the Lord answers: —
avajānanti māṃ mūḍ hā mānuṣīṃ tanum-āś ritam |
paraṃ bhāvam ajānanto mama bhūta-maheś varam || 11 ||
11. Fools disregard Me, appearing in a human form, not knowing My transcendental nature,
as the Supreme Lord of all beings.
Commentary
“I am in fact the Supreme Lord of all beings, the Omniscient One, who is completely self-
determining, who has taken a human body out of great compassion so that I might become
the refuge of all. They do not realise My true disposition of unlimited compassion,
magnanimity, condescension and maternal solicitude which is the reason for My appearing
in a human form. But without understanding this, the ignorant consider Me as of the same
nature as other beings, because I have assumed the human form.”
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moghāśā mogha-karmāṇo mogha-jñ ānā vicetasaḥ |
r āk ṣasī m-āsur īṃ caiva prak ṛ tiṃ mohinīṃ ś rit āḥ || 12 ||
12. Of vain hopes, of vain works and vain knowledge and insensible, verily they have a
deceitful nature like that of the night-wanderers ( Rak ṣasas) and jealous-gods ( Asuras).
Commentary
“Disregarding My transcendental disposition of supreme compassion etc, when I appear as
a human; they yield to the deceptive lower drives of brutish beings. Their hopes remain
futile, their enterprises remain ineffectual, and their knowledge is unproductive. This is due
to their mistaken perception which fails to recognise that all things, mobile and immobile,
belong to Me. They are ignorant because of the lack of knowledge of the all pervading
Truth. Whatever they do regarding Me, the Lord of all, is done with an attitude that I am an
ordinary mortal. So their efforts are all worthless.” — this is the meaning.
mahātmān-astu māṃ pārtha daivīṃ prak ṛ tim-āś rit āḥ |
bhajanty-ananya-manaso jñ ātvā-bhūt ādim-avyayam || 13 |
13. Butmind,
single the magnanimous
knowing Me toones,
be theOimmutable
Arjuna, who share
source My divine nature, adore Me with a
of beings.
Commentary
The purport is this: — the Lord Vasudeva, [in the state of Cosmic Dissolution] takes a form
(ś ar ī ra) comprised of all the J ī vas and material substance of the universe in an extremely
subtle state, incapable of being distinguished by name and form. He then resolves by His
perfect power of will: — “May I become embodied in gross animate and inanimate entities,
distinguished variously by name and form.” He then transmogrifies into the variegated
cosmos comprised of gods, animals, humans and insentient matter — which exists as His
corporeal manifestation (ś ar ī ra). Adoration of Krishna [through the sacrifice of wisdom]
is done by contemplating in this manner.
Therefore Sri Krishna declares:— ‘I, having the universe for My body, alone abide’.
ahaṃ kratur-ahaṃ yajñ āḥ svadhāham aham auṣadham |
mantro’ham aham-evā jyam aham-agnir-ahaṃ hutam || 16 ||
16. I am the Kratu; I am the Yajña; I am the offering to the manes; I am the herbs; I am the
Mantra; I alone am the clarified butter; I am the fire; I am the act of oblating.
Commentary
I am the Kratu ; which is the category of all the Vedic sacrifices such as the Jyoti ṣṭoma and
all the others. I am the Yajña — this refers to the fivefold daily sacrifices. I am the offering
to the manes ( Svadhā) — the libation offered to nourish the hosts of manes (Ancestors ). I
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am the herbs — the grains that are offered into the fire. I am the Mantra — the formulae
with which offerings are made. I alone am the clarified butter — which also implies other
examples of offering too, such as the oblation of Soma juice etc. I am the fire — the three
ritual Vedic fires known as Āhavaniya, Gārhapatya and Dak ṣina. I am the act of oblating
— the act of offering liquid into fire.
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Thus, after illustrating the character of the noble-minded whose only enjoyment consists of
the experience of the Lord, and in order to emphasise their greatness, Sri Krishna describes
the behaviour of ignorant men who are enrapt by the objects of desire.
Commentary
“Those who, excluding everything else and having no other purpose, meditate on Me as their
only goal, because without Me they are unable to sustain themselves. In the case of such
devotees aspiring after eternal unification with Me, I Myself undertake the responsibility of
bringing them to Myself — Yoga (prosperity) and of preserving them in that state for ever —
K ṣema (welfare).” The meaning is that they do not return to Samsara.
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ye’pyanya-devat ā-bhakt ā yajante ś raddhayānvit āḥ |
te’pi mām-eva kaunteya yajanty-avidhi-pūrvakam || 23 ||
23. Even those who, endowed with faith are devoted to other gods, they worship Me alone, O
Kaunteya, in an indirect manner.
Commentary
In the light of the principle that all entities are Krishna’s modalities and He alone is the
ultimate existence; names like ‘Indra’ primarily denote Krishna alone. The worshippers of
Indra and other deities therefore ultimately worship Krishna only, in ways not sanctioned by
the Shastras ie. they do not worship Indra and other divinities with a proper understanding of
the place of these deities in the light of the Vedanta texts. An example is:—
“Wherein (ie., in the Supreme Self) the sacrifices known as the Caturhotri attain their
fulfilment through the gods.” (Tai. Ar. 3:11:1) etc.
The meaning [of this verse] is that in the Catur-hotri sacrifice like Agni-hotra, the full moon
and the new moon sacrifices etc., it is the Supreme Being only that is worshipped, as He is the
very Self of Indra and the others who are the ostensible subjects of worship in these sacrifices
by which these worshippers obtain their aims.
Therefore, the votaries of the three Vedas do not understand that these rituals are intended for
the worship of the Supreme Being and that He alone is to be worshipped. Due to their lack of
insight they experience limited results, and are again liable to fall into Sams āra. Sri Krishna
says further:—
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patraṃ puṣ paṃ phalaṃ toyaṃ yo me bhaktyā prayacchati |
tad-ahaṃ bhakty-upah ṛ tam-aś nāmi prayat ātmanaḥ || 26 ||
26. Whoever offers to Me with devotion a leaf, a flower, a fruit or some water, I accept this
offering made with devotion by one who is pure of heart.
Commentary
“True devotion is love for Me so profound that the devotee cannot sustain himself without
making such offering; the devotee has no purpose other than service. Such an offering
coming from a heart rendered pure with that singleness of purpose — of considering the
offering as an end in itself — I, the Lord of the universe, I accept and enjoy the aforesaid
type of offering, as if I was obtaining a desired object far beyond the range of My
expectations.”
yat-karoṣi yad-aś nāsi yaj-juhoṣi dad āsi yat |
yat-tapasyasi kaunteya tat-kuruṣva mad-arpaṇam || 27 ||
27. Whatever
away, whateveryou do, whatever
austerity you eat,
you practice, whatever you
O Kaunteya, offer
do that as in
an sacrifice,
offering towhatever
Me. you give
Commentary
Whatsoever secular work you do for the maintenance of the body, whatsoever you set
aside for the sustenance of the body, whatsoever religious rites, obligatory (nityam) and
occasional (naimittikam ) you practice, like offering oblations into the sacred fire,
performing charity and austerity — do all these as an offering to Me. Arpa ṇa means
offering — do all acts, secular and religious, as if the doer, the enjoyer and the worshipped
were all offerings to Me.
The meaningappreciates
But Krishna is no one isthose
chosen
whoforadore
Liberation
Him asfortheir
reasons
only like birth, status,
exceedingly character
beloved etc.
objective,
and because they find it impossible to sustain themselves without worshipping Him. So they
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abide in Him, irrespective of their qualities such as high or low birth, etc. They remain with
Krishna at ease, as if they possess qualities equal to His. He also abides in them, as if they
are His superiors.
Commentary
“Even though one has transgressed the rules pertaining to one’s social situation or failed
to avoid forbidden things; if one has begun to adore Me in the manner described above
with undivided devotion, namely, worship as an end in itself — such a person must be
considered highly righteous. He is pre-eminent among devotees and must be esteemed
as worthy of honour.” The meaning is that such a person is equal to those enlightened
ones [Jñanins] mentioned earlier.
What can be the reason for this? The reason is that, he has rightly resolved, ie. his
resolve is in the proper direction —
“The Lord who is the exclusive Cause of the entire universe, is the Supreme
Brahman, Nārāyaṇa, the Lord of all that is mobile and immobile. He is my
master, my teacher, and my friend, my highest object of enjoyment,”
— such a resolve is difficult to be made by most people. Its consequence; perpetual
adoration of Krishna as an end in itself, will naturally arise in one who has made this
resolve. Hence he is righteous and is to be highly honoured irrespective of the
transgression of social rules which is trifling compared to this kind of excellence. Such
a devotee is not to be treated with disdain but esteemed: such is the meaning.
Now, if it be claimed that the transgression of rules will completely obstruct the flow of
meditation, as declared in the Vedic passages like:—
‘One who has not ceased from wrong conduct, is not tranquil, is not composed and also
not calm in mind, cannot obtain Him through meditation.’ (Ka. Up. 1:2:24),
Sri Krishna replies: —
k ṣipraṃ bhavati dharmātmā śāś vacchāntiṃ nigacchati |
kaunteya prati-jānī hi na me bhaktaḥ praṇaś yati || 31 ||
31. Speedily he becomes righteous and obtains everlasting peace, affirm on My behalf, O
Kaunteya, that My devotee never perishes.
Commentary
“Very soon the qualities (Gunas) of Rajas and Tamas are eradicated along with their roots,
as he has been purified of all sins through worshipping Me without any ulterior motive.
Quickly his mind becomes especially attuned to meditating on Me with all the ancillaries
[of Karma Yoga] and overcomes all impediments. It is this kind of adoration which was
alluded to by the term ‘Dharma’ at the commencement of this chapter. Such a person
obtains enduring peace, ie., attains to an eternal state, free from any conduct which hinders
access to Me and from which there will be no backsliding.”
“O Arjuna, you may affirm to others that one who has taken the first steps to meditate
upon Me in this way, will not perish, even though tainted by some misconduct in the past.
On count of devotion to Me, one will be able to conquer the entire host of impediments [to
spiritual progress]. After becoming completely free from impediments one quickly obtains
perfection in Bhakti (Devotion/meditation).”
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kiṃ punar-br
anityam āhma
asukha ṇāḥ puima
ṃ lokam ṇ yāṃ bhakt ā r ābhajasva
pr ā pya jar ṣayas-tath
māmā|| | 33 ||
33. How much more [easily] then the Brahmanas and royal sages who are pure and are
devoted to Me! Having come into this transient world of suffering, do you worship Me.
Commentary
“Women, farmers and peasants, and even those who are born into marginalised social
circumstances ( pā pa-yoni ), can attain the supreme state by taking refuge in Me. How
much more then the well-born Brahmanas and royal sages who are naturally devoted to
me! Therefore, royal sage that you are, having been born into this impermanent and
unhappy world, stricken by the threefold affliction meditate upon Me, as you traverse the
path of life.”
Sri Krishna now describes the nature of Bhakti:
manmanā bhāva mad-bhakto mad-yā jī māṃ namas-kuru |
māmevaiṣ yasi yuktvaivam ātmānaṃ mat par ā yaṇam || 34 ||
34. Focus your mind on Me, be devoted to Me, offer worship to Me, bow down to Me.
Engaging your mind in this manner and regarding Me as the supreme goal, you will come to
Me.
Commentary
“Fix your mind on Me without interruption like the flow of a continuous stream of oil —
meditate upon Me as the Supreme Ruler, opposed to all that is negative, the sole repository
of goodness, the omniscient one who is completely self-determining, the sole cause of the
entire universe, the Supreme Brahman, the Supreme Person; having large eyes shaped like
a lotus petal; with a complexion like a clear blue cloud; whose radiance is like that of a
thousand suns simultaneously risen; the great ocean of exquisite beauty; having four arms,
noble and strong, dressed in brilliant yellow raiment; adorned with a pure crown,
crocodile-shaped ear-rings, garlands, arm-bracelets and bangles on the wrists; the ocean of
infinite mercy, affability, beauty, sweetness, majesty, magnanimity and parental affection;
the refuge of all without exception and without partiality — the Supreme Lord of all.”
Offer worship to Me — Worship is really the conduct of one who realises that he is
absolutely dependant — (śeṣa) on God. Worship traditionally consists also in offering
(1) all things of enjoyment such as waving of lights etc.
(2) all those things which are tangible like garlands, sandal paste etc.,
(3) food offerings.
Here the term ātman stands for the mind [rather than the Self ]
The purport is that you will reach Krishna alone if you regard Krishna as your only
support and with determination you should meditate on Krishna, experience Krishna,
worship Krishna and bow down to Krishna — Thus, with such mental resolve you should
carry on your secular works for bodily sustenance and religious activities as acts for
pleasing Krishna alone, regarding them as impelled by Krishna and finding sole joy in
absolute subservience to Krishna. You should always engage yourself in chanting
Krishna’s names with love, and endeavour to serve Krishna etc. Contemplating on the
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multitude of Krishna’s attributes, and practising every day this worship as described, you
will reach Krishna alone.
hariḥ oṃ tatsat
iti ś r ī mad bhagavadgī t āsupaniṣatsu
brahma-vidyā yāṃ yogaśāstre
ś r ī- k ṛṣṇārjuna saṃvāde r ā ja-guhya-yogo
nāma navamo’dhyā yaḥ
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Chapter 10
t
Vibhūti Y
Yogaḥ
I n order to generate and to foster the development of Bhakti Yoga, Krishna taught that He is
the Over-Self of all beings. A narration of His unique characteristic auspicious attributes was
given. Bhakti Yoga with its preparatory disciplines was taught. Now, in order to further
cultivate and nurture devotion, it will now be taught that the totality of the Lord’s auspicious
attributes are infinite, that His sovereignty over the whole universe is unrivalled, and that the
universe is governed by His will as it constitutes His corporeal manifestation (ś ar ī ra), with Him
for its Self.
śr ī bhagavān uvāca
bhū ya eva mahā-bāho śṛṇu me paramaṃ vacaḥ |
yatte’haṃ pr ī yam
āṇā ya vak ṣ yāmi hita-k āmyayā || 1 ||
The Blessed Lord said;
1. Further, O Arjuna, listen to My supreme teaching, which, desirous of your welfare, I shall impart
to you who love Me.
Commentary
“Listen with rapt attention to these words which I shall speak — a consummate teaching
which will give you a much broader understanding of My greatness. I shall teach you about
the arising and development of devotion to Me, as you’re pleased with listening to My
greatness and because I too love you.”
na me viduḥ sura-gaṇāḥ prabhavaṃ na mahar ṣayaḥ |
aham-ādir-hi devānāṃ mahar ṣīṇāṃ ca sarvaś aḥ || 2 ||
2. Neither the hosts of gods nor the great seers know My glory. Indeed, I am the sole source of the
gods and of the great seers.
Commentary
“However
and the wisesupernatural their
seers cannot vision, andMy
comprehend however greatglory.
particular their knowledge,
They do notthe hosts
know Myof name,
gods
activity, essential nature, attributes etc., the reason being that I am the source in every way
of these gods and great seers. I am the very source of their nature, knowledge and power
etc. They have become gods and great seers because I have given them understanding
according to their meritorious deeds. That understanding is limited and therefore they do
not know My essential nature and characteristics as they really are.”
Sri Krishna proceeds to explain that insight into His true nature, which is beyond the grasp
of gods and sages and which is the means for release from the hindrances that obstruct the
dawning of devotion: —
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3. One who knows Me as unborn and without a beginning; the great Lord of the worlds — is
undeluded among mortals and is liberated from all negative acts.
Commentary
He who, unlike other beings, exists ‘without being born’ at any particular time is ‘unborn’
in the sense of being eternal. This attribute denotes a unique state essentially different from
both inorganic things which are subject to modifications, and from the Jiva involved in
Samsara and conjoined with insensible matter. In this state of material involvement the
birth of the Jiva is caused by Karma.
The term ‘ Anādi’, or without beginning, is used to distinguish the state of the Lord, which
is distinct from that of the liberated Self. Although the liberated Self is in fact also eternal,
it can be said to have a beginning from the point of view that the state of liberation has a
beginning. Previously the Self had been trapped in material nature, a state from which it
had to be liberated. Hence the term ‘ Anadi’ implies that the Lord is without such
involvement and does not deserve the same description.
The Veda also says: — ‘He who is stainless’ (Sve.Up., 6:19).
Thus, an undeluded person understands that Krishna’s nature is totally contrary to any
association with negativity. The term ‘delusion’ refers to the error of regarding Krishna
simply as one among other divinities of the same kind. To be free of this delusion is to be
‘undeluded’ — such a person is released from all reactions of negative acts which obstruct
the rise of Bhakti.
The gist of what is said is this: — In this world, the king who rules over others is only like
all other men. He has become a ruler by virtue of some good Karma. Such is also the case
with the king of the gods (Indra). Even the Creator (Brahma) of the World (Brahmanda) is
of the same class as other beings involved in Samsara, because he too is a created being,
coming within the threefold classification of beings according to the three innate tendencies
for growth.
indicates thatThe Vedais also
Brahma says;—
a created He who creates Brahma’ (Sve. Up. 6:18). [which
being].
The same is the case with all those who have acquired the eight supernatural psychic
powers. But I, the Supreme Being, am the great Lord of the worlds. The un-deluded person
knows Me as essentially different from insentient matter in its sequential state of cause
and effect, and also from the Jivatman whether conjoined with material nature or liberated
from it, and from everything else, because everything in the universe is subject to My
control.
Thus, after teaching the method of annihilating all negativity impeding the rise of Bhakti,
by contemplation on His essential nature, and also affirming the development of devotion
by the destruction of such opposing factors, Sri Krishna now explains the way in which
Bhakti develops by contemplation on His sovereign power and boundless positive
attributes: —
buddhir-jñ ānam asammohaḥ k ṣamā satyaṃ damaḥ ś amaḥ |
sukhaṃ duḥkhaṃ bhavo’bhāvo bhayaṃ cābhyam-eva ca || 4 ||
4. Intelligence, knowledge, non-delusion, forbearance, truth, restraint, self-control, pleasure and
pain, exaltation and depression, fear and fearlessness;
ahiṃsā samat ā tuṣṭ is-tapo d ānaṃ yaś o’yaś aḥ |
bhavanti bhāvā bhūt ānāṃ matta eva p ṛ thag-vidhāḥ || 5 ||
5. Non-violence, equanimity, cheerfulness, austerity, beneficence, fame and infamy — these
different [psychological] qualities arise from Me alone.
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Commentary
‘ Intelligence’ — is the power of the mind to investigate and ascertain. ‘Knowledge’ — is
the power of determining the difference between the two entities: insentient matter and the
sentient Self. ‘Non-delusion’ — is freedom from deception like that of perceiving the
mother-of-pearl in a shell as silver — a delusion which arises from the superimposition of
the memory of a thing once seen on another thing now being perceived. ‘ Forbearance’ —
is a state of mind in which one remains calm even when there is a [valid] cause for
becoming disturbed. ‘Truth’ — is the describing of things as they actually are, and is also
meant for the welfare of all beings. In this context the acting of the mind in conformity
with this ideal is intended, because the content is with reference to the thought processes.
‘ Restraint’ — is refraining from activity which results in causing suffering to others. ‘Self-
control’ — is the restraint of the mind in the same manner. ‘Pleasure’ — is the experience
of that which is agreeable to oneself. ‘Pain’ — is the experience of what is disagreeable.
‘Exaltation’ — is the mental state of elation caused by experiences which are agreeable to
oneself. ‘ Depression’ — is the feeling of hopelessness caused by disagreeable experiences.
‘Fear’ — is the stress caused by the expectation of future suffering. ‘Fearlessness’ — is
the absence of such feelings. ‘Non-violence’ — is refraining from being the cause of
suffering
good or badto other
and tobeings. ‘Equanimity’
look with neutrality —on iswhatever
being mentally
happens balanced in one’s
to oneself, whatever comes;
friends and
one’s enemies. ‘Cheerfulness’ — is the natural feeling of joy with the perceived universe.
‘ Austerity’ — is self-discipline by denying oneself pleasures, as enjoined by the Scriptures.
‘ Beneficence’ — is giving to another whatever objects one personally enjoys. ‘ Fame’ — is
the [generation of the] reputation of possessing good qualities. ‘ Infamy’ — is the bad
reputation arising from possessing negative qualities. The mental processes which lead to
the generation of fame and infamy must be understood here, because psychology is the
subject-matter of the context [of this verse]. Austerity and beneficence are also to be
understood in the same way. All these psychological processes which lead to either activity
or inactivity, arise from Me alone, ie., they are dependent on My volition.
Commentary
‘The seven great Rishis of yore’, namely, those seven great Rishis like Bhrgu etc., who
were born from the mind of Brahma in the cycle of the previous Manu [Universal
administrator] to perpetuate the creation; and the four Manus who are the sons of Savarna
were created in order to supervise the work of sustentation. All creatures in the world are
their progeny. So they are the progenitors as well as the sustainers of all beings until the
time of cosmic dissolution [Pralaya]. The Rishis and the Manus, derive their
empowerment from Me. Their disposition is My disposition — they do what I want them to
do — this the meaning.
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Commentary
Sovereignty (Vibhuti) is the condition of being the Supreme Lord. The one who in truth
knows this Vibhuti which displays itself through My being the basis of origination,
sustentation and activity of everything, and also that I have absolute auspicious attributes;
antithetical to all that is negative — such a person becomes firmly established in Bhakti
Yoga.
Sri Krishna now shows how the learning about His sovereignty increases devotion.
ahaṃ sarvasya prabhavo mattaḥ sarvaṃ pravartate |
iti matvā-bhajante māṃ budhā bhāva-samanvit āḥ || 8 ||
8. I am the source of all; everything emerges from Me — realising this the enlightened ones
adore Me with complete devotion ( Bhāva).
Commentary
‘Bh āva’ is a particular bent of mind, here a loving disposition of the mind. The meaning is
that they worship Krishna with intense yearning of the heart. How?
mac-citt ā mad-gata-pr āṇā bodhayantaḥ parasparam |
kathayantaś ca māṃ nityaṃ tuṣ yanti ca ramanti ca || 9 ||
9. With their minds focussed on Me, with their life-force centred in Me, confiding in one
another and always speaking of Me, they live in contentment and bliss at all times.
Commentary
With their ‘Prāṇa’, ie. the life-force centred on Me — the meaning is that they are unable
to sustain themselves without Me. They ‘confide in one another’ by revealing their
personal spiritual experiences and by discussing My divine and adorable pastimes. The
speakers are delighted by their own narration, because it is spontaneous, without any
ulterior motive; the listeners too, feel the narration to be peerless and incomparably
cherishable. They thus live in bliss.
teṣāṃ satata-yukt ānāṃ bhajat āṃ pr ī ti-pūrvakam |
dad āmi buddhi-yogaṃ taṃ yena mām-upayānti te || 10 ||
10. To those, who are constantly harmonised with Me and who worship Me with intense love, I
fondly grant the mental disposition (Buddhi-yoga) by which they attain to Me.
Commentary
Those ‘who are constantly harmonised with Me,’ are those who desire eternal unification
with Me, and who worship Me, I grant them with love, that ‘Buddhi-yoga’ or mature
devotional state, by which they come to Me.
teṣām evānukam pārtham aham ajñ ānajaṃ tamaḥ |
nāś ayāmy-ātmabhāvastho jñ āna-d ī pena-bh
āsvat ā || 11 ||
11. Out of compassion for them alone, I, being the focus of their thought processes, dispel the
darkness born of ignorance by the brilliant lamp of wisdom.
Commentary
To
theirshow mercy—
thoughts to them alone,
I dispel the abiding
darknessin born
their thought flow, ie.,
of ignorance established
in the form of as
oldthesamskaras
object of
consisting of attachment to objects other than Myself, to which they were previously
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habituated. Thus having heard of the multitude of auspicious attributes, and of the extent
of the sovereign glories of the Lord which are unique and different from all others and
which generate unsurpassed joy in listeners, Arjuna expresses a desire to hear the details
about them and said: —
arjuna uvāca
paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān |
puruṣaṃ śāś vataṃ divyam ādidevam ajaṃ vibhum || 12 ||
Arjuna said:
12. You are Supreme Brahman, the Supreme Light, and the Supreme Purifier. All the seers
proclaim You as the eternal, divine Person, the Primal Lord, the unborn and all-pervading.
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Similarly it is stated: —
‘O Arjuna, where the Divine, the eternal N ārāyaṇa the Supreme Self is, there the entire
universe, the sacred water and the holy shrines are to be found. That is sacred, that is
Supreme Brahman, those are sacred waters, that is the austerity grove — there dwell the
divine sages, the Siddhas and all those rich in austerities where the Primal Creator, the
great Yogin Krishna the slayer of the demon Madhu dwells. It is the most sacred among
the sacred. For you, let there be no doubt about this’ (Ibid-, 90 28-32);
‘Krishna Himself is the origin and dissolution of all beings. For, this universe, consisting
of sentient and insentient entities, was projected for the sake of Krishna (Ma. Bha. Sabha.,
38.23).
And Krishna Himself says so in the passage beginning with— ‘Earth, water, fire, ether,
mind, intellect and Ahamkara; this Prakrti, which is divided eightfold, is Mine’ (7.4) and
ending with ‘I am the origin of all; from Me proceed everything’ (10.8).
katham u caābh
keṣu keṣvidy veṣṃu yogi
m āaha ṃs tvbhagavan
cintyo’si āṃ sad ā paricintayan
mayā || 17 |||
17. O Almighty Lord, How can I, a Yogi, know You by constantly meditating on You? And in
what forms are you to be contemplated upon by Me.
Commentary
How am I, as a Yogi engaged in the meditation of Bhakti Yoga, to know You, as the object
of meditation, as fully possessing a multitude of auspicious attributes like sovereignty etc.?
And what are the various psychological characteristics, which You have not yet mentioned,
and which are different from the intelligence, discriminatory knowledge etc., mentioned
previously?
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“You briefly
all; from Me referred
proceed to your sovereignty
everything’ . Pleaseand dominion
elaborate nowinonverse
this 10.8 — ‘I am in
and describe thewhat
origin of
way
You are the Creator and Controller of all”.
śr ī bhagavān uvāca
hanta te kathayiṣ yāmi divyā hyātma vibhūtayaḥ |
pr ādhānyataḥ kuru-ś reṣṭ ha nāsty-anto vistarasya me || 19 ||
Commentary
The term ‘ pradh ānya’ (most important) means those which are most pre-eminent, I shall
reveal to you only those manifestations that are prominent because it would be impossible
to recount or to listen to them in detail, because there is no limit to them.
A Vibhuti or manifestation referred to, is defined as “something under the control of the
Lord”; because of the expository statement — ‘He who in truth knows this supernal
manifestation and the seat of auspicious attributes’ (10.7), — made after listing the various
kinds of psychological factors like intelligence etc., of all beings which arise from Krishna
alone.
Similarly it has been stated there [in the commentary on 10:7] that the term Yoga refers
to Krishna being the Supreme Creator and that the term Vibhuti refers to things ‘being
impelled’ by Krishna. It is also confirmed by the statement: — ‘I am the origin of all; from
me proceed everything; thinking thus, the wise worship Me with all devotion’ (10.8).
Commentary
I am the ātman seated in the hearts of all beings who constitute My corporeal
manifestation (sharira). This is later confirmed in verses 15:15 & 18:61.
The Vedas also declare this (Br.Up., 3.7.21, 22).
Thus, I exist as the Self of all beings and I am their beginning, their middle and also their
end which means I am the cause of their origination, sustentation and dissolution.
Thus, Sri Krishna explains the grammatical rule of Sam ānādhikaraṇya or co-ordinate
predication by demonstrating His immanence in all beings, which are His manifestations
having Him, asintheir
manifestations Self. Sri
the same styleKrishna proceedspredication.
of co-ordinate to present some
As thespecific or distinguished
Lord abides as the Self
in all things, the final significance of all nouns culminates in Him alone. Nouns such as
god, human, bird, tree etc., though signifying the respective physical forms of those
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objects, ultimately refer to the Selves (atman) of those objects. Similarly, Krishna being the
immanent Over-Self of each one of them is the basis for describing them in the manner of
co-ordinate predication.
Concluding the discourse of Vibhūtis, Krishna says:— “There is nothing, moving or
unmoving, that can exist apart from Me” (10:39). The fact that they are inseparable from
Krishna and cannot exist independently because of being under His control has already
been declared in the words “Everything proceeds from Me” (10:8).
ādityānām ahaṃ viṣṇur jyotiṣāṃ ravir-aṃś umān |
mar ī cir marut ām asmi nak ṣatr āṇām ahaṃ ś aśī || 21 ||
21. Among the Adityas I am Vishnu, of luminaries I am the radiant Sun. Of the Maruts I am
Marici, and among the constellations I am the Moon.
Commentary
Of the 27 lunar mansions (sub-divisions of the Zodiac), I am the Moon. The genitive case
used here is not to specify one out of many included in a group; its use is the same as in
statement— ‘I am the consciousness in all beings’ (10.22), I am the Moon who is the Lord of
the lunar mansions [but not one of them].
Commentary
Of great seers like Marici (see note 3) etc., I am Bhrgu. Words are sounds that convey
meaning, and of such words, I am the single syllable AUM. Of all sacrifices, I am the
sacrifice of Japa (repetition of sacred formulae) which is the most prominent part of the
sacrificial liturgy.
ś vatthaḥāṇāṃ
agandharv v ṛ kṣ āṇāṃḥ dev
sarva citraratha ār ṣāīṇāṃ
siddh nāṃ ca nārada
kapilo ḥ |ḥ || 26 ||
muni
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26. Of trees I am the Ashvattha; among celestial seers (deva-Rishis) I am Narada. Of the
Gandharvas I am Citraratha and among the perfected beings, I am Kapila.
Commentary
Among those who have attained perfection in yoga I am the most venerable Kapila.
Commentary
Uccaihshravas was the celestial horse born from the churning of the ocean of ambrosia.
The king of elephants Airavata was also produced from the churning of the ocean [and
given to Indra].
Commentary
Kāmadhuk (or Kāma-dhenu) is the celestial wish-fulfilling cow Surabhi the greatest among
the produces of milk for use in sacrifice. The god of love Kāma-deva is the cause of
procreation. Sarpas are one-headed dragons.
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Commentary
Among those who bear arms, I am Rama. Here the quality of “bearing weapons” is the
actual Vibhuti, as no other sense is possible. Aditya and the others, being jivas, are
‘attributes’ of the Lord, who is their Over-Self as they constitute His corporeality.
Therefore they stand in the same position of the attribute as that of bearing weapons.
Commentary
Beings are all created things and I am their beginning or cause because I Myself am
continually creating them. Similarly, I am the end, namely the destroyer of everything that
is in the process of disintegration at all times. Similarly I am the middle, that is to say the
sustainer of things that are being sustained at all times. Of those who investigate the truth
through means of debate using the techniques of Jalpa (argument) and Vitaṇḍ a (perverse
criticism) etc., l am the technique of logical reasoning which determines the truth.
Commentary
The letter “A” is the basis of all letters as established in the Veda: —
akaro vai sarva vak — The letter “A” itself is all speech (Ai. Ar. 3.2.3, Ai Up. 3:6).
Samasika means the entire collection of compound words of which I am the Dvandva
(dual) compound; it is pre-eminent because the meanings of both constituent terms are
equally important. I am Myself everlasting Time (Kāla) composed of divisions like hours
and minutes etc. I am the four-faced Brahma who is the creator of all.
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v ṛṣṇī nāṃ vāsudevo’smi pāṇḍ avānāṃ dhanañjayaḥ |
munī nām apy-ahaṃ vyāsaḥ kavī nām uś anā kaviḥ || 37 ||
37. Of the Vrshni [clan] I am Vasudeva. Of the Pandava [family] I am Arjuna. Among sages I am
Vyasa and among seers, I am Ushana (Sukra).
Commentary
Here the pre-eminent Vibhūti (distinction) is that of being the son of Vasudeva, because
no other meaning is possible. Of sons of Pandu, I am Dhanañjaya or Arjuna. Among those
sages who achieve enlightenment through the process of meditation, I am Vyasa. The seers
are those who are wise and learned — among them I am Sukra (Venus).
In whatever condition any being may exist, whether perceptible or not, I alone am the root
cause of that state. There is not a single category of existing thing that can exist without
Me as its Over-Self. In the statement — ‘Nothing that moves or does not move exists
without Me’, it is reaffirmed that the Lord exists as the Self, just as He said in the
beginning:— ‘I am the Self, seated in the hearts of all beings’ (10.20). The purport is that
the entire host of entities in every state of being, is connected to Me, as their Over-Self. By
this Krishna clarifies that His being the Self of all things, is the basis for the doctrine of co-
ordinate predication — the doctrine that all words ultimately refer to Him alone.
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hariḥ oṃ tatsat
iti ś r īm
ad bhagavadgī t āsupaniṣatsu
brahma-vidyā yāṃ yoga-śāstre
ś ī ṛṣṇārjuna saṃvāde vibhūti-yogo nāma
r -k
daś amo’dhyā yaḥ
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Chapter 11
t
Viśvarūpa D
Darśana Y
Yogaḥ
T hus, for engendering Bhakti Yoga and helping to develop it, Sri Krishna taught that He is
the Over-Self of all beings. He gave a narration of His unique auspicious attributes which
characterize Him as different from all other entities. He also taught that the entire range
of sentient and insentient beings which are likened to the corporeality or “body” of God, are
completely dependant upon Him for their origin, existent and activity.
Having heard
convinced from
of the Krishna
truth of this ofrevelation,
His marvelous
Arjunaand unique
became natureof directly
desirous and activity; and being
perceiving these
things and conveyed his longing to Krishna. By His grace, Arjuna was able to see Him as
described in this chapter.
śr ī arjuna uvāca
mad-anugrahā ya paramaṃ guhyam adhyātma saṃ jñitam |
yat tvayoktaṃ vacas tena moho-yaṃ vigato mama || 1 ||
Arjuna said.
1. Out of compassion for Me, You have personally revealed the most profound mystery
concerning the jivatman; thereby this delusion of mine is completely dispelled.
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Commentary
“If You think that Your form as all-creator, as all-ruler and as all-supporter, can be seen
by me, then, O Lord of Yoga — Yoga referring to having omniscience and all other
auspicious attributes — knowledge, strength, sovereignty, valour, power and glory
which are inconceivable in any one else but You! Reveal Yourself to me completely.”
‘ Avyayam’ (completely) is an adverb the meaning of which is: ‘Reveal everything
about Yourself to me.’
śr ī bhagavān uvāca
paś ya me pārtha r ū pāṇi ś ataś o’tha sahasraś aḥ |
nānā vidhāni divyāni nānā var ṇā k ṛ t ī ni ca || 5 ||
The Blessed Lord said:
5. Behold My forms, O Arjuna (Partha), hundreds upon thousands of them, manifold, divine,
varied in hue and shape,
sañjaya uvāca
evam uktvā tato r ā jan mahā yogeś varo hariḥ |
dar śa yāmāsa pārthā ya paramaṃ r ū pam aiś varam || 9 ||
Sañjaya said:
9. Having spoken thus, O King, Sri Krishna, the great Lord of Yoga, then revealed to Arjuna the
supreme Sovereign Form.
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Commentary
Sri Krishna who is Nārāyaṇa, the Supreme Brahman presently incarnated as Arjuna’s
cousin and seated as a charioteer in his chariot — showed Arjuna, the son of Pritha —
His paternal aunt (the sister of Vasudeva — Krishna’s father), that Sovereign Form,
personal and unique, which is the ground of the entire universe, manifold and
wonderful, and which rules over everything. And that form appeared like this: —
Commentary
‘ Divyam’ means ‘resplendent’. ‘ Anantam’ (boundless) means that form was not
limited by time and space because of its being the foundation of the entire universe in
the past, present and future, ‘ Viś vatomukham’ means extending into all directions.
Sañjaya explains the same resplendence expressed by the term ‘Divyam’:
12. If a thousand
(somewhat) like the suns were of
effulgence to that
risemighty
at onceOne.
in the sky, the resulting magnificence may be
Commentary
This statement illustrates the infinitude of His refulgence. The meaning is that this
manifestation (theophany) was of the nature of expansive light.
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Commentary
“O Lord! I can see in Your Cosmic Body all the gods and every category of living being
as also Brahma, the four-faced creator of the universe. So too, Siva ( īś am
kamalāsanastham) who abides in the lotus-seated-Brahma; meaning that Siva follows
the instructions of Brahma. So also all the seers of whom the divine seers are the
foremost; and refulgent dragons like Vasuki, Takshaka etc.
Commentary
“I visualise You [expanding] without beginning, middle and end. Your creative might is
infinite and of unsurpassed excellence.” Here the term ‘virya’ is illustrative of the six
divine attributes of knowledge, energy, sovereignty, creative potency, power and
splendour. ‘Your arms are countless’ — this too is illustrative, implying that the Lord
has an infinite number of arms, torsos, feet, faces etc. ‘The sun and moon are Your
eyes’— all Your eyes are like the Moon and the Sun, beaming with Grace (Moon) and
Justice (Sun). The Grace is directed towards the devotees like the Devas who offer
salutations etc., and Justice is directed against Asuras, Rakshasas etc., who are opposed
to them. ‘Your mouth is emitting blazing fire’ — namely, the fire of ultimate cosmic
destruction, as the Fire of Time consumes the world at the time of final dissolution.
‘With Your radiance You are searing the entire universe’ — by radiance (Tejas) is
meant the power to vanquish others. I behold You ‘burning’ or governing the universe
with Your own radiance.
dyāvā p ṛ thivyor idam antaraṃ hi vyā ptaṃ tvayaikena diś aś ca sarvāḥ |
d ṛṣṭ vādbhutaṃ r ū pam idaṃ tavograṃ loka trayaṃ pravyathitaṃ mahātman || 20 ||
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Commentary
The terms, ‘heaven and earth,’ imply all the higher and the lower realms as well. The
‘ Antara’ , or that which is between heaven and earth, denotes the infinite space in which
all the worlds are located. You alone pervade all the space in all directions. ‘ Beholding
Your spectacular and awesome form,’ — seeing Your Manifestation of infinite length
and extent, marvellous and terrible. ‘The three worlds are trembling’ — All the Devas
headed by Brahma, the Asuras, the Manes (ancestors), the Siddhas, the Gandharvas, the
Yakshas, and Rakshasas have all come to see the battle;— all the ‘three realms’
consisting of all these friendly, antagonistic and neutral beings are extremely frightened.
‘ Mahātman’ means one whose mind cannot be fathomed. It must be understood that like
Arjuna, other celestial beings also were granted clairvoyance by the Lord for directly
perceiving the Cosmic Theophany which supports the universe. If it be asked to what
end, the reply is that it was for demonstrating to Arjuna His supreme majesty [and His
power to affect the entire universe]. Hence it is stated here: ‘Beholding Your marvelous
and terrible form, O Mahatman, the three worlds are greatly overwhelmed with fear.’
d ṛṣṭ vāḥ hi-sptv ṛś
nabha aṃ pravyathit
āṃ d ī ptam
aneka ātmṇāa dh
āntar var ṃ vy
ṛ tiāṃtt na
ānana ṃā d
vind miī pta
ś ama
viśāṃla-netram
ca viṣṇo ||| 24 ||
24. On seeing You, O Vishnu, touching the highest Heaven, refulgent, multi-coloured with
gaping mouths and huge glaring eyes, I am extremely agitated to my inmost being, I have lost
all composure and peace.
Commentary
The term ‘ Nabhas’ denotes the Supreme Heaven (Parama Vyoman) which is beyond
the Material Nature (Prakrti) composed of the three Gunas as established by the Vedic
passages such as:—
‘That is in the Imperishable Supreme Heaven’ (Ma. Na. Up.1;2)
‘He, refulgent as the Sun and beyond darkness’ (Sve. Up. 3.8, Taitt. Aran. 3:12:9)
The dweller beyond the Rajas’ (Rg Sam, 2.6.25.5, Taitt. Sam 2:12:5) and
‘He who is the president in the Highest Heaven’ (Rg Sam. 10:129:7).
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This fact is implied in the statement that ‘the form touches the Supreme
Heaven.’ It expresses the idea that this Cosmic Theophany is the foundation of
all — of the Principle, of the Prakrti with its modifications, and of the individual
Jivatmas in all their states.
26. Allwith
along these
thesons of Dh
leading ṛtarāṣtṛof
warriors our side,with the hordes of Kings, Bhishma, Drona and Kar ṇa
a together
yathā nad ī nāṃ bahavo’mbuvegāḥ samudram evābhimukhā dravanti |
tathā tavāmī naraloka vī rā viś anti vaktr āṇ yabhito jvalanti || 28 ||
28. As the many rivers in torrents flow towards the ocean, so do these heroes of the world of
men enter Your blazing mouths.
yathā prad ī pta
ṃ jvalanaṃ pataṅgā viś anti nāśā ya sam ṛ ddha-vegāḥ |
tathaiva nāśā ya viś anti lok ās tavā pi vaktr āṇi sam ṛ ddha-vegāḥ || 29 ||
29. As moths rush irresistibly into a blazing fire to their destruction, so do these men madly rush
into Your mouths to meet their destruction.
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Commentary
Lord Krishna is being asked — ‘What exactly is Your intention in assuming this
terrible form while revealing Your universal sovereignty out of overwhelming love for
one who has taken refuge in You’.
śr ī bhagavān uvāca
k ālo’smi loka-k ṣaya-k ṛ t prav ṛ ddho lok ān samāhartum iha prav ṛ ttaḥ |
ṛ te’pi tvāṃ na bhaviṣ yanti sarve ye’vasthit āḥ pratyanī keṣu yodhāḥ || 32 ||
The Blessed Lord said:
32. I am Time, the mighty force which destroys everything, fully Manifesting Myself, I am here
engaged in destroying the worlds. Even without you, none of the warriors arrayed in the enemy
ranks shall survive.
Commentary
K āla (Time) is the ‘reckoner’ which calculates (kalayati ). Calculating the end of the
lives of all those under the leadership of Dhrtarashtra’s sons, I am causing their
destruction.
33. Therefore
verily already arise,
been win
slainglory! Conquering
by Me; yourasfoes,
act merely enjoy a prosperous
an instrument, kingdom.
O Arjuna, TheyArcher
you great have
(savyasācin)!
Commentary
“Be merely an instrument (nimitta) of Mine in destroying them — just like a weapon in
My hand. O Savyasācin!” The root ‘Sac’ means ‘fastening’ — a ‘savyasācin’ is one
who is capable of fixing or discharging a arrow even with his left hand; in other words
Arjuna is so dexterous that he can fight with a bow in either hand.
droṇaṃ ca bhīṣmaṃ ca jayadrathaṃ ca kar ṇaṃ tathā’nyānapi yodhavī rā n |
mayā hat āṃs-tvaṃ jahi mā vyathiṣṭ hā yudhyasva jet āsi raṇe sapatnān || 34 ||
34. Slay Drona, Bh īṣma, Jayadratha, Karṇa as well as other mighty warriors, who have been
destroyed by Me. Do not vacillate, fight! You shall surely conquer your opponents in the battle.
Commentary
“Kill Drona, Bh īṣma, Karṇa etc., who have already been singled out for destruction by
Me alone, for they have transgressed the law of righteousness. Be not be unsettled by
considering; ‘How can I slay these teachers, relations and others who are attached to
enjoyment?’ Don’t be thus distressed by thinking about the right and wrong of it, or
expressing love and compassion for them. These persons are guilty of unrighteousness
by siding with the evil-minded Duryodhana. They have been judged and condemned by
Me alone. Therefore fight without hesitation, and you shall conquer your enemies in
battle. In slaying them, there is not the slightest trace of rancor.” The purport is that
victory is the certain result.
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sañjaya uvāca
etacchrutvā vacanaṃ keś avasya k ṛ t āñjalir vepamānaḥ kir īṭī |
namask ṛ tvā bhū ya evāha k ṛṣṇaṃ sagadgadaṃ bhī tabhī taḥ praṇamya || 35 ||
Sanjaya said:
35. Having heard this speech of Sri Krishna, Arjuna [the crowned one] prostrated himself and
trembling with awe, he bowed down again, and with cupped-palms, and trembling, he spoke to
Krishna in a choked voice.
arjuna uvāca
sthāne h ṛṣī keś a tava prak ī rtyā jagat prah ṛṣ yaty-anurajyate ca |
rak ṣāṃsi bhī t āni diś o dravanti sarve namasyanti ca siddha-saṅghāḥ || 36 ||
Arjuna said:
36. Rightly it is, O Krishna, that the world is delighted and rejoices in singing Your praise. The
terrified demons (Rakshasas) flee in all directions, and all the hosts of the perfected ones (Siddhas)
bow down to You.
Commentary
Sthāne means ‘rightly so’ or ‘it is but proper’ that the whole world of gods,
Gandharvas, Siddhas, Yakṣas, Kinnaras, Kiṃpuruṣas etc., who have assembled here
with a desire to see the battle, should be delighted with You and love You, after seeing
You, by Your grace, as the Lord of the Universe.
Rightly so, after beholding You, the Rak ṣasas flee in fear in all directions, and rightly
so, all the host of Siddhas, namely, the host of perfected beings who are favourable to
You, pay their homage to You. The connection with what was said earlier is that all this
is as it ought to be. Arjuna further proceeds to explain how all this is right: —
Commentary
O Boundless One, O God of the gods, O You who have the universe for Your dwelling
place! You are Akṣara — ‘that which does not perish’ — here it refers to the principle
of individual
Vedic Self (jivātman); for the individual Self does not perish as established in
passages:—
‘The intelligent Self is not born, nor dies’ (Ka.Up. 2.18).
You alone are ‘the existent and the non-existent’ — the Principle of Material Nature
(Prakrti), in its condition as effect and cause are denoted by the terms ‘Sat’ (existent)
and ‘Asat’ (non-existent). The state of effect denoted by the term ‘Sat’, is the state of
diversification by names and forms. The causal state denoted by the term ‘Asat’, is the
state incapable of such divisions. ‘That which is beyond both’— that which is beyond
Prakrti and the individual Selves associated with the Prakrti, namely, the principle of
liberated Selves who are different from those bound by Prakrti. You alone are that also.
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38 You are the Original Godhead and the Ancient Person. You are the Supreme support of the
universe. You are the knower and the knowable, and the Supreme goal. By You, O Lord of
infinite forms, is this universe pervaded.
vā yur-yamo’gnir-varuṇaḥ ś aśāṅkaḥ prajā patis-tvaṃ prapit ā-mahaś ca |
namo namaste’stu sahasra-k ṛ tvaḥ punaś ca bhū yo’pi namo namaste || 39 ||
namaḥ purast
ananta-v ād atha p ṛṣṭ has-teṃnamo’stu
ī ryāmita-vikramas-tva te sarvata
sarvaṃ sam eva sarva
ā pnoṣi tato’si | ḥ || 40 ||
sarva
40. Obeisance to You from before and behind! Obeisance to You in all directions, O You who are
the All! O You of Infinite prowess and measureless heroism! You pervade all beings and
therefore are the All.
Commentary
“You, of power without limit and unrestrained heroism, pervade all beings as their very
Self and therefore, are, in reality all of them.” The meaning is that all terms, naming
other entities, are ultimately referring to Krishna: for all beings, both sentient as well as
non-sentient, constitute Krishna’s expressions or modes.
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śr ī bhagavān uvāca
mayā prasannena tavārjunedaṃ r ū paṃ paraṃ dar śi tam ātma yogāt |
tejomayaṃ viś vam anantam ādyaṃ yan me tvad anyena na d ṛṣṭ a-pūrvam || 47 ||
The Blessed Lord said:
47. Byhas
which Mynever
grace,seen
O Arjuna, thisanyone
before by Supreme Manifestation,
but you, luminous,to cosmic,
has been revealed infinite,
you through My primal,
divine
potency.
Commentary
“In this form, which represents Me as I really am, I cannot be realised by such means as
the study of the Vedas, sacrifices etc., by anyone who is devoid of exclusive Bhakti
towards Me or by any one other than yourself who are fully devoted to Me.”
sañjaya uvāca
ityarjunaṃ vāsudevas tathoktvā svakaṃ r ū paṃ dar śa yāmāsa bhū yaḥ |
āś vāsayāmāsa ca bhī tam-eva bhūtvā punaḥ saumya vapur mahātmā || 50 ||
Sanjaya said:
50. Having spoken thus to Arjuna, Sri Krishna revealed to him once more His own form. The
Great-minded One, assuming again a benign form, reassured him who was terrified.
Commentary
Having a four-armed form alone is proper for this Lord of all, the Supreme Being, the
Supreme Brahman, who has assumed the human form as the son of Vasudeva for
blessing this world. But, [at birth] in answer to the prayer of Vasudeva, who was
terrified by Kamsa, the two extra arms were withdrawn until the death of Kamsa,
thereafter they reappeared. Vasudeva prayed thus: —
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‘You are born, O Lord, O God of gods, withdraw this form bearing conch, discus and
mace out of grace ...... withdraw this form of four arms, O Self of all’ (V.P., 5.3.10 and
12).
Even for Sisupala, who hated Krishna, this four-armed form alone was the objective of
constant contemplation, as described—
‘Him who is of four long and robust arms, bearing the conch, discus and the mace’
(V.P., 4.15.8).
arjuna uvāca
d ṛṣṭ vedaṃ mānuṣaṃ r ū paṃ tava saumyaṃ janārdana |
id ānī m asmi saṃv ṛ ttaḥ sa cet āḥ prak ṛ tiṃ gataḥ || 51 ||
Arjuna said:
51. Having beheld the human and benign form of Yours, O Krishna, I have now become
composed in mind and I am restored to my normal state.
śr ī bhagavān uvāca
devā apy śasya
sudurdar a m ida ṃ r ū panityam
r ū pasya ṃ d ṛṣṭ adar
vānśa asi yan
na-k mama
āṅk ṣaṇaḥ| || 52 ||
The Blessed Lord said:
52. It is extremely difficult to behold this manifestation of Mine which you have seen. Even the
gods ever long to behold this manifestation.
Commentary
‘Through the Vedas’ — by mere study, exposition, teaching, hearing and
reciting these sacred texts, it is not possible to know Me as I really am. It is also
not possible
offerings andtoperforming
know Me in truth through
austerities, Vedic
devoid sacrifices,towards
of devotion charity,Me.
making
But daily
with
single-minded devotion it is possible to know Me accurately through the
Scriptures, to behold Me directly, and enter into Me in reality. Accordingly there
is a Vedic verse:—
‘This Self cannot be obtained by instruction, nor by intellectualising nor by much hearing.
Whomsoever He chooses, by Him alone is He obtained. To such a one He reveals His
own form’ (Ka. Up., 2.2.23) and (Mu. Up., 3.2.3).
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Commentary
“Whosoever performs all [obligatory] acts like the study of the Vedas considering them
merely as different modes of service (kainkaryam) — he is one who truly serves Me.
‘He who regards Me as the highest,’ — namely, one to whom I alone am the highest
purpose in all his doings, has Me as the highest goal. ‘He who is devoted to me,’— that
is, so devoted to Me that he is unable to exist without chanting My names, praising Me,
meditating upon Me, worshiping Me, bowing down to Me etc., He who does these
things, always considering Me as the supreme goal — he is My devotee. He is ‘free
from attachments,’ as he is attached to Me alone, and is therefore unable to develop
attachment to any other entity. He who is without ill-will towards any being, is one who
fulfils all the following conditions —
(a) his nature is to feel pleasure or pain solely on account of his union or separation
from Me;
(b) he considers his own transgressions (karma) to be the sole cause of his
suffering (and not the work of others);
(c) he is confirmed in his faith that all beings are co-dependent on the Supreme
Being. For all these reasons he can have no hatred for any being.”
He who has developed these qualities comes to me, that is, attains Me as I really am.
The purport is that free from the least trace of ignorance and delusion, free of all faults,
he becomes one who experiences Me alone.
hariḥ oṃ tatsat
iti ś r ī mad bhagavadgī t āsupaniṣatsu
brahma-vidyā yāṃ yoga-śāstre
ś r ī -k ṛṣṇārjuna saṃvāde viś var ū pa dar ś ana yogo nāma
ek ādaś o’dhyā yaḥ
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Chapter 12
t
Bhakti Y
Yogaḥ
A rjuna desired to directly experience the unrestricted glory of Lord N ārāyaṇa — the
Supreme Brahman, who is the ultimate goal of all who practice Bhakti Yoga. Lord
Nārāyaṇa, revealed this to him, because He is one whose intentions are always
accomplished, and who is an ocean of positive attributes like compassion, generosity, affability
and others which are all limitless in their excellence. It has also been taught that real knowledge
of, perception of, and the attainment of the Lord can only be obtained by single-minded and
persistent devotion.
After this the following points will be explained:
(1) Meditation on the Lord through the medium of Bhakti
(2) the superiority of such meditation over that [of meditation] on the Ātman,
because of its rapid fulfilment,
(3) the great ease of its practice;
(4) the method of meditation on the Lord
(5) the practice of contemplation on the Ātman for one who is incapable of
meditating
(6) the on thethereof.
requirements Lord,
The reason that meditation on the Lord is superior [to meditation on the Ātman] is because of
the superiority of the subject of meditation [the Lord Himself] as declared in:— And among all
the Yogis and also with all others, one whose inner self is directed to Me, who worships Me
with faith — such a one is deemed by Me to be the most accomplished. (6.47).
arjuna uvāca
evaṃ satata-yukt ā ye bhakt ās-tvāṃ paryupāsate |
ye cā pyak ṣaram-avyaktaṃ teṣāṃ ke yoga-vittamāḥ || 1 ||
Arjuna said:devotees, who, ever integrated with You, meditate on You thus, and of those again,
1. Of those
who meditate on the imperishable and the unmanifest — which of these have greater knowledge
of Yoga?
Commentary
“There are those devotees who considering You and none other as the supreme goal,
worship You in complete dedication — as one who is the ocean of attributes of
limitless excellence like grace, affability, omniscience, accomplished resolves etc., and
endowed with all glory. On the other hand there are those who meditate on the
‘ Imperishable’ ( Ak ṣara) — namely, the Ātman in its immaculate state, which is the
same
sense as the ‘Unmanifest’
organs. Which of ( two) categories
Avyakta
these — which means that ithave
of devotees cannot be perceived
superior by the
knowledge of
Yoga? Who would reach their respective goals sooner?” — Such is the meaning of the
question.
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śr ī bhagavān uvāca
mayyāveś ya mano ye māṃ nitya-yukt ā upāsate |
ś raddhayā parayopet ās-te me yuktatamā mat āḥ || 2 ||
The Blessed Lord said:
2. Those who, [desirous of being] forever united with Me and possessing consummate faith,
worship Me, focusing their minds on Me — these are considered by Me the highest among the
Yogins.
Commentary
“Those who thus worship Me, focusing their minds on Me as their ultimate goal, attain
Me quickly and easily” — such is the meaning.
ye tvak ṣaram-anirdeś yam-avyaktaṃ paryupāsate |
sarvatragam-acintyaṃ ca k ūṭ astham acalaṃ dhruvam || 3 ||
3. But those who meditate upon the Imperishable ( Ātman) the indefinable, the unmanifest,
omnipresent, inconceivable, ubiquitous, stable and constant;
kleś o’dhikataras-teṣāṃ avyakt ā-sakta-cetasām |
avyakt ā hi gatir-duḥkhaṃ dehavadbhir-avyā pyate || 5 ||
5. But greater is the vexation of those whose minds are thus attached to the unmanifest. For the
way of the unmanifest is onerous for embodied beings to follow.
Commentary
The Ātman which is the objective of meditation of those who follow the path of the
‘Ak ṣara’ (the Imperishable) is thus described:— It is ‘indefinable’ — it cannot be
defined in terms of names for existing beings like gods and humans etc., because it is
different from these categories. It is ‘unmanifest’ — because it cannot be grasped by
the sense organs. It is ‘omnipresent and inconceivable’ — for though it exists
everywhere in all bodies such as those of gods and others, it cannot be conceived of in
terms of those bodies because it is an entity of an altogether different kind; It is
‘ubiquitous’ — exists alike in all beings but is different from their respective physical
forms.
because Itof isnot‘stable’
being subject
— it does not change its unique nature — it is therefore eternal
to modifications.
Such aspirants are further described as those who, ‘ subduing their senses’ — like
withdrawing the eye and the other organs from pursuing their natural objects.
‘Unprejudiced’ — they look upon all beings of different forms as ‘coequal’ because all
of them consist of a Self [jivātman] comprised of consciousness. Therefore they are
‘intent on the welfare of all beings’ — not given to taking pleasure in the misfortune of
others, — such feelings of joy on the misfortune of others arise from one’s
identification with one’s own special physical form.
“Those who meditate on the Imperishable Principle (individual Self) in this way, even
they come to Me — this means that they realise that the J ī va is not subject to birth and
death and is of a similar nature to Myself.” Sri Krishna will refer to ‘those who have
attained similar qualities to me’ (14.2). The Veda also declares: —
[the enlightened one] ‘untainted, attains the highest degree of equality’ (Mun.Up., 3.1.3).
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Accordingly Krishna will declare [in 15.16-17] that the Supreme Brahman is different
from the liberated J ī va devoid of modification and here denoted by the terms
‘Imperishable’ (Akṣara), and ‘unchanging’ (Kutastha) — ‘The Highest Person is other
than this Imperishable’
In the teaching of the Imperishable Doctrine (Akṣara-vidya of Mundaka Upanishad 1:1)
what is designated by the term Akṣara is the Supreme Brahman Himself; for He is the
source of all created beings.
‘Now that higher science by which that Akṣara is known’ (Mun. Up., 1.5)
Greater is the vexation of those whose minds are attached to the unmanifest — ‘the path
of the unmanifest’ consists of directing the thought process at the unmanifest as its
objective. It is accomplished only with difficulty by embodied beings, who are under
the delusion that the body is the Self. For, embodied beings [generally] identify the Self
with the physical body .
Sri Krishna now teaches very clearly how devotees are the wisest of seekers:—
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santuṣṭ aḥ satataṃ yogī yat ātmā d ṛḍ ha-niś cayaḥ |
mayyarpita mano buddhiḥ yo mad-bhaktaḥ sa me priyaḥ || 14 ||
14. contented, constantly contemplating, self-restrained and firm in one’s convictions,
dedicating the mind and intellect to Me — such a devotee is dear to Me.
Commentary
“That devotee is most dear to Me who never hates any being even though they hate him
and do him wrong. For he has the attitude that the Lord impels these beings to hate him
and to do him wrong in order to punish him for his transgressions. He demonstrates a
friendly disposition towards all beings in spite of being hated and aggrieved. He
evinces compassion — shows mercy to suffering beings. He is free from the feeling of
‘I-ness’, — that is, free from the delusion that the body is the Self. Therefore, pain and
pleasure are the same to him. He is free from depression and exultation resulting from
pain and pleasure arising from his deeds. He is ‘forbearing’ — that is, remains
unaffected even by pleasure and pain which arise from the inevitable contact with
sense-objects. He is ‘contented’ — satisfied with whatever chance may bring him for
the sustenance of his body. He is ‘ constantly contemplating’ — constantly practicing
mindfulness of the Self
— namely, engaged as being different
in controlling fromprocesses.
the thought material He
nature.
is ofHe is ‘self-restrained’
‘ firm conviction’ —
regarding the doctrines taught in this Science of the Self. His ‘mind and intellect are
dedicated to Me’ — in the certitude that Bhagavan Vasudeva alone is propitiated by
unmotivated works, and when duly reverenced, He will reveal to me the direct vision of
the Ātman. Such a devotee of mine, who acts in this manner as a Karma Yogin, is dear
to Me.”
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Commentary
The Karma Yogi does nothing to cause affliction to any being in the world. He has no
cause to fear the world — no action on the part of others can cause him disturbance
because of complete freedom from antagonism towards the world. Therefore he does
not show favour towards some and intolerance towards others; he does not fear some or
is repulsed by others.
Commentary
The general (abstract) absence of hate etc., towards foes and friends has already been
taught in the verse beginning with, ‘ He who never hates any being’ (11.13). What is
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now stressed is that specific equanimity which is to be practiced when such friends and
enemies are actually present before one. One who has no ‘home’, refers to freedom
from attachment to home and possessions. He possesses steadiness of mind with regard
to the Ātman — because of this he is also balanced even in honour and dishonour.
Emphasising the superiority of Bhakti-Ni ṣṭ ha (devotion) over Ātma-Niṣṭ ha (gnosis), Sri
Krishna now concludes in accordance with what is stated at the beginning of this
chapter.
ye tu dharmyām ṛ tam idaṃ yathoktaṃ paryupāsate |
ś raddha-dhānāḥ mat-paramā bhakt āste’t ī va me priyāḥ || 20 ||
20. But those devotees who adopt this ambrosial virtuous conduct (dharma) as taught above,
who are full of faith and who regard Me as the Supreme — they are exceedingly dear to Me.
Commentary
“But those who practice Bhakti Yoga— which is an ambrosial path of virtuous conduct,
that is, which is both good and delectable at the same time, and which, even as a means,
is equal to with
beginning its end in being
‘Those whomost profitable
centre — and
their minds on adopt it as instructed
Me’ (12.2) in the stanza
— such devotees are
exceedingly dear to Me.”
hariḥ oṃ tatsat
iti ś r ī mad bhagavad gī t āsū paniṣatsu
brahma-vidyā yāṃ yoga-śāstre
ś r ī -k ṛṣṇārjuna saṃvāde bhakti yogo nāma
dvādaś o’dhyā yaḥ
Thus
Theinscience
the Upanishads of the the
of the Eternal, Glorious Bhagavad
Scripture of YogaGita
The dialogue between Sri Krishna and Arjuna
Ends the twelfth discourse entitled
“Communion through Devotion”
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Chapter 13
t
Prakṛti-Puruṣa-viveka Y
Yogaḥ
T he teaching in the first set of six chapters, dealt with the essential nature of the
jivātman, which is a preliminary to the meditation on Krishna, the Supreme Brahman,
the ultimate object of attainment. The two disciplines of Knowledge/meditation (Jñāna
Yoga) and Non-desiderative Work (Karma Yoga) as means of spiritual advancement have
also been taught.
Following
Bhakti Yoga, that,preceded
in the middle set of sixonchapters,
by the teaching the goal
the supreme practice of Glorious
— the intense and one-pointed
Supreme Being,
were expounded upon. Incidentally it was pointed out, that Bhakti Yoga is also the means of
attainment for those who desire power & wealth (aiś varya) and also for those who aspire after
the state of self-isolated liberation ( kaivalya),
In this present set of 6 chapters, the topics mentioned in the first two groups are examined in
greater detail. These are; the essential nature of Prakrti (Material Nature) and of the Jiv ātman,
and of the universe comprised of the combination of these two; the essential nature of the
Supreme Lord and the basic features of the paths of Karma (Action), Jñana (Knowledge) and
Bhakti (Devotion) and the ways of practicing these disciplines.
Now, in this, the thirteenth chapter the following topics are discussed: —
(1) the nature of the body and the Self;
(2) an investigation of the physical body as it really is;
(3) the means of attaining liberation from embodiment;
(4) the investigation of the J ī va in a state of separation from a body;
(5) the investigation of the causes of physical embodiment by the J ī va and
(6) the method of discriminating between Matter and Spirit.
(Some editions of the Gita begin this chapter with a question by Arjuna:—)
śr ī arjuna uvāca
prak ṛ tiṃ puruṣaṃ caiva k ṣetraṃ k ṣetrajñam eva ca |
etad veditum icchāmi jñ ānaṃ jñeyaṃ ca keś ava || 1 ||
Arjuna Asked
O Kesava, I desire to learn about the spirit and about matter, about the Field and its Knower, about
knowledge and the knower.
Śr ī Bhagavān uvāca
idaṃ ś ar ī raṃ kaunteya k ṣetram ityabhidhī yate |
etad yo vetti taṃ pr āhuḥ k ṣetrajñ ā iti tad vidaḥ || 2 ||
The Lord said:
2. This body, O Arjuna, is called the Field (K ṣetra). One who knows it is called the ‘Knower of
the Field’ (Kṣetrajña), by the enlightened ones.
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Commentary
In reference to the body one says; ‘I am a god’, ‘I am a human’, ‘I am fat’, ‘I am thin’
etc. according to the principle of co-ordinate predication (samānādhikaraṇ ya) the ‘I’
referred to is the experiencing Self ( jivātman), and that which is experienced [as fat, thin
etc] refers to something other than the Self i.e. the body. The enlightened ones
understand that the body is only the Field where the fruits of past deeds are reaped by
the Self, which is different from the body.
It is obvious that when one sees an object like a pot which is different from one's body,
one thinks — 'I, a god, see this pot' or 'I, a human see it' etc., in this case one is
identifying with one’s body by the principle of samānādhikaraṇya. In the same way one
also experiences the body as an object of knowledge when one says:— ‘I know this
body.’ Thus, if the body is a knowable object, it must be different from the knowing
subject. Therefore, the Self as Field-knower (K ṣetrajña ), is different from the body
which is an object of knowledge like a pot and other things.
But in practical terms one's body is inseparable from oneself; for it constitutes a
fundamental attribute of the Self like the 'cow-ness' of the cow. The knowing Self is
however uniquethrough
perceive itself in being an eternal
a mind refinedand
by subtle formnotofbyconsciousness
Yoga and and can only
mundane awareness. The
ignorant regard the Self as being a physical phenomena because of its intimate
involvement with material nature. Sri Krishna thus declares later on:— ‘When, being
associated with the Guṇas, the Self departs or stays or experiences the deluded perceive
it not, only those who are enlightened see’. (15.10).
For a more detailed polemic please see appendix.
k ṣetrajñaṃ cā pi māṃ viddhi sarva k ṣetreṣu bhārata |
k ṣetra k ṣetrajñayor-jñ ānaṃ yat tajjñ ānam mataṃ param || 3 ||
3. And know Me also as the Kṣetrajña in all Fields, O Arjuna. The knowledge of both the Field
and its Knower is, in My view, the highest knowledge.
Commentary
As the Overself, Krishna is the ‘Field-Knower’ in all the bodies such as those of gods,
humans, animals and antigods. By the expression 'also' (api) it can be inferred that the
body itself is also a manifestation of Krishna. Just as the body cannot exist separately
from the ātman on account of its being an attribute [eg. like the mango and its taste]
and consequently when referring to the body one actually refers to the ātman according
to the principle of co-ordinate predication, in the same manner, both the body (Field)
and the Self (Field-Knower), on account of both of their being inseparable attributes of
Krishna’s can thus be denoted as ‘one with Krishna’.
The Veda teaches that the Supreme Being is the Overself both the Kṣetra (Field) and the
Kṣetrajña (J ī va), because of their being like His ‘body’ [corporeality]. For example see
the passages from the Brhad-aranyaka Upanishad beginning with 3.7.3).
The Advaitin claims that this passage teaches absolute identity between the J ī va and Iśvara.
Rāmānuja’s position is that the relationship is not one of absolute ontological identity but only
one of identity of reference of several inseparable entities to a common substratum — known
technically as Samānādhikaraṇya or co-ordinate predication. The literal meaning of the expression
is 'the relation of abiding in a common substratum'. The relation of the J ī va and Prakrti to Iśvara is
as of body and self or as a mode (Prakara) and its substratum. The relation between the body and
Self of an ordinary being is, only separable at death. But it is inseparable in the case of Iśvara and
this J ī va-cum-Prakrti ‘body’. In this sense Iśvara is the Field-knower (Kṣetrajña) of the Field
(Kṣetra) constituted of all individual entities sentient and insentient, just as in each individual
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personality the J ī va and the body are the field-knower and the field respectively.
Being in co-ordinate predication (Samānādhikaraṇya), Brahman is an inseparable but mutually
distinct complex of the Prakrti, J ī va and Iśvara. the cosmic mode of body constituted of Prakrti
and Puruṣa is at intervals in alternate states of latency and patency (Pralaya and S ṛṣṭi or dissolution
and manifestation). As the Essence-self of a complex whole, He can be denoted by any of the
terms entering into it—Iśvara, Prakrti or J ī va. Brahman is sometimes mentioned in the Vedas as
Asat (non-existent) when everything is in latency in Pralaya, and as Sat (existent) when all
entities are in manifestations (S ṛṣṭi). All these expressions denote Him only. He is described in
some texts as attributeless. It means only that He is without any undesirable negative qualities. He
is on the other hand endowed with countless auspicious attributes.
Commentary
It is this truth regarding the K ṣetra and Kṣetrajña that has been sung in various ways by
Parasara and other sages. For example:—
'I and you and others O King, are composed of the elements; and the elements following
the stream of the Gunas, assume a physical shape, But the Gunas such as Sattva and the
rest, O ruler of the earth, are dependent on Karma; and Karma, accumulated by nescience
[which mistakes the non-self for the Self], influences the condition of all beings without
exception. The Self is [essentially] pure, imperishable, tranquil, transcends the Gunas and
is pre-eminent over Prakrti' (V.P 2.13.69-71)
The body, characterised by head, hands, feet and the like is different from Puru ṣa.' Which
of these O King should I designate by the name "I"?. (Ibid., 2.13.89)
'Are you the head or chest, or else the belly? Are you indeed the feet and other limbs or
do they belong to you, O King? You are distinct in your nature from all your bodily
parts, O King, become intelligent and consider — "Who am I" '. (Ibid., 1, 3.102-3)
In various distinctive hymns of the Vedas, Rig Yajus, Saman and Atharvan the
distinction of body and the Self has been sung. (Tait. Up., 2.1.2 & 2.4.2 & 1.5.2).
The Supreme Self (Param ātma) consisting of bliss absolute, is declared to be the
Overself of the individual Self (Kṣetrajña). Similarly all the three Vedas; (Rig, Saman
and Yajur) in their various methods of teaching, affirm the separate and distinctive
existence of the Kṣetra and the Kṣetrajña with Brahman as their Overself.
Likewise, the same doctrine is taught in the Brahma-Sutra; the aphorisms concerning
Brahman, known also as the Shariraka-Sutras, (“the aphorism concerning the embodied
one”) which are comprised of cogent, reasoned, logical and irrefutable conclusions. In
the Sutras commencing with, ‘Space is not created because there are no Vedic
declarations to that effect’ (B.S., 2.3.1), the nature and the attributes of the K ṣetra are
determined. In the Sutras commencing with — ‘The individual Self has no beginning
because there are no Scriptural statements to that effect and because of its eternality,
[determined] from them (the Vedas)’ (Ibid., 2.3.18), the true nature of the K ṣetrajña is
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established. In the Sūtras — ‘But from the Supreme, this Being declared by the Vedas’
(Ibid., 2.3.40), it is explained that the Lord is the Overself of the individual Self because
He controls it.
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being intent on prostrating, questioning, performing service etc., to the teacher who
imparts the knowledge of the Self. 'Purity' — is the maintenance of the ideal state of
thought, speech and action, as enjoined by the Shastras, for the reception of the
knowledge of the Self and its realisation. 'Resoluteness' — is possessing unshakeable
conviction in the teachings of the Shastras concerning the Self. 'Self-restraint' — mean
withdrawing the attention from all objects that are different in nature from the Self.
Commentary
'Dispassion for sense-gratification' — means development of a distaste for all objects
different from the Self by the constant practice of mindfulness of the imperfection in
them. 'Absence of self-affirmative ideation’ (anahaṅk āra) — means freedom from the
misconception that —theit also
misconceptions too bodyindicates
is the freedom
Self. This
from is
the only
feelinganofexample
possessionfortowards
other
one's own things and those of others. 'Perception of balefulness in birth, death, old age,
disease and sorrow' — means constant reflection upon the unfavourableness of the
inevitable conditions of birth, death, old age, disease and suffering associated with
the body.
asaktir anabhiṣvaṅgaḥ putra-d āra-g ṛ hādiṣu |
nityaṃ ca sama-cittatvam iṣṭān-iṣṭ opapattiṣu || 10 ||
10. Non-attachment, absence of clinging to progeny, spouse, home and the like, and constant
equanimity of mind in all desirable and undesirable events;
Commentary
'Non-attachment' — means freedom from attachment to things other than the Self.
'Absence of clinging to progeny, spouse, home etc.' — means absence of excessive
affection for these, beyond their due as being helpful towards the fulfilment of duties
mention by the Shastras. 'Constant even-mindedness' — means the state of freedom
from joy and grief with regard to occurrences arising from one’s efforts to achieve one's
goals.
mayi cānanya-yogena bhaktir-avyabhicāriṇī |
vivikta deś a-sevitvam aratir jana-saṃsadi || 11 ||
11. Consistent devotion directed to Me alone, unadulterated, resorting to solitary places and
dislike for crowds:
Commentary
'Consistent devotion' — means devotion towards one single object, namely, Krishna the
Lord of all; 'resorting to solitary places and dislike for crowds' — means having no
attraction for mundane social activities.
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Commentary
'Adhyātma-jñ āna' — is the knowledge that pertains to the Self. ‘Contemplation directed
at the attainment of realisation of the Truth — namely, being always absorbed in the
thought process directed at the realisation of the Truth. 'Wisdom-practice' — is that by
which the Self is realised i.e., the means for attaining Self-realisation.
The cultivation of the group of above mentioned virtues, beginning with humility etc.,
are those that are favourable for developing realisation of the Self in the embodied state.
Ignorance comprises of all those attributes of the Field, which are different from the
ones mentioned above, because they are an hindrance to Self-realisation.
jñeyaṃ yattat pravak ṣ yāmi yajjñ ātvām ṛ tam aś nute |
anādi mat-paraṃ brahma na sattannāsad ucyate || 13 ||
13. I shall declare that which has to be known, knowing which, one attains immortality — It is
beginningless Brahman, to which I am superior; it is said to be neither being nor non-being.
Commentary
“I shall now teach about the nature of the individual Self (Brahman) which is the object
to be known, namely, that which is to be gained through the cultivation of the virtues
like humility etc., — that, by knowing which, one attains one’s original state which is
immortal, birthless, free from old age, death and such other material conditions.”
Anādi — means that which has no beginning. Indeed, there is no origination for this
individual Self (Brahman) and therefore no end either. The Veda also declares:
'The intelligent Self is not born, nor dies' (Kat. Up, 2.18).
Matpara — means having Me as Superior. Verily, it has been said earlier:— ‘Know
that My Superior Nature is different. It is the life-principle [J ī va-bhuta], by which this
universe is sustained.’ (7.5). By virtue of being pervaded by the Lord, the individual
Self naturally finds joy in being completely dependant upon Him. (See Br.Up. Madh.,
5.7.22, Sve. Up., 6.9 & 16)
The term ‘ Brahman’ means that which has the capacity for infinite expansion. It is
different from the body and not conditioned by it, in other words it is the [subjective]
principle which perceives the [objective] Kṣetra. (See Sve. Up., 5.9.) The embodied
state is brought about by Karma, and the ātman can again assume its infinite nature only
when it is freed from the bonds of Karma. The term Brahman is also used as a synonym
to designate the individual Self in Gita 14.26 & 27 Gita 18.54.
Brahman is said to be neither existent nor non-existent. The terms 'existent' and 'non-
existent' cannot express the essential nature of the ātman because the ātman [in its
essential nature]it isis free
existent when from both
embodied theforms
in the statesofofgods,
effecthumans
and cause.
and However, it isInsaid
animals etc. to be
the latent
stage it cannot possess names and forms and is therefore said to be 'non-existent'. (See
Tait. Up., 2.7.1 & Br.Up., 1.4.7).
The appearance of the ātman in the states of cause and effect occurs due to the
obscuring of consciousness by Avidya or ignorance in the form of Karma. It is not an
expression of its real nature. So then, the terms 'being' and 'non-being' do not describe
the true nature of the ātman.
If it is argued [by the Advaitins] that the passage — 'In the beginning, verily, this
(Brahman) was non-existence' (Tait. Up., 2.7.1), is describing the Supreme Brahman in
the statecondition
causal of cause is—still
even then, it canbybe the
accompanied pointed out and
sentient that insentient
the Supreme Brahman
entities in its
in a subtle
[latent] state as its corporeal manifestation — but undifferentiated by names and forms!
In this way the description is still valid. According to the same principle therefore, the
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nature of Kṣetra (body) and Kṣetrajña (individual Self) in the state of cause can also be
expressed by the term 'non-being'. But this condition of the individual Self has occurred
due to Karma — in its original immaculate state the Self cannot be signified by the
terms 'being' and ‘non-being'.
Commentary
Everywhere are Its hands and feet — the ātman in its original immaculate state, is able
to act and move everywhere, it perceives everything, knows everything and enjoys
everything.
Sve. Up. 3 l9 states that the Supreme Brahman although devoid of physical hands and
feet etc.that
3:1:13 is said to move everywhere
the individual andātman
Self ( pratyag act everywhere. It is affirmed
) too, in its original by Mun.
immaculate state Up.,
also
has the power of omnipresence, and omniscience etc, because it obtains equality with
Brahman.
It exists enveloping all things: — the purport is that in its essential immaculate state the
individual ātman is free from the limitation of space and time and thus reaches
everywhere.
sarvendriya guṇābhāsaṃ sarvendriya vivarjitam |
asaktaṃ sarva bh ṛ ccaiva nirguṇaṃ guṇabhokt ṛ ca || 15 ||
15. Illuminating the functions of the senses while unconnected with the sense organs, detached
and yet supporting all, free from the Gunas and yet experiencing the Gunas;
Commentary
‘Illuminating the functions of the senses’ — means that the ātman is capable of
experiencing the material world through the operating of the senses. ‘While
unconnected with the sense organs’ — means the ātman [in its original state] is
capable of knowing everything by itself, without the sense organs. It is 'detached' —
namely, it is completely free in its essential nature, from attachment to the bodies of
gods etc. [with which it becomes associated]. 'Yet supporting all' — yet it is capable of
supporting all bodies, such as those of gods etc 'It is free from the Gunas' — that is, in
its essential nature it is free from the three modes of material nature — Sattva
(Harmony), Rajas (Activity) and Tamas (Inertia) and yet it is the 'experiencer of the
Gunas' — It has the potential capacity to experience the three modes of material nature.
Commentary
'It is unmoving and yet moving' — the ātman is by nature, unmoving, but when it has a
body, it is said to be moving. It is so subtle that none can comprehend It: — although
embodied, this ātman, possessed of omnipotence and omniscient is yet distinct from the
body, and cannot be comprehended by those trapped in Samsara. 'It is far away and yet
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so very near': — though present in one's very own body, it is not perceived by those
who are devoid of humility and other virtues [mentioned previously] as also from those
who possess negative qualities. To those who possess humility etc., the same ātman is
very near.
iti k ṣetraṃ tathā jñ ānaṃ jñeyaṃ coktaṃ samāsataḥ |
mad bhakta etad vijñ ā ya mad bhāvā yopapadyate || 19 ||
19. Thus the Field, knowledge and the object of knowledge have been briefly stated. On realising
this, My devotee becomes fit to attain My state of being.
Commentary
‘ My state of being’ — that is, a state that is inherent in Me and is not part of the cycle of
reincarnation.
prak ṛ tiṃ puruṣaṃ caiva viddhyānād ī ubhāvapi |
vik ār āṃś ca guṇāṃś caiva viddhi prak ṛ ti saṃbhavān || 20 ||
20. Know that both Matter (Prakrti) and Spirit (Puruṣa) are without beginning, and know that the
modifications and the qualities arise from the Prakrti.
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Commentary
Both Material Nature and the individual Self are in constant association with each other
and are both beginingless. The modifications (vik āras) — attraction, aversion and
clinging which are the cause of bondage and the qualities (guṇas) — such as humility
etc, which lead to liberation, all arise from Material Nature. This Material Nature,
active from time immemorial, evolves into physical forms and becomes conjoined with
the ātman. Through its own modifications such as attraction, aversion and clinging, it
becomes the cause of bondage for the ātman. This same Prakrti through the
development of other modifications such humility etc., brings about Liberation — such
is the purport.
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Commentary
This Self (Puruṣa) existing in the body becomes the one who observes and ‘sanctions’
— permits the physical activities in accordance with volition and other mind states.
Likewise, It is the 'supporter' of the body. It becomes the 'experiencer' of the pleasure
and pain resulting from its activities. Thus, by virtue of ruling and supporting the body
and by making the body completely subservient to its own needs, the Self becomes 'the
great lord' (maheś vara) of the body, the senses and the mind. (vide Gita 15.8).
The embodied jivātman is said to be the 'supreme person' in relation to the body, the
senses and the mind. The particle 'likewise' (api) indicates that the Self is the 'supreme
lord' in relation to the body in the same way as it is the supreme person. The supremacy
of the Self has already been described in the text beginning with 'It is the beginingless
Brahman to which I am superior' (Gita 13.12). It is true that the Self [in its emancipated
state] has limitless power and knowledge. But it becomes 'the great lord' and the
'supreme person' only in relation to the physical body. The term 'Self' (ātman) hereafter
will be applied to both the body and the mind, for example:— 'Some perceive the Self
by means of the self through meditation' (13.24).
ya evaṃā vetti
sarvath puru
vartam ṣaṃ prak
āno’pi ṛ tibh
na sa ṃ ca guṇaiā yate
ū yo’bhij ḥ saha|| |24 ||
24. One who understands the Puruṣa (Self) ) and the Prakrti (body) thus, along with the Gunas [to
be described], is not born again, regardless of one’s (material) situation.
Commentary
One who 'understands' — namely, one who knows these two principles as they really
are, by the process of discrimination: — is never re-associated with Material Nature
again. 'Regardless of one’s (material) condition' — means in whatever distressful
embodiment one may be in [at present].
2. Others whoYoga
Saṅkhya cannot
( Jñ āachieve perfect
na Yoga — concentration
Gnosis) through anrealise the Self
intellectual by which
process meansisofa
prelude to meditation.
3. Still others, incapable of intellectualisation (through Jñ āna Yoga) and those capable,
but preferring an easier method, and also some particular people — all these attain
Self-realisation after first preparing themselves for meditation by means of selfless
action (Karma Yoga) which contains within itself wisdom ( Jñana ).
anye tvevam ajānantaḥ ś rutvānyebhya upāsate |
te’pi cātitarantyeva m ṛ tyuṃ ś ruti par ā yaṇāḥ || 26 ||
26. But some, who do not know these [methods], having heard [the teachings] from others,
meditate accordingly — these too, being devoted to what they hear, pass beyond death.
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Commentary
It means that even those who are not spontaneously capable of Self-realisation by the
practice of either Karma Yoga, Jñ āna Yoga or Bhakti Yoga, but are devoted to merely
listening to the teachings, are thereby transformed and eventually at some later stage
begin the actual practice of the three Yogas, and become liberated from the cycle of
births and deaths.
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Commentary
Although the general diversified states of existence of all beings are founded on the
dual principles of Prakrti-Puruṣa; their particular individual characteristics and the basis
for their personal evolution are rooted in 'one' common foundation which is the Prakrti,
and not in the ātman. One then reaches the state of Great Expansion (Brahman). The
meaning is that one attains the state of the Self free of limitations, in its pure form of
[expanded] consciousness.
anāditvān nirguṇatvāt paramātmā yam avyayaḥ |
ś ar ī rastho’pi kaunteya na karoti na lipyate || 32 ||
32. This supreme Self, though dwelling in the body, is immutable, O Arjuna, being without
beginning. It neither acts nor is tainted, as it is free from the Gunas.
Commentary
Granted that the ātman being free from the Gunas, does not act; but how is it possible
that the ātman is not tainted by its constant association with the character of the body?
To this, Sri Krishna replies: —
yathā sarvagataṃ sauk ṣmyād-āk āś aṃ nopalipyate |
sarvatr āvasthito dehe tathātmā nopalipyate || 33 ||
33. As the all-pervading ether is not tainted because of its subtlety, even so, the ātman abiding in
the body everywhere, is not tainted.
yathā prak āś ayatyekaḥ k ṛ tsnaṃ lokam imaṃ raviḥ |
k ṣetraṃ k ṣetr ī tathā k ṛ tsnaṃ prak āś ayati bhārata || 34 ||
34. As the one sun illumines this whole world, so does the Knower of the Field (the Self), O
Arjuna, illumine the whole Field (the body).
Commentary
The ātman whose nature has been described, is totally different from the body, because
it is the subjective knower of the body which is the object of its knowledge, and is
therefore different from it, even as the illuminating sun is totally different from the
illumined world.
35.
the Those
knowerwho
of thus
the discern with wise insight,
body (Field-knower the difference
/K ṣetrajña), between
and the meanstheofbody (Field/K ṣfrom
deliverance etra) and
the
manifested Material Nature (Prakrti) — they attain the Supreme.
Those persons, who, through the teaching imparted, understand the difference between
the Self and Material Nature, and then learn about the virtues of humility etc., (13.7).
and practice these virtues — they will thereby be completely liberated from bondage
and will reach their essential ontological state characterised by infinite consciousness
abiding in its own state.
hariḥ oṃ tatsat
iti ś r ī mad bhagavad gī t āsū paniṣatsu
brahma-vidyā yāṃ yoga-śāstre
ś r ī -k ṛṣṇārjuna saṃvāde k ṣetra-k ṣetrajñ ā-vibhaga-yogo nāma
trayodaś o’dhyā yaḥ
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Prakrti
(Primordial Nature)
|
Mahat
(First impetus to
differentiation)
|
Ahamkara (Notion of separateness)
!"""""#"""""$
|
Sattvika Rajasa Tamasa
(centripetal force) (revolving force) (centrifugal force)
| |
Indriyas
Tan-matras
!""#""$ !""#""$
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Chapter 14
t
Guṇa-traya-vibhāga Y
Yogaḥ
I n the thirteenth chapter it was taught that after learning the truth concerning the nature of
Prakrti and Purusha and their mutual conjunction, one should cultivate the virtues of humility
etc., together with devotion to the Lord as the means for liberation from bondage. And it was
also stated in the verse — “Its attachment to these Gunas is the cause of birth in higher and lower
wombs” (13.21) — the cause of bondage is attachment to pleasure etc., which arise from
affiliation with the Gunas. Now, this chapter deals with the manner in which the Gunas become
the cause of bondage and how their hold can be eliminated.
śri bhagavān uvāca
paraṃ bhū yaḥ pravak ṣ yāmi jñ ānānāṃ jñ ānam uttamam |
yaj-jñ ātvā munayaḥ sarve par āṃ siddhim ito gat āḥ || 1 ||
The Blessed Lord said
1. I shall teach again another kind of knowledge: the best of all forms of knowledge, by knowing
which, all the sages have attained the state of perfection beyond this world.
Commentary
Krishna
which is will nowfrom
distinct deliver
whatthe
wasteaching about the
taught earlier, Gunas
but still — Sattva, with
in connection Rajastheand Tamas,
subject of
Prakrti and Purusha.
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here expressed by the term ‘Garbha’ — germ, which means the source from which all
living beings originate. In other words: “I lay the seed, consisting of the aggregate of
sentient Jivas, in that great Mūla Prakrti, which is insentient and forms the matrix.
From that conjunction between these two ‘Prakrtis’ brought about by My will, the
emanation of all entities from Brahma down to a tuft of grass occurs”.
sarva yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ |
t āsāṃ brahma mahad-yonir ahaṃ bī ja-pradaḥ pit ā || 4 ||
4. Whatever beings are produced in any species, O Arjuna, the M ūla-Prakrti is their great womb
and I am the seed giving father.
Commentary
It means that Material Nature or the M ūla-Prakrti, [the evolution of which] begins with
the Cosmic Mind (Mahat) and culminates with the appearance of the five elements,
together with the aggregate of sentient J ī vas instilled in it by Me, is the cause of
existence. I am the seed giving father means that I instil the aggregate of sentient j ī vas
[into Prakrti] according to each one's individual Karma.
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Commentary
‘ Rāga’ (passion) is sexual attraction (libido). ‘T ṛṣṇa’, (craving) is the hankering for all
the sense-objects. ‘Saṅga’ (attachment) is the ardour for constant association with one’s
partner, progeny, friends and such other relations.
By creating a strong desire to act, Rajas binds one. All activities undertaken through
craving for sense-gratification produce merit and demerit; these in turn perpetuate the
cycle of rebirth. In other words — Rajas is the cause of the sex-drive, craving and
attachment, and of constant engagement in activity.
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When
all the the light ofofenlightenment
gateways reveals
knowledge such theeyes,
as the truthears,
of things
nose, astouch,
they and
reallytaste;
are, then
through
one
should know that Sattva operates.
lobhaḥ prav ṛ ttir āraṃbhaḥ karmaṇām aś amaḥ sp ṛ hā |
rajasyet āni jā yante viv ṛ ddhe bharatar ṣabha || 12 ||
12. Greed, activity, undertaking of projects, restlessness and craving — these arise, O Arjuna
(Bull of the Bharatas), when Rajas is ascendant.
Commentary
'Greed' is the unwillingness to share one's own resources. 'Activity' is [in this case] the
tendency to be active
refers to endeavours without any
undertaken definite
for the useful purpose.
achievement of specific'Undertaking is
of projects'
goals. 'Restlessness'
incessant desire for sensual stimulation, 'craving' is the desire for possessing objects.
Commentary
If one happens to die when the Sattva Guna is dominant then one attains the
assemblage
are free fromofignorance.
those [enlightened beings]one
In other words who know
will the science
be born of the ātman
in the families and who
of those who
have the knowledge of the Self, and will thus be qualified to perform those virtuous acts
which are the means of attaining Self-realisation.
rajasi pralayaṃ gatvā karma saṅgiṣu jā yate |
tathā pralī nas tamasi mūḍ ha-yoniṣu jā yate || 15 ||
15. Meeting with disintegration when Rajas predominates one is born among those attached to
action. Similarly, one who has met with disintegration when Tamas prevails, is born among
species lacking in intelligence.
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Commentary
Dying when Rajas is preponderant, one is reborn in the families of those who are
motivated by the desire for achievement; one thus becomes qualified to perform those
virtuous acts which lead to heaven and other such [material] benefits.
Similarly, one who dies when Tamas is preponderant is born among species lacking in
intelligence, meaning one is reborn as one incapable of realising any [of the four] goals
of human existence.
karmaṇaḥ suk ṛ tasyāhuḥ sāttvikaṃ nirmalaṃ phalam |
rajas-astu phalaṃ duḥkham ajñ ānaṃ tamasaḥ phalam || 16 ||
16. The result of a good deed, they say, is pure and is of the nature of Sattva, but the result of
Rajas is suffering; and that of Tamas is ignorance.
Commentary
'Good deeds’ are actions ( punya) which are done without a desire for their rewards,
they generate more Sattva than before and one becomes more pure, namely, devoid of
the slightest vestige of suffering — so say those who know about the development of
Sattva.
‘Suffering’ is continuation in Sams āra consisting of successive births in families
attached to goal orientated actions. Rebirth of this type increases Rajas further, resulting
in more self-gratifying achievements. 'Ignorance' is the result of Tamas predominating
at the time of death, and means the continuation of successive states of ignorance.
What are the results such as purity etc., which are derived from the development of the
three Modes? To this, Krishna answers: —
sattvāt sañjā yate jñ ānaṃ rajaso lobha eva ca |
pramāda-mohau tamaso bhavato’jñ ānam eva ca || 17 ||
17. From Sattva, wisdom arises, and from Rajas greed, from Tamas arise negligence and delusion,
and indeed, ignorance.
ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭ hanti r ā jasāḥ |
jaghanya guṇa v ṛ ttisthā adho gacchanti t āmasāḥ || 18 ||
18. Those who persist in Sattva rise upwards; those who abide in Rajas remain in the middle; and
those, remaining in the lowest tendencies of Tamas go downwards.
Commentary
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nānyaṃ guṇebhyaḥ kart āraṃ yad ā draṣṭānupaś yati |
guṇebhyaś ca paraṃ vetti madbhāvaṃ so’dhigacchati || 19 ||
19. When the enlightened one perceives no agent of action other than the Gunas, and knows that
which transcends the Gunas, then one attains to My state.
Commentary
The enlightened one first has to completely repress the states of Rajas and Tamas and
remain in a state of pure Sattva through consuming Sattvic food and performing selfless
actions as service alone. The Self, essentially immaculate, acquires agency in respect of
various actions, by its involvement with the Gunas — a condition arising from past
Karmas. When one perceives that the Self in its essential state is not actually an agent
but consists of infinite consciousness, one then attains similitude to Krishna.
guṇān et ān at ī tya tr ī n dehī deha samudbhavān |
janma m ṛ tyu jar ā duḥkhair vimukto’m ṛ tam aś nute || 20 ||
20. Transcending these three Gunas from which the body arises, the embodied Self, freed from
birth, death, old age and suffering, attains immortality.
arjuna uvāca
kair-liṅgais tr ī n guṇān et ān at ī to bhavati prabho |
kim ācāraḥ kathaṃ cait āṃs tr ī n guṇān ativartate || 21 ||
Arjuna said:
21. What are the indications of one who has transcended the three Gunas? How does one
behaviour? And how does one overcome the three Gunas?
Commentary
With what kind of behaviour is one associated and how does it serve as an indication
for knowing one's inner state? — such is the meaning.
śr ī bhagavan uvāca
prak āś aṃ ca prav ṛ ttiṃ ca moham-eva ca pāṇḍ ava |
na dveṣṭ i saṃ prav ṛ tt āni na niv ṛ tt āni k āṅk ṣati || 22 ||
The Blessed Lord said:
22. Illumination, activity and even delusion, O Arjuna, [he] resents not, while these prevail, nor
longs for them when they are absent,
Commentary
One [who is liberated from the Gunas] does not resent the effects of Sattva, Rajas and
Tamas known
regard to as different
things enlightenment, industry
from the and delusion,
Self which respectively,
are undesirable; whenone
nor does theycrave
arisethe
in
things that are different from the Self, but desirable, when they are withdrawn.
ud āsī navad āsī no guṇair yo na vicālyate |
guṇā vartanta ityeva yo’vatiṣṭ hati neṅgate || 23 ||
23. He is said to transcended the Gunas, who remains like one indifferent, undisturbed by the
Gunas; and who, knowing that it is the Gunas that are active, remains stable and does not act;
Commentary
He who remains like one indifferent — namely, who is joyful in the realisation of the
ānot
tman as beingdisturbed
therefore different from the Gunas
through and and
aversion is unconcerned about
attraction and whomaterial
remainsthings and is
quiescent,
reflecting that the Gunas produce their own effects like illumination etc., and so
remains inactive and does fall under the control of the Gunas.
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Commentary
Although the expression 'everlasting Dharma’ is usually indicative of the practice [of
Dharma or right-living] that leads to the goal; yet in the present context it denotes the
actual goal to be obtained and not the practice.
The purport is this:— earlier it has been stated in the passage — 'For this divine Māya
of Mine consisting of the three Gunas is hard to transcend, except for those who take
refuge in Me alone...' (7.14) — that taking refuge in the Lord is the only means for
transcending the Modes of Material Nature and the attainment of Self-realisation,
supernal glory and unification with the Supreme Being. Thus, taking refuge (prapatti)
with one-pointed mind is the only means for transcending the Gunas and for the
attainment of the state of Brahman.
hariḥ oṃ tatsat
iti ś r ī mad bhagavad gī t āsū paniṣatsu
brahma-vidyā yāṃ
yoga-śāstre ś r ī k ṛṣṇārjuna saṃvāde guṇa-traya-vibhaga-yogo nāma
caturdaś o’dhyā yaḥ
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Chapter 15
t
Puruṣottama Y
Yogaḥ
The Mystery of the Omnipresent Supreme Being
Summary of the Teaching
I n the 13th chapter the nature of Prakrti and Purusha was analysed; it was taught that from
time out of mind the immaculate J ī va comprised entirely of infinite consciousness, conjoins
with Material Nature (Prakrti), and is embodied in the forms of gods etc., This produces the
cycle of attachment to the Modes of Material Nature (Gunas). Then followed in the 14th chapter
the teaching concerning the Gunas was elaborated upon and then it was taught that Devotion to
Krishna leads to detachment from the Gunas which in turn results in the realisation of the true
nature of the Self.
Now in this 15th chapter, Sri Krishna, the adorable Lord reveals Himself as being in absolute
control of the universe; both perishable (Kṣara) or bound J ī vas and the imperishable (Akṣara) or
liberated J ī vas. He also states that He is the Supreme Being because of His supernal greatness in
being antithetic to all that is negative and being the font of auspicious attributes. He is different in
kind from both the perishable and imperishable J ī vas which constitute His Modes.
śr ī bhagavan uvāca
ūrdhva mūlam adhaḥ śākham aś vatthaṃ pr āhur-avyayam |
chand āṃsi yasya par ṇāni yastaṃ veda sa vedavit || 1 ||
The Blessed Lord said:
1. They [the Vedas] speak of an indestructible A śvattha tree with its roots above and branches
below, the leaves of which are the injunctions; one who knows this knows the Vedas.
Commentary
The Vedas often depict Samsāra as the imperishable Aśvattha (banyan) tree having its
roots above and branches below, in such passages as Ka. Up., 6:1 and Tait. Ar., 1.11.5
It has its 'roots above' since it arises from Brahma [the Creator or Hiranyagarbha] who
is located animals,
humans, beyond thebeasts,
seven realms.
worms, Itinsects,
has 'branches
birds below' developing
and plants into beingsItlike
and minerals. is
'indestructible' because it cannot be felled except with the dawn of perfect knowledge
which causes detachment — it is like a flowing current.
The leaves of this A śvattha tree are said to be the prescriptions of the Vedas because
this tree of Samsāra grows by actions prompted by worldly desires as taught in specific
passages.
The tree indeed flourishes with the help of these ‘leaves’. One who knows the A śvattha
tree in this way 'knows the Vedas'. The Veda also describes the means of felling this
tree of Samsāra. One who understands this is called the ‘knower of the Vedas’, since
knowledge of the nature of the tree to be cut down is helpful in deciding the means of
felling the tree.
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tataḥ pada
tameva ṃ tat
cādya ṣaāṃrgitavya
parim
ṃ puru ṃ yasmin
prapadye gat ā ṛ na
yataḥ prav ttiḥnivartanti bhāū ya
pras ṛ t ā pur ṇī ||ḥ |4 ||
4. One should then seek that goal, attaining which one never returns. One should take refuge in
that Primal Person from whom this ancient process emanated.
Commentary
As one becomes free from attachment to sense-objects, one should seek and discover
the ultimate goal from which one never returns. How can one bring an end to this
beginingless attachment to sense objects? Sri Krishna now answers: — one should take
‘refuge (Prapadyet ) in the Primal Being’ alone in order to overcome this ignorance.
One should seek refuge in Him who is the Original One, namely, the source of all
entities.
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A variant reading of this stanza is 'prapadya iyatah pravrttih' (in place of prapadyet
yatah pravrittih' ). This gives the sense that this process of taking refuge in the Supreme
Being [prapatti] for the dispelling of ignorance has continued from a distant past. Even
in the distant past there were those seeking liberation by this ancient means.
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utkr āmantaṃ sthitaṃ vā pi bhuñjānaṃ vā guṇān-vitam |
vimūḍ hā nānupaś yanti paś yanti jñ āna-cak ṣuṣaḥ || 10 ||
10. The deluded do not perceive it [the J ī vātman] conjoined with the Gunas when departing or
staying or experiencing — only the enlightened ones see.
Commentary
The deluded are those who mistakenly take the body for the Self. However, those who
possess the eye of knowledge, ie, have the wisdom to be able to discriminate between
the body and the Self, perceive the Self as being existentially different from the body in
all respects.
yatanto yoginaś cainaṃ paś yanty-ātmany-avasthitam |
yatanto’pyak ṛ t ātmāno nainaṃ paś yantyacetasaḥ || 11 ||
11. The striving practitioners of Yoga behold It (the ātman) abiding within themselves, but, strive
as they may, those of unrefined mind, devoid of intelligence, perceive it not,
Commentary
The 'striving Yogis' are those who strive in the practice of Karma, Jñana and Bhakti
Yoga, after taking refuge in Krishna.
Thus, the J ī vātman, both in the liberated and confined phases [of its being] is a
manifestation of the glory (Vibhuti) of the Lord. Its light of consciousness illuminates
even the luminaries such as the sun, moon and fire which facilitate the seeing process by
removing the darkness that prevents the contact of the eye with objects. Now, Sri
Krishna declares that even the light of the sun and other luminaries are also in fact
Divine Forces.
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Commentary
“Becoming the Moon (Soma) consisting of the essence of the ambrosia of immortality,
I nourish all herbs”.
Commentary
The 'Vaiś vānara Agni' is the fire of digestion, in union with various activities of the
breath; Pr āṇa — inspiration, and Apāṇa — expiration, Krishna digests the 'four kinds of
food ' eaten by beings — these are foods which need to be chewed, sucked, licked and
drunk.
sarvasya
vedai cāhaṃ haham
ś ca sarvair ṛ di sanniviṣṭ o matta
eva vedyo ved āḥnta-k
sm ṛ ṛ jñ ānam apohana
tird vedavid ṃ ca
eva cāham | ||
|| 15
15. And I am located in the hearts of all. From Me come memory, knowledge and their absence
also. Indeed, I alone am that which is to be known from all the Vedas. I bring about the fruition of
the rituals of Vedas; I alone am the knower of the Vedas.
Commentary
Controlling everything Krishna abides as the Overself in the hearts of all, namely, in the
mind of all beings, from which arises knowledge and the motivation to engage in
activity and inactivity. This is supported by various Vedic and Smriti texts.
Because Krishna is the Over-self, the faculty of memory in all beings can be said to
arise from Him alone. 'Memory' is cognition arising from the content of past
experiences and their subtle impressions. 'Knowledge' is appraisement of a thing with
the help of the senses, inference, verbal testimony and insight gained from meditation.
'Apohana' means the cessation of knowledge. 'Apohana' can also mean 'Uhana'
(conjectural knowledge) which is that secondary information which is an aid to the
factual data (Pramāṇa). This is a process of determining whether the knowledge of the
facts presented can be operative with reference to the particular subject-matter on hand,
through the examination of the way in which the factual data was obtained — this is
'Uha' .
I am the One to be known from all the Vedas because terms like Devas, humans etc.,
signify the J ī vas in them. I bring about the fruition of the Veda — 'Ved ānta' , in this
context means [literally] the end, namely, the end result of Vedic injunctions to offer
sacrifices. 'Veda-Anta-krt' means 'the bestower of rewards of the actions prescribed in
the Vedas’.
I alone am the knower of the Vedas; — I indeed know the Veda to be pertaining to Me
in this manner. The idea is that anyone who claims the meaning of the Vedas to be
different from this import, is not a "knower of the Vedas".
dvāvimau puruṣau loke k ṣar āś cāk ṣara eva ca |
k ṣaraḥ sarvāṇi bhūt āni k ūṭ astho’k ṣara ucyate || 16 ||
16.
the There are two(kinds
imperishable ak ṣaraof). Selves
All beings ṣasthe
( puruare ) mentioned
perishable[inand
the the
Veda] — the perishable
imperishable ṣara) and
is [also]( k called the
immutable (ku ṭ astha).
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Commentary
The category of Purushas designated by the term 'perishable' (K ṣara) refers to the J ī vas
conjoined with mutable insentient Matter (Prakrti). Here the term ‘Purusha’ (Person or
spirit) is used in the singular to indicate the single adventitious condition of being
conjoined with insentient Matter.
The 'imperishable' (ak ṣara) also called 'immutable' (ku ṭ astha), is the category of
liberated J ī vas, devoid of association with insentient matter, abiding in their own
essential nature. The liberated J ī va is called 'immutable' because when it is free from
insentient matter, it has no specific relationship with any of the particular
transformations of insentient Matter. Here also the term is in the singular (as expressing
a generic class) and denotes the single adventitious condition of dissociation from
insentient matter. It does not mean that before this, in the course of time without
beginning, there existed but a single liberated ātman for it is stated:— 'Many purified
by the austerity of wisdom, have attained My state' (4.10); and 'They are not born at the
time of creation, nor do they suffer at the time of dissolution' (14.2).
uttama
yo ḥ puruṣas-tvanya
loka-trayam- ḥ paramātmety-ud
āviś ya bibharty-avyaya īś vāara
h ṛ tḥa ||
ḥ |17 ||
17. Distinct from these is the Supreme Person, described as the Supreme Self [in the Vedas], He
who pervading the threefold universe, supports it as the Immutable One and the Lord.
Commentary
The Supreme Being (Paramātma) is different from the bound and the liberated J ī vas
who are expressed by the terms, the 'perishable' and the 'imperishable' respectively.
How is He different? 'Pervading the threefold universe' He supports it. 'Loka' (realm)
is that which is perceived and there are three such perceptible realms which are
understood from the authority of the Scriptures. These are the realm of insentient
matter, the realm of sentient J ī vas conjoined with matter, and the realm of liberated
J ī vas. He enters into these three categories [of entities] as their Over-self and supports
them. Thus, being the Pervader and Supporter He is [proven to be] an entity different
from the triad [of entities].
Commentary
Because I transcend the ‘ perishable purusha’ — the bound J ī va, and I am higher than
the ‘imperishable purusha’ or liberated J ī va, I am therefore celebrated as the Supreme
Being in the Sacred texts. The Smrti is called loka here by reason of revealing ('looking
at') the meaning of the Veda. The meaning is [that I am thus known] both in the Shruti
(Veda) and in the Smrti.
19. Whoever,
knowing all, hebeing free me
worships from all delusion,
in every way. understands Me thus to be the highest Purusha —
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Commentary
“He worships Me in every way,' — in all the different modes of devotion that have been
prescribed [in the Scriptures] as the means of attaining Me.”
“All the love that arises in Me towards one strives to learn about Me and all the love
that arises in Me towards one who worships Me in whatever way one chooses — both
types of love are aroused by one who knows Me as described.”
Commentary
“I have revealed to you the most profound of all mysteries about Me as the Supreme
Being, because you are worthy to receive this instruction due to being sinless. By
understanding this, one will become truly wise and will have fulfilled all duties. —
whatever knowledge has to be gained for attaining Me, is hereby acquired and
whatever obligation has to be fulfilled in this connection — all that is to be taken as
fulfilled by knowing this (the Purushottama Vidya).”
In this stanza it is intimated that the knowledge of the Supreme Being acquired through
the Scriptures achieves all this, but it does not give direct experience of God.
hariḥ oṃ tatsat
iti ś r ī mad bhagavad gī t āsū paniṣatsu
brahma-vidyā yāṃ
yoga-śāstre ś r ī k ṛṣṇā pañcada
rjuna saś
ṃov’dhy
ādeā ya
puru
ḥ ṣottama yogo nāma
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Chapter 16
t
Daivāsura S
Sampad V
Vibhāga Y
Yogaḥ
śr ī bhagavān uvāca
abhayaṃ sattva saṃś uddhiḥ jñ āna yoga vyavasthitaḥ |
d ānaṃ damaś ca yajñ āś ca svādhyā yas tapa ārjavam || 1 ||
The Blessed Lord said:
1. Fearlessness, purity of mind, consistent contemplation on wisdom, philanthropy, self-control,
worship, study of Vedas, self-discipline, forthrightness,
Commentary
—ofisseparation
'Fear'
the form defined asfrom
anxiety that arises
cherished thingsfrom the perception
or association of [future]
with adverse suffering
objects in
— the
absence of this emotion is 'fearlessness'.
'Purity of mind' — the Sattvic condition of the mind being freed from Rajas and
Tamas.
'Consistent contemplation on wisdom' — steady persistence in discriminating between
the true nature of the Self and of Prakrti.
'Philanthropy' — giving away one's wealth earned through right means to the deserving
poor.
'Self-control' — the practice of withdrawing the mind from sense-objects.
'Worship' — the performance of the fivefold sacrifices (pañca-mahā-yajña) and other
rituals simply as service to the Lord without attachment to the merit obtained.
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'Study of the Vedas' — regular study of the Vedas with the conviction that all the
teachings of the Vedas deal with the Lord, with His glories and with the mode of
worshipping Him.
'Self-discipline' — the practice of penances like Krcchra & Candrayana; fasting on the
twelfth day of the lunar fortnight, etc., which foster an inclination for performing acts
pleasing to the Lord.
'forthrightness' — consistency in thought, word and deed in one's dealings with
others.
ahiṃsā satyam akrodhas tyāgaḥ śāntir apaiś unam |
dayā bhūteṣv-aloluptaṃ mārdavaṃ hr ī r acā palam || 2 ||
2. Non-injury, truthfulness, freedom from anger, renunciation, tranquillity, freedom from
slandering, compassion to all beings, freedom from hankering, gentleness, modesty, freedom from
whimsicality;
Commentary
'Non-injury' — abstaining from causing pain to other beings.
'Truthfulness' — communicating what one knows for certain and what is conducive to
the good of others.
'Freedom from anger' — the absence of mental agitation which could lead to the injury
of others.
'Renunciation' — the giving up of everything that is contrary to the good of the Self.
'Tranquillity' — practice of restraining the senses from their predilection for sense-
objects.
'freedom from slandering' — refraining from talk that may cause hurt to others.
Commentary
'refulgence' (tejah) — the virtue of not being influenced by the wicked.
'Forgiveness' — freedom from the feelings of animosity towards others even when they
are the cause of suffering.
'Fortitude' — the determination to do the right thing even under conditions of great
danger.
'Purity' — fitness of the body and the mind, as prescribed in the Scriptures, for the
performance of right conduct.
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'Freedom from spite' (adroha) — the avoidance of interfering in the freely chosen
activities of others.
'Humility' — freedom from misplaced pride (Atimānita); that is, excessive unjustified
self-esteem.
These are the virtues that are found in one destined for a ‘divine estate’. The ‘Divine’
are those who live in harmony with the Divine Nature. The meaning is that these virtues
are endowments in those who are born with a natural affinity for them and that seek to
actualize them.
dambho darpo’bhimānaś ca krodhaḥ pāruṣ yam eva ca |
ajñ ānaṃ cābhijātasya pārtha sampadam āsur ī m || 4 ||
4. Religious hypocrisy, hubris, self-conceit, anger, rudeness and ignorance these, O Arjuna,
belong to one who is born to a non-Divine estate.
Commentary
‘Religious hypocrisy' — (dambha) is making a show of the practice of Dharma for
earning a reputation for righteousness.
'hubris' — (darpa) the elation caused by sense-gratification and the consequent
inability to discriminate between what ought to be done and what ought not to be done.
'Self-conceit' — (abhimāna) the estimation of oneself to a degree not warranted by
one's education and birth.
'Anger' — (krodha) the agitation of the mind which leads to causing injury to others.
'Rudeness' — ( paruṣ yam) is the disposition of causing anxiety to good people.
'Ignorance' — ( ajñ ānam) is inability to discriminate between high and low principles,
and between what ought to be done and what ought not to be.
These are the qualities that are found in one born for a Non-Divine Estate. The ‘Non-
Divine’ are those who are not in harmony with the Divine Nature.
Commentary
'The Divine
aids the Estate — of
achievement which is characterized
Liberation. by conformity
The meaning is, that ittoleads
the teachings
step by of thetoLord
step the
attainment of Krishna. 'The Non-Divine Estate — which is characterised by rejection of
the teachings leads to continued bondage — it results in spiritual degradation.
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karma resulting from positive and negative deeds. Sentient beings are born into either
one of these two categories — for either working in harmony with the Divine Will or
acting contrary to it. Of these, the Divine-estate that is to say; the paths of Karma,
Jñana and Bhakti Yogas have been described at length so that the good may fulfil the
purpose of their birth by following these teachings. Now hear about the conduct which
is the destiny of those born in the later category; —
Commentary
'right action nor what to refrain from,' — that is, the Vedic Dharma that leads to
prosperity and Liberation.
'Purity' is the prerequisite for performing Vedic rites as established in the Scriptures,
that 'purity', be it external or internal, is alien to the non-divine.
'Right conduct,' — observances by means of which mental and physical purity arises,
even this right conduct is alien to them.
Commentary
They (certain schools of philosophy) maintain that the universe is 'unreal' — they do
not accept that this universe, which is the manifestation of Brahman and is denoted by
the term Reality (Satya), has Brahman for its Self. They contend that it has no
'foundation,' — they do not accept that Brahman is the substrata of the universe.
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Commentary
Those who are about to die today or tomorrow [still] obsess themselves with anxiety in
regard to objects, the attainment of which is not possible even if they lived until the
dissolution of the universe. Likewise, they are convinced that the satisfaction of
sensual enjoyments is the highest goal of human life. They that there is no aim in
human life greater than this.
Commentary
Here the concept of spiritual recompense (ad ṛṣṭ a), is regarded only as an invention of
weak people of feeble minds. Furthermore: 'I am a lord' — I am independent, and I
control others. 'I am an enjoyer' — I enjoy through my own achievements and not
through karma or Divine Grace. 'I am successful,' — I am the creator of my own
success and not through karma etc. Likewise, I am also powerful and happy —
through my own self-effort.
anekacitta
prasakt āma ābhoge
āḥ k vibhr nt āḥ moha-j āla-sam
ṣu patanti āv ṛ tś āuḥcau
narake’ | || 16 ||
16. Bewildered by many fantasies, ensnared by the net of delusion, addicted to sensual
enjoyments, they fall into a foul purgatory.
Commentary
Rejecting the doctrine of Karma, Divine Grace and other factors in their achievements
and believing them to be due entirely to personal efforts, they are confounded by many
goal oriented projects — and in this way they are ensnared by the net of delusion.
ātma-saṃbhāvit āḥ stabdhā dhana-māna-mad ānvit āḥ |
yajante nāma yajñ āis-te daṃbhenāvidhi pūrvakam || 17 ||
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17. Self-conceited, complacent, intoxicated with pride and wealth, they perform sacrifices in name
only with ostentation and contrary to the injunctions of the Śāstras.
Commentary
They are 'self-conceited' — they are held in high esteem by themselves only. They are
'complacent' — regarding themselves as perfect, they do nothing [to improve
themselves spiritually]. How? They are 'intoxicated with pride and wealth' — they are
obsessed by wealth and pride of learning and descent. 'They perform sacrifices in name
only' — they perform sacrifices in order to obtain renown as the performers of
sacrifice. These are performed with pretension and for self-aggrandisement and not in
accordance with the proper directions of the Scriptures.
ahaṅk āraṃ balaṃ darpaṃ k āmaṃ krodhaṃ ca saṃś rit āḥ |
mām-ātma para-deheṣu pradviṣanto’bhyasū yak āḥ || 18 ||
18. Overcome with egoism, power, conceit, desire and anger, these malicious people hate Me in
their own bodies and in those of others.
Commentary
They depend entirely upon their own egos thinking— 'I can do everything without the
help of anyone'; likewise, in all their doings they depend on their own power — this
leads to conceit ( 'there is nobody like me'), and then to desire ( 'Because I am who I
am, my mere desire will become actualised.') Anger manifests in the thought of — 'l
shall destroy all those who cross me.' Thus, being overcome by these ideas, they display
malice towards Krishna, the Supreme Being and the Controller abiding in their own
bodies as well as in the bodies of others; and they abuse and hate Krishna. They invent
fallacious arguments to discredit Him, and being unable to tolerate Him, they perform
all acts like sacrifices etc., with complete egocentricity.
Commentary
The meaning is that Krishna will confirm their malevolent disposition so that they
would be impelled to do things which lead to prolonging the cycle of reincarnation.
Commentary
They are born in conditions that are not conducive to obtaining Krishna and remain
deluded — that is, remaining ignorant or misinformed about Him. They never 'attain
Me,' — that is, realise that Krishna, the Lord and the ruler of all, truly exists. They sink
farther and farther down, from that birth, to the lowest level.
Sri Krishna proceeds to explain the root-cause of the perdition of the one of demoniac nature: —
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trividhaṃ narakasyedaṃ dvāraṃ nāś anam ātmanaḥ |
k āmaḥ krodhas tathā lobhas tasmād etat trayaṃ tyajet || 21 ||
21. Self-referent desire, anger and greed — this is the threefold gateway to Naraka, ruinous to the
Self. Therefore one should abandon these three.
Commentary
Those three negative emotions:— self-referent-desire (k āma), anger (krodha ) and greed
(lobha) constitute the triple gateway to purgatory for those of demoniac disposition,
and are destructive of the Self ( ātman). The nature of these three has already been
explained. 'Gateway' (dvāra) means the path or the cause. Therefore, since they
constitute the cause of the extremely dreadful condition of Purgatory ( naraka), one
should wholly renounce this triad — selfish-desire, wrath and greed.
Commentary
One who rejects the injunctions given in the Vedas and follows the direction of one's
own wishes, does not achieve any form of perfection relating to the hereafter, nor finds
the slightest happiness in this world, nor the attainment of the Supreme State. If there is
no striving for perfection or happiness how can one expect the Supreme State? — such
is the meaning.
Commentary
Hence, the Śāstra is to be regarded as the only authority in deciding what ought to be
accepted and what ought to be rejected. You should try to understand, neither more nor
less than what constitutes the Truth and act according to the injunctions of the Śāstras.
The Highest Truth which is revealed in the Vedas is the Supreme Being; and the Vedic
ordinances which are supplemented by the instructions of the Dharma- Śāstras, the Epics
(Ramayana and Mahabharata) and the Puranas, are the acts which are the means for
reaching Him and for pleasing Him. Having learnt them, you should accept them alone
and act accordingly.
hariḥ oṃ tatsat
iti ś r ī mad bhagavad gī t āsū paniṣatsu
brahma-vidyā yāṃ yoga-śāstre
ś r ī k ṛṣṇārjuna saṃvāde daivāsura -sampad-vibhāga-yogo nāma
ṣoḍ aś o’dhyā yaḥ
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Chapter 17
t
Śraddhā-traya-vibhāga Y
Yogaḥ
I n the [previous] chapter, after expounding the division [of beings] into two classes — Divine
and Non-divine, it was revealed that the knowledge of Reality and the means for acquiring it
have their source in the Vedas alone. Now [in this chapter] it will be taught that whatever is
not enjoined by the Scriptures is ineffectual, because it is ‘non-divine’, furthermore actions
enjoined by the Scriptures are categorised into three kinds according to the Gunas. The definition
of what [exactly] is established in the Scriptures will also be given.
Arjuna, unable to understand why works not enjoined by the Scriptures are futile, sincerely asks
about the different kinds of results, in terms of the three Gunas, arising from works such as
sacrifices that are not enjoined in the Scriptures, but are done with conviction: —
arjuna uvāca
ye śāstra vidhim uts ṛ jya yajante ś raddhayānvit āḥ |
teṣāṃ niṣṭ hā tu k ā k ṛṣṇa satvam āho rajas tamaḥ || 1 ||
Arjuna said
1. What is the position O Krishna of those who disregard the injunctions of the Shastra, yet
worship with conviction (śraddhā)? Is it Sattva, Rajas or Tamas'?
śr ī bhagavān uvāca
trividhā bhavati ś raddhā dehināṃ sā svabhāvajā |
sātvik ī r ā jasī caiva t āmasī ceti t āṃ śṛṇu || 2 ||
The Blessed Lord said:
2. Threefold is the conviction of embodied beings, inherent in their own nature, classified as
Sattvic, Rajasic and Tamasic — listen to the teaching about it.
Commentary
The conviction (ś raddhā) of all embodied beings arises from their natural disposition
(svabhāva) — one's own character. Śraddhā is the peculiar state or predilection (ruci =
taste) caused by past habitual tendencies (vāsanas). One develops a conviction in
accordance with one's natural taste. For ‘conviction’ ( ś raddhā) is defined as enthusiasm
for a certain method by which one believes one will achieve one's desired goals.
V āsana (habitual pattern formation), Ruci (taste) and Ś raddhā (conviction) are the
characteristics of the Self which arise from it’s identification with the three modes of
Material Nature. The three Modes (Gunas) are the different states of the body, the
senses, the mind and sense-objects. These states arise in one through the subtle
impressions caused by association with Gunas in sense experiences.
These three Modes of Material Nature can only be established from their effects. Habits,
taste and convictions
comprised of the three originate fromconviction
Modes. Thus personal isexperiences
categorised with the in
as being external world
the mode of
Goodness, Passion or Ignorance — now listen.
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Commentary
‘Those who engage in self-disciplinary programs not enjoined by the Scriptures even
though they may be intense’ — is a statement representative of all sacrifices and other
religious works not enjoined by the Scriptures and which demand much exertion. They
are undertaken by arrogant and self-centred practitioners and are motivated by sensual
desire, attachment and passion.
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Commentary
Sharp foods are those which are difficult to take due to being icy cold, or extremely
hot.
foodsAstringent things cause
are those which are those whichsensation.
burning cause the feeling of dryness in the eater. Heating
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in sacrifice or worship. The meaning is that, being unfit for offering in worship, they
cannot become prasādam.
Commentary
The act of worship considered to be in the Mode of Goodness is offered by those
desiring no reward, with the firm conviction that it ought to be performed for its own
sake — simply as adoration of the Lord and according to the injunctions of the
Scriptures, ie., with the prescribed texts, right materials and proper rituals.
Commentary
purity — through ablutions in sacred water; rectitude —harmony of thought and
action; chastity — avoidance of considering others as mere objects of pleasure; non-
injury — avoidance of causing pain to any being — these constitute the Tapas (self-
discipline) of the body.
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15. Speech that does not cause distress and which is true, agreeable and beneficial, and also the
recitation of the Vedas are called the verbal disciplines.
aphalāk āṅk ṣibhir yuktaiḥ sātvikaṃ paricak ṣate || 17 ||
17. This threefold self-discipline, practiced with firm conviction by those who desire no reward
and are devoted — is called Sattvic self-discipline.
Commentary
‘and are devoted’ — that is, with the conviction that it is to be done as adoration of the
Supreme Being.
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22. That gift which is given at the wrong place and wrong time to unworthy recipients, without
due respect and with derision, is considered to be Tamasic.
Commentary
So far, the classification based on Guna differences of yajñas, austerities and gifts as
enjoined by the Vedas have been described. Now the definition of the same Vedic
yajñas etc., is given according to their association with the Pra ṇava (the syllable AUM),
and as signified by the terms Tat and Sat.
Commentary
“Om That Truth” — denotes the Brahman. Here the term Brahman refers to the
Veda. It is the secondary meaning of the term, and here alludes to the ritualistic portion
of the Veda in which yajñas and similar rituals are prescribed. The mantra “Om Tat
Sat” is used in these Vedic rites. The relevance of Om is that it should always be used
at the commencement of the recitation of Vedic hymns. The syllables Tat Sat indicate
that these rituals are worthy of esteem. The term Br āhmaṇas (knowers of the Vedas)
covers the Vedas and the sacrificial rites ordained in them as well as the three social
groups (Brahmins, Kshatriyas and Vaishyas) who are entitled to Vedic study. All these
were instituted by Krishna in the past.
tasmād om-ity-ud āh ṛ tya yajña d āna tapaḥ kriyāḥ |
pravartante vidhān-okt āḥ satataṃ brahmavādinam || 24 ||
24. Therefore, all acts of worship, charity and self-discipline enjoined in the Vedas begun after
the utterance of “Om” by the religious scholars.
Commentary
Religious Scholars (brahmavādinaḥ) — are those who [study] and expound the Veda;
namely the three social groups — Brāhmanas, Kshatriyas and Vaishyas.
Thus the connection between the syllable Om and the Vedas and rituals enjoined in
them has been established. The Vedas are associated with the syllable Om and the
Brāhmanas — a term which here refers to all those belonging to the three social groups
who [study] and memorise the Vedas and perform the rituals enjoined in them.
Now, Sri Krishna describes how these three (Vedas, rituals and performers) are linked
with the word Tat : —
tad-ity-anabhisandhā ya phalaṃ yajña-tapaḥ kriyāḥ |
d āna kriyāś ca vividhāḥ kriyante mok ṣa-k āṅk ṣibhiḥ || 25 ||
25. Uttering “Tat” — without expectation of reward, those who seek Liberation perform acts of
sacrifice, of self-discipline and of various kinds of charity.
Commentary
Whatever acts such as Scriptural study, yajña, self-discipline and charity are done
without motivation for rewards by those seeking only final Liberation — these are
designated by the term Tat referring to the Brahman (Ultimate Reality), since these
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[acts] constitute the means for attaining Brahman. For it is well known that the term
Tat signifies Brahman (Ultimate Reality), as in the following passage:
He is Sah, Vah. Kah, Kim, Yat, Tat, Padam, Anuttamam.' (M B . 13:254:93)
Thus, the study of the Vedas, sacrifices, self-discipline and philanthropy have been linked to the syllable
Tat when they are used as the means of attaining Liberation.
sad-bh
pra āvekarma
ś aste sādhu-bh āve
ṇi tath ca sad-ity-etat
ā sacchabda prayujyate
ḥ pārtha yujyate| || 26 ||
26. The term “Sat ” is used in the sense of existence and goodness, and so also, O Arjuna, the
word “Sat ” is to describe any action deserving of praise.
Commentary
The word Sat is used both in a metaphysical and mundane sense to express existence
(sad-bhava) and harmony with the world (sādhu-bhāva). Similarly, in relation to any
praiseworthy mundane work undertaken by someone, that is, a work which is done for
the benefit of others, the word Sat is used to express this act.
Commentary
Offerings made in the fire, all self-discipline and philanthropy when performed without
conviction, are Asat (ie. unreal, unbeneficial), even though they may have been
enjoined by the Scriptures. Why so? Because they are worthless here and in the
hereafter; — [without being purified by conviction] they are not conducive to
Liberation nor to any significant mundane results.
hariḥ oṃ tatsat
iti ś r ī mad bhagavad gī t āsū paniṣatsu
brahma-vidyā yāṃ
yoga-śāstre ś r ī k ṛṣṇārjuna saṃvāde
ś raddhā-traya-vibhāga-yogo nāma
saptaḍ aś o’dhyā ya
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Chapter 18
t
Mokṣa S
Sannyāsa Y
Yogaḥ
I n the preceding two chapters, the following points were made:— (a) Only actions such as
sacrifices, austerities, philanthropy and other works prescribed by the Vedas lead to worldly
prosperity and Liberation; nothing else (b) The general characteristic of all Vedic works is
their connection with the Pranava (Om); (c) there is a distinction between the works that lead to
Liberation and those that lead to mundane prosperity — designated respectively by the terms Tat
and Sat.. (d) Liberation is achieved through spiritual practice and the other works done without
the desire for personal gain; (e) — an enterprise made possible by the prevalence of Sattva. (f) The
increase of Sattva is brought about by the adoption of a Sattvic diet.
Now, in this the 18th Chapter these concepts are further elucidated:—
(1) The similarity between Tyāga (relinquishment) and Sannyāsa (renunciation) which are
described as the means to Liberation.
(2) The nature of Tyāga.
(3) Ascribing the agency of all actions to the Lord who is the Supreme Ruler.
(4) Sattva Guna is magnified by an elaborate description of the effects of Sattva, Rajas and
Tamas.
(5) How the Supreme Being is attained through work done according to one's own station in
life — done as worship of the Divine and
(6) Bhakti Yoga, the essential teaching of the whole of this Sacred Scripture.
arjuna uvāca
saṃnyāsasya mahābāho tattvam icchāmi veditum |
tyāgasya ca h ṛṣī keś a p ṛ thak keś iniṣūdanam || 1 ||
Arjuna
1. said:
I desire to know the decisive truth about the difference between renunciation (Sannyāsa) and
relinquishment (Tyāga) O Krishna.
Commentary
Both renunciation and relinquishment as means for Liberation are enjoined in the
Scriptures. Arjuna wants to know whether Tyāga and Sannyāsa are synonymous or not.
“Do these two terms Sannyāsa and Tyāga have different meanings or do they signify the
same thing? If they signify different things, I want to know their characteristics. If they
are synonymous, their identical nature should be explained”.
śr ī bhagavān uvāca
k āmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ |
sarva karma phala tyāgaṃ pr āhus tyāgaṃ vicak ṣaṇāḥ || 2 ||
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Commentary
Some scholars understand that Sanny āsa is complete abandonment of acts done with a
motive for rewards (K āmya Karma), others opine that the meaning of the term Tyāga,
used in reference to Liberation, means the relinquishment of the results not only of all
desiderative acts (K āmya), but also of obligatory ( Nitya) and periodic ( Naimittika )
duties. Here the problem is, whether the relinquishment Ty āga taught in the Scriptures
concerns only the desiderative acts themselves, or is inclusive of all works. Sri Krishna
uses the terms Sannyāsa and Tyāga interchangeably — from this it is concluded that
He considers the terms Tyāga and Sannyāsa as synonyms.
Commentary
Some learned ones — namely the followers of Kapila and those Vaidikas who agree
with his opinions, contend that all works including sacrifices, philanthropy and self-
discipline., should be renounced by those aspiring for Liberation, because they cause
bondage in the same way that material aspirations tend to do. Others say that acts like
sacrifices etc., should not be renounced.
niś cayaṃ ś rṇ u me tatra tyāge bharata sattama |
tyāgo hi puruṣa-vyāghra tri-vidhaḥ saṃ prak ī rtitaḥ || 4 ||
4. Listen to My verdict, O Arjuna (Tiger-among-men), regarding relinquishment (Tyāga) for
relinquishment is declared to be of three kinds.
Commentary
The term ‘Tyāga’ has been used by Krishna in respect of actions prescribed by the
Scriptures from three points of view:– (1) as referring to results, (2) as referring to the
acts themselves and, (3) as referring to agency.
•
The relinquishment of results consists in the conviction that 'Heaven and such other
[beneficial] results arising from acts do not belong to Me.'
• Renunciation of acts is the complete rejection of the sense of possessiveness in
regard to one's acts. This sense of possessiveness appears as a conviction that — 'I
am undertaking these works because they are the means for achieving my own
personal goals.'
• Renunciation of agency is correctly ascribing all instrumentality to the Supreme
Lord of all.
yajñ ā d āna tapaḥ karma na tyā jyaṃ k āryam eva tat |
yajño d ānaṃ tapaś caiva pāvanāni manīṣiṇām || 5 ||
5. The acts of yajña, philanthropy and self-discipline should not be relinquished; but should be
performed. For yajña, philanthropy and self-discipline are the purifiers of the wise.
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Commentary
Why? Because these three practices performed consistently and perpetually until death
are an aid to the erasure of previous Karmas which stand in the way of the fulfilment of
one’s spiritual development.
et ānyapi tu karmāṇi saṅgaṃ tvyaktvā phalāni ca |
kartavyānī ti me pārthas niś citaṃ matam uttamam || 6 ||
6. It is My considered and final opinion that even these [three] practices should be done, O Arjuna,
relinquishing all attachment and the desire for reward.
Commentary
They should be performed regularly throughout life by one who desires Liberation, as
an adjunct to spiritual practice, renouncing attachment, that is, the self-centred
motivation regarding works and their results.
niyatasya
moh saṃnyāāgas
tu parity
āt tasya saḥ karma
t āmasaṇḥo parik
nopapadyate
ī rtitaḥ || 7| ||
7. But the renunciation (sannyāsa) of obligatory acts (nitya karma) is not proper. Relinquishment
(Tyāga) of these through delusion is declared to be in the Mode of Tamas.
Commentary
The synonymity of these two terms Ty āga and sannyāsa is conclusively established by
this verse. Obligatory acts (should not be rejected for without works even the sustenance
of the body would be impossible, as already stated:—
'From inaction, not even the body can be sustained' (3.8).
Nitya karmas are those acts concerned with acts of daily living such as the Five Great
Sacrifices (Pañca Mahā Yajnas — see footnote to Chap 3:8) in which offerings are
made and the remnants consumed as a sacramental meal. Nurturing the body by eating
the remnants of food offered to the Lord produces a positive mind-set according to the
Vedas. Therefore enlightenment in the form of direct perception of Brahman, is
dependent on the purity of diet. The relinquishment of these obligatory duties, which
contribute to the development of wisdom, through the misconception that they
perpetuate material bondage is a characteristic of the Mode of Ignorance.
Commentary
Although works constitute an indirect means for Liberation, yet they produce
frustration, since they involve collecting materials making a effort which is troublesome
and cause physical stress through strenuous exertion. If, on account of such
apprehension, one decides that the practice of meditation alone should be adopted for
perfection in Yoga, and abandons rites like the Five Great Sacrifices — such
renunciation is made in the Mode of Passion. Since this is not in accordance with the
design of the Scriptures. In fact, works themselves do not directly purify the mind but
only indirectly through channeling the grace of God.
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Commentary
One who is thus, filled with the Mode of Harmony and wise, ie., with the knowledge of
reality as it is, and as a consequence of it, is free from all doubts.
Disagreeable work (akuś alam karma) are those which produce undesirable results; and
agreeable acts (kuś alam karma) are those which bring about desirable results.
In respect of both these types of works there is neither resentment nor enthusiasm
because of (a) the absence of the feeling of possession and (b) the forsaking of all goals
other than the Ultimate Truth (Brahman) as well as (c) the rejection of the notion of
agency.
na hi deha-bh ṛ t ā ś akyaṃ tyaktuṃ karmāṇ y-aś eṣataḥ |
yastu karma-phala-tyāgī sa tyāgī ty-abhidhī yate || 11 ||
11. For, it is impossible for an embodied being to abandon work entirely. But one who foregoes
the rewards of works, is called a renunciate.
Commentary
It is impossible for one who has a body and has to maintain it, to abandon all actions;
for eating, drinking etc., required for nourishing the body and other acts connected
therewith are unavoidable. For the same reason the Five Great Sacrifices etc., are also
indispensable.
Since the topic was commenced with the declaration:— 'For renunciation (Ty āga) is
declared to be of three kinds' (18.4). The reference in this verse to renunciation of
rewards is illustrative; — it implies also the renunciation of the idea of agency as well
as attachment to the works themselves.
An objection may be raised to this statement thus:— “Sacrifices such as Agnihotra, the
sacrifices of the full and new moon, the Jyotistoma etc., and also the Five Great
Sacrifices are enjoined by the Shastras only because of their results like the attainment
of heaven. Even the obligatory (nitya) and periodic (naimittika) ceremonies are enjoined
because of their rewards, as implied in the following passage:— ''the world of Prajāpati
is obtained by the householders” (V.P., 1.6.37). Therefore, as all work is understood to
be directed at specific results, it is inevitable that both agreeable and disagreeable results
will accrue, even though the actions may be performed without any desire for rewards,
just as a seed sown must grow into a tree and bear fruit. Hence, one who aspires for
Liberation should relinquish all works, because the results are incompatible with
Liberation.” Sri Krishna answers such objections:—
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Commentary
The ‘undesirable result’ is Purgatory [and other negative Karmic states], ‘the desirable’
is heaven [and various positive Karmic states], ‘the mixed’ is progeny, and other
material benefits [such as cows, food etc.], which are also mixed with some undesirable
results. Those who have not abandoned the idea of agency, possessiveness and desire
for rewards — obtain these three types of consequences after death. The meaning of
‘after death’ (Pretya ) may also be understood as ‘ following the performance of
actions’ . But to those who have relinquished the sense of agency etc., no such results,
which are a hindrance to final Liberation are accrued.
The purport is this: — Sacrifices, charity and self-discipline, must certainly be
performed throughout life and are necessary for achieving one’s material goals; but in
regard to Liberation from Samsāra their application is different. On the surface these
practices appear to be the same in both cases (material gain and Liberation), but their
end result differs according to the motive. Their application to the process of Liberation
is indicated in such texts as —
'The Brahmins desire to know Him by the study of the Vedas, by sacrifices, by
philanthropy, by self-discipline associated with fasting' (Br. Up., 4.4.22).
But here Sri Krishna enjoins the performance of work without the idea of agency or
motive.
Sri Krishna now teaches how one can realise that one is not the agent, by attributing all
agency to God, the Supreme Being and the Inner Ruler. By cultivating this attitude, one
can attain freedom from possessiveness with regard to actions and their rewards. For it
is the Supreme Being who performs all actions through the individual Selves who are
His expressions. The organs, bodies and life-breaths (prāṇa) of all embodied beings are
His vestures. The purpose of their existence is for His pleasure alone. Therefore, even
the appeasement of hunger etc., and such other acts of daily living are all considered as
the means for accomplishing the pleasure of the Supreme Lord Himself.
Commentary
‘Saṅkhya’ here means the reasoning faculty. ‘Saṅkhya-krt ānta’ means those
conclusions which are arrived at, after rational and intelligent deliberation in accordance
with the Vedic teachings on the nature of the things as they really are. There are
considered to be five factors which contribute to the actualisation all works.
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These
speech,five factorsthey
whether areare
theauthorised
basis of allbyactions performed
the Shastras or not.by means of the body, mind or
(1) The body, which is a combination of the 'five great elements' is known as the seat of
action (adhiṣṭ hānam), since it is governed by the individual Self.
(2) The ‘doer’ is the individual Jiv ātman. In the Vedanta-Sutras it is declared that the
individual Self is the knower and the doer
(3) The various organs are the five motor organs; speech, hands, feet, reproductive
system and alimentary system along with the mind. They are varied in accordance with
their distinct functions in accomplishing actions.
(4) The unique and distinctive functions of Pr āṇa (vital force) — here the expression
'functions' (Ceṣṭ a) refers to all its several dynamics which sustain the body and senses
through its divisions of Prāṇa, Apāṇa, Vyāna, Udāna and Samāna.
(5) the Presiding Deity (daivam ) is the Supreme Self, the Inner Ruler, who is the main
‘cause’ in carrying out the action.
It has been already affirmed that:— 'I am seated in the hearts of all. From Me proceed
memory, knowledge and their absence also' (15.15), and Sri Krishna will later say:—
'The Lord, O Arjuna, lives in the heart of every being causing them to revolve by His
power as if mounted on a machine' (18.61). The agency of the individual Self is
dependent on the Supreme Self as established in the aphorism:—
'But (the power of being the doer) is from the Supreme, because the Veda says so' (B.S.,
2.3.40).
Now an objection may be raised in this way:— "If the agency of the individual Self is
dependent on the Supreme Being then the Scriptures containing injunctions and
prohibitions are worthless because the individual Self cannot be charged with moral
responsibility". This objection is satisfactorily answered by the author of the Brahma-
Sutras in the aphorism:—
'But He requires the individual Self to make an effort in order that the injunctions and
prohibitions of Shastra should not be redundant' (B.S.2.3.41).
The general paradigm is this:— By means of the senses, body etc., provided by the
Supreme Being, supported by Him and empowered by Him — the individual begins, of
its own free will, the effort of directing the body, senses etc., in the performance of
actions. The J ī va itself, of its own free will, is responsible for activity, since the
Supreme Being, abiding within, impels it to act only in the sense of granting His
permission. Just as projects such as moving heavy stones and trees are collectively the
labour of many persons who are all equally responsible for the effect as a group, yet
each one of them individually is also responsible for it by being subject to positive and
negative commands (by the managing director).
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Commentary
In order to do anything the J ī vātman requires the consent of the Paramātman. Such
being the case, if one regards the J ī vātman as the sole agent, due to an undeveloped
intellect, one does not see reality as it actually is.
Commentary
He who is free from the egoistic notion of being the sole agent is therefore not tainted
by self-conceit. He has arrived at the logical conclusion that — 'As I am not the agent of
this work, its results are extraneous to me; so this work does not belong to me'— such a
person, is not bound by this enterprise known as ‘battle’. In other words he does not
experience the karma of such actions.
jñ ānaṃ jñeyaṃ pari-jñ āt ā trividhā karma codanā |
karaṇaṃ karma karteti trividhaḥ karma saṅgrahaḥ || 18 ||
18. Knowing, the knowable and the knower are the threefold stimulus to action. The instrument,
the act and the agent are the threefold basis of action.
Commentary
'Knowing' means the knowledge about the work which ought to be performed. The
understands isthisthework.
'knowable' workThe
which ought isto that
meaning be performed. knower' isthetheinjunctions
'Theparadigm]
in the [Vedic person whoto
do [ritual] acts, are a combination of these three. Among these three factors, action
itself, which is the object of knowledge, is briefly described as being threefold — the
instrument, action and the agent. The ‘ instrument’ consists of the materials and
implements which are the means [of the ritual act]. The ‘action’ consists of the [actual]
sacrifice etc. The ‘agent’ is the performer [of the sacrifice].
(This Vedic Paradigm is intended to be used as model for all acts — spiritual as well as mundane.
Ed.)
jñ ānaṃ karma ca kart ā ca tridhaiva guṇa-bhedataḥ |
procyate guṇa saṅkhyāne yathāvac-ch ṛṇu t āny-api || 19 ||
19. Knowledge, act and actor are declared, according to the Doctrine of the Gunas (Sankhya
philosophy) to be of three kinds, according to the Modal Differences. Listen to a description of
them as they really are.
The Threefold Division of Knowledge
sarva-bhūteṣu yenaikaṃ bhāvam avyayam ī kṣ ate |
avibhaktaṃ vibhakteṣu taj-jñ ānaṃ viddhi sātvikam || 20 ||
20. That knowledge which reveals one immutable reality in all beings, and not as separate in the
different bodies — know that knowledge to be Sattvic.
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Commentary
The Self, which is of the form of consciousness, is alike and uniform, though distinct, in
all beings, even though they may externally, and from the point of view of qualification
and function, be distinguished into social classes, students, householders, fair, tall etc.
Commentary
But that understanding which clings to a single type of act as a bounden duty — such as
the worship of disembodied spirits or elementals yielding very small rewards — as if it
granted all desires; that work which is not based on any sound reason — in other
words, because of attachment, since it is not fully productive and is 'untrue' because it
is based on a false view of things — such as seeing differentiation in the nature of the
Atman; 'trivial' because the practice yields poor results.
Commentary
'Obligatory work' are those activities which are appropriate to one's own profession
and stage of life (varṇa-āśrama). Doing it 'without attachment' means being free from
the idea of agency or personal involvement, and 'without desire or aversion' means that
it is not done through either a desire to win approval or to avoid calumny — that is,
performed without ostentation.
24. But that act which is performed with great effort by one who longs to gratify desires and
prompted by self-interest; is said to be Rajasic.
Commentary
Here vā (or) is used in the sense of ca (and) — in other words, whatever work is
performed by one who possesses the misconception that whatever enormous effort this
act demands, it is performed entirely by oneself.
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Commentary
'Consequence' refers to the [personal] suffering which follows from an action
performed. 'Loss' means financial loss involved in doing that action. 'Injury' is suffering
caused to other living beings during the execution of the action. 'Personal capacity' is
the ability to complete the task. Whenever an enterprise is undertaken without
considering these aspects and from delusion ie., unmindful of the actual agency of the
Divine — that act is said to be in the Mode of Ignorance.
Commentary
Free from self-acclaim (an-ahamvādi) means one does not have the feeling of being
the agent. Perseverance is the attribute of enduring until the completion, any suffering
that is collateral in the work undertaken.
Commentary
Cruel — one who hurts others who have been engaged to do the work; impure —
lacks the [mental & physical] purity required for the act; overwhelmed by delight and
grief — is elated or depressed by success or failure in victory or defeat, in a battle.
ayuktaḥ pr āk ṛ taḥ stabdhaḥ ś a ṭ ho naiṣk ṛ tiko’lasaḥ |
viṣād ī d ī rgha-sūtr ī ca kart ā t āmasa ucyate || 28 ||
28. That agent who is unqualified, vulgar, obstinate, unscrupulous, dishonest, lazy, morose and a
procrastinator is said to be Tamasic
Commentary
Unqualified ( Ayukta ) — is unfit for works enjoined by the Shastras, and is engaged in
forbidden activities; vulgar ( pr āk ṛ taḥ) — uneducated; stubborn (stabdhaḥ) — not
disposed to work; unscrupulous (ṣa ṭ aḥ) — inclined to do nefarious deeds; dishonest
(naiṣk ṛ tikaḥ) — treacherous; lazy (ālasaḥ) — not inclined to carry out even work
that is undertaken; morose (viṣād ī ) — given to excessive moodiness; and a
procrastinator (d ī rgha-sūtr ī ) — a person who, while engaged in nefarious activities,
spends a lot of time thinking about harming others.
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Commentary
'Buddhi' is the reasoned conclusion reached through [intellectual] analysis. 'Dhrti' is the
resolution to persevere in whatever task has been undertaken even against all odds.
31. The Rationalism which produces a mistaken conception of Dharma and Adharma and also of
what ought to be done and what ought not to be done, O Arjuna, is Rajasic.
Commentary
‘What ought to be done, and what ought not to be done’ — in accordance with place,
time and circumstances.
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Commentary
The meaning is that the perseverance in the Mode of Goodness entails persistence in
contemplation and other acts of spiritual practice (which includes physical well-being)
until the attainment of the goal.
Commentary
These are the three Puru ṣārthas or Goals of Human Endeavour which are Dharma —
duty/right action, Kāma — recreational activities, and Artha — economical
advancement. One who is dedicated to their pursuit is in the Mode of Passion.
yayā svapnaṃdurmedh
na vimuñcati bhayaṃā ś dh ṛ tṃiḥ vi
oka sāṣā pdaṃ madam
ārtha t āmasī eva ca|||
|| 35
35. That perseverance by which a foolish person does not give up sleep, fear, grief, depression and
passion, O Arjuna, is of the nature of Tamas.
Commentary
A fool persists in sleep, and the inebriation of passion produced by the enjoyment of
sense objects. The terms fear, grief and depression refer to those things which cause
feelings of fear, grief and depression. That clinging by which one maintains the thought
processes and actions which lead to these, is of the nature of Ignorance.
Commentary
True happiness is that incomparable joy which a person, through continued [spiritual]
practice overengulfed
never again a long period
by the ofsuffering
time, gradually
of Sams āattains,
ra. and [after attaining which,] is
Commentary
At the commencement of the spiritual practice (Yoga), because of the great effort
required [to practice] and because the disengaging of the Self from Material nature does
not occur naturally, one experiences great suffering. But in the end, after perseverance
in the practice, when the essential nature of the Self, as truly detached from Prakrti, is
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realised then there is ecstatic joy. This joy is achieved through the cultivation of mental
tranquillity produced by meditation upon the Self.
Commentary
Here 'delusion' means the absence of knowledge about things as they really are. 'Sloth'
is lethargy in the activities of the senses. When sensory perceptions are slow, retardation
results. 'Negligence' is neglect of one's duty. From this too, one's learning becomes
obstructed. In this manner these two (sloth & negligence) cause delusion.
Commentary
The character of Brāhmaṇas, Kṣatriyas, Vaishyas, and Śūdras arise from their various
inherent dispositions. In other words their past Karma is the cause of their being born in
a specific social group. The dominant Guna [in one's character] is the result of such
Karma. The Sattva-guna becomes dominant in the character of the Brāhmaṇa through
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the suppression of the qualities of Rajas and Tamas. In the K ṣatriya the dominant
quality is Rajas through the suppression of Sattva and Tamas. The Tamo-guna becomes
the inherent nature of the Vaishya, becoming slightly dominant by suppressing Sattva
and Rajas. While in the Śūdra the Tamo Guna is much more dominant.
Obligations and duties are assigned to them by the Scriptures according to their inherent
dispositions. For the Shastras assume that the Brāhmaṇas and the others possess
particular attributes and accordingly suggest their duties and occupations.
ś amo damas tapaḥ ś aucaṃ k ṣāntir ārjavam eva ca |
jñ ānaṃ vijñ ānam āstikyaṃ brahmam-karma svabhāvajam || 42 ||
42. Serenity and restraint, self-discipline, purity, forbearance, integrity, wisdom, insight and faith
in the Vedas — all these constitute the functions of the Brāhmaṇas based on their inherent
disposition
Commentary
Serenity is the control of the external sense-organs, restraint is the control of the
mind, self-discipline is the regulating of enjoyments as enjoined by the Shastras.
Purity is maintaining
Forbearance is thefitness for the
retaining of performance of ritualseven
mental composure as enjoined by theinjured
while being Shastras.
by
others. Integrity is straight-forwardness, that is, dealing with others according to what
one actually feels. Wisdom is the correct understanding of the nature of the higher and
lower truths. Insight is the understanding of the notable and unique attributes of the
Supreme Reality. Faith in the Vedas (āstikyam) is the firm conviction in the truth of
everything enjoined in the Vedas; in other words, a conviction that cannot be unsettled
for any reason whatever. A firm conviction that —
(1) The Lord Vasudeva, the Supreme Being, is signified by the term Para-Brahman.
(2) He is devoid of even the slightest trace of negativity,
(3) He possessespower
as omniscience, an inestimable abundance
etc., boundless of auspicious
and essential to Him.and excellent attributes such
(4) The sole purpose of the whole of the Vedas and the Vedanta is to reveal Him.
(5) He is the sole cause of the universe
(6) He is the ground (substratum) of the entire universe.
(7) He is the essential actuator of all.
(8) All actions [secular and religious] enjoined in the Vedas are to be done as sacred
acts.
(9) When propitiated in this manner the Lord confers the results of the practice of
Dharma (Right living), Artha (Financial advancement), Kama (Pleasure) and Moksha
(Liberation). All of which have already been taught in the Gita.
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Generosity is the ability to give away one's own possessions even in their entirety.
Leadership is the capacity to govern well.
Commentary
It
andhas
thebeen
entirementioned
cosmos isbefore thatbyeverything
pervaded Him. in the Universe originates from Krishna
Commentary
One's own Dharma is that practice which is suitable for one to undertake according to
one's natural disposition (svabhāva), and takes the form of Divine Service, relinquishing
the idea of agency etc., as has been taught previously. The Dharma [referred to here]
known as Karma Yoga, consists in physical and mental activity and is thus easy to
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perform by one engrossed in Material Nature (Prakrti). Thus, Karma Yoga, even if it is
defective in some respects, is better than the Dharma of another , that is — Jñ āna-yoga,
a practice that is suitable for one capable of controlling the senses. This practice is
difficult and prone to failure, and may only occasionally be well performed.
Thus Sri Krishna reminds us here about the teaching of the third chapter — [that
Karma Yoga is superior to Jñ āna Yoga.]
sahajaṃ karma kaunteya sadoṣam api na tyajet |
sarvārambhā hi doṣeṇa dhūmenāgnir ivāv ṛ t āḥ || 48 ||
48. One should not relinquish one's natural vocational skills [Karma] O Arjuna, though they may
be imperfect; for, all undertakings are enveloped by imperfection like fire by smoke.
Commentary
The meaning is that even though one may be capable of practicing Jñ āna Yoga, one
should rather perform Karma Yoga only. All undertakings, whether of Karma or Jñ āna,
are indeed accompanied by a certain degree of imperfection, that is, involve painful
effort,
easy andas free
fire from
is attended by smoke.
the liability But still there
to misadventure, butisJñthis
ānadifference:— Karma
Yoga is the exact Yoga to
opposite is
this.
Commentary
The gist is that one attains steadfastness in mindfulness (Dhy āna Yoga) which is the
consummation of even Jñāna Yoga. Dhyāna Yoga which is going to be described
hereafter consists in the complete cessation of sensory activity.
Commentary
'One who has achieved perfection', is one who has attained perfect mindfulness
through Karma Yoga practiced consistently on a daily basis throughout life. In other
words; “I shall teach you briefly by what mode of living, one can attain Brahman (Self-
realisation) — the supreme goal of wisdom”. The meaning is that Self-realisation is the
supreme consummation, the ultimate perfection of insight gained through mindfulness.
buddhyā viś uddhayā yukto dh ṛ tyātmānaṃ niyamya ca |
ś abd ād ī n viṣayāṃs-tyaktvā r āga-dveṣau vyudasya ca || 51 ||
51. Endowed with a purified intellect, subduing the mind by steadfastness, relinquishing sound
and other objects of the senses and abandoning attraction and aversion;
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Commentary
'Endowed with a purified intellect' — means endowed with the intellect ( Buddhi )
focusing on the Self as it really is. 'Subduing the mind by steadfastness' — means
preparing the mind for meditation by practicing the gradually withdrawal from external
objects. 'Relinquishing sound and other objects of senses' — means not paying
attention to them, and 'abandoning attraction and aversion' associated with
engagement with objects of the senses.
vivikta-sevī laghvāśī yata-vāk-k ā ya-mānasaḥ |
dhyāna yoga paro nityaṃ vair āgyaṃ samupāś ritaḥ || 52 ||
52. Resorting to solitude, eating moderately, restraining speech, body and mind, perpetually
engaged in the Yoga of meditation and practicing dispassion;
Commentary
'Resorting to solitude' means living in a secluded place free from hindrances to
meditation; 'eating
'restraining speech, moderately' means
body and mind' eating
means neitherthetoofunctions
directing much nor too body,
of the little;
speech and mind to meditation; 'perpetually engaged in the Yoga of meditation'
means daily practicing meditation until death; 'exercising dispassion' means
developing non-attachment to everything except the one object of contemplation
[the Self] through reflection on the imperfections of all objects [of enjoyment].
ahaṅk āraṃ balaṃ darpaṃ k āmaṃ krodhaṃ parigraham |
vimucya nirmamaḥ śānto brahma-bhū yā ya kalpate || 53 ||
53. Forsaking self-affirmative ideation, power play, arrogance, desire, anger and property, free
from the notion of possessiveness and tranquil — one becomes worthy of the state of Brahman.
Commentary
'Forsaking self-affirmative ideation (ahaṅk āra)’ means abandoning the concept that the
body is the Self; diminishing the force of previous V āsanas (mental impression and
habitual patterns) which nourish self-affirmative ideation.
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Commentary
“Through such devotion, one comes to understand My essential nature and My
attributes and sovereign glory. After obtaining this realisation of the Ultimate Truth
through loving devotion, one then enters into Me — attains unification with Me”.
The meaning is that one attains Krishna by means of ardent Bhakti which develops
after the direct vision of the divine nature, attributes and glory of the Lord as they really
are. The term 'through devotion' indicates the Bhakti which is the cause of
unification; as stated in the text;—
'But by exclusive devotion it is possible to truly know, see and enter into Me' (11.54).
Thus the culmination of the sequence which started from the performance of obligatory
(nitya) and periodic (naimittika ) duties without desire for rewards, but performed as
service to the Supreme Being has been described. Sri Krishna now explains that even
actions directed at attaining material benefit (K āmya-karmas) culminate in the same
attainment as those described above, provided they too are done as service to the
Divine.
57. Yoga
the Mentally dedicating all(Buddhi-Yoga),
of Discrimination works to Me, thinking of mind
focus your Me asontheMe.
Supreme Goal, and resorting to
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Commentary
'self-conceit’ means under a false sense of independence, and thinking that you know
what is good for you and what is not.
Commentary
Lord Vasudeva, who is the ruler over all, abides in the mind of every being, from which
arises all knowledge which leads to all types of activities — both worldly and spiritual.
The machine is the body and senses also called Prakrti;— it is activated by Krishna in
accordance with the Modes of Material Nature (Maya). This has already been
mentioned in the verses:—
'And I am seated in the hearts of all. From Me are memory, knowledge and their absence
also' (15.15)
'From Me everything proceeds' (10.8).
The Vedas also proclaim the same :—
Commentary
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Commentary
‘Focus your mind on Me’ enjoins the cultivation of mindfulness (Vedana), which is
expressed more explicitly by the terms ‘meditation’ ( Dhyāna) and ‘worship’ (Upāsana) —
which is proclaimed in Vedanta texts. This meditation culminates in direct perception
( Darsana ) which is continuous mindfulness [of Krishna] full of ardent love.
‘Be devoted to Me’ — means practice continual mindfulness of Me who am exceedingly
dear to you as you are incomparably dear to Me. ‘Worship Me’ (madyā ji) — is a further
application of being My devotee. Yajña here refers to worship in general and the desire to
worship (ār ādhana) follows the [realisation of] complete subservience to the Lord.
“Following
Do not take these instructions
it as being you shallfor
mere rhetoric, come
youtoareMe. I make
dear this One
to Me”. solemn
whopromise to you.
loves Krishna
ardently, it also intensely loved by Krishna, and consequently, not being able to bear the
mutual separation, Krishna Himself will make every effort to assure a reunion.
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Commentary
This most secret doctrine should not be revealed by you to anyone who has not practiced
some form of self-discipline. Neither should this be taught to one who is not devoted to Me
or to you as the teacher. The meaning is that you should not reveal this teaching to one
who, though practicing self-discipline, is not a devotee and does not serve Me. It should
also never be taught to one who, though a devotee, has no desire to listen. Nor should it
be imparted to one who vilifies Me, that is, when My divine nature, glories and attributes
are described — discovers defects in them. The grammatical differences of case (from
ablative to nominative form) indicates that the last one mentioned is the most despicable
character.
na ā na āca
ca tasm
bhavit n manu ṣ yeāṣud ka
me tasm ś cin
anya ṛ ttama
me priya-k
ḥ priyataro bhuvi ||ḥ69
| ||
69. Nor is there among human beings anyone who does more precious service to Me. Nor shall
there be another on earth dearer to Me than he.
Commentary
The first reference — to those who are unworthy to hear the teachings of Gita, is meant to
stress that teaching it to them is more displeasing to the Lord than not teaching those who
are worthy.
Commentary
One who has faith and is free from malice, hearing the Gita when taught [by a qualified
teacher], shall, by such hearing, be delivered from all obstacles which hinder taking to
devotional life; reaching the auspicious realms (śubha Lokas), ie, the realms of the hosts
of devotees who have done virtuous acts.
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arjuna uvāca
naṣṭ o mohaḥ sm ṛ tir labdhā tvat prasād ān mayācyuta |
sthito’smi gata sandehaḥ kariṣ ye vacanaṃ tava || 73 ||
Arjuna said:
73. Destroyed is my delusion and I have, by Your grace, O Krishna, gained insight (Smrti). Freed
from doubts, I stand steadfast, I will act according to Your word.
Commentary
Delusion or misapprehension here means (a) the misconception that the Atman is the
Prakrti (body-mind complex) which is actually the non-self; (b) the lack of understanding
that all sentient and insentient entities, constitute the ‘vesture’ of the Divine who is their
antarātman (inner-self). (c) The notion that works, both obligatory (nitya-karma) and
periodic (naimittika-karma), cause bondage when in fact they are a means for attaining the
Supreme Being — when done as service to Him. All such misapprehension is now
destroyed.
The summary of Arjuna’s insight into the teaching is —
Self-realisation is the understanding that the Jivātman is the knower and thus different
from Prakrti [that which is known as an object] and is essentially free from the Modes of
Material Nature. The Jivātman is essentially subservient and completely dependant upon
the Supreme Person and is ruled by Him.
The true knowledge of the Supreme Being is the understanding that He is designated by
the expression ‘Para-Brahman’ and He is a vast ocean of all auspicious, excellent attributes
such as knowledge, strength, glory, valour, creativity, radiance etc., which are unbounded
and intrinsic to Him. His essential nature consists solely of goodness. He is the absolute
antithesis of all that is evil. The origination, sustentation and dissolution of the entire
universe are His sport.
Sri Krishna is Vasudeva, the Supreme Being, known from the Vedanta and reached only by
service (upāsana), in the form of Bhakti.
Bhakti can be attained by the control of the senses and the mind, rejecting prohibited acts
and performing obligatory works (nitya-karma) and periodic works (naimittika-karma)
purely as Divine Service (kainkaryam). Bhakti is to be developed day after day through the
regular practice of discrimination between the higher and lower truths.
sañjaya uvāca
ity-ahaṃ vāsudevasya pārthasya ca mahātmanaḥ |
saṃvādam imam aś rauṣam adbhutaṃ roma-har ṣaṇam || 74 ||
Sanjaya said:
74. Thus have I heard this astounding dialogue between Vasudeva and the great-minded Arjuna,
which makes my hair stand on end.
By the grace of Vy āsa ie., by the benefit of the psychic power of clairaudience, granted by
him, I have been able to hear this supreme mystical doctrine called Yoga from Sri Krishna
Himself!
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hariḥ oṃ tatsat
iti ś r ī mad bhagavad gī t āsū paniṣatsu
brahma-vidyā yāṃ
yogaśāstre ś r ī k ṛṣṇā
rjuna saṃvāde mok ṣa-sanyāsa-yogo nāma
aṣṭāḍ aś o’dhyā yaḥ
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APPENDIX # 1
# 1
Pāṇḍavas
Yuyudhāna — śraddha — devotion
Yudham caitany prak āś ayitum eṣaṇaḥ abhilaṣamān iti |
The one who has an ardent desire to fight to express spiritual consciousness.
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Kauravas
Duryodhana — material desires — (dur — difficult, yodhana — to overcome )
Bh īṣma
Yasm — asmita –āni
āt pañca-tattv sense
vibhof
ātiself
saḥ— (root bhiṣ — to frighten)
|
That by which the five elements come into being or shine.
Bhuriśravas (Son of Somadatta) — Karma — Material action (bhūri — repeated ś ravas — flow
or stream)
Bhūri bahulam ś ravaḥ k ṣaraṇam yaḥ saḥ iti |
That flow which frequently and repeatedly disappears.
Aśvathāman — āśaya — latent desires. (root ās—va — to store up, stha — to remain)
āsnuvan sañcayan tiṣṭ hati iti | That which remains stored up or preserved.
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APPENDIX #
# 2
2
Rāmānuja’s Polemics
1. A Refutation of the Advaita (Monist) Doctrine of Unreality
Chap 2:12
na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ |
na caiva na bhaviṣ yāmaḥ sarve vayamataḥ param || 12 ||
There never was a time when I did not exist, nor you, nor any of these temporal
kings. Nor will there be any time in future when all of us shall cease to be.
As regards the doctrine of Bhaskara [and the Advaitins] that the above mentioned distinctions
[between the Lord and j ī vas, and between the j ī vas themselves] are unreal and due to some
limiting condition (Māyā) — it would be highly improper [for the Lord] to make reference to
distinctions at the time of imparting the [ultimate] Truth.
If we examine [Bhaskara's] theory of upādhi (adventitious limitation), which states that the
apparent differences among j ī vas are due only to the bodies (adventitious limitations), it must be
admitted that discussion of differences is out of place when explaining the ultimate Truth, because
according to the theory [of Bhaskara and the Advaitins] there are no such differences in reality.
The inherent differences mentioned by the Lord are taught by the Veda also:—
'Eternal among eternals, the intelligent among the intelligent, the one among many who fulfils
desires’ (Sve. Up. 6:13, Ka. Up. 2:2:13).
The meaning of this text is: — ‘Among the eternal sentient beings who are countless, He, who is
the Supreme Spirit fulfils the desires of all.'
As regards the doctrine of the Advaitins that the perception of difference arises from ignorance
(ajñāna or avidya) only, and is not actually real; [it may be pointed out that] the Supreme Being
— whose comprehension must be perfect, free from all ignorance and its effects —must therefore
have a direct cognition of the true nature of the ātman; comprised of eternal consciousness, and
being without any differentiation and unchangeable. He therefore cannot possibly be aware of the
so-called differences which arise from ignorance. It is, therefore, unimaginable that He would
then
of engage Himself
differences arisinginfrom
activities such as teaching which are based entirely upon such a perception
ignorance.
It may be argued that the Supreme Being, though perfectly aware of non-duality, can still be
aware of such difference which persists even after sublation. For example a burnt piece of cloth
may continue to look like a cloth, and that such continued [perception] of the nullified does not
cause Him bondage. Such a proposition is invalidated in the light of another analogy of a similar
kind, namely, the perception of the mirage. When a mirage is realised to be what it is, one does
not then persist in an attempt to fetch water there from. In the same way, even if the impression of
difference persists after it has been nullified by the realisation of non-dualism, it cannot impel one
to activities such as teaching; for the person to whom the instruction is to be imparted is
discovered
mirage to be
brings an unreal.
end to The idea is tothat
all efforts getjust as the
water discovery
from of the
it, so also non-existence
when all duality isof negated
water inby
a
enlightenment, no activity like teaching disciples etc., could take place.
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Nor is it acceptable that the Supreme Lord was at one time ignorant and obtained knowledge of
non-duality through the Scriptures, and is still being subject to the continuation of the suppressed
experiences. Such a contention contradicts the Veda (Śruti) and the Smrti (Canon Law): —
'He, who is all-knowing and all wise' (Mun.Up., 1.1.9);
His supreme power is indeed revealed as varied and inherent, and consists of omniscience,
omnipotence and action' (Sve. Up. 6.8);
'I know, Arjuna, all beings of the past, present and future but no one knows Me,' etc. (Gita 7:26).
And again, if the perception of difference and distinction are said to persist even after the non-dual
Self has been decisively realised, the question arises— to whom will the Lord and the succession
of teachers of the tradition (Guru Parampara) impart the knowledge in accordance with their
realisation? The question requires an answer. The realisation of non-duality cannot possibly co-
exist with the perception of differences.
If the Advaitins reply using the Bimba-Pratibimba (the original and the reflection) argument that
teachers give instructions to their own reflections in the form of disciples such as Arjuna, it is
absurd. For, no sane person would attempt to give instructions to his own reflection seen in
precious
from stone,The
himself! thetheory
blade of a sword
of the or a mirror,
persistence of the knowing,
sublated isasthus
he does, that they
impossible are non-different
to maintain, because
the knowledge of the non-dual Self is supposed to destroy the very ignorance in which
differences external to the Self are alleged based.
'The persistence of the sublated' does indeed occur in cases where the cause is the result of some
physical defect such as the seeing of two moons, in impaired eyesight known as double-vision
(diplopia). This double vision cannot be nullified by the right understanding that there is only one
moon. Even though the perception of the two moons may continue, it is rendered inconsequential
on the strength of strong contrary evidence. For, it will not lead to any activity based upon a real
experience.
But in the present context [in the case of Sri Krishna teaching Arjuna], the concept of difference
— where both object and cause are admittedly unreal — is negated by the knowledge of reality.
So the 'persistence of the sublated' is impossible.
Thus, if the Supreme Lord and the succession of preceptors (guru-parampara) have attained the
realisation of [a non-dual] reality, their perception of duality [after realisation] and activities such
as teaching proceeding from such [non-dual] realisation, are impossible. If, on the other hand, the
perception of difference persists because of the continuation of ignorance and its causes, then
these teachers are themselves ignorant of the Truth, and they will be incapable of teaching the
Truth.
Moreover,
overcome theas ignorance
the preceptor has attained
obscuring Brahman theand
realisation of theofnon-dual
all the effects ātman and
such ignorance, therethereby
is no
purpose in instructing the disciple. If it be argued that the preceptor and his teaching are just in the
imagination of the disciple, the disciple and his knowledge are similarly the product of the
imagination of the preceptor, and as such the ignorance in question cannot be overcome. If it is
maintained that the disciple's knowledge, even though imaginary, overcomes ignorance etc.,
because it annuls the previous state of non-enlightenment, the same can be asserted of the
preceptor's knowledge. The futility of such teachings is obvious. Enough of these unsound
doctrines which have all thus been refuted!
__________________________________
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At the end of many births, the enlightened one takes refuge in Me, realising that
‘Vasudeva is everything’— It is very hard to find such a great-person.
Vasudeva alone is the highest goal and also the means for attaining it is the only possible
meaning of the statement — “Vasudeva is all”, because the topic started with the
statements:— “For I am very dear to the wise” (7.17) and “being fully integrated, [he] is
devoted
because exclusively to Meone
that enlightened as described
the highest goal.”
here, (7.18).theThis
possesses conclusion
same qualities isas validated
the wise also
one
described earlier.
It has already been taught that the two Natures (Prak ṛ ti-Puruṣa) — the sentient and the
insentient, have their raison d’etre in being the dependants (ś eṣa) of the Supreme Being in the
two verses (4 & 5) beginning with “Earth, water, fire, air, .......” and ending with .”........ But, O
mighty-armed One, know that My Superior Nature is different. It is the life-principle [J ī va-
bhuta], by which this universe is sustained.”
Then take the section beginning with — “Therefore, I am the origin and, dissolution of the
whole universe. There is nothing higher than Myself, O Arjuna” (7:6-7), and ending with— “
Know that all those states of Sattva, Rajas and Tamas have their origin in Me alone. But I am
not in them; they are in Me. “ (7.12).
It has been declared in these texts that the two Natures (Prak ṛti-Puruṣa), both in their states of
cause and effect, depend upon Krishna for their essence, existence and activities and that the
Supreme Being Krishna is superior to everything in all respects. Therefore the one who knows
this truth alone can be called an enlightened one or one realising that — “All this is
Vasudeva.”
__________________________________
4. The Doctrine of The Path of Light or The Teaching on the Five Fires
Chapter 8:23 — 27
Now, Sri Krishna gives the teaching of the ‘Path of Light’, described in the Vedas (Ch āṇḍogya
Upanishad) which is applicable to both those who are Self-realised (jñanis) and to those who are
devoted to the Supreme Being (bhaktas). The nature of this path is described as one of ‘non-
return to Samsāra’. One who traverses the ‘Path of Light’, is described thus in the Ch āṇḍogya
Upanishad 5.10.1: —
‘Those whoofknow
attainment it thus etc.’which
Self-realisation is a is
Vedic
only formula defining
a component the Science-of-Brahman
of the goal; it does not refer to the
as taught
by Prajāpati in the beginning. It is taught in the Vidya (meditation) of Five Fires:
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‘Thus, indeed, in the fifth oblation the waters become human. This foetus having
laid inside for ten or nine months or more or less, is then born’. (Chan. Up.,
5.9.1)
and
‘Those with a balance of positive Karmas.......and those with a balance of
negative Karmas’. (Ibid., 5.10.7).
In this statement [in the fifth oblation the waters become human] the term ‘waters’ refers to
the state of existence as humans and other beings, which is generated by Karma. Water being
the primary representative of the other elements of the body (ie., the body-mind complex). The
J ī vātman is only ever conjoined with them, and not assimilated into them. The difference
between the sentient Self and insentient body is thus set out.
Then, by the texts,
‘Those who know this’ (Ibid., 5.10.1),
‘Those who go to the rays of light’ (Ibid.), and
‘they who proceed by it return not to the human condition here’, (4;15;6)
it is taught that those who know this distinction concerning the intelligent (Self) and non-
intelligent (mind/body/world) — the former to be realised and the latter to be relinquished —
they journey along the path of light and do not return to Samsāra.
The passage:— ‘He leads them to the Brahman’ (Ibid., 4.15.5), indicates that the Brahman is
attained by both the Self-realised (jñāni) as well as the devotees (bhaktas) and also because of
the maxim of Tat-kratu-nyaya — what is obtained through worship should be in accordance
with the worship — therefore the Self, freed from material trammels should be constantly
meditated upon as having its sole joy in absolute subservience to the Supreme Brahman who is
Over-Self of the Self. (Brhad Aranyaka Up. 3;7;22 & Shatapatha. Brahmana; 14.6.5.5.30).
__________________________________
5. A Polemic Against the Advaita interpretation of 13:2
(A Summary of the Śr ī bhāṣya)
Some [the followers of Advaita, Bhāskara and the Bhedābheda school of Advaita taught by
Yādavaprakāśa] claim that the sentence — ‘And know Me as the Knower’ should be understood
as expressing absolute identity between the individual Self (j ī va-atma) and the Supreme Self
(parama-atma). Thus, according to their view, the Lord (Ishvara), who is Existence-knowledge-
Bliss Absolute
(ajñana must somehow
or ignorance). Accordinghave become
to their the individual
doctrines Self,
the teaching as it were,
of identity through
given here isnescience
intended
to remove that nescience. When one is confronted with a rope which is mistaken for a snake,
one becomes terrified, but, if a reliable person declares:— ‘This is a rope, and not a snake’! the
ignorance (the cause of fear) is removed. Thus, this teaching of the Lord, who is the most reliable
person, [allegedly] removes the erroneous notion of the individual Self (Kshetrajña) being
different from Him.
Such commentators should be questioned in the following manner:—
‘Is this Teacher — Sri Krishna, the Supreme Ruler, one who has dispelled nescience through the
direct personal perception of the absolute unity of the ātman or is He not?
If He has indeed realised complete identity with all the Selves, then the perception of duality like
Himself being the teacher and Arjuna the pupil, and the act of teaching, become meaningless,
because [according to them] it would be impossible [for an enlightened person] to superimpose a
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false idea [of difference] on the ātman which is in reality pure undifferentiated Consciousness.
If, however, one argues that Krishna's ignorance has not been removed on account of His lack of
Self-realisation, then, because He is ignorant, it is utterly impossible for Him to teach the Science
of Self-realisation. Elsewhere it has been stated:— ‘The wise, who have realised the truth, will
instruct you in knowledge’ (4.34). Thus, arguments of this nature must be rejected as coming
from ignorant men who are intent upon misleading people in order to establish their [false]
views which are contradicted by all Vedas, Smrtis, Itihasas, Puranas, logic and even their own
words!
Relationship between Selves, Matter and the Supreme Being
This is the truth — some of the Vedic texts declare that insentient matter, the sentient being (the
individual Self) and the Supreme Brahman are different in nature from one another — their
relationship is described as being the object of enjoyment, the enjoyer (subject) and the Supreme
Ruler, for example —
! 'From Primordial Nature (Prakrti), the Possessor of Māyā (the Lord) projects this world, in which
another (the individual Self) is confined by M āyā (The Power of Cosmic Delusion). Sve. Up. 4.9.
! 'Realise then that M āyā is Prakrti and the Possessor of M āyā the Great Lord' ((Sve. Up. 4-10);
! 'The Material Nature — Prakrti is perishable; the immortal and imperishable is Hara (the individual
Self); and the Lord alone rules over both the perishable Prakrti and the imperishable individual Self'
(Sve. Up., 1.10).
Here, in the expression, The immortal and the imperishable is Hara, the enjoyer (ie., individual
Self) is called Hara (one who seizes) because it grasps matter as an object of its own
enjoyment.
Furthermore:—
! 'He is the cause, the Lord of the [individual Self who is the] lord of senses. He has no progenitor and
no superior' (Sve. Up. 6.9)
! 'He
! 'He isis the
theruler
LordofofPrakrti, of the individual
the Universe, Self,
the Ruler of and is the regulator
individual Selves, of
thethe Gunas'the
eternal, (Ibid., 6.16); and the
auspicious
unchanging' (Ma. Na. Up. 11:3).
! 'The two unborn—the knowing Lord and the unknowing individual Self, the sovereign and the subject'
(Sve. Up. 1.9);
! 'The Constant among things inconstant, the Intelligent among the things intelligent, the one who grants
the desires of the many' (Ibid, 6.13. & Kath. Up. 5.13).
! ‘When one knows the enjoyer, the object of enjoyment and Impeller...' (Sve.Up. 1.12).
! 'Regarding the individual Self and the Impeller to be different, and blessed by Him, It attains
immortality' (Ibid. 1.6)
! 'Of these two, the one partakes of the sweet Pippala fruit, the other radiates in his splendour without
partaking at all (Ibid., 4.6 and Mun. Up. 3.1.1).
Further: —
'There is one unborn female, red, white and black, who produces many creatures like herself; there is another
unborn being who loves her and is close to her; there is yet another male unborn who after having enjoyed her,
gives her up (Mun. Up. 4.5).
'The cow (ie. Prakrti) that has no beginning or end is the mother and source of all beings. (Chulika.Up 5)
'On the self-same tree, the individual Self sits sunken in grief, and being ignorant and powerless, it grieves.
When it sees the other, the gracious Lord and His Glory it attains freedom from grief (Sve. Up. 4.7)
The following passages of the Gita also stress the same point:—
'This Prakrti, thus; divided eightfold, composed of Ahamkara etc., is Mine. 'This is My lower Prakrti Know My
higher Prakrti to be distinct from this—the Life Principle, by which the universe is sustained (7.4-5.);
'All beings, O Arjuna, enter into My Nature at the end of a cycle. These I send forth again at the beginning of a
cycle. Resorting to Prakrti, which is My own, I send forth again and again all this multitude of beings, helpless
under the sway of Prakrti' (9.7-8);
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'Under my control, Prakrti gives birth to all that moves, and that which does not move. And because of this, O
Arjuna, does the world spin' (9.10)
'Know that Prakrti and the individual Self are without beginning' (13.19)
'The Great Brahman (or Prakrti) is My matrix; in that I lay the germ; from it, O Arjuna, is the birth of all
beings' (14.3).
The meaning of this last verse is that the ‘Great Brahman’, which is the matrix of this world, is
called Prakrti and it is an insentient thing consisting of elements in a subtle state — in it, the Lord
lays the germ called the sentient j ī va. From that, namely, from the merging of spirit and matter,
willed by Him, are generated all these beings beginning with the gods and ending with the
immobile things combined with the insentient matter.
Similarly several other Vedic Texts declare that the Supreme Being is the Self of all, and the
conscious and non-conscious entities are inseparable from Him; because all entities, which exist
as subjects of experience and the objects experienced, abiding in all states, make up the Divine
‘corporeality’ — consequently they are under His control. These Texts are as follows: —
'He who, dwelling in the earth, is within the earth, whom the earth does not know, whose body the earth
is, who is the Inner Ruler of the earth' ....... 'He who, dwelling in the Self, is within the Self, whom the
Self does not know, whose body the Self is and who is the Inner Controller of the Self' (Br. Up. Madh.,
3:7:3-22).
'He who is moving within the earth, to whom the earth is the body, whom the earth does not know..........
He who is moving within the Mrtyu (Nature), to whom Mrtyu is the body, whom Mrtyu does not
know..... He is the Inner Self of all beings, sinless; He is the divine Lord, He is the one N ārāyaṇa' (Sub.
Up., 7:1).
Here the term Mrtyu (or death) denotes the subtle state of unconsciousness which is expressed by
the term Tamas, (inertia) because in the same Upanishad, it is declared:—
'The unmanifest (Avyakta) merges into the imperishable (Akshara) and the Akshara merges into Tamas
(Ibid., 2).
Elsewhere it is stated thus: —
'He, entering within, is the Ruler of all creatures and is the Self of all . (Tait. Arany. 3:21).
Therefore, the Supreme Being by having the sentient and insentient entities, existing in all states,
as His physical manifestations, owns them as His modes, and thus appears in the form of the
universe, both as its cause and its effect. So, with the purpose of stressing this point some
Scriptural verses indicate an identity between the Lord and the universe both as cause and effect.
They begin with;—
'This Existence (Sat) alone, my dear, was in the beginning, one only without a second... It thought,
"May I become many, may I multiply". It creates energy.' (Chan. Up., 6:2.:1:3),
and end with,
'All creatures here, my dear, have their root in the Sat (Being), have their abidance in the Sat, have Sat
as their support. All this has That [Brahman] for its self. That [Brahman] is Existence. That [Brahman]
is the Self. You are That, O Svetaketu' (Chan. Up., 6:8:4:6—7).
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'Then, this was undifferentiated. Now, it has become differentiated by names and forms' (Br.Up., 1.4.7).
Cause and Effect
Therefore, That which exists in the states of effect and cause, and which physically manifests as
the sentient and insentient entities in their gross and subtle states is the Supreme Being. Because
an effect is merely a modification of the cause, the effect becomes known when the cause is
known. When the One becomes known, everything is known — this teaching of the Vedas is
plausible and appropriate. In the passage:—
'Entering into these three divinities by way of the living J ī vātman (individual Self) which is My self, I
evolve the differentiation of name and form' (Chan. Up., 6.3.2)
— the expression, 'the three divinities', represent all insentient matter and then, when the
individual Selves with Krishna as their Overself, enter into insentient matter, the differentiation
of names and forms arises. Thus, the teaching that all significant words used for things in their
state of effect ultimately refer only to the Highest Self which is their cause is quite reasonable
and appropriate.
Since the material cause of the cosmos is a composite factor comprised of J ī vas, Prakrti and
Ishvara, it is perfectly tenable nevertheless that there is no actual intermingling of their respective
natures. For example, the material cause of a multi-coloured cloth is a combination of white,
black and red threads, yet the appearance of a single colour in the cloth is to be found only in the
place where
remain a particular
separate coloured
but together givethread is concentrated
the cloth its form and—pattern.
in the finished
Similarly,product, all the cosmos
although colours
has a combination of three factors — I śvara, J ī vas and Prakrti for its material cause, still, in its
state of effect, there is no commingling of the respective qualities of experiencer (subject =
j ī vātman), the experienced (object = material nature) and the Controller (I śvara). Though the
cotton threads can exist separately, they are sometimes intentionally woven together by
someone and in consequence acquire the character of cause and effect. But in the case of
cosmogony, there is a peculiarity in the fact that all entities — both J ī vas and Prakriti, in their
two states of cause and effect derive their existential being only through being ‘modes’
(expressions) of the Supreme Person — by forming His ‘corporeality’. The existence of
distinctions in nature and the fact that there is no admixture of natural properties thus applies
both here [in the creation of universe] as well as there [in weaving of the patterned cloth].
Such being the case, although the Supreme Brahman enters into the effect, He does so without
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undergoing any change in His own essential nature — the immutability [of the Supreme
Brahman] is well established. It is also appropriate to consider Brahman as the effect, because
He is the inner sustaining Self of all sentient beings as well as insentient matter in their gross
state differentiated by names and forms. Indeed, that which is called effect is nothing other
than the cause appearing in a different state of being.
Nirguna Brahman
The various Scriptural passages declaring that the Supreme Brahman is devoid of attributes
(nirguna) are also validated in the sense that He has no negative attributes, as the Vedas
testify:—
'He [the Self] is free from sin, deathless, free from sorrow, hunger and thirst" —
this passage negates all unfavourable attributes, and then affirms His auspicious attributes thus:
'Who desires truth, whose will is truth' (Chan. Up., 8.7.1).
This Vedic text itself confirms therefore that negation of attributes in respect of Brahman (Guna-
nisedha) is applicable in a general sense of [Brahman] being free from all negative attributes.
The doctrine that Brahman possess the attribute of intelligence is also quite tenable, because it
amounts to saying that the true nature of Brahman, who is omniscient and omnipotent and is the
antithesis of all that is negative, and who is the repository of all auspicious attributes, can be
adequately defined only as One whose true nature is Intelligence Absolute, because He possesses
self-revelation. The following passages teach that Brahman is the Knower: —
'He who is all-knowing, all wise (Mun. Up., 1.1.9).
'His supreme power is revealed, indeed, as various and natural, as consisting of knowledge, strength and
activity' (Sve. Up., 6.8).
'My dear, by what means has one to understand the Knower?' (Br. Up., 2.4.14).
and other passages such as;—
'Brahman is Existence, Knowledge and Infinity' (Tait. Up., 2.1.1).
all teach that Brahman has the essential attribute of consciousness in as much as He can be
defined only as [Cosmic] Intelligence, and because He is also self-revealing.
In the texts —
'He desired, "May I become manifold" (Tait. Up., 2.6.1),
'It thought, "May I become many (Chan. Up, 6.2.3),
'It became differentiated by names and forms' (Brh. Up., 1:4:7)
— it is affirmed that Brahman thus exists of His own free will in a wonderful plurality of
expressions having all immovable and movable entities as His ‘corporeality’. Consequently it is
wrong to maintain the opposite view that Brahman is not the Over-self of the multifarious
manifestations [of the phenomenal universe] in a real sense.
Thus, in the following texts, what is denied is the manifold existence of the ātman independent
of Brahman: —
'He obtains death after death (continues re-incarnating) who sees difference here' (Kath. Up., 2.4.10),
'There is nothing here that is manifold' (Brh. Up. 6:4:19 & Kat. Up. 4:10),
'But where there is duality [notion of independence from Brahman], as it were, there one sees
another..............
[independently] see butwhat
where everythingthing]
[independent has become theshall
........ Who Self..........
know which there,byby what(Br.
what?' [organ] can one
Up., 2:4:14 &
4:5:15).
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There also can be no denial of the manifold modality of the Brahman resulting from It’s
spontaneous assumption of various names and forms because this is established in Vedic texts
such as; —
'May I become manifold' (Tait. Up., 2:6:1 and Chan. Up., 6:2:3) etc.
This manifold modality is declared and affirmed in the commencement of even that passage
which negates multiplicity by asserting;—
'But where everything has become the Self for one' (Br.Up., 4:5:15).
'Everything departs from him who knows everything to be apart from Him' (Br.Up., 2:4:6 & 4.5.7)
'Lo, verily from this great Being has been breathed forth that which is Rig Veda' (Ibid. 2:4:10).
Thus, there is no contradiction whatsoever among the Scriptural passages which assert difference
in the essential nature, and in the manifested state, between the Self, matter and the Lord. There is
also no contradiction in the Scriptural statement that they are identical. The same relationship
that exists between the j ī va and its physical body exists invariably between the Lord and His
“body” — the sentient and insentient entities. The Vedic texts themselves establish that those
entities which inmake
differentiation up the
the causal ‘corporeality’
condition. In the state
[of the Lord],they
of effect existchange
in a into
subtle statestate
a gross of non-
with
names and forms, and are then capable of differentiation into a multiplicity of entities as modes
[expressions] of the Supreme Person.
Thus there is no space whatsoever for entertaining those [Advaitic] doctrines which impose
nescience (avidya = ignorance) on Brahman; and the view [of Bhāskara's Bhedābheda]
describing the differences in Brahman as due to certain limiting conditions ( upādhis) and other
such teachings [those of Yādava-prakāśa's] all of which are based upon unsound logic and are
contrary to the Vedas. Let this verbose polemic end here!
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IInnddeexx ttoo F
Fiirrsstt L
Liinneess — Saannsskkrriitt
— S
Chapter 1
dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ || 1 ||
dṛṣṭvā tu pāṇḍavān ī kaṃ vyūṣaṃ duryodhanas tadā || 2 ||
paśyaitām pāṇḍu-putrāṇām ācārya mahat īṃ camūm || 3 ||
atra Ãūrā maheṣvāsā bh ī mārjuna samā yudhi || 4 ||
dhṛṣṭaketuś-cekitānaḥ kāśirā jaśca v ī ryavān || 5 ||
yudhāmanyuśca vikrānta uttamaujāśca v ī ryavān || 6 ||
asmākaṃ tu viśiṣṭā te tān-nibodha dvojottama || 7 ||
bhavān bh īṣmaśa karṇaśca kṛpaśca samitiṃ jayaḥ || 8 ||
anye ca bahavaḥ śūrā madarthe tyakta-j ī vitāḥ || 9 ||
aparyāptaṃ tad asmakaṃ balaṃ bh īṣmābhirak ṣitam || 10 ||
ayaneṣu ca sarveṣu yathā-bhāgam avasthitāḥ || 11 ||
tasya saṃ janayan har ṣaṃ kuru-vṛddhaḥ pitāmahaḥ || 12 ||
tataḥ śaṅkhāśca bheryaśca paṇavānaka-gomukhāḥ || 13 ||
tata ḥ śvetair-hayair-yukte
pāñcajanya mahatiṃsyandane
ṃ hṛṣī keśo devadatta dhanañjayasthitau || 14
ḥ || 15 || ||
anantavijaya ṃ rā jā kunt ī putro yudhiṣṭhiraḥ || 16 ||
kāśyaśca parameṣvasaḥ śikhaṇḍī ca mahārathaḥ || 17 ||
drupado draupadeyāśca sarvaśaḥ pṛthiv ī pate || 18 ||
sa ghoṣo dhārtarāṣṭrāṇā. hṛdayāni vyadārayat || 19 ||
atha vyavasthitān dṛṣṭvā dhārtarāsṭrān kapidhvajaḥ || 20 ||
hṛṣī keśa. tadā vākyam idam āha mah ī -pate |
senayorubhayor madhye rathaṃ sthapaya me'cyuta || 21 ||
yāvad etān nir ī kṣe'haṃ yoddhukāmān avasthitān || 22 ||
yotsyamānān avekṣehaṃ ya ete'tra sam āgatāḥ || 23 ||
evam ukto hṛṣūkeśo guḍākeśena bhārata || 24 ||
bhiṣma droṇa pramukhataḥ sarveṣāṃ ca mah ī kṣitām || 25 ||
tatrāpaśyat sthitān pārthaḥ pitṛn atha pitāmahān || 26 ||
śvaśurān suhṛdaścaiva senayor ubhayor api || 27 ||
kṛpayā parayā'viṣṭho viṣī dann idam abrav ī t || 28 ||
s ī danti mama gātrāṇi mukhaṃ ca pariśuṣyati || 29 ||
gāṇḍī vaṃ sramsate hastāt tvak ceva paridahyate || 30 ||
nimittāni ca paśyāmi vipar ī tāni keśava || 31 ||
na kāṅkṣe vijayaṃ kṛṣṇa na ca rā jyaṃ sukhāni ca || 32 ||
yeṣām arthe kāṅkṣitaṃ no rā jyaṃ bhogāḥ sukhāni ca || 33 ||
ācāryāḥ pitaraḥ putrāṃs tathaiva ca pitāmahāḥ || 34 ||
etān na hantum icchāmi ghnato'pi madhusūdana || 35 ||
nihatya dhārtarāṣṭrān naḥ kiṃ pr ī tiḥ syā j janārdana || 36 ||
tasmān nārhā vayaṃ hantuṃ dhārtarāṣṭrān svabandhavān || 37 ||
yadyapyete na paśyanti lobhopahata cetasaḥ || 38 ||
kathaṃ na jñeyam asmābhiḥ pāpād asmān nivartitum || 39 ||
kula-k ṣaye praṇaśyanti kula-dharmāḥ sanātanāḥ || 40 ||
adharm ābhbhibhavāt kṛṣṇa praduṣyanti kula-striyaḥ || 41 ||
saṅkaro narakāyaiva kula-ghnānāṃ kulasya ca || 42 ||
doṣair etaiḥ kula-ghnānāṃ varṇa-saṅkara-kārakaiḥ || 43 ||
utsanna-kuladharm āṇāṃ manuṣyāṇāṃ janardana || 44 ||
aho bata mahat pāpaṃ kartuṃ vyavasitā vayam || 45 ||
yadi mām aprat ī kāram aśastraṃ śastra-p āṇayaḥ || 46 ||
evam uktvā'rjunaḥ saṅkhye rathopastha upāviśat || 47 ||
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Chapter 2
taṃ tathā kṛpayāviṣṭaṃ aśru-pūrṇā-kulekṣaṇam || 1 ||
kutas tvā kaśmalam idaṃ viṣame samupasthitam || 2 ||
klaibyaṃ mā sma gamaḥ pārtha naitat-tvayyupapadyate || 3 ||
kathaṃ bh īṣmam ahaṃ saṅkhye droṇaṃ ca madhusūdana || 4 ||
gurūn ahatvā hi mahānubhāvān śreyo bhoktuṃ bhaikṣyam ap ī ha loke || 5 ||
na caitad vidmaḥ kataran no gar ī yo yadvā jayema yadi vā no jayeyuḥ || 6 ||
kārpaṇya doṣopahata svabhāvaḥ pṛcchāmi tvāṃ dharma samūḍha cetasaḥ || 7 ||
na hi prapaśyāmi mamāpanudyād yacchokam ucchoṣaṇam indriyāṇām || 8 ||
evam uktvā hṛṣī keśaṃ guḍakeśaḥ parañtapa || 9 ||
tam uvāca hṛṣikeśaḥ prasanniva bhārata || 10 ||
aśocyān anvaśocas tvaṃ prajñāvādāṃśca bhāṣase || 11 ||
na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ || 12 ||
dehino'smin yathā dehe kaumāraṃ yauvanaṃ jarā || 13 ||
mātrā sparśās tu kaunteya śī toṣṇa sukha-duḥkhadāḥ || 14 ||
yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha || 15 ||
nāsato vidyate bhāvo nābhāvo vidyate sataḥ || 16 ||
avināśi tu tad viddhi yena sarvam ida ṃ tatam || 17 ||
antavanta ime dehā nityasyoktāḥ śar ī riṇaḥ || 18 ||
ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam || 19 ||
na jāyate mriyate vā kadācin nāyaṃ bhūtvā bhavitā vā na bhūyaḥ || 20 ||
vedāvināśinaṃ nityaṃ ya enam ajam avyayam || 21 ||
vāsāṃsi j ī rṇāni yathā vihāya navāni gṛhṇāti naro'parāṇi || 22 ||
nainaṃ chindanti śastrāṇi nainaṃ dehati pāvakaḥ || 23 ||
acchedyo'yam adāhyo'yaṃ akledyo'śoṣya eva ca || 24 ||
avyakto'yam acintyo'yam avikāryo'yam ucyate || 25 ||
atha cainaṃ nitya jātam nityaṃ vā manyase mṛtam || 26 ||
jātasya hi dhruvo mṛtyur dhruvaṃ janma mṛtasya ca || 27 ||
avyaktād ī ni bhūtāni vyakta-madhyāni bhārata || 28 ||
āścaryavat paśyati kaścid enam āścaryavad vadati tathaiva cānyaḥ || 29 ||
deh ī nityam avadhyo'yaṃ dehe sarvasya bhārata || 30 ||
sva-dharmam api cāvekṣya na vikampitum arhasi || 31 ||
yadṛcchayā copapannaṃ svarga dvāram apāvṛtam || 32 ||
athacet tvam imaṃ dharmyaṃ saṅgrāmaṃ na kariṣyasi || 33 ||
ak ī rtiṃ cāpi bhūtāni kathayiṣyanti te'vyayām || 34 ||
bhayād raṇād uparataṃ maṃsyante tvāṃ mahārathāḥ || 35 ||
avācya vādāṃśca bahūn vadiṣyanti tavāhitāḥ || 36 ||
hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mah ī n || 37 ||
sukha-duḥkhe same kṛtvā lābhālābhau jayā jayau || 38 ||
ṣā te'bhihit
eneh ābhikramanā sāṅ
āśkhye buddhirāyo
o'sti pratyav yoge natvim āṃ śṛṇ
vidyate u |||| 39 ||
|| 40
vyavasāyātmikā buddhir ekeha kurunandana || 41 ||
yām imāṃ puṣpitāṃ vācaṃ pravadanty-avipaścitaḥ || 42 ||
kāmātmānaḥ svarga-parā janma-karma-phala-pradām || 43 ||
bhogaiśvarya prasaktānāṃ tayāpahṛta cetasām || 44 ||
trai-gu ṇya viṣayā vedā nistrai-guṇyop bhavārjuna || 45 ||
yāvān artha upadāne sarvataḥ saṃplutodake || 46 ||
karmaṇy-evādhikāras te mā phaleṣu kadācana || 47 ||
yogastha ḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya || 48 ||
dūreṇa hyavaraṃ karma buddhi-yogād dhanañjaya || 49 ||
buddhi-yukto jah t ha ubhe suk ta du k te || 50 ||
karmajaṃ buddhi-yukt ā ī ā hi phalaṛ ṃ tyaktv
ṣ ṛ ā man īṣiṇaḥ || 51 ||
yadā te mohakalilaṃ buddhir vyatitariṣyati || 52 ||
śruti vipratipannā te yadā sthāsyasi niścalā || 53 ||
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Chapter 3
jyāyas ī cetkarmaṇaste matā buddhirjanārdana || 1 ||
vyāmiśreṇaiva vākyena buddhiṃ mahayas ī va me || 2 ||
loke'smin dvividhā niṣṭhā purā proktā mayā'nagha || 3 ||
na karmaṇāmanārambhānnaiṣkarmyaṃ puruṣo'śnute || 4 ||
na kaścit kṣaṇamapi jātu tiṣṭhatyakarmak ṛt || 5 ||
karmendriyāṇi saṃyamya ya āste manasā smaran || 6 ||
yastvindriy āṇi manasā niyamyārabhate'rjuna || 7 ||
niyataṃ kuru karma tvaṃ karma jyāyayo hyakarmaṇaḥ || 8 ||
yajñārthāt karmaṇo'nyatra loko'yaṃ karma bandhanaḥ || 9 ||
saha yajñaiḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ || 10 ||
devān bhāvayetānena te devā bhāvayaṃtu vaḥ || 11 ||
iṣṭānbhogāniha vo devā dāsyante yajñabhāvitāḥ || 12 ||
yajñaśiṣṭāśinaḥ santo mucyante sarva kilbiṣaiḥ || 13 ||
annādbhavanti būtāni parjanyādannasaṃbhavaḥ || 14 ||
karma brahmodbhavaṃ viddhi brahmākṣara samudbhavam || 15 ||
evaṃ pravvartitaṃ cakraṃ nānu vartayat ī ha yaḥ || 16 ||
yastvātmaratireva syādātma tṛpptaśca mānavaḥ || 17 ||
naiva tasya kṛtenārtho nākṛteneha kaścana || 18 ||
tasm
karma ādasakta ḥ satata
ṇaiva hi ṃ kārya
saṃsiddhim ṃ karma
āsthit sam
ā janak ācara
ādayaḥ |||| 19
20 ||||
yadyad ācarati śreṣṭhastattadevetaro janaḥ || 21 ||
na me parthāsti kartavyaṃ triṣu lokeṣu kiṃcana || 22 ||
yadi hyahaṃ varteyaṃ jātu karmaṇyatandrita ḥ || 23 ||
uts ī deyurime lokā na kuryaṃ karma cedaham || 24 ||
saktāḥ karmaṇyavidv āṃso yathā kurvanti bhārata || 25 ||
na buddhibhedaṃ janayedajñānāṃ karmasaṃginām || 26 ||
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ || 27 ||
tattvavittu mahābāho guṇakarmavibh āgayoḥ || 28 ||
prakṛterguṇa saṃmūḍhāḥ sajjante guṇakarmasu || 29 ||
mayi
ye mesarv āṇi karm
matam idaṃāṇ i sanyasy
nityam ādhy
anuti ātmacetas
ṣṭhanti mānavā āḥ|| 30 || ||
|| 31
ye tvetad abhyasūyanto nānutiṣṭhanti me matam || 32 ||
sadṛśaṃ ceṣṭate svasyāḥ prakṛterjñānavān api || 33 ||
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Chapter 4
imaṃ vivasvate yogaṃ proktavān ahamavyayam || 1 ||
evaṃ paramparā prāptam imaṃ rā jarṣayo viduḥ || 2 ||
sa evāyaṃ mayā te'dya yogaḥ proktaḥ purātanaḥ || 3 ||
aparaṃ bhavato janma paraṃ janma vivasvataḥ || 4 ||
bahūni me vyat ī tāni janmāni tava cārjuna || 5 ||
ajo'pi sannavyayātmā bhūtānām īśvaro'pi san || 6 ||
yadā yadā hi dharmasya glānirbhavati bhārata || 7 ||
paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām || 8 ||
janma karma ca me divuamevaṃ yo vetti tattvataḥ || 9 ||
v ī tarāgabhayakrodh ā manmayā māmupāśritāḥ || 10 ||
ye yathā māṃ prapadyante tāṃstathaiva bhajāmyaham || 11 ||
kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha devatāḥ || 12 ||
cāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarma vibhāgaśaḥ || 13 ||
na māṃ karmāṇi limpanti na me karmaphale sp ṛhā || 14 ||
evaṃ jñātvā kṛtaṃ karma pūrvairapi mumukṣubhiḥ || 15 ||
kiṃ karma kimakarmeti kavayo'pyatra mohitāḥ || 16 ||
karmaṇo hyapi boddhavyaṃ boddhavyaṃ ca vikarmaṇaḥ || 17 ||
karmaṇya karma yaḥ paśyedakarmaṇi ca karma yaḥ || 18 ||
yasya sarve samārambhāḥ kāma saṃkalpa varjitāḥ || 19 ||
tyaktvā karma phalāsaṃgaṃ nitya tṛpto nirāśrayaḥ || 20 ||
nirāśī r yatacittātmā tyakta sarva parigrahaḥ || 21 ||
yadṛcchālābha santuṣṭo dvaṃdvātito vimatsaraḥ || 22 ||
gatasaṃgasya muktasya jñānāvasthita cetasaḥ || 23 ||
brahmārpaṇaṃ brahmahavir brahmāgnau brahmaṇā hutam || 24 ||
daivamev āpare yajñaṃ yoginaḥ paryupāsate || 25 ||
śrotrād ī nindriyāṇyanye saṃyamāgniṣu juhvati || 26 ||
sarvāṇī ndriyāṇi prāṇa karmāṇi cāpare || 27 ||
dravya yajñāstapo yajñā yoga yajñāstathā'pare || 28 ||
apāne juhvati prāṇaṃ prāṇe'pānaṃ tathā'pare || 29 ||
apare niyatāhārāḥ prāṇān prāṇeṣu juhvati || 30 ||
yajñaśiṣṭāmṛta bhujo yānti brahma sanātanam || 31 ||
evaṃ bahu vidhā vitatā brahmaṇo mukhe || 32 ||
śreyān dravyamayād yajñā j-jñāna yā jñaḥ parantapa || 33 ||
tadviddhi praṇipātena paripraśnena sevayā || 34 ||
yajjñātvā na punarmohameva yāsyasi pāṇḍava || 35 ||
api cedasi pāpebhyaḥ sarvebhyaḥ pāpakṛtamaḥ || 36 ||
yathaidh āṃsi samiddho'gnirbhasmāt kurute'rjuna || 37 ||
na hi jñānena sadṛśaṃ pavitram iha vidyate || 38 ||
śajña
raddh āvraddh
ścāś ā`llabhate āna
ānaścajñsa ṃśṃay
tatpara ḥ saṃ
ātmā vina || 40 || ḥ || 39 ||
yatendriya
śyati
yogasaṃnyasta karmāṇaṃ jñāna saṃcchinna saṃśayam || 41 ||
tasmādajñāna saṃbhūtaṃ hṛtsthaṃ jñānāsinātmanaḥ || 42 ||
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Chapter 5
saṃnyāsaṃ karmaṇāṃ kṛṣṇa punaryogaṃ ca śaṃsati || 1 ||
saṃnyāsaḥ karma yogaśca niḥśreyasakar āvubhau || 2 ||
jñeyaḥ sa nitya saṃnyās ī yo na dveṣṭi na kāṅkṣati || 3 ||
sāṃkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ || 4 ||
yatsāṃkhyaiḥ prāpyate sthānaṃ tadyogairapi gamyate || 5 ||
sa.nyāsastu mahābāho duḥkhamāptumayogataḥ || 6 ||
yogayukto viśuddhātmā vijitātmā jitendriyaḥ || 7 ||
naiva kiñcit karom ī ti yukto manyeta tattvavit || 8 ||
pralapan visṛ jan gṛhṇannunimiṣan nimiṣannapi || 9 ||
brahmaṇyādāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ || 10 ||
kāyena manasā buddhyā kelavairindriyairapi || 11 ||
yuktaḥ karma phalaṃ tyaktvā śāntimāpnoti naiṣṭhik ī m || 12 ||
sarva karmāṇi manasā saṃnyasḶāste sukhaṃ vaśī || 13 ||
na kartṛtvaṃ na karmāṇi lokasya sṛ jati prabhu ḥ || 14 ||
nādatte kasyacitpāpaṃ na caiva suk ṛtaṃ vibhuḥ || 15 ||
jñānena tu tadjñānaṃ yeṣāṃ nāśitam ātmanaḥ || 16 ||
tadbuddhayas tadātmānastanni ṣṭhās tatparāyaṇāḥ || 17 ||
vidyā vinaya saṃpanne brāhmaṇe gavi hastini || 18 ||
ihaiva tairjitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ || 19 ||
na prahṛṣyetpriya ṃ prāpya nodvijet prāpya cāpriyam || 20 ||
bāhyasparśeṣvasaktātmā vindatyātmani yatsukham || 21 ||
ye hi saṃsparśajā bhogā duḥkhayonaya eva ca || 22 ||
śaknot ī haiva yaḥ soṣuṃ prākśar ī ra vimokṣaṇāt || 23 ||
yo'ntaḥ sukho'ntarā rāmastathāntar jyotireva yaḥ || 24 ||
labhante brahmanirvāṇam ṛṣayaḥ kṣīṇa kalmaṣāḥ || 25 ||
kāma krodha viyuktānāṃ yat ī nāṃ yatacetasām || 26 ||
sparśān kṛtvā bahirbāhyāṃścakṣuścaivāntare bhruvoḥ || 27 ||
yatendriya manobuddhirmunir mokṣa parāyaṇaḥ || 28 ||
bhoktāraṃ yajña tapasāṃ sarva loka maheśvaram || 29 ||
Chapter 6
anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ || 1 ||
yaṃ saṃnyāsamiti prāhuryogaṃ taṃ. viddhi pāṇḍava || 2 ||
ārurukṣormuneryogaṃ karma kāraṇam ucyate || 3 ||
yadā hi nendriyārtheṣu na karmasvanuṣajjate || 4 ||
uddhared ātmanātmānaṃ nātmānam avasādayet || 5 ||
bandhurātmā'tmanas tasya yenātmaivātmanā jitaḥ || 6 ||
jñāāna
jit vijñḥā pra
tmana na tśā
ṛptntasya
ātmā kparam ātmjitendriya
ūṭastho ā samāhita
ḥ ḥ|| ||87|| ||
suhṛn mitrāryudās ī na madhastha dveṣya bandhuṣu || 9 ||
yog ī yuñj ī ta satatam ātmānaṃ rahasi sthitaḥ || 10 ||
śucau deśe pratiṣṭhāpya sthitamāsanam ātmanaḥ || 11 ||
tatraikāgraṃ manaḥ kṛtvā yatacittendriya kriyaḥ || 12 ||
samaṃ kāyaśirogr ī vaṃ dhārayannacala ṃ sthiraḥ || 13 ||
praśāntātmā vigatabh ī rbrahmacāri vrate sthitaḥ || 14 ||
yunnjannevaṃ sadā'tmānaṃ yog ī niyatamānasaḥ || 15 ||
nātyaśnatastu yogo'sti na caikāntamanaśnataḥ || 16 ||
yuktāhāra vihārasya yukta ceṣṭasya karmasu || 17 ||
yad viniyata cittam tmanyev vati hate || 18 ||
yathāā d ī po nivṃātasthe ne
ā ṅgate sopam
ā ṣṭ ā smṛtā || 19 ||
yatroparamate cittaṃ niruddhaṃ yogasevayā || 20 ||
sukham ātyantika ṃ yattadbuddhgrāhyamat ī ndriyam || 21 ||
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yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ tataḥ || 22 ||
taṃ vidyād duḥkha saṃyoga viyoga saṃ jñitam || 23 ||
saṃkalpa prabhavān kāmāṃstyaktv ā sarvānaśeṣataḥ || 24 ||
śanaiḥ śanairuparamed buddhyā dhṛtigṛh ī tayā || 25 ||
yato yato niścarati manaścañcalam asthiraṃ || 26 ||
praśānta manasaṃ hyenaṃ yoginaṃ sukhamuttamam || 27 ||
yuñjanneva ṃ sadā'tmānaṃ yog ī vigata kalmaṣaḥ || 28 ||
sarvabh ūtastham ātmānaṃ sarvabhūtāni cātmani || 29 ||
yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati || 30 ||
sarvabh ūtasthitaṃ yo māṃ bhajatyekatvamāsthitaḥ || 31 ||
ātmaupamyena sarvatra samaṃ paśyati yo'rjuna || 32 ||
yo'yaṃ yogastvayā proktaḥ sāmyena madhusūdhana || 33 ||
cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavaddṛṣam || 34 ||
śr ī bhagavān uvāca
asaṃśayaṃ mahābāho mano durnigrahaṃ calam || 35 ||
asaṃyatātmanā yogo duṣprāpa iti me matiḥ || 36 ||
ayatiḥ śraddhayopeto yogāc-calita-m ānasaḥ || 37 ||
kaccin-nobhaya-vibhra ṣṭaśchinnābhram iva naśyati || 38 ||
etan-me saṃśayaṃ kṛṣṇa chettum arhasy aśeṣataḥ || 39 ||
pārtha naiveha nāmutra vināśas tasya vidyate || 40 ||
prāpya puṇya-kṛtāṃ lokān uṣitvā śāśvat īḥ samāḥ || 41 ||
athavā yoginām eva kule bhavati dh ī matām || 42 ||
tatra taṃ buddhi saṃyogaṃ labhate paurva-dehikam || 43 ||
pūrvābhyāsane tenaiva hriyate hyavaśo'pi saḥ || 44 ||
prayatn ād yatamānastu yog ī saṃśuddha-kilbiṣaḥ || 45 ||
tapasvibhyo'dhiko yog ī jñānibhyo'pi mato'dhikaḥ || 46 ||
yoginām api sarveṣāṃ madgatenāntarātmanā || 47 ||
Chapter 7
mayyāsakta manāḥ pārtha yogaṃ yuñjan madāśrayaḥ || 1 ||
jñānaṃ te'haṃ savijñānamidaṃ vakṣyāmyaśeṣataḥ || 2 ||
manuṣyāṇāṃ sahasreṣu kaścidyatati siddhaye || 3 ||
bhūmirāpo'nalo vāyuḥ khaṃ mano buddhireva ca || 4 ||
apareyamitastvany āṃ prakṬtiṃ viddhi me parām || 5 ||
etadyon ī ni bhūtāni sarvāṇī tyupadhāraya || 6 ||
mattaḥ parataraṃ nānyat kiṃcidasti dhanaṃ jayaḥ || 7 ||
raso'hamapsu kaunteya prabhāsmi śaśisūryayo || 8 ||
puṇyo gandhaḥ pṛthivyāṃ ca tejaścāsmi vibhāvasau || 9 ||
b ī jaṃ māṃ sarvabhūtānāṃ viddhi pārtha sanātanaṃ || 10 ||
bala ṃ balavat
ye caiva āṃ
sāttvik cāāhavāṃ r kā jas
ā bh āmarāstāāga
masvivarjitam
āśca ye || ||1211|| ||
tribhir-guṇa-mayair-bhāvair-ebhi ḥ sarvamidaṃ jagat || 13 ||
daiv ī hyeṣā guṇamay ī mama māyā duratyayā || 14 ||
na māṃ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ || 15 ||
caturvidh ā bhajante māṃ janāḥ sukṛtino'rjuna || 16 ||
teṣāṃ jñān ī nityayukta eka bhaktirviśiṣyate || 17 ||
udārāḥ sarva evaitaṃ jñān ī tvātmaiva me matam || 18 ||
bahūnāṃ janmanām ante jñānavān māṃ prapadyate || 19 ||
kāmais tais tair hṛta-jñānāḥ prapadyante'nya-devatāḥ || 20 ||
yo yo yāṃ yāṃ tanuṃ bhaktaḥ śraddhay ārcitum icchati || 21 ||
sa tayā śraddhay
antavattu phalaṃā te
yuktas tasy
ṣāṃ tad ārādhanam
bhavaty alpa ī medhas
hate || 22
ām|| || 23 ||
avyaktaṃ vyaktim āpannaṃ manyante mām abuddhayaḥ || 24 ||
nāhaṃ prakāśaḥ sarvasya yoga m āyā samāvṛtaḥ || 25 ||
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Chapter 8
kiṃ tad-brahma kim-adhyātma kiṃ karma puruṣottama || 1 ||
adhiyajña ḥ kathaṃ ko'tra dehe'smin madhusūdana || 2 ||
akṣaraṃ paramaṃ svabhāvo'dhyātmam-ucyate || 3 ||
adhibh ūtaṃ kṣaro bhāvaḥ puruṣaś-cādhidaivata ṃ || 4 ||
antakāle ca māmeva smaran-muktvā kalevaram || 5 ||
yaṃ yaṃ vāpi smaran-bhāvaṃ tyajatyante kalevaram || 6 ||
tasmāt sarveṣu kāleṣu mām-anusmara yudhya ca || 7 ||
abhyāsa-yoga-yuktena cetasā nānya-gāminā || 8 ||
kaviṃ purāṇam anuśāsitāram aṇoraṇī yāṃsam anusmared yaḥ || 9 ||
prayāṇa-kāle manasācalena bhaktyā yukto yogabalena caiva || 10 ||
yadakṣaraṃ deva-vido vadanti viśanti yad-yatayo v ī tarāgāḥ || 11 ||
sarva-dv ārāṇi saṃyamya mano hṛdi nirudhya ca || 12 ||
om-ity-ekākṣaraṃ brahma vyāharan mām-anusmaran || 13 ||
ananya-cet āḥ satataṃ yo māṃ smarati nityaśaḥ || 14 ||
mām-upetya punar-janma duḥkhālayam aśāśvatam || 15 ||
ābrahma bhuvanāllokāḥ punarāvartino'rjuna || 16 ||
sahasra-yuga-paryantam aharyad brahmaṇo viduḥ || 17 ||
avyaktād-vyaktayaḥ sarvāḥ prabhavanty-ahar-āgame || 18 ||
bhūtagrāmaḥ sa evāyaṃ bhūtvā bhūtvā pral ī yate || 19 ||
paras-tasm āt tu bhavo'nyo'vyakto'vyaktāt-sanātanaḥ || 20 ||
avyakto'k ṣara ity-uktas-tamāhuḥ paramāṃ gatim || 21 ||
puruṣaḥ sa paraḥ pārtha bhaktyā labhyas-tv-ananyayā || 22 ||
yatra kāle tvan-āvṛttim āvṛttiṃ caiva yoginaḥ || 23 ||
agnir-jyotir-aha ḥ śuklaḥ ṣaṇmāsā uttarāyaṇam || 24 ||
dhūmo rātris-tath ā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam || 25 ||
śukla-kṛṣṇe gat ī hyete jagataḥ śāśvate mate || 26 ||
naite sṛt ī pārtha jānan yog ī muhyat ī kaścana || 27 ||
vedeṣu yajñeṣu tapaḥsu caiva dāneṣu yat puṇya-phala ṃ pradiṣṭam || 28 ||
Chapter 9
idaṃ te guhyatamaṃ pravakṣyāmy-anasūyave || 1 ||
raāś javidy
raddadhā rāā jaguhya
nāḥ puruṃṣā pavitram
dharmasyidam uttamam ||||23||||
āsya parantapa
mayā tatam idaṃ sarvaṃ jagad avyakta mūrtinā || 4 ||
na ca matsthāni bhūtāni paśya me yogam aiśvaryam || 5 ||
yathākāśa-sthito nityaṃ vāyuḥ sarvatrago mahān || 6 ||
sarvabh ūtāni kaunteya prakṛtiṃ yānti māmikām || 7 ||
prakṛtiṃ svām-avaṣṭabhya visṛ jāmi punaḥ punaḥ || 8 ||
na ca māṃ tāni karmāṇi nibadhnanti dhanañjaya || 9 ||
mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram || 10 ||
avajānanti māṃ mūḍhā mānuṣīṃ tanumāśritam || 11 ||
moghāśā mogha-karmāṇo mogha-jñānā vicetasaḥ || 12 ||
satataātm
mah ṃ kā ī
nastu māṃm pāṃ
rtayanto ārtha daiv īṃ
yatanta śca prak ṛtim-
dṛḍvrat āḥāś ||rit14āḥ|| || 13 |
jñānayajñena cāpyanye yajanto mām-upāsate || 15 ||
ahaṃ kratur-ahaṃ yajñaḥ svadhāham aham auṣadham || 16 ||
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Chapter 10
bhūya eva mahābāho śṛṇu me paramaṃ vacaḥ || 1 ||
na me viduḥ suragaṇāḥ prabhavaṃ na maharṣayaḥ || 2 ||
yo mām ajam anādiṃ ca vetti loka-maheśvaram || 3 ||
buddhirjñānam asaṃmohaḥ kṣamā satyaṃ damaḥ śamaḥ || 4 ||
ahiṃsā samatā tuṣṭis-tapo dānaṃ yaśo'pyaśaḥ || 5 ||
maharṣayaḥ sapta pūrve catvāro manavas-tathā || 6 ||
etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvataḥ || 7 ||
ahaṃ sarvasya prabhavo matta ḥ sarvaṃ pravartate || 8 ||
mac-cittā mad-gata-prāṇā bodhayantaḥ parasparam || 9 ||
teṣāṃ satata-yuktānāṃ bhajatāṃ pr ī ti-pūrvakam || 10 ||
teṣām evānukam pārtham aham ajñānajaṃ tamaḥ || 11 ||
paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān || 12 ||
ahus-tvām ṛṣayaḥ sarve devārṣir-nāradas -tathā || 13 ||
sarvam etad ṛtaṃ manye yanmāṃ vadasi keśava || 14 ||
svayam evātmanātmānaṃ vettha tvaṃ puruṣottama || 15 ||
vaktum arhasy aśeṣeṇa divyā hyātma vibhūtayaḥ || 16 ||
katham ivyām ahaṃ yogiṃs tvāṃ sadā paricintayan || 17 ||
vistareṇātmano yogaṃ vibhūtiṃ ca janārdana || 18 ||
hanta te kathayiṣyāmi divyā hyātma vibhūtayaḥ || 19 ||
ādityāāntm
aham āmā gu
ahaḍā viśṣṇ
ṃke a ur
sarva ūtasya
jyotibhṣāṃ sthita
ravira ṃśumḥ ||ān20||||21 ||
vedānāṃ sāmavedo'smi devānām asmi vāsavaḥ || 22 ||
rudrāṇāṃ śaṃkaraścāsmi vitteśo yakṣarakṣasām || 23 ||
purodhasāṃ ca mukhyaṃ māṃ viddhi pārtha bṛhaspatim || 24 ||
maharṣīṇāṃ bhṛgur ahaṃ girāmasmy ekam akṣaram || 25 ||
aśvatthaḥ sarva vṛkṣāṇāṃ devārṣīṇāṃ ca nāradaḥ || 26 ||
uccaiḥśravasam aśvānāṃ viddhi mām amṛtodbhavam || 27 ||
āyudhānāmahaṃ vajraṃ dhenūnām asmi kāmadhuk || 28 ||
anantaścāsmi nāgānāṃ varuṇo yādasāmaham || 29 ||
prahlādaścāsmi daityānāṃ kālaḥ kalayatām aham || 30 ||
sargāṇāḥm pavat
pavana ām asmi
ādiranta rāmaḥ ṃ
śca madhya śastrabh ṛtāmaham
caivāham arjuna|| ||3132|| ||
akṣarāṇām akāro'smi dvandavaḥ sāmāsikasya ca || 33 ||
mṛtyuḥ sarva-haraścāham udbhavaśca bhaviṣyatām || 34 ||
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Chapter 11
madanugrāya paramaṃ guhyam adhyātma saṃ jñitam || 1 ||
bhavāpyayau hi bhūtānāṃ śrutau vistaraśo mayā || 2 ||
evam etad yathāttha tvam-ātmānaṃ parameśvara || 3 ||
manyase yadi tacchakyaṃ mayā draṣṭum iti prabho || 4 ||
paśya me pārtha rūpāṇi śataśo'tha sahasraśaḥ || 5 ||
paśyādityān vasūn rudrān aśvinau marutas tathā || 6 ||
ihaikastha ṃ jagat kṛtsnaṃ paśyādya sacarācaram || 7 ||
na tu śakyase draṣṭum anenaiva svacakṣuṣā || 8 ||
evam uktvā tato rā jan mahāyogeśvaro hariḥ || 9 ||
aneka vaktra nayanam anekādbhuta darśanam || 10 ||
divya mālyāmbaradhara ṃ divya gandhānulepanam || 11 ||
divi sūrya sahasrasya bhaved yugapad utthitā || 12 ||
tatraikastha ṃ jagat kṛtsnaṃ pravibhaktam enekadhā || 13 ||
tataḥ sa vismayāviṣṭo hṛṣṭa-romā dhanañjayaḥ || 14 ||
paśyāmi devāṃs tava deva dehe sarvāṃs tathā bhūta viśeṣa saṅghān || 15 ||
aneka bāhūdara vaktra netraṃ paśyāmi tvāṃ sarvato'nanta rūpam || 16 ||
kir īṭinaṃ gadinaṃ cakriṇaṃ ca tejorāśiṃ sarvato d ī ptimantam || 17 ||
tvamakṣaraṃ paramaṃ veditavyaṃ tvamasya viśvasya paraṃ nidhānam || 18 ||
anādi madhyāntam ananta-v ī ryam ananta bāhuṃ śaśi-sūrya netram || 19 ||
dyāvāpṛthivyor idam antaraṃ hi vyāptaṃ tvayaikena diśaśca sarvāḥ || 20 ||
am ī hi tvāṃ surasaṅghā viśanti kecid bh ī tāḥ prāñjalayo gṛṇanti || 21 ||
rudrādityā vasavo ye ca s ādhyā viśve'śvinau marutaścoṣmapāśca || 22 ||
rūpaṃ mahatte bahu vaktra netraṃ mahābāho bahu-bāhūru-pādam || 23 ||
nabhaḥ-spṛśaṃ d ī ptam aneka varṇaṃ vyāttānanaṃ d ī pta viśāla-netram || 24 ||
daṃṣṭrā-karālāni ca te mukhāni dṛṣṭvaiva kālānala saṃnnibhāni || 25 ||
am ī ca tvaṃ dhṛtarāṣṭrasya putrāḥ sarve sahaivāvanipāla saṅghaiḥ || 26 ||
vaktrāṇi te tvaramāṇā viśanti daṃṣṭrā-karālāni bhayānakāni || 27 ||
yathā nag ī nāṃ bahavo'mbuvegāḥ samudram evābhimukhā dravanti || 28 ||
yathā prad ī ptaṃ jvalanaṃ pataṅgā viśanti nāśāya samṛddhavegāḥ || 29 ||
lelihyase grasamānaḥ samantāllokān samagrān vadanair jvaladbhiḥ || 30 ||
ākhyāhi me ko bhavān-ugra-rūpo namo'stu te deva-vara pras ī da || 31 ||
kālo'smi loka-kṣaya-kṛt pravṛddho lokān samāhartum iha pravṛttaḥ || 32 ||
tasmāt tvam uttiṣṭha yaśo labhasva jitvā śatrūn bhuṅkṣva rā jyaṃ samṛddham || 33 ||
droṇaṃ ca bh īṣmaṃ ca jayadrathaṃ ca karṇaṃ tathā'nyānapi yodhav ī rān || 34 ||
etacchrutv ā vacanaṃ keśavasya kṛtāñjalir vepamānaḥ kir īṭī || 35 ||
sthāne hṛṣī keśa tava prak ī rtyā jagat prahṛṣyaty-anurajyate ca || 36 ||
kasmācca te na nameran mahātman gar ī yase brahmaṇo'pyādikartre || 37 ||
tvam ādidevaḥ puruṣaḥ purāṇas-tvam asya viśvasya paraṃ nidhānam || 38 ||
vāyur-yamo'gnir-varuṇaḥ śaśāṅkaḥ prajāpatis-tva ṃ prapitā-mahaśca || 39 ||
namaḥ purastād atha pṛṣṭhas-te namo'stu te sarvata eva sarva || 40 ||
sakheti
yaccāvah matv ā prasabha
āsārtham asatkṃṛto 'si vihāṃra he
yadukta kṛṣṇ
śayy yādava ṣhe
a he bhojane
āsana u sakheti
|| 42 || || 41 ||
pitāsi lokasya carācarasya tvamasya pū jyaśca gurur gar ī yān || 43 ||
tasmāt praṇamya praṇidhāya kāyaṃ prasādaye tvām ahm īśam īḍyam || 44 ||
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Chapter 12
evaṃ satatayuktā ye bhaktāstvāṃ paryupāsate || 1 ||
mayyāveśya mano ye māṃ nitya-yuktā upāsate || 2 ||
ye tvakṣaram-anirdeśyam-avyakta ṃ paryupāsate || 3 ||
saṃniyam endriya-grāmaṃ sarvatra samabuddhayaḥ || 4 ||
kleśo'dhikataras-te ṣāṃ avyaktā-sakta-cetas ām || 5 ||
ye tu sarvāṇi karmāṇi mayi saṃnyasya matparāḥ || 6 ||
teṣāṃ samuddhartā mṛtyu-saṃsāra-sāgarāt || 7 ||
mayyeva mana ādhatsva mayi buddhiṃ niveśaya || 8 ||
atha cittaṃ samādhātuṃ na śaknoṣi mayi sthiram || 9 ||
abhyāse'pyasamartho'si mat-karma paramo bhava || 10 ||
athaitad apyaśakto'si kartuṃ mad-yogam āśritaḥ || 11 ||
śreyo hi jñānam abhyāsāt jñānāddhyānaṃ viśiṣyate || 12 ||
adveṣṭā sarvabhūtānāṃ maitraḥ karuṇa eva ca || 13 ||
santuṣṭaḥ satataṃ yog ī yatātmā dṛṣa-niścayaḥ || 14 ||
yasmān no dvijate loko lok ān nodvijate ca yaḥ || 15 ||
anapekṣaḥ śucir dakṣa udās ī no gatavyathaḥ || 16 ||
yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati || 17 ||
samaḥ śatrau ca mitre ca tath ā mānāpamānayoḥ || 18 ||
tulya nindā stutir maun ī santuṣṭo yena kenacit || 19 ||
ye tu dharmyāmṛtam idaṃ yathoktaṃ parupāsate || 20 ||
Chapter 13
śr ī arjuna uvāca
prakṛtiṃ puruṣaṃ caiva kṣetraṃ kṣetrajñam eva ca || 1 ||
idaṃ śar ī raṃ kaunteya kṣetram ityabhidh ī yate || 2 ||
kṣetrajñaṃ cāpi māṃ viddhi sarva kṣetreṣu bhārata || 3 ||
tat kṣetraṃ yacca yādṛk ca yad vik āri yataśca yat || 4 ||
ṛṣibhir bahudhā g ī taṃ chandobhir vividhaiḥ pṛthak || 5 ||
mahābhūtānyahamkāro buddhir avyaktam eva ca || 6 ||
icchā dveṣaḥ sukhaṃ duḥkhaṃ saṅghātaścetanā dhṛtiḥ || 7 ||
amanitvam adambhitvam ahiṃsā kṣāntir ārjavam || 8 ||
indriy ārtheṣu vairāgyam anahaṃkāra eva ca || 9 ||
asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu || 10 ||
mayi cānanya-yogena bhaktiravyabhicāriṇī || 11 ||
adhyātmajñāna nityatvaṃ tattvajñānārtha darśanam || 12 ||
jñeyaṃ yattat pravakṣyāmi yajjñātvāmṛtam aśnute || 13 ||
sarvataḥ pāṇipādaṃ tatsarvato' kṣiśiro-mukham || 14 ||
sarvendriya guṇābhāsaṃ sarvendriya vivarjitam || 15 ||
bahiranta śca bhūtānām acaraṃ carameva ca || 16 ||
avibhakta ṃ ca bhūteṣu vibhaktam iva ca sthitam || 17 ||
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Chapter 14
paraṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānam uttamam || 1 ||
idaṃ jñānam upāśritya mama sadharmyam āgatāḥ || 2 ||
mama yonir mahadbrahma tasmin garbham dadhāmyaham || 3 ||
sarva yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ || 4 ||
sattvaṃ rajas tama iti gu ṇāḥ prakṛti saṃbhavāḥ || 5 ||
tatra sattvaṃ nirmalatvāt prakāśakam anāmayam || 6 ||
rajo rāgātmakaṃ viddhi tṛṣṇā saṅga samudbhavam || 7 ||
tamas tvajñānajaṃ viddhi mohanaṃ sarva dehinām || 8 ||
sattvaṃ sukhe sañjayati rajaḥ karmaṇi bhārata || 9 ||
rajas tamaścābhibhūya satvaṃ bhavati bhārata || 10 ||
sarva dvāreṣu dehe'smin prakāśa upajāyate || 11 ||
lobhaḥ pravṛttir āraṃbhaḥ karmaṇām aśamaḥ spṛhā || 12 ||
aprakāśo'pravṛttiśca pramādo moha eva ca || 13 ||
yadā sattve pravṛddhe tu pralayaṃ yāti deha-bhṛt || 14 ||
rajasi pralayaṃ gatvā karma saṅgiṣu jāyate || 15 ||
karmaṇaḥ sukṛtasyāhuḥ sātvikaṃ nirmalaṃ phalam || 16 ||
satvāt saṅ jayate jñānaṃ rajaso lobha eva ca || 17 ||
ūrdhvaṃ gacchanti satvasthā madhye tiṣṭhanti rā jasāḥ || 18 ||
nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati || 19 ||
guṇān etān at ī tya tr ī n deh ī deha samudbhavān || 20 ||
prakāśṅagais
kair-li ṃ catr prav
ī n guṛtti
ṇāṃn ca
etānmohameva
at ī to bhavati
ca pprabho
āṇḍava |||| 21
22 ||||
udās ī navad ās ī no guṇair yo na vicālyate || 23 ||
sama duḥkha sukhaḥ svasthaḥ sama loṣṭāśma kāñcanaḥ || 24 ||
mānāpamānayos tulyas tulyo mitrāri pakṣayoḥ || 25 ||
māṃ ca yo'vyabhicāreṇa bhakti yogena sevate || 26 ||
brahmaṇo hi pratiṣṭhā'ham amṛtasyāvyayasya ca || 27 ||
Chapter 15
ūrdhva mūlam adhaḥ śākham aśvatthaṃ prāhur avyayam || 1 ||
na rūśpam
adha cordhvaṃ pras
asyeha ṛtās tasya śākhnāḥ
tathopalabhyate ṇaprav
guna
ānto cādirṛddh ā vi
na sa ṃṣprati hā ā||lāḥ
aya ṣṭprav 3 || || 2 ||
tataḥ padaṃ tat parimārgitavya ṃ yasmin gatā na nivartanti bhūyaḥ || 4 ||
nirmāna mohā jita saṅga doṣā adhyātma nityā vinivṛtta kāmāḥ || 5 ||
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Chapter 16
abhayaṃ satva saṃśuddhiḥ jñāna yoga vyavasthitaḥ || 1 ||
ahiṃsā satyam akrodhas tyāgaḥ śāntir apaiśunam || 2 ||
tejaḥ kṣamā dhṛtiḥ śaucam adroho nātimānitā || 3 ||
dambho darpo'bhimānaśca krodhaḥ pāruṣyam eva ca || 4 ||
daiv ī sampad vimokṣāya nibandhāyāsur ī m matā || 5 ||
dvau bhūta sargau loko'smin daiva āsura eva ca || 6 ||
pravṛttiṃ ca nivṛttiṃ ca janā na vidurāsurāḥ || 7 ||
asatyam apratiṣṭhaṃ te jagadāhur an īśvaram || 8 ||
etāṃ dṛṣṭim avaṣṭabhya naṣṭātmāno'lpa buddhayaḥ || 9 ||
kāmam āśritya duṣpūraṃ dambha māna madānvitāḥ || 10 ||
cintām aparimeyāṃ ca pralayāntām upāśritāḥ || 11 ||
āśāpāśa śatair baddhāḥ kāma krodha parāyaṇāḥ || 12 ||
idamadya mayā labdham imaṃ prāpsyase manoratham || 13 ||
asau mayā hataḥ śatrur haniṣye cāparān api || 14 ||
āṣyo'bhijanav ān asmi ko'nyosti sadṛśo mayā || 15 ||
anekacitta vibhrāntāḥ moha-jāla-sam āvṛtāḥ || 16 ||
ātma-saṃbhāvitāḥ stabdhā dhana-māna-madānvitāḥ || 17 ||
ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ || 18 ||
tān ahaṃ dviṣataḥ krūrān saṃsāreṣu narādhamān || 19 ||
āsur īṃ yonim āpannā mūḍhā janmani janmani || 20 ||
trividha ṃ naraksyedaṃ dvāraṃ nāśanam ātmanaḥ || 21 ||
etair vimuktaḥ kaunteya tamo dvārais tribhir naraḥ || 22 ||
ya ḥ śā
tasm ātstra vidhim
śāstra āṇaṛ jya
pramuts kārya kakāma
ṃ tevartate āryakāvyavasthitau
rataḥ || 23 || || 24 ||
Chapter 17
ye śāstra vidhim utsṛ jya yajante śraddhayānvitāḥ || 1 ||
trividh ā bhavati śraddhā dehināṃ sā svabhāvajā || 2 ||
satvānurūpā sarvasya śraddhā bhavati bhārata || 3 ||
yajante sātvikā devān yakṣa rakṣāṃsi rā jasāḥ || 4 ||
aśāstra vihitaṃ ghoraṃ tapyante ye tapo janāḥ || 5 ||
karṣayantaḥ śar ī rasthaṃ bhūta-grāmam acetasaḥ || 6 ||
āhārastvapi sarvasya trividho bhavati priyaḥ || 7 ||
āyuḥ sattva bal-ārogya sukha pr ī ti vivardhanāḥ ||| 8 ||
kaṭvamla lavaṇāty-uṣṇa t ī kṣṇa rūkṣa vidāhinaḥ || 9 ||
yāta-yāmaṃ gatarasaṃ pūti paryuṣitaṃ ca yat || 10 ||
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Chapter 18
saṃnyāsasya mahābāho tattvam icchāmi veditum || 1 ||
kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ || 2 ||
tyā jayaṃ doṣavad ityeke karma prāhur man īṣiṇaḥ || 3 ||
niścayaṃ śrṇu me tatra tyāge bharata sattama || 4 ||
yajña dāna tapaḥ karma na tyā jyaṃ kāryam eva tat || 5 ||
etānyapi tu karmāṇi saṅgaṃ tvyaktvā phalāni ca || 6 ||
niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate || 7 ||
duḥkham ityeva yat karma k āya kleśa-bhay āt tyajet | || 8 ||
knaāryam
dveṣṭityeva
y-akuśyat
alaṃkarma
karmaniyata ṃ kriyate'rjuna
kuśale nānuṣajjate || ||109 ||||
na hi deha-bhṛtā śakyaṃ tyaktuṃ karmāṇy-aśeṣataḥ || 11 ||
aniṣṭam iṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam || 12 ||
pañcaitāni mahābāho kāraṇāni nibodha me || 13 ||
adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham || 14 ||
śar ī ra vāṅgmanobhir yat karma prārabhate naraḥ || 15 ||
tatraivaṃ sati kartāram ātmānaṃ kevalaṃ tu yaḥ || 16 ||
yasya nāhaṃkṛto bhāvo buddhir yasya na lipyate || 17 ||
jñānaṃ jñeyaṃ pari-jñātā trividhā karma codanā || 18 ||
jñānaṃ karma ca kartā ca trividhaiva gu ṇabhedataḥ || 19 ||
sarva-bh ūteṣty
pṛthaktvena u yenaika ṃ bh
yaj-jñāna ṃ nāāvam
nā bhavyayam ī kṣate || ā20n |||| 21 ||
āvān pṛthag-vidh
yat tu kṛtsnavad ekasmin kārye saktam ahaitukam || 22 ||
niyataṃ saṅga rahitam arāga-dveṣataḥ kṛtam || 23 ||
yat tu kāmepsunā karma sāhaṅkāreṇa vā punaḥ || 24 ||
anubandhaṃ kṣayaṃ hiṃsām anavekṣya ca pauruṣam || 25 ||
mukta saṅgo'nahaṃvād ī dhṛty-utsāha-samanvita ḥ || 26 ||
rāg ī karma phala prepsur lubdho hi ṃsātmako'śuciḥ || 27 ||
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko'lasa ḥ || 28 ||
buddher bhedaṃ dhṛteścaiva guṇatas trividhaṃ śṛṇu || 29 ||
prkṛtiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye || 30 ||
yayā dharmam adharmaṃ ca kāryaṃ cākāryam eva ca || 31 ||
adharmaṃ dharmam iti yā manyate tamasāvṛtā || 32 ||
dhṛtyā yayā dhārayate manaḥ prāṇendriya kriyāḥ || 33 ||
yayā tu dharma kāmārthān dhṛtyā dhārayate'rjuna || 34 ||
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yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madam eva ca || 35 ||
sukhaṃ tvidān īṃ trividhaṃ śṛṇu me bharatarṣabha || 36 ||
yat tad agre viṣam iva pariṇāme'mṛtopamam || 37 ||
viṣayendriya saṅyogād yat tad agre'mṛtopamam || 38 ||
yad agre cānudandhe ca sukhaṃ mohanam ātmanaḥ || 39 ||
na tad asti pṛthivyāṃ vā divi deveṣu vā punaḥ || 40 ||
brāhmaṇa kṣatriya viśāṃ śūdrāṇāṃ ca paraṅtapa || 41 ||
śamo damas tapaḥ śaucaṃ kṣāntir ārjavam eva ca || 42 ||
śauryaṃ tejo dhṛtir dākṣyaṃ yuddhe cāpyapalāyanam || 43 ||
kṛṣi gaurakṣya vāṇijyaṃ vaiśya-karma svabhāvajam || 44 ||
sve sve karmaṇyabhirata ḥ saṃsiddhiṃ labhate naraḥ || 45 ||
yataḥ pravṛttir bhūtānāṃ yena sarvam idaṃ tatam || 46 ||
śreyān svadharmo viguṇaḥ para-dharmāt svanuṣṭhitāt || 47 ||
sahajaṃ karma kaunteya sadoṣam api na tyajet || 48 ||
asakta buddhiḥ sarvatra jitātmā vigata spṛhaḥ || 49 ||
siddhi ṃ prāpto yathā brahma tathāpnoti nobodha me || 50 ||
buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca || 51 ||
vivikta-sev ī laghdāśī yata-vāk-k āya-mānasaḥ || 52 ||
ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham || 53 ||
brahma-bhūtaḥ pasannātmā na śocati na kāṅkṣati || 54 ||
bhakty ā māmabhijānāti yāvān yaścāsmi tattvataḥ || 55 ||
sarva karmāṇyapi sadā kurvāṇo mad vyapāśrayaḥ || 56 ||
cetasā sarva karmāṇi mayi saṃnyasya mat paraḥ || 57 ||
mac-cittaḥ sarva durgāṇi mat-prasādāt tariṣyasi || 58 ||
yad ahaṅkāram āśritya na yotsya iti manyase || 59 ||
svabhāvajane kaunteya nibaddhaḥ svena karmaṇā || 60 ||
īśvaraḥ sarvabhūtānāṃ hṛddeśo'rjuna tiṣṭhati || 61 ||
tameva śaraṇaṃ gaccha sarva-bhāvena bhārata || 62 ||
iti te jñānam ākhyātaṃ guhyād guhyataraṃ mayā || 63 ||
sarva guhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ || 64 ||
manman ā bhava mad bhakto mad yā j ī māṃ namas kuru || 65 ||
sarva dharmān parityajya mām ekaṃ śaraṇaṃ vraja || 66 ||
idaṃ te nātapaskāya nābhaktāya kadācana || 67 ||
ya imaṃ paraṃ guhyaṃ mad bhakteṣv-abhidhāsyati || 68 ||
na ca tasmān manuṣyeṣu kaścin me priya kṛttamaḥ || 69 ||
adhyeṣyete ca ya imaṃ dharmyaṃ saṃvādam āvayoḥ 70 ||
śraddhāvān anasūyaśca śṛṇuyād api yo naraḥ || 71 ||
kaccid etacchrutaṃ pārtha tvyaikāgreṇa cetasā || 72 ||
naṣṭo mohaḥ smṛtir labdhā tvat prasādān mayācyuta || 73 ||
ityahaṃ vāsudevasya pārthasya ca mahātmanaḥ || 74 ||
vy āsasa
rā jan prasādṛātya
ṃsm cchrutv
saṃsmān ṛetad
tya saguhyam
ṃvādamaham param
imam || 75 |||| 76 ||
adbhutam
tacca saṃsmṛtya saṃsmṛtya rūpam atyadbhutaṃ hareḥ || 77 ||
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ || 78 ||
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