·CONTENTS Chapter Subject-Watter Total No. of Slokas Page i 46 1 72 15 13 15 12 74 99 29 17 30 112 135 158 2S 34 171 .- Pablisher's Foreword Introduction I Arjuna-Vişāda-Yoga IL Sãňkhya-Yoga III Karma-Yoga IV Jñana-Yoga · y Sannyāsa-Yoga VI Dhyāna-Yoga VII Vijñana-Yoga VIII Tāraha-Brahma-Yoga IX Răja.Guhya-Yoga X Vibhuti Yoga XI Vista-Rupa-Darsana-Yoga XII Bhakti-Yoga XIII Prakyti-Puruşa-Viveka-Yoga XIY Guņa-Traya-Vibhāga-Yoga XV Purusottama-Yoga XVI Daivāsura-Sampada-Vibhāga-Yoga. ITII Sraddha-Traya-Vibhāga-Yoga XVIII Blokşa-Yoga Sri Gitā Jāhātmyam Glossary Index of Slokas 12 55 191 210 20 230 .. .. 35 242 27 . 261 273 285 .. 20 2 . 28 294 78 . 303 335 339 353 ·TRANSLITERATION आ A Janārdana tha जनार्दन कुन्ती Kunti न ऊ . Ū Badhusudana मधुसूदन अ Krpa कृप अं NI Jimāmsaka मीमांसक अः H Rajak रजः ho N Astānga-Yoga अष्टांगयोग च C Acyuta अच्युत न Sanjaya सन्जय ट T Tatastha तटस्थ ट Th Hatha-Yoga D Gudākeša Dh Yogārūdha हठयोग गुडाकेश योगारुढ कर्ण शैव्य पुरुषोचम ण N Karna न S Saibya प $ Purusottama Jia Yajna यज्ञ Ku Jelsa मोत

·Parim inntar Srla Sachchidananda Bhaktivinode Thakura
HIS DIRIN
GPACE OM ISANUPADA

·Gentle readers, Sridhãma Alåvāpura and was fortunate to receive their blessings. On that auspicious day, consecrated by Srila Sridhāma māyāpara. Under direction of Srila Gaura- PUBLISHER'S FOREWORD DIT most revered guide and master has very kindly addressed me, a fallen and unworthy servant, a letter from Bombay on August 23, 1940, in which he has commanded me, out of his decp affection, to write preface to the Gitā, edited by him. To the blessing uttered by a Divine Master, for the self-purification of a mortal being, I bow down with all humility and in spite of various failings in.me, I undertake the difficult task in the hope to do no more than faintly repeat the teachings of mr venerable Preceptors. Steel your curiosity to have a glimpse of the editor who has presented his English interpretation on the texts of the Gita. The task of introduction has unfortunately fallen upon one who is unworthy to unloose the latchet of his shoes. However imperfect, I shall presently try to picture the lotus feet of the saintly editor. Srila Bhakti Pradipa Tirtha Gastāmi Jahārāja appeared before the august presence of Śrīla Thākura Bhaktivinoda and Srila Bhakti Siddhānta Sarasvati Gostāmī Prabhupāda as early as the 25th day of Darch, 1910, the Advent Anni- Fersary day of Śrī Caitanyadera at the holy birth-site of Thākura Bhaktivinoda to the service of preaching, he delivered an address before the Vaisnava assembly at kisoradāsa Gostāmi Maharaja he took initiation from Srila Thākura Bhaktivinoda at Srānanda-Sukhada-Kunja ·ii of Godruma (Navadvīpa) where Thākura used to stay for Bhajana. He was then blessed by Srila Gaurakisora with a prophecy that on obtaining Sannyāsa from Sat-Guru he would preach the Name of Mahāprabhu throughout the world-every letter of which has come out true. He is the first to receive Trıdanda Sannyāsa from Srila Bhakti Siddhanta Sarasvati Gosvāmī Prabhupāda and it was he who first went fut in charge of a band of devotees to preach and propagate the Divine Message of Śrīman Mahāprabhu in the distant lands of the West.. Flis speeches inspired with the highest spiritual teachings of Śrīla Prabhupāda attracted many westerners to the Lotus Feet of Sriman Mahāprabhu He is the most sincere initiated disciple of Śrīia Thākura Bhaktivinoda, the Founder of the truſīya Mission, the senior-most Sannyāsí disciple of Srila Prabhupāda It was in the London Gaudiya Matha, that the editor felt the necessity and the impulse and accordingly he took upon himself the task of editing an English translation of the Gītā This wonderful pristine Book has been translated into various languages and in very many editions. Śrīla Tirtha Gosvāmi has truly said that the interpretations of the Gītā, having prevalence in the world, are based on empirical epistemology, derived from senseexperience or testimony of others; but the inner spiritual meaning of the Citā as revealed in the Srimad Bhāgavata or by Sri Caitanyadeva and their true followers based on a transcendental deductive method, and especially the representations made by the Gaudiya Vaisnaya Acāryas, t'iz., Srila Viſvanatha Cakravarti Thakura, Baladeva Vidyabhūsana and Thākura Bhaktivinoda, the great pioneer of the present movement of purc devotion ·(Suddha-Bhakti), following in Grauta line, the principles of devotion resplendent with lofty and brilliant Rasa as revealed by śrīman Jahāprabhu, have not got much currency among learned society. The three Ācāryas just mentioned hare been true, in their elucidation of the Gitā, to the essence of the teachings of Srila Śrīdharastāmipada, the Dean of devotional school and a Teacher of international fame and of Śrī Caitanyadeva zad his innermost coterie consisting of Śrī Svarīpa-Rūpa-Sanātana. In his letter to me dated, Bombay, 27th August, 1940, Srila Tīrtha Gosrāmi Jahārāja has very kindly penned the folloxing few lines which deserve our careful attention : on " The world bounds in innumerable editions of the Gītā-Upanişad bus they are all offerings of empirical knowledge, not recognize the Adhoksaja standard. One cannot have the real taste of the sweet milk of the Gitā without bathing himself in the confluence of the commentaries the same of the three Gaudiya Vaignava Ācāryas (Om Visnupāda Śrīla Visranatha Cakrararti Thakura, Srila Baladera Vidyābhūşaņa and Śrīla Thākura Bhaktivincda). On seeing the plight of all persons who want to milk the cot artificially, without the help of her calf, the all-merciful Thakura Bhaktivinoda- Sarasvati inspired this bumble servant on the bank of the river Thames (allegoricalls, Tāmasa or darkness) to translate the Gita in English. The present edition is an outcome of their all-good mercy.” Pursuant to the above, Srila Nārāyaṇadāsa Bhaktisudhakara Prabhu published on the last Adrent Anniversary of Sri Caitanyadeva (23rd Jarch, 1910) a big cdition of the Gita in Bengali, embodying the commentaries ·iv of Sridharasvāmipäda. In close succession, Śrīla Tirtha Gosvami, under the direction of His Divine Grace om Vişnupāda Paramahamsa Sri Srimad Bhakti Prasāda Puri Gostāmi Thākura, is coming out with a unique English edition of this Divine Book on the befitting occasion of the 102nd Advent Anniversary (14th September, 1940) of Thākura Bhaktivinoda, to the very great rejoicing and benefit of the seekers of Truth. All relevant informations for the study of the Gītā have been fully laid down in the treatises of the three Ācāryas and of my most revered Gurudeva Srila Bhakti Siddhanta Sarasvati Gosvāmi Prabhupāda There is hardly anything more for me to add by way of preface I may, however, only fukte a few extracts fom the series of lectures that were detivered by me, a humble servant, following the teachings of my revered Preceptors, on invitation by the Dacca University (Religious Instruction Committee) in the year 1937. EXTRACTS FROY MIY DACCA UNIVERSITY LECTURES Gītā means song, chanting, recitation We hear of different Gitās but Srimad Bhagavad-Gītā refers to the discourse of Sri Krsna and Arjuna REAL IMPORT OF THE NAMC GITĀ Song or chanting is distinguishablc from meditation or cogitation. Chanting is recitation in a loud voicc and many people can hear the same and he benefited, lmt meditation can do good to the meditator alone and that, protided there is no self-deception. The latter is purely selfish but chanting has the distinctive merit of selflessnees, generosity and eternal good not only to one's truc self but also to those who hear the chanting.

·82
L
HIS DIVIVE CRACE
OY VYHLPID PIRAMIH SESI
SRI SRILAD DIIKTI SIDDHANTI SARASI TI
COSVAVI PRABHUPAD

·Y A submissive listener or disciple attends to what the Garu chants. This chant is known as Śruti, i.e., what the Guru preaches and the disciple listens. Thus Śruti and Gita are one and the same. Gita is, therefore, also called Upanişad. At the end of each chapter of the Gitā, we notice the following refrain- श्रीमद्भगवद्गीतासूपनिपत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे.... The word Gītā implies the eternal presence of Guru (Master), disciple and chanting. Krsna is eternal Guru or Master. Arjuna is eternal disciple and chanting or Śruti which connects them is also eternal So, it is the chanting of the Gitā alone and none else that links or unites the Gun and disciple, Krsna and the Jiva and, therefore, the folquers of Sanātana närma adore the Gītā, PRELUDE Srimad Bhagavad-Gītā occupies chapters 25 to 42 in Bhisma-Parva of the Mahābharata. Chapter 13 of Bhisma-Parva is called Śrī Bhagarad-Gita-Parrādhyāya, Vaisampīgana recited to King Janmejaya the discourse between Dhrtarāştra and Sanjaya about the war at Kuruksetra. On return to Hastināpura from the battle field of Kuruksetra as an eye-witness, Saījaya narrated to Dhrtarāstra the incident of Bhīşma, the grandfather and the strongest supporter of the Kauravas, lying down on a bed of arrots. Through the gree of Trisadera, Sañjaya obtained supernatural rision and staying at Ilastingpura, he narrated to Dhftarıra just as if he Sart the preparations for the car and heard the discourse of Sri Krsna at Kuruk?ctra.

·vi UNIVERSALITY OF THE GĪTĀ Nilakantha, the famous commentator of the Makabhārata says- भारते सर्ववेदार्थो भारतार्थश्च कृत्स्नशः। गीतायामस्ति तेनेयं सर्वशास्त्रमयी मता ॥ [In In the Gita has been embodied the essence of all the Vedas and of the Mahābhārata and so the Gītā is as it were the embodiment of all the Sastras Śrīman Madhsācārya has said in the beginning of his commentary on the Gītā,— eturatefårei argaarjatara- रूपां भारतपारिजातमधुभूतां गीतामुपनिबबन्ध । The Gītā contains in essence the whole of the Mahābyárata and is the honey of that heave flower The root principles of the six philosophical schools of India, 212, Vaiścsika, Nyāya, Pūrva Mimāmsā, Yoga (Patañjala), Sankhya and Vedānta (Uttara Mimāmsā) have been discussed and weighed in the Gītā Nearly two centuries before the birth of Christ a band of Hindusprofessing Sanātana-Dharma migrated and settled in Asia minor-this has been acknowledged by the historians of Syria and Smarna Some hold that Jesus Christ imbibed the teachings of the Gitā from the descendants of the above Hindu settlers There are others who say that the religious teachings of the Buddhists and the Jains, 1-2 , the transmigration of soul, doetrine of Avatāra etc, have been drawn from the Gitā. Buddha is an Avatāra of Krsna Those who did not recognize Buddha as Visnu come to be distinguished as the Buddhists but others who achnowledged Him as Ambivatāra of krna remained worshippers of Visnu.

·vii 1 WHO CAN UNDERSTAND THE GITA Šrila Śrīdharastāmipāda at the end of his commentary on the Gita has quoted from Śretāśvatara Upanişad VI, 23 the following Jlantra यस्य देवे परा भक्तियथा देवे तथा गुरौ । तस्यैते कथिता हाः प्रकाशन्ते महात्मनः ।। Those who have highest regard for Dratā, ric., Krsna and hare similar regard for Gurudesa as for Krsna, only to such' vise men Śruti Săstras open up their doors Sri Gitā is Śruti; so those persons only who have the deeprat-reneration for the Lotus Feet of the Gurudera can have at ission to the real meaning of the Gitā. WHO ARE EXTITLED TO HEAR ZE GITA Bhagarán Śrī Krahimself be laid it down at the close of the Gita in Ch. TIII, 67: इदन्ते नातपस्काय नाभक्ताय कदाचन । न चाशुश्रूपये वाच्यं न च मां योऽभ्यसूयति ।। Serer expose the teachings of the Gita to one who is deroid of religion, devoid of reverence for (nru and God ond who calumniates He, the Supreme Lori. Igainst the abore some may argue thus,-post men on carth disown religion, Guni and God and criticise Sri Krns as a human being. If we lease them out there will remain very few entitled to listen to the Gita. Secondls, what are the Sastras far, if not for impartin: reverence to the atheistt Do the Sastras exist only for the derotect Inster to the alxre is that men trithout religion ore of tro kinds. There are some who are ignorant. The Git must be coplained to them to stir up the innate rerercher and spiritual ferrour in them. There are ·viii others who designedly oppose religion, Guru and God. They are hypocrites, and inimical to the devotces The Gītā will ever remain a sealed Book to them Again, the Gitā can be appreciated only by the devotees As they progress in the path of devotion more and more, the fuller is their appreciation. The (iita reveals itself according to the capacity of the rtader This capacity again depends of the willingness and earnestness for listening and chanting So, one's opposition to listening and chanting indicates his incompetence to the reading of the Gita BENEFITS OF CHANTING THE GITA. Wealth, property, son, grandson, heavenly pleasures in the next world, Same, even deliveror.ce from worldly bondage-these are not towaresults or benefits of studying the Gitā, these are bestowed by the goddess of the Gitä only to those whom she wants to deccive the only reward of the study of the Gitā is the gratification of Lord Sri Krsna and attainment of His services य इमं परं गुह्यं मद्भक्तेष्वभिधास्यति । भक्तिं मयि परां कृत्वा मामेवैष्यत्य संशयः ॥ न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः । भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥ (गी. १८-६८, ६९) One who will read this most confidential Gītā Sastra before a true follower of Guru, he will attain My Lotus Fect on cultivating tme devotion IS GĪTĀ CONDUCIVE TO WAR? The fact that Krona induced Arjuna to fight at Kuruksetra loads a class of people to hold that the Gītā ·IX Nothing is conducive to war and as such is political treatise. can be farther from truth than to lahel this Divine Scripture as a political book. In Ch. II, 11 अशोच्यानन्वशोचस्त्वम्. the Lord says, “Arjuna! while you talk like the wise, you mourn for those who are not worth mourning. The truly wise lament neither for the living nor for the dead.” Again in S. XVIII, 60– स्वभावजेन कौन्तेय निवद्धः स्वेन कर्मणा । कर्नु नेच्छसि यन्मोहात्करिप्यस्यवशोऽपि तत् ।। Kaunteça! you will have to act, being guided and overpowered by the innate tendency of your own actions, such deeds which you may not like to do through your ignorance. These indicate clearly thar Arjuna was bound to go to the war for which 110 spiritual teaching or incentive was necessary. Arjuna, being led by his inner self, would take up arms and wage the war for which a thorough discussion of all the philosophies of the world would be redundant and out of place. Besides, the speaker of the Gītā Himself has stressed upon the degree and importance of His rarious spiritual teaching and marked some of them as the most confidential message which has no connexion with the battle of Kuruksetra, In fact Arjuna's query did not relate to the war but to Brahman. After preliminary discussion about worldly religion, Arjuna submitted himself as a true disciple and said Fose........ with a view to learn the real spiritual truth regarding the Brahman. MARKS FOR ASCERTAINING PURPORT OF THE CITĂ Beginning (Upakrama), conclusion (Upasamhāra), repetition (Abhyāsa), purpose (Apūrvatāfala), praise ·X (Arthavāda) and motive (Upapatti)—these six are the distinctive signs by which the real import of a Sāstra is. ascertained. It will be scen that the Gītā has extolled domestic religion (Kula-Dharma) in one place, Karma- Yoga in another place, Sankhya or Jñāna-Yoga in a third place, Rāja-Yoga in another and Bhaktı-Yoga again in a different portion, but the real significance can be found out only by the application of the above testy. STUDY OF THE GITĀ IN PART The Gitā cannot be understood simply by reading the first chapter of the Book, nor can one get the true teachings of the Gită from a study of the first six chapters or even the following six chapters We learn from Chardonya Unahisad that both Indra and yuracana went to Brahm3 for learning the Absolute Truth (Brahma-Vidyā) but due to desire for mundane matters and impatience, Vrrocata failed to grasp the Truth and on return preached materialistic doctrines among the Asuras, but Indra by virtue of his submission, perseverence and sincere quest became an adept in the philosophy of the soul So, Gītā must be read in full with an Ācārya or Guru with due submission, sincere enquiry, spirit of service and honest application of the teachings in life, in order to understand the true spirit of the Gitā COMMENTARIES ON THE GITĀ The commentary of one Ācārya differs from another and sometimes one is found even opposed to the other. This has led some persons to hold the view that the Gitā should be read in original, and simple straight meaninge ·of the text should only be accepted, without following any commentary. The risk in such a case is that one may substitute his own fallacious riches and his uncultured mind as the Guru in place of the rejected īcāryas. There is arrogance and short-sightedness in the view that one should not follow any Acārya because some of the Acāryas are found to difier. It is in:leed difficult to select the Ācārya to be followed, as in the case of Guru. It depends on meritorious conduct in previous life (Sukſti) and o sincere quest for Truth and nothing but Truth. Without Guru or Acārya one cannot arrain rcal Jearning in transcendental matters. Sruti says, आचार्या व विद्या विदिता साधिष्ठं प्रापयतीति। (छा. ४,९, ३) THE HISTORICAL OR ALLEGORICAL BACKGROUND OF THE GİTĀ According to some, the personage“, ti... Sri Krina, Arjuna and other, tlic place of war, iis., Kuruksetra and the time of war are historical facts. The antiquarians harc, honeter, arrived at contending results reganding the correrincss of the historical data. There are others who do not at all admit the historical sciting of the Gita. They claim an allegorical back round. But in our vier both the theories are imaginations of the mind, Transcendental truths kase cterial existence. They do not muker from thir (ferts of time like historical cients nor are thry imaginary like allegories. The wiv arr firmly of opinion that the chamelers, time, place and create nt thr Giti do ta king to history or allegory. The dis ecur on lratin in the fourth chapter of the Bakers such uttcranes as 7015fi.... in Ch. XVIII, 67 luare fully refurre al matiblc erplaasliung apportin ·xii history or allegory about the transcendental personage, Sri Krsna and His devotees GİTĂ AND CANDI It is said that both Gītā and Candi were composed by Śrī Kraņa Draipāyana Vedavyāsa Gită consists of 700 or 701 Slokas Candi is made up of 700 Slokas and is also known by the name of Saptašati. Deprived of his kingdom and all carthly possessions, King Suratha, roaming in the forest with a mind full of sorrow, appeared in the Aśrama of saint Medhasa. Suratha, a Ksatriya, met with one Samadhi, a Vaisya, who was forsaken by his wife and chuldren. Both of them, hearing about truth of realities from Medhasa, came to understand that this world was environed by the Maha- Māyā of the Lord So, they enquired about the real character, origin, actions, conduct, appearance and ante cedents of Mahā-Māyā, the keeper of this earthly prison In Candi ve read about the powers of Maha-Māyā and of her veiling and distracting potency by which she accomplishes the impossible and it is in the Gītā that we learn about the means of deliverance from her such wonderful influence and bondage The Gita asserts that the cry of give and give' does not quench the thirst for craving but somewhat aggravates it (Vide Citā, Ch VII, 14, 20, 23, Ch IX, 22-24) The Gītā is Upanisad, Brahmavidyā or Message of the Lord Himself, contained in the fifth Veda, ziz., the Mahābhārata, whereas Candi is a part of Rajasa Mār. handeya Purana and is the message of the Devas. The chapters of Candi do not end with the description, riz, Upanişad, Brahmavidya or Yoga-Sāstra as we meet ·with in the Gītā. Though war has been mentioned in both, there is a distinction between the war of Candi and that of the Gitā. Tie goddess in Candi killed the demons for securing the luxury and pleasure of the Devas, whereas the teachings that have been imparted to Arjuna in the battle field of Kuruksetra contain a comprehensive exposition of the principles of submission to Sri Kršņa or gratification of His seres. Candi sets out only a glimpse into the truth cf roalities for those who work for rewards but the Gitā abounds in transcendental teachings of the soul and of the ultimate realities. Saukara and other Ācāryas of his school, Śrī Rāmānuja, Sri Madhra, Sri Sridharastāmi and other Ācāryas of the Sätt ata school-none of them have written any commentary or treatise on Candi but all of them as well as many other īcāryas, in cotisideration of the Gitá being a purely spiritual scripturdyhave composed various annotations, commentaries and treatiscs on the Gítā. All these clearly establish the distinctive transcendental character of the liſta compared to Caneli. ŚRI CITĀ ANDŽENAAD BHAGAVATA In regard to the special for ture of Sri Gită and Srimad Bhāgavata it may be stated in brief that Srimad Bhagavata begins where the Gita ends. The whole-hearted unconditional resignation in the most important conclud)- ing Stoks सर्वधर्मान्परित्यज्य मामेकं शरणं ब्रज................ Ch. XVIII, 66 is the first step of the religion of Bhūgavata. The nincfold modes of devotion towards l'isnu enunciated lay Sri Praklida Jahinja wlich are the fundamental tenets of Srimad Bhagarata can be practised by the fruls submissire person alone. The religion of the ·soul which transcends the religion of the fourfold Varnas and Āsramas has been fully delineated in the Paramahamsi Samhita, Srimad Bhagarata It has been said by a divine Ācārya that the Gită is a Book for infant class in a spiritual school and Srimad Bhāgavata is for the postgraduate student, le, for those ho have passed the highest examination in a spirtual school One can hardly realize the sighificance of the teachings of Srimad Bhāgavata before he graduates in a spiritual counc. CONCLUSION The confidential teachings of the Gītā are-acquisition of knowledge on a pursuit of Karma Yoga without any hankering for reward, the more confidential teaching consists in the knowledge based on self-introspection with the help of meditation or Dhyāna-Yoga, and the most confidential message is the devotional service after complete resignation at the Lotus Feet of Sri Krsna Without Bhakti, Jíiāna or Karma alone has no value Absolute surrender to Śni Krsna is the highest religion of the soul—this is the teaching in essence of the whole scripture of the Gītā The publisher takes this opportunity of offering his grateful thanks to Sri S. S. Srinivasa Raghavan, B.A, B.L, Managing Director, Thompson & Co, Ltd, for his valuable help in getting up this volume within such a short time and in such fine form. SBI GACDIYA MATII, BAGHBAZAR, CALCUTTA, SRI SUNDARANANDA VIDYAVINODE September 14, 1940 1 ·regarding Vedic principles has been the crying need of humanity from time immemorial. REVELATION OF VEDIC TRUTIIS IX THE GITĀ Some of the intelligentzia, till the end of Dväpara-Ya. hasing failed to get at the real purport of the Vedas, were promulgating their respective tenets such as Karms, Yoga, Sankhya Juins', 'logomachy', and 'Jonism as the only accredited cult of the Vedas, with the resalt INTRODUCTIOX . I OFFER my most humble greetings to Thee, O Nityānanda, with all Thy associates. Being the All-Pervading Lord of the universe, Thou art the spiritual guide that dwells in the hearts of all. Be Thou merciful that, I may propitiato the Vaişņara-ācāryas by my translatioh of their annota. tions (in Sanskrit and Bengali) of the Gita into English.. UNDERLYING PRINCIPLES OF THE VEDAS The Vedas arc Self-revealed, extensite Divine Worils in which somewhere Dharma', elsewhere Karma', in other places Sãökhya' Jñana', and somewhere Bhakti' have been elaborately dealt with. Somewhere in the Vedas is also found the principle of gradation, showing the mutual relationship of the above processes and which particular process under what circunstances can be adopted in place of another. But to study the vast lore and to determine the gradual steps of duties in human life are very difficult for a man de lluis age, those life is short and intellect Jimited. llence, a succinct, simple, scientific and definite conclusion or ii ·XV1 that those undeveloped and imperfect principles, like the undigested food, were gradually sowing the seeds of chaotic disorder among the people in the field of religion. When this disorder reached its climax, just on the eve of the Kalı-Yuga, the All-Nerciful and the All-Truth Supreme Lord Sri Krsna revealed the beautiful Bhagavad-Gītā to His friend ande disciple Arjuna as the quintessence and conclusive Truth of all the Vedas and Upanigads, which is regarded as the only means of redemption of the world Hence, the Bhagavad-Gītā shines brilliantly as the crestjewel of all the Upanisads and inculcates the principle of pure devotion to the Blessed Lord Sri Krsna as the eternal function of all souls and as the ultimato end of all religious principles Some wrangling pedants maintain that the Gitá upholds the theory of Impersonal Monism' and seek to support their untenable arguments on the basis of the commentary of the Gîta by Sankarācārya deputed by God to be the exponent of that theory of allusion. THE GITĀ STRICTLY A DEVOTIONAL SCRIPTURE The scriptures in which " Karma' and 'Jõāna' have been defined to be the highest end are beneficial for those for whom they are intended in their particular sphere of life. The raison d'etre is to create in them a strong adhesion to their respective creeds which would otherwise prove detrimental to them, were it ignored and another accepted in its stead Not that such a device is justifiable but that such a ruse has been resorted to in many scriptures That scripture is of immense good to the people wherein is mentioned Bhakti or devotion guided luy duty and knowledge in the incipient stage and consummated hy unalloyed devotion, free from desires oi ·xvii eleration and salvation as the ultimate end. The Upanişads, the Brahma-Sūtras, and the Gītā are all derotional scriptures, Though in some places importance is given to * Karma', 'Jítāna', 'Yoga', 'Salvation' or 'Impersonal JIonism', yet nothing but unalloged devotion to the Absolute Person Sri Krsna has been pointed out as the ultimate goal of all the principles mentioned in the Giti. TWO CLASSES OF READERS OF THIE GITA The readers of the Gītā may be divided into two classes one superficial and the other profound. The former dabbles with the meaning of the words, while the latter quests after the true spirit or significance of the words. The former, after going through the book from the beginning to the end, comes to the conclusion that the duty prescribed in the Varnasrama-Dharma' is eternal. So, Irjuna did his duty by fighting as a Ksatriya after hearing the Gitã with rapt attention. Hence, the performance of duty as cnjoined in the Tarnasrama. Diarma' is the ultimate end of the Gitā. But the latter, not content with this superficial conclusion, arrives at the definite conclusive truth that either Brahma Jhāna rure desetion to the Absolute Person Sri Krsna is the final goal of the Gitan Tlier say that, as a Ksatriya, Arjuna vas in duty bound to fight but that is not the ultimate end of the Gita. Jien do their duty according to their mental aptitude. While doing their duty, ther are required to attain knowledge about the Truth. Yone can live withont action, and knowleige about the Truth is not attainable withont an actire regulated life. IIepec, knowledge about the Truth is distantis related to Karma' and' Pomisrama.Dharma and this relation is inevitable until the Jha is free from the hondare of Karms ? or ·xvii: and . Varnāsrama-Dharma.' As a Kşatriya, Arjuna was in duty bound to fight. Hence, his duty of fighting as a Ksatriy, leads us to the conclusion that a person who is a Brāhmana by nature ought to take to hermitage like Sri Uddhava, after hearing the tenets of the Gità So, the underlving principle of the Gita is that a particular duty is incumbentonpon a person in a particular order and station in life, according to his nature and proclivity to action while doing his duty, he should search for the ultimate reality as his eternal sell-being Realization of this ultimate reality is not possible when the performance of the ordained duties is ignored or neglected Now it may be asked—“ Was not Arjuna, being a great Vaisnava, a Brāhmana by nature?” The answer is this "Truly he was conscious of his own real self, but when the Supreme Lond Sri Krsna descends on the mundane plane, he also accompanies Him as a born Ksatriya natural aptitude was then that of a Ksatriya-4 fact which was always kept in view by the Blessed Lord in imparting the knowledge of the graduated principles of this Upanışad (Gītā) to the world" THC PRINCIPLE OF BHAKTI DEFINED IN THE GĪTĀ Sincerely pondered over, the condition of a fallen soul is truly deplorable It is, therefore, desirable to resort to some means for attaining to a purely blissful state which is the ultimate goal of all human beings, and that by which this ultimate goal is attained is the means Some of the makers of Sastras have pointed out “Yajña ', some "Yoga', some 'logomachy', some 'virtuous deed', some 'asceticism', some austerities', some fight for righteous cause ', some prayer to Bhagavān ', some performance His ·xis of religious rites ', some greeting to the preceptor ', some penance', and some 'gift', as the means of getting at the ultimate end, thus giving birth to a multiplicity of means mostly unscientific in their character. In course of time, they were scicntifically reduced to three distinct principles of Karma', 'Jñana', and 'Bhakti'. TWO KINDS OF JIVAS The fact that the eternal entity of the Jiva is transcendental has bech well-established by the selfrevealed knowledge as espounded in the Vedas. The birth in the motlıcr's womb is nothing but a conditioned state of that eternal entity There is no other reason that can be ascribed to such a conditioned state of an cternal spiritual entity than the inconceivable and irrefragable will of Bhagavān which is locyond the ken of limited human intellect. IIcncc, there are two classes of Jivas, tit., free and bound. A free līva again is of two kind, Hi., eternally free (Nitya-Siddha), and those freed from the bondage of Māya by Sadhana or spiritur? practice, known as 'Sadhana-Siddha'. Both of them are unconditioned wouls and hence beyond the jurisdiction of the scriptural injunctions. The difference between Karma' and 'Jiana' visible in the life of a fallen soul has nothing to do with an ninfcitcrd soul. Karma' and 'Jhina 'arc the tho perverted outward features of the inner principle ar Deine Love (Prema) which is the eternal function of all unalloru wouls. This eternal function of Dirine Lore of a Jion when pericrtal ouing to his averion to the service of the Blessed Loni, assumes in his fallen state, the tro forms of 'harma' (desire for cimation and Jhana (ilmire for xalration); and 'Siddhana-Bhakti', Lxing tlir third form of that Disine lose, is the mornal ·XX function of his unalloyed existence, while the other tror viz , ' Karma' and 'Jñāna', relate to his body and mind in his abnormal state THREE KINDS OF KARMA * Karma' or action is indispensable for keeping the body and soul together Actions that are baneful or prejudicial to the interest of the world are known as Vikarma' or Kukarma'; omission or dereliction of duties is known as 'Akarma', and those that are bericficial to the world at large are known as Karma There are four kinds of actions, viz , physical, mental, social, and supernatural Every action must have its aim and object, as for instance, taking of food and drink has the nourishment of body as its object, and marriage aims at the procreation of chldren. But scientifically discriminated, Sānti' (eternal bliss) is the ultimate end of these aims and objects To probe more closely, the attainment of the eternal loving service of the Lotus Feet of the Blessed Lord in His Blissful Realm by the Jiva freed from all mundane affinities has been declared to be the ultimate end of human life ASTĀNGA YOGA Eating, drinking, sports, exercise, sleep, parity, Yajña, Tow etc, have been prescribed in the Bästras as physical actions In the Astānga-Yoga, the processes of restraint (Yoma), regulation (Xiyama), sitting (Äsana), equipoise of respiration (Prīnāyāma) are physical actions, while the processes of retraction (Pratyähära), meditation (Dhyana), and retention (Dhārani) are mental, and deer alsorption or tranec (Samadhi), supernatural Social duties such as sacrificial rites, gifts and socio-religious ·xxi duties of Varņāśrama are enjoined in the Vedas and also in the twenty Dharma-Šāstras, Manu-Samhitā being one of them. Although the scriptures deal with the temporary and trifling results of these actions, they are not slow in pointing out Sānti as the final beatitude. In the 'Vibhūtipada' (chapter dealing with superhuman powers) of Astānga-Yoga, although mention is made of some superhuman powers as ultimate end, still śānti has been targeted as the ultimate goal in the 'Kairalyapāda '. Every action in the beginning promises sensuons enjoy. ment as its sequel, but the vanity or bitter effects of the sensuous pleasures having been shown, Santi (eternal bliss) has been pointed out as the ultimate and highest end. But Kaivalya-śānti', though superior to sensuous enjoyment, is not bliss in the true sense, but a mere absence or negation of suffering BHAKTI-ULTIMATE END OF ALL ACTIONS Then follows a search for spiritual bliss in the form of Brahma-Jõāna. When transcendental bliss resulting from the service of the Blessed Lord is focussed as the ultimate end of Karma and Jūāna, ignoring all attachments for, and sensnous enjoyments of, fruitive actions and denying eren * Brahmananda', then, Karma and Jñāna turn into Bhakti. Hence, Bhakti is the ultimate end of all actions. Then that end is ignored, the action is non-devotional in character and is known as Karma'. Karma becomes Sadhana-Bhakti' when the faithful service of the Supreme Lord is aimed at. It then loses its sting and becomes a devotional act. SAHAJA-SAMĀDXI A Jira, though fettered, is essentially 1 transcendental entity. So, discourse on knowledge is natural to + ·xxii him. There are four kinds of discourses on knowledge, triz., (1) mundane, (2) mental, (3) supernatural, and (4) purely spiritual. (1) Mundane experience or knowledge is derived from the physical senses of hearing, seeing etc. (2) Subtle or mental experience consists in the mental speculations of thinking, meditating, retention and various other 'anciful creations of the mental world. (3) When the above physical and mental experiences are arrested by the process of deep absorption of the Asțānga- Yoga or by the process of not-this' and not-that' of the Jñāna-Yoga, a Kūta' or uniform-trance manifests itself, which is directly opposite to the above gross and subtle experiences Here comes in 'Impersonal-Brahmānanda' of Sankara and Kaivalyānanda' of Patañjali. both of which are supernatural in nature (4) Sahaja- Samādhi' or innate transcendental knowledge automatically manifests in the unadulterated existence of the Jiva. When the direct perception of gross and subtle senses and the opposite perceptions of Kaivalyānanda or uniform-trance of Astānga-Yoga and of Brahmānanda of Sankhya Jñāna-Yoga are completely eliminated, this innate transcendental knon ledge becomes congenial to the culture of pare derotion. BHAKTI-ULTIMATE END OF ELEVATION AND SALVATION fallen Jia at first acquires knowledge of the different objects of the phenomenal world by means of his cognitise faculty le acquires a good deal of experience regarding mundane things by means of his physical senere, when it ey come into direct touch with the phenomenal xony-olijerla. Somctimes, after mature thinking on frail wnuchjeets and their changeable nature, he comes to the ·xxiii conclusion that there is a God Who is the Creator, the Proprictor and the Preserrer of this world and offers causal prayer or respect to Ilim out of gratefulness for supplying his needs. Sometimes, knowing the changeability and transitoriness of this world, he resorts to stoical abnegation and imagines himself to be identical with a transcendental God or Brahman. Sometimes, denying the subjective existence of this world, sentient and insentient, he tries to advocate atheism or attains 'Nirrāna' (self-annihilation) as the final goal. Whichever way he may think, the moment he realizes the futility or worthlessness of the above principles of Impersonal. Brahman, Atheism or Nirvana, he submits himself unconditionally to the Supreme Being--the Lord of All-LOIC, All-Beauty, All-Truth, and Ill-Harmony, and worships Him with firm faith and pure des otion. Hence, pure devotion is the ultimate goal of all intellectual pursuits. Elevation or the physical and mental amelioration of the world is the ultimate end of all frutire actions. Liberation or emancipation from worldly bondage is the ultimate end of all abstract knowledge, but Bhakti or pure devotion to the Absolute Person Śrī Kysna is the ultimate end of both elevation and liberation. When knowledge ignores pure devotion as the ultimate end, it is simply material, dry and anti-devotional in character. But when it aims at Bhakti as the final goal, it is Sadhana- Bhakti or devotional knowledge in the incipient stage. Some think that devotion is void of eternal existence and is nothing but the pure form of duty or the Kaivalya state of knowledge Such theory is untenable. Keen observers of Truthi hold that the relishing or tasting faculty of unadulterated self is known as Kevala, ·sis Akiñcana' or 'single-minded derotion , otherwise known as Divine Lore, and the discriminative faculty of the pure self is knowledge. Relishless or tasteless discussion often ends in disastrous Impersonal-Jonism or Nirvāņa (self-annihilation) A Jīra is by nature prone to relish or taste Divine Love, which he is deprived of, on account of his exclusive absorption in fruitless polemic discussion. When knowledge aims at loving devotion, it is Bhakti with a mixture of Jhāna, and it turns into Kerala-Bhakti' or single-minded devotion, when it gives up all tendency of dry polemic discussion, out of intense love for the Blessed Lord Śrī Krsna. TWOFOLD FUNCTIONS OF THE JIVA The existence of a Jiva is eternal and hence his reasoning faculty to attain pure knowledge is also eternal. Jisa has twofold functions, viz , (a) function in his free state-which is free from all conditional attributes and i known as 'Nirguna', and (b) function in his fallen state--which appertains to his physical and mental body. A Jiva's hondage is entirely due to his egotism or mis- Identification of his real self sith his temporal tabernacle and to his . I 'nes and my 'ness with his corporal frame and those relating to it. The action of a fallen soul mainly concerns with his fleshly frame But the scricc of those who are free or freed from the bondage of Iliyi by the grace of the Lord is purely transcendental A pure soul always r nder unalloyed service to the Blessed Lord, *hule tl.e non devotional action of a fallen soul with his boly and mind is karma whiclı binds him Action Ierome unconditioned or unlound when it is done by a Jira free from all desires of cletation and libcration.

·XXY The action of the Jiva is bound to be fruitire in his conditioned state. LOVING SERVICE-THE JIVA'S ETERNAL FUNCTIOX Loving service is the eternal and natural function of the unalloved entity of the Jira, which lies dormant in him eren in his fallen state on account of his backwardness to the service of the Supreme Lord Sri Kpna. By association with the Sādhus (saintly personages), when that eccentricity or backwardness is hauled up, his derotional aptitude which was so long Iying dormant in him, awakens and becomes intense, when it is known as Sadhana-Bhakti; this Sadhana-Bhakti though tinged with Karma, again turns into Kerala-Bhakti or single-minded unmixed devotion, shen there arises in the heart an intense devotional love for the Supreme Lord Śri Krsna and a corresponding detachment from all worldly affairs or enjoyments. DISTINCTION BETWEEN KARJA, JŠĀNA AND BHAKTI The activity of mankind is not mechanical or without knowledge. Every action is attended with some knowledge of the deed and the doer. JIan's reasoning faculty is not actionless. Discussion or deliberation is the life of knowledge, and that discussion is also an action, superfieral observer finds no distinction between Karma and Jñiāna. But from a philasophical point of view, the principles of Karma and Jñāna are quite different from each other, and although the principle of devotion (Bhakti) cannot be practically differentiated from harma and Jñāna, yet, viewed philosophically, Bhakti is quite independent of Karma and Jñana.

·xxvi Unalloyed transcendental loving service to the Supreme Lord Śrī Krsna is the eternal perfect nature of the Jiva. Although it is not an casy task for a fallen soul to determine it in his conditioned state, yet it is clearly understandable and realizable by those who have acquired a firm and loyal confidence in the Supreme Lord and who discuss the principle of Bhakti with a relishing temperilment bereft of fruitless controversial arguments TWO KINDS OF DEVOTION There are two kinds of devotion, 212, Kerala' (unmixed or single-minded), and Pradhanībhūta' (predominating mixed devotion) Unmixed or unadulterated devotion is independent and devoid of the least tinge of Karma and Jñana This kind of Bhakti 19 otherwise known as pure love or undeviated confidential service, or single-minded devotion or Aliñcana-Bhakti Alixed devo tion is of three kinds, ui, devotion mixed with Karma, devotion mixed with Jhina, and devotion mixed with Karma cun-Jñana A predominating mixed devotion is that devotion in which Bhaktı predominates over Karms and Jñāna, ze, in which Karma and Jñana play 2 subordinate part But where there is no such subordination or dependence of Karma and Jñāna to Bhaktı, but where Bhakti plays a subservient part to Karma and Jñana, there Karma and Jñana remain apart from each other and cannot be said to have any relation with Bhakti, so, Karma, Jñana, and Bhaktı are distinet and separate from one another and are, therefore, philosophically dificrent in character. GROUPING OF THE CHAPTERS OF THE GĪTĀ The Gită consists of eighteen chapters, of which the first six chapters deal with 'Karma-Yoga', the second six ·xxvii chapters with Bhakti-Yoga!, and the third six chapters with 'Jñāna-Yoga', ultimately pointing out the superexcellence of Bhakti-Yoga which is the most confidential principle and is, therefore, inserted in the middle to serve as the vital principle of, and as such, the consummation of Karma-Yoga and Jñána-Yoga. SARAŅĀGATI-THE KEYNOTE OF THE GITĀ Such pure and unadulterated devotion to the Supreme Lord Śrī Krşņa is the ultimate end of the Gītā, of which the last Sloka (Ch. XVIII, 66), constituting the nucleus. of the whole text of the Gītā, declares Saraṇāgati' (unconditional self-surrender to the Absolute Person Srī Krsna) as the first and the foremost step to enter into the Blissful Realm of the Supreme Lord. It is the quintessence of all the teachings of the Gītā. It exhorts the abandonment of all man-made ethics and religions of the world and the taking of absolute shelter under the Lotus Feet of Sri Krsna and Sri Krsna alone, the Lord of All-Love, All-Beauty, All-Truth and All-Harmony. SUPEREXCELLENCE OF THE COMMENTARIES OF THE GAUDIYA VAIŞNAVA ĀCĀRYAS Readers! Please read the text with the Sanskrit: annotation of Śrīla Visvanatha Cakravarti Thākura and the Gaudiya-annotated translation of Srila Țhākura Bhaktivinoda (of which this is an English rendering), with an unbiased and regardful heart, and then shall you be able to comprehend the primary and esoteric meaning of the Gitā and attain the highest end of human life. Unfortunately, all the annotations and translations of the Gītā in different languages are teemed, more or less, with the theory of undifferentiated Dionism. Annotations ·XXVIII and translations, based on purely devotional cult, have not yet been published Commentaries of the Monistic school on the Gītā are purely Impersonal and non-devotional in character. The annotation of Srila Śrīdharasvāmi, though completely free from Impersonal-Nonism, smacks of Suddha Non-Dualism The annotation of Sri Madhusüdana Sarasvati, the author of ' Advaita-Siddhı ', though apparently devotional, really aims at Monism in the long run. Though the annotation of Srila Rāmānujācārya and Srila Madhvācārya are purely devotional in character, still the relishing devotional aptitude of a Gaudiya-Vaisnava does not find an ecstatic delight in all those commentaries, there is therefore a need for a publication of an annotation based on the doctrine of Divine Love as propounded by the Supreme Lord Sri Caitanya Maháprabhu, Who alone may be truly called the real exponent of the Vedānta. The Sansknt annotations of Srīla Visranātha Cakravarti and Srila Baladeva Vidyābhâsana, the great author of Sri Govinda Bhāsya' on Sri Brahma Sūtras and the Gaudiya-annotated edition of Srila Thakura Bhaktivinoda, of the Gītā, serve the above purpose Keeping this end in view, we have ventured to render those Sanskrit and Gaudiya annotations into English with elaborate explanatory notes on the important Slokas of the text, following carefully the footsteps of the above-named three Gaudiya-Vaşnava-Ācāryas whose immortal works in the ficld of Vaisnava literature will ever remain englirined in the heart of every sincere secher after Truth as the self-effulgent beacon-light guiding him in the path of pure devotion, which is always beset with myraids of thorns and obstacles.

·که به امید و ای
او که همه
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(1)
را همممه خه نه سم
عمل
هر بار به
به لام
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1
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OM VISHNUPADA
Sri Srila Bhaktiprasad Puri Goswami Thakura

·xxis
While I was preaching the doctrine of Dirine Lore in
England, as an humble servant of the Gandiya Jission, in
1933-33, I was inspired by my Dirine Blaster, Om Vişņu.
pāda Śrī Srimad Bhakti Siddhanta Sarasvati Gostāmi
Prabhupāda, to render the Sanskrit and the Gaudiya
annotations of the Gītā into English, a work which had
been left unfinished by my said Divine Mastes, not entered
into Nityalīlā. Due to his infinite causeless meres, I
began this work in England, at first as a skeleton
translation which afterwards has taken the present form.
I dedicate this humble work to the Lotus Palms of His
Dirine Grace Om Vişnupāda Paramahamsa Parivrājakā.
cārya 108 Śrī Srimad Bhakti Prasāda Puri Gostāmi
Thākura, the present spiritual head of the Gaudiya
Mission in apostolic succession, who has kindly approved
and sanctioned its publication.
In conclusion, I beg to submit that I shall be failing
in my duty if I do not chant the following Slokas in praise
of the Divine Song sung by the Supreme Lord Himself,
before introducing this humble work to the good sense of
my benign readers.
गीता सुगीता कर्तव्या किमन्यैः शास्त्रविस्तरैः ।
या स्वयं पद्मनाभस्य मुखपद्माद्विनिःसृता ॥
This Divine Song should always be sung with heart and
soul; what need is there for the various other texts when
this song has emanated from the Lotus-Jouth of the
Lotus-Naveled Supreme Lord Himself.
सर्वोपनिषदो गावो दोग्धा गोपालनन्दनः ।
पाथों वत्सः सुधीमोक्ता दुग्धं गीतामृतं महत् ।।

·MP
teme.
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OM VISHNLPADA
So Srila Bhaktiprosod Puri Goswami Thakura
(belore Sannya - )

·before introducing this humble work to the good sense of this song has emanated from the Lotus-Nouth of the Lotus-Naveled Supreme Lord Himself. xxix Tbākura, the present spiritual head While I was preaching the doctrine of Divine Love in England, as an humble servant of the Gaudiya Mission, in 1933-35, I was inspired by my Divine Master, Om Vişnupāda Sri Srimad Bhakti Siddhūnta Sarasvati Gosvami Prabhupāda, to render the Sanskrit and the Gaudiya annotations of the Gitā into English, a work which had been left unfinished by my said Divine Master, now entered into Nityalila. Due to his infinite eauseless mercy, I began this work in England, at first as a skeleton translation which afterwards has taken the present form. I dedicate this humble work to the Lotus Palms of His Divine Grace Om Vişnupāda Paramahamsa Parivrājakicarya 108 Śrī Srimad Bhakti Prasāda Puri Gostīmi the Gaudiya Mission in apostolic succession, who has kindly approved and sanctioned its publication. In conclusion, I beg to submit that I shall be failing in my duty if I do not chant the following ślokas in praise of the Divine Song sung by the Supreme Lord Himself, my benign readers. गीता सुगीता कर्तव्या किमन्यैः शास्त्रविस्तरैः । या स्वयं पद्मनाभस्य मुखपद्माद्विनिःसृता ।। This Divine Song should always be sung with heart and soul; what need is there for the sarious other texts then सर्वोपनिषदो गावो दोग्धा गोपालनन्दनः । पार्थों वत्सः सुधीभोक्ता दुग्धं गीतामृतं महत् ।।

·XXX All the Upanisads represent the Blilch Cow, the Son of Nanda—the Milkman, Pārtha (Arjuna)—the calf and the truly wise—the drinker of this nectarine milk of Divine Song एकं शास्त्रं देवकीपुत्रगीतमेको देवो देवकीपुत्र एव । एको मन्त्रम्तस्य नामानि यानि कर्माप्येकं तस्य देवस्य सेवा ।। The Scripture is One without a second and that is the One sung by the Son of Devaki; the Lord is undoubtedly One without a second, the Selfsame Son of Devakſ; the Mantra is One without a second and it is One and the Same with His Holy Names and work is also one without a second and it aims at the service of the Supreme Lord My thanks are due to Sri Radha Kanta Padhı, B A., BEJ, Headmaster, Government Training School, Gunupur (Ganjam), for going through the manuscripts and to Dr. T. R Chintamani, MA, PhD, Senior Lecturer in Sanskrit, University of Madras, for going through the proof sheets THE AUTHOR ·All Glory to Sri Guru and Gaurānga श्रीमद्भगवद्गीता- ŚRIMAD BHAGAVAD-GĪTĀ प्रथमोऽध्या यः CHAPTER 1 ARJUNA-VIS.IDL-YOGA OR TIIE DEJECTION OF RJUXI धृतराष्ट्र उवाच धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः । मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ॥ १ ॥ Homnary:-(when the Supreme Lord Sri Krepa placed the charlot in between the two belligerent armles, Arjuna. Drholdlos bis kith and kin, Irleads and rathes ready to fire battle and Racrince their lives, was extrdingly moved to pity. Falling in strength, his mind bewilderal, his berdy trembling, tair Blandice on end, and hand loving hold of the Gandha. be fell & victim to * drooping spirit and sat doxa in the chariot with a surlascholy mart.) Dlistar.istra suid. “O Sanjin! What did Daryohana with my other some anil tle Panelaras headed by .

·2 SRIMAD BHAGAVAD-GĪTĀ [CHAP, 3, 2, 3] सञ्जय उवाच दृष्ट्वा तु पाण्डवानीकं व्यूह दुर्योधनस्तदा। आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ॥ २ ॥ पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् । व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥ ३ ॥ Yudhışthira do, when both, desirous of fighting, asscmbled in the sacred field of Kuruksetra?" * (1) Sañjaya replied, “Your Majesty' When king Duryodhana saw the troops of the Pāndavas marshalled in a military array, he approached the preceptor Droņācārya and said thus, (2) "O Master Behold the great army of the Pandavas, who have been arrayed in a close formation by vour * From time immemorial Kuruksetra is held sacred in the Vedas as the field of many religious sacrificial ritea performed by the gods. So it is called 'Dharmakşetra Kuruksetra' The reader may also enquire why Dhstarāştra asked Sanjaya what his sons and the Pandavas did in the battle field, where they had already assembled in order to fight. Dhftarāştra thought that the holy association of the sacred field of Kuruksetra might enkindle in both his wicked song and the good Pandavas pure intelligence which would induce them to refrain from cherishing ill feelings against one another But In case peace was established, he was doubtful whether his sons would enjoy a peaceful kingdom, so long as the opponents, the Pandaras, lied Moreorer, Arluna being too incompetent to fight with Bhişma, the most powerful commander in-chief of the Kurus, Duryodhana would gain the victory in the long run. He was, therefore, inclined in favour of war.

·ICHAP.I, 4-7) 3 ARJUNA-VIŞADA-YOGA अत्र शूरा महेप्यासा भीमार्जुनसमायुधि । युयुधानो विराटश्च द्रुपदश्च महारथः ॥ ४ ॥ घृष्टकेतुश्चेकितानः काशीराजश्च वीर्यवान् । पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः ॥ ५॥ युधामन्युश्च विक्रान्त उतमौजाश्च वीर्यवान् । सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥ ६ ॥ अस्माकं तु विशिष्टा ये तान्निबोध द्विजोतम । नायका मम सैन्यस्य संज्ञार्थ तान्त्रवीमि ते ॥ ७ ॥ intelligent disciple Dhrstadyumna, the son of Drupada. (3) “ In this army, there are great warriors who are, none the less, inferior to Bhima and Arjuna, such as the powerful Satyaki, Virata, the great charioteer Drupada, Dhrstaketu, Cekıtāpa, the powerful king of Benīres, Purnjit, Kuntibhoja, the famous Saibya, the powerful Yudharnanyu, the heroic Uttamauja, Abhimanyu-the son of Subhadra and the five sons of Draupadi. They are all great Maharathas.. (+-6). "O Preceptor! Now I shall mention to you for your information the names of the commanders-in-ehief of my forces. (7) * A Jahăratha is one who is an expert in the art of warfare and can combat slagle-handed with ten thousand warriors.

·SRIMAD BHAGAVAD GITĀ [CHAP.I,8-11] भवान्मीप्मश्च कर्णश्च कृपश्च समितिञ्जयः । अश्वत्थामा विकर्णश्च सौमदत्तिर्जयद्रथः ॥ ८ ॥ अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः । नानाशप्रहरणाः सर्वे युद्धविशारदाः ।। ९ ॥ अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् । पर्याप्त विदमेनेयां बलं भीमाभिरक्षितम् ॥ १० ॥ अयनेषु च सर्वेषु यथाभागमवस्थिताः । भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥ ११ ॥ " Besides the invincible war-lords like you, Bhisma, Karna, Krpa, Asvatthāmā, Vikarna, Bhúrugravā--the son of Somadatta, and Jayadratha, there are countless other heroes who, being adroit in fighting and well-equipped with various offensive and defensive weapons, are ready to sacrifice their lives for my sake (8,9) “Our huge and strong forces though marshalled by Bhisma are not sufficient to cope with the limited forces of the Pandavas under the command of Bhima Explanation:-Though our forces under the supreme command of Bhisma are by far greater than the limited troops of the Pāndavas under the mighty lead of Bhima, and though Bhīsma far excels Bhima in keen intelligence, in experience, and in the know ledge of warfare, get our forces are not competent enough to fight against the limited forces of the Pāndavas owing to the fact that Bhisma is equally well-disposed towards both parties (10) "Now it beloves you all to defend Bhisma from your respective plualanxes (11) ·ECHAP. I, 12-16] ARJUNA-VIŞĂDA-YOGA 5 तस्य संजनयन्हपं कुरुवृद्धः पितामहः । सिंहनादं विनद्योच्चैः शङ्ख दध्मौ प्रतापवान् ॥ १२ ॥ ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः । सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥ १३ ॥ ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ । माधवः पाण्डवश्चैव दिव्यो शङ्लौ प्रदध्मतुः ॥ १४ ॥ पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः । पौण्ड्रं दध्मौ महाशङ्ख भीमकर्मा वृकोदरः ॥ १५ ॥ अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः । Then the most powerful and highly dignified Bhisma, the aged grandfather of the Kurus, blew on his conchshell with a loud war-cry in order to cheer up Duryodhana. (12) Then the sudden and simultaneous blowing of conchshells, trumpets and tabors, the beating of kettledrums and large military drums, and the playing on other musical instruments of ar, gare rise to a tremendous noise (13) Thereupon Śrī Kạna and Arjuna, riding on an excellent chariot drawn by two pairs of thite hores, blet on their respective divine conches, (14) Śrī Kpna (the Lord of all senses) and Irjuna blert on *Paricajanya' and 'Deradatta' conches respectively; Bhima-the doer of arc-inspiring deeds-produced a ·6 SRIMAD BHAGAVAD-GITĀ ECHAP 1,17-201 नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥ १६ ॥ काश्यश्च परमेप्यासः शिखण्डी च महारथः। धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥ १७ ॥ द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते । सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक् पृथक् ॥ १८ ॥ स घोपो धार्तराष्ट्राणा हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ॥ १९ ॥ अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः । प्रवृत्ते शस्त्रसम्पाते धनुरुद्यभ्य पाण्डवः । हृषीकेशं तदा वाक्यमिदमाह महीपते ॥ २० ॥ terrific sound from his mighty conch known as 'Paundra', king Yudhisthira, the son of Kunti, Nakula and Sahadera bler on their respective conches, 192, 'Ananta-Vijaya ', Sughosa', and Danipuspaka' (15, 16) "O Dhrtarăstra, ruler of the earth! The dexterous archer the king of Benāres, the great charioteer Sikhandi, Dhrstadyumna, Virata. the unconquerable Sityaki, Driti pada, the five song of Draupadi and Abhimanyu-the mighty son of Subhadra-all these warriors blew on their respective concbes. (17, 18) "The terrific sounds from these conch-shells resounded on the earth and in the sky and began to break the hearts of the sons of Dhrtariistra with a thrill of horror (19) "O Your Majesty 1" $10 Sanjaya to Dhrtar ytra, ·[CHAP. 1, 21-25] 7 ARJUNA-VIŞADA-YOGA . अर्जुन उवाच सेनयोरुभयोर्मध्ये रथं स्थापयं मेऽच्युत ॥ २१ ॥ यावदेतान्निरीक्षेऽहं योद्धकामानवस्थितान् । कैर्मया सह योद्धव्यमस्मिन्रणसमुद्यमे ।। २२ ।। योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः । धार्तराष्ट्रस्य दुर्बुद्धेयुद्धे प्रियचिकीर्षवः ॥ २३ ।। सञ्जय उवाच एवमुक्तो हृषीकेशो गुडाकेशेन भारत । सेनयोरुभयोमध्ये स्थापयित्वा रथोत्तमम् ।। २४ ॥ भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् । "seated in his monkey-bannered chariot, beholding the warriors on the side of your sons ready to give battle and setting his arrow to his box, thus said Arjuna to Sri Krsna. (20) Arjuna said, "oderuta (Krsna)! Do Thou please place my chariot in between the two bclligerent armies, that I may behold the party come here to fight and with whom I am to fight in this battle which will begin now, and observe those who, espousing the cause of the cvil-minded Duryodhana, have assembled here to do that which is pleasant to him" (21--23) Sanjaya said, 0 Bharats! Thus prayed hy Guilakesa,' • Cudakesa may mean either-Arjuna, who has conquered the unconquerable Lord of Lore, Sri Krsna, by the tle of divine ·8 ŚRĪNAD BHAGAVAD GITĀ [CHAP I,26,27] उवाच पार्थ पश्यैतान्समवेताकुरूनिति ॥ २५ ॥ तत्रापश्यस्थितान्पार्थः पितॄनथ पितामहान् । आचार्यान्मातुलान्धातन्पुत्रान्पौत्रान्सखींस्तथा । श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि ॥ २६ ॥ तान्समीक्ष्य स कौन्तेयः सर्वान्वन्यूनवस्थितान् । कृपया परयाविष्टो विपीदन्निदमत्रवीत् ॥ २७ ॥ Sri Krsna (Who knew well the heart of Arjuna), placing that beautiful chariot in the midst of the armies of both the parties and in front of Bhisma, Dronas and other rulers of the earth, said, “ Behold, O son of Prthā, the Kauravas assembled here to fight." (24, 25) Arjuna beheld in the armies of both the parties Iris paternal-uncles, grandfathers, preceptors, maternal-uncles, brothers, sons, grandsons, friends, fathers-in law and wellwishers. (26) Thus seeing his friends and relatives ready to fight in the battle, Arjuna—the son of Kunti-— as decply moved to pity and thus spoke in grief (27) trlendship; no wonder for him to propltiate Akesa', which means VIspu, Brahma, and Siva, or Arjuna, who by his the ot divine love, has conquered Sri Krypa, the Lord of Deluding Potency, Miya. To speak of him as Lord or conquerer of sleep which is one of the most insigntficant phenomena of Maya is Snapproprlate.

·FCHAP.I,28-31] ARJUNA-VIŞADA-YOGA 9 अर्जुन उवाच दृष्ट्यं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् । सीदन्ति मम गात्राणि मुखं च परिशुन्यति ॥ २८ ॥ वेपथुश्च शरीरे मे रोमहर्षश्च जायते । गाण्डीवं संसते हस्तात्त्वक्चैव परिदह्यते ॥ २९ ॥ न च शन्नोम्यवस्थातुं प्रमतीव च मे मनः । निमित्तानि च पश्यामि विपरीतानि केशब ॥ ३० ॥ न च श्रेयोऽनुपश्यामि हत्त्वा खजनमाहवे । न काझे विजय कृष्ण न च राज्य सुखानि च ॥ ३१ ।। Arjuna said, “0 Krsna! Seeing these my friends and near relatives anxiously waiting for the signal to fight, all my limbs are drooping and my lips are becoming parched. (28) “Jy body is trembling and my bair standing on end, my hand is losing grip of the Gandira (my bow), and my skin is being scorched. (29) ** My strength is failing, my mind is bewildered. 0 Kesara ! I am discerning ominous signs foretelling adverse results. (30) . "I do not find any good resulting from killing friends and relatives in the battle. o Krsna! I do not any longer crare for victory, nor hare I any more ambition for enjoying a kingdom. (31) ·10 SRIMAD BHAGAVAD GITĀ (CHAP. I, 321 किं नो राज्येन गोविन्द किं भोगै वितेन था। येपामर्थे काक्षितं नो राज्यं भोगाः सुखानि च॥ ३२ ॥ "O Govinda (the Lord of the functions of all the senscs)! What need have we for a kingdom what necessity for happiness and pleasures? And what good in preserving the lifel For, all those for whose sake kingdom and enjoyment are worth having are now prescrit here in the battle Explanation:- If Thou dost argue that even at the cost of my own life I should fight for gaining kingdom, wealth and happiness for my own friends, even tren, under the present circumstances, it is not certain whether all Those for wtumn 1 am to seek such Yappmess will survive, as they are assembled here to fight If Thou holdest that I should clear out all enemies for the safety and prosperity of the kingdom, even then I am not inclined to adopt such inhuman and brutal process of manslaughter If, again. it is argued that I should kill none but the sons of Dhrtarästra who have put us to unaccountable series of troubles and tribulations, even then what peace can the Pândavas hope to achieve when, after the first flash of a glorious victory is over, the very memory that they had killed their own men will be agonizing to them? But should anybody be killed, it can be done hy Thee only, as Thou art the Creator, Preserver, and Destrover of the world No sin or piety can touch Thee Henec, the taking of the lives of all those that have assembled here does not (32) concern me ·[CHAY. I,33-36] ARJUNA-VIŞADA-YOGA 11 त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च । आचार्याः पितरः पुत्रास्तथैव च पितामहाः ॥ ३३ ॥ मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा । एतान्न हन्तुमिच्छामि नतोऽपि मधुसूदन ।। ३४ ॥ अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीनें। निहत्य धार्तराष्ट्रान्नः का प्रीतिः साजनार्दन ॥ ३५ ॥ पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः । तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्सवान्धवान् । खजनं हि कथं हत्वा सुखिनः स्याम माधव ।। ३६ ।। “ When I see, O Madhusūdana (Killer of enemics), that preceptors, fathers, sons, grandfathers, maternaluncles, fathers-in-law, grandsons, brothers-in-law, friends and relatives, having made up their minds to sacrifice their lives and wealth, are not ready to fight in this battle, I do not wish to kill them at all, even though I may be killed (33, 34) "0 Janārdana! Not to speak of this world, psen for attaining the lordship of the three worlds, what pleasure ean re derive from killing the sons of Dhrtarāstra? (35) Though politics approve of the killing of those who Perpetrate arson, poisoning, robbery etc., still it will be an act of sin against the injunctions of the Săstras to kill these preceptors, even though they turn ont to be the perpetrators of such atrocities. We, therefore, do not deem it fit to kill the sons of Dhrtarâştra with their friends .

·12 ŚRIMAD BHAGAVAD GITĀ [CHAP. I,37-40] यद्यप्यते न पश्यन्ति लोभोपहतचेतसः । कुलक्षयकृतं दो मित्रद्रोहे च पातकम् ॥ ३७ ॥ कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितम् । कुलक्षयकृतं दोपं प्रपश्यद्भिर्जनार्दन ॥ ३८ ॥ कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः । धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥ ३९ ॥ अधर्माभिभवात्कृष्ण प्रदुप्यन्ति कुलस्त्रियः । स्त्रीपु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ॥ ४० ॥ and relatives. O Madhava' What happiness is there in the killing of kith and kin? (36) " Duryodhana and his friends, blinded by greed, fail to realize the guilt accruing trom killing kith and kin and the sin from treachery to friends and relatives But, 0 Janārdana, when such sinful acts of slaying kith and kin, friends and relatives, are so obvious to us, why should We not desist from such vicious attempts? (37, 38) By the wiping out of a famıly the traditional religious rituals of the family are lost, when matters come to such a pass in a family, degeneration and unrighteousness soon overtake the rest of the family (39) . "O Krsna, the Gem of the race of Vrsnil When arreligion predominates, even the chaste ladies of a respectable family go astray, adultery gives rise to confusion of blood by illicit intercourse with persons of different castes. (40) ·[CHAP. I, 41-45] ARJUNA-VIŞĀDA-YOGA 13 सरो नरकायैव कुलनानां कुलस्य च । पतन्ति पितरो ोपां लुप्तपिण्डोदकक्रियाः ॥ ४१ ॥ दोपैरतैः कुलभानां वर्णसङ्करकारकैः । उत्सायन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥ ४२ ॥ उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन । नरकेनियतं वासो भवतीत्यनुशुश्रुम ॥ ४३ ॥ अहो बत महत्पापं कर्तु व्यवसिता वयम् । यद्राज्यमुखलोभेन हन्तुं खजनमुद्यताः ॥ ४४ ॥ यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः । धार्तराष्ट्रा रणे हन्युम्तन्मे क्षेमतरं भवेत् ॥ ४५ ॥ ** This eril of admixture of blood leads both the family and its destroyers to perdition; the manes of such a family are liable to be degraded being deprived of the funeral offerings and libations (41) “ The family customs (Dharma) and religious usages as well as the caste-duties in Togne from time immemorial will be wiped out by the aforesaid deleterious influences of vices giving rise to hybrid caste. (42) “I am told, O Janārdana, that those sshose family usage (Dharma) is thus ruined are doomed to hell. (43) "slas, what a pitr! Overporered by the greed for enjoying a kingdom, we are norr attempting to take the lives of our friends and relatives and committing a great sin. (44) " Eren this rould be coruparatirely better for me, if I ·14 ŚRISIAD BHAGAVAD GITĀ [CẬP. I, 46] सञ्जय उवाच एवमुक्त्वार्जुनः संख्ये रथोपस्थ उपाविशत् । विसृज्य सशरं चापं शोकसंविग्नमानसः ॥ ४६ ॥ ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशाखे श्रीकृष्णार्जुनसंवादे अर्जुनविषादयोगो नाम प्रथमोऽध्यायः ॥ १॥ " should be killed in the battle, unarmed and unresisting, by the sons of Dhstarāştra with swords in hand" Purport:—The sympathy shown by Arjuna to his kith and kin and friends and relatives is known as altruism which consists in the physical and mental amelioration of the world Thus altruism is apparent and not real, because in this both the donor and the receiver of landness are transient and perishable Real kindness, therefore, consists in the awakening of the soul (as distinct from mind and hody) now lying in a dormant state, steeped in the gloom of ignorance of the real nature of the self-proper and of Godhead, which is dealt with in the next chapter. (45) Sanjaya said, “ So saying, Arjuna forsook his bow and arrow and sat down on the chariot in the battle field with a melancholy heart,” (46) Gist:- This chapter describes the dejection of Arjuna at the sight of the belligerent forces HERE EYDETR TILE FIRST DISCOURSE EXTITLED ARJUXA.ITS ADA-YOGA ·द्वि तों योऽध्या यः CHAPTER II SANKHYA-YOGA OR THE PRINCIPLE OF THE DISTINCTION BETWEEN SOUL AND BODY सञ्जय उवाच तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् । विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ १॥ Summary :-(Seeing Arjuna dispirited and dejected, the Supreme Lord Sri Krşna exhorted him saying that this despondency on his part was due to his over-attachment for bis kith and kin and for his revered elders and preceptors So he should give up his pusillanimity of heart and rise to the occasion. Helpless and bewildered, Arjuna surrendered himself entirely to the Lotus Feet of the Supreme Lord Sri Krsna and prayed for enlightenment as to his duty at that critical juucture. Thereupon, the Supreme Lord, taking pity on him, advised him not to lament either for the living or for the dead, inasmuch as the soul, belog immortal, is bot identical with the body which is ephemeral and transient. The Supreme Lord continued that there are two kinds of souls, víz, the Jivātmā (the individual soul) atid Paramātmā (the Over-Soul). Arjans and the others that had assembled in the battle field are all individual souls, and He, the Supreme Lord, is the Orer-Soul It is not that He aod they did not exist before, por is it that He and they would cease to exist some time hence, but that He and they existed ·16 ŠRIMAD BHAGAVAD GĪTĀ [CHAP II, 2) श्रीभगवानुवाच कुतस्त्याकश्मलमिदं विषमे समुपस्थितम् । अनार्यजुष्टमस्वयंमकीर्तिकरमर्जुन ॥ २ ॥ in the past, exist now and will exist in the future. Jitātmā or the individual soul is an infinitesimal atomic part of the Over-Soul The duty of the Jiva soul in its free state is to Worship the Supreme Lord Sri Krsna with unalloyed devot100, while the duties of a fallen Jiva soul have been prescribed by the scriptures according to his qualities and actions Such prescribed duties are incumbent on a fallen soul living in society. This system is known as Varnasrama-Dharma What else is more beneficial for a Ksatriya than to fight for a right cause? The Blessed Lord mentioned Nişbāma-Karma Yoga or the principle of desireless action for a fallen Jīvacoul when all desires in the heart ape uprooted and the mind is emancipated from the bondage of the world, the soul attains 'Brahma- Nirvana', re, complete Ilberation and everlasting bl253 in the spiritual realm When an individual soul abandons all mental speculations and attains the blissful state, he is knonnas Sthltaprajña', te, he is said to have reached the stage of placidity or serenity Sucli a soul 19 said to have full control over the senses. When the fire of Divine Love is enkindled with the transcendental knowledge of relatiousħip of the Jira. soul with the Supreme Lord Sri Krsna, thirst for worldly enjogo ment automatically ceases) Sanjaya said. “Then, sceing Arjuna crest-fallen and his eyes swollen with tears, did Sri Madhusūdana (the Remover of all mental agonies hy Flis mellifluent words) out of compassion address him tlus: (1) The Blessed Lord Sri krna said, " O Arjuna! Whence is thus illusion? Why are you, at this very critical junc. ture, oserwhelmed with undesering, un-Aryan, unhcarenly and disgraceful delusiont (2) ·ICHAP. II,3-5] SANKHYA-YOGA 17 क्लैव्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ ३ ॥ अर्जुन उवाच कथं भी ममह संख्ये द्रोणं च मधुसूदन । इपुभिः प्रति योत्स्यामि पूजाविरिसूदन ॥ ४ ॥ गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके । हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगारुधिरप्रदिग्धान् ॥५॥ "O Pārtha (son of Prtha or Kunti)! Do not give way to such impotent cowardice and be destitute of all virility, it does not befit you at all. O Parantapa (tormentor of enemies) Shake off this feeble-heartedness and rise up to fight." Explanation:--Sri Krsna said, "O Arjunal As you are My friend, you do not lack in valour, on the other hand, you are the tormentor, nay, the conqueror of all your enemies. But this your despondency is due to your over-attachment for your kith and kin and for your revered superiors like Bhişma and Droņa. This betrays your weakness of spirit. So, give up this pusillanimity of heart and rise to the occasion." (3) Arjuna replied, "O Madhusudana, O Thou Killer of enemies! How can I be inclined to fight against and aim arrows at the rercred Bhisma and my preceptor, Drona 1 (4) " It is better to live on alms in this world than to kill my rerered superiors. If Thou asketh, O Krsna, how 2 ·18 ŚRIMAD BHAGAVAD GITÀ [CHAP. II, 6, 73 न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः । यानेव हत्वा न जिजीविषामस्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ ६ ॥ कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसंमूढचेताः । यच्छेयः स्यान्निश्चितं हि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्।।७॥ Bhixma and Drona can be said to be revered superiors when, after all, they are mercenary teachers given to worldliness and, therefore, should be killed, even then they are my revered superiors and preceptors, and destruction of such revered elders and teachers may bring temporary prosperity in this world, but can never afford any peace or felicity in the next, besides, even in this world, I shall have to enjoy a kingdom stained with blood (5) "I am now at a loss to determine which is more honourable, whether victory or defcat, because the sons of Dhrtarīstra whom we do not wish to survive, are now ready to give battle to us. Explanation:--It is the duty of a Ksatriya to fight his cnemies Supposing we come out victorious in the fight, it will be intolerable for us to bear the pangs of separation from our deceased friends and relatives, and the very remembrance that we have killed our revered superiors and preceptors, out of a maddening love for worldly prosperity, will torment us till death. So, the after-effects of war, whether it ends in victory or defeat, will be Jis istrous for us. Thus placed on the horns of a dilemma. I am at a loss to determine whether I am to figlit or not (6) “ t'nable to discern right and wrong and hereft of ·ICHAP. II, 8-10] SANKHYA-YOGA 19 न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोपणमिन्द्रियाणाम् । अवाप्य भूमावसपनमृद्धं राज्यं सुराणामपिचाधिपत्यम् ॥ ८॥ सञ्जय उवाच एवमुक्त्वा हृषीकेशं गुडाकेाः परन्तपः । न योत्स्य इति गोविन्दमुक्त्या तूणी वमूव है ॥ ९ ॥ तमुवाच हृषीकेशः प्रहसन्निव भारत । सेनयोरुभयोमध्ये विषीदन्तमिदं वचः ॥ १० ॥ my heroic nature, I am not a rictim to the stigma of cowardice. I know not what to do at present. I, therefore, implore Thee, O Krena, to instruct me what is, forsooth, essentially good for me. I am Thy disciple and Thou art my Gurudera (Spiritual Preccptor). I surrender myself entirely to Thee. (7) “Despite the attainment of undisputed and ahundant sovereignty of the whole world and the orerlordship in heaven, I do not find any remedy to wipe ont the grief that saps the vivacity of my mind and torments my (8) " senses. Sati.jaya said, "Then Gudakesa (Arjuna), addressing Sri Krsna said, "O Gorinda! I shall fight no more" and remained silent. (9). Sanjara continued, "O Dhrtarastra! Fuding Arjuna overwhelmed with grief in the midst of the helligerent armies, Hrsikera (Govinda) smilingly said to him thus, (10) ·20 ŚRĪNAD BHAGAVAD-GÍTĀ (CHAP II, 11-13) श्रीभगवानुवाच अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे । गतासूनगतासंश्च नानुशोचन्ति पण्डिताः ॥ ११ ॥ न त्वेवाहं जातु नास न त्वं नेमे जनाधिपाः । न चैव न भविष्यामः सर्ववयमतः परम् ॥ १२ ॥ देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा । तथा देहान्तरप्राप्तिर्षीरस्तत्र न मुह्यति ।। १३ ॥ The Blessed Lord said, “O Arjuna! Despite your talking like the wise, you are really mourning for those who are not worth mourning, because the truly wise lament neither for the lning nor for the dead (11) For the purpose of showing the distinction between soul and body and the identical naturo of the soul with the Orer-Soul in respect of quality, the Blessed Lord continued, " The soul is immortal and there is no reason to grieve There are two kinds of souls, uiz, Jīvātmā (indivdual souls and Paramātmā (Over-Soul) I am the Over-Soul and you and these princes are all individual souls It 14 not that you, all these princes and I did not exist before, nor it is a fact tliat to shall cease to crist after some time, but that we all not exist, we existed in the past and se stall continue to exist in the future (12) Sow, with regard to the engrossed individual soul, the Blessed Lord goes on to say, " Just as this our physical Ir packs from childhood to youth, which again is gradually mrtamorphosed into decrepitude and yet the ·ICHAP. II, 14-151 siSKHYAYOGA 21 मात्रापास्तु कौन्तेय शीतोगमुखदुःखदाः । आगमापायिनोऽनित्यान्तांतितिक्षल भारत ॥ १४ ॥ यं हि न व्यश्यन्त्येते पुरुष पुरुषर्षभ । समदुःसमुवं धीरं सोऽमृतधायकल्पते ॥ १५ ॥ नासतो विद्यते भायो नामावो विद्यते सनः। उमयोरपि दृष्टोऽन्तम्लनयोन्तत्त्वदगिभिः ।। १६ ।।

·22 ŚRIMAD BHAGAVAD GİTĀ (CHAP. II, 17-197 अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् । विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ १७ ॥ अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः । अनाशिनोऽप्रमेयस्य तस्माद्युध्यख भारत ॥ १८ ॥ य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् । उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ १९ ।। plane of our unalloyed existence that is eternal and bliss fu! So, the knowers of the unmixed Truth have definitely made a distinction between reality and unreality, and between substance and shadow Hence the souls of Bhisma, Drona and others are immortal, though their physical bodies are perishable (16) "The immortal soul that exists as Ātmā in all human bodies, though an infinitesimal atomic essence of the Over-Soul, has the tendency to pervade in the system like a drop of potent medicine The soul is, therefore, desis. nated as Sarraga' (he who can travel excrywhere) because he can wander in hearen and hell and in cycle of births, and being eternal, nobody can destroy him (17) " The gross and the subtle body of the soul in its fettered state of existence is limited and cphemeral, while the essential being is immeasurable, eternal, and indestructible SO, O Bhārata! Instead of giving vent to feelings of Tief with reference to the physical existence, take up your religions duty of fighting as a Ksatriya as cnjoined in the scriptures (18) * 11c who thinks that onc soul can kill another or be 14 ·[CHAP. II, 20-22] SANKHYA-YOGA 23 न जायते म्रियते वा कदाचिन्नाय भूला भविता वा न भूयः । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ २०॥ वेदाविनाशिनं नित्यं य एनमजमव्ययम् । कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २१ ॥ वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति मरोऽपराणि । तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ॥२२॥ killed by another, knows nothing at all; for, a soul does not kill anybody nor is he ever killed by anybody. My dear friend Arjuna! You are a soul, neither can you destroy nor be destroyed. You need not, therefore, be afraid of being calumniated by the ignorant as a killer of your revered superiors. (19) " The Jiva-soul is unborn, i.e., not subject to birth and death; he is eternal, i..., he exists at all times and is, therefore, beyond the ambit of past or future; he is not subject to growth or decay; he is the most ancient of all ancients, and yet ever new and fresh; he neither kills nor is killou; there is no csscntial relationship between him and his plıysical frame which alone is subject to births and deaths. (20) "O Parthia! Con lie, who knows the soul to lc eternal, immortal, unborn, imperishable and unchangeable, kill or he killed i (21) "Just as people wear new clothes casting of old and Torn-out ones, so also the soul learing aside the old and withered lods, enters a fresh and new one. (22) ·24 ŚRĪMAD BHAGAVAD-GĪTĀ (CHAP II, 23-26] नैनं छिन्दन्ति शस्त्राणि नेनं दहति पावकः । न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ।। २३ ॥ अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोध्य एव च । नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २४ ॥ अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते । तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २५ ॥ अथ चैन नित्यजातं नित्यं वा मन्यसेमृतम् । “Neither can weapon destroy him, nor can fire burn him; water cannot wet him, nor can air dry him up. (23) "The soul cannot be snapped asunder, he is beyond the possibility of being burning, nothing can soil or besmirch him; he is incapable of being dried up, he is eternal, allpermeating, i.e., capable of entering any birth, he is steady and immovable; he is ever-existing (21) “He is inexpressible (because he is morc subtle that the most subtle object in the phenomenal world and cannot be visible by mortal eyes), inconceivable (because he permeates all over the body and is realizable only through transcendental sound), and immutable (because he is not subject to the six properties of the body, viz., birth, hunger, thirst, disease, decrepitude, and death, nor is he subject to the six properties of the mind, viz , lust, anger, avarice, infatuation, vanity, and malice). You should, therefore, abandon all thoughts of grief, knowing the nature of the soul as such. (25) "0 mighty-armed! If you subscribe to the popular belief on the basis of ocular proof that the soul is inseparably 14 ·ICHAP, II, 27-29] SANKHYA-YOGA 25 तथापि वं महाबाहो नैवं शोचितुमर्हसि ॥ २६ ॥ जातस्य हि ध्रुवो मृत्यु(वं जन्म मृतस्य च । तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २७ ॥ अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत । अव्यक्तनिधनान्येव तत्र का परिदेवना || २८ ॥ . आश्चर्यवत्पदयति कश्चिदेनमाश्चर्यबद्वदति तथैव चान्यः । आश्चर्यवचैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥२९॥ connected with the body and that it has its births and deaths like the body in the cycle of fruitive action, or to the view that the soul is subject to constant dcath, cren then you have no reason to griere. If you still griere, you will degrade yourself more than the storst atheist. (26) "If on the expiry of enjoyment and suffering of the results of fruitive actions, death be inevitable after birth, and rebirth be unavoidable after death to enjoy as well as to suffer the fruits of actions of this life, eren then it does not behove you to lament orer sich inevitable consequences. If you still be carried away by grief, you will thereby degrade yourself more than the worst polemic. (27) "O Bhārata! Unmaniloted elements become manifest during the period between birth and death, and gain become unmanitest after death. So, it is no use wailing. Although this theory is untcnable and unacceptable to the truc knowers of the real nature of the coul, still if it be ndmitted for argument's sake, eren tben you shall have to fight for the sake of the duties of a Ksatriya. (22) " Some regard the soul es something marrellous; some ·26 ŚRIMAD BHAGAVAD GITĀ [CHAP II, 30, 31) देही नित्यमवध्योऽयं देहे सर्वस्य भारत । तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ ३० ॥ स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि । धाद्धि युद्धाच्छ्योऽन्यत्क्षत्रियस्य न विद्यते ।। ३१ ॥ adumbrate him as something extraordinary and peculiar and some others listen to that description peculiarly; there are others who despite their knowledge of the soul cannot rcalıze him Out of such ignorance of the real nature of thc Jiva-soul arises the harmful theories of materialism, of cessation of animation and of undifferentiated monism. (29) “ In fact, cven after death, the soul continues to exist as an eternal and imperishable entity. Therefore, it does not befit you to lament for those perishable objects (30) “Even considering your special duty as a Kşatriya. you need not be afraid of fighting, because nothing is more laudable for a Ksatriya than to fight for a right cause, 1'17 to protect the subjects, to subdue the enemies, and to rule the kingdom righteously. Explanation:—The duties of the soul are twofold. according as he is free or hound In his unfettered state, the soul transcends gross and subtle references, and liis only duty is to worship the Supreme Lord Sri Kysna with unflinching devotion, whereas in his conditioned state, the fallen soul 18 more or less enthralled by mundane relativities in either case, the duties of a soul will vary according to the degree of his freedom or enthralment duties of an engrossed soul kare been prescribed by the Thc ·[CHAP. II, 32-35] SANKHYA-YOGA 27 यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् । सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ।। ३२ ।। अथ चेत्त्वमिमं धयं संग्राम न करिप्यसि । ततः सधर्म कीर्ति च हित्वापापमवाप्स्यसि ।। ३३ ।। अकीर्ति चापि भूतानि कथयिप्यन्ति तेऽन्ययाम् । संभावितस्य चाकीतिमरणादतिरिच्यते ॥ ३४ ॥ भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः । येपां च त्वं बहुमतो भूत्वा यास्यसि लाधवम् ॥ ३५ ॥ scriptures according to his qualities and actions. This system is known as Varnāśrama-Dharma, otherwise called Sva-Dharma' (one's own ordained duties). Such prescribed duties are, therefore, normally incumbent or a fallen soul living in society. What else is more beneficial for a Ksatriya than to fight for a right cause? (31) "O Pārtha' Blessed are those Ksatriyas for whom this battle has presented itself as the open door to heaven. (32) If you fight shy of this battle for a right cause, you will commit sin by shirking your ordained duty, Sra- Dharma, and forfeit all name and fame. (33) “ Then the world, will cry shame on you till eternity. To a man of high repute infamy is worse than death. (31) " The great rarriors who hold you in high esteem will think very light of you and will ascribe your reluctance to fight to your cowardice. (35) .

·28 ŚRÍMAD BIAGAVAD GITĀ [CHAP. II, 36-39) अवाच्यवादांश्च बहून्वदिप्यन्ति तवाहिताः । निन्दन्तस्तव सामर्थ्य ततो दुःखतरं नु किम् ॥ ३६॥ हतो वा प्राप्स्यसि स्वर्ग जित्वा वा भोक्ष्यसे महीम् । तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ।। ३७ ॥ सुखदुःखे समे कृत्वा लाभालाभी जयाजयो । ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ ३८ ॥ एपा तेऽभिहिता सांख्ये बुद्धिोंगे विमां श्रृणु । बुद्धया युक्तो यया पार्थ कर्मवन्धं प्रहास्यसि ॥ ३९ ॥ 4 What (37) Your enemies will cast aspersions on you, belittle your prowess and speak unbecoming foul things of you else can be more regrettable for you than this? (36) "0 son of Kuntil If you be killed in the battle, you will go to heaven, if you come out victorious, you will enjoy the world So arise, 0 Arjuna, with a strong determination to fight “Sin will not touch you, if you fight with an aim at final liberation, being indifferent to weal and woe, gain and loss, and victory and defeat" (38) NB-It is to be observed that the Slokas from 12 to 30 deal with the conception of the pure soul and those from 31 to 38 explain the nature of the engrossed soul and his relative dutics So far Sānkhya-Yoga (Jnāna-Yoga) and socio-religious duties (Varņāsrama-Dharma) have been described. The ·[CHAP. II, 401 SANKHYA-YOGA 29 नेहाभिकमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ ४० ॥ deeper conception of Bhakti-Yoga (loring service to the Absolute Person Sri Kịşna br the pure self) now follows. “O Pārtha! If you acquire devotional knowledge, you will be able to free yourself from the bondage of the world. It will be explained (in Chapter III) that Karma (action) and Jūāna (abstract knowledge) are the two paths on the transient plane of mundane relativities and are, therefore, limited and imperfect, while Bhakti (service of the pure soul to the Supreme Lord Śrī Krşna) is wholly on the transcendental plane. As a matter of fact, then Karma and Jñäna submit to Bhakti, they are harmonized into one perfect path of devotion' When action is donc with a selfish motire, it is Karma-Yoga, when it is done without any selfish end and aims at abstract knowledge of attributeless Brahman, it is Jīlāna-Yoga or Sāühhya-Yoga; on the other hand, then it transcends the limits of both and touches the plane of devotional service to the Absolute Person Sri Krsna, the eternal function of all pure souls, it is known as Bhakti-Yoga or perfect knowledge of eternal relationship with and unalloyed devotional service to the Supreme Lord Śrī Krsna. Bhakti or pure devotion is the eternal link between the Godhead and the pare soul. (39) "Even a commencement of devotional service does not go in vain, nor is there any loss in merely attempting it for eren a little of it delivers the derotee from the terrible trammels of the world. (40) ·30 ARMAD BHAGAVAD GITĀ (CRAP, 14, 41} व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन । बहुशाखाह्यनन्ताश्च युद्धयोऽव्यवसायिनाम् ॥ ११ ।। "O descendant of Kuru! When the devotee directs his activities to the realization of his real self and of Godhead, that devotion is called single-minded, definite, unmixed intelligence or pure Buddhi, while the activities of those who are devoid of any attachment for Me, the Supreme Lord, are fruitive, endless and diversified. In the latter case, there is apprehension of fruitlessness of action and of infringement of duties Explanation:-Bhaktı-Yoga is of two kinds, 2012 , (1) the primary-which consists in hearing, chanting, meditating on the narratives and glories of the Supreme Lord Śti Krsna, and (2) the secondary--which consists in the offering of all results of fruitive actions to the Supreme Being The Supreme Lord Sri Krsna is the Sole Centre of primary Buddhı, otherwise known as the single-minded, definite, unmixed intelligence But those who have no steadfast attachment for the Supreme Lord, unwittingly cultivate an inclination for manifold fruitive actions As their thoughts and activities branch off in different directions, their hankerings and desires know no end Such activities come under secondary Bhakti Of all processes for the realization of the self and of Godhead, Bhakti- Yoga is the best, as it is steadfastly centred in the Supreme Lord Sri Krsna, whereas all other processes are directed to manifold ends and are, therefore, uncertain of the attainment of the goal. A genuine devotee thinks within himself thus:-" The means of listening to, singing about and meditating on the glories of the Lotus Feet of my ·ICHAP. II, 42, 431 SANKHYA-YOGA 31 यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः । वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ ४२ ॥ कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् । क्रियाविशेषबहुला भोगैश्चर्यगति प्रति ॥ १३ ॥ Beloved Lord Sri Krsna with His associates, under the guidance of my Divine Master, is also the end; it is the very essence of my hfe; as the Jeans as well as the End are identical, it is the only covetable object of my life. I have no other function than this, nor do I hanker after anything else. Whether there is pleasure or pain when I am asleep, or whether the world continues to exist or not when I am awake, matters little to me. The only duty of my life is the loring service of my Beloved Lord Sri Krsna." Such unflinching devotion is possible only with very few sincere souls. But in Karma-Yoga, as the objects of hankering are unlimited, the attention is diverted to multifarious mundane objects. In Jñana-Yoga, the activi. ties are directed towards the attainment of attributeless Brahman, the negative aspect of the Absolute. (41) " These erer-shifting persons are ignorant, for they extol the Vedas without knowing their esoteric meaning and, therefore, misinterpret them; they are desirous of the trivial fruits of their actions; they are seekers after heaven (as distinct from Vaikuntha, the Transcendental Blissful Realm of the Supreme Lord), they are fond of satisfying their ears with words which are sweet and agreeable in the beginning but poisonous in the long run, and are carried away by such sords, only to fall a victim to the tasting of the alluring rind of imitire actions and of the ·32 ŚRIMAD BHAGAVAD GITÁ (CHAP II, 41, 155 भोगैश्चर्यप्रसक्तानां तयापहृत्तचेतसाम् । व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ ४४ ॥ syurfaqen en faire quelt Hansfer I निर्द्वन्द्वो नित्यसत्त्वस्थो नियोगक्षेम आत्मवान् ॥ ४५ ॥ sapless stone of dry gnosticism, which ultimately leads them to the cycle of baths and deaths with an insatiable desire for enjoyment of wealth, woman, and power (Frde Bhāg. VI, 3, 25). (42, 43) “ These stupid and senseless persons, being greatly addicted to all sensual enjoyment and power, cannot possess any hold on concentrated intelligence, nor can they have any steadfast attachment for Me (41) The scriptures have twofold objects, l'iz, the intended (primary) and the indicated (secondary) The former is aimed at with the help of the latter. That which is aimed at in a particular scripture is the highest end of that scripture, and that which points out the highest end is the indicator of that end As for example, when the polestar is intended, the brightest star Dearest to it is pointed out to locate the pole-star. Therefore, the role-star is the intended object and hence the end, while the brightest star nearest to it is the indicator which is different from the and itself So, the Vedas ultimately aim at the Absoluto Truth Who is lieyond any mundane attributes, but such Truth being inconceivable to the human mind, the Vedas have used the triple attributes of Māyā in the beginning in order to indicate the Absolute Truth, the intended cndi. That is why Misā with her triple qualities of Sattro, ·[CHAP. II, 46] SANKHYA-YOGA 33 यावानर्थ उदपाने सर्वतः संप्लुतोदके तावान्सर्वेषु वेदेषु ब्राह्मणस्य विज्ञानतः ॥ ४६ ॥ Rajah, and Tamaḥ seems at first sight to be the subject matter of the Vedas. "O Arjuna! You need not be confined to the indicator (Alāyā), but freeing yourself from the triple qualities of Blīyā, realize the Supreme Being Who is beyond all mundane attributes but possesses Transcendental Form and Qualities and Who is the intended Subject of the Vedas. The Vedas sometimes make mention of Karma (action actuated by the principles of Rajah and Tamah, i e., active and opiate principles respectively), sometimes of Jhāna, (abstract knowledge or dry wisdom prompted by the principle of Sattra or the principle of relative goodness) and only on special occasions of ſuddha-Bhakti (pure derotion to be, the Supreme Lord). "O Arjuna! Absolve yourself from such qualitative and relative senti. ments as honour and dishonour, gain and loss, victory and defeat; associate yourself constantly with the eternal entitics, i e., My devotees known as Sadhns', desist from the quest of Yoga (search after unattainable objects aimed at by the elevationists and the salvationists); free yourself from 'Kşema' (anxiety and care for preserving the obtained results); apply your pure intelligence to the highest end and attain your unalloyed existence in the spiritual realm, which is free from the threc qualities of Dlāyā. (45) "Some pools are useful for drinking purpose and some for bathing, but a large trater-reservoir or lake serres both 3 ·31 ŚRIMAD BHAGAVAD-GITÀ (CHAP, II, 47, 481 कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ ४७ }} योगस्थः कुरु कर्माणि सनं त्यक्त्वा धनंजय। सिद्धयसिद्धयोः समो भूत्वा समलं योग उच्यते ॥ ४८ ॥ Perform the purposes. Similarly, the Brāhmanas who are wellversed in the Vedas, while maintaining the worship of different deities for different ends, kave emphatically declared Me (Śrī Kīna), as the Supreme Lord, and that those who worship Me with unlınching devotion need not worship the deities as independent of or separate from Mle (46) "Action has been divided into • Karma !, Akarma ', and 'Vikarma' Of these, both Akarma, 26., dereliction of ordained duties, and Vikarma, 1.e, sinful actions, are most harmful Shun them both by all means your ordained duty (Karma) without seeking for any fruit. There are three kinds of duties, víz , daily (Nitya), causal or occasional (Naimittıka), and fruitive (Kamya). Of these, the last, 2 e., action done with the motive of galt is evil. Those who do it are bound to reap its fruits. I, therefore, tell you for your good to refrain from enjoying the fruits of your actions You have every right to perform the duty incumbent on you by the socio-religious injunctions of the scriptures, but you have no right over the fruits thereof Those who follow Bhakti-Yoga are allowed to perform their daily and occasional duties only for the purpose of eking out their livelihood (47) "O Dhananjaya! Casting aside all desires for the ·ICHAP.II, 49-51] SANKHYA-YOGA 35 दूरेण ह्यवरं कर्म बुद्धियोगाद्धनंजय । बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ ४९ ॥' बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते । तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ ५० ॥ कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः । जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ ५१ ॥ fruits of your action, engage yourself in the performance of your socio-religious duties in a devotional mood. Equability of temperament in success or failure is Yoga. (48) "O Dhananjaya! Cultivate a devotional attitude by the application of pure intelligence and perform your ordained duties disinterestedly, for those who do Karma with a selfish end in view shall be subject to the cycle of births and deaths, and are, therefore, miserable or low in spirit. (49) "Pure intelligence is the key to the proper and skilful discharge of duties, for it will rid you of the notions of both virtue and vice in the performance of your socioreligious duties. You should rise above all worldly relativities with the help of such pure intelligence. (50) "The truly wise give up the fruits of their actions with the help of pure intelligence and are thus released from the bondage of Jlāyā, and they ultimately attain to the Lotus Feet of the Supreme Lord, the sunimun bonum ol all derotees. (51), ·36 SRIMAD BHAGAVAD GITA [CHAP. II, 52-541 यदा ते मोहकलिलं बुद्धिय॑तितरिप्यति । तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ ५२ ॥ श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला । समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ ५३॥ अर्जुन उवाच स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव । स्थितधीः किं प्रभाषेत किमासीत ब्रजेत किम् ॥ ५४॥ - " While you perform deeds dedicated to the Supreme Lord, pure intelligence will save you from the abyss of delusion and will aid you in the cultivation of pure devotion, enabling you to keep an impartial view of the scriptures that have already been heard and that are yet to be heard (52) “When your intelligence will no longer be ruffied by the divergent expositions of the Vedas, steadfast shull you be in your meditation on the Supreme Lord, the goul of all scriptures, and surely shall you then attain unalloyed Yoga, te, the perfect harmony between dedicated action, pure knowledge and true devotion" (53) Arjuna said, "OKelaval (1) What are the characteristic features ot a person who has fully realized his own self 9 (11) What does he think or say on occasions of honour and disgrace, praise and blame, and love and batred? (111) What is his conduct ? And (1) What is his attitude towards the outside world, when pursuing the rath of indulgence and the path of abstention? anxious to know of all these " (54) ·TCHAP. II, 55-58] SANKHYA-YOGA 37 श्रीभगवानुवाच प्रजहाति यदा कामान्सन्पिार्थ मनोगतान् । आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ ५५ ॥ दुःखेप्वनुद्विगमनाः सुखेषु विगतम्पृहः वीतरागभयकोषः स्थितधीर्मुनिरुच्यते ॥ ५६ ॥ यः सर्वत्रानमिस्नेहस्तत्तत्प्राप्य शुभाशुभम् । नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ।। ५७ ।। यदा संहरते चायं कूमोऽङ्गानोव सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ।। ५८ ॥ The Supreme Lord replied, "O.Partha! (1) When aru individual relinquishes all his mental desires and attains the blissful realization of his own real self and of Godhead, be is said to have reached the stages of placidity or serenity. (55) (11) " He is free from all perturbation despite physical, idental and social sufferings, he is indifferent to pleasures and pains whether physical, mental or social; and he is free from all attachment, fear and anger. Such a soul is said to have full control over his senses (56) * His wisdom is tell-founded who is bound by ties of flesh to none and who is neither exultant nor despondent under good or evil circumstances. So long as the physical body continues to esist, the question of muodant gain or loss is an inevitable factor, but he who pays no heed to either of then possesses serenity of mind. (57) (iii) “The senses are by nature prone to indulge un.

·38 GRĪMAD BHAGAVAD GITA [CHAP. II, 597 विषया विनिवर्तन्ते निराहारस्य देहिनः । रसव रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ ५९ ॥ ani restrictedly in mundane pleasures, but the senses of the truly wise cannot wander about so freely, being subservient to the controlled mind Just as the tortoise draws in its neck and feet and draws them out, when necessary, so also the truly wise man with a firm determination can control his senses, ie, he can use them at his own free wall (58) "The process of abstinence from food to control the senses so long as the physical body continues to exist, the eight processes for concentration of mind, such as forbearance, special restrictions and regulations, particular ways of sitting, regulated breathing, meditation etc, the practice of abnegation by self-denial are prescribed only for the ignorant But they do not hold good in the case of the truly wise man who is attracted by the livine beauty of the Absolute Truth (and I am that Absolute Truth) and who does not, therefore, any longer feel the appetite for worldly enjoyment Though mules of fasting to control the senses are prescribed for the ignorant, no cternal good can accrue from such a path, unless it he based on the principle of Divine Love Attachment for the Divinc goes pari passu with the corresponding detachment from the lower objects When the fire of Dirinc Love is once enkindled with the realization of the real self and the Imowledge of his relationship with the Supreme Lord Sri Krsna, thirst for worldly enjoyment us antomatically quenched (59) ·ICHAP. II. 60-63] SANKHYA-YOGA 39 यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः । इन्द्रियाणि प्रमार्थानि हरन्ति प्रसभं मनः ॥ ६ ॥ तानि सर्वाणि संयम्य युक्त आसीत मत्परः । वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥१॥ घ्यायतो विषयान्पुंसः सङ्गलेपूपजायते । सवात्संजायतेकामः कामालोधोऽभिजायते ।। ६२ । क्रोधाद्भवति संमोहः संमोहात्स्मृतिविनमः । . “O son of kunti! The strength of the alluring sense. enjoyments is so very great that even those who are really wise, trying to control their senses by following the path of alsstract concentration and knowledge, are at times swept away by sense-storms. But there is no such dänger in the path of unalloyed devotion to Me, the Absolute P'erson. (60) " Therefore, he tho derotes all his senses to the service of the Absolute Person, hy having recourse to Vukta. Vairāzya (genuine asreticism) as distinguished mm Falu-Vairirya (pseudo-asreticism), is a person possessing pure intelligi nee. Jlind is always seeking enjoyment from the phenomenal world through the physical senses with the result that its thirt for enjoyment is erer on the incrasc like the blazing fir farl by clarific butter (l'ide Whis. IX, 19. 14). I am the lont of the sonus as well ns of the phenomenal norti. So, he who terres Me rith Yuhts Variga is said to be mis self-controlled. (61) "On the other hanit. consider the evil effects ot preulo. Asorticism (Falku.Vairaga). Sleditation on plenomenal ·40 ŚRĪMAD BHAGAVAD GITÁ (CIIAP. II, 61, 653 स्मृतिभ्रंशादबुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ ६३ ।। रागद्वेषवियुक्तैस्तु विपयानिन्द्रियैश्चरन् । आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ ६४ ॥ प्रसादे सर्वदुःखाना हानिरस्योपजायते । प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ।। ६५ ।। objects, even when pondering over the abnegation of worldly enjoyment, gives birth to passion, passion when it receives a set-back rouses anger; anger leads to delusion, delusion betrays memory, loss of memory wires out all real understanding and conception of the Absolute Person, and loss of pure intelligence ultimately leads to destruction Even in mechanical or pseudo-asceticism, divorced from pure devotion, there is no escape from mental speculation which gradually engenders thirst for •Worldly enjoyment either in a gross or subtle form, ultimately leading the ascetic to the vortex of self-annihilation. (62, 63) (15) “A self-controlled and well-balanced soul can enjoy perfect bliss in his mind, despite the apparent application of his regulated senses to the ahjects of the phenomenal world, because he is entirely free from any feeling of love or hatred for sense-percepts A real Yogi being a true devotee of the Supreme Lord has neither sympathy nor anti-pathy for any worldly object He has full control over his senses, and he engages them to the service of the Absolute Person, wherein lies their proper use (61) " Attainment of perfect bliss through devotional activi. ties drives away all misery and the mind of a blissful ·(CHAP. II, 68, 671 SANKHTA-TOGA 11 नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना । न चाभावयतः शान्तिरशान्तस्य कुतः मुखम् ।। ६६ ।। इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते । तदस्य हरति प्रज्ञां वायुनावमिवाम्भसि ॥ ६७ ॥ soul is ever intent on the loving service of his adored Object (the Absolute Person). Tranquillity of mind is possible only by devotional fer our. (65) “Ilc, who is not attached to the Lotus Feet of the Supreme Lord, by the ever-progressive cternal tie of Divine Love, cannot liberate himself from the world's attractions. los can he attain peace without keeping them under control: And without peace how can he attain transcendental bliss! Explanation:--Persons with no control orer their minds have no knowledge of their real self. Void of such real knowledge, they cannot conceive the Transccodental Personality of the Ibsolute. Those who cannot meditate on the Personality of the absolute for want of real conception of the Ibsolute Person cannot have any peace of mind thich is erer changing and fidgety, and without tranquillity of mind, loss can there be real and permanent bliss which characterizes God-realization (66) “Just as a ship tossed to and fro and rolled up and down by an unfavourable strong sale is ultimately drivea to wreck and ruin, so also the unbridled mind of a sensugi tersun rols him of his sense of discrimination and ulti mately ruins him bs leading him astray from the path o parc derotion. (67) ·42 ŚRIMAD BHAGAVAD GĪTĀ [CHAP, II, 68-703 तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ ६८ ॥ या निशा सर्वभूतानां तस्यां जागर्ति संयमी। यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥ ६९ ॥ आपूर्यमाणमचलपतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् । “So, O mighty chief! He whose mind is not swayed by sensc-percepts, but is controlled by genuine asceticisin (Yukta-Vairāgya), possesses a well-balanced sense of discrimination. (68) "O Arjuna' Intelligence is twofold, 212 , transcendental and empiric. Transcendental or pure intelligence is lying dormant in the worldly-minded. Steeped in the gloom of ignorance they know not what is cognizable to pure intelligence Men of discriminative intelligence keenly alıve to the spiritual knowledge of their own real sell and of Godhead, enjoy everlasting peace and happiness accruing from that knowledge, while those who are weltering in the foul sink of worldliness and hankering after their own selfish ends arc cnthralled by Alāyā and arc subject to mundane relativities which are dreams to the truly wise who accept them, when necessary, with a. ponchalant attitude. So, the truly wise are active ind awake in a sphere where the worldly-minded are inert and asleep. In other words, what is night for the one (ignorant) is day for the other (enlightened) and rice t'ersa (69) · Those who are inordinately sensual can never be ·(CHAP. II, 71, 721 SANKHYA-YOGA 43 तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥७॥ विहाय कामान्यः सर्वान् पुमांश्चरति निस्पृहः । निर्ममो निरहंकारः स शान्तिमधिगच्छति ॥ ७ ॥ एपा ब्राझी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।। स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ ७२ ।। happy. Just as the many rivers falling into the huge occan cannot create any swell of water in it, so also the desires filling the mind of a self-controlled, purely intelligent person, cannot disturb the tranquillity of his mind. Such a soul, therefore, enjoys everlasting bliss, but not le who is a slave to his passions. 170) “ Whosoever shakes off the yoke of egoism has no desire for either enjoyment or renunciation, is indifferent to mundane affinities, lives a rery humble and passionless life, attains cserlasting peace and happiness, (71) *)son of Kunti! Such indifference to mundane relativities leads one to the realization of that eternal statc known as Brälımi-Sihiti'. He who attains that cternai stale transcends the sphere of delusion or alāyā and tastes tlıc rich succtness of Divine Love in the Transendental Realm. Iven at the last moment of death, as in the casr of hinz Khattānga of yore, he who realizes his spiritual atomic self ever-existing is part and parcel in Brahman, attains 'Brahima-Virran.' which means complete pation from the limitations of time and space and a simultancous attainment of everlasting bliss in the spiritual realm." (72) ·ŚRIMAD BHAGAVAD GITÀ [CHAP II ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे सांख्ययोगो नाम द्वितीयोऽध्यायः ॥ २ ॥ N.B ----It is to be noted that the primary meaning of Brahman does not imply the Impersonal negative Aspect of the Absolute, which is void of any form or Attribute, but the positive Aspect of the Absolute Who is the Fountanhead of All-Love, All-Beanty, All-Truth, and All- Ilarmony. Gist:- This chapter deals with Sānhhya-Yoga or that branch of knowledge in which Karma and Jñāna are fully dealt with, but Bhahtı indicated faintly. HERE EVDETH THE SECOND DISCOURSE EXTITLED SANKHYA-YOGA ·a at TS ET 7: CHAPTER III KARJA-YOGI OR THE PRINCIPLE OF ACTION अर्जुन उवाच ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन । तत्किं कर्मणि घोर मां नियोजयसि केशव ॥१॥ Summars (Every one is born for a life of activity, but actions done for the pleasure of Visnu, the Supreme Lord, and without any selfish motite, do not tie a person down to the world No Karna is necessary for one who is self-contented and self-controlled; but it is necessary for those who have not been able to keep their passions in check, in which case actions must be done without selfish end. When the soul is deluded by egoism, he regards himself as the agent of the actions done through the influence of the triple qualities of Māya, and, misled by these qualıtles, he forms an attachment for the fruits of his actions But when one dedicates all the actions to the Lotus Feet of the Supreme Lord without seeking any fruit thereof, he attains to perfection This is known as Nişkáma-Karma Yoga. But such a state of mind is not attainable by ordinary persons who are under the influebce of their sensuous appetites. Sensepercepts are not by themselves bad, but love and hatred for them are the greatest impediments towards the realization of the self and of Godhead, and this love and batred must be controlled by Yukta-Vairágy3 which consists in adjusting every ·46 ŚRIMAD BHAGAVAD GĪTĀ (CHAP. III, 2) व्यामिश्रेणेव वाक्येन बुद्धि मोहयसीव मे। तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥ २॥ thing and person to the service of tbe Supreme Lord without any selfish motive Our desires materialize through the senses, but mind is superior to senses, superior to mind is Buddha or will, superior to Buddhi is the soul and superior to the soul is Paramātmā Knowing the soul to be superior to Buddhi, one should check one's mind with the aid of pure intelligence and kill all desires with the sword of transcendental knowledge. Kāma, born of Rajah, is the most dangerous and subtle enemy of mankind To get rid of this formidable foe, one should be well-equipped with the transcendental knowledge of one's own self, Godhead, and Māyā, and their inter relationship. Free will is the most precious gift of God granted to the Jiva soul The best use of this free gift enables the Jiva soul to overcome Kāma, while its abuse hurls him down into the abyss of the infernal region. In conclusion, the Supreme Lord Sri Krşna exhorts Arjuna to conform to bis Sva-Dharma, inasmuch as Sva Dharma, though 11 done, is better than Para Dharma, though well performed, and It is better to die in the performance of Sva Dharma than to live a lite of Para-Dharma which is very dangerous in the long run.) Arjuna ashed, “O Janărdana (Tormentor of His Own men by Ilis Own Māyā), 0 Kesara (Controller of Brahmi and Siva)' It Thou dcemest that single-minded, definite, unmixed pure intelligence is superior to Karma (action), why then dost Thou prompt me to be engaged in this dreadful deed of bloodt (1) “Thy words of advice seem ambiguous and perplexing to me owing to my limited human intelligence Do Thou tell me, therefore, definitely the only path which is essentially good for me." 33 ·ICHAP, III, 31 KARVA-YOGA 47 श्रीभगवानुवाच लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानध । ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम् ॥ ३ ॥ Explanation:-In one place prominence has been given to Bhakti-Yoga (pure devotion) attainable only by the grace of genuine devotees; elsewhere to Karma-Yoga, i.e., socio-religious duties ordained by the scriptures without seeking for fruits. From this I (Arjuna) have understood that Sāttrika duty is superior to Rajah one and that Sättvika-Jäāna or knorledge, though Sāttvika in character, is superior to Sättvika duty. But Bhakti-Yoga is superior to all these. If Thou deemest me unfit for Bhakti-Yoga, be Thou pleased to instruct me in such Sättvika-Jñana or intelligence as will enable me to throw off the yoke of worldly bondage. Nişkāma-Karma-Yoga seems to me better than fruitive action. Tell me, therefore, O Krşņa! What is essentially beneficial for me. (2) The Blessed Lord said "O sinless one! That I have said in the previous chapter does not mean that the two processes of Sankhya-Yoga and Karma-Yoga can independently lead one to Boksa or realization of self and of Godhead. Jhāna-Yoga intended for the Jñānis is not the only path of deliverance, but there is another path called Karma-Yoga equally good for the karmis. Explanation:-There is absolntely no other path than Bhakti-Yoga for the attainment of Johsa. But there are to other escending processes for the attainment of that end. The process followed by those who are pare-minded is known as Jtāna-Yoga. They bave Vistha' (faith) in ·48 SRIMAD BHAGAVAD GITA (CUIAP. III, 4, 5) न कर्मणामनारम्भान्नैप्कयं पुरुषोऽनुने । न च संन्यसनादेव सिद्धिं समधिगच्छति ॥ ४ ॥ नहि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् । Sankhya-Jñāna-Yoga or the prmciple of discrimination. They do not rely on Karma-Yoga-Nıştha to purify their heart They believe that Sänkhva-Jõāna-Yoga-Nişthă vill ultimately lead them to the attainment of Moksa Thase who are worldly-minded, at first have recourse to Nıykāma- Karma-Yoga or the principle of desireless action, consecrate the fruits of their actions to the Supreme Lord, gradually realize Sankhya-Jäāna-Yoga and ultimately attain Mokşa by following the cult of Bhaktı In fact, there is but one path leading to the spiritual realization of self and of Godhead and that is Bhaktı-Yoga. Those who follow the ascending process to attain Moksa stick cither to Jñana- Yoga or to Karma-Yoga But those who follow the descending process to attain Moksa know fully well that Bhakti-Yoga is the only path to attain to the realization of one's own real self and of Godhead (3) “The stage of Niskāma Karma or desireless action with its fruit dedicated to the Supreme Lord and that of Sannyāsa, i e., renouncing action with a desire for true knowledge, cannot be achieved without conforming to the socio-religious duties enjoined by the scriptures. Dereliction of spiritual ordinances renders the beart impure and an impure heart is debarred from attaining Moksa or realization of the highest end & None can remain actionless or inactive eren for ·(CHAP. III, 6-8) KARILA-YOGA कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैगुणैः ॥ ५ ॥ कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् । इन्द्रियान्विमूढाला मिथ्याचारः स उच्यते ॥६॥ यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन । कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥ ७॥ नियतं कुरु कर्म त्वं कम ज्यायो ह्यकर्मणः। moment. Ignoring the codified injunctions of the scriptures, men of impure heart and irrational understanding perform their secular duties forced on thetn by the triple qualities of Māyā--the deluding potency of the Supreme Lord. They should not, therefore, ignore such duties as are enjoined on them in order to purge out the dirts of their heart. (5) “What good is there for a man of impure heart to bridle the reins of his organs of action! He, who seemingly controls his working organs but sits really brooding over the phenomenal world by way of pretended meditation, is called a vain hypocrite. (6) "He who, haring controlled his senses by well-balanced discriminating intelligence, engages his organs of action in the due discharge of socio-religious duties in the house. hold life without any attachment for them, stands superior to such a hypocrite or pedant, because his Viskāma-Karma consecrated to God will gradually elevate him to the plane of pure Jñāna-Yoga. (7) "It is better to be active than to remain inactive for ·50 SRIMAD BETAGAVAD GITA [CHAP. III, 9) शरीरयात्रापि च ते न प्रसिद्धोदकर्मणः ।। ८ ॥ यज्ञार्थाकर्मणोऽन्यत्र लोकोऽयं कर्मवन्धनः । तदर्थ कर्म कौन्तेय मुक्तसङ्गः समाचर ॥९॥ one who does not know the true significance of action When you cannot keep your body and soul together withiout action, how can you then remain actionless or inactive? Therefore, leaving aside all fruitive actions, purify your mind by doing your daily duties, such as fighting the enemies, protecting the subjects, worshipping, meditating etc Then you will be able to free yourself from the yoke of Mlāyā and attain the plane of pure intelligence which will ultimately lead you towards the path of Nirguna- Bhakti or unalloyed devotion, the eternal function of your true self. (8) "Consecration of all actions to Visnu (the Lord of all souls and their actions in this world) is called Yajña. All actions done with any other motive than consecration to Vismu (the Lord of all sacrifices) serve as bondages to this world. Therefore, O Arjuna, perform your duties for the satisfaction of Vışņu, the Supreme Lord, without any desire for frwts. Actions done with selfish ends, even iſ offered to Vişnu, are also the causes of bondage So, act without any selfish end for the satisfaction of Visnu, the All-Pervading Supreme Lord Such actions are helpful to spiritual progress, and they pave the path for acquiring true knowledge of Godhead, the Jiva-soul, Karma, Maya and the world; and the knowledge of these fivefold principles will ultimately lead you to the transcendental plane of unalloyed devotion of your real self. (9) ·[CHAP. III, 10-12] KARJA-YOGA 51 सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः । अनेन प्रसविन्यध्वमेष योऽस्त्विष्टकामधुक् ॥ १० ॥ देवान्मावयतानेन ते देवा भावयन्तु वः । परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ।। ११॥ इष्टान्भोगान्हि यो देवा दास्यन्ते यज्ञभाविताः । तैर्दत्तानप्रदायेभ्यो यो भुक्ते स्तेन एव सः ॥ १२ ॥ "A man of impure heart must perforin disinterested action; he must not refrain from action, for that will bring him no good. If desireless action be not feasible for him at first, he may offer his actions to Vişnu with the expectation of fulfilment of some of the desires of his heart. But under no circumstances should he welcome Akarma (dereliction of duty) and Vikarma (sinful acts), ignoring the injunctions of the scriptures. In the primitire creation, Brahmā, after creating his progeny (mankind), told them like this:"3[ay you thrive gradually hy taking recourse to Dharma in the form of Yajña; may this Yajna grant your desired ends, i.e., may your heart be purified and your body sustained by this Tajíīs which will ultimately lead you to complete deliverancc. (10) " Jay you be enabled to please the fouls with this Yajíña; may the gods, being pleased with you, bley you Trith your desired boons and may you be happy thereby. Jay this reciprocal satisfaction bring you the knos ledge of your real sell and its proper function, (11) "* Ile who cajoys his food and drink produced br the gods, without offering them to the gods by war of per- ·52 SRIMAD BHAGAVAD GITĀ [CHAP 1II, 13-15! Titreife17: Final gegant affald: 1 भुजते ते त्वषं पापा ये पचन्यात्मकारणात् ॥ १३ ॥ अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसंभवः । यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥१४॥ कर्म ब्रह्मोदभवं विद्धि ब्रह्माक्षरसमुद्भवम् । तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥ १५ ॥ forming this Yajña is reckoned as a thief The Yajñas on sacrificial rites to the gods are fivefold, 21z., (i) 'Brahma- Yajia '—* hich is performed by the study of the Vedas, (11) Pıtı-Yajna '--offering oblations to the manes or the souls of deceased ancestors, (111) Daiva-Yajña'-offering clarified butter to the gods by burning it in the holy fire, (1v) Bhūta-Yajna '-offering food to other beings, and. (v) 'Ny-Yajña '-offering hospitality to guests (12) ** Those who accept the remnants of Yajra as food aro liberated from all sins, but those who eat and drink for their own selfish enjoy ment, suffer from · Pañca-Sūna" (fivefold sis) Sins committed by killing lives in five different ways are known as Pañca-Sūnā, 122., (i) 'Kandani', 1€, hillug of animals in the pestle and mortur, (11) 'Pesani 1c, killing in the grinding stone, (iii) Culli', ze, killing in the furnace or fearth, (iv) Udakumbhi 10, kilimg under the water-pot, and (v) Mārjani', re, killing with the broon-stick Sins committed by people in eating and drmking and those accruing from these five different ways may be destroyed by the performance of the fisefold acuicial rites mentioned in Sloka 12 (13) "Liymg leings come into existence as a result of ·CHAP. III, 16) 53 KARMA-YOGA एवं प्रवर्तितं चक्रं नानुवर्तयतोह यः । अधायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥ १६ ॥ consuming food; food is produced by rain; rain pours down as a result of Yajña, Yajña accrues from Karma; Karma springs from Brahman or the Vedas; the Vedas or Brahman originate in the transcendental word 'Ohm' '()', One and the Same with the Absolute. Therefore, the All-Pervading Brahman abides eternally in Yazia People of godly temperament should, therefore, adhere to this * Dharma-Yajña'. (14, 15) “O Pārtha! He who refrains from performing this -sacrament (Dharma-Yajña)--this source of the cycle of Karma in this world, lives in vain a sinful sensuous lite as one of the selfish doers of fruitive actions. Explanation:--Desireless actions done for Vişnu's satisfaction are free from all tinge of virtue or vice, because that is the right path leading to Nirguņa-Bhakti enjoined by the scriptures By following this path one can easily purify his heart from worldly dross. Those who follow not this ordained path are stayed by sinful desires and appetites, leading a desecrated life in society. In order to wean them from their evil habit, pious deeds are prescribed by the Sastras such as Yajña Atonement saves one from the result of his sinful actions. Prescribed Yajna is Dharma or piety. Piety is nothing but the faithful performance of such deeds as aie * conducive to the harmonious development of the universal good as well as to the healthy growth of this cosmic ·ŠRIMAD BHAGAVAD GITĀ [CHAP III, 171 यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः । आत्मन्येव च संतुष्टस्तस्य कार्य न विद्यते ॥ १७ ॥ principle Such pious deeds destroy the unavoidable sins born of Panca-Sană or the fisefold sins described in Sloka 13 Personal enjoyments, so far as they tend to produce universal good, may be reckoned as parts of pious deeds included in the Dharma-Yajña. The invisible enactors of temporary good are known as gods, born of the Cosmic Potency of the Supreme Lord, in order to fulfil the desired ends of the worldly people. All sins can be temporarily washed off by gaining the favour of thesegods by satisfying them with their desired offerings This is called Karma-Yajia or the sacrifice by action. Performance of Karma-Yajña by worshipping these gods is called Sakama-Upāsani' Those who consider this kind of Sakāma-Upāsanā, prescribed by the scriptures as merc mundane, are men more of ethical than of devotional temperament. It is better for men of the world not to follow them, but to lead an active life, performing the Socio-religious duties with the fruits thereof consecrated to Visnu, the Supreme Lord (16) “Tettered with the wheel of action', the Jivas perform their duties for duty's sake, but he who finds delight in the function of his truc self, in other words, he lo cart discriminate the functions of self and non-self and is always engaged in the performance of the function of self-proper (pure clerotion). is called self-contented and srlf-delighted, : c., he delighte in the active realization at the true nature of juis own real self and of Godhead. Die has, therefore, no action to perform under a sense of ·[CHAP. III, 18, 19] KARJA YOGA 55 2 नैव तस्य कृतेनार्थो नाकृतनेह कश्चन । न चाम्य सर्वमतेपु कश्चिदर्थव्यपाश्रयः ॥ १८ ॥ तस्मादसतः सततं कार्य कर्म समाचर । असक्तो ह्याचरन्कर्म परमाप्नोति पूरुपः ॥ १९ ।। obligation. He lives, morcs and has his being in the domain of pure intelligence with a submissive pure heart rendering by his unalloyed self cternal service to the Supreme Lord Sri Krsna. Though he does everything to keep his body and soul together, he always aims at that eternal bliss which is the be-all and end-all of existence, Notwithstanding his apparent application of his organs of scasc and action in every palk of life, he nerer does any action whether daily, occasional or fruitive, because of his indifference 10 mundane attachment. So, his actions are quite different from fruitive ones. When his actions aim at Joksa he is termed a Jñīni (gnostic) and then they aim at pure devotion to the absolute Person Sri Krsna, he is called a Phakta (derotce). (17) “lle is self-delighted and is not responsible for any virtuc or rice consequent upon the due discharge of or dereliction of his duties. Ile who is self-contented has no liking or disliking for anything that concerns the world. Inasmuch as he delights and remains content in the eternal losing service to lle, the Supreme Lord, the only Olsjert of his torship, his actions cannot be judged by standards of virtuc or rice. So, whaterer he does or dong not, tends to unirersal good. (15) “Therefore, O Arjana, always do your prescrihed Juties without any attachment for thcir fruits; for. bx 50 ·56 ŚRĪMAD BHAGAVAD GITĀ (CHAP. III, 20-22] कर्मणैव हि संसिद्धिमास्थिता जनकादयः । लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि ॥ २० ॥ यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः । स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ २१ ॥ न मे पाम्ति कर्तव्यं त्रिषु लोकेषु किंचन । नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ २२ ॥ doing an embodied soul can reach the goal or acme of salvation. Salvation is nothing but the realization of the soul's eternal function of unalloyed service to the Absolute Person, which is the climax of all duties enjoined by the scriptures. (19) “ Jūāni-Bhaktas like Janaka realized Bhakti or unalloyedi devotion to the Supreme Lord Vişnu by performing deeds favourable to the realization of that end. You may deem yourself a Jñāni-Bhakta, knower of the Absolute Truth, but still you should engage yourself in doing your ordained duties for the good of the world (20) "The common people follow unquestioningly and in. resercdly the actions of great men, whatcrer standard or principle of life they set up is accepted and follovel as truth ly the ordinary run of men. (21) " Look here, O Pártha! In the three worlds I have abrolutely nothing incumlicnt on le as a duts (as I ari the Supreme Lord and hence far beyond the mundane law) and no ohjert 19 unattainable by Je, still for thic gror] of the world I am engaged in action. (22) ·ICHAP. III, 23-26] KARJA-YOGA 57 यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः । मम वानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ २३ ॥ उत्सीदेयुरिमे लोका न कुर्यो कर्म चेदहम् । संकरस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ।। २४ ॥ सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत । कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुलोकसंग्रहम् ॥ २५ ॥ न बुद्धिभेदं जनयेदज्ञानां कर्मसगिनाम् । जोपयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ।। २६ ।। "If I ever shirk action, O Pārtha, all the people will follow Me and keep themselves aloof from their respectire duties. (23) “If I desist from action, the world will go to wreck and ruin owing to non-performance by men of their ordained duties, and if a rupture is created in the regulated socio-religious life by Je, it will strike at the root of pure and ordered growth of the world by causing caste-confusion and in the long run the destruction of all living beings on earth. (24) "O Bhārata ! Just as the ignorant do their work with attachment for it, even so the wise should perform action without ans attachment for the sake of well-being of the world at large. The difference between the respective duties of the ignorant and the rise lies not in their node of action but in their attachment for or detachment from those daties. (25) " He who does not knor the truth that Niskāma-Karna ·58 SRIMAD BHAGAVAD GITĀ (CRAP. III, 27) प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः । BARACTAT afecafa Hruh II 2011 (consecrated action) aims at Jñāna (pure knowledge) which ultimately leads to Bhaktı (pure devotion), is an ignoramus or dunce, and he who performs luis actions with an attachment for fruits, is called a fruit-seeker Such ignorant persons show no cagerness for real knowledge that awakens pure devotion, even when it is explained to them The wise man, therefore, will do well to teach them how to perform Nişkāma Karma (desireless action) in order to purify their hearts, himself setting an example before them by his own conduct instead of instructing them at the outset about the futility of fruitive action. Premature attempt to make them understand the distinction between Karma and Jñāna will do them no good. This is intended for the preachers of Jñana and not for those of the Bhaktı cult, because Bhakti or loving devotion to Me, the Absolute Person, is independent of Karma and Jiāna and docs not wait for the purification of the heart which automatically follows devotional practices (26) Now let Ale tell you the different characteristics of the ignorant and the wise (A) Characteristics of the ignorant "A Jiva-soul enthralled by Jāyā-Praksta-the Doluding Potency of the Supreme Lord, krongly identifies himself with his perserted ego and imagines himself as the sole agent of all his actions, good or bad But it is I pity that he does not knows that the actions are the works of Nivi-l'rahmi and are done under the influencc of the triple qualities of Hãyā. Godhead is the cmicient ·(CHAP. III, 28] KARMA YOGA तत्त्ववितु महाबाहो गुणकर्मविभागयोः । गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ २८ ॥ cause and Jlārā-Prakſti is the material cause of all actions done by a fallen soul in this plane of the three Jimensions. (27) (B) Characteristics of the wise “But, Othou mighty-armed! The trise who are knowers of the Truth do not associate themselves with the mundane qualities and actions, knowing fully well that they are works of Māyā-Prakrti and are quite different from the unalloyed self tha is a sentient being that can take the initiatire by himself. Explanation:--A truly wise man thinks within himself-—" I am a soul-a spirithal eternal entity living in this tabernacle of flesh and blood; I shall have to quit this temporary habitation after a few days or years not known to me. But I hare an eternal function of loring service to the Absolate Person Sri Krşņa--the only Object of my worship. As ill-luck would hare it, I have been enveloped by the two garments of the gross and the subtle body-the temporal products of Jāsā-Prakrti. I must not wrongly identify myself with these two outward garments and must not, therefore, yield to their sensuous cravings. The Lord of my senses and sense-objects is not this apparent-I or real-I, but the Sapreme Lord Hipsikeśa (Govinda). I have, therefore, no relation with the triple qualities of Jlārā. Prakrti or products thereof. So, I must not be enslaved by those qualities or actions nor must I lord it orer them." (28) ·CO ŚRIMAD BHAGAVAD GITĀ [CHAP. III, 291 प्रकृतेर्गुणसंमूढाः सज्जन्ते गुणकर्मसु । तानकल्लविदो मन्दालचिन्न विचालयेत् ॥ २९ ॥ " The ignorant who are deluded by the triple qualities of Māyā imagine themselves to be born of Māyā and associate themselves with the qualities and actions of Māyā-Prakſti (Cosmic Energy) These less intelligent, ull-fated persons must not be unnecessarily disturbed by the truly wise They should be instructed to follow a gradual process leading to higher knowledge. Ignorant and deluded as they are, they must begin to learn, at the cutset, how to adhere strictly to the principle of Sva- Dharma (socio-religious duties) laid down by the scriptures. Just as a person possessed of a spook misidentifies himself with the evil spirit so long as he is under the influence of the bogey, so also he, who is deluded by the triple qualities of Māyā, imagines himself to be born of Jlāyā and, therefore, wrongly identifies himself as the product of Māyik qualities and actions Just as exorcising by muttering incantations or applying specific drugs is the remedy for the victim of the hobgoblin, so also the practical application of the doctrine of desireless action prescribed by the truly wise, who follow the scriptures in toto, to the ignorant is the only remedy to get rid of the deluding influence of the Māyıl qualities and actions. The truly wise should not, therefore, try to unsettle the mind of the ignorant unacquainted with the hnon ledge of self and non-self and their respective functions, but should only ausasc him to perform the ordained duties without seeking for fruits, like a sorcerer who administers drugs and mutters incantations while curing a possessed person, 4 ·CHAP. III, 30-32] KARNA-YOGA 61 मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा । निराशीनिर्ममो भूत्वा युध्यस विगतज्वरः ॥ ३० ॥ ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः । श्रद्धावन्तोऽनसूयन्तो मुच्यन्ने तेऽपि कर्मभिः ॥ ३१ ॥ ये लेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् । सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ।। ३२ ॥ instead of trying to convince him by argument that be is not a ghost but a human being. (29) “ Thus realizing, 0 Arjuna, the true knowledge of your real self, of Godhead and Máyā, dedicate all your actions and their fruits to Die, the Supreme Lord; absolve yourself from all thoughts of egoism and desires for enjoying the fruits of your actions; refrain from all anxieties anel lamentations on the supposed loss of your friends and relatives as the after-effects of war, and fight the battle out as the bounden duty of a Ksatriya.* (30) The result of Nişkāma-Karma-Yoga :-"Those, whiu always perform this Nişkāma-barna-Yoga by offering all the fruits of their actions to the Supreme Lord and who hare constant faith and confidence in Mc, but at the same time cherish no malicious disposition against Ale, are freed from the bondage of this world (31) “Know you this for certain that those who do not follow * In this Sioka, the three features of Nışkama Karma hare been clearly mentioned, I., () indikerence to fruitive actions (II) giving up all sense of egoism, and (1) dedication of all actions with the fruits thereot to the Supreme Lord, ·SRIMAD BHAGAVAD GITA CHAP. III, 33] सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि । प्रकृति यान्ति भूतानि निग्रहः किं करिष्यति ॥ ३३ ॥ the principle of Niskāma-Karma-Yoga as chalked out by Je, out of malice against Me and My principle, are deprived of all true knowledge regarding Me and their Own real self Deceived by My Deluding Potency Māyā, they are doomed to destruction. These foolish persons are known as Inen of blunted intellect (32) “In case a wise person has recourse to asceticism by suddenly girzng up all mundane qualities and actions, after discriminating between self and non-self, there is no certainty that he is liberated from the bondage of this Frarld. He who is a slave of his passions, eren though be be intelligent and wise from worldly standpoint, is, nerertheless, a fallen, soul, and will, therefore, have to follow the natural bent of his age-long desires and habits. To accept ‘Karma-Sannyāsa' (renunciation of action) does not necessarily imply deliverance from the bondage of MIāgā To get rid of those long-accustomed habits and inclinations, one should perform Nişkáma-Karma or socioreligious daties without seeking its fruits Explanation: A man of giant intellect is bound to be enthralled by the triple qualities of Māyā, if he be ignorant of his real self and of Godhead. Due to stoic abnegation, a Vāyā-ridden soul may renounce the world and accept Sannyāsa, but that is no reason why he should be freed from the clutches of the octopus Māyā To get rid of the deluding influence of Máyā, Nişkāına-Karma with fruits thercof dedicated to Me is the only beneficial ·(CHAP, III, 34) KARJA-YOGA 03 इन्द्रियस्यन्द्रियस्यार्थे रागद्वेपो व्यवस्थितौ । तयोन वशमागच्छेत्तौ ह्यम्य परिपन्थिनौ ॥ ३४ ॥ path, until one is imbued with devotional aptitude charac. terized by Yukta-J'airīgya (genuine asceticism). This is Imonn as Sra-Dharma or Varniśrama-Dharma as enjoined In the scriptures. Simultaneous results in the shape of spiritual well-being of the individual soul and of the world at large, accrue from the observance of this Sra- Dharma Non-performance of Sva-Dharma results in moral turpitude. But where Bhakti-Yoga is awakened by My grace and by the grace of Bly devotees, there is no need of obscrtance of this Nişkāma-Karma-Yoga or Varņāśrama-Dharma (socio-religious duties prescribed for & fallen soul), (33) "If it be argued that association with the sense-objects will make one all the more addicted to worldlincss than liberation from the bondage of Jāyā, then, listen to uſe: Sense-percepts are not by themselves detrimental to tlic realization of the self and of Godhead, but lose and hatred for them (sense-percepts) are the greatest drawbacks towards that realization. As for example, love for secin or touching the limbs of another's trife which is taborcd bis the scriptures, and reluctance on the part of a disciple for secing, touching or serving the Lotus Feet of the Guru or Preceptor which are enjoined by the scriptures, arc regardai as great impediments towards the spiritual pro- FTES of a devoice. So, love and hatred must be controlled in dcaling trith the sense-percepts. So long as love and Hatred are under control, there is no danger in contacts with the sense-percepts. So long as this physical body ·[CHAP. III, 37) 66 ŚRIJAD BHAGAVAD GITA श्रीभगवानुवाच काम एप क्रोध एप रजोगुणसमुद्भवः । महागनो महापाप्मा विवेचनमिह वैरिणम् ॥ ३७ ॥ of Pronu)! Prompted by what does the Jira-soul commit sinful acts, though not so inclined and oftentimes quite against his own will. Thou hast told me that the Jira-soul is an unadulterated eternal entity quite independent of mundane qualities and relativities and that it is not in the nature of the Jiva-soul to commit sin, and yet it is always seen that the Jiras of this world are ever wallowing in the mad of sin Therefore, pray tell me, O Lord, what does incite the Jiva-soul to commit sin!" (36) The Supreme Lord replied, “Arjuna' Know yor that the all-consuming and the most formidable lust and anger, born of the quality of Pajah, propel a fallen sou! to commit sin and are, therefore, the most harmfal enemies of mankind in this world. Explanation:—Kāma (lust) is the enjoying mood, born out of the desires of this birth and of those that remained unsatisfied in the previous births. It is Kama that takes the form of anger, when the former is obstructed or withheld The principle of Rajah begets Kāma which, when it receives a set-back in its fulfilment, gets transformed into the principle of Tamaḥ which begets anger. Kama is the most subtle, sordid and poterful agent of Jāyāmthe Delading Potency of the Supreme Lord and is, therefore, very fierce, formidable and insatiable. It is an allderouring demon, because all the produce, animals, wealth, women etc., of the whole world cannot satisfy an iota of ·[CHAP. III, 395 68 SRİMAD BHAGAVAD-GITA आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा। कामरूपेण कौन्तेय दुप्पूरैणानलेन च ॥ ३९ ॥ (आच्छादित womb, which is, completely enwrapped by the uterus, unable to make any movement of its limbs and existing miserably in tlie sac with enshrouded animation चेतन) like trees, creepers, stones etc (38) "O son of Kunti! This Kāma is the bitterest enemy of the Jiva-soul. In the form of ignorance, it envelops the true knowledge of the real nature of the Jiva-soul and the Supreme Lord As pouring of clarified butter intensifies rather than extinguishes the blazing fire, so also Kāma or enjoying mood intensifies, rather than satisfies the cravings of the mind and the senses of a Jiva-soul (Vide Bhag IX, 19, 14) Kāma or enjoying mood is the shameful perversion of the holy principle of Divine Love---the eternal connecting link between the Supreme Lord and the Jiva-soul Kāma cuts off this connecting link and makes a Jiva-soul its bond slave Like a blazing fire, it consumes the soul's natural ardour for Divine Love and ultimately transforms it into a black charcoal in the form of worldlyattachment A true knowledge of the real nature of the Supreme Lord and the Jiva-soul and their inter-relationship enables one to throw off the yoke of Kāma or Māya. Both the Supreme Lord and the Jīva-soul are Spiritual Entities eternally existing in the Spiritual Realm as Daster and servant. I am the Supremc Lord, otherwise known as “Vibhu-Caitanya' (All-Pervadıng Supreme Being) The Jiva-soul is ‘Anu-Caitanya', i.e, My ·TCHAP. III, 39) KARJA-YOGA 63 spiritual atomie part, existing simultaneousls distinct and non-distinct from Je, and as such, the function of a Jira. soul is the eternal service of the Sat-Cit-Ananda-Tigraha' (i.c. of Ble) in the Spiritual Abode. The Jira-soul is endowed with free will, the most precious fit of the Supreme Lord, for thich He is unirersally trorshipped as the Supreme J[unificent '. The Jira-soal can make the right use of this precious gift or abuse it. When the Jira-soul makes the best use of it, out of his own accord, he remains His eternal servant. When he abuses it, he instantly forgets his real nature as the eternal scrrant of the Supreme Lord, is at once orerpowered by Kīma with an enjoying mood, and begins to enjoy and measure the phenomenal and even the spiritual world (1) with his enjoring and measuring temperament. The more he is dcluded by Kāma, as the enjoyer of sense-objects, the more his thirst for enjoyment increases and the screen of illusion grows thicker and thicker, until his inter vision of spiritual realities is completely obscured. In this way, the deeper the illusion, the greater is the velocity with which he is hurled down into the miserable existcoce of the lower animals, till he is dragged into the lowest depth of onshrouded animation such as trees, stoncs etc. This is known as 'Karma-Cakra' or worldls-bondage which, willsnilly, forces a boond Jira to rotate round in the cycle of births and rebirths. It is to be borne in mind that kama or enjoying moodi has its reserse Voksa.Kama' or renouncing temperament, bo:h being the tito (ods of one and the same rod (Jiri); the latter makes the Jira an aqpirant after oneness with Godhead or Brahman. fionce the latter is more barmfal than the former. (39) ·70 ŚRIMAD BHAGAVAD-GĪTĀ [CHAP. III, 401 इन्द्रियाणि Hal aferentagruela एतैर्विमोहयत्येप ज्ञानमावृत्य देहिनम् ॥ ४० ॥ “Wellgirdled by the triple strongholds of senses, mind, and intelligence, this Kāma deludes the Jira-soul by obscuring the true knowledge of his real self, Explanation: A soul is a spiritual entity of purecognition, volition, and emotion Encased by the double garments of mind and body, the embodied soul becomes a henchman of Kāma. Deluded by Kāma, he misidentifies. himself with lus perverted ego His pure intelligence, being also perverted, is ill-able to discriminate between nght and wrong His perverted mind is ever running after the wall-o'-the-wisps and is fidgety His senses: become the instruments of his enjoyment. Perverted egoism is the first reil of ignorance offered to the Jira-soul by Kāma or Asidya (forgetfulness of real self), and perverted inteligence or Ku-Buddhi' serves as the first stronghold of perverted ego. When this perverted ego gradually. de clons, the mind stands as a second stronghold- When mind attempts to deal with phenomena, the senses appear before him as the third stronghold. Fortified behind these three fortresses, Kama hurls down the Jivasoul into the sortex of worldly enjoyments. Thus infatuated by Kama, the Jira-soul becomes its bond slave This perierted porsm, born of Kūma, engenders aversion to the service of krna and his devotecs, and this brings about the min of the Jiva. Kama 18, therefore, the deadliest foe of the Jira-soul. But still when a fallen soul tol.es absolute shelter in the Lotus Feet of SrT Kna, Krna appears before him as the Sat-Guru, whose- ·72 ŚRIMAD BHAGAVAD-GĪTĀ TCHAP. III, 43] एवं बुद्धेः परं वुद्ध्या संस्तभ्यात्मानमात्मना । जहि शत्रु महाबाहो कामरूपं दुरासदम् ॥ १३ ॥ soul Your real nature is to render loving service to Me and Me alone But at present you have misidentified your real self with your perverted ego, senses, mind, and intelligence; this is due to your delusion caused by Kama or Māyā which has enthralled you owing to your abuse of free will and your forgetfulness of your real self and of Me Matter is the gross, earthy product of nature which is lifeless, superior to matter are the senses; subtler than and superior to the senses is mind; still more subtle than and superior to mind is intelligence, much more subtle than and superior to intelligence is the soul, and higher than and by far superior to the soul is Paramātmā or Over- Soul—the Immanent Aspect of Me, the Supreme Lord. (42) “ Thus, Omighty-armed! Well-equipped with the transcendental knowledge of your real self and realizing that self as the eternal scrvant of the Supreme Lord and as such far superior to the transient body, mind, and intelligence, kill this formidable enemy, Kāma, outright. Remember that your unalloyed self is eternally associated with Me, the Supreme Lord, by the tic of Divine Love, rendering eternal loving service to Me in My Blissful Realm. Cast off all your prejudices and relative thoughts of mundane personalities and impersonalities. Enlighten yourself with the light of that perfect knowledge and dispel the age-long gloom of ignorance from your mind. By the grace of Jy Internal Seit.Effulgent Controlling ·[CHAP. III, 43] KARJA-YOGA 73 ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे कर्मयोगो नाम तृतीयोऽध्यायः॥ ३॥ Potency and by following the gradual steps of devotional practices, do away with this insuperable and powerful enemy, Kāma, which is ever antagonistic to the spiritual realization by you of your unalloyed self and of Godhead," (43) Gist:--This chapter deals with Niskāma-Karma-Yoga, or desireless action dedicated to the Supreme Lord Sri Krs leading one to the transcendental knowledge regarding the Lord and one's own self. HERE ENDETH THE THIRD DISCOURSE EXTITLED KARVA-YOGA ·च तु र्थो ऽ ध्या यः CHAPTER IV JÑANA-YOGA OR THE PRINCIPLE OF SPIRITUAL KNOWLEDGE श्रीभगवानुवाच इमं विवस्वते योग प्रोक्तवानहमव्ययम् । विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽप्रवीत् ॥१॥ Summary :-(When religion is perverted and irreligion prevails in the name of religion, and when the sādhus are persecuted by men of demoniac character while propagating the doctrine of Dissne Love, then the Supreme Lord Sri Krsna manifests His Descents in the mundane plane to protect the sadhus, destroy the demons and re-establish the eternal religion of Divine Love Those who actually realize His Descents and His Divine Deeds are released from the thraldom of Māyā, and are not born again, By acquiring true knowledge of the self and of Godhead, a person 13 purified, his assions are checked, he is devoted to the Supreme Lord Sri Krona by taking absolute shelter in Him, and he atta'ns unalloyed spiritual bliss in the spiritual realm Lord deals in tho manner in which He is dealt with, in other words, the spirit with which the Lord is approached is reciprocated by him. Jäāna Yoga or the spiritual knowledge of the relationship between the soul and the Supreme Lord Sri Krsna brings about freedom from all sing and destroys the polluting effects of Relish actions This transcendental knowledge is to be acquired from those who are well-versed in this knowledge and harc actually reallzed the Absolute Truth, by submissive spielt. The ·[CHAP IV, 9, 3) JÑANA-YOGA 7.5 एवं परम्पराप्राप्तमिमं राजर्पयो विदुः । स कालेनेह महता योगो नष्टः परंतप ॥२॥ स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः । भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ।। ३ ।। honest enquiry after Truth, and obedient temperament. It puts an end to all doubts, prejudices and ignorance, and then one becomes a fully liberated soul. There is nothing holier in this world than transcendental kaowledge regarding one's own self and the Supreme Lord, which needs to be acquired as the fruit of Niskāma-Karma-YogHe who performs Nişkāma-Karma- Yoga with firm faith, senses controlled, and steadfast attachment for the Supreme Lord Sri Krsna, ere long attains the eternal bliss (Tide Ch. III, 30). The Blessed Lord said, “I taught this eternal Jñāna- Yoga, the consummation of the consecrated Niskāma- Karma-Yoga (l'ide Ch. III) at first to dly disciple Virastān—the sun.god who taught the same to his son, Mſanu who again taught this immortal Jñāna-Yoga to his son, Iksvāku, by virtue of lineage. (1) " And thus it (Jñāna-Yoga) was handed down through Ämnāya ', 1.c., through the preceptorial line of succession to the royal saints. O Parantapa (slayer of focs) ! Now, this Jñana-Yoga is lost to mankind by the ruthless passage of time, i c., obliterated by the various pseudo-scets (2) "Now the selfsame eternal and blissful Jñana-Yoga I have once more declared to you this day, as you are My loyal devotee and faithful friend. Bear this confidential Yoga in mind, as this is the essence (the sccret) of all doctrines inculcated in the Vedas." (3) ·16 SRIMAD BHAGAVAD GITA [CHAP, IV, 4-6] अर्जुन उवाच अपरं भवतो जन्म परं जन्म विवस्वतः । कथमेतद्धिजानीयां त्वमादो प्रोक्तवानिति ॥ ४ ॥ श्रीभगवानुवाच बहूनि मे व्यतीतानि जन्मानि तव चार्जुन । तान्यहं वेद सर्वाणि न त्वं वेत्थ परंतप ॥ ५ ॥ अजोऽपि सन्नव्ययात्मा भूतानामोश्चरोऽपि सन् । प्रकृति स्वामधिष्ठाय संभवाम्यात्ममायया ॥ ६॥ Arjuna querned, "OKrsnal The birth of Vivasvan was much earlier than Thy birth which is much later. How am I then to understand that Thon didst declare this Yoga to him at first?" (4) The Blessed Lord replied, “O Arjuna! Alany a birth did you and I leave behind. As Supreme Lord, I exactly remember them all, but you, O Parantapa, have forgotten them all, you being but an atomic part of Bly Divine Self, Explanation:--When I make My Descent in this world, you, too, os Jy 'Pārsada' (constant assotiate) appcar with Je to show to the world the divine nature of My Deeds As Omniscient Supreme Lord, I can remember them cxactly, while you, being an Anu-Cit (spiritual atomic part), cannot (5) " Although all of you have births and deaths and I have My Descents in this world, yet there is a great gulf of difference betteon your births and My Descents, because I make My Deseent throngh the agency of My Yoga-NIAŞI (the Enlightening Poteney), while the fallen souls come ·(CHAP. IV, 6) JÑANA-YOGA 77 into existence under the influence of Jy Blahā-Jlāyā (the insuperable Deluding Potency). Explanation:-I manifest My Own Eternal Beautiful Human Form out of My infinite kindness for the fallen souls and out of My Own Accord, through the agency of Yoga-Maya-By Own Internal Controlling Potency. But the conditioned souls are born under the influence of Maha- Māyā--My External Deluding Potency, which deprives them of the recollections of their previous births. By the law of Karma, the rebirth into the world of a fallen soul in some form is inevitable, in order to satiate the desires of his mind left unsatisfied in his prerious births. In other words, fallen souls are born and reborn on account of their minds being full of enjoying mood. It is only out of my free will, 'that I sometimes make My Descents among the gods and lower animals Like that of the fallen souls, My Transcendental Beautiful Human Form is never enveloped by either a subtle or gross body, because My Divine Personality is one and the same with My Body, Blind, and Soul-a fact which is quite different in the case of a fallen soul whose body, mind, and soul differ from one another. Out of My Divine Power and prerogative, I can easily manifest My Eternal Beautiful Human Form with My Own Blissful Realm, in the mundane plane without the least possible change or fault wrought by the limitations of time and space. If you ask, "How can Transcendental Personality with the Blissful Kingdom make His Descent within the four walls of time and space!", the answer is this:-"My Potency Yoga-Alāyā is inconccirable to the limited human intelligence and, thercfore, beyond all your mental speculations.

·78 SRIMAD BHAGAVAD GITA (CHAP IV, 6] & No amount of human reasoning, however clerer, is competent enough to comprehend and measure Mly works So far as your intuitive knowledge goes, you may come to this conclusion that I, the All-Powerful Supreme Lord with all My inconceivable Potencies as well as My Entourage and Kingdom, do not submit to any human If schsc-experence or man-made rules and regulations I will, I can manifest Myself with all My Entourage, as I really am, hy virtue of My inconcen able Power, in this phenomenal world, or I can transform this physical world into a spiritual kingdom This is Aly Absolute Divine Characteristic Therefore, what doubt is there to believe that My Transcendental Saccidānanda-Vigraha 19 beyond the scope of human understanding and mundanc rules and regulations and that I can make DIY Descent in this plane of the thrce dimensions, retaining My Entire Divinity, Glory, and Power, unhampered and unimpaired in the least? The Potency with which the fallen souls are deluded is My External Deluding Māyik Potency-known as alu-tāyā But the Internal, All-Controlling, Self- Effulgent and Enlightening Poteney is known as Yoga- Māyā, inseparably associated with Ale, is a matter of fact, My Potency is one without a second and inconceivable, and that 19 Yoga-Māya--the principal agent that assists Je in My Transcendental Rerels and guides My truc devotces in rendering their loving service to Me Maya, the perverted aspeet of Yoga-Jaya, enthrals the fallen souls with Her triple qualities and forces them to Totate round in the eyele of births and rebirths on account of their abuse of free w]) and their forgetfulness of their real self and of Sie. (G) Mala- ·ICHAP. IV, 7, 81 JÑANA-YOGA 79 यदा यदा हि धर्मस्य म्लानिर्भवति भारत । अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥ ७ ॥ परित्राणाय साधूनां विनाशाय च दुष्कृताम् । धर्मसंस्थापनार्थाय संभवामि युगे युगे ॥ ८ ॥ “O Bhārata! Whenever religion is scoffed at or slandered and irreligion prevails in the nanle of religion, 1 descend, that is, I manifest Jy Own Eternal Beautiful Human Form in the mundane plane, of ly Own Accord, in every age, in order to protect By devotees, destroy the demons, and re-establish . Sanātana-Dharma '—the eternal religion of Divine Love cleansed of all worldly dross. Explanation:-Such is the lair of My Descent or Avatāra. I am All-Will, I descend when I will. My laws relating to this world are inviolable. But when the Divine Law or Religion is stigmatized or distorted, when the gods or godlike souls are persecuted by the demons or demoniac characters, and when irreligion or sinful or ungodly principles of the latter predominate in the name of religion, it is then that I manifest V[yself in the world, out of My Divine prerogative, through the agency of lly Yoga-)āyā, and remove those stigmas cast upon the eternal religion commonly known as Sanātana-Dharma to which Daiva-Varnāśrama-Dharma is a stepping stole. None but Hyself can remove those distortions in religion. I descend Tot only in India but also elsetyhere. I descend among the gods, the Yavanas, and the lower animals. I also descend among the Yaranas as 'Śaktyāvesa-dratāra' according to ·80 SRIMAD BHAGAVAD GITA (CHAP. IV, 7, 8] their eligibility to comprehend the eternal religion as their Sva-Dharma-- though not without imperfect conclusion. But as this Sya-Dharma in the form of Varnāšrama is well-performed in India, I take particular interest in reestablishing this system among the people of this country. Hence, all My Descents whether Yugavatāras or partial Avatāras are manifested in India only. Where there is no Varnāśrama-Dharma, there is to be found no Niskāma- Karma-Yoga, no Jñāna-Yoga (the end of the former), not to speak of Bhakti-Yoga--the ultimate goal of all Yogas. The slightest tinge of Bhakti that is manifested among the low-born is attributed to the sudden devotional faith accruing from the grace of My loyal devotees I establish Varnāśrama-Dharma through the agency of My devotees, unz, the Rajarsis and the Brahmarşis endowed with My Potency of establishing Yuga-Dharma in them Protection of My devotees from the tyrannical oppression of the Abhahtas or atheists necessitates My Descent and I descend as Yuga-Avatāra in order to preserve the Sadhus, destroy the Asuras and re-establish the Yuga-Dharma of Sravana (hearing) and Kirtana (chanting) of the Holy Name-the cternal religion of every Jiva-soul I descend in every Agc even in Kali-Yuga—the Black Age of sin and sorrow. Kali-Yuga-Avatara (Sri Caitanya Mahaprabhu) establishes the eternal religion of Divine Love (very rarely found), by means of Nāma-Sankirtana' But this Avatāra, though lle stands foremost among all My Descents, remains conecaled from the gaze of the world. My sincere and local desotees are naturally attracted by the Truth, I descend ·: (CHAP. IV, 3) IÑANA-YOGA 81 जन्म कर्म च मे दिव्यमेवं यो वेति तत्त्वतः । त्यक्त्वा देई पुनर्जन्म नैति मामेति सोऽर्जुन ॥ ९ ॥ Beauty, Love, and Harmony of the doctrine of Nāma- Sankirtana propounded by that Yuga-Avatāra, and this you will realize, when you will appear wit? Je in that Age. The most wonderful feature of this Descent of Jine is that this Descent blesses not only the Sádhus, but eren the most devilish characters with Divine Love by making them sing the glories of the Holy Name, and not by killing them outright as in dif former Descents. (7, 8) " Whosoever can realize, by following the method of discriminating truth from untruth, that Jy Birth and Deeds are absolutely Divine, that I descend out of Ify Own free will through the agency of Jy Yoga-Jlāyā in this Māyik world, not being cognized by the limited human senses and not being in the least engrossed by the influence of Jy Jahī-jirā like the fallen souls, since I am the Lord of Jy Járá,- is nerer subject to rebirth after death, but attains Jr eternal confidential loving service in the blissful realm under the guidance of Jy Internal Exhilarating Cit Potency. On the other hand, whoerer infers, on the strength of his empiric knowledge, that Jir Divine Birth, Deeds and the most attractive Disine Human Form revealed in the phenomenal world, are ephemeral and temporal, must suffer the bitter consequences of births and deaths, deluded by the triple qualities of His Vaba-Jaya. Such worldly-minded people are, br nature, strongir attached to the transient {mits of their fruitive actions. I'naliopod derotion cannot be atrakened in them without the grace of Jis genuine derotecs (9) € ·82 ŠRIMAD BHAGAVAD GITA [CHAP. IV, 10] वोतरागभयक्रोधा मन्मया मामुपाश्रिताः । बहवो ज्ञानतपसा पूता मद्भावमागताः ॥ १० ॥ “ Absolved from passion, fear and anger, steadfastly attached to and having taken absolute shelter in Me, many a person has attained My Divine Love, purified by the fire of transcendental knowledge Explanation:-"The three motives, riz, attachment for worldly enjoyments, fcar and anger, cause ignorant people to go astray from the right path and deprive them of the transcendental knowledge regarding ly Divine Birth, Deeds, and Form Those whose mtelligence has been badly blunted by mundane thoughts and ideas are so profoundly absorbed in and addicted to materialism that they cannot even think or admit that there exists any eternal entity in the mundane plane. They hold nature to be the highest principle Some of them maintain that matter is the cause of all spiritual principles. These empiricists, nature-torshippers and adrocates of lifeless ethres cannot, therefore, attain transcendental knowledge of Dirine Lore, deluded by Aly Māyik Potency. “ Though some thinkers accept the spiritual principles as eternal, yet they cannot realize them as such, since they deny the principle of transcendental knowledge and lay much stress upon mundane reasoning The result is that they carefully abandon and eliminate all possible attributes and actions from Brahman and try to imagine an attributeles, anta-material and undeterminable Brahmati-- Which is no other than the negative impersonal Aspect of Jy Eternal Positie Personality and is, therefore, , ·ICHAP. IV, 11) ÑANA-YOGA 83 ये यथा मां प्रपद्यन्ते तस्तिथैव भजाम्यहम् । मम वानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ ११ ॥ non-material manifestation of Jly Jlāyā. This Nirvisesa' (Impersonal) Brahman is not My Eternal Form. Lest a material conception should prevail orer their meditation and thought-reflection about Jſe, the advocates of Brahma. Jūāna (abstract knowledge) desist, out of such fear, from contemplating upon My Disine Beautiful Human Form and worshipping Jy Holy Image and are, therefore, deprived of My Divine Love. “Others again, being unable to transccnd the limits of time and space, out of anger decide upon Void'or Nirvāna', (i.c., cessation of all perceptions and conceptions, otherwise called ' annihilation of animation ') as the ultimate goal of human existence. Buddhism and Jainism are the offsprings of this principle of Sirvāņa. Jiany truy wisc men, without indulging in these mental speculations, and being free from mundone attachment, the fear of being called idol-worshippers, and anger for being aftlicted with animation, take absolute shelter in Ble, and are purified by the fire of transcendental knowledge regarding Myself. Such persons can conceire Jiy Form, Ittributes, Deeds, Entourave, and Kingdom as Divine, behold Jy Divine Existence in everything and everything in the and thus attain Divine Lore the summum bonum of human lifc. (10) “I always pire a return or reciprocate the worship by My lesoters csactis in the form in which it is offered by them. The central rath, therefore, O Partha, is My Path, ·ICHAP. IV, 12, 13] JNANA-YOGA 85 काङ्क्षन्तः कर्मणां सिद्धि यजन्त इह देवताः। क्षिप्रं हि मानुपे लोके सिद्धिर्भवति कर्मजा ॥ १२ ॥ चातुर्वयं मया सृष्टं गुणकर्मविभागशः । तस्य कर्तारमपि मां विद्धयकर्तारमव्ययम् ।। १३ ।। “Those who seek immediate success in their actions, worship the gods in this world; for, immediate success is achieved by fruitive action in this world. The worldlyminded men worship the gods seeking immediate results of their actions, forsaking the path of devotion. Explanation:-In reply to the query of Arjun. (Ch. IV, 4), the Blessed Lord explained all about His Own Self and His relationship with the Java-souls and began to instruct him about the principle of action as traced before. The Blessed Lord said, O Arjuna! I hare already told you that to understand the principle of action is to get rid of its bondage. I have also told you to shun Vikarma (sinful act) and Akarma (dereliction or non-performance of duty). Duty must be done as ordained by the scriptures; and that duty is of three kinds, riz., daily, occasional, and frutire. Kāmya-Karma is better than Ikarma and Vikarma, For the attainment of their desired ends, men of the world worship sundry gods and enjoy the fruits of their actions very quickly. For the physical and mental amelioration of the ephemeral world, the fruit-giving gods, when satisfied with the actions done by the fruit-seekers, easily grant them their desired objects. (12) In order to adjust the social order of this ncrld to Jy ·86 ŚRIMAD BHAGAVAD-GĪTĀ [CHAP, IV, 147 न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा । इति मां योऽभिजानाति कर्मभिन स बध्यते ॥ १४ ॥ Know Me to be is The abuse of Divine Purpose, I have introduced the system of the fourfold castes based on quality and action the Author of that system, but at the same time, know Me to be 'Akartā' (not the Direct Agent) and 'Avyaya (unchangeable) Explanation:-Though I have introduced the system of the fourfold Varnas, I am not directly concerned with this system of Karma-Märga which is devoid of pure devotion Hence, My Māyā being the material cause the direct agent conco in this system frec will by the fallen souls and their forgetfulness of their real self and of Me, are responsible for the introdngtion of this system through the agency of My Māyik Potency In fact, I am the Lord of Nfs Cit Potency (Internal All-Controlling Energy). I remain unchanged, unbounded by and unconcerned with this introduction of Karma-Marga (ie, Varnaśrama-Dharma). (13) "I am not bound by any action of this world, as I am the Supreme Lord, nor do I desire to enjoy any fruit tlicrcof Ile who really knows ale as such, is not bound by any worldly action. Explanation:-I am the Supreme Lord possesscd of sit Disine Attributes, tiz., All-Majesty, AllGlory, All- Might, All-Beauty, All-Wisdom, and All-Freedom. So, the temporary fruits of actions donc by the conditioned souls nr of no attraction to Je, le who knows Me to be alkolutely free from all mundane relativities, is berer ·[CHAP. IV, 15-17) JNĀXA-YOGA 87 एवं ज्ञात्वा कृतं कर्म पूर्वरपि मुमुक्षुभिः । कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥ १५ ॥ किं कर्म किमकर्मति कवयोऽप्यत्र मोहिताः । तत्ते कर्म प्रवक्ष्यामि यज्ज्ञाला मोक्ष्यसेऽशुमात् ॥ १६ ॥ कर्मणो ह्यपि योद्धव्यं योद्धव्यं च विकर्मणः ।। अकर्मणश्च वोद्धव्यं गहना कर्मणो गतिः ॥ १७ ॥ entangled in the meshes of Jls Māyik qualities and actions, because, his only ambition in life is to attain eternal bliss by unalloyed derotion to Je. (14) Realizing Vy unconcernedness and detachment from all mundane affairs, the sages of yore trho were seekers of salvation, gare up the path of fruitive action and performed Nişkāma-Karma dedicating the fruits thereof to Mie. You also, therefore, should follow the great souls like Janaka and others of olden times and perform Nişkäma- Karma-Yoga. (15) “Even those that are wise find it perplexing to determine what is Karma (action) and what is Akarma (inaction). I shall now tell you about Karma, knowing the secret of which you will be able to liberate yourself from the bondage of Karma. (16) " It is essentially necessary to understand the distinctive characteristics of Karma, Vikarma, and Akarma. Inscrutable and mysterious are the ways of Karma. Perforinance of ordained duties is Karma. Niskāma. Karma-Yoga is superior to this Karma-Yoga. Performance ·88 GRÍMAD BHAGAVAD GITĀ [CHAP IV, 18, 19] कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः । स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥ १८ ॥ यस्य सर्वे समारम्भाः कामसंकल्पवर्जिताः । SRITIGIIsafu aart: qidga qar: 11 ?11 of forbidden or unlawful acts is Vikarma, Kāmya-Karma comes under this purview, misery and sorrow are wequel to this Vikarma Dereliction or omission of ordained duties is Akarma A seeker after Truth must be well aware of the evil consequences that befall those Karmis and Karma-Sannyāsīs who refrain from work, and are naturally prone to Akarma and Vikarma. (17) "He is truly wisc among mankind, equitable and, therefore, a seer of perfect harmony in all actions, wlio realizes Akarma (inaction) in Karma (action) and Karma (action) in Akarma (inaction). Explanation:–He who follows the path of Niskāma- Karma-Yoga consecrating the fruits thereof to the Supreme Lord Sri Krina, is on the way to the gradual realization of his true self and is not whurled by the wheel of Karma. IIe is purified by the gradual awakening of his pure intelligence in the fire of Niskāma-Karma-Yoga lle, therefore, cannot be called a Karmi or a fruit-sceker. JIC sees Karma in Akarma and Alarma in Karma. To lum Karma and Akarma are alike, wlule a Karma-Sannyasi, i.e., refrainer from action, due to his impure heart, is bound to suffer worse conscquences for his skarma and Vakarma. (18) " IIc who strictly follows' consecrated Mishima-Karma- ·[CHAP. IV, 20-221 JNÁNA-YOGA 89 त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः । कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ॥ २० ॥ निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः । शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्विपम् ॥ २१ ॥ यहच्छालामसंतुष्टो द्वन्द्वातीतो विमत्सरः । समः सिद्धावसिद्धौ च कृत्वापि न निवध्यते ॥ २२ ॥ Yoga' is by wise men called a 'Pandita', i.e., an adept who has mastered bondage and liberation: because, whatever he has done, whether Karma, Akarma or Vikarma, has been sublimated by the fire of spiritual knowledge resulting from Nişkāna-Karma-Yoga (19) “He who is always self-contented, who has taken absolute shelter in Me and is indifferent to Yoga' (search after unattained objects aimed at by the elevationists and salvationists) and Ksema' (care and anxiety for preserving such objects when obtained) (Vzde Ch. II, 45) by abandoning all fruits of his actions, is not bound by his Karma although he may be actually engaged in it. (20) "He who performs action for the maintenance of his livelihood, keeping his body, mind, and senses under the control of his pure intelligence, trithout seeking the fruits of his actions and hoping for nothing in this world, is frec from all virtue and vice accruing from Karma. (21) "He is quite content with whatever he gets without efforting for it, has transcended the pairs of opposites, is ·90 ŚRIMAD BHAGAVAD-GĪTĀ [CHAP, IV, 23, 24) गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः । यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥ २३ ॥ ब्रह्मार्पणं ब्रह्म हविर्ब्रह्मानौ ब्रह्मणा हुतम् । ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना 11 २४ ।। free from maliec or hatred, and is harmonized or rellbalanced in success and failure. Hence his actions, though he is fully engaged in them, do not hold him in bondage. (22) The the Karma- He is free from all mundane attachments and is cquir sed in his pure intelligence. Whatever he does for Yajſia (l'de CH III, 9) is not binding on liim Apuna' (unforeseen) aimed at by at by the Alimamsahas' is not the end of the Xiskama-Karma-Vogts. Jaimini, the founder of the cult of Karma-Nimamsa, holds that the Apūrva accruing from fruitive action fructifics in various births,& theorynot at all recognized by the Niskama-Karma Yogis, (23) "Now listen to the awakening of pure intelligence live the performance of Brahma-Yajna The vorictice of Ynjia will be mentioned hereafter Let me tell you fundnmental principle of Yapan fallen soul is bound to work in krep lis lyd, and soul together Yazia »s the faithful discharge of onlained duties, un far as thes contribute to the pleasure of l'ișnu (inde Ch. III, 9): The freelation of Transendence in Hintter is callia! • Brahman'. Whucis it the fulgener or linio of Divine Form The principle of Transendener is quite the ·[CHAP. IV, 25) JÑĀNA-YOGA 91 दवमेवापरे यज्ञं योगिनः पर्युपासते । ब्रह्मानावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥ २५ ॥ different from the phenomenal world. When the constituents of Vajña, viz., offering, sacrificial ghee, fire, sacrificial priests and the fruits thereof, are meant for the revelation of Transcendence, perfect řajña follows. When one is deeply absorbed in concentrated meditation seeking revelation of Brahman in his Karma, his actions are known as Brahma-Yajña. His offering, sacrificial ghee, fire, priesthood and the fruits thereof, are all Brahman. Hence his ultimate goal is Brahman. (24) "A Yogi is an avowed performer of Brahma-Yazña. The Yajñas vary according to the different mentality of the Yogis; so, there are as many Yajñas, as there are Yogis Viewed from different standpoints, the Yogis and the Yajñas vary accordingly. Scientifically differentiated, all Yajñas are either Karma-Yajña consisting of sacrificial offerings etc., or Jñana-Yajña consisting of the nature of discussion regarding the transcendental. Now let me tell you about the proceedings of some Yajñas. The Karma- Yogis make some sacrificial offerings to some minor gods such as Indra, Varuna, etc., to whom are delegated some special powers by My Mahā-)lāyā By gradual development, they may reach the stage of Nişkāma-Karma-Yoga. The Jūāna-Yogis perform Homa 'or' Yajña!, by offering their own self as ghee to the fire of Brahman, uttering the Divine Mantra (3) or Pranaya with Tattsamasi' (Thou art That) of which Tat' represents Brahman and Tvam -the Jiva-soul. (25) ·92 SRIMAD BHAGAVAD GITA [CHAP. IV, 26--28] श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति । शब्दादीन्विपयानन्य इन्द्रियामिपु जुवति ।। २६ ।। सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे । आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ।। २७ ।। द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे । खाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥ २८ ॥ " The lifelong cehbates (Brahmacaris) perform Homa by offering their senses as sacrificial ghee to the fire of selfcontrol, while the householders perform Homa by offering their sense-percepts such as sound, taste, smell, sight, touch etc, to the fire of their senses (26) “The Yogis like Patañjalı—who are scekers after Kaivalya, perform Homa by offering the actions of the ten senses and of the ten vital airs (ie, Prāna, Apāna, Samāna, Udana, Vyāna, Nāga, Kūrma, Krkara, Devadatta, and Dhananjaya) as sacrificial ghee to the fire of pure self known as the Jivātmā The self that is inclined towards sense-objects is called 'Parāk-Ātmã' and the self that is indifferent to sense-objects is called 'Pratyak-Atma. '. The Patañjalites hold that with the exception of only Pratyak-Ātma there is no such thing as mind (27) “ These Yajñas may be divided into four parts, t'iz, Dravya-Yajña', 'Tapo-Yajña', 'Yoga-Yajña', and "Svādhyāya-Yajña' Dravya-Yajña consists in perfoririing fivefold saerificial offers mentioned above; Tapo- Yajna, in performing serere austerities such as Cāndrāyana etc, Yoga-Yajña, in performing Astāngn-Yoga; and .

·[CHAP. IV, 29, 30) JSAXA-YOGA 93 अपाने जुवति प्राणं प्राणेऽपानं तथारे । प्राणापानगती ध्वा प्राणायामपरायणाः । अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति ॥ २९ ॥ सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मपाः । यज्ञशिष्टामृतमुजो यान्ति ब्रह्म सनातनम् ।। ३० ॥ Jñána-Yaña or Svadhyāya-Tajña, in. diseriminating between spirit and matter based on Vedic truths. Those who strive to perform such fourfold Yajñas are called * ascetics with severe vous'. (28) “ These fourfold Yajñas are mentioned in the Vedas and in their offshoots-the Smrtis. Besides these, the Tantras mention the Hatha-Yoga' and several other austerities. The adrocates of Hatha-Yoga practise ‘Priņāyāma' (withholding of breath as accessory to meditation) and stop the motion of Prāna' (the first of the fire vital airs) in Apāna' (the air that moves in anus) and ricc tersa, and gradually stop the movements of both by practising the process of 'Kumbhaka (withholding of breathing br closing the mouth and the nostrils). Some willing to control their senses have recourse to moderation in eating and drinking and perform Iloma by offering their Priņas to the fire of Prānas only, i.c., drar all the ten Priņas from their different locations to one place at the nare! and thence more them towards the crown of the head. (29) " These men are well-versed in the principle of Yajina and, king devoid of sin, ultimatels attain the Eternal ·ŚRIMAD BHAGAVAD GITA [CHAP. IV, 31-33) नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥ ३१ ॥ एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे । कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे |॥ ३२ ॥ श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परंतप । सर्व कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ।। ३३ ॥ Brahman by accepting the nectarine remnants of Yajíía. (30) "O Arjuna, thou glory of the line of Kuru'' Why speak of the next world, even this world is denied to the non-performers of Yajna Hence, Yajña is a bounden duty. The caste-rules observed by the Smārtas, Astānga-Yoga, Vedic sacrifices etc,-all these come under the category of Yajña Even knowledge of Abstract-Brahman is also a kind of Yajia. There is no other Karma than Yajña in this world Anything other than this Yajña is either Akarma or Vikarma (31) “Such Yajñas are mentioned in the Vedas and in the Sāstras conforming to the Vedas The performance of these Yajíñas relates to the body, mind and specch and is therefore, the offspring of Karpa Discrimination of these principles of Karma delivers one from its bondage (32) “Although the performance of these Yajñas leads one gradually from pure intelligence to tranquillity of mind and from tranquillity of mind to unalloyed devotion to Je, still, there is something to be deliberated upon times these Yajías are sacrificial Karma-Yajñas and sometimes Jžana-Yajñas which are by far superior to Sorne- ·96 ŚRIMAD BHAGAVAD GITA (CHAP, IV, 36-381 अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः । सर्व ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥ ३६ ॥ यथैवांसि समिद्धोऽनिर्भस्मसात्कुरुनेऽर्जुन । ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुने तथा ॥ ३७ ।। न हि ज्ञानेन सदृशं पवित्रमिह विद्यते । तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ।। ३८ ॥ Their external They all exist and Me. You will then realize that all beings are essentially spiritual entitics now enveloped with different material forms, attributes and actions in this mundane world, due to their forgetfulness of their real self and of Godhead and abuse of their free will forms, qualities and actions are the outcome of their material appearances or mundane egoism in Mc—the Prime Cause of all causes, though working under the influence of My Māyik Potency (35) “Even in case you become the worst of sinners by killing your friends and relatives in this battle, you will cross over this ocean of sin and sorrow with the help of the boat of transcendental knowledge (36) “ Just as a blazing fire burns all fuel into ashes, so also this fire of transcendental knowledge, 0 Arjuna, burns down all fruits, good or bad, accruing from Karma “There is nothing in this world so pure as transechdental knowledge. In due course of time, you will attain that knowledge as the result of your Niskāma-Karma-Yoga. By this is meant that the eternal bliss is the end of (37) ·(CHAP. IV, 39-41) JÑANA-YOGA 97 श्रद्धावॉल्लभते ज्ञानं तत्परः संयतेन्द्रियः । ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥ ३९ ॥ अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति । नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥ ४० ॥ योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम् | आत्मवन्तं न कर्माणि निबध्नन्ति धनंजय ॥ ११ ॥ transcendental knowledge. 'Nothing is holier than knowledge' does not mean that nothing is superior to knowledge, for, unalloyed Love with confidential loving service to the Supreme Lord Sri Krsna, is the highest end of human life. (38) “He who possesses firm faith in De and steadfast attachment for the principle of Nışkāma-Karma-Yoga and has subdued his senses so that they do not lead him astray, attains transcendental knowledge. He who lacks such confidence in Niskāma-Karma-Yoga is deprived of that knowledge. Performance of Niskāma-Karma-Yoga enables one to get endowed with eternal bliss in the transcendental Tealm. (39) "He who is ignorant and has no faith in Niskāma- Karma-Yoga, is always torn by doubt and indecision and is, therefore, doomed to destruction Şuch a sceptic attains neither happiness nor peace, either in this world or in the next; because, scepticism is the canker of his heart, and is eating into his very vitals. (40) " So, O Dhanañjaya (conqueror of immense wealth by killing the vast enemies now conquer the wealth of pure ·98 SRİMAD BHAGAVAD-GĪTĀ [CHAP, IV, 42] तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनात्मनः । fespan hati anafagllery Hilta 1! 8711 ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे ज्ञानकर्मसंन्यास- योगो नाम चतुर्थोऽध्यायः॥४ intelligence by controlling your mind and senses)! A Karma-Sannyāsí, who ieftains from fruitive action, by following the consecrated Nışkāma-Karma-Yoga', des. troys his scepticism with the sharp sword of transcendental knowledge, and being well-acquainted with the knowledge of the transcendental nature of his real self and of Godhead, is not at all bound by his action (41) So, 0 Bhārata! Your doubt regarding the principle of Niskāma-Karma-Yoga is due to your ignorance born in your heart. Destroy that terrible doubt of your mind with the sword of transcendental knowledge and pursue Niskāma-Karma-Yoga. Arise, therefore, O Bhārata! and fight the battle out." (42) Gist:--This chapter deals with Jñana-Yoga, in which the superiority of Jñana or transcendental knowledge over all other means to attain freedom and the principle of Nişkāma-Karma-Yoga for the attainment of transcendental hnou lodge have been cxplained IERI EXTITU TIIT: I'OURTII DISCOURSE FYTITLED) JX.IX.I.YOGA 6 ·95HTS ET 7: CHAPTER V SANNYĀSA-YOGA OR THE PRINCIPLE OF RENUNCIATION OF ATTACHMENT FOR ACTION AND ITS FRUITS अर्जुन उवाच संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि । यच्छ्रेय एतयोरेकं तन्मे बहि सुनिश्चितम् ॥ १ ॥ Summary:-(He who has neither love nor hatred for the fruits of action, and is steady and free from the opposites of the relative world is said to be a true Karma Sannyāsī He is easily released from all bonds of action. A Niskāma Karina- Yogi, purified with the fire of transcendental knowledge, realizes that be is a spiritual entity quite independent of his body, mind, and senses, that it is his senses that perform the physical actions, that it is his perverted ego that is the author of those sensuous actions, and that this perverted egoism vagishes as soon as the transcendental knowledge dawas upon him Outwardly performing all actions but inwardly renouncing the fruits thereof, a Nışkāma-Karma-Yogi attains peace, remaining udconcerned with his own actions as well as tbose of others. Those who possess the faculty of 'Sama-Darsana, te, to visualize the eternal existence of the Supreme Lord Srí Kļšna in every entity, sensient or non-sensient, are designated as Panditas in the true sense of the term. The knower of Brahman enjoys eternal blis! in the realization of his own sell and of Godhead He feels a ·100 ŚRIMAD BHAGAVAD GITĀ [CHAP. V. 29 श्रीभगवानुवाच संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ । तयोन्तु कर्मसंन्यासाकर्मयोगो fafara ll 3.11 natural aversion to sensual pleasures, the root of all evils. He maintains an. attitude of Nişkāma in all his actions, whether they be for the purpose of keeping the body and soul together or for anything else. He can patiently withstand the forceful Impulses born of lust and anger He is a sincere aspirant after inner Zappiness, ianer barmony, and inner enlightenment He is really in touch with Brahman and attains Brahma Nirvāna. 1.€, everlasting bliss. He who knows the Supreme Lord Sri Krspa to be the only Enjoyer of the fruits of all sacrifices, the Lord of the universe and the only Friend of all beings, attains eternal peace and happiness ) Arjuna said, “Krsna! At one time Thou hast praused Karma Sannyāsa (renunciation of fruitive actions) by the practice of Nişkáma-Karma-Yoga (Vide Ch IV, 41) and at another time Thou hast asked me to follow Nişkāma-Karma-Yoga by destroying all doubts and scepti- Cism with the sword of transcendental knowledge (Vide Ch IV, 42) Now tell me plainly, o Krsna, which of these two paths is better for me! By Karma-Sannyasa I mean abandonment of all frutive actions and by Karma-Yoga I mean pertormance of duties dedicating the fruits thereof to the Supreme Lord” (1) The Blessed Lord replied, “ Both Karma-Sannyāsa and Karma-Yoga are beneficial for mankind But, of the two, Niskāma-Karma-Yoga (the principle of desireless action) is better than Karma-Sanngåsa or Karma-Tyāga. Karma- Sannyasa means action with abandonment of attachment for the fruits thereof. So, Karma-Tyāga or abandonment ·HCHAR.V,3-5] SANNYĀSA-YOGA 101 ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति । निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥ ३ ॥ सांख्ययोगी पृथग्यालाः प्रवदन्ति न पण्डिताः । एकमप्यास्थितः सम्यगुभयोविन्दते फलम् ॥ ४ ॥ यत्सांख्यैः प्राप्यते स्थान तद्योगैरपि गम्यते । एकं सांख्यं च योग च यः पश्यति स पश्यति ॥ ५ ॥ of action is not the purport of śloka 41, Ch IV as spoken of by Me. As a matter of fact, Karma-Sannyāsa and Karma-Yoga mean almost the same thing (2) “He who has neither love nor hatred for the fruits of action and is steady and free from the pairs of opposites of the relative world, is a real Karma-Sannyasí, and having given up all is easily released from all bonds of action, (3) “Let Me now tell you the underlying principle relating to Karma-Sannyāsa and Karma-Yoga. It is the ignorant Mlīmāmsakas (children) and not the wise men that draw a distinction between Sankhya-Yoga (Karma-Sannyasa) and Karma-Yoga. Either of the systems, when nghtly acted up to, will produce the same results. (4) "So, both the principles of Karma-Sannyāsa and Karma-Yoga are essentially one and the same, differing only in nomenclature, though there may be difference in degree as regards attachment to or detachment from action and its fruit. What is attained by the former by virtue of spiritual knowledge is also attainablo ·102 SRIMAD BHAGAVAD-GĪTĀ [CHAP.V, 6-91 संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः । योगयुक्तो मुनिब्रह्म न चिरेणाधिगच्छति ॥ ६॥ योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः । सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ ७ ॥ नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित् । पक्ष्यशृण्वन्मञ्जिघन्नश्नन् गच्छन्सपञ्चसन् ॥ ८ ॥ प्रलपन्विसूजन्गृहन्नुन्मिपन्निमिपन्नपि । He who does not latter by pursuing Nishăma-karma differentiate between them but recognizes them as one is in the knot of the underlring principles of both of them (5) "O mighty-armed' Karma-Tyāga or Karma-Sannyāsa, ie, renunciation of action divorced from Niskáma-Karma- Yoga, 14 itself a source of misery A Yogi, 2c., a performer of Niskima-Karma-Yoga, not being attached to action and its frut, his heart having been purified by the transcendental knowledge, cre long attains Brahman. (6) “ A Yor.Yuhta Jūäni or a Jitāni deroted to Niskāma. Karma-Yon is one of three classes, 4-2, the truly wisc, the pure-ltearted and the self-restrained superior to the second and the second to the third in respect of spiritual progress Lach soul, who has identified himself with the soul of all other beings and, therefore, is an objert of universal love and adoration to him, och of them, though performing action, 19 not entangled by the action "Nihima korma-Sogi s lose mind has been purifie? The first is ·(CHAP. V, 10, 11) SANNYAŞA-YOGA 103 इन्द्रियाणोन्द्रियार्थेषु वर्तन्त इति धारयन् ।। ९ ॥ ब्रह्मण्यावाय कर्माणि सङ्गं त्यक्त्वा करोति यः। लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥ १० ॥ कायेन मनसा वुद्धया केवलैरिन्द्रियैरपि । योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥ ११ ॥ by the fire of transcendental know ledge and who is well aware of the slight distinction between Karma-Yoga and Karma-Sannyāsa, should think within himself thus:-- "I do not do anything at all: it is the senses that more among the objects of their perception", whilst he sees, hears, touches, smells, eats, mores, sleeps, breathes, speaks, eases, grasps, opens or shuts his eyelids. After due deliberation, he comes to this conclusion that he is a spiritual entitya soul-quite independent of his body, mind, and senses and that it is his physical senses that perform the physical feats. Enshrouded by Avidyā (ignorance), it is his perverted ego that is the author of those sensuous actions. This perverted egoism vanishes as soon as the transcendental knowledge dawns upon him, by the grace of the Supreme Lord. (8,9) " Just as the leaf of a lotus floating on water remains unaffected by the water, so also he remains tuntouched by sin nlo performs Niskāma-Karma dedicating its fruits to the Supreme Lord. (10) " In order to purify their minds, the Niskāma-Karma. Yogīs do their duties, with body, mind, and intelligence ·[CHAP.V, 12-14] 104 ŚRIMAD BHAGAVAD GĪTĀ युक्तः कर्मफलं त्यक्त्वा शान्तिमामोति नैष्ठिकीम् । अयुक्तः कामकारेण फले सक्तो निवध्यते ॥ १२ ॥ सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी। नवद्वारे पुरे देही नैव कुर्वन्न कारयन् || १३ ।। न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः । न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥ १४ ॥ and also with their purified senses, abandoning all attackment for the fruits (11) “A Nışkāma-Karmi by relinquishing all desires for fruitive actions, attains eternal peace, while a Sakīma- Karmī (fruit-sceker) gets entangled in Karma owing to his selfish hankering after the fruits of his action Though outwardly performing all actions, the soul of a Nzskāma-Karmi having renounced the fruits thercof, dwells peacefully and screnely in his body consisting of nine portals, 1 e, he always remains unconcerned with his Own actions as well as those of others (13) "* A Jiva-soul has no freedom of action does not mean that the responsibility for a Jira's action, good or bad, lies on the Lord of the worlds Had it been so, the Lord would have been necused of injustice and indiscretion. The lord, therefore, is not responsible for a man's desire Tor fruntire actions and the fruits thereot. It R JIra's 'Anadi' (ie, before the creation begins) neseiencc or backwardness in the worship of the Lord that is responsible for his actions in this world. (14) (12) ·SANNYASA YOGA 105 [CHAP V, 15–17] नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः । अज्ञानेनावृतं ज्ञानं तेन मुद्यन्ति जन्तवः ।। १५ ।। ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः । तेपामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ १६ ॥ तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः । गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धतकल्मपाः ॥ १७ ॥ “The Lord is not responsible for the good or bad deeds of the Jira-soul those normal nature is pure intelligence which is not enveloped by Jy Jāyā Infatuated by the triple Jāyik qualities, owing to his forgetfulness of his real self and abuse of free will, he now identifies himself wrongly with his body and mind and regards himself as the enjoyer or proprietor of his senses and sepse-objects. (15) “Knowledge is twofold-mundane and transcendental. Knowledge or experience that is acquired from the phenomenal world by the application of the senses is not wisdom but ignorance or Avidyā. Transcendental knots. ledge is Vidyā or real wisdom. The Supreme Lord manifests Himself as the Supreme Spiritual Knowledge to them whose age-long gloom of mundade knowledge or esperience (empiricism) has been completely dispelled by the sunlight of transcendental knowledge. (16) “ The gloom of nescience or Aridyā having been fully dispelled by the light of transcendental knowledge, those whose intelligence, mind and steadfastness have been focussed on Jly Eternal Beautifal Human Form, are blessed with the attainment of that blissful realm from ·106 ŚRIMAD BIIAGAVAD-GĪTA CHAP. Y, 18, 191 विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि । शुनि चैव श्वपाके च पण्डिताः ममदर्शिनः ॥ १८ ॥ इहैव तैर्जितः सगों येषां साम्ये स्थितं मनः । निपि हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥ १९ ॥ whence there is no return Those who are blessed with My Divine Love are never cnamoured of physical desires. They are enchanted by hearing and singing the Glories and the Narratives of My Divine Form, Attributes, and Deeds (17) ** In this world, things are classified mainly into three divisions according to the triple qualities of Māyā. The Jhānis who are imbued with the transcendental qualities are not influenced by such thoughts as high, middle or low, which are the relative offshoots of the triple qualities. Those who possess the faculty of Sama-Darsana, ie, those who visualize the eternal existence of the Supreme Lord Šrī Krsna in every entity, as for example, in a Brāhmana possessing learning and modesty, in a Candāla living on dog's flesh, in an elephant or a cow or a dog, are designated as Panditas, because true knowledge 15 awakened in them, and they are endowed with a vision that transcends time and space and this enables them to realize the eternal existence of the Supreme Lord as ' Antaryāmi-Paramātma' in every entity that exists on earth (18) ** Those who are endowed with tranquillity and equanimity of mind can conquer the world and enjoy heavenly bliss They are stainless, as they have acquired spiritual knowledge of, and are on the same level with, Brahman. Therefore, they find full repospathe Brahman only (19) ·(CHAP. V, 20-22] SANNYAŞA-YOGA 107 न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् । स्थिरबुद्धिरसमूढो ब्रह्मविद्ब्रह्मणि स्थितः ।। २० । घाह्यस्पर्शप्वसत्तात्मा विन्दत्यात्मनि यत् सुखम् । स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥ २१ ॥ ये हि संस्पर्शजा भोगा दुःखयोनय एव ते । आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ।। २२ ।। “The knower of Brahman has his being in Brahman, is not affected by any mundane sense-percepts and is firmly established in Brahman He is, therefore, neither clated with nor dejected by any mundane events, whether pleasant or painful. (20) The knower of Brahman derives no pleasure from the enjoyment of the phenomenal world He enjoys eternal bliss in the realization of his own real self and of Jle as Brahman owing to his steadfast attachment for Me. So, he feels a natural arersion to sensual pleasures. (21) "Such a soul who lises in Brahman nerer yields to sensual pleasures which are the source of all miseries. Iluman sufferings are born of the relative associations of the senses with the phenomenal world; they have their beginnings and ends and are not, therefore, eternal. O son of Kunti! No sane man ever feels a liking, in any way, for these transient temporal pleasures. Ile adopts lişkıma attitude in his actions, simply for the bare necessities of his life, without being attached to them. (22) ·108 SNÍMAD BHAGAVAD GITA [CHAP. Y, 23-26] शकोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् । कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥ २३ ॥ योऽन्तः सुखोऽन्तरारामस्तथान्तर्योतिरेव यः । स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥ २४ ॥ लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मपाः । छिन्नद्वधा यतालानः सर्वभूतहिते रताः ॥ २५ ॥ कामक्रोधवियुक्तानां यतीनां यतचेतसाम् | अभितो ब्रह्मनिर्वाण वर्तते विदितात्मनाम् ।। २६ ॥ “He really is happy and well-balanced, who by virtue of Nışkāma-Karma-Yoga, can patiently withstand till death the forceful impulses born of lust and anger, although he is aware of the fact that he shall have to deal with the phenomenal world so long as he lives (23) "He who is not addicted to worldly pleasures, comforts and worldly knowledge but is a sincere aspirant for inner (spiritual) happiness, inner harmony and inner enlightenment, is really in touch with Brahman, is a real Yogi (Bhakta) and attains Brahma-Nirvana, 1.C., enjoys everlasting bliss (Vide Ch. II, 72). (24) “ Brahma-Nirvāna is attainable hy sages who are free from sins and doubts, are self-controlled and are intent on the eternal well-being of the world at large. (25) Those sages who are free from all passions and anger, are self-restrained and well-versed in the true Imowledge ·(CHAP. V, 27, 28] SANNYAŞA-YOGA 109 स्पर्शान्कृत्या बहिर्वाह्यांश्चक्षुश्चैवान्तरे अबोः । प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ || २७ ।। यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः । विगतेच्छाभयक्रोघो यः सदा मुक्त एव सः ।। २८ ।। of their real self and Me, ere long attain transcendental bliss in full perfection. Explanation:-A Nişkāma-Karma-Yogi in this world after discriminating between the Truth and untruth, realizes that Brahman is beyond the ambit of mundane time and space. Having realized this, he finds eternal repose in Brahman. This knowledge of Brahman extinguishes the fire of suffering from mundane afflictions. This is called Brahma-Nirvāna (l'ide Ch. II, 72). (26) "Avoiding all outside contact, fixing his gaze between the eyebrows, balancing the breath in and out within the nostrils, controlling the mind, senses and intelligence, sceking Mokşa (emancipation) from the bondage of Māyā, and freed from all desires, fear, and anger, the truly wise attains that eternal bliss Explanation:- Arjuna! The heart is purified by the 'consecrated Niskāma-Karma-Yoga! Purification of the heart begets true knowledge that determines Tram' (Jiva-soul) and 'Tat' (Brahman), the connecting link between the two being the unalloyed derotion of the soul to the Brahman. True knowledge enables a devotee to realize Brahman rescaled in his unalloyed existence. know this to be the process of realizing Brahman. Now I shall deal with the process of Astanga Yoga by which a ·[CHAP. V, 29] 110 ŚRĪNAD BHAGAVAD-GÍTĀ भोक्तारं यज्ञनपसां सर्वलोकमहेश्वरम् | सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति || २९ ॥ pure-minded realizes Brahman. The process of this Yoga is this.-Drive out from the mind, all contacts with external sense-percepts of sound, sight, touch, taste, smell etc, i e., withdraw your senses from these sense-objects without, and retract your mind within, fix your gaze between the eyebrows so that the eyes should neither be fully closcd lest that should lull the Yogi into sleep, nor be fully open lest that should divert the concentration; then the half-closed eyes should be steadıly fixed on the tip of the nose, breathing through the nostrils should be so regulated that the in-going air (Prīna) and the out-going air (Apāna) 'should be balanced and ultimately their upward and downward motions should be held in equilibrium Thus seated, the Yogi, who has complete control over his senses, mind, and intelligence, sceking Moksa and practising the realization of Brahman, freed from all desires, fear, and anger, can attain completo deliverance from worldly bondage So, this process of Astānga-Yoga may be said to be a sādhana-Anga' (partial step) to Nışkāma-Karma-Yoga (27, 28) “ Ile who knows Me to be the Enjoyer of the fruits of all sacrifices, the Supreme Lord of all the worlds and the Only Friend of all beings, attains crerlasting peace and happiness." Explanation:-Korma-Yogis attain perfect freedom by the knowledge of Parumitmā attainable through Blinhti. Yoga. Know Me to be the Only Enjorer of the fruits ·ICHAP. V, 29] SANNYĀSA-YOGA 111 ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे कर्मसंन्यासयोगो नाम पञ्चमोऽध्यायः ॥ ५ ॥ of all Yajñas performed by the Karmīs as well as the Sustainer of all austerities performed by the Jñanīs I am the Antarzămi--Paramātmā- the Object of worship of the Yogīs. I am the Best and the Only. Friend of all beings in the universe Out of My infinite kindness, I do eternal good to all the Jivas through My devotees. The Yogis can realize le as the Supreme Lord Bhagavan when they attain Nirguna-Bhakti by meditating on Jy Partial and Immanent Aspect Paramātmā—the Object of their worship. The Yogis attain final beatitude, when they realize Ale as the Supreme Lord. (29) Gist:--This chapter deals with Sannyāsa-Yoga. A Jñānī, i.e., a Karma-Sannyāsī and a Niskāma-Karma-Yogī, haring acquired true knowledge regarding Ātmā, Brahman, Paramātmā, and Bhagavān, can attain eternal bliss which is known as Brahma-Nirvāņa. HERE ENDLTH THE FIFTH DISCOURSE ENTITLED SAXXYASA-YOGA ·पष्ठोऽध्या यः CHAPTER VI DHYĀNA-YOGA OR THE PRINCIPLE OF MEDITATION श्रीभगवानुवाच Smarferat: 9 tahu alfa a: # FF a am o farfsaat ara: 11 ? II Summary:-(He who has attachment neither for actions por for the frults thereof is a Sannyasi as well as a Yogi True ascetictsm consists neither in enjoying nor in renouncing the sense-objects, but in employing them in the service of the Supreme Lord Sri Krsna with perfect dispassion There are two kinds of Yogis, viz, (1) the aspirant, whose only aim is the performance of action for spiritual purification, and (2) the Yogäradha', !e, those adept in the perfection of Yoga, whose only aim is the attainment ot Santi (eternal bliss). The former achleve perfection in Yoga through Nişkāma Karm3. A Jiva soul can never be a Sannyası or a Yogi, unless the eschews the fruits of his actions ile must not wallow in the foul sink of abject worldllness His mind 15 both a friend and a loe to him a friend, when he has full control over it, and a toe, when he has lost all control over 8. The Lord then mentions the characteristle features of a Yogiradha (who regards all mundane opposites nilke), the rules and regulations for the practire of Yoga, the nbstacles in the path of Yoga, and lastls. moderations favourablo to Yon. The result of practice in Y062 ·[CHAP. VI, 1] DHYANA-YOGA 113 Is the realization of the true nature of the self and of Paramātmā, and the consequent attainment of eternal bliss in Samadhi'. This is possible only by regulating tbe mind by means of meditation, steady abstraction and retraction. He, who sees the Supreme Lord as Paramātmā everywhere and everything in Paramātmā, is neither deluded by His Slāyā nor deprived of His Blessings. Then the knowledge of the eternal relationship between himsell and Sri Kroņa awakens in him, he lires an eternal life of loving service to Him in the Bilssful Realm of Vraja. The Lord in reply to Arjuna's query describes the mind as (1) Caticalam(unsteady and time-serving), (2) Pramàthi (capable of stirring even the steadiest intelligence to the very core), (3) · Balavat' (powerful to defy the firmly determined intelligence), and (4) Drdham' (stern, wilful, unbending, and Invincible even by the subtlest intelligence), and prescribes that this unsteady and fasuperable mind can be subdued by the constant practice of remembrance of the IIoly Name, One and the Same with the Supreme Lord Himself and by Yukta Vatrăgya or true asceticism The Lord continues that if a Yogi fails to achieve success to Yoga, he will be born in a family of Nişhärna-Karma. Yogi where he regains his prenatal intelligence and again strives after perfection in Yoga. In the opinion of the Lord, a Niskima- Karma-Yogi is superior to a Tapasul, to a Jhani and to a Karmi, by virtue of his unflinchlag deuotion to Paramātmi. But superlor to all of them is the Bhakti Yobt who worships the Supreme Lord Sri Kripa #Ith firm faith and upswerviós dero tion and love.) The Blessed Lord said, " Veither n Niragni' who has Fiven up all actions such as lgnihotra' (i.c., a religious rite requiring perpetual maintenance of the sacred fire), por an actionless Yogi with fyty halfflimcrl in meditation, can le nid to be a Karma-Sunny,'si and an estiuca-Yogi respetinely. But he is lwth a Sannial and a Yonal who does all his actions regardless of fruits, i.e. a Niskima. Karm is oth a Sannyasi and Yogi. In the Lord's 8 ·114 SRIMAD BHAGAVAD-GĪTĀ [CHẤP VÌ, 2, 3] यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव । न घसंन्यस्तसंकल्पो योगी भवति कश्चन ? 11 आरुरुक्षोर्मुनेयोग कर्म कारणमुच्यते । योगारूहस्य तस्यैव शमः कारणमुच्यते ॥ ३ ॥ opinion, no one need become a Sanny īsi or a Tyagi and try to run away from the phenomenal world, as if its very presence is detrimental to the realization of self and of Godhead In fact, he is a Sannyasî and a Yogi withal, who performs all his actions without attachment for fruits, and not he who has gnen up the sacrificial fire or has abaniloned all action Thus, true asceticism consists not in renouncing the sense-chiccts or actions, but in emplos. ing them in the service of the Supreme Lord Sri Krna with perfect dispassion (1) "O Pandava! The terms Sanny äsa and Yoga are synonymous. The Jiva soul can never be a Sannyasī or a Yogi unless lie renounces the fruits of his actions alrrady told you the identity of Sinkhya-Yoga (the principle of discrimination) and Karma-Yoga (the principle of action) Now I shall tell you the similarity of Istanga-Yoga, the principle of cightfold practices ol breathing etc, and Karma Yoga In fact, Shikhya Karma, and Astanga Yogas are not distinet from one another. It is only the ignorant that regard them other. vice. (2) " Know that Yoga is a gradual procesu in which therr are steps or stages, from the lowest one of abject worldli. 11649 to the highest realization of a Jia's cternal spiritunl I have ·ICHAP. VI, 4, 5) DHYANA-YOGA 115 यदा हि नेन्द्रियार्थेषु न कर्मखनुपज्जते । सर्वसंकल्पसंन्यासी योगारूढस्तदोच्यते ॥ ४ ॥ उद्धरेदात्मनात्मानं नात्मानमवसादयेत् । आत्मैव ह्यात्मनो वन्धुरात्मैव रिपुरात्मनः ॥ ५ ॥ (3) existence, each of these steps being characterized by its distinct nomenclature. Yoga is a common term for all. There are two classes of Yogīs, l'iz, (i) those who have just begun the practice of Niskāma-karma-Teva who are called ' Ārurukșu' or aspirant Yogis whose onlr aim is the performance of action for spiritual purification, and (ii) those who have already ascended and who are called * Trūdha-Yogīs'or those adept in the perfection of Inga whose only aim is the attainment of Santa (eternal bliss arising from cessation of desires for fruitne actions) So, performances of action for spiritual purification and eternal bliss are their respective goals “A Yogirudha (one adept in the perfection of Yoga) is a Yogi who has no attachment for sense-ohjeets and actions and has totally abandoned all actions and the deire for the fruits thereof. To a novice in Yoga Sisk3ma- Karma (desireless action) is the means of attaining a wellbalanecd serenity, and when this is achievel, the neophyte becomes an adept in Yoga (4) " A Jira-soul that is fallen into the foul sink of chjert trorldliness must be redeemed by a mind which is alkolutely free from all mundane alinities Jiva-coal must not be sunk down or depressed by worldly etime. tions Icncc mind mnder different circumstangs is luth a friend and a foc to a Jira-soul. (5) .

·(CHẤP VỊ, 6–9 110 ŚRIMAD BHAGAVAD-GĪTĀ बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः । अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥ ६ ॥ जितात्मनः प्रशान्तस्य परमात्मा समाहितः । शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥ ७ ॥ ज्ञानविज्ञानतृप्तामा कूटस्थो विजितेन्द्रियः । युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥ ८ ॥ सुहृन्मित्रायुदासीनमध्यस्थद्वेष्यबन्धुषु । साधुवपि च पापेषु समवुद्धिविशिष्यते ॥ ९ ॥ “ The mind is a friend to a Jira-soul that has full control of self and a foe to him who has lost all control (6) The follor ing are the characteristics of a Yogārūdha -- " He has perfect control over his mind; he is never perturbed by the mundane opposites--love and hatred, licat and cold, happiness and misery, honour and dishonour, and is always absorbed in decp meditation on the Immanent Aspect of the Supreme Lord (11) "lle is self-content with Jhana (knowledge acquired from the tcaclungs of Icāryas) and Vijñāna (the transcendental realization of his own self and of Godhead), cier true to his own real self, self-restrained, and to whom claz, stune and gold are all alıke, because all of them are to lum nothing but the variations of earth and, therefore, qemeral (8) (in) " Tie is greatly honoured and respected for regardjug his well-wishers, friends, foes, neutrals, mediators, euil-laers, relatives, the pious and the sinful, alike. (9) over it ·ICHAR. VI. 10-14] DHYANA-YOGA 117 . योगी युञ्जीत सततमात्मानं रहसि स्थितः । एकाकी यतचित्ताला निराशीरपरिग्रहः ॥ १० ॥ शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः । नात्युच्छित नातिनीच चैलाजिनकुशोत्तरम् ॥ ११ ॥ तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः । उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ।।.१२ । समं कायशिरोग्रीवं धारयन्नचलं स्थिरः । संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ।। १३ ।। प्रशान्तात्मा विगतभीब्रह्मचारित्रते स्थितः । मनः संयम्य मचित्तो युक्त आसीत मत्परः ॥ १४ ॥ (iv) “ He has always his mind composed in decp and secluded contemplation on God. Whatever he does for his upkeep and bare livelihood is free from the contamination of unholy persons and things. He is not interested . in the fruits of his actions. (10) Rules and regulations for the practice of Yoga:- (i) "A Yogi must be seated in a sanctified place in a nook on a small mat of ' Kusa ' grass with a deer-skin and a cloth set upon it, neither too high nor too low, and practise Yoga, withdrawing the mind, attention, senses and actions from the outside torld and concentrating them on God for the purification of his self (11, 12) (ii) " While doing so, he must keep his body, head, and neck erect, fixing his sight at the tip of his nose to ·118 ŚRIMAD BHAGAVAD-GITA [CHAP. VI, 15-17 युञ्जन्नेव सदात्मानं योगी नियतमानसः । शान्ति निर्वाणपरमां मत्संस्थामधिगच्छति ॥ १५ ॥ नात्यनतस्तु योगोऽस्ति न चैकान्तमननतः । न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥ १६ ॥ युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु । युक्तखनावबोधस्य योगो भवति दुःखहा ॥ १७ ॥ avoid deflection Steadied in mind, devoid of fear, stabilized in the vow of Brahmacarya (chastity in body, mind, and word) and dispassioned, he must practise Yoga by meditatınt, with undivided attention, on the Four-Armed Form of Visnu (13, 14) (11) "Be such constant and steadfast practice of concentration in contemplation, a Yogi can attain perfect composure of his fickle mind which, coupled with devotional attitude, vill ultimately lead him on to the attainment of Santi, which is complete emancipation from the bondage of the world and the spiritual realization of self and of Godhead (15) The obstacles in the path of Yoga - “Gluttony, too much abstemiousness, too much sleer or sleeplessness are all clogs that stand in the way of Yoga (16) Factors farourable to Yoga " TIC who is moderate in cating, sleeping and wahing and in enjoyments and enterprises, attains Yoga or tranquillits of mind, which frees him from all sorts of amictions. (17) ·IiAP. VI, 18-20] DHYANA-YOGA 119 यदा विनियतं चित्तमात्मन्येवावतिष्ठते । निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥ १८ ॥ यथा दीपो निवातस्यो नेगते सोपमा स्मृता । योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥ १९ ॥ यत्रोपरमते चित्तं निरुद्धं योगसेवया | यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुप्यति ॥ २० ॥ When docs Yogi become a Yoga-Tukta?:--- "A Yogi becomes Yoga-Yukta, when his mind becomes completely discntangled from the shackles of the frorld. and is well-established in the knowledge of the transcendental. In other words, a Yogi becomes Yoga-Yukta when he is detached from all mundane desires and affinities and his thoughts controlled, are fixed on the self and God (18) “ The mind of a Yoga-Yukta is as steady and true as the unflickering flame of a lamp in a windless house. (19) “By such practices of Yoga, the mind of a Yogi is wholly absorbed in deep meditation with a corresponding detachment from all tyorldly affinities, with the result that he is self-delighted, as he realizes the true nature of his real self and Paramātmā. Commentary on Patanjali's Kaivalya theory by Thakura Bhaktivinoda:—The system of philosophy propounded by the sage Patañjali is known as Aştănga-Yoga which says that when mind becomes steady and free from the tangles of the fourfold pursuits, tiz., 'Dharma , Artha', 'Kāma', and 'Moksa ', Kaivalya is attained- ·120 ŚRIMAD BHAGAVAD-GÍTĀ [CHAP, VÍ, 21] मुखमात्यन्तिकं यचबुद्धिग्रागमतीन्द्रियम् । वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥ २१ 11 unique state of spirtual existence unconcerned with all physical and mental activities. But his annotators, misunderstanding him, maintain a different view They say that the Vedintist's doctrine of Mokşa (the blissful state of the soul) is unreasonable, because if Ānanda' (bliss) is admitted in Kaiyalya, the principle of Kaivalya does not stand as it merges into dualism which admits of an enjoyer of Ananda But that is not what Patañjali says He says that Kaivalya or the final beatitude of self is not the annihilation of self and its function, but its complete freedom from the trammels of Māyā by which it is bound The emancipation from the shackles of Māyik qualities awakens the function of the self proper which is known as Cit-Śaktı' The perversion of the function of the soul takes place when the soul, with its enjoying mood comes in contact with the phenomenal world When this perversion is removed, Ānanda (transcendental bliss), the characteristic feature of the soul, automatically awakens Patañjalı holds this view and not its opposite. Ananda awakens when there is complete freedom from the Māyik influence This Ānanda is otherwise known as bliss and is the ultimate end of Astānga-Yoga In this respect it is tantamount to Bhaktı-Yoga which will be explained hereafter (20) In that stage, a Yogi enjoys a thrill of tremendous joy which transcends all human reasoning or understanding When he realizes the Supreme Lord as Paramātma in a calm and tranquil unalloyed state, he is well- ·[CHAP, VÍ, 22] DHYANA-YOGA 121 यं लब्ध्वा चापरं लामं मन्यते नाधिकं ततः । यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते || २२ ॥ established there, wherefrom he cannot be budged even an inch. Commentary:--Samādhi is of two kinds, viz., (i) conscious, and (ii) unconscious. The former is characterized by the realization by the conscious subject of the known object. Though manifold in character, it is mainly divided into argumentative and inferential. The latter is characterized not only by its freedom from all worldly dross, but also by its intense ecstasy born of the realization of self and of Paramātmā-a state of eternal bliss which the purified mind is not at all inclined to part with Without this blissful state, Aştānga-Yoga is futile and does no good to a Yogi, because, when he is deprived of this blissful state, he is liable to be allured by the tempting bait of subordinate psychic powers which, when materialızed, will deflect and degrade him from the final goal of blissful trance. But there is no such danger in the performance of Bhaktı-Yoga which will be dealt (21) “He does not consider any other bliss superior to what he has realized in his Samādhi (trance) Secured and firmly established in that bliss, he is not swayed by any of the trammels or tribulations of the world, however great Explanation:-No bliss is considered superior by a Yogi to the one arising from Samadhi; for keeping his body and soul together, all temporary pleasures of the senses are accepted by him with perfect dispassion The with later on.

·124 SRIMAD BHAGAVAD GITA [CHAP VI, 28-301 युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः । सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥ २८ ॥ सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि । ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥ २९ ॥ यो मां पश्यति सर्वत्र सर्व च मयि पश्यति । तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥ ३० ॥ Such (ii) Ile also " Sins being washed away for ever and passions completely restrained by such practice, a Yogi attains the Supreme Bliss, when in contact with Brahman Ananda or transcendental ecstasy is the outcome of the spiritual cultivation of the principle of Divine Love for Para-Brahman, otherwise known as Prema-Bhakti. (28) Characteristics of a Yogi, entranced in Brahman (1) "A Yogi entranced in Brahman visualizes with his soul's eyes the Supreme Lord as Paramātmā existing in all beings and all beings as existing in Him visualizes with his spiritual eyes that the Supreme Lord as Paramātmā looks with equal eye on all His creationson everything, high or low, rich or poor, great or small, sentient or non-sentient (29) “He who sees Je cerywhere and cverything in Je, of him will I never lose hold and he shall never lose hold of Nie. Is Para-Brahman I am not invisible to him and as Jy losnl devoice he is neither deluded by My Mazi nor is he deprived of My blessings When a Youl transcends • Santa-Rati' or Brahmananda, he realizes in his unadulterated sell an eternal loving relationship between the ·[CHAP. VỊ, 31 DHYĀNA-YOGA 125 सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः । सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥ ३१ ॥ Supreme Lord as his Divine Jaster and himself as His eternal servant. When he awakens to such eternal relationship, he is far above the jurisdiction of Abstract- Impersonalism or Void Nirvāņa (i.e., annihilation of self). He lives an eternal life of loving service to the Supreme Lord Sri Krsna in the blissful realm of Divine Lovethe eternal function of his unalloyed self. (30) The esoteric vision of a Yogi:- $$ Dieditation on the Four-Armed Visņu (Tide Slokas 13, 14) hy a novice in the practice of Yoga culminates in the realization of the Two-Armed all Beautiful Syāmasundara Human Form, in his ‘Nirvikalpa-Samidhi '-a state where the difference of time between Sadhana' (practice) and · Siddhi' (perfection in Yoga) no longer exists. The Yogi who worships Me as the All- Perrading and All-Permeating Lord of the Universe, by hearing Iſy Holy Names and chanting songs of Be, always dwells in 3Ie and I am in him under all circumstances, whether he does his duties physically, mentally, or in Yoga- Samādhi. By the spiritual contemplation of the Supreme Lord, who is beyond the ambit of mundane time and space, the Yogi is sureharged with an ecstatic jos, resulting from the Divine touch of Para-Brahman as the Supreme Lord. Hence Krşna-Bhakti or unalloyed devotion to Je is the acme of Yoga-Samādhi. (31) ·128 ŚRIMAD BHAGAVAD-GITĀ [CHAP, VI, 36, 37) असंयतात्मना योगो दुप्पाप इति मे मतिः । वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥ ३६ ॥ अर्जुन उवाच अयतिः श्रद्धयोपेतो योगाच्चलितमानसः । अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥ ३७ ।। guidance of the Sat-Guru (genuine preceptor) By asceti, cism is mcant Yukta-Vairágya or complete dispassion, and dissociation from mundane senses and sense-objects and employing them in the service of their Lord Hrsikeśa. (35) N.D —The force of the term “Mahābāhu. (mightyarmed) is this:-Arjuna, having propitiated Mahadeva, can conquer the mind, the bitterest enemy of mankind, by the infallıble weapon of Maha-Yoga (unadulterated devotion to the Lord) By the term Kaunteya' (son of Kunti, sister of the Lord's father), the Lord assures Arjuna of Victory. “The above Yoga system is of no avail to him who does not try to control his mind by constant practice and genuine asccticism. But he who has recourse to the proper course of action to bring the mind under control, attains perfection in Yoga In other words, a Niskāma-Karma- Yogi who consecrates his action to the Supreme Lord Sri Kryna, who constantly contemplates on Ilim in order to concentrate his mental powers with Yukta-Vairāgya, and who performs his duties for the bare sustenance of life, gradually attains perfection in Yoga (36) Arjuna said, "O Krạnal You have said that perfection ·CHAP. VI, 38, 39] DHYANA-YOGA 129 कच्चिन्नोभयविनष्टश्छिन्नानमिव नश्यति । अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥ ३८ ॥ एतन्मे संशयं कृष्ण हेतुमर्हस्यभेषतः । त्वदन्यः संगयस्यास्य छेत्ता न युपपद्यते ।। ३९ ॥ in Yoga is attainable by strenuous and constant practice coupled with genuinc asceticism, but what will become of them, who, having achieved some success in their practice due to their faithfulness to the system, have failed to attain perfection, who are again swayed away from Yoga path and become addietcd to orldliness, for want of steady practice and dispassion! (37) "0 Thou Jighty-Armed! Yo attempt in Yoga is possible without relinquishing Sakāma-Karma which is beneficial to the ignorant, because by. Salāma-Karma, the ignorant enjoys happiness in this world and celestial pleasure in the next But supposing, a Yogi having discarded Sakama-Karma, fails to achieve perfection in Yoga due to negligence in practice or indifference to Vukta- Vairūgya and, therefore, being deflected from the path of Brahman thins becomes insecure and degenerate, is ho doomed to destruction like a riren cloud severed from the one and dissolved on the way before mising with the other? (38) “ The authors of the Sastras are not omniscient. Thou art the Omniscient Supreme Lord Śrī Krsna. None savo Thee can remore this doubt which assails my mind. So. be Thou pleased to dispel this gloom of doubt totally from my mind." (39) 9 ·130 ŠRIMAD BHAGAVAD GITĀ [CHAP, VI, 403 Civilized or श्रीभगवानुवाच पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते । न हि कल्याणकृत्कश्चिदुर्गतिं सात गच्छति ॥ ४० ॥ The Blessed Lord said, “O Pārtha! A practiser of Yoga never descends to damnation either in this world or in the next Never does all befall a Yogi whose ultimate end is the eternal good of all Purport:-There are two classes of men, 2013, (i) the righteous, and (ii) the unrighteons. Those who are sensual and lead irregular lives are unrighteous uncivilized, literate or illiterate, strong or weak, their Conduct is akin to that of the beast Their actions do no good to the world But those who conform to the social and religious rites as prescribed in the Sastras are righteous They are divided into Karmis, Jūānīs, and Bhaktas The Karms are again subdivided into Salāmı and Nislāma-Karmis. The Sakama-Karmi goes after transient pleasures He aims at worldly amelioration and heavenly enjoyments which are sphemeral. Eternal food is unimown to him. The attainment of Nityananda (eternal bless) which ensucs complete emancipation from the bondage of Miya is beyond their reach. That which does not aim at eternal bliss is worth nothing. Wheti Karma-Kūnuda nimas at eternal bliss, it is Nishima-Karma- Yoga by which purification of mind, rcal knowledge, sleep meditation and ultimately pure desotion are gradually attained 1 Karmi becomes a Tapasvi (asectie), ilien bir renounces all sensual enjoyments and it perfectly 15* passionate. Frusterities, horeser severe, aim at nothins Jout well-enjoyment in the long run The Asuas arr, after ·[CHAP. VI, 41-43] DHYANA-YOGA 131 प्राप्य पुण्यकृतांलोकानुपित्वा माश्वतीः समाः । शुचीनां श्रीमतां गेहे योगम्रष्टोऽभिजायते ॥ ४१ ।। अथवा योगिनामेव कुले भवति धीमताम् । एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥ ४२ ॥ तत्र तं बुद्धिसंयोग लभते पौर्वदेहिकम् । यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥ १३ ॥ all, seekers of self-aggrandizement, notwithstanding their severe austerities. When Karma excels the boundary of all sensual enjoyments, it is Viskāma-Karma-Tora which aims at the eternal good of all beings. Thus established in this all-good Xişkāna-Karma-Yoga, 2 Dhrána-Yogi, or a Jñāna-Yogi mar render greater good to all, then an Istriya-Yogi Tho excels all other Sakama-Karma- Yoris. (40) ** The defaulters of Astuga-Yona are of two kinds, vis, (i) those of short-timed practice, and (ii) those of long. timed practice. Those who have fallen from the practice of Istūrga-Yoga after enjoying for a long time ecletial pleasure, which is attainable by the virtuous only, are born cither in the family of cool Brihman2 or in the house of a pure-minded wealthy merchant. (41) ** But those who hare fallen after a long practice of Istinga-Yoga are born in the family of Yogis with balance discrimination. I birth in such a holr family is much more covetable than in an ordinary one, inasmuch as there i wreater ponsibility of spiritual prozrms in sı:ch saintis families than in others. (42) "O son of huru! Born in such a family, he remains l.is ·ICHAP. VI, 44-46F Naturally, therefore, the ncophyte Yogi overcomes " Then the Yogi begins to practise Yoga with greater 132 SRIMAD BHAGAVAD GITA पूर्वाभ्यासेन तेनैव हियते ह्यवशोऽपि सः । जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥ ४४ ॥ प्रयत्नाद्यतमानस्तु योगी मंशुद्धकिल्विषः । अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥ ४५ ॥ तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपिमतोऽधिकः । कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ।। ४६ ॥ prenatal intelligence and out of natural aptitude, again strives after perfection in Yoga (43) Sakama-Karma-Yoga (purposeful principle of action) as mentioned in the Vedas, hy virtue of lus prenatal fractiers in Yoga and attains tar lietter results in Niskāma-Kaima- Yoga than in Salama-Karma-Yoga. (44) . fervour and assiduuty than before, and the more hic approaches perfection, the greater is his freedom from guit and offence, until he reaches final beatitude (perfcetion in Yoga) through stcadfast and constant practice in many a birth This is the status of a fallen Yogi in his nect birth (45) "O Arjuna' Compare, with halanced discrimination, thir cradlation of superiority among the karmis, Jānis Tapasy is, and Yogis In My opinion, a Nishima-Karma. Yogi (worshipper of Parnmātmā, consecrating all actions anil frimts thereof to Him) 19 Amperior to n Tapasvi {nscetic who performy severe austerities like Candrāyana etc.), 10 ·[CHAP. VI, 47} DHYÁNA-YOGA 133 योगिनामपि सर्वेषां मदतेनान्तरात्मना । श्रद्धारान् भजते यो मां स मे युक्ततमो मतः ॥ ४७ ।। . Jõāni (advocate of Impersonal-Abstract-Brahman) and is, therefore, far superior to a Karmi (seeker of fruit of his action). Hence, O Pārtha, be thou a Paramātma-Yogi who is by far superior to all the other Yogis mentioned abore, by virtue of his unflinching devotion to Paramătmă-the Immanent Aspect of the Snprente Lord. (46) “Of all Yogis, the Yogi who practises the cult of pure devotion stands foremost. He who worships Jle with a firm faith, coupled with unswerving devotional law is considered by Me as the most derot of Yogis Explanation: Among the ritualistic performers of duty, those who are seekers after fruit (Sakāma- Karmīs), cannot be called Yogis. The Sishama-Karmīs, the Jūānīs, the Aştāvga-Yogis, and the Bhaktas are all Yogīs. In fact, Yoga is one and is dynamic, and it means a union or a uniting path consisting of several stages leading a Yogī from the lowest ladder of Sahāma-Karma to the lughest realization of his real self, of Paramātmā and of Bhagavān Niskäma-Karma-Yoga is the first stage of that path. When Jñana (intelligence) and Vairīgya (genuine asceticism) are added to it, it becomes Jūāna- Yoga, the second stage. When deep meditation on Paramātmā is added to Jñāna-Yoga, it becomes stānga- Yoga, the third stage. When love of Kana is added to .Istānga-Yoga, it becomes Bhakti-Yoga, the fourth stage. So, Yoga is like a great staircase consisting of so many stages. To gire a clear-cut exposition of Yoga, mention of the above partial Yogas is made. Those who are ·[CHAP, VÍ, 47 in the big staircase of Yoga, some Jñānis, some 1stūriga- 134 ŚRIMAD BHAGAVAD-GĪTĀ ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशालो श्रीकृष्णार्जुनसंवादे ध्यानयोगो नाम पष्ठोऽध्यायः ॥६॥ desirous of eternal good must have recourse to Yoga. The gradational steps are meant for higher progress in spiritual realization, and a Yogi must not be contented with or confined to a particular step which retards his further spiritual progress If any how a Yogi is apt to cling to a particular stage, he is carmarked by the name of the Yoga of that stage For this reason, some are designated as Karmis for their special predilection to a particular ster Yogis, and some Bhaktas. But he Those ultimate end is unalloyed devotion to Me with his body, mind, and soul, is the grcatcst of all Yogis licnce, 0 Arjuna, be thout a Bhakti-Yogi, 1 c., a true derotce of Mc." (47) Gist:-The first stage to attain transcendental knowleige 18 Niskāma-Karma-Yoga Then followy contemplation on God, 1.0, Dhyana-Yoga Nest comes Asgarige Yoga which aims at Kairalvinanda. Lastly comes Bhakti- Yoga shich aims at Divine Love, the summum bonum of human life BCRC EDUTU TIIC SIXTH DISCOU'Ist: TNTITLED DIIY IST-YOGA ·सप्तमो ऽ ध्या यः CHAPTER VII VIJNĀNA-YOGA OR THE PRINCIPLE OF TRANSCENDENTAL KNOWLEDGE REGARDING THE GRACEFUL PERSONALITY OF THE ABSOLUTE श्रीभगवानुवाच मय्यासक्तमनाः पार्थ योगं युंजन्मदाश्रयः । असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु ॥ १ ॥ Summary :-(He is the best of the Yogis who voi ships the Supreme Lord with devotional love. A thorough knowledge regarding the Supreme Lord Sri Krşņa is attainable by him. who follows the cult of Bhakti with steadfast attachment for Him The knotledge of the Impersonal Brahman denies the Personality of the Absolute. Brahman, the Impersonal Aspect of the Absolute, is the ideal of all abstract knowledge born of the negative conception of this phenomenal world. This ideology is not, therefore, Nirguna. It does not transcend the triple quallties of Māyā,-t is rather a phase of Sättrika-Jõāda, transcending the physical and mental knowledge. But Bhakti is Nirguna, transcending the triple qualities of Māyā. The Disine Form of the Supreme Lord Sri Krsna, being Nirguna, attainable only by Nirguna Bhakti. True Joana is the knowledge of His Splendour acquired by His devotees before they are attached to Him out of lose Vijñāna is the knowledge of H1B Graceful Personality acquired after the attainment of strong attachment ·136 ŚRĪMAD BHAGAVAD GĪTĀ [CHAP VII) for Him. Such a true devotee who is versed in these two principles of Jõāna and Vijñāna, is rare in the field of religion Celestial enjoyment is easily attainable by virtuous deeds and Brahma-Jõāna by empli le knowledge, but pure devotion to the Supreme Lord Sri Krsna is far beyond the ken of mundane sense experiences. Among the thousands of human beings, hardly one tries to attain perfection in eternal bliss, among the thousands of human beings who have attained perfect bliss hardly one kitows Flis Beautiful Syamasundara Form. The Lord then delineates His threefold Potencies, ez, (1) His Internal. Self Conscious, Controlling, and Enlightening Potency, known as Yoga-Mâyā, (% His External Deluding Mafik Potency, the perverted reflection of His Internal Cut Potency, known as Maha Māyā or Apară Praksti, the mother of this mundane universe, and (111) the Marginal Jīva Potency lying in between His cit and Acit Potencies, but superior to His Apara-Prakrti The entire Jiva world comes of this Jiva Potency Born of Marginal Potency, a Jiva soul can move either in this world or in the spiritual realm, according to bis enjoying or serving tempera. ment which is ingrained in his very nature. The Lord then says that there is nothing equal to Him or greater than Him, and that nothing can exist independent of Him, He is the source and the Resting Place of all the worlds, the characteristic excellence in everything belongs to Him, He transcends all mundide qualities. Be is the Chief Emporium of all eternal qualities Extremely difficult to surmount is His supernatural Māya consisting of the triple qualities, but those who absolutely surrender themselves to film and ilim alone, can easily cross over this ocean of Māyā The Lord then proceeds to mention that four kinds of people, who are all wicked, do not worship Jilm and that sour kinds of devotees of the Lord of whom the Jdānis or the enlightened are the best, do worship Illmit tbe Jaani who, taking absolute shelter in the Supreme Lord. realizes Väsudesa as the All-Pervading Supreme Beine Such a desolre, who sees Vásudesa in everything and everything in VAøydria is indeert a vahátmi and 1s a very rare Bhakta. When Sakama Maktas are free from all stains of draises, they betike thirmerkes to the path of Dhakil and worshipping the Supreme Lord Sri Kroda with pure des otion Dut those who are steepedt ·(CHAP. VII, 1] VIJNANA-YOGA 137 in the gloom of ignorance and are arerse to worship the Supreme Lord with pure devotion, are deprived of His blessings and they Forship the deities for petty fruits in return for their worship; but they get their fruits only through His Agency, as the derties hare no power to confer ans boon, unless they are empowered by Him. The worshippers of the minor gods go to them, while those who worship the Lord go to Him. The former do not know that the Supreme Lord cannot be understood by the limited human understanding, as the beings are always veiled by His Yoga. Jaya. The fallen souls regard Him at first as something unmanıfest (Irapersonal Brahman) and later made manifest for the benefit of the Sadhakas. The Lord retains His Beautiful Syāmasundara Form intact, even when He descends on the mundane plane. Those who are released from tbe mundane Opposites and whose sins are destroyed by the practice of Xhāma-Karma- Yoga. can realize Him as the Eternal Beautiful Syāmasundara, ever-existing in the Blissful Realm, at the time of their departure from this world.) The Blessed Lord said, "Listen, O Pártha, how I might be fully known with mind steadfastly attached to Je, engaged in Vijūāna-Yoga and enshrined in Je Explanation: In the first sis chapters, I have dealt with Jñāna and Yoga, the paths of liberation depending upon Viskāmaa Karma-Yoga which purifies the heart In the second sis chapters, I shall deal with Bhakti-Yoga. A thorough knowledge regarding Jle is attainahle by those who follow the cult of Bhakti mith steadfast attachment for Me The knowledge of Impersonal Brahman is not complete in itself, as it denies the Personality of the Absolute. Brahman is Jy Impersonal Aspect—the Ideal of all abstract knowledge, horn of the negatire conception of this phenomenal world This ideology is not Sirguna, because it does not transcend the Māyik qualities of Sattva, Rajas, and Tamas; it is rather a phase of Sättrika- Jūāna-transcending physical and mental knowledge.

·138 ŚRIMAD BHAGAVAD-GĪTA (CHAP. VII, 2, 3) ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः । यज्ज्ञात्वा नेह भूयोऽन्यज्ञातव्यमवशिष्यते ॥ २ ॥ मनुष्यानां सहस्रेषु कश्चिद्यतति सिद्धये । यततामपिसिद्धानां कश्चिन्मां चेति तत्त्वतः ॥ ३ ॥ Bhaktı is Nirguna, 2 e , purely transcendental Ily Divine Form, too, is Nirguna and is visualized by the Nirguna (transcendental) eyes opened by Nirguna-Bhakti. Just as sugar candy is tasted by tongue only and not by eyes or ears, so, Para-Brahman Sri Krsna is to be realized by the only process of Bhakti--the eternal function of all Jivas and not by any other principle either of Jírāna (knowledge) or of Karma (action), however Sättvika it may be. The sugar candy of Krsna-Nama, Krşna-Rupa, and Kroņa-Guna finds no flavour in a tongue embıttered by the bile of nescience or ignorance So long as there is bile of Karma, Jñana, Tapas, Yoga, ete, in the spirtual system, the natural flavour of the Holy Name, Form, Attributes, and the Sportings of the Supreme Lord Sri Krsna finds no relish “ Jfiāna is the knowledge of lly Splendour acquired by Dly devotecs, betore they are steadfastly attached to Me out of love. Vijñāna is the knowledge of lly Graceful Personality acquired after the attainment of strong attachment for Ve Versed in these two principles of Jhāna and Vijñana, nothing will remain to be known in this world by you In other words, the cup of your knowledge regarding Jle and My Entourage will be filled to the brim Rarity of a true decotce in the field of religion.- "The Jñanis and Yogis narrated in the previous sis (2) ·[CHAP. VII, 4) VIJÑANA-YOGA 139 भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च । अहंकार इतोयं मे भिन्ना प्रकृतिरष्टधा ॥ ४ ॥ chapters, can casily attain Brahma-Jñūna (abstract knorrledge of Brahman) by their empiric trend of thought, but the transcendental knowledge of the Supreme Lord, Sri Krsna, which is quite different from empiric knowledge, is simply beyond the jurisdiction of their mundane senseexperience. Among the sentients, human beings are limited in number; among the thousands of human beings hardly one tries to attain perfection in cternal bliss; among the thousands of human beings who have attained the perfect bliss, hardly one knows Jſe in My Prime Essencc, i e., hardly acquires transcendental knowledge regarding Jly Two-Armed All-Beautiful Syāmasundara Form. (3) A true knowledge of the Real Form of the Blessed Lord and His Lordliness is known as the transcendental knowledge of the Absolute and it is this:-“I am the Eternal Self-Efulgent Supreme Lord, Śrī Krna endowed with three Potencies. Brahman is 3 y External Self-Effulgent Impersonal Aspect, void of any attributes; it has no real form and is the negatire conception of this phenomenal world. In other words, the conception of Brahman is supernundane and is indirectly related to this relative world. Paramātmā is My Partial Immanent Aspect pervading the phenomenal world. He is the All-Perrading Abider of the universe, but without any Form. DIE External Mâyık Potency which is the perrerted reflection of My Internal Self-Conscious Enlightening Potency (Yoga-Jayā) is known as Mahā-l layā,—the mother of this ·SRIMAD BHAGAVAD GITA [CHAP. VII, 51 The five अपरेयमितस्त्वन्यां प्रकृति विद्धि मे पराम् । जोवभूतां महाबाहो ययेदं धार्यते जगत् ॥ ५ ॥ mundane universe She is also known as My Apari-Sakti, 2e, External Cosmic Potency in relation to this manfested world and consists of eight components, viz., earth, water, fire, air, and ether—the five gross elements, and mind, intelligence and ego-the three subtle elements gross elements have fivefold properties, 112 , smell, taste, colour, touch, and sound respectively From My Apara- Prakrtı (Maha-Māyā) ensues the causal principle of Mahat, identical with Buddhi, from Mahat evolves the principle of ego (Aharikāra) and the ten operative senses as cffects The principles of Buddhi' (intelligence) and Manas' (mind), having separate functions of their own, are merged into one subtle principle, 222 , 'Antalıkarana '. These eight components are the offshoots of My Aparl- Prahrtı (External Deluding Māyik Potency) " Besides this Aparā-Prakrti, I have another Potency known as Jiva Potency which is Parā or superior to My Apara-Prakrti It 19 also called Tatasthā or Marginal Potency, as it lies in between My Cit and Acit Potencies. This Intermediate Potency is essentially spírítunl in It is a Potency that can take the initiative of cognizing this material world ly her sense-perception. The entire Jita world comes of this Jiva Potency. Born of Tatastha-Jiva Poteney, a Jiva can mose either in tlıc spiritual workel manifested from My Cit Potency or in the fourteen workls (Brahmana) that lave emanated from My Jet Potchey (Apari-Prakrti), according to his serv. ing or enjoying proelirity, which is ingrained in his very ncc. (5) nature ·[CHAP. VII, 6-9J VIJNANA-YOGA . 141 एतद्योनीनि भूतानि सर्वाणीत्युपधारय । अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ॥ ६ ॥ मत्तः परतरं नान्यत्किचिदस्ति धनंजय । मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव || ७ ॥ रसोऽहमप्यु कौन्तेय प्रभास्मि शशिसूर्ययोः ।' प्रणवः सर्ववेदेषु शब्दः खे पौरुपं नृषु ॥ ८ ॥ पुण्योगन्धः पृथिव्यां च तेजश्चास्मि विभावसौ । जीवनं सर्वभूतेषु तपश्चास्मि तपखिषु ॥ ९ ॥ “Both the sentient and insentient worlds emanate from these two Potencies, 22., Marginal Jiva Potency and External Acit Potency (Aparā-Māyik-Prakļfi ) respectively, but I am the Cause of all causes--I am the Prime Cause of creation, sustenance and destruction of this worla (6) “O Dhananjaya, I am the All-Pervading Omnipotent Supreme Lord There is none equal to Me or greater than I Nothing can exist independent of Bc. All the universe exists in and through Mc, like a cluster of gems strung on a thread (7) "O son of Kanti, I am the Rasa, i e., the Taste in water, the Light in the sun as well as in the moon, the Pranava or Ohm' in the Vedas, the Sound in the ether, and the Virility in mankind. (8) " I am the sanetified smell in earth, the Heat in the sun, the Life (Prāna) in the animals, and the Austerity of the asceties. .

·142 SRIMAD BHAGAVAD GITA [CRAP. VII, 10-131 वीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् । बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ॥ १० ॥ बलं बलवतां चाहं कामरागविवर्जितम् । धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥ ११ ॥ ये चैव सात्त्विका मावा राजसास्तामसाश्च ये। मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ॥ १२ ॥ त्रिभिर्गुणमयैर्भावैरैभिः सर्वमिदं जगत् । मोहितं नाभिजानाति मामेभ्यः परमव्ययम् ॥ १३ ॥ "O Partha, I am the Eternal Seed of all elements, the Intelligence of the intelligentzia, and the Prowess of the Powertul (10) "O Bharatarsabha, I am the Strength of the strong, without passion and wrath I am the Cros (Kūma) in the animals, not opposed to sacrament of Sīstric injunctions." " (11) N.B-In short, Krsna 1s Nirguna, te, transcends all mundane qualities and is the Chief Emporium of all eternal qualities "All Sattrika, Rajasa, and Tamasa manifestations in the world are the results of the qualities and actions of My Mayak Poteney. I am quite independent of them As they come of ly Jäyrk Potency, they are under hier control (12) " Sattsa, Rajas, and Tamas are the triple qualities of Jy Iparū-I'raktı (Jiya) with shich the whole world ..

·[CHAP. VII, 14, 15) VIJÑANA-YOGA 143 देवी ह्येपा गुणमयी मम माया दुरत्यया । मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥ १४ ॥ न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः । माययापहृतज्ञाना आसुरं भावमाश्रिताः ॥ १५ ॥ 1 46 has been deluded Thus illusioned, people do not know Die-their Supreme Lord, Unchangeable and Independent of those attributes. (13) Extremely difficult to surmount is My supernatural Māyā consisting of the above triple qualities But those who surrender themselves absolutely to Jle and Me alone, can easily cross over this ocean of Māyā. (14) NB-It is to be observed carefully that the term Me' in this Sloka signifies the Beautiful Śyāmasundara Form of Sri Krsna and the force of the term 'ga' means resignation not to Brahman, Paramātmā, Sira or any other god but to Śrī Krşņa alone, because none but He can deliver the fallen souls from the clutches of the octopus Māyā. That sorts of men do not worship le: "Four classes of men do not worship Je. They do not surrender themselves to De owing to their non devotional aptitude. They are men (i) who are the vilest leading dissolute lires; (ii) who are atheists heart, though ethical in word and ed, (iii) who are “Narādhamās: (rorst among mankind), because the latter two do not recognize Jſe as the Lord of ethics, but as an accessory deity whose only business is to dispense justice (reward or ·144 SRİMAD BHAGAVAD GITA (CHAP. VII, 15) punishment) to those is ho deserve it; and (iv) who, though well-versed in the Vedānta philosophy, worship Impersonal Abstract-Brabman deluded by Jy Näyá and are, therefore, prone to disparage Me and Jy devotees owing to their demoniac temperament and are thus deprived of the transcendental knowledge regarding the following traths, viz, (a) that I am the Supreme Lord, endowed with all powers, (b) that the Jivas in their essence are the eternal servants of Me, the Supreme Lord, (c) that the relationship that exists between the Jivas and Myself is eternal, and that between fallen souls and the phenomenal world is transient, and lastly (a) that the link connecting the Jivas with Myself is Divine Love Second Intcrprctation The real Panditas versed in transcendental knowledge worship Me as the Supreme Lord (Bhagavan) who pretend to be Panditas are really pedants steeped in ignorance and are therefore, averse to worshipping Me, They are pseudo-Pandıtas, scholars of non-devotional temperament Men of this type are disided into four classes, 12, (a) the worldly-minded men who are either hedonistic or altruistic by nature, (b) those who lendi moral life in the beginning, but ultimately become atheists on the score of their vanity of high lincage, scholasticism or wealth, (c) though well-sersed in scriptural lore, these pedante disparage My Manifested Beautiful IIuman Form As mortal, deluded by Aly Maya (Tide Ch. IX, 11), and (c) those who are demoniac in character and cast asper sions on dy Transecndental Beautiful IIuman Form manifested in the mundane planc and even pour fortlı ticir riale of wrath and sile inntiendoes against My Transcendental Amorons Resels in My Blissful Realm. But those ·146 ŚRIMAD BHAGAVAD-GITĀ [CHAP. VII, 161 with grief and sorrow; they are known as 'Artas' or 013- tressed. The vilest people sometimes remember Me, when they are also afilieted; (ii) the above self-deluded moralists, being seekers after real knowledge, feel the necessity of My existence and remember Me as the object of knowledge worth acquiring, (iii) the above Māyā ridden pedants, not satisfied with the idea of an ethical God, know Dle as the Supreme Lord of all ethics and religions, submit co Sastric rules of reguluted life and remember Me as the Bestower of boon They are known as · Arthārthīs' (seekers after favour), and lastly (1y) when the above worshippers of Abstract-Brahman and of All-Pervading Paramātmā, not content with their imperfect knowledge of the same, betake themselves to the pure transcendental knowledge regarding Dly Real Name, Form, Attributes, Sports, and Realm, the veil of ignorance is then withdrawn from them and they, as eternal servants, take absoluto shelter in Me as the Supreme Lord In fact, when the stink of desire for fruit on the part of the distressed--the stigma of defective conception of an cthical God on the part of the seekers after knowledge,--the stain of transient celestial pleasures of after-life, and the slur of temporal conception regarding the eternal super-excellent Form and Qualities of the Supreme Lord as well as the wrong conception of Impersonal Bralıman, are all dissipated from the minds of the above worshippers, then it is possible for them to lead a life of pure devoton In other words, so long as Blahti is sullied by desires other than lose of Krn, it is adulterated or predominated liy Karma or Jhāna, but when it 14 discsted of all foreign elements such as an enjoying or renoulcing mood, it becomes purc desotion ·ICHAP. VII, 16) VIJNANA-YOGA 147 Another Interpretation “ The strict adherents of Tarņāśrama-Dharma worship Ne as the Supreme Lord of All-Bliss. They are grouped into four divisions, viz, (i) some are distressed and therefore willing to get relief from their impending troubles such as poverty, disease etc., (ii) some are enquirers after the knowledge of Truth, (iii) some are seekers of worldly amelicrations These three, being Sakāma-Karmi (seekers after fruits of their actions), resort to mixed devotion in which Karma predominates, and (iv) some are Jñānīs or Sannyāsis following mixed devotion in which Jñāna predominates. In Sloka 12 of Ch. VI, mention is made of mixed devotion in which Yoga predominates, but Kesalā- Bhakti (unsullied derotion) is mentioned in Ch VI 47, Ch VII, 14; Ch VIII, 14; Ch LX, 14, 22, 29, 34, Ch. X, 8-11, Ch. XI, 54, 55, Ch XII, 2, 13-20; and Ch XVIII, 55-66. The second six chapters deal with mised and unmixed det otion The derotion to Karma, Jñāna and Yoga is not pure derotion owing to their respective insubordination to Bhakti. The first three, rir., Irta, Jijñāsu, and Arthārthi are devotees of Karma-jIiſrā- Bhakti, (i e., derotion mixed with Karma). The fourth, 1.e., the Jhānis are devotees of Jñana-Iisra-Bhakti, attaining Santa-Ratı (Tide Ch. XII, 13-20) as ultimate end. The votaries of such Jhäna-Jisra-Bhakti are Sanaha, Sanandana etc But Suhadeva, l'adhara ete, are devotees of ardent lose for Sri Krzna. When Karma-Jliśra-Bhakti aims at know ledge after Truth, it becomes Jñāna-Jurā. Bhakti with Santa-Rati as sequel But when there is not the slightest mixture of Karma, Jūāna ete, in the devotional practice, it becomes Kerala or single-minded, unsuliinr] devotion. fully displayed in the Serranthood), Friendhond).

·148 SRIMAD BHAGAVAD-GITA [CHAP, VII, 111 ani stai fazaya ganufahráficaat प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥ १७ ॥ Parenthood, Consorthood of the Servitors of the Supreme Lord Sri Krsna in Vraja, as mentioned in the śrīmad Bhāgavatam, a glimpse of shich is hinted at in tliis Sloka (16) Who is superior, to the above four classes of devotees:-- "When Artas, Jijñāsus, Arthārthis, and Jñānis are stainless in their desires for fruits, they turn themselves as My pure devotees Among them, the Jhānīs, when they give up all other desires for Moksa or salvation and become Hy true devotees stand superior to the other three kinds of devotees. Having no other désire than exclusive service to Ble, the Supreme Lord, the Jānis can realize My Transcendental Beautiful Form and Attributes more clearly than the Karmis or the Yogis, by the cultivation of pure intelligence and association with My pure devotees. Not’uing is more potent in realizing the true nature of the Jira-soul than the principles of Jñāna-Yoga, far less are the other principles of Karma, Yoga ete., though devoid of all stains It is submissive association with the Sadhus that enables one to realize the real function of the true self In the incipient stage, a Jñāni-Bhakta, with singlemindled vlevotion to be, becomes a true devotec and is far super101 to other devotecs Hence, he is as dear to Me as I am to him.' Sri Sukadleva Gosvami who was at first a Brahma-Iñinī, but in whom there was awakening of loving devotion to the Supreme Lord Sri Krsna afterwards in the assocation of Sri Vyasadeva, is a veritable example of this kind of Jiiani7-Dhakta The service in the incipient ·CHAP. VII, 18, 19) VIJVÄNA-YOGA 149 उदाराः सर्व एवैते ज्ञानी वात्मैव मे मतम् । आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम् ॥ १८ ॥ बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते । वासुदेवः सर्वमिति स महाला सुदुर्लभः ॥ १९ ॥ -stage rendered to the Supreme Lord śri Krsna, by the derotees endowed with pare knowledge, is purely transcendental, and is bereft of the slightest tinge of worldly dross. (17) “Having recourse to Kerala-Bhakti (unsullied singleminded derotion), the above four classes of devotees become bounteous and are ready to surrender their lives to Jſe. But the Jūāni-Bhakta having more steadfast determination for the realization of self and of Godhead, attains Je as the ultimate Highest End of all pure intelli. gence. He loves Me as deaily as I love him (18) Rarity of a genuine devotee of the Supreme Lord:-- " The Jivas attain transcendental knowledge of self and of Godhead after many a birth of spiritual praitice. When they begin to realize their eternal spiritual existence apart from mundane human form, unluckils, they are prone to advocate Impersonal-Jionism, full of scom for phenomenal world, with indifference to the Personality of the Absolute. But when they are firm in realizing transcendence, 1.e., in realizing the eternal existence of spiritual entities, they are at once attracted by the beauty. truth, and harmony of the transcendental religion with the result that they are strongly attached to Jle, surrendering their all-in-all to Jle. They then realize that this world which ·150 SRIMAD BHAGAVAD GITĀ [CHAP, VII, 20F कामेस्तैस्तैहतज्ञानाः प्रपद्यन्तेऽन्यदेवताः । तं तं नियममास्थाय प्रकृत्या नियताः स्वया ॥ २० ॥ has no separate existence independent of Me is the perverted reflection of the spiritual realm, and that al beings, sentient or insentient, exist in and through a (Vāsudeva), the All-Perrading Integer, Who is the only Enjoyer and the only Proprietor of all the worlds--visible and invisible Such a devotee who sees Vāsudeva in every: thing and everything in Vāsudeva is indeed, a Mahātmā (great soul) and a very rare Bhakta, hardly visible on the face of the globe But an Aikāntika-Bhakta' is the rarest of the rare Bhaktas on account of his spontancous single-minded devotion to (19) “ When the Sakāma-Bhaktas are free from all stains of desires, they betake themselves to the path of Bhakti and worship aic with pure devotion So long as there is the slightest stigma of desire for elevation or salvation, in their spiritual practices, they are not devotional in the strict sense But despite their desires for fruitive action or Moksa, and their non-devotional aptitude, if they take absolute shelter in Me, as the Supreme Lord Sri Krsna, I release them from their eccentric desires within a short time But those who are averse to worship Me with purc des otion, are deprived of Ny transcendental knowledge, and, stered in the gloom of Avidya (ignorance), they worship the petty gods for petty fruits in return for their worship They have no confidence in My Eternal Beautiful Syamasundara Form and, therefore, led astray loy their Rijn ihn nnd Tamasika nature, they worship those fruitgiring petty gods akin to their very nature. They are 1 ·(CHAP. VII, 21, 22] VIJNANA-YOGA :51 यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति । तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ॥ २१ ॥ स तया श्रद्धया युक्तस्तस्याराधनमीहते । लभते च ततः कामान्मयैव विहितान्हि तान् ॥ २२ ॥ thus thrown into the labyrinth of unsatiated endless desires. They think that other gods such as Sira etc., are more easily propitiated than Vişnu, to please Whom requires unconditional and unreserved self-surrender and regular ritualistic practices. Enslaved by their crippled sensual propensities, they naturally feel reluctant to take shelter in and worship Ble, the Lord of all lords and the God of all gods. (20) “ As an Indwelling Guide of all Jīvas and other gods, I infuse them with unsbaken faith in that particular god, whom they worship according to their predilections The gods are not the Indtrelling Abider. They are My subtle tiny Vibhūtis or imperfect transient manifestations of My fruit-giving powers in relation to the mundane world on the astral plane. The fallen souls cling to them for their selfish ends The more their desires are fulfilled, the greater is their faith pinned in them, but not in Me, the Lord of all lords (l'rde Ch IV, 11). (21) “The worshippers of minor gods receive their desired fruits from these petty gods, whom they worship with increased avidity. But they get their fruits through Jy agency, because the gods have no power to confer any boon upon their proteges, unless they are empowered by Je. (22) ·152 SRIMAD BHAGAVAD-GĪTĀ [CHAP, VII, 23, 24} अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् । देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ॥ २३ ।। अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः । परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥ २४ ॥ are “The result of such worship by the short-sighted, silly worshipper is finite and transitory It ends in fiasco witl the end of the worshippers The worshippers of minor gods go to them, while the worshippers of lly Divinc Personality come unto Me. The truth embodied in this Sloka is this —as is the worshipper, so is the god. The gods are imaginary deities created loy the mental mould of the worldly-minded men to feed fat their own mental exploitations But figments of the brain are not realities. They cver changeable and lience perishable But the Supreme Lord Sri Krsna is eternal. 1119 devotees are also cternal, their souls being immortal Ilence their sievotion to thim is also eternal and the frut tlcicof, which is Divine Love, is also cternal. (23) ** Xot to speak of the worshippers of minor gols, men luere crudite scholars of the Vedānta philosophy are quite ignojant of Ify Spiritual liternal Iluman I'orm. For, uts Brahmi to Sri Kinna, "O loril, hic who is blearel with the minutest grain of fasour from the couple of Thiy 1002118 Fat, 14 in the knox of Thy Glorious Devil and none che, sett if they are in quest of The Truth for rein, on the strength of their empirie l.nonlage (Bhg. X, 11, 29)" Jenre, the Valintiste of the Imprunal Arbenit, broncser versstals tirir malonlantup may 1m, ne Ionisa'y magh tu thinh luglily sof their wrong and unirnable ·[CHAP, VII, 25] VIJÑĀNA-YOGA 153 नाहं प्रकाशः सर्वस्य योगमायासमावृतः । मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥ २५ ॥ as the mortals. theory of Impersonal-Monism, and designate Me Impersonal Brahman Who assumes temporary and imaginary forms such as Rāma, Krşņa etc., for the trell-being of the Sadhakas or neophytes in spiritual practice. Deluded by Hy Jāyā, they declare that I have no Eternal Form and that Jy Janifested Human Porm on the mundane plane is subject to birth and death, like that of All this is due to their entire reliance on their empiric knowledge, which is liable to fourfold defects, riz., error, inadrertence, defective senses and tendency to deceive others They do not believe in the transcendental reality of Je, the Supreme Lord; they consider Je at first as sonething unmanifest (Brahman) and later made manifest, but they do not know that I am not at all intelligible to limited human understanding, being always veiled by Jy Internal Spiritual Controlling Potener known as Yoga-Jära (l'idc Ch. IX, 11). (24) " Those who are deluded by Jy Mavi are quite ignorant of the fact that Jy Eternal Beautiful Syimasundara Form in the Blissful Realm is always hidden from the material as well as the mental face of the fallen souls, being always enveloped by Vy Internal Spiritual Enlightening Potency (Yogndaya). Do not think, O lrjuna, that I was tumanifrat at first and made manifest afterwards. Know that Jy Beautiful Syimasındara Form is Eternal, like the Self-Effulgent Spirituel Sun in the Blissful Realin and that, thongh unborn, yet I dyreret ·[CHAP. VII, 26, 27) being Omnipotent, I always keep intact My Manifested aluse of his free will, O Parantapa, he is infatuated 154 ŚRIMAD BHAGAVAD GĪTĀ वेदाहं समतीतानि वर्तमानानि चार्जुन । Hfacufor Taifa मां तु वेद न कश्चन ॥ २६ ॥ इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत । HA HATE FI fa qay 11 pv 11 into the mundane plane out of My Own free will and Eternal Beautıful Syāmasundara Form,-a fact which is beyond the ken of ignorant people, who are deluded by My Deluding Potency, Maha-Māyā. (25) “ Though My Deluding External Māyık Potency is dependent on Me, yet being her Lord, I am not orerpowered by her As the Supreme Lord of All-Being- Intelligence-Bliss, I know the past, the present and the future O Arjuna, even those, who worship Brahman and Paramātmā as My Negative and Partial Immanent Aspects respectively, do not know My Beautiful Syāmasundara Form as Eternal, because of their ignorance. (26) Why do the ignorant not recognize Jy Cternal Form:- “ I am intelligible to the spiritual senses of a free soul. When he comes into this Māyak world of creation on account of the forgetfulness of his real self and of Godhead and by its opposites, liz, its likes and dislikes, pleasure and pain etc. He is then deprived of the faculty of his pure discrimination and is, therefore, guided by his wrong mentality I manifest in escry age through the agency of Jly Yoga-)[Aya and copose Jirself to the visual ambit of the people at large; but, as ill-luck sould have it, they ·(CHAP. VII, 28, 291 VIJNAXA-YOGA 155 येपां वन्तगतं पापं जनानां पुण्यकर्मणाम् । ते द्वन्दमोहनिर्मुक्ता मजन्ते मां दृढव्रताः ॥ २८ ॥ जरामरणमोक्षाय मामाश्रित्य यतन्ति ये । ते ब्रह्म तद्विदुः कृल्नमध्यामं कर्म चाखिलम् ॥ २९ ।। fail to recognize Js Beautiful Human Form as Eternal, simply because of their ignorance. On the contrary thes consider Jr Eternal Beautiful Human Forin manifested on the mundane plane as something material—subject to birth and death. (27) Who are eligible for detotional paths : “Those who are sinful and demoniac in nature are debarred from any access to transcendence. But those. who lead at first a pious life in obedience to the Šāstric injunctions, and, by dint of virtuous deeds, have their lives purged of all sins, take recourse to Niskāma-Karma-Toga (Vide Ch. III), and then Jñana-Yoga (Tide Ch I), and lastly Dhyana-Yoga (Tide Ch. VI) all of which instil them with pure intelligence, with which they are enabled to visualize Jy Eternal Beautiful Śrămasundara Form, buy virtue of their Tidvat Pratiti' or transcendental perspection. Those who are endowed with it are released from the mundane associations, and worship Jie with ardent devotion and lore. (28) “Physical body is liable to decrepitude and death, but not the eternal spiritual entity, the soul. Moksa or liberation is nothing but the attainment of Ms eternal serrice in the blissful realm by a Jira in his unalloyed existence. The endeavour of the neophytes reaches its climas, when ·(CHAP. VII, 301 Beautiful Syāmasundara Form and can easily get across 156 SRIMAD BHAGAVAD GÍTĀ साथिभूताधिदै मां साधियज्ञं च ये विदुः । प्रयागकालेऽपि च मां ते विदुयुक्तवेतसः ॥ ३० ॥ they seek after the attainment of that liberation, bereft of decrepitude or death, by means of Sadhana-Bhakti. These realizers of.real Bloksa striving after My eternal service in the blissful realm, are fnlly cognizant of the theory of undifferentiated Monism, of knowledge of transcendental entities, and of the principle of Karma which is the root cause of Jivas' worldly sojourn. Hence, it is pure devotion that enables a Jisa to comprehend My Eternal Beautiful Syāmasundara Form (29) “Those who in their unalloyed existence realize Me as the Presiding Deity of · Adhibhūta' (mortal beings), * Adhdaiva" (aggregate Virāt-Purusa), and Adhiyajīta' (the Indwelling Guide of all Jiva-souls), are enabled to know Jeas Eternal Beautiful Syāmasundara existing in the Blissful Realm as the Lord of all servitors, at the time of their departure from this world. Hence, it is only the devotees who are fully cognizant of Aly Eternal & ever (30) the impassable ocean of Māyā by My grace Gist:--The growth of Bhakti-Yoga based on Sraddha (firm faith) is in this wise. When a Jura comes in contact. with a Sadhu (a saint who has realized the Absolute Person and can make others realize Him), he is conversant Tith the following truths, 192, (1) Śrī Krsna is the Supreme Lord and is the one Reality without a second, (11) IIc is the only God of Love, Beauty, Truth, and Harmony, (111) His Spiritual Deeds, in Human Forin, are done under the influence of Fils Yoga-lláyā or Cit-Sahti, ·[CHAP. VII] VIJŽĀNA-YOGA ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे विज्ञानयोगो नाम सप्तमोऽध्यायः ॥ ७ ॥ (iv) the Jiya world as well as this material universe are manifestations of His Jira Potency and Jāyik Potency respectively, (v) a Jīra's bondage is due to his attachment for sense-objects born of Jáyik Potency, and (v1) emancipation from this bondage of Māyā is only possible, when he begins to worship the Supreme Lord Śrī Krşna by means of Suddha-Bhakti (pure devotion), through the grace of Sri Krşņa and the spiritual preceptor He is then convinced of the ineptitude of Karma-Yoga, Jñāna-Yoga, Astānga-Yoga, Brahma-Jõāna, Paramātma-Jõāna and the trivial pursuits of Sālokya (emal realm), Sārsti (equal pomp), Sāmīpya (ricinity), and Sãyujya (identity with Godhead). A Jīra can attain perfection in his Sadhana, if he takes recourse to Śravana (hearing), Kirtana (chanting), and Smarana (meditation), with the full knowledge that he is the eternal servant of the Supreme Lord of All- Beauty, All-Lorc, All-Truth, and All-Harmony. Such a firm faith with the true conception of self and of Godhead is known as Sraddha which is the foundation-stone of all religious practices based on Bhakti cult. HERE EXDETH THE SEVENTH DISCOURSE EXTITLED VIJXAXA-YOG.1 ·31CA SET 7: CHAPTER VIII TĀRAKA-BRAHMA-YOGA OR THE PRINCIPLE OF THE DEVOTIONAL SERVICE TO THE SUPREME LORD 6 अर्जुन उवाच किं तद्ब्रह्म किमध्यात्म किं कर्म पुरुषोतम । अविभूतं च कि प्रोक्तमधिदैवं किमुच्यते ॥ १ ॥ But le The Summary :-(The Supreme Lord says that the eternal and unchangeable Form of Aksara is Para Brahman or the Eternal All Being Intelligence Blissful Syāmasundara Form, The Lord then explains the terms Adhyatma', Karma', Adhibhuta', and 'Adhıdaiva He who remembers the Supreme Lord at the time of death, surely attains to His Blissful Realm who meditates on a particular being or thing at the time of death, attains to that being or thing in the next birth Lord then explains that · Aksara' or Parama purusa is attain able by means of deep contemplation and unswerving attention coupled with constant practice in uttering the Vedic Mapira 30, 'Ohm and remembering the Holy Name as One and the Same with the Supreme Lord He then makes a distinction between Karma Miŝrā Bbakıl, JBāna Mašā Bhakti, Yoga-)1191ā Bhakti, and Suddha-Bhakti or unadulterated, single-minded and loving devotion All the worlds including Brahma.Loka 278 subject to the cyclle law (transmigration). But he who takes ·[CHAP. VIII, 2, 3] TÄRAKA-BRAHSIA-YOGA 159 अघियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन । प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ॥ २ ॥ श्रीभगवानुवाच अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते । भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ॥ ३ ॥ absolute shelter in Him and clings to the cult &t pure Bhakti is absolved from its operation. During the night of Brahmă all beings and things dissolve into Avyakta Prakrti, and when the day of Brahma dawns, they spring out from it. There is another substance which is not destroyed at cataclysm. This is known as the Aksara-Brahman or unchangeable Parama.Puruşa residing in the Eternal Blissful Realm known as Vaikuntha, whence there is no return. Then the Lord proceeds to mention the fate that befalls those that die during ‘Uttarāyana' or the northern path of the sun, and Daksınāyana' or the southern path of the sun. But those who follow the cult of pure Bhakti unconditionally and unreserredly. are not subject to this fate, but they attain to the highest ultimate end of Divine Love in His Blissful Realm.) Arjuna said, “ O Purusottama! What is meant by the terms 'Brahman', Adhyātma ', ' Karma ', . Adhibhūta ', and " Adhidaira' (1) "O Jadhusūdana! What is idhiyajña in this body 1 How do the self-controlled get to know Thee at the time of their departure from this sorld!” (2) The.Blessed Lord said, “ The eternal and unchangeable principle of Akşara is Para-Brahman. Bs Para-Brahman is to be understood not the Attributeless Impersonal Abstract-Brahman of the Jhānis nor the All-Perrading ·i EO SRIMAD BHAGAVAD GĪTĀ [CHAP. VIII, 4-51 Ву अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् । अधियज्ञोऽहमेवात्र देहे देहभृतांवर ॥ ४ ॥ अन्तकाले च मामेव सारन्मुक्त्वा कलेवरम् । यः प्रयाति स मद्धावं याति नास्त्यत्र संशयः ॥ ५ ॥ यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् । तं तमेवैति कौन्तेय सदा तद्धावभावितः ॥ ६ ॥ Over-Soul, Paramātmā of the Yogis, but My Eterna! All- Being. Intelligence - Blisstui - Syāmasundara Form. Adhyātma is meant not the eternal function, but unalloyed entity, the Jiva, devoid of all mundane touch. The gross and the subtle body of a Jiva accrue from Karma which binds the Jiva to the world Hence, Karma may be described as the seed cause of a Jiva's coming into this world (3) “ The changeable and perishable is known as Krara, Bhava' or Adlibhüta Adhidaiva means the Universal Virat-Purusa or the Presiding Deity of the gods and of Adhivajña refers to the Indvelling Guide of the Jivas known as Intaryāmi-Hrsikeśa Who incites them to Yajna-Karma and is a Partial Aspect of Me. (4) " Hc who recalls Me in his mind at the time when le breathes his last, is undoubtedly blessed with My Divine Knowledge In other words, he who remembers are, the Supreme Lord, possessing transcendental knowledge regarding My Name, Form, Attributes, and Sports, surels attains to dy Lotus Feet in the blissful calm. (5) " Wocher breathen his last, melitating on a bring or thing at the time of his death, atrains or goes the senses paulicular ·[CHAP. VIII,7-10] TĀRAKA-BRAHSIA-YOGA 161 तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च । मय्यर्पितमनोबुद्धिर्मामवैन्यस्यसंशयम् ॥ ७ ॥ अभ्यासयोगयुक्तेन चेतसा नान्यगामिना । परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥ ८ ॥ कविं पुराणमनुशासितारमणोरणीयांसमनुस्मरेद्यः । सर्वस्य धातारमचिन्त्यरूपमादित्यवणं तमसः परस्तात् ॥ ९॥ प्रयाणकाले मनसाऽचलेन भक्त्या युक्तो योगबलेन चैव । ब्रुवोर्मध्ये प्राणमावेश्य सम्यक् स तं परं पुरुषमुपैति दिव्यम् ॥१०॥ " forth to that being or thing, because of his constant contemplation on that being or thing. It may be said, therefore, that the present life of a being is a resultant of the thoughts and ideas of his past life, that were predominant at the time of his death The case of Jahātmā Bharata is an apt illustration. (6) So, fix your mind and attenticn on Me at all times and under all circumstances, and fight the battle, the duty of a Kşatriya. Do consecrate your steadiei mind and harmonized intelligence to Je, your cternal Friend, and you will certainly attain Hly Lotus Feet in the blissful realm. (7) “ The Supreme Lord with all His Splendour is attainable by deep contemplation and underiated attention coupled with constant practice of Yoga. O Pártha! You till never be subject to reversion to th: perishable principle of Ksara. (8) The mode of contemplation on the Supreme Lord: " The Supreme Lord is Ouniscient, Eternal, All- 11 ·162 SRIMAD BHAGAVAD-GITĀ (CHAP. VIII, 11-13) यदक्षरं वेदविदो वदन्ति विशन्ति यद्यतयो वीतरागाः । यदिच्छन्तो ब्रह्मचर्य चरन्ति तत्ते पदं संग्रहेण प्रवक्ष्ये ॥११॥ सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च । मुाधायात्मनः प्राणमास्थितो योगधारणाम् ॥ १२ ॥ ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुम्मरन् । यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥ १३ ॥ Controlling Principle, Subtiest of the subtle, Supreme Providence, Eternally Adolescent Human Form---inconceivable to human understanding, Selt Revcaled like the sell-luminous sun Hs Self-Effulgent Lteinai Beautiful Human Form transcends the ever changing gloomy and deluding sphere of nature When death drass near, do contemplate on that Parama-Purusa, the Supreme Lorul of Eternal Beautiful Form, with steadied mind and unflinching devotion, keeping the Prāna (vital air) in between the two eyebrows by the practice of Yoga just mentioned This practice of Yoga is the means of concentrating the attention that it may not be deviated from the Central Integer (Para-Brahman) owing to the sufferings and troubles at the time of death This practice of Yoga enables a Yogi to get at Me, the Porama-Purusa “I shall now tell you the prucuss as to how to attain the ultimate goal designated as Aksara (Parama-Purusa) by the Panditas versed in the Vedic lore, in Whom divell the austere asceties detached from the slightest tinge of worldly affinities and for Whom the Brahmacárīs observe the life of chastity (11) " By prartı4ing the above Yoga, he who controls the (9, 10) ·they have attained the acme of their desires which is Lord, in their unallored existence. Unadulterated, single- 163 which is full of misery and is liable to destrurtion, because ICHAP. VIII, 14, 15) TĀRAKA-BRAHJA-YOGA अनन्यचेताः सततं यो मां सरति निन्याः । तस्याहं मुलभः पार्थ नित्ययुक्तस्य योगिनः ॥ १४ ॥ मामुपेत्य पुनर्जन्म दुःखालयमगाश्चतम् । नाप्नुवन्ति महात्मानः मंसिद्धि परमां गताः ॥ १५ ॥ mind and the senses, keeps the Priņa (vital air) in bctwcon the two eyebrows and mutters the Velic Mantra for , * Ohm', attains Jy Lotus Fect in the blissful realm, then he leaves this mortal frame. (12, 13) “Karma-Misri-Bhakti (des otion wliere Karma proclominates) was dealt with while explaining Ārta, Jijñāsu, Arthärthi, and Jūāni till they lead to the attainment of liberation bereft of decrepitude and death. Yoga-Srā- Bhakti has been dealt with in this chapter (Vide SI. 9, 10), giring, at intervals, some hints for the realization of pure devotion. Sow, I shall deal with unflinchin, devotion, Arjuna, I am easily accessible to those who alway! remember Je with single-minded and unsullied devotion; because that devotion is free from all ulterior motives, In other words, I am not accessible or intelligible to those who resort to Karma-Višrā-Bhakti, Uñana-Jisra-Bhakti, Yoga-Jliśrã-Bhakti, i.e, derotion where Bhakti pluss onls a subordinate part, either to Karma, Jħāna or Youri. (14) “Pure devotees are not subject to birth and rebirth eternal service to Me, the All Beautiful Eternal Supreme minded loving devotion to the Lotus Feet of the Supreme ·164 SRIMAD BHAGAVAD GITA (CHAP. VIII, 16, 171. Setting aside आत्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन । मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥ १६ ॥ सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः। रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥ १७ ॥ Lord Sri Krsna is the criterion of Bhakti all fruits of Karma, Jñāna, and Yoga, he sho practises pure devotionayıth undeviated attention, attains My Lotus Feet in the long run (15) “ All the worlds including Brahma-Loha are subject to the cyclic-law But, O son of Kunti, he who absolutely takes shelter in Me and clings to the cult of pure Bhakts, surely breaks the round of births and deaths, 1 e., is not liable to be reborn The purport of the statement that Karma-Yogis, Jñāna-Yogis, Astānga-Yogis, or Karmd- Jñāna predominating Bhaktı Yogis are exempted from rebirth, means that if unsullied derotron be the ultimate end of their respective practices, they are not liable to be born again, because of their taking recourse to Kevala- Bhakta which ensures perfect liberation from the stains of the above practices of Karma, Jñāna, and Yoga (16) " Thousand four-ages make a day of Brahmā, another thousand four-ages make a night of Brahmă hundred and sixty such days make one year of Bralımā. ITundred such years make the whole span of his life lie is steadiastly attached to the Supreme Lord Śrí Krsna, he is liberated When such is the case with Bralımā, what to speak of the Sannyāsis living in the Brahma-Loka who are also hable to be rchorn Explanation:-One Manvantara is 1/14th part of a daya . Three If ·![CHAP. VIII, 18] 165 TĀRAKA-BRAHMA-YOGA अव्यक्ताद्वयक्तयः सर्वाः प्रभवन्त्यहरागमे । रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ॥ १८ ॥ of Brahmā, which is called Kalpa. Of the four Yugas called Satya, Tretā, Dvāpara, and Kali, the first is of 1728000 years, the second of 1296000 years, the third of 864000 years, and the last of 432000 years So, all the four Yugas together consist of 4320000 years A thousand of such four Yugas, i-e., 4320000000 years make fourteen Janvantaras or one day of Brahmā, hence both day and night would be 8640000000 years or double the said númber of years. One year of Brahmā will thus be of 8610000000 X 360 days=3110100000000 years. Brahmā's lifetime being 100 years, it would come to 311010000000000 years of our calculation. Creation takes place, when Kalpa begins at day, and cataclysm of the world takes place, when Kalpa ends at the approach of night. Fourteen Avatāras manifest themselves in each day of Brahma. So, in one month of Brahmā there are 420, in one year (12 months) 5040, and in one hundred years (the lifetime of Brahmā) 501000 Manvantara-Avatāras. 1 Janvantara=1000:-14=713, four-Yugas, i to, in every Manvantara, four-Yugas revolve 7137 times The present Manvantara-Avatāra is Vaivasvata Nano, the seventh Manvantara of the Sveta-Varaha-Kalpa The present Kali-Yoga is the 28th four-ages of that Manvantara. Jivas are destined to births and rebirths in each Kalpa, until complete liberation is attained. (17) * The gods, mankind, and animals within the three ·166 SRIMAD BHAGAVAD-GĪTĀ (CHAP. VIII, 19-211 भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते । रान्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥ १९ ॥ परस्तस्मातु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः । यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥ २० ॥ अव्यक्तोऽक्षर इत्युक्तम्तमाहुः परमां गतिम् । यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥ २१ ॥ (16) worlds are liable to births and deaths including those living in Brahma-Loka. The reason is that the creation of the world is made manifest from the eternal unmanifest. principle known as Avyakta, in other words, creation begins when the day of Brahmá dawns and cataclysm takes place at the approach of the night of Brahma " Thus multitudes of beings, both sentient and insentient, come into existence at the dawn of the day of Brahmã and dissolve at the approach of the night of Bralımā, they again assume shape at the approach of dawn. of the day of Brahmā. (19) “ The Eternal Unmanifest Principle is so very excellent and superior to the above manifest plane of Brahmã that even at the cataclysm that Unmanifest Principle is not destroyed, hecause it is eternal (20) “That Eternal Unmanifest Principle is known as Algara (Parama-Purusa), Who is the lughest ultimate end of all beings, sentient and insentient know that Eternal L'umanifest Principle to be alls Eternal Blissful Realm. from which, when ansconced, no traveller eter returns. (21) ·[CHAP. VIII, 22-24) TÄRAKA-BRAHJA-YOGA 167 पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया । यस्यान्तः स्यानि भूतानि येन सर्वमिदं ततम् ॥ २२ ।। यत्र काले वनावृत्तिमावृत्तिं चैव योगिनः । प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥ २३ ॥ अग्निज्योतिरहः शुक्लः पण्मासा उत्तगयणम् । तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥ २४ ॥ That Parama-Puruşa, the Presiding Deity of that Eternal Blissful Realm, is attainable by unswerving singleminded des otion. O Pārtha, all beings, sentient and insentient, exist in Him and He exists in them as Antaryāmi (Indwelling Guide). He is also known as the All- Pervading Paramātmā. (22) “O Bharatarsabba, I will now tell you that I am easily accessible to Jy true derotees, but those who have not tahen recourse to pure and underiated devotion owing to their anti-devotional aptitudes of Karma, Jñāna, and Yoga, find it very difficult to attain to Jly Lotus Feet, because their time of departure from this world and the paths followed by them are confined within the four walls of time and space. I shall tell you about the time when after death the soul of Yogi is either bound or freed (23) “Those, who are versed in the knowledge of Brahman attain to Brahman, if they breathe their last at the time of Agni' and 'Jyotis' (the presiding deities of fire and light), of 'Ahah' (presiding deity of day), of Sukla' (the presiding deity of bright fortnight) and of 'Uttarayana' (the presiding deity of the six months of the sun's ·168 ŚRIMAD BHAGAVAD-GÍTĀ [CTAP. Fil, 25, 26) धूमो रात्रिस्तथा कृष्णः पण्मासा दक्षिणायनम् । तत्र चान्द्रमसं ज्योतियोगी प्राप्य निवर्तते ॥ २५ ॥ शुक्लकृष्णे गती घेते जगतः शाश्वते मते । एकया यात्यनावृत्तिमन्ययावर्तने पुनः ॥ २६ ॥ northern path, i.e., the sun's passage to the north of the equator) It means that a Yogi attains Brahman and is never subject to rebirth, when there is a coincidence of the aforesaid principle of Agni, Jyotis etc., with the cheerful disposition of the mind of a Yogi at the time of his death. Uttarāyana means the sun's passage in his northern course for six months, viz., from 22nd March to 23rd September, and Daksināyana means the sun's passage in his southern course for six months, riz , from 24th September to 21st March. (24) Rebirth of a harma-Yogi — " The Karma-Yogis are reborn, when they pass away at the time when the deities of smoke, night, dark fortnight, the six months of the sun's southern path and the moon's orb preside. After enjoying their heavenly pleasures for a certain period as a result of their pious deeds, the Karma-Yogis are bound to be born again at the expiry of their virtues (25) NB-The bright six months of Uttarāyaṇa is compared to the fully Brahma-realized state of mind of a Yogī, while the dark six months of the Daksināyana is compared to the state of mind of a Yogi steeped in the gloom of nescience, " The paths of light and darkness are the two eternal ·ICHAP. VIII, 27, 28) TĀRAKA-BRAHMA-YOGA 169 नैते सृती पार्थ जानन्योगी मुह्यति कश्चन । तस्मात्सर्वेपु कालेषु योगयुक्तो भवार्जुन ॥ २७ ॥ वेदेषु यज्ञेषु तपःसु चैव दानेषु यत् पुण्यफलं प्रदिष्टम् । अत्येति तत्सर्वमिदं विदित्वा योगी परं स्थानमुपैति चाद्यम् ॥२८॥ → . tracks of the world upon which the departed souls shall have to tread. A Jiva is not liable to be born again, if he passes away during the path of light, but he is bound to be horn again if he breathes his last during the path of darkness (26) "The Bhakti-Mārga, (e., unsullied devotional path) transcends the above two paths of light and darkness He who knows this distinction and takes recourse to Bhakti- Hlārga is never deluded by the triple qualities of Jāyā, and hence, is not subject to birth and rebirth O Arjuna, just ponder over the troubles and tribulations that beset the other two paths, 12., (i) Jñana (i.e., the path of light), and (ii) Karma (z.e, the path of darkness) and follow the cult of pure Bhakti unconditionally and unresertedly. (27) "O Arjuna, if you strictly follow the Bhakti-JIārga, you will never be deprived of any fruits accruing from the study of the Vedas, the performances of sacrifices, austerities, largesses and from Karma, Yoga etc Joreover, this Bhakti-JIārga will entitle you to attain to the highest ultimate end of Divine Love in J[y Blissful Realm, the acme of pure devotion.” (28) ·170 ICHAP. VIIII ŚRIMAD BRAGAVAD-GÍTÁ ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे तारकब्रह्मयोगो नाम अष्टमोऽध्यायः ॥ ८॥ Gist:- This chapter describes the super-excellence of unalloyed devotion and of the attainment of the eternal realm whence, when ensconccd, no traveller ever returns. HERE EXDETH THE EIGHTH DISCOUT.SE ENTITLED TARAKA-DRAHIA-YOGA ·- न व मो ऽ ध्या यः CHAPTER IX RĀJ.L-GCHY.1-YOGI OR THE PRINCIPLE THAT CONSTITUTES THE SUPREME SECRET श्रीभगवानुवाच इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे । ज्ञानं विज्ञानसहितं यज्ञात्वा मोक्ष्यसेऽशुभात् ।। १ ।। Stunmary :-(The Lord proceeds to reveal to Arjuna the greatest secret constituting the supreme lore, the climax of all religions, thich gives the clue to the acquisition of true knowledge of the sell and of Godhead. Those who have no falth in IIim fall to acquire it, Sraddhā or faith being the root of all transcendental knowledge. The Lord as the Eficient Cause manifests this universe through the agency of His Mãyik Potency which is the Material Cause, and the Jisa world from 1113 Marginal Jira Potency. So, al, both seatient and Insentient, are in Film, but the Lord is entirely different from and independent of them. Wonderful is llls Sovereign loga Power Ile is the Supporter, Indweller, and I'reserver of all beings in ide world. He is the Prime Cause and Stay of all that exist on earth, but lle is detached from them all. just like the eiber, which, though ait beradloz. rerra.n unattached to all atoms and mclecules existing and moring fa lt. At the time of disolution, ell being are dissolted Into Jis Prakril, and ttey are released once more.. when a new Kaina begins agala. Dut all torse acts do not touch ·172 SRIMAD BHAGAVAD GITA [CHAP IX) The Supreme the Lord, as He is beyond His Māyık Praksti Lord retains His All Beautiful Eternal Human Form atact despite His Descent on the mundane plane The foolish, deluded by Màyä, disregard His Eternal Beautiful Adolescent Human Form, not knowing that He is the Supreme Lord of the whole universe and that He is the Lord of all lords But his true devotees, knowing Him as such, worship Him with pure intelligence and single minded devotion They incessantly sing His Name, Form, Attributes, Glorious Deeds in the association of the Sädhus and attain His eternal loving service in the blissful realm The worshippers of Impersonal Brahman may attain liberation or eterhal hite, it they cast aside their wrong conception of oneness with God or Brahman and betake themselves to devotion to Him as the Supreme Lord The Pratika worshippers may attain to His Eternal Beautiful Form, if they forsahe therr henotheistic or polytherstic ideas which do not recognize the sup9110rity of the Super-Excellent Foim, Qualities and Entourage of the Supreme Lord Sri Krsna over all the minor gods. The knowers of the three Vedas and the drinkers of Sonia Raga worshipping the Lord by sacrificial rites, enjoy celestial pleasure. on the expiry of which they are bound to come down again into the mortal world But the Lord, out of deep attachment for and causeless mercy upon His devotees, supplies their dally necessities or ille and takes all possible care for their upkep. because they seek nothing but His devotional service to the exclusion of all other lorldly boons, though voluntarily offered by iTim Those who worship the deities with faith must, of course, worship llim, but contrary to the Divine Law, because such worship instead of leading them to the attainment of the eiernal bllss entangles them in mundane attachments eser is offered to him by a devotee who is self controlled, be it a leaf, flower, fruit or water, it offered witb loving beart, is acceptable to the Lord with great pleapure as a gift of love. Dut le refuses to accept heaps of articles, bonever precious they may bum, It offered by the worshippers of other gods simply out of pomp and show. The worshippers of the deltles attain to them, but the worshippers of the Lord attain to film All oblations, alt that is to be earen and ghen, and all nusterities to Lino practised, should be dedicated to jum, leaving their fruits to What- ·[CHAP. IX, 1] RĀJA GUHYA-YOGA 173 Him. When done in this way, all actions cease to serve as bondage, Then one becomes a real Sannyasi and attains His Lotus Feet. The Lord knows no favouritism or commuralism, since He is the same to all beings from the highest to the lowest. But he who loves Him ardently and whole-beartedly is Icred by Him. He, who worships Him with unflinching faith, singleminded derotion and love, is a Sadhu, even if he be addicted to eril babits. In the opinion of the Lord, he, who does not carp or scoti at an 'Ananya.Bhakta' (single-minded derotee), who is not only a Sadhu by nature but a 'Dharmātmi' (God foring soul) as well, is to be reckoned as a sādhu, because his attempts are well resolved and righteous. By such conduct he will soon become a Dharmātmā and attain eternal biiss. Eren those bom of sinful wombs, women, Vatsyas, and Śūdras may attain the ultimate goal, if they worship the Supreme Lord with unsullied devotion. Then the Lord exhorts Arjuna to fix bis mind on Him alone, to be always devoted to Him, perform all duties as, Keatriya, consecrating them to him, Dow down to Him as his eternal servant, and be absorbed in His meditation Whọn he is thus unswervingly attached to Him, he shall attain Him 100 enter into His Blissful Realm as a devout sertitor) Thr Blessed Lord said, "0) Irjuna, as you are free from carping, I will not tell rou the most secret truth reganling Mr Transcendental Knowledge and Divine Love, knowing which you will attain freedom from all evils Explanation:-The philosophy of soul described in chapters II and III may be said to be a secret truth, the Transcendental Knowledge of the Supreme Lord bawel on the cult of Bhakti, described in chapters VII and VIII, is a greater rret, but the greatest secret, I am now poins to rcical to you, is the unadulterated devotion which, ir strictlr followel, will enable you to transend the triple qualitic of ass and realize the sell in its true perte. tire (1) ·172 SRIMAD BHAGAVAD GITĀ [CHAP. IX] The foolish, deluded the Lord, as He is beyond His Mäylk Prakſti. The Supreme Lord retains His Au Beautiful Eternal Human Form {ntact despite His Descent on the mundane plane by Máyä, disregard His Eternal Beautiful Adolescent Human Form, not knowing that He is the Supreme Lord of the whole universe and that He is the Lord of all lords But his true devotees, knowing llim as such, worship Him with pure intelligence and single-minded devotion They incessantiy sing His Name, Form, Attributes, Glorious Deeds in the association of the sadhus and attain His eternal loving service in the blissful 1ealm The worshippers of Impersonal-Brahman may attain bei ation or eternal use, of they cast aside their wrong concep tion of oneness with God or Brahman and betake themselves to devotion to him as the Supreme Lord. The Pratika worshippers may attain to His Eternal Beautiful Form, if they forsake their henotheistic or polytheistic ideas which do not recognize the superiority of the Super Excellent Fo.m, Qualities and Entour age of the Supreme Lord Sri Krsna over all the minor gods The knowers of the three Vedas and the drinkers of Soma-Rasa worshipping the Lord by sacrificial rites, enjoy celestial pleasure. on the expiry of which they are bound to come down agair into tho mortal world But the Lord, out of deep attachment for and causeless mercy upon His devotees, supplies their daily necessities of life and takes all possible care for their upkeep, tecause they seek nothing but His devotional service to the exclusion of all other lorldly boons, though voluntarily offered by Ilim Those who worsdip the deities with latth must, of course, worship Ilm, but contrary to the Divine Law, because Buch worship instead of leading them to the attainment of the eternal bliss entangles them in mundane attachments eser is offered to Him by a devotee who is self-controlled, be it a lpat, Houer, Irult or water, it offered wita a loving heart, 19 acceptable to the Lord with great pleasure is a gitt of lose. Dut Ile refuses to accept heaps of articles, hoxeser precious they may be, 11 offered by the worshippers of other gods simply out of pomp and shaw The worshippers of the deities aftala in them, but the worablppers of the lard attain ta fllm All pbla llora, all that is to be eaten and ghen, and all austeriting 10 be practiord, should be dedicated to filin, Imaging their frults to What ·(CHAP, IX, 1] RĀJA-GUHYA-YOGA 173 Him, When done in this way, all actions cease to serie 's bondage. Then one becomes a real Sannyasi and attains His Lotus Feet. The Lord knows no farouritism or communalism, since He is the same to all beings from the highest to the lowest. But he who loves Him ardently and whole-heartedly is loved by Him He, who worships Him with unflinching faith, singleminded devotion and love, is a Sadhu, even if he be addicted to eill babits In the opinion of the Lord, he, who does not carp or scoil at an "Ananya-Bhakta' (single-minded devotee), who is not only a Sadhu by nature but a 'Dharmātmā' (God loving soul) as well, is to be reckoned as a Sadhu, because his attempts are well resolved and righteous By such conduct he will soon becnme a Dharmātmā and attain eternal bliss Even those born of sinful wombs, women, Valßyas, and Südras may attain the ultimate goal, if they worship the Supreme Lord with unsullied devotion. Then the Lord exhorts Arjuna to fix his miod on Flim alone, to be always des oted to Him, perform all duties as a Kaatriya, consecrating them to him, bow down to Him as his eternal servant, and be absorbed in His meditation. When he is thus unswervingly attached to Him, he shall attain Him and enter into His Blissful Realm as a derout servitor) The Blessed Lorel said, “O Jrjuna, as you are free from carping, I will now tell you the most secret truth regarding My Transcendental knowledge and Divine Lare, knowing which you svill attain freedom from all evils Explanation:--The philosophy of soul described in chapters II and III may be said to be a secret truth, the Transendental Knowledge of the Supreme Lord based on the cult of Bhakti, descrilved in chapters VII and 1til, is a greater secret, but the greatest sceret, I am now goin: to rical to you, is the unadulterated devotion which, if strictly followed, will enable you to transcend the trijile qualities of Jiayi and realize the self in its true per part tiit.

·171 SRIMAD BHAGAVAD-GĪTĀ [CRAP. IX, 24] राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् । प्रत्यक्षावगमं धर्म्य सुसुखं कर्नुमव्ययम् ॥ २॥ अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप । अप्राप्य मां निवर्तले मृत्युमंसारवमनि ॥ ३ ॥ मया ततमिदं सर्व जगदव्यक्तमूर्तिना । मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ॥ ४ ॥ '. This is known as Raja-Vidya (supreme lore) or Ravatiuhya (supreme secret) and is eternally pure and excellent It gives the true l.non ledge of the self (Fide Bh39 XI 2, 12) It is the climax of all religions (Trde Bhas IV, 31, 1: It is easily accessible to all, being free from the troubles of Karma Jñāna ird other mundane principles It is unchangeable and eternal, as it transcends the triple qualities of Wīvà (2) "Faith us at the root of this transcendental knowledge; because pure devotional love which is the climax of this knowledge sprouts at first, in the form of faith in the heart of a noice in the spiritual practice O Parantapa, those who have no farth in Ne, fail to acquire thus knowlaime of pure devotional love for Ve end arc, therefore, hurled into the sortex of endless sufferings and miscries n the trorld. (3) "I am the All-Perrading Transcendental Personality. NII beings, sentient and insentient, exist in de and I, ns thr 111.Knowing l'aramātmā, always exist in them, like the earth in carthern pot or gold in gold-ornaments That this world is a transformation of ls Set is entirely ·[CHAP, IX, 5, 6] RĀJA-GUHYA-YOGA 175 न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् । भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥ ५ ॥ यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् । तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥ ६ ॥ 3 groundless and hence untrue. I am the Absolute Self- Effulgent Entity. This world has come into existence from My External Māyik Potency, and the Jiva world from Jy Marginal Jiva Potency. So, all beings have their origin in Je, but not so rooted in them am I, inasmuch as I am entirely different from and independent of them. (4) “ That. all beings exist in Me' does not mean that they exist in My Real Self, but exist in My External Māyik or Cosmic Poteney-a fact not at all comprehensible to human reasoning Behold, then, and know it to be My Sovereign Yoga Power. I work through the agency of My Wayık Potency. Hence, know Me as the Supporter, Indweller, and Preserver of all beings in the world Although I am the Prime Cause and Stay of all that exist on earth, I am really dissociated from all mundane things. My Body and Self being One and the Same, I am inde- Tendent of all worldly concerns (5) " Just as a Jira, by supporting and maintaining his body cxists in the body without any attachment, so also though All-P'errading, upholding and maintaining all beings and elements, I do not dwell in them, because I am the Alysolute and am independent of all Such sort of analogy does not always hold good. The principle, that though All-Pervading I do not ducll in beings and ·176 SRIMAD BHAGAVAD-GITA (CHAP. IX, 7-9) सर्वभूतानि कौन्तेय प्रकृति यान्ति मामिकाम् । कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥ ७ ॥ प्रकृति खामवष्टभ्य विसृजामि पुनः पुनः । भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥ ८ ॥ न च 'मां तानि कर्माणि निवघ्नन्ति धनंजय । उदासीनवदासीनमसक्तं तेषु कर्मसु ॥ ९ ॥ elements, is a paradox beyond human conception Still, a more comprehensive illustration approaching the truth may be given here. The ether is all-pervading in which air and other minutest particles of atoms and molecules exist and are in motion, yet it being the container is detached from them So, My Máyık Potency being the cause and effect of all mundane phenomena, I am alwars independent of them like the ether. Though all things cannot exist without Me, I can exist without them, as I am absolutely independent (6) “O son of Kunti, all living beings enter into My PrakȚtı at the end of the world's age and again, then 3 nex Kalpa begins, I send them forth into this world through the agency of My Māyik Potency " This material universe is subject to By Mãyık creative principle. This multitude of living beings, being dependent on and goaded by My Prakrti, comes into existence, time and again, by Bly creative principle at On free will, I being the Absolute (8) "But Dhananjaya, these actions are not binding on ·CHAI. LÝ 10, 11] RĀJA-GUHYA-YOGA 177 मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् । हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥ १० ॥ अवजानन्ति मां मूढा मानुपी तनुमाश्रितम् । परं भावमजानन्तो मम भूतमहेश्वरम् ॥ ११ ॥ Me. I am entirely detached from and nonchalant to them. But I am always attached to Transcendental Bliss accruing from the Divine Sports in My Blissful Abode. The two manifested worlds, riz., the Jira world and the universe, cmanate from Bly two Potencies, 12., the Intermediate Jiva Potency and the External Māyik Potency which indirectly onliven or support Jy Eternal Bliss. My Real Sch is not in any way affected by these two Potencies or their actions. What those lxings and elements are doing under the influence of My Java scrie indirectly to give colour and beauty to Jy Disine Nerels in the Blissful Realm Like an unconcerned witness, I always stand aloof from and am never involved in Jāyik nfiair. (9) “O son of Kunti, Vs Prakrti brings forth all things, morable and immorable, in this world, under My super. Tision. It is for this reason that this world revolves. Bly predominance orer all the actions of Prakti is palpable, when she bring forth these sentient and insentient worlds, completely guided by Ny glance, and they come into existence as the guerrertel reflections of My Lternal Blixt. ful Realm. (10) " The sum and substance of Jy saying is that ly Ttrmnal Form is Sai-Cit. Inanda (Icing-Intelligence Blix). Jy Potencies ect under vir fraer, bot Im 19 ·178 ŚRIMAD BHAGAVAD-GITA (CHAP. IX, 12] मोघाशा मोधकर्माणो मोघज्ञाना विचेतसः । राक्षसीमासुरी चैव प्रकृति मोहिनी श्रिताः ॥ १२ ॥ I am Omnipotent I independent of those actions I condescend Myself to' appear to mundane view, out of My canseless grace, through DIy, harmonizing Potency (Yoga-Māyā). I am above physical nature and her laws and Self-Effulgent. I reveal Myself when I w:]] The ascription of mfinitesimality, finitude or fallibility to de is due to the crippled senses of Mayā-ridden souls. They are quite ignorant of My Supreme Personality My Super-Excellent Beautiful Human Form is Transcendental, Eternally Adolescent and of Medium Stature reveal Myself through My inconceivable Çıt Potency (Yoga-Māyā) Fools suppose this Eternal Beautiful 'Adolescent Human Form of Nine to be mortal, subject to the influence of Māy, but they do not know that I am the Supreme Lord of all macrocosm and microcosm Hence, deluded by their deceptive empiric knowledge, they imputo 2 wrong and superficial view to My Beautiful Eternal Human Figure, Whom My devotees, endowed with pure intelligence, behold as the Erabodied Personality of the principles of Sat, Cit, and Ananda Fools misinterpret, misunderstand, misconocive, and disparage Ny Transcendental Personality, Whom they mustake for a mundane human form and even go to the length of Jeriding De (witness-Siśupāla, Kamsa etc,) not knowing My Supreme Spiritual Personalty, and that I am beyond the limits of time and space." (11) " It may be asked whence is this false imputation 1 Then listen to Me Fiendish in nature, demon-like in ·ICHAP. IX, 131 RĀJA-GUAYA-YOGA 179 महात्मानस्तु मां पार्थ दैवी प्रकृतिमाश्रिताः। मजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥ १३ ॥ temperament, deceitful and of ignoble mind, all hopes, actions and knowledge of the wicked prove abortive and come to nought. Their attention is diverted into vain hopes of enjoying celestial pleasure as the fruit of virtuous deeds. They are debarred from acquiring pure knowledge due to their abject selfish action. If they al all seek after any knowledge, their intelligence is cnshrouded by the wicked and untenable theory of Impersonal-Brahman They think, out of illusion, that My Eternal Sat-Cit. Inanda Syāmasundara Form is Jāyik and bence, inferior to Brahman, notwithstanding Jly īśvarahood. Vain hopes of heavenly enjoyments and dry wisdom of Abstract- Brahman are the respectire goals of their worship. Although purification of heart is aimed at in the beginning, taking to My worship as means, their ultimate end is perfect absorption in Impersonal-Brahman, with the result that the dirine nature of tbeir real self is completely enwrapped by their fiendish and demoniac temperament. (12) The nature of a true deuotce :- “O Pārtha, those who are blessed with pure intelligence arc known as Jahātmā' (high-souled saints) no doubt. Naturally of devotional aptitude, ther worship Me as the Primcrai, Eternal, and Unchangeable Source of all beings, morable and immorable, with single-minded devotion, regardless of the transient fruits of all actions and completely indifferent to the self-destructive abstract knowledge of Impersonal.Brahman. (13) ·180 ŠRIMAD BHAGAVAD-GİTĀ [CHAP. IX, 14, 151 सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः । नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥ १४ ॥ ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते । एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥ १५ ॥ They always sub- Nature of pure devotional worship “Those great souls, endowed with pure intelligence, worship Me with a loving heart by having recourse to the ninetold methods of devotion such as hearing, chanting incessantly meditating on My Holy Name, Form, Qualties, Glorious Deeds, and Sports in My Blissful Kingdom Their only ambition is to attain the eternal service of Aly Beautiful Syāmasundara Form in Aly Blissful Abode Determined and firm in vow, they engage all their nctivities--physical, mental, social, and spiritual, to the gratification of My Spiritual Senses mit themselves to De with all humility and sincerity, so that their minds may not be alienated from Me during their sogouin in this world Just as the poor danco attendance upon the rich to maintain themselves, so also My devotees associate with the saints for learning the devotional pretices of bearing, chanting, meditation etc. They are always strict in the observance of their vots and they inressantly sing My (ilorious Deeds in order to attain My Eternal Losing Service in the Blissful Realm *0 Arjuna, I have told you the superiority of Ily genuinc devotecs oser thic Ārte, Jijñāsu, Arthörthi ond Jhini Bliahtas. Now, I shall tell you of three other kindeof Bhaktas who are inferior to the aliore four. They are (i) . Alam rahopísaka' (worshipper of the theory that 1 ·RAJA-GUHYA-YOGA 181 . ICHAP. IX, 16-19] अहं क्रतुरहं यज्ञः सघाहमहमौषधम् । मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ।। १६ ॥ पिताहमस्य जगतो माता धाता पितामहः । वेद्यं पवित्रमोंकार ऋक्साम यजुरेव च ॥ १७ ॥ गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् । . प्रभवः प्रलयः स्थानं निधानं वीजमव्ययम् ॥ १८ ॥ तपाम्यहमहं वर्ष निगृह्णाम्युत्सृजामि च । अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ॥ १९ ॥ . God and the Jiva are one), (ii) • Pratikonasaka ' (worshipper of minor gods), and (iii) Visvarūpopāsaka' (worshipper of the Universal Form). Of these, the Ahamgrahopāsaka is superior to the other two. Their egoism of oneness with God is a kind of Yajña in which they worship Impersonal-Brahman. The Pratikopāsakas are henotheists who think that Vişnu and the minor gods are identical and are the different manifestations of One Undifferentiated Abstract-Brahman imagined to assume such forms as Rāma, Krsna, Sira etc, for the good of the Sadhakas; While the last are nature-worshippers, much worse than the other two Ahamgrahopāsanā is a kind of Jñāna. Yajña superior to the worship of manifold gods such as the sun, Indra ete, as Aly ' Vibhutis' known as henotheism or polytheism, because this Upāsanā aims at One Brahman. It is the fools (ignorant) that worship nature as God or the Universal Form. (15) "O Arjuna, I am the Srauta-Yajna or Agniętoma (the Dame of a sacrifice), the Smärta-Yajña or Vaišvadesa (a ·[CHAP. IX, 201 182 SRIMAD BHAGAVAD GITĀ. < विद्या मां सोमपाः पूतपापा यज्ञैरिष्वा वर्गति प्रार्थयन्ते । ते पुण्यमासाद्य सुरेन्द्रलोकमश्नन्ति दिव्यान्दिवि देवभोगान् ॥२०॥ kind of sacrifice to the gods in general), the word Svadhā' uttered when offering oblations to the manes , the Medicine, the Incantation, the Ghee (clarified butter); the Fire, the Sacrifice, the Father; the Mother, the Supporter, and the Grandfather of this world; the Knowable and the Holy Sound · Ohm', the Vedas, viz., the Rk, the Sāma, and the Yajuh, the highest end of all, the Preserver, the Shelter, the Friend, the Creation; the Substance, the Dissolution, the Primal Cause; the Unchangeable and the Eternal, the Heat in summer; the Cold in winter, the Water pouring forth from the cloud and the vapour drawn by the sun as the cloud; I am the Scetar (liberation from the bondage and realization of self and of Godhead), and the Death (worldliness or forgetfulness of self and of God). O Arjuna, I am the Tiross and the Subtle (Being and Non-being) Such pan. theistie meditation is a kind of worship of My Universal Form I am the Father, ie, the Progenitor of both the indırıdual and the aggregate worlds, the Mother for holding thus universe in My Womb, and the Grandfather, for, I am the Father of Brahmă, the god of creation ** Those that worship according to the three forms, meile tioned in Sloka 15, may attoin liberation (eternal life), ir they cast aside all stains of mixed worship and betale themselies to purc devotion to Ne as the Supreme Lord. The Aliamgraha worshipper man attain vnalloyed derotion, if he abandons his wrong notion of oneness with Cou or Brahman The Pratika worshipper may attain (16-19) ·184 ŠRIMAD BHAGAVAD GITA (CHAP. IX, 22) 24 अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते । तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥ २२ ॥ The special characteristics of true devotees.- “O Arjuna, do not think that the above fruit-seekers enjoy pleasures and that My devotees suffer pain, Oly devotees always think of Me with unsullied single-minded devotion. They accept all things that are favourable to My service and reject those that are detrimental thereto. So, they are eternally linked with Me by the tie of devotional love They consecrate their all-in-all to Me without seeking any frut therefrom I supply all that is needful for them, uz , their daily necessities, and take all possible care for their upkeep The thing is that, though there is a semblance in the enjoyment of sense-objects between My devotees and the fruit-seekers, there is a gulf of difference between their respective modes of living My devotees have surrendered everything to Me and it is My duty to bestow on them, and preserve carefully, what they are in need of. The special advantage of My devotees is that, after enjoying the sense-objects in a spirit of perfect dispassion, they are blessed with the eternal bliss, which the fruit-mongers are always deprived of On the other hand, the Pratika worshippers after enjoying their celestial pleasures come back to this world of action and are engaged in hankering after a lot of ephemeral pleasures. They know not what eternal bliss is, due to their ignorance. Though indifferent to all temporal things, I am deeply attached to My devotees and I feel delight in helping them in all possible ways. They want nothing but My favour, for which I am bound to supply their wants. They worship Ble with steadfast attachment and unswerving ·[CHAP. IX, 23, 21) RĀJA GUHYA-YOGA 185 येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयान्विताः । तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥ २३ ॥ अहं हि सर्वयज्ञानां भोक्ता च प्रमुरेव च । न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥ २४ ॥ faith, unmindful of personal comforts and necessities of life. So, they must have their requirements personally attended to by Myself. (22) “In fact, I am the Supreme Lord of All-Being- Intelligence and Bliss. There is none superior or equal to Je. No god can exist independent of Je. I am the Transcendental Principle of Sat-Cit-Ananda Those that worship other gods such as the sun, Indra, efe, with a devout heart and full of faith also worship Me, O son of Kuntī, though contrary to Divine Law, because, they being deluded by the influence of Jly Jāyā do not know that those minor gods are the different manifestations of Jy Jāyik Potency in the mundane plane and are entirely dependent on Me. Those who worship them as such, are lat-ordained worshippers and are eligible to further spiritual progress. But those tho knowing them to be eternal and independent of Je worship them - without ordinance or prescribed law, are, therefore, deprived of the eternal bliss derived only from Jly direct worship, as the Lord of all lords and the God of all gods (23) “I am the Enjoyer as well as the Lord of sacrifices. Those who worship other gods, knowing them to be eternal and independent of Jle, are known as Pratika worshippers, They are quite ignorant of the true knotsledge of Jly Real ·186 ŚRIMAD BHAGAVAD-GĪTĀ (CHAP IX, 25, 26J थान्ति देवनता देवान् पितृन्यान्ति पितृव्रताः । भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ।। २५ ।। पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति। तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥ २६ ॥ Self and thus deviated, they degrade themselves to the lower plane of the three dimensions, on account of their unprincipled and untenable worship. They may be cndowed with bliss, provided they worship Ne as the ultimate realty and the minor gods as My subordinate agents with powers delegated to function in their respective spheres. (24) “The worshippers of other gods, of ancestors and of the elements go forth to them respectively; while My devotees who worship My Eternal Transcendental Reality como unto Me. I am the Reality The gods have no reality apart from Me So, worshippers of other gods independent of Ble attain non-rcal or ephemeral result of their worshir. As is the worship so is the fruit I am the Impartial Dispenser of fruits of men's actions, devotional or nondevotional (Vide Ch. III, 22, 23). (25) Lasy access to Bhutz-Yoge. “Whatever is offered to ale by a devotee who is selfcontrolled, bc it leaf, flower, fruit or water if offered with & loving and sincere heart is acceptable to le as a giſt of love with great pleasure. But I refuse to accept bcaps of articles, however precious they may le, if offered by the worshippers of other gods, for the simple reason that they have no real love for Jle and that they do so out of their ·(CHAP. IX, 27) RÄJA-GUHYA-YOGA 187 यत्करोपि यदनासि यज्जुहोपि ददासि यत् । यत्तपस्यसि कौन्तेय तत्कुरुप्च मदर्पणम् ।। २७ ॥ "pompous show and traditional faith in Me The worship of the lesser deities, being an indirect and un-Śāstric mode of worship, is condemned by Me, inasmuch as the votaries of these demigods cannot approach De, the Supreme Lord, with their imperfect knowledge of Me to Whom even a leaf, a flower, a fruit or a drop of water 13 acceptable as the most covetable offering, if made with loving devotion, and I readily enjoy these offerings as gifts of love (Vide Bhāg. X, 81, 14). (26) Karma-l/zśrā-Bhaktı as offer cd to God In this connection V'ide Ch. II, 47, 61; Ch III, 9-16, 33; Ch VIII, 7, Ch. XII, 6; Ch. XVIII, 57; and Bhāg. VII, 5, 23, 24, and XI, 2, 36, the purport of which is that none need fear the binding nature of any action, if it is done as an offering to the Supreme Lord in the spirit of true renunciation or dispassion. “O son of Kunti, the four classes of mixed devotees, 112., Ārta, Jijñāsu, Arthärthi, and Jñānī, the three kinds of worship, viz., Ahamgraha, Pratika, and Visrarlipa, the four kinds of Yogas, ris, Sakāma-Karma, Nişkāma-Karma, Jñāna and Aştānga and the true nature of pure devotion have been dealt with. Now, determine your position and duty among them. As a true hero of righteousness, you always incarnate with Me when I descend here, as a partner of My Deeds You are neither an impartial Sānta nor a Sakāma-Bhakta (fruit-seeker). So, you are to follow Nislāma-Karma- Jñāna-Miśra-Bhakti, ie, devotion intermixed with action and knowledge, but without any desire for the fruits.

·[CHAP. Ex. 28-30] 188 seekers offer their actions to Me (from their traditional ŚRIMAD BHAGAVAD-GITĀ शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः । संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥ २८ ॥ समोऽहं सर्वभूतेषु न मे द्वेप्योऽस्ति न प्रियः । ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥ २९ ॥ अपि चसुदुराचारो भजते मामनन्यभार । साधुरेव स मन्तव्यः सम्यन्व्यवसितो हि सः ॥ ३० ॥ thereof. In that case, your duty will be this:---Whatever you do, eat, sacrifice, bestow, austerity or penance you perform, conseerate them to Me. In Vain do the frait- . But you are not a fruittaith) with an ulterior motive Seeker As a desotee, you should, therefore, perform your duties, leaving their results to Je (27) " Then () Arjuna, you will perfectly be a Sannyāsí of Xışkıma-Karma-Yoga You will be freed from the bonds of action, good or bad, resulting from fighting Thus liberated and harmonized by Niskāma-Karma-Yoga, you shall attain de, te., realize all truths about dic (Vide Bnig IV,14,5) (28) Mysterious are Jy ways I am the Same to all beings, having neither foc nor friend. In them I dwell and they in Je, who are lovingly devoted to Me. As the Supreme Lord, I know no favouritism or communalism, as I am the Same to all beings from the highest to the lowest. But it 18 Hy special characteristie that I love them who lose Me ardently and sincerely (29) Though a man of very ill-conduct, he who worships Vic ·[CHAP. IX, 30) RĀJA-GUHYA-YOGA 189 and Me alone with unswerving faith and single-minded devotion and love, shall be considered a Sadhu, i.e., a saint, because, he is well-resolved and has resorted to the path of righteousness. Explanation:- Wherefore his mission of life is singleminded service of the Lord, he is to be regarded as a Sãdhu, though there might be some foreign elements in his conduct, but they will soon be dispelled by the grace of God and by association with the Sādhus. The term Sudurācāra 'should be clearly understood. Conduct that guides the life of a fallen soul is of two kinds, viz., external and internal. All conducts of life such as purity, piety, partaking of nutritious diet etc., in regard to the physical mental, and social amelioration are said to be external or relative; while those that are conducive to the realization of self and of Godhead are said to be internal or unmired function of self proper. In conditioned state, an incutable relation exists between the external and the internal conduct of life. The external conduct cannot be ignored, even when the unalloyed devotional service forms an integral part of a man's life. All kinds of ills, wrong predilections, prejudices and doubts vanish, as soon as pure devotion is awakened in the heart Relishing love for Śrī Krsna increases in proportion as the affinity for mundane relativities decreases Unless and until this canker of worldly affinity is fully eradicated from the heart, evil conduct is apt to commit its forcible entry into frail humanity; but it is soon curbed down by the loving aptitude for Sri Kịņa. The activities of the devotees of the higher order are really praiseworthy and wholesome in all respects But, if perchance, any evil conduct of serious ·190 ŚRIMAD BHAGAVAD CITĀ (CHAP. IX, 303 type such as adultery, larceny or malice to which a true devotes is always averse, be found to creer in the life of a Sadhu, it will, ere long, be destroyed by the purifying influence of Bhakti Irreligious conduct in eating and, danking coupled with other habits may characterize 3 man's life prior to his initiation by the Sat-Guru, but that 19 no reason why he should not be taken into account as a Sādhu, when he worships the Supreme Lord with undeviated mind and soul Even a moral leper may turn into a saint, provided he steadfastly follows the path of pure Bhakti and craves the mercy of the Supreme Lord Śrī Krsna and His ardent devotees to get rid of those evils Arotker cæterpretation “ He who does not look to the irreligious conduct or bad hahits of an 'Ananya-Bhahta' (16, a Bhakta who worships Srī Krsna with unsullied single-minded devotion), is to be reckoned as a Sãdhu, because his attempts are wellresolved and righteons It is by such properly resolved righteous conduct, that a Sãdhu will soon become a Dharmālmā (God-loving soul) and attain eternal bliss as mentioned in the next Sloka 31 The expression #76827:) does not refer to an Ananya-Bhahta, but to um who does not carr or scoff at an Ananya-Blakta who is not only a Sadhu ly nature but a Dharmitm) as well. Thiu interpretation of Srila Thakura Bhaktivnoda gives us the clue that harmonizes the trend of systematic argument connecting both the Sloka 30 and 31 (30) (साधुरेव ·ICHAP. IX, 31, 32) RĀJA GUHYA-YOGA 191 क्षिप्रं भवति धर्मात्मा शश्वच्छान्ति निगच्छति कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥ ३१ ॥ मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः । स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥ ३२ ॥ "O son of Kunti, know you for certain that' Jy Bhakta of unswerving devotion is never doomed to destruction. Some blemishes or accidental foreign dirts may temporarily defile his character, in the incipient stage, but they till, ere long, be dissipated by the force of his immaculate devotional temperament. He will soon, as a result of his leading a pure devotional life, attain eternal bliss which a Karmī or a Jõānī can hardly obtain in his pious or stoic indifferent life O son of Kunti, do thou promise Me as thou art a Bhakta, that My devotee is not doomed to destruction eren after death; because, thy promise is more strictly observed than that of Mine. (31) “O Pārtha, persons that take absolute shelter in JIC alone, though they be born of sinful wombs (such as the Mlecchas or the Yavanas), women including the karlots, Vaisyas, and Sūdras including even the outcasts, the untouchables, attain the supreme goal by their singleminded devotion, ie., a true devotee is not confined to a particular caste, creed, colour, sect or community. In other words, a free soul is a transcendental entity belong. ing to the kingdom of God, but during his bondage in the Alāyik world, he may gain the ultimate end, if he worships Me with unsullied devotion, whatever caste or creed, sect or community he may belonto (Tide Bhāg. II, 4, 18; II, 7, 46, and III, 33, 7). (32) ·192 ŚRĪMAD BHAGAVAD GĪTĀ [CHAP. IX, 33, 31) किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्पयस्तथा । अनित्यमसुखं लोकमिमं प्राप्य भजख माम् ॥ ३३ ॥ मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैयसि युक्त्वैवमात्मानं मत्परायणः ॥ ३४ ॥ “Even when persons of low origin are entitled to lead a life of pure devotion and even when their contaminated sinful rules of life cannot be a barrier to their spiritual uplift with the advent of the light of divine Bhaktı which dispels the gloom of all sinfal propensities, then, there can be no shadow of doubt about the fact that the sacred rules of conduct based on the cult of Bhakti and observed by the holy Brāhmanas and the supreme suints (pous Ksatryas) will, in no time, strike at the root of all evils aecruing from actions, good or bad, done by them, cither in this life or the previous Hence, O Arjuna, do thou worship Me, ever and anon, with unsullied devotion, so long as you are a pilgrim in this sinful world which is. transient and changeable and devoid of real felicity. (33) " Fix thou, O Arjuna, thy mind on afe alone, be thou always devoted unto Me, perform thou thy duties as » matter of sacrifice for Die, bow down thy head always before Me and be thou absorbed in My meditation. When thon art thus unswervingly attached to Yle alone, thou shalt attain Je and enter into Jy Blissful Realm as a devout servitor, after performing all kinds of duties as Kratriys in this mundanr planc." (31) ·दश मोऽध्या यः CHAPTER X VIBHŪTI-YOGA OR THE PRINCIPLE OF THE DIVINE EXTENSIONS श्रीभगवानुवाच भूय एव महाबाहो शृणु मे परमं वचः । यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥ १ ॥ Summary:--(Tie Supreme Lord goes on co say that he is the Primeval Origin of all the gods and the great sages of yore, who do not know the Divine Nature of His Descents and Deeds enacted during His Descent in Human Form on the mundane plane. Ile who knows Him as the One Unborn. Beginningless and the Fountainbead of all that exist and realizer the transcene dental nature of His Eternal Beautiful Human Form and Iris superiority over Jis two other Aspects, riz. Paramātmi and Drahman, 19 released from all Māyik delusions and is purged of all sins by Ila grace. An the mental conditions, riz, intelll. gence, non-delusloa, forbearance, truth etc, originate from Ilim The desen anclent sages, the four Drah macaris, and the fourteen Afanus were all born of Brahmi who came ot iiim, and the human race das sprung from their progeny. Those who worship the Lord with firm falth and unaduiterated deration, knox in IIim to be the Fountainhead of all, and that eserything colles from flim, are called Panditas, 1e. Dergons enlightened in trane cendentat knowledge. The characteristic feature of Aranya Bhaktas fi&la len mentioned in the Catub Slokt Gita (Slokas 8-11) which is the nucleus of the whole cila. The Supreme ·ICHAP, X, 21 VIBHUTI-YOGA 195 न मे विदुः सुरगणाः प्रभवं न महर्षयः । अहमादिर्हि देवानां महषीणां च सर्वशः ॥ २ ॥ • Lord then proceeds to mention His Vibhūtis or Divine Extensions which persade the whole universe. He is the Vişnu of the Adityas, the Sun of the luminous objects, Kapila of the Siddhas, Prahlada of all the Daityas, Parasurama of the wielders of all weapons, Vāsudera of the Vrsnis and Dhananjaya of the Pāngaras. He is the Beginning, the Middle and the End of ali. He is the Science that deals with God, Jira and Matter and their inter-relationship In other words, whatever object is conspicuous by virtue of its grandeur, glory, might, sublimity or beauty is a manifestation of His Divine Splendour. The Supreme Lord concludes by saying that He remains er er pervading in and through the whole universe as Paramātmā, His Partial Aspect, and that, therefore, all the worlds, spiritual and mundane, mutually and severally related to Him, cannot exist independent of Him.) The Blessed Lord said, “O mighty-armed (Arjuna)! Listen again to y Supreme Words Which I am now going to tell you for your good, as you are Mly belored (1) “I am the Primeral Cause of all the gods and the great sages of yore who know not the Divine Natue nf Jy Deeds enacted during My Descent in Human Form on the mundane plane. Explanation:—The reason is that the gods or the sages vainly try to unravel the mystery of My Descents and Deeds on the strength of their own sense-experiencc or empiric knowledge, with the result that in spite of their strenuous efforts of mundane reasonings, they fail to transcend the limits of time and space and at last arrive at an imperfect negative principle which they call ·[CHAP. X, 21 196 ŠRÍMAD BHAGAVAD-GITA Impersonal Abstract-Brahman, void of all attributes and. actions But My Ultimate Transcendental Reality is far beyond such dry wisdom born of extramundane conception. I am the Absolute Personality, I always manifest My Eternal Beautıful Human Form through the agency of My Inconceivable Internal Cit Potency known as Yoga-dáva I am the Fountainhead of all immaculate Essential Qualities I am the Embodiment of All-Being-Intelligence and Bliss. Paramātmā or īśvara is My Partial immanent Aspect manifested on the mundane plane as the Indwelling Guide of the universe, and Brahman is the imperfect attributeless Negative Aspect of My Eternal Beautiful Form, not intelligible to limited human understanding which is deluded by Mv Aparā or Mayık Prakrti Both these Aspects, 2013, Paramātmā and Brahman, are My respectre analytic and synthetic Janifestations in the phenomenal world Occasionally, when I manifest als Eternal Beautıful Form on the mundane plane through the agency of My Yoga-Mārā, these intelligent citizens of heaven and sages of old, deluded by Bly Māyik Potency, fail to conceive the glory of Us Eternal Inconceivable Power, wrongly think of My Eternal Beautiful Descent in Human Form as mortal and seek after self-absorption with the abstract undifferentiated Impersonal-Brahman as the ultimate end of human existenec But My deve tees are not empiricists They know fully well that human reasoning with all its minutest discriminations and introspection is quite incompetent to comprehend the inconceivable Absolute Truth (Myself) They, therefore, take absolute shelter in Vle and engage themselves wholehearttills in the cultivation of pure Bhakti. Out of My infinite hindness, I offer them pure intelligence whicle ·1CHAP. X, 3-5] VIBHŪTI-YOGA 197 यो मामजमनादि च वेत्ति लोकमहेश्वरम् । असंमूढः स मर्येषु सर्वपापैः प्रमुच्यते ॥ ३ ॥ बुद्धिर्ज्ञानमसंमोहः क्षमा सत्यं दमः शमः । सुखं दुःखं भवोऽभावो भयं चाभयमेव च ॥ ४ ॥ अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः । भवन्ति भावा भूतानां मत एव पृथग्विधाः ॥ ५ ॥ enables them to realize My Transcendental Beautiful Human Form in their unalloyed existence (2) "He who knows Me as the One Unborn, Beginningless and the Supreme Lord of this world and realizes the Transcendental and the Primordial Nature of My Eternal Beautiful Syāmasundara Form and His Superiority over the other two Aspects of Paramātmā and Brahman, is freed from all Māyik delusion and is purged of all kinds of sins, by My Canseless grace (3) "Even persons well-versed in Šāstric lore do not know Me, despite their keen intellect; because, introspective intelligence which can discern the inner meaning, discriminative knowledge which can distinguish between self and non-self, non-delusion, forbearance, truth, control of internal and external senses, weal and woe, birth and death, fear, courage, harmlessness, composure, contentment, austerity, charity, fame and abloquy-all these are human qualities and hence limited. Although I am the Prime Cause of all these qualities, I am quite distinct from them. Nothing remains to be unknown when the doctrine of inconceivable simultaneous distinction and non-distinc- ·198 SRIMAD BHAGAVAD GITĀ [CHAP. X, 6-81 मत्या महर्षयः सप्त पूर्व चत्वारो मनवस्तथा । मद्भावा मानसा जाता येपां लोक इमाः प्रजाः॥ ६॥ एतां विभूति योग च मम यो वेति तत्त्वतः । सोऽविकम्पेन योगेन युज्यते नात्र संशयः ॥ ७ ॥ अहं सर्वस्य प्रभवो मतः सर्व प्रवर्तते । इति भजन्ते मा बुधा भावसमन्विताः ॥ ८ ॥ tion (the principle of Acintya-Bhedābheda) is known. Just as the Substratum or the Omnipotent Prinriple and His Attributes are non-distinct and yet distiet from them, so also 1, Who am the Lord of all Potencies and of the sentient and insentient phenomenal world emanated from those Potencies, am simultaneously non-distinct and yet distinct from them. (4, 5) "The seven sages, viz., Jarīci, Atri ete., the four Bralınacāris, 112, Sanaka, Sanātana etc., and the fourteen Danas, born of Svayambla, were all born of Hiranyagurbha Brahmā who came of Me This human race has heen multiplied with their progeny and disciples. (6) “He who is truly acquainted with the knowledge of My Real Self, the climat of all philosophical Truths with the knowledge of My Sovereign Powers and the principle of devotion, the climax of all philosopliy of action, is undoubtedly harmonized by Arikalpa Yoga, 1,€, a Yoga which is surely calculated to attain le. (7) Slo) 09 8 to 11 ore hnoun as the Caluh-stoll-Gha:- "I am the Fountainhead of all that exist on carth, and cverything, spiritual and mundane, evolves from Mo ·(CHAP, X, 9, 10) VIBHŪTI-YOGA 199 मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम् । कथयन्तश्च मां नित्यं तुप्यन्ति च रमन्ति च ॥ ९ ॥ तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् । ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥ १० ॥ alone Those who know this truth and worship Jle with unadulterated devotion are known as Panditas, ie., persons, enlightened in transcendental knowledge, while those who are ignorant of the above truth are known as Apanditas or the illusioned. (8) The characteristic features of Ananya-Bhaktas :- "With minds forever fixed on Me, with lives consecrated to Me, Jy Ananya-Bhaktas, i.e., devotees fully absorbed in Je, meet together, enlighten one another as to the nature of My Real Self and contribute to one another spiritual progress and everlasting delight by means of the ever-blissful discourses on Jy glorious Attributes and Deeds. In the incipient stage of Sravana and Kirtana, a Sādhaka enjoys initial bliss of Bhakti, but in the perfect stage, intoxicated with Dirine Love, an Absolute-realized soul enjoys spiritual communion with his beloved Sri Krsna in consorthood accessible only to Rāga-Mārga (Vide Ch. LX, 14). (9) “ Those who worship ble with a loving heart ever intent on communion with Me, are endowed with such unmixed lore born of pure intelligence as will enable them to attain to Jy Blissful Realm. In other words, I am the Bestower of transcendental knowledge with which an Ananya- Bhakta is enabled to get at Je and Jy Blissful Kingdom (10) ·200 ŚRIMAD BHAGAVAD GITĀ [CHAP, X, 11) तेपामेवानुकम्पार्थमहमज्ञानजं तमः । नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥ ११ ॥ "Such loyal devotees can never be ignorant. Out of' bly causeless mercy, I, the Indwelling Guide, dispel the gloom of ignorance from their minds with the lamp of pure know ledge, cver illumıning their heart bright Some wrongly think that those who follow the monistic principle of 'not this' and not that are truly wise, and that those who follow the cult of Bhakti are debarred from acquiring real knowledge. But, 0 Arjuna, this principle does not hold good, because, knowledge about the Absolute Truth cannot be acquired by limited human senseexperience, however well-reasoned or well-informed it may be, but it depends entirely on My grace By virtue of Dly Inconceivable Power, a human being with limited knowledge can easily acquire transcendental knowledge regarding Myself. I enlighten the hearts of those who are Ny ardent and loyal devotces, as Caitya-Guru (Indwelling Preceptor), with the ever-burning Lamp of Divine Knowledge and out of My causeless infinite mercy on them I, as an Antaryāmi (Knower of their hearts) completely destroy the gloom of ignorance acquired by their coming in contact with the outside world. Hence, spiritual enlightenment transcendental knowledge regarding Myself which is the birthright of every Jiva. soul, is attainable by the cultivation of pure Bhakti and not by polemic discussions. The above four Slokas known as Catul-Sloki-Gita constitute the quintessence of the tenets of the Gita, which removes all amictions born of ignoranec from the minds of the Jivas." (11) or ·[CHAP.X,12-15] VIBHŪTI-YOGA 201 अर्जुन उवाच परं ब्रह्म परं धाम पवित्रं परमं भवान् । पुरुष शाश्वतं दिव्यमादिदेवमजं विभुम् ॥ १२ ॥ आहुस्त्वामृपयः सर्वे देवर्षि रदस्तथा । असितो देवलो व्यासः स्वयं चैव ब्रवीपि मे ॥ १३ ॥ सर्वमेततं मन्ये यन्मां वदसि केशव । न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवाः ॥ १४ ॥ स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम । भूतभावन भूतेश देवदेव जगत्पते ॥ १५ ॥ Arjuna said, O Lord! All saints such as Nārada, the divine sage, Asita, Derala and Vyāsa and now Thy Divinity hare all declared that Thou art the Lord Supreme, the Abode Supreme, the Holiest of the holy, the Embodiment of Eternal Transcendental Bliss-Intelligence, the Primeral God of gods, the Eternal Divine Human Form yet Unborn and Sublime. (12, 13) "o Kesara, all that Thou tellest me, I do beliere as true. But 0 Blessed Lord, neither the gods nor the demons can comprehend Thee or Thy Dirine Emanations (Tride Ch. X, 2). (14) " Yet, through the agency of Thy Cit Potency dost Thou know Thyself, as the Source of all beings, as the Lord of the lords, as the Lord of the gods as well as of the Jīvas, and as the Sovereign Ruler of the universe. That a Transcendental Reality, eternally existing before creation begins, can manifest Itself in the creation by His incon- ·202 ŠRIMAD BHAGAVAD-GİTĀ ICHAP X, 16-191 वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः । याभिविभूतिभिलोंकानिमांस्त्वं व्याप्य तिष्ठसि ॥ १६ ॥ कथं विद्यामहं योगिस्त्वां सदा परिचिन्तयन् । केपु केषु च भावेपु चिन्त्योऽसि भगवन्मया ॥ १७ ॥ विस्तरेणात्मनो योग विभूति च जनार्दन । भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ॥ १८ ॥ श्रीभगवानुवाच हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः । प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ॥ १९ ॥ ceivable Divine Poteney, is beyond the ken of human of even superhuman conception He only knows Thee whom Thou Imakest know. (15) “I am really happy to realize, by Thy Divine Grace, the Transcendental Beautiful Human Form manifest before my eyes But then, dcign to tell me, without Tescrie, Thy Divine Glories or Sublime Manifestations Dry which 'Thou dost remain pervading all the universe. (16) “O Mighty Lord of Yoga, how shall I know Thce by constant contemplation? What are Thy different Aspects in Which I am to meditate on Theet (17) “O Janirdana, be pleased to tell me in full detail Thy Yoga and Glory. Never can satiety come whilc licaring Thy nectarine Words of Glory. The more I hear Thy ambrosial words, the more my thirst for hearing them increases." (18) The Blessed Lord said, "o best of Kurus, blessed be ·ICHAP.X, 20-22] VIBHŪTI-YOGA 203 अहमात्मा गुडाकेश सर्वभूताशयस्थितः । अहमादिश्च मध्यं च भूतानामन्त एव च ॥ २० ॥ आदित्यानामहं विष्णुज्योतिषां रविरंशुमान् । मरीचिर्मस्तामसि नक्षत्राणामहं शशी ॥ २१ ॥ वेदानां सामवेदोऽस्लि देवानामस्मि वासवः । इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना । २२ ।। thou, I will tell thee Jy Divine Extensions There is no end of all the glories I rossess. Only Those that are most prominent amongst Them are referred to (19) N.B.--The Slokas from 20 to 41 comprise the Divine Extensions of the Lord "0 Gudakesa (eonqueror of sleep, Tide Ch I, 24)' I am the Soul—the Indwelling Jonitor (Paramātmā) of the whole universe, I am the Beginning, the Middle, as well as the End of all beings. (20) “Of the twelve Adityas (riz., Dhātā, Jlitra, Aryama. Rudra, Varuna, Surya, Bhaga, Virasrān, Pusa, Sarita, Trasta, and Visnu or Upendra), I am Visnu; of the luminaries, am the radiant Sun; of the Jaruts (god of wind), I am Blarici, of the asterisms, I am the Moon. (21) “Of the Vedas, I am the Sama-Veda; of the gods, I am Indra; of all senses, I am the Jfind, of living beings, I am the Intelligence or Cetana ' that can take the initiative. (22) ·204 ŚRIMAD BHAGAVAD-GĪTA [CHAP.X, 23-26] रुद्राणां शंकरश्चास्मि वितेशो यक्षरक्षसाम् । वसूनां पावकश्चास्मि मेरुःशिखरिणामहम् ।। २३ ॥ पुरोधसां च मुख्य मां विद्धि पार्थ वृहस्पतिम् । सेनानीनामहं स्कन्दः सरसामस्मि सागरः ॥ २४ ॥ महपीणां भृगुरहं गिरामस्म्येकमक्षरम् । यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः ॥ २५ ॥ अश्वत्थः सर्ववृक्षाणां देवीणां च नारदः । गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ॥ २६ ॥ "Of Rudras, I am Sankara--(the Rudras are eleven in number, riz, Aja, Ekapāda, Ahibradhna, Virūpākşa, Sureývara, Jayanta, Bahurūpa, Tryambaka, Aparajita, Varasvata, and Sankara), of the Yaksas (demigods attending Kubera) and Raksasas (demons), I am Kubera; of the eight Vasus (riz., Apa, Dhruva, Soma, Dhara, Anila, Pavaka, Pratyusa, and Prabhāsa), I am Pavaka, of the mountain-tops, I am the Sumeru (23) " is ehref of the household priests, knor Me, O Pirtha, as Brhaspati by name, of marshals brare, I am Kartikeya ; of all lakes, I am the Ocean wide. (24) "Or MaharNis {great sages), I am Bhrgu; of all words, I am the syllable — Ohm' 'ॐ'; of sacrifices, I am the Japa-Yajna or the Nima-Yajna, of stable things, I am the Himalaya (26) * Or trues, I am the Israttha (ficus rcligios); of spiritual Ris, I am Narada; of Gandharyns, I am Citra- ..

·[CHAP.X,27-30] VIBHUTI-YOGA 205 उच्चैःश्रवसमवानां विद्धि माममृतोद्भवम् । ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ।। १७ ॥ आयुधानामहं वजं धेनूनामस्मि कामधुक् । प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः ।। २८ ।। अनन्तश्चास्मि नागानां वरुणो यादसामहम् । पितॄणामर्यमा चास्मि यमः संयमतामहम् ॥ २९ ॥ प्रहादश्वास्मि दैत्यानां कालः कल्यतामहम् । मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ॥ ३० ॥ . ratha by name; of Siddhas, I am Kapila (the Son of the sage Kardama). (26) "Of horses, know Jſe as Vecaihírarā; of elephants, know Jſe as Airāvata (both the horse and the elephant came out of churning the ocean by the gods and demons in days of yore); I am the King among mankind. (27) “Of weapons, I am the Thunderbolt; of cows. I am the Kamadhenu (the divine wish-yielding coi); I am the Cupid, source of all creations; of serpents, I am Vasuki (the Serpent-God that upholds the universe), (28) “Of the Nācas (a class of demigods with human face and serpent's tail), I am Ananta; of ocean-drrellers, I am Taruņa; of ancestors, I am Aryamā; of dispensers of justice, I am Yama, (29) “Of demons, know Je as Prahlūda ; of calenlators, I am Time; of brutes, I am the forest King (Lion); of wingedtribes, I am Garuda (Son of Vinată). (30) ·206 SRIMAD BHAGAVAD-GĪTĀ ECHAP.x, 31-34] पवनः पवतामस्मि रामः शस्त्रभृतामहम् । झपाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ॥ ३१ ॥ सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन । अध्यात्मविद्या विद्यानां वादः प्रयदतामहम् ॥ ३२ ॥ अक्षरांणामकारोऽस्मि द्वन्द्वः समासिकस्य च । अहमेवाक्षयः कालो धाताहं विश्वतोमुखः ॥ ३३ ॥ मृत्युः सर्वहरश्वाहमुद्भवश्व भविप्यताम् । कीर्तिः श्रीश्चि नारीणां स्मृतिर्मेधा धृतिः क्षमा ॥ ३४ ॥ "Of the speedy or purifiers, I am the Wind; of armedwarriors, I am Paraśurāma, of acquatic animals, I am Makara (a fabulous marine animal), of rivers, I am the Ganges (31) "Arjuna, I am the Source, the Middle, and the Terminal of all crcations, of all sciences, I am the Science of soul, i.e., the Science that deals trith God, soul, and matter and their inter-relation; of passage of words or arguments pro and con, I am the Principle that asserts Truth (32) “Of the alphabets, I am the First-Yonel, of compounds, I am the Dual-Compound, of the destructive agents, I am the Mahākāla-Rudra, of the crcatuse agents, I am the Vidhata or Brahmi (33) "Or seizers luy foree, I am the All-Seizer Death; I am the Source of all that is to come Among the feminine qualitira, I am Fame, Fortune or Beauty, Speech (Trans cendental Wordl), stemort, Intelligence, Connney, 1112 ·CHAP.X.35-38] VIBHŪTI-YOGA 207 . बृहत्साम तथा सान्नां गायत्री छन्दसामहम् । मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः ॥ ३५ ॥ द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् । जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्वतामहम् ॥ ३६ ॥ वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनंजयः । मुनीनामप्यहं व्यासः कवीनामुशना कविः ॥ ३७ ।। दण्डो दमयतामस्मि नीतिरस्मि जिगीपताम् । मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ॥ ३८ ॥ . Forbearance; I am all these and also Jūrti etc, the consorts of Dharma. (34) “Of hymns, I am the great Sāma; of metres, I am the Gāyatri (the metre in which the Gāyatri--the sacred Mantra incumbent on all Brāhmaṇas to mutter at least thrice a day is couched); of months I am Agrahāyana (corresponding to November and December), of seasons, I am the Spring or Flowery one. (35) "Of the cheats, I am the Gambling; among the glorious, I am the Glory, among the enterprising and persevering, I am Success and Firm Resolve; of the strong and truthful, I am the Strength and the Truth. (36) " Among the Trenis, I am Vasudera or Saikarsana (Baladera), among the Pandaras, I am Dhananjaya (Arjuna), of sages, I am V'yāsa, of poets, I am Ušanā, the Bard (i.e., Sukrācārya, the priest of the demons). (37) “I am the Sceptre of the rulers; I am the Policy of ·208 ŚRIMAD BHAGAVAD-GITÀ [CHAP.X,39-42] - यच्चापि सर्वभूतानां वीजं तदहमजेन । न तदस्ति विना यत्स्यान्मया भूतं चराचरम् ॥ ३९ ॥ नान्तोऽस्ति मम दिव्यानां विभूतीनां परंतप । एष तूद्देशतः प्रोक्तो विभूनेविस्तरो मया ॥ ४० ॥ यद्यविभूतिमत्सत्त्वं श्रीमदूजितमेव वा । तत्तदेवावगच्छ स्वं मम नेजोंऽशसंभवम् ।। ४१ ॥ अथवा बहुनैतेन किं ज्ञातेन तवार्जुन । विष्टभ्याहमिदं कृत्वमेकांशेन स्थितो जगत् ॥ ४२ ॥ those who seek to conquer, of secrets, I am Reticence, i.e.,' I am the Mystery of the mysterious; I am Wisdom of the wise or Knowledge of the knowers. (38) “Know Je, O Arjuna, as the Seed of all things. Nothmg moving or inert can exist bereft or independent of Me (39) "O Parantapa (tormentor of foes), there is no end of My Divine Extensions What I have thus declared to thee is but a fragment of Ify Divine Glories. (40) “Know tlou Arjuna, that whatever object is cofl. spicuous by virtue of its grandeur, glory, miglit, sublimity, beauty or loveliness, has its origin in a fragment of its Own Divine Splendour. (41) " But what need is there of thy koning all tliese details. () Arjuna! Do thou well remember that, support. ing all this uniene. I ever remain persailing and through by Jls Partial lupret known as Paramitma 1 .

·[CHAP, X, 42] VIBHŪTI-YOGA 209 ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे विभूतियोगो नाम दशमोऽध्यायः॥ १० ॥ am the only Spiritual Reality worshipped by Jy devotees in the spiritual realm emanating from Us Cit Potency. I am the Indwelling Monitor of all Jira-souls emanating from My Jira Potency. Hence, all the worlds, spiritual and mundane, are mutually and sererally related to Je and, therefore, cannot exist independent of Me" (42) Gist:—The stm and substance of this chapter is that the Supreme Lord Sri Krņa, being the Cause of all causes, is the Only Object of worship, that Brahman, Paramātmā and other gods and objects, conspicuous by their grandeur, power or loveliness, are but fragments of His Dirine Extensions and that the Superexcellence of the Divine Loveliness of His Eternal Beautiful Syamasundara Form over His Divine Extensions in any sphere, mundene or spiritual, should nerer be lost sight of. The highest form of worship and its summum bonum aro mentioned in the quadruple (Slokas 8-11) known as Catuh-Slokī-Gita. HERE EVDETII TIIE TE YTH DISCOURSE EXTITLED VTBHUTI-YOGA 14 ·ए का दशोऽध्या यः CHAPTER XI VIŠVA-RŪPA-DARŠANA-YOGA OR I GLANCE AT THE L'NIVERSAL FORM OF THE SUPRCME LORD अर्जुन उवाच मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम् । यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ॥ १ ॥ He was Summary:-(The Virāt Rûpa or the Universal Form of the Lord is described in this chapter The Lord with Eyes, Ears, Faces, Arms and Feet everywhere, shows HIS All Pervadins Universal Form Arjuna beholds that all beings enanating from the Lord enter into Ills destructive mouth and are completely absorbed in Him He sees neither the beginning, nor the middle. por the end of the Virăt Form of the Supreme Lord exceedingly frightened to see Bhtama, Drona, Karna and all the other brave warriors enter the mouth of its visva ropa and being smashed to pieces between His terrible jaws So, bo entreats the Lord to gise up this frightful Virát Form and assume the more agreeable Iluman Form. Thereupon, the Lord Consoles him by showing him at first Is Tour Armed, and then Ilis Two-Armed Beautiful Fluman Form, at which even the gods like Brahma and Siva coret to hase a glance. No amount of the study of the Vedno bierformance of sacrifices, charity or Austerlts is of any fall to behold that all Attractise ilumin ·CHẬP, XI, 2, 3 VISVA-RÚPA-DARSANA-YOGA 211 भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया । त्वत्तः कमलपत्राक्ष माहात्यमपि चाव्ययम् ॥ २ ॥ एवमेतद्यथात्थ त्वमात्मानं परमेश्वर । द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ॥ ३ ॥ Form. But he who worships Him with single-minded deration, bears no malice against anybody and has transcended the opposites of the world, is enabled to realize His All Beautiful Eternal Human Syāmasundara Form in His Bluselul Realm ) Arjuna said, “ O Lord' The veil of my ignorance is Dow withdrawn after hearing the great and secret truth about the transcendental knowledge from Thy Holy Lips. Quite ignorant of Thy inconceivable spiritual knowledge, I was steeped in the gloom of a negative line of thought regarding transcendental Truth. But, by Thy grace, my delusion has been dispelled, and I have now clearly understood that Thou art the Supreme Lord Sri Krsna, the Eternal Self-Rerealed Beautiful Śrāmasundara Form and that Tiśra-Rūpa is one of Thy Partial Universal Janifestations. (1) "O Lotus-Eyed, the creation and destruction of all living beings and the super-excellence of the transcendental glory of Thy Eternal Beautiful Form which Thou hast described in detail, in Ch X, have been heard and understood by me by Thy grace. (2) "O Best of beings, O Lord Supreme, as Thou hast said, even as Thon dost describe Thyself, may I have the vision of Thy Lorldly Form, Visva-Rūpa, which is Imma- Dent in the manifestire world? (3) ·212 ŚRIMAD BHAGAVAD GĪTĀ [CHAP. XI, 4-7 मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो । योगेश्वर ततो मे स्वं दर्शयात्मानमव्ययम् ॥ ४ ॥ श्रीभगवानुवाच पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः । नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥ ५ ॥ पश्यादित्यान्वमून्द्रानश्विनौ मरुतस्तथा ! बहून्यदृष्टंपूर्वाणि पश्याश्चर्याणि भारत ॥ ६ ॥ इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् । मम देहे गुडाकेश यच्चान्यद्रष्टुमिच्छसि ॥ ७ ॥ “O Lord of Yoga, a Jiva being an atomic spiritual part of the All-Pervadıng Soul (Paramātmā), is quite incompotent to comprehend the glory of the Supreme Lord. As a Jiva, I am eligible to have a vision of Thy Eternal Form, but have no power to comprehend the glory of Thy Lordly Universal Form, incomprchensible to human understand: in But Thou art my Lord and the Lord of Yoga; if' Thou deemest me fit to visualize that Universal Form, then, O my Lori Supreme, be Thon merciful to show me Thy Glorious Lordls Forin" The Supreme Lord sou), Behold, D Partha, the glory of Ny Yoga, Form of Mine, a lundredfold, a thousindfold, diverse in hind, sacred and duine, diverse in colours and on shapes (5) “ Behold, O Barata, the Idityas. the Vasus, the Rudms, the twin Asins, the Jaruis. Bchold, too, thic manel that have never then seen lefore (6) ** Buhold thou, () (iwlakes, the entire unisere of 4 ·CHAP. 1, 8, 9} VISVA-RŪPA-DARŠANA-YOGA 213 न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुपा । दिव्यं ददामि ते चसुः पश्य मे योगमैश्वरम् ॥ ८ ॥ सञ्जय उवाच एवमुक्त्वा ततो राजन् महायोगेश्वरो हरिः । दर्शयामास पार्थाय परमं रूपमेश्वरम् ॥ ९ ॥ things that are both movable and immovable, within Jy Body, with whatever else thou desirest to bebold. (7) “But thou can'st not behold, O Pārtha, Jly Glorious Form with thy human eyes; I therefore, grant thee divine vision with which to behold Uy Sovereign Yoga. Explanation:-The Lord assumed Ilis ['nurersal Form, giving Arjuna power to behold the Form beforehand. Arjuna, being a devotee, beholds the Transcendental Beautiful Form of Śri Kțsņa with his spiritual eyes. But the Universal Form of the Lord is related to the cosmic world and need not, therefore, be seen with spiritual eyes. The material eyes are also incompetent to behold the Universal Form of the Lord The divine vision was, therefore, granted to Arjuna which enabled hum to visualize the whole universe divided into several parts but held together in a unit. An eye which is neither material nor spiritual but having an intuitive quality of natiocination is a qualified eye. Those who are endowed with such eyes feel more delight in beholding the Sublime Lorldly Forin (Tiśva-Rūpa) than in beholding the Transcendental Beautiful Form of Sri Krsna, because of the dormancy of their spiritual eyes." (8) Sañjaya said to Dhịtarastra :-" Haring thus spoken 17 ·214 ŚRIMAD BHAGAVAD-CĪTĀ [CHAP. XI, 10-14) अनेकवक्त्रनयनमनेकाद्भुतदर्शनम् । अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् ॥ १० ॥ दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् । सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् ॥ ११ ॥ दिवि सूर्यसहस्त्रस्य भवेयुगपदुस्थिता । यदि भाः सदृशो सा स्याद्भासस्तस्य महात्मनः ।। १२ ।। तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा । अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥ १३ ॥ ततः स विस्मयाविष्टो हृष्टरोमा धनंजयः । प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥ १४ ॥ 0 King! Ifan, the Lord of Yoga Supreme, showed His Lordly Form to Partha, which is unprecedented and unique, with many mouths and eyes, with many mar. vellous visions, with many divine ornaments and cquipped with many godly weapons, with wreaths divine and clad in gorgeous garments and sweet-scented celestial perfumes apointed all over IIs Body, all wonderful and resplendent, Infinite and Facey all the world over (9-11). ** Now, if a thousand suns burst forth at a time m the a7u16 blue, that over-dazzlıng light may, to some extent, resemble the Efüulgence of that Mighty Form, Vissa- Rtia (12) " Then, Arjuna Leiicld the entire universe divided into many parts, but trung together in the Celestin Form of that fiod of all goals. (13) * Then, Dhananjaza (conqueror of wealth) was filled ·CHAP, XI, 15–1:] VISVA-RŪPA-DARSAXA-YOGA 215 अर्जुन उवाच पश्यामि देवांतत्र देव देहे सर्वास्तथा भृतविशेषसंघान् । ब्रह्माणमोशं कमलासनस्थम्पीश्च सर्वानुरगांश्च दिव्यान् ॥ १५ ॥ अनेकवाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतोऽनन्तरूपम् । नान्तं न मध्यं न पुनस्तवादि पश्यामि विश्वेश्वर विश्वरूप ।। १६ ।। किरीटिनं गदिनं चक्रिणं च तेजोराशिं सर्वतो दीप्तिमन्तम् । पश्यामि त्वां दुनिरीक्ष्यं समन्ताद्दीप्तानलार्कद्युतिमप्रमेयम् ॥ १७ ॥ with sudden ate and admiration, his hairs stood on end, he boired down before the Lord and with folded hands thus addressed." (14) Arjuna said, “O Lord, within The Celestial Form, I behold the heavenly gods of various grades, the assemblr of all living beings, the Lord Brahmā seated on lotusflower, Sira, and the great Rsis and the Serpent-Kings. (15) “O Vıśreśvara (Lord of the universe), O Viśra-Rūpa (Universal Form), I behold Thy Celestial Frame with innumerable arms and breasts, mouths and eyes. I find, O Theu of Endless Form, no beginning, middle or end of Thee. (16) " Thy Form shining as a mass of great splendour with diadem, mace and discus, blazing as fire, bright as the radiant sun, is immeasurable and hard to behcld, i.e., Thy Resplendent Form Whose splendour surpasses the effulgence of a thousand suns placed together has filled the earth, sky and space intervening them and having .

·216 ŠRIMAD BHAGAVAD GITĀ [CHẠP, XI, 18-21] त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम् । त्वमव्ययः शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे ॥ १८ ॥ अनादिमध्यान्तमनन्तवीर्यमनन्तबाटुं शशिसूर्यनेत्रम् । पश्यामि त्वां दीप्तहुताशवक्त्रं खतेजसा विश्वमिदं तपन्तम् ॥१९॥ द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वाः । दृष्ट्वाद्भुत रूपमुग्रं. तवेदं लोकत्रयं प्रव्यथितं महात्मन् ॥ २० ॥ . अमी हि त्वां सुरसंघा विशन्ति केचिद्भोताः प्राञ्जलयो गृणन्ति । स्वस्तीत्युक्त्वा महर्पिसिद्धसंघाः स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः ।।२१।। countless gaping mouths with sharp gnawing tecth, I behold Thee with awe. (17) Thou art Immortal, the Supreme Being, worthy to be known, the great Receptacle of the universe, Thou art Unchangeable, the Prop of Eternal Religion; Thou art the worlds' Supreme Support as well. (18) " Thou hast no beginning, middle or end, Thou art Force Infinite with countless arms, with the sun and the moon for Thy Glorious Eyes, I behold Thy Face as burn. ing fire, illuminating this universe by Thy Own Effulgence. (19) "The earth, the heavens and the middle sphere are all persaded by Thec alone. Thou hast occupied all quarters of the universe. O Lord Supreme, the triple worlds sink down before Thine awe-inspiring Form. (20) “ These hosts of godis enter Thy Celestial Frame, some struck with auc join their palms. Bands of Maliarsis and ·ICHAP XI,22-25] VIŠVA-RŪPA-DARSANA-YOGA 217 रुद्रादित्या यसको ये च साध्या विश्वेऽश्विनौ मस्तश्चोमपाश्च । गन्धर्वयक्षासुरसिद्धसंघा वीक्षन्ते त्वां विस्मिताश्चैव सर्वे ॥ २२ ॥ . रूपं महत्ते वहुवक्त्रनेत्रं महाबाहो वहुवाहूरुपादम् | बहूदरं बहुदंष्ट्राकरालं दृष्ट्वा लोकाः प्रव्यथितास्तथाहम् ॥ २३ ॥ नभः स्पृशं दीप्तमनेकवर्ण व्याताननं दीप्तविशालनेत्रम् । दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो।२४॥ दंष्ट्राकरालानि च ते मुखानि दृष्टुिव कालानलसन्निमानि । दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास ॥ २५ ॥ .. Siddhas hail Thee with 'Svastı' (Amen), chanting hymns and singing excellent songs in praise of Thee. (21) The Rudras, the Ādityas, the Vasus, the Sādhyas, the Tistaderas, the twin Asrinikumāras, the Maruts, the Usmapäs (Manes), the Gandharvas, the Yaksas, the gods, and the assembly of Siddhas,--all are wonder-struck in beholding Thy Lorldly Form, Visva-Rūpa. (22) “O Mighty-Armed, the people of the world and I as well are awe-stricken to behold Thy Tremendous Form with countless mouths, numberless eyes, innumerable arms, thighs and feet, vast bosoms, and the terrific jaws set with dreadful teeth. (23) “O Lord, my body quakes, my heart fails and I find no peace to behold Thy splendid, multi-coloured, wideopened mouths extending up to heavens, as well as Thy radiant and extensive eyes. (24) "Bewildered and befogged to behold Thy awe-inspiring Face with terrible upstanding teeth and awful jaws ·218 SRIMAD BHAGAVAD GITĀ [CAP. XI, 26-291 . अमी च त्वां धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसंधैः । भीष्मो द्रोणः सूतपुत्रस्तथासौ सहास्मदीयैरपि योधमुख्यैः ॥ २६ ॥ वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि । केचिद्विलमा दशनान्तरेषु सदृश्यन्ते चूर्णितैरुतमाङ्गैः ॥ २७ ॥ यथा नदीनां वहवोऽम्वुवेगाः समुद्रमेवाभिमुखा द्रवन्ति । तथा तवामो नरलोकवोरा विशन्ति वक्त्राण्यभिविज्वलन्ति ॥ २८ ॥ यथा प्रदीप्तं ज्वलनं पतङ्गा विशन्ति नाशाय समृद्धवेगाः । तथैव नाशाय विशन्ति लोकास्तवापि वक्त्राणि समृद्धवेगाः ॥२९॥ Be Thou (25) By the universal ronfiagration at the break un of the world, I know not where to find shelter or peace merciful on me, O Lord, Refuge of the universe “The sons of Dhrtarăstra present here, the multitude of all these hings, Bhisma, Drona, Karna, and all the warriors on our side are rushing down into Thy gaping mouths which are terrible and tremenduus toothed coming into contact with these dreadful tecth, some are seen caught within the gaps of teeth and their heads crushed to powder (26,27) “Just as flowing rivers impetuously rush into the wide ccean, so these gallant heroes as well as these lords of carth fling themselves into Thy blazing Mouths to be scorched outright. (29) " Just as the moths with quickened speed rush forth into a blazing fire to die, so these mighty warriors enter inlo Thy terrific Jouths, in haste, perforce, to perislı therein. (29) ·ICHAP XI,30-32] VISVA RUPA-DARSANA-YOGA 219 लेलिह्यसे ग्रसमानः समन्ताल्लोकान्समग्रान्वदनैचलद्भिः । तेजोभिरापूर्य जगत्समग्रं भासस्तवोग्राः प्रतपन्ति विष्णो ॥ ३० ॥ आख्याहि मे को भवानुग्ररूपो नमोऽस्तु ते देववर प्रसीद । विज्ञातुमिच्छामि भवन्तमाय न हि प्रजानामि तव प्रवृत्तिम् ॥ ३१ ।। श्रीभगवानुवाच कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः । ऋतेऽपि त्वां न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः॥ ३२ ।। “O Lord of the universe, on every side, licking up multitudes of men with fiery tongues, Thou art swallowing them outright with Thy flaming Mouths Thy splendour has filled all the worlds with blazing rays and burning fire. (30) "O Lord, tell me what awful Form art Thou? I low to Thee, have mercy on me, O Lord, I wish to know Thy inner Self, Thy Superhuman Nature bewilders me (31) Purport:--Arjuna, brave as he was, was frightened out of his wits at the sight of the Viśva-Rūpa of the Lord. He san Bhisma, Diona, Karna and all other warriors of the two contending armies rushing headlong into His gaping mouths with sharp gnawing teeth and are being pounded to dust. IIe noticed also sereral others with their heads smashed to pieces in the space between pairs of teeth. IIe saw myriads of fiery tongnes in those mnouths liching away worlds after worlds, but could not make out what all that really meant. He then rallied his spirits with great difficulty and with folded hands begged the Lord to explain His Universal Form and Flis actions." (26-31) The Supreme Lord said, "O Arjuna, I am the Time ·220 ŚRIMAD BHAGAVAD GITÀ [CHAP, XL, 33–353 . तस्मात्त्वमुत्तिष्ठ यशो लमख जित्वा शत्रून् मुव राज्यं समृद्धम् । मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन् ।। ३३ ॥ द्रोणं च भीष्मं च जयद्रथं च कर्म तथान्यानपि योधवीरान् । मया हतास्त्वं जहि मा व्यथिष्ठा युध्यख जेतासि रणे सपत्नान् ॥३४॥ सञ्जय उवाच एतच्छत्वा वचनं केशवस्य कृताञ्जलिःपमानः किरीटी। नमस्कृत्वा भूय एवाह कृष्णं सगद्दं भीतभीतः प्रणम्य ॥ ३५ ।। Even without that wrecks the world and which is made manifest to destroy thesc enormous multitudes of men thee none of the warriors in the hostile ranks shall Gurvive" (32) N.D.-The Lord said that He had assumed the Form of Time for the purpose of destruction and in this work lic is the Author and not Arjuna who is but an instrument in His Flands, " Therefore, O Arjuna, arise and win renown, conquer thy enemics and enjoy the kingdom in prosperity as the result of victory By Ve they are already slain O Savyasacin (shooter of arrors with both hands), he thou but the apparent canse of this destruction (33) " Drona, Bhisma, Jayadratha, Karna and all other great Barriors are already slain by Je, hill them now, shahe off your unmanly cowardice in litle Fight thy ſors out. Thou shalt surely crush thy rivals." (31) Salijaya said, ") King, having heard these words of Kesava, the crown clicí (Arjunn), still irembling with ·[CHAP. XI, 36-38] VIŠVA-RŪPA-DARŠANA-YOGA 221 अर्जुन उवाच स्थाने हृषीकेश तव प्रकीर्त्या जगत्प्रहप्यत्यनुरज्यते च । रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसंघाः॥३६] कम्माच ते न नमोरन्महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्ने । अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत् ॥ ३७ ।। त्वमादिदेवः पुरुषः पुराणस्त्वमस्य विश्वस्य परं निधानम् । वेत्तासि वेधं च परं च धाम त्वया ततं विश्वमनन्तरूप ॥ ३८ ॥ fear, with folded hands, bowing dorm, time and again, in broken accents, thus began to address Krsņa” (35) Arjuna said, "0 Hrsikesa, the world rightly rejoices in Thy Glory. The demons fly in all quarters in fear and the hosts of Siddhas make obeisances to Thee. (36) N.B-The underlying prineaple is this:-A superior will directs and regulates the erentuation of even the most trifling incidents in the huge divine plan of the universe and Arjuna must harmonize his will with that of the Divine, knowing that there is no action in the world independent of the Divine Will He should get credit only by killing the foes who have already got up the scaffold of Time, whom no executioner will spare now. “O Lord, how could they act otherwise, O the Primordial Cause, greater than Brahman's Self, 0 Thou the God of all gods, the Refuge of the worlds, the Eternal, the One Infallible, transcending all gross and subtle truths. (37) “ Thou art the Primal Purusa, the most ancient Jan, ·222 SRĪMAD BHAGAVAD GĪTĀ [CHẤP. XI, 39-423 . वायुर्यमोऽग्निवरुणः शशाङ्कः प्रजापतिस्त्वं प्रपितामहश्च । नमो नमस्तेऽस्तु सहस्रकृत्वः पुनश्च भूयोऽपि नमो नमस्ते ॥३९॥ नमः पुरस्तादथ पृष्ठतस्ते नमोऽस्तु ते सर्वत एव सर्व। अनन्तवीर्यामितविक्रमस्त्वं सर्व समाप्नोषि ततोऽसि सर्वः ।। ४ ।। सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सग्वेति । अजानता महिमानं तवेदं मया प्रमादात्प्रणयेन वापि ॥ ११ ॥ यच्चावहासार्थमसत्कृतोऽसिविहारगय्यासनभोजनेयु । एकोऽथवाप्यच्युत तत्समक्षं तत्क्षामये त्वामहमप्रमेयम् ॥ ४२ ॥ Thou art the Abode of all that lives, Thon art the Knower and the known, Thou art the Dwelling Place, Thou art Virguna (Transcendental), O Thou Endless Form, Tholl hast pervaded this universc. (38) "Thou art Vāju (air), Yama (death), Agni (fire), Varuna (god of water), "Voon, Lord of creation, and tireat-lirandaire (Brahmă) llail to Thee, a thonsand times, Hall unto Thee, again and again (39) "I prostrate in front, behind, on every side to Thee. Theu art Power boundless Thou art Strength immeasur. able Thou holdest all and Thou art All in all (40) "11 in deeming Thee it as a friend, I addressed Ther, kina, Yadara, unmindful of this aniversal Glory and carele, in my love of Thee, (+1) "It in jesting. I shostel irreverence to Thee at play, at rest, at the meals, cither alone or in the midst of frienik, forgive mr, O Lord, Thou Limitless (42) ·ICHAP. XI, 43-45] VIŠVA-RŪPA-DARSANA-YOGA 223 . पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुगरीयान् । न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव ॥४३॥ तस्मात्प्रणम्य प्रणिधाय कार्य प्रसादये त्वामहमीशमीड्यम् | पितेव पुत्रस्य सखेव सख्युः प्रियः प्रियायाहसि देव सोडुम् ॥४४॥ अदृष्टपूर्व हृपितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे । तदेव मे दर्शय देव रूपं प्रसीद देवेश जगन्निवास ॥ ४५ ॥ " Thou art the Father of all the worlds, movable and immovable, Thou art Superior to Gurn's Self. There is none equal or superior unto Thee. Thy Power is known to be boundless in all the three worlds (43) “Thou art, in reality, the Lord Supreme. I, therefore, offer my prostrated obeisances to Thee and implore Thy blessings. Bless me as the father blesses hus son, as a friend does his friend, and as a los er does his belovedl. The thing is, Thou art spiritually related to all unalloyed souls in the eternal service of serranthood, friendrood, parenthood, and consorthood. Thou art pleased to accept such friendly services from the Jiva-souls as Thy cternal servitory in those relationships (44) " Here did I see Visin-Rupa Which none had ever seen before. Sy heart is glad, yet I am frightened out of wits, because this The Lordly Form girns no delight either to the cyes or the mind of Thy devotees. Hence, show me, o lonl, Thy Yormal (Four-Armed) Form. Hase merey on me, () fioul of pouls, the Rereptacle of the world. ..D - It is to be noted that whule leholding the lonlly l'orm of Västulesa (Desali's Son), Irjuna did not sem ·224 SRIRAD BHAGAVAD GÍTÁ [CHAP. X, 46, 473 किरीटिनं गदिनं चक्रहस्तमिच्छामि त्वां द्रष्टुमहं तथैव । तेनैव रूपेण चतुर्भुजेन सहस्रबाहो भव विश्वमूर्ते ।। ४६ ।। श्रीभगवानुवाच मया प्रसन्नेन तवार्जुनेदं रूपं परं दर्शितमात्मयोगात् । तेजोमयं विश्वमनन्तमा यन्मे त्वदन्येन न दृष्टपूर्वम् ॥ १७ ॥ the ever-charming Human Form of Krsna, the Fountain. head of all Transcendental Forms, though keeping very close to Him, due to the deluding influence of Yoga-Năvi, the Lila Poteney of Krsna. "Now I would fain behold Thy Four-,Irmed Form zas before, with crown on head, mace and discus in lands, from which this Thy Vzára-Rūpa is made maniiest wa then cosmic region O Thousand-Armed, 0 Universal Form, assume again The Four-armed Väsudeva Form O Lord, I have now clearly understood that of all Thy manifestou or unmanifestod Forms, Thy Two-Armed Saccidananıla- Krsna-Form of Vraja is the most Beautiful and hence most Ittractive. The Four-Armed Vasudeva Form of Vaikuntha is the Majestic Ispect of this Two-Armed evercharining Beautiful Form When creation begins, this Virāt or Viſra-Rupa emanates from the Võsulera.Form of Vaikuntha.” (46) The Supreme Lord said, "O Arjuna, thou hast sock this Superhuman Immanent Form made manifest in this mundane plane, luy My grace. None but thee can bcholi this rarlant glorious and limitirse Form dental Beautiful Iluman Form is beyond empiric hno1. Jedge and mundane vision. (47) Jy Transcon- ·225 [CHAP. XI, 48-50] VIŚVA-RUPA-DARSANA-FOGA न वेदयज्ञाध्ययनैर्न दानैर्न च क्रियाभिर्न तपोभिरुप्रैः एवंरूपः शक्य अहं नृलोके द्रष्टुं त्वदन्यन कुस्मवीर ॥ ४८ ॥ मा ते व्यथा मा च विमूढभावो दृष्ट्वा रूपं धोरमीदृड्ममेदम् । व्यपेतमीः प्रीतमनाः पुनस्त्वं तदेव मे रूपमिदं प्रपश्य ॥ ४९ ॥ सञ्जय उवाच इत्यर्जुनं वासुदेवस्तथोक्त्वा सकं रूपं दर्शयामास भूयः । “0 Kurupravīra (greatest hero among the Kurus)! No amount of Vedic lore, Yajña (sacrifice), largesses, work, or even severe austerities, can win the vision of this Form manifested in this mundane plane from My Reality, Which thou, and none else hast seen. It is godlike men that can have a glance of this ViSra-Rupa with their intuitive eyes and mind. The torldlings steeped in ignorance have no access to this Form. But Jy devotees, who haic transcended the bounds of intuition and ignorance and are not content with this Vira-Rūpa, always long for Jy Transcendental Beautiful Iuman Form. (45) “Be not, therefore, afraid of or bewildered at this terrible Form thou hast seen Cast array fear and let thy licart rejoice at this Eternal Normal and Beautiful Iluman Form. The ignorant think too high of Jy Vibra. Rüpa. Pray, you never mind this. Jy deroters lorc Jy Beantiful Sarcidinanda Iluman Form. Ther have nothing to do with this Visin-Ropa. Thou art Jy friend and neem sory to Jr Derels. Thou shonlist rejoice at jy 1cautiful Transcendental Iluman Form." (49) Sanjara kaid, "O King, lasing thus said to terrified 13 ·226 ŚRIMAD BHAGAVAD-GĪTĀ (CHAR. XI, 51, 521 आश्वासयामास च भीतमेनं भूत्वा पुनः सौम्यवपुर्महात्मा ॥ ५० ॥ दृष्ट्वेदं मानुपं रूपं तव सौम्य जनार्दन । इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ॥ ५१ ।। श्रीभगवानुवाच सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम । देवा अप्यस्य रूपस्य निन्यं दर्शनकाक्षिगः ।। ५२ ॥ Arjuna, the Supreme Lord Vasudeva showed him lIis Normal Four-Armed Iluman Form first, and then con. soled him by assuming the gentle Mien of His Two-Armed Beautiful Human Form, Krsna." (50) Arjuna said, " Janārdana (Slayer of reople's sin), hcholding this Thy gentle Human Form, cam collected once again and restored to my devotional self" (51) The Supreme Lord said, “ This veritable Eternal Beautiful Human Form of Mine thou hast scen is scarcely visible to any. Even the gods like Brahmā, Siva etc, ever long for a glance of this All-Attractive Beautiful Iluman Forin Although this lyman Form is visible to many, still this form is imperceptible because of lly Transcendental Nature The reason is this:-“ Three different kinds of observers obserse this Jiy Saccıdārlanda-Kryna-Alûrtı from three different ongles of vision, 112, (a) Vuvat-Pratīti' or pure conception based on transcendental knowledge; (0) - Asidrat-Pratiti' or conception based on empiric knowledge, and (c) Yauktika-P'ratītı' or conception based on dry reason Deluded by Ardsnt-Pratiti, ignor rant people like to belioll this ty tronvient mundano ·228 ŠRIMAD BHAGAVAD GITĀ [CHAP XI, 55) मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः । निरः सर्वभूतेषु यः स मामेति पाण्डव ॥ ५५ ॥ only by single-minded devotion that My- Eternal Beautiful Human Form may be perceived, observed and actually realized The true devotees alone can enter into My Blissful Realm (54) "O Pandavę! He, who does all actions for My sake, refrains from the fruits of his actions, looks upon Me as the only supreme goal, cultivates pure Bhaktı in all affairsof the world, abjures evil company by all means and is always compassionate to all beings, irrespective of caste or creed, attains to My All-Attractive Human Sri Krsna. Form Purport: -The Lord said that His All-Beautiful Human Form, Sri Krsna, Whom the gods ever covet to behold, is beyond the ken of mortal vision, but he who worships Ilim with single-minded dev v.1on, bears no malice against any. body, and has transcended thic opposites of the world, can. realize and behold in its unalloyed existence His Alle Beautiful Blumun Form in Ilis Blissful Realm, with his spirtual eyes opened in the Divine Master by the spike of the Salve of transcendental knowledge (55) Gist:-The sum and substanre of this chapter is that Vasva-Rūpa und Vīsude sa-Ropa are the respective Divine Janifestations of the Supreme Lord Sri Krsna-theformer lucine lis lnuersal Form and the latter llis Lolly Iluman Form manifested on the miundane planc ·229 ICHAP. XI] VIŠVA-RUPA-DARŠANA-YOGA ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे विश्वरूपदर्शनयोगो नामैकादशोऽध्यायः ॥११॥ . Sanatana-Dharma' for establishing Vidc Ch. IV, 7). (eternal religion HERE EXDETH THE ELETEXTU DISCOURSE EXTITLED VISVA-RUP.1-DANSAXA-YOG.I ·द्वा द शोऽध्या य: CHAPTER XII BHAKTI-YOGA OR THE PRINCIPLE OF DEVOTION अर्जुन उवाच एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते । ये चाप्यक्षरमव्यक्त तेषां के योगवित्तमाः ॥ १ ॥ Summary - (This chapter begins with a question 29 to the difference between the worship of the Aksara or the Undefinable Impersonal Brahman and that of the Absolute Person The Lord replies that they are the best devotees, who, fixing their minds upon Him, meditate on Him with concentrated attention and devotional faith Those who,' with restrained senses, meditate on the Unchangeable, Undefinable, and Unthinkable Impersonal- Brahman, may attain the Lord but this path is beset with troubles and dimculties far greater than those of the devotees. as they have to go through an ordeal of severe austerities The Lord dellyers from the ocean of unending cycles of births and deaths those who, dedicating all their actions to Him and meditating on Ilim, sorship Him with desotional faith The Lord teaches Arjuna to år his mind and concentrate his will on Hlm If he fails to concentrate his mind on Ilim firmly and sterdlastly, then let him endeavour to realize Kim by constant retraction of the mod from worldly Affairs It this too were not feasible, let hinı dedicate all his actions to Him and perform such devotional practices as hearing. chanting etc, for Iris ·CHAP. XII, 21 BHAKTI-YOGA 231 श्रीभगवानुवाच मय्यावश्य मनो ये मां नित्ययुक्ता उपासते । श्रद्धया परयोपेतास्ते में युक्ततमा मताः ॥ २ ॥ worship. If however, he is not able to do even this, let him renounce the desire for the fruits of his actions, try to gain control over the self, and practise Niskāma-Karma-Yoga, consecrating the fruits of his actions to the Supreme Lord. Then the Lord mentions the qualities of those who are Ris Sānta- Bhaktas. A śānta-Bhakta is one who does not hate anybody: he is friendly and compassionate to all; he is humble, and indufferent to mundane opposites; he is wholly harmonized, firm and devoted, calm and collected, satisfied wath whatever comes of its own accord, and is above home affinities. Such a Bhakta is very dear to the Lord ) Arjuna said, “ O Lord, who among the Yogis, whether those that worship Thee with abiding faith or those that seek the Undefined, are the better in Yoga?" Explanation:-There are two kinds of Yogīs, liz., (a) those that worship the Lord with ever harmonized mind, subjecting the physical, mental, and social functions to unalloyed devotion to the Absolute Person Śrī Krsna, and (b) those that follow the Unmanifest Formuless principle of the Lord as the end of those secular functions with Niskāma-Karma-Yoga as the means. Now, Arjuna wanted to know which of them are the better Yogist (1) The Supreme Lord said, "Those who worship Je with their minds intent on Je, eser harmonized and attuned with supreme faith are the best of Yogīs. Explanation:—The best Yogi is a true derotee who renders eternal service to the Supreme Lord with Nirguna (transcendental) faith. Hence, Bhakti being ·232 ŚRİNAD BHAGAVAD-GĪTĂ (CHAP. XII, 3-5] ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते । सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम् ॥ ३ ॥ संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः । ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ॥ ४ ॥ क्लेशोऽधिकतरस्तेषामन्यक्कासक्तचेतसाम् । अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते ॥ ५ ॥ Nirguna is superior to Karma, Jhana, Tapas, and Yoga practices that are more or less confined within the bounds of the triple qualities of Māyā. So, a singlo-nınded devotee stands foremost among the Yogis. (2) " Yet those that worship Me as the Absolute, the Nameless, Unmanifest, All-Pervading, Unthinkable, Unchangeable, and Eternal One, keeping the senses under control, with a calm and tranquil vision rejoicing in the well-being of all beings, no doubt attain Ale, but with the greatest possible difficulty As there is no other Object of worship than Myself, whichever path they may pursue to attain the ultimate goal, they will surely come to Me. (3,4) * But the worshippers of the Nameless Unmanifest Absolute shall have to experience a lot of difficulties and troubles, greater than those of the worshippers of the Manifest Absolute Person, as the path leading to the former is beset with obstacles for the cmhodied souls Explanation:--The difference between a Jñana-Yogi and a Bhakti-Yogi is that the means adopted by the ·234 ŚRIMAD BHAGAVAD-GITÁ (CHAP. XII, 6, 13 ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः । अनन्येनैव योगेन मां ध्यायन्त उपासते ॥ ६॥ तेपामहं समुद्धर्ता मृत्युसंसारसागरात् । भवामि न चिरात्पार्थ मय्यावेशितचेतसाम् || ७ ॥ end Jñana-Yoga apart from Bhakti-Yoga always produces evil as it ends in dry gnosticism. Hence, the Torship of the Impersonal, Inert, All-Pervading, Unmanifest, Undefined Principle is misleading and destructíve, as it does not stand to Sástric reason (Vide Bhāg. IV, 22, 39, 40) (5) " But those who consecrate all their actions to the Alanifest Absolute, ie, to Me, ever bent on We alone, concentrate on and worship Afe with intent mund, are, in no time, rescued hy Me from the ocean of ceaseless rounds of births and deaths Explanation:--Single-minded devotion to Ay Eternal Beautiful Human Form is the characteristic trait of als devotees. So, I deliver them from this ocean of deathdealing world The theory of Oneness with Brahman is an anathema or death to a Jiva-soul and a source of endless misery. From what has been said in Chapter IV, 11, it follows that the ultimate goal of the Impersonal Monists wlio hold the theory of Oneness with Bralıman and merge their existenec in this Unmanifest Veuter Aspect of the Absolute lng constant contemplation 19 a great unu hole. some and intenable principle, which deprises them of eternal biss scering from cternal loving service of the A11-Beautiful Supreme Lord Sri Krņa. (6, 7) ·[CHAP.XII, 8-10] BHAKTI-YOGA 235 मय्येव मन आधत्स्व मयि बुद्धिं निवेशय । निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः ॥ ८ ॥ अथ चित्तं समाधातुं न शक्नोपि मयि स्थिरम् । अभ्यासयोगेन ततो मामिच्छाप्तुं धनंजय ॥ ९ ॥ अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव | मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि !! १० ॥ “ Concentrate, then, thy mind on My Eternal Beautiful Human Form Fix thy purc intelligence in Aly service and rely on Me alone Then, undoubtedly, thou shalt attain pure love—the ultimate end of Sadhana-Bhaktı. (8) “Know thou, O Arjuna, that pure love is the eternal function of the pure soul, entirely devoted to me. It requires constant praetice to realize this, but if thou, 0 Dhananjaya, canst not concentrate on me with firm and steady mind, then, seek to realize Me by Abhyāsa- Yoga which consists in the constant retraction or withdrawal of the mind from worldly affairs and its concentration on Me, the Supreme Lord N.D.-The force of the term “Dhanañjaya' in the above Sloka is that Arjuna has conquered liis foes and acquired riches; he is now to conquer his mind, the greatest of foes, and acqnire tlie sealth of concentration on the Supreme Lord Sri Krna. " Eren if thou canst not apply thyself to Abhyisa- Yoga, then dedicate all your actions to Me, i.c., hear. (9) ·236 ŚRĪMAD BHAGAVAD-GĪTĂ (CHAP. XII, 11] अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः । सर्वकर्मफलत्यागं ततः कुरु यतात्मवान् ॥ ११ ॥ chant, worship, greet, cleanse the temple, cull flowers and fruits and offer food to dle and for Bly worship. Then thou shalt surely gain perfection, i.e., instead of heing attached to phenomenal world, thy steadied mind shall always cling to Diy Eternal Beautiful Human Form (10) " If even this thou canst not do, n.e., if thou failest in consecrating all thy actions to Me, then, take refuge in Me, renounce all fruits of thy actions, and try to gain control over thyself. Explanation: In the first six chapters, Nişkáma- Karma-Yoga has been mentioned as the means of attaining Mokşa or liberation In the second six chapters, Bhakti- Yoga is mentioned as the means of attaining the Supreme Lord Sri Krona This Bhakti-Yoga is of two kinds, 1917., (i) internal function of God-loving souls, otherwise known as Raga-Mārga', and (n) external function to acquire concentration of mind known as · Vidhi-Mārga'. The former is again divided into three kinds, t'iz.; (a) function of pure meditation (Smarana), (b) that of pure Dhyāna (Manana), and (c) that of Samadhi (uninterrupted Smarana ) It depends upon the selfrealization of the devotee It is not accessible to the worldling Those who are purely intelligent and are free from offenees against Visnu and Vaisnavas can practise it. As to the latter, ic, external functions to concentrate the mind, riz., hearing, chanting, worshipping, greeting etc., are accessible to all So, for the good of both the Karmis and Jñānis, the principle of Bhakti-Yoga is ·(CHAP. XII, 12) BHAKTI-YOGA 237 श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिप्यते । ध्यानाकर्म फलत्यागस्त्यागाच्छान्तिरनन्तरम् ।। १२ ।। mentioned in the middle of the Gītā, ie., in the second six chapters If it is not possible for one to control the mind and senses and trorship the Supreme Lord with steadfast attachment and firm faith, then, Niskāma-Karma Yoga consecrated to Sri Krsna, as mentioned in the first six chapters, is the next lower step to Bhakti-Yoga The four kinds of devotional practices are mentioned respectively as four steps in gradation, in the four Slokas from 8-11. Sloka 8 speaks of single minded devotion to Śrī Krsna standing foremost of all Ślcka 9 speaks of Abhyasa- Yoga as the next lower step ſloka 10 speaks of Mat- Karma-Parama ', ze., hearing, chanting My Holy Name etc, as the next lower ster. Sloka 11 speaks of Saria- Karma-Fala-Tyāga', i.c, Niskāma-Karma-Yoga as the next lower step. (11) "For, the knowledge of the relationship of the Jirasoul with the Lord is superior to Abhyasa-Yoga, ie . mechanical practice to know Him; concentration coupled with this knowledge is better than dry abstract knowledge of Brahman and renunciation of all fruits of action is better than concentration which shuns all actions, after such surrender of fruits of action, Bhakti-Yoga becomes ensured and peace or eternal bliss is then attained. Explanation:-To be more explicit, the Sloka means this:-- Arjuna, Bhakti-Yoga is the means of attaining * Nirupādhika 'rema '. (unalloyed lore). This Bhakti- Yoga is of two kinds and their twofold functions are ·ICHAP.XII, 14-17] BHAKTI-YOGA 239 . संतुष्टः सततं योगी यतात्मा दृढनिश्चयः । मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ॥ १४ ॥ यस्मान्नोद्विजने लोको लोकान्नोद्विजते च यः । हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः ॥ १५ ॥ अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः । सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः ॥ १६ ॥ यो न हृप्यति न द्वेष्टि न शोचति न काझंति । शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः ॥ १७ ।। . "A Sânta-Bhakta is always content with what little he has. He is ever harmonized and self-controlled. He is a devotee of steadfast determination to achiere his end. With mind and intelligence placed in Me, be is ever alert to attain Jy Lore. Such a devotee is dear to Je (14) "A Santa-Bhakta is one who neither gires anybody cause for uneasiness nor himself gets uneasy, who is not elated with the attainment of any desirable object, who is not jealous of other people's welfare, and who is free from wrath, fear or other effects of mundane erents acting on his mind. Such a devotee is dear to Me (Vrde Bhāg. V, 18, 12). (15) “4 Sānta-Bhakta is one who remains unconcerned in all mundane affairs, who is inwardly and outwardly pure, who is smart and actise, who is impartial, 1.e., riews things and persons with calm and tranquil rision, whose mine is untroubled and who is not at all attached for the fruits of his actions. Such a devotee is dear tote. (16) “ASinta-Bhakta is one who does not exult in anything ·210 ŚRIMAD BHAGAVAD-GĪTĂ (CHAP. XII, 18-201 समः शत्रौ च मित्रे च तथा मानापमानयोः । शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ॥ १८ ॥ तुल्यनिन्दास्तुतिर्मोनी संतुष्टो येन केनचित् । अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ॥ १९ ।। ये तु घामृतमिदं यथोक्तं पर्युपासते । श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ॥ २० ॥ . pleasant, por is depressed at anything unpleasant, who does not criere for the loss of anything desirable, nor desires for anything which he does not possess, and who aronds good and eril, Tirtue and rice, ic., viers the opposites with equal eyes Such a devotee is dear to Je. (17) "A śānta-Bhakta is one tho looks upon friends and foes alike who does not feel pleasure for being honoured nor (lispleasure for being dishononrcd, who is not affected by heat or cold, pleasure or pain, who abjures eril company, t ho is calm and tranquil in vision, who is indifferent to praise or blame, who is undemonstratire, who is satisfied with whatever comes of its own accord, who is not addicted to home, who is wholly harmonized, firm and devoted, calm and collerted. Such a devotee is very dear to Vc. (18, 191 * Those who, with firm faith and single-mindai desa tion, relish the nectar of these truths related by Vr, from hesinning to end, are surpassingly drar to Me" (20) 11.-The gradual steps to spiritual procress. As ment limped by the Lord, are 10 le strictly followed by the ·ICHAP. XII] BHAKTI-YOGA 241 ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिपत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे भक्तियोगो नाम द्वादशोऽध्यायः ॥ १२ ॥ devotees. They inrariably lead to Krsna-Prema-the summum bonum of all spiritual practices (Vide Bhāg. XI, 11, 29-36). Gist:--The gist of this chapter is that pure devotion is erer-blissful and is the means of attaining Divine Love, the highest end of spiritual existence. HERE EXDETIL THE TWELFTH DISCOUT SE EXTITLED BHAKTI-YOGA 10 ·न यो द शो ऽ ध्या य: CHAPTER XIII PRAKŘTI-PURUSA-VIVEKA-YOGA OR TIIE PRINCIPLE OF THE DISTINCTION BETWEEN MATTER AND SPIRIT अर्जुन उवाच प्रकृति पुरुपश्चैव क्षेत्र क्षेत्रज्ञमेव च। एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केगव ।। १ ।। Suminary.-- (This body is known as Kşetra and he who hrows this body is Ksetrajña The Lord Himself is also known as Kşetrajia The Lord enumerates the qualities such as humility, sincerity etc, which constitute true knowledge. He then makes mention of the knowable principle or the Indweller, seated in the hearts of all, who is beginningless and is subject to the Supreme Lord, who has hands and feet, ears and eyes, heads and faces everywhere, who exists in the universe encompassing ait that Ilves and breathes Praksti and Puruşa are beginning less and all changes and qualities proceed from Prakrt! Prakyti is the cause and the effect Puruga is responsible for his enjoyment of pleasure and pain So, he is overcome by Prakrti for bts abnormal enjoying mood principles, there is in this body the Supreme Puruşa or the Supreme Soul, who is the witness of everything, Who is the Sustainer, Enjoser and the Lord of all lords. Dy meditation some see the Induelllag Monitor, others see the Same by sankbya-rosz and rith others by Karma-Yogi Any movable or immovable thing that comes into riistance is produced by the union of l'uruz and Prahstl. lle who sera the Supreme Besides these

·ICHIAP. XIII, 2] PRAKNTI-PURUŞA-FIVEKA-YOGI
213
श्रीभगवानुवाच
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।
एतयो वेति तं प्राहः क्षेत्रज्ञ इति तद्विदः ।। २ ।।

·244 ŚRINAD BHAGAVAD-GĪTĀ [CHAP. XIII, 31 क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत । क्षेत्रक्षेत्रज्ञयोनि यत्तज्ज्ञानं मतं मम ॥ ३ ॥ Bhakti and the efficacy of the triple means of Karmdre Jñāna, and Bhaktı in the realization of the highest end, too, hare also been dealt with. Jñāna and Varrágya based on scientific reasoning which will all the more strengthen the conviction in Nirguna-Bhakti will be explained now. In explaining the Catuh-śloki-Bhāgatata (II, 9, 30-36) to Brahmă, stress has been laid on the four cardinal points, 2'92 , Jhāna (knowledge), Vijñāna (inner principle of knowledge), Rahasya (mystery of love), and Tadanga (means of attaining love). Revelation of this mystery of love depends entirely on the thorough knowledge of these four essentials The Lord, therefore, is pleased to confer on Arjuna such pure intelligence as will enable him to unravel the mystery of love, inasmuch as pure knowledge and genuine asceticism go pari passu with pure devotion The Lord then continues.--" Acquire those two assets, O Arjuna, hy your devotional aptitude O Kauntera, this body is called Ksctra (abode of the soul) and the Knower of this is called Kșetrajña (soul and Oser-Soul) This body is called Kxetra, because it is the spronting ground or the field of enjoyment of the worldls people Ile who knows the nature of its free and conditioned state is called kşetrajña A fnllen Jiva wrongly identifics his self with his perverted ero and is rain to think of himself as the enjoyer of this phenomenal world, while a free being is not vain of his mundane relativities (l'ide Bhas XI, 12, 23) (2) ikat is meant by Tortinaf "Bharata, know He as the Knower of the field in all 11 ·ICHAP. XIII, 4, 5) PRAKRTI-PURUŞA-VIVEKA-YOGA 2:15 तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् । स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥ ४ ॥ ऋपिमिर्वहुधा गीतं छन्दोभिर्विविधैः पृथक् । ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ ५ ॥ 97 the fields. True knowledge is that of the field as well as of the Knover thereof, so I opine." Explanation:-" In analysing Kşetra and Kșetrajña, three distinct principles are evident, riz, God, soul and matter. As there is soul--the Knower—in everybody, so I am the Supreme Knoter-Kşetrajña or Israra of the universe. By Jy lordly power, I am the Orer-Soul or Paramātmā--the Prime Knower of all Ksetrajñas and the universe. Vijñāna consists in the thorough knowledge of Paramātmā (the Supreme Kķetrajña), soul (tec Ksetrajña), and Ksetra (the field). (3) What that field is, what it is like, how modified, whence it is, and who that Knower of the field is, and what His poner is-all these, 0 Arjuna, not hear from Ie, in brief. What is that fieldt: “ The principle of Kạctra has been sung in diverse ways, by the Rsis of old in the Smstis; by sages like l'aſistha in the Yoga-Sastras; be the saints like Vola-V'yása in the Brahma-Satras or Dirine Iphorisms of the l'edinta established as conclusive truth with perfect reasoning in their favour." As for example, • Athato Brahma. Jijii' (Brahma-Sotra, 1) has the following rawrs in its favour, riz., . Ikçater-Vasalxdam' (Ibid, 5), Inandamayo-.1bhyd 31' (Ibid, 12) etc. (5) ·244 SRIMAD BHAGAVAD-GĪTĀ [CHAP, XIt', 32 Revelation of this क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत । क्षेत्रक्षेत्रज्ञयोनि यत्तज्ज्ञानं मतं मम ॥ ३ ॥ Bhakti and the efficacy of the triple means of Karmare Jñāna, and Bhakti in the realization of the highest end, too, have also been dealt with. Jñana and Vairāgya based on scientific reasoning which will all the more strengthen the conviction in Nirguna-Bhakti will be explained nowe In explaining the Catuh-bloki-Bhagavata (II, 9, 30-36) to Brahmā, stress has been laid on the four cardinal points, rız., Jžāna (knowledge), Vijñāna (inner principle of knowledge), Rahasya (mystery of love), and Tadanga (mcans of attaining love) mystery of love depends entirely on the thorough knowyledge of these four essentials. The Lord, thereforc, is pleased to confer on Arjuna such purc intelligence as. will cnable him to unravel the mystery of love, inasmuch 29 pure knon ledge and genuine asceticism go para passa with pure devotion The Lord then contines, -" Acquire those two assets, O Arjuna, by your devotional aptitude O kauntcya, this badge 18 called kşetra (abode of the koul) and the Knower of thig is called Kșetrajña (soul and Over-Soul) This body is called Keetra, because it is the wprouing ground or the field of enjoyment of the worldly people Ile who knows the nature of its free and conditioned stntc is called Ksetrajña A fallen Jiva trongly rentific hie self with his perserte ego and is vain to think of himself as the enjoyer of this plicnomenal world, while a free being is not sain of his mundane relativitieg (Vide Bhig XI, 12, 23)." (2) that it meant by t'tjinal “ O Dharata, know Me as the Knoxrr of the field in all ·(CHAP. XIII, 4, 5) PRAKRTI-PURUŞA-VIVEKA-YOGA 2-45 तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् | स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥ ४ ॥ ऋषिभिर्वहुधा गीतं छन्दोभिर्विविधैः पृथक् । ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ ५ ॥ the fields. True knowledge is that of the field as well as of the knower thereof, so I opine." Explanation:-" In analysing Kșetra and Kșetrajña, three distinct principles are evident, viz., God, soul and matter. As there is soul—the Knower-in everybody, so I am the Supreme Knower—Kşetrajña or Israra of the universe. By Jy lordly power, I am the Over-Soul or Paramātmā--the Prime Knower of all Ksetrajñas and the universe. Vijñāna consists in the thorough knowledge of Paramātmā (the Supreme Kşetrajña), soul (the Kşetrajña), and Kșctra (the field). (3) What that field is, what it is like, how modified, whence it is, and who that Knower of the field is, and what His power is—all these, O Arjuna, not hear from Je, in brief. (4) What is that fieldt “The principle of Kşetra has been sung in diverse ways, by the Rsis of old in the Smrtis; by sages like Vašiştha in the Yoga-Šāstras, by the saints like Veda-Tyāsa in the Brahma-Sūtras or Dirine Aphorismos of the Vedanta established as conclusive truth with perfect reasoning in their favour." As for example, Athāto Brahna- Jijñāsā' (Brahma-Sutra, 1) has the following reasons in its favour, riz., . Iksater-Nāšabdam' (Ibid, 5), īpandamayo-abhyasit' (ibid, 12) etc. (5) ·246 ŚRIMAD BHAGAVAD-GITĀ [CHAP. XIII, 6-81 fisc महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च । इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥ ६ ॥ इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः । एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ।। ७ ।। अमानित्वमदम्भिलमहिंसा क्षान्तिरार्जवम् । आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ ८ ॥ From the varied hymns of the Rsis and from the Vedas and from the Vedānta, it has been called that this Isetra (field) is composed of twenty-four substances, 22, great elements, perverted ego, intelligence, unmanifest Prakrti (the female principle of creation), the ten organs of sense and action, mind (the internal organ of both sense and action), and the fivefold objects of senses it remembered that Prakrtı begets Makat-Tattva, Mahat- Tatira begets Ahankara, and Ahankāra begets Mahabhitas" (6) The modi teatrons of the ficla .-- " Desire and hatred, pleasure and pain, the transforni. ation of the five great elements into the embodied frame, intelligence and firmness constituting the mind--these arc, in brieí, tive modifications claracteristic of Keetra (hodly ani mind) with its birth, death, fear and hunger etc. (7) " Twenty kinds of remedies have been sugupoted for the vitiation at the body and mind iis, (1) not covetong Atis honour, (21 alvener of arrogance, (3) harmlessness, (1) furgaseries, (5) simplicity, (G) service to Cur (icirsa). (7) inward and outrand purity, (s} rctitude. Be - ·247 [CHAP. XIII, 9-12] PRAKRTI PURUŞA-VIVEKA-YOGA इन्द्रियार्थेषु वैराग्यमनहंकार एव च । ‘जन्ममृत्युजराव्याधिदुःखदोपानुदर्शनम् ॥ ९ ॥ असक्तिरनभिप्वङ्गः पुत्रदारगृहादिपु । नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ।। १० ॥ मयि चानन्ययोगेन भक्तिरव्यभिचारिणी। विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ ११ ॥ अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् । एतज्ज्ञानमिति प्रोक्तम ज्ञानं यदतोऽन्यथा ॥ १२ ॥ . (9) self-restraint, (10) dispassion for sense-objects, (11) absence of egotism, (12) constant contemplation on the evils of lorth, death, decrepitude, disease and minery. (13) non-attaclımwent to friends and rclatives, (14) alısence of affinity for son, wifc. home, or kin, (15) constant balance of mind at the approach of desirable and undesirable erents, (16) unadulterated and unflinching fanth in and devotion to Me, (17) resort to a sequestered place, (18) apathy for tumultuous place, (19) steadiness in spiritual knowledge of self and of Godhead, and (20) search after the eternal bliss as the end of spiritual knowley all these are to le regarded as tric knowledge, although the ignorant may think othersier and consider all ele es ignorance. Of these, unallovedd derotion to je stands foremost and the rest as necessories shich serie to purge the kurtra of its foreign dirt and make it an immarulate plate for the spiritual sports of the Supreme loni Sri krn and Ilis Eternal Consort--the Coldes of Bhuhti" (6.12) ·248 ŚRIMAD BHAGAVAD-GITÀ [CHAP. XIII, 13, 14] Now, ज्ञेयं यत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते । अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ।। १३ ।। सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् । सर्वतः श्रुतिमल्लोके सर्वमावृत्य fagfa II Lord Sri Krsna as the Mainstay of Brahman:-- “O Arjuna, I have told you about the principles of Ksetra and Ksétrajña, a e., Kşetra refers to the physical frame, its nature, and its perversions with their effects, and Kşetrajña refers to Jīvātmā and ParamātmJ let me tell you about the principle of Jñeya, i e., that which ought to be known in full, with the help of Vijiāna. That knowable principle gires immortal life, is beginningless, is subject to Me (Vide Ch XIV, 27), is beyond the scope of all gross (Asat) and subtle (Sat) forms and also beyond all causes and effects. When that knowablo principle is known, the nectar of My devotion is then tasted” (13) “That knowable principle--that eternal entity as hands and feet, ears and cyes, and heads and faces, everywhere and He exists in the universe, encompassing all that lives and breathes " Explanation:-“ Just as the rays of the sun are manifestations of what exist in him, so the principle of Brahman which is Infinite and All-Perrading is one of lly Manifestive Aspects. lle is the Receptacle of all that cxists in the world and Ile permeates in and through all of them All beings from Brahmå down to the minutest ant, porsessing infinite hands, feet, eges, heads, faces, cars ++ ·ICHAP. XIII, 15, 16) PRAKĶTI-PURUŞA-VIVEKA-YOGA 249 सर्वोन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् । असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥ १५ ॥ पहिरन्तश्च भूतानामचरं चरमेव च । सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ।। १६ ।। etc., and visible everywhere, are His Cosmic Manifestations." (14) 4 N.B.-It should be noted that this ſloka is an unambiguous interpretation of the Aphorisms of Śruti, riz , Sarvam Khalvidam Brahma ', 'Brahmairedam Sarram' which, though seemingly contradictory, indicate the doctrine of 'Acintya-Bhedābheda', i.e., all beings with their innumerable hands, feet, eyes, ears etc., are simultaneously existent in, and distinct and non-distinct from, the All- Pervading Para-Brahman-distinct in the sense that all beings are His infinitesimal potencies existing in Him with all their infinitesimal limbs, and non-distinct in the sense that they are. Cetana 'infinitesimals, ie, atomic spiritual beings that can take the initiative, and hence, identical with Him in respect of quality (Vide Mundaka Upanişad, * Dvī Suparnā Sayujā', ete, and Bhāg XI, 11, 6, 7)" That knowable principle of Para-Brahman shines within all the gates of the senses, is devoid of all mundane senses, erer detached or dissociated from all mundane phenomena, just as Vişnu is the Main Support of the universe and is Nirguna (i e., devoid of all mundane qualities), and as Bhagavān, is the Enjoyer of all and the Receptacle of six Supreme Qualities (Vide Sretāśvatara Upanisad, III, 19, *Apānipādo Jarano Grahītā' ete ). (15) “That great principle of Para-Brahman dwells both ·250 SRIMAD BHAGAVAD-GĪTĀ (CHAP. XIII, 17-195 अविभक्तं च भूतेषु विभक्तमिव च स्थितम् । भूतभर्तृ च तज्ज्ञेयं असिष्णु प्रभविष्णु च ॥ १७ ॥ ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते । ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥ १८ ॥ इति क्षेत्र तथा ज्ञान ज्ञेयं चोक्तं समासतः । मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ।। १९ ॥ within and without all beings, is both movable and immovable, and hy reason of IIis subtlety, His being unintelligible and being simultaneously far and near (Prde Isopanısad, Tat Bure Tadiantıke'ctc )” (16) "Though undivided, yet Ile exists in alleings is distributed FIC is known as the Prop of all, and at the same time the Creator and Destroyer of all that exists in the world'" (17) " He is the Light of all lights, re, all mundane luminaries cmanate from llim, (l'adc Katha-Cpanssa. II, 2, 15, Na Tatra Suryo Bhati' etc ) IIc transcends all darkness and 1h ever Radiant (Ode sruti, Aditya Varnam Tamasak Parastāt' ctc ) He is the Truth or Knowledge which manifests in pure intelligence Ile is accessible to true Knowledge (Free SI 8-12), and is the Knoxable principle limselt (Pule S! 13) lle is the Indweller scated in the hearts of all " (18) “Arjuna, I have briefly described the principles of Koctra (l'ule S1 6, 7), Jiana (tidc SI 8-12), Jñcyn noch Jirinagamya (l'ule si 13-18) beginning with • Anidi nd ending in 'Adusthilam'. This is knouna Jina binace on Vijñana 315 eles otecs attain Xirguna-Prema luva ·[CHAP. XIII, 201 PRAKRTI PURUŞA-VIVEKA-YOGA 251 प्रकृति पुरुपं चैव विद्धयनादी उभावपि । विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् ॥ २० ॥ means of this vijñana. The non-derotres are deprived of this Prema owing to their meaningless sectarianism of oneness trith Brahman. Jñāna is nothing but the immaculate glowing of Bhakti—the unadulterated derotional function of all Jivas. There is but One Trutlı, One Principle, One Knowledge and that is the Absolate Person." Trde Bhāg. I, 2, 11 which says, “ The Knowers of the principle of Truth call that principle the Only Reality 'without a second, and that Rcality is represented by the nomenclatures of Brahman, Paramātmā and Bhagaran, according as He manifests Ilimself to those who soch IIim through the different paths of Jñana, Yom and Bhakti respectively” l'ide Xārada Paficarātra which sara," Just as a pearl appears blue, red or rellow accord. ing as it is reflected, so wicyuta appears in different Aspects, according to the Dhyana or the process of Südliana of the aspirant " (19) Kinorledge of Prakrti and Puruen:- “ Irjuna, know that Prakrti and Purua arc Lotli beginningless and know also that their arsenions and qualities are alike foorn ol Prahşti." Explanation:-" There are three principle in the existence of a fallen soul, ri:. I'miri, Purina and Paramatmi. Kietra is known as Prakſti, a vita is a Puruvi onil Paramātmi is Ms Immanunt laxri, in loth Prakſti and Purk. Both of them are without Inzinning: and they exist Hefore the mommeberririt of Time; thrr are not born of Time, but there anexist in Hly Spirit ·250 SRIKAD BHAGAVAD-GITA (CHAP. XIII, 17-195 अविभक्तं च भूतेषु विभक्तमिव च स्थितम् | भूतभर्तृ च तज्ज्ञेयं असिष्णु प्रभविष्णु च ॥ १७ ॥ ज्योतिपामपि तज्ज्योतिस्तमसः परमुच्यते । ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥ १८ ॥ इति क्षेत्र तथा ज्ञानं ज्ञेयं चोक्तं समासतः । मद्भक्त एतद्विज्ञाय मभावायोपपद्यते || १९ ॥ within and without all beings, is both movable and inmorable, and hy reason of His subtlety, His being unintelligible and being simultaneously far and near (Vide Lopanısad, Tat Dire Tadastake'ctc)," (16) Though undivided, yet He exists in all beings as distributed He is known as the Prop of all, and at the same time the Creator and Destroyer of all that exists in the world” (17) "He is the inght of all lights, 1e, all mundanc luminarcs emanate from Ilim, (l'ide Katha-lpanısal, II, 2, 15, Na Tatra Sūryo Bhāti' ete ) Ile transcends all darkness and is cier Radiant (Prde Sruti, Idrtyal Varnam Tamasah Parastat' cte). Ho is the Truth or Knowledge Dich manifrsts in purr intelligence Ile is accessible to true knowledge (lede $! 8-12), and is the Knowahle principle Flimself (l'ade $1 13) Ilc is thic Indseller seated in the hearts of all (18) “0 Arjuna, I have briefly described the principles of Ksetra (Irde SI. 6, 7), Jñāna (Vide S1. 8-12), Jicza and Jnanagamya (l'ide $ 13-18) beginning with indi and ending in Adlisthitam'. This 14 known as Jírána iinsed on Vuñana. My devotees attain Xirguna-Prema liya .

·[CHAP. XIII, 22] PRAKRTI PURUŞA-VIVEKA-YOGA 253 पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् । कारणं गुणसंगोऽस्य सदसद्योनिजन्मसु ॥ २२ ॥ while Puruşa is the prime principle of experiencing pleasure and pain of things which he derives from his perverted egotism A free soul is void of egotism or enjoying mood which overtakes him only in his fallen state. He thus becomes an enjoyer of sense-objects. He has derived this aptitude of lording it over phenomena from his marginal tendency Here Kārya' (effect) refers to the body, Kārana' (cause) to the senses, and Kartſtva (agent) to the presiding deities of the senses—all the three belonging to Prakſti which is transformed into Kārya bya coming into touch with Puruşa, who, as a fallen soul, enjoys pleasure and pain—the affections of Prakſti. Although Prakrti is at the root of Kārya, Kärana. Kartſtva and Bholtstva, still she preponderates over the first three due to preponderance of grossness in her, while Puruşa, being a spiritual atomie part, is responsible for his enjoyment of pleasure and pain lence, he is overwhelmed by Prakyti for his abnormal enjoying mood " (21) Jira's bondage in the world :- "A Jira being of Marginal Potcney, forgets his real nature and coupled with Prakſti utilizes her triple qualities for bis selfish enjoyment and attachment to than qualities breeds good and evil births for him." Explanation:-By reason of his false identification with mass and subtle forms due to the influence of Iridri, a fallen soul considers himsell as the enjoyer of the Acne objects and the pleasure accruing therrimm and is ·252 ŚRIMAD BHAGAVAD GITA (CHAP. XIII, 21) कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते । पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्युते ।। २१ ।। Eternity The Cosmic Potency ras dormant in Me, and was manifest in mundane time at My will. A Jiva emanating from afy Eternal Marginal Potency is engrossed by My Mäyık Potency, when he forgets Me and his real self In fact, a Jiva is a pure Cit principle and lying in between Cit and Acit Potencies, is liable to be enthralled by Act or Māyik Potency Human intellect cannot comprehend how a spiritual atomic part of Cit Potency is overcome by Māyik Potency The reason is that My Inconceivable Potency does not submit to your limited human understanding. So far you should know that the perversions and the qualities of a fallen soul are the effects of his coming in contact with My Mayık Potency and are not the real nature of his unadulterated existence (Vide Ch VII, 4, 5) Māyā and Jiva are My Eternal Potencies. So, their mutual attachment 18 also eternal. Although they are mutually attracted, they are essentially different entities, the physical and mental changes such as pleasure and pain, grief and infatuation ete, of a Jiva are the outcome of his gross and subtle nature which has been transformed into his own Ksetra liaying, therefore, a direct relation with Stāya-PrakȚtı, and as the phenomenal appearance is My Māyā-Prakrti, so a Jiya's Ksetra (hodly and mind) has a closer touch with My Māya-Prakrtı But the real nature of a Jīva is quite different from Dlāyā- Prakſti." (20) Why Jiras are onslaren by Vüya-Prakrti: " Prakrti is the souree of all mundane causes and cffects, ·[CHAP. XIII, 24, 25) PRAKRTI-PURUŞA-VIVEKA-YOGA 255 य एवं वेत्ति पुरुष प्रकृतिं च गुणैः सह । सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ २४ ॥ ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना । अन्ये सांख्येन योगेन कर्मयोगेन चापरे ॥ २५ ॥ > sole Enjoyer, the Supreme Self or Paramātmā, and the Giver of the fruits of his actions in his conditioned state (23) linowledge of Prakrti and Purusa, its result:- "He who is thus conversant with the knowledge and principle of Puruşa and Prakrti with her qualities, shall never be born again, in whatever circumstances he may be placed in this world. In other words, a true devotce attains the everlasting blissful state, by Aly grace (24) Different processes of Sadhana .- "Some see the Indwelling Monitor (Paramātmā) with the help of harmonized intelligence by practising Yoga or concentration, some by cultivating knowledge of self, others find Him by practising Sánkhya-Yoga and others by the Yoga of action.” Explanation:-“Arjuna, from the spiritual standpoint, fallen souls are of two kinds, riz., (i) the backyard, and (ii) the forward. Those who are atheists, materialists, sceptics, and moralists (void of spirituality) are all backward in the worship of Krşna. The Sanklya-Yogis who are pure monists are also backward in the worship of the Absolute Person. The Karma-Yogis—the seekers of celestial pleasures in the next world—and Bhaktas who are all prone to the worship of Personal God, are the forna ► ·254 ŠRIMAD BHAGAVAD-GĪTĀ (CHAP, XIII, 23] उपद्रष्टानुमन्ता च मर्ता भोक्ता महेश्वरः । परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः |} २३ ॥ thus entangled in the shackles of Māyā. Māyā-ridden, he thmks that he is the sole proprietor of his body and mind, so he begins to enjoy the pleasures of the world and being Tatastha, he forgets his real self and abuses bis frcc will. So, he is ousted from his eternal blissful abode in the spirtual kingdom of God and is encased in his twofold mortal garments He then begins to enjoy and suffer according to the results of lus Karma He is attached to the gross and subtle forms, born of the triple qualities of Māyā He does not know that this attachment to material forms is due to his Audyā or ignorance of his neal self and of Godhead. So, he undergoes birtlis and rebirths as the results of hus Karma (Irde CH VI, 41). (22) " Krna as Paramātmā is the Knoner, Momtor, Injoyer etc, of our ficarts The Parama-Parusa or the Supreme Melt that dirells in thus body is known as the Tuluclling Monitor, the Looker-on, the Supporter, thc Enorer anil the Lord Suprcme." Explanation:-" Jiva 19 Jy constant companion. llc comes into close touch with Jfe in fuis normal state frecilom works in luis Tatastha statc, the right tise of ukirli endove him with pure lose-thie aeme of liis real c), and the long use of which hurks him dow77 into this myndine plane I follow him 914 bis Sternal Companion (Antarami-Parumatma) Jener, I am the Witnene of his actions, the Approver, the Preserire, thin ·[CHAP. XIII, 27-30] PRAKRTI-PURUŞA-VIVEKA-YOGA 257 . यावत्संजायते किंचित्सत्त्वं स्थावरजङ्गमम् । क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ || २७ ।। समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् । विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥ २८ ॥ समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् । न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥ २९ ॥ प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः । यः पश्यति तथात्मानमकर्तारं स पश्यति ॥ ३० ॥ Reconciliation of Sunkhya and Vedānta : " Know thou, O chief of the Bhāratas, that the whole creation, mobile or immobile, results from the consummation of both Purusa and Prakrti, ie., Ksetrajña and Ksetra." (27) “He who knows that the Supreme Lord, Paramātmā, seated alike in all things that be, is ever-existing in all things that are liable to perish, is a Jhāni and he knots the transcendental truth." (28) "He who really realizes that the Supreme Lord dsrells cverywhere in all things alike, does not degrade his self to the foul sink of worldliness by submitting to the alluring nature of Maya-Prakrti. On the. contrary, he attains the ultimate goal of eternal bliss." (29) He is the real knoter, who deeming himself as Akarti' (non-doer) or unconcerned in his actions, realizes that it is Prakrti transformed into body and 17 tr ·(CHAP. XIII, 33–35) PRAKĶTI-PURUŞA-VIVEKA-YOGA 259 यथा सर्वगतं सौम्यादाकाशं नोपलिप्यते । सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥ ३३ ॥ यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः । क्षेत्र क्षेत्री तथा कृस्नं प्रकाशयति भारत ॥ ३४ ॥ क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुपा । भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ।।, ३५ ॥ 66 Paramātmā-Isvara is (a) * Anādi' (beginningless), (b) 'Parama-Kārana' (prime cause of the universe), dc) 'Nirguna' (above triple qualities), (d) 'Avyaya' (imperishable), and (e) Unconcerned.” (32) “Just as ether, though all-perraske, is not affected by reason of its subtlety, so also seated everywhere in the human frame, a Jiva, following in the wake of “ Nirguna- Paramātmā', is not affected by the triple qualities of Māyā.” (33) Just as the sun's light illumines the whole world, so does, o Bhārata, the transcendental luminosity of the Lord of the field vivify the whole body; in the case of the body (Kșetra) the knower is the Jiva and in the case of Prakſti, the Knower is Paramātmā- āśvara Just as the sun, the eye of the world, is not affected by the out- Ward defects of the eyes, so Paramātmā-Israra, the Knower of all hearts, is not affected by the grief or sorrow of the Jiras." (34) “Those that pisualize with the eyes of spiritual know. ledge this difference between Ksetra (boly or Prakrti) and Ketrajña (soul or Paramātmā) and the deliverance of 11 - ·-258 ŚRĪNAD BHAGAVAD-GĪTĀ CHAP. XIII, 31, 32] यदा भूतपृथग्भावमेकस्थमनुपश्यति । तत एव च विस्तारं ब्रह्म संपद्यते तदा ॥ ३१ ॥ अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः । शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥ ३२ ॥ 9 mind that performs all actions and that Puruşa--the soul proper lying dormant, does nothing as a matter of fact.” (30) "le reaches the Sunrcme Goal Brahman who does really perceive that all beings have their roots in Prakrtí and that from that Prakrtı have proceeded all the omanations of the world" Explanation:-“When a truly wise man can perreise by his spiritual vision that the differences in shape, colour, size, and form of all things, mobile and immobile, are merged into the same Prakrti-the material cause of the universe, at the time of cataclysm, and that when creation begins, all beings again spring forth from the selfsunc Prakrti, and that all notions of differences ceasc, he, then, realizes that he is Brahmoan, c.e., spirtual in essence and 1114 realization of spiritual Brahmanhood cnables liim to perceiro Paramātmā-isvara as the Supreme Lord" "Imbued with the knowledge of Brahmanlıood in sence, a frec Jlia can really perceive that Paramātmal- Kara Who is without a beginning, devoid of all mundanc qualities, is imperiylable, does nothing and is not affectral by anything, though seatal in the human licart frence, O sun of Kunti, a Bralima.rcalized soul 14 not insolieel in munılane rilinitis, becauur he knows the truth that (31) ·च तु र्द शोऽध्या यः CHAPTER XIV GUŅA-TRAYA-VIBHĀGA-YOGA OR THE PRINCIPLE OF THE DISTINCTIVE CHARACTERISTICS OF THE TRIPLE QUALITIES OF MAYA श्रीभगवानुवाच परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् । यज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः॥ १ ॥ Summary:-(The devotees of the Lord attafa the bighest stage in the realm of devotion, when they take recourse to the prue essence of all knowledge. The mundane Prakştı known as the great Brahman is the womb in which the Supreme Lord impregnates the seed of all, and thence is the birth of all things that live and move. The Lord then proceeds to deal with the nature of the triple qualities of Mājā and their actions of the fallen Jiya and the result thereof. These qualities prove as bondage to the Jira, who becomes free when they are overcome by means of acquiring that supreme knowledge. The distirguishing characteristics of one who is free from these triple qualities of Māyā are that he is above mundane love and hatred, pleasure and pain, praise and blame and looks upon clod, stone and gold alike. He who takes unreserved shelter in the Supreme Lord Sri Krspa and worships Him with undeviated derotion attains to Brahmanhood. The Supreme Lord concludes that he is the Mainstay of Brahnan, the Sole Receptacle of ·[CHAP XIII, wil 4260 ŚRIMAD BHAGAVAD-GĪTĀ ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिपत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे प्रकृतिपुरुषविवेकयोगो नाम त्रयोदशोऽध्यायः ॥ १३ ॥ Puruşa (Jiva) from Prakrti (Guna-Máyā) or nonattachment of Paramātmā-Isvara to Prakſti, the source of all beings, will surely attain the Lotus Feet of the Supreme Lord, Śri Kịşna in Ilıs Blissful Abode, Who is the Absolute Principle, superior to Ksetra and Ksetrajña '*, (35) Gist:-The gist of this chapter is that of the two Ksetrajñas, the Jivātmā and Paramātmā, it is the Jivātmā that gives way to the influence of Prakrtı, the Ksetra HERE ENDETH THE THIRTEENTH DISCOURSE ENTITLED I'RAKRTI-PUR:USA-VIVEKA-YOGA ·[CHAP. XIV, 3-5] GUNA-TRAYA-VIBHAGA-YOGA 263 मम योनिमहद्ब्रह्म तस्मिन्गभं दधाम्यहम् । संभवः सर्वभूतानां ततो भवति भारत ॥ ३ ॥ सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः । तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥ ४ ॥ सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः । निवघ्नन्ति महाबाहो देहे देहिनमव्ययम् ॥ ५ ॥ > as Nirguņa-Sādharmya which enables the Jira to transcend Saguna world and attain Nirguņa-Brahma state and. transcendental qualities, with the result that he is not reborn when creation begins, nor does he suffer selfannihilation at the time of cataclysm. (2) “The mundane Prakrti known as the great Brahman is the womb in which I impregnate the seed of all and thence, O Bhārata, is the birth of all things that live and move. Explanation:—This Brahma-Prakſti is the Material Aspect of Dly Spiritual Prakştı. I place the seed of Tațastha-Jira in the womb of this Brahma-Prakrti and, all beings from Brahmā domniards are born of Prakrti and they come into existence in this torld. (3) " In whatever womb ther are born, O son of Kunti, Brahma-Prakrti is their real womb, i.e., she is the mother of all beings, mos able and immorable; and I am the veritable Self-Conscious (Cetana-Srarūpa) Father-the Impregnator of seed. (4) “ Sattra, Rajas and Tamas are the triple qualities, ·[CHAP. XIV, 21 262 SRIMAD BHAGAVAD-GITA इिदं ज्ञानमुपाश्रत्य मम साधर्म्यमागताः । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥ २ ॥ Everlasting Immortality--of Eternal Religion of Divine Love! and of the Eternal Bliss in the Blissful Realm.) The Supreme Lord said, “I have already told you, O Arjuna, all about the supreme principle (Tide Ch VIL to Ch XII) Now I shall again speak to you about the prime essence of all knowledge, which when acquired, enables sages like Sanaka to attain the highest stage in the realm of devotion Explanation:--The Lord speaks of the Vijñāna aspect of H19 Teachings, how these triple qualities of Māyā work upon the Jiva who has now wrongly identified himself with them and become a bound Jiva, and how they contribute towards his ruin, progress or redemption as a man of this world (1) "Taking recourse to that supreme knowledge, the devotees attune their lives to Mine They are no longer born on earth, nor are they perturbed by the final doom Explanation:-Knowledge is generally Saguna; buť the essence of knowledge is Nirguna, which, having been acquired, makes the life of a Jiva attuned to Mine. The ignorant think that the Jiva loses his entity, when he renounces his mundane nature, form and status. They do not know that the characteristics that distinguish the Jiva from the phenomenal world, cxist in its pure state in the spiritual realm which transcends the region of time nnd space. There the distinctive features of all frce souls are spiritual in nature, form and state and this is known ·[CHAP. XIV, 9–12] GUNA-TRAYA-VIBHĀGA-YOGA 265 सत्त्वं सुखे संजयति रजः कर्मणि भारत । ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत ॥ ९॥ रजस्तमश्वाभिभूय सत्त्वं भवति भारत । रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥ १० ॥ सर्वद्वारेपु देहेऽस्मिन्प्रकाश उपजायते । ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥ ११ ॥ लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा । रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥ १२ ॥ “ Sattva-Guna binds the Jiva with attachment for happiness, Rajo-Guna for action, and Tamo-Guna, on the other hand, enshrouding his knowledge, binds him with heedlessness, O scion of the Bhāratas. (9) "Sometimes, Oscion of the Bhāratas, Sattva-Guna prevails over the two other Guņas. Sometimes Rajo-Guna predominates and sometimes Tamo-Guna preponderates over the other two qualities, viz., Sattva and Rajas (10) The characteristics of the triple Māyik qualities : "Increase of Sattva-Guna is noticeable from its light (knowledge), streaming through all the portals of the human frame. Of the three constituents of Māyā, it is Sattva-Guna that stands for harmony. The state of equipoise is attained only through Sattva-Guna in its ascending state. (11) “Increase of Rajo-Guna is noticeable from the qualities of greed, enterprise and endeavour, and from the desire ·264 ŚRIMAD BHAGAVAD GITĂ [CHAP. XIV, 6-8] तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥ ६ ॥ रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् । तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥ ७ ॥ तमस्त्वज्ञान विद्धि मोहनं सर्वदेहिनाम् । प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥ ८ ॥ born of the mundane Prakştı, that bind down, O mighty. armed, the imperishable ego that dwells in the physical body. Jivas are Tatastha by nature. When they forget their real nature and abuse their free will, they are born in the womb of mundane Prakrti and are bound down by the chain of the triple qualities of Māya (5) “As a Māyrk quality, Sattva connotes purity, wisdom, happiness and the Juke. Sattva-Guna binds the Jiva, O sınless one, with attachment for mundane happiness and knowledge. It promotes mundane happiness, coming into play after suppressing the other two qualities, viz., Rajas and Tamas. (6) “As a Māyik quality, Rajas connotes passion, attachment, thirst for the pleasures of life and the like. Born of passion, Rajo-Guna binds the Jiva, O son of Kunti, with attachment for the fruit of action. (7) " As a Mãyik quality, Tamas connotes ignorance, infatuation, inebriation, inertia, sleep and the like. Sprung from ignorance, Tamo-Guna binds the Jiva, o scion of the Bharatas, with delusion, sloth and indolence. (8) ·[CHAP.XIV, 17-19] GUŅA-TRAYA-VIBHĀGA-YOGA 26T . सत्त्वात्संजायते ज्ञानं रजसो लोभ एव च । प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥ १७ ॥ ऊय गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः । जघन्यगुणवृत्तिस्था अघो गच्छन्ति तामसाः ॥ १८ ॥ नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति । गुणेभ्यश्च परं वेत्ति मभावं सोऽधिगच्छति ॥ १९ ॥ be of the nature of Sattra-Guina, grief is the ultimate fruit of Rājasika action, while ignorance or inertia is the fruit of Tamasika action. (16) “ Wisdom arises from Sättraka quality, greed from Rajas and inebriation, delusion and ignorance are born of Tamo-Guņa. (17) " Those who direll in Sattva rise as far as Satya-Loka, the Rājasa stay in the mid-sphere (1 e., human world) and the Tämasa are doomed to hell, Purport:-If a man dies when Sattra-Guna prerails, he goes to Satya-Loka, a Rajasika is born among mankind in mid-sphere, while a Tāmasika goes to the nether worlds and is born again among beasts due to the trend of his evil moods, tic., inebriation, indolence and ignorance. (18) Purc derofion as distinct from the triple qulitics :- " When the seer really finds no other agent than the triple qualitics that actuate people to action, good or bad, in this mundane plane, and realizes that there is a dirinc state of Jfy Divine Love Which transcends the triple ·266 SRIMAD BHAGAVAD-GĪTĀ [CHAP.XIV, 13-167 अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च । तमस्येतानि जायन्ते विवृद्ध कुरुनन्दन ॥ १३ ॥ यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् । तदोचमविदां लोकानमलान्प्रतिपद्यते ॥ १४ ॥ रजसि. प्रलयं गत्वा कर्मसङ्गिपु जायते । तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥ १५ ॥ कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् । रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥ १६ ॥ of gain (fruit of action) and restlessness, O best of Bharata's sons. (12) "O joy of Kuru's line, increase of Tamo-Guna is noticcable from ignorance, drooping spirit, a tendency to become incrt and delusion or wrong conception of things (13) Sattvihet person after death. “If anybody breathes his last when Sattva-Guna prevails, he attains the spotless and blissful realms of the great sages who are worshippers of God (14) Rūjasika and Tūmaska persons after death “ If any body dics when Rajo-Guņa prevails, he goes to the mortal world and 1s born again among those wher are wedded to action But if he leaves his body in the Tamasika state, he is born again among the stupid, sense+ less and the ignorant. (15) ** The stainless fruit of a meritoring action is said to ·ECHAP.XIV. 17-19] GUŅA-TRAYA-VIBHĀGA-YOGA 267 सत्त्वात्संजायते ज्ञानं रजसो लोभ एव च । प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥ १७ ॥ ऊयं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः । जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥ १८ ॥ नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति । गुणेभ्यश्च परं वेति मद्भावं सोऽधिगच्छति ॥ १९ ॥ be of the nature of Sattva-Guna, grief is the ultimate fruit of Rājasıka action, while ignorance or inertia is the fruit of Tamasika action. (16) “Wisdom arises from Sättvika quality, greed from Rajas and inebriation, delusion and ignorance are born of Tamo-Guna. (17) " Those who direll in Sattra rise as far as Satya-Loka, the Rājasa stay in the mid-sphere (ie, human world) and the Tāmasa are doomed to hell Purport:-If a man dies when Sattra-Guna prevails, he goes to Satya-Loka, a Rājasika is born among man. kind in mid-sphere, while a Tāmasıka goes to the nether worlds and is born again among beasts due to the trend of his evil moods, tiz., inebriation, indolence and ignorance (18) Purc dcuotion as distinct from the triple qualities.- " When the seer really finds no other agent than the triple qualities that actuate people to action, gonal or bad. in this mundane plane, and realizes that there is a dirine state of Mr Divine Lore Which transcends the triple ·268 ŚRIMAD BHAGAVAD-GITĀ (CHAP. XIV, 20-22) गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् । जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥ २० ॥ अर्जुन उवाच कैलिफ़ैत्रीन्गुणानेतानतीतो भवति प्रभो । क्रिमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥ २१ ॥ श्रीभगवानुवाच प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव । न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ॥ २२ ॥ qualities of Māyā, he attains to die in My Blissful Realm. (19) “ When the Jiva embodied in human frame transcends these triple qualities born of Prakrtı, by his attachment to Nirguna-Bhakti he is released from birth, death, decrepi. tude and other sorts of physical and mental sufferings, and he drinks the pectar of Divine Love for Me" (20) Arjuna said.-"O Lord, What are his characteristic features, who has transcended the triple qualities? How docs he behare in the world? How does he get rid of the triple qualities of Māyā?" (21) The Supreme Lord said:-"o son of Pandu, the characteristic feature of one who has transcended the triple qualities of Mayā is that he is above mundane love and hatred bound Jiva, during his sojourn in the world, is influenced by the triple qualities of Māy, which lie gets rid of when he attains perfect freedom But so long as this freedom is not attained, relinquishment of ·.. (CHAP. XIV, 23, 21] GUŅA-TRAYA-VIBHĀGA-YOGA 269) उदासीनवदासीनो गुणैर्यो न विचाल्यते । गुणा वर्तन्त इत्येव योऽवतिष्ठति नेगते || २३ ॥ समदुःखमुखः खस्थः समलोष्ट्राश्मकाञ्चनः । तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥ २४ ॥ likes and dislikes is the only means of attaining the state of Nirguna. So long as there is soul in the body, the three offshoots of the triple qualities, riz., Prahāśa (light of Sattva), PravȚtti (passionate activity of Rajas) and Hloha (infatuation or ignorance due to Tamas) must prevail or operate upon your nature. But you should not crave for them at all out of a sense for enjoyment, nor should you renounce them from a sense of pain. These two signs characterize a Nirguna-Jira. Attachment to the Torld out of selfish enjoyment in riew or renouncement of the world under the illusory impression, does not characterize a Virguna-Bhakta This Sloka is an anster to the first question of Arjuna about the characteristic feature of one who has transcended the triple qualities. (22) The three Slokas from 23 to 25 indicate the answer to the second question, tëz., how a' Gunātita ' behares in the world. “A Gunātīta (one who has transcended the triple qualities) remains Deutral and unshaken by these qualities. He allows them to work upon his body, mind and tempera. ment, knowing fulls well that they have no relation with his real self which is Ninguna; he keeps himself aloof from them and remains unconcerned and indifferent to all mundane affinities. (23) So long as he remains in this forld, he io balanced in ·270 ŚRIMAD BHAGAVAD GITÁ (CHAP. XIV, 25, 26) मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः । सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥ २५ ॥ मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान् ब्रह्मभूयाय कल्पते ॥ २६ ॥ pleasure and pain, he looks with equal eye upon clod, stone and gold, and heing equipoised in his spiritual essence, he Jooks with a calm and tranquil vision upon the desirable and the undesirable, upon praise and blame (24) "A Gunātīta knows fully well that whatever happens to him or appears before him, either honour or dislionour, friend or foe, has no concern with his unalloyed self which transcends the triple qualities of Māyā To him the opposites in the mundane planc are all alike He is inattached to all fruits of his actions In this way, his conduct in the world is neither worldly nor abnegatory, but is always conducive to God-realization (25) This Sloka is an answer to his third question, t'iz., how the Jiva can transcend the triple qnalıtıcs of Māyā " je, who renders service to Me and Me alone with unflinching desotion and constant love, can crercome these Miyik qualities and ultimately realize My Real Self as the Eternal Beautiful Syámarundara Form, in his unadulterated state. Hence, o Arjuna, be thou a, steadfast serotec by taking shelter in die and Je alone The Jñānis attain perfection Jiy dint of their Sattuka quality, and when they lietake themselves to pure Satta, they become Bliakts. The devotees resort to Sättvika-Onna from their initial stage, til they realize My All-Beautiful Syāmasundara Form in their pure Sattvika state. (26) ·271 [CHAP. XIV, 27] GUŅA-TRAYA-VIBRĀGA-YOGA ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च | शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥ २७ ॥ . “Verily I am the Mainstay of Brahman--the Sole Seat of Everlasting Immortality-of the Eternal Religion of Divine Love and of the Transcendental Bliss” Explanation:-“ If you say, O Lord, that Absolute- Brahman is the ultimate goal of all spirtual practices, then, how is it possible for a Brahma-realized Jñāni to attain Thy Nirguna-Prema in Thy Blissful Abode”! " Listen then, 0 Arjuna! I am the Supreme Lord Sri Krsna in 3Iy Eternal Blissful Abode. The first impression of My Spiritual Realm is the great Brahman, the Self- Effulgent Glow of My Body. I impregnate the Jira-seed of My Tațastha Potency in the tomb of Jy external Māyik Potener. That is known as My Brahmanhood. Is bound Jivas, the Jñānis attain the first boundary of Jy Nirguna-Brahman state by having recourse to the discriminative process of Jñana-Yoga Before they attain the Nirguna state they are chsessed by the theory of Impersonal-Brahman which ranishes at the approach of pure derotion of a really spiritual soul Sages like Sanaha, Vāmadera etc., of the Impersonal school, rcalizing the theory of Impersonalism to be untenable, afterwards drank the nectar of pure devotion. Unfortunately, those who hanker after saltation cannot for long establish themselves in Bralımanhood and are, therefore, deprived of Vir una. Bhahti in the end. In reality, I am the Virgina (Trans. eendental) Personal Gol Sri Krna-the Jainstay of Brahman, which is the ultimate goal of the Jhānis Immortality, eternity, eternal religion of divine lose an 7 ·272 ŠRIMAD BHAGAVAD-GĪTĀ (CHAP. XIV, 27 ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे गुणत्रयविभागयोगो नाम चतुर्दशोऽध्यायः ॥ १४ ॥ ever-blissful state of Rasa 'in Vraja are the characteristic features of 'Ny All-Beautiful Transcendental Form Śrī Kysna.” (27) Gist:--The gist of this chapter is not to be a slave of the triple qualities of Bāyā, but to transcend them and be a Nirguna devotee to render eternal service with a loving heart to the Supreme Lord Sri Krsna in his Blissful Abode of Vraja, which is the summum bonum of human life HERE EVDETA THE FOURTEENTH DISCOURSE ENTITLED GUNA-TTAYA-VIBHAGA-YOGA ·पञ्च द शोऽध्या यः CHAPTER XV PURUŞOTTAALA-YOGA OR THE PRINCIPLE OF ATTAINING THE SUPREJIE LORD ŚRĪ KRSNA श्रीभगवानुवाच ऊर्चमूलमधःशाखमश्वत्यं प्राहुरव्ययम् । छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥ १ ॥ Summary:-(The Supreme Lord then proceeds to the comparison of Samsāra (the world) with the Aśrattha or the ripula tree (ricus religiosa). This tree is to be uprooted by means of non attachment, and the realm from which there is no return is to be sought thereafter. One should surrender himself to the Parama.Puruşa or the Supreme Person fully and unconditionally. Those who are free from mundane opposites can reach that unchangeable and blissful region, which is the eternal Abode of the Supreme Lord When a soul departs from the body, be takes away with him the fire subtle senses and the mind, the alxth sense, and gets them back when he assames another body. IIe himselt is the part of the Supreme Lord and is eternal. The Lord dwells in the bearts of all. From itim proceeds memory, Inowledge etc. The Supreme Lord is the one to be known to the Vedas and it is He Who is both the Autbor and the Knower of the Vedanta. There are two l'urta, 11 kara, the changeable and Aksara, the Brahman and Paramitma. superior to the former. Besides these, bere is the thirdthe highest Turuu known as Purusottam or phagian, Who 18 ·274 ŚRIMAD BHAGAVAD GİTĀ [CHAP. XV, 11 is Superior to both Brahman and Paramātmā. Hence, He is proclaimed as the Supreme Lord Bhagavān in the Vedas So long as there is Brahmanhood or Paramātmāħood standing in equal footing with the conception of Bhagavān-the only Object of worship, pure devotion does not arise But as soon as the true conception of the Supreme Lord Puruşottama arises in the unalloyed existence of a Jiva, pure devotion is there without any 1 eserve.) The Supreme Lord said, “O Arjuna, he who knows this Samsāra (axpansion of Prakştı) as the tree (Asvattha) of life, with roots upwards and branches below and with the ancient hymns of knowledge as its leaves is versed in the Vedas Explanation:-" If you think it desirable to live in this world on strict Vedic principles, then, listen, O Arjuna, what this world is. This world represents an Asiattha trce of unbounded extension for the Karmīs, with roots above and shoots below and its leaves being the Vedic hymns, dealing with fruitive actions. Originating from Je—the Supreme Principle, this world-trec is meant for reaping the fruits, good or bad, of actions done by the fallen souls. It is regarded as eternal to the seekers of fruit. But he who knows its changcability and perishiableness is in the know of the Vedic truth You may ask Je, O Arjuna, “ sphy is this world soiled by triple qualitics Whence is this tendeney to enjoy t' who is this Jira that can transcend this qualitative region by Nirguna- BhahtıWhat is that attributeless Abstract-Brahman And what is meant by the Mainstay of Brahmani" I may say in reply that this world represents a wonderful trec of shich Satya-loka is its topmost region, and Molint- Tatten, its primal print born of the seed impregnated by Je in the womb of Jiy diy ik-Praksti which begety Malint- ·ICHAP, XV, 2). PURUŞOTTAMA-YOGA 275 :: अधश्चोवं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः । अधश्च मूलान्यनुसन्ततीनि कर्मानुबन्धीनि मनुष्यलोके ॥ २ ॥ Tattia. Ana Mahat-Tattra begets Ahankāra, and Abankāra, the Mahābhūtas (Tide Ch. XIII, 6, 7) Its lower region represents earth, ether and heaven Its branches represent all kingdoms, ziz., celestial, human and animal including reptiles and insects Non-devotees call this as the ideal fruit-tree of the fourfold pursuits of their life, griz., (i) Dharma (piety), (ii) Artha (wealth), (iii) Kāma (passion), and (iv) Moksa (salvation) and hence, eternal. But the devotees perceive its transitoriness with their spiritual eyes and hence, do not hanker after those fourfold objectives. The fruitive actions of the Vedas wath their multiplying capacity of living are the beautiful leaves that adorn the tree. A knower of these truths is the knower of the Vedas. (1) “The branches of this tree symbolize created beings nurtured by the triple qualities of Māya, and provided with the tendrils of sense-objects, they are said to have spread upwards, forwards and downwards from the standpoint of the law of Karma The roots of this tree symbolizing the initial stirrings in Prakrti are described to have spread below taking the shape of actions whererrith to bind the people of the world. Explanation:-Like a banian tree, the long tangles of this tree are spreading downwards in search of fruitive actions. The upper and lower branches represent the creatures of the celestial and animal kingdoms respectively, and are ever growing into innumerable leaves, i.e., phenomena of enjoyable sound, sight, taste, touch and ·276 ŚRIMAD BHAGAVAD-GİTĀ [CHAP. XV, 3, 45. न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा । अश्वत्थमेनं सुविरूढमूलमसङ्गशस्त्रेण दृढेन छित्त्वा ॥ ३ ॥ ततः पदं तत्सरिमागितव्यं यस्मिनाता न निवर्तन्ति भूयः । तमेव चाद्य पुरुष प्रपद्ये यतः प्रवृत्तिः प्रसूता पुराणी ॥ ४ ॥ smell, nourished by the three qualities. But there is a precious treasure hidden underneath the root of the tree for which the long stalks are spreading their grasping hands below. From the upward Satya-Loka down to the lowest region of the nether world, its branches are spreading up and down, entangled at the root by the law of Karma, ze, the desire for enjoyment being the root cause of doing good or bad actions (2) " The real form of this world-tree is very difficult to ascertain, for, it seems as if it has no beginning, no end, no support There are divergent opinions about this tree Some say it is real and some, unreal. Whatever it may be, it is rcal in the sense that it exists and unreal in the scrise that it is changeable and perishable So, this dccprooted tree must be felled down not by the stroke of utter renunciation, but by the sharp sisord of non-attachment (3) " Really taking shelter in the Primal Jan--the Alysolute Truth, search must be made for Itim Who is the Fountainhead of all tlungs that live and more, and from Whom this eternal worldliness emanates, and for that Blissful Realm thence there is no return to this world If thou, ().Irjuna, dost really desire for the cessation of this worldly thirst for enjoyment, then, surrender thyselt ·ICHAP. XV, 5, 6] PURUŞOTTAMA-YOGA 277 निर्मानमोहा जितसंगदोपा अध्यात्मनित्या विनिवृत्तकामाः । द्वन्द्वैविमुक्ताः सुखदुःखसंज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत् ||५|| न तद्भासयते सूर्यो न शशाङ्को न पावकः । यदत्वा न निवर्तन्ते तद्धाम परमं मम ॥ ६ ॥ to that Primal Lord and worship Him with pure devotion. (4) That unchangeable state of bliss is attained by those who are free from pride and ignorance, who have conquered the attachment for fruit of action, who are firm in the knowledge of God and non-God, who are purged of all desires and are unaffected by the opposites of the mundane plane such as love and hatred, pleasure and pain ctc. (5) “Neither the sun nor the moon, nor the fire can heighten the luminosity of that Blissful Abode of the Lord, reaching which none is drawn once again into this sphere of births and deaths. Explanation:-That is the Supreme Realm of Jinc, Teaching which the Jiva drinks the nectar of eternal bliss. A Jira is either bound or frec. In his bound state, he wrongly identifies himself with his perverted ego and trics to lord it over the phenomenal world. In his free state, he drinks the nectar of Jis pure love, to attain rhich a man of the world must chop of the world-tree by the suord of detachment. Sanga or association is attachment for mundane things Ile who can dissociate himself from mundane relativities becomes Nirguna and attains Sirguna. Bhakti. IIoly association is dissociation with the tnhols. So, & worldly man by associating himself with the holy ·278 ŚRIMAD BHAGAVAD-GITA' (CHAP. XV, 7F ममैवांशो जीवलोके जीवभूतः सनातनः । मनः षष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥ ७ ॥ must shake off all mundane attachment and strike at the root of this world-tree Those who renounce the world and take recourse to pseudo-asceticism cannot get rid of this world Bereft of all desires, those who resort to My Nirguna-Bhakti-cult attain redemption from this world as a result of pure devotion So, My Teachings of Bhakticult (in Ch. XII) is the only desideratum to attain eternal bliss In the previous chapter, the qualitative nature of cmpiric knowledge and the Nirgunahood of pure know ledge as sulsservient to pure devotion have been mentioned In this chapter the qualitative aspect of asceticism and Nirgunahood of pure detachment, concomitant to pure devotion, have also been mentioned. (6) “But there is a fragment of My Divine Self, which constitutes itself into an everlasting life-principle know as Jitahood in the world of mortals and which draws unto atself the five senses with mind as the sixth that are bound always in matter (Prakrti) as gates of empiric knowledge in the body, Explanation:-If you doubt as to the twofold nature of the Jiva, I may say that I am the All-Being-Intelligence- Blissful Supreme Lord. Ay Divine Self is twofold, rix.r (i) Associated Part (Srātnsa), and (ii) separated past (Vilhinnanz). As Associated Part, I descend as Rama, Norimla, Vamana cte, My separated party represent the Jiras ulo ate Jiy eternal serrants in the world - The principle of My Supremo Lorship fully cxists in lly Associated l'arts, but not in My separated parts, cover ·279 [CHAP. XV, 8-10] PURUŞOTTAJIA-YOGA शरीरं यदवाप्नोति यच्चाप्युनामतीश्वरः । गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥ ८ ॥ श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च । अधिष्ठाय मनश्चायं विषयानुपसेवते ।। ९ ।। उत्तामन्तं स्थितं वापि मुञ्जानं वा गुणान्वितम् । विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचनुपः ॥ १० ॥ . . hom a separate individual egotism prevails. But still, the Jīva is eternal, whether in bound or freed state. In the latter stage, he is entirely Jfy protege, frec from any connection with Prakrti (body and mind), while in the former stage, he draits unto himself the mind and the five senscs as his own with which he is bound in nature. (7) " The Jiva always carries with him the sixfold senses with its desires, whenever he gets into a body or abandons it. Death is not the final end of a bound Jira who gets his body as a result of his Karma and forsakes it in due course. lle passes from one body to another with his desires, physical and mental. Just as mind takes fragranco from flowers and departs, so the Jira goes forth from one body to another with its subtle sense-percepts and senstalj. tics. (8) “Or these, the mind enjars the sense ohjects, presiding over the cognitive senses, rii, car, çe, touch, taste and smell. (9) " The driade) cantopercise this JIT leating a brxlr, or Uwelling in one, or enjoying with tbe aid of the forse ·280 ŠRIMAD BHAGAVAD-GİTĀ (CHAP, XV, 11-13) यतन्तो योगिनश्चैनं पश्यन्यात्मन्यवस्थितम् । यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ।। ११ ॥ यदादित्यगतं तेजो जगद्भासयतेऽखिलम् । यचन्द्रमसि यच्चानौ ततेजो विद्धि मामकम् ॥ १२ ॥ गामाविश्य च भूतानि धारयाम्यहमोजसा । पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ।। १३ ॥ being swayed away by the triple qualities; but the wise can perceive him (the Jiva) with the eye of pure knowledge. (10) “ The Yogīs with some efforts can perceive the Lord (Antaryāmi-Paramātmā) seated in the self, but those whose intelligence is not harmonized cannot perceive Him at all, however much they may try minds impure are ignorant of this pure self and his Indwelling Lord, for want of spiritual culture of self. Yogis with their (11) ¢¢ “ The light that emanates from the sun and illumines the whole world, and that in the moon and in the fire, know thou, O Arjuna, that light comes from Me. Explanation:-If it be argued that a fallen soul can have no access to the spiritual kingdom except through the mundane, it may be said that I exist partially as Paramātmā (All-Pervading Soul) and separately as Jivātmā (individual soul seated in the body) in this world, a perfect knowledge of which destroys materialism and ensures transcendentalism. (12) "I am the Supporter of all beings on earth, by infusing ·ICHAP. XV, 14-16] PURUŞOTTANA-YOGA 281 अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः । प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥ १४ ॥ सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च । वेदैश्च सर्वैरहमेव वेद्यो वेदान्तद्वदविदेव चाहम् ॥ १५ ॥ द्वाविमौ पुरुषौ लोके क्षरश्वाक्षर एव च । क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ १६ ॥ Jy sovercign strength into the soil, and having become sapful Joon, I nourish all the plants, crops and vegetables. (13) " Transformed into the fire of life, ie, the gastric heat in the stomach, I enter into the body of all living beings and with the help of the vital airs (Prāna and Apāna), I digest the fourfold food, riz., that shich is to lie chewed, sucked, licked and drunk. So, I am the All-Permeating Brahman. (14) "O Irjuna, I am scated in the hearts of all Jemory and knowledge and their absence do emanate from Me. I am the one to be known in the Vedas and it is I Who om the Author of the Vedanta and the knower of it as well. Hence, I am the All-Perrading Brahman in I'mksti, the Knower of hearts of the Jisas and Dhagavan, the Supreme Lord-the Giver of Transcendental Knowledge and the Redeemer of the Jiras from the bondage of Jaya. (15) " There are two Purnss, t, one is Ksara, i..., changeable, because of his faltering calart from l.is rral sell, owing to his Tajastha tendrney. This hun connotes ·282 ŚRIMAD BHAGAVAD GĪTĀ (CHAP. XV, 17, 18) उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः । यो लोकत्रयमाविश्य विभर्त्यव्यय ईश्वरः ॥ १७ ॥ यस्मारक्षरमतीतोऽहमक्षरादपि चोत्तमः । अतोऽस्मि लोके वेदे च प्रथितः पुरुषोतमः ॥ १८ ॥ all beings, and the other is Aksara, ie, Kütastha or the unchangeable, who never deviates from His own Real Self. Thc Aksaras are known as Svāmsas (Associated Parts) The Aksara-Purusa is characterized by His thrcefold manifestations, viz., (i) the All-Pervading Brahman existing as the Negative Principle in the manifestive world and is, therefore, a Relative and not the Absolute One, and (11) the All-Pervading Partial Aspect known as Paramātmā-the Refuge and Indueller of all Jivas, Who is also not the Absolute but a Relative Principlc. (16) "This sccond best Aksara-Pui usa, known as Paramätma, is superior to the first Aksara-Brahman. This Aksara-Puruşa perrades the triple universes and is the Lord Imperishable Who supports this all (17) “But there is the third the higlicst Purusa of all Puruşas known as (iii) Purusottama or Bhagarān Whio transcends both the Ksara (the Jiva) and the twofold Aksara-Purusas, viz., Brahman and Paramātmā. IIenee, I am proclaimed Purusottama--the Supreme Lord Bhagavin, in the Vedas and in the universe (Vide CI: VI, 47; Bhag. 1, 3, 28 and I, 18, 21). Purport:-Just as the sun is superior to fire and all the luminaries combined, in respect of his heat and light, 80 also Srl Kna, the Supreme Lord Bhagaran, is ·[CHAP. XV, 19, 20] PURUŞOTTASIA-YOGA 283 यो मामेवमसंमूढो जानाति पुरुषोत्तमम् । स सर्वविद्भजति मां सर्वभावेन भारत ॥ १९ ॥ इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ । एतद्बुद्ध्या बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥ २० ॥ superior to Brahman and Paramātmā, the two Aksara- Purusas, in respect of His Saccidānanda Vigrahahood (Embodiment of Eternal Being-Intelligence and Bliss). (18) "Free from the delusion of all mundane, temporary and untenable theories of the mortals, he who knows Je as the superlative Puruşa or the Lord Supreme in this way, knows all, O scion of the Bharata family, and worships Je as existing in ererything, with his whole being, although others trorshipping Jle in all possible ways may not worship Vſe in reality on account of their dire ignorance of My Own Reality. (19) “O guileless one, I have revealed this most secret truth for thy sake. One becomes at once illamined and blessed, when one fully knows it. seion of the Bhāratas, his life is then worth-living. The knowledge of this principle of Purusottama remores all stains and obstacles that stand in the way of pure derotion as well as of the true knorr. ledge of the object of worship. The cult of Bhakti is transcendental and is the only blissfal function of the Jira in his unallored existence which is the immaculate sportive ground of the Supreme Lon Sri Kina with all His Entourage. So long as the conception of Brahmanhood or Paramātmāhood stands on a par with the Surren ·284 ŚRĪNAD BHAGAVAD-GÍTÁ (CHAP. XV, 20) ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रमविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे पुरुषोतमयोगो नाम पञ्चदशोऽध्यायः॥ १५॥ Lordship of Bhagavān,--the only Object of worship of all Jiras, pure devotion does not function there, but as soon as the true knowledge of the principle of Puruşottama awakens in the pure existence of one's own self, pure devotion is there without any reserve." (20) Gist:-The grst of this chapter Is that there is a distinction between spirit and matter and he who knows this distinction as well as that of the threefold Blanifestations of the Akşara-Puruşa, tez., (i) Brahman, (ii) Paramātmā, and (iii) Bhagavān, knoirs the supreme principle of Puruşottama—the subject-matter of this chapter. HERE EXDETR THE FIFTEENTH DISCOURSE ESTITLED PURUSOTTAVA-YOGA ·पो ड शोऽध्या यः CHAPTER XVI DAIVĀSURA-SAJIPADA-VIBHĀGA-YOGA OR DISTINCTION BETWEEN GODLY AND UNGODLY QUALITIES श्रीभगवानुवाच अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः । दानं दमश्च यज्ञश्च स्वाध्यायम्तप आर्जवम् ॥ १ ॥ अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् । दया मूनेबलोलुप्त्वं मार्दवं हीरचापलम् ॥ २ ॥ तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता । भवन्ति संपदं देवीमभिजातस्य भारत ॥ ३ ॥ Summary:-(The Supreme Lord proceeds to enumerate the podly and the demoniac 'quallties. The former emancirate. while the latter fetter the soul. Corresponding to the two sorts of qualities, there are tro sorts of created heizes. r. tbo 50x1y and the demoniac. The former are prone to abstinence. while the latter, lactised to indulge in osuus tatlocations, are reluctant to obserre purity or body and mind. and consider this world to be don rral, sorrortless, and Gollers, Toldies this ytre, the wicked and the Gollers bring about the dmtruc. tion of the world by their pefarious actiras. Addicted to ·286 ŚRIMAD BHAGAVAD GĪTĀ [CHAP. XVI, 1-3] sensual enjoyments and their minds distracted and enthralled by the shackles of allurement, they are doomed to perdition. Self glorified, indolent, vain of their wealth, honour and learnids. they pompously perform sacrifices only in name, without conforming to $āstric injunctions There are three fatal doors leading to hell, viz., lust, anger and a varice. So, those who are desirous of eternal well being must shun them by all means. The fundamental 10junction is to lead a pure devotional life in obedience to scriptures He, who overrules all the ordinances of scriptures and follows the idiosyncrasies of his mind, is neither successful, nor bappy, nor does he realize the ultimate goal.) The Blessed Lord said " Arjuna! You have heard of the world-tree Now let me tell you about the two kinds of fruits that grow on that tree. One kind of fruit engenders deep attachment for the world and another fosters frecdom from bondage The Jiva is a pure entity in his state of freedom , but in his conditioned state he is engrossed by the triple qualities of Māyā His safety lies in the party of his existence, for which the process Jñāna-Yoga has been prescribed by the scriptures Those that help the Jira in the realization of his unalloyed existence are known as godly qualities and those that are detrimental to this are known as ungodly ones The godly qualities that are helpful to frcedom are twenty-three in number, riz, (1) charity, (2) sense-control, (3) sacrifice, (4) austerity, (5) Vedic study, (6) simplicity, (7) in. offensiveness, (8) truth, (9) absence of anger, (10) nonattachment to mundane relations, (11) tranquillity, (12) magnanimity, (13) kindness to animals, (14) absence of ararice, (15) mildness, (16) bashfulness, (17) steadfastness, (18) vigour, (19) forgiveness, (20) forbenrance, (21) purity. (22) compassion, and (23) bumility. O Bhirata! A man born in an auspicious moment is endose srith these qualities. (1-3) of ·- (CHAP. XVI, 4-6] DAĪVĀSURA-SAMPADA-VIBÆĀGA-YOGA 287 दम्भो दोऽभिमानश्च क्रोधः पारम्यमेव च 1-2 अज्ञान चाभिजातस्य पार्थ संपदमासुरीम् ।।, ४ ॥ दैवीसंपद्विमोक्षाय निवन्धायासुरी मता । मा शुचः संपदं दैवीमभिजातोऽसि पाण्डव ॥ ५ ॥ द्वौ भूतसौ लोकेऽस्मिन्दैव आसुर एव च । दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु ॥ ६ ॥ Qualities that bind the people :- "Ven born in an inauspicious moment are overtaken by arrogance (pretension to religious temperament), pride (in respect of realth, Icarning, beauty etc.), cgotism (hankering after name, fame or affinity towards mundane relatives), wrath, cruelty and ignorance (want of true knowledge of self) known as the ungodly or demoniac qualities. (4) ness. " Salvation is possible by adhering to godly qualities, while the demoniac qualities entwine the Jivas into worldli. O Pindara! Purity of existence is attained by Jlūna-Yoga in pursuance of Varnisrama duties, i.c., duties prescribed by the scriptures nccording to Tarna and Äsrama. You have attained godly properties attain. able by a Kvatriya. In fighting for a righteous cause, killing of friends and relatises trith arross and spears dors not belong to demoniac qualities. So, hearing this you must pot mourn. (5) “O Partha! There are two sorts of creations in this torld, tis., podly and demoniac. I hate told you about the foulls qualifica that are characteristic of godly bring; norr I shall relate the ungodly qualities. (C) ·288 SRIMAD BHAGAVAD GITA [CHAP. XVI. 1, 81 Faila प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः । नायि चाचारो न सत्यं तेषु विद्यते ।। ७ ॥ असत्यमप्रतिष्ठ ते जगदाहुरनीश्वरम् । अपरस्परसंभूतं किमन्यत्कामहैतुकम् ॥ ८ ॥ The demoniac qualities of ungodly persons :-- Ungodly persons do not know the distinction between inclination to virtuous and inclination to vicious actions. They are not inclined to observe purity of body and mind and the rules of life, viz., strict adherence to those that are prescribed and strict avoidance of those that are forbidden, follow truth and avoid falsehood (7) The ugly notions of the ungodly or the atheists :- “The demoniac characters consider this world to be unreal, supportless and Godless. They are of opinion that this world is not the product of any cause and effect; hence, there is no need of any conception of a Creator in the creation of the world. If there be any such Author, Jſe has produced this world out of His selfish desires and as such IIe 19 not fit to be an Objcct of' worship. Explanation:-Some of them argue that there is no authenticity of the Vedic proofs; they were composcu Boya selfish sages who differed in their vicis among themselves; that there is no fixed duty or religion mentioned in the Vedas or scriptures, as all are liable to crr and that there is no (iod Who is no better than a mental concoction or fiction and that there is no cause anal cffcet in the creation of the world whiçli is self-existent, irrespective of any reasony brought forward in favour of or agninst it4 origin (8) ·ICHAP.XVI, 9-13J DAIVASURA-SAMPADA VIBHAGA YOGA 289 . एतां दृटिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः । प्रभवन्त्युप्रकर्माणः क्षयाय जगतोऽहिताः ॥ ९॥ काममाश्रित्य दुप्पूरं दम्भमानमदान्विताः। मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचित्रताः ॥ १० ॥ चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः । कामोपभोगपरमा एतावदिति निश्चिताः ॥ ११ ॥ आशापाशशतैद्धाः कामक्रोधपरायणाः । ईहन्ते काममोगार्थमन्यायेनार्थसच्चयान् ।। १२ ।। इदमद्य मया लव्धमिमं प्राप्ये मनोरथम् । इदमस्तीदमपि मे मविप्यति पुनर्धनम् ॥ १३ ॥ run Basing their arguments on such atheistic principles, ungodly persons who have no knowledge of their own self, who are men of little learning and of violent temper, advance the cause of world's destruction. (9) "Actuated by insatiable lust, these arrogant, roastful and self-assertive persons after will-o'-theup, violating all rules of life under the spell of bellislı, fascinated egotism. (10) " They are under the lifelong limitless impression that Rensual enjoyment is the lx-all and end-all of human existence. So, bound by innumerable tiet of home and oncr-porered by lust and anger, they amaRs Realth tor the illirit gratification of their Inst and desires (11, 12) ** They think thus" I late for this sum of mong 19 .

·290 SRIMAD BHAGAVAD-GÍTĀ (CHAP, XVI, 14–17] असौ मया हतः शत्रुर्हनिध्ये चापरानपि । ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ॥ १ ॥ आयोऽभिजनवानसि कोऽन्योऽस्ति सदृशो मया । यक्ष्ये दास्यामि मोदिप्य इत्यज्ञानविमोहिताः ॥ १५ ॥ अनेकचित्तविभ्रान्ता मोहजालसमावृताः । प्रसक्ताः कामभोगे पतन्ति नरकेऽशुचौ ॥ १६ ॥ आत्मसमाविताः स्तव्धा धनमानमदान्विताः । यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ॥ १७ ॥ today, my hopes are crowned with success; so I shall profit much again. (13) “ I have killed this enemy, others shall I soon kill, I am the lord, I am the enjoyer, I am the successful, I am the strong and happy man in the world (14) "I am the trell-to-do, I have many following, who is there so great as I or equal to me? I shall perform the sacrifice, I shall offer charity and I shall enjoy. Such are the ravings of these haughty men, intoxicated with imorance. (15) " Addicted to sensual enjoyment, their minds-distracted and enthralled by the shackles of allurement, arc doomed to perdition known as Vaitarani ete (16) "Self-glorified, insolent, lain of their wealth, honour and Icaming, they pompously perform sacrifices only in name without conforming to Sastric ordinances (17) ·[CHAP. XVI, 18-21] DAIVĀSURA-SARIPADA-VIBHĀGA-YOGA291 अहंकारं वलं दपं काम क्रोधं च संश्रिताः । मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ॥ १८ ॥ तानहं द्विषतः क्रूरान्संसारेषु नराधमान् । क्षिपाम्यजसमशुभानासुरी वेव योनिषु ॥ १९ ॥ आसुरी योनिमापन्ना मूढा जन्मनि जन्मनि । मामप्राप्यैव कौन्तेय ततो यान्त्ययमां गतिम् ॥ २० ॥ त्रिविध नरकस्येदं द्वारं नाशनमात्मनः । कामः क्रोधस्तथा लोमस्तस्मादेतत्त्रयं त्यजेत् ।। २१ ॥ "Self-arrogant, proud of their strength and enslaved by lust and anger, they are malicious against Me, the Supreme Lord, dwelling in the hearts of them as well as others, and they cnry the saints who are devoted to Paramātmi and to Je, the Indweller of their hearts. Out of jealousy, they attribute calumny to the stainless character of the saints. (18) The ultimate end of such demonis characters. "These enrious, cruel and worsened buman forms are always thrown into the most ominous and ahjert Jeriliek births in this world, i.e., their demoniac nature grows from had to forse by their Godless devilish enterpriss “Born in ignominious rank, these anoramtran quite incompetent to attain yle, and are detinel to fra births, till they take shelter in Je by the story of My lesotees, who reclaim them from theatellith risti.s. (20) The three fatal doors of hen- "There are three tatal doors leeding to kil. ti:.

·292 ŚRIMAD BHAGAVAD-GİTĀ (CHAP. XVI, 22, 231 gafaya: atenta anteri: 1 आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ॥ २२ ॥ यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः । 7 H Haugalfa ageni fay 11 23 il (i) lust, (ii) anger, and (ii) avarice. So, those who are desirous of eternal well-being must shun them by all means. (21) "O Kaunteya! Delivered from these dark hell-doors, a man should search after his own eternal good, and he will then attain eternal bliss, the highest end of human existence. Explanation:-By leading a devotional life as prescribed by the śāstras as means of purification, a man ultimately attains pure devotion to Sri Krsna. If lie knows the exact relation between pure action and pure koowledge, as means and end, respectively, mentioned in. the scriptures, he attains freedom from worldly bondage ay the result of the purification of his own self known 118. Jbhayapada' or the final bcatitude, a maidseriant of the Goddess Bhaktı (pure devotion) (22) What ile the injunctions of the scriptures:- “The fundamental injunction is to lend u pure leite tional life in obedience to scriptures IIc uho orcrriles the seriptural ordinances and follows the idiosyncrasies of fuis own mind, is neither successful, nor liapny nor does he realize the ultimate goal. Explanatida:-The fart is, that if a man endos al with his cognitise, solutional and emotional faculties does not This is ·ICHAP. XVI, 24] DAIVĀSURA-SAMPADA-VIBRĀGA-YOGA 293 तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥ २४ ॥ ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे दैवासुरसम्पद्विभागयोगो नाम पोडशोऽध्यायः ॥ १६ ।। Tesort to a strict moral and religious life, she is the worst among mankind; and supposing that he is versed in seriptures and leads a good moral life, if he be not God-fearing or God-believing, then too his human life is worse than useless. And supposing that he believes in God but does Tot lead a pure devotional life, dedicating his all-in-all to the service of the God of Love, he is not entitled to attain perfect bliss Thich is the highest end of spiritual esistence and is the eternal good aimed at by all scriptures. (23) "Hence scriptures are the criteria of determining that is duty and what is non-duty. Knowing Bhakti or dero tion to the Absolute Person to be the purport of all scrip- Turts, 0 Arjana, be thou worthy of leading an actire derotional life.” (20) Gist:-Faith in God leads to perfect bliss, while disbelief leads to perdition. HERE EXDETII THE SIXTEENTII DISCOTTISE EXTITLED DAVASCR4-S4MTADI.YIBHSG ITOG 4 ·सप्तदशोsध्या यः CHAPTER XVII ŚRADDHĀ-TRAYA-VIBHĀGA-YOGA OR THE PRINCIPLE OF THE DIVISION OF THE THREEFOLD FAITHS अर्जुन उवाच ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः। तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥ १ ॥ Summary -(Arjuna asks whether the faith of those who infringe the laws of scriptures is Sattvlka, Rājasika or Tämasika, even if they perform their daily Yajáas with faith the Supreme Lord answers, "Faith is of three kinds, characterized by Sattva or goodness, Rajas or activity and Tamas or ignorance. AN beings have faith and their falth parles according to their nature Men of Sättvika faith worship the gods, men of najasika Salth worship the Yaksas and those of Tamasika talth worship the ghosts and spectres, Men of demoniac temperament perform severe austeritles full of ostentation and exotism, and thereby they either eperate or torment thelr inner sell The Lord then pentlong three kinds of food, sacrifice, austerity and charity in keeping with these three quallties. Duties performed with a fafth based on any of the three mundane qualities will be only Sagupa. and hence trilog. But when they are done with devotional falth fo God, they are Nirgupa, and hence they purify the heart, tho seat of pure devotion. Puro falth is the keynote of all Kriptures. For this reason the Brahmapas perform all kinds of ·[CHAP. XVII, 2, 3] SRADDHA-TRAYA-VIBHĀGA-YOGA 295 श्रीभगवानुवाच त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा । सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥ २ ॥ सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत । श्रद्धामयोऽयं पुरुषो यो यच्छद्धः स एव सः ॥ ३ ॥ Pajtias, Dāna, Tapas, and Ahāra with the word 'Ohm Tat Sat' on their lips.” In this chapter, the truth that man's religious faith and the nature of the God whom he worships depends upon his own character, whether good, bad or indifferent, is clearly recognized.) Arjuna said:-“0 Krsna! A doubt has arisen in my mind. You have said in Ch, IV, 39 that it is the faithful that attain pure knowledge; and again in Ch. XVI, 23 that he who oversteps the bounds of scriptures is led away by his capricious whims, and attains neither success, nor happiness, nor the highest end Now, my question is, what happens when scriptural faith is ignored-whether that sort of ignored faith will lead to the purification of heart attainable by the practice of Jñāna! Please tell me, thether the faith of those who infringe the laws of scriptures but perform with faith, Tapo-Yajna, Jõāna- Vajña and Japa-Yajña etc., is Sättvika, Rūjasa or Tầmasa ?" (1) The Blessed Lord said: "First hear about the faith of those who do not infringe the laws of scriptures and then about the faith of those who violate then. The natural faith of a Jīra is threefold, riz., Sättrika, Rājasi and Tāmasa. (2) ** O Bhārata! All beings bare faith which is charic- ·296 ŚRIMAD BHAGAVAD-GITĀ [CHAP. XVII, 4] यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः । प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥४॥ terized according to the nature of the individual. Explanation:—The truth is, Sattva mcans pure heart. There are three kinds of hearts, viz., (i) Sättvika, (ii) Rājasa, and (in) Tāmasa. A Sattvika heart has natural faith in Sattvika persons and things, a Rājasa heart has natural faith in Rājasa persons and things, and a Tāmasa heart has natural faith in Tāmasa persons and things. If a person with a Sättyika heart has faith in the Devas, he is called Deva-Sraddha-Devata and so forth The Jiva is My part and parcel and hence Nirguna, 2.6., above triple qualities. He has been Saguna, 2.e, confined within triple qualities, owing to his forgetfulness of his relationship with Me. He has imbibed a Saguna temperament on account of his prejudices from time immemorial, since his enthralment into his fallen state. His heart has been moulded according to his temperament Sattva means purified or tempered heart; and Abhayapada means the purified nature of the tempered heart. The faith of a pure heart is the seed of Nirguna-Bhakti and that of an impure heart is the sced of Saguna-Bhakti. Until and unless faith becomes Nirguna, ie, aims at Nirgunn Supreme Lord, it is lust or passion. I shall now deal with Saguna faith full of desires (3) "Blon with Sattvika faith worship the deitics, with Rajan faith worship the Yakşas and Rikşases, and with Tamasa faith worship the hobgoblins or spooks. (4) ·[CHAP. XVII, 5-8] ŚRADDHA-TRAYA-VIBHĀGA-YOGA 297 अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः । दम्भाहकारसंयुक्ताः कामरागवलान्विताः ॥ ५ ॥ कर्पयन्तः शरीरस्थं भूतग्राममचेतसः । मां चैवान्तः शरीरस्थं तान्विद्धयासुरनिश्चयान् ॥ ६ ॥ आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः । यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥ ७ ॥ आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः । रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ॥ ८ ॥ faith. “The transgressors of śāstric injunctions have Asura The severe austerities, not preseribed in the Sāstras are practised by those who are self-assertive and arrogant, desirous of immortal life or regal throne, and attached to austerity and power. Those who ener, ate or enfeeble the bodily elements by severe austerities such as long fasting etc, and so torment the inner-self which is Mly part, are characterized by Asura faith or faith pos. sessed by demons." Slokas 5 and 6 contain an answer to the question in ſloka 1, riz., he who transgresses the bounds of scriptural laws etc. (5, 6) "Three kinds of food, Yajña (sacrifice), Tapas (austerity), Dāna (charity), which are Sāttvika, Rājasa and Tāmasa by nature are generally adopted by the people of the world. (7) Sättvika food:"Food dear to Sättryka nature is that which enhances longevity of life, cheerful spirit, strength, health, happiness and delight. Eatables that are succulent ·296 ŠRIMAD BHAGAVAD GITĀ (CHAP. XVIÌ, 4) यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः 'प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥४॥ terized according to the nature of the individual. Explanation:—The truth is, Sattva means pure heart. There are three kinds of hearts, viz., (i) Sättvika, (1) Räjasa, and (iii) Tāmasa, A Sáttvika heart has natural faith in Sattvika persons and things, a Rājaszt heart has natural faith in Rājasa persons and things, and a Tāmasa heart has natural faith in Tāmasa persons and things. If a person with a Sättvika heart has faith in the Devas, he is called Deva-Sraddha-Devata and so forth. The Jiva is My part and parcel and hence Nirguna, i e., above triple qualities He has been Saguna, i t., confined within triple qualities, owing to his forgetfulness of his relationship with Me. He has imbibed a Saguna temperament on account of his prejudices from time immemoral, since his enthralment into his fallen state His heart has been moulded according to his temperament. Sattva mcans purified or tempered heart, and Abhayapada means the purified nature of the tempered heart The faith of a pure heart is the seed of Nirguna-Bhahti and that of an impure heart is the seed of Saguna-Bhakti unless faith becomes Nirguna, ie, arms at Nirgunn Supreme Lord, it ia lust or passion. I shall now deal with Saguņa faith full of desires. (3) " Ben with Sattsika faith worship the deities, with Rajas faith worship the Yaksas and RAKKARIR, and with Tamasa faith worship the holigoblins or spooks. (4) Until and ·CHAP. XVII, 5-8) SRADDHA-TRAYA-VIBRĀGA-YOGA 297 . अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः । दम्माहंकारसंयुक्ताः कामरागवलान्विताः ॥ ५ ॥ कर्पयन्तः शरीरस्थं भूतग्राममचेतसः । मां चैवान्तः शरीरस्थं तान्विद्ध्यासुरनिश्चयान् ॥ ६ ॥ आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः । यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥ ५ ॥ आयुःसत्त्वबलारोग्यमुखप्रीतिविवर्धनाः । रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ॥ ८ ॥ ". The transgressors of Sāstrie injunctions have Āsura faith. The severe austeritics, not prescribed in the Šāstras are practised by those who are self-assertive and arrogant, desirous of immortal life or regal throne, and attached to austerity and power. Those who enervate or enfeeble the bodils elements by severe austerities such as long fasting etc, and so torment the inner-self which is Jy part, arc characterized by Āsura faith or faith pos. Sessed by demons." Slokas 5 and 6 contain an answer to the question in Sloka 1, riz., he who transgresses the bounds of scriptural lasts etc (5,6) Three kinds of food, Yajna (sacrifice), Tapas (austerity), Dina (charity), which are Sattrika, Rijasa and Tamasa by nature are generally adopted by the people of the world. (7) Sattrika food:-"Food dear to Sattrika nature is that which cnhances longevity of life, cheerful spirit, strength, health, happiness and delight. Eatables that are succulent ·298 ŚRIMAD BHAGAVAD GĪTĀ [CHAP. XVII, 9, 10) कट्वाललवणात्युप्णतीक्ष्णरुक्षविदाहिनः । आहारा राजसस्येष्टा दुःखशोकामयप्रदाः ॥ ९ ॥ यातयामं गतरसं पूति पर्युषितं च यत् । उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥ १० ॥ (eg., sugar), oily (eg., milk, ghee ctc ), steady (0.9., fruits), and pleasing (such as frumenty Pāyasa) are dear to the persons of Şāttvika nature (8) Räjasa food :--"Eatables that are bitter (eg, Nimba), sour, saltish, very hot, very pungent (e.g., chilly), very dry (eg, asafoetida), cauterizing (eg, fried peas) and bring forth sorrow, grief and discase, are dear to the persons of Rājas2 nature They bring sorrow on account of temporary affliction in the tongue and throat, and grief for want of those eatables. (9) Tāmasa food "Eatables that are cooked three hours before and hence cold, destitute of juice or sap (eg. stone of a mango), stenchy, and stale (for being cooked long hefore) that are the remains of another's dishes (except that of the Preceptors and Vaişnayas) and that are foul, unclean and unholy such as onion, garlic, fish and intoxicants such as wine, tobacco, tca, coffec, hemp, opium ctc., aro dear to the persons of Tamasa naturc. Explanation:--Considering all this, those who are willing to attain temal well-being must take Sättvika food. But the truc devotecs refuse to accept any food that is not offered to f10 Jatables that are o Tereed to find are warmly arcopted as Ilix l'royida (grace) by His Nirguins devotees, inasmuch as they, being offered to God, ato ·any faith whatsoever. Tūmasa Sraddha is not regarded [CHAP. XVII, 11-13) ŚRADDHĀ TRAYA-VIBHĀGA-FOGA 299 अफलाकाक्षिभिर्यज्ञो विधिदृष्टो य इज्यते । यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥ ११ ॥ अभिसन्धाय तु फलं दम्मार्थमपि चैव यत् । इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥ १२ ॥ विधिहीनमसृष्टान्न मन्त्रहीनमदक्षिणम् । श्रद्धाविरहितं यज्ञ तामसं परिचक्षते ॥ १३ ॥ Nirguņa (transcendental) and are, therefore, dear to the Bhaktas. The Chāndogya Upanişad (VII, 26) says that purity of food sanctifies the heart and when the heart is made holy, perennial contemplation is possible. Impurities of food are of two kinds, riz., internal and external; the former includes food that is unholy, not offered to God, and cooked by unclean, ungodly and diseased persons. The latter comprises of food that is dusty, filthy and contaminated by hair, salira or foul touch of others etc. (10) Sättvika-Yajña:-“A Sättvika-Yajña is one which is bereft of any desire for fruit, and is performed as a duty enjoined by the Sastric codes. (11) Rājasa-Yajía :-"- Rajasa.Yajña is one, O chief of Bharata's sons, which is done with an ulterior motive and for pomp. (12) Tāmasa-Yajia:-“Tāmasa-Vajña is one, which is done without any law, without offerin. ok food to God, without any Jlantra (spiritual incantation), without any sacrificial gher to the priest or withont any ·300 ŚRIMAD BHAGAVAD GITA [CHAP XVII, 14-17] देवद्विजगुरुषाज्ञपूजनं शौचमार्जवम् । ब्रह्मचर्यमहिंसा च शारीरं तप दच्यते ॥ १४ ॥ अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् । खाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥ १५ ॥ मनःप्रसादः सौम्यत्वं मौनमात्मविनिग्रहः । भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥ १६ ॥ श्रद्धया परया तप्तं तपस्तत्रिविधं नरैः । अफलाकाङ्क्षिभिर्युक्तः सात्त्विकं परिचक्षते ॥ १७ ॥ as Sraddhā (firm faith), inasmuch as it has greatly deviated from the central conception of the self (13) " There are three kinds of austerities, viz , (A) those intended to propitiate the gods, the Brāhmanas, the preceptors, the truly wise and the true devotees, and thosc that include purity, simplicity, chastity (continence) and inoffensiveness; all these appertain to physical austerities (14) (B) “ Austerities that are not unpleasant to anybody, that are truthfui, dear and full of bencficial words and conduct, and that include constant study and the practice of the Vedas, relate to the austerities of the speech. (15) (C) "Austerities which are conducive to the serenity of mind, placidity, silenec, self-control and purification of hcart are known as mental austerities, (16) A Sattvika-Tnpasya .--" When a disinterested person with devotional faith to the Supreme Lord, performs theo ·CHAP. XVII, 18-21) ŚRADDHA-TRAYA-VIBHĀGA-YOGA 301 सत्कारमानपूजार्थ तपो दम्मेन चैव यत् । क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥ १८ मूढग्राहेणात्मनो यत्सीडया क्रियते तपः । परस्योत्सादनार्थ वा तत्तामसमुदाहृतम् ॥ १९ ॥ दातव्यमिति यद्दानं दीयतेऽनुपकारिणे । देशे काले च पात्रे च तदानं सात्त्विकं स्मृतम् ॥ २० ॥ यत्तु प्रत्युपकारार्थ फलमुद्दिश्य वा पुनः । दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥ २१ ॥ three kinds of austerities, they are known as Sättvika. (17) “A Rajasa-Tapasya is one which is performed with great pomp for the purpose of receiving self-glory, selfhonour and self-applause. (18) "A Tāmasa-Tapasyā is one which is performed with a view to bringing destruction upon another at the cost of self-torture, out of dirt, ignorance or malice. (19) Three kinds of gifts, tiz., (A) "A gift that is bestowed upon one who has not done any good but in consideration of proper place, proper time, and proper person is called Sattrika gift. (20) (B) “A gift that is bestored in anticipation of return for service rendered, or for celestial pleasures, or bestored grudgingls rith mental agony as after effect, is called Rajasa gift. (21) ·302 SRIMAD BHAGAVAD GITA CHAP, XVII, 22-24] अदेशकाले यदानमपात्रेभ्यश्च दीयते । असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥ २२ ॥ ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः । ब्राह्मणास्तेन वेदाश्च यज्ञाच विहिताः पुरा ॥ २३ ॥ तस्मादोमित्युदाहृत्य यज्ञदानतप क्रियाः । प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ॥ २४ ॥ (C) "A gift that is conferred in a place where and at a time when there is no need to confer and on persons such as harlots, actors, dancers, or those who are not in want, is a Tāmasa gift. Again a gift that is bestowed disparagingly on a really deserving holy person and out of contempt is also a Tāmasa gift (22) “ Austerity, sacrifice, gift and food vary according to the triple nature of Sattva, Rajas and Tamas. These fourfold acts performed in the conditioned state of the Jiva with any kind of faith, whether good, bad or indifferent are Saguna and hence, trifling. But when they are done with Nirguņa faith or faith having devotional service to God in view, they are entitled to be called Nirguna which tends to purify the heart as the seat of pure devotion. All scriptures are at one to do duty with such selfless firm faith The scriptures speak of the three principles of Ohm', Tat' and Sat' in defining Brahman. With this definition of Brahman, the three kinds of Brāhmanas, Vedas and Yajfas are also defined. So, discarding the ordinances of the scriptures, any kind of faith, whether Sattvika, Rajasa or Támasa, sill termipate in Saguna-Bhakti or qualified devotion which does not aim ·(CHAP, XVII, 25-27) ŚRADDRĀ-TRAYA-VIBHĂGA-YOGA 303 तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः । दानक्रियाश्च विविधाः क्रियन्ते मोक्षकातिभिः।। २५ ।। सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते । प्रशस्ते कर्मणि तथा सच्छन्दः पार्थ युज्यते ॥ २६ ॥ यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते । कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥ २५ ॥ . at Nirguna-Brahman, but produces endless desires in the heart. So, pure faith is the keynote of all scriptures. Arjuna! It is your ignorance that makes you doubtful in scriptures and in faith. For this reason, the Brāhmanas ever perform all kinds of Yajña, Dāna, Tapas and Āhāra, as mentioned in the scriptures, with the word * Ohm -the Indicator of Brahman, on their lips. (23, 24) “Keeping in vier the truth 'Tat' (That) which is beyond the scope of 'Atat' (not That), i e., mundane, in order to deliver yourself from the bondage of the world, you must perform Yajña, Dāna, Tapas, etc., abandoning all fruits of actions. (25) « The word "Sat’ (eternity) refers to Brahman, to the worshippers of Brahman, and also to the beneficial deeds done in honour of them. (26) “ The significance of the word 'Sat' is stability in the performance of Yajña, Tapasy) and Dana, becanse they become Sat when they are indicative of the satisfaction of Brahman; othersise, they are turned into Asat, i.e., temporal.

·304 ŚRIMAD BHAGAVAD GITA [CHAP. XVII, 281 अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् । असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह || २८ ।। ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे श्रद्धात्रयविभागयोगो नाम सप्तदशोऽध्यायः ॥ १७ ॥ are anti- Explanation:-All mundane activities theistic to pure selt-determination. But when they are performed in recognition of Brahman and when they promise awakenment of pure devotion, they are congenial to the purification of the Jīva's soul which is rendered fit for eternal service of the Supreme Lord Śrī Krşna (27) "Nirguna-Sraddhā or transcendental faith is the only source of pure devotion. Arjuna! Performances of Yajña, Dāna or Tapasyā without Nirguna faith arc all Asat (ephemeral) and they are not beneficial either in this world or in the next. Hence, all the scriptures point to transcendental faith. To ignore the scripture is to deny transcendental faith IIence, transcendental faitli is the only seed of pure devotion." (28) Gist:-A Jíva attains the final beatitude, when all his qualified actions such as Yajña, Dāna, Tapasyā, Ahāra cte, arc donc with Nirguna faith in the Supreme Lord, which is ingrained in the very nature of the soul. JERC LYDITII TUE SETEXTCENTU DISCOUNSE ENTITLED STADDJIA TRAYA-VIBHAGA.YOGA ·of Inceptives to action, tt.. (1) knowledge, (ii) knowable and 37 UT T S ETT: CHAPTER XVIII MOKŞA-YOGA OR THE PRINCIPLE OF FREEDOM OR SALVATION अर्जुन उवाच संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् । त्यागस्य च हृषीकेश पृथक्केशिनिसूदन ॥ १ ॥ Summary :-(This chapter begins with a question by Arjuna to the difference between the principles of Sannyăsa (Nişkāma-Karma-Yoga) and Tyāga (non attachment for fruitive actions). The Supreme Lord replies that Sannyāsa is the dislaterested performance of all duties, setting aside all fruitire and selfish actions, while Tyāga consists in ignoring the results of all fruitive actions, dafly and causal. In Sannyāsa all selfish actions together with all fruitive actions must be abandoned, but in Tyāga one should not refrain from doing all those duties whether they be daily, causal or selfish, and should never seek for their fruits. The best thing is to perform all these duties without any attachtaent or seeking the fruit thereot. The Lord then proceeds to mention three kinds of Tyaga, rız, (1) Sättvika, (II) Rāſasa, and (ili) Tāmasa and their characteristic features. Then He comes to the five causes of success of actions, without which no action can be done. He, woo possesses real insight and is well intentioned does not reap tbe consequences of his actions, good or bad There are three kipas as 20 ·306 ŚRĪNAD BHAGAVAD GÍTA [CHAP. XVIII, 13 (iii) the knower, and three basic instruments of action, 112. (1) the senses, (11) the deeds and (iii) the doer, Then the Lord mentions three kinds of Jâāna, Karma and Kartā, tbrer kinds of intelligence and fortitude and three kinds of happiness according to the triple qualities of Maya. Neither the humar beings of this world nor the gods in heaven are really free tror the Māyik qualities But he who mahes unconditional surrender to Him alone, can easily succeed in getting over Máyā, which is otherwise impossible to surmount. The Lord then mentions the respective duties of Brābmaņas, Ksatriyas, Valøyas and sūdras, according to the qualities and nature innate in them. So, to attain success in life by performing those ordained duties, one should consecrate all actions with their results at the Lotus Feet of the Supreme Lord. Incomplete performance of one's own duties (Sra Dharma) according to his nature and quallfications is better than nicely performed Para-Dharma or other's duty. re, duty not assigned to him Then the Lord explains bow a Jiva attains Brahman, the acme of his Jhāna, after attaining success in Nişhāra Karma Yoga, and the characteristic features of one who has realized Brahman Then He states that a Jiva attains divine love, when he is enlightened by the true knowledge regarding Ilimsell and His Blissful Abode, by means of pure devotion. A more confidential teaching about the Supreme Lord is the realization of rarainātmā, which is known as the second stage of God realization. But the most confiden tial teaching is the third process, which is the real knowledge about the Supreme Lord Bhagavān. It is the most fundamental cr alt siis teachings in the Gita, according to which the Lord cxhorts Arjuna to shuo all religions of the world and tako ab«olute shelter in Ilm alone as the highest dlvinlly of the most Beautiful Person, so that ite will dellier him from all sins and ofences arising from the non performance of soclorellglous duties (Varnisrama Dharma) This absolute and unconditional surrender at thn Lotus Fert of Sri Krena, the Supreme Lord, 19 known as Sarackosti' the keynote to Prema Bhakti) The first six chapters deal with Xishima Kormn-Yonit, consecrated to the Supreme lord and Sacuna-Bhakti os ·ICHIAP. XVIII, 2) MOKŞA-YOGA 307 श्रीभगवानुवाच काम्यानां कर्मणां न्यासं संन्यास कवयो विदुः । सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ २ ॥ the beneficial end of all good actions. The second sis deal with the conception of Nirguna-Bhakti, while the third six deal with Jñāna (true knowledge), Vairāgya (genuine asceticism), pure understanding of right and wrong, dis- «crimination between Saguņā and Nirguņa-Bhakti and divine love as the ultimate goal of pure devotion. Such is the purport pointed out in the Gitā by sages of yore All words of advice have so far been given up to Chap. ter XVII. Arjuna, willing to hear them again in a nutshell in conclusion, said to Krsna, “O Hşşīkesa! 0 Kesinisūdana! I am eager to know the distinction in detail between the terms · Sannyāsa' (Niskāma-Karma-Yoga) and Tyāga' (non-attachment to fruitive action).” (1) The Blessed Lord said:—“O Arjuna! Disinterested performance of all duties, obligatory and occasional, setting aside all fruitive and selfish actions is Sannyāsa. Ignoring the results of all fruitive actions, obligatory and occasional is Tyāga. The knowers of inner truths have made such distinction between the two. Explanation:—In Sannyāsa all selfish actions together with all fruitive actions, obligatory and occasional, must be shunned by all means. In Tyaga you should not refrain from doing all these duties whether they are obligatory, occasional or selfish (Kāmya), but you should never seek after their fruits. (2) ·308 ŚRIMAD BHAGAVAD-GĪTĀ [CHAP. XVIII, 3-61 त्याज्यं दोषवदित्ये कर्म प्राहुर्मनीषिणः । यज्ञदानतप.कर्म न त्याज्यमिति चापरे ॥ ३ ॥ निश्चयं शृणु मे तत्र त्यागे भरतसत्तम । त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः ॥ ४ ॥ यज्ञदानतप कर्म न त्याज्यं कार्यमेव तत् । यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ ५ ॥ एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च । कर्तव्यानीति मे यार्थ निश्चित मतमुत्तमम् ॥ ६ ॥ "One class of Panditas, 2012, the Säukhyas maintain that in view of its defective selfish nature, Karma must be avoided by all means, while others, viz , the Mimâmsakas uphold that actions such as Yajña (sacrifice), Dāna (gift), Tarasyā (ansterity) etc., milst, by no means, be shunned (3) "O Bharatasattama! O chieftain of men' Know then for certain that there are three kinds of Tyāya (renunciation). (4) " Performance of Yajña, Dāna, Tapas etc., should by no means, he shunned They are, no doubt, the duties of all conditioned souls and as such, should be done for the pumfication of the self (5) " The best thing, O Pártha, is to perform all these duties without any attachment for and seeking the fruit thereof (G) ·ICHAP. XVIII, 7-9] MOKŞA-YOGA 309 नियतस्य तु संन्यासः कर्मणो नोपपद्यते । मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ ७ ॥ दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् । स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ ८ ॥ कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन । सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ ९ ॥ Tāmasa-Tyāga :-" It is not at all possible to renounce daily duties. Those who do so, out of ignorance of the true knowledge of Šāstric lore are called Tāmasa-Tyāgis. Explanation:- The Sannyāsīs may as well ignoro Kamya-Karma, if they do not feel the necessity of domg such Karma. But if, for want of true śastric knowledge, there be any negligence in performing daily Qutics, it is Tāmasa-Tyāga with the result that it will lead to ignorance and not to the desired end. So, it is evident that both the words, Tyāga and Sannyasa, purport to be identical, when they aim at the relinquishment of fruitive actions and subjective egotism Rajasa-Tyaga :-" Hle, who abandons daily duties as troublesome to his bodily or physical pleasures and is afraid of doing them, is a Rajasa-Tyagi and he noter gets the result of his renunciation, ri, tre knowledge. (8) Sittvika-Tyūga :-" O Arjuna! Her Sittt ika-Tyagi who performs his daily duties for duty's wake, and forsake his altachment for subjectise egotiem as well as the fruits of his nctione But such a Tyagi fails fristalize the purport of the Sestric lore, the results of Tris.. (9) ·310 SRIMAD BHAGAVAD GITA TCHAP. XVIII, 10-133 न द्वेष्टयकुशलं कर्म कुशले नानुपज्जते । त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥ १० ॥ न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः । यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ १ ॥ अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् । भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ।। १२ ।। पञ्चैतानि महाबाहो कारणानि निबोध मे। सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् । १३ ॥ The characteristics of a Sattorka-Tyagi --- "A Sattvika-Tyāgi is not desirous of any undesirable or sorrowful action, nor is he attached to any desirable or pleasant action Such a truly intelligent (free from desire and envy ) Sättvika-Tyagi is not infested with any doubts. (10) It is not possible for a conditioned soul to give up all sorts of duties Ch III 5. He is a real Tyăgi who has abandoned all fruits of his actions. (11) “Those who have not given up the fruits of their actions have to meet with the triple results of their actions, 12., hellish pain, mixed happiness and misery Bnt. the Sannyāsis are immunc from these results. (12) "O miglity-armed' Just listen to the conclusion that Vedāntie loro las arrived at, in respect of the fire causes, regarding the sticcese of all actions (13) ·[CHAP. XVIII, 14-17] BIOKŞA-YOGA 311 अधिष्ठान तथा कर्ता करणं च पृथम्विधम् । विविधाश्च पृथक्चेष्टा दैवं चैवात्र पंचमम् ॥ १४ ॥ शरीरवाङ्मनोभियत्कर्म प्रारभते नरः। न्याय्यं वा विपरीतं वा पंचैते तस्य हेतवः ॥ १५ ॥ तत्रैवं सति कर्तारमात्मानं केवलं तु यः । पश्यत्यकृतवुद्धित्वान्न स पश्यति दुर्मतिः ॥ १६ ॥ यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते । हत्वापि स इमाल्लोकान्न हन्ति न निवघ्यने ॥ १७ ॥ . "The causes of success of actions are (i) Adhisthana (ie., body), (ii) Kartā (1.c., subjective agent), (ui) Karana (fire senses), (iv) Cesta (i.c., various activities) and (T) Daiva (the indvelling regulator of all actions). No action is done without these five causes. (14) “Whaterer a man does with his bodr, ford and mind, whether it be right or itong, he does with the help of the above fire causes. (15) “ IIe, who thinks his own self as the only subjective agent of all actions, ponsesues uncultured wane intellect and hence, he is evil-intentioned, imorant and blind. (16) who possesses real insight and is tell-intentioned:- “0 Arjuna! The infatuation with which you were engrossed at the beginning of the fight tras due to sour subjective cpotjem. Had you len asare of thiar fisc causes, the sourre of all actions, you would not hasp luan infatuatel. Ilence, he whore intellcet is not rolluted by ·312 ŚRIMAD BHAGAVAD-GITĀ (CHAP. xvin, 181 ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना । करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥ १८ ॥ the mire of egotism, does not kill anybody, although he kılls everybody, and does not reap the consequences of the act of killing, because he has no intention of either killing or saving. (17) Three kinds of incentires to action : "Knowledge, knowable and the knower-these three are the stimuli to action, while the instrumentality of the senses for doing, the deed and the doer are the three basic instruments of action. Explanation:--There are two principles which guide a person to action, l?2., (1) stimulus to action and (ii) subject matter of action The principle that precedes an action is its inspiration or impetus It is the subtle existence of action or the nascent conception that exists 11 the mind before it is translated into action Every act in its incipient stage is characterized by its instrumentality (Karana), objectivity (Karma) and subjectivity (Kartã). In other words, the knowledge of instrument of action, the knowable object of action and the knower of action, all exists as instrumental, objective and subjective cases, respectively, before the external manifestation of all actions. From what has been said by the Blessed Lord Bhagavān Sri Krsna in the Gītā, it is manifest that the Jñānis must adhere to Sättvika-Tyaga Ch. XVIII, 10, 11 as Sannyasis, but the Bhaktar must abandon Karma-Yogin fola as mentioned in the Bhagavatam, XI, 11, 32 in which ·(CHAP. XVIII, 18) 313 MOKŞA-YOGA a Bhakta being strongly conrinced that devotional path is the only path to attain the final beatitude, forsakes all religions of the world enjoined in the scriptures It is to be noted that the true meaning of the Words of God and that of their exponents, depend on the purification of intelligence. True knowledge depends on purc intellect which is again dependent on Niskāma-Karma-Yoga or desireless action. So, to attain the true knowledge, a Sannyāsĩ must resort to Niskāma-Karma-Yoga. When by so doing one's heart becomes pure, he may'ignore fruitive action Ch. III, 17; VI, 3. But Bhakti being independent of Karma and Jñana, does not wait for the purification of the heart Ch III, 26 and Bhāg II, 8, 4-6. If Bhakti itself is so powerful, why, then, is action incumbent upon the Bhaktas? The answer s-knowledge of the self proper is not the only knowledge (Jñana), but the truth about the self proper is also knowable (Jñeya) and he who is in the know of these truths is the knower (Jñātā) But this triple knowledge is related to Karma, a fact which is to be known by Sannyāsis; the trinity of knowledge, knowable and the knower is indispensable to Karma, for, without Niskāma-Karma-Yoga, the above tiinity or triple principles of Jñāna, Jñeya and Jñātā cannot be acquired. That by which anything is knowable or known is knowledge (Jñāna). So, knowledge is the instrumental case. That which is knowable is Jñeya In other words, the principle of the Jiva is the objective case, and he who knows this truth about Jirātmā is the subjective casc, i.e, the knower or the Jñātā Hence, the trinity or the triple principles of Karana (instrument), Karma (object) and Kartā (subject) are known as Karma-Sangraha which is associated with Nişkāma-Karma-Yoga. In other words, ·314 SRIMAD BHAGAVAD GITA [CHAP. XVIII, 19-211 ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः । प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि ।। १९ ॥ सर्वभूतेषु येनैकं भावमव्ययमीक्षते । अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्विकम् ॥ २० ॥ पृथक्त्वेन तु यज्ञानं नानाभावान्पृथग्विधान् । वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ २१ ॥ the principles of knowledge, knowable and the knower are inseparably connected with Niskāma-Karma-Yoga (ride Ch II, 47, 53, 57, 61; III, 9-16, 30, IV, 17, 41, VIII, 73 IX,273 XII,63 XVIII, 57). (18) Now, listen to the three kinds of Jñāna, Karma and Korta, according to the triple qualties of Sattsa, Rojas and Tamas (19) Sättvikn-Jñana.-" The Jira exists in all beings and in a human being in particular, in crder to cnjoy the fruits of the actions done in this birth and in the previous ones. The Jiha being transcendental and eternal, is immortal, though existing in a particular frame. The knowledge that though there are innumerablc Jivals in the world holding divergent stery, they are uniform in one respect. 112, in transcendental knowledge, is Sattuika Jiina. (20) Rajasa-Jiann:-"The nonerge that the Jions in different loirthe, whether the births be celestint, Humon or animal, are all different from one another and that they TORas different characteristir frature ant qualities, is Rajasa.likenn. Explanationi--Sopirate muls exist in separatr indiví. duals and hence, their tastes, customs and religione ete.

·[CHAP. XVIII, 22-31) VOKŞA-YOGA 315 यतु कृत्लवदेकस्सिन्कार्ये सक्तमहैतुकम् । अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ २२ ॥ नियतं सङ्गरहितमरागद्वेपतः कृतम् । अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ २३ ॥ यतु कामेप्मुना कर्म साहंकारेण वा पुनः । क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ २१ ॥ are separate; Ātmā suffers pain or enjors pleasure, it is matter, spirit, an atom, it is man etc, all such knowledge is Rajasa-Jñāna (21) Tāmasa-Jñāna -“ The knowledge that eating, drinking, making money, sexuality and such other sensual enjoyments are the be-all and end-all of human existence. is Tāmasa-Jõāna which is derogatory, insignificant, ephemeral, non-real, irrational and causal (22) M.B—This knowledge is antenable, unreal and hence worthless Real knowledge of the self is Sättvika-Jñāna. Knowledge of Nraya philosophy and other scriptures teeming with divergent theories is Rājasa-Jñana, and secular knon ledge dealing mostly with physical and mental amelioraticn is Tāmasa-Jžāna (23) Sättvika-Karma -“ A Sãttrika-Karma is that action which is deroid of (i) love and hatred, (ii) eril and ephcmeral association and (iii) selfish desires Rūjasa-Karma :-“ A Rājasa-Karma is that action which is full of desires and is done with great exertion out of conceit and overbearingness (24) ·316 SRIMAD BHAGAVAD GITA CHAP. XVIII, 25-28] अनुबन्ध क्षयं हिंसामनवेक्ष्य व पौरुपम् । मोहादारभ्यने कर्म यत्तत्तामसमुच्यते ॥ २५ ॥ मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः । सिद्धयसिद्धयोनिर्विकारः कर्ता सात्त्विक उच्यते ॥ २६ ॥ रागी कर्मफलप्रेप्मुर्लुब्धो हिंसात्मकोऽशुचिः । हर्पशोकन्वितः कर्ता राजसः परिकीर्तितः ॥ २७ ॥ अयुक्तः प्राकृतः स्तव्यः शठो नैष्कृतिकोऽलसः । विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ २८ ॥ Tamasa-Karma:-"A Timasa-Karma is that action which is blindly followed by worldly-minded men as duty, without any further consideration, without conforming to SOCIO-religious principles, and with abject maliciousness. (23) Sättvika-karti:-" A Sattvika-Karta (docr) is one who is free from all relative associations, devoid of pride, full of patience and enthusiasm and unconcerned with other success or failure (26) Rajan-Karti.-"A Rijaya-Karta is one who is given to Action, who linnhers after the fruit of luis actions, addicial to worldlınms and fond of malice and who 14 unholy and is subject to pleasure. pain and grict (27) Timana-kineti:-"A Tamasa Carta is one who w fond of unrightcoils and impropur acte, prone to mundone acti. Nitits, whimeirnt anil frintlnlent, who speaks disparagingly of others and is in lolent, always sulks or kullen and slilatory in hant. (21) Purporti-From what has brun mid try the Supreme ·[CHAP. XVIII, 29) MOKŞA-YOGA 317 बुद्धेर्मेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु । प्रोच्यमानमशेपेण पृथक्त्वेन धनंजय ॥ २९ ॥ Lord Sri Krsna, it is clear that Sāttvika-Tyāga is to be adhered to by the Jñānīs Sättvika-Jñāna associated with Nişkāma-Karma is to be followed, and Sättvika-Karma is to be done by the Sättvika-Kartā Such Tyāga or Sannyasa followed by the Jſtānīs is the essential topic of knorrledge about Krsna. But the knowledge of the Bhaktas regarding Him is transcendental (ie, above qualitative reference), and devotion is the transcendental service rendered to Him by the devotees, and the subjective rer. formers of devotional duties, riz, the Bhaktas are also transcendental. In other words, the knowledge, regarding Krsņa as the Supreme Object of worship, the servitors, as well as the services rendered by them are all transcendental. In this connection the following Slokas of the Srimad Bhagavatam, III, 29, 12 and XI, 23, 21-29 may be referred to, in which it is mentioned that cery tlung pertaining to derotec is transcendental. Bhakta, Bhakti and Bhagavān are all Nirguna, s.c., beyond qualitative reference. So, their Karma, Jñana, Yoga, Tapas, Dana, faith, happiness and misery are all transcendental. Everything in relation to Sittvika-Jnana is also Sättrika, everything in relation to Rajasa-Karma is also Rajasa, and everything in respect of wanton and pervers Tómass. Karmn is Tamasa. In Ch. XIV, 25, 26, the Jhānis in their final stage can attain the transcendental bliss logo means of single minded derotion to the Supreme lori Sri Krn. (4-29). "O Dhananjaya! Iet de not tell you the three kinds 2 ·318 ŚRIMAD BHAGAVAD-GĪTĀ [CHAP. XVIII, 30–33] प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये । बन्ध मोक्षं च या वेत्ति वुद्धिः सा पार्थ सात्त्विको ॥ ३० ॥ यया धर्ममधर्म च कार्य चाकार्यमेव च। अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ ३१ ॥ अधर्म धर्ममिति या मन्यते तमसावृता । सर्वार्थाविपरीतांश्च बुद्धिः सा पार्थ तामसी || ३२ ॥ धृत्या यया धारयते मनःपाणेन्द्रियक्रियाः । योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्विको ॥ ३३ ॥ of intelligence and fortitude, according to the triple qualities of Sattva, Rajas, and Tamas (29) Sättvika intelligence _"Sattvika intelligence is that which can make a nice distinction between inclination and disinclination, duty and non-duty, fear and safety and bondage and freedom. (30) Rājasa intelligence." Râjasa intelligence is that which can imperfectly distinguish between virtue and vice, duty and non-duty etc (31) Tāmasa intelligence:-"Tāmasa intelligence is that which being enveloped in ignorance confounds falschood, shadow or irreligion with truth, substance or religion respectively and abuses the ends of life, contrary to the injunctions of the scriptures (32) Saitsika fortitude" Sattvika fortitude is that which upholds the fupetions of mind, Prina (vital airs), senscg and actions with steadfast concentration. (33) ·TCHAP.XVIII, 34-38] MOKŞA-YOGA 319 यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन | प्रसङ्गेन फलाकाक्षी धृतिः सा पार्थ राजसी ।। ३४ ॥ यया स्वप्नं भयं शोक विषादं मदमेव च । न विमुंचति दुर्मेधा धृतिः सा पार्थ तामसी ॥ ३५ ॥ सुखं विदानी त्रिविधं श्रृणु मे भरतर्षभ। अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ ३६ ॥ यत्तदने विपमिव परिणामेऽमृतोपमम् । तत् सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ।। ३७ ।। विपयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् । परिणामे विपमिव तत्सुखं राजसं स्मृतम् ॥ ३८ ॥ Rajasa fortitude :--“Rijasa fortitude is that which upholds Dharma, Artha and Kāma with their fruitive desires. (34) Tīmasa fortitude:-“Tāmasa fortitude is that which foolishly adheres to drcam, fcar, grief, sadness and incli. nation. (35) "0 Bharatarsabha! Now, hear Me about the three kinds of happiness which is the constant aim and object of the conditioned soul. In some cases, cessation of the enjoying mood puts an end to worldly misery. (3G) Sättrika happiness: "Sattrika happiness is that which is born of self-approbation or realization, and which, though difficult and unpleasant at the beginning, is set nectarine and wholesome in the end, as in the case of controlling the mind and the snor (31) Rajast happiness:-" Rijra happiness is that which, AG ·320 ŚRĪMAD BHAGAVAD GITÁ [CHAP XVIII, 39, 40J यदने चानुबन्धे च सुखं मोहनमात्मनः । निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ ३९ ॥ न त दस्ति पृथिव्यां वा दिवि देवेषु वा पुनः। सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्तिभिर्गुणैः ॥ ४० ॥ arising from the union of the senses and the phenomenal objects appears to be ambrosial at the beginning, but is really poisonouc in the long run (38) Tamasa happiness :-" Tāmasa happiness is that which from the beginning to the end is born of indolence, sleep and inebriation, giving rise to ignorance and infatuation of the soul (39) “Neither the gods in heaven, nor the human beings in the world, are really free from the triple qualitics of Mājai Explanation:--The Jñānis and Karmis are bound morc or less by the triple qualities of Māyā It is the Bhaktas who are ctcrnally conscious of their real self, and accept the triple qualities, only to render transcendental scruire to the Supreme Lord Sri Krsna, so long as they remain in this world So, from the cxternal point of rica, although the Bhaktas appear to bic engrossed by the triplo quolitics of Jāyā, yet they are not really so. The conditioned souls, though fottered lig Hãyik qualities, mare gradually attain freedom by the worship of the Supremo Lord Sri Krana, luy performing their socio-religious duties assigned to them by the seriptures, in their respectivo classes and stations in life The next six Slokas 41-46 speak of their respective duties in their respective stagram (30) ·321 . (CHAP. XVIII, 41-41) MOKŞA-YOGA ब्राह्मणक्षत्रियविषां शूद्राणां च परंतप । कर्माण प्रविभक्तानि स्वभावप्रभवैगुणैः ॥ ४१ ॥ शमो दमस्तपः शौचं क्षान्तिराजवमेव च । ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ ४२ ॥ शौर्य तेजों घृतिर्दाक्ष्य युद्धे चाप्यपलायनम् । दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ४३ ॥ कृपिगोरक्ष्यवाणिज्य वैश्यकम खभावजम् । परिचर्यात्मकं कर्म शूद्रस्यापि खभावजम् ॥ ४४ ।। . "The qualities of Sattra, Rajas and Tamas are innate in the nature of the fallen souls 0 Parantapal The respective duties of Brāhmaṇas, Ksatriyas, Valáras and Sūdras are assigned to them according to the qualities and nature innate in them (41) Duties of a Brahmana of Sättriha nature “ Control of internal and external organs of senses, austerity, purity- both internal and external, forbearance, simplicity, knowledge of the self and of Godhead as interpreted in the scriptures, and firm conviction or faith in the real interpretation of the self, Godhead and matter are the characteristic qualities and duties of a Brāhmaṇa. (42) Duties of a Jisatriya of Sättrarha-Rājasa nature:- “Heroism, pomp, patience, dexterity, not to turn away from the battle-field, charity, governing the state, and collecting the reredue are the characteristic qualities and duties of a Ksatriya. (43) Duties of Taisya of Rajasa-Tamasa nature:- "Cultivation of the soil, tending herds of cattle, and 21 ·322 ŚRIMAD BHAGAVAD GITÁ (CHAP. XVIII, 45–17] स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः । स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥ १५ ॥ यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् । सकर्मणा तमभ्यर्य सिद्धि विन्दति मानवः ॥ ४६ ॥ श्रेयान्स्वधों विगुणः परधर्मात्सनुष्ठितात् । खभावनियतं कर्म कुर्वन्नामोति किल्विपम् ।। ४७ ।। carrying on trade are the characteristic occupations of a Vaisya, and servitude of the above three classes is the duty of a Sudra. (44) N.B --It is to be noted that Varna or classification of the people in society is formed out of these four kinds of qualties and nature inherent in them and is not based on heritage or parentage. "O Arjunal Now listen, how a person whose duties have been assigned according to his qualities and nature, can attain success in life by performing those dutics. (45) "A man can attain success by worshipping the Supreme Lord Sri Krana, consecrating all the actions with their results to Ilim, Who perrades this unus ersc as the Aggregate-Over-Soul (Paramātmā), and at the same time as the Induelling Monitor of every soul, in the Bestower of the fruite of his actions whelt stimulate liim to chergize according to the desires of his prev10114 births. (46) ** By Sra-Dharma is meant one's own duty in accordo ance with liis natural aptitude and qualities innate in him Incomplete farfurmance of Sra-Dharma nreoriin ta he nature and qualification is lxller than hicris per forma l'ata-Dharma or duty not assigned to him liy his ·ICHAP. XVIII, 48, 49] MOKŞA-YOGA 323 सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् । सर्वारम्भा हि दोपेण धूमेनाग्निरिवावृताः ॥ ४८ ॥ असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः । नैष्कर्म्यसिद्धि परमां संन्यासेनाधिगच्छति ॥ ४९ ॥ particular class and station in life. Though imperfectly done, universal good accrues from the performance of Sra-Dharma only, there being rery little cilance of falling into sin by its performance STa Dharma though done imperfectly is superior to Para-Dharma though perfectly done. 0 Arjuna! You must not qout rour Sra-Dharma though it insolves the killing of your superiors and elders and must not cling to the superior task of the profession of a beggar (Tide Ch. III, 35) (47) "O Kauntera! Duties assigned according to nature and qualification, though faulty, should, by no means, be shunned, Just as fire, though sometimes enveloped by smoke, removes cold and darkness and is useful for heat, $o also all enterprises, manifest or unmanifest, are more or less tinged with shortcomings Learing aside the dark side of an enterprise, the bright side of cne's own Tarnaśrama duties should be resorted to, for the purification of the mind. (18) "In the first stage of Sanny ása, a Jñīni must relinquish his Ahankıra (subjectire egotism) as well as seirch after fruit of his actions. In the, mature stage of Yoga, the second stage of Sannyasa with abandonment of all fruits of Karma is spoken here The final success in desireless action is achieved by a Jñānī, when he tctally abandons all ideas of fruitire actions with pure intelligence, he ·324 - ŚRİMAD BHAGAVAD GİTĀ (CHAP. XVIII, 50-533 सिद्धि प्राप्तो यथा ब्रह्म तथामोति निबोध मे । समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा॥ ५० ॥ बुद्धया विशुद्धया युक्तो धृत्यात्मानं नियम्य च । शब्दादीविषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥ ५१ ॥ विविक्तसेवी लघ्वाशी यतवाकायमानसः । ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ।। ५२ ।। अहंकारं धलं दर्प कामं क्रोधं परिग्रहम् । विमुच्य निर्ममः गान्तो ब्रह्मभूयाय कल्पते ॥ ५३ ॥ being fully detached from mundane things, his mind fully restrained and his heart absolutely unconcerned with all happineys, including the attainment of Brahma-Loka. (49) “() son of Kunti! Let le now tell you in brief, how the Jiva attains Brahman-the acme of his Jñana, after succeeding in Niskāma-Karma-Yoga (desireless action). (50) What is meant by the realization of Brahman “The first stage in the realization of Brahmon is the attainment of Brahma-Jfilina, ic., tre knowledge of Brumon, by the performance of Niskāma-karma and then the attainment of Jly Real Self and Realm ly devotional service with a triig conception of My Real Self, Ittributes and lintouroge. " pierson, who does not confound his body and mind sitt luis soul, who has no afinities for his friends and mahim, whoris completely detached from all ensunl enjoy ments, who has attained pure intelligence anel lins ·(CHAP. XVIII, 54, 55) NOKŞA-YOGA 325 ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति । समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ ५४ ।। मक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः। ततो मां तत्त्वतो ज्ञात्वा विशने तदनन्तरम् ॥ ५५ ॥ controlled his mind by fortitude, who is destitute of the feelings of love and hatred for mundane phenomena, such as sound, sight, smell etc., who has aptitude for solitude, is temperate in diet, restrained in action, word and mind, is meditative, and is completely absolved from egotism, pomp, might, lust and anger--he is a genuine ascetic and he can easily realize Brahman. (51-53) One who has realized Brahman “Freed from mundane appearances, the Jiva realizes Brahmanhood in his unfettered spirtual existence Such Brahma-realized person is self-delighted, possesses calm and equitable vision to all, high or low, rich or poor, due to his supermundane vision, and does not greve nor longs for anything mundane Established in Brahmanhood, he gradually attains Nirguņa-Bhakti (pure devotion) to de which consists primarily in hearing, chanting and meditating on My Name, Form, Attributes and Revels in My Blissful Abode of Vraja. (54) “Who I am, że, what the true conception of Jr Real Self 18, vhat My nature 1.' and what Jy Qualities and Actions are these are best known by the Jira, by means of pure det otion The Jiva enters Je, when he is enlightened with the true knowledge regarding Jre and My Blissful Abode. Esplanation:- This is one of My confidential teachings ·326 ŚRIMAD BHAGAVAD-GÍTĀ (CHAP. XVIII, 56) सर्वकर्माण्यपि सदा कुर्वाणो मद्यपाश्रयः । REHAIGIGA शाश्वतं पदमव्ययम् ॥ ५६॥ The A more confidential to vou This is also known as the realization of Brahman, attainable by the performance of desireless action climax of. Brahma-realization is Nirguna-Bhakti or pura devotional service The term 'enters De' does not meant the tomtoolery of self-destruction. It really means attaiment of rcal knowledge regarding My true Form, Attrihutes, and Sports, and the Jira attains full realizatior of Brahman, when he is completely free from the bondage of this world Attainment of My Real Self is known as the attainment of pure Divine Love teaching about Me is the realization of Paramātmā, which is known as the second stage of God-realization The principle of acquiring knowledge by dessreless action and the Vedic process of acquiring Bhaktı by Jñāna-Yoga is a secret path leading tu Vy attainment of the three processes of God realization which I am not going to narrate, the process of Bralıma-realization is the first one and you have known it Let ble now tell you ahout the second process (55) * One, who takes absolute shelter even with selfish desires, dedicating all his dails, cansal and secular duties to Je as the Supreme Lord,-- he becomes an Inanya- Bhakta (single-minded det otec), and attains Nirguna- Bhaktim My Eternal and Immutable Self, by dls grace. Explanation:–11is des otion, therefore, 4 mixed, but he is to be distinguished from a Karmi with a mixture of derotion, as mentioned in the first six chapters. By such devotion to Jle, le attains to Jly spiritual realm sucli os ·Power. (56) head of Nectar and will bring destruction upon your self [CHAP. XVIII, 57-59) JOKŞA-YOGA 327 चेतसा सर्वकर्माणि मयि संन्यस्य मत्सरः । वुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ।। ५७ ॥ मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि । अथ चेत्त्वमहंकारान्न श्रोयसि विनड्क्ष्यसि ॥ ५८ ॥ यदहंकारमाश्रित्य न योत्स्य इति मन्यसे | मिथ्यैप व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥ ५९ ॥ Vaikuntha, Jathură, Drāraka, and Ayolhyā vhich are not destroyed eren in cataclysm, by My Inconceivable For Nişkāma-Karma-Yoga dedicated to Paramātmā Ch II, 47, 61, III, 9-16, 33, VIII, 7; IX, 27, XII, 6, may be referred to “I have already told you of My threefold Manifestations, t'iz, (1) Brahman, (ii) Paramātmā, and (iii) Bhagavān Ch XT, 16-18. As you are neither a pure devotee nor a selfish one now, you may be a middling devotee by consecrating to Me all the duties assigned to you by your class and station in life, which is the only goal of your life, and with steadfast application of your intelligence, turn your undivided attention to Me in all your activities (57) “ If you concentrate all your attention on Me alone in all your doings in this world, you will be able to surmount all the impediments that stand in the way of your devotional life. If, on the contrary, you misidentify yourself with your body and mind and cling to your perverted ego, you will be drawn away from the Fountain. as a worldling. (58) ** If you think I won't fight' under the fatal influence .

·328 SRIMAD BHAGAVAD GITA (CHAP. XVIII, 60, 61) खभावजेन कौन्तेय निबद्धः स्वेन कर्मणा । कर्तुं नेच्छसि यन्मोहाकरिप्यस्यवशोऽपि तत् ।। ६० ।। ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति. भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ ६१ ॥ of that egotism, you shall simply be a pretender, a man of false promise, inasmuch as your Ksatriya nature will surely give you an impetus to fight. If you do not listen to Me, your martial spirit will certainly enkindle you to fight and make you think that you are the author of the destruction of all your enemies. (59) As a result of infatuation or ignorance, you are now unwilling to fight. But, by your former prejudices as Ksatriya by nature, you will be forced to give battle, goaded by the martial spirit of a Ksatriya. (60) Krsna, the Indweller of hearts:- "I am the Paramātma--the Indwelling Monitor of all hearts, I am the Regulator and the Over-soul of all Jivas. Whatever the Jiva does, I am the Giver of the fruit of his actions. Just as a wire-puller pulls his puppets from bcluind the curtain with the wire, so, the Jivas, imprisoned in proe bodies are being driven adrift in this occan-Horld, by Sly Jäyå, to art in conformity with her dictation. Propelled liy the Inner Monitor your natural proclivity, the result of your deeds in previous births, will stimulate you to fight. (61) X.11.-I[cre Paramåtma is the efficient cause and Mny! is the material carise of the action of the Jirn, in his conditional state, ·329 [CHAP. XVIII, 62, 63] MOKŞA-YOGA तमेव शरणं गच्छ सर्वभावेन भारत । तत् प्रसादात्परां शान्ति स्थान प्राप्स्यसि शाश्वतम् ॥ १२ ॥ इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया । विमृश्यैतदशेपेण यथेच्छसि तथा कुरु ॥ ६३ ॥ as “ Some “O Bhārata' Take shelter in all possible ways in that All-Pervading Paramātmā. You will attain Sāntı or complete freedom from the influence of empiric knowledge which is ignorance and ultimately enjoy the blissful state of Jy Spiritual Realm. (62) are prone to worship Paramātmā the Indwelling Bonitor. Some worship Bhagavān, surrendering themselves entirely at His Lotus Feet Ch. XVIII, 66. But a genuine devotee takes complete shelter in Sri Krşna, regards Him as his Spiritual Master, Who instructs him in the cult of Bhakti as an Ācārya ontside, and inspires him to follow the cult as Caitya-Guru (Indielling Monitor) from within. He, therefore, meditates on His (Krşna's) mercy (Tide Bhāg XI, 29, 6). “You have heard of the realization of Brahman and of Brahma-Jõāna (l'ide Sl. 51-51). This Brahma-Jñana is a secret truth. I have just told you about the realization of Paramātmā (l'ida Śl. 56-62). This Paramātma- Jäāna is a greater secret. Ponder orer it minutely and do as you like. Purport:- If you desire to acquire Brahma-Jiina through Nişkāma-Karma-Yoga and Nirguna-Bhakti in Ile (pure derotion), you are to fight without any selfish motire. Again, if you take shelter in Je as Paramātmi, then also, you are to fight from your natural proclivity of ·330 SRIMAD BHAGAVAD GITA (CHAP. XVIII, 64, 65) सर्वगुह्यतमं भूयः शृणु मे परमं वचः। इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥ ६४ ॥ मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैयसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥ ६५ ॥ the Ksatriya nature, consecrating the result to Him (Paramātmā), and being guided by Him as the Indwelling Monitor. Then My Manifestation of Paramätmã will lead you to the principle of pure devotion to Je So, whichever principle you may adopt, it is highly beneficial for you to fight. (63) The most confidential teaching is the third process, which is the knowledge of the Supreme Lord Bhagavān I have told you about the confidential Brahma-Jñāna and more confidential Paramātma-Jírāna. Now, let me tell you about the most confidential knowledge regarding De, the Supreme Lord This is the most fundamental of all My instructions in the Gitā. I tell you this for your ctcrnal good as you are dear to Me (61) " () Arjuna! Be My devotec and offer your mind and attention to je You must not mcditatc on Víc like the Karma-Yogis, Jñana-Yogis or Dhyana-Yogix Worship Jly Transcendental Form as the Supreme Lord of all Beanty, Truth and liarmony, in all your actions. I promise, you will then attain the cternal servitude of My All-Bang.Intelligent and Blissful yamasıındara Form. You are ren Jear lo Je anel that is usky I am telling you alt My Nirguna-13lakti (unalloy od devotion). Explanatory Notcs:--(41) Magimiui Bliain' means melitatu on Jig mot Beautiful Syamasundara rorm ·332 SRIMAD BHAGAVAD-GĪTĀ [CHAP. XVIII, 661 In his fallen state, the Jiva cannot do without conforming to his physical, mental, social and spiritual duties. But in all these duties, a true knowledge of the superexcellence of the Eternal Beauty, Truth, Harmony and Gracefulness of the Supreme Lord Śrī Krsna, Who is the only God of Love, worth taking shelter in, will .surely lead him to attain the ultimate goal of human life The thing is, whatever a conditioned soul does for the mamtenance of his livelihood, he does either from threefola lofty ends in view, or from sensual enjoyment which gives rise to Akarma and Vıkarma, the sources of all evils. The three kinds of lofty aims in view are attachment to (1) Brahman, (ii) Paramātma and (in) Bhagavān. The socio-religious system of Varnasrama-Dharma, Jñāna, Vairāgya etc, assume a particular nature and form in pursuance of the above threefold aims. When they aim at realization of Brahman, they take the form of Karma and Jñana When they aim at realization of Paramātmā, they assume the nature of consecrated Niskāma-Karma and Dhyana-Yoga, etc. But when they are directed to the realization of the Supreme Lord Sri Krsna Bhagavān, they turn themselves to pure devotional services Hence, devotion to the Supreme Lord of Love Sri Kysna is the most confidential teaching and Krsna-Prema (Dirine Love) is the summum bontom of human existence And this is the fundamental principle in the teachings of the (1118. Though there is a semblance of performance of rcticn in the external life of the karml, the Jhani, the Yopt nnd the Blialta, yet there is a fundamental difference in the worship o cach, in respect of the meany 24 well As the cnd.

·[CHAP. XVIII, 66] JOKŞA-YOGA 333 Explanatory Notes:–Here 'Ekam Jām means only Je and not the other presiding deities of Dharma, Jñāna, Yoga and Karma. At present, as you seem to be fit for single-minded derotion, you are given the chance of following it and I shall explain to you the process Tout should adopt. You need not be anxious for the noncommission of your daily socio-religious duties and for the sins arising therefrom. You are rather apt to commit sin and offence by riolating ly direct command. Hence, take absolute shelter in Ne alone. The nature of a Saraṇāgata devotee (i e., tho has taken absolute shelter in Je), is like a purchased com, obedient and submissive to the purchaser. There are six features of Saranagati, t'iz., (i) accepting that is farourable to Krna's service (ii) rejecting what is detrimental to His service, (iii) firm conviction that Krsna is the Sole Protector and Preserver, (iv) full confidence in His support. (F) consecration of bods, mind, and soul to His service, and (ri) sincere submissiveness of the heart and humble prayer for Ilis grace. If you surrender yourself to Je only. I shall deliver you from all sins. 0 Arjuna! Don't you, there. fore, monrn for your own self nor for that of others. I am the Supreme Lord, hasing none to depend upon. Keeping your goodself in view, I have imparted all the teachings in the Gita. for the benefit of the whole world. So, all the world! Relinquish all the principles, duties and teachings of the mundane orld and eten attachment to Brahman and Paramitmi: take alxolate heller in je alene, and live a life of pure derotion. I promise I will deliver you from all sins and from Iwondage Did I rot promise such a thin, luefore (ride Ch. IX, 29); I lain all the risk uron lo shonlirr. So, do not mount own self nor for that of others. (CG) ·331 ŚRIMAD BHAGAVAD-GĪTĂ (CHAP XVIII, 67-691 इदं ते नातपस्काय नाभक्ताय कदाचन । न चाशुश्रूपवे वाच्यं न च मां योऽभ्यसूयति ॥ ६७ ॥ य इमं परमं गुह्यं मद्भक्तेप्वभिधास्यति । भक्तिं मयि परां कृत्वा मामेवैव्यत्यसंशयः ।।६८॥ न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृतमः । भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥ ६९ ॥ . XB-Gloka 66 is the sum and substance of the whole text of the Gitä and is the stepping-stone to the realm of pure devotion. It is the golden key to the entrance of the spirtual kingdom In support of the above Śloka, the following Slokas from the Bhāgavata can aptly be referred to (XI, 5,41. XI, 11, 32: XI, 20, 9 and XI, 29, #) Gita-lcachinge-to xhon intended?... * The teachings of the Ciīta are not mcant for those who are sold of self-control, who have no aptitude for devotion, who are unwilling to scric the Lord and Ilus senants, and arc envious of the All-Nerezful Supreme Lord (G7) 1.1.-Xolody should consider the Eternal, Transcendental, Beautiful and All-Attractive Iluman Form of Sri Krna as nature's product or illusory. The ultimate end of stich teachings "IIc kho will import fuel confidential teachings of the Gilta to Jly desotees will attain Jo us pure clerotinn - (68) "Norno is or will in dearer and more herniceable toto in this world than he, who imparts such teachings. (69) ·[CHAP. XVIII, 70-73] VOKŞA-YOGA 335 अध्येप्यते च य इमं धर्म्य संवादमावयोः । ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति में मतिः ।। ७० ॥ श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः । सोऽपि मुक्तः शुभाँल्लोकान् प्राप्नुयात्पुण्यकर्मणाम् ॥ ७१ ॥ कचिदेतच्छुतं पार्थ त्वयैकाग्रेण चेतसा । कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनंजय || ७२ ॥ अर्जुन उवाच नष्टो मोहः स्मृतिलब्धा त्वत्प्रसादान्मयाच्युत । स्थितोऽस्मि गतसन्देहः करिप्ये वचनं तव ॥ ७३ ॥ The effect of studying the Gita - "He who will study these spiritual dialogues that took place between Ne and Arjuna, srould worship Je through the principle of Jñāna-Yoga (ic, the procedure of true knowledge). (70) The effect of hcaring the Gito. "IIe trho, though not Jr derotec yet faithful and nonenxious, hears the teachings of the Gita, attains the region of the virtuous, relieved of all sine (11) “O Dhananjara' Did you listen to the lift.i with rapt attention: llare you been disillusioned from your imorance!" (72) Arjuna said.-"0.leyuta' BE Thr grace, the reil of illusion has vanished from my mind. I have neuit.] my lrst sense and I understand that the Jira in the eternal servant of the Supreme Lord Sri Kria. ll my doubts are gone. By alwlate surrt ner at Thy latins ·336 SRIMAD BHAGAVAD-GİTÁ (CHAP. XVIII, 74–78] सञ्जय उवाच इत्यहं वासुदेवस्य पार्थस्य च महात्मनः । संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥ ७४ ॥ व्यासप्रसादाच्छतवानेतद्गुषमहं परम् ।। योग योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ।। ७५ ॥ राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् । केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ।। ७६ ।। सच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः । विस्मयो मे महानराजन्हृष्यामि च पुनः पुनः ॥ ७७ ॥ यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीविजयो भूतिधुवा नीतिर्मतिर्मम ॥ ७८ ॥ Fect, which is the essential function of every Jira, I shall follow Thy Divine Footsteps" (73) Sanjaya said "King! I have heard this wonderful soul-stirring dialogue that took place between Arjuna and Sri Krsns. (74) "I have heard this most confidential Yoga system expounded by Sri Krsna, the veritable Lord of all logas, by the graec of Vyāsadeva. (75) "O King! My hairs stand on end. henever I recall to mind this wonderful dialogue of Sri hrana and Arjuna, my joy knows no bounds (76) "O King! I am stounded and orershelmed rith joy at the constant remembrance of that 111-Beautiful For of Sri Kriņa, the Supreme Lord of all. (77) "where there is Sri Krsna, the Lord of Yoga, and " ·CHAP. XVIII, 78) MOKŞA-YOGA 337 ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे मोक्षयोगो नाम अष्टादशोऽध्यायः ॥ १८ ॥ . where there is Arjuna, the holder of the bow Gāndira, there is the fortune of victory, power, success, and up rightness. This is my firm conviction (Vide Bhāg. XI, 11, 32; XI, 20, 8, 9, 31, 33, 37; XI, 29, 34).” (78) N.B.-The holy Gita, the crest-jewel of all the scriptures, is the most valuable casket of devotion of which the first six chapters of Karma-Yoga represent the golden front-cover, the last six chapters of Jñāna-Yoga represent the golden back corer, both studded with pearls and gems, while the middle six chapters of Bhakti Yoga represent the most precious bejewelled bunch of keys that wins over the heart of Sri Krsna and is highly apprcciated by the three worlds, and whose handmaid is the couple of Slokas beginning with Danmanā-Bhara' composed of sixty-four, letters. Gist:_That pure devotion based on absolute surrender to the Supreme Lord Sri Kršna is the only function of the Jira, is not only the keynote of this chapter but also of the whole teachings of the Gītā. HERE EXDETH THE EIGHTEENTH DISCOURSE ENTITLED YOKS.L-YOGA 99 ·श्रीगीतामाहात्म्यम् गीताशास्त्रमिदं पुण्यं यः पठेत्प्रयतः पुमान् । विष्णोः पदमवाप्नोति भयशोकादिवर्जितः ॥ १ ॥ गीताध्ययनशीलस्य प्राणायामपरस्य च । नव सन्ति हि पापानि पूर्वजन्मकृतानि च ॥ २ ॥ मलनिर्मोचनं पुंसां जलखान दिने दिने । सहगीताम्भसि स्नान संसारमलनाशनम् ॥ ३ ॥ गीता सुगीता कर्तव्या किमन्यैः शास्त्रविस्तरैः । या स्वयं पद्मनाभस्य मुखपद्माद्विनिःसृता ॥ ४ ॥ भारतामृतसर्वस्वं विष्णोर्वत्राद्विनिःसृतम् । गीतागदोदकं पीत्वा पुनर्जन्म न विद्यते ॥ ५ ॥ सर्वोपनिपदो गावो दोग्धा गोपालनन्दनः । पार्थों वत्सः सुधीमोक्ता दुग्धं गीतामृतं महत् ।। ६ ।। एक शाखें देवकीपुत्रगीतमेको देवो देवकीपुत्र एव । एको मन्त्रम्नस्य नामानि यानि कर्माप्यकं तस्य देवस्य सेवा ।

·GLOSSARY ABHAYAPADA. The purified nature of the tempered heart. ABHYAŞA-YOGA. Constant retraction or withdrawal of the mind from worldly affairs and its concentration on the Supreme Lord Sri Krsna. IBSOLUTE PERSON Refers to Sri Krma, the Supreme Person, Who is independent of any reference other than Himself ĀCĀRYA. Spiritual guide or the Sat-Guru. I doune agent who is thoroughly tersed in the Sastric lore, pactises the confidential service of Śrī Krsna and is competent to redeem and re-instate all fallen souls in the service of the Supreme Lord Sri Krsna. ACINTYA-BIEDĪBHED.I. The doctrine of inci nceirable simultaneous distinction and non-distinction, re, all beings are simultaneously existent in, and distinct and nien-distinct from, the All-Pervading Supreme Lord Sri kuna. Dinstinct in the sense that all being nre 1124 infinitesimal separate potencies cxisting in ſlim with all their infinitesimal limbs, and non-distinct in the e that they are Cetana or spintual infinitesimals, ic., benang that can take the initiative, and hence identical with 11.m in respect of qualitr ADITY.IJ... The induelling guide of the Jira knoun as Antary.imi linis, m ho ineitis them in Yajiii- Kart:M. 1DIYITJLI. The unalloyrd entity of a Jira void of all mundane touch ·340 SRİNAD BHAGAVAD-GĪTĀ AGE The four Yugas make up the Indian cycle of the ages. They are Satya (Kệta), Tretā, Drâpara and Kali. AGNIHOTRA A religious rite requiring perpetual keeping of sacred fire. AIKĀNTIKA BHAKTA. He who worships the Supreme Lord śrí Krsna with spontaneous and singleminded devotion. AKARMA Dereliction or omission of the duties ordained by the fastras. AKINCANĀ. The relishing or tasteful faculty of unadulterated self is known as Akiñcana or single-minded devotion AUNĀYA Preceptorial line of succession. INANDA Eternal bliss. The principle of unceasing mixed ecstasy inhering in Krsna and His confidential loving devotees. ANANYA BHAKTA A single-minded devotee, fulls" absorbed in the service of the Supreme Lord Sri Kršņa. ANTAIIKARAXA When the principles of Buddhi (intelligence) and Jlanas (mind), are merged into one subtle principle it is known as Antahkarana. ANTARYANI The indwelling hude of all Jiras, who is the knower of their hearts AND CAITISYA, The Jira--the spiritual atomic part of the Supreme Lord Paramātmā existing simultaneously distinct and non-distinct from the Vibhu Caitanya, the all.P'errading Supreme Being. APARI PRAKUTI The external cosmic potency of the Supreme Lord in relation to this manifested world, consisting of the eight components, ti, carth, water, fire, ·341 GLOSSARY air and ether--the fire gross elements, and mind, intelligence and perverted ego—the three subtle elements. APARĀ VIDTĀ. Knowledge that makes one forgetful of one's own real self and of Godbead. APŪRTA. Unforeseen aimed at by the Karma- Mlīmāmsakas who hold that the Spūrva accruing from actions fructifies in various births ĀRŪDIA-YOGIS. Those who hare already ascended, i.e., those who are adept in the perfection of Yoga and whose only aim is the attainment of Santi (bliss / ĀRURUKȘU. The aspirant Yogi n hose only aim is the performance of action for spiritual purification -ISĀDHU. Vot Sadhu, hence ungodly in conduct and character. AS.IT. Not Sat; hence temporal-generally refers to gross matters and temporal things. AȘȚĀXGA-YOGA. The eightfold performances of Yo Foga, tk., Yama, Virama, Isana. Prārāyāma. Dhrina, Dhāraṇā, Vididhyâsana and Samidhi ĀTJLI-DILARJI. The eternal function of the unalloyed self. JUSTERITY. Penance. 1.TİR.). Descent of kinna 12 ans of Ilus Forms to the mundane plane. The son is alo pacifically 11 to denote the periodical descents of the partial aspects of (iarbhorishasini Vinu. .AVIDVAT-IRATITI. Conception laur oh emic knowledge ITIDY.. Forgetfulness of mal «lf and of ciall rad. It is the monicause of the miseries of ile itinelwa'r.

·312 ŚRIMAD BHAGAVAD GITA The Jiva chooses to be seduced by Descience in exercise of his freedom of choice in his nascent position as an infinitesimal cognitive particle on the marginal line. AVIKALPA-YOGA. A Yoga which is surely calculated to attain the Supreme Lord. AVYAKTA PRAKŘTI The unmanifest cosmic energy- BILAGAVĀN The Supreme Lord, the Blessed Lord possessed of sıxfold divine qualities, viz., majesty, power, beauty, glory, knowledge and supremacy BHAKTA A devotee of Śrī Kysņa. BIRAKTI. Bhakti may be defined as the spontaneous function of the soul in the unconditioned state identical with the loving spiritual service of the Absolute. It is superior to the unalloyed cognitive function which is associated with it as an auxiliary, or to the pure volitional function which is also incorporated in the principle of spiritual love. BELAJANA Intimate service of the Divinity. The process is wholly free from all mundane or quası-mundane adjuncts The spiritual function is not a negative entity nor the contrary of mundane activity. It is substantic unhampered activity BHOKTRTV. Enjoying mood which overtakes a Jira in luis fallen state BRAHIL. The progenitor of the fourteen worlds; the first of the Jivas, who sprang from the Navel-Lotus of Garbhod.kahiji Vinn. BRABJA-ISAXA Alxtract knowledge of Impersonal Briliman. BRANL1-LOKKA. The uppermost region of the mundanc world ·343 GLOSSARY (Brahman). BRĪHMAŅA. The highest of the four Varnas and who is possessed of the realization of undifferentiated transcendence as the great, final and nourishing principle BRAHJLĪNANDA. Tranquillity of mind that results from the realization of the Abstract Brahman. BRIHMA-NIRVĀŅA. Complete emancipation from the limitations of time and space and a simultaneous attainment of the everlasting bliss in the spiritual realm. BRAHIARȘI. A saint, tersed in the knowledge of Brahman. BRIJA-SŪTRA. The textbook of the Vedānta philosophy composed by Sri Veda-Usāsa, in the form of aphorisms. It classifies and systematizes the teachings of the Upanişads, or the highest teachings of the Vedas BRĪNIMI-STUITI. The eternal state transcending the sphere of Jaya. monitor CAITYA-GURU. The indwelling gaude or known as Antaryāmi CINDRIYAxs. A particular form of austerity to copiate sins, specially meant for the sinners. CĀTURLIST.1. O! senanec of alstinener from en jor. ment in rarions forme during the four months of the rainy season, beginning from Sayans-Ekidlau (lir and ending on l'tthina-Chidasi dy. This is a part of the Varnisrama regulations CEST.I. Action. CIT.X.1. The intellixence that can take the initintire, ('IT POTI:XCY. Internal all.controlling erlension ·314 ŠRIMAD BHAGAVAD-GITA DAIVA-VARŅĀŠRABA-DHARMA. The duties enjoined by the Šāstras upon those who belong to the Varņāśrama community, based upon the principle of Varņa (natural dispositions) and Āśrama (stages of life of a man of the worla) ordained for the spiritual purification. DHARMA. That which is ingrained in one's own Dature DRARIA-KSETRA. From time immemorial, Kuru. kşetra is held sacred in the Vedas as the field of many sacrificial rites performed by the gods. DHARDLĀTMĀ, God-loving soul EGOTISM. Misidentification of the real self of a Jiva with his temporal tabernacle and of his I 'ness and 'my 'ness with his corporal frame and those relating to it. ELEVATION. Physical and mental amelioration of the world. FALGU-VAIRIGYA. Pseudo-asceticism. FINAL BEATITUDE. The bliss in Moksa or final liberation from the bondage of Mayā. FRUITIVE ACTION. Sakāma Karma or activity for obtaining any of the desirable objccts of this world, zid., Dharma, Artha, Kāma and Joksa. The fruit of such action is enjoyed by the person who performs the act, The soul has nothing to do with the mundane planc Any utility aimed at by the mind in the conditioned state is limited and perishable and foreign to the essence of the soul. Fruitire action implies activity which aims at such utilstarian result.

·315 GLOSSARY . GANDHARVA. A class of demigods, inhabiting the region of the same name mentioned in the Hindu mythology. GĀNDĪVA. The famous bow of Arjuna. GÀYATRİ. A Sacred Vedie Jantra, incumbent on all Brāhmaṇas to utter at least thrice a day. GUNĀTĪTA. That which transcends the triple qualities of Māyā. HOMA. Offering of sacrificial ghee t8 the fire. IKŞVĀKU. A king of solar dynasty, son of Taivastata Mana. DJIPERSONAL BRARSAN. The empiricalls undefinable principle of transcendence conceived or realized as the ultimate reality. The terra Brahman is used in the Upanişads in this sense. It is the name of the transcendental effulgence that surrounds the positive realm (Taikuntha) of the Absolute, like the zone of light surrounding the dise of the sun. The term Brahman is used by the gnostics in a negatire sense. Impersonal Brahman is the negative aspect of the Absolute Person. DIPERSONAL BRAHSLĪNANDA. When the physical and mental experiences are arrested by the process of not this' and not that' of the Jõāna-Yoga-a uniform trance manifests itself which is directly opposite to the gross and subtle esperiences. This is knotn as Brahmā. nanda or the bliss that results from the realization of the Abstract Brahman. IJIPERSOXIL JIONISJI. It is known as the Keraladi. Taitav da of the Sarkara school. Aarorling to this theory, the workl of our esperience is an illasion and the ·346 ŚRIMAD BHAGAVAD-GÍTĀ individual soul is identical with the undefined Brahman, into which he merges on the termination of his illusory individual experience. IŚTARA The Paramātmā—the indwelling monitor of all Jīvas and the dispenser of the fruit of their actions. JÑĀNA. Abstract or empirie knowledge dealing with the negative Impersonal Brahman. JÑANA-KĀŅDA The portion of the Veda dealing with Jhāna, but, ordinarily used with reference to the empíric interpretation in the Upanişads. JYOTI. The effulgence The presiding deity of light. KAIVALYĪNANDA. When the physical and psychic cxperiences are arrested by the process of deep absorption of the Aştānga-Yoga, a Kūta' or uniform trance mani. fests itself, and it is known as Kaivalyānanda, the ultimate end of the Yoga philosophy, propounded by the sage Patanjali KAIVALYAPĀDA. Chapter in Yoga-Darśana dealing with the ultimate end KAIVALYA-SĀNTI. Cessation of worldly sufferingswithout any positive realization of eternal bliss KAIVALYA-SIDDHI Perfection of the severe austerities of the Astänga-Yogis. KAIYALYA STATE A unique state of spiritual existence devoid of all physical and mental activities. KĀDA. Lust or enjoying mood. It has been used in the extended sense to denote all sensuous desires Mundanc loro, os conceived by poets and philosophers, comes under this teryn. KIJIYA-KARJA. Fruitive action ·247 GLOSSARY KARJA. Good or bad deeds for one's own pleasure as opposed to service which aims at the pleasure of the Absolute Person Sri Kršņa. KARDIA-CAKRA. The wheel of worldly bondage which forces a bound Jira to rotate round the cycle of births and rebirths. KARJA-KĀNDA. The portion of the Veda dealing with Karma. The material aspect of a Yajña is known as Karma-Kāņda. KARJLA-JĪJLĀJISĀ. The philosophy hich holds Karma to be the eternal principle, propounded by the sage Jaimini. KIRILA-JĪJLĪVSAKI. A follower of the cult established by Jaimini. KARJA-SAWXT.ISA. Renunciation actions together with all fruitive actions, obligatory and optional. KIRJA-TYĪG... Disinterested performance of all duties, daily and causal, i.e., performance of Juties without attachment for their fruits. dero- KERALI-BILIKTI. Single-minded, unmixed of all selfish tion. KIRT.1.1. localization or uttering with the lips. The won is used to denote the service of the Almiute in the form of Ilis worship as voealized durine found manifesting Iles descent on the serving lips of His pure devotees. It is the highest form of nine devotional methods such as hearing, elianting cte. KSIII. The changeable and revisable materis! objects, also known as Idbibhata.

·318 ŚRĪNAD BHAGAVAD GITĀ KSARA-PURUŞA. Refers to the Jiva ho is changeable because of his faltering nature from his oreal state owing to his Tațastha tendency. KSATRIYA. The second stage of the four Varņas. KSEMA, Anxiety and care for preserving the obtained Tesults KSETRA. The field, i.c., the body as the habitatiou of the soul KŞETRAJNA. The knower of the field, 1.l, the Jira and Paramātmā or the Over-Soul. KUKARMA Actions that are baneful or prejudicial to the interest of the world, also known as Vikarma. KUMBHAKA Withholding of breath by closing the mouth and the nostrils, one of the eightfold processes of Astānga-Yoga KURUKSETRI The famous battle field where the battle between the Kurus and Pandavas was fought. KŪTA Samādhi uniform trance in which all Inundane activities and experiences suspended KŪTASTHA Aksara or the unchangeable who does never deviate from his own real self LOGOMACHY. Polemie dispute about words in the Nyåya philosophy, J.LXTRA Spiritual incantation. The Holy Name addrmsed to Visnu as a distant recipient of service in the unredeemed conditioned state for the purpose of restoration to one's proper spiritual nature. LECCIAS.. The troru s used in the Sastray to designate persons belonging to communities which aro or are completely ·activities. Absolute Person. existence; who is falls cognizant of the principles of GLOSSARY 349 opposed to the Tarņāśrama principles in their worlds BIOKŞA. According to the śrimad Bhagavata, it means actual realization of self and of Godhead NAJLA-SANKĪRTANA. Congregational chant of the Holy Name of Sri Krsna. NIRTIKALPA-SAJĀDAI. A state where the difference of time between Sadhana (practice) and Siddhi (perfection in Yoga) no longer exists. NIRTISEȘA. Impersonal or Abstract Form of the NITYALĪLĀ. Eternal life of an Absolnte-realized PANDITA. Tell-tersed in the principle of relationship, means as well as the highest end of one's spiritual liberation and bondage from Jiyā. PARĀ-VIDYī. Real and positive knowledge alvout the Absolute Person Sri Krsna. PİRŞAD.A. Constant associate of Sri Krna. PRAIRTTI. Passionate actirities of Rajast qualits. PURUS... The Jira that dwell inside the mind and baly or the Paramātm.) that dirells mithin the Jira. RELIGIOX. The English word consers a departmental and group notion, while the son Dharma' natural aptitude. Atma.Dharma means natural aptitude of the soul. The term religion has been und in the sea of Dharma. But more often the phrase.catural function of the qul' las been used for aroiding scn035 miuddet soul. art ·352 ŠRIMAD BHAGAVAD-GITA VIBHŪTIPĀDA. Chapter in Yoga Darśana dealing with superhuman powers. VIDVAT-PRATĪTI. Pure conception based on transcendental knowledge. VIDYA Transcendental knowledge as opposed to Avidyā or nescience. VIKARMA Actions that are baneful or prejudicial to the interest of the world. YAUKTIKA-PRATĪTI. Conception based on dry redson YOGA (i) Aştānga-Yoga, (11) search after unattainable objects aimed at by the elevationists and salvationists, (iii) perfect harmony or communion, (iv) the principle and (v) a union or a uniting path consisting of several steps or stages leading a Yogi from the lowest ladder of Sakāma-Karma to the lughest realization of his real self, of Parargātmā and of Bhagavān. Niskāma-Karma-Yoga is the first stage of the path, Jfana-Yoga—the second, Aştānga-Yoga--the third, and Bhakti-Yoga--the last and best stage. YUGĀVALTĀRA. A Form of Visnu Tho manifests HIis descent in a particular age YUKTA-VAIRĀGYA. Genuing asceticism which consists in adjusting ererything and person to the service of the Supreme Lord Sri Krna without any selfish motive, 1.C, without any desire, either for elevation or salvation.

·श्रीमद्भगवद्गीताश्लोकाद्यचरणप्रतीकवर्णानुक्रमः । . लोकमतीकानि भ० श्लो० श्लोकातीकानि अ० श्लोक २ ८ ४ ८ १० ८ अकीर्ति चापि भूतानि अक्षरं ब्रह्म परमम् সালামকান্সি अभिज्योतिरहः शुक्ला अच्छेद्योऽयमदाह्योऽयम् अजोऽपि सप्तव्ययात्मा अज्ञाश्रधानश्च अत्र शूरा महेप्वासाः अथ केन प्रयुक्तोऽयम् अथ चित्तं समाधातुम् ४ १ ४० १० १ ४ ८ ९ ९ २ ३४ अधश्वोवं प्रसृतास्तस्य १५ ३ अधिभूतं क्षरो भावः ३३ अधियज्ञः कर्थ कोऽत्र २ २४ अधिष्टानं तथा कर्ता २ २४ अध्यात्मज्ञाननित्यत्वम् १३ १२ ६ आयेप्यते च य इमम् १८ अनन्तविजयं राजा अनन्तश्चास्मि नागानाम् २९ अनन्यचेताः सततम् ३ ३६ अनन्याश्चिन्तयन्तो माम् १२ २२ १२ २ ३३ अनपेक्षः शुचिर्दक्षः १६ २६ अनादित्वान्निर्गुगवान् ५२ अनादिमध्यान्तमनन्त- वीर्यम् १९ २० अनाधित: कर्मफलम् ६ भनिष्टमिष्ट मिधं च १२ ४५ अनुढेगकरं वाक्यम् २२ अनुबन्ध क्षय हिंसाम् २५ अनेकचित्तविभ्रान्ताः ३२ भनेकवाहूदरवानेत्रम् अनेकवस्त्रनयनम् २ ६ ४२ १ अथ चत्वमिमं धर्म्यम् अथ चैनं नित्यजातम् अथवा बहुनैतेन अथवा योगिनामेव । अथ व्यवस्थितान्दृष्टवा अथैतदप्यशक्तोऽसि अदृष्टपूर्व हृपितोऽस्मि अदेशकाले यहानम् अद्वेष्टा सर्वभूतानाम् अधर्म धर्ममिति या अधर्माभिभवाकृष्ण १२ " ·354 GRIMAD BHAGAVAD-GITA श्लोकप्रतीकानि अ० श्लो० श्लोकप्रतीकानि अ० श्लोक २८ ८ ५ अयुक्तः प्राकृतः स्तब्धः ९ २ १७ ३ १३ २ ८ ४ ४ ७ २१ ८ २ २५ ७ S अन्तकाले च मामेव अन्तधत्तु फलं तेपाम् अन्तवन्त इमे देहाः अन्नाद्भवन्ति भूनानि अन्ये च बहवः शराः अन्ये ववमजानन्तः अपरं भवतो जन्म अपरेयमितरत्वन्याम् अपर्यासं तदस्माकम् अपाने जुझति प्राणम् अपि चेम्मदुराचारः अपि चेदमि पापेभ्यः अपि लोक्यम्यस्य अप्रशोध्यत्तिय अपलाका शिभियंशः अभयं सत्वसंशुद्धिः भभिसन्धाय फारम् भन्यामयोगयुकेन । ধামশেমধাবি भमानियमभिरदम् भमी पखां एतरादम्य भी दिया मुरगंधा भयनि: पदपोपतः অব দ্য २३ अवजानन्ति मां मूढाः २ १८ अवाच्यवादांश्च बहून १४ अविनाशि तु नद्विद्धि १ ९ अविभक्तं च भूतेषु १३ २६ अन्यक्तादीनि भूतानि अव्यक्ताद्वयक्तयः सर्वाः ५ अन्यत्तोऽक्षर इत्युक्तः १० अव्यक्तोऽयमचिन्योऽयम् २९ अध्यक्त व्यक्तिमापन्नम् ९ ३० अशास्त्रविहितं घोरम् ४ ३६ अशोच्यानन्यशोचस्त्वम् ३५ अध्रधानाः पुरुषाः १३ अश्रद्धया हुतं दत्तम् अश्वरयः सर्ववृक्षाणाम् , अमक्तबुद्धिः सर्वन १२ असतिरनभिप्वद्गः असत्यमप्रतिष्टते " असी मया हतः सः धर्मयतारमना योगः २६ भवाय महायाहो भग्मागविशिश २ " ३ १ २८ १८ ८ १४ . " भकार पार दम् ·INDEX OF ŚLOKAS 355 अ० श्लोक अ० श्लो० श्लोकप्रतीकानि ५३ आहारस्त्वपि सर्वस्य २० आहुस्त्वामृषयः सर्वे १० लोकप्रतीकानि अहंकारं बलं दर्पम् अहमारमा गुडाकेश अहं वैश्वानरो भूत्वा अहं सर्वस्य प्रभवः अहं हि सर्वयज्ञानाम् अहिंसा सत्यमक्रोधः अहिंसा समता तुष्टिः अहो धत महत्पापम् ८ ७ १० . १८ ७४ ९ २४ इच्छाद्वेषसमुत्थेन २७ २ इच्छा द्वेपः सुखम् १३ ५ इति गुह्यतम शास्त्रम् १५ २० ४४ इति ते ज्ञानमारयातम् १८ इति क्षेत्रं तथा ज्ञानम् १३ १९ इत्यर्जुनं वासुदेवः आख्याहि मे को भवान् ११ ३१ इत्यहं वासुदेवस्य आढ्योऽभिजनवानस्मि १६ १५ इदं तु ते गुह्यतमम् आत्मसंभाविता: स्तब्धाः १६ १७ इदं ते नातरस्काय १८ ६७ आन्मौपम्येन सर्वत्र ३२ इदमद्य मया रब्धम् 1३ आदित्यानामहं विष्णुः १० २१ इदं ज्ञानमुपाश्रित्य २ आपुर्यमाणमचलप्रतिष्ठम् १३ आब्रह्मभुवनाल्लोकाः १६ इन्द्रियस्येन्द्रियस्यायें ३ आयुधानामह वज्रम् २८ इन्द्रियागां हि चरताम् २ ४२ मायुः सत्त्वबलारोग्य ८ इन्द्रियागि पराण्याहुः ३ ६ आररक्षोर्मुनेयोगम् ३ इन्द्रियाणि मनो बुद्धिः आवृतं ज्ञानमेतेन ३ ३९ इन्द्रियायेंपु वैराग्यम् माशापाशशतैर्बद्धाः १२ इमं विवस्वते योगम् भाश्चर्यवत्पश्यति २९ इष्टान्भोगादि . २. इहकस्य जगत्रयम् १४ २ २ इदं शरीरं कौन्तेय ८ १० १७ २ भामुरी योनिमापन्नाः ·ŠRIMAD BHAGAVAD GITA 356 अ० श्लोक अ० श्लोक ६ ६ ९ १८ १६ २२ १ २४ . १ ९ ११ श्लोकप्रतीकानि श्लोकप्रतीकानि इहैव तैर्जितः सर्गः १९ एतद्योनीनि भूतानि एतन्मे संशयं कृष्ण एतान्यपि तु कर्माणि १८ ईश्वरः सर्वभूतानाम् ६१ एतां दृष्टिमवष्टभ्य एतां विभूति योगं च एतैविमुक्तः कौन्तेय उच्चैःश्रवसमश्वानाम् २७ एवमुक्तो हृषीकेशः उत्क्रामन्तं स्थित वापि १५ १० एवमुक्त्वार्जुन: संख्ये उत्तमः पुरुषस्त्वन्यः एवमुक्त्वा ततो राजन् उत्सन्नकुलधर्माणाम् १ ४३ एवमुक्या हृषीकेशम् २ उरसीदेयुरिमे लोकाः ३ २४ एवमेतद्यथात्थ स्वम् ११ उदारा: सर्व प्रवैते १८ एवं परम्पराप्राप्तम् उदासीनवदासीनः २३ एवं प्रवर्तितं चक्रम् ३ उद्धरेदात्मनात्मानम् ६ ५ एवं बहुविधा यज्ञाः उपद्रष्टानुमन्ता च १३ २३ एवं बुद्धः परं युवा एवं सततयुक्ता ये एवं ज्ञात्वा कृतं कर्म अवंगच्छन्ति मस्पस्था १४ १८ एषा ते भिहिता सल्ये जयंमूलमधामाग्रम् एषा माही स्थितिः पार्थ ९ ३ ४ ७ ४ ३२ ३ - ४ १५ २ ७२ २ ५ भौमिण्यकाक्षर माझा मापिभिदुधा गीतम् २५ २५ तादिति निदेशः पना वचन पेशवाय, ·357 INDEX OF SLOKAS अ० श्लो० श्लोकप्रतीकानि अ० श्लोक २ ५ ६ २ ७ १ १८ ९ ૨ ४ १० १ लोकमतीकानि कञ्चिदेतच्छ्रुतं पार्थ कञ्चिन्नोभयविनष्टः कट्यम्ललवणारयुष्ण कथं न ज्ञेयमस्माभिः कथं भीष्ममह संख्ये कथं विद्यामहं योगिन् कर्मजं बुद्धियुक्ता हि कर्मणः मुक्तस्याहुः कर्मणैव हि संसिद्विम् कर्मणो हापि बोद्धव्यम् कर्मण्यकर्म यः पश्येत् कर्मण्येवाधिकारस्ते कर्म ब्रह्मोद्भवं विद्धि कर्मेन्द्रियाणि संयम्य कर्पयन्तः शरीरस्थम् २ १४ ७२ काम्यानां कर्मणाम् ३८ कायेन मनसा बुद्धया ९ कार्पण्यदोषोपहतस्वभावः ३८ कार्यकारणकर्तृत्वे १३ कार्यमित्येव यत्कर्म १७ कालोऽस्मि लोकक्षयकृत् । ३२ काश्यश्च परमेष्वासः किरीटिनं गदिनं चक्रहम्तम् ११ किरीटिनं गदिनं चक्रिणम् " किं कर्म किमकर्मेति किं तद्ब्रह्म किमध्यात्मम् किं नो राज्येन किं पुनर्लाह्मणाः पुण्याः कुतस्त्वा कश्मल मिदम् २ कुलक्षये प्रणश्यन्ति कृषिगोरक्ष्यवाणिज्यम् १७ ३ २० ८ ४ १८ १ २ ४७ ९ ३ २ ३ १ ६ ८ कवि पुराणम् ३७ २१ २ ५ कैलिसीनगुणानेतान् १२ ग्रोधाद्भवति संमोहः ३० ग्लेशोऽधिकतरस्नेपाम् २६ वैश्य मा स्म गमः पार्य क्षिप्रं भवति धारमा ४३ क्षेत्रोत्रयोरेक्म् २० क्षेत्रर्श चापि मां विदि २ कस्माच ते न नमेरन् काइक्षन्तः कर्मणां सिद्धिम् ४ काम एप क्रोध एप: कामक्रोधवियुक्तानाम् काममाधिव्य दुप्पुरम २ कामस्तस्नेहतज्ञानाः ३ ९ ३ कामारमानः स्वर्गपराः 1 १३ ·358 SRIMAD BHAGAVAD GITĀ अ० श्लोक लोकप्रतीकानि अ० श्लो० श्लोकप्रतीकानि १८ ४ ९ १३ १३ ५ ३ गतसङ्गस्य मुक्तस्य गतिमा प्रभुः साक्षी गामाविश्य च भूतानि गुणानेतानतीत्य जीन् गुरूनहत्वा हि महानुभावान् २ २३ ज्ञानं ज्ञेयं परिज्ञाता १८ ज्ञेयं यत्तप्रवक्ष्यामि १३ ज्ञेयः स नित्यसंन्यासी २० न्यायसी चेक्मणस्ते ३ ५ ज्योतिपामपि तज्ज्योति: १३ १ चञ्चल हि मनः कृष्ण चतुविधा भजन्ते माम् चातुर्वण्यं मया सृष्टम् चिन्तामपरिमेयांच चेतसा सर्वकागि ४ १ १३ १६ १ १४ ५७ १४ ३ २८ 20 . त इमेऽवस्थिता युद्धे १६ तञ्च संस्मृत्य संस्मृत्य ततः पदं तत्परिमाणि ततः शङ्खाश्च भेर्यश्च तत: श्वेतैहियैर्युक्ते ततः स विस्मयाविष्टः तत्त्ववित्तु महाबाहो ९ तत्र तं बुद्विसंयोगम् २९ तत्र सत्त्वं निर्मलत्वात् २७ तनापश्यत्म्यिापार्थः तत्रैरस्थं जाकरनम् १५ तत्रैकाग्रं मनः कृत्वा तत्रैवं मति कारम् १६ तो यच यारक्च १९ सदिश्यनभिमन्याय २ सयुदयस्नदारमान: P १४ २६ - २ ६ जन्म कर्म च मे दिव्यम् जरामरणमोक्षाय जातस्य हि ध्रुवो मृत्युः जितात्मनः प्रशान्तस्य शानयज्ञेन चाप्यन्ये मानविज्ञानतृप्तारमा ज्ञानेन तु तदज्ञानम् ज्ञानं कर्म च कांच ज्ञानं तंई मविज्ञानन् १३ ९ ६ ८ १८ १३ २५ ५ .

·INDEX OF SLOKAS 300 min ४ १५ 4 ६ 14 . ९ 14 14 १४ ८ 4 14 २ १० १८ - श्लोकमतीकानि अ० श्लो० श्लोकप्रतीकानि तद्विद्धि प्रणिपातेन ३४ तेपामहं समुद्धा तपस्विभ्योऽधिको योगी ४६ तेषामेवानुकम्पार्थम् तपाम्यहमहं वर्षम् १९ तेषां सतरायुकामाग, तमस्त्वज्ञान विधि तेषां ज्ञानी नित्ययुगा तमुवाच हृषीकेशः त्यतया कर्मफमागम तमेव शरणं गच्छ त्याज्यं दोषयनिक तस्माच्छास्त्रं प्रमाण ते २४ त्रिभिर्गुणमयी तस्माटाणम्य प्रणिधाय तस्मात्त्वमिन्द्रियाण्यादी तस्मात्त्वमुत्तिष्ठ यशः ३३ चैगुण्यविषया या तस्मात्सर्वपु कालेषु तस्मादसक्तः सततम् तस्मादज्ञानसभूतम् तस्मादोमित्युदाहृत्य 1. ४४ ३ त्रिविधा पनि ना. त्रिविधं गरयारपे 14" १५ विद्या मांग १९ धमक्ष पर Algaun 14 ८ M 4 ३ ४२ प्यमादिगा 1 ४ १७ २४ २ ६८ . १ तस्माद्यस्य महाबाहो तस्य संजनयन्हपम् ते तथा कृपयाविष्टम् तं विद्या दुःखसयोग २ १२ दयो भAIm १ नमी AIAN २३ grammar ६ 11 २ 1 तान्समीक्ष्य स कौन्तेयः तानई द्विपतः रान् तानि सर्वाणि संयम्य नुल्यनिन्दास्तुतिमांनी तेजः क्षमा एतिः शौचम् ९ ते तं भुनया स्वर्गलोषम् २. arfidai १५ दिन ६ दियITE १९ is at ३irat २१ rati १२ . ९ ·360 ŠRIMAD BHAGAVAD GITA श्लोकातीकानि अ० श्लो० श्लोकप्रतीकानि अश्लो १ २ सृष्टकेतुश्चेकितानः ५. ध्यानेनात्मनि पश्यन्ति २८ ध्यायतो विषयान्पुंसः २५ १ दृष्ट्वा तु पाण्डवानीकम् दृष्ट्येदं मानुषं रूपम् दृष्ट्येम स्वजनं कृष्ण देवद्विजगुरुप्राज्ञ देवान्भावयतानेन देहिनोऽस्मिन्यथा देहे देही नित्यमवध्योऽयम् ३ १४ २ ४ दैवमेवापरे यज्ञम् ४ ६९ ९ ५ ७ ९ ९ १ १ १ . २ ६ दैवी संपद्विमोक्षाय दैवी ह्येपा गुणमयी दोपैरतैः कुलमानाम् घावाधियोरिदमातरम् " धूर्त छलयतामस्मि द्रव्ययज्ञास्तपोयज्ञाः दुपदो द्रौपदेया द्रोण च भीम द्वाविमी पुरुषो रोके द्वी भूतसगी रोके ५ २ ११ १३ न कर्तृत्वं न कर्माणि न कर्मणामनारम्भात् २५ न च तस्मान्मनुप्येषु न च मत्स्थानि भूतानि १४ न च मा तानि कर्माणि ४२ न च शक्नोग्यवस्थातुम् । २० न च श्रेयोऽनुपश्यामि ३६ न चैतद्विनः कतरन्न २८ न जायते म्रियते या न तदस्ति पृथिव्यांचा १८ न तदासयते सूर्यः १५ न मां शक्यसे दष्टुम् " ६ न स्येवाहं जातु नापम् २ न द्वेष्टयशरकर्म न प्रहप्येग्मिय प्राप्य न पुदिभेद जनयेत् नमः शदीप्तमनेकपर्णम् ॥ नमः पुरनादय गृटतम्ते ३५ म मौकमागि हिन्नि १ ४० ८ १२ . ५ २० AL ३ धर्मक्षेत्रे पुरक्षेत्र धमेनावियते पतिः पमो रावितिया TI एपा पया धारयते १८ ·INDEX OF SLOKAS 361 अ० श्लो० श्लोकमतीकानि अ० श्लोक ७ ४ . २ ४० . लोकमतीकानि न मां दुष्कृतिनो मूढाः न मे पार्थास्ति कर्तव्यम् न मे विदुः सुरगणाः न रूपमस्यह तथोपलभ्यते १५ न वेदयज्ञाध्ययनैः नष्टो मोहः स्मृतिर्लब्धा न हि कश्चिक्षणमपि न हि देहभृना शक्यम् न हि प्रपश्यामि मम न हि ज्ञानेन सदशम् २ ८ १८ ३ १८ ५ २ १८ १३ ९ २६ ६ २० ५ १५ निश्चयं शृणु मे तत्र ३ २२ नेहाभिकमनाशोऽस्ति २ नेते सृती पार्थ जानन् ३ नैनं छिन्दन्ति शस्त्रागि ४८ नैव किंचिरकोमीति ७३ नैव तस्य कृतेनार्थः ३ ११ ८ पबैतानि महावाहो ३८ पर्व पुप्पं फल तोयम् नात्यभतम्नु योगोऽस्ति १६ परस्तस्मात्तु भावोऽन्यः नादत्ते कस्यचित्पापम् १५ पर ग्रझ परं धाम नान्तोऽस्ति मम दिव्यानाम् । परं भूयः प्रवक्ष्यामि नान्यं गुणेभ्यः कर्तारम नायं लोकोऽस्त्ययस्य नासतो विद्यते भावः नास्ति युदिरयुक्तस्य नाहं प्रराश: सर्वस्प नाई दैनं तपमा नियतस्य नुसंन्यासः कर्मसम् निपतं महिला निराजीपंतिमा निमानमा ५ ४. प ८ ४ २ ५ २ ६ . परिवागाय सानाम् पवनः परनामम्मि पश्य मे पायं म्पागि ६६ पश्यादिग्यान्धमून् २५ पश्यामि देवांग्तय देव ५५ पर्यतां पाण्डागाम् पायजन्य पीकेत: पारमेवारमा २३ पार्थनगर नामुर २. रितामिशेर रिमारमम्प जगतः 1८ . . १५ ३ नियतं बुरु . १ ४ .

·362 ŚRĪMAD DHAGAVAD-GĪTĀ श्लोकप्रतीकानि अश्लोक श्लोकप्रतीकानि अ० श्लो ८ ७ १९ ६ ४ ५ ७ २१ १० २ ४ १८ २९ पुण्यो गन्धः पृथिव्यां च ९ बन्धुरात्मात्मनस्तस्य पुरुषः प्रकृतिस्थो हि १३ २२ बलं बलवतां चाहम् पुरुषः स पाः पार्थ २२ बहिरन्तश्च भूतानाम् पुरोधसां च मुख्य माम् १० २४ बहूनां जन्मनामाते पूर्वाभ्यासन तेनैव ५४ बहूनि मे व्यतीतानि पृथक्त्वेन तु यज्ञानम् १८ २१ बाह्यस्पर्शप्वसत्तात्मा प्रकाशं च प्रवृत्तिं च १४ २२ बीजं मां सर्वभूतानाम् प्रकृति पुरुपं चैव २० वुद्धियुक्तो जहातीह प्रकृति पुस्पं चैव क्षेत्रम् १३ ३ बुद्विनिमसंमोहः प्रकृति स्वामवष्टभ्य ८ बुद्धे दं दृतेश्चैव प्रकृतेः क्रियमाणानि ३ २७ बुद्ध या विशुद्धया युक्तः प्रकृतेर्गुणसंमूढाः ३ २९ बृ.ल्पाम तथा सानाम् १० प्रकृयर च कर्मागि ३० ब्रह्मणो हि प्रतिष्टाहम् १४ प्रजहाति यदा कामान् २ ५५ ब्रह्मण्याधाय कर्माणि प्रयग्नाद्यतमानस्तु ६ ४५ ब्रह्मभूतः प्रसन्नारमा प्रयाणकाले मनसाचलेन १० ब्रह्मार्पगं ब्रह्म हविः प्रलपवियजन्गृहन् ९ मासगक्षत्रियविशाम् १८ प्रवृत्तिं च निवृत्ति च प्रति घनिति च जनाः१६ प्रशान्तमनस छनम् ६ भनव्या स्वनन्यया शक्यः" प्रशान्तारमा विगतभी: भत्तया मामभिजानाति भमादे सर्वदुःपानाम् ६५ भयाद्रणापरतम् प्रहलादयामि देपानम् १० ३. भवान्भीमथकान प्राय पुण्यहनांसोकान् ६ " भवाप्ययो हि भूतानाम् २७ १८ ५४ 20 २४ ८ ५ ५४ १८ २ २ ८ २ ·INDEX OF SLOKAS 363 श्लोकप्रतीकानि अश्लो० लोकप्रतीकानि अ० श्लोक भीष्मद्रोगप्रमुखतः भूतग्रामः स एवायम् भूमिरापोऽनलो वायुः ८ ७ 40 ४ १० १ भोक्तारं यज्ञतपसाम् भोगैश्वर्यप्रसक्तानाम् ९ . मचित्तः सर्वदुर्गाणि मञ्चित्ता महतप्राणाः मकर्मकृन्मत्परमः ९ १ २५ मयि सर्वाणि कर्माणि ३ ३० १९ मय्याश्य मनो ये माम् १२ २ मरयासक्तमनाः पार्थ भूय एव महाबाहो मय्येव मन आधस्त्र १२ २९ महर्षयः सत पूर्वे २ ४४ महर्षीणां भृगुरतम् महारमानस्तु मां पार्थ महाभूतान्यहंकारः १३ ६ ३४ १८ ५८ मानुला: श्वशुराः पौत्राः माते न्यथा मा च ४९ ५५ मानास्पास्तु कौन्तेय २ मत्तः परतरं नान्यत् ७ मानापमानयोस्तुल्यः २५ , मामुपेत्य पुनर्जन्म १५ मनः प्रसादः सौम्यत्वम् ७ मां च योऽस्यभिचारण मनुष्याणां सहस्रपु ३ मा हिपार्थ प्यपाश्रिय ९ मन्मना भय मद्भकः ३५ मुकमंगोनियादी २१ मूदप्राणामनो यत् . मन्यसे यदि सरायम् गपुः सर्गदरशाहम् मम योनिमहामझा ३ मोघागा मोघमागः ममैयांगो जीवोके मया सतमिदं सर्वम् पर्म पाम गुपम् मयपोग प्रतिक पपनं देनियम २ १९ प परे पनि पुग्म १२ ७ ८ मनुग्रहाय परमम् १४ ७ ९ १७ १५ " " ४ १५ ९ . १८ ८ ५३ मया मन साग" मपि पानग्य योगेन ·364 ŚRIMAD BHAGAVAD GITA श्लोकप्रतीकानि अ० श्लो० श्लोकप्रतीकानि अश्लो २८ २९ ४ ४ ४ mm १८ ५९ ८ २ १२ ४ यञ्चापि सर्वभूतानाम् यथा नदीनां बहवः यञ्चावासार्थमसत्कृतोऽसि ११ ४२ यथा प्रकाशयत्येकः यजन्ते सात्त्विका देवान् १७ यथा प्रदीप्तं 'ज्वलनम् यज्ञात्वा न पुनर्मोहम् यथा सर्वगतं सौम्यात् १३ यज्ञशिष्टाशिनः सन्त: ३ १३ यथैधांसि समिद्धोऽग्निः यज्ञार्धारकर्मणोऽन्यत्र ९ यदने चानुवन्धे च यज्ञे तपसि दानेच २७ यदहकारमाश्रित्य यज्ञदानतपःकर्म ५ यदक्षरं चेदविदः यततो ह्यपि कौन्तेय २ यदा ते मोहकलिलम् यतन्तो योगिनश्चनम् " यदादित्यगत तेज: यत: प्रवृत्तिर्भूतानाम् १८ २६ यदा भूतपृथग्भावम् यतेन्द्रियमनोबुद्धिः २८ यदा यदा हि धर्मस्य यतो यतो निश्चरति ६ २६ यदा विनियतं चित्तम् यत्करोषि यदनासि यदा सत्वे प्रवृद्ध तु यत्तदने त्रिपमिव ३७ यदा संहरते घायम् २ यत्त कामेमुना कर्म यदा हि नेन्द्रियार्थषु ६ यतु कृरस्नवदेस्मिन् २२ यदि मामप्रतीकारम् या प्रत्युपकारार्थम् २१ यदि हाहै न वर्तेयम् या काले वनात्तिम् २३ यहच्या चोपपन्नम् २ या योगेश्वर: कृष्ण ७८ यारवालामसंतुष्टः पग्रोपरमने चित्तम् यद्यदाचरति श्रेष्टः पग्मांगयेः प्राप्यने स्थानम् ५ ५ पद्विभूतिमासस्यम् पयाकाशस्थिनो निम्यम् ६ पायेने न पश्यन्ति ." पथा दीपो निशतस्यः पया धर्मकामार्थान् १८ १८ ४ १ ४५ . ८ २० ९ ७ ·INDEX OF SLOKAS 365 . अश्लोक १८ २८ १ . . ७ १२ १२ २० १२ ६ १५ १८ ३ १२ १८ ९ ४ ३ ८ ४ ર यथा मां प्रपद्यन्ते 'लोकप्रतीकानि अ० श्लो० श्लोकप्रतीकानि यया धर्ममधर्म च ३१ युञ्जन्नेवं सदात्मानम् यया स्वप्नं भयं शोकम् १८ ३५ युधामन्युश्च विक्रान्तः यस्त्वात्मरतिरेव स्यात् ३ १७ ये चैव सात्त्विका भावा: यस्विन्द्रियाणि मनसा ३ ये तु धामृतमिदम् यस्मात्क्षरमतीतोऽहम् ये तु सर्वागि कर्माणि यरमानोद्विजते लोकः १५ ये त्वक्षरमनिर्देश्यम् यस्य नाहंकृतो भावः ये त्वेतदभ्यसूयन्तः यस्य सर्वे समारम्भाः १९ येऽप्यन्यदेवताभत्ताः यं यं वापि स्मरन्भावम् ६ ये मे मतनिदं नित्यम् यं लब्ध्वा चापरं लामम् ६ यं संन्यासमिति प्राहुः ६ ये शास्त्रविधिमुत्सृज्य यहि न व्यथयन्त्येते २ येपांत्वन्तगर्त पापम् यः शास्त्रविधिमुत्सृज्य २३ ये हि संस्पर्शजा भोगाः यः सर्वत्रानभिस्नेहः ५७ योगयुक्तो विशुद्धामा यातयामं गतरसम् १. योगसंन्यस्तरमाणम् या निशा सर्वभूतानाम् यान्ति देवता देवान् योगिनामपि सर्वेषाम् यामिमां पुष्पितां वाचम् योगी युद्धीत सनतम् यावसंजायते किंचित् १३ २७ योरस्यमानानवेक्षेन्हम् यावदेतानिरीक्षेऽहम् यो न हृष्यति न देष्टि यावानर्थ उदपाने ५६ योऽन्तःमुखोऽन्तरारामः १२ यो मामजमनार्दिच यो मामेवमम्मूः प २ . २८ २२ ५ . ૨ ४ ४१ २ ४८ २ ६९ योगस्थः कुरु कर्मागि ६ ४७ ९ ३५ ६ २ ४२ १ २३ ५ २ ५ युक्तः कर्मफलं त्यक्त्वा युक्ताहारविहारस्य युभव सदामानम् ६ १५ यो मां पश्यनि मर्वत्र ·366 ŚRIMAD BHAGAVAD-GİTÃ अ०श्ला० . २ ૨૨ १७ १३ १८ १४ १८ ७ १० २ २ ७१ ४ १० m १० श्लोकमतीकानि अ० श्लो० श्लोकप्रतीकानि यो यो यां यां तनुं भक्त २१ वायुर्यमोऽग्निवरुणः योऽयं योगस्वया प्रोक्तः ६ ३३ वासासि जीर्णानि यथा विद्याविनयसंपन्ने विधिहीनमसृष्टान्नम् रजस्तमश्चाभिभूय १० विविक्तसेवी लघ्वाशी रजसि प्रलयं गत्वा १४ १५ विषया विनिवर्तन्ते रजो रागात्मकं विद्धि ७ विपयेन्द्रियसंयोगात् रसोऽहमप्सु कौन्तेय ८ विस्तरेणारमनो योगम् रागद्वेषवियुक्तैस्तु ६४ विहाय कामान्य: रागी कर्मफलप्रेप्सुः २७ वीतरागभयोधाः राजन्सरमृत्य संस्मृत्य १८ ७६ वृष्णीनां वासुदेवोऽस्मि राजविद्या राजगुह्यम् २ वेदानां सामवेदोऽस्मि रद्राणां शंकरश्चास्मि २३ वेदाविनाशिनं नित्यम् रद्रादित्या वसवो ये च २२ दाह समतीतानि रूप महत्ते बहुवननेत्रम् " २३ वेदेषु यज्ञेषु तपःसु वेपथुश्च शरीरे मे व्यवसायात्मिका बुद्धिः लभन्ते ग्रह निर्वागम् २५ व्यामिश्रणव वाक्येन हेलिझसे प्रममानः ३० व्यासप्रसादान्तवान् लोकस्मिद्विविधा निष्टा लोमः प्रवृत्तिरारम्मः १४ शमोतीहैय यः सोदुम् यतुमहायशेषण १६ शनैः शनरपरमे पाागि में स्वरमागाः २. शमी दमस्नरः शौचम् ९ १० २२ २ ७ २६ ८ २८ २९ २ ४१ ३ २ १८ ५ २३ १० २५ ५२ ·INDEX OF SLOKAS 367 लोकमतीकानि अश्लो० श्लोकमतीकानि स० श्लोक १७ १४ ५ . ८ १४ ९ १४ २८ १७ ३ शरीरं यदयामोति शरीरवाड्मनोभिर्यत् शुरुकृष्णे गती ह्येते शुचौ देशे प्रतिष्टाप्य शुभाशुभफलरेवम् शौर्य तेजो तिर्दाश्यम् १८ श्रद्धया परया तप्तम् श्रद्धावाननसूयश्च श्रद्वावाँल्लभते ज्ञानम् श्रुतिविप्रतिपना ते श्रेयान्द्रव्यमयाद्यज्ञात् श्रेयान्स्वधमा विगुणः ३ १७ ८ सत्कारमानपूजार्थम् सत्वं रजस्तम इति सत्वं सुखे सजयति ११ सत्वात्संजायते ज्ञानम् सत्वानुरूपा सर्वस्य ४३ सदृशं चेष्टते स्वस्याः १७ सद्भावे साधुभावे च समदुःखसुखः स्वस्थ: ३९ समं कायशिरोमीवम् ५३ समं पश्यन्हि सर्वत्र ३३ समें सर्वेषु भूतेषु समः शत्रौ च मित्रे समोऽहं मर्वभूतेषु १२ सांगामादिरन्तश्च २४ ४ ६ २ ४ २८ ३ १३ ૧૨ च १८ ४७ ९ १२ ४ श्रेयो हि ज्ञानमभ्यासात् श्रोत्रादीनीन्द्रियाण्यन्ये श्रोनं चक्षुः स्पर्शनं च १५ १३ ५६ १८ १८ ६४ १४ १३ २६ सर्वकर्माणि मनसा ९ सर्वकर्माण्यपि सदा सर्पगुहातमं भूयः सर्वतः पाणिपाद तत् मर्वद्वारागि संयम्य २५ सर्वद्वारेषु देहेऽस्मिन् ४. सबंधमान्परित्यय १९ संबंभूनस्यमा'मानम् मांभूनम्पिन यो माम् मांभूनानि कौन्तेय ३ ८ ३ १४ १८ स एवायं मया तेऽद्य सक्ताः कर्मण्यविद्वांसः सरोति मत्वा प्रमभम् स घोपो धार्तराष्ट्रागाम् सततं कीर्तयन्तो माम् सतया भया युतः ६ २९ १४ . .

·368 ŠRIMAD BHAGAVAD GITA श्लोकप्रतीकानि अ० श्लो० श्लोकप्रतीकानि अ० श्लोक ५० १४ १५ ४ १३ ९ ४ २० सारययोगी पृथम्बाला: १४ सिद्धि प्राप्तो यथा ४ सुखदुःखे समे कृत्वा १५ सुखमात्यन्तिकं यत्तत् २७ सुखं विदानी त्रिविधम् १५ सुदुर्दर्शमिर्द रूपम् ३० सुहृन्मित्रायुदासीन ४८ सेनयोरुभयोर्मध्ये १० स्थाने हृषीकेश तव १७ स्थितप्रज्ञस्य का भाषा ४. स्पर्शान्कृत्वा बहिर्वाह्यान् २४ स्वधर्ममपि चायेक्ष्य ३४ स्वभाषजेन कौन्तेय ४ स्वयमेवात्मनात्मानम् , स्ये स्से कर्मण्यभिरतः १ सर्वभूतेषु येनैकम् सर्वमेतदर्त मन्ये सर्वयोनिपु कौन्तेय सर्वस्य चाई हृदि सर्वाणीन्द्रियाणि सर्वेन्द्रियगुणाभासम् सर्वेऽप्येते यज्ञविदः सहज कर्म कौन्तेय सहयज्ञाः प्रजाः सृष्ट्या सहस्रयुगपर्यन्तम् सरो नरकार्यव संकल्पप्रभवान्कामान् संतुष्टः सततं योगी मंनियम्येन्द्रियग्रामम् मन्यास कमंगां कृष्ण मन्यामस्नु महाबाहो संन्यासस्य महाबाहो मन्यामः कर्मयोग साधिमूनाधिदेय माम् ३ 4 २ ५ २७ १२ १२ १८ ५५ १८ १ २ हतो वा प्राप्स्यसि ३. हन्न ते कथयिष्यामि PRESENTED BY