·Published by
S. D. Gokhale, B. SC., B. A.
Inchgeri, Dist. Bijapur
Mysore State; INDIA
All Rights reserved by the Author.
Printed by
G. S, Sobovi, at his Yasasant Priptiog Press,
WAI (Dist. Satara), Maharashtra Stats.

·ABHREVIATIONS ... Saint Dnyaneshwar Dayancshwari Veda Vyasa Bhagavadgita The Saint The Tieka or Commentary The Author The Song or The Poem CONTENTS The Occasion Dedication 10 S. S. Bhausabeb Mabara Lmadi. The short life-sketch of the writer The timing of the manuscript Forword Synopsis and Preface Thanks giving An Appeal Introductory or Pages Chapter 1. The Occasion for the Song 1 Chapter II 19 Chapter III 52 Chapter IV 65 Chapter V 77 Chapter VI 98 The first chapters upto the VI are the same as those in the Song. Chapter XIII of the Song 123 Chapter XI of the Song 130 Chapter X of the Song 138 Chapter XIV of the Song 157 ter XI Chapter XY of the Song 168 Cter XII Chapic, XVI of the Son: 173 Ch., XIII Chapter XII of the Song ... Chapter VII Chapter VIII apter IX Spter X .. 131 ·CONTENTS Pages Chapter XIV DO Chapter XV Chapter XV, Chapter XVII Chrzar XVIII 233 1 Appendix A. Appendix B Part I Chapter VII of the Song 188 Verses from 20 to 30 Chapter Vill of the Song 201 Chapter IX of the Song 213 Chapter XVII of the Song Conclusion and Chapter XVIII 244 of the Song Princes of the Divine Hirearchy Extolling Dnyaneshwari at the cost of the Bhagvadgita 26 ... Hints for the study of Dnyaneshwari 32 Internal Evidence of the original approach as revealed by Shri Doyanadeo 43 ... Seventh, Eighth and Seventeenth Chapters of the Song; Text 55 Part 11 Appendix C Appendix D mwen

·The song celestial: occasion
"Ihn altrening ile Lord, Arjuna inafit of
Anturit latinel to light on and nssumed silence.
will it muntle The lorii exhortcd him
thus with the titrance of this song celcstin!
Circharter 2. verses 9 & 10

·5 THE SONG CELESTIAL The Occasion The writer had gone to Bombay and was staying with his cousin Shri V R Patwardhan, Garden View, Parsi Colony, Dadar, Bombay 14. Crie morning, Shri Nanasaheb was sitting in his room facing the open door Outside, the granddaughter Anjani age between four and five, was busy cleansing her utensils. Shri. Nanasaheb, addressing the little girl tried to stop her from her play as she was smearing the vessels with more mud. Yet she sternly resented the interference and warned him not to interrupt to her in her game. Nanasalieb silently called for the servent and with a smile, persuaded the tir y girl to take his help in her task. The writer was put in mind of the occasion of the celestial song and repeated verses Nos 9 and 10 of the sccond chapter to Shri Nanasaheb. In the picture we fird Anjani and Nanasaheb below and Arjuna and Lord Shrikrishna above. Dated: 29-11-1969 S. D. Collile

·DEDICATION
AT THE FEET OF THE MASTER
Shri S S. Bhausaheb maharaj. Umadi
BORN
Ram Navimi, Sbake 1765
SAMADHI
29-1-1914

·7 A short account of the "Inchgeri Sampradaya" “ The greatest men in the world have passed away unknown. The Buddhas and Christs that we know are but second rate heroes in comparison with the greatest men, of whom the world knows nothing. Silently they live and silently they pass away; and in time their thoughts find expression in Buddhas and Chiists; and it is these latter that become known to us. 31 Swami Vivekanand On Freedom Dr Gurudeo Ranadesaheb of Nimbal quotes the above extract in his introduction to the Nityanemavali of the Inchgeri Sampradaya and emphatically asserts that Shri Guruling Jungam Maharaj of Nimbargi represented the type of the greatest men of whụm the world knows nothing. Now Shri Guruling Jungam Maharaj represents the line of the saints descending from the Navanathas who can be traced to owe their origin to Lord Shankar or Adinath and fioally to the Absolute substratum the infinite brahman. Shri S. S. Bhausaheb Maharaj of Umadi tric fouder of the Inchgeri San. pradaya was initiated loy Shri Guruling Jangam dlaharaj through the medium ·of S S Raghunath Priya Sadhu Maharaj who was staying at Umadi on purpose, to fulfil his mission of initiating Shri Bhausaheb Maharaj of Umadi. Amongst the disciples of Shri Bhausaheb Maharaj of Umadi, the following came to Prominence: (1) Shri Amburao Maharaj, Inchgeri, (2) Shri Girimalleshwar Maharaj of Jamkhandi, (3) Shri Sidharameshwar Maharaj, of Pathari. (4) Shri Narsappa Maharaj Bagewadikar, (5) Shri Shrimati Shivalingavva of Jath, (6) Shri R. D. Ranadesaheb of Jamkhandi, now knowo as Shri Gurudeo Ranadesaheb of Nimbal. i And the lives of the Saints of the Inchgeri Sompradaya have been dealt with in the Corpus of the book,

·9
A short life-sketch of the Writer
The writer Sadashiv Dhondo Gokhale was born
at Satara on the 31st August 1891, Shravan Vadya
12th Shake 1813..
He was matriculated from the Sangli High School
in 1906. Before his birth, Mr. Gokhale's mother
passed four months and odd in prayers to Lord
Dattatraya at the sacred temple of Audumbar in the
then Satara District. While quite young, his mother's
father had taught him Ramgita (Sanskrit) by heart
and latter his father had taught him Rodra and a few
Upinishads by heart, which later when he learnt
Sanskrit in the High School and College, proved of
very great value in his after life. While in College
Prop Panse had blessed him for his proficiency in
Sanskrit and had predicted he would be a scholar
soon after. He took his B. Sc. degree of the Bombay
University from the Baroda College in November
1911, and as a result of the blessings, was the only
candidate placed in the first class of that year. He
was appointed as the first Fellow in the Baroda
College in the year 1912
By the end of December 1912, Heattended the
Margashirsha Saptah at Inchgeri along with his friend
Shri Madhav Harmant Gadagkar and was introduced
to S. S. Bhausaheb Maharaj, Umdi by Prof. R D.
Ranade for initiation on the 23rd December 1912.

·10 In 1913, Mr Gokhale joined the St. Xaviers' College at Bombay for M. Sc. and M A and took his BA degree from that college, by the end of 1913 Due to illness, Mr Gokhale had to leave Bombay and he joined service in the Sangli High School in 1916. Simultaneously he served in the Miraj Medical School for eight yrars and taught science to the LCP. S Class twice a week. He was posted as Head Master of the Shahapur High School in 1925, and he passed the Advocates Examination of the Bombay High Court in February 1926. He was then transferred to Sangli as Assistant Registrar, C S. and soon became Registrar and Inspector of Schools. He was twice taken to England as his Secretary by H. H. the Rajasaheb of Sangli in 1930 and 1931 for the Round 'lable Conference. Later he was a member of the Town Improvement Board, Sangli. He was appointed as a Magistrate for the Shahapur Taluka 1937. He accompanied H. H. the Rajasaheb of Sangli again to Vienna in 1938 January. Thus he went three times to Europe and spent nearly one year there After coming back to India by the end of 1933, he was appointed as a guardian of the Yuvaraj Maharaj of Sangli at Nagpur for a year and a ball, and took pension on the 12th of April 1940. Thercatter, lic settled at Nagpur for a few years and came to Inchgeri on the 28th June 1950. He visited Nimbal in September 1950 on way back to Nagpur but was detoined by Shri Gurudco at Nimbal. He every time

·11
remained at Nimbal for four months and was sent to
Inchgeri in January 1951 for the Pousha Saptah.
Mr. Gokhale is at Inchgeri since then for the last
eighteen years and odd, looking after the Amburao
Maharaj Math of which he is the Sole Trustee now,
on behalf of Government.
20th June 1968
Late Vithal Krishna Joshi
Secretary
Adhyatma Vidya Mandir, Sangli

·12
The timing of the Manuscript
आदिष्टवान् यथाध्याने गुरुगीतार्थ संगतिम् ।
तथा प्रसृतवान् एनामप्रवुद्धः सदाशिव ॥
As inspired by the master, the writer, though
quite unequal to the task, has ventured to dress in
words the ideas revealed in meditation regarding the
sequerce of the Gita Chapters The first five chapters
and appendices A and B Part one were leisurely
Scribed in the months of November and the first half
of December 1967 and later again in the months of
February and the first half of March 1968
The rest of the volume was rigorously complited
in the last week of August and the whole of
September 1968.
Finally the copy was presented to the Press in
the last week of October 1968

·15
Fore-Word
$
I read with great delight this work on the
Bhagawatgita by Shri S. D Gokhale. The Upanishadas
formed the basis of his life and men like Bhausaheb
Mal araj and Dr, Ranade moulded it. He has a
first class University career He has travelled aboad
and acquired direct knowledge of various people and
cultures. He is at present at Inchgeri in charge of
the Amburao Maharaj Math. This has given him
the golden opportunity to formulate and present to
the English knowing world his ideas about one of
the world's greatest books, Bhagawatgita
He asserts that the supreme teaching of this
book is union with the ultimate, ( God-Immersion )
Geeta stands for a continuous union ( Hadi ) with the
whole, through the daily performance (f right action.
( ) It strongly denounces inaction by clearly
stating that idlers live in vain. It defines wrong
action ( 994 ) and dissuades men from pursuing it.
Then it proceeds to examine closely various aspects
of human activity and points out the right way to
live. The Author agrees with Dr. Ranade that all
the seven hundred verses of the song are like the
steps of a ladder rising one above the other and the
verses as well as the chapters form a single wreath
of thoughts as an inflorescence like parents and their
ofisprings. According to him, the cighteen chapters
of the book can be divided into two parts and the

·14 second part serves as an appendix to the first He quotes internal evidence from the text in support of this idea. This provides ample food for thought for critics and scholars. Geeta permits not any escapism It stands for fearless right activity. In support of this point, the Author has added examples from the lives of a number oi men of action, like Shri Adya-Shankaracharya, Swami Ramdas and Lokmanya Tilak. This is an unique feature of the work. The Author writes, "' with his army of Sanyasins, Shri Shankaracharya saved Bharat from Buddhistic influence and establi. shed the philosophical thoughts of the Upanishads in this country. Swami Ramadas, with his army of Brahmacharis saved Maharashtra in his time. And towards the end of the nineteenth century, Lokmanya Tilak, with his army of house-holders awakened the consciousness of Independence in India, " These are examples of men who lived the thought of Geeta, which stands for zealous pursuit of life (Filader effer), taking every activity as aod end by itself (renca 4: सतत कार्य कर्म समार।) I recommend this book to all serious students of Geeta, Poona 1 24th Jupe 1969 sd - JI G Mahajan Principal, N. Wadia College, Poona 1

·The message of the Song-Celestial
SBRIMAT BHAGYADGITA
As revealed by Shri Dnyanadeo
SYNOPSIS & PREFACE
Dr. R. D. Ranade, now known as Shri Gurudeo
Ranadesabeb of Nimbal, casually observed with
Jespect to his femous work " The Constructive Survey
of Upanishadic Philosophy” that the displacement
of even an " and " or a "but " in the work would not
be possible without causing scratches to the magni.
ficant edifice of his seven storeyed Taj Mahal
N. B.
The work consists of seven chapters
an
Saint Dnyaneshwar styled the Author of the
Song Veda-Vyasa as eminent scholar with
unbounded intellect and as one who has left nothing.
in this world unspoken, and boldly asserts in the
same strain of Dr. Ranade that the seven hundred
verses of the Song are like the steps of a ladder rising
one above the other; and they form single wreath of
thoughts like an inflorescence, the preceding verscs
as well as the chapters giving rise to the succeeding
ones uniformly like parents and their offsprings.
Besides, there is only one message delivered unto the

·3 It is presumed as an axiomatic truth that the world or creation has sprung up from the lonely. Brahman, as ripples or surges which arise and subside and may be scientifically styled as evolution consist. ing of the inanimate as well as the animate category, followed by Involution in unending succession The evolution is automatically followed by the involution or the Return-Journey of the creation until it is finally dissolved in the Absolute Substratum, the Infinite Brahman. Thus evolution and involution follow one another in succession and this cyclic order is continuous and unending or infinite like a water-wheel rotating on its axis, filling jugs of water, emptying and refilling them in succession. Now the Human Beings form part of the animate creation, evolved from the Infinite Brahman, and the two paths mentioned above have exclusive reference to their Involution or Return-Journey only. The philosophical and analytical treatment of this subject-matter ends with the discussion of all the three stages of God-Realisation, Viz God-Manifestation, God Intoxication and God-Immersion which last means final absorption in the Infinite Brahman. These stages are enticing no doubt but their achievement for a Human Being, encased in the Human Frame, is not possible, until he is able to isolate himself from the Body-Cover, with which he imagines or feels to be chemically identified though ·4 as a matter of fact he remains only mechanically attached to the same. The third chapter opens with the conflict of this actual mechanical attachment and the imagination or feeling or chemical identification with the Human Frame Here begins the science of God-Realisation, God-Intoxication and God-Immersion For an ordinary mortal, it is not so easy to overcom: the imagination or feeling of chemical identification with the Body-cover by following the Path of Knowledge. Lord Shrikrishna, therefore, persuades Arjua to follow the Path of Action to overcome this feelins first and exhorts him this to realise the actual mechanical attachment. Thus begins the science of God-Realisation, God-Intoxication and God-Immersion, in the 3rd chapter. In the 15th verse of the 3rd chapter, the origin of the Universe or creation is traced to its source and in the Sth chapter we find the dissolution of the Universe in the same source the Infinite Brahinan. FILT4594! (3rd chapter) 37273TATA 72472:1 (8th chapter) This is the internal evidence to support the analysis of Saint Dnyaneshwar, regarding the sequence of the chapters of the Song The 4th chapter links these actions with Knowledge and emphasises the need of a spiritual ·5 preceptor and guide to impart the knowledge to the disciple Still it is kept a secret and finally disclosed in the seventeenth chapter. The fifth chapter states the means for selfpurification in verse No. 11 and describes the three stages of God-Realisation, God- Intoxication and God-Immersion in verses 17, 18 and 19, as under कार्यन मनसा बुद्धया केवलैरिन्द्रियरपि । योगिनः कर्मकुर्वन्ति संगत्यक्त्वात्मशुद्धये ॥११॥ तबुद्धयः तदात्मानः तनिष्ठास्तत्परायणाः । गच्छन्त्यपुनरावृत्ति ज्ञाननिधूतकल्मपाः ॥१७॥ विद्याविनयसपन्नेब्राह्मणे गविहस्तिनि । सुनिचवश्वपाकेचपण्डिताः समदर्शिनः ॥१८॥ इवतजितः सर्गोयेषां साम्यस्थितम् मनः । निर्दोषं हि समं ब्रह्म तस्मात् ब्रह्मणि ते स्थिताः ॥१९॥ For detailed description See the fifth chapter in the volume. N. B. : Mark the locative case in Brahmani (ब्रह्मणि) Towards the close of the 5th chapter, we find two verses summarising the Practice of Yoga. Arjuna, however, not content with this cryptic description, insists on an elaborate treatment for actual practice and thus comes in the sixth chapter which forms the crucial part of the Song, to enable the seeker to experience God Realisation The Saint in this chapter recommends a special posture or ASANA for the attainment of self-realisation. It is ·6 called Mul-Bandha or Vajrasana, and the same has been at length detailed in the groups of the Book. Yet apart from its value as a means for self-realisation its adoption even for ensuring physical fitness is unsurpassed. The practice of this posture of ASANA induces sound sleep and its adoption cannot be exaggeratad as a panacea for general cure and up-keep of the Human Frame Shri Shankaracharya in his Yoga-Tarawali observes as under- जालन्धरोज्यानन मूलबन्धनाम् । जलान्ति कण्ठोदर पायुमुलान् । वन्धत्रयेऽस्मिन् परिचीयमाने। बन्धः कुतो दारुण कालपाशात् ।। The Human Frame in this posture remains locked up in three places viz. the Neck, Thorax and the Anus. And the machine, thus locked up stands as a challenge against the attack of even the Lord of Death for the time being The seventh chapter opens with the presumption that the disciple had secured the preliminary qualification of God-Realisation, which is the condition precedent to have comprehensive survey of the Universal Aspect of Providence. The 2nd verse emphatically asserts that nothing further remains to be known, when the first verse is thorougbly realised and the second line of the 2nd CTSc thus practically signalises the closing of the Song.

·7 The third verse explains the Universal Aspect of Providence as " तत्वतः ज्ञानम्" and this is further categorically mentioned in 7 doctrines in verses from 4 to 19 and the same doctrines are elaborately treated in Part II in chapters 10 to 16 both inclusive as under--- महाभूतान्यहंकारो 1 भूमिरापोऽनलोवायुः etc. in chapter No. thirteen क्षेत्र क्षेत्रज्ञ योगोनाम 2 मयिसर्वमिदं प्रोतम् etc. in chapter No. eleven विश्वरूपदर्शन योगोनाम 3 रसोऽहमप्सु etc in chapter No, ten विभूति योगगेनाम 4 ये चैवसात्विका भावा: etc. in chapter No. fourteen गुणत्रयविभाग योगोनाम 5 देवीत्येपागुणमयी etc. in chapter No fifteen The tree of unreality. पुस्पोत्तम योगोनाम 6 नमांदुष्कृतिनो मूढाः etc. in chapter No. sixteen देवासुर सपद्विभाग योगोनाम 7 चतुविधा भजन्ते मां etc in chapter No twelve. भक्ति योयोनाम The last two verses of the 7th chapter enumerate seven terms viz. ब्रह्म; अध्यात्म, कर्म; अधिभूतम्; अधिदैवम् । etc, and these being quite unintelligible to Arjuna, he demanded explanation of them all. These explanations amount to the churning of the vast ocean of the Vedas; and thus the Sth

·9
signalised by the beginning of the first verse of the
10th chapter. The verse begins with the significant
and pregnant Adverb
भूयस्
means " again."
भूय एष महावाहो शृणु मे परमं वचः ।
यतह प्रीयमानाय वक्ष्यामि हितकाम्यया ॥ १०-१
"
Chapters 10 to 16 explain the seven doctrines
adumbrated in the 7th chapter.
The 16th Chapter
closes with the verse.
तस्माच्छासं प्रमाण ते कार्याकार्यव्यवस्थितौ ।
ज्ञात्वा शास्त्रविधानोक्स कर्म कर्तुमिहार्हसि ॥ १६-२४
The rulings of the scriptures are held as final
authority for the discharge of legitimate duties
devolving upon the Individuals.
The question naturally arises as to how such an
authority could be available to them all, at all ti nes,
म्हणोनि शास्त्राचे घडते । नोहे प्रकारे बहुते।
बरी मूर्खा मुमुक्षा येथे । काय गती पा ॥ १७-२९
हा पुसावया अभिप्रावो । जो अर्जुन करी प्रस्तावो।
तो सतराविया ठावो । अध्याया येथ ।। १७-३.
Hence it appears to be extremely difficult to
conform to the Rulings of the Scriptures in pursuing
the activities in life at all times. Where is then the
scope for ignorant persons who are still eager for
salvation, to achieve tåe end ?

·Thus the name of the Lord is the deficiency of
the mystery, which (if supplied by the preceptor on
the way to the sceker to pass through the gateway of
providence ) is bound to take the seeker to the
10
The Lord anticipated that Arjuna would press
such a point for explanation and the seventeenth
chapter comes in to solve the expected difficulty, of
the disciple or rather to bridge over the gulf pointed
out by him
Now the 3rd chapter of the Song propounds the
pursuit of mere actions And the 4th Chapter links
these actions with knowledge and emphasises the
need of the spiritual preceptor and guide to impart
the Knowledge to the disciple And what is it, that
is imparted still a mystery.
तद्विद्धि प्रणिपातेत परिप्रश्नेन सेवया ।
उपदेक्ष्यन्ति ते ज्ञान ज्ञानिनस्तत्त्वशिनः ॥ ४-३४
The 17th chapter comes in to solve the difficulty
of the disciple as to how the ignorant persons, eager
for salvation could achieve the end And this difficulty
is solved by verse No 23 of the 17th chapter and the
commentary on the same.
The 4th chapter states
"garafa" and this " TAT” is the mystery disclosed
here and it is the name of the Lord as explained in
verse No. 23 which is quoted below :-
तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृत ।
ब्राह्मणाम्तेन वेदाश्च यज्ञाश्च विहिता पुग॥ १७-२३
destination

·11 Thus the 17th chapter is a corollary of the 16th no doubt. Still it performs the distinct function of supplying the deficiency also, we mean the name of the Lord, to the seeker, to take him to the Destination. Then comes in the conclusion, the 18th chapter, which is styled as the one-chapter Song by Shri Dnyanadeo still it is the logical outcome of the 17th chapter. And in summarising the story of the Song, it confines itself to the needs of only a part of the creation and to a part of the animate world only, we mean the Human-Beings. Thus it is the survey of the Song no doubt, yet in a restricted sense only being confined to the Human-Beings of the animate creation. Whereas 9th chapter takes a review, with a broad outlook, of both sat and ASAT, the BEING as well as the not- BEING That the 18th chapter concludes and summrises the story of the song in a restricted sense only is explained as under:- The last verse of the 17th chapter is as under: अश्रद्धया हुत दतं तपस्तप्त कृतं च यत् । असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥ १५-२८॥ With a broad outlook on human-life the activities of Human Beings, if classified, categorically come under four heads, viz. (1) Study of Vadas,

·12
(2) Offering oblations, (3) Practising Penance, and
(4) Offering bɔunteous Donations.
Now all these activities, iſ carried on, without
any genuine feeling of faith and devotion, amount to
a sheer waste of energy like torrents of rain pouring
over the heads of socks underneath. Naturally, this
question is reopened in the 18th chapter and though
it is a summary of the Song, it is a summary in 2
restricted sense only, being confined to the Involution
or Return-Journey of the Human-Beings only of the
animate-world, until they are finally dissolved in the
Infinite, Substratum, the lonely Brahman.
Before concluding it will be befitting if we
take a review of the Nasadieya Sukta in relation to
its influence on the Bhagvadgita.
The origin of the Universe is veiled in mystery
and philosophers from times immemorial have been
fathoming the depths of this vast ocean of the
unknowable.
The great Lokmanya Tilak in his famious work
"The Gita Rahesya" quotes the Nasadieya Sukta
from the Rigveda standing at No. 129 in X Mandala
of Rigveda, which throws light on this mysterious
problem and comes to the rescue of the philosophers
by presenting a very graphic description of the origin
which is the outcome of the experience and realisa.
tion of the Sage who is the author of the Sukta. We
have quoted this Sukta in our chapter on the Manj.

·13 festation (Page 142) for the details and we shall be content here only with the observations of the Lokamanya Tilak on the Sukta. The Sage in Sukta No. 4 authoritatively states he has witnessed the contact of the Maya or Illusion with the Absolute Substratum, the Brahman, on th: strength of his meditation and experience. And further he states in Sukta No 6 that the Cods are of later origin than the primeval creation. The observations of Lokarnanya Tilak are as under :- The Nasadieya Sukta bears singular testimony, to what extent the pure intuition and transparent faith of any person enable him like a fearless lion to explore the deepest recesses of the dense forest of incomprehensible problems and arrive at conclusions which baffle imagination and defy all logic. And it is still the more surprising that this Sukta forms part of the ea iest among the Vedas namely, the Rigved The subject matter of this Sukta has been at length discussed in India by ancient philosophers and in the West as well by all modern philosophers. But the efforts of all these critics have not reached beyond merely expounding and expatiating upon the Diving Revelation of the great Author of this Nasadieya Sukta nor is there any hope or possibility of their reaching further heights. The Mahabharat has based its explanation of the ·14 origin of Universe on the authority of Nasadieya Sukta No 3 in serial order and states that the lonely original Brahman had tranformed itself in the shape of this Universe, on the strength of its own Tapas and the Tapas of the Brahman is nothing but its own sweet free will When once this sweet free will of the Brahman is accepted as an axiomatic and basic truth all later explanations regarding involution or the return-journey of the Human Beings in particular in the creation, appear to be perfectly cogent and consistent. It will be just befitting to take stock of the various theories advanced to show the relation between the Brahman and the Universe. The Universe is looked upon as a more physical change, a mere illusion, a mirage or Maya overtaking the Brahman. The reason in each case is either the sweet will or sell-forgetfulness of the Brahman itself. The Nasadieya Sukta holds that the original Bral man or NOT-BEING urder the influence of its own sweet will or Tapas desired to change its form which ultimately af-pears as the Universe or Being. This Sukta holds XOT-BEING as the Brahman BEING as the Universe, whereas elsewher BEING is taken as Brahman and XOT-BEING as the Uni- Ierse or Jaya.

·15
Petween this NOT-BEING and the BEING an
intervening stage of self-hypnotisation is imagined
and it is thus taken for granted that there are three
aspects of the same Brahman and this intervening
stage leans on one side to Brahman and on the other
to the Naya or the Universe The chapter VIII of
the Celestial Song supposes Brahman as the basis.
Adhyatma as the intervening stage and Karma as
the Universe
The XIII chapter again looks upon Brahman
as the Kshe tradnya and assumes that a wave of
forgetfulness overtakes this Kshetradnya and the
same further develops into the so-called Kshetra or
Universe The same chapter at the end again states
that the Brahman is the Purusha and this Puiusha
under self-hypnotisation appears as Prakriti
The XV chapter mentions Brahman as the
Vastu (arz) which through a stage of slumber or
deep sleep rises into the wakeful condition called
Maya The same chapter further calls Brahman as
the Uttam Purusha which passing through the stage
of Akshara Purusha becomes Kshara or the Maya
of the Vedantins.
Milk is cited as
an example which when
beginning to boil shows a thin layer of cream and
tliis layer if stirred all the while, is either dissolved
in the milk or if kept undisturbed appears as thick
cream on the top.

·16 In short these three stages if tabulated systema. tically would appear as under- Final formation Original State of complete transstate Hybernation formation or metamorphosis Not-Being Self will, influonce Being Sat Asat or Tapas Brahma Adhyatma Karma I II III IV V Kshetradnya Self-forgetfulness Kshetra Purusha Self hypnotism Prakriti Vastu Infiltration or Final fruition or वस्तु thickening. seedl. Maya wakeful ing condition, condition Deep sleep VI Uttam Purusha Akshara Purusha Kshara Purusha VII Milk Surface cream when boiling Thick cream VIII The world of, Which side you The Universe the mystics choose whether or the men of the mystics or the the world men of the world

·17
Thanks giving
Now the duty remains to offer our most cordial
thanks to our friends, sympathisers and relations for
the services they have rendered to the compliation of
this volume
First and foremost flow our expressions of deep
indebtedness to our friend the late Vithalraoji Joshi,
Secretary, Adhyatma Vidya Mandir, Sangli, who
gave the inspiration to compile this volume in
English, as soon he read the Draft cassay prepared
in the Dhyana-Mandir at Umadi.
Our sincere thanks are due to Shri K A Kamble
a devoted disciple of Shri Amburao Maharaj, who
volunteered as a present a Deniand Draft of Rupees
one hundred and thirty on 10-2-68 to start the work
at once without delay.
Then came in, as a blessing, the forecast of
rarity Apurvata regarding the conception of Gita
Structure, from Shii S. S. Ganpatrao Maharaj at
Kannur at Inchgeri.
Typing of the manuscript was essential for the
press and the pioneer work was undertaken by my
son Moreshwar, nephew Shripad and sister's son
Vishwanath Vaidya at Nagpur.

·18 Another nephew Nilhanth and his son Kumar of Kurundwad provided for the photograph and decorations. Dr. Kelkar of Bijapur and Dr. Upasani of Nagpur supplied the adequate medical terminology Shri G. V. Gadgil. Municipal Pensioner, Bijapur volunteered to stay at Inchgeri to finish up the typing work. The typed copies were read by Shri K. B Joshi, Retired Head Master, Jamkhandi; and were recommended to Shri G. K. Gadgil, BA, LL.B PLFADER, at the place who offered an advance of a thousand Tupees and thus cleared the way to the press, Shri. V M. Godbole of the Accounts Branch, S.P. Mandali Poona, volunteered his quota to facilitate the printing Shri G. S. alias Annasaheb Sohoni, Proprietor Yashwant Press, Wai, a disciple of Shri. Gurudeo accepted the offer of the meagre advance and undertook printing of the volume. Dr. R N. Dandekar of the Poona University was approached through the medium of my younger brother Shri. Narayan Dhondo Gokhale and his son Vasudeo to go through the few printed pages and with a surprise he remarked in his letter as under :-* " 1 struck by your original approach to the study of the Bhagvadgita, which I believe, will int'est your work with a new orientation." This is, as it were, the confirmation of the I':ognosis of Shri Ganpatrao Vaharaj Kannur, ·19 Shri. P. T. Deshpande of Wai did some miscellaneous typing work. Shri J. B. Dixit, Artist, Poona deserves credit for his artistic pictures in the volume, of Lord Krishna and Arjuna and the tiny Anjani, the granddaughter of my cousin Shri V. R. Patwardhan, Bcmbay who by her innocent play gave the inspiration for painting the occasion for the Song to Shri Dixit. Shri M D Hate, a disciple of Shri Nisargadatta Maharaj, Khetwadi, Bombay was kind enough to spare the use of the block of S. S. Bhausaheb Maharaj Umadi. Shri S R Natu, Poona, my grandson undertook the printing of the jacket provided for this volume, which reflects the artistic vein of Shri Dixit. Shri Kale, retired Deputy Engineer and Shri Bhopatkar, B A, B. E. Proprietor of the Institute of Engineering, Pakistan, both residents of Sangli now, deserve special mention for their valuable suggestions and encouragement. Acharya V. P. Limaye of Poona suggested the change in the title of the message. The services rendered by Shri Bhaurao Apte, M. A , LL, B, retired Civil Judge and Shri K B. Joshi B A., B. T. retired Head Master, both organisers of the Gurudeo Nandir Jamkhandi, surpass adequate applause.

·20 And on the top of all these foregoing, the late Shri S. K. Dharmadhikari of Bijapur, the stenographer to Dr. Gurudeo Ranadesaheb deserves special mention for the compilation of this volume, for his mature suggestion of the outlines which were the fruit of his contact as the shadow of Dr. Gurudeo for several years.

·21
An appeal
In his appreciation of the exquisitely poetic and
highly philosophical tone of Shri Dnyaneshwari, the
Marathi commentry on the Celestial Song Shrimad
Bhagavadgita, the late Dr. R. D Rande went to the
length of recommending to the non-Marathi public
the study of the Marathi language to be able to taste
the flavour of the monumential work at the source.
But still even if the expectations of Dr. Ranade
are materialised the advantage will be reaped by a
limited circle only.
Whereas at the present moment, the English
language like Sanskrit has assumed the status of the
world language and if the Government of Maharashtra
and the Central Government of India undertake to
have an authentic rendering of the Marathi Dnyane.
shwari in English so as to bring to light by reading
between the lines, the hidden import as well as the
full connotation of this monumental work, the Sanskrit
Celestial Song being a gospel of the world, the
advantage will be reaped by thousands interested
in the Gospel.
It is surprising, how with the Eoglish education
and English outlook, Pandit Nehru could have had
true perspective of the achievements of
Adya Shankaracharya And singing the glory of
a

·22
Shankaracharya Pandit Nehru himself became a man
of world-fame in later life Due to the meritorious
acts done by a person, his name resounds both in the
heavens as well as on earth. And he is styled as the
Purusha by the Mahabharat.
दिवं स्पृशति भूमिं च शत पुण्यस्य कर्मणः ।
यावत् स शद्वो भवति तावत् पुरुष उच्यते ॥
वनपर्व ३-१९१-२१
३-२९७-६३
When Pandit Nehru passed away, the entire
world resounded with the single name Nehru. India
and Nehru were synonymous.
And we shall be justified if we expect a similar
surprise from Mrs. Indira Gandhi, the present Prime
Minister of India, if she feels inspired, by following
in the footsteps of her revered father, to devote her
attention to the achievements of Saint Dnyaneshwar,
by making available an English rendering of the
inonumental Marathi work, on the lines suggested
above.

·CHAPTER I Introductory The writer had the good luck of being blessed by the great Shri Bhausaheb Maharaj, the mighty Saint of Umadi, ( the founder of the Inchgeri Sampradaya ) as far back as in the month of December 1912. He was then introduced to the Maharaj at Inchgeri by the late Prof. R. D. Ranade, now known as Shri Gurudeo Ranadesaheb of Nimbal. By the end of October 1967, the writer was going by a bullock cart from Inchgeri to Umadi, a distance of 15 miles, for the annual celebration of the Paduka Installation day. It was a five liours journey, and the following ovis in the Indroduction to the 10th chapter of Shri Dnyneshwari were troubling his mind constantly all along- आतां आपुलेनि कृपा प्रसाद । मिया भगवद्गीता वोवो प्रबन्धे । पूर्वखड विनोदै । वाखाणिलें । एवं नयही अध्याय पहिले । मिया मती सारिखे वासापिल । आता उत्तरखड उवाढले । गन्याचे आइया ।। जो अभिप्राय साले शती । तो एकलावि नवमी ।। The first two ovis divide the Gita into two parts of 9 chapters each, the latter being styled as JATTEE i, e. serving as an appendix to the furmer. The third ovi states that the 9th chapter of the first part is a concise & precise revics of all thic 700 verses of thc Song.

·2
With these thoughts revolving in his mind the
writer suddenly stumbled on the idea that the Sth
chapter in that case should signify the closing of the
Song proper.
On reaching the destination, he read over and
aver again the 7th & 8th chapters and recalled to his
mind the following ovi viz.
ATT TA FITOTT stari
परी देव वोलिल जी एक । जे दुजे नाही !
(in the 18th chapter )
To his great surprise he found that the 7th
chapter adumbrated seven Doctrines which could
adquately fit in with the seven chapters from 10 to 16
and also found that the 17th chapter was a corollary
of the 16th, the 18th giving a summary of the whole
Song. The circle was thus complete and he found the
last linc of the 8th chapter as the solitary message
of
the Celestial Song viz.
"योगी परस्थानमुपैतिवायम्"
A Yogin returns to the original abode from
which he has sprung up.
The Celestial Song has acquired the status of
the Gospel not only of India but that of the entire
world. As a Gospel of world fame, The Song has been
published so far in more than 1300 editions in 32
different languages including 8 foreign ones. There
liave been however diverse opinions regarding the

·3
message of this Celestial Song Some style it as
KARMAYOGA others DNYANAYOGA still others
BHAKTIYOGA Or DNYAN-KARMA. SAMUCHAYAYOGA or
ANASAKTIYOGA and the like, according to the angle
of vision of the respective commentators,
Some have been searching for interpolations
while others have been hunting for different authors
for the linking up of the 700 verses. It was however
reserved as a special privilege for Saint Dnyaneshwar
to unlock with his masterkey the flexible doors of the
labyrinth of the commentators and press his fingerend
firmly on the conclusion already arrived at by the
Author of the Song himself.
साचचि बोलाचे नव्हे हे शास्त्र । संसार जिणे ते स्त्र
आरमा अवतरवी ते मन्त्र । अक्षरे श्ये ।। १५।५७७
Indeed: The Celestial Song is not a scripture
of mere words. It is a weapon to dispel thc vcil of
ignorance resulting in the Ephemeral Existence of
the Universe. And the syllables are powerful enough
to manifest Soul.
Besides, it is the philosophy as well as the
science not merely of God-realisation but that of
God-intoxication and final immersion in God or
Brahman the Absolute. It preaches thc Doctrine of
merger, absolute final immersion in tlic Infinite
Brahman which has ncither beginning nor end Thic
Brahman is a vast endless.occin, and what appears

·or appear to be the world or worlds are mere ripples or sui ges on the endless expanse of this Absolute Sub-stratum called the Brahman. Chapter 2nd treats the philosophy and chapters 3 to 8 the Science to reach the goal. The Saint styles the Author as the eminent scholar with unbounded intellect and as one who has left nothing in this world unspoken. म्हणवूनि महाभारती जे नाही । ते नोहेचि लोकी तिही । येणे कारणे म्हणिपे पाही । व्यासोच्छिष्ट जगत् त्रय ॥ एव जे महाभारती । श्री व्यासे अनान्तमती । भीष्म पर्व सगती। म्हणितली कथा ।। It does not therefore stand to reason or it seems rather in-credible that such an Author might have left it to his commentators to discover the Central idea or niessage of the Celestial Song composed by him. आता आपुलेनि कृपाप्रसादे । मिया भगवद्गीता वोवीप्रवन्धे । पूर्वखंड विनोद । वामाणिले ।। १०।२३ एव नवही अध्याय पहिले 1 मिया मती मारिसे वाग्वामिले । आता उत्तरखंड उवाइले । प्रन्याने आइका ॥ १०४० मग पदवम्ही असस्याके । जेतुला कांही अभिप्राय पिके। तेतुला महाभारते एके । सक्षे जोडे ।। १०१३० निये आपवाचि जे महाभारती । ते लाभे कृष्णार्जुन वाचोक्ति । आणि जो अभिप्रावो सातशती । तो एकलाचि नवमी ॥ १०॥३१ In prool there of the Saint states in unequivocal terms that the composition of the Poem is in two parts consisting of nine chapters each, the latter being an appendix, explanatory or supplementary, to the former and that the 9th chapter of the Ist part

·deals in a concise and precise manner with the cream
of the subject matter of the seven hundred verses of
the Celestial Song:
-
(Note) The first eight chapters contain 338 verses,
the 9th chapter 34 and the second part
328; and thus the total number of verses
comes to seven hundred.
म्हणोनि मागील जे अध्यायें । ते चढते भूमीचे आये ॥ १८॥४२
Besides, the arrangement of the several chapters
is in the form of ascending steps of the ladder; and
when the 9th chapter is thus excluded, being the
sumining up of the story, the 8th chapter of the Ist
part is the culminating point of the message, delivered
unto the world by the Celestial Song of Lord
Shrikrishna, as sung by the Author and that
message
" योगीपरं स्थानमुपैतिचाद्यम्
Last line of the last verse of the last chapter of
the story proper.
The yogin returns to the original abode from
which he has sprung up viz. the Eternal Infinite
Brahman.
मातगते इलोक। अठरा आध्यायाचे लेस ।
परी देव बोलिलेली एक । जे दुने नाही ॥ १८५८
All the seven hundred verses of thc 18 chapters
convey only onc message and not any other, and that
message is
is :-

·6
'योगीपरं म्थान, मुपतिपाद्यम् ।
वारा मामाचि फेडी। वाचूनि सूर्यात न घडी।
का हातु बाबुळी धाडी । तोय न करो।। १८११२३१
तेसा आत्मदर्शनी आहछु ! असे अविद्येचा जो मर्छ ।
तो मास्त्रनाशी येरू निर्मळ । मी प्रकाशे स्वये । १२३२
म्हणोनी आघवीचि शास्त्रे । अविद्यानाशाची पाने ।
वाचोनिन होती स्वतचे। आत्मदोधी । १२३३
तया अध्यात्म शास्त्रासी । जै साचपणाची ये पुसी।
ते येइजे जया ठायासी । ते हे गीता ॥ १२३४
The wind disperses the clouds and makes the
Sun visible; whereas the Sun is Self-existent The
hand removes the surface-screen of the
moss%3B where-as
the water underneath is already there. Similarly the
Spiritual Sciences dispel the veil of Ignorance
concealing the spirit inside; where-as says the Lord,
" 1." the spirit inside am Self existent and Self
Juminous.
All the spiritual sciences therefore are intended
only to remove the external veil of Ignorance, tvhereas
the Spirit inside is Self existent and manifests itself.
And to test their veracity all the spiritual
sciences have to look to the Celestial Songas a referee
which alone is capable to serve as the touch-stone
for the several sciences.
माँ ये शादीमागा उपाद पहुं विस्तारे ॥
निनसागापरे । वोये मारमा ।
गि गोवा (सोही हा सपा |
मनोनिदायी मारतापाव।।

·-
में ग्रन्पाच्या मध्यभागी। नाना अधिकार प्रसंगी।
निरूपण अनेगी। सिद्धान्ती केले ॥
तरी तेतुलेही सिद्धान्त । इये शास्त्री प्रस्तुत ।
हे पूर्वापर नेगत ! कोण्ही जै मानी ।
तैमहा सिद्धान्ताचा आवांका । सिद्धान्तकक्षा अनेका।
भिडवूनि आरंभ देखा । संपवीतु असे ।।
एष अविद्या नाशु हे स्थळ । तेणे मोक्षोपादान हे फळ ।
या दोही केवळ । साधन ज्ञान ।।
1 2
Be it so; This Premier Spiritual Science has in
the foregoing chapters laid open the gate-way to
providence in detail so as to enable the seeker at once ,
to shoot at the target and secure the game viz. the
vision of the Lord. And now towards the close of
the song, the Author maintains the harmony by
harping in conclusion upon the same Doctrine which
was set forth at the beginning of the Story.
However, as the story developed, several other
Doctrines had to be discussed by way of evidence and
in support of the Principal theme. And it is plausible
in the eyes of those, who have missed the Central
link of the story and have not had proper grasp of
the references, that the problems discussed by way of
reference, also form the subject matter of the celestial
song. And it is for this purpose, that special mention
has to be made to show that there is only one central
theme and the discussions of the several other
propositions were by way of reference only in support
as a piece of evidence of the.central theme.

·8.
And therefore the Solitary Docrine adumbrated
at the beginning of the story is again advocated as
the conclusion of the celestial song as under:-
The veil of ignorance is the evil or wrong to be
redressed, and the liberation of the spirit from the
imprisonment in the Body-cover is the goal, the path
of wisdom serving as the means for the end to be
achieved which amounts to merging in the infinite,
when the body cover is dissolved
And hence " योगी परस्थानमुपैतिचाद्यम्" is
the final
message of the celestial song. The yogin returns to
the original abode from which he sprang up.
Another argument in favour of the fact that
The 1st part conclusively completes the story proper
of the celestial song, is the concise and procise
summary of all the several nine chapters, which has
been briefly reviewed or surveyed in the introduction
to the 10th chapter by the Saint.
The review runs as under:-
आता आपुले नि कृपा प्रसादे । मिपा भगवद्गीता वोदी प्रबन्धे ।
पूर्व मड विनोदे । वाताणिले ।।
प्रपमो अर्जुनाचा विषादु । दुजी बोलिला योग विशदु ।
परी सारय युद्धीसो भेदु । दाऊनिया ॥
निजी केवळ कर्म प्रतिष्ठिले । धि चतुर्थी ज्ञानेशो प्रगटिले ।
पंसमी गहरिले । योगतत्त्व ।।
तष पाटामाजी प्रगट 1 आसना सागोनि स्पष्ट ।
sinara GTCI ETT OTTI

·9 तैसी जे योगस्थिती । आणि योगभ्रष्टा जे गती। ते आघवीचि उपपत्ती । सांगितली पप्ठी ।। तयावरी सप्तमी। प्रकृति परिहार उपक्रमी। करूनि भजति जे पुरुषोत्तमी। ते बोलिले चाही ॥ पाठी सप्त प्रश्नसिद्धी । बोलोनि प्रयाण समय शुद्धि । एवं सकळ वाक्यावधि । अष्टमाध्यायी ॥ मग शदाह्मी असंख्याके । जेतुला काही अभिप्राय पिके । तेतुला महाभारते एके । लक्षे जोडे ।। तिये आघवाचि जे महाभारती । ते लाभे कृष्णार्जुन वाचोक्ति । आणि जो अभिप्रावो सातशती। एकलाचि नवमी। The saint prays to his master as under- With your blessings I have been able to complete my commentary on the first part of the Bhagwatgita in the oviform. cause The first chapter narrates the of despondence on the part of Arjuna. The second chapter deals with the path of Action as differentiated from the path of Knowledge or Wisdom or Nere activism is propounded in the third chapter. The fourth chapter deals with the light of knowledge that ought to accompany the actions deeds performed The necessity of a qualified preceptor also is insisted upon for receiving the required light of knowledge. The fifth chapter deals with the practice of yoga necessary for the attainment of selfrealisation. The sixth chapter dilates upon the same practice of yoga in a systematic manner detailing the

·10
various postures necessary for the attainment of Self
realisation wiich mans and im plies the identity of
the Individual Soul with the Universal Soul.
Simultaneously the condition of those that fail to
achieve their end in the existing life, has been
discussed in detail with the final assurance that they
are bound to reach the goal in their next birth Then
comes the the seventh chapter which enumerates the
Seven Doctrines from verses 4 to 19 beginning with
the origin of the Universe due to the working of the
display of the Illusion or maya attending upon the
Absolute Brahman or the PURUSH like his shadow
and ending with the four typs of devotees that offer
their prayers to the Almighty Lord as per their
inherent cravings ) And then the last or the eighth
chapter deals in detail with the sevenfold questionnaire
introduced or hinted at the close of the 7th chapter,
the last in the series being the merger in the Absolute
Brahman when the occasion comes to discard the
Human Frame. Thes: seven questions solve the
riddle of the Universe and therefore their replies are
as good as or amount to the results achieved by the
churning of the vast ocean of the Vedas themselves.
The essence of the vast ocean of the Vedas has been
summarised in the one Hundred thousand verses of
the Mahabharat. This essence is still concentrated
in the conversation of the Lord Shri Krishna and
Arjuna i. e. the BWAGTATOITA. And the essence of
all the 700 verses of the GITA is still further concenrated

·ii in the 9th chapter. Thus the 9th chapter sums up the cream of the celestial Song. We do not find a similar synopsis of the nine chapters of the 2nd part i. e chapters from 10 to 18 in the concluding chapter No 18 Here the Saint regards the Gita as a miniature form of the vedas themselves and divides the chapters 1, 2 and 3 as KARMAKAND, chapters 4 to 12 as DEVATA or UPASANA Kand and chapters 13, 14 & 15 as DNYANA Kand, in consonance with the divisions of the Vedas themselves. But this comparison is merely allegorical and not a statement of facts, as in the case of the first nine chapters This argument however is ir directly in favour of the divisions of PURVA KHAND and urTAR KHAND. Lastly verses from 4 to 19 of the 7th chapter adumbrate serep doctrines which correspond to the chapters of the 2nd part as under-- भूमिरापोऽनलो वायु खमनो बुदिरेवच । अहकार इतीय मे मिला प्रकृतिरप्टधा ॥ ७-४ अपरयमितस्त्वन्या प्रकृति पिद्धिमपराम् । जीवभूता महाबाहो ययेद धार्यते जगन् ।। ७-५ एतद्योनीनि भूतानि साणात्युपधारये । अहं कृत्स्त्रस्य जगतः प्रभवःप्रलयस्तपा॥७-६ these verses 4, 5 and 6 correspond to chapter 3 सेन क्षेत्रम विभाग योगोनाम मत. परतरनान्यत् किंचिदस्ति धनंजय । मयि सर्वमिदं प्रोवं मूत्र मणि गमाव ।। -७

·12
This verse No. 7 corresponds to chapter 11 विश्वरूप दर्शन
योगोनाम.
रसोऽहमप्सु कौतेय प्रभास्मि शशि सूर्ययो ।
प्रणवः सर्व वेदेषु शद.खे पीरुपं नृषु ।। ७-८
पुण्योगन्ध- पृथिव्यां च तेजश्चास्मि विभावसौ।
जीवन सर्व भूतेषु तपश्चास्मि तपस्विषु ॥ ७-९
वीज मा सर्व भूताना विद्धिपार्थ सनातनम् ।
वुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ॥ ७-१०
वल बलवतामस्मि कामराग विवजितम् ।
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ।। ७-११
Verses 8, 9, 10, 11 correspond to chapter 10 faxferuitirar
येचैव सात्विका भावा राजसास्तामसाश्चये ।
मत एवेति तान् विद्धि न त्वहं तेपुते मयि ।। ७-१२
त्रिभिर्गुणमयर्भावरेभि सर्वमिद जगत् ।
मोहिल नाभिजानाति मामेभ्यः परमव्ययम् ।।७-१३
Verses 12 & 13 correspond to chapter 14 गुणत्रय विभाग
योगीनाम
दयोहोपा गुणमयी मम माया दुरत्यया।
मामेय प्रपद्यन्ने मायामेता तरन्ति ते ।। ७-१४ chapter 15
पुस्पोत्तम योगोनाम
न मा दुनिनो भूताः प्रपद्यन्त नराधमाः ।
माययापहृतगाना आमुर भावमाश्रिताः ।। ७-१५
Verses No. 15 corresponds to chapter 16 देवासुर मपविभाग
पांगीनाम.
बर्षिया भर मा उना मुनिनोन ।
भालो frxrगुरीगनी प भरतर्षभ ।। ७-१६

·13
तेषां ज्ञानी नित्यं युक्तः एकं भक्तिविशिष्यते ।
प्रियोहि ज्ञानिनोऽत्यर्थमहं सच मम प्रियः ॥ ७-१७
उदारा: सर्य एवं ते ज्ञानी त्वामवमेमतम् ।
आस्थितः सहियुक्तात्मामामेवानुत्तमांगतिम् ॥ ७-१८
वहूनां जन्मनामन्ते ज्ञानवान् मां प्रपद्यते ।
वासुदेवः सर्वमिति स महात्मासुदुर्लभः ॥७-१९
Verses Nos. 16, 17, 18 & 19 correspond to chapter 12
भक्तियोगनाम.
Thus the seven chapters from 10 to 16 explain
in detail the Docrines adumbrated in the 16 verses of
the 7th chapter as mentioned above.
अर्थ बोलाची वाट पाहे । तेथ अभिप्रावोचि अभिप्रायाते विये ।। ९-२५
एवं जन्य जनक भावे । अध्यावी अध्यायाते प्रसवै ॥ ८-७५
Besides, the verses in the several chapters,
as well as the chapters themselves follow one another
in a continuous and continued succession so as to
present one single wreath of thoughts leaving no
ground for critics to search for interpolations.
आइका मग तो श्री अनतु । पार्यासी असे म्हणतु ।
पंगा तू योग युक्तु । जालामि आता ॥ ७-१
मज ममनाते जागसी एमे । आपुलिया तळहानीचे रत्न जमे ।
तुज ज्ञान सांगेन तेगे । विज्ञानेसी ।। ७-२
At the very outset of the seventh chapter the
Lord exhorts Arjuna that he had fullfilled the
condition precedent viz the realisation of the sell,
to qualify himself for receiving further knowledge

·14 about the Almighty, which if throughly comprehended would leave nothing further to be known: This is the gist of the first two verses of the VII'chapter: And the third verse refers to the all.sided knowledge of the Almighty and it is this. all.. sided knowledge that is categorically mentioned in, verses. from 4 to 19 as stated above, and explained in chapters from 10 to 16. Thus the 2nd.verse of the chapter practically: signalises the closing of the song, by stating that the all sided knowledge leaves nothing else further to be known about God. Lastly the eminent Author of the celestial song with his unbounded intellect and profound scholarship begins the 16th chapter with the very significant and pregnant adverb BHUYAS meaning thereby insinuating in unequivocal terms that the subsequent chapters only repeat what has been already stated in the foregoing ones. The verse runs as under :- again भूय एव महाबाहो (शृणमे परमवः)। यतह प्रीयमाणाय वश्यामि हितकाम्यया ।। ११ Please listen to my supremely significant advice again, thereby indicating that all further conversa tion is only a repetition of what has been already stated in thc foregoing chapters.

·15 And because of the sweet lovel cherish for you, I am doing this entirely for your eternal welfare. Please therefore listen to my supremely significant advice again. Commenting on this verse the Saint states as under:- But before doing this we can cite one similar incident in the life-time of the great Lokmanya Tilak who happened to use the word " Again" in the same strain in which the Author made use of the word to began the 10th chapter 6 11 BHUYAS 1 . Lokmanya Tilak was released from the jail after his first term of rigorous imprisonment and he resumed the editorship of the " Kesari a weekly paper hithertofore published by him, and the first article published by him appeared with the Head line पुनश्च हरिः ओम् । thereby meaning that he undertook the editorship of the paper to conduct the same in the same style and on the same lines with the same enthusiasm as before. The eminent Author of the song also uses the word BHUYAS to begin the 10th chapter to connote that he is resuming the same story of the 9 chapters in the same strain to hammer the self-same truth and the samc doctrines on the disciple once again The Lord says to Arjuna “Please listen to what I say. I am repeating the same that I told you ·16 your before. It is with this view.jn mind that I say the same thing over again. Please devote all attention to my words of advice" aar gorzargiziai I FEC 31135 FT HETZIET II सागितलाचि अभिप्रावो । सागेन पुढती ।। आम्हा येतुलियाचिकारणे । तेचि ते तुजसी बोलणे । परी असो हे अतकरणे । अवधान देई ॥ १०॥६१ These two ovis Nos. 54 and 61 of the 10th chapter expressly state that nothing new would be added the first part and that the several propositions adumbrated in the first part would only be explained in greater details in the succeeding chapters 10 to 16, as already stated above. The 17th chapter com as in to clarify the statement made at the close of the 16th chapter viz तस्मात् दास्त्रप्रमाणते कार्याकार्यव्यवस्थितौ । that means it is a corollary of the 16th chapter. The 18th chapter summaries the entire story of the Song. When this conception or type of composition is accepted, the charge or statement of repetitions vanishes. The several Doctrines advanced by the different commentators are included in the Gita or Song no doubt but according to the Saint they serve as were references, whereas the Author himself reduces the whole Song to a cyclic order as follows: है, पर मागि मागे। मायावगे रिंग ।। ETT) ago ang tao sf43777f 11 3 1884

·'17
उपजे ते नाशे । नाशिले पुनरपि दिसे ।।
हे घटिका यन्त्र जैसे । परिभ्रमे गा ॥ २११५९
What appears and vanishes, is a mere play of
Illusion or Maya, whereas the Absolute Sub-stratum
i e. the Brahman'is unchanging. The cycle of births
and deaths is uninterrupted and remains constantly
moving like a water-wheel
Brahma - Ahyatma – Karma - Adhyatma – Brahma.
Besides the Saint boldly declares that the Teeka
and the Song are only one, both being prototypes of
of one another and sung by the same Lord Shri
Krishna The last verse of the 2nd chapter and the
last verse of the 8th chapter convey the same import
though they seem to be differently worded. The
former is the philosophical ideal to be achieved, the
latter is the actual height reached by the seeker after
his scientific pursuit of the pathway propounded in
chapters from 3 to 8 both inclusive.
-
Chapter 2nd is the philosophy of the Goal,
chapters 3 to 8 cover up the science to reach the Gcal.
एपा ब्राह्मीस्थिति पार्थ नैना प्राप्य विमुह्यति ।
स्थित्वाऽस्या मातकालेऽपि ग्रह्म निर्माण मृच्छति ।। २।७२
This state of the Individual is the final state
of beatification and there he remains above all
temptations and even when he has to cast off this
tabernacle, he plunges headlong into the Infinite
Brahman (2/72)

·18 वेदेषु यज्ञेषु तपस्सु चैव दानपुयत्पुण्यफलं प्रदिष्टम् । अत्येति तत्सर्वमिदं विदित्वा योगी परंस्थान मुपैतिचाद्यम् ।। ८५२८ Howsoever enticing may be the rewards accruing from the study of the Vedas, from the practice of penances, from the performances of sacrifices or from the bounteous donations and gifts, a Yogin despises them all and seeks shelter in the Original Abode from which he has sprung up. (8/28) Both are and mean the same and they signify the Goal to be reached and this is the message of the Song sung by the Author. In conclusion returning to the Original Abode from which the Human-Beings Jiave sprung up is the Goal to be reached. In the casc oi the former a Yogin does not condescend to fall back upon the pleasures accruing from the meritorious acts and in the latter he despises them all and plunges headlong in the Brahman - the Absolute Substratum

·19
CHAPTER II
The Philosophy of God-realisation, God-intoxication
1d God-immersion.
प्रथमी अर्जुनाचा विषादु । दुजी बोलिला योगु विशदु ।
परी साख्य बुद्धीसी भेदु । दाऊनिया ॥
The first chapter graphically narrates the
cuase of despondence on the part of Arjuna. The.
second chapter drives Arjuna to action,simultaneously
explaining to him the inherent principles of the path
of wisdom as differentiated from the path of action
The author has very ingeniously selected the
battle field as the scene of the Song, because here the
God of Death incarnate, is seen playing havoc in
mercilessly carrying on the horrid task of wholesale
human slaughter. And nothing can be more befitting
than this place or back ground to study the problem
of life and death.
We have seen in the last chapter that the Verses
as well as the chapters in the Song are arranged in a
continuous and continued succession and that the
chapters are arranged like the ascending steps of a
ladder, one step rising above the other in order.
Thus in the first part of the Sons when the 9th
chapter is excluded, being the concise and precisc

·20 summary of the Song, the 8th chapter is the culminating point of the Song, and the last line of the last verse gives the massage of the Song proper :- "योगी परंस्थानमुपैति चाघम् " Now let us descend down the steps of the ladder and come to the first chapter, the opening and background of the Song Here we find that Arjuna the disciple is painted as a hero, stricken with terror and dismay at the sight of the Affray in which he had to play his role of a warrior. He declines to fight on and paints a vivid picture of the horrors of war and the consequences accruing therefrom, with a view to disuade his master from compelling him to fight on and fulfil his duty devolving upon him as a warrior for the time being In the 2nd chapter Lord Krishna the master, tries first to persuade his disciple to give up his fears regarding the success or otherwise as well as the conscquences of the battle, and discharge his duties without any hesitation. Arjuna, the disciple, remained heedless to these temporary persuasions and the presceptos had to resort to remedies that could thoroughly root out the very nucleus of the disease. Hac is the advice in the form of philosophy ·21 not cnly of God-realisation but that of God-intoxication and ard God-immersion. There are two paths leading to the gateway of providence, namely, the path of action & the path of knowledge. The path of action is insisted upon for the human beings to follow, as it is the easier of the two to practise, and yet it is clearly pointed out that the inherent principles of the path of knowledge should not be lost sight of in the action. 1 The master explains to the disciple the tencts of the Sankhya Philosophy or the path of wisdom and tries to bring home unto him the imınortality of the Soul, thereby establishing the impossibility of any person or persons coni vitting suicide, or either killing onc-another or in turn being killed by others. The change that takes place is the change in the form or external aspect, the spirit within remaining in tact all throughi. अपोच्यानम्बगोवस्त्व प्रशावादांरव भाषसे। गतामूनगतामश्च नानुशोचन्ति पण्डिता. ॥२-११ You are mourning over the loss of those who should not be moured for, and have still the audacity to preach the gospel unto mc. The wise nerer grieve over eitlier thic living or the dead oncs. सू जाणता सरी म्हणविसी । पर्ग नेणिवते न संहिमो आणि शिरव गहलो तरौ गोलगी। बहमाल गीती ।। २-१२ तरी सांगा मर्जुना । तुर पागुनि चिनी पा निभाना । है अनादिर रखना । मटि गर्ग।

·22 . .1 एष समथु एक आथी । तया पामूनि भूते होती। तरी हे वायाचि काय बोलती। जगामाजी ।। हो का साप्रत ऐसे जाहले । जे हे जन्मे तुवा सृजिले । आणि नाशु पाबे नाशिले । तुझे नि काई । की तूं एक वधिता । आणि सकळ लोकु हा मरता। ऐसी भ्रांती क्षणे चित्ता । येवो देसी।' अनादि सिद्ध हे आघवे । होत जात स्वभावे । तरी तुवा का शोचावे । सांगे मज ॥ -- You say you are wise and are not giving up your ignorance And if I were to teach you something you are ycurselves preaching the gospel unto me. Now please say unto me if you are the origin of all the three worlds. Is it a mere myth, when they say that the world is eternal ? Is it also a myth when they say " Providence is all omnipotent from whom have sprung up all beings in the world ?" Has it now come to pass that you have becoine the creator as well as the destroyer of the world ? Have the destroyer and the world is being destroyed at your hands ? The world is eternal. It appears and disappears according to the laws of Nature. Why should you then mourn over the inevitable ? you become मरवेवाह जानु नामं न व नेमजनाधिपाः । नबन भविष्याम: सर्व अपमतः परम् ।।१२ में पवने लोप हाणविमं । आणि सरंगावर जाण । तर्गमय जामन । म्हणो ये संप ॥ २॥१.६ पि वापूपे पुरण टेले । आणि उर सहन सपाट जाहले। तो भागाभार निमार्ण । पिराग पा॥ २०१७

·23
It is not indeed the case that you and I and
all these rulers never existed before, nor shall it ever
happen that all of us shall cease to exist hereafter.
Just as when the breeze is there, ripples do rise on
the surface of water. Can we say then that something
is born over the surface of the water ? Similarly
when the breeze 'becomes still and the surface of
water becomes plain, can we say that something has
suffered destruction ?
देहिनोऽस्मिन् यथा देहे कोमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्षीररतत्र न मुह्यति ।। २।१३
तैसी चैतन्याच्या ठायी । इये शरीरान्तरे होती जाती पाही ।
ऐसे जाणे तया नाही । व्यामोह दुःख ।। २११०
Just as the tenant of the human body has to
pass through all the stages of the body viz. The
childhood, youth and oldage. Similarly when the
existing frame is decayed, the tenant has to shift to
another frame for a change. Courage alone saves
him from delusion. And thus the immortal soul
shifts from one human frame to another several
times. And he, who realises this aspect of the
Immortal soul, is free from the bondage of delusion.
मात्रास्पर्शास्तु कौतेय शीतोष्णसुखदुः खदाः ।
आगमापायिनोनिस्या, तास्तितिक्षस्व भारत ॥१४
Attachment to sense-objects results in the
experience of heat and cold, pleasure and pain. But
these experiences are not enduring or lasting or arc

·24 evanescent and therefore have to be endured tolerated or य हि न व्यथय त्यते पुरप पुरपपभ । समदु ख सुख धीर सोऽमृतत्त्वायकल्पते ॥ १५ He who is not affected by the sense-objects and rises superior to pleisure or pain resulting thcie-from alone courageously stands the test of escaping from the cycle of births and deaths ह विपय जयात नाळिती । तया सुग्घ दुख दोन्ही न पवती । आणि गभवामुमगती । नाही तया ॥ २ १२३ तो नियम्प पाया । वाळवावा मवथा । जा या इद्रियार्वा । नागवचि ।। १२४ He, who is not enticed by the sense objects and IS free from both pleasure or pain, automatically cscapes the cycle of births and deaths Know him to be eternal indeed Who is not ensnared by these sense objects नामता विद्यन भावा नाभावा विद्यत सत । उभयारपि दृशान्त म्न्यनया स्तन्वमिमि ॥ २११६ That, which cloes not exist, can never come into bemg nor can that which exists, be ever lost in nature. The great seers of truth have thoroughly realised the inherent nature of these two aspects together Note Just as they say in chemistry, Matter is indestructible or nothing is lost in Nature, whereas the forins onls charge .

·26
अविनाशितु तद्विद्धियेन सर्वमिदंततम् ।
विनाशमव्ययस्यास्य न कश्चित् कर्तुमर्हति ।। २०१७
That which premeates the whole world can
never be destroyed. No one can dream of putting
an end to this Eternal Substance.
अतवंत इमेदेहा नित्यम्वोक्त्ताः शरीरिणः ।
अनागिनोऽप्रमेयस्य तस्मात् युध्यस्वभारत ।। २।१८
The human frames put on by this Eternal
Substance have an end in themselves and therefore
you should not hesitate to fight on:
नैन छिन्दन्ति गस्त्राणि ननंदहति पावकः ।
न चनं क्लेदयन्त्यापो न शोपयति मारुत ॥ १२३
'अच्छंद्योऽयमदारह्योऽयं मवलेद्योऽशोप्य एवच ।
नित्य' सर्वगतः स्थाणुरचलोऽय सनातनः ।। २।२४
This eternal substance is proof against any
weapons as well as against fire water or wind This
substannce cannot be cut asunder, cannot be burnt,
cannot be drifted away by the current of water nor
can be evaporated This substance is Eternal, all
pervading, stable, stationary and perpetual.
अव्यक्तोऽयमचिन्त्योऽयमदिकार्थाध्यमुच्यते ।
तस्मादेवं विदित्वनं नानुशोचितुमर्हसि ॥ २-२५
The Brahman is absolute, beyond imagination
unchangeable and hence when you have realised the
same, there shall be no occasion or ground for you
to mourn over anything. .

·26
हा तांचिये दिठी । गोचर नोहे किरीटी ।
ध्यान याचिये भेटी 1 उत्कंठा बाहे.॥ २-१४८
हा सदा दुर्लभु मना । आपु नोहे साधना।
-नि.सीमु हा अर्जुना । पुरुषोत्तम् ॥
हा मुणत्रयं रहिनु । व्यक्तीमि अतीतु ।
अनादि अविकृत । सर्वरुधु ॥
अर्जुना ऐसा हा जाणावा । सकलात्मकु देखावा ।
मग सहजै शोकु आषया । हरेल तुझा २-१५१
This Brahman is beyond the scope of imagination.
Seekers eagerly concentrate for his achievement.
The mind cannot reach him. He is beyond all means
of attaininent and on top of these all he is infinite.
He is unalloyed and beyond all contamination of the
three qualities or gunas. He is without beginning,
unchanging, all pervading and assuming all possible
forms.
You have to know him in all the aspects and
sealise and experience his vision. Then alone you
will have no occasion to mourn over any thing in
the world.
जातस्य हि दो मृत्य व जन्म मृतस्य च ।
तस्मादपरिहाय न त्वं शोधितुमर्हसि ॥ २-२७
उपते ते नागे । नाराले पुनरपि दिने ।
पटिरा पर जने । परिमंगा ॥२-१५२
A Puson, who is born, is destined to die and
death is followed by birth in succession. And
therefore you have no reason to mourn over this
inevitabl: cycle of births and deatbs.

·27
Birth is followed by death and death by birth
again, just as a water wheel rotating on its axis, in
a cyclic order and filling, emptying and refilling jugs
of water in succession The; phenomenon of the
creation and destruction of the Universe is unreal
and a mirage following one another in succession due
to illusion accompanying providence like a shadow
as if it were the wheel rotating on its axis filling jugs
with water emptying and refilling them in a cyclic
order
कर्म= विसर्ग =स्थिति
ZTETTHT
नाश
(0)
अध्यात्म
उत्पत्ति
!
ब्रह्म-लय
It is a water wheel and an illusion of providence says
Dnyaneshwar This is a cycle of evolution from and
Involution into the Brahma
Emergence sofer Existence स्थिति Destruction विनाश
Immersion लय
क्रीडार्थ सृजसि प्रपचमखिल क्रीडामृगास्तेजना ।
यत्कर्माचरित मयाच भक्त प्रोन्यभवत्वेवसन्

·28
शम्भो स्वस्य कुतूहलस्य करण मच्चेष्टितं निश्चितम्
, तस्मान्मामकरक्षणं पशुपते कर्तव्यमेव त्वया
शिवानन्दलहरी श्रीशंकराचार्याः
Oh Lord, the Universe is a game of recreation
for you. The Human beings are so many animals in
your circus. The actions done by me are all intended
to secure your grace and pleasure. And as my actions
are definitely done to satisfy your curiosity, therefore
it is an obligation on you that you must care for my
welfare Thus the creation of the universe is a game
of recreation for providence'as is depicted in this
Verse by Shri. Shankaracharya.
अव्यक्तार्दानि भूतानि व्यक्त मध्यानि भारत ।
अव्यक्त निधनान्येव तत्रका परिदेवना ।। (2-28)
All the beings in the Universe have their origin
in the Absolte substratum called the invisible
Brahman. They appear to be visible in form in the
Interval and again they merge or disappear in the
same substratum. You have no occasion, therefore to
mourn over them.
जिये ममस्ते श्ये भूत । जन्मा आदि अमूर्त ।
मग पातली व्यक्तीत । जन्मलेया॥
निय यामि जेय जाती । तेष निभ्रान्त आने नव्हती।
देश पूर्वस्थितीचि पती। आपुलिये ॥
परीमध्ये प्रतिभामे । ते निश्तिा स्वप्न जमे ।
मंमा आएर हा मापायो । सत्वरूपी॥
ना नरी पर स्पनिल नीर परियामे तरंगाकार।
सारापेक्षा असार । प्यापनकी॥

·29 तैसे सकळ हे मूर्त । जाणपां मायाकारित । जैसे आकागी विवत । अध्रपटल । तैसे आदं.चि जे नाही । तयालागी तू रुदसी काई ॥ तू अवीट ते पाही। चतन्य एक ।। All the living beings before birth are formless and invisible and after birth assume their seperate entities After death also, without any change, they return to their orginal invisible formless condition. During the interval between birth and death, what appears to be a seperate entity is only an illusion l'Aveloping the soul inside, just as a person dreaming while asleep, feels the reality of the illusion passing before his eycs, just as ripples are seen on the surface of water set in motion by a breeze, or just as a piece of gold is transformed into various types of ornaments at the sweet will of the architect; similarly the invisible formless Brahman, through the influence of its own illusion, assumes concrete forms in the process of creation, just as clouds are formed in the formless sky. Therefore, you have no reason to mourn over what has no existence at all. There is only one eternal substance called the Brahman, the absoluue substratum And you fix your gaze on the same जयाची आतीचि भोगित । विषयी त्यजिले मत । जयालागी विरक्त । वनवासिये ।। दृष्टि सूनि जयाते । ब्रह्मचर्यादि प्रते। मुनीश्वर तपाते । आचरताति ॥

·30
Anxiously intent on the achievement of the
realisation of Brahman, the sages have despised the
sense-objects. Renouncing the worldly pleasures
others have taken resort to the Forests. Still others
liave taken the vow of celibacy and have fixed their
gaze on the Bralinan and the sages have been practi:
sing penance also with the same object in view.
आश्चर्यवत् पश्यति कश्चिदेन ।
आश्चर्यवत् वदति तथैव चान्यः ।।
आश्चर्यवच्चन मन्य शृणोति ।
श्रुत्वाऽप्येन वेद न चैव कश्चित् ।। २।२९४
Now amongst those that are striving for the
vision of the Brahman, the few that suceed in being
blessed with the vision are struck with bewilderinent
at the sight. Still fewer that succed in conversing with
the Bralıman remain still in amazement. Others
that could listen to the response from the Brahman
lose tlieir consciousness altogether and finally they
arc struck dumb to describe what has passcd between
the Brahman and themselves. "वेद" is used here in
the sense of being able to explain, as will be seen
from the followin commentary.
एकथरी निश्चळ । जे निहाळिना पेवळ ।।
विमर सपळ । ममार जात ॥
एका गुणानुगदरितां । उगाति होउनि चित्ता।
निरनिनिता । निरनर ।।
एक ऐपलागि निवाडे । रमापी सारिने।
र अनमो पातले । माना ॥

·31 जैस मरिता ओघ समस्त । समुद्रामाजी मिळन । परी माघौत न समात । परतले नाही ॥ तैमिया योगीश्वराचिया मती। मिळणीसवे एकवटती। परा जे विचारूनि पुनरावृत्ति । भजतीचिना ।। 19 ocean On attaining self-realisation some with perfect peace of mind lose entirely the cognisance of the worldly life and its possessions Others experience infinite trance all along when their mind becomes inturned as they try to converse in words with what they see before their eyes Still others listening to the responsive conversation, forget their very existence in the Human frame And at last with the height or climax of experience, some are dissolved in the Brahman the absolute substratum As for instance sei cral currents of rivers flowing into the never turn back for want of accommodation or entrance in the ocean Similarly the mighty siges plunge at sight headlong in She Brahman and thereafter knowingly, on purposc, avoid coming into existence again दही नित्यमवध्याध्य देहेसवस्य भारत । तस्मात् गवाणि भूतानि न त्य साचितु महानि । The tenant occupying the Human frame or any other frame in general is immortal and cannot be bied And therefore it does not bchove you to inour over the loss of any beings in the world, at all जेमवत्र सवही देहि । जया पारिताही पातु नाही। से विश्वात्मा त पाही। नंतर ।

·32 जयाचेनिस्वभावे । हे होत जात आघवे । तरी सांग काय शोचावे । एथं तुवा । एन्हवीं तरी पार्या । तुज का नेणो नमनेचि चित्ता। परी किडाळ हे शोचितां । बहुती परी ।। Please see that, there is only one spirit pervading.the Universe, which exists every: where and in all frames and can never be destroyed.even if one means to do it. Every thing takes place liy his. will-power and therefore please say, where is the ground for you to mourn over anythings. Otherwise, I see no reason why this should not appeal to you, because it is the highest truth. Please beware, in all respects such mourning does not befit you after all.. The tenets of the Sankhya Philosophy thus establish the Immortality of the Soul, no doubt. But there is one danger in this aspect of this philosophy of Immortality in the hands of persons, who are ignorant themselves and still profess to know the truth. And this danger consists in the deliberate attempt to commit suicide oneself or to kill another in cold blood without thime or reason, when the Human frame is the only means or weapon in their hands for matcrial as well as spiritual ends It is to prevent such interpretation of the Immortality jo practical life, that duty devolving upon the Individual according to the laws of the Society in which he lives, has been specially emphasised upon the disciplc to follow the right path, when emegency enshrouds the correct path of Action, and bewilders the Actor.

·33 स्वधर्ममपिचावेक्ष्य न, विकम्पितुमर्हसि । धाद्धि युद्धात् श्रेयोऽन्यत् क्षत्रियस्य न विद्यते। Even if you look:to the duty. devolving: upon you as a warrior you: have no: grojind, to hesitate. Because for a warrior: nothing.can.be.more-welcome than an occasion.to.fight in a righteous.cause, तूं अझुनी कां न विचारिसी-। काय हे चितितु-आहासि ॥ स्वधर्मु तो विसरलासि । तरावे जेणे । अर्जुना तुझे चित्त । जरी जाहले द्रवीभूत ।। तरी हे अनुचित । सग्राम समयो । अगा गोक्षीर जरी जाहल । तरी पथ्यांसी नाही म्हणितले।" ऐसेनिहीं विप होय सूदले । नवज्वरी देता ॥ तैसे आनीआनकरिता । नाशु होईल हिता । म्हणवूनि तू आतां । सावध होई ।। Still:youzhave time to think over. what..you, have been arriving at.. You have wholesale forgotten the.duty. derolving upon you, as a warrior, which, alone is capable of saving, you from your, cawardly, act. My dear, disciple, says the Lord, even though you are being tempted to be merciful, such kindness on your part is altogether misplaced in the thick of fight ahead of you Please see, even milk cannot be prescribed as a diet when the patient is down with typhoid, as it will act as a poison to him. Therefore, misplacing one thing for another is bound to result in destruction. Please therefore be cautious at this stage. यदृष्ट्या चोपपनं स्वर्गद्वारमपावृतम् । सुखिनः सत्रियाः पापंसमन्से गुल्मीदृशम् ॥

·34 It is good luck on the part of a warrior when he gets this chance to fight in such a battie, as it leads to the gateway of heaven. क्षत्रिये वहृत पुण्य कोजे । तै झुज ऐसे लाहिजे । जैसे मागे जातां आडटिजे । चिंतामणि ।। ना तरी जांभया पसरे मुख । तेथ अवचटे पडे पीयूख । तसा संग्राम हा देख । पातला अमे ।। It is solely due to the fruit of several good acts that a warrior gets the chance of a battle, just as a traveller luckily finds a costly jewel on the high road, or just as nectar happens to drop in a mouth opened while yawning -- Then the Lord takes the occasion to paint a still more forrid picture before the disciple regard-. ing the cvil consequences that are bound to follow as a result of the inaction on the part of Arjuna, only with a view to incite him to proper action. And at last the Lord sums his advice in two verses as under :- हतो वाप्राप्यसि म्वर्ग जिन्वा वा भोक्ष्यमे महीम् । तम्मात्तिए कतिय युद्धाय कृतनिश्चयः । मुपद गे ममेहत्या लाभालामो जयाजयो । मयो युदाय यग्यम्ब नव पाप मवाध्यमि ।। . ॥ you meet with death in the battle you will go to leaven and if you will win, you will be the ruler of the Earth. Please therefore summon up courage and fight on with firm determination. Ple- D ·35 5 therefore be indifferent to pleasure of pain, gain or loss or victory or defeat and be ready to fight on. And you will thus be'free from any taint of sin. सुखी संतोपा न यावे । दुःवो विषादा न भजावे । आणि लाभालाभ न धरावे । मनामाजी। एय विजयपण होईल । की सर्वथा देह जाईल। हे आधीचिकाही पुढील । चितावना ।। आपणपया उचिता । स्वधर्म राहाटता । जे पावे ते निवाता । साहोनि जावे ॥ २२८ Do not exult to gain favourable results por lose courage with sad experiences. And never set you eye on gain or loss in your actions. Never think of victory or death before-hand when you fight on. Bear patiently the consequences when you discharge your duties according to your conscience and environments. The Lord, after this, puts an end to his discussion of the tenets of the Sankhra l'hilosophy. There are according to the song two paths leading to the Gate way of Providence or Brahman the Absolute for ultimate immersion in the infinite Brahman vir the Path of wisdom and the path of action. एपा तेऽभिहितागास्ये बुदिर्योगचिमागण। बुरपायुक्तो यया पाचं समयधं प्रहास्पति ॥ ३१ The Human body is the only property or machine at the disposal of all Iluman beings with the ·36 help of which they can attain self realisation. The exquisite skill in order to find out the shortest cut for the gate way of Providence lies in having an exact analysis of this composite frame, which couceals the spirit inside. away by the The spirit inside lies hidden deep in composite frame. This frame is to be detached from the spuit inside And naturally there can be two ways to attain this detachment. One will be, not to make use of the several parts of the machine and allow them to wither away or rust automatically and the second will be to make a judicious use of then. all and theseby cause them to wear exhaustion. When this detachment is achieved by withering away or wearing away, the inner spirit will be free to come out and manifest itself beforə the seeker And this is God realisation. The analytical mehtod of withering away is the Sankhya method, the synthetical method of wearing away is Karmayoga method to approach the gate way. संन्य अवघेचि मरावे । मग राज्यपद हातासि यावे । मैन्य असताचि राज्य करावे । हे तो कळेना ॥ The ambition to rule when the entire army has perished is ridiculous To become the ruler when the army is intact, is exactly what is to be desired The Lord says “ So far I have dealt with the Sankhya doctrine or the path of wisdom. Please listen to tlic tenets of the path of action now. And the

·37
with yo'lr
intellect riveted on this path of action,
you will automatically be free from the bonds of
actions themselves done by you."
नेहाभिक्रमनाशो त प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य प्रायते महतो भयात् ॥ ४०
Here, there is no break the continuity (i e.
the path of wisdom is still there at the back to guide
the actions) and there is also no danger of any
interruption. Howsoever small may be the progress
on this path, it will still save you from even a
precipitate fall. Now this path of action is more
suited for human beings to follow as it is the easier
of the two to act upon, without losing sight of the
goal ahead Besides though this 2nd path seems
apparently to vary from the 1st, in actual practice
this path not only includes the inherent principles of
the path of wisdom, but in addition enjoins upon the
Actor, to be heedless to the results or fruits of the
actions performed.
अर्जुना ते पुण्यवशे । जरी अल्पचि हृदयी बुद्धि प्रकाशे ।
तरी अशेपही नाशे । ससारमय ।।
The Lord says to Arjuna, if on the strength of
the merits of your former life, the light of intuition
dawns in your heart, even to a very small extent, it
will completely set aside the danger of the cycle of
births and deaths
म्यवसायारिमका युधिरेवेह कुरनादन ।
बहुनासा नंतार बस्योम्यवमापिनाम् ॥

·38
The intellectual faculty of discrimination and
determination if firm, , is only one and if wavering it
leads to several off-shoots and makes the victim quite
unsteady.
तैसी दुर्लभ जे सद्बुद्धि । जिये परमात्माचि अवधि ।
जैसा गंगेसी उदधी। निरंतर ॥
तैसे ईश्वरावाचुनि कांही। जिये आणीक लाणी नाही।
ते एकचि बुद्धि पाही । अर्जुना जगी ।
Rare is the unalloyed intellect, which has for
its destination or goal the vision of the Lord alone,
as ocean is the destination to the current of the
Ganges.
Therefore, that type of intellect, which has for
its destination nothing but the vision of the Lord, is
only one and final in the whole world
येर ते दुर्मती । जे बहुधा असे विकरती।
तेथ निरतर रमती । अविवेकिये ।।
म्हणौनि तया पार्था । स्वर्ग ससार नरकावस्था ।
आत्मसुख सर्वथा । दृष्ट नाही ।।
Whereas the diseased and perverted intellect
pleases only the thoughtless victims, as it branches
off in serveral directions of virtues as well as vices
And hence these victims ever hanker after pleasures
of the world, heaven and hell, the vision of the Lord
remaining perpetually out of their sight.
यामिमां पुष्पितां वाचं प्रवदन्त्य विपश्चितः ।
वेदवादग्न. पार्थ नान्यदस्तीतिवादिनः ।

·- T ....." . कामामाने.' स्वर्गपरा जन्मकर्मफलपर्दाम्।।101 11 क्रियाविशेषहुलो भोगेश्वर्यगति प्रति । 1 भोगवर्यप्रसवतानां तयांपतचेतसाम् ।। ।।) व्ययसायात्मिका बुद्धिः समाधौ म विधीयते ॥' T . ।। 'm Those foolista, enes, wộio take their stand on thc dictum of the Vedas, and who boldly state that there is nothing else beyond this dictum, revel all along in alris, pompous talk They are ever- hankering after desires, and pleasines in tho licaven and enjo neht of Sovereign dignity resulting from their specific anci prolifia actiyities.wliol -tultimately lead to the cycle of births and fresh performances. again and. again. They are craving for. enjoyment, and authority and when their mind is thus absorbed by these thoughts, thieit" fáculty of "disclimitation'ana determination becotties' unhinged and 'entirely slippery ór'flexible. ये अमृतगुभ जोडला तो पाये हाणोनि उडिला, तंगा नामिती धर्मु आपुला । हेतुकपणे ॥ As a pitcher of Nectar, secured as a game of chance or fate is deliberately over-turned with a kick, similarly they spoil their meritorious decds by lanckrifiyafter thefthits resulting therefrom. i गुण्यविषया वेदा निरगुण्यो भवार्जुन । iii Hit:- 1. I नि नित्यसत्वस्यो नियोगक्षेम आत्मवान् ।। The subject matter of the Vedas 'Invólves 4ht inNuctice of the three hunds of qiralities viz. 'Satva, Rajas and Tamas Therefore the Lord rxliorts Arjuna ला.॥ .

·You have to discharge duties devolving upon
you with the help of the human machine at your
disposal irrespective of the results accruing therefrom
Nay further than this, your inspiration to duty itself
should not proccell from the fruits attending the Acts
and lastly you ought not to allow the machine to
40
--
to get beyond the pale of this influenee to rise superior
to all opposites like pleasure and pain etc., to remain
in everlasting purity of the Satwa quality, to be
above want or any gain or any protection and to be
content with the vision of the Lord before his eyes
तू गुणत्रयाते अव्हेरी । मी माझे हे न करी ॥
एक आत्मसुख अतरी । विसन झणी ।।
You rise superior to the three qualities, give up
egoism and all attachment to every thing attached to
the self and never for a moment miss the vision of
self realisation and the satisfaction arising therefrom.
यावान उदपाने सर्वतः संप्लुतोदके ।
तावान् सर्वेषु वेदेषु ग्राह्मणप्य विजानतः ॥
When there are floods all around, you have to
be content with the small well at your disposal.
Similarly for a Brahmin having the touch of self
realisation has to select from the ocean of the vedas,
what appeals to him most for his self realisation.
पर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सगोम्यागि !! ४७॥
rust hy inaction

·आम्ही ममस्तही विचारिलें । तंव तंव ऐसेचि हे मना आले
जे न संडिजे तुवां आपुले । विहित कर्म ॥
परी कर्मफळी आस न करावी । आणि कुकर्मी संगती न व्हावी ।।
हे सक्रियाचि आचरावी । हेतूविण ।।
We have considered this problem in all its
aspects and have arrived at the conclusion that you
should not give up your legitimate duty devolving
upon you and simultaneously please set your eyes
not on the fruits of actions performed nor stoop to
commit any
evil deeds and discharge your righteous
duties as they devolve on you according to of
circumstances for the sake of duty alone without any
motive.
योगस्थः कुरु कर्माणि सग त्यक्त्वा धनजय ।
मिद्धयमिद्धयो समो भूत्वा ममत्वं योग उच्यते ।
With strict adherence to the path of action and
void of all attachment to anything, please do your
duty. Equanimity of mind in all cases of success
or failure is styled as yoga.
तू योगयुक्त होऊनी । फळाचा संगु टाकुनी।
मग अर्जुना चित्त देऊनी । करी कर्मे ॥ २-२६७
परी आदरिले कर्म देवे । जरी समातीते पावे।
तरी विशेपे तेथ तोपावे । हेहि नको ।।
की निमित्ते कोणे एके । ते सिद्धि न वचता ठाके ।।
तरी तेथिचेनि अपरितोखे । क्षोभावे ना ॥
आचरतां सिदि गेले । तरी काजाचि कौर आले॥
परी ठेलियाही सगुण जाहले । ऐमेचि मानी॥
देखें जेनुलाले कर्म निपजे । तेतुले आदिपुरुपी अपिजे ॥

·Yet such actions are necessary for the achievement
of the Royal ſath, which means and implies the
We can cite here the living glorious example of
(the Gladstone of India on Church and state), the
Great Lokmanya Tilak, wlicn hc, at the age of 52,
42
तरी परिपूर्ण सहजे । जाहाले जाणे ॥ .
देखे संतासंतकर्मी। जे हे सरिसेपण मनोधर्मी ।
तेचि योगस्थिती उत्तमी। प्रशसिजे ॥
मर्नुना समत्व चित्ताचे । तेचि सार जाण योगाचे ।
जेथ मन आणि बुद्धीचे । ऐक्य आथी ।। २७३
Concentrate your attention on the path of
action and discharge your duties, regardless of the
fruits thereof
If you succeed in your actions so far
so good, but even when the actions come to a
standstill, be pleased that you have discharged your
duty. Offer your actions to God, the supreme being
and there is an end to thern all. Mental equipoisc in
the case of both success and failure is looked upon by
the learned as the height or climax of yoga. Balance
of mind is the essence of yoga, wherein the mind is
in perfect harmony with the intellect.
तो बुद्धियोगु विवरिता । बहुने पाडे पार्था ।
दिसे हा अतमा । कर्मयोगु ॥
परी तेचि कम आचरिजे । तरीच हा योगु पाविजे ॥
जे कर्मशेष सहजे । योगस्थिती ।।
Mere pursuit of actions stands far below the
mark when compared with the Royal path of actions.
termination of actions themselves.

·43
after his speech for six days during the trial, being
convicted by the Judge for a term of rigorous
imprisonment of six long years, began to snore and
fell fast 'asleep in the car, which required only half
an hour to reach theʼllahalaxmi 'station, where the
B.B.C. J. Railway train was kept waiting for his
transportation. No wonder that the policë escort
conveying him to the Railway station was struck
dumb with dismay at the sight of this transcendental
ersonality. Generally a man of the world has his
eye on the fruit of actions performed by him, but
then an honest man following the genuine-path of
action in the real sense of the term, discharges his
duties for the sake of duty alone and simultaneously
sets his heart inwardly on the path of wisdom. And
in course of time he attains that state where he is
free from the bondage of births and deaths:
ते कर्मी तरी वर्तती । परी कर्मफळा नातळती ॥
आणि यातायाती लोपतो । अर्जुना तया ॥ २७८
मग निरामयभरित ! पावती पद अच्युत ।
ते बुद्धियोगयुक्त । धनुर्धरा ॥
Active in their life, they despise the fruits of
their actions and naturally they escape from the cycle
of births and deaths. And these high souls, following
the path of action finally reach the eternal abode of
bliss.
तु ऐसा त होसी । जै मोहाते यया माडिसी ।
आणि वैराग्य मानसी । सचरेल ॥

·their contact with the senses and the senise-objects,
will gradually come to a standstill and will be riveted
on the rcalisation of their own self resulting from thc
awakening of the intuition. You will attain that
state when the individnal soul will be united with the
44
मग निष्कळंक गहन । उपजेल आत्मज्ञान ।
तेणे नि चाडे होईल मन । अपैसे तुझे ।।
Shrikrishna exhorts Arjuna that he would also
attain that state, when he would give up his ignora.
nce and inculcate the spirit of genuine renunciation,
This stage would automatically be followed by the
advent or birth of self knowledge and thus his vision
would be cleard up. This is the philosophy and this
is god realisation
As per तत्त्वमसि which is श्रुतिवाक्य -
धुतिविप्रतिपाता ते यदा स्थास्यति निश्चला।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ।।
इन्द्रियाचिया सगती। जिये पसरू होतसे मती
से स्थिर होईल मागुती । आत्मस्वरूपी ।
समाधिमुखी केवळ । ज बुद्धि होईल निश्चळ ।
ते पावसी तूं सकळ । योगस्थिती ।।
When your intellect confounded by the over
much reading of the Vedas, comes to a standstill,
and the intuition thus awakened is riveted on the
realisation of your own self, then you will liave
attained that state when the individual soul will be
linked with the Universal Soul i e. the Brahman
Absolute. The mind and intellect confounded by

·45 Universal Scul, when your mind and intellect will be calm and the intuition thus awakened will result in the manifestation of the soul inside. Thus God sealisation is a process and not an end in itself. It leads to God intoxication and final immersion in God. स्थितप्रज्ञस्य का भापा ममाधिस्थस्य केशव । स्थितधी: कि 'प्रभापत किमासीत ब्रजेत किम् ॥ ५४ . . At these words, Arjuna asks the Lord to explain to him the characteristic features with respect to his actions, movements, speech etc of the person, who has attained the stage of such beautification arid union with the Infinite Brahman. प्रजहाति यदा कामान् मन् पार्थ मनोगतान् ।। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ ५५ दुःखेष्वनुद्विग्नमनाः सुज्ञेषु विगतस्पृहः । वीतरागभयोधः स्थितघी मुनिरुच्यते ।। ५६ यः सर्वत्रानभिस्नेहः तत् तत् प्राप्य शुभाशुभम् । नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥ ५७ । यदा सहरते चायं फूर्मोऽगानीव सवंगः । इन्द्रियाणीन्द्रियार्थभ्यतस्य प्रज्ञा प्रतिष्ठिता ॥१८ These four verscs delineater the characteristic features i e Speech etc of the स्थितप्रमः (1) Such a person, says the Lord, gives up all desires secretly 'lurking in his mind and is quite content with the scií' manifestation or vision of God in front of him. (2) He is heedless to the pain or pleasure ari- · sing from the ci'ents of grick or happiness ·46 LY and remains undisturbed from 'emotions causing satisfaction, 'fearioriwrath.r. tors ) viz. Compare. Ini 1 'प्रसन्नतां यानगताऽभिपेकतः 11 1) Tivolollaah ES Sabthgiaa: 115.08.11!). in. I - 11 The Ram did not feel exulted when he was to be crowned with the emplems of the Prince, nor did he sink-down ...with dejection, - when he was exiled to the forest." 11:11 111 (3) He remains unattached even though he meets with incidents favourable or unfavo! urable and rises superior to all happenings causing happiness or hatred in (4) He is prepared to welcome objects of enjoyment at will and is ready to renounce them all instantaneously:likera tortoise outstretching or expanding and retracting.its limbs at will., thus -keeping his senses under control from sense objects, which are likely to attract his attention. . 5.1,mis 1.विषयाविनिवर्तन्ते निराहारस्य देहिनः ।..।। रमयजं सोऽप्यस्य पर दृष्ट्वा निवर्तते ।। ५९ "The tenants of the Human machine çan dompel ttie sense objects to reçede from them by observing strict dictary.control bordering on or antouuting to even abstention from 'cod; yet the car ing for the sense objects stealthily, Jurking in the fomotest TLCCSESSUOf the,dcart. persists until the hidden - ! • not 11 ·47 souls manifest themselves before the eyes, or until they have the vision of the Lord riz God-realisation before their eyes. रागद्वेषवियुक्तस्तु विषयानिद्रियैश्चरन् । आत्मवश्यविधेयात्मा प्रसादमधिगच्छति || -- Thereafter the Lord says that the moisture of the grace of God descends upon him, who in the midst of enjoyment keeps his senses under control and free from affection or hatred towards the senseobjects. प्रसादे सर्वदुःखाना हानिरम्योपजायते । प्रमन्तचेतसो त्याग बुद्धि पर्यवतिष्ठते ॥२-६५ With the grace of God all miseries come to an end and when one attains mental equipoise, his intellect remains automatically riveted on the Lord the Eternal Brahman. देव अबडित प्रमग्नता । आथी जैध चित्ता। तेथे रिगणे नाही ममस्तां । मंमारदुःखा ।। जैसा अमृताचा निहंग । प्रसवे जयाषा जठर।। तथा क्षुधेतृपेचा अडदरु । रहीनि नाही। तंगे हृदय प्रगान होये । तरी दुस केने के आहे ।। तेय आपसी बुद्धि गहे । परमात्मस्ती ।। जमा निर्यातीचा दीपु । सर्वथा नेणे म ॥ तसा स्थियदि स्यम्यस्पु । योगयस्तु । Worldly miscries find no soft comer whicthre there is uninterrupted mental equipoise, just as a person endowed with glands in his stomach, secrcting ·48 Nectar, never feels the pinch of hunger or thirst. Similarly no touch of sorrow can affcct a still mind and his intellect rests motionless as riveted on the Lord just as a flame does not flicker in a breezeless place. Similarly a person with his steady intellect coupled with mental equipoise remains entirely absorbed in the infinite Brahman, which is nothing but his own image. Towards the close of the chapter, the Lord paints the ideal picture of such a person again four fold. These four aspects are like the four legs of a stool which remains in perfect state of equilibrium. या निशा सर्वभूतानां । तस्यां जागति सयमी। यस्या जाग्रति भूतानि । सा निशा पायतो मुनेः ॥ ६९ आपूर्यमाणमचलप्रतिष्ठं समुद्रमाप प्रविशन्ति यत् । तद्वत्कामा यं प्रविशन्ति सर्वे । म शान्तिमाप्नोति न कामकामी ७० विहाय कामान्य. सर्वान्पुमाश्चरतिः नि.स्पृहः ।। निर्ममो निरहंकारः स शान्ति धिगच्छति ।। ७१ एपा ग्राम्ही स्थितिः पार्थ नैना प्राप्य विमुह्यति ।। स्थित्वाऽस्यामन्तकालेऽपि ब्रम्हनिर्वाणमृच्छति ॥ ७२ (1) He is indifferent to objects which excite the utention of the common mass of humanity and he feels keenly interested where the common mass is cntirely apathetic. This amounts to स्थितप्रज्ञः किमामीत- (2) Just as the occan is still even when streams of rivers flow in from all sides, similarly he feels ·40 undisturbed when the senses are surrounded with sense-objects from all sides and remains in perfect peace of mind. This amounts to- स्थित प्रज्ञ. कि प्रभापेत् । For example, the great Lokmanya Tilak visited Sangli in the last days of his life. During his stay at Sangli, he unhesitatingly complied with the request of more than fifty families to sanctify their homes by his visit. At every place, along with others, he was offered eatables with a cup of milk and he did justice every-where by sucking up his finger-end dipped in a tiny spoonful from the cup of milk. (3) Such a person, being indifferent to senseobjects moves about void of all attachment and loses all consciousness about his self and any thing attached to the self This amounts to स्थितप्रज्ञः किंवजेत i e. lie realises that he is surrounded by Brahman on all sides This is God-Intoxication or TË TETSEA I This state of the individual is the final state of beatification and there he remains above all temptations and even when he has to cast off this tabernacle, he plungs head long into the infinite Brahnian This is God Immersion. सर्वसलंददरम्ह-- This is the ideal picture of the person painted by Lord Shri-Krishna for Arjuna and this is infact the pliilosophy of the Goal to be reached by mortals.

·50 How to achieve this end, forms part of the science of God-realisation and this scientific cxplanation begins with the 3rd chapter. That the realisation of God also is a graded course to follow in the spiritual realm, as we have graded courses to follow in the Universities of the material world, is borne out in clear terms by the following extracts from Dr. Gurudeo Ranade's "Pathway to God" (H L) page 40/ an If we were just to analyse the different attitudes with which philosophers at different times have approached such utlimate question of Knowledge'. We can say that there are four such attitudes possible, the attitude of the Sophists, Socrates, Shuka and Kabir If now we were asked to mention tersely the central points in the attitudes, we might say on the whole that the Sophists did not know that they did not know. Socrates knew that he did not know Shuka did not know that he knew And Ka bir knew that he knew. This knowledge gave Kabir the confidence that he had reached the highest state of beatification and that he would never be born again. तन्वममि, अब्रह्मास्मि, मर्वपल इदबह्म God realisation, God Intoxication, God Immersion are therefore stages of spiritual development.

·51 Shrimat Shankaracharya also supports the same reasoning भादौ प्रह्याहमस्मीत्यनुभवउदिते खस्विदंब्रह्मपश्चात् ।। No. 3 The century of verses- Experience of “God-intoxication precedes that of God-immersion" ·CHAPTER III - The Science of God realisation God Intoxicalion and God Immersion begios:- 1 तिजी केवळ कर्म प्रतिष्टिले। 'Mere action is propounded in the 3rd chapter. ज्वायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन । तत्कि कर्मणि घोरे मां नियोजयसि केशव ॥ ३.१ 1 Now, Arjuna, being enamoured of the ideal picture of the fayaan painted by the Lord in the last chapter, asks the Lord, as to why, inspite of the ideal, he is persuaded to pass through the flames of the fight ahead of him. Arjuna says, to the Lord, You advocate the path of wisdom in preference to the path of action and still you are driving me to pass through the flames of the fight ahead of me. The answer, says the Lord, is simple enough लोकेऽम्मिन्दिविधा निप्टा पुग प्रोक्ता मयानघ । ज्ञानयोगेन माथ्याना कर्मयोगेन योगिनाम् ।। ३-३ The Lord says that he has advocated the twofold path-way leading to the gate way of Providence viz the path of wisdom for the Sankhyas and the path of Action for the logins. तमी दोनीही मते । मूक्तिी एका कारणात ।। परी उपास्ति ते योग्यते । अधिन असे ।। ४०

·53
देखें उत्प्लवनासरिसा । पक्षी फळासि झोंबे जैसा
सांगे नरू केवी तैसा । पावे वेगा? ॥
तो हळू हळू ढाढा केतुलेनि एके वेळे ।
मार्गाननि बळें । निश्चित ठाके । . . ..
तैसें देख पा विहगममते । अधिळूनि ज्ञानाते ।
साख्य सद्य मोक्षाते । आकळिती ।।
येरयोगिये कधिारे । विहितेंचि निजाचारे ।
पूर्णता अवसरें। पावते होती ॥ ४४
Both the paths lead to the same goal, no doubt,
but ihe adoption of the path depends entirely on the
capacity of the person who follows it. A bird
perches on the fruit of a tall tree with a single flight
of its wings But a human being can hardly get that
specd He will gradually in course of time achieve
that end definitely no doubt, provided he kecps to
the road all along. In the same manner the Sankhyas
following the path of wisdom, instantancously achieve
liberation, like Adya Shri Shankaracharya, Shri
Dnyaneshwar and the lihe, whereas the yogins
following the path of action achieve perfection in
course of tinie.
Hence is the necessity for mortals to follow the
Path of action. Here at this stage, if we look to the
genesis, just as ice, water and vapour are the forms
of water alone, similarly the Brahma or the Infinite
Absolute, Adhyatma and the Nature or
(fanti: infra: The creation the world or worlds) are
the forms of the saine Braiman alonc.
Karma.

·54 Thus the entire creation has sprung up from Brahman and is pervaded and infiltrated with it, all through inside as well as outside. The creation being Brahman itself in another form, human beings of the world, after they have passed through the various cycles of birth and deaths in several forms, have their ultimate goal to inentify themselvs with the infinite Brahman. There are different views regarding the origin and existence of the Universe. Some hold that it is real. Others are of opinion that it is unreal in the sense that it is changing every moment. अरे जे झालेचि नाही । त्याची वार्ता पुससी काई | says Swami Ramdas in Dasbodha How can we say anything about what has not come into being at all? The why of the unverse is still the question unanswered The how of it is being discussed in various ways Shrimat Shankaracharya says- क्रीडार्थ गजसि प्रपचमसिल क्रीडामृगास्ते जनाः । यत्कर्माचरित मयाच भवत प्रीत्यै भवत्येव तत् ।। शम्भो स्वम्य पुतहलम्य करणं मच्चेष्टित निश्चितम् । तस्मान् मामक रक्षण पगुपते कर्तव्यमेवत्वया ।। ६६ Shivanand Lahari Oh Lord, you have created the world as a source of recreation for you and the Human beings are playing the role of animals in your circus. All my actions are teing done by me entirely with the object ·55. of pleasing you. Iam dancing Oh Lord'according as you are pleased to direct, in order to satisfy your curiosity and thereforemyilord; it is upto you asian obligation to protect me.' It is an axiomatic truth" that nothing is lost in Nature," accoiding to the Science of Chemistry. And the celestial song also in the 2nd chapter says- न त्वेवाहं जातु नाऽऽसं न त्व नेमे जनाधिपा. । न चंय न भविष्याम: सर्वे वयमत परम् ।। २।१२।। It is not indeed the case that you and I and all these rulers never existed before; nor shall it ever, happen that all of us shall cease to exist hereafter. , Just as when the breeze is there, ripples do rise on the surface of water. Yet when the breeze is still, the surface become plain again. The substance remains the same but there are changes in the appearances or forms of the same substance. Now, when the human beings in the creation are mere transformations of Brahman itself, it behoves all beings in Nature to make judicious use of the material placed at their disposal by Providence. And therefore the Lord advises Arjuna, in the course of conversation, to discharge his legitimate duties. नियत कम त्वं कर्म ज्यायो एकमणः । शरीरयावापि च ते न प्रसिम्पदामा ॥e

·56
The Lord exhorts him to act ( in the living
present ) according to destiny; because action was
to be preferred to inaction and that life itself would
not be prolonged or continued if he were to pursue
inaction.
म्हणौनि जे जे उचित । आणि अवमरेकनि प्राप्त ।
ते कर्म हेतुरहित । आचरें तू ॥
देखे अनुक्रमाधारे । स्वधर्मु जो आचरे।
तो मोभु तेणे व्यापारें । निश्चित पावे ॥ ८०
And hence perform your duties, as they devolve
upon you in course of time, acording as they are
advisable, without setting your eye on the fruits
thereof,
as
And therefore one who does the duties
prescribed by the scriptures, according to the
procedure laid down and without any motive behind
them, definitely finds leis way to salvation as a result
of the duties performed
यज्ञार्थातकर्मणोऽन्यत्र लोकोऽय कर्मवन्धनः ।
तदर्थ यमं कौन्तेय मुक्तमग ममाचर ॥ ३-९
The whole world in involved in the vicious
circle of actions from which there is no escape,
exccpting when the actions are intended for the
purpose of a sacrifice. The Lord therefore exhorts
Arjuna to perform such acts i. e. the latter alone and
thosc also without attachment.

·.57
स्वधर्मु जो वापा । तोचि नित्ययजु जाणपां।
म्हणोनि वर्तता तेथ पापा । संचारू नाही॥ ३८१
Discharge of duties according to scriptures is in
itself akin to the daily sacrifice and therefore, there
is no scope therein for any sins to creep in.
सहयशाः प्रजाः सृष्टवा पुरोवाच प्रजापतिः ।
अनेन प्रसविष्यध्वं एषवोऽस्त्विष्टकामधुक् ।। ३।१०
Here the Lord describes the origin of the
Universe and they were simultaneously ordained to
execute the daily ritt als and sacrifices, with the help
of which they were directed by the creator to
continue their progeny and gain their desired objects.
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिपः
भुंजन्ते ते त्वघं पापाः ये पचन्त्यात्मकारणात् ॥ ३६१३
Those that enjoy the residue after spending for
the rituals and the sacrifices, escape from all types
of sins; whereas those that strive for objects of
enjoyment for the satisfaction of their own senses,
reap only the harvest of sins arising therefrom. The
springing up of the animate beings or the animate
world is traced by the Lord to its remotest origin
as under
अन्नात् भवन्ति भूतानि पर्जन्यान्न संभवः ।
यज्ञात् भवति पर्जन्यो यज्ञ: कर्म समुद्भवः ॥ ३-१४
कर्म ब्रह्मोद्भवं विद्धि ब्रह्म हरसमुद्भवम् ।
तस्मात् सर्व गतं ब्रह्मानित्यं यज्ञे प्रतिष्ठितम् ॥३-१५
The living beings were launched into existence
after providing food for their sustenance Food comes

·'58 in ficm rain. 'Rain is'tlie-result of'sacrifices. Sacri. fices are the result of actions of duties performed. "The duties are ordained by Brahman the absolute or the Vedas. "Thisituo fold aspect of the Brahman has its origin in the Infinite. Absolute substratum. And hence this Bralıman pervades all this series and thus permeates the 'sacrifices. Here is unfolded in unequivocal terms the origin of the Universe viz. TENTIA9597! It will, therefore.berin.the.fitness of things at:this stage, if .we.survey the title of the -8th Chapter which is अक्षर ब्रह्मयोगोनाम अप्टमोऽध्यायः । The animate world.or.beings.and.the Human beings in particular .are out of Brahman which is traced to the Eternal Absolute ultimately. Now the Human beings, while passing in this world through the cycle of births and deaths, have one day. to seek their original abode which is .277 TREI the title of the 8th chapter. The intermediate chapters.from.3rd-ta. 8th.describe in detail the path to be followed by; aspirants to reach this goal,rand. in the light of this statement, in particular, the intervening chapters will be scrutinised in the following pages. Practically the story of the celestial song begins with anat ay in the 15th verse of this 3rd chapter and ends-within-Būsents: the title of the Sth chapter, the message delivered -in HiqE FATA ·59 - -- 1 मुपैतिचायत्, which is the last line of the last verse of the last chapter of the story proper.' All honour and glory to the unbounded intellect of Maharshi Vedavyasa who could thus summarise the njessage of the celestial song of Lord Shri Krishna as Composed by him, in eleven syllables, which are · powerful enough to cause the descent of the soul hidden inside the Human frame. मात्मा अवतरवी तेमन्त्र । अक्षरे इये एव प्रवर्तित चत्र नानुनर्तयतीह यः । बघायुरिन्द्रियारामो मोघ पार्थ स जीवति । ३६१६ This is in fact the cyclic order regarding the sacrifices and one who ignoring their significance, finds delight in the sense objects in order to satisfy his senses, leads his life replete with sins and to no purpose, यसवात्मरतिरेव स्यादा मतृप्तश्च मानवः । आत्मन्येव च सतुष्टस्तस्य कार्य न विद्यते ॥ १७ Whereas one who feels interested in the realisation of his own self and is content within himself and feels thoroughly satisfied with the manifestation of his own goul, ever remains exempted or aloof from all duties to be discharged. नैव तस्य तेनार्यो नाकृतेनेह कश्चन । न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रय. ॥ ३.१८ No purpose is serdred by any acts done or by acts not done, in the case of such a person Nor doks -

·160
there exist for him any purpose whatever (depending
for its fulfilment) upon any other beings, in general.
तृप्ति जालिया जैसी। साधनें सरती आपसी।
देख आत्मतुष्टी तैसी। कमें नाही ॥ ३-१४८
जववरी अर्जना । तो बोधु भेटेना मना ।
तंचि.यया साधना । भजावें लागें ॥३-१४९
-
All actions automatically come to an end, once
the bliss of the self is attained, just as all the means
come to an end, once the object is realised. So long
as the realisation of the self is not achieved, the
means to that end can hardly be dispensed with.
तस्मात् असक्तः सततं कार्य कर्म :समाचर।
असवतो हाचरन् कर्म परमाप्नोति पूरपः ॥ ३-१९
The Lord says to Arjuna
Discharge your duties with out attachment for
the sake of duty alone. Duties discharged without
attachment automatically lead to the attainment of
Eternal bliss.
यद्यदाचरति थेष्ठस्तत्तदेवेतरो जनः।
स यत्प्रमाण कुरुते लोकस्तदनुवर्तते ॥ ३-२१
The ordinary mass of people follows the example
of the eminent personalities. And the world conforms
to the standard set up by them.
सक्ताः कर्मण्यविद्वासो यथा कुर्वन्ति भारत ।
कुर्याद्विद्वास्तथाऽसक्तश्चिकोर्पोकसंग्रहम् ।। ३-२५
Just as worldly perscas do their duties with
their hearts intent on their acts, similarly'should the

·61 learned behave, burlwith feelings of pure-non'attachment to the acts performed by them." प्रकृतेः क्रियमाणानि गुण कर्माणि मवंश । अहंकारविमूढात्मा कर्ताऽहमिति मन्यते ॥ ३-२७ " - All acts done by individuals are the, doings of the qualities inherent in nature (ayfa) whereas an ignorant person deems himself to be the author of the acts done by him. तत्त्ववित्तु महाबाहो गुणकर्मविभागयो । गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ ३-२८ Whereas a philosoper and a saint who can discriminate between the qualities inherent in nature and the actions performed at his hands, remains unattached to the authorship thereof, leaving the qualities unbridled to play their respective role. मयि सर्वाणि कर्माणि सन्यस्याध्यामचेतसा । निराशीनिर्ममो भूत्वा युध्यस्य विगतज्वर ॥ ३॥३० The Lord says dedicate all your actions to me. Turn your mind inwards towards the self or spirit within you Despise all your desires, be free from egoism and fight on without being excited with the passion for fighting घेयान्स्वधर्मो विगुण परधर्मास्वष्टिनात् । स्वधर्म निधन धंय परधर्मो भयावह ॥३-१५॥ Discharge your duties that have fallen to your lot; and they are to be preferred to those that have ·*62 gone to another's share. Even death is to be preferred in the discharge of your legitimate duties. Itiis dangerous to pursue what has fallon to another's lot. म्हणोनी आणिकांसो जे विहित । आणि आपणयां अनुचित । तें नाचरा जरी हित । विचारिज ॥ ३-२२८ "It is not conducive to your interest if you pursue the path prescribed for others ana which is at "the same time detrimental to your own welfare. Arjuna says- अप केन प्रयुक्तोऽयं पाप परति पूरुषः । अनिच्छन्नपि वाष्र्णेय बलादिव नियोजित. ॥३-३६ At this stage Arjuna asks the Lord, as to what is the driving force at whose instigation. a • personr is tempted to commit sins eren against his will and as it were through forceſul compulsion. The Lore Says- काम एप क्रोध एप रजोगणसमुद्भवः।- महाशनो महापाप्मा विस्यतमिह वैरिणम् ॥ ३-३७ The Lord says, It is the lust and wrath arising from the quality of Rajas inheren't in nature or "Prakrati which are both powerfst devourers (with hunger ever unsatiated, and which are hardened “sinnets and hence treat them as fouf inveterate' foes. तरी हे काम क्रोधु पाही । जयातें कृपेची सांठवण नाही। हे कृतांताच्या ठायी । मानिजती ॥३:२४० - 1 F १ These lust and wrath are the very God of - destruction or death incarnate, having not even the slightest trace of mercy.'

·63 हे चैतन्याचे शेजारी । वसती ज्ञानाच्या एका हारी। म्हणौनि प्रवंतले महामारी सावरती ना ॥ २५६ हे शस्त्रवीण साधिती । दोरें वीण बाधिती । ज्ञानियासी तरी,वधिती। पंज घेऊनी ॥ २५८ They rest quite close to the life force itself and occupy the rank or seat along with knowledge and cannot be bridled when once they are let loose in their work of destruction. They kill without weapons, they bind without ropes and victimise the learned in particular on oath. हे चिखलेंवीण रोविती । पांशिकेंवीण गोविती। "हे फवणाजोगें न होती। आतौटेपणे ॥ २५९ They bury without mud, they captivate without nets and cannot-be seized or bridled due to their stubborn nature. धूमेनावियते. वन्हियथाऽदझे मलेन च । यथोल्वेनाऽऽवृतो गर्भस्वथा तेनेदमावृतम् ॥ ३८ ॥ Fire is enveloped by smoke, a mirror by dust or a foetus by its amnion and chorion ( covering membranes) Similarly they enshroud the knowledge of a person. आवृतं जानमेतेन शानिनो नियरिणा। कामरूपण कौन्तेय दूपरेशानलेन च ॥३९ The very knowledge of a Icamned person is cnveloped by this his eternal e nemy in the form of Just which is burning with its insatiable flames.

·64 इंद्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते । एतविमोहयत्येप ज्ञानमावृत्य देहिनम् ॥ ३-४० The Senses, the mind and the intellect are its permanent residence, and with their help it obscures the knowledge of a person and bewilders the inner spirit or soul. तस्मात्त्वमिद्रियाण्यादौ नियम्य भरतर्षभ । पाप्मानं प्रजहि धनं ज्ञान विज्ञाननाशनम् ।। ३-४१ Therefore you control your senses and destroy this sinful creature or object which obscures the knowledge or understanding capacity as well as the practical results accruing therefrom i. e. from the application of knowledge. इद्रियाणि पराण्याहुरिद्रियेभ्यं परं मनः । मनसस्तु परा बुद्धियों बुद्धः परतस्तु सः ॥ ३-४२ The sense centres are beyond the gross senses, the mind is beyond the sense-centres, the intellect beyond the mind and it is He ( The soul ) who is beyond the Intellect. एवं बुद्धेः परं बुद्ध्वा संस्तभ्याऽऽत्मानमात्मना । जहि शत्रु महाबाहो कामरूपं दुरासदम् ॥ ३-४३ Thus realise Him who resides beyond the Intellect by controlling yourselves with your own efforts and root out this enemy in the form of lust who is so difficult to captivate Here ends the 3rd chapter entitled as कर्मयोगो नाम तृतीयोऽध्यायः।

·CHAPTER IV
1
तिजी केयळ कर्म प्रतिष्ठिले । तेचि चतुर्थी ज्ञानेशी प्रगटिले
In the 3rd chapter mere actions are enjoined
upon the Actior; and in the 4th these actions are
linked with the knowledge of self-realisation.
At the beginning of the 3rd Chapter, the Lord
has explained to Arjuna, that there are two paths
leading to the Gateway of Providence viz. The Path
of Wisdom and the Path of Action and that the latter
was to be preferred by the ordinary human beings,,
being easier of the two to follow.
While advising the pursuit of the Path of
Action the Lord has incidentally traced the origin of
the Universe to the Infnite Absolute or the original
Abode and has laid down that a judicious pursuit of
this Path of Action will lead ultimately to the Same
Infinite Absolute which is the original Abode.
During the course of this sojourn, a human
being has to pass through various obstacles and pit.
falls and has to face a very dangerous and Inveterate
foe on the way viz. The lust or insatiable desire for
sexual as well as other pleasures, which, if fulfilled.
results in greed or if remaining unsatiated gives
rise to loss of temper or wrath.
Now, we find the Path of Action explained in
greater details in the 4th Chapter leading ultimately

·66 to the REALISATION OF THE SELF WHICH IS A CONDITION PRECEDENT TO THE THOROUGH COMPREHENSION OF THE UNIVERSAL ASPECT OF THE INT INITE ABSOLUTE. The Lord says:, इम विवस्वते योग प्रोक्तवान हमव्ययम् । विवस्वान् मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥ १. एव परपराप्राप्तमिम राजर्षयो विदुः । स कालेनेह महता योगो नष्टः परतप ॥ २ म एवायं मया तेऽद्य योग प्रोक्तः पुरातन. । भक्तोऽमि मे सखा चेति रहस्य ह्येतदुत्तमम् ॥ ३ I have explained this ever-lasting or eternal-yoga to the Sun, who in turn gave it to Manu and Manu to Ikshvaku 1) The sages of the Royal race traditionally handeddown this for generations and in course of time it became extinct. (2) The Self-same yoga of antiquity have I communicated to you to-day, since you are my friend devoted to me and this yoga is a most valuable secret. (3) Arjuna is naturaliy surprised at this and asks the Lord as to how, he being of a later origin could communicate this yoga to Vivaswan of bygone times. The Lord says- वहूनि मे व्यतीतानि जन्मानि तव चार्जुन । तान्यह वेद सर्वाणि न त्व वेत्य परतप ॥ ४-५

·67
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृति स्वामधिष्ठाय संभवाम्यात्ममायया ॥४-६
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।
अभ्युत्थानमधर्मस्य तदात्मान सृजाम्यहम् ।। ४-७
Both of us are born several times so far. But
my memory is fresh with respect to them all, where
as you have forgotten them all (5)
I am never born, I am immutable, I am the
Lord of all the Creation, yet I seem to play the role
of assuming a birth with the help of my Nature or
Prakrati (6)
Whenever the religion or the righteous people
are in peril, I choose to be born on earth, to remove
their obstacles and re-establish the religion and
restore their condition. And thus I descend on this
globe from age to age. (7)
जन्म कर्म च मे दिव्यमेवं यो वेति तत्त्वतः ।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥४-९
वीतरागमयक्रोधा मन्मया मामुपाश्रिताः ।
बहवो जानतपसा पूता मद्भावमागता: ४.१०
The secret is thus revealed by the Lord to Arjuna
The Lord says -
My appearance as well as my deeds are resplendent
and outstanding and he who can comprehend this
aspect of mine, is not born again, when he casts of
this human form and is finally absorbed in me. (9)

·68
Several persons, who have risch above their
passions and who have neither any fear nor any
wrath, find resort in me to become thus identified.
And purified by their penance and their wisdom,
they are marged in me. (10)
Thereafter, the Lord says, the reward is given
by God in proportion with the nature and quality of
devotion and therefore people in general try to follow
the path laid down by him i. e. God (11)
People worship several dcities for the fulfilment
of their desires and in this mundane sphere the
common mass obtains quick results of the actions
performed. (12)
चातुर्वर्ण्य मया मृष्ट गुणकर्मविभागशः ।
तस्य कर्तारमपि मां विद्धयकर्तारमव्ययम् ।। ४११३
न मा कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा ।
इति मा योऽभिजानाति कर्मभिर्न स बध्यते ।। ४११४
हे मजचिस्तव जहाले । परी म्या नाही केले।
ऐसे जेणे जाणितले । तो मुटला गा ।।
एव ज्ञात्वा कृत कर्म पूर्वरपि मुमुक्षुभिः ।
कुरु कर्मव तस्मात्त्व पूर्वे. पूर्वतर कृतम् ॥ ४११५
कि कर्म किमकर्मेति कदयोऽप्यत्र मोहिता. ।
तत्ते कम प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ।। ४११६
The fourfold caste-order has been laid down by
me to the people according to the nature of their
duties and capacities.

·69
I am the source of this all and at the same time
I am quite unconcened with this, being myself
immutable. (13)
My acts do not affect me, nor do I desire any
fruits therefrom. He who knows this secret of mine
escapes from the Bondage of his actions (14)
The creation has emanated from me, yet I am
not the Author of the same. He who realises this
secret escapes from the cycle of births and deaths..
(Ovi)
Agelong, the ancestors have been discharging
their duties riveting their attention on this aspect of
mine and hence you also discharge your duties closely
following in their foot-steps (15)
Even the Learned are confoundid as to what
they should do and what they should avoid doing
The Lord says, He would therefore advise him
properly in this respect so that he might escape from
their evil effects (16)
कर्मणो ह्यापि योदव्य च विकर्मण. ।
अकर्मणश्च बोद्धय्य गहना कमणो गति. ॥ १७
तरी कर्म म्हणजे स्वभावे । जेणे विश्वाकार मभवे ।
ते सम्यक आधी जाणावे । सागे एथ ॥
एव्हवी जग हे कर्माधीन । ऐसी याची व्याप्ती गहन
परी ते अमी आइ चिन्ह । प्राप्ताने गा॥
पप्परमय परवंदामणि पयर्मयः।
स दिमान्मनुप्या म एका नरमंत् ॥ १८.
.
।

·70 Activity, misdirected activity, non-activity, you must realise the essential spirit of all the three types of actions. The Aspects or phases of action in general are mysterious indeed ! (17) Action is the natural manifestation of the Universe or creation in General from the Infinite Absolute. And therefore consider the different aspects of action in everyday life. Otherwise the very creation is the result of action itself and is controlled by action Please listen to the signs or characteristics of a Divine Personality. Such a person while completely immersed in action feels his complete detachment therefrom; whereas even when he stands thoroughly detached, feels as if he is deeply merged in action. He is indeed the person, who has thus comprehended the reality, and is therefore styled as the fitting Actor (on the stage of the Universe) (18) यस्य सर्वे समारम्भा कामसकल्पवजिता । ज्ञानाग्निदग्धकर्माण तमाहु पडित बुधा ।। १९ त्यक्त्वा कर्मफलाङग नित्यतृप्तो निराश्रय.। कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति स ॥ २० निराशीपंतचित्तास्मा त्यक्तसर्वपरिग्रहः । शारीर केवल कर्म कुर्वनाप्नोति किल्बिपम् । २१ When a person discharges his duties devolving upon him, for the sake of duty alone, without even the slightest trace of any motive behind them, all

·his actions: are: purified: ini the fire of resplendent
knowledge, nayipurified and:dissolved.in the flames
of resplendent knowledge:and he is styled. a : Pandit
by the wise people. (19)
When a person despisès the fruits of his actions
is perfectly content within himself, does not feel the
necessity of any outside support and discharges -- the.'
duties devolving upon him, then certainly he is not .
contaminated at all by the duties discharged. (20)
'One who has no desire, who keeps his' mind
under control, who has no attachment • for his
possessions and performs acts mechanically with the
help of his:body-frame, is free from the contagion of
the Acts done. (21)
यदृच्छालामसंतुष्टो द्वंद्वातीतो विमत्सरः ।
सम: सिद्धावसिद्धौ च कृत्वाऽपि न निवध्यते ॥ २२
हा मत्सरु जेष उपजे । तेतुले नुरेचि जया दुजे।
तो निमंत्सर काइ म्हणिजे । बोलवरी? |
गत सङगस्प मुक्तस्य ज्ञानावस्थितचेतस.।।
यज्ञायाऽचरतः कम समय प्रविलीयते ।। २३
ब्रह्मार्पण ब्रह्म हविग्रंह्माग्नी ब्रह्मणा हुनम् ।
ब्रह्मव तेन गंतव्यं ब्रह्मकर्मसमाधिना ।। ४.२४,
Content with what comes to liis share for the
occasion, rises superior to all happenings good or bad
has no trace of envy in him, never loses the balance
of.his mind with success or failure, is free from the
contagion of actions donc by him
(22)
.

·72
One, who feels to be in tune with his surroundings
finds nothing else or other than himself to be jealous
about. Is it necessary then to talk about him to be
above jealousy? (Ovi)
One, who has no attachment, is free from bondage
has his eye siveted on knowledge and performs his
duties as a sacrifice, does his actions only to be
dissolved in the Infinite. (23)
In the case of such a person (as noted above)
the act of offering. the oblations are all aspects of the
same Brahman. And therefore the goal to be attained
by him through concentration upon actions which
are Brahman themselves, is ultimately Brahman
itself. (24)
म्हणौनि ब्रह्म तेंचि कर्म । ऐसें बोधा आले जया सम ।
तया पतंय ते नै कम्यं । धनुर्धरा ॥ १२१
Hence, he, who has perfectly realised that his
actions are only another form of Brahman itself,
discharges his duties and still remains unconcerned
with their authorship.
Hereafter several types of sacrifices are men.
tioned; yet to realise their significance we must trace
the origin and dissolution of the Universe. Evolution
of the Universe from and Involution of the Universe
into the same Brahman at last.
Actions in the form sacrifices are therefore
stages in the process of Involution and finally with

·73 their help the entire Universe is thrown or drowned into the melting pot of Brahman itself. Several such types of sacrifices are discussed in the intervening verses from. Nos. 25 to 31 both inclusive and finally, एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे । कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ।।४-३२ घेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परंतप । सर्व कर्माखिलं पार्थ ज्ञाने परिममाप्यते ॥ ४-३३ . जेथ वैराग्याचा पांगु फिटे । विवेकाचाही सोसु तुटे । जेथ न पाहतां सहज भेटे । आपण ॥ १६३ Thus several such types of sacrifices are offerings leading to.the one goal viz. the Brahman. And when you realise that they have proceeded from the actions performed, you will escape from the Bondage of births and deaths and thus syill be free. (32) Sacrifice in the form of knowledge is better than the sacrifices with material objects. Because all actions culminate finally in koowledge or realisation of the Self (33) The realisation of self is the culmination point of renunciation. It is the fruition of Intuition. And it is the stage where your own image manifests itself, before whether you will it or not. (Ovi) तति प्रणिपातेन परिमानेन सेपया। उपदेपनि मान जानिनसरयमिनः ॥४-१४ you ·यज्ज्ञात्वा न -पुन मोहमेवं यास्यसि पांडव ।। येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ।। ४-३५ ते वेळी आपणपेया सहिते । इयें अशेही भूतें । माझ्या स्वरूपी अखडितें । देखसी तूं ॥ ऐसें ज्ञानप्रकाश पाहेल । ते मोहांधकार जाईल'। जै गुरुकृपा होईल । पार्था गा॥ . '' ..Respectful: :Homage, reverent questioning, devoted service are qualities - essential to approach the seers of truth and thereafter they will be pleased to bless you with the insight into the realm of Providence. (34) When you once realise this truth, you will never be overtaken by ignorance at all. And you will also realise that the entire kingdom of God is within you, as well as within me (35) When you will realise the self, you have the vision of all these beings along with yourselves un interrupted within me. 1 Your ignorance will vanish when you will have this light of knowledge, which is the direct result of the grace of the Master. (Ovi) पचौघांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन। ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥ ४-३७ न हि सानेन सदृशं पवित्रमिह विद्यते । तत्स्वयं योगसंसिरः कालनात्मनि विदति ॥४-३८ श्रद्धावस्लिमते शानं प्लम्मा सानं तत्परः संयतेंद्रियः। जानं सरया पर शान्तिमचिरेणाधिगच्छति ॥४-३९ ·75 .: Thereafter the Lord says, just as ordinary fire when kindled reduces all fuel to ashes, similarly the fire of knowledge brings to a termination all actions and finally dissolves them. (37) There is nothing more sacred and purifying than knowledge in the world. And one who equips himself with the perfection of yoga as stated before,- in course of time, attains this knowledge himself. (38) One, who has devout faith, who controlleth his senses and who has dedicated himself to yoga attains knowledge or the fundamental truth, and thus gradually gains perfect peace of mind in course of time. (39) अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति । नायं लोकोऽस्ति न परो न सुखं सक्षयात्मनः ॥ ४-४० योगसंन्यस्तकर्माण ज्ञानसछिन्नसंघायम् । आत्मवन्त न कर्माणि निबध्नन्ति धनंजय ॥ ४-४१ तस्मादज्ञानसंभूतं हृत्स्य ज्ञानासिनात्मनः । छित्वनं सशयं योगमातिष्ठोत्तिष्ठ भारत ॥ ४-४२ An ignorant faithless creature possessed with the Devil of suspicion, perishes in the end. And such a person possessed with the Devil of suspicion attains neither this world nor the next nor finds happiness anywhere. (40) Yoga here means the realisation of the sell. The actions automatically come to an end.

·76
Being engrossed in yoga, whose actions have
come to an end and who'is' free from doubis due to
the manifestation of the Soul and who, js' engrossed
within himself, such a person is automatically free
from the Bondage of the fruits of his actions. (41)
T
Hence with the sword of knowledge, do you 'cut"
in twain this doubt, "the offspring 'or the result of
Ignorance and rise up with full concentration on this
yoga i e union with Brahman or Self-realisation.
Here ends'the Fourth'Chapter.
1
1

·CHAPTER V. पंचमी गहरिले योगतत्त्व The Principles of yoga are given in Chapter V. The'Lord had advocated the utility of the Path of Action and simultaneously had expounded and eulogised. the principles of the Path of Wisdom. Devout discharge of duties alone is the outcome of the former, and perfect , renunciation of all activity in general is the result of the latter. And Arjuna was confounded on the whole regarding the selection of either of them. He 'therefore turns up his eyes to the Lord and says - ** Perfect renunciation of all actions, and again devout pursuit of the same, are advised by you. Kindly state which of the two should be preferred as a result of your mature consideration. The Lord says- ** Perfect renunciation as well as dutiful pursuit of actions both tend towards, or are meant for the ulterior welfare of human beings. However the latter is to be preferred to the former. *** He is a man of perpetual renunciation, who is above hatred or attachment towards the actions, and being unaffected.by the opposites (like pleasure and pain etc.) easily escapes, the-bondage of births and deaths.

·78 - **** The ignorant only talk of SANKHYA and YOGA as two different paths. However dutiful adherence to either of them yields the fruit of both. * सन्यासं कर्मणा कृण पुनर्योग च शससि । यच्छ् य एतयोरेक तन्मे ब्रूहि सुनिश्चितम् ॥ ५-१ सन्यास: कर्मयोगश्च नि श्रेयसकरावुभौ । तयोस्तु कर्मसन्यासात्कर्मयोगो विशिष्यते ।।.५-२ *** ज्ञेयः स नित्यसन्यासी यो न द्वेष्टि न काक्षति । निद्वंद्वी हि महाबाहो सुख बधात्प्रमुच्यते ॥ ५-३ .... माख्ययोगी पृथग्बालाः प्रवदन्ति न पण्डिताः एकमप्यास्थितः सम्यगुभयोविन्दते फलम् ।। ५-४ $ One who feels not sorry for any loss, nor becomes anxious if he fails to secure any desired object and at the same time has forgotten all attachments for his self (egoism) as well as any thing attached to the self, is a person with perfect renunciation 11 $$ Such a person need not give up his home, wife and children because renunciation has become his very nature itself When fire is extinguished Icaving ashes alone behind, the ashes then could be easily picked up even with a piece of cotton. SSS Similarly a person is not caught in the trap of the actions he performs, when his mind and intellect are free froin any ideas and imaginations whatsoever. Renunciation is possible when ideas and imaginations vanish from the mind and intellect, and therciorc the Path of action and the path of koowle.

·79 । dge go together hand in hand. : Itiiis the ignorant persons who call these two paths to be different from one another. Otherwise, have different lamps any different lights to shed ? तरी गेलियाचो से करीन पवतां चाड न धरी। जो सुनिश्चळु अंतरी । मेरु जैसा ॥ १९ आणि मी माझें ऐसी आठवण । विसरलें जयांचे अंतःकरण । पार्था तो-संन्यासी जाण| निरंतर ॥ २० आतां गृहादिक आघवें । तें काही नलगे त्यजावें। जे घेते जाहले स्वभावें । निःसंगु म्हणौनि ॥२२ देख अग्नि विझोनि जाये । मग जे राखोंडी केवळ होये । ते ते कापुसे'गिवसूये । जियापरी ॥ २३ तैसा'असतेनि उपाधि । नाकळिजे कर्मबंधी। जयाचिये बुद्धी । संकल्पु नाही ॥ २४ म्हणौनि कल्पना जे सांडे । तेचि गा संन्यासु घडे । इयें कारणे दोनी सांगडे । संन्यासयोगु ।। २५, सहर्जे ते अज्ञान । म्हणौनि म्हणती ते भिन्न । ए-हवी दीपाप्रति काई आनान । प्रकाशु आहाती ? ॥ २७ यत्साख्यः प्राप्यते स्थान तद्योगैरपि गम्यते । एक सांख्यं च योग च यः पश्यति स पश्यति ॥ ५-५ The same goal is attained by SANKHYAS as well as by the yogins He is the genuine seer who looks upon SANKHYA as yoga in another form: संन्यासस्तु महाबाहो दुखमाप्तुमयोगतः । योगयुक्तो मुनिब्रह्म न चिरेणाधिगच्छति ।। ५-६ On the other hand renunciation is difficult to attain without recourse to yoga. Whereas one adept in yoga finds ultimate beatification or Brahman without any longer.delay. - - ·81 word युक्त means and includes योगयुक्त which is the same as realising the self and verily this is the condition precedent to have further knowledge in all the aspects about God, which is the same as asa. STATH Thus the verses proper are translated as under- A योगयुक्त i.e.a man of realisation and तत्वविद ie knowing God in all the aspects, confidently feels that he is not the Author of the actions done by the Human Frame, wherein he has chosen to reside for the time being, as it were in a rented house. 1 are All the actions like seeing, hearing, etc done by the human Frame which he inhabits for the time being and that his senses are doing their work with respect to the sense objects, with which he is not concerned at all and that he is aloof from them. ब्रह्मण्याधाय कर्माणि सग त्यक्त्वा परोति य.। लिप्यते न स पापेन पपपत्रमिवाम्ममा ॥५-१० One, who resigns all his actions to Brahman, who remains perfectly unattached and discharges the duties devolving upon him, is not contaminated by the acts done by him as a lotus lcal does not become met with the surrounding water. आता अधिष्ठानमगवो । अपराही दहियपती। आपुलालिया की। बतंन आहाती ॥ ४८ kindlasti tra i दही मंगा से। दोगा।

·$2 तो कमें करी सकळे । परी कर्मबघा नाकळे । से न सिपे जळी नळे । पद्मपत्र ॥ ५० 1 - 7 When he attains the state as noted above, his senses as they are residing in the same body-cover of human-frame, perform their functions with the help of the sense-objects and still che remains quite unconcerned with their activities One, who has realised the self, allows his body.cover to discharge its functions, himself playing the role of a lamp in the light of which all the activities of the home are carried on by the int abitants He discharges his duties and yet remains unconcerned with them like a Istus leaf untouched by the surrounding water कार्यन मनमा बुद्धगा केवलैरिंद्रियैरपि । चागिन कर्म कुवन्ति सङग त्यक्वान्मशुद्धये ॥ ५-११ The yogins, 1 those that aspire after the realisation of their own-self, remain unattached and do discharge their duties, be it with their b dy cover, or mind or intellect or the senses alone for the sake of self purification Note A yogin here means a seeker after truth The Author in this verse analyses the composite Human Frame in all its seperate parts, VIZ the body cover with the limbs, the mind, the intellect, the gross senses and the minute or subtle senses And the training of yoga consists in the working of each of the

·83
different rasts, as isolated from all others, so that
the different parts are accustomed to act singly or in
combination as per command of the seeker.
This practice can be compared to the parade in
the military camp. The soldiers have to obey the
command of the Captain and act as per letter of the
command Similarly the seeker, to get thorough
control over the human machine at his disposal,
orders the different parts to play their role singly or
in combination to his entire satisfaction He can thus
make use of any one of them or of any combination
therefroni according to his sweet choice, or in short
it is a free dance on blades of razors.
The great conqueror of world fame, Emperor
Napoleon used to say that he always worked in
compartments. He was continuously on horse-back
day and night for six days during the battle of
Austerlitz which he won; and thereafter slept for
seventy two hours in a closed compartment.
The yogin or seeker after truth has to undergo
this type of training to achieve his end and virtually
he can be compard to a circus actor dancing freely
on a steel-rope and maintaining easy and perfect
balance, without the slightest risk of a fall.
During the regime of Lord Curzon, as the
Governor-General of India, Lord Kitchnair, the
Commander ia-Chiel of lodia, bappened to visit
ܫܙ

·84
Poona The next morning he went to the Parade
ground for inspection
-
1
After the function was over, he expressed his
desre to have a brisk morning ride The Commandant
immediately ordered a steed for the guest of honour
and requested him to mount the same
The steed fought shy of the stranger and suddenly
galloped away Lord Kitchnair pursued the animal
fast for half a mile and catching hold of it had a brish
ride with vengeance for over an hour until the steed
began to gasp and then left it to the stable
Lord Kitchnair was too exalted an officer to
condescend to order the arrest of the animal
A yogin has to'exert likewise to gain control
over the senses
1
हरियाचि गोष्टी । माहानि नाकानी ।
सायही धरावा । 'विटोगाची ।।
तुकाराम
Obstinacy of the senses' has to be conquered
and must be followed by unconditional surrender to
providence
" Invention is exhausted, Reason is fatigued,
obstinacy is not yet conquered Sir Edmund Barke
Thus unconditional surrender to providence is
the royal rond to conquer the obstinacy of the senses

·85
A yögin has to exert in the same way to achieve
control over his senses.
Strict discipline.also is equally necessary for a
yogin Here we can cite the example of the British
and Indian armies with respect to strict discipline,
Bajirao II, the last of the Peshwas, happened
to meet a British Commandant and during the course
of conversation Bajirao casually asked the British
Officer as to how the British troops even smaller in
numbers, could achieve success over the Maratha
forces The British Officer kept quiet and simply
requested Bajirao to watch the parade of both the
troops by the sea-side one day.
Accordingly both the troops were taken to the
sea-side and were kept under their respective heads.
The tides were retirings and 'both the troops were
commanded to march upto tiie water level and were
ordered to stand still on their respective grounds.
A little later the tides began to rise and flow towards
the sea-shore. Gradually the water level began to
rise and the troops stood in knee-deep water. The
water level began to rise more and more and the
Maratha infantry, without the orders of the officer in
charge began to retreat of its
own accord and
dispersed quickly
The British troops still awaited the orders of
the Commander, to withdraw, cven though the water

·86 rose up to the waist-level and began to retreat only on receipt of the orders. Thus the British Commander showed by example that the success of the British troops depended upon the discipline they observed. Similarly a yogin has to observe strict discipline in the practice of yoga to achieve the desired end. The saint lays emphasis at this stage on the requisite qualifications for a person who listens or rather who has right to listen to this part of the conversation of the story. एय इद्रियाचा पांगु । जया फिटला आहे चांगु । तयासोचि आथि लागु । परिसावया ॥ ६५ Those alone are immensely qualified to listen to this tale, who have thoroughly nipped in the bud the very latent and inherent cravings of their senses. The Lord now explains the characteristics of the person who has attained selí realisation. युक्तः कर्मफलं त्यक्त्वा पान्तिमाप्नोति नैष्ठिकीम् । अयक्तः कामकारेण फले सक्तो निवध्यते ॥५-१२ One who has realised the self despises the fruits of his actions and enjoys blissful peace, which is eternal, whereas a worldly man hankering after the fruits of his actions with intense affection is caught in the share of births and deaths.

·57
सर्वकर्माणि मनसा संन्यम्याऽस्ते सुखं वशी।
Tin BY नवद्वारे पुरे देही नैवं कुर्वन्न कारयन् ॥ ६-१३ .. .:
FOne, who has his senses under controls lives • in
perfect happiness and residing, as he does for the time
being in this Human Frame of nine outlets remains
completely unconcerned with acts done either by
himself or through others... !:: :
जैता फळाचिये हावे। तैसे कर्म करी आघवे ।
hijमग न कीजेंचि येणे भावे । उपेक्षी जो ॥ ७३
'.. i 1:1'तो याकडे वाम पाहे । तेउती मुखाची सृष्टि होये ।
.::, . तो म्हणे तेथ गहे । महाबोधु ॥ ७४
[' ':::, ..., नयद्वारें देही । तो अंसतुचि परि नाही।
वारितुनि न करी काही । फलत्यागी ॥ ७५
The person following the path of action discharges
liis functions as if he were'intently absorbed in his
acts like an ordinary person setting his eye keenly on
the fruits thereof; and suddenly becomes apathetic as
though he was not their author at'all. Wherever he
casts his glance, he finds happiness personified in front
of him. And the vision of God stands before him
wherever he wills it. He dwells in the human frame
with nine outlets no doubt and yet remains absent
therefrom. Sim larly he discharges his duties and
still feels that he is not their author at all because
he despises the fruits accruing therefrom.
न वर्तवं न कर्माणि मोकन मानिमः ।
न बर्मरमापोगं रमावस्या ।।१४

·88
The Lord ever remains aloof from all-actions as
well as from their Authorship in the case of Human
beings. Nor does he care to see if the actions bear
any fruit. · Because it is all the doing or creation of
Nature working automatically.
! "...
• जगाच्या जीवी आहे । परी कवणाचा कहीं नोहै ।.... '
जगचि हे होय जाये । तो शुद्धीहि नेणे ।। ७९
(God) He is the very life force of the Universe
and yet remains perfectly detached therefrom and is
not conscious at all as to whether the Universe is
evolved from or dissolved in the Absolute substratum
called the Brahman.
नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।
अज्ञानेनावृतं ज्ञान तेन मुह्यन्ति जन्तवः ।। ५-१५:
The Lord is unconcern.d with the good acts
done or sins committed by the beings. Ignorance
envelops the intellect and knowledge of beings and
the creation plunges in delusion or bewilderment."
"
"
-
पापपुण्य अगे। पासोचि अमतु न देखें।
आणि साक्षीही होऊ न ठके । येरी गोटी कायसी? ॥५-८०
पै मृतचिनि मेळें । तो मूतंचि होऊनि खेळे ।
परि अमृतपण न मळे । दादुलयाचें ॥५-८१
तो गुनी पाळी हारी। एमे योरती जे घरापरी ।
ते भजन गा अवधारी | पंडमरा ।। ५-८२

·89 Even in the midst of merits and demerits he does not pay 'Tieėd to them; nor has the inclination to stand even a's a'witness' for them; . Leavellapart any other gesture on his part. Assuming the Human form, he plays the 'role' like ordinary.:mortals and yet maintains the aloofness of his' omnipresence. It is sheer ignorance on the part of the people that they designate him as the creater, protector and destroyer. ज्ञानेन तु तदज्ञान यैपा नाशितमात्मनः।''.' नेपामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ ५-१६ In the case of persons,'whose veil of ignorance' is evaporated by the emergence'of self knowledge, or sèlf-manifestation, their self knowledge itself illuminates the Infinite Absolute as it were like the light of the Sun The saint, while commenting on verse No. II viz. कापेन मनसा बुद्धया केवरिद्रियरपि । योगिन. कर्म कुर्वन्ति सड्गं त्यक्त्वात्मशुद्धये ।। ५-११ in ovi No. 70 states as follows- मग श्रीकृष्ण म्हणे पायति । आता प्राप्ताचे चिन्ह पुरते । सागंन तुजे निस्ते । चित्त देई ।। ७० The Lord says to Arjuna-please listen, I describe to you the exact natural characteristics of an adept in yoga or a genuine transcendental personality. And having mentioned their several aspects in the fore: going five or six verscs, now finally summarises the three states of God realisation, God-intoxication and ·90 God-immersion in the following three verses Nos 17, 18 and 19. तबुद्धयस्तदात्मानस्तनिष्ठास्तत्परायणा।। गच्छन्त्यपुनरावृत्तिःज्ञाननिषूतकल्मषाः ॥ ५-१७ तत् means परब्रह्म-सल स्वमसि God realisation This is forgraa; The use of aa is for four times in this verse. With the intellect riveted on the Brahman, devotion dedicated to Brahman and intent upon Brahman as the final goal or focussing upon Brahman as the final goal and with their sins thus washed off by the torrent of knowledge, the iseers Teach a stage from which there is no return to life i again. This is God-realisation. विद्याविनयसपने ब्राह्मणे गवि हस्तिनि । शुनि चैव श्वपाके च पडिता समदर्शिन ॥ ५-१८ सम तु ब्रह्म इति श्रीशकराचार्या. Be it a Brahmin endowed with learning and humility, a cow, an elephant, a dog or its flesh eater; A Pandit i. e a Sage or a Seer, virtually sees his own image on all of them i e the image of what he has realised which amounts to God-Intoxication at FarsfFA He is surrounded by God which means God-intoxication. Shrimat Shankaracharya in his att pract paints the picture of a person who has realised the self as under:- प्राशमाने परमाम्ममानी। मरपरवरिया तिमिरे समरते ॥

·91 ܝ अहो बुधा निर्मलदृष्टयं ऽपि । किंचिन्न पश्यन्ति जगत् समग्रम् ।। When the Sun of realisation shines with refulgence before the eyes of the seers or yogins, and when the veil of ignorance is thus evaporated, the seers or sages, even with their vision thus cleared up are not able to see anything from the entire world standing before them. faalfaahh A Brahmin, a cow, an elephent, etc. are taken as mere token objects from the entire world i. e. the yogin is surrounded by the vision of God, which amounts to God-intoxication, To quote another example or experience of the writer himself, it runs as under .- It may be the year 1917 or 1918 and during the Divali Holidays, Mr Gokhle had gone to the Inchgeri math. Shri Amburao Maharaj was staying alone in the nath at that time. One night after Bhajan, Shri Amburao Maliaraj went out in the open space for evacuation as usual. Mr. Gokhale had accompanied him with a Dietz lantern of those times. Amburao Maharaj even after he had finished, sat quietly gazing at the stools for a while. A little later, Mr Gokhale asked him as to why he had lingered there, forgetting to come back soon. The reply camc that the Maharaj was deeply absorbed in staring at the vision of the Lord and never knew what lay behind it.

·92
In fact as Shri. Shankaracharya says Higit
is always he that surrounds a sage and he never
knows what lies behind the vision of as. And this is
समदर्शन in the case of saints who have achieved their
goal.
God or Brahman is infinite and Amburao Maharaj
-ronce happened to say "who can define or confine the
infinite." Therefore farenfants à etc. is the experience
of the saints. TË THEITSFEĦ is a reality and matter of
experience and not of mere words or understanding
as an intellectual pursuit.
इहव तेजितः सर्गो येपा साम्य स्थितं मनः ।
निर्दोपं हि सम ब्रह्म तस्माद् ब्रह्मणि ते स्थिता.॥ ५॥१९
They are really the conquerors or rulers of
creation whose mind is riveted on the Brahman or
499, It is only the infinite Brahman that is unalloyed
and they therefore remain immersed in Brahman få
The which is the final stage of God realisation.
The verse 1964: etc No. 17 is God realisation
तत्त्वमसि । The verse विद्याविनयसंपने etc No. 18 is अहंब्रह्मास्मि ।
He is sur rounded by God God intoxication
The verse इहव तेजितः सगों etc No. 19 is a
He is immersed in God. The message of the
celestial song is thus summarised in a nut shell in
these 3 verses of the fifth chapter. The saint says
“परमी गरिने योगतस्य and this is thesयोगताव explained in
tbc 3 above verses

·''98 . न प्रहुप्यप्रिय प्राप्य नोद्विजेत्प्राप्य वाप्रियम् । 'स्थिरबुद्धिरसमूढो ब्रह्मविद् ब्रह्मणि स्थित ॥ ५४२० He does not rejoice in the achievement of the desired object, nor feels dejected when he fails to secure the same. He is never confounded and remains ever steady with the peare of niind undisturbed Such a person ever remains 'immersed in Brahman Mark the locative case बाह्यस्पर्गेष्वसवतात्मा विन्दत्यात्मनि यत्सुखम् स ब्रह्मयोगयुक्तात्मा सुसमक्षय्यमश्नुते ।। ५।२१ With the complete detachment from sense objects, he obtains the bliss proceeding from the realisation of his own self and thus immersed in Brahman, he relislies and enjoys perpetual bliss. Mote: - The man of realisation not only enjoys but relishes eternal bliss The verb 377 is used to indicate that the yogin eats or relishes the pleasure of eternal bl ss श्रीमत् दशकराचार्य in his योगतारायनी says- उन्यापिताधारहतानोले । मावुचने दारवसनायो। सतापिता पन्द्रमरा पतन्तं म् । पीयूपधारा पिवतोह धन्य ॥ Blessed is hie, says Shri Shankaracharya, wlio drinks the nectar floning drop by drop from the SAHASRAR.4 plexus in the Brain when this plexus gets - ·..94 excited by the incessant or constant shocks received from below due to the agitation and peristaltic action of the Anus, while the yogin is absorbed in meditation'as séated in a posture wherein the vertebral column including the Thorax, neck and head are in a perpendicular line. - य एप स्तन इवावलम्बते । सेद्रयोनिः । यत्रासोकेशान्तो विवर्तते । व्यपोत्यशीर्षकपाले । In the Upanishad, it is stated that behind the uvula is a very narrow and hair-like passage connected with the brain, through which drops of nectar proceeding from the SAHASRARA plexus in the brain drizzle upon the tongue. And the yogin tastes, relishes, eats or drinks these drops of Nectar. flowing from the SAHASRARA plexus located in the brain. नामामृत गोडी वैष्णवा लाधली । योगिया साधली जीवनकळा । By the force of intense devotion, a devotee also attains the same state which a yogin achieves froin his concentrated meditation as described above in the OTTEST and he is also blessed with the current of Nectar trickling on his tongue from the brain when he is decply absorbed in his trance. ये हि सस्परांजा भोगा दुसयोनय एव ते । आपन्तवन्तः कौन्तेय न प रमते दुधः।। ५-२२ The pleasures accruing from sense- objects always result in disappointment from the beginning to the end And a wise man despises them all.. ... - ·95 । '५ । "शक्नोतीहव य सोडु प्राक्शरीरविमोक्षणात् । कामक्रोधोद्भव वेग स युक्त स सुखी नर ।। ५-२३ I Even while continuing to reside in the Human Frame, he who can control the excitement arising from passion and vehemence is a yogin of sterling qualities and is really happy. योऽन्त सुखोऽन्तररामस्तथान्तर्कोतिरेव य । स यागो ब्रह्मनिर्पण 'ब्रह्मभूतो धिगच्छति ॥ ५-२४ He who is eternal bliss, ard solace in himself and who is self-luminous and refulgent spontaneously beoomes idu ntified with Brahman and ultimately dives deep in Brahman and becomes Brahman himself. लभन्ते ब्रह्मनिर्वाणमृपय क्षीणफल्मपा । छिन्नद्वधा यतात्मान. सर्वभूतहित रता ॥ ५-२५ 1 The sages whose sins have been washed away, dissolve themselves in Brahman as they have with their own exertions wiped out all feelings of seperateness and find solace in the happiness of all beings in the creation or in making them happy पामक्रोधवियुक्नानो यतीनो मतवेनसाम् । अभितो ब्रह्मानिर्वाण वर्तते विदिता मनाम ॥ ५-२६ Thc sages who are masters of their mind and who have subducd their passions and wrath and she have realised their own self, crer remain surrounded by Brahman on all : idos or in other words plunged

·96
or drowned in Brahmas or in tune with the Infinite
Absolute called the Brahman.
स्पर्णान्कृत्वा वहिर्वाह्याश्चक्षुश्चैवान्तरे श्रुवोः ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरवारिणी ।।५-२७
यतेन्द्रियमनोदिमुनिर्मोक्षपरायणः ।
विगतच्छाभयक्रोधो यः सदा मुक्त एव सः ॥५-२८
So far the characteristic features of a yogin
have been described and now in these two verses
the actual practice of yoga is summarised in a nut
shell like the trailer in a Cinema Film, sketching in
brief the story of the film to foflow.
The practice of yoga is summarised as under;-
(1) The sense objects are kept aloof from the
senses,
(2) The gaze is fixed betwixt the eye brows.
(3) Breathing in and out are Confined exclusively
to the Cavity of the nostrils
(4) The senses, the mind, the intellect are all
subdued.
(5) There is perfect concentration on the goal of
liberation meaning escaping from the cycle
of births and deaths.
(6) Completc subjugation or extinction of all
feelings, passion, wrath or fear.
He who possesses all these six attributes is free
from all bondage of births and deaths.

·97 मोक्तारं यज्ञतपसा सर्वलोव महेश्वरम् । सुहृद सर्वभूताना ज्ञात्वा मा शान्तिमृच्छति ॥ २९ He alone, who realises me to be the receiver of all sacrifices and penances, who looks on me as the Almighty Lord of all the worlds and the benefactor of all the beings in the world, automatically obtains peace of mind 1 Here ends the 5th chapter Arjun is enamoured of the description of the yogin attaining the characteristic features of the fear which enable him to escape from the cycle of births and deaths and the short account of the path to be followed for thc attainment of the same. He, therefore, insists on the Master to give a detailed account of the path to be followed so that it would be easy for him to practise the same And hence comes the 6th chapter as a sequence wherein full instructions are given for the seeher after truth to follow the path in right earnest

·CHAPTER VI
According to Saint Dnyaneshwar the „.....
Chapter deals with the practice of Yoga necessary for...
the attainment of self realisation The sixth chapter.
dilates upon the same practice of Yoga
in a
systematic manner detailing the various postures
necessary for the attainment of self realisation, which
means and implies the identity of the Individual
Soul with the Universal Soul Simultaneously the
condition of those that fail to achieve their end
in the existing life has been discussed in detail with
the final assurance that they are bound to reach the
goal in their next birth.
The Soul is caught in the trap of the Human
frame and lies embedded deep inside under lieavy
load of ideas and imaginations accumulated over a
series of births and deaths, and an uphill effort has
to be made to remove the load and secure the
freedom of the Soul from the bondage of the
consciousness of self and everything attached to the
Self
And Chapter VI is intended for the deliverance
of such fettered Souls.
The conversation between the Lord Shri Krishna
and Arjuna was being communicated by Sanjaya to

·99
Dhritarashtra and the Saint is describing the way in
which it was being reported
तेणे आनदाचेनि धालेपणे । साभिप्राय अत परणं ।।
आता आदरेसी वोलणे। पहले तया॥
तो गीतेमाजी पष्ठीचा । प्रसग असे आयणीचा ॥
जैसा क्षाराणवी अमृताचा । निवाडु जाहला ।।
तैसे गीतार्थाचे सार । जे विवेक सिंधूचे पार ।।
नाना योगविभव भाण्डार । उघडले का।
जे आदि प्रकृतीचे विसवणे । जे शब्द ब्रह्मामि न बोलणे ॥
जैथूनि गीतावल्लीचे ठाणे १ प्ररोहो पावे ।।
तो अध्यावो सहावा । वरि साहित्याचिया बरवा ।।
सागिजैल म्हणौनि परिसावा । चित्त देउनी ।।
-
-
The Saint says " Sanjaya will hereafter report
the conversation to Dhritarashtra, with extremo
reverance and in significant expressions as he was
thrilling with joy. The subject matter of the
conversation will be the sixth chapter which is the
crux or cream of the celestial song, just as Nectar
was the outcome of the churning of the ocean of
milk"
This chapter is the essence of the Song, which
expresses the very heart of Philosophy and opens up
the rich treasure of the granderur of Yoga Herein
lies the resting place of the Primeval Prakrati or
Maya, the source of creation, and regarding the
description of this resting place, the Vedas keep

·100 silence and which is the origin or seed of the creeper in the form of the celestial song. That this chapter No. 6 of the celestial song is of such importance, will be explained hereafter in beautiful and sweet expressions and therefore should be listened to, with close attention. The Lord says : अनाश्रितः कर्म फलं कार्य कर्म करोति यः । स संन्यासी च योगी च न निरग्निर्नचानियः ।।१।। He who discharges his duties, as occasion demans and despises the fruits thereof, is the real mhn of renunciatio and a genuine person following the path of action, and not one who avoids his duties and gives up the worship of the sacred fire ordained by the scriptures गृहस्थाभमाचे बोझें । कपाळी आधीत्रि आहे सहजे । की तचि सन्यास वाढविजे । सरिसे पुढती ।। ५० म्हणोनि अग्निमेवा न साहिता 1 कर्माची रेखा नोलाडिता ।। आहे योगमुस स्वभावता। आपणपानि ।। ५१ A human being, since his birth carries his natural burden of a householder Why should he then try to exchange the same for renunciation ? He need not abjurc the duties demanded hy the occasion and also likewise give up the worship of the sacrificial firc as ordained by the scriptures. His actions themselves are the path leading to the same fappiness, which otherwise accrues from the practice uf Yoga. as ·य सन्यासमिति प्राहर्योग त विद्धि पांडव । न हसन्यस्तसक्ल्पो योगी भवति कश्चन ।। २ The path of wisdom, which connotes renunciation is the same as the path of Action Because unless a person renouncas all ideas and imaginations, he cannot aspire to be a follower of the Path of Action आरुरक्षोर्मुनर्योग कर्म कारणमुच्यते । यागारूढस्य तस्यैव शम वारणमुने ॥ ३ Action i e following the Path of Action is the means to ascend the ladder of Yoga i e the attainment of final beatification and when he has achieved the ascent, perfect peace of mind is the result of the attainment यदा हि नेन्द्रियार्थेषु न कर्मम्वनुपज्जत । मवंसक्ल्पमन्यासी योगास्वस्तवाच्यत ।। ४ When a person despises the sense-objects and in the midst of his discharge of duties remains unaffected by the enjoyment thereof and is free from all ideas and imaginations, he is looked upon as one who has attained perfect Yoga उद्धरेदात्मनाऽऽन्मान ना-मानमवमादयेत । आत्मय ह्यान्मना बन्धुरा-मंच रिपुग-मन ॥५ You are yourselves responsible for your own uplift and therefore, you should not stoop to lower yourselves You are your benefactor and likewise you are your own enemy. own

·a person alone who makes no difference between a
102
बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः ।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मव शत्रुवत् ॥ ६
The Self of the person is his own benefactor in
the case of one who is master of his own self. On the
contrary, or contrarywise, the Self itself becomes his
enemy who lets loose his own self.
जितात्मनः प्रशान्तस्य परमात्मा समाहितः।
शीतोष्णसुखदु खैपु तथा मानापमानयोः ।। ७
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः ।
युक्त इत्युच्यते योगी ममलोप्टारमकाचनः ८.
The vision of the Almighty is not distant from
him or stands in front of him who controls himself
and enjoys perfect peace of mind in the midst of all
types of opposites like heat and cold, pleasure or
pain or honour or dishonour. Thoroughly satisfied
or quite content with the vision of the Lord and the
broad outlook on the Universe as well as the all
pervading knowledge of the Infinite Brahman, who
could instantly retire within himself and has his
senses under control, is styled as the Ukta Yogi
(a person with the vision of the Lord as well as the
Broad outlook on the Universe and the all pervading
knowledge of the Infinite Brahman.) And it is such
lump of mud and a piece of gold
Elu11i1gsmar!
nocf7977 afzfeſoret :

·103
To quote Shakespeare, Brutus says, "Set, honour
is one eye and death in another and I look on them...
both indifferently."
ifay he be a benefactor, a friend, a foe, a person
.of indifferent attitude, an exponent of . neutrality, a
hated person,' a helpmate; a saint or a sinner, he who
maintains the same attitude towards all these types
of persons, excels all others in comparison.
जे ते विम्वालकाराचे विसुरे । जरी आहाती.आनाने आकारे ।
तरी घडले एकचि भागारे । परब्रह्म ।
ऐसे जाणणे जबरवे। ते फावले तया आघवे ।
म्हणोनि आहाचवाहाचे न शकवे येणे आकार चित्र
जयाचे नाव 'तीर्थरावो।दने प्रमस्तोसी ठावो।।
जयालेनि मंगे ब्रह्मभावो । प्रान्तासही ।
विपाये जरी आठवला निना । तरी दे आपुली योग्यता ।
हे असो तयाते प्रशमिता । लाभु आयी ।।
The ornaments or manifestations in the form
of the expanse of the Universe appear to assumc
different shapes and forms and still they are made
up of the sanie stuff of gold in the form of the
Brahman
He, who has this instinctive or intitive insight,
is not thereforc led away by the external appearance
of these shapes and forms
He is the embodiment of the sacred waters.
reverence And his
His very personality invites

·104 contact bestows the highest realisation of the Self even on the benighted Soul buried in ignorance. : If one is casually put in mind of such a personality, he achieves the same height of realisation. And to add to this all, even the singing of his glory leads on to to the fortune of the singer. योगी घुजीत सत्तत्तमारमानं रहसि स्थित. एकाकी यतचित्तात्मा निरागीरपरिग्रहः ॥ १० पुढती अस्तवेना ऐसें । जया पाहले अद्वैतदिवसें। मग आपणपाचि आपणु असे । अखंडीत ॥ एसिया दृष्टी जो विवेकी । पार्था तो एकाकी । सहनें अपरिग्रही जे तिही लोकी । तोचि म्हणोनि ।। ऐसिये असाधारणें । निष्पन्नाची लक्षणे । आपुलेनि बहुयसपणे । श्रीकृष्ण बोले ।। Yogi means the person who has realised the Self. Such a person should continually remain absorbed in his contemplation all alone with his mind under control, without any expectations and divested of all attachments. When a person is blessed with the perpetual vision of the Sun of Realisation he remains thoroughly absorbed within himself and for all time He who has realised this aspect, remains automatically unattached since he feels it is he who has servaded thc three worlds. In this way the Lord Shri Krislina extolled the characteristics of the perfect beings and in such a manner that they appered to

·105
excel Lord Shri Krishna himself with respect to those
qualities.
11
At these words Arjuna says to the Lord :
Oh, my Lord, I am sorry, I fail to possess such
characteristics personally. Yet I assure you, Says
Arjuna further” if you are pleased to davote personal
attention to me, I' shall possitively acquire such
qualities, by practising penance of whatever sort and
howsoever difficult it may be. The Lord listened to
these words of Arjuna very attentively and was eager
to bless him with the vision of tire Lord as solicited
by Arjuna. The only consideration with the Lord
was regarding whether the disciple was ripe with the
necessary, preliminary qualifications viz. mature
renunciation with respect to the feelings of the heart
as well as the ideas and imaginations of the Head for
the blessing of the vision of the Lord.
With these preliminary consideratios, the Lord
explains to Arjuna, the principles of the Right Royal
Road to the Gateway of Providence.
हे असो कथा सागे वेगी । मग अर्जुन म्हणे सलगी।
देवा, इये सत चिन्हे आगी न ठक्ती माझ्या ॥ १३९
जी तुम्ही चित्त देयाल । तरी ब्रह्म मिया होइल ।।
पाई जाले अभ्यासिजेल । सागाल जे॥
मग माइका जे पाडवे । म्हणितले म्यो ब्रह्म होआवे ।।
ते अशेषही देवे।वधारिले ॥
तेप ऐसेवि एक विचारिल । जे या ब्रह्मस्वाने टोहले नाहरे।।
परी उदगदंगम आहे आरे । सीमिया ।।

·106 ऐसे विवरोनिया श्रीहरी । म्हणितले तिये अवसंरी ॥ अर्जुना हा अवधारी । पंथराजु ।। शुची देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः । नात्युच्छित नातिनीचं चलाजिनकुशोत्तरम् ॥११॥ तत्रैकाग्रं मनः कृत्वा यतचित्तेद्रियक्रियः। उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥१२॥ सम कायशिरोग्रीव धारयन्नचलं स्थिरः । संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥१६॥ An aspirant should first of all select'a 'sanctified place either a Math or a temple or a sánctuary for practising penance He must arrange a very comfortable seat for himself which should be neither too low nor too high, just befitting himself to be seated for a considerable length of time without discomfort and where concentration on the name of the Lord will continue uninterrupted The seat should preferably, consist of the skin of a deer with Kusha grass spredad evenly underneath witha newly washed white clean piece of cloth as a soft and stooth cover. The aspirant syould occupy such a seat from day to day and then practise Yoga for self purification, with his mind perfectly concentrated and his senses perfectly under control along with all the other ingredients of the Chitta The vertebral column with the Sacrum portion cck and head portion ought to remain in a perpendicular posturc steady and without any movements ·107 The eyes should be focussed on the tip or top of the nose, without any deviation towards any or all the surrounding sides, or directions. मग तेथ आपण : एकाग्र अतःकरण ।। करूनि सद्गुरुस्मरण । अनुभविजे । जेथ स्मरतेनि आदरे । सबाह्य सात्विके भरे। जव काठिण्य विरे । अहभावाचे ।। विपयाचा विसरू पडे । इन्द्रियाची कसमस मोडे । मनाची घडीघडै । हृदयामाजी॥ ऐसे एंक्य हे सहजे । फावे तंव राहिजे । मग तेणेचि बोधे वैसिजे । आसनावरी ।। प्रवृत्ति माधोति मोहरे । समाधि ऐलाडि उतरे । आघवे अभ्यासू सरे । बसत खेको । NB : While commenting on verse No 12 Saint Dnyaneshwar classifies the disciples into two catcgories as under - There are some swho immediately after initiation by the master, are blessed with the sun of Realisation whereas there are others who have to persevere for the attainmenr of their desired goal. And that depends upon the intensity and veracity of their exertions coupled with faith. The disciple, after initiation with feelings of extreme faith and reverence for thic master, must realise the experience accrving for the blessings of the master.

·1081 1 " When the disciple, 'thus fully and I feelingly remembers the name of the Lord.as communicated! to him by the master, he is overwhelmed with emo-- tions of piety and tears of joy trickle down from his eyes, dissolving the egoism rulling, over the mind of the devotee The Devotee then forgets the senseobjects, forgets his senses which automatically lose their uneasiness and his mind lies drowned deep in the recesses of his heart. The Devotee thus experi. ences his unity with the Absolute Filled with these emotions and enlightened with the light of knowledge he takes his seat on the Asana. When he forgets his imprisonment in the body-cover, and experiences his oneness with the Universal Soul surrounding him. In short, he enjoys the 'fruit of his perseverence and attains the extreme limits of the Yogå 'he'is practising. In fact nothing remains to be achieved' thereafter Instances of such disciples are very few and far between like the Saint himself or the great Adya Shankaracharya and the like However there' are others who cannot get such experience all at once and they have to carry on their practice of meditation from day to day until at last they are able to reach the final destination. These'arc classed in the second category by the Saint. And majority of the Aspirants belong to this class. 4 L : It will not be out of pleace here, if' a little digression is made to have an analysis of the Human ·due to egoism, with the machine itself. spirit from the shackles of the composite frams and final immersion in the Infinite Braliman. 1091 machine placed at the disposal of Human beings by Providence: 1 1-1 It is the Brahman, , the absolute eternal, Infi, nite syb-stratum that per,yades , the whole Universe: The Brahman with the help of the Maya or Prakrati, had the desire, to become, many in the form of the several manifestations or creations in general. These creations areibotlı animate and inanimate. Amongst the animate, on the top of them all come the Human beings, a highly evolved unit comprising 'in'a nut shell 'all the forces in the Infinite Brahman in a niiniature form. And'hence' it'is,' that; the Hunian being alone, is' capable of cstablishing its identify with the Infinite Brahman,' in the long run, by practising Yoga The composite human frame when analysed splits itself into the following several parts have the human frame with the limbs, the mind, the intellect and the inherent spirit not only merely controlling the entire, frame but identifying itself . Wc This is perfect evolution of the Human being. And then begins the involution or the return journey leading ultimately to the isolation of the inherent ·110 And the sixth chapter of the Celestial Song deals in a concise and precise form with the actual practice necessary for the attainment of the aforesaid liberation of the Inherent Spirit from the bondage of the cycle of births and deaths. And it may not be inconsistent if we call this Practice as the Raja Yoga of Patanjali as styled by Swami Vivekanand Swamiji in his first steps narrates the story of a minister to illustrate the workings of the Raja Yoga in tht Human machine The story runs thus- There was once a minister to a great king He fell into disgrace. The King, as a punishment ordered him to be shut up in the top of a very high tower. This was done and the minister was left there to perish He had a faithful wife, however, who came to the tower at night and called to her husband at the top to know what she could do to help him. He told her to return to the tower the following night and bring with her a long rope, some stout twine, pack thread, silken thread, a beetle and a little honey. Wondering much, the good wife obcycd her husband and brought him the desired articles. The husband directed her to attach the silken thread firmly to the beetle, then to smear its horns with a drop of honey and to set it free on the wall of tlic tower with its head pointing upwards. She ·When that Kundalini awakes, it tries to force a passage through this ho'low canal and as it rises 111 obeyed all these instructons and the beetle started on its long journey. Smelling the honey ahead, it slowly crept upwards in the hope of reaching the honey, until at last it reached the top of the tower, when the minister grasped the beetle and got possession of the silken thread He told his wife to tie the other end to the pack-thread, he repeated the process with the stout twine and lastly with the rope. Then the rest was easy The minister descended from the tower by means of the rope and made lis escape. In this human machine or the body of ours, the breath motion is the silken thread, by laying hold of and learning to control it, we grasp the packthread of the nerve currents and from there the stout twine of our thoughts and lastly the rope of Prana, controlling which we reach freedom. According to the Yogis, there are two nerve currents in the spinal column called the Pingala and the Ida and a hollow canal called the Sushumna running through the spinal cord. At the lower end of the hollow spinal canal is what the Yogis call the lotus of the Kundalini They describe it as trangular in form, in which, in the symbolical language of the Yogis, there is a power called the Kundalini coiled up ·112 step by step, as it were, layer after layer of the mind becomes open and all the different visions and wonderful powers come to the Yogi When it reaches the brain, the Yogi is perfectly detached from the body and the mind. The Soul finds itself free. the The Yogi alone has the Sushumna open. When this Sushmna current opens, and begins to rise, we get beyond the senses, our mind becomes supersensuous, superconscious. We get beyond even intellect, where reasoning cannot reach To open that Sushumna is the prime object of the Yogi. According to him, along this Sushumna are ranged these centres or plexuses or in' more figurative language, these lotuses, as they are called. The lowest one is at the lower end of the spinal cord and is called Muladhara The next higher and below the Naval is called Swadhisthan, the third at the naval Manipur, the fourth near the heart Anahat, the fifths near the neck Vishudha, the sixth between the eye brows Ajna and the last which is the brain is the Sahasrar or the thousand petalled of these we have to take congnition of two centres cnly the lowest Muladhara and the highest the Sahasrar. energy has to be taken up from its seat in the Muladhara and brought to the Sahasrar. The Yogis claim that of all the energies that are in the Human Body, the highest is what they call "Ojas" Now this Ojas, is stored in the Brain and the more Ojas is in a man's head, the more powerful he is, the more All

·THE PLEXUSES
SAHASRAR
ADNA
VISKUDHA
ANAHAT
MANIPUR
SWADHISTHAN
MULADHAR

·As this Kurdalini force travels from centre to 113 intellectual the more spiritually strong. Every movement of his is powerful. That is the power of Ojas. The Yogins say that, that part of the human energy which is expressed as sex-energy in sexual thought, when checked and controlled easily becomes changed into Ojas. It is only the chaste man or woman who can make the Ojas rise and store it in the Brain. This is why chastity has always been considered the highest virtue A man feels that if he is unchaste, Spirituality goes away. He loses mental vigour and moral stamina. If people practi. se Raja Yoga and at the same time lead an impure life, how can they expect to become Yogis ? Now, to come back to the Kundalini if this coiled up energy be roused and made active and then consciously made to travel up the Sushumna canal, as it acts upon centre after centre, a tremerdous reaction will set in. Now when by the power of long internal meditation, the vast mass of cherry stored up travels along the Sushumna and strikes the centres, the reaction is tremendous. It is supersensuous perception. And when it reaches the metropolis of all sensations, the brain, the tthole brain, reacts and the result is the full blaze of illumination, the perception of the Scif. centrc, layer after layer of the mind, as it "esc.

·114 opens up and this universe is perceived by the Yogi in its fine or Causal form.' Then alone the causes of this Universe, both as sensation and reaction are known as they are, and hence comes all knowledge. The causes being known, the knowledge of the effects is sure to follow. Thus the rousing of the Kundalini is the one and only way to attaining Divine Wisdom, Superconscious perception or realisation of the Spirit. The rousing may come in various ways, (1) through love of God, 12) through the mercy of perfected sages of (3) through the power of the analytic will of the philosopher. As seated on the seat prescribed for meditation and when this erect perpendicular posture of the thorax, neck and head as recommended for meditation is actually practised by the aspirant, from day to day, there is locking up of the human frame in three centres which are called Viz The Mulbandh, the Odiyana and the Jalundhar. Locking up is equal to interlocking The Mulbandh interlocking is down below in the Anal portion The Odiyana Bandh interlocking is a little higher up and the naval portion The Jalandar Bandh is in the neck portion when the chin covers up the throat. yet below Note: -- Any amount of description of the above posture cannot convince an aspirant to practise on ·115 the strength of his book knowledge alone. He has to perforce resort to one who is an adept in this practice of Yoga for detailed instructions. Still the following description of the Asana or Posture will help as a general guide. PARSHNI- The posterior end of the foot ( the heel) SHIVANI - A median sidge which indicates the position of the scrotal raphe extends forwards from the anus over the scrotum to the Penis. Now the Asan for meditation can be described as under- The Parslini or heel or the posterior end of the right leg is the fulcrum on which the whole human frame has to balance itself, when seated in the Asan or posture for meditation The median ridge (Shivani) between the Anus and the scrotum should be made to rest just at its centre on the fulcrum of the Parshni or heel. The Asan or :itting posture for Meditation as recommended by the Saint Shri Dnyaneshwar in the Teeka (Dnyaneshwari) can be described as under- (1) The posterior end of the right foot (the heel) should, as a fulcrum rest under thic suture or median ridge indicating the position of the scrotal raphe, midway between thc Anis and the scrotum ·116 (2) The median malleolus of the right leg and the dip below it, should serve as sockets for the lateral malleolus and the dip below it, of the left foot. (3) Thus the human frame will rest on the two knees in front and the heel of the right foot hehind (4) The palms of the two hands should rest on the respective knees (5) The twu shoulders will appear to have been raised a little higher so that the chin can be made to cover the throat and reach th: upper end of the sternum. (6) The testes in this position are automatically drawn upwards from the scrotnm. (7) The breathing in and out should be regulated at proper intervals (8) The name of God or the Syllable Oud should be linked to the breath, either way. Leave apart the mysterious powers attained by a secker during the course of his practice, the Saint observes as under - The Lord says to Arjuna :- आम्ही माधन जे हे सागितले । तेचि शरीरी जिहीं फैले । ते आमनि पाई आले । निवटिया ॥ २६ परग्रहाचे निम्मे । देहातोचियनि मुमे । योतीव जाहीं ममे । दिमती भागे || ३२७ जरी हे प्रनागिन अनुरी फाके ! तरी वियचि है अव शाले। नर भन हा निक । माघधि जोई। ३२८ ·117 Those that will follow up the practice of meditation as advised by me so far, are sure to establish their identity with me, as they will be free from the smoke-screen of Illusion However, Arjuna gets nervous as to whether he possesses the requisite qualification for the Practice of the Yoga. The Lord thereupon assures him that the qualifications are not very difficult to attain. One who leads a regulated life will be immensely qualified for practice, provided he has an inclination to despise the sense-objects Regulated life means and includes control on diet. on sleep, on all activities of the isolated parts of the human frame, singly or in combination. In short the Lord says the practice of Yoga must be coupled with the dexterity in liandling the same and then the mind comes easily and automatically under control. The result is the lustrous and refulgent manifestation of the Soul, assuming the form of the Human frame in which so far lay deep hidden the inividual spiriton of the sc.ker, When the secr rcalises the vision of ihe Lord, he is no longer able to see the world behind the vision, which is corroborated by Shri Shankaracharya Yogataravali (vide chapter 1') Here we quote to Irrses Vos. 15 and 24, out of which the former indicates the condition of llic in his ·118 aspirant when he begins to practice and the latter when he goes to the end of his journey. युञ्जनेवं सदाऽस्मानं योगी नियतमानसः । शान्ति निर्वाणपरमां मत्संस्थामधिगच्छति ॥ १५ युञग्नवं सदाऽऽत्मानं योगी विगतकल्मषः । सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखा मश्नुते ।। २८ When the seeker or aspirant starts his practice on the lines already laid down in the preceding verses and with perfect control over his mind, he obtains the peace of mind, which is the characteristic of the Absolute Substratum and an Aspect of the Lord himself. Verse No 15 : In the intervening 12 verses the lines on which the Practice should be adhered to have been indica, ted and the result achieved is verse No 28 When the practice of Yoga is carried on by the seeker along the lines indicated in the preceding verses, the results achieved are as under . The aspirant has all his sins washed off by the advent of self realisation and then he eats the pleas. ure ensuing from the touch of the Absolute Substratum, with intense delight. We have already referred to the cating of this pleasure in chapter No V, and the same needs no repetition here The Saint describes this condition as under :- न मुमापनि गोगाने । आले THIT arala सेप ताप जैसे जमा । सार नेण ॥ ३८८ 1 ·119 1 The aspirants with intense delight plunge themselves in the Brahman and become one with the same as for instance a piece of salt dissolves in water and becomes water itself. This is in fact the Doctrine of Jlerger. A Yogin returns to the original abode from which he has sprung up He starts his journey as a f74AA#: (with the mind under control) and at the end of the same he becomes विगतकल्मपः (has his sins all washed off by tha torrent of knowledge). He gets peace of mind with the mind under control. He eats'the pleasure when he could gain contact with the refulgent luster of the manifestation of the Soul. The mighty Saint of Nimbargi used to say that the aspirant gains the vision of the Lord first and later on establishes his contact with the vision and ultimately, is blessed with the faculty of mutual conversation. These are the landmarks on the path of spiritual progress viz vision, embrace and conversation Cf Verse No, 29 of the 2nd Chapter. Hereafter Arjuna naturally asks the Lord as to what would be the fate of an aspirant, that succumbs to death even before he has achieved the goal. The Lord gives him the assurance as under:- पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते । न हि कल्याणकृत्कश्चिद् दुर्गतिं तात गच्छति ।। ४० The Lord says to Arjuna:- The Aspirant can never meet with Be sure, such an evolved soul can never any reverses.

·120 perish The only obstacle shall be that he will have to make a halt at the station until he gets another birth either in the family of very pious and pure souls or in the family of those that have accumulated their fortunes for generations together... And thereafter the aspirant begins his onward march from where he had come to a standstill, in his previous life The description given by the Saint is as under:- मोटकी देहाकृति उमटे । आणि निजज्ञानाची पाहांट फुटै ।। सूर्यापुढे प्रगटे । प्रकाशु जैसा ॥ तंसी दोची वाट न पाहतां । वयसेचिया गांवा न येता ॥ बाळपणीच सर्वज्ञता 1 वरी तयाते ।। तिय सिद्धप्रजेचेनि लाभे । मनचि सारस्वते दुभे । मग सकळ शास्त्र स्वयभे । नियति मुखे ।। तैरों दुभल जे अभिप्राव । कां गुरुगम्य हन ठाय ॥ . तंच सौरमेवीण जाय । वृद्धि तयाची ॥ ऐसे नेणो काय आपमे । तयातेंचि को अभ्यामे । ममाधि घर पुस । मानसाचे ।। तैसे विश्व जैप होये । मागोते जेय लया जाये। में विद्यमानेंचि देहै । जाहला तो गा ।। Even when he is ruite young or rather even when he is yet a child, the spring of knowledge jets out from him, just as light springs forth before the Sun begins to shine on the horizon. And even when the milk teeth are yet to drop away, he becomes gifted with omniscience. His mind becomes sufſused with the omniscient condition and for the mere

·121
opening of the mouth the tongue voluntarily gives
out all the sciences automatically.
Besides, his intellect becomes sharpened enough
even to penetrate the most abstruse problems or
even those which could not be grasped without the
guidance of the master himself. In short, he appears
as the personification of the practice of Yoga itself.
And the very condition of trance or Samadhi seeks
shelter under his auspices.
And even though his body cover is yet hanging
loose around him, he appears as if already drowned
in the Absolute Substratum - the Brahman, which is
the origin as well as the dissolution of the Universe.
And this is the autobiography of the Saint himself.
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः ।
कमिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥ ४६
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना ।
श्रद्धावान्भजते यो मा स मे युक्ततमो मतः ॥ ४७
There are individuals practising penance.
There are others who seek after knowledge to find
out the truth. There are still others who stick to
their legitimate duties and performances.
Yogin excels them all in his achievements.
But a
The Yogins in their achievements excel all
others no doubt. But they plunge in me and lose their
separate entity at once. Still amongst such Yogins

·122
there are others who instead of losing their separate
entity at once by merger, prefer to be still : devoted
to me with unflinching faith and with their minds in
absolute union with me. And I hold the latter in
high esteem because they make conversation possible
for me by their sepraate entity, and the Lord says,
further allow me to share in thcir beatification.
1
*
Thus ends chapter VI styled as the Practice of
meditation.

·so that nothing further will be left to be known.. CHAPTER VII तयावरी सप्तमो । प्रकृति परिहारउपक्रमी। करूनि भजत्तीजे पुरुषोत्तमी । ते वोलिले चाही। :: Then comes the 7th chapter which enumerates the Seven Doctrines from verses 4 to 19 beginning with the origin of the Universe due to the working of the display of the Illusion or Maya attending upon the Absolute Brahman or the Purush like his shadow and ending with the four types of devotees that offer their prayers to the Almighty Lord as per their inherent cravings. The Lord says: मय्यासक्तमनाः पार्थ योग युञ्जन्मदाथयः । असराय समग्रं मां यथा ज्ञास्यसि तच्छृणु।१। ज्ञानं तेन्ह सविज्ञानमिदं वक्ष्याम्यशेषतः । यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ॥२॥ Deeply absorbed in the practice of Yoga (i. e. Union with God) and resorting to God and with the mind riveted on God, as you stand now, please listen further how you will have the all sided knowledge of the Universe which has sprung up from the Infinite Brahman. I will explain to you the significance of the realisation of God along with the all sided knowledge of the Universe that has sprung up from the Infiinite Brahman exhaustively in all the aspects, ·124 आइका मग तो श्रीअन्तु । पार्थाते असे म्हणतु । मा तूं योगयुक्तु । जालासि आतां । मज संमनाते जाणसी ऐसे । आपुलिया तळहातीचे रत्न जैसें । तुज ज्ञान सांगेन तसे । विज्ञानेसी ॥ The Lord says to Arjuna "You have now realised the Self and therefore (fully qualified as you stand now) i. e. as you have fulfilled the Conditionprecedent to receive further knowledge, I explain to you the secret of realisation as well as that of the Universe in its entirety, that has sprung up from the Absolute Substratum viz the Brahman. मनुष्याणा सहस्त्रेषु कश्चिततति सिद्धये । यततामपि सिद्धानां कश्चिन्मा वेत्ति तत्त्वतः ॥३॥ Amongst thousands of Individuals scarcely can we find any one striving for the attainment of Selfrealisation And amongst thousands of Such Seekers after truth is scarcely seen a single person who attains the goal and realises my extent in its entirety N. B. The words शानते हं स विज्ञानम् and कश्चिन्मवित्ति सत्यतः- तत्त्वत-गानम् are the same. AT:1174 means and includes the origin of the Universe from the Absolute Substratum the Brahman as well as the return journey to the original abode through the Tunnel of Self-rcalisation, which is a very narrow tortuous and difficult passage to pass through i. c. Evolution from and Involution into the Absolute Sub-stratum viz thc Brahman ·finally merges in me during the course of Involution. Euta: I and the same chapter deals with the TT 125 This verse is the crux of this chapter, as it briefly summarises the read:164, which means and. includes both Evolution from and Involution into the Absolute Substratum called the Infinite Brahman. This Evolution and Involution is explained in seven categories in the form of Seven Doctrines which are adumbrated in the following verses from 4 to 19 both inclusive and further explained in details in the second part in Chapters Nos 10 to 16 both inclusive as under. भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च ।। अहकार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥४॥ अपरेयमितस्त्वन्या प्रकृति विद्धि मे पराम् । जीवभूता महाबाहो ययेदं धार्यते जगत् ।।५।। एतद्योनीनि भूतानि सर्वाणित्युपधारय । अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ॥६॥ The Earth, water, fire, air, sky, mind and intellect along with the Ego constitute the eight-fold: Nature in the process of Evolution ( from the Brahman ). This is the visible aspect of my Nature. Beyond this part is the invisible aspect of the Nature, which gives rise to and sustains the animate world All the types of the animate world spring up from this Invisible aspect of my Nature. therefore the origin of the entire Universe, which I am Now the 13th chapter is: 1TITT ITT 719 EUR ·126 gautas also. Besides it deals with the four-fold path to the Gateway of providence. .: Now the 13th Chapter of the 2nd part is: क्षेत्रक्षेत्रज्ञ योगो नामयोदशोऽध्यायः The human frame is compared to the field and the tenant who occupies the same for the time being is looked upon as the cultivator. The Human frame is described in detail as under:- महाभूतान्यहकारी बुद्धिरव्यक्तमेव च । इद्रियाणि दर्शक च पञ्चचेन्द्रियगोचरः ॥ १३-५ इच्छा द्वेषः सुखं दुःख संघातश्चेतना धृतिः । एतत्क्षेयं रामारोन राविकारमुदाहृतम् ॥ १३-६ The five elements namely, Earth, water, air, fire and sky, the Ego with its ism, the intellect, the Invisible satt or Nature or Illusion. The ten organs, the mind and the ten sense objects-Desire, Aversion, Pleasure, pain the harmonious (chemical combination- *47: of the foregoing elements as well as their- faculties, sentiency €771) and the selfsustenance fa: All these qualities conjointly constitutc the field along with their varied transformations. Now the Ego that is the cultivator is encaged in this field or the Human machine, as it is designated and imagines by prolonged habitation that he himself is the machine. He is disullusioned when the rays ·iz7 directed by Patanjali, as already daelt with in the of knowledge dawn on him and he is entirely transformed into an altogether different personality. The change that is brought out is transparent and can be *noticed from the change in his activities. He realises that he is the same as the Infinite Brahman' that surrounds him The same chapter further deals with the same subject in different manner which is styled as प्रकृति पुरुप योगोनाम. Here fe is treated as akin to fit and get as क्षेत्रज्ञ Thus प्रकृति पुरुष योगोनाम can as well be the designation of the 13th chapter in as much as Purush is taken as the Absolute Substratum called the Brahman and far is the transformation of the Absolute in the form of the Universe which comprises both the animate as well as the inanimate world Lastly the same chapter deals with the four-fold path leading to the Gateway of Providence thereby indicating that the ultimate goal of a Human being is to be identified with the source from which he has sprung up : ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना । अन्य सांस्येन योगेन कर्मयोगेन चापरे ॥२४॥ अन्ये त्वेवमजानन्त श्रुत्वान्येभ्य उपासते । तेऽपि चातितरन्त्येव मन्यु श्रुतिपरायणाः ।। The first one refers to the practice of Yoga as 6th chapter.

·128
The second path is the one followed by the
सांस्याs and the 3rd one by the कर्मयोगोs.
Both of them have a clear understanding regar.
ding the constituent parts of the Human machine;
after a thorough analysis of the same, they have
arrived at the definite conclusion that they are the
senses, the mind and Intellcct And the whole Human
frame depends upon the rise of the sense objects with
the help of these three ingredients,
Now the Sankhys keep their senses aloof from
the sense objects and compel them to wither away by
perfect neglect and disuse. whereas the Karmayagis
having realised their utility, exhaust the senses by
allowing them to make judicious and limited use of
the sense-objects Thus both the Sankhyas and
Karmayagis achieve the same end, the former by
causing their senses to wither away by their utter
disuse and the latter by exhausting them after their
judicious and proper use. In short both of them
maintain perfect harmony between their mind and
intellect and with their united efforts either wither
away or exhaust their senses by their disuse or proper
judicious exertions.
Thc fourth pathway is more or less a right
royal road, provided one finds a proper guide to
follow and tries to observe the directions to a letter
as laid down by the preceptor. The Ego is there Do

·129
1
-
doubt but the ism of the Ego is the obstacle in the
way of the seeker-after truth. - And the Saint in very
eloquent terms describes how this ism can be removed
and the ego thereby automatically shorn off its
thorny and poisonous tentacles.
म्हणोनि दीप पालवे । सवेचि तेज मालवे ।
कां रविविवासवे । प्रकाशु जाय ।
उचललेया प्राणासरिसी । इन्द्रिये निघती आपसी ।
तैसा मन बुद्धिपाशी । अहंकार ये ।।
म्हणोनि माझिया स्वरूपी । मन बुद्धि इयेनिक्षेपी ।।
येतुलेनिसर्वव्यापी । मीचिहोसी ।
Just as when the current is switched off, light
is out automatically or rather when the sun sets,
light goes away. When the controller of breath
quits the human machine, all other senses have
perforce to follow suit. Similarly when this mind goes
with the intellect, the ego is compelled to give up
its offensive and tentacular ism Therefore try to
concentrate both mind and intellect on the vision of
the Lord and you will pervade the whole Universe
and will be identified with me.
This is in short the fourth path leading to the
Gateway of Providence.
Thus we find that the 13th Chapter explains in
detail the Doctrine set forth in the 3 verses Nos. 4,
'5 and 6.

·CHAPTÉR VIII - 1 मतः परतरं नान्यत्किचिदस्ति धनंजय ।, मयि सर्वमिदं प्रोतं सूने मणिगणा इव ॥७॥ There is nothing in the Universe which is not pervaded and infiltrated by me. With respect to the entire Universe, I am like the string in the Rosary of beads. है रोहिणीचे जळ । तयाचे पाहता येइजे मूळ ।' ते रश्मि नव्हती केवळ । होय ते भानु ॥२९॥ तयाचिपरी किरीटी । इया प्रकृति जालिय सप्टी। जै उपसंहानि कीजेल ठो । ते मीचि आहे ।। ऐसें होम दिौ न दिमे । है मजचि माजी असे । मियां विश्व रिजे जैसे । सूत्र मणि" मुवदि मणी केले । ते सोनियाचे मुनीं वोविले । तैसे म्या जग धरिले । मवाद्याभ्यतरी || ८-३२ 11 we trace the source of the mirage it is not the rays of the Sun but the Sun Himsell. Similarly, if we scan the origin of the Universe, it is really the Infinite Absolute and not the Nature which is apparent The springing up as well as vinishing away of the Universe is all a play within the Infinite Absolute. The universe is thus supported lyy the Lord Almighty, as a rosary of beads by the thread passing through them. Not even this Just as a golden thread passes through a bunch of golden beads, similarly the entire Universe is pervaded and infiltrated by the Infinite Absolute or Brahman.

·131 । an Now, in illustration of this verse, we can very well open Chapter XI of the second part and find therein the vision of the 'Almighty Lord itself assuming the form of the Universe in its entirety. हे सर्वही सर्वेश्वरू । ऐमा प्रतीतिगत जो पतिकरु । तो बाहेरी होआवा गोचरू । लोचनासी ॥ ११०२९ है जोवा आंतुली चाड । परी देवासी सांगता साकड । का जे विश्वरूप गूढ । कैसेनि पुसावे ।। आणि न पुसेचि जरी म्हणे । तरी विश्वरूप देखिलियाविणे । सुख नोहेचि परी जिणे । तेही विपाये ॥ ३० Arjuna had realised and verified by experience the truthfulness of the abstract Doctrine of Omnipresence of the Lord, within himself; but now he entertained the ambition to have actual Demonstration of the Doctrine before his eyes in a concrete form. This was his desire lurking in the innermost Tecesses of his heart; yet felt constrained to express the same to the Lord because it was referring directly to the Omnipresence of the Lord himself. At the same time, he felt his own life itself would hang heavily on him, nay even it may not be possible any more to continue to live, if he hesitated to ask for the same and missed the opportunity forever. अर्जुन उवाच मदनुपहाय परम गुलमध्यात्म सङ्गितम् यत्वयोगत वचस्तेन मोहोत्यं विगतोमम ॥११ -- ·Verily, O Lord, says Arjuna, I am intensely anxious to have an actual vision in front of my eyes, 132 my delusion has disappeared. pn listening to your advice which referred to the inner-most secret viz the realisation of the Self and which you did to shower your grace on me मी जगी एक अर्जुनु । ऐसा देही वाहे अभिमानु । आणि कौरवाते इया स्वजनु । आपुले म्हणे ॥ ५१ याहीवरी यांतें मी मारीन । म्हणे तेणें पापे के रिगेन । ऐसे देखत होतो दुःस्प्न । तो चैवविला प्रभु ।। ५२ The ism that Arjuna was the only solitary warrior of the world and that the Kauravas were his kith and kin, was haunting the mind of Arjuna and he was dreaming all along in the same hypnotic condition when lie was awakened to consciousness by the Lord भवाप्ययो हि भूताना श्रुतो विस्तरशो मया । त्वत कमलपत्रास माहात्म्यमपि चाव्ययम् ॥ २ Arjuna says to the Lord, I have listened tn the detailed account of the origin (existence) and dissolution of the Universe, or the evolution and Involution of the Universe, as well as your cverlasting grandeur and Sublimity from you. एयमेनण्याप त्वमात्मानं परमेश्वर । द्रष्टुमिन्छामि ते स्पमस्वरं पुरषोत्तम ॥ ३ of the transcendental aspect of lity, as you have described your Divine persona·i33 " 1 मग वोलिला तो किरीटी । म्हणे तुम्ही केली जे गोठी। तिया प्रतीतीनी दिठी.। निवाली माझी ।। ८१ आतां जयाचेनि संकल्पें । हे लोकारंपरा होय हारपे । जया ठायाते आपण । मी ऐसे म्हणसी ॥ ८२ तें मुद्दल रूप तुझें । जेथूनि इयें द्विभुजें हन चतुर्भुजै ।। सुरकार्याचेनि व्याजें । घेवोंधैवों येमी ॥ ८३ ऐसें अगाध जे तुझे । विश्वरूप कानी ऐकिजे ॥ तें देखावया चित्त माझे । उतावीळ देवा ।। ८६ Then says Arjuna to the Lord : I am entirely satisfied within myself by your 'words and am thoroughly convinced regarding their veracity. Now, I am anxious to have an actual Demonstration before my eyes, on the canvas of the Universe :of thc unfathomable primeval Infinite Absolute Substratum, from which enanate your Divine manifestations in this world in the form of Avataras, which assumes the form of Universal expansion, wherein all the worlds are born at will, wherein they appear to exist, and wherein they are ultimately dissolved, and which you style as your original Divine Aspect. मन्यसे यदि तच्छक्य मया द्रष्टुमिति प्रभो। योगेश्वर ततो मे त्व दर्शयामानमव्ययम् ॥ ४ Therefter Arjuna prays to the Lord." You can, Oh Lord present your Divine Aspect before me in case you find it possible for me to visualise the same. एक विश्वरूप देसावे । ऐसा मनोरयु केला पायें । की विश्वरूपमर आघवे । ररूनि पातले ।। १६

·134
It was the expectation of Arjuna that the Lord
would manifest himself before him as a solitary unit
of his Omnipresence but to his utter surprise lie found
that the entire Universe was transformed int., infinite
forms of the same Omnipresence.
श्रीभगवानुवाच
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः ।
नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥ ५
The Lord thereafter exhorts Arjuna to have a
look at the Infinite Forms of his Omnipresence,
scattered in manifold radiant colours and forms,
The Lord, while dancing to the tune of Arjuna's
wishes, failed to notice that he had not blessed Arjuna
with the insight to have a vision of his infinite forms
on the canvas of the Universe; but when he found
that Arjuna was merely staring at him with listless
eyes, He blessed him with the necessary insight.
न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुपा ।
दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् ॥ ८
The Lord thereafter says to Arjuna: It is not
possible for you to grasp MY OMNIPRESENT ASPECTS
WITH YOUR PHYSICAL EYES AND HENCE I BLESS YOU
WITH THE DIVINE INSIGHT.
सजय उवाच :-
एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः ।
दर्शयामास पार्थाय परमं स्पर्मश्वरम् ।। १

·ghastly appearance of the Lord) and consequently -135 Sanjaya says: -With these words, the Lord manifested himself before Arjuna in his Infinite, Sublime and Sovereign forms. अदृष्टपूर्व हृपितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो में । तदेव मे दर्शय देव रूपं प्रसीद देवेश जगनिवास ॥ ४५ - ! . Arjuna then says to the Lord: I am delighted, yet at the same time exceedingly alarmed at the sight of your forms which have never been seen before. O Lord, be pleased therefore to become as .you were.before. मया प्रसप्तेन तवार्जुनेदं रूप परं दर्शितमात्मयोगात् । तेजोमयं विश्वमनन्तमाद्य यन्मे त्वदन्यैन न दृष्टपूर्वम् ।। ४७ The Lord replies to Arjuna. Being pleased at your request, I have revealed unto you my transcendental form due to my own inherent and potential power. This transcendental, Universal refulgent infinite and primeval form has hithertofore never been seen by any one else than you सजय उवाच।- इत्यर्जुन वासुदेवस्तथोक्त्या स्वक रूपं दर्शयामास भूय. । आश्वासयामास च भीतमेन भूत्वा पुन. सौम्यवपुर्महात्मा ॥ ५० Sanjaya says: The Lord gave assurance to Arjuna, not to be frightened at the sight :of the manifested himself before him by assuming his original form,

·pointed Devotion towards me that one can have
transcendental insight into the transcendental as well
as Univcısal Aspect of Providence and further, he
136
अर्जुन उवाच:-
दृष्ट्वेदं मानुपं रूपं तव सौम्यं जनार्दन ।
इदानीमस्मि सवृत्तः सचेताः प्रकृति गतः ॥ ५१
Arjuna says: Oh Lord, at the sight of this
your mild human form, I have regained my peace of
mind and am restored to my normal nature.
सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम ।
देवा अप्यस्य रूपस्य नित्य दर्शनकाङ्क्षिणः ।। ५२
My primeval form, which you have 'now seen,
is extremely rare an occurrence for others and even
the Gods are ever anxious to have a vision of the
sanie.
नाह वेदैन तपसा न दानेन न चेज्यया।
शक्य एवविधो द्रष्टु दृष्टवानसि मा यथा ॥५३
It is not possible for any person to have the
vision of
my transcendental manifestation of the
type which you have witnessed, be it on their part
with the study of the Vedas, or with the practice of
penance, or with the aid of Donations or with the
भक्त्या त्वनन्यया शक्य अहमेवविधोऽर्जुन ।
ज्ञातु द्रष्टु च तत्त्वेन प्रवेष्टुं च परंतप ।। ५४
It is only through an
help of Sacrifices.
unalloyed and single

·137 will be enabled to have God-Intoxication and final immersion in God. These jhree phases are the same as demonstrated by the three Doctrines viz तत्वमसि, अहं ब्रह्माऽस्मि and Har a which mean God-realisation, God-intoxication and finally God-immersion. The Lord thereafter generalises the proposition and says to Arjuna:- .- मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवजितः।.. निवरः सर्वभूतेषु यः स मामेति पांडव ॥ ५५ He, who dedicates all his activities to me, who recognises me as the final goal to be reached, who is entirely devoted to me, who has no-where any attachment and who has not the slightest tinge-of: enmity at heart for all beings in the world, is the person who can aspire to be in tune with me. Here ends the 11th Chapter which thoroughly explains the meaning of the verse. मत्त परतर नान्यत्किञ्चिदस्ति धनंजय । मयि सर्वमिदं प्रोतं सूत्र मणिगणा इव ॥

·-- of the Earth, the lustre of fire, the life in all beings, asceticism in ascetics All these qualities have sprung of all beings, I am the talent of the Talented, I am CHAPTER JX Now we take up the verses 8, 9, 10 and 11 रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययो । प्रणव सर्ववेदेषु शब्द खे पौरप नृप ॥८॥ पुण्यो गन्ध पृथिव्या च तेजश्चास्मि विभावसौ। जीवन सर्वभूतेषु तपश्चास्मि तपस्विषु ॥९॥ बीज मा सर्वभूताना विद्धि पार्थ सनातनम् । बुद्धिर्बुद्धिमतामस्मितेजस्तेजस्विनामहम ॥१०॥ बल बलवता चाह कामरागविवर्जितम । धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥११॥ Here the Lord mentions to Arjuna, the various forms and aspects which are manifested or assumed in the process of the Evolution of the Universe by the Absolute Infinite Substratum at the sweet will of Providence Himself These manifestations or aspects are as under- The fluidity and the taste of water, the refulgent radiance or the lustre of the Sun and Moon, the syllable om in the Vedas, the occurrence of sound in the sky, the manhood in man, sacred and sweet smell up from me says the Lord I am the everlasting seed the lustre of the Radiant beings I am the strength ·lays special emphasis on the word BAUYAS (again) सागितलाचि अभिप्रावो । सागेन पुढती ।। 139 of the strong. free from any passion or craving. I am the will in the beings which does not violate the order of society. Now all these manifestations are treated at length in the 10th Chapter as under:- The eminent author of the Celestial Song with his unbounded intellect and profound scholarship begins the 10th Chapter with the very significant adverb BHUYAS, meaning. Again,' thereby signifying in unequivocal terms that, the subsequent chapters only repeated - what has been already stated in foregoing nine chapters. The verse runs as under- भूय एव महाबाहो श्रृणु मे परम वचः । यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥१॥ The Lord says to Arjuna- Please listen to my supremely significant advice again, thereby indicating that all further conversation is only a repetition of what has been already stated in the foregoing chapters And because of the sweet love I cherish for you I am doing this entirely for your eternal welfare; please therefore listen to my supremely significant advice again. The Saint also and states as under- तसा कृपाळुवाचारावो..म्हणे.आइकेगा महाबाहो ।

·- 1 140 The Lord, who was exceedingly lind at heart, says to Arjuna · Please listen to the same advice which I am repeating again.' प्रतिवर्षी क्षेत्र परिजे । पिकाची जवजव वाढी देसिजे। मा लागीनुवगिजे । वाहो करिता । पुढतपुढती पुढे देता । जोडे वानियेची अधिकता। म्हणोनि सोने पाइसुता । शोधूचि आवडे । तैसे एथ पार्था । तुज आभार नाही सर्वथा। आम्ही आपुलियाचिस्वार्था । बोलो पुढती ।। जैसे बालका लेयविजे लेणे । से शृगाराते पाई जाणे । परी ते मुसाचे सोहळे भोगणे । माउलिये दिठी। ससे तुझे हित आघवे । जव जव वा तुज फावे । तवतव आमुचे सुख दुणावे । ऐसे आहे ॥ आता अर्जुना अमो है विरडी । मज उघड तुझो आवडी । म्हणानि तृप्तिची सवडी । बोलता न पड़े। आम्हा येतुलियाचि कारणे । तेचि से तुजसी बोलणे परी असो हे अत करणे । अवधान देई ।। तरी आईकेगा सुवर्म । वाक्य माझे परम् । जे अक्षरे लेवूनि परब्रम्ह । तुजलेवासि आहे ॥ परी किरीटी तू माते । नेणसी गा निरुते । तरी तो मा जो मी येथे । ते विश्वधि हे ।। The cultivator cultivates the crops in his field from year to year and when he finds that there is greater yield every time, he feels encouraged to do the same work over rgain Similarly during the process of purification of Gold, if one finds that the propor. ation of the alloy is decreasing every time, the operator becomes more enthusiastic every time, to carry on the same process.

·ninth Chapter in the same strain to hammer the self-same truth and same ideas or Doctrines on the The Lord says to Arjuna that he is repeating the same story to him because it was more a source of greater pleasure for the Lord himself rather than the conferring of any obligations on the disciple. The mother adorns her child with ornaments entirely intended to satisfy her own cyes. 141 Here we can cite again one similar incident in the life time of the great Lokmanya Tilak, who happened to use the word ' again' in the same strain in which the Author of the Celestial Poem made use of the word BHUYAS to begin the 10th Chapter. Lokmanya Tilak was released from the jail after his first term of rigorous imprisonment and he resumed the editorship of the · Kesari' a weekly paper hithertofore published by him, the first sticle appeared, with the Headline "gaza k: ala." thereby meaning that, he undertook the Editorship of his paper to conduct the same in the same style and on the same lines as before. The eminent author of the Celestial Poem also uses the word BHUYAS' to begin the 10th chapter to connote that he is resuming the same story of the Disciple, once again. And her actions are even though they arc teasing to the child

·142
Like-wise I feel delighted more and more when I find
that my words are conducive to your greater welfare.
1
1
.
The Lord thereafter says to Arjuna :
Enough of this allegory; I am candid to say
that I do cherish sweet love for you and hence I ain
hammering the same principles on your mind. Please
therefore listen to what I SAY NOW BECAUSE MY
WORDS ARE BRAHMAN ITSELE AS DRESSED IN THE
COAT OF ALPHABETS.
The Lord further says to Arjuna, you are not
capabl of realising my exact nature because, though
I look only as Lord Krishna in your eyes, please
beware, I am myself the world.
न मे विदुः सुरगणाः प्रभव न महर्षयः ।
अहमादिहि देवाना महर्षीणां च सर्वशः ॥२॥
Neither the Celestial Gods nor the sages on the
Earth aspire to trace my origin Because I am
a the
source of the Celestial Gods as well as of the sages on
the Earth
Before proceeding with the details of this
chapter, it behoves us well to deal with the principles
of the Nasadeeya Sukta which have been adopted by
the Author almost to a letter, in this chapter.
नासदासीनो सदासीत् तदानीम् ।
नासीद्रजो नो व्योमा परोयत् ।
किमा वरीव कुहकस्य शमन् ।
भम्म. किमामीत् गहन गौरम् ॥१॥

·143 Then, at the beginning of the Universe or even prior to it never did there exist either the being, or. the not-being and also either the heavens or even the space beyond; : ,who could say, then that, whatever existed was enveloped by some thing else, and where and for whose pleasure or happiness ? Did there exist a vast and deep expanse of water at least ? न मृत्युरासीत् अमृत न तहि । न राण्या मन्ह आसीत् प्रकेतः ।। - आनीदवातं स्वधयातदेकम् । तस्माद्धान्यन्न परः किंचनास ॥२॥ "; Death or destruction meaning' thereby the perishable and visible creation was not there and naturally the imperishable or invisible object also never existed Nor was there any line or means of Demarkation between night and day. breathing What existed was only one Single Substratum or bubbling up under its own inherent Influence and in the absence of any atmosphere. And that was the lonely Brahman without a second. Besides this did there exist nothing else beyond. तम आसीत् तमसा गूढमने । अप्रकेतं सलिलं सर्वमाइदम् ॥ तुच्छेनाभ्व दिहितं यदासीत् । तपसस्तन्महिनाऽजायतकम् ॥३॥ Darkness prevailed and at the beginning dia there exist water engulfed in and undifferentiated ·144 or from that Darkness? And what is described as the all-pervading Brahman encircled by Maya even from the beginning, was the original lonely Brahman, later on transformed and rendered visible as Maya under the influence of its own will, penance pleasure (TAPAS) कामस्तदग्रे समवर्तताधि । मनसोरेत प्रथम यदासीत् ॥ सतोबन्धुमसति निरविन्दन् । हृदि प्रतीच्या कवयोमनीषा ॥४॥ Desire (to become many) first sprang up in the mind of the Brahman, with the result that at the first impulse was visibly manifested the metamorphosis of the Brahman or not-being into Maya or being ( And the outhor of the Sukta states that the mighty saints or sages had experienced this vision as a result of deep meditation and had then rationally confirmed the same ) तिरश्चीनो विततोरश्मिरेपाम । अध स्विदासीत् उपरिस्विदासीत ॥ रेतोधा आरान् महिमान आसन् । स्वधा अवस्तात् प्रयति परस्तात् ।।५।। When the Brahman or Asat not being entertained the first impulse to undergo metamorphosis, rays of light short forth from the Brahman in all directions, upwards downwards, transversely and diagonally, they became-infiltrated and thickened in parts which flourished in-exuberance with infinite, energy on all sides and also far beyond D ·145 These rays of the Brahman or spiritóns as we may call them, pervade the animate as well as the inanimate world. And it is the self-same Ego or the ' l'in all beings or in other words the ( Jivatma ) İndividual soul. को अदावेद क इह प्रवोचत् । कुत आजाता कुत इयं विसृष्टिः । अर्वाक् देवा अस्य विसर्जनेन । अथ को बेद यत आवभूव ।।६।। Who can trace the origin of this metamorphosis or can supply further explanation or amplify further at length and definitely. The so-called Gods also are of later origin than that of this metamorphosis. Who can trace then the origin of this metamorphosis? Thus the so-called Gods can hardly be expected to possess any knowledge regarding the origin of the Universe. इय विसृष्टि: यत आबभूव । यदि वादधे यदि वा न दधे । यो अस्याध्यक्ष. परमे व्योमन् । सो अग वेद यदि वान वेद ॥७॥ Whence has all this Universe sprung up? And whether does the same exist as such or does not. Similarly whosoever may be the overlord of this Universe, is he at least aware of this creation or not at all ? Now we shall deal with the 10th. Chapter and see how it conforms to the propositions set forth in the - Nasadieya Sukta treated above.

·of Imagination also fail to comprehend my extent and 146 The Nasadieya Sukta says:-. अर्वाक् देवा अस्य विसर्जनेन । A ecrea. The Gods are of later origin than that of the tion; which is just the version of the.celestial poem also in the 10th Chapter as already stated, which] reads as under:- नमे विदुः सुरगणाः प्रभव न महर्षयः । अहमादिहि देवाना महर्षीणां च सर्वशः । I am the source of the Celestial Gods as well as of the sages on the Earth. एप वेद मुके जाहाले । मन पवन पागुळले । रातीविण मावळले । रविशशी जेथ । अगा उदरीचा गर्भु जैसा । न देखे आपलिये मातेची वयसा । मी आघवेया देवा तसा । नेणवे कांही ।। आणि जळचरा उदधीचें मान । मशका नोलोडवेचि गगन । तेवी महपींचे ज्ञान । न देखेचि माते ।। The Vedas are silent over this point. The flights prowess. The Sun and the Moon also appear to fade away even before the advent of night. As the foetus in the womb can never be able to ascertain the age of its mother, similarly the Gods also fail to comprehend my extent. Or as the amphibia can hardly fathom the depth of the ocean or as the mosquitoes can never cross over the sky, similarly the mighty sages also can never be able to comprehend my greatness

·147
यो माम जमनादि वेत्ति लोक महेश्वरम् ।
असंमूढः समत्येषु सर्व पापैः प्रमुच्यते ॥
without
He who realises that I am the Overlord of the
entire Universe and that I am the Infinite Absolute
any beginning and beyond the cycle of births
and deaths, he alone amongst the mortals will have
the veil of ignorance evaporated and his sins
thoroughly washed away.
ऐसाही जरी विपाये । सांडुनि पुढील पाये।
सर्वेन्द्रिया होये । पाठिमोरा जो ।।
प्रवर्तलाही वेगी बहुडे । देह सांडूनि मागिलीकडे ।
महाभूतांचिया चढे । माथयावरी ॥
तेष राहोनि ठायठिके । स्वप्रकाशे चोखे।
अजत्व माझे देखें । आपुलिया डोळा ||
मी आदीसी परू । सकळ लोक महेश्वरू।
एसिया माते जो नरू । यापरी जाणे ।।
तो आप भर्याच साहिजे पापी । जैसा जळत चदनुसपी ।
तेवि मात जाणोनि तो सकल्पी। वर्जूनि धापे ।।
तेचि आमुते कैसे जाणिजे । ऐसे कल्पी जरी चित तुझे ।
तरी मी एंसा हे माझे । भाव आइके ।।
In the preceding verse the Lord has said that the
Gods and the sages were of a later origin and there.
fore they were not able to realise the origin or the
prowess of the Lord himself,
Inspite of this statement, says the Lord. if any
Teal Seeker of truth, puts an end to all his cravings
that are moving rapidly in advance, tums a dear car

·Intellect, knowledge, clear undestanding, for- 148 to all his senses and in the midst of his activities immediately recoils and forgets all :consciousness about his own human machine, then he gets control over the Elements And when thus he feels secure in his position, he becomes Self-luminous or Self resple- 'ndent i. e. he attains the realisation of Self or God, then he is capable to visualise and appreciate.my Infinite 'Divine Nature. I am beyond any beginning or end and am te Overlord of the entire world He who realises this aspect of mine, has his sins automatically washed off. Besides he ceases to be disturbed by any ideas or imaginations as a sandle tree, when burning is left off by serpents. Now if you are curious to know the pathway leading to me, please listen to my manifestations and my inherent aspect as detailed below. बुद्धिनिमसमोह. क्षमा मत्य दम. शमः । सुख दुःख भवोऽभावा भय चाभयमेव च ॥४॥ अहिसा समता तुष्टिस्तपो दान यशोऽयशः । भवन्ति भावा भूताना-मत्त एव पृथग्विधाः ।।५।। bearance, truthfulness, self-restraint, peace of mind, existence, destruction, fear, fearlessness, fairness, contentment, austerity, bounty, fame, ,disgrace all these diverse moods or temperaments of beings proceed from me, which the creatures call their own.

·म्हणोनि निराके येणे महायोगें। मज मीनला मनानि-आंगें। .149 महयः सप्त पूर्व चत्वारो मनवस्वथा । मद्भावामानसा जाता येपां लोक इमाः प्रजाः ॥६॥ The seven-mighty Seers of old, the four Manus have sprung up from.me i. e. from my mind. And they are the source or origin of all future creation. ऐसेनि हे विश्व येथे । मोचि विस्तारलोसे निरुते । परी भावाचे निहाते । माने जया ।। Thus the entire Universe has ultimately sprung iup from me, though through the agency of my lieute- .nants as stated above. एतां विभूति योगं च मम यो वेत्ति तत्त्वतः । सोऽविकपेन योगेन युज्यते नात्र संशय. ॥७॥ He who appreciates and realises this exhasustive 'aspect of mine and my manifestations, alone is ca- •pable of amerging in me, with unhesitating or uncontaminated affinity यालागी मुभद्रापती । हे भाव इया माझिया विभूती। आणि याचिया व्याप्ती। व्यापिलें जग। म्हणोनि गा यापरी । ब्रह्मादिपिपीलिकावगे। मीवाचूनि दुसरी। गोठी नाही ॥ ऐसें जाणे जो साचे । तया चेहरे जाहाले ज्ञानाचे। म्हणौनि उत्तमाधम भेदाचे । दु खप्न न देखे ॥ मी माझिया विभूती। विभूती अधिष्टिलिया व्यक्ती। हे आघवे योगप्रतीती। एकचि मानी।। । एष संशय करपे न लगे। तो विगुदी जाहला ॥

·150 कां जे ऐसे किरीटी। माते भजे जो अभेदा दिठी। ! तयाचि ये भजनाचे नाटी 1 सूती मज ।। म्हणौनि अभेदे जो भवितयोगु । तेथ शंका नाही नये खंगु । करिता ठेला तरी चांगु । ते सागितले षष्ठी ॥ तोचि अभेदु कैसा । हे जाणावया मानसा । साद जाली तरी परियेसा । बोलि जेल ।। The Lord saya to Arjuna :- - It is in this light that you have to follow my menifestations as my lieutenants and that the entire world is pervaded by their Omnipresence. And hence, it is that from a mole to the mountain you will find nothing but myself pervading the entire expanse. He, who realises this aspect of mine, is the one who knows the reality and is free from the contagion of differenciation between high and low and the likewise in the world. The Brahman, its metamorphosis in the several manifestadtions, these manifestations pervading the individuals, are all taken to be the same entity by such a person who has attained the height of realisation in its entirety. Beyond all doubts, there can be no two opinions about the perfection of such a person who has achieved ultimate success in the pursuit of this type of being in tune with the Infinite He, who is devoted to me ·जंशीजवळिकेची सरोवरे। उचपळलिया कालवती परस्परे। 151 with such undiffcreniated insight is the one for whom I exert to see that his devotion continues uninterrupted. Hence this devotional approach with undifferentiated insight is beyond doubt the uninterrupted correct path, and even if the seeker happens to come to a standstill in his pursuit, it would be all for the best as has already been at length explained in the 6th Chapter. If you are curious to know how this undifferentiated insight is achieved, please listen to what I say ahead. अह सर्वस्य प्रभवः मत्तः सर्व प्रवर्तते । इतिमत्वा भजन्ते मा बुधा भाव समन्विताः ।। जे जे भेटे भूत । ते ते मानिजे भगवत । हा भक्तियोग निश्चित । जाण माझा । 1 I am the origin of all beings in the world; and Everything proceeds from me Inspired or Infused with this fundamental understanding, the real seers with their intuition or insight riveted on my manifestions, offer themselves as an oblation to me with intense dei otion Devotional approach to me consists entirely in the firm belief that whatever being appears ahead is nothing but the personification of the Providence or the Absolute Substratum. मच्चित्ता मग्दतप्राणा बोधयन्त परस्परम् । कथयन्तश्च मानित्य तुप्यन्तिचरमन्तिच ॥ मग तरगासिधवळारे । तरंगनिहोनी ।।

·152 The seeis or these mystics with their minds riveted on me, with their very life force pinned on me, communicating with each other as filled in 'with my fervour and incessantly relating to one another all sorts of tales about my prowess, find intense delight in me and are satiated to over-flowing with my omnipresence. As for instance any two adjoining lakes over. flowing with torrents of rain showers, meet'one 'another and form a united expanse of water, with surges one upon the other, rising high up in the air, the surges themselves forming as a base for the higher ones serially up in the open sky. तेव्हां तया महासुखाचेनिभरे । धावोनिदेहाचिया गावाबाहेरे । मिा धाले तेणे उद्गारे । लागती गाजो ॥ Similarly when such mystics and seers meet one another in the intense heat of enthusiasm & forgetting for the time being their respective encasement in the body cover, begin to extol my omnipresence them selves being thoroughly satiated to over-flowing over-flowing with my fervour, passion and tremendous vitality तेपा सतत युक्त्ताना भजता प्रीतिपूर्वक । ददामि वुद्धियोग तं येन मा मुपयान्तिते । In the case of such mystics and seers who have been unceasingly devoted to him with intense affection & love says the Lord, He stands voluntarily ) as ·seers of the past including Narad, Deval and Vyas, 153 a guide to them and leads them on until at they last merge in the Absolute Brahman " • . - "Or He voluntarily offers to be a guide to them so as to lead them on until at last they merge in the Absolute Brahman. तेपामेवानुकंपार्यमहमज्ञान जंतमः । नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥ Besides, says the Lord, He himself dispels the veil of Ignorance enveloping these mystics, out of pure compassion for their uplift, with the help of the selfluminous refulgent rays of light proceeding from him. - तया तत्वज्ञाचोखटा । दीवीपोतासाची सुभटा। मगमोचि होवोनि दिवटा । पुढा पुढा चाले ।। Then the Lord says, the Lord himself stands as a torch-bearer in the case of such mystics and seers and holds up his own self-luminous and refulgent torch before them. At these words of Assurance from the Lord Shri Krishna, Arjuna replies as under:- परब्रह्मपरंधाम पवित्रं परमंभवान् । पुरुष शाश्वतं दिव्यमादिदेवं अजं विभुम् ॥१२॥ आहुस्त्वामृपयः सर्वे देवपिनरिदस्तथा। असितो देवलोव्यासः स्वयंचैबरवीपिमे ॥१३॥ Oh Lord, says Arjuna, the mighty sages and ·154 one Have been ever since describing you in voice, as the ultimate final Abode as thé. Absolute Substratum called the Brahman, as the ever-lasting entity, as the ever-luminous immutable over-lord and now I find you yourselves have been confirming their dictum. सर्व मेतदृतं मन्ये यन्मावसिकेशव । नहिते भगवन् व्यक्ति विदुर्देवान दानवाः ॥१४॥ स्वयमेवात्मनात्मानं वेत्थ त्व पुरुपोत्तम । भूतभावन भूतेश देवदेव जगत्पते ॥१५॥ वक्तुमर्हस्यशेपेण दिव्यात्द्यात्मविभूतयः । afafanfarasinilahira azafaefer 118811 “I am convinced your prowess. Oh my Lord', says Arjuna within myself regarding the veracity of your version and I feel sincerely that neither the Gods nor the demons could ever grasp the extent of Oh Lord, you are the creator of the Universe and are as well the Overlord of the same, and hence it is that you alone ( and none-else ) are really aware of the entire extent of your prowess. Be kind, therefore, to explain to me your various manifestations with which you have enveloped the entire creation. With these solicitations on the part of Arjuna the Lord was pleased to narrate to him his manifestations. It is not our purpose here to enumerate all the manifestations of the Lord as detailed in the succeeding verses of the 10th Chapter.

·155 - It is enough when it has been convincingly proved that the/Doctrine of manifestations like रसोऽहमप्सु & c. as adumbrated in verses Nos. 8, 9, 10 and 11 of the 7th. Chapter has been elucidated ni the 10th. Chapter. However we take the last four verses of the 10th. Chapter and close this discourse on the Manifestations. यच्चऽपि सर्व भूतानां बोज तदहमजुन । म तदस्तिविनामत्स्यान्मया भूतंचराचरम् ॥३९॥ नान्तोऽस्ति ममदिव्यानां विभूतीनां परंतप । एपतू शतः प्रोक्तो विभूतेविस्तरोमया ॥४०॥ यद्यद्विभूतिमत् सत्वं श्रीमर्जितमेववा । तत्तदेवावगच्छत्वं ममतेजोंशसंभवम् ॥४॥ अथवावहुनतेन किं ज्ञातेन तवार्जुन । विष्टभ्याहमिदं कृस्न मेकांशेनस्थितो जगत् ॥४२।। The Lord saye. I am the origin of all the beings in the world or for the matter of that there is nothing moveable or immoveable in the world which has not sprung up from me. My Divine manifestations have no end at all. I have narrated to you just a few to impress you the entire extent of my manifestations. Wherever you find any being of outstanding glory brilliance or power, know yc that to be the mani. festation of the radiant ray's of my refulgence. Enough of this prolonging or rather unending description. Sufficc it to say that I have pervaded the

·156
entire Universe with only a single ray of
my
radiant
refulgence.
Enough of this prolonging or rather unending
description. Suffice it to say that I have pervaded
the entire Universe with only a single ray, of
mynradiant refulgence.
Here ends Chapter IX
aw

·CHAPTER X Now we come to verses Nos. 12 and 13 of the 7th Chapter which set forth the Doctrine of the three Gunas or qualities, which are inherent in the very nature of the Prakruti or Illusion or Maya itself, which is called 'the Universe. And this Prakruti in turn is but another form of the Purusha liimself, attending upon him as his shadow. And the Purusha is nothing but the Infinite Brahman itself. Thus the Purusha himself appears to have undergone metamorphosis and assumed the form of the Universe or the creation. ये चव सात्त्विका भावा राजसास्तामसाश्च ये। मत्त एवेति तान्विदि न त्वहं तेषु ते मयि ॥१२॥ विभिर्गुणमयविरेमिः सर्वमिदं जगत् । मोहितं नाभिजानाति मामेभ्यः परमव्ययम् ॥१३॥ "All the various forms of creation consisting of the three Gunas or qualities viz. the Sattva, Rajas and Tamas, have sprung up from me " says the Lord. However, know ye that the forms are included in me, whereas I remain quite aloof from them or am not contained in them. The entire Universe is plunged in confusion, due to the forms of existence constitnted by the three Gunas, and hence is not able to realise my presence, ·158 who stands beyoud them i e the three Gunas and is immutable. Now the whole of the Chapter No 14 is exclusively devoted to the description of tne three Gunas and is entitled as : गुणत्रय विभाग योगोनाम चतुर्दशोऽध्यायः । We shall have a short survey of this chapter before we proceed to the next verse No 14 of the 7th chapter which is styled as the river of Illusion and illustrated in chapter No. 15 as the tree of Unreality. The Lord says- परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् । पज्ज्ञात्वा मुनयः सर्वे परा सिद्धिमितो गताः ॥१४/१२॥ "Once again " says the Lord do I explain to you the essence of the ultimate real knowledge, which has enabled all the sages to ascend to the highest goal or destination. Hear also we find the significant adverb Bhuyas ( again ) particularly intended to connote that the whole chapter is an explanation of the Doctrine adumbrated in verses Nos. 12 and 13 of the 7th chapter. इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥२॥ Having realised this aspect of mine, they have established their identity with me. And hence, they are neither born at the time of creation, nor do they suffer destruction at the time of the deluge.

·-159 , Commenting on this verse the Saint says as under सृष्टोचिये सर्वादी । जयां देहाची नाहीं बांधी। ते कैचे प्रळयावधो । निमतील पां।। मग म्हणे गा प्रज्ञाकांता । उजवली आजि वक्तृत्वता। जे बोला येवढा श्रोता । जोडलासी । तरी एकु मी अनेकी । गाविजे देहपाशकी ॥ त्रिगुणी लुब्धको । कवणेपरी ॥ कैसा क्षेत्रयोगें। वियें इये जगे। ते परिस सांगे। कवणेपरी ॥ .' पै क्षेत्र येणे व्याजे । यालागी हे बोलिजे ॥ जे मत्संगवीजे भूती पिके ॥ १४-६६ ।। - It is but natural that those, who are not entangled in the Humane Frame at the beginning of the Universe, can never experience dissolution at the time of the great deluge. Then the Lord says to Arjuna · I have found in you a fitting listener or companion to my cloquent address; I mean an enlightened audience to my eloquent speech. Please listen how these vultures in the form of three Gunas have very successfully encased me in the several human frames so as to appear manifold, though I am a compact and undi. vided unit or uniform substance, Please listen further how the world or creation owes its existence to the display of the Jaya or Illusion, I am disposed to style my Prakruti as the field from where have sprung up the beings in the world as the result of my Oltin contact with thc Prakruti.

·160
मम योनिमहद्ब्रह्म तस्मिन्गर्भ दधाम्यहम् ।
संभवः सर्वभूतानां ततो भवति भारत ।.३॥
The Primordial nature or Prakruti is my consort
wherein I deposit myself to be born of her. All the
beings in the world spring up from this contact of
mine with the primordial nature or Prakruti.
This primordial nature is styled as Mahat-Brahma.
Some style it as something not manifested or form -
less. The Sankhyas call it as Prakruti. The Vedantins
hold it as Maya or Illusion. And finally it is after all
nothing but Ignorance.
आपला आपणपेया। विसरु जो का धनंजया ।।
तेचि रूप यया। अज्ञानासी ।
And Ignorance materialised is self-forgetfulness
personified.
आणिकही एक असे । जे विचारावेळे न दिसे ।
वाती पाहता जैसे । अधारे कां ॥
हालविलिया जाय । निश्चळी तरी होय ।
दुधी जैसी साय। दुधाची ते ॥
One more aspect of this Ignorance is that it is no
longer discernible when the reason is at work, just as
darkness vanishes when there is light Just as cream
when stirred up dissolves in the milk underneath,
where as it gathers up in a mass when left undistus
bed.
पंल बांब कां पुरुख । ऐसा निश्चयो नाही एकु ।
परि काय नेणों लोकु । दिसत असे.! .

·Mly Prakruti is my consort and she is crer young 161 ऐसी कोण्ही एकी दशा । तिये वादु अज्ञान ऐसा। तया गुंडलिया प्रकाशा । क्षेत्र नाम । When seen from a distance, we cannot exactly guess whether the substance appearing is the stem of a tree or a human being standing. This doubtful condition is characterised as Ignorance and the inner light or spiriton which is hidden from view by the enveloping 'Ignorance is designated as the tenant residing in the frame for the time being. अज्ञान थोरिये आणिजे । आपण तरी नेणिजे । में रूप जाणिजे । क्षेत्रज्ञावे । The main function of this Tenant is to elevate Ignorance to prominence and remain ignorant regarding his own condition, or about himself, his own self. तेवि लचकलिया दिठी। मग देखगंजे जे उठी। तया नामसृष्टी । मोवि विये। When the vision is blurred, whatever appears before it, is designated as the creation or the world and the world in turn is but my own creation. तरी माझी हे गृहिणी । अनादि सरणी। अनिर्वाय गुणी । अविधा है। . without any beginning and with qualities which surpass description and is styled as Ignorancc. इयं माही हेपिलाटाने हे मी मन । हंनिमितागमोरा शारो॥

·162
Void of any type of form is here form, her loca.
tion is beyond description. She keeps company with
the Ignorant and avoids those who are real scers.
Formlessness is, her form; or, rather she assumes
infinite forms. Her activity is endless She keeps
company with or befriends the ignorant and avoids
those that are real seers.
She Keeps awake when I
am asleep and my presence alone is enough for her to
conceive and give birth to the eight-fold Foetus in
the form of the Intellect, the mind, the ego and
the five elements. And this Foetus which embodies
the three gunas split up in the four.fold creation viz.
मणिज म्वदेज उद्भिज and जारज !"
सर्व योनिपुकौंतेय मूर्तयः संभवन्तियाः ।
तासांब्रह्म महद्योनिः अह बीजप्रद पिता ॥४॥ ..
In the case of the fourfold creation, for all the
visible manifestations, the Mahat-Brahma or Pra-
kruti is the Substratum or consort wherein I deposit
the requisite seeds for germination.
सत्वं रजस्तम इति गुणाः प्रकृतिसंभवाः ।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥५॥
All the three Gunas viz.
सत्वं, रजस् and तमस् owe
their origin to the Prakruti; and it is through their
influence that the tenant or the spiriton
holder identifies himself with the Body-frame which
he inhabits for the time being.
or the house
तपसत्वं निर्मलस्यात् प्रकार कमनामयम् ।
मुससगैन बध्नाति मानसर्गनचानय ॥ ६॥

·diversity of temparament in the entire world 163, and out of these three attribtes the Satva which is transparent, refulgent and unalloyed attracts the inhabitant with its pleasing contact coupled with cunning and entices' him to feel that he is one with the external body.cover. - रजोगात्मकविद्धि मोहनं सर्वदेहिनाम् । प्रमादालस्यनिद्राभिस्तग्निबध्नाति भारत ॥ ७ The attribute of Rajas, – the off spring of greed and attachment or affection-entangles the inhabitant in the body cover and inspires him for unceasing activities. तमस्त्वज्ञानजं विद्धि मोहनं मर्वदेहिनाम् । प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥ १४-८॥ Tlie attribute of Tamas-the off-spring of Ignorance causes infatuation to the inhabitants and fetters them to body-cover by over-powering them withi sleep, lethargy and mis deeds. The foregoing three attributes which are ever inherent in the Prakruti are at times mild, wakeful, powerful or even aggressive according to the opportunity offered to them by the Individuals and hence by permutation and combination we find various types of beings in the world. When any one of these qualities gets the upperhand and beconies aggressive, the others have to remain sub.nissive amaiting llcir chance to get the upperhand. And thus we get this crcation

·164
.
कर्मणः सुकृतस्याहुः सात्त्विक निर्मलं फलम् ।
रजसस्तु फलं दुखमज्ञानं तमसः फलम् ।। १६ ।।
Good actions are said to yield very happy and
agreeable results as proceeding from the Satva
Attribute. The results of Rajas are exceedingly
agonising and painful and those of Tamas are horrible
amounting to absolute Ignorance.
सत्वात्सजायते ज्ञानं रजसो लोभ एव च ।
प्रमादमोही तमसो भवतोऽज्ञानमेव च ।। १७ ॥
When the Satva dominates, it results ini. pure
knowledge. The domination of Rajas results in
avarice. Infatuation mis-directed actions are the
outcome of the Tamas-domination.
--
उवं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः ।,
जघन्यगुणवृत्तिस्था अघो गाछन्त तामसाः ।। १४-१८ ।।
Those possessing the Satwa quality, when they
pass away find their seats in the Heavens. The Rajas
are born on the Earth as human beings, whereas the
Tamas, when they die find their abode in the Hell.
नान्य गुणेभ्य कर्तार यदाद्रष्टानुपश्यति ।
गणेभ्यश्च परवेत्ति मद्भाव सोधिगच्छति ।।-१९
Then the real seer experiences that the authorship
of his activities is directed by the three gunas and
actually observes himself as aloof from the gunas; he
alone realises his identity with me the Overlord of
the entire Universe.

·-165 गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् । जन्ममृत्युजरादुःखैविमुक्तोऽमृतमश्नुते ॥ १४-२०॥ By transgressing the magnetic field of action or attraction of the three Gunas, which are themselves the product of the Human framc, occupied by the tenant for the time being, the tenant thus escapes the agonies of birth, death and oldage and enjoys eternal bliss. Arjuna over-powered by these words of the Lord, naturally asks him as to the way and the means to transgress the action of the three Gunas. कैलिंगैस्त्रीन्गुणानेतानतीतो भवति प्रभो । किमाचारः कथं चतांस्त्रीन्गुणानतिवर्तते ॥ २१ ॥ Arjuna requests the Lord to explain the signs of recognition for the person if he has thus transgressed the field of action of the three Gunas, the nature of his activities as also the ways and means adopted by him to achieve the end. The Lord in reply states as under- प्रकाशं च प्रवृत्ति च मोहमेव प पाहव । न दैष्टि संप्रवृत्तानि न निवृत्तानि कादति । २२ ॥ Such a person, says the Lord, bears no hatred towards the three Gunas viz the Satwa, Rajas and Tamas, when they manifest themselves in the form of the light of knowledge, the urge for action or the state of infatuation, respectively, nor does he wish for their inaction or disappearance.

·पारवतस्य प धर्मस्य सुतस्यैवान्तिकस्य च.1 १४-२७॥ 166 उदासीनवदासीनो गुणयों न विचाल्यते । गुणा वर्तन्त इत्येव योऽवतिष्ठति नेगते ॥ २३ ॥ समदुखसुखः स्वस्थः समलोष्टाश्मकाचनः । तुल्यप्रियाप्रियो धीरस्तुल्यनिदात्मसंस्तुतिः ॥ २४॥ मानापमानयोस्तुल्यस्तुल्यों मित्रारिपक्षयोः । सरिंभपरित्यागी गुणातीतः स उच्यते ।। २५ ॥ As a spectator, he is not disturbed by the activities of the three Gunas. And with the firm conviction that all his activities are the play of the Gunas, he remains quite unmoved. He is the person beyond the magnetic influence of the three gunas, who looks on pleasure and pain, a lump of mud or a' lump of gold, with the same indifference. Further his courage is steady towards his likes or 'dislikes, towards honour or dishonour, towards any expressions of praise or slander. · All the same he remains unconcerned towards any friends or foes and maintains perfect renunciation or detachment even from the beginning of any undertaking. Hereafter the Lord explains the means to achieve the end of transgressing the magnetic field of the three gunas. मायोऽव्यभिचारेण भक्तियोगेन सेवते । स गुणासमतीत्यतान्ब्रह्मभूयाय कल्पते ॥ २६ ॥ ब्रह्मणो हि प्रतिष्ठा हममृतस्याव्ययस्य च ।

·167
He who serves me with one-pointed devout devotion
(which is one-pointed only) is able to transcend the
magnetic field of action of the three gunas and thus
finds his speedy way towards the attainment of Self
realisation.
Here says the Lord, please do not, even for a
moment, be led to believe that devout devotion to me
is only the means and self realisation is the end or the
goal, because the means in itself is . the end to be
achieved. Because, I, says the Lord, though serving
as the means am the very foundation or support of
the Brahman, which is immutable, imperishable and
likewise the fountain of Eternal law, Bliss and
happiness.
Here ends Chapter X

·The Saint herein gives the purpose of the 15th CHAPTER XI देवी ह्येषा गुणमयी मम माया दुरत्यया । मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥ ७-१४॥ This Divine river of the illusion of mine consist: ing of the three gunas is very difficult to transgress. those alone that adhere steadfastly unto me can cross this river in floods or ocean of Illusion. आतां महदादि हे माझी माया। उतरोनियां धनंजया। मी होइजे में आया । कसेनि ये? ॥ ७-६८॥ The Lord says to Arjuna, please listen how one can cross this flood of Phantasy or illusion of mine consisting of Mahat and other elements and finally approach me as the destination or goal. Now this flood of Illusion is expounded in detail as the Ashwath tree in the 15th Chapter and the way is shown therein how to overcome this impediment of the enormous growth of the tree up and down and ultimately be identified with me. कहनि संसारवावो । स्वरूपी अहते ठावो । होआवया अध्यावो। पंधरावा ।। chapter with respect to the Human beings in particular. Realising the nature of the worldly existence

·169
to be a mere Phantasy and finding for the Individual
Ego eternal solace in the original abode vize the
Brahman, is the purpose of the 15th Chapter.
While discussing the characterstic features of the
Ashwath tree, the Saint states as under in the same
words which have been used in the 7th chapter for
the crossing of the river of Illusion.
एवं महदहबुद्धि । मनें महाभूतसमृद्धि ।
इये संसाराचिया अवधी। शासन जें। १५-१०५
किंबहुना इहीं आउँ। आगी हा अधिक फाटे ।
परी शिंपीचियंव उमटे । रु ६वीं ॥ १५-१०६
का समुद्राचेनि पसारे । यरी तरंगता आस्तारे ।
तैसें ब्रह्मचि होय वृदागरें । अज्ञानमूळ ।। १५-१०७
1
In short these eight factors viz Mahat, Egoism,
mind and the five elements constitute the compositc
Ashwath trec in the form of the world And this
trec grows as vigorously and to the extent which
these cight factors permit, and not more. Just as
silver appears only to the extent of thc mother of
pearls and not more or just as the extent of the
ripples does not exreed the surface of the occan;
similarly, due to ignorance the Brahman itsell
sppears in the form of this world trap
frigerata 57:7777!!
print fri tilat org # *3(17!!!!
Th: tree in the form of this storld or L'niverra is
described
15 under:-

·170
It has roots up in the high- and shoots down
below, it is 'or "it appears to be everlasting and
yet it is not the same for any two consecutive days
and the Vedas are its foliage. And he alone can be
locked upon as ſealising the spirit of the Vedas, who
can thoroughly grasp the aforesaid features of this
tree.
अधश्चोवं प्रसृतास्तस्य शाखा । गुणप्रवृद्धा विषयप्रवालाः
भयश्च मूलान्यनुसंततानि । कर्मानुबन्धीनि मनुष्यलोके ॥ १५-२
The branches of this world tree shoot upwards as
well as downwards and have the exuberance of their
growth due to the emanation the three gunas
within themselves i.e. the branches and resulting in
the generation of the sense objects.
All the same this world tree bears roots downwads
also as well as it has them upwards in the order of
succession such as the one proceeding from the other
and in the cast of the human beings the preceding
generation giving rise to the succeeding
according to the fruits of the actions performed.
न रूपमस्पेह तपोपलभ्यने नान्तो न चादिनं च संप्रतिष्ठा ।
बावश्यमेन मुहिम्नमूलमसहगशस्त्रंण दृढेन छिया । १५-३
The inherent nature of its form, neither its
beginning nor its end nor its stable condition can
possibly be observed. And therciorc we can proceed
on the onward journcy by cutting asunder the dense
STON L of its thickcocd roots, with the sharpened
one

·171. weapons of non-attachment and the sword of knowledge. . Now देवी होषा गुणमयो मम माया is the 7th Chapter. अधश्चोध्वं प्रसृतास्तस्य शाखाः गुणप्रवृद्धा विषयप्रवाला । is the 15th Chapter- गुणमयी मम माया - तस्य शाखाः गुण प्रवृद्धाः विषयप्रवालाः। विषयप्रवालाः =3&c &c ना ततः पदं तत् परिमागितव्यं is the onward march in the journey After this the Lord says- यस्मिन् गताननिवर्तन्ति भूयः । When they reach this goal they do not again return to the cycle of births and deaths. तमेवचाद्यं पुरुषं प्रपद्ये । यतः प्रवृत्तिः प्रसृता पुराणो । " . They reach the eternal original home of the Brahman,' whence has sprung up the creation in the form of this Universe. मग इदंतेसि वाळलें । जे मोपणेंवीण डाहारले ॥ ते रूप पाहिजे आपले । आपणची ॥ १५-२६७ ।। परी दर्पणाचेनि आधारें । एकधि करूनि दुसरे। मुख पाहाती गव्हारे । तैसे नको हो ! ॥ हे पाहाणे ऐसें असे वीरा । जैसा न बोडलिया विहिरा । मग आपलिया उगमी झरा भरोनि ठाके। नातरी आटलिया अम । निदियो प्रतिबिंब । निहटे का नमी नभा घटामावो । नाना इधना सरलेया। यहि परते जेवी यापगपया । तैसे आपोआप धनजया । न्याहाळ जेगा। जिल्हे आपली चपी पाराने । पशु नि बाळ देगने। आहे तसा ऐसें निरीक्षगे। मापुरे ॥ १५-७२ ॥ -

·1724
When the tree of unreality has been cut asunder'
by the sword of self-knowledge, then one is able to:
see one's own form, one's own self. This is however
not like the reflection in a mirror, for the reflection
in a mirror is the face of one who looks at it. (This
is just like seeing one's own face' without the mirror.)
.
T
The vision of the Individual Self is. as a spring
which exists in its place even when the well is not
dug up.
When water dries up, the image goes back to its
prototype. When a pitcher is broken up, space
mixes with space. When fuel is burnt, fire returns
unto itself. In a similar way is the vision of the
self by the self. One must see without seeing. The
tongue should taste itself. The eye should see its
own eye-ball. In a similar way is the vision of the
self by the self.
In this way Chapter 15 in continuation elabo.
rately deals with the Doctronc of Maya or Illusion, as
adumbrated in the 7 th Chapter. It is not our object
hear to deal with the 15th Chapter in its entirety. It
is enough if it is so far conclusively proven that the
Illusion of the world in the 7th Chapter is the same
as the tree of unreality in the 15th Chapter.

·CHAPTER XII नमांदुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः । माययाऽपहृतझाना आसुरभाव माश्रिताः ॥ ७-१५ The meanest of the Human Race, who are igno. fant and ever prone to do evil acts can never find any access to me. And the devilish tendencies find their easy way straight unto them as they are deprived of their reasoning faculty by the Influence of the laya. Now the Influence of Maya on the resoning faculty and the effects of being over-powered by the Devilish Tendencies as against the Divine qualities according to circumstances etc. etc. form the subject matter of the 16th chapter which runs as under :- अभय सम्व सदिः शानयोग प्यवस्पितिः । दान दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ।। १६-१ हिमा सत्यम क्रोध. त्याग. पान्तिरपैगुनम् । दयाभूतेष्व लोलात मादयन्ही रचापलम् ॥२॥ तेज, क्षमा तिः शोपमहाही नातिमानिता। भवन्ति सपदवी मभिजातस्य भारत The Lord says to Arjuna, please listen :- The following are the characteristics of the person endowed with a Disinc Yature ·the entire wood in course of time, similarly the 175 । " when they form their association with a human Divine qualities, says the Lord, have been time and again elucidated in the foregoing chapters and hence he exhorts Arjuna to listen to the Devilish tendencies and their consequences, only thereafter. आतां आसुरी जे सृष्टी । तेथिची उपलऊ गोठी। अवधानाची दिठी। दे पां निकी ।। तरी वाद्येवीण नादु । नेदी कवणाही सादु ॥ ' , कां अपुष्पी मकरदु । न लभे जैसा ॥ तसी प्रकृति है आसुर । एकली नोहे गोचर ।। जंव एकाधे शरीर । माल्हातीना ।। मग आविष्करला लांकुडें । पावकु जैसा जोडे । तैसी प्राणिदेही सांपडे । आटोपली है। ते वेळी जे वाढी उसा । तेचि आंतुला रसा ॥ देहाकारु होय तसा । प्राणियाना ॥ आता तयाचि प्राणियां । रूप करू धन जया । घडले जे आसुरीया। दोपवुदी। प्रवृत्तिं च निवृत्ति च जना न विदुरासुराः । न शौच नापि चाचारो न सत्य तेषु विद्यते ॥ Just as a musical instrument is necessary to produce a musical sound or just as there can be no fragrance in the absence of any towers, similary the Devilish tendencies will be apparent or visiblc only frame. Just as fire produced from the fuel, envelopes Devilish tendencies when once they catch hold of any human frame, they go on increasing along with the ·176 growth of the Human frame, like the co-extensive'. growth of the sugar cane and the crystals of sugar: contained within the frame. Thereafter, says the Lord, he would narrate the features of the Devilish tendencies developing in the Human frame. ॥ These devils, says the Lord, do not know in right earnest the principles of activism nor those of Renunciation, nor do they possess any truthfulness nor any righteous path to follow nor any purity of conduct. ममत्यमप्रतिष्ठं ते जगदाहुग्नीश्वरम् । अपरस्परमभूत किमन्यत्कामहैतुकम् । एता दृष्टिमयष्टभ्य नष्टात्मानोऽल्पबुद्धयः । प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः । घाममाश्रित्य दुष्पूर दम्भमानमदान्विता. । पोहाद्गृहीत्वाऽसद्ग्राहान्प्रवर्तन्तेऽशुचियताः ।। चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः । सामोपभोगपरमा एतावदिति निश्चिताः ॥ भाशापाराशतवंदा. वाममोधपरायणा: । । हिन्ते कामभोगानन्याय नार्थसंचयान् ॥ The tenets of their philosophy are that: The creation of the world stands withont any controller or author, without any foundation and full of untruth. It originates without any causal relation. ship between the objects of creation, the predominating force being nothing else than just for the .

·177 entire::creation. With this angle of vision, these destroyers of their'own self, with their narrow-mindedness, prevail in bringing about the destruction of the Universe on the strength of their horrifying activities. & Resorting to insatiable lust, and over-powered by feelings of ostentation, pride and arrogance. , they. are ever prone to commit ugly actions, possessed as they stand with obstinate and perverted intentions. 7,5"Involved in countless anxieties lasting till the dissolution of the world; hypnotized with the firm conviction that the gratification of their desires is the only one and the highest aim in their life, entangled in thousands of net-works of expectations, with lust and wrath as their springs of action and/exclusively for the gratification of their desires, they stand ever prone to commit unlawful acts to amass fortune. इदमद्य मया लव्धमिमं प्राम्ये मरोग्यम् । इदमस्तोदमपि में भविष्यति पुनधनम् ।। यसो मया हतः शत्रुहनिष्ये वापरानपि । ईश्वरोऽहमह मोगी सिद्धोऽह क्लान्सुमी ॥ मारपोऽभिजनवानस्मि कोज्योऽस्ति मदमो मपा। dei cifgif gift gramafalfcar. अनेकचित्तविनाला मोहजालममायता । प्रसता. कामभागेषु पतन्ति मनमो॥ This much is my earning this day, that much shall be my fortune tomorrow. Though this much is my fortune to day, it is bound to be extensive in days to come Te dy I haur done anaye sith this 11 .

·178 enemy, several others will meet the same fate in time I am the over-lord of all and am the only person to enjoy the same. Success is mine. I personify all strength and 1 appiness. Or I am the embodiment of all success, strength and happiness. I am affluent, my parentage is distinguished. I have no rival, performing sacrifices and bestowing donations. I stand for enjoyment. Deluded by such mistaken notions, disturbed by manifold designs, enveloped in snares of infatuation and exclusively devoted to the gratification of their senses, they allow themselves to be drowned in Infernal Hell. यात्मसंभाविताः स्तब्धाः धनमानमदान्विताः । यजन्ते नामयज्ञस्ते दंभेनाविधिपूर्वकम् ॥ अहंकारं बलं दपं काम क्रोधं च सश्रिताः। मामात्मपरदेहेषु प्रतिपन्तोऽभ्यमूयकाः ।। तानहं द्विपतः क्रूरान्संसारेप नराधमान् । क्षिपाम्यजसमशुभानासुरीष्वेव योनिपु॥ आसुरी योनिमापन्ना मूढा जन्मनि जन्मनि । मामप्राप्यैव कौन्तेय ततो यान्त्यधर्मा गतिम् ।। Proud and self-conceited, obstinate and glorying in their own affluence, pride and arrogance, perform sacrifices no doubt yet for name-sake only with all ostentation and in violation of the procedure prescribed. Intoxicated with egoism coupled with power, pride, lust and wrath such evil-actors feel extreme batred for me, who resides in their own body.covers as well as well as in those of others.

·However, when once an individual leaves aside
the procedure prescribed by the Scriptures and
wantonly follows his own Sweet-will, he finds ncither
179
These haters of mine, cruel and unclean as
they stand, the scum of mankind, I hurl them down
continually amongst the worldly categories especially
amongst the devilish ones.
Entangled in the cycle of births and deaths of
the Devilish categories, these lowly creatures, , life
in and life cut, ever fail to reach me and ultimately
sink into still more miserable condition.
विविधं नरकस्येद द्वारं नाशनमात्मनः ।
कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रय त्यजेत् ॥
एविमुक्तः कौन्तेय तमोद्वारस्त्रिभिर्नरः ।
आचरत्यात्मनः श्रेयस्ततो याति परा गतिम् ।।
य. शास्त्रविधिमुत्सृज्य वर्तते कामकारत.।
न स सिद्धिमवाप्नोति न सुख न परा गतिम् ।।
तस्माच्छास्त्र प्रमाण ते कार्याकापं व्यवस्थिता ।
ज्ञात्वा शास्त्रविधानीपत कम कमिहाहंसि ।।
Lust, wrath and greed are the three gate-ay's
leading to the Hell for self-destruction. And one
has to be very careful to avoid them. When once an
Individual with-stands the temptation to enter these
three gate-ways to Hell, he automatically exerts for
his own uplift and ultimately secures eternal welfare.
any sucess in his undertaking nor any happiness nor
his eternal welfare.

·180
Hence it is the Scriptures that ought to guide
one in venturing on any activities or in desisting
from them. You ought to undertake any activities
only when you ascertain that they are prescribed by
Scriptures.
Here ends the 16th chapter and the discussion
of the Divins as well as Devilish tendencies.
Here ends Chapter XII

·CHAPTER XIII चातुविधा भजन्ते मां जनाः सुकृतिनाऽर्जुन । भा” जिज्ञासुरार्थी ज्ञानी च भरतवर्षभ ॥१६॥ तेषां ज्ञानी नित्ययुक्त एकमक्तिविशिष्यते । प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥१७॥ उदाराः सर्व एवंते ज्ञानी वात्मव मे मतम् । आस्थितः स हि युक्तात्मा मामेवानुत्तमा गतिम् बहुनां जन्ममामन्ते ज्ञानवान्मां प्रपद्यते । वासुदेवः सर्वमिति स महात्मा सुदुर्लभः ॥१९॥ Amongst those that are prone to do righteous actions, there are four types of persons, who are devoted to me. And they are, says the Lord to Arjuna, the afflicted, the curious, the needy and lastly the genuine-seekers after truth. Amongst this lot, the last type viz. the men of knowledge or wisdom or the genuine seekers after truth, is preferred to be the best. Because there is mutual relationship of extreme love between us. All these are high souls no doubt; still the man of wisdom is my osin prototype. Because, with his singleness of devotion, he finds Solace nowhere else excepting in me Now the 12th Chapter is exclusively devoted to the devotion to the Lord. It runs as under- Arjuna says to the lord- एवं सततरता ये गारो परंगामने। ये पावसरमम पापोषितमा:

·182 But before proceeding with this, it behoves us to refer to the 10th Chapter as under-- The 10th Chapter is devoted to the various manifestations of the Absolute Infinite and the Lord, closes this chapter with the following verses. यद्यद्विभूतिमत्सत्त्वं श्रीमजितमेव वा । तत्तदेवावगच्छ त्वं मम तेजोऽशसंभवम् ॥४१॥ अथवा बहुनतेन किं ज्ञातेन तवार्जुन । विष्टभ्यामिदं कृत्स्नमेकांशेन स्थितो जगत् ।। The Lord says to Arjuna : Please be it known to you once for all that whatever appears to be of outstanding magnificence. or booming with high spirits at once bewitching the eye, has sprung up from only a portion of the Radient Refulgence of my Divine Dispensation. Or, enough of this lengthy description to know about. The entire Universe has sprung up from only a portion of my Infinite expanse. Hereafter Arjuna becomes curious and anxious to know the intrinsic aspect of the Lord, the origin, the fundamental substance from where spring up the scveral Avataras, the Infinite Substratum called the Brahman. And the Lord manifested himself according as desired by the disciple. Arjuna, however, could not see anything with his naked cyc; the Lord, therefore, blessed him WIT!!

·+
183
THE DIVINE INSIGHT that was necessary to have a
vision of the entire show.
Arjuna was frightened at the sight of this Uni-
versal Aspect of the Lord and he entreated him off
and on to assume his usual form which was very
familiar to Arjuna.
However the Lord warned Arjuna that he need
not be afraid of the Universal Aspect on the canvas
of the sky, as-presented to him by the Lord, and
warned him to get himself acquainted with that
Aspect, rather than be content with the mild appea-
rance of the Lord in front of his eyes.
After this discussion between the master and
the disciple Arjuna takes the occasion to inquire
which of the two should be the goal of the aspirant.
And his question runs as under :
एव सततयुक्ता ये भातास्त्वां पर्युपासते ।
ये चाप्यक्षरमव्यक्त तेषां के योगवित्तमाः ॥१॥
Arjuna enquires as to who are the real adepts
in Yoga (Union with Brahman) between those
devotees who serve the Lord with steadfast adherence
and those that meditate on the invisiblc and immu.
table Infinite Absolute
मम्यावेस्य मनो ये मां नित्यपाना बागडे।
घदया परसोतास्ते में मुसामा मता ॥२॥
ये स्वारमनियमप्यरत पडे।
सयंत्रगमपिनस पटरपपरा भषम् ॥३॥

·184 सनियम्येन्द्रियग्राम सर्वत्र समबुद्धयः । ते प्राप्नुवन्ति मामेव सर्वभूतहिते रता. ॥४॥ क्लेशोऽधिकतरस्तेपामव्यक्तासक्तचेतसाम् । अव्यक्ता हि गतिर्दु ख देहवद्भिरवाप्यते ।।५।। ये तु सर्वाणि कर्माणि मयि सन्यस्य मत्परा । अनन्येनैव योगेन मा ध्यायन्त उपासते ॥६।। तेषामह समुद्धर्ता मृत्युससारसागरात् । भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ।। > Those that serve me with their mind intent upon me, with steadfast adherence and with utmost faith in me (those that serve me thus) are held by me as the adepts in Yoga Those also who meditate on the invisible, absolute, immutable Brahman, which is all-pervading, unimaginable, real, steady and lying in the inner-most necesses, and at the same time, have all their senses under control and who look evenly on all objects, succeed in becoming in tune with me. However those meditating on the Invisible, have to subject themselves to severe hardships; for, these residing in the Human frame as they do, find it very hard to achieve salvation In the case of such persons, who resign all' their activities unto me, who offer themselves as an oblation unto me and who serve me by meditating on mc with unswerving devotion, I stand to rescue them from the ocean of births and deaths at no distant date, depending upon the quality of their steadfast devotion unto me.

·residc in mc permanently, cap tre remain as separate
185
In the case of such persons, who resign all their
activities unto me, who offer themselves as an
oblation unto me and who serve me by meditating
on me with'unswerving 'devotion; The Lord Says as
under:-
मय्येव मन आधत्स्व मयि बुद्धि निवेशय ।
निवसिष्यसि मय्येव अंत ऊध्वं न संशयः ।।८।।
-
When your mind and intellect are riveted on
me, take it from me, you will be thoroughly absorbed
in me.
यगा मानस स हे एक माझ्या स्वरूपी वृत्तिक ।
करूनि घाली निष्टंक बुद्धि निश्चयेसी ।।
इये दोनी सरिमी मजमाजी प्रेमेसी।
रिगाली तरी पावसो माते त गा॥
जे मन बुद्धि इही घर केले माझ्या ठायी।
तरी सागे मज काई मी तू ऐसे उरे ।
म्हणोनी दीप पालवे सवेचि तेज मालवे ।
का रविबिंयासवे प्रकासु जाय !!
उचललेया प्राणासरिमी इद्रियही निगती जैसी।
तसा मनोबुद्धिपाशी अहकार ये॥
म्हणोनि मानिया स्वस्पो मन युदिइये निक्षेपी।
यतुलेनि सर्वव्यापी मीचि होसो ।
The Lord says to Arjuna: You focuss your mind
and intellect on my vision and when both these are
moistened with the tears and perspiration, of love
and affcction, then automatically you will be dissolved
in me. When both your mind and intellect choose to

·186 entities any longer ? Just as when the current is switched off, light goes out automatically or rather when the sun sets, light disappears; when the controller of breath quits the human machine, all other senses have perforce to follow suit; similarly, when the mind goes with the intellect, the ego is compelled to give up its offensive and tentacularism '; therefore, try to concentrate both mind and intellect on the vision of the Lord and then you will pervade the whole Universe and will be identified with me. अचित्त समाधातु न शक्नोपि मयिस्थिरम् । अभ्यासयोगेन ततो मामिच्छाप्तु धनंजय ।। अभ्यासेप्यसमर्थोऽसि मत्कर्मपरमो भव । मदर्थमपिकर्माणि कुर्वन् सिद्धिमवाप्स्यसि ।। अर्थतदप्यशक्तोऽसि कर्तुमद्योगमाश्रितः । सर्वकर्मफलत्याग तत. कुरु यतात्मवान् । If you cannot concentrate your mind on me, please try to have practice regarding the same and by slow degrees the mind will feel interested in me. If you are not capable of this practice, please resign the duties you have discharged, unto God. When they are thus offered unto God, you will attain salvation. Even if you are not able to act up according to these injunctions, please exert your ut most to resign the fruits of all your duties discharged, unto God. श्रेपोहिमानमभ्यासात मानात् प्यानविशिष्यते। ध्यानात् सफर रयाग. रयागात् गान्तिरनन्तरम् ॥

·187 Knowledge of the essentials is to be preferred to the study of concentration carried on without proper insight). Meditation in the proper sense is to be preferred to knowledge, and resignation of the fruits of all you activities or duties discharged, is to be preferred to meditation and such resignation ultimately will lead to permanent peace or beatification. Here-after from verses 13 to 19 we have the description of the real seers who have attained perfection, enumerating the various attributes of their several phases of activities. And lastly we have the advice, as under : ये तु धामृतमिदं यथोक्तं पर्युपामते । श्रद्दधाना मत्परमा भक्तास्तेऽतीवमे प्रियाः The Lord says:- I cherish intense love and affection for those devotees, who stick to these pious and nectar-like commandments, to a letter, and observe them with utmost faith and self-surrender. Here ends the 12th Chapter.

·CHAPTER XIV
Having referred to the path of devotion leading
to ultimate Reality and having mentioned the four
types of Devotees worshipping the Lord according
to their inherent inclinations and according to their
intensity of devotion, the Lord now refers to the
common mass of humanity who are after their own
comforts in life; and to achieve that end, go on
worshipping minor deities which they expect to fulfil
their desired ambitions
कामस्तस्तैह तज्ञाना. प्रपद्यन्तेऽन्यदेवता
त त नियममास्थाय प्रकृत्या नियता स्वया ॥
यो यो या या तनु भक्त श्रद्धयाचितुमिच्छति ।
तस्य तस्याचला श्रद्धा तामेव विदधाम्यहम् ।।
म तयाप्रयायुक्त तस्याराघनमीहते ।
सभने घ तत कामान् मयैव विहितान् हि तान् ।।
अन्तवत्तु पर तेपा तद्वयल्पमेघसाम् ।
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ।।
Those that have lost their reasoning faculty
due to their various longings, take resort as per their
own dispositions to minor deities and worship them
according to their specific requirements.
The devotees with great faith worship the
deitics, presuming them to be appearing in a certan
form And I, says the Lord, try to see that the faith

·189 of the devotee is strengthened in worshipping the same deity. The devotee with that strengthend faith worships the deity and receives the rewards which, says the Lord, are awarded by the Lord himself. The rewards, however, in the case of these short-sighted persons are transitory. The devotees of the deities find their way to the respective deities; whereas those that worship me find their salvation in me, says the Lord. अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामवुद्धयः। पर भावमजानन्तो ममाध्यमनुत्तमम् ॥ २४॥ नाहं प्रकाशः सर्वस्य योगमायासमावृत्तः । मढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥ २५ ॥ वेदाहं समतीतानि वर्तमानानि चार्जुन । भविष्याणि च भूतानि मा तु वेद न कश्चन ।। २६ ॥ The short-sighted individuals take me to have assumed a visible form though I am invisible; because they do not know iny supreme nature, and that I am immutable and the highest of all. I am not visible to all. Enveloped and blinded by my Prakash or Maya the Illusion, as they are, thc ignorant mass of humanity is not able to realise me, Who am never born and am immutable. I know the past and the future. However no one can rcalise my existence.

·desire was born of them as an offspring. This desire Here at this stage I relate to you a short story and it runs thus : Egoism and the Human frame fell 190 After this the Lord explains in three verses the origin, the existence and the dissolution of the creation. इन्छाद्वेषसमुत्थेन द्वहमोहेन भारत । सर्वभूतानि समोह सर्गे यान्ति परतप ।। At the time of the creation all beings are enveloped in utter ignorance through the influence of opposites (like heat and cold) that are, the result of Desire and Hatred. तरी तेचि आता.थोडीसी । गोठी सागिजेल परियेसी । जै महकारा तनूसी । वालम पडिले ।। तेथ इच्छा हे कुमारी जाली। मग ते कामाचिया तारुण्य आली । तेथ द्वंसी माडिली पहाडिक ॥ तया दोधास्तव जामला । ऐसा द्वद्वमोहो जाला । मग तो आजेयाने वाढविला । अहकारं ॥ जो धतीसी सदा प्रतिकुळु । नियमाही नागवे सर्छ । आशारसें दोदिलु । जाला साता ।। असतुष्टीचिया मदिरा ! मत्त होऊनि धनुर्धरा । विषयाचे वोवरा । विकृतीशी ॥ तेणे भावमुद्धीचिये वाटे । विखुरले विकल्पाचे काटे । मग चरिले आव्हाटे । अप्रवृनीचे ।। सेणे भूते भावावली । म्हणोनि ससाराचिया आडवामाजी पडिली । मग महादुखाच्या घेतली । दाडे वरी॥ The Lord says to Arjunain love with each other as thusband and wife; and

·191
or virgin became young and was chosen by Hatred
as his consort. This couple gave birth to Infatuation
in the form of all opposites like heat and cold, pain
and pleasure etc. etc. And this grandson viz.
Infatuation was reared up by the grandfather Egoisn.
- This Infatuation always defied courage and
cver violated all regulations of the Individual as well
as those of the society. Besides he fattened on the
milk of hope, drank the wine of discontent and got
wild (like an elephant). Then he made friends with
the sense-objects and joined the gang of evil-doers.
Then the Royal road of the purity of heart was
strewn with the thorns of the poison of suspicion and
this grandson pursued the by-lanes of mis-deeds all
along. The human beings were thus confounded and
they buried themselves in the mire of family life, and
fell victims to the strokes of misfortune.
येषां त्वन्तगतं पापं जनानां पुण्य कर्मणाम् ।
ते द्वंद्वमोहनिर्मुक्ता भजन्ते मा दृढग्रताः ।।
ऐसे विकल्पाचे वायाणे । काटे देखोनि सजाने।
जे मतिभ्रमाचे पासावणे । नीचिना ॥
उज एकनिष्ठेच्या पाउली । गहनि बिरसाचिसा भागी।
महापातकानी सांडिली। मटवी मिही ।
मग पुगाचे घावा पंतने । आगि मासो जमरा
किंबहुना से परले । वाटवर्धा ।
Those individuals of pious iceds, whose sins hist
come to an end, do escape the delusion of opposites
and are at my service with a firm defermination in

·192 all respects Commenting on this verse Saint Dnyandeo says:- However there are others whose sins have come to an end and they are not overtaken by any perverted notions when they see the sharp and pointed thorns of the poison of suspicion on the way. By Tooting out the devil of suspicion, they with their one pointed devotion avoid the desert of sins Then following the path of virtues, they attain my kingdom and thus escape the onslsught of murderers. जरामरणमोक्षाय मामाश्रित्य यतन्ति ये । ते ब्रह्म तद्विदु कृत्स्नमध्यात्म कर्म चाखिलम् ॥ एहवी तरी पार्थी । जन्ममरणाची निमे कथा । ऐसिया प्रयत्नाते आस्था । विये जयाची॥ तया तो प्रयत्नुचि एके वेळे । मग समन परब्रह्मे फळे । जया पिकलेया रसु गळे । पूर्णतेचा । ते वेळी कृतकृत्यता जग भरे । तेथ आध्यात्माचे नवलपण पुरे । कर्माचे काम सरे। विरमे मन ॥ ऐसा अध्यात्मलाभु तया । होय गा धनजया । भाडवल जया । उद्यमी मी ॥ तयाते साम्याचिये वाढी । ऐक्याची मादे कुळवाडी। तेय भेदाचिया दुबळवाडी । नेणिजे तया ॥ " says the Lord, those alone Resorting to me that strive for the attainment of salvation (and not for the contact of new parents) after oldage followed by death, are capablc of understanding or realising the nature of Brahman, Adhyatma and Karma. The commentary runs as under- ·193 Those, (The Lord says to Arjuna) that direct their one-pointed attention to terminate the cycle of - births and deaths, are likely one day to reach their destination which amounts to the attainment of Brahman. And when this stage becomes thoroughly ripe the seeker is drowned in the nectar of Perfection. This flow of Nectar needs a little explanation. Behind the uvula in the mouth, there is a hairlike passage leading to the brain where the thousand petalled plexus is situated. Now this plexus at the stage of perfection is supposed to be tilted a little and empties its contents drop by drop through the hairlike passage, in the mouth and this is the Nectar which the seeker begins to drink. In verse No. 21 Chapter V, it is said the Yogi drinks or eats the pleasure (Please see the reference and the verse of Shankaracharya) The seeker then feels that he is pervaded by Brahman all-round and here is the termination of the inquisitiveness (to search for the manifestation of the soul hidden inside) with which he felt inspired at the beginning. And here is the closure for all the activities resulting in perfect extinction of the mind itself. He is blessed with this return of spiritual glory for his industry, wherein the capital supplied, Says the Lord, is the Lord Himself. (The name of the Lord which is the means and the vision of the Lord which is the end are one and the same) The ·They are the real sects in tune with me who know thoroughly well my aspect when I pervade the 194 It name and the vision are both one and the same requires intuitive insight and time to realise that the name is the vision because such a name is available only from those who are qualified to hold their seats along with the Brahman himself. (Ref Chapters 14 and 17) Chapter 14 Ovis 401&402. Chapter 17 Ovis 330 & 334 परी माझें आराधन । ब्रह्मत्वी होय सापान । तेथ मी हन साधन । गमेन हो । १४१४०१ तरी झणी ऐसे । तुझ्या चित्ती पैसे । पै ब्रह्म आन नसे । मीवाचूनी ॥ १४॥४०२ उपजलिया वाळवासी । नाव नाही तयापासी । ठेविलेनि नावेसी । ओ देत उठी ॥ १७।३३० परी निगमाचळशिखरी । उपनिपदार्थनगरी । आहाति जे ब्रह्माच्या येकाहारी । तयासीच कळे ॥ १७१३३४ Then all the differentiation between high and low etc. etc. in the world disappears altogether in his eyes and he becomes one with the Brahman himself. Here the Lord refers to three significant terms viz Brahma, Addhyatma and Karma and in the next verse he mentions four more ones to excite the curiosity of the listner The verse runs as under - साधिभूताधिदेव मा साधियज्ञ च ये विदु.। प्रमाणालेऽपि च मातेविदुर्युक्तचेतस ॥३०॥ The Lord says- ·195 inanimate and the animate world, as well as when I reside in the heart of Real Seers, who have isolated themselves from their body-cover and when I am one with them, or when they merge in me, when they cast off their tabernaclė. Commenting on this verse the commentator very instinctively describes the condition of the listener & states in unequivocal terms that these seven terms are themselves the very cream of the vast ocean of the Vedas. And the 8th chapter is exclusively devoted to the explanation of these seven terms which signalise the end of the story of the celestial song, The 9th chapter is added as a comprehensive survey of the foregoing 8 chapters and thus ends the first part of the Song Thee high souls, who have realised my presence in the inanimate and have seen me pervading the animate world also, and who in addition perfectly realise that their body cover is as if a coat of arms donned and doffed on occasions of ceremony, never feel the separation when they actually cast off their tabernacle or body cover hanging loose naround them ( like the slough of a serpent}; other- Wise, jn the case of ordinary mortals, when the Lord of Death,sounds the trumpet for the instantane ous departure of the soul, and when the agonies of Death ·196 are tormenting the afflicted, even the on-lookers heep shuddering with the horrors of death at the sight of the agonised departing soul. However those high souls, who have already merged in me or dissolved themselves in me, before even the warning of Death, shall never fail to remember me, when the last moment comes for Departure Know Ye, therefore, that such souls only as are highly evolved can be classed as adepts in Yoga. While the Lord was uttering these latter four terms, Arjuna could not concentrate his attention to grasp their meaning as he was already absorbed in pondering over the meaning of the former three terms Brahma, Addhyatma and Karma already sounded in his ears These three terms full of connotation are compared to sweet smelling ripe fruits and the Lord Shri Krishna himself stands for the tree from which these fruits suddenly dropped in the ears of Arjuna These three fruits are further likened to the highest truths, moistened in the vast ocean of the Brahman and further smeared with the rosy powder of the highest beatific ecstasy. Arjuna steadily gazed at these delightful terms or fruits with his unwinking eyes and was drowned in the ocean of surprise and amazement. While he was delighted at the sight of these terms he felt as if he were plunged in another heaven on this earth and was eager to taste the juice of these fruits or terms and satisfy his tongue. viz.

·anxiety caused by any the Icast delay. the import of these terms and cannot sustain the 197 Arjuna picked up these fruits with the fingers of Imagination and began to swallow them with the mouth of Realisation. He could neither squeeze them with the tongue of logic nor could he break them with the teeth of intellect and he gave up the idea of swallowing them. 1. He felt surprised and thought them to be the starry heavens reflected in the ocean on earth, and imagined the syllables of the terms to be entirely deceptive. These terms he found to be the waves or rolls of the sky and imagined he would not be able to recover his intellect if it were once plunged in these tolls. Thus exhausted in his endeavours to understand the import of these terms, he tuined his eyes to the Lord and said: Oh Lord all these seven terms appear to be untouched hithertofore and stand unso. lved as a surprise. Otherwise even very abstruse problems can be solved with pointed and acute attention. But this is not a class of that sort. At the sight of these syllables one is drowned in the ocean of surprise. The rays of words passing through the panes of the ears have stupned the intellect and created a flood of amazement. Inspite of this all, I am very anxious to realise window

·198
With this introduction Arjuna implores the
Lord to hasten the reply. And in doing this he has
taken the survey of the pros and cons, has simulta.
neously pressed his eagerness in between, and lias
taken the precaution not to transgress the limits of
modesty in eliciting the reply from the Lord.
The Commentator says, it is Arjuna alone who
as a disciple could approach the master with humility
so as to touch the innermost chord of his heart and
evoke voluntary response from him. Lastly he says,
Sanjaya will relate the questions and answers as set
forth in the next chapter and exhorts the listeners
to listen to the tale in marathi and emphatically
states that the explanation given would signalise the
termination of the story of the Celestial Song
जिही साधिभूता माते । प्रतीतीचे नि हाते ।
धरूनि अधिदैवाते । शिवतले गा १८०१७
जया जाणिवेचेनि वेगे। मी अधियजही दृष्टी रिगे।
ते तनूचेनि वियोगे। विहये नव्हती १८१
एहवी आयुष्याचे सूत्र विघडता । भूताची उमटे खडाडता ।
काय न मरतयाचियाहि चित्ता । युगातु नोहे १८२
परी नेणो से पैगा । जे जडोनि गेले माझिया आगा।
ते प्रयाणीचिया लगबगा। न साडितीच माते १८३
एव्हवी तरी जाण । ऐसे जे निपुण ।
तेचि अत करण । युक्त योगी १८४
तव इये शब्दकुपिकेतळी । नोडवेचि अवधानाची अजुळी ।
जे नावेक अर्जुन तये वेळी । मागाचि होता १८५
जेथ तद्ब्रह्मवाक्यफळे । जिये नानार्थरसे रसाळे ।
रहताती परिमळे । भावाचेनि १८६

·199
सहज कृपामंदानिळे । कृष्णद्रुमाची वचनफळे ।
अर्जुनश्रवणाचिये खोळे । अवचित पहिली १८७
तिये प्रमेयाची हो को वळली। की ब्रह्मरसाच्या सागरी चुबुकळिली।
मग तेसोचि कां घोळिली । परमानंदे १८८
तेणे बरवेपणे निर्मळे । अर्जुना उन्मेपाचे डोहळे ।
घेताति गळाळे । विस्मयामृताचे १८९
तिया सुखसंपत्ति जोडलिया । मग स्वर्गा वाती वांकुलिया।
हृदयाच्या जीवी गुतकुलिया । होत आहाती १९०
ऐसे वरचिलीचि वरवा । सुख जावो लागले फावा ।
तंव रसस्वादाचिया हांवा । लाहो केला १९१
झडकरी अनुमानाचेनि करतळे । घेऊनि तिये वाक्यफळें ।
प्रतीतिमुखी एके वेळे । घालू पाहे १९२
तंव विचाराचिया रसना न दाटती। परी हेतूच्या दशनी न फुटती।
ऐसे जाणौनि सुभद्रापती । चुवीचिना १९३
मग चमत्कारला म्हणे । इये जळीची मा तारांगणें ।
कैसा झकविलो असलगपणे । अक्षराचेनि १९४
इये.पदें नव्हती फुडिया । गगनाचिया घडिया ।
येथ आमुची मति वुडालिया । थावो न निधे १९५
वांचूनि जाणावयाची के गोठी । ऐसें जीवो कल्पूनि किरीटी।
तिया पुनरपि केली दृष्टी । यादवेद्रा १९६
मग विनविले सुभटें । हां हो जी ये एकवाटे।
सातही पदें अनुच्छिप्टें। नवले आहाती १९७
एन्हवी अवधानाचेनि वहिलेपणें । नाना प्रमेयांचे उगाणे।
काय श्रवणाचेनि आंगवणे। वोलो लाहाती ? १९८
परो तैसे हैं नोहेचि देवा । देखिला अक्षराचा मेळावा ।
आणि विस्मयाचिया जीवा । विस्मयो जाला १९९
कानाचेनि गवासद्वारें । बोलाचे रश्मी अभ्यंतरें।
पाहेना तंव चमत्कारें। अवधान ठकले || २००

·200
तेवीचि अर्थाची चाड मज आहे । ते सागताही वेळु न साहे ।
म्हणौनि निरूपण लवलाहे । कीजो देवा । २०१
ऐसा मागील पडताळा घेउनी । पुढा अभिप्राय दृष्टी मूनी ।
तेवीचि माजी शिरउनी । आर्ती आपुली २०२
कसी पुसती पाहे पा जाणिव । भिडेचि तरी लघो नेदी शिव ।
ए-हवी श्रीकृष्ण हदयासि खेव । देवो सरला २०३
अहो श्रीगुरुतें जै पुसावे । ते येणे माने सावध होआवे ।
हे एकचि जाणे आप । सव्यसाची ।। २०४
आता तयाचे ते प्रश्न करणे । घरी सर्वज्ञ श्रीहरीचे बोलणे ।
सजयो आवडलेपणे 1 सागैल कसे ।। २०५
तिये अवधान द्यावे गोठी । बोलिजेल नीट मन्हाटी।
जसी कानाचे आधी दिठी । उपगा जाये || २०६
बुद्धीचिया जिभा । बोलाचा न चाखता गाभा ।
भक्षराचिया भावा । इद्रिये जिती । २०७
पहा पा मालतीचे कळे । प्राणासि कोर वाटले परिमळे ।
परि वरचिला वरवा काइ डोळे । सुखिये नव्हती । २०८
तैसे देशियचिया हवावा 1 इद्रिये करिती राणिवा ।
मग प्रमेयाचिया गावा । लेसा जाइजे ॥ २०९
ऐरोनि नागरपणे 1 वोल निमे ते बोलणे ।
ऐसा मानदेवो म्हणे । निवृत्तीचा । २१०

·48107
CHAPTER XV
पाठी सप्तप्रश्न सिद्धी। वोलोनि प्रयाण समय शुद्धि ।
एवं सकळ वाक्यावधि । अप्टमाध्ययो ।
The replies to the seven-fold questionnaire along
with the concentration on the name and manifestation
of the Lord with readiness to merge in the Infinite
Brahman, when the Body-cover has to be discarded,
which mean and imply the churning of the vast ocean
of the Vedas, form the subject matter of the 8th
Chapter.
किं तद् ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम ।
अधिभूतं च किं प्रोक्तमधिदैव किमुच्यते ।।
अधियज्ञः कथ कोऽत्र देहेऽस्मिन्मधुसूदन ।
प्रणयकाले च कथं ज्ञेयोऽसि नियतात्मभिः ।।
Arjuna says to the Lord, Please explain to me
the meaning and connotation of Brahma, Addhyatma
Karma, Adhibhoot, Adhidaiva, Adhi-yadnya and
also how you can be realised when time comes for
casting off the Body-cover.
The Lord says--
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते
भूतभावोद्भवकरो विसर्गः कर्मसंशितः ॥
अधिभूत क्षरो माव: पुरपश्चाधिदेवतम् ।
अधियज्ञोऽहमेवात्र देहे देहभता पर ।।

·202 अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् । यः प्रयाति स मद्भाव याति नास्त्यत्र सशयः ।। Brahman is imperishable; Adhyatma is nature and the creation in the form of the objects animate as well as inanimate is Karma. Abhibhuta is the perishable or changing Purusha or the soul embedded in the Body-cover is Adhidaiva and Adhiyadna is myself says the Lord to Arjuna. He who remembers me even at the time of casting off this Body-cover, does merge in me without the least doubt. य य वाऽपि स्मरन्भाव त्यजत्यन्ते कलेवरम् । त तमेवैति कौन्तेय सदा तद्भावभाषितः ।। A human being attains that condition after death, which he thinks of when the occasion comes to cast off the present Body-cover तस्मात्मर्वेषु कालेपु मामनुस्मर युध्य च । मपितमनोवृद्धिर्मामेवैध्यस्यसशयम् ।। And therefore please keep me before your mind's cye at all tiines and do your duty. When your mind and intellect are concentrated on me there is not the remotest chance of missing me. This is God realisation. ओटा जे देखावे पादानी हन ऐकावे । मनी जे भावादे । बोलावे वाचे ॥ से मान बाहेरी आघवे । मीचि वहनि घालावे । मग सर्वी पाळी स्वभावे । मौचि आहे ।।

·203
अर्जुना ऐसे जाहालिया। मग न मरिजे देह गेलिया ।
मा संग्राम केलिया । भय काय तुज ? ॥
तू मन बुद्धि साचेसि । जरी माझिया स्वरूपी अपिसी।
तरी मातेचि गा पावसी । हे माझी भाक ॥
ऐसे कैसेनि होये । हा सशयो वर्ततु आहे ।
तरी अभ्यामूनि आदि पाहे । मग नव्हे तरी कोपे ॥
While making use of your senses viz. the eyes,
ears & mind or speech, keep me upper-most in your
mind inside as well as outside and do all your acts.
When you keep me before your mind inside as well
as outside in all the foregoing acts then I shall be
ever with you. Then you will not experience any
Death as such even though the Body-cover is cast
off. If it were so where shall be the harm if you
undertake fighting also.
If you concentrate your mind and intellect on
my manifestations then take it from mc, surcly you
will be one with me.
If you entertain any doubts as to how this
should happen, then please try the experiment first
and then, if it fails, you have grounds to be upset.
अभ्यामयोगयुग्नेन चेतसानान्यगामिना।
परम पुरष दिव्यं याति पानचिन्तयन् ।।
The Lord says to Arjuna :-
With one-opinted concentration and with uni.
nterrupted steadfast adherence to the practice of

·204
ever being in tune with the Infinite, the seeker is
blessed with the vision of the Refulgent over-Lord
when his mind gives no scope for anything else to
contemplate
The insignia of the Refulgent over-lord that
appear before the eyes of the seeker are as under.-
कविपुराणमनुशासिसार अणोरणीयासमनुस्मरेत्य. ।
सर्वस्यधातारमचिन्त्यरुप आदित्यवर्ण तमसः परस्तात् ।।
जयाचे आकारावीण असणे । जयाजन्मनानिमणे ।
जेआघवेचि आघवेपणे । देखत असे ॥
जे गगनानिजुने । जे परमाणहूनि साने ।
जयाचे सन्निधाने । विश्व चळे ॥
जे सर्वातेययाविये । विश्व सर्वजेणेजिये ॥
हेतु जया बिहे । अचिन्त्य जे ।
देखेवोळवाइगळु नचरे। तेजी तिमिर नशिरे ।
जे दिहाचे आधारे। चर्म चक्सी।
सुमडा सूर्यक्णाच्या राशी। जो नित्य उदयोज्ञानियासी ।
अस्तमानाचे ज्यासी । आडनाव नाही।
The Absolute Brahman, the Over - lord is
Omniscient, Omnipresent, Omnipotent smaller than
the smallest, the protector of all inconceivable
extent, refulgentlike the Sun and beyond all darkness.
Whose Omnipresence is formless without origin and
without end, who has eyes all over, who is greater
than the greatest and sınaller than the smallest, whose
presence is enough to move the entire creation who
is the origin of the creation as well as the controller of
the same, the why in s hosc casc is beyond question

·206
The Highest condition to be achieved by a
Seeker is described very effcctively by the Saint in
these Ovis. This is the state cf God-immersion.
The Human Frame is realised to be only an
ove-coat and the seers are content within themselves
and feel as being one with the Universel soul; just
as the sky or space in an enclosed area stands as it
were merged in the sky or space all around.
Setting aside the sense-objects as a bitter cup
of poison, and repenting over the activities of their
senses, they look upon their body-cover as the
tımporary shade of a tree for resting underneatlı,
and lastly, as regards the means for achieving the
end as described above, the Saint, says : Cultivate
the habit of training your mind not to stir outside
and see that it rests as it were drowned in the
innermost recesses of the Heart
सर्व द्वाराणि मयम्य मनो हृदि निरुध्य च ।
afavaraa Taifruan sinaTTOTITI
ओमित्येमाक्षर ब्रह्म व्याहत्मामनुम्मरन् ।
म प्रयाति त्यजन्देह स याति परमा गतिम् ।।
He who observes the following conditions,
when he has to cast-off this Tabernacle, he alone
can attain the state of tlıc highest beatification.
1) llc must close all the nine-outlets of the Human
Cramc and I.ecp constant watch over them.
3) lic must confine the mind in the inner-most

·207 recesses of the heart. 3) He must focuss his soulforce between the eyebrows. 4) He must sit in the posture recommended for the attainment of the Highest bliss. 5) He must concentrate on the name of the Lord the syllable OM. 6) With this concentration on the name he must set his heart full of Devotion unto me. The Saint raises objections on behalf of Arjuna to the afore-said statement of the Lord, along with the assurance of the Lord in reply as under- तेथ अर्जुना बरी विपायें। तुझ्या जीवी हन ऐरो जाये । ना हे स्मरण मग होये । कायसयावरी अती॥ इद्रियां अनुघड पडलिया। जीविताचे सुस बुडालिया। आतुबाहेरी उघडलिया। मृत्युचिन्हे । ते वेळो वैसावेचि कवणे । मग कवण निरोधी मरणे । तेप काह्याचेनि अंत.करणे । प्रणय स्मरावा । तरि गा ऐशिया हो ध्वनी । झणे पारा देगी हो मगी। प नित्य सेविला मी निदानी । मेवयु होय । At the time of casting-off this Tabernacle, how is it possible to remember the name of the Lord when all the senses start struggling at the last moment, and all moisture of happiness becomes dried up and when all the strings of the Lord of Death are being tightened inside and outside all around. who can have the vigilance to be seated in the posture recommended for meditation, who can have the sagacity to control ·208 the senses and above all who can have, at last, the alertness to remember the name of the Lord. ? The Lord offers the reply to this statement and give assurance as under- If you entertain any doubts as raised above, I assure you, It is the Lord himself who runs to the rescue of the devotee at the last moment, and serves him when he has spent his whole life at his service. अनन्यचेताः सतत यो मा स्मरति नित्यश । तस्याह सुलभ पार्थ नित्ययुक्तस्य योगिनः । मामुपेत्य पुनर्जन्म दु खालयमशाश्वतम् । माप्नुवन्ति महात्मान ससिद्धि परमा गताः । I am easily available to him who is incessantly in my service and who ever remembers me with all his heart full of my thought. And when these high souls who have reached the pinnacle of the highest beatification, when once they mffige in me, they are never born again to put on this Human Frame which is the honcy-comb of all agonies in life. वाग्रह्मभुवनाल्लोका. पुनरावतिनोऽर्जुन । मामुपेन्य तु कौन्तेय पुनर्जन्म न विद्यते । रायपुगपर्यन्तमहर्षद ब्रह्मणो विदुः । रात्रि मुगमहयान्ता तेहोरात्रविदो जनाः । मम्पसातय्यानयः सर्या प्रभवन्यागमे । राध्यागम प्रस्टीयन्ने तवायरतसमके । मनकामः स एवायं भूया भूरवा प्रलीयते । रामागमत्रा पार्थ प्रभरपहरागमे ।

·Higlier than this Prakruti, is another cntity which is eternal and which remains immutabic when 209 By virtue of the meritorious deeds performed in life, human beings go to the Heavens or other worlds like those of the Brahman, yet when their share of virtues comes to an end, they are compelled to be born on this Earth. But when they merge in me, says the Lord, they are free from the cycle of births and deaths. They alone are the real seers who can have the conception about the factor of time i. e. day and night. It is only on realisation that one can be able to see the day of Brahmadeo which extends over a thousand yugas and the night also which is equally extensive. Here Avyakta' means the Prakruti. When the day dawns all being spring out from the Prakruti and when the night begins the beings get merged in the Prakruti The creation of the beings on earth springs up and vanishes time and again. It vanishes when it is night time and springs up when it is day, as it is entirely helpless. परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तारानातनः । यः स मवेषु भूतेषु नस्यत्गु न विनश्यति । अव्यक्तोमर इत्यातरतमा परमा गतिम् । यं प्राप्य न निवर्तन्ते तवाम परमं मम । पुरपःम पर पार्थ माया सम्यरम्यानन्यया। 4547.7.1977 wafat in fax (781 It is designated as noneverything else posishcs

·210
manifest and Immutable and it is considered as the
highest achievement and goal which when once
attained leaves no possibility of any return to life
again.
The over-lord can be attained by one-pointed
devout devotion alone. The entire world is pervaded
and infiltrated by him and besides all beings are
contained within Him.
या काले त्यनावृत्तिमावृत्ति चव योगिनः ।
प्रयाता यान्ति त कालं वक्ष्यामि भरतर्षभ ।
Hereafter the Lord nientions the opportune
and in-opportune times when the seekers after truth
give up their body-cover.
अग्निज्योतिरह शुक्ल: पण्मासा उत्तरायणम् ।
तम प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ।
धूमो रात्रिस्तथा कृष्ण पण्मासा दक्षिणायनम् ।
तत्र चान्द्रमस ज्योतिर्योगी प्राप्य निवर्तते ।
गलकृष्णे गती होते जगतः शाश्वते मते ।
एक्या यात्यनावृत्तिमन्ययाऽवतंते पुनः ।
The auspicious moments when the seekers after
truth are merged in the Absolute Brahman when
they cast. off their body-covers, are the following.
There is eternal refulgent light of the soul within.
Outside, there is the first half of the Lunar , month
and day light, Besides there is the six-monthly
pericd of the year when the Sun rises to the North.

·Ilowever enticing my be the retards accruin, from the study of thic ledas, from the practice of penances from the performances ni sacrifices or froin 211 The inauspicious moments when the seekers are caught up in the snare of births and deaths, when they give up their body-covers are as under:- Inside, the memory fails and is covered up with illusion and the fire of life is on the point of extinction, Outside, there is night time coupled with the latter half of the Lunar month. Besides, there is the six-monthly period of the year when the Sun rises towards the South. These are the perpetual tivo path-ways in the world, when the seekers escape the cycle of births and deaths and are caught up in their trap, when they give up their body.cover. नेते सृती पार्थ जानयोगी मुह्यति कश्चन । तस्मात्सर्वपु कालेषु योगयुक्तो भवार्जुन । Knowing these two pathways, the scal scer is never confounded Therefore, the Lord exlorts Arjuna, to become a genuine seer, i c. one who is ever surrounded by God-vision which arnounts to God Intoxication, And now comes the last versc which is the end of the Celestial Song and the Lord says- वेदेषु यमेष तपसु भय दाने या प्रष्टिम्। azale agifors falar 0177 trasifs TIC, ·212 the Bounteous Donations and Gifts, a Yogin despises them all and seeks shelter in the original abode froin which he has sprung up. Now compare with this the last verse of the 2nd Chapter, which is the Philosophy of God-Realisation God-Intoxication and God-Immersion. एषा ब्राह्मीस्थितिः पार्थनैनां प्राप्य विमुत्द्यति । स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति । This state of the Individual is the final state of beatification and there he remains above all temptations and even when he has to cast off this tabernacle he plunges headlong into the Infinite Brahman. In the case of the latter, he does not condescend to fall back upon the pleasures accruing from the meritorious acts and in the former, he despises them all and plunges headlong in the Brahman the Absolute Substratum. Here ends the Chapter ·Please listen, I explain to you the innermost sccret which comprises the Absolute Eternal as well CHAPTER XVI मग शब्दब्रह्मी असंख्याके । जैतुला काही भभिप्राय पिके । तेतुला महाभारते एके । लक्षे जोडे । १०-३० तिये आघवांचि जे महाभारती । ते लाभे कृष्णार्जुनवाचोक्ती । आणि जो भभिप्रावो सातशती। तो एकलाचि नवमी। ३१ By churning the vast ocean of the Vedis, the essence has been incorporated in the one hundred thousand verses of the Mahabharat. The import of the Mahabharat is concentrated in the conversation of Lord Krishna and Arjuna. And the cream of this conversation is extracted in the ninth chapter. The closing of the celestial song is sounded in the 7th Chapter as under-- ज्ञानं तेऽहं सविज्ञानमिद वक्ष्याम्यशेषतः । यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते । २ I explain to you,” says the Lord, the ultimate reality and the evolution of the Universe and having known this duel aspect of the Brahman, there remains nothing else to be known further. The Lord says in the beginning of this Chapter as under- - । इद तु ते गृह्यतम प्रवक्ष्याम्यनसूयवे मान विज्ञानसहित यज्ज्ञात्वा मोश्यामात् । १ ·214 as its Universal metamorphosis resulting in the Ephemeral existence of the world. And having realised this, you will be saved from all evils. And this is the cream of the 700 verses. राजविद्या राजगुह्य पवित्रमिदमुत्तमम् । प्रत्यक्षावगम धर्म्य सुसुख कर्तुमव्ययम् । २ This knowledge of the Absolute Eternal is the highest and the best of all learnings, it is a sovereign secret, it is sacred, it can be realised and experienced, it is very easy to practise, it is immutable and is in confoi mity with the scriptures. Amongst all types of learnings this learning which results in the manifestation of the soul hidden inside the human frame, assumes the position of the Premier Science. It is the secret of all secrets and tops the list in being sacred It is the abode of the Science of reality and is the best amongst the lot when once realised arrests all sojourn in the cycle of births and deaths And It is already existing in the recesses of the hcarts of persons, yet manifests itself only when the person is initiated by a Icarned preceptor. अधाना पुरषा धर्मम्पास्प परंतप । 4714 at faadiot patiarcazifti The Lord says to Arjuna :- For want of faith in this spiritual science sercral scekers arc not able to come upto me and are cntrapped in thic vortex of births and deaths.

·Under the influence of my Prakrati or cosmic Please are themselves helpess acting under the 215 मया ततमिदं सर्व जगदव्यक्तमूर्तिना। मत्स्यानि सर्वभूतानि न चाहं तेववस्थित. ४ The entire universe is pervaded by me, yet I am not visible: All the beings have sprung up from me; yet I am not contained in them. न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् । भूतभृन च भूतस्थो ममात्मा भूतभावनः । ५ Nor are the beings supported by me. look at this sovereign splendour of mine I am neither the foundation for the beings nor a :t I contained in them. "And still all beings have sprung up from me. यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् । तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय । ६ Please know Ye for certain that the wind moving in open space has access everywhere Similarly are all beings permeated by me. सर्वभूतानि कौन्तेय प्रकृति यान्ति मामिकाम् । कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् । ७ these beings । At the time of the great delusion all beings are dissolved in my cosmic nature. And at the beginning of the creation all of them spring up from me. प्रकृति स्वामवष्टभ्य विसृजामि पुनः पुनः । भूतग्राममिमं कृत्स्नमवां प्रकृतेवंशात् । ८ nature, I see that all beings spring up from me. And control of the Prakrati as they do.

·ना तरी स्वप्नीची अनेकता । चेइलिया नोहिजे ॥ ६८
तैसी भूते इये माझ्याठायी। बिंबतीतयामाजी मी नाही ॥
तरी मजमाजी भूते हेही वावो । जे सर्व मी म्हणवूनी ॥ ७१
एन्वी सकल्पाचे साजवेळे । नावेवतिमिरेजती वुद्धिचे डोळे ॥
म्हणौनि अखडितचि परि झापळे । भूतभिन्न ऐसे देखे ॥ ७२
तेचि सवल्पाची साज जै लोपे । तै अखडितचि आहे स्वरूपे ।
इया उपपत्ती तुज पाही । सागितल्या मागा। ६९
216
न च मा तानि कर्माणि निवन्धन्ति धनजय ।
उदासीनवदासोनमसक्त तेषु कर्मसु ९।
The activities of the Prakrati do not involve
me because I stand detatched as an indiffercnt spe.
ctator with respect to those activities.
मयाऽध्यक्षेण प्रति. सूयते सचराचरम् ।
हेतुनाऽनेन कौन्तेय जगद्विपरिवतते । १०
Under my guidance my cosmic nature carries
on the task of creation with respect to the moveable
as well as the immoveable world and due to this
reason the world keeps ever changing its forms.
माझेया विस्तारलेपणाचेनि नावे । हे जगचि नोहे आपवे ।
जैसे दूध मुराले स्वभावे । तरा तेचि दही ।।९-६४
का बीजचिजाहले तरू । अथवा भागारचि अलकार ।
तैसा मज एकाचा विस्तारू । ते हे जग ॥ ६५
महदादि देहान्ते । इये अशेषेही भूते ।
पैमाझ्याठायी बिंबते । जैसे जळी फेण ॥ ६७
परी तया फेणाआतु पहाता । जेवी जळ न दिसे पडूसुता।
आमुचा प्रकृति पैलीकडील भावो । जरी कल्पनेवीण लागसी पाहो ।
जैसे शका जातसेवो लोपे । सापपणमाळेचे । ७३

·217 'तैसी ये निमंळे माझ्या स्वरूपी। जो भूतभावना आरोपी। तयासी तयाच्या संकल्पी । भूता भासू असे ।। ७९ तेचि कल्पिती प्रकृती पुरे। तरी भूताभासू आधीचिसरे । मग स्वरूप उरे एकसरे। निखळ माझे । ८० यालागी मजपासूनि भूते । आने नव्हती है निरूते । आणि भूतावेगळिया माते । कहीच न मनी हो। ८८ . पै गगन जेवढे जैसे । पवनुहि गगनी तेवढाचि असे । सहजे हालविलिया वेगळा दिसे । एन्हवी गगन तेचि तो। ८९ ऐसिया प्रतीतिबोधमागरी । तू आपणेयातें कल्लोळु एक करी। मग जव पाहासी चराचरी । तव तूचि आहासी ॥ ९३ याता येणे उजिवडे निरुते । न्याहाळी पा ऐश्वर्ययोगाते । जे माझ्या ठायी भूते । परो भूतो मी नसे ॥ १३३ अथवा भूते ना माझ्या ठायो । आणि भूतामाजी मी नाही । या खुणा तू कही । चुको नको ॥ १३४ हे सर्वस्व आमुचे गुढ । परि दाविले तुज उघड । आता इद्रिया देऊनि कवाड । हृदयी भोगी। १३५ हा दंशु जव नये हाता। तब माझे साचोकारपण पार्था । न सपडे गा सर्वथा । जेवि तुपी कणु ॥ १३६ Now we shall have a short survey of the commcntary of Shri Dnyandeo on the aforesaid ten verses : The second verse is devoted to the attainment of real knowledge, thereby meaning the manifestation of the soul within, and then begins the description of the Universal knowledge which runs as follows- The Lord says to Arjuna- The extent of my Infinite expanse automatically assumes thc form of tic entire Universe by metamor.

·1 ground, due to imagination appears to be like a serpent, yet when the idea of the sei pent is removed, 218 phosis, just as milk, when fermented becomes curds itself Or the seed sprouts and grows into a tree or gold is transformed into ornaments. Similarly the entire universe is my own expanse Right from my Prakrati to the minute body covers, the entire crcation is seen reflected in me like the froth or foam on the surface of water. Yet the foam does not contain any particles of water, or in sleep during the dreamy state, we fancy things which vanish altogether when we are awake, similarly the creation appears to be reflected in me yet I am not contained in the creation And we have explained this theory several times before. If you can possibly grasp my extent beyond the Prakrati and without any preconceived notions, then the statement that the creation appears to be reflected in me, is also baseless because my extent itself is all pervading. Now in the condition of preconceived notions, the intellectual insight gets blurred; and my infinite 'expanse though uninterrupted and continuous appears to be rather disturbed and uneven with the creation. Yet when such notions disappear I remain as intact as I was before. For instance a rope lying on the the rope remains as it was before.

·in your heart of hearts keeping yourselves shut up alool from your senses for the time being ly inherent flory cannot be discovered unless you realice secure this vital :ccrct, viz thic vision of the Lord. 219 } Same. Thus ignorance well as the knowledge removing the ignorance both vanish away and the original rope remains. Similarly the creation of the world is due to the idea of an appearance on the transparent Infinite Absolute and as soon as the idea of the creation vanishes the Absolute Infinite remains as it was before. It was in existence before the creation and it lasts after the creation has disappeared. This is in general the theory of the Absolute Substratum and the appeance of the world on the surface of the And this is vidnyan, the creation of the Universe, according to Dnyandeo. The volum of the wind in the sky is coextensive. If disturbed a little, it is felt separately as wind otherwise it is one with the sky. Similarly, you imaginc yourselves to be a small surge on this vast ocean of self rcalisation and then wherever you cast your glance you find your ownself everywhere. This is FETET: God-in toxication Now with this insight look at my sovereign glory and you will find the creation waving on my surface. however I am not contained in the crcation Or for the matter of that neither the creation waves on my surface nor am I contained in Please do not losc sight of these secret the crcation. signs of my glory Now fave experience of this secret and ·They are at my service without interruption with great devotion often prostrating with firm dete- 220 Otherwise it will amount to searching for grains in the pile of husk. Thus this widnyana or knowledge of the Vuiverse can be appreciated only when the moisture of the grace of God in the form of self realisation is attained by the seeker or genuine aspirant. अवजानन्ति मा मूढा मानुपी तनुमाश्रितम् । पर भावमजानन्तो मम भूतमहेश्वरम् ॥ ११ ॥ मोघाशा मोघर्माणो मोघज्ञाना विचेतसः । राक्षसीमासुरी चैव प्रकृति मोहिनीं श्रिताः ॥१२॥ Not knowing my sovereign glory, ignorant fools take me to be an ordinary mortal resorting to the Human Frame; thus invain is their life. These unreasonable creatures with vain hopes futile activities and fruitleass knowledge have embraced nature which is devilish demoniacal and delusive महात्मानस्तु मा पार्थ दैवी प्रकृतिमाश्रिता । भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥१३॥ High Souls on the other hand who possess a. divine nature, are ever at my service with one pointed devotion and with full understanding that I am the source of all creation and am Immutable. सतत कीर्तयन्तो मा यतन्तश्च दृढवताः। ममस्यन्तश्च मा भक्त्या नित्ययुक्ता उपासते।।

·The ultimate aim of all the three types is to realise the self or the Atman who lics hidden dccp in 221 rmination to secure my vision and ever remain singng my name and glory. After discussing the State of persons with devilish tendencies, the condition of the high souled devotees is illustrated at great length. Here again three types of devotees are classified: The first type illustrates the devotees with intense devotion. The second type deals with those Practising the Patanjala Yoga. The third type mentions the great thinkers who analyse the Human Frame as it stands constituted and find out the essential force or spirit pervading the whole frame work; and these are said to follow the path of wisdom. The grear thinkers who analyse the Hunian frame and those that analyse the entire creation arrive at the same conclusion that there is only onc spirit that is pervading the human frames as well as the entire creation. the recesses of the heart of the devotees.

·222 There are others who are devoted to me on the strength of their wisdom and possess the capacity to visualise unity is diversity and diversity is unity, which is the law of creation. तो प्रतीतीचे नि पा। विवामहामं । ज्ञानाग्निहोत्रं । भेदुनाशी। ९-२४३ म्हणौनि विश्व भिन्न । परि न भेदे तयाचे ज्ञान । जैसे अवयव तरि आन आन । परि एकचि देहीचे । २५० अगा हे जेव्हडी माझी व्याप्ती । तेवढीचि तयाची प्रतीती। ऐसे बहुधाकारी वर्तती । वहुचि होउनी । २५८ अगा तयाचिया ज्ञाना । पाठी पोट नाही अर्जुना । वायु जैसा गगना । सर्वागी भसे । २६० He ceases to observe any diversity in the unity of the creation, on the strength of his realisation which he attains as the result of his concentration on the name of the Lord. Even though the objects in nature are seen in different forms, he gets the insight to find unity in them; as for instance, the various limbs of any being appear in different forms though they belong to the same-body. The vastness of their realisation is coextensive with my omnipresence and they assume as many forms as could ever be conceived. There is no limit to the extent of their realisation as the air which occupies the open space through and through अहं अतुरहं यज्ञः स्वधाऽहमहमौषधम् । मन्त्रोन्हमहमेवाज्यमहमग्निरहं हुतम् ।

·Thus thc world is thic grandchild of the Absolute
223
"Here begins the manifestation of the Lord. The
Vedas are his utterances and whatever is prescribed
as the form of the sacrifices enjoined by the Vedas
and all the various articles incidental to the rituals
are the manifestations of the Lord Himself i. e. the
fire, the oblations offered, the hymns sung, the fuel
etc, etc.
The following three verses in particular eluci.
date the magnanimity, the majesty, the over Lordship
and the command of the Almighty as the controller
of the entire Universe which has sprung up from
only a ray of the Infinite resplendence of the Lord.
पिताऽहमस्य जगतो माता धाता पितामहः ।
धेद्यं पवित्रमोंकार ऋक्सामयजुरेव प ।
afavaf sa: meit fagla: ETCUT TETI
प्रभव. प्रलयः स्थान निधान बीजमध्ययम् ।
तपाम्यहमहं वर्ष निगाहाम्युटमजामि
अमृत चैव मृत्युश्च सदसच्चाहमर्जुन ।
I am the generator of the Univcrsc.
I am the mother, I am the father and as well
the grandfather. The world is the outcome of
Prakrati and Purush
The Prakrati as well as the
Purush have sprung up from the Absolitc Braliman
Brahman
I am the source of all sacred kronledge i. c.
the t'odas.

·as well as the knowledge of the creation and the means the Prakrati or Maya Illusion, accompanying Thus we find that the realisation of the Individual soul and its identity with the Universal soul 224 I am the syllable Om. I am the three Vedas namely, the Rik Sam and Yajus. I am the resort for the Prakrati. I am the over Lord of the Universe I am the controller of the activities of all the elements in nature Viz. earth, water, fire, air and space. At the same time, I am the spectator. I am the Substratum for all. I am the resort of all. I am the friend of all I am the source of everything in nature, ultimately everything dissolves in me. I am the support, I am the resort. I am the source which is imperishable. I am the Sun evaporating ei erything. I am the Indra showering torrents of rain. I can set free as well as control the movements of the world. I am the imperishable as well as the perishable. I am the Sat and also the Asat of the Nasadieya Suhta. Asat means the Absolute Brahman and Sat the Purush as his shadow.

·Deiotics of dritics find resort in the citics.
225:
Universe is elucidated in the ninth chapter, which is
the cream of the seven hundred verses of the Song.
manner.
Hereafter in two verses the achievement of the
heavens on the strength of the funds of accumulation
of meritorious deeds and the return to the mundane
world, when the funds are exhausted, are discussed.
Those worshipping with devotion other deities for the
fulfilment of the varied desires also ultimately happen
to worship me, says the Lord though in a circuitous
Their worship amounts to wasting their
energy by pouring any tasty syrup in the ears instead
of in the mouth, which is as good as throwing it away
म्हणोनि नमर्माचे डोळे ज्ञान । ते निर्दोष होवावे।
It is therefore, imperative that real knowledge,
which is the incentive for action ought to be unalloyed.
महं हि सर्वयशाना मोक्ता च प्रभुरेव च ।
न तु मामभिजानन्ति तत्त्वेनातरच्यवन्ति ते ।
I am the receiver of all the oblations offered in
sacrifices and ain the over-Lord of all : yet they do
not realise ar.d appreciate my extent in its entirety
and hence they fail to approach mc and are involved
in the cycle of births and deaths.
otfr RTTT 2777 freefa FIITTI: 1
stift afing dat sf- 011711:1779 1
11:os of the inanes in the mancs.
Tlio:c of the lements in the clcments.

·226 Whereas those devoted to me find shelter in me Says the Lord जयांचि जाणती मचि शास्त्रं । मी जोड़ें जयांचे नि मंत्र । ऐसे जे चेष्टामा । भजले मज । ते मरणा ऐलीकडे । मज मिळोनि गेले फुडे । मग मरणी आणिकोबडे। जातील केवी? 4 अर्जुना माझे ठायी। आपणवीण सौरसु नाही। मी उपचारे कवणाही । नाकळे गा ॥ एथ जाणीव करी तोचि नेणे । आथिलेपण मिरवी तेचि उणे । आम्ही जालो ऐसे जो म्हणे । तो काहीचि नव्हे ।। म्हणौनि थोरपण पन्हां साडिजे । एथ व्युत्पत्ति अघवी विसरिजे । ज जगा धाकुटें होडजे । तै जवळीक माझी ॥ My realisation is their study of Scriptures. The symbolic name received from them by the disciples is powerful enough to have my vision. All their activities also are nothing but devout devotion unto me They have merged in me already even before death and hence is there any other goal for them when they cast off their body cover ? Inspite of all this, the Lord says to Arjuna- I stand for nothing but self-surrender on the part of devotees. I can never be purchased for mere lip-sympathy. He who is proud of his knowledge hnows practically nothing It is a grave deficiency in him if he ·articles swallowed, or any sacrificies performed or All the duties discharged, in whatever form or condition they may happen to exist. discharge them with intcnsc devotion to me and as oliarings to me. 227 T exults in his own cunning And lastly he knows absolutely nothing who feels that he has become omniscient. He who forgets his exalted position, behaves as though he is perfectly ignorent, and feels he is smaller than the smallest in the world, alone can secure access to me. पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति । तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥ २६ Whatever is offered to me by my devotee with intense love and affection, not only do I accept the same but even swallow it. May it be a small leaf, a flower or even a spoonful of water and that I do with great delight as it comes from one who has achieved perfect Self-control. यत्करोपि यदश्नासि यज्जुहोपि ददासि यत् । यत्तपस्यसि कौन्तेय तत्कुरष्व मदर्पणम् । ते क्रियाजात आपवे । जे जैसे निपजेल स्वभावे। ते भावना करोनि कराये । मानिया मोहरा । परि सर्वपा आपुले जीवी । केलियापी से काहीषि नुरयीं ॥ ऐसी घुयोनी कम चावी । मानिया हातीं ॥ Let all your activities in life be ever as offer. ings to me, may they be as duties discharged or any any donations offered, or any penances practised. . ।

·devotion, merge in me and I in them, i e they are one 228 Besides, do not leave even the slightest tinge of these duties eren in your memory; so that they will have the transparent aspect of selflessness, leaving not even the trace of their authorship behind. शुभाशुभफल रेवं मोक्ष्यसे व मंबन्धनः । संन्यासयोगयुक्तात्मा विमुक्तो मामुपैप्यसि । म्हणौनि अर्जुना यापरी । पाहेचा वेळु नव्हेल भारी। हे सन्यामयुवित सोपारी । दिधली तुज ॥ मग अग्निकुडी चीजें घातली। तिये अंकुरदशे जेवीं मुकली। तेवी न फळतीचि मज अपिली । शुभाशुभे ॥ You will thus escape from the good or evil effects of your actions. And finally you will merge in me, being already free from the schackles of your actions which have been executed with perfect Tenunciation As seeds burnt in fire cann t grow similarly all actions offered to God will not yield any fruit at all. And thus you will be saved from the cycle of births and deaths. The Lord further exhorts Arjuna that the delay of even a single day, in the tactful operation of the weapon of Renunciation (i e. offering all actions to God) entrusted to him would be intolerable. समोह सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः ये भजन्ति तु मा भक्त्या मयि ते तेपु चाप्यहम् । I am the same to all. for any one. I have no likes or dislike Those that serve me with unswerving with me.

·Suddenly Inc is transformed into a righteous
soul and finds cternal bliss and peacc. I assure you,
says the Lord to Arjuna, my devotec can never perish
229.
आतां जायाचें जैसें लेणें । आंगावरी आहाचवाणे ।
तैसे देह धरणे । उदास तयांचे ।
परिमळु निघालिया पवनापाठीं । मागे योस फूल राहे देठी।
तैसे आयुष्याचिये मुठीं । केवळ देह ।
Just as one feels no attachment for any ornaments
borrowed for temporary decoration, similarly, the
devotees as mentioned above, keep on tlieir body
cover with utter indifference for it and complete
detachment from the same. When the breeze carries
away the sweet smell from the flower, the flower
remains attached to the thalamas waiting for the
chance to drop down, similarly when the devotees
merge in me, they remain detached from the body
leaving it to the mercy of the God of death.
अपि चेत्सुदुराचारो भजते मामनन्यमान ।
सापुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ।
cover,
If one serves me with unflinching devotion, be
he a hardened sinner in the past, he should be consi.
dered as a highly evolved soul and as one well regu.
lated in life.
farनं भवति यमरिमा पन्जान्ति निगन्यति।
कौन्तेय प्रधिजानीहिन में मानः प्रगति।
ortclost.

·or his omniscience will carry their proportiate value.
230
मां हि पार्थ व्यपाश्रित्य येऽपि स्यु पापयोनयः ।
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परा गतिम् ।
राजाज्ञेची अक्षरे आहाती । तिये चामा एका जया पडती ।
तया चामासाठी जोडती । सकळ वस्तु ।
वाचूनि सोनेरुपे प्रमाण नोहे । एथ राजाज्ञाचि समर्थ आहे ।
तेचि चाम एक जै लाहे । तेणे विकती आघवी ।
तैसे उत्तमत्व तेचि तरे । तेचि सर्वज्ञता सरे।
जै मनोबुद्धि भरे । माझे नि प्रेमे ।
When they once find a resort in me, even the
hardened sinners, females, merchants or labourers,
whosoever they may be, they find their ultimate
goal in the final beatification. The main purpose
of this verse is that those that are restricted from
the study of the Vedas find their salvation in the
scading of the Celestial Song. Even if it be a piece
of leather, if it has the insignia of the Ruler printed
on it, that piece will fetch all articles in the market
in return according to the proportiate cost. Whereas
cven gold and silver will not be useful because the
command of the Ruler is all powerful and the piece
of leather, which bears the stamp will bring in return
all articles proportionate to the value printed on it.
Similarly when the mind and the intellect are riveted
on me, then alone all the good qualities of the person
frपुनर्वाह्मणाः गुन्या भाग राजपमपा।
मनिरपा गुग मोमिमं प्राप्य गजस्व माम् ।

·can there be any exception for the Brahmin class given to do meritorious acts, when they also seek Thrus ends the ninth chapter thich exh.3125ively 231 When the most degenerate and outcast persons find their salvation as soon as they find resort in me. of the sage-like princes, who are pious and ever shelter in me? The Lord then exhorts Arjuna to serve him with unflinching devotion when he is born in this world which is so changing and so miserable. मन्मना भव मदक्तो मद्याजी मा नमस्कुरु । artacafer qasd af TEAIA HETITOUT: 1 Hence the Lord says to Arjuna- You will ullimately merge in me provided you obey the following commandments You must rivet your mind on me. You have devout devotion for me. Your sacrifices must be all for my sake. Your supplications must be all for mc. You must focuss all your attention on me as your final goal. And this is the All this amounts to saying that the devotee must plung in the Lord i. c. to say in other words you must return to your original alsod.. final message ol thic Celestial Song. as well rcvicus the Dhyan is Sell realisatio:

·232
as vidhyan i. e. the Universal Knowledge about God
which amounts to Omniscience, Omnipotenance and
omnipresence of the Almighty Lord.
And this is the essence of the Nasadieya Sukta
which we have already dealt with in detail in the
chapter on manifestations.
Here ends Chapter XVI
+0+
*****

·the 16th chapter for the reasons stated below:-
in the case of all beings and at all times.
CHAPTER XVII
We have styled this chapter as a corollary of
The last verse of the XVI Chapter runs as under---
तस्माच्छास्त्र प्रमाण ते कार्याकार्य व्यवस्थिती।
ज्ञात्वा शास्त्रविधानोक्त कर्म कर्तुमिहार्हसि ॥
Hence it is the scriptures that ought to guide
you in venturing on any activities or in desisting
from them. You ought to undertake any activities
only when you ascertain that they are prescribed by
the Scriptures.
Arjuna is surprised at this statement of the
Lord and cannot imagine how all actas ities should be
of could be regulated as prescribed by the Scriptures,
His rcaso.
ning is as under :-

·231 ! mer j 27 म्हणौनि शास्त्राचे घडते . नोहे प्रकारे बहुते । तरी मूर्खा ममुक्षा येथें । काय गती पा? हा पुमावया अभिप्रावो । तो अर्जुन करी प्रस्तावो । तो सतराविया ठावो । अध्याया येथ ॥ To secure the jewel from the hood of the cobra to snatch a hair from the nostrils of a lion, to pass the hair through the nose' of the jewel and then to wear the jewel or necklace as an ornament or else to remain without the ornament. * The Scriptures have, similarly, several interptctations and who can bring about a concord between the conflicting opinions and supposing there, is uniformity established, 'Where is the time and scope for all beings to act accordingly And again where is the opportunity for all, for the execution, 'assuming for the time being, that the Scriptures, provisions or means, time and place are all at hand? Therefore the Scriptures can hardly stand the need of the majority. And hence where is the consolation for thic Ignorant who are all the same eager for liberation. The reply given by the Lord in this behalf when thus solicited by Arjuna, forms the subject matter of the 17th chapter Arjuna says to the Lord'- ये पाम्यविधिमु गग्य यजन्ने श्रदयान्विताः । तंग निया तुपा मृष्ण मन्यमाहो रजस्तमः। What category do they belong to, who set aside the rulings of the Scriptures and carry on their 1 ·The inclinations of any Individual are controlled by the Guoas and the mind takes the shape accor- 235 ३ activities, 'no.doubt with faith. Is it either the Satwa, the Rajas or the Tamas ? The Lord say's:- त्रिविधा भवति श्रद्धा देहिना सा स्वभावजा सात्विको राजसी चैव तामसी चेति ता शृण । है ॥ ii - - 1 - । The faith of these persons is three-fold, as per the nature of the Individuals. It is either thc Satwa, the Rajas or the Tamas., सत्त्वानुरूपा सर्वस्व श्रद्धा भवति भारत। श्रद्धामयोज्य पुरुषो यो यच्छद्ध स एव स ॥ - according Hence the 1 1 । Faith'is inherent in the very nature of any person and his actions are directed by his nature as he is a Satwa, ,a Rajas or a Tamas. faith assumes the form according to the nature of the Individual., तरी जाणिजे झाडफुले । का मानस जाणिजे बोलें। भोगें जाणिने केले । पूर्वजन्मीचे। वृत्तीऐसे मन धरिती । मनाएमी क्रिया नरिती। केलियाऐसी वरिती। मरोनि देह ॥ The quality or species of any tree can be reco- The mind of any man can gnis d from the flowers The mis-deeds of the be smelt from his utterances. past life can be inferred from the sufferings in the present one ·236 dingly, the actions then follow the mind And the next birth depends upon the actions in the present life The seed germinates and the tree, is formed. The tree fructifies, yields seeds again and perishes. This cycle goes on everlasting yet the species continue. Thus the whole creation rotates on the axis of the 'three Gunas which according to permutation and combination give rise to innumerable varieties according to their own conditions which may be mild, advanced or dominating यजन्ले सात्त्विका देवान् यक्षरक्षासि राजसा । प्रेतान्भूतगणाचान्ये यजन्ते तामसा जना. ॥ Those dominated by the Satwa guna are wor-, slippers of God, the Rajasas worship the Demons and tlıc Tamasas worship dead bodies and ghosts. जे हे सान्विर श्रद्धा । जतन करायी प्रबुद्धा। यरी दोनी विरद्धा । साडाविया ॥ हमात्विरमति जया । निर्वाहतो होय धनजया । बागल नोह तपा। ववल्य ते ।। तान पहा या ग्रह्मगत्र । ना लोडो रावं मास्त्र । मिदात न होत म्वनत्र । तयाच्या हाती ॥ पगे तिस्मतांचे अर्थ . ज आपण होऊनि मूतं । अनुमान जगा देन । यडील जे है। तयारी आरती पाउले । पाऊनि सात्तिबीयता पाले। सोचि पट गिरें। राहे ।। ६ एष दीपु साचो मायागे । आमिर ते लाऊ से । वरीद्वारा प्रायवित्र गा? ॥ , -

·Scriptures, observe their rulings to a letter without
to receive the same reward which shall be shared by
For example, a certain person lights a lamp
with great pains and another one li hts his lamp with
that the second person will receive less light from his
lamp, simply because he had less troubles to undergo?
237
.
का ये मोल मपार । वैचोनि केले घवराळ।
तो सुरवाडु वस्तीकर । न भोगी काई ?
-हे असो जो तळे करी । ते तयाचीच तृपा हरी।
को मुआरासीचि अन्न घरी । येरा नोहे ? ॥
बहूत काय बोलो पंगा। येका गीतमासोचि गंगा।
येरा समस्ता काय जगा । वोहोळ जाली ॥
म्हणौनि आपुलियापरी । शास्त्र अनुष्ठिती कुसरो।
जाणे तयाते प्रद्धाळू जो वरी । तो मूर्खही तरे ॥
The Lord exhorts Arjuna to nurse this Satwika
faith very carefully and avoid the other two as they
are quite antagonistic.
Salvation is not far from him whose only care
is to nurse this Satwa faith. Let him not personally
be conversant with the sacred Scriptures nor be he
Capable to understand the doctrines or rulings of the
Scriptures by himself; if however, with the utmost
Satwik faith he scrupulously cares to follow the
foot-steps of those who, themselves adept in the
Swerving either to the right or to the left, he is bound
the learned themeelves.
ease with the light already kindled, can it ever happen

·238 Or, for instance, a certain person erects a magnificient building at great cost and another one a passer.by halts for a moment and takes rest there, will the latter not enjoy the same luxury for the time being ? Or, for instance, one person constructs a lake at a great cost and another one drinks the water with case, will the latter not be able to quench .his thirst with that water ? Or, for example, take a cook who cooks the food for the family, cannot the rest of the family enjoy the focd prepared by him ? Enough of these similies. It was Goutama who from the heavens brought the Ganges on the earth. Now that water of the Ganges is shared by the rest of the world. Is it not as sacred to others as it was to Goutama ? Therefore if there happens to be a certain wellread Sage who is conversant with the observances of the Scriptures, and another ignorant person yet with staunch faith adheres to the teachings of the said Sage, surely he will also be able to attain the same goal or salvation as that of the learned person 3 Thercaiter this chapter deals with the penances practised by the Rajasas and Tamasas; and prescribe dicts for the develoçment of the Satwik, cRajas and 'lamasas Gunas as will be necded by respective px rsons. Then from verses 11 to 22 we have three types of sacrifices, penances and donations and lastly We come to verse No. 23, which discloses the secret or the very heart of this Spiritual Science.

·Wellare, perform all your sacrifices ctc एव दावाक्या गत्व तुजं । निरपिले तम रज । से सानि सत्वेकाज । साधी मापुले ॥ सत्त्वेचि येणे चौसाळे । करी यज्ञादिके सकळे । पावसीत करतळे । आपुले निज । सूर्ये दारिले साते । वाय एक न दिसे तेथे । ' तेवी सत्वे केले फळात । वाय नेदी? || हे कोर आवडताविखी। शक्ति सत्वी आयी निकी परी मोदोंसी एवी । मिसळणे जे । ते एक आनचि आहे । तयाचा सावावो जै लाहे । ते मोक्षाचाही होये । गावी सरते । पै भागार जन्ही पधरे । तन्ही राजावळीची अक्षरे । लाहे तेचि सरे । जियापरी ।। स्वच्छे शीतळे सुगधे । जळे होती सुखप्रदें। परी पवित्र सवधे। तीर्थाचेनि ।। नयो का भलतंसी थोरी। परी गगा जै अगिकारी । तेचि तिये मागरी । प्रदेशु गा॥ तैमे सात्त्विका कर्मा किरीटी । येता मोक्षाचिये भेटी । न पडे आडकाठी । त वेगळे आहे ।। - The Lord says to Arjuna . So far I have explained to you the indications of Rajas and Tamas gunas only to impress upon your mind the excellence Please therefore avoid the two others and folloiy Satwa alone for your Eternal 239 with the हा बोलु आइक्त खेवी । अर्जुना आधी न मायै जीवी। म्हणे देवे कृपा करावी । सागावे ते ॥ तेथ कृपालुचक्रवर्ती । म्हणे आईक रायाची व्यक्ती। जेणे सात्विक त मुक्ति । रल दखे । of the Satwa guna ·240 help of this Satwa guna and that will facilitate your return journey to the Infinite Absolute.. When the sun shines. nothing can remain hidden from sight, similarly there is nothing in the world which cannot be achieved with the help of the Satwa guna. Though this is the dominating action of the Satwa guna, still ultimate achievement of the Eternal Bliss stands in need of something else in addition to the Satwa guna. This something else, if it could be available then it will serve as a free passport to the gateway of Providence instantaneously. To illustrate this statement the Lord says God is gold no doubt, yet when the king's Insignia are impressed upon it, it sells in the market immediately. We have filtered water sweetened with ice and aroma, no doubt yet it will attain sanctity when it comes in contact with any sacred deities of worship. Rivers, howsoever large they may be yet thev can have access to the ocean when they gain contact with the Ganges. Similarly, duties discharged with the help of the Satwa guna will lead on unhindered to the gateway of Providence only when the requisite deficiency is adequately supplied on the way. Arjuna as soon as he heard these words from the lips of the Lord, could not but request for the explana. tion of the hinted deficiency, without dealy. The l.ord instantaneously responded to the call explained the deficiency as follows: and ·जयाबापता.वि. 241 ॐ तत्सदिति निर्देशो ब्रह्मण त्रिविध स्मृत । ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिता पुरा ।। Om Tat Sat is the three syllabled symbol indicating Brahman And it is this symbolic expression that has given rise to the Brahmans, Vedas and the Sacrifices And this three-syllabled symbol is the deficiency तरी अनादि परब्रह्म । जे जगदादि विश्रामधाम । तयाचे एक नाम । त्रिधा पै भसे ।। ते कीर अनाम अजाति । परी अविद्यावाचिये राती माजी वोळखावया श्रुती। खूण केली। उपजलिया बालकामी । नाम नाही तयापासी। ठविरनि नावेसी । ओ देत उठी। कष्टले ससारशिणे । जे देवा येती गाहाणे तया ओ दे नावे जणें । तो सकेतु हो । ब्रह्माचा अबोला फिगवा । अद्वैतत्त्वे तो भेटावा। एसा मत्र देखिला वणवा । देदे बाप ॥ मग दाविलेनि जणे एप । ब्रह्म आळवि कवनित। मागा असत ठाने । पुढा उभ । परी निगमाचळ शिखरी। उपनिषदार्थनगरी। आहाति जे ब्रह्माच्या एकाहारी।सयागीय बळे॥ हही अगा प्रजापती परिज मप्टी सरिती। स जया एका आपत्ति । नामापिय ॥ पंराष्टीचिया उपक्रमा। पूर्णे गारािामा । बेश एमा प्रयाएमा राता। गजवानोरग। मामला तो घोहरेहानामें बने। रियार ।।

·242 The Infinite Absolute Sub-stratum the Brahman having no beginning and which is the source and support of the entire Universe is designated by a three-syllabled name viz Om, Tat, Sat, The Brahman has in fact, neither any name nor any category yet the Vedas have con venintly adopted this suitable sign of the three-syllabled symbol to locate the Brahman enveloped in the darkness of Ignorance A newly born babe has no name yet it responds to the call when its Baptised name is sounded in its ears Similarly the utterance of this three syllabled symbol OM TAT SAT is bound to evoke response from the Brahman, in the case of persons, who are afflicted by the miseries of worldly life and are eager to seek redress at the hands of a competent authority. The Vedas have invented this symbol to evoke response from the tongue-tied Brahman and establish union with Him i. e the Almighty Lord The in-visible Brahman thus eagerly and anxiously implored by the devotee with the aid of this symbol, manifests himself before the eyes of the secher On the hill-top of the Vedas, there is a small lown of the Upanishadas and those that are seated in a linc with the Brahmadco himself in the Audience Hall of this town arc in the know of or in the possc- :sion of this secret Symbol.

·words in the process of Insolution Thus th. dofii. cncy is crplained which is the heart of the Celestial 243 Be it so. Brahmadeo himself was enabled to carry on his tash of creation on the strength of the single utterance of this Secret Symbol > The Lord says, before the creation of the Universe Brahmadto the first off-spring of the Lord, was absolutely mad He neighter recognised his parent the Almighty Lord nor was able to carry on his task of creation He was, therefore initiated with the secret symbol and having concentrated on the same, he instantaneously recognised his parent and simultaneously carried on, his tash of creation of the Universe Such is the powerful inſlunce and magnetic action of the secrect symbol The first offspring of the Infinite Brahman is Brahmadeo himself He was mad and would not recognise his parent nor was able to carry on the task of creation entrusted to him He was therefore initiated with the secret symbol OM TAT SAT b the Almighty lord himself and that was handed down by Brahm den from generation to generation and there to the mysties & Saints since creation. fore this is the link or secret sy mlol which will ultimately Icad on to the Eternal Infinite on the returu journey of the beings in the world or in other And this is Song leading to final im nursion in G» the discours of the Indis ·CONCLUSION & CHAPIER XVIII The XVII Chapter comes in as a corollary of the XVI no doubt Still virtually it discloses the very heart of the Celestial Song The Doctrine of Merger is the final message of the Celestial Song; and it is the culmination of Involution The absolute substratum, the Brahman under the iniluence of its own sweet will metamorphosed itself in the form of the creation, which in other words may be styled as evolution This (reation is inanimate as well as animate and the a Human-beings stand as the chosen flowers of the animate world Because the spiriton or the Indivi. dual Soul embedded in the Human frame, which in other words may be styled as the scintillation of the Brahman itself, possesses the capacity to dissolve the human frame and finally merge in the Infinite Brahman Human beings, there iore, can be very aptly designated as the cream of the creation on the icturn journey to the Brahman which is their original abode. The 2nd chapter of the celestial song deals with the philosophy of the return journey. And chapters from 3 to 8 discuss in detail the Science to Icach the goal.

·result in the achiesement of the desired objects Yet the Situa Attribute is not by itsell capable For instance a cup of water, which is filtered. cold and scented with aroma is pimeant to drink no to lead on to salvation, and stands in need of com. 245 The existence of the Human Frame itself is the embodiment of action. And to facilitate the onward march of the Return journey, the fourth chapter states that the Action should be linked to knowledge. This 'knowledge is available from the learned preceptors who have achieved the goal. The question still remains a mystery as to what is it that is actually imparted by the learned preceptors to the solicitous disciples to enable them to achieve the goal And after everything is said and done, this mystery is revealed in the XVII Chapter. स्वच्छे शीतळे सुगधे । ज होती सुखपदे। परी पावित्रत्व सवधे । तीर्थाचेनी ।। नयो का भलतैसी थोरी। परी गगा जे अगिवारी। तेचि ति सागरी । प्रवेशु गा ।। तसे सास्विका कमा किरीटी । येता मोक्षाचिये भेटी। न पडे आडकाठी। ते वेगळे आहे । It has been already discussed in the fourteenth Chapter that actions done or rather duties discharged with the rid of the Satna attribute are bound to thing else sluch will fill up the deficiency, which of available will positively achieve liberation ·246 doubt. Yet it cannot have the sanctity of the secred { water of the Ganges or otlier holy places... I its: । - . UI A river, howsoever large it may be, can have access to the ocean, only when it secured the contact of the Ganges. Similarly duties discharged with the aid of the Satwa Attribute will have the way: unhindered to salvation, only when the dịficiency, is supplied on, the way., And this deficiency is disclosed in verse No. 23 of the XVII Chảpter, which reads as under ॐ तत्मदिति निर्देशो ब्रह्मणस्त्रिविध स्मृतः । ब्राह्मणास्तेन वेदाश्च यज्ञारच विहिताः पुरा ॥ तरी अनादि परब्रह्म । जे जगदादि विश्रामधाम । तयाचे एक नाम । त्रिधा 4 असे ॥ ते कोर अनाम अजाती। परी अविद्यावाचिये राती-। माजी वोळसावया श्रुती । खूण केली ॥ उपज लिया चाळकामी। नाव नाही तयापासी। टेविलेनि नावसी । ओ देत उठी ॥ कप्टले मसारशिणे । जे देवो येतो गा-हाणे । तया ओ दे नावे जेणे । तो सकेतु हा ॥ 'ब्रह्मांचा अबोला पिटावा । अद्वतत्त्वे तो भेटावा । ऐमा मत्र देखिला कणवा । वेद वा ॥ मग दाक्लिनि जेणे एके । ब्रह्म आळविल कवतिके। मागां अमन ठाफे। पुढां उभे ॥ परी निगमावनिसरी । उपनिषदार्थनगी। भारराति जे ब्रह्माध्या येकाहारी । तयासीच कळे ॥

·Tecognize his perent nor was he able to carry on the down by Brahmadeo from generation to gcncration । sion that has given rise to the Brahmanas, Vedas initiated with the secret syllable OJI TAT SAT by the Almighty Lord himself and that is being handed therefore, this is the link or sccrct symlol which will ultimately lead on to the Eternal Infinitc on the return journcy of the living in the world of in other words by the process of Inicletron 247 हेही असो प्रजापती । शक्ति जे सृष्टि करिती । ते जया एका आवृत्ती । नामाचिये ॥ पं सृष्टीचिया उपक्रमा- । पूर्वी गा विरोत्तमा । वेडा ऐसा ब्रह्मा । एकला होता ॥ मज ईश्वराते नोळखे । ना सृष्टीही करू न शके । तो थोरू केला एके । नामें जेणे ॥ OM TAT SAT is the three syllabled Symbol indicating Brahman. And it is this symbolic expres- And this three syllabled. symbol and the sacrifices is the deficiency. 1 Towards the close of the 17th Chapter, the translation of the foregoing Ovis has been already given in detail which need not be repeated here again. We only take the liberty to quote here the last para of the 17th Chapter as under The first offspring of the Infinite Brahman is Brahmadeo himself He was mad and would not - task of creation entrusted to him He was, therefore And to the mystics and saints since creation.

·248 - Thus the dificiency is explained, which is the heart of the Celestial Song which was so long kept hidden in all the chapter from the 4th to'l Cth: And therefore, in the verse" तद्विद्धिप्रणिपातेन परिप्रश्नेन सेवया " of the 4th Chapter. This TAT (aa) which signifies knowledge to be solicited from the learned preceptors means and includes the name of the Lord Viz. 311# TALE OM TAT SAT, which is finally disclosed in the 17th Chapter. And this name is only the symbolic expression, the learned 'preceptors being at liberty tö impart to the disciples any' suitable name by the constant practice of which the Brahman or the Almighty Lord will respond to the call of the devotees and will manifiest himself before them, resulting in their ultimate immersion in the absolute substratum the Brahman. Hence in the laconic words of 'the Great Loka Manya, this amounts to responsive cooperation on the part of the Brahman with the individual Soul: At the end of 17th Chapter, after having explained in detail the proper use of the three syllabled Symbolic expression OM IAT SAT, the Lord concludes the Chapter with the verse : अप्रत्या हृत दत्त तपरतप्त वृत च यत् । असदिम्युच्यते पायं न च तत्प्रेत्य नो इह ।। तम कर्मजाते तेणे । नाही ऐहिकीचे भोगणे । तेष परत्र ने कवणे । अपक्षाव ॥ Whatrier is done without faith for mere out. ward show may it be any sacrifice, de nation, penance T ܒܐ ·250 In the 2nd Chapter two path-ways leading to the gate-way of Providence are mentioned and the path of renunciation there, amounts to the path of knowledge, which implies wholesale abandonment of all activities Whereas in the 18th Chapter the word renunciation used in a restricted sense. The Lord explains tlie same as under काम्याना कर्मणा न्यास सन्यास कवयो विदुः । सर्वकर्मफ्लत्याग प्राहुस्त्याग विचक्षणा । The abandonment of those activities only which are undertaken to secure certain desired fruits, is styled as renunciation or (Sanyas) and the abandonment of all the fruits only accuring from all types of activities undertaken, is considered as giving up the activities in parts 2 2 N. B - In both the cases, however, those activities that have been forbidden, should never be resorted to Similarly in all cases, the egoism for the authorship of the activities, as well as the fruits accruing therefrom, should be discarded महि देहभूता शक्य कर्माप्योपत.। यस्तु वर्मफ्रयागी स त्यागोत्यभिधीयते । हिंगु नागिला पाणो। तरी को ट्रवण सानि पाणी । पं राहे ते । धान्तिा गा गय्यगापी । मूति साहोनि देहाची । rat ft THISità 119 1 सुगंधत्व आणी 1 Rosiding as they do in the human frame it is not possible for human beings to give up activities ·The five-fold ingredients are as under- SUBSTRAT CM, the door or the Author, tlic scnscs or the implement and the actions done or cxccutod. Then comes the crux or the heart of thic Colestial 251 altogether. He who gives up the fruits only accruing from his activities, is styled as the Tyagi (i e. he who renounces the fruits only of his activities & not the activities themselves ) Asafoetida, for instance, if it gets disgusted with its offenive smell, wherefrom should it procure fragrance; Similarly water cannot be expected to give up its ſluic'ity. Therefore, the saint says. Fools they are, who get disgusted with their activities, when they have chosen to reside in the Human Framc. Further in the next few verses the Lord states that the means or ingredients for the achievement of any activities are five-fold as under:- अधिष्ठान तथा वर्ता करण च पृथग्विधम् । fafauza quale la 6417 95964! 1 There must be some suitablc BASC or the And to top tficm all, the Divine will to control these activities. is described as nnder.. Song-which ·252 He who has lost all his egoism for the authoriship of the activities and whose intellect is not solied in the execution of the actions, remaios aloof from the results of his activities even when he kills any one in the act nor is he entrapped in the consequences of his action, therafter. This is the highest condition of beatification demonstrating his actual merging in the vast ocean of the Brahman. The Saint says On-lookers - standing by the sea shore, when the tides are rising observe waves rising one above the other and imagine the topmost waves dissolving in those lower below. Yet, with respect to the water underneath, it all amounts to Nothing" The Goddes of Gold with a golden spear kills a demon also made of Gold Similarly the human frame in the case of a person who has attained béatification, appears to show some activities in the eyes of the spectators, and they designate him to be the author of these actions. Still with respect to the person himself, even if his actions scem to cause the destruction of the three worlds, he remain aloof from all the happenings - because he is identified with the Brahman. In the 8th Chapter we have a parallel for this verse as under सम्माग्मवैप वालेए मामनम्मर युध्य प । zafataziarziqarana i zizi mimi nitimi i not wij grani i ·Il you concentrate your mind and intcllott on If you cntcitarin any doubts as to low this should happen then try the experiment first and il it fails, then youblrgrounds tob upsct 253 1 .. 1 । ते आत बाहरी आघवे । मोचि करूनि घालावे । मग सर्वी काळी स्वभावे । मीचि आहे । अर्जुना ऐसे जाहालिया । मग न मरिजे देह गेलिया । माते सग्राम केलिया। भय काय तुज ॥ तू मन बुद्धि साचेसी। माझिया स्वरूपी अर्पिसी। तरी मातेचि गा पावसी । हे माझी भाक ॥ ऐसे कैसेनि होये । ऐसा संशयो वर्ततू आहे.' तरी अभ्यासूनि आदि पाहे । मग नव्हे तरी कोपे ॥ And therefore please keep me before your mind's eje at all times and do your duty. When your mind and intellect are concentrated on me there is not the semotest chance of missing me. This is God-realisation. While making use of your senses, vis the eyes, the ears and mind or speech, keep me uppermost in your mind, inside as well as outside and do all your When you keep me before your mind inside as well as outside, in all the foregoing acts then I shall be ever with you Then you will not capcrience any death as such, even though the body coscr is cast off. If it were so, where shall be the harm if you findertake fighting also acts my manifestations, then take it from me, surely you will be one with mic.

·254 Further, in verse No. 18 we get the three incentives or ingredients for action-viz. knows what is to be done (2) The object which is to be achieved by the action. (3) The knowledge in as to how to proceed for the fulfilment of the action. (1) One who Then for the consummation of the act to be performed or for the performance of the Act itself are given, the doer, the action and the means, this is also a triad as in the incentives stated above. The varieties of knowledge itself, the varieties of action and the varieties of the Actor are dealt with from verses 19 to 29.' Then we get the three types of Intellect as per Satwa. Rajas and Tamas domination. Similarly we have the three types of urdaunted. COURAGE and the three types of pleasure or happiness न तदस्ति पपिच्या वा दिवि देवेषु वा पुनः । सत्य प्रकृतिजर्मयतं यदभिः स्यारि मिर्गुगैः॥ १८-४० Nothing exists in this world or in the heavens or in the kingdom of Gods, which is not contaminated by the three Gunas which are the inherent attributes of the prakrati or nature or creation in general. Then are discussed the outstanding virtues characteristics of the four classes or castes in general Vize the Brahmins, the warrior class, the merchant class and thic class of servants in gencra'. re i77. nis at: 1 norint friz sa fitin माण Or ·stated above automatically stands at the entrance Inents of the lord himself when he is discharging the Devotce is sure to reali c thc manifestation of the 1255 "Duties discharged are as pleasures to the memory He who keeps this ideal before his mind's eye attains the magnetic powers and influence that are the natural accompaniments of those duties. And these are detailed by the saint should be discharged unhesitatingis and instant aneously with such intense ardour that the Lord as under majestic T । ! - । I - अर्जुना जो यापरी । ते विहित कर्म स्वयें करी।। तो मोक्षाच्या ऐलद्वारी । पैठा होय ॥ + " . - The Lord says to Arjuna He who discharges his legitimate duties as - gate to the citadel of Liberation- तमे आपुलियाविहिता । उपायो असे न विसविता ऐसा कोजे की जगनाया। आभार पडे ॥ अंगा जयाचे विहित । ते ईश्वगचे मनोगत ॥ म्हणोनि केलिया निभ्रान्त । सापडचिता। . The Lord says "It is, therefore that tlic legitimite di tres Tecl ou cru lelmei obliged by the Nay, the desotec should feel Within himself that he is acting up to the command. humself should acts of the devotec And thereafter the dutics dcrolung upon hint Lord, automaticaly ·256 तया सर्वात्मका ईश्वरा । स्वकर्म कुसुमाचि वीरा। पूजा केली होय अपारा । तोपा लागी। म्हणोनि तिये पूजे । रिझलेनि आत्मराजे । वैराग्यसिद्धि देहजे । पसायतया । worshipping the over-lord with the wreath of flowers in the form of duties discharged, results in securing utmost satisfaction on the part of the Lord, who showers on the devotee bis highest grace in the form of complete Renunciation. " The true spirit of worship is the sacrifice, the entire effacement of the sense bewitched sell. along with its desires & cravings, until the soul learns completely to confide and joyfully to possess its all in God Man's career in life ought to be like the Railway journey of a little child, with no ticket to purchase, no berth to reserve, no luggage to book, no provisions to carty, seated on the mother's lap, nourished in the mother's bosom, secure in the mother's arms, restful under the mother's smiles, the Darling cherub is conveyed to its destination enjoying the freedom from care, that a sage would covet, and conimanding a solicitousness and attention which a prince would envy. Touly the full formation of this child spirit is the perſcction of the sadhan of worship," Sunndana Lahari of Shankaracharya. statiraogt fara propia FTATTI inuitlaan Trail forfizam !!

·258 the very nucleus of all desires in his mind has been thoroughly uprooted, he feels he is remaining quite aloof from the actions performed, even though he is the author of them all. And this is the result of the higest grace showered upon hm by the Lord. When one gets full control over ore's mind, he develops a stage when all aspirations automaticcaly wither away. Achievements gocd or bad of the past life come to an end, through enjoyment or suffering as the case may be. And the aspirant puts an end to all fresh adventures. Thus he reaches the terminus of his return journey. Jnst as water or wealth, which is stored up, is consumed by use or enjoyment and no efforts are made to recoup the loss: ऐसी में साम्यदशा । होय तेय वीरेशा। मग श्रीगुरु थापंसा । भेटेचि गा। Dutics discharged invite showers of grace from the overlord resulting in complete peace of mind on the part of the devotee. And then the devotee need not be any longer in search of the Divine Master; thc master himself cargerly runs in quest of thic Disciple. मग शिगिला पूर्णिमा । चंगा उगीय सासरी पदमा। से होप दौरोत्तमा । गुपापा सया।

·inimediately after receiving initiation from the Dis inc blessed by the Master with his showers of grace and at frame, and lics ernbedded deep inside under heavy self, and cverything attached to the sell is the achievement on the return journey during the Chapter No XI which will be quoted thereafter.) Hcrc also as in the sixth Chapter the saint classifics the disciples into two categories vir those who 259 Then just as the Moon equipped with all the phases on the full moon day, the devotee is once the Sun of Realisation dawns on him, removing the clouds of ignorance enveloping the Devotee. fafa sta 491 Pascalfar faala #1 समासेनवकौन्तेय निष्ठा ज्ञानस्य या परा। please listen to me how one can attain self-realisation which is the culmination of the path of knowledge in the aggregate, when with the grace of the Lord, he secures the feeling of aloofness from the authorship of the actions performed by him. N. B. : It will be in the fitness of things if we take the liberty to have an apt description of the Individual soul. The soul is caught in the trap of the human And this (And this is scrsc no 54 of .. load of ideas & imaginations accumulated over a series of lives and deaths and an uphill effort has to be made to remove the load and secure the freedom of the soul from the bondage of the consciousness of the process of Involution, ·'(3). He must be moderate in the use of his tonguc. (5). Heslhould select a secluded place for residencc. 260 Master are blessed with the dawn of the Sun of Realisation; and others who have to achieve the end after steadfast exertions on their part for the ultimate success. Instances of the first category are the mighty souls like. Adya Shankaracharya Shri. Dnyaneshawar Maharaj and the like. However majority of the saints belongs to the second category. In the case of the majority who have to exert themselves for the achievement of the goal, directions are given as under : बुद्धया विशद्ध या युक्तो धृत्यात्मान नियम्य च । शब्दादोन्विषयास्त्यक्त्वा रागद्वेपो व्युदस्य च । विविक्तसेवी लघ्वाशी यतवावकायमानसः । ध्यानयोगपरो नित्य वैराग्य समुपाश्रित । म्हणोनीस वैराग्यु । ज्ञानाभ्यासु तो सभाग्य । करोनि जाला योग्यु । आत्मलाभा। ऐसी वैराग्याची अगी । बाणूनिया वज्रागी। राजयोग तुरगी। आरूढला । वरी आष्ट पडिलेदिठी । सानेघोरनिवटी। तेवळी विवेकमुष्टौ। ध्यानाचे साडे । The following injunctions have been enjoined upon the seeker who is on the pathway to God. (1). His intellect should be absolutely pure (2). He must control his senses with undaunted courage. (4). IMe must be aloof from attachment or . hatred,

·Raja-Yoga. And with the sword of knowledge in
his hand cuts in twain all those that come in the way
He stampedes on the way if he comes across
any enemies like Egoism, Physical force, Pride, lust,
wrath and last but not least acceptance of any
He enjoys perfect peace of mind and
keeps himself detached from everything and thus
qualifies himself for admission to the final state of
Self-Realisation, which is described as under
When tliere is achievement of self-realisation
the sccher attains perfect peace of mind. He been
261
(6). He must be temperate in taking food.
(7). He must control the activities of his tongue, his
body-cover and his mind.
(8). He must remain ever engrossed in meditation.
(9). He must possess perfect Renunciation.
He is lucky indeed says the saint, who pursues
his study or practice of meditation with perfect
reunciation and thus makes himself eligible for the
attainment of Self-Realisation. Having put on this
armour of Renunciation he is ready to mount the
horse of Raja Yoga or rather start his practice of
ब्रह्मभूत प्रमन्नारगान चोवति न
रामः सर्व भूतेषु मद्भावित लमते पराम् ॥
of his progress, as hindrances.
अहकार बल दपं काम क्रोध परिग्रहम् ।
विमुच्य निर्मम शान्तो ब्रह्मभूयाय कल्पते ।
donations
aroufai

·262 then no reason to mourn over any loss nor has he grounds to aspire after anything. Then he gets the insight to look on all beings as the identity of his own self. And all the foregoing attributes constitute essentially what can be called Genuine Devout Devotion unto me. And after the attainment of this type of genuine Devotion unto me, the seeker becomes eligible for my comprehensive aspect as under, भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः । ततो मा तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ।। Here we find all the three stages of enlightenment Vız God-Realisation. God-Intoxication and God- Immersion. With the aforesaid genuine devotion unto me says the Lord, the devotee is able to grasp the extent of my prowess and having realised my universal Aspect, merges in me in the end. Compare :- भक्त्या त्वनन्यया शक्य अहमेवविधोर्जुन । ज्ञातु द्रप्टु च तत्त्वेन प्रवेष्टु च परतप ॥ with such pointed devotion alone is it possible for the devotee to have my realisation accompanied with my universal aspect and then is he able to merge in mc finally. परि तेचि भक्ति ऐसी। पर्जन्याची गुटिरा जैसी। atralafa triftitiofu To 11

·तयावरील अवकाशाचा। उवावोजाला तो!
नाना रासार आहवी। मयोग वाट बरवी।
263
पक्रमयोगिया क्रीिटी। चक्रवर्तीच्या मुकुटी।
the path of action to be followed by the Devotcc
until at last he merges in the Almighty Lord or in
tl.cInfinite Brahman.
The nature of the pointed Devotion is described
in the above ovi.
The showers of rain when they leave the clouds
have no other stoppage in the interval but to descend
strraight-way on the earth. Similarly the devotion
should be a non-stop journey until the devotee gets
finally drowned in me.
Having attained this stage if he still continues
to reside in the Human frame, says the Lord, all his
activities thereafter amount to activities on the part
of the Lord himself.
किंबहुना ऐसे निखळ । मीपण जोडे तया फळ ।
सेवूनि वेली वेल्हाळ । त्रमयोगाची ते ।
'मी चिद्रल ते साटोवाटी । होय तो माझा ।।
की क्रमयोगप्रासादाचा । पळसु जो हा मोक्षाचा ।
जोडिली ते मदेवयगावी । पंठो जालोसे ।
है असो त्रमयोगवा । तेणे भक्तिचिदागे।
मी स्वानदोदधी वेगें । ठाविलासी गा॥
हा ठायवरी सुवर्मा । प्रमयोगी आहे महिमा ।
म्हणोनि वेळोवेळी तुम्हो । सांगतो आम्ही ॥
Iſere the saint very graphically recapitulates
.
।

·264 By catching hold of the creeping plant of the path of Action, the devotee finally succeeds in reaping the fruit, at the end of it, which is nothing but the Brahman itself. Or by putting on the crown of the path of Action, the Devotee secures the jewe) on the crest of the crown, which is nothing but the Almighty Lord himself. Or by resorting to the palace of the path of Action, the Devotee ascends to the tower of the same and finds ample space on top of it, which is nothing but Brahman itself. Or in the Dense forest of this mundane existence he catches the bylane of the path of action and by pursuing the same he reaches the capital town which is again nothing but the Brahman itself. Or again he pursues the stream of the path of action, joins the Ganges of Devotion and finds access to the ocean of self realisation, which is the same as the Almighty Lord himself. This is the majestic grandeur of the path of Action, and hence it is says the Lord to Arjuna, that it is recommended time & again to the Devotecs to follow. again the description of the same path as under सर्थपर्माग्यपि सदा दुर्वाणो मदपपाश्रयः । मन्त्रसादादवाप्नोति शाश्वत पदमव्ययम् ।। तसा मर्वकर्माणि मपि सन्यस्प मापरः । पटियोगमात्रिय मञ्चित. सतरा भय । And we find ·egoism, your endeavour is futile in that direction, If you venture to desist from fighting through By your actions in your paet lilc you are lourd by nature to act in tlic living prescat. And cven if 265 मच्चित्त. सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि । अथ चेत्त्वमहंकारान्न श्रोष्यसि बिनड्क्ष्यसि ॥ यदहंकारमाश्रित्य न योत्स्य इति मन्यसे । मिथ्यप व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥ स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा । कतुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् । मन्मना भव मद्भक्तो मद्या जी मा नमस्कुरु । मामेवैष्यसि सत्य ते प्रतिजाने प्रियोऽसि मे। सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः । The Lord says to Arjun, Please discharge your duties under my patronage. Then through my my grace you will attain my Eternal Abode Root out all your activities from your mind and resign them all unto me- Naturally he vacum of your mind and intellect will be occupied by the lord fully and perpetually. When your mind is absorbed in the Lord, And Divine grace will save you from all obstacles. beqware you are destined to perish il you disobey 58 my injunctions through your egoism 59 because your very nature will compct you to do so, inspite of you.

·256 you mean to desist from them, you will be compelled to do the acts because of your helpless condition 60 The Almighty Lord is pervading the hearts of all beings and it is He who is controlling and compelling them to turn round a rotating wheel due to their ignorance. 61 Please, therefore, resign yourselves entirely to the mercy of the Lord, and then through his divine grace you will be blessed with eternal complete beatification. 62 Peace and This is the innermost secret of my heart which I have revealed unto you, says the Lord to Arjuna, and then advises him to try to grasp it thoroughly and act according to the bidding of the same. 63 The Lord says to Arjun please listen to my divine advice which is the innermost secret of all secrets and I am doing this only because you are the nearest to my heart. 64 The Lord says, take it from me on oath as you are the nearest to my heart, that you will finally morze in me when the vacum of your mind is thoroughly occupied by me, when your devotion has attained the maximum temperature, when you offer cvery thing unto me, and lastly to top this all wlien you choose crmplete seil-surrender unto me 65 ·267 The saint says the Chapters of the song arc as well as the Chapters are like an inflorescencc, onc giving rise to the other and in this light verse No. 66 comes after verseNo 45. leaving21 verses in-between. And hence verse No 66 cannot be considered as isolated from all other verses and it mcans and includes the essence of all the foregoing verses from Give up ये स्ये वर्मभिरत: and मर्य धर्मान् परिषग्य And to top this all it comes after : Give up all other activities says the Lord unto Arjun and commands him further to stick to only one and that of complete self surrender to the Lord. Then the Lord wil be pleased to wash off all his sins and guarantee his final deliverance from bondage amounting to actual merger. Compare Dasbodha : सर्व सांडूनि शोधा मजला । ऐसे देवचि बोलिला । लोकीशब्द अमान्य केला । भगवंताचा । म्हणोनि नाना दुखे भोगिती। all other activities and be in search of Almighty Lord alone. says the Lord, and people have disobeyed the words of the Lord and hence their sufferings. ऐसे हे अध्याय गीतेचे । हे चढते भूमीचे आये। अध्यावो अध्यायाते प्रसवे । अभिप्रायो अभिप्रायाते विये। like rising steps of the ladder and further the verses Nos 15 to 6s पनामा मागो।

·268 And therefore it means nothing else than or nothing short of self-surrender on the part of the devotee. 1 > No. 65 is a precription and No 66 is a prohibition or an injunction The word Dharma means an act or action and not religion. The saint comments the verse as under-- पं आपुलेनि भेदेविण । माझे जाणिजे एकपण । तयाचि नाव शरण । मज येणे गा। जैसे घटाचेनिनाशे । गगनी गगन प्रवेशे। मज शरण येणे तैसे । ऐक्य करी। सुवर्णमणी सोनिया । ये कल्लोळु जैसा पाणिया । तैसा मज धनजया । शरण ये तू means A devotee's self-surrender unto God establishing identity with the Lord, without the least phase of separateness on the part of the devotee himself. For instance" when an earthen vessel is broken to picces, the air inside immediately unites with the air outside the Jar. or just as a wave rises over the surface of water, no doubt, yet it consists of the same quality of water as that of the original water itself Or just as a bead of gold is made out of a lump of Gold; similarly the Lord exhorts Arjun to surrender himsell unto the Lord and be one with the Lord as in the aforcsaid cases of air, water and Guld This amounts to complete merger on the part of the ·269 devotee with respect to the Lord or the absolute Brahman and this is the final verdict of the celestial song, and signalises the end of the same. Then follow the directions regarding the communication of this story to non-believers in the Lord and to the believers in the Lord and finally comes the chorus यत्र योगेश्वर कृष्णः यत्र पार्थोधनुर्धरः । तत्र श्रीविजयो भूति वा नीतिमतिर्मम । which is the last and which terminates the celestial song. Wherever stand together the Lord Shri Krishna and Arjuna as the Master and the disciple, there will be found, says Sanjaya, wealth victory, affluence and transparent virtue The End

·नातरी तूचि ते स्वभावे। तरी कोण कोणासि मिळावें।
आपणयासी आपण पावे। दास्त्रं देवी? ।।
In the case of those that merge in you and
thereby escaps the cycle of births and deaths, please
APPENDIX - A
Prieces of the Divine Hirearchy
INTRODUCTORY
न तद्भासयते सूर्यो न शशाको न पावकः ।
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ।।
says,
In the fifteenth chapter of the Song, the Lord
Neither the Sun, the Moon, nor fire, can
illumine my original abode; and those aspirants,
that can arrive at the Destination and finally merge
in me do escape the cycle of births and deaths for
ever."
In reply to this statement of the Lord, the
disciple says as under :
ती देवेसि स्वयें एक होती। मग मांधोते जे न येती।
ते देवेसी भिन्न आथी। की अभिन्न जी।
जरी भित्रचि अनादिसिद्ध । तरी न येती हैं असबद्ध ।
।
तरी कोण गा ते तूते । पावोमि न येती माघौते ।
हे विश्वतोमुखा माते । बुझावी जी।।

·2 say whether they were originally the same as you are, or were different from you. If they were originally different from you, then it is not consistent to hold that they escape the cycle of births and deaths And in the alternative, if they were the same as you are, then it is redundant to hold that they merge in you. Can we say that a weapon strikes its own self? Please, therefore, make it clear as to who they are, who after merger, forever escape the cycle of births and deaths इये आक्षेपी अर्जुनाचा तो शिरोमणी सर्वज्ञाचा । तोपला बोध शिप्याचा । देखोनिया। मग म्हणे गा महामती । माते पाचोनि नयेती पुढती। ते भिन्नाभिन्न रीती । आहाती दोन्ही । ज दिवेने खोली पाहिजे । तरी मो तेचि ते सहजे । ना आहाचयाहाच तरी दुजे । एमेही गमती। जैसे पाणियावरी वेगळ । तळपता दिसती कल्लोळ । येत्वी तरी निसिळ । पाणिचि ते । पा मुवर्णाहुनि आने । तेणी गमती मिन्ने । मग पाहिजे तव सोने । अवचिते तमे मानाधिपे दिठी । मजसो अमिन्नधि ते किरीटी। यर भिन्नपण ते उठी। अज्ञानास्तव। - The Lord was satisfied at the appropriate and searching objection raised by the disciple and said to - him in reply as under

·3
Those that approach me and escape the cycle
of births and deaths do appear to bc originally two
different entities; yet, if they are intrinsically
tested, they are one with me.
Just as the ripples or surges on a surface of
water appear to be different from the water as well
as from one another, still they consist entirely of
the same composition. Similarly an eye of intuition
finds them to be identical with me though they
appear to be different to a naked eye.
In illustration of this statement, the following
lives of transcendental personality will serve as a
guide :

·4 Princes of the Divine Hirearchy His Holiness Adya Shri Shankaracharya Shri Shankaracharya was out and out a Sanyasin or in fact renunciation personified. Yet under the cloak of a Sanyasin, he did the work of many long lives Within a short span of hardly twenty years of his active life, he had whipped the false Buddhistic ideology beyond the shores of our country and had reintegrated the philosophical thoughts of the Upanishadas in the then Aryavarta. It can be very well understood what a colossal work it must have been for any single man to undertake in those days, when modern conveniences of mechanical transport and instruments of propaganda were unknown. As depicted by Swami Chinmayanand, he had brought into his work, bis literary dexterity both in prose and poctry and at his hands, under the lieat of his fervent idcals, the great Sanskrit language became almost plastic He could mould it into any shape and into any form. We cannot do better than quotc Pandit Nehru in respect of the achievements of Shankaracharya.

·Born in the Malbar in the far South of Indiz, he travelled incessantly all over India meeting innumerable people, arruing, debating, reasoning, convincing and filling them with a part of his own fervour, and tremendous vitality. He was evidently a man who was intensely conscious of his mission, à man who looked upon the whole of India from Cape Comorin to the Himalayas as his field of action and as something that held together culturally and was infused by the same spirit, though this might take many external forms the diverse currents that were troubling the mind of 5, of the race. He strove hard to synthesize 'In the cighth century Shankaracharya, one of the greatest of India's philosophers, started religious. orders or Maths for Hindu Sanyasins or monks. This was an adoption of the old Buddhistic practice of the Sangha. Previously, there had been no such organizations of the Sanyasins in Brahmanism, although groups of them existed. Shankaracharya accepted the Brahmanical Organization of social life on the caste basis, as representing the collective experience and wisdom He held that any peison belonging to any,caste could attain the highest knowledge. He was a man of amazing energy and vast activity. He was no escapist retiring into his shell or into a corner of the forest, seeking his own individual perfection, and oblivious to what happened to others.

·6 India of his day and to build a unity of outlook out of that diversity. In a brief life of thirtytwo years, he did the work of many long lives and left such an impress of his powerful mind and rich personality on India that it is very evident today. He was a curious mixture of a philosopher and a scholar, an agnostic and a mystic a poet and a saint and in addition to all this, a practical reformer and an able organizer. We shall cite here an instance of his childhood before we conclude the story of his life. Shankar was hardly four or five years when his father had to go away from the village he lived in, on a certain errand. He was performing daily the worship of a deity outside the village. He therefore, entrusted the task to his wife during his absence. His wife one day was engaged at home and requested the little child to do the job. Shanker went to the temple equipped with the paraphernalia, i. e articles necessary for the worship. At the end of the worship, the child offered the cup of milk to the deity. The deity would not act up to his wishes. Shankar at once began to cry aloud requesting the deity the reason why she was declining the offer that day when on preceding occasions she never did so either with his father or his mother. The dcity being ·All honour and glory to the Late Pandit Nehru, that inspite of his personal education in England he has bestowed the highest encomiums Shankaracharya and painted a graphic picture of lus 7 pleased with the cry of the tiny child drank up the whole of the cup without leaving half for the child to sip Shankar again broke forth in a loud cry that she had left nothing for his share The deity offered the child to suck up milk from her breast And Lol the child was suddenly transformed into a full fledged poet when he prayed as under तव स्तन्यमये धरणिधर कन्ये हृदयत । पय पारावार प्रवहति सारस्वतमिव ॥ दयावत्यादत्त द्रविडशिशुरास्वाद्य तवयत । कवीना प्रौढानामजनि कमनीय कवियता ।। सौदर्य लहरी Oh ye daughter of the Himalayas the flow of milk from your breast is flooded with the Goddess of learning incarnate As it has happened that having tested this milk offered by you so hindly unto me, I am transformed into a poet of whom even the topmost poets have been jealous on Shri achievements ·8 thercaſter the next 12 years of his life to travelling Prieces of the Divine Birearcby JI Swami Ramdas Ramdas was born on Chaitra shudha Navami Shake 1530 (1608 A D.), three years after his elder brother was born In 1620 A. D. when Ramdas was 12 years old, he ran away from his house to Takali near Nasik. The story runs as under. Ramdas had decided not to get himself married His mother, however, pressed him very much to marry and requested him at least to be prepared to stand on the altar, that is specially erected for the function and on which the bride and the bridegroom are made to stand before they are ceremoniously declared to be in wedlock by the officiating priests. Ramdas not to displease his mcther gave his consent to stand on the altar. He obeyed the dictation of his mother to a littes no doubt, but as soon as the priests started singing the Psalms, he swiftly left the altar and ran away in the forest until at last he reached Takali, his destination, where he practised penance for 12 long years. The Lord was pleased with the severc austeritics of his rigid liſe, and Ramdas ultimately gained the fruit of his penance vit, the perpetual vision of the Lord Hc devoted all over the country i c. from 1632 to 1644 A. D

·that the success of Shivaji means and includes the
success of Ramdas in stemming the tide of the
achievements was the strategic disposal of Afzulkhan
at Pratapgad which was entirely due to the inspira.
growing Ismalic Influence on Maharashtra.
tion that Shivaji received from Ramdas.
and at last he came and settled on the banks of the
Krishna River. During this period he had established
one thousand and one hundred Maths all over the
country. In 1648, he erected a temple at Chaphal
and set up therein the image of Shri Ram which he
had discovered and obtained from the deep waters
of the Krishna River near Angapur. Then comes
a very important matter. Shivaji, the founder of the
Maratha Empire, was initiated by Ramdas in 1649
A. D at Singhanwadi on Vaishakh Shudh Navami,
Thursday. Now the point of greatest importance of
the history of Maharashtra is the initiation of Shivaji
when he had passed just out of his teens and was
only beginning his political career, and, therefore,
the whole development of Shivaji's political achieve
ments has to be traced to the inspiration that he
received from his Master Ramdas And thus we find
The crowning stroke of the several political

·10 Princes of the Divine Hirearcby Lokmanya Tilak that the The great Lokmanya had put on the overcoat of a Karmayogin, yet internally he was a man of perfect renunciation. Apart from his profound scholarship, he observed the tenets of the Bhagvadgita in his day-to-day life to such an extent that we do not mean any exaggeration when we say Bhagvadgita had assumed the human form of Lokmanya, to demonstrate to the world that the Gita is for action in life and not for scholastic pursuit in the mere disquisition and splitting of words. He was designated as the Father of Indian Unrest by Sir Valentine Chirol but by the same epithet for a patriot like Lokmanya, if Sir Valentine were an Indian, he would mean that Lokmanya had awakened the consciousness for independence in the sleeping India of those times. The Arctic Home in the Vedas which Tilak conceived during his term at the Yeravada Jail was published in 1903. The major portion of the book was written in the summer of 1902 at Sinhgad Tilak used to dictate for hours on end, except when he was seized by a new line of thought. when writing was As 11. W. Navinson scmarhed, apart from its value to Vedic Research, stopped for long stretches, ·the construction of the socm from chapter to chapter 3) fact that he was driven to devote a special chapter for this purpose clearly indicates that he must have been confronted with a genuine difficulty to pursue face the danger of finding fault with the formidable Divine Personality of Maharshi Voda Vyasa on the and State) 12 undaunted in courage and had never refrained from Icvclling an attack on the opponent, 11 the book is significant because it appeared in the midst of the author's diverse persecution, when money, reputation, influence and every thing else were at stake, and few men would have had the courage to spare a thought either for sacred books or arctic circles. This is a Sthita-Pradnya "fetas as depicted by the Bhagvadgita and upheld by Navinson. Lastly, we shall have a word for the special chapter devoted by the Lokmanya in his farious work on Gita to establish the sequence of the chapters in succession. The great Lokmanya Tilak has, in his famous The Gita Rahasya work on the Bhagvatgita devoted a special chapter to establish the sequence of Gita Chapters in succession. While commenting on a work like Gita, the very P 26 on one hand, and simultaneously must have had to other. Lokmanya (Thc Gladstone of India on Church ·hing of Ind11 We mein no 01766erition when WC 573 thnt Lohminy ? *is the karm7. Yogn or thic Path of Action of the Bhagi adgiti personifind In fact hic 7s 1 centur minnitcr Su imi Ramdas to 1111c sleeping India during the Bilis'ı Resim 13 Shri Swami Adya Shri Shankaracharya, Ramadas and Lokmanya Tilak With his army of Sanyasıns, Adya Shankaracharya saved Bharat of those times from the Buddhistic influence and established the philosophical thoughts of the Upanishads in o ir country With his army of Brahmacharyns, Swami Ramdas in his days did the same type of work and saved Maharashtra from the inroads of the Mahomedans bearing the torch of the Ismalic Influence Towards the latter half of the 19th century was born the great Lohmanya Tılak, who with his army of House holders awakened the consciousness of independence in the sleeping India during the British regime His pen ran in philosophy as vigorously as it did in politics He was lihe Gladstone at the helm of affairs in the State as well as in the Church He had put on the cloak of a Karmayogin no doubt set he had the fire of perfect And in his last day's lc "75 the uncround renunciation within revcred by the whole country as Aus alennd the coast, of in lependence in the

·14
All these three were great fighters and they
had to man their armies according to circumstances.
Shankaracharya had to face the Buddhistic
monks and he had chosen Sanyasins as his lieutenants.
Ramdas had selected Brahmacharyns as his soldiers.
Lokmanya had his recruits from the House-holders
The Sanyasins of Shankaracharya, therefore, cannot
be compared to the Sanyasins of the Present day.
Lokmany Tilak also would have gladly put on
the Costume of a Sanyasin, if he had been born in
Kerala twelve hundred years ago.
Lastly, a word about the pious consort of this
great Lokmanya and we close
The Biographer says
Satyabhamabai was hardly ten years, when she
was married to Mr. Tilak. And for Satyabhamabai,
her home was her World and her husband her God

·The child unwittingly crawled up to the mud
that was being trodden under fcet by Goroba. And
not noticing what had happened, carried on his
troddin; with his mind perfectly rivcted on the Lord.
And Lo ! the child was being squeezed along with
the mud. By the time the wc rcturned with thc
15
Princes of the Divine Birearchy
IV Goroba, the Potter
Goroba, the potter or Gora Kumbhar occupied
a very high rank in the galaxy of the Saints of
Pandharpur headed by Shri Dnyanadeo Maharaj.
It was God-Intoxication indeed moving in the
Human From of Goroba, the potter. The following
event in his life will illustrate this statement
graphically :
Goroba was always pursuing his profession for
his maintenance and was one day preparing mud for
his pitchers. The mud required to be trodden under
feet for a very long time to stand the test for shaping
While he
the pitchers
was thus
engrossed in this act, with his mind riveted on the
Lord as usual, his wife went out for fetching water
from the stream nearby, leaving her child to the
on the wheel
care of her husband
water resscl she screamed aloud at the sight of the
blood flowing out from the pile of mud Goroba

·16 came to consciousness at the loud screaming of his wife, but alas ! to no purpose. The child was already dead and gone It is needless to say what happened further in the family with respect to his wife. Goroba remained perfectly unconcerned with the happening. He was intoxicated with the vision of the Lord. In the assemblage of the Saints at Pandharpur the mighty Saint Shri Dnyaneshwar Maharaj selected Goroba, the Potter to test the various Saints assembled, if they had acquired perfection in the line. While testing the Saints, Goroba happened to pat Namdeo on the head as he did with all others assembled there. Namdeo resented the act of Goroba and Goroba declared to the assembly that Namdeo was still a novice in the line.

·17
Princes of tho Divine Ilirearchy
V The Founder of the Inchgeri Sampradaya
The mighty saint of Umadi Shri Sadguru
Samarth Bhausaheb Maharaj was like Swami Ramdas
born on the Chaitra Shudha Navami or Ramnavami
of the year 1843 A. D The likeness is not confined
only to the date of birth of Shri Swami Ramdas but
We have no hesitation to state that he lived the
ideal life as painted by Swami Ramdas in his famous
work, the Dasbodha which is more
tlie
autobigraphy of Swami Ramdas liimself. He passed
away on the 29th January 1914.
or Jess
The disciple is usually in search of the Master.
Yet we can say that like Dnyanadeo and Nivritti
Nath, the Master was in search of the disciple in the
case of Shri Bhausaheb Maharaj. In the small village
of Umadi lies on the outskirts a temple dedicated
to God Hanuman. Bhauisaleb used always to visit
this temple with all equipment necessary for the
worship of the deity. May it be by chanco or may
it be with purpose, that Guruling Jangam Maharaj
of Nimbergi had directed his disciple Raghunathpriya
Sadhu Maharaj to shift to this temple, froin Songi
his original resort, 3 miles awny from Umadi.
The Sado Maliaraj used to appreciate the
devotional worship ciuicd on by Blausalicb froin

·18 day to day in very encouraging terms, with the result that Bhausaheb began to feel a sort of affinity for Sadhu Maharaj. Naturally Bhausaheb voluntarily visited Sadhu Maharaj time and again at his residence in the temple. One day Sadhu Maharaj persuaded Bhausaheb to go to Nimbarei and pay homage to Nimbargi Maharaj. Nimbargi Maharaj directed Sadhu Maharaj to initiate Bhausaheb. And Lo ! the result was that Bhausaheb day in and day out meditated on the" Name of the Lord" for 36 years of his life next, silently, without any ostentation, and without the slightest negligence to the household duties devolving upon him. Thus we find a solitary instance in Bhausaheb Maharaj of a house-holder disciple transformed into a full-fledged mystic and à Saint at his own residence with the remarkable 'secrecy of his meditation, so much so, that to use his own proverb or phraseology the right hand did not know what the left hand was doing in his case. N. B.: Shri Bhausaheb Maharaj taught lessons to his disciples silently by his actions and never by any words of mouth A master is known from his disciple and we mean no exaggeration when we say that Shri Gurudco Ranade, the famous Author of the Constru. ctive Survey of the Upanishadic Philosophy was to Shri Bhausaheb Maharaj as Shri Dnyanadeo was to Shri Nivritti Nath or as Swami Vivekanand was to Shri Ramkrishna Paramahansa.

·19 Bhausaheb Maharaj had a number of disciples of whom four came to prominance viz , Shri S. S. Amburao Maharaj of Inchgeri, Shri S S Girimalleshwar Maharaj of Jamkhandi, Shri Sidharameshwar Maharaj of Pathari and last but not the least and the youngest amongst the lot Shri Gurudeo Dr. R D. Ranade of Nimbal, late vice-chancellor of the Allahabad University. The writer of this volume also had the good Juck of being associated in the list of the disciples of Shri Bhausheb through the grace of Shri Gurudeo Ranade who had introduced him to Shri Bhausaheb Maharaj on the 23rd December 1912 at the time of the Margashirsha Saptah, at Inchgeri Shri S, S. Ambasao Babaraj of locbgeri Shri Amburao Maharaj was styled as the chosen disciple of Shri Bhausaheb Maharaj. He was the right hand of his master as Kalyan was to Swami Ramdas. Meditation was, as it were, his only passion or rather a sine qua non for him; so much so that le dicited nothing but applause from luis revered master for his exertions. On top of cverything cisc, the attachment of the master towards this disciple, attained such ligh temper that it culminated in the selection of Inchgeri as the site for the construztion of the Bath And the disciple prevailed upon his ·20 sister's son to offer a portion of his land to Shri Bhausaheb Maharaj for the construction. He was born in 1857, the year of the war of Independence, later styled by the Rulers as the Indian Mutiny due to its failure He passed away on the 22nd December 1933. Later his disciples constructed his Samadhi and Math after his name. He has a number of disciples amongst the educated class And the present writer had the good luck of being in close association with him for nearly a month every year during the last fifteen years of his life. Besides, Mr. Gokhale has been staying in this Math for the last eighteen years and odd and has been looking after it as the Sole Trustee on behalf of Government IIS S. Girimalleshwor Mabaraj of Jamkbaodi Shri Girimalleshwar Maharaj at his own cost constructed the temple and the audience hall at Inchgeri and thus enabled his master Shri Bhausaheb Maharaj to go to Pandharpur in fulfilment of the Vow sworn by him. Later when Shri Bhausaheb Maharaj passed away in 1914, Shri Girimalleshwar Maharaj constructed the Samadhi of the Master and dismantling the original audience hall, crected another in its place ·Shri Sidharameshwar Maharaj has a number of disciples in Bombay and around in particular, and Shri Nisarga Datta Maharaj. Shri Datta Mahacarrying on the mission of their revered Master, The raj and Shri Kadsiddheshwar Swami have been late Govindrao Pathare also caried on the mission his Samadhi and Diath are erected by his disciples Shri Ganpatrao Maharaj of Kannur is looking 21 as a common hall for both the temples or Samadhis. At this time, he sustained heavy losses in his cotton business and inspite of frightening odds, staked his all in all for the construction and virtually turned a begger thereafter. He passed away in 1934 January just one month after Shri Amburao Maharaj had departed. III Shri Sidbarameshwar Mabaraj of Patbari. Shri Sidharameshwar Maharaj as a young boy visited Shri Bhausaheb Maharaj on a Saturday. Bhausaheb Maharaj intuitively knew that the young boy promised to become a high soul in the future and blessed him on the same day. Ever since that time Shri Bhausaheb Maharaj included Saturday in the list of the days for Initiation Thursday and Saturday were three days of the week set apart for Initiation And Monday, at Inchgeri. after the templc and the Math. during his lifc-time

·success in his High School career and, therefore, he
22
IV Shri Narasappa Maburaj Bogewadikar
Narasappa Maharaj was a disciple of high
achievements in spiritual experiences. Shri Bhausaheb
Maharaj used to say that pursuit of spirituality
brought success in worldly life also.
Mr. B D Jatti, B A LL B, a pleader from
Jamkhandi and a disciple of Narasappa Maharaj was
elevated to the position of the Chief Minister of
Mysore State in 1459.
His disciples have erected his Samadhi and
Math at Yalhatti, a distance of about 12 miles from
Jamkhandi This was due to the efforts of Mr. Jatti
V Sbrimali S. S. Shivalingarva of Jalk
Amongs the female disciples of Shri Bhausaheb
Maharaj. Shivalingavva gained reputation of a very
After self-realisation, she used to say
that a son was born of her and she has composed a
Psalm to narrate this incident.
VI Dr. R. D. Ravade of Nimbal, later known as Shri Gorodeo
Ragadesabeb of Nimbal
While as a young school going boy, Shri
Gurudeo was initiated by Shri Bhausaheb Maharaj
at Jamkhandi. He believed that meditation brought
high order.
meditated as well as he pursued his school and
college carcers.

·23
Shri Bhausaheb Maharaj used to say about
this disciple that he would spread the fame and glory
of his master beyond the seas.
Amongst his several works, the Constructive
Survey of Upanishdic Philosophy gained for him the
reputation of world fame.
As regards spiritual experiences, he always kept
silent, over the matter. Yet when accosted by a
friend persistently he happened to remark that in
his works, he had not touched any references about
other mystics which he had not experienced himself
His Samadhi and Ashram are at Nimbal R. S.
Born as an ordinary mortal at Jamkhandi on
the 3rd July 1886, Shri Gurudeo passed away as a
mystic and a Saint at Nimbal on the 6th June 1957.

·24
Princes of the Divine Birearcby
Vi Saint Dnyaneshwar Maharaj, the famous
commentator of the Bhagvadgita in Marathi
It is the disciple who is gererally in search of
the master. Dnyaneshwar Maharaj like Bhausaheb
Maharaj of Umadi, is an exception to this gereral
procedure. The life-story of this Saint will be
illuminating before we proceed further with his
remarkable activities
They are three brothers and one sister, the
offsprings of a Saint or Sanyasin turned householder
at the command of his preceptor. However, this
incident brought calumny from the orthodox society
on the children when they were staying with their
parents at Alandi. The orthodox Brahmins refused to
perform the thread ceremony of the three brothers at
Alandi. Their parents, therefore, took the children to
Nasik and Tryambakeshwar, where Vithalpant, the
father practised penance for a while. One day while
the family was roaming about in the forest, a tiger
jumped upon them and simultaneously they were
caught in a whirlwind They all dispersed and the
cldest brother Nivrittinath missing the company was
left alone in the jumgle. However, he found his way
to a cave nearby where Saint Gahininath was waiting
for his arrival He was taken inside and was initiated

·restored to life by Shri Dnyaneshwar scrued as an
Shri Dnyaneshwar Maharaj then went
to Pandharpur and other places on a pilgrimage and
finally declared his intention at Pandhapur to pass
away at Alandi a fortnight later.
25
by this Preceptor. The tiger as well as the whirlwind
proved only a pretext to attract the disciple towards
the Master
A few days later, Nivrittinath left the cave
and joined his parents. Thereafter he initiated his
bruthers as well as the sister. The family returned
thereafter to Alandi. A charter of purification was
necessary before the thread ceremony could be
Performed. The parents as directed by the Brahmins
had already left the children forlorn at Alandi. The
children thereafter made their way to Paithan where
the inveterate orthodox Brahmins were humbled
down by Dnyaneshwer by demonstrating certain
miracles and the Brahmins declared in one voice
that they were moving gods on earth and needed no
Thereafter the
charter of purification from them
party went to Nevase on their way back to Alandi
where Dnyaneshwar Maharaj dictated his commentary
on the Shri Geeta and Sacchidanand Baba who was
amanuensis
w

·26 APPENDIX-B Part I Extolling Dnyaneshwari at the cost of the Bhagvadgita. Shri Dnyaneshwari, according to Prof W B. Patwardhan, is the greatest work in the Marathi language ever written. The work from the literary side is so exquisite, so beautiful. so highly poetic, so perspicuous and lucid in style, so sublime in tone that the reader is simply fascinated, floats rapturously on the crest of the flow and lost in the cadence of the rhythm and the sweet insinuating harmonies, till all is thanks-giving and thought is not. It is not surprising, therefore, that it has been customary with the Marathi knowing public to extol Dnyaneshwari even at the cost of the Celestial Song-Shrimad Bhagvadgita. Yet when Sanskrit scholars and students of Dnyaneshwari at times imitate the Marathi knowing public may be in the heat of enthusiasm, in the same strain, their imitation appears a little surprising मूळग्रंथोचिपा मंस्तृता । वरि मन्हाठी नीट परतां । अभिप्राय मानलिया उचिता । क्वण भूमि हैं न चोजवे॥१०-४३ जैसे अंगानेनि सुदरपगे । लेगिया आपचि होप लगे। हेप अलमारिले पण राणे । हें नियंपेना ॥१०-४४ 1 ·वाचूनि दुधा मेळनि पाणी। पारगोजे? ॥ ५३ मूळध्वनीचिये वाडी। निमित जाहतो ।। ५४ In the foregoing verscs, the Lord has mentioned the attributes of Inowledge and has rcferred to 27 . . The Saint, with respect to his own commentary says as under: If the original Sankrit and the Marathi co nmentary are seen eye to eye, it would be rather difficult to determine which is the original. For instance, if a paragon of beauty is bedecked with a lovely ornamient, it passes imagination to judge which of the tuo is the decoration. Cf (Ccmpare) Kalidas. कण्ठस्य तस्या स्तनबन्धुरस्य मुक्ताकलापस्य च निस्तलस्य । अन्योन्यशोभाजननात् बभूव साधारणो भूपणभूप्यभावः ।। King Aja's wife, Indumati had worn a pearl necklace The Foet says, we cannot say, which was the decoration, the breast of Indumati or the peari necklace. With regard to the composition of the commentary, the Saint says in the thirteenth chapter as under: मागा श्लोकाचेनि अर्घार्धे । ऐसे मागितले श्रीमदे। ना उफराटी इयें ज्ञानपदें । तेचि अज्ञान ।। १३-८५२ . म्हणोनि इया वाहणी । मेलो म्यां उपलवणी। तसे जो न बडवडी । पदाची पोर न साही। गते श्रीमुरारी । म्हणितले प्रगट बरी । अभिप्राय गम्हरी । रिले याम्ही ॥ १३-८५६ Ignorance as being their reversc.

·28
And I have followed the same lines for my
comments and hence my dilatation of the subject is
not like the increasing of the quantity of milk by
adding water to it. I have conveyed the exact import
of the words and, therefore, my comments are not a
mere loose rendering, as I have been instrumental
in logically expanding the meaning of the origina
verses to bring out their full connotation. And this
I have done as commanded by the Lord to expound
the hidden significance of his advice.
Regarding the rendering of the Gita in Marathi
the Saint states in the four teenth chapter as under :
तरी आता येणे प्रसादें। विन्यासे विदग्धे ।
मूळशास्त्रपदें। वाखाणीन ॥ १४-२९
With these blessings from the Master, I feel
encouraged to explain the original Sanskrit scientific
expressions in flowery and lucid terms in the Marathi
language.
The Saint further states " as coupled with the
blessings of my Master, it is not only the command
of the Lord but further than this, it is the Saying of
the Lord Himself."
In the seventeenth chapter, the Saint states
as under--
ऐसा हा भतरण । सन्मापा विनियोग ।
मागा म्हणे मीरन् । मो ना म्हणे हो! ॥१४-१८५
मा मीचि जरीन । तरी भीरगो दुणे इंपि पों।
मणोनि में योग । देवाची ॥ १-१८५

·the hidden import of the Sanskrit Celestial Song. } Song are both the Utterances of the Lord Himself, and, therefore, to extol the former at the cost of the latter amounts to lacking the capacity to grasp 29 Such is the esoteric application of the world "SAT" says the Lord Himself and not 'I' 'Dnyanadeo the commentator. Whereas, if I own it as my statement it would amount to disowning my identity with the Lord And hence this writing is the dictation of the Lord Himself Thus the Saint boldly asserts that Dnyaneshwari as well as the Celestial Song-the Bhagvadgita are the utterances of the Lord Himself. And the Celestial Song has been composed by Shri Maharshi Veda Vyasa. And, therefore, all the three are one and the same entity. Now the Saint says- तैसे नवमी कृष्णाचे बोलणें । ते नवमीचियाचि ऐसे मी म्हणें । या निवाडा तत्त्वजु जाणे । जया गीताh हाती ॥ १०-३९ The Lord's advice in the ninth chapter is incomparable. There can be possibly nothing like it to compare But then this statement can be appreciated by those alone who have grasped full insight into the import of the Sanskrit Celestial Song. Thus, Dayaneshwari as well as the Celestial The Saint thus cmphatically asserts that Shri staharshi Veda Vyasa, the Author who has composed ·30 the Song, Lord Krishna, the Hero of the Song, and the Saint himself, are one and the same entity or rather they are the Trinity. Further the Saint states in the eighteenth chapter as nnder: तैसे अध्यात्मशास्त्री इये। अतरगचि अधिकारिय। परी लोकु वाक्चातुर्य होईल सुखिया ॥ १८-१७४९ That attitude of the mind, which involves a direct, immediate first hand intuitive apprehension of God, is necessary to be able to follow this spiritual science Whereas the averge public will be hypnotised and superficially influenced by the style of the lucid expressions This is in short the verdict of the Saint himself with respect to the composition of the Celestial Song and the commentary on the same, the Dnyaneshwari We take the liberty to cite below the parable of the lamb and close this extolling of Dnyaneshwari at the cost of the Celestial Song-the Bhagvadgita. The Parable of a Lamb A shepherd boy while grazing his sheep on a hill-top was in the habit of imitating the bleating of the lamb which he always carried in his arm Days rolled on and he became an adept in the imitation so much so that his performance was advertised and arranged in a thcatre by the enthusiastic public.

·31 After his performance, another comrade of his who carried a lamb concealed under his blanket, pricked the lamb and the lamb bleated aloud The enthusiastic audience declared in one voice that the first imitation was unsurpassed Thereupon, the comrade produced the genuine lamb before the Public; and Pin-drop Silence spread over the assembly.

·32 APPENDIX-B Part Hints for the study of Dnyaneshwari The study of Dnyaneshwari should be exact, accurate and appropriate commentary on the Gita, and not as an independent monumental work in the Marathi language. दन्तिनि दामविकारे दारु तिरोदधति सोऽपितव । जगति तथा परमारमा परमात्मन्यपि जगत्तिरोत्ते । Definition of one's own Self- FITEAFAELUTA 27 Shri Shankracharya says: Here is an elephant carved out of a peace of wood: If you look at the elephant, the piece of wood is hidden from your sight; and vice versa Likewise, the over-Lord is out of sight, when the world stands before you, and when yon have the vision of the Lord, the world vanishes from sight, To a certain extent, the students of Dnyaneshwari appear to lose sight of the Sankirt Verses of Gita which form the basis for the commentary, Dnyaneshwari is being worshipped read and studied and learnt by heart from A to Z forgetting the fact that it is all along the explanation of the Sanskrit Verses of tlin Gita ·for the English rendering of these two Ovis: 23 The Saint, himself also says: I am commanded by Lord Shrikrishna to expound the hidden meaning of the Sanskrit verses; and hence the commentary is an exart and appropriate version of the apparent as well as the hidden meaning of the utterances of the Lord It will be befitting, therefore, if an attempt is made to point out the peculiar style of the commentary in which the succeeding verses and chapters are linked to the preceding ones, to bring out the hidden import of the utterances. Take for instance verses Nos 28 and 29 of the second chapter. At a glance the 29th verse seems difficult to be construed with the 28th. However, after the necessary comments the 28th verse are over, the Saint uses two more Ovis to bring out the hidden import and clearly establishes the relation between the two verses. The Ovis are as under जयाची आर्तीचि मोगिता विषयी त्यजिले संत ।। जयालागीविरक्त । वनवासिये ।। -१७० दृष्टिसूनि जयाते । ब्रह्मचर्यादिवते । मुनीवर तपाते । भारतातो 11-१७१ 1) on Please refer to pages 28 and 29 of this volume All these austerities are undergone for only idcal; and that is the rcalisation of the self. орс

·2) Pursuing the same line of reasoning, we
come to verses Nos 27 and 28 of the fifth chapter
Please refer to pages 96 and 97 of this volume.
The practice of Yoga is summarised in these
two verses.
But Arjuna is not satisfied with this
cryptic description and the Saint at the end of the
fifth chapter uses twenty Ovis wherein Arjuna insists
on a detailed description of the same practice and
the Lord is pleased to satisfy him. Thus comes in the
sixth chapter of the Song, as a sequel to the fifth one
3) The sixth chapter is confined to the practice
of meditation resulting in the realisation of the Self.
Self-realisation and what is it that is realised
is graphically explained in the following Ovis :
Please refer to pages 116 and 117 of this volume
आम्ही साधन हे जे सागितले । तेंचि शरीरी जिही केले ।
ते आमुचेनि पाडे आले । निर्वाळलेया ॥ ६-३२६
परब्रह्माचेनि रसे । देहाकृतीचियेनि मुसे ।
वीतीय जाहले तसे । दिमती आगें ॥ २७
जरी हे प्रतीति हन अतरी फाके । तरी विश्वचि है अवर्षे झाके ।
तव अर्जुन म्हणे निके। साचचि जी है ॥ ६-३२८
The Loid says,
Those, that will handle with derterity the
practice of Yoga expounded by V., are sure to attain
realisation and establish their identity with the Lord

·statement that the ninth chapter takes a comprehensive review of all the Seven Hundred Verses of the Song, and this signalises the end of the first part. tenth chapter side by side with this commentary 3. The result will be the lustrous and refulgent manifestation of the soul assuming the form of Human Frame, in which so far lay deep hidden the individual spiriton of the seeker. When the seer thus realises the vision of the self or the Lord, he is no longer able to see the world behind the vision, which corroborated by Shri Shankaracharya in his Yoga Tarawali See page 91 of Chapter V of this volume This is the exposition of the hidden import or meaning of the utterances of the Lord 4) The importance of the Seventh Chapter of the Gita cannot be over-estimated or exaggerated It serves as the connecting link between not only the sixth and the eighth chapters of the Gita, but also between all the succeeding ones to the end of the 16th Chapter. Besides it lends substantial support to the The commentary on this seventh chapter is s mply enchanting and invaluable. Besides if we consider the introduction to the the riddle of the consistency of the song is solved automatically. And we find the division of the Song ·36 in two parts of nine chapters each and the relationship of the second as an appenix to the first Now in the very first Ovi the commentry on the seventh chapter, it is made emphatically clear that realisation of the Self is a condition precedent to have a comprehensive survey of the universal aspect of providence. The universal aspect is "arda: AAA" in verse No 3 OT " fanat" in the second verse and this is explained in the Seven Doctrines adumbrated in the succeeding verses from 4 to 19, which are are explained in detail in chapters from 10 to 16 of the second part. The evolution, existence and dissolution of the Human Beings in the animate category of the Universe is discussed in the three verses 27, 28 and 29. And in verses 29 and 30 are mentioned the seven terms which are utterly inexplicable. Here, the Saint at the end of the chapter exhaustively emphasises the importance of these seven terms in thirtyone Ovis and establishes the advent of the eighth chapter as a natural sequence. The Saint says in the thirteenth chapter- में जो न बहस परापी पोर न सारी। भूताननीचिपे प्रारी निमित जाहलों ॥१३-८५४ ·3 a review of all the Seven Hundred Verses of the I have conveyed the exact import of the Lord and, therefore my comments are not a loose renderin as I have been instrumental in expanding the meanin of the original verses to bring out their full connotation The last Ovi of the 7th chapter is-- ऐसेनि नागरपणें । बोलुनिमे ते बोलणें । आइका ज्ञानदेवो म्हणे । निवृत्तीचा ॥ Pleas listen to the following words of the coming chapter (No 8) which shall signalise the termination of all further conversation' Then comes in the eighth chapter explaining the seven terms which are the essence of the Churning of the Ocean of the Vedas and the last line of the last ver-e gives the message योगी परस्थानमुपैतिचाद्यम् ॥ A Yogin returns to the original abode from which he has sprung up Then comes in the ninth chapter which takes Song This is evident from the verses which begin the tho chapters Nos 7 and 9 गानं सम्ह सविज्ञानमिद यक्ष्याम्यशेषत:। परमात्या नेहभूयोऽन्यत् गातय्यमवशिष्यते ।। पर तुते गुल्यतम प्रवक्ष्याम्यनमयदे । मान विमानसहित पसारवा मोश्यरोगभार ।।

·38
11
ज्ञान and · fanta are treated in both the
chapters and knowledge of both these terms signifies
the end of all knowledge in the world.
Then from the 10th to the end of the 16th
chapter, we have explanations of the Seven Doctrines
in the seventh chapter as stated above.
And the 17th and 18th chapters have been
at length dealt with in the preface and synopsis.
clearly indicating that the 17th is the corollary of
the 16th and the 18th is in explanation of the 17th.
Thus we get a clear idea of the consistency of the
Gita chapters from the commentary.
However, the Saint himself creats a smoke
screen following in the wake of Shri Shankaracharya
as quoted at the beginning and states in the 18th
chapter as under:-
तमे अध्यात्मशास्त्री यिये । अंतरगचि अधिकारिये ।
परी लोक वाक्चातुएँ । होईल मुसिया ॥ १८-१७४९
Intuitive insight is essential to have a thorough
grasp of this Science of Self-realisation, whereas the
the common mass will be quite content with
the superficial dexterity and lucidity of the
expressions, without any concern for the hidden
meaning or for the sequence of the story of the Song.
But this amounts to carrying away the readers from
the right track.

·39 Thus it is evident that the commentary ought to be studied in relation to the verses of the Gita and not independently as a separate work, even though it is a monumental work by itself. The first six chapters of the Song are a graded structure. The ninth chapter gives a comprehensive review. So also are the chapters from 10 to 16, which explain the Seven Doctrines adumbiated in chapter seven. The seventh, eighth and the seventeenth chapters appear io the eyes of many to be rather unimportant, whereas as the Saint has forcefully mentioned in the commentary, they are the strongest connecting links of the story. The more closely these three are studied along with the commentary, the more enlightened the student shall feel regarding the consistency of the Song We shall take this occasion to reiterate a few salient characteristics or the outstarding features of the commentary and close with the showers of the Divine Grace as prayed for by Dnyanadeo and responded to by his master Nivrattinath. Dayanadeo for pleasure they say; but Dnyaneshwari is for Immersion. शानदेव स्वान्तः पुखाय । शानदैनो तु निमज्यनाम ।। (1) Swami Ramdas says- भामंदामा मनव । हाझे वृत्तीचावि नार। 197 oreriget Art Dasbodha 7 3/42

·40
The experience of joy or pleasure is only a
phase of separate consciousness; whereas such joy
also vanishes in the ultimate merger.
2) Self-Realisation is a condition precedent to
the comprehensive survey of the Universal Aspect
of Providence.
3) तद्विद्धिप्रणिपातेन Chapter 4-34 This तत् is the
name of the Lord to be secured from those who have
a right to occupy a seat along with Brahmadeo.
( Ch 17-23 verse)
>
4) The quality of Satwa is not capable by itself
to lead the seeker to the Gate-way of Providence.
The deficiency still remains and ought to be supplied
on the way. He must necessarily have recourse to
the name of the Lord as detailed above in No. 3
5) The name of the Lord is the means no
doubt but at the same time it is also the end in
itself i e. the almighty Lord It is just like the
sced which develops into the sprout
6) The Universe appears and vanishes like
surges rising on the surface of the ocean due to the
presence of wind and this assumes the form of a
water-wheel rotating on its axis filling jugs of water,
emptying and refilling them in succession all along
It is a non-stop cycle of births and deaths.

·7) Lastly Dnyaneshwar Daharaj prays for
Divine Grace as under :-
SHOWERING OF THE DIYINE GRACE
Saint Dnyaneshwar, as chorus of his commentary
on the Son, invokes the blessings of the Almighty
Lord as under:-
May the Over-Lord be pleased with the offering
of this wreath of words in the form of this commentary
and be further pleased to bestow His grace on the
erring humanity as under !
May the wicked forget th‘ir crooked nature and
may they be blessed with pious intentioas!
May all beings in the world forget their inimical
tendencies and be friends with each other !
May the evil actors be purged of their sinful
nature and may the world shine forth with the
resplendent glory of the chaste actions of all humanity
and may the respective cravings of the yearning
humanity be fulfilled to satiation !
llay all beings in the world be blessed with
the company of such high souls as are entirely devoted
to the Almighty Lord; and finally may all beings be
blessed with the company of such holy Saints whose
characteristics are as under !

·42
The Saints who are'as it were, moving trees on
earth yielding the desired fruits The Saints' who
are as it were the residences built with living and
moving precious stones, capable, of fulfilling the
yearnings residing in the deepest recesses of human
beings. The Saints whose words are as it were
oceans of nectar flowing from their lips on earth.
The Saints who are the spotless Moons incarnate
moving on earth, and who are as well the resplendent
suns with refulgent yet cooling lustre,
>
With these solicitations on the part of Saint
Dnyaneshwar, the master Nivrattinath was pleased
to shower his bounteous grace overflowing with the
fulfillment of all the foregoing solicitations'

·APPENDIX
!
faternal Evidence of the Origioal Approach
AS REVEALED BY SHRI DNYANADEO
an
The Song is constructed in two parts of nine
chapters each and the second part serves as
appendix to the first one The story proper is
complete with the end of the 8th chapter, the ninth
chapter giving a concise and precise review of all the
Seven Hundred Verses of the Song
The first chapter narrates the occasion for the
Song, where Arjuna is painted as a hero stiiken with
terror at the sight of the affray which appeared to
him to be the slaughter-house of the Lord of Death.
Arjuna declines to play his role of a warrior in
the slaughter-house and assumes silence Yet Lord
Shrikrishna exhosts him with a smile And thus his
utterances are the subject matter of the Song Celestial.
This reaction is tremendous and the Lord explains
the situation by analysing the creation in general and
emphasises the fact that the creation virtually reduces
itself to the mere forms, which
appear
on the infinite Absolute Substratum known as the
Akshara or Nirvana, reflecting a non-stop cycle of
births and deaths in the case of the animate creation
of all beings and the Human Beings in particular,
and disappear

·14 like a water-wheel constantly rotating on its axis, filling jugs of water emptying and re-filling them in succession However, all this dissertion helps in no way to dispel the clouds of ignorance enveloping the disciple, unless it results in the manifestation of the Soul The Lord, therefore, in the second chapter opens before the disciple for actual achievement, the two avenues of the fath of Knowledge and the Path of Action leading to the Gateway of providence Verse No 25 of the 2nd chapter of Song runs as under :- अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते । तस्मादेन विदित्त्वेन नानुशोचितुमर्हसि । २ २५ The Providence or Brahman is absolute, beyond imagination, unchangeable and hence when once you have realised the same, there shall be no ground for Joni to mourn over anything The method of achievement of this ideal is described in verse No. 52 and the commentary thereunder, as foll ) ws:- You will attain that height, which is beyond the scope of all description in words, when your intellect will transgress the veil of ignorance. Shrikrishna exhorts Arjuna that he would attain that state, when he would give up his ignorance and inculcate the spirit of genuine renunciation. This stage would automatically be followed by.the advent

·The last tivo verses of the second chapter
de lineate the stages of God- Intoxication and final
(1) Such a person, being indifferent to sense
objects, moves about void of all attachment and loses
45
or birth of self-knowledge and thus his vision would
be cleared up.
This is the philosophy of God-realisation which
is "तत्त्वमसि"
Further in verse No 53, the Lord says:-
When your intellect confounded by the
overmuch reading of the Vedas, comes to a stand-still
and the intuition thus awakened is riveted on the
realisation of your own self, then you will have
attained that state when the Individual Soul will be
linked with the Universal Soul, i. e the Brahman
Absolute. The mind and intellect confounded by
their contact with the senses and the sense-objects.
will gradually come to a stand-still and will be riveted
on the realisation of their own self resulting from
the awakening of the intuition. You will attain
that state when the Individual Soul, will be united
with the Universal Soul, when your mind and
intellect will be calm and the intuition thus awakened
will result in the manifestation of the Soul inside.
Thus God-realisation is a process and not an end in
God Intoxication and final
itself. It leads to
immersion in God.
immersion in God, as under:-

·46
all conseiousness about his self and anything attached
to the self. He realises that he is surrounded by
Brahman on all sides
1)
This is God-Intoxication " SENSEA
(2) This state of the individual is the final
state of beatification and there he remains above all
temptations and even when he has to cast off this
tabernacle, he plunges headlong into the Infinite
Brahman
This is God-Immersion F FITTI
This is the philosophy of God-realisation,
God-Intoxication and God-immersion.
तत्त्वमसि , अह् ब्रह्माऽस्मि, सर्व खलः इदं ब्रह्म;
आदौ ब्रह्मामस्मीत्यनुभव उदिते खल्विद ब्रह्म पश्चात्
century of verses श्रीशकराचार्या.
God-Inxotication precedes God-Immersion
Thus the three stages are a graded structure.
How to achieve this end forins part to the
science of God-Realisation and this
scient fic
explantion begins with the third chapter
When the picture of final beatification and
immersion in God was painted by the Lord, Arjuna
feit rather surprised as to why he was inspite of this
ideal. tahuited by the lord to follow the Path of
action and participate in the fight ahead of him,
instead of following the Path of Knowledge or
wisdom, which is a direct approach as the crow flics.

·describe in detail the path to be followed by the 47 The reply was as under:- A bird perches on the fruit of a tall tree with a single flight of its wings, whereas a human being could hardly achieve that speed He would gradually in course of time achieve that end definitely no doubt provided he kept to the road all along in the same manner the Sankhyas following the Path of 'Wisdom instantaneously achieve'liberation like Adya Shankaracharya. Shri Dnyaneshwar Maharaj and the like; whereas the Yogins following the Path of Action achieve perfection in course of time While recommending the path of Action to Arjuna, the Lord was pleased casually to trace the origin of the Universe to the Absolute Substratum 'in verse No वर्मबम्होद्भवविदिं ब्रम्हाक्षर समुद्भवम् । The duties are obdained by Brahman the Absolute This two-fold aspect of the Brahman has its origin in the Infinite Absolute Substratum. The animate world or beings and the human beings in particular have sprung up from Brahman, which is traced to the Eternal Absolute ultimately Now the Human beings, while passing ia this world through the cycle of births and deaths, have is one day to seek their original abode which The "3487 na AT ", the title of the eighth chapter. intermediate chapters from the third to the eighth 15 as or the Vedas aspirants to reach this goal ·48 Particularly the story of the Celestial Song begins with any in the third chapter and ends with अक्षर ब्रह्म योगानाम अप्टमोऽध्यायः । the title of the eighth chapter, the message being delivered in glit ai funga 979 which is the last line of the last verse of the last chapter of the stury proper. A Yogin returns to the original abode from which he has sprung up Now in support of this statement we shall scan the interventing chapters The third chapter as we have seen deals with action in general because the human frame is nothing but action personified The fourth chapter links the actions with knowledge. And this knowlege has to be sought from persons who are adepts in the line. तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया । उपदेश्यति ते ज्ञान ज्ञानिनस्तत्वदर्शिनः । ४-३४ The real seers, says the Lord, will impart that knowledge unto you, provided you approach them with utinost humility, with readiness to offer any kit d of service and with the eagerness and intensity to carry on cop versation with them. Yet what is it that they will be pleased to sipart, is still a mystery and that mystery is revealed in the Seventeenth chapter in verse No. 23, where the name of the Lord is disclosed and it is emphatically made clear that the name is not only the means

·49
to achieve the end but it is also the end in itself
like the Seed and the Sprout.
पचमी गव्हरिले योगतत्त्व
Then comes in the fifth chapter which discloses
the grades in the achievement of God-realisation in
all the phases, in verses 17, 18 and 19 and towards
the end expounds the means to achieve it in two
verses nos. 27 and 28 summarily.
Arjuna is not satisfied with this cryptic
description and he insists on an elaborate treatment
of the same subject.
-
Hence comes in the sixth chapter which deals
in detail with not only all the requirements, moral,
social and spiritual, necessary for the achievement
of God-realisation but describes the very nature of
Realisation itself as under:-
आम्हीं साधन हे जे सागितलें । तेचि शरीरी जिही केलें।
ते आमुचेनि पार्डे आले । निर्वाळलेया ॥ ६-३२६ ।।
परब्रह्माचेनि रसे । देहाकृतीचिये मुसे ।
वोतीव जाहले तैसे। दिसतो आगें ।। ६-३२७ ॥
जरी हे प्रतीति हन अतरी फाके । तरी विश्वचि हे अवर्षे झाके ।
तव अर्जुन म्हणे निके । साचचि जी है ॥ ६-३२८ ॥
The Lord says,
Those, that will handle with dexterity the
practice of Yoga expounded by me, are sure to attain
realisation and establish their identity with the
Lord

·50 The iesult will be the lustrous and refulgent manifestation of the Soul assuming the form of the Human Frane, in which so far lay deep hidden the individul spiriton of the Seeker When the seer thus realises the vision of the Self or the Lord, he is no longer åble to see the world behind the vision, which is corroborated by Shri Shankaracharya in his Yoga- Tarawali. See page 91 chapter V of this volume. Now this knowledge of Selfi e ra is a codition precedent to the comprehensive view of the know. ledge of the Universe i e faart and the ino together comprise the entire extent of Knowledge berond which nothing ſuither remains to be hnówn ( See verses 1 and 2 of Chapter No VII) And this is the gist of the seventh chapter of the Song The seventh chapter further adumbrates seven doctrines to explain the Vidyana or Tatwatas Dnyanam from verses los 4 to 19 and these are explained in detail in the seven chapters from 10 to 16 of the second part, as embodied in this volume in chapters s'even to thirteen Chapter fourteen of this volume deals with verses from 20 to the last verse No 30 and concludes with the Seven Terms which amount to the churning of the vast ocean of the Vedas ·51 The cighth chapter of the song is a natural sequence of the seventh chapter as it explains these Seven Terms and closes the story of the Song with योगी पर स्थानमुपैतिचाद्यम् । A Yogin returns to the original abode from which he has sprung up. The same tra and fasta of the seventh chapter form the subject matter of the ninth chapter and thus it becomes automatically the conclusion of the first part of the story. 10 1 The tenth chapter opens with the adverb again Bhuyas " indicating the repetition of the same story by way of explanation and we find thus the same doctrine of the seventh chapter in three places viz the 7th, the 9th and one of the chapters from 10 to 16 of the second part. To sum up the internal evidence we have the following items in order- (I) The second chapter deals with the philosophy of God-Realisation, God-Intoxication and God-Immersion. (II) The third chapter opens up with the means to achieve the end and gives the origin of the Universe as T&TT #STT i and the ladder of achievement ends with the title of the eighth chapter which is अक्षर ब्रह्मयोगो नाम उप्टमोध्याय. ।

·52
III) The seventh chapter adumbrates Seven
Doctrines which are explained in chapters from 10
to 16 of the second part
IV) The ninth chapter gives the review of the
first eight chapters and sven of all the Seven Hundred
verses of the Song, and emphasises the knowledge
of 117 and fasra as referred to in chapter No VII
V) The seventh chapter signalises the closing
of the song in the very second verse saying that
nothing further remains to be known when fra and
विज्ञान have been explained
VI) Naturally the same doctrine appears three
times in the Song V1z (1) in the seventh chapter,
(2) in the ninth chapter, and (3) in one of the
chapters from 10 to 16
VII) The tenth chapter i e the first chapter
of the second part begins with the significant and
pregnant adverb qua meaning " again", 1 e repeating
what is given in the first part
VIII) The fifth chapter mentions the otica
and exp'ains the thrce stages of तत्त्वमसि अहवम्हाऽस्मि
and सर्व खलु इद ब्रह्म in verses Nos 17, 18 and 19 and
in continuation, along with the moral social and
spiritual equipment, the sixth chapter describes
what is actually realised, in Self-realisation
IX) The achievement of all these three stages
is indicated in verses Nos 7 27 and 28 of the eighth
chapter

·prescription and in the eighteenth chapter 53 (X) The last versc of the sccond chapter of the Philosophy of God-rcalisation etc. is 991 greit feqfa.917 The last verse of the cighth chapter which is the termination of the science of Gcd-Realisation is वेदेषु मगेपुतपस्सुचव Both these are differently worded only. Yet they signify the same meaning. In the case of the former a Yogin does not condescend to fall back upon the pleasures accruing from the meritorious acts and in the case of the latter he despises them all and plunges headlong in the Brahman- the Absolute Substratum. (XI) The ninth chapter is the conculusion of he story and the eighteenth chapter is the conclusion of the Appendix and in both we find the verse. मन्मना भव मद्भक्तो मद्याजी मा नमस्कुरु । मामेवैष्यसि युक्त्वेवमात्मान मत्परायण ॥ ९॥३४ मन्मना भव मद्भक्तो मद्याजी मा नमस्कुरु । मामेवष्यसि सत्य ते प्रतिजाने प्रियोऽसि मे ॥ १८१६५ And the substance of both of them amounts to the same import (XII) This import in both the verses is the the prohibition also is emphasised. It reads as under.. सर्वधर्मान्परित्यज्य मामेक शरण प्रज। अह वो सर्वपापेभ्यो पोक्षयिष्यामि मा शुचः।।

·54
The former two verses state what is to be done
and the latter one emphasises what is to be avoided.
Thus fafa and fawa are both necessary for the Path of
Action in 1 fe; Prescription and Prohibition are both
necessary.
Here a means actions and not religion
(XIII) In the second part, the 17th chapter
becomes necessary as a corollary of the 16th and not
otherwise
Similarly the 18th chapter becomes neces-ary
to explain the doubts raiscd in the last verse of the
17th chapter; and in a way it is the continuation of
the 17th chapter.
(XIV) The 18th chapter is regarded as the Song
in one single chapter.
(XI) The difference between the th and the
18th chapters, however, is significant.
The ninth chapter comprises the Infinite Brahman
along with the entire creation whereas the 18th
chapter deals only with the involution or return
journey of the human beings (of the animate category
of the creation) to the Absolute Substratum It
summarises the procedures laid down in chapters Nos
5 and 6 of the Song.
This is in short the enumeretion of the Internal
Evidence in the Song

·55 APPENDIX D The scvcnth, cighth and seventecnth chapters form the strogest links in the chain of thoughts passing through the eighteen chapters of the song and hence we take the liberty to quote verbatim the three chapters as the Appendix D Dnyana, that is Realisation and Vidhyana, that is comprehensive view of the Universal Aspect of Providence, together leave nothing else to be known in the world; and between these two, the former is the essential condition precedent to the comprehensive view of the latter As regards the former, the individual soul, as a matter of fact is prepared to accept the conditions of childhood, youth and old age of the Human Tirame, wherein he res des for the time being, but when the time comes for discarding the frame, he mourns over even the mere idea of leaving it, due to its association for a very long interval And to tide over this inevitable conception of mourning over the loss of the frame is the gist of the entire And in the second chapter, teaching of the song verse No 25 reads as under: अव्यक्तोऽयमचिन्त्योऽयमविवार्योऽयमुच्यते । तस्मादेव विदित्वन नानुगोचितुमर्हसि ।। Please refer to page 25 of the volume for the expla. nation, अर्जुना ऐसा हा जाणावा । सकलात्मक देखावा । - मग सहजे शोक आपवा । हरेल तुझा ॥

·56 You have to know him in all aspects and realise and experience His Vision. Then alone, you have no occasion to mourn over anything in the world. The question naturally arises as to how to experience this vision of the Lord and the verse No. 52 states as under : यदा ते मोहलिल बुद्धिपतितरिष्यनि । तदा गन्ताऽसि निर्वेद श्रोतव्यस्य श्रुतस्यच ।। When the clouds of ignorance envelnping your intellect will melt away and the intellect will become transparent, then you will have transgressed all Jimits of what is already known or what remains still to be known; in the world The commentary on this verse reads as under : - तू ऐमा तै होसी । जै मोहाते यया साडिसी ।। आणि वैराग्य मानसी सचरेल" मग निष्कलक गहन । उपजल आग्मज्ञान । तेण निचाड होईल मन । आपसे तुम Shri Krishna exhorts Arjuna that he would also attain that state, when he would give up his ignorance and inculcate the spirit of genuine ren- This stage will automatically be followed by the advent or birth of self-knowledge and thus his vision would be cleared up This is the Philo sophy and this is God-Realisation unilation ·who is then tenipted to reopen the question of actions 57 three to six and origin of the Universe also traced in The third chapter in verse No. 15 as THT #T71 and the study of the Song proper is closed with end of the eighth chapter entitled अक्षर ब्रह्मयोगो नाम अष्टमोऽध्यायः ।। Hearin we find that Dnyana or Realisation ends with sixth chapter and Vidnyana covers up the seventh and eight chapters The ninth chapter takes a survey of both Dnyana and Vidnyana and hear ends the first part of the Song. Chapters ten to sixiteen explain the seven doctrines of Vidnyana adumbrated in verses from 4 to 19 in the seventh chapter and the seventeenth chåpter comes in as a corollary to the sixteenth in explanation of the last verse which lays stress upon the rulinges of the scriptures. And because there is a riddle created by diverse interpreations of these rulings of the scriptures, this chapter is intended to solve this riddle. Besides, this chapter throws light on the thirtyſ irth verse of the fourth chapter viz. alfa aftrarão etc. etc. clearly explaining that this Tat is the name of the Lord available from Master Minds occupying their seats on a line with Brahma himself and this is verse No. 23 of the seventeenth chapter. The last verse of the seventeen - th chapter again raises doubts in the mind of Arjuna done with devout devotion and those done mechanic cally in the absence of any internal faith. The * ·7. DO eignteenth chapter thús ágain takes a survey of the samé original question that haunted the mind of Arjuna at the beginning, though now in a restricted sense only, in so far that the entire discussion is confined to the Involution of the Human Beings only. To sum up, the seventh chapter adumbrates the seven docrtines of the Vidnyana and closes with the questionnaire of seven terms which amount to the cream or essence of the Vedas, the explanation of which gives rise to the eighth chapter, which closes the Song proper and and ends with a 'conclusion, which is the gist of the Song, as well as that of the Vedas- योगी परस्थानमुपैतिचाद्यम्-'A Yogim returns to the original abode from which he has sprang up. The seventeeth chapter comes in 'to 'explain the riddle of the scriptures which are held as the final authority for actions of the Human world as stated in last verse of the sixteen chapter. Simultaneously, in the last verse, the same chapter gives rise to the fruits of actions done with faith and those done mechanically as a show devoid of faith Thus comes 'in as a sequence the eighteenth chapter to bridge over this abyss caused by want of faith inactions done mechanically, In short, the BEVETE'ha thapter is a strengthening and tightening bond between the sixteenth and the eighteenth chapters It is thus the offspring of the sixteenth and the parent of the eighteenth Hence do take the librety of quoting vettabiín 'these three chapters which have been

·59
elaborately dealt with in the corpus of the Book.
The ninth chapter is the summing up of the story
proper. The eighteenth chapter is the summing up
of the Appendix. Thus the eighteen chapters of the
Song can be split up in two parts, the latter one
ser ving as an appendix to the former, and inspite of
the theory of interpolations or of different authors
for the Seven Huodred Verses, one fact is certain
that the seven hundred verses of the Şong, as split up
in two parts, are like steps of a lądder ri-ing one
above the other and the verses as well as the chapters
are a complete story and form a single wreath of
thoughts as an inflorescence like the parents and
their offsprings, whosocyer may regarded as the
genuine Author or Authors of the Sang
Chapter VII
श्रीभगवानुवाच
यज्ज्ञात्वा
मय्यासक्तमनाः पार्थ यो युञ्जन्मदाश्रयः ।।
असंशय समग्रं मां यथा ज्ञास्यसि तच्छृणु ॥ १
ज्ञान तेऽह सविज्ञानमिदं वक्ष्याम्यशेषतः ।
नेह भूयोऽन्यज्ज्ञातव्यमवृशिप्यते ।। २
मनुष्याणां सहस्त्रेषु कश्चिद्यतति सिद्धये ।
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः ॥ ३
भूमिगपोऽनलो वायुः एवं मनो बुद्धिरेव च ।
अहकार इतीय मे,मिन्ना प्रकृति रप्टधा ॥४

·60
-
.
अपरेयमितस्त्वन्यां प्रकृति विद्धि मे पराम् ।
जीवभूता महाबाहो ययेद धार्यते जगत् ।। ५
एतद्योनी नि भूतानि सर्वाणीत्युपधारय ।
अह वृत्स्नस्य जगतः प्रभवः प्रलयस्तथा।। ६
मत्तः परतर नात्यविञ्चिदस्ति धनजय ।
मयि सर्वमिद प्रोत सूत्रे मणिगणा इव ।। ७
रसाऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः ।
प्रणव सर्ववेदेषु शद्व ख पौरुप नृपु॥८
पुण्यो गन्धः पृथिव्या च तेजश्चास्मि विभावसो ।
जीवन सवभूतेषु तपश्चास्मि तपस्विषु ।। ९
चीज मा सर्वभूताना विद्धि पार्थ सनातनम् ।
बुद्धिबुद्धिमतामस्मि तेजस्तेजस्विनामहम् ॥ १०
बल बलवता चाह कामरामविवर्जितम् ।
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥ ११
ये चैव सात्त्विका भावा राजसास्तामसाश्च ये।
मत्त एवेति तान्विद्धि न त्वह तेषु ते मयि ।। १२
प्रिभिर्गुणमयैर्भावैरेभिः सर्वमिद जगत् ।
मोहित नाभिजानाति मामेभ्य परमव्ययम् ।। १३
देवी ह्येपा गुणमयी मम माया दुरत्यया
मामेव ये प्रपद्यन्ते मायामेता तरन्ति ते ॥ १४
न मा दुष्कृतिनो मूढा प्रपद्यन्ते नराधमाः ।
माययापहृतज्ञाना मासुर भावमाश्रिताः॥ १५
चतुर्विधा भजन्ते मा जना. सुकृतिनोऽर्जुन ।
आतो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ।। १६
तेषा ज्ञानी नित्ययुक्त एकभक्विविशिष्यते ।
प्रियो हि ज्ञानिनोऽत्यर्थमह स च मम प्रियः ।। १७

·61
।
उदारा: सर्व एवैते ज्ञानी त्वात्मैव मे मतम् ।
आस्थित. सहियुक्तात्मा मामेवानुत्तमां गतिम् ॥ १८
बहूनां जन्मनामन्ते ज्ञानवान्मा प्रपद्यते ।
वासुदेवः सर्वमिति स महात्मा सुदुर्लभः ॥ १९
कामस्तैस्तहंतज्ञानाः प्रपद्यन्तेऽन्यदेवताः ।
त त नियममास्थाय प्रकृत्या नियताः स्वया ॥२०
यो यो यां यां तनुं भक्तः श्रद्धयाचितुमिच्छति ।
तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ॥ २१
स तया श्रद्धया युक्तस्तस्याराधनमोहते ।
लभते च तत: कामान्मयैव विहितान्हि तान् ॥ २२
अन्तवत्तु फलं तेषां तद्भवत्यल्पमेघसाम् ।
देवान्देवयजो यान्ति मद्भवता यान्ति मामपि ॥ २३
अव्यक्त व्यक्तिमापन्नं मन्यन्ते मामनुद्धयः ।
पर भावमजानन्तो ममाव्ययमनुत्तमम् ॥ २४
नाह प्रकाशः सर्वस्प योगमायासमावृतः ।
मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ।। २५
वेदाह समतीतानि वर्तमानानि चार्जून ।
भविष्याणि च भूतानि मां तु वेद न कश्चन ॥ २६
इच्छाद्वपसमुत्येन द्वन्द्वमोहेन भारत ।
सर्वभूतानि संमोहं सर्ग यान्ति परंतप ।। २७
पेपा त्वन्तगतं पापं जनानां पुण्यकर्मपाम् ।
ते द्वन्द्वमोहनिमुक्ता भजन्ते मो दृढवताः ॥ २८
जरामरणमोशाय मामाश्रित्य यतन्ति ये।
ते ब्रह्म तद्विदुः मत्स्नमध्यारमं फर्म पारितम् । २९
साधिभूताधिदेवं मां साधिपर्श प ये पितुः ।
प्रयापकालेऽपि प मो ते पिपरचेतसः ॥३०

·Chapter VIII
अर्जुन उवात्र
किं तब्द्रह्म किमध्यात्म किं कर्म पुरुषोत्तम ।
अधिभूत च कि 'प्रोक्तमधिदेवं किमुच्यते ॥ १
अधियज्ञः कथं कोऽत्र देहेऽस्मन्मधुसूदन ।
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ।। २
श्रीभगवानुवाच
अक्षर ब्रह्म परम स्वभावोऽध्यात्ममुच्यते ।
भूतभावोद्भवकरो निसर्ग. कर्म सज्ञितः ।। ३
अधिभूत क्षरो भाय, पुरुषश्चाधिदैवतम् ।
अधियज्ञोऽहमेयान देहे देहभृता वर ।। ४
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् ।
य प्रयाति समद्भाव याति नास्त्यन्न सशयः ।। ५
यं य वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् ।
त तमेवंति कौन्तेय -सद्गा तद्भाप्वभावितः ।।
तस्मात्सर्वेषु कालेषु मामतस्सर युध्य ।
मर्पितमनोबुद्धिर्मामेवैष्यस्यसशसम्।।। ७
अभ्यासयोगयुक्तेन चेतसा नान्यामिना ।
परम पुरुप दिव्यं याति पार्थानुचिन्तयन् ॥ ६
कवि पुराणमनुशासितारमणोरपीयांसमनुस्वरेखः ।
सर्वस्य धातारमचित्त्यरूपमादित्यवर्ण तमसः परस्तात् ।। ९
प्रयाणकाले मनसानलेत भक्त्या युक्तो योगबलेन चैव ।
ध्रुवोर्मध्ये प्राणमावेश्य सम्मकू सतं परं पुरुषमुपैति दिव्यम् ॥१०
यदक्षर वेदविदो बदन्ति विशन्ति-यमतयो वीतरागाः ।
यदिच्छन्तो ब्रह्मत्रयं चरन्ति तत्ते पदं मग्रहेण प्रवक्ष्ये ।। ११

·63
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च ।
मूाधायात्मनः प्राणमास्थितो योमधारणाम् ॥ १२
ओमित्येकाक्षर ब्रह्म व्याहरन्मामनुस्मरन् ।
यः प्रयाति त्यजन्देहं स याति परमो गतिम् ॥ १३
अनन्यचेताः सततं यो मां स्मरति नित्यशः ।
तस्याह सुलभः पार्थ नित्ययुक्तस्य योगिनः ॥ १४
मामुपेत्य पुनर्जन्म दुखालयमशाश्वतम् ।
नाप्नुवन्ति महात्मान. संसिद्धि परमा गताः ॥ १५
आग्रह्मभुवनाल्लोका. पुनरावतिनोर्जुन
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥ १६
सहस्त्रयुगपर्यन्तमहर्यत्ब्रह्मणो विदुः ।
रात्रि युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥ १७
अव्यक्ताद्वयक्तयः सर्वाः प्रभवन्त्यहरागमे ।
राश्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ॥ १८
भूतग्रामः स एवाय भूत्वा भूत्वा प्रलोमते ।
रात्र्यागमेऽवशः पार्थ 'प्रभवत्यह रागमे ॥ १९
परस्तस्मानु भावोऽन्योऽव्यक्तोऽव्यक्तासनातनः।
य. स सर्वेषु भुतेषु नश्यत्सु न विनश्यति ।। २०
अध्यक्तोऽक्षर 'इत्युक्तस्तमाहुः'परमां गतिम् ।
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥ २१
पुरुषः स परः पायें भक्त्या लभ्यस्त्वनन्यया ।
यस्यान्त. स्थानि भूतानि 'येन सर्वमिद ततम् ॥ २२
यत्र काले त्वनावृत्तिमावृत्ति चैव योगिनः ।
प्रयाता यान्ति तं काल वक्ष्यामि भरतपम ।। २३
अग्निज्योतिरहः शुक्लाः पण्मासा उत्तरायणम्
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥ २४

·34
धूमो रात्रिस्तथा कृष्णः पण्मासा दक्षि गायनम् ।
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥ २५
शुक्लकृष्णे गतो ह्येते जगतः शाश्वते मते।
एकया यात्यनावृत्तिमन्ययावर्तते पुनः ।। २६
नेते सूतो पार्थ जानन्योगो मुह्यति कश्चन ।
तस्मात्मपु कालेषु योगयुक्तो भवार्जुन ।। २७
वेदंषु यज्ञेषु तप.सु चव दानेषु यत्पुण्यफलं प्रदिष्टम् ।
अत्येति तत्मर्वमिदं विदित्वा योगी परं स्थानमुपैति चाद्यम् ।। २८
Chapter XVII
अर्जुन उवाच
ये शास्त्रविधि मुत्सृज्य यजन्ते श्रद्धयान्विताः ।
तेषां निष्ठा तु का कृष्ण सत्त्व माहो रजस्तमः ॥ १
श्रीभगवानुवाच
त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा ।
सात्विको राजसी चैव तामसी चेति वां श्रृण ॥ २
सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत ।
श्रद्धामयोऽय पुरुपो यो यच्छ्रद्धः स एव स. ॥ ३
यजन्ते सात्त्विका देवान्यक्ष रक्षांसि राजमाः ।
प्रेतान्भूतगणाश्चान्ये यजन्ते तामसा जनाः ॥ ४
अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः
दम्भाहंकारसंयुक्त्ता: कामरागबलान्वितः ।। ५
कर्पयन्तः शरीरस्थं भूतनाममचेतसः ।
मां चैवान्तःशरीरस्थं तान्विद्धयासुरनिश्चयान् ॥ ६
आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः ।
यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥ ७

·65
आयुःसत्वबलारोग्यसुखप्रीतिवर्धनाः।
रस्याः स्निग्धाः स्थिरा हृद्या,आहाराः सात्विकप्रियाः ॥ ८
कटवलम्ललवणात्युष्णतीषणरूक्षविदाहिनः ।
आहारा राज्यसस्येष्टा दुःसयोकामयप्रदाः ॥ ९
यातयामं गतरसं पूति पर्युपितं च यत्
उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥ १०
अफलाकांक्षिभिर्यज्ञो विधिदृष्टो य इज्यते।।
यष्टव्यमेवेति मनः समाधाय संसात्त्विक: ।। ११
अभिसंधाय तु फलं दम्भार्थमपि चव
यत्
इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥ १२
विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम्।। ।
श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥१३ :
देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् ।
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥ १४
मनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् ।।
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते।।.१५.
मनःप्रसाद: सौम्यत्वं मौनमात्मविनिग्रहः ।
भावसंशुद्धिरित्येतत्तपों मानसमुच्यते ॥ १६
श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः।।
अफलाकांक्षिभिर्युक्तः सात्त्विक परिचक्षते ॥ १७
सत्कारमानपूजार्य तपोदम्भेन चैव यत् ।
क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥ १८
मूढग्राहेणात्मनो यत्पीडया क्रियते तपः ।
परस्योत्सादनाथं वा तत्तामसमुदाहृतम् ॥ १९
दातव्यमिति यहानं दीयतेऽनुपकारिणे ।
देश काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥२०
।

·66
यत्तु प्रत्युपकारार्थ फलमुद्दिश्य वा पुन ।
दीयते च परिक्लिप्ट तहान राजस स्मृतम् ।। २१
अदेशकाले यद्दानमपात्रेभ्यश्च दीयते ।
असत्कृतमवज्ञात तत्तामसमुदाहृतम् ।। २२
ॐ तत्सदिति निर्देशो ब्रह्मणस्निविध स्मृत ।
ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥ २३
तस्मादोमित्युदाहृत्य यज्ञदानतप क्रिया ।
प्रवर्तन्ते विधानोक्ता सततं ब्रह्मवादिनाम् ॥ २४
तदित्यनभिसधाय फल यज्ञतप क्रिया ।
दानक्रियाश्च विविधा क्रियन्तमोक्षकाक्षिभिः ।। २५
सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते ।
प्रशस्ते कर्मणि तथा सच्छद्व पार्थ युज्यते ॥ २६
यतें तपसि दाने च स्थिति सदिति चोच्यते ।
कम चैव तदर्थीय सदित्येवाभिधीयते ॥ २७
अश्रद्धया हुत दत्त तपस्तप्त कृत च यत् ।
असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥ २८
THE END