-
Shree Hari -
Gita Prabodhani
Author: Swami Ramsukhdasji
Language: Hindi
Pages: 560
Description: Summarized translation
and interpretation of all Gita verses, with
Swamiji’s insights and comments
To read online image version in Hindi:
To download pdf.:
ENTIRE TRANSLATION – COMING SOON
This is a preliminary version of the
English translation. For most accurate
translation please refer to Hindi version or
Sadhak Sanjivani
|| Sri Paramatme Nameh ||
- Chapter 1 II 1:1 II
Dhrtarashtra uvaca
dharma-ksetre kuru-ksetre, samaveta yuyutsavah
mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)
O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to
fight, what did my sons and those of Pandavas do?
Commentary
It is a special feature in Hindu tradition that every action should be
done with the Dharma in fore front. This is why even the action such
as a terrible war was arranged in a holy place so that all who die in
the war will get the merit of doing a good deed.
From God's viewpoint there is no distinction of mine and your. The
whole universe is made of five great elements. Everyone is given the
same freedom to use space, wind, fire, water and the earth. But the
human being compelled by ignorance makes divisions such as these
people, village, province, country, space, water etc. are mine and
those are yours. All quarrels and fights are created due to the idea
of mine and your. So is the case with Mahabharta war that was
started by Dhritrashtra with this sense of “mine” (my sons) and
Pandu's sons.
II 1:2 II
Sanjaya uvaca
drishtva tu pandavanikam, vyudham duryodhanas tada
acaryam upasangamya, raja vacanam abravit
(Gita 1:2)
At the time, having seen the army of Pandavas arranged properly for
the battle, Prince Duryodhana approached his preceptor (Drona) and
spoke (these) words.
II 1:3 II
pasyaitam pandu-putranam, acarya mahatim camum
vyudham drupada-putrena, tava sisyena dhimta (Gita 1:3)
O Acharya (learned one)! Please look over the mighty army of
Pandavas thus arranged by your wise disciple, Dhrashtdumna, the
son of Drupada.
II 1:4-6 II
atra sura mahesv-asa, bhimarjuna-sama yudhi
yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)
dhrishtaketus cekitanah, asirajas ca viryavan
purujit kuntibhojas ca, aibyas ca nara-pungavah
(Gita 1:5)
yudhamanyus ca vikranta, uttamaujas ca viryavan
saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)
Here (in the army of Pandavas), there are mighty brave warriors who
have big bows and who are equivalent to Bhima and Arjuna. Among
them, Uudhana (Satyaki), the king of Virata and also, able warrior
Drupada. Drishtaketu, cekitana and there is an also great warrior
king of Kashi. Purujit & Kuntibhoj, these two brothers and also
there is Shaibya, the hero among men. Yudhamanyu and Uttamoja,
the great heroes are there too. And also, Abhimanyu (son of
Subhadra) and five sons of Duropadi are there too. These are all
great heros.
II 1:7 II
asmakam tu visista ye, tan nibodha dvijottama
nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)
O best of Brahmans, please now pay attention to main warriors on
our side, to remind you I am relating to you our commanders.
II 1:8 II
bhavan bhismas ca karnas ca, kripas ca samitim-jayah
ashvatthama vikarnas ca, saumadattis tathaiva ca (Gita 1:8)
Yourself (Dronacharya), grandsire BhishmaPitamah , Karana,
victorious Kripacharya and Ashawthama, Vikarana and
Bhurisharva, son of Somadatta.
II 1:9 II
anye ca bahavah sura, mad-arthe tyakta-jivitah
nana-shastra-praharanah, sarve yuddha-visaradah (Gita 1:9)
Besides these, there are many other heroes, who have given up the
desire to live for my sake, they are expert at different weapons and
skills of warfare.
II 1:10 II
aparyaptam tad asmakam, balam bhismabhiraksitam
paryaptam tv idam etesam, balam bhimabhiraksitam (Gita 1:10)
(After seeing Dronacharya is completely silent, Duryodhana thought)
our army (to win over Pandavas) is incapable and insufficient
because our army’s chief commander Bhishma who is double
minded while the army of Pandava’s is led by Bhima (who is single
minded) is capable and sufficient to win this war.
II 1:11 II
ayanesu ca sarveshu, yatha-bhagam avasthitah
bhismam evabhirakshantu, havantah sarva eva hi (Gita 1:11)
From his exterior vision, Duryodhana spoke to the commanders of
his army, being stationed firmly in your respective positions, most
definitely protect Bhishma, in particular from all sides.
II 1:12 II
tasya sanjanayan harsam, kuru-vrddhah pitamahah
simha-nadam vinadyoccaih, sankham dadhmau pratapavan (Gita
1:12)
To cheer and rouse up Duryodhana, the glorious grandsire among
the Kaurava race, Bhisma roared like a loin and blew his conch
loudly.
II 1:13 II
tatah sankhas ca bheryas ca, panavanaka-gomukhah
sahasaivabhyahanyanta, a shabdas tumulo ’bhavat (Gita 1:13)
Then conches, kettledrums, tabors, drums and cow-horns, blew
together all at once and this sound was very furious.
II 1:14 II
tatah svetair hayair yukte, mahati syandane sthitau
madhavah pandavas caiva, divyau sankhau pradadhmatuh (Gita
1:14)
Then, seated in glorious chariot drawn by the white horses, the Lord
of Laxmi, Sri Krisna as well as Arjuna, son of Pandu, blew their
divine conches loudly.
II 1:15 II
tatah svetair hayair yukte, mahati syandane sthitau
madhavah pandavas caiva, divyau sankhau pradadhmatuh (Gita
1:15)
Hrsikesa (Sri Krisna), blew his counch named Pancajanya,
Dhanamjaya (Arjuna), his conch called Devadatta; while Vrikodra
(Bhim), of terrific deeds, blew his mighty conch, Paundra.
II 1:16 II
anantavijayam raja, unti-putro yudhisthirah
nakulah sahadevas ca, ughosa-manipuspakau (Gita 1:16)
King Yudhisfhtira, the son of Kunti, blew his conch Anantavijya;
while Nakula and Sahadeva, blew theirs, the Sughosa and
Manipuspaka, respectively.
II 1:17,18 II
kasyas ca paramesv-asah, sikhandi ca maha-rathah
dhrishtadyumno viratas ca, satyakis caparajitah (Gita 1:17)
drupado draupadeyas ca, sarvasah prithivi-pate
saubhadras ca maha-bahuh, sankhan dadhmuh prithak prithak
(Gita 1:18)
O Lord of earth, the king of Kasi, the excellent archer and Sihandi,
the great chariot warrior, Dhrstadyumna and Virata, and the
invincible Satyaki, king Drupada, as well as, the five sons of
Drupadi, and the mighty-armed Abhimanyu, son of Subhadra, all of
them blew their respective conches.
II 1:19 II
sa ghoso dhartarastranam, ridayani vyadarayat
nabhas ca prithivim caiva, tumulo ’bhyanunadayan (Gita 1:19)
The tumultuous sound echoing through the earth and the sky rent
the hearts of Dhrtarastra’s sons, who had usurped the kingdom by
unjust means.
II 1:20 II
atha vyavasthitan drishtva, dhartarastran kapi-dhvajah
pravrtte shastra-sampate, dhanur udyamya pandavah
hrishikesham tada vakyam, idam aha mahi-pate (Gita 1:20)
Then, O Lord of the earth, seeing Dhrtarstra’s sons arrayed in their
positions and the fighting about to commence, Pandava (Arjuna)
whose ensign badge is Hanuman, lifting his bow, spoke the following
words to Hrsikesa (Krishna).
II 1:21,22 II
arjuna uvaca
senayor ubhayor madhye, ratham sthapaya me ’cyuta
yavad etan nirikse ’ham, yoddhu-kaman avasthitan
kair maya saha yoddhavyam, asmin rana-samudyame (Gita
1:21,22)
Arjuna said:
O Achyta (Acyuta means one who does not deviate from his divine
glory), place my chariot between the two armies and hold it there, till
I have carefully observed the war-minded warriors, with whom I
must wage this war.
II 1:23 II
yotsyamanan avekse ’ham, ya ete ’tra samagatah
dhartarastrasya durbuddher, yuddhe priya-cikirsavah (Gita 1:23)
I desire to discern those that throng here to fight, intent on pleasing
in battle the evil-minded son of Dhratarashtra (Duryodhana).
II 1:24,25 II
sanjaya uvaca
evam ukto hrsikeso, gudakesena bharata
senayor ubhayor madhye, sthapayitva rathottamam (Gita 1:24)
bhisma-drona-pramukhatah, sarvesam ca mahi-ksitam
uvaca partha pasyaitan, samavetan kurun iti (Gita 1:25)
Sanjaya said:
“O Bharata” (born in Bharata-family), thus requested by Gudakesa
(one who has conquered over sleep viz., Arjuna), Hrsikesa (the Lord
of the senses) having placed the magnificient chariot between the
two armies, in front of Bhisma, Drona, and all the kings, said “O
Partha (the son of Pratha, Kunti), behold all these Kurus, assembled
here.”
Comment:
Lord Krishna, by saying ‘Behold all these Kurus (instead of saying
only Dhartarastran) assembled here’ had a deep insight. By seeing
all as part of one clan, Arjuna may develop kinship (delusion or
moha) towards them. This kinship may lead to attachment and
make him inquisitive for the Divine message. Thus by making
Arjuna as an instrument, Lord Krishna wants to preach the gospel
of Gita for destroying Arjuna’s delusion on the outset and have the
Divine message of Gita serve as a benediction for the creatures of
Kali-age.
II 1:26 II
tatrapasyat sthitan parthah, pitrn atha pitamahan
acaryan matulan bhratrn, putran pautran sakhims tatha
svasuran suhridas caiva, enayor ubhayor api (Gita 1:26)
Standing there, Arjuna then saw in both armies, his uncles, granduncles, teachers, maternal uncles, brothers, cousins, sons,
grandsons, friends, fathers-in-law, well- wishers, as well.
II 1:27 II
tan samiksya sa kaunteyah, sarvan bandhun avasthitan
kripaya parayavisto, visidann idam abravit (Gita 1:27)
Arjuna, the son of Kunti, seeing all these relations present there and
standing at their appointed places was filled with extreme
compassion and uttered the following words, in sadness.
II 1:28-30 II
arjuna said:
drstvemam sva-janam Krishna, yuyutsum samupasthitam
sidanti mama gatrani, mukham ca parisusyati
vepathus ca sarire me, roma-harsas ca jayate
gandivam sramsate hastat, tvak caiva paridahyate
na ca saknomy avasthatum, bhramativa ca me manah (Gita
1:28, 29, 30)
O Krishna, at the sight of these kinsmen thus arrayed here, eager to
wage the war, my limbs give way, my mouth is parched, my body
trembles and hair stand on end. The bow, Gandiva slips from my
hand, my skin burns all over. My mind is reeling as it were and I am
not able to even stand.
II 1:31 II
nimittani ca pasyami, viparitani keshava
na ca sreyo ’nupasyami, hatva sva-janam ahave (Gita 1:31)
O Kesava, I see adverse omens and also I do not foresee any good
ensuing from the slaughter of kinsmen in battle.
II 1:32 II
na kankse vijayam Krishna, na ca rajyam sukhani ca
kim no rajyena govinda, kim bhogair jivitena va, (Gita 1:32)
O Krishna, I covet not victory, nor kingdom, nor pleasures. O
Govinda (Krishna) , of what use is kingdom or luxuries or even life to
us?
II 1:33 II
yesham arthe kanksitam no, rajyam bhogah sukhani ca
ta ime ’vasthita yuddhe, ranams tyaktva dhanani ca (Gita 1:33)
Those for whose sake we desire kingdom, enjoyments and pleasures,
they stand here in battle, staking life and property.
II 1:34,35 II
acaryah pitarah putras, tathaiva ca pitamahah
matulah svasurah pautrah, syalah sambandhinas tatha (Gita
1:34)
etan na hantum icchami, ghnato ’pi madhusudana
api trailokya-rajyasya, hetoh kim nu mahi-krte (Gita 1:35)
They are teachers, uncles, fathers, sons, as well as granduncles,
maternal uncles, fathers-in-law, grandsons, brothers-in-law and
kinsmen. Though myself slain by them, I would not, O
Madhusudana (Krishna), seek to slay them even for the sake of
sovereignty of the three worlds, how then for the earth?
II 1:36 II
nihatya dhartarastran nah, ka pritih syaj janardana
papam evasrayed asman, hatvaitan atatayinah (Gita 1:36)
O Janardana, (Janardana is the name for Sri Krishna, means a
person who is worshipped by people for prosperity and
emancipation), what joy can be derive by slaying the sons of
Dhrtarastra? Sin alone will accrue to us by slaying these
desperados.
II 1:37 II
tasman narha vayam hantum, dhartarastran sa-bandhavan
sva-janam hi katham hatva, sukhinah syama madhava (Gita
1:37)
We should not therefore slay the sons of Dhrtarashtra, our
kingsmen; for, how can we, O Madhva (Krishna), killing our
kinsmen, be happy?
II 1:38,39 II
yady apy ete na pasyanti, lobhopahata-cetasah
kula-ksaya-kritam dosam, itra-drohe ca patakam (Gita 1:38)
katham na jneyam asmabhih, papad asman nivartitum
kula-ksaya-kritam dosam, prapasyadbhir janardana (Gita 1:39)
Although these people, with their understanding (discrimination)
overpowered by greed, do not perceive the evil of exterminating of
ones’ family and the sin accruing from enmity towards their friends,
yet O Janardana (Krishna), why should not we, who see clearly the
sin involved, in the destruction of the family, not think of turning
away from such a sin.
II 1:40 II
kula-ksaye pranasyanti, kula-dharmah sanatanah
dharme naste kulam krtsnam, adharmo ’bhibhavaty uta (Gita 1:40)
In the decline of a family, its time-honored traditions perish and
with the absence of family traditions, impiety takes hold of the entire
family.
II 1:41 II
adharmabhibhavat Krishna, pradusyanti kula-striyah
strisu dustasu varsneya, jayate varna-sankarah (Gita 1:41)
When impiety prevails, O Krishna, the family women become
unchaste; with their degradation, O Varshneya, (descendent of
Vrsni), caste mixture ensues.
II 1:42 II
sankaro narakayaiva, kula-ghnanam kulasya ca
patanti pitaro hy esam, lupta-pindodaka-kriyah (Gita 1:42)
Intermixture of caste leads the family and the destroyers of the
family to hell. Being deprived of the ritual offerings (to the dead) of
rice-balls and water (Sraddha – tarpan etc.), their ancestors fall.
II 1:43 II
dosair etaih kula-ghnanam, varna-sankara-karakaih
utsadyante jati-dharmah, kula-dharmas ca sasvatah (Gita 1:43)
The everlasting caste-virtues and family-merits get eradicated
because of the caste intermixture created by misdeeds of the family
destroyers.
II 1:44 II
utsanna-kula-dharmanam, manushyanam janardana
narake niyatam vaso, bhavatity anususruma (Gita 1:44)
We have heard, O Janardana that men who have lost their family
traditions, dwell in hell, for an indefinite period of time.
II 1:45 II
aho bata mahat papam, kartum vyavasita vayam
yad rajya-sukha-lobhena, hantum sva-janam udyatah (Gita 1:45)
Alas, what a great sin we are going to commit by slaying our
kinsmen for the greed and pleasure of the kingdom.
II 1:46 II
yadi mam apratikaram, ashastram shastra-panayah
dhartarastra rane hanyus, tan me kshemataram bhavet (Gita
1:46)
Should the sons of Dhrtarastra armed with weapons slay me,
unresisting, and armed in the battle, that would indeed be better for
me.
II 1:47 II
- Chapter 2 II 2:1 II
yadâ yadâ hi dharmasya glânirbhavati bhârata
abhyuttânamadharmasya tadâtmânam srjâmyaham (Gita 4:7)
O' Arjuna, whenever there is decline in righteousness and an
upsurge in unrighteousness, then I, manifest (in physical form)
Myself.
II 4:7 II
- Chapter 2 II 4:7 II
yadâ yadâ hi dharmasya glânirbhavati bhârata
abhyuttânamadharmasya tadâtmânam srjâmyaham (Gita 4:7)
O' Arjuna, whenever there is decline in righteousness and an
upsurge in unrighteousness, then I, manifest (in physical form)
Myself.
II 4:8 II
II 4:8 II
paritrânaaya sâdhunâm vinâsâya ca duskrtâm
dharmasamsthâpanârthâya sambhavâmi yuge yuge (Gita 4:8)
For the protection of the good - ascetics (sadhus, saints, devotees)
and for the destruction of the wicked, for the establishment of
righteousness, I establish Myself from age to age
Comments –
Paramatma is free of any actions (actionless); therefore with the help
of His Nature (Prakriti), He manifests as an avatar, for the purpose
of activity (Lila). As an avataar, all activities appear as if done by
Paramatma. In reality, however all these activities are done by
Prakriti (Nature) alone. Therefore Sitaji says that all activities are
performed by Her alone. Bhagwaan Ram undertakes none of the
activities.
evamâdeeni karmâni maiyyechritânyapi
aaropayanti raamesminirvikaarekilâtmani (Adhyâtma. Bâl,
1:42)
From the time that Bhagwaan Sri Ram took avataar till He was
throned, all the activities were done by Me alone, then too people
accuse Him in this formless, without attributes, Supreme Soul of All.
Further ahead in the same chapter, Verse 13 (Gita 4:13) also
Bhagwaan will say,
"tasya kartaaramapi maam viddhyakartaaramavyayam" (Gita 4:13) –
Though I am the creator, know Me, the immortal Lord, to be a nondoer. (Gita 4:13)
II 4:9 II
janma karma ce me divyamevam yo vetti tattvatah
tyaktvaa deham punarjanma naiti maameti so'rjuna (Gita 4:9)
O Arjuna! My birth and actions are divine. In this manner He who
thus knows in Me in Essence, i.e. who with a firm determination
accepts it, will sacrifice this body and will not take another birth.
Rather he attains Me.
Comments –
In the form of an Avataar, Bhagwaan does all activities, only for the
salvation of mankind. On being entirely and totally free of all
activities, Bhagwaan with the help of Nature (prakriti), He appears
as being engaged in divine play (lila) of birth and death. This is the
supernatural, divine activity of Bhagwaan. Even a sadhak, if he
gives up his egoism (sense of I-ness), his assumed affinity with lower
nature, then being free of doer-ship and enjoyer-ship, then his
activities will also become divine. Actions become divine only when
actions become inactions. This divinity comes from Karma Yog
(Discipline of Action).
II 4:10 II
veetaraagabhayakrodhaa manmayaa maamupaasritaah
bahavo jnaanatapasaa pootaa madbhaavamaagataah (Gita 4:10)
Entirely freed from attachment, fear and anger, absorbed in Me,
purified by the penance of knowledge, many devotees have already
attained union with My being.
II 4:11 II
ye yathaa maam prapadyante taamstathaiva bhajaamyaham
mama vartmaanuvartante manusyaah paartha sarvasah (Gita
4:11)
O Paarth ! However a devotee worships Me and takes refuge in Me, I
approach Him in the same manner, because all men ultimately
follow My path.
Comments –
Though this Universe is entirely a manifestation of God - All is God
"Vasudeva Sarvam" (Gita 7:19), yet Bhagwaan reveals Himself before
us, in the same sentiments, in the same Form, in which we perceive
(see) Him.
"Jinhe ke rahi bhaavanaa jaisi. Prabhu moorti tinha dekhi taisee."
(Manasa, Bala. 241:2)
Jeev beholds the world - "yayedam dhaaryate jagat" (Gita 7:5). Then
God appears in the form of the World. Just like an atheist does not
believe in God, then God manifests Himself in the form of nonexistent. A thief instead of seeing Bhagwaan, he sees a stone
statue. He instead looks at the gold jewelry etc. Therefore to Him,
God manifests Himself in the form of stone, jewelry etc.
II 4:12 II
kaanksantah karmanaam siddhim yajanta iha devataah
kspiram hi maanuse loke siddhirbhavati karmajaa (Gita 4:12)
Those men who desire the fruits of their actions, they continue to
worship the gods (devatas); because in this human life form, success
through actions can quickly and easily attained.
Comments –
God by His immense grace, bestows this human body, therefore only
man is completely independent in his own betterment.
II 4:34 II
Tadviddhi pranipaatena pariprasnena sevayaa;
Upadeksyanti te jnaanam jnaaninatattvadarsinah (Gita 4:34)
Understand that essential knowledge, by going to a Self Realized,
Great Soul. By your obeisance and humble reverence, by serving
him and with a simple straightforward heart questioning him, that
great self-realized soul, will instruct you, in (that) knowledge of
Truth (jnana)." (Gita 4:34)
Comments –
After describing in detail the method of attaining the essential
Knowledge of Truth, then let us say, God is intending to express that
simply by making someone a Guru, one cannot attain knowledge of
Truth (jnana), and simply by making someone a disciple the Guru's
duties are not complete. When one goes to a realized, great Soul,
prostrates at his feet (surrenders to him), does all activities
according to his instructions, and expresses one's keen quest and
inquiry into the essential nature, then the Guru, will instruct the
aspirant in the essential knowledge of Truth, without engaging in a
Guru-Disciple relation.
From whomever this knowledge of truth is attained, it is essential
that that great Soul be realized and well versed in the scriptures. If
he is realized, but is not well versed in the scriptures, then he will be
unable to satisfactorily respond and remove the doubts of the
spiritual aspirant's intense quest for learning and knowledge of
Truth. If he is well versed in the scriptures, but is not a realized
Soul, then his messages will not be solid, firm and genuine.
Therefore it will not have any influence or effect on the aspirant
towards attaining realization.
Of the two, realized soul and one who is well versed in scriptures,
being a realized soul is more important. In a realized soul, the
knowledge of the scriptures is attained automatically. It is only from
the words and messages of realized great souls that these scriptures
were compiled. Their words are automatically and naturally in
alignment with the scriptures.
- Chapter 5 II 5:1 II
Arjuna said:
sannyâsam karmanâm krsna punaryogam ca samsasi
yacchreya etayorekam tanme broohi suniscitam (Gita 5:1)
Arjuna said - O Krsna! Externally You praise renunciation of action
(Sankhyayoga), as well as, their unselfish performance (Karmayoga),
tell me, for certain, which one of the two is decidedly conducive to
my good. (Gita 5:1)
Comments –
At the end of Chapter Four, Bhagavan commanded Arjuna to stand
and ready himself for the war. But here with Arjuna's question one
can gather that within him he was most interested in - "How can I
attain salvation" - more so than, whether he should fight this battle
or not, whether he could win the war or not. Within him self there
was greater importance of benediction than fighting or winning.
Even before this verse, two times previously he has already asked
two time about his salvation (Gita 2:7, 3:2)
II 5:2 II
Shri Bhagavan uvaca:
sannyâsa karmayogasca nihsreyasakarâvubhau
tayostu karmasannyâsâtkarmayogo visisyate (Gita 5:2)
Shri Bhagavân said:
"Sannâysa" (discipline of knowledge) and "Karmayoga" (discipline of
action), both lead to salvation. But of the two "Karmayoga"
(discipline of action), is superior to "Sankhyayoga" (discipline of
knowledge). (Gita 5:2)
Comments - Bhagavân says that with both "Sankhyayoga"
(discipline of knowledge) and "Karmayoga" (discipline of action), man
attains salvation, however, doing one's duty in accordacne with
"Karmayoga" (discipline of action), is superior. "Karmayoga"
(discipline of action), in comparison with "Sankhyayoga" (discipline
of knowledge) is better and far easier.
II 5:3 II
jneyah sa nityasannyâsi yo na dvesti na kânksati
nirdvandvo hi mahâbâho sukham bandhâtprammucyate (Gita
5:3)
O' Mighty-armed One! That man who neither hates, nor desires
anything, he is eligible to be called a "karmayogi" and an eternal
sannyâsi (renunciate); because being free from dualities (pairs of
opposites), he is happily liberated from worldly bondages.
Comments - He who has outwardly accepted "sannyâs âshram"
(path of renunciation), in reality, he is not a sannyâsi (renunciate).
Actually a sannyâsi (renunciate) is one who has within renounced
likes and dislikes. As long as likes and dislikes remain, man cannot
be freed from worldly bondage. However, he who has given up likes
and dislikes, he is very happily freed from worldly bondage.
He who does not have likes (râg) and dislike (dvesh) within, that
"karmayogi", he though doing all work as prescribed by the
scriptures, remains an ever renunciate. It is not essential for him to
externally take up the path of renunciation "sannyâs âshram".
In "Jnânayog" (Discipline of knowledge), due to the predominance of
knowing one's true Self, there remains detachment/indifference
(Udaaseentâh). But in Karmayog (Discipline of action), where there
is predominance of what is beneficial to others, therefore the
tendency of giving up "I-ness" is much more easier in Karmayog, and
not in Jnanayog (Discipline of knowledge).
II 5:4 II
sânkhyayogau prthagbâlâh, pravadanti na panditâh
ekamapyâsthitah samyagubhayorvindate phalam. (Gita 5:4)
The ignorant, not the wise, speak of the Discipline of knowledge
(Sankhyayog) and Discipline of Action (Karmayog) as different when
it comes to the fruit (outcome); because He who is well-established
in one spiritual practice, attains the fruit (Paramatma) of both.
Comments - In Bhagavan's opinion, Jnanayog and Karmayog are
both spiritual practices of this world (Gita 3:3) and the results of
both are also the same. On perfect both these spiritual disciplines,
a spiritual aspirant is freed from worldly bondages, realizes his true
Self. Therefore both are independent disciplines for attaining
salvation (moksha).
II 5:5 II
yatsânkhyaih prâpyate sthânam tadyogairapi gamyate
ekam sânkhyam ca yogam ca yah pasyati sa pasyati (Gita 5:5)
The Supreme State, which is attained though Sânkhyayog, is also
attained through Karmayog. Therefore he who sees the outcome of
Sânkhyayog and Karmayog as one, he alone perceives reality.
Comments –
Since the fruit of both - Jnanayog and Karmayog are one, both
disciplines are similar.
II 5:6 II
sannyâsastu mahâbâho dukhamâptumayogatah
yogayukto munirbrahma nacirenâdhigacchati (Gita 5:6)
But O mighty-armed One, the discipline of knowledge (sankhyayog)
is difficult to attain without discipline of action (karmayog); the sage
who is adept in Karmayog (discipline of action), quickly attains the
Absolute. (Gita 5:6)
Comments –
In Karmayog, a sadhak (spiritual aspirant) does all work with a
selfless attitude, only for the benefit of others, therefore his
attachment is easily wiped out. Through Karmayog, wiping out
attachment, and following the discipline of knowledge (sankhyayog),
very quickly he attains perfection. Bhagavan has therefore
expressed the sentiments of a karmayogi -"sarvabhootehite rataah".
These sentiments are within Jnanayog, in other words, the
sentiments that "may all be benefited" are essential even for a
Jnanayogi i.e. one who follows the Discipline of Knowledge (Gita
5:25, 12:4). If a Jnanayogi does not have these sentiments, then he
will have significant pride about his knowledge.
II 5:7 II
yogayukto visuddhâtmâ vijitâtmâ jitendriyah
sarvabhootâtmâ kurvaannapi na lipyate (Gita 5:7)
He whose senses are subdued and under his control, whose innerbeing is pure, whose has controlled his body and whose self is one
with the self of all beings, such a Karmayogi, is not tainted by
actions, even though he acts. (Gita 5:7)
Comments –
On detaching with the body, senses and inner-faculties, the
Karmayogi experiences oneness with all beings. When the
Karmayogi loses the feeling of belonging to one country, region etc.
then there does not remain within him a sense of doer-ship
(kartâpan) then all the work that is done through him, becomes
inaction.
II 5:8,9 II
naiva kincitkaromiti yukto manyeta tattvavit
pasyansrnvansprsanjighrannasnangacchansvapansvasan (Gita
5:8)
pralapanvisrjangrhnannunmisannimisannapi
indriyânindriyârthesu vartantaiti dhârayan." (Gita 5:9)
That Sankhyayogi who knows the truth, even though seeing,
hearing, touching, smelling, eating, walking, sleeping, breathing,
speaking, emitting, grasping, opening, and closing eyes, holds that
the senses move among the sense-objects. Thus understanding, he
believes that "I (Self) do nothing at all".
Comments –
Due to establishing a relationship of lower nature (apara prakriti)
with I-ness (egoism), an ignorant man believes he is the doer "ahamkâr vimoodhâtma kartâhmiti manyate." (Gita 3:27). But
through discrimination (vivek) when he detaches affinity with I-ness
(egoism), then "I do nothing at all" in this manner, he experiences
his true and innate self.
Our true self is consciousness, Is-ness. In this Self there is no
doership or enjoyership, there never was, nor is, never will be, nor
can there ever be. Therefore, even though through the body, work is
being does as prescribed in the scriptures, the sadhak's sight
remains and must remain on his eternal Self that is free from
doership (kartrutva) and enjoyership (bhoktkrutva).
"sharirastopi kaunteya na karoti ne lipyate." (Gita 13:31)
II 5:10 II
brahmanyâdhâya karmâni sangam tyaktvâkaroti yah
lipyate na sa pâpena padmapatramivâmbhasâ (Gita 5:10)
That Bhaktiyogi (One who follows the Discipline of Devotion) who
does work, after dedicating all actions to Paramatma and
abandoning all attachments, he remains untainted by any sins, like
a lotus-leaf that is not moistened by water. (Gita 5:10)
Comment - A Karmayogi dedicates all actions to the world, a
Jnanayogi dedicates all actions to nature, and a Bhaktiyogi
dedicates all actions to Bhagavân. The result of all three is the
same. For all the yogis it is essential that "there is nothing to be
done for the Self".
II 5:11 II
kâyena manasâ buddhyâ kevalairindriyairapi
yoginah karma kurvanti sangam tyaktvâtmasuddhaye (Gita
5:11)
The Karmayogi, having discarded attachment, being free of sense of
"mine-ness", perform actions with the body, mind, intellect and
senses, only for the purification of the inner faculties (antahkarana).
(Gita 5:11)
Comment - Being totally free of sense of mine-ness itself is the
purification of the inner faculty (antahkarana). A sadhak, who is a
Karmayogi, does work believing the body, senses, mind, intellect as
not his own, nor for himself, rather considering it to be the world's
and for the world. In this manner, as he continues to do work, when
he sense of mine-ness becomes entirely non-existent, then the inner
faculties become purified. When purified, relationship with the
inner faculties (antahkarana) is servered, and one becomes
established in the Self (swarup, atma).
II 5:12 II
yuktah karmaphalam tyaktvâ sântimâpnoti naisthikim
ayuktah kâmakârena phale sakto nibadhyate (Gita 5:12)
The karmayogi, by abandoning attachment to the fruit of action,
attains everlasting peace (God Realization); whereas a desiring man,
who acts out of desire (for selfish motive), being attached to the fruit
of actions, becomes trapped in bondage. (Gita 5:12)
Comment –
Work is not binding, however desire for fruit is what leads to
bondage ! Work neither binds, nor frees. In work, the sentiments of
desire, is what is binding and the sentiments of selflessness (nondesiring) is what leads to freedom.
II 5:13 II
sarvakarmâni manasâ sannyasyâste sukham vasi
navadvâre pure dehi naiva kurvanna kârayan (Gita 5:13)
He whose senses and mind are subdued and under his control, such
a embodied soul, in the abode of nine gates of this body, through
discrimination (vivek) renounces the performance of all actions,
neither acts nor causes others to act, he rests happily in the Self.
Comment - Having assumed affinity with nature (prakriti), this
embodied soul (jeev) becomes dependent on qualities and attributes
of nature - "avasah" (Gita 3:4), and becomes the doer of all activities
that are happening in nature. However, when the embodied soul
(jeev), when it breaks of the assumed relationship with nature
(prakriti), then the embodied soul becomes independent (swaadheen,
pure) - "vashi". On becoming pure and independent, he does not
become the doer of any acitivity. Activity is in nature, whereas the
Self (swaroop) is innately and naturally actionlessness (inaction).
That consciousness element (Self, swaroop), neither acts, nor
inspires others to act.
II 5:14 II
na kartrtvam na karmâni lokasya srjati prabhuh
na karmaphalasamyogam svabhâvaastu pravartate (Gita 5:14)
Parameshwar (God) neither causes sense of doership, nor
initiates/causes affinity with action (work) or it's fruit. But it is the
personal nature (swabhaav) alone that is roped together.
Comment –
Just like Self (swaroop), Paramatma (Supreme Consciousness, God),
does not inspire anyone to act. Man has the freedom to act (work).
Union with (affinity, togetherness) with doership, action (work) and
fruits of actions is work of the embodied soul (jeev), not of
Paramatama (God, Supreme Consciousness). Therefore is it also
solely the responsibility of the embodied soul (jeev), of detaching
from it and giving it up. The embodied soul (jeev) itself, out of it's
ignorance, assuming affinity, blends (becomes one) with nature
(prakriti) and becomes the doer of actions and on assuming affinity
with fruits (results) of actions, becomes happy and unhappy.
II 5:15 II
nâdatte kasyacitpâpam na caiva sukratam vibhuh
ajnânenâvrtam jnânam tena muhyanti jantavah (Gita 5:15)
The All pervading Paramatma, acquires neither the sins nor the
virtues of anyone, as knowledge is enveloped by ignorance, therefore
all beings get deluded. (Gita 5:15)
Comment - The All-pervading, Consciousness element, neither
becomes the doer, nor the enjoyer of anyone's sins or virtues,
however only the ignorant, embodied soul (jeev), becomes the doerenjoyer.
Knowledge is never non-existent. Therefore the word "ignorance" is
not a subject of the non-existence of knowledge. Intellectual
knowledge is incomplete knowledge. It is only from incomplete
knowledge that pride of knowledge comes about. On having
complete knowledge, pride will be wiped out. Therefore giving
importance to intellectual knowledge is grave ignorance. On giving
importance to intellectual knowledge, one's sight does not go
towards Truth (innate knowledge). This itself is Truth (real
knowledge) hidden due to ignorance.
II 5:16 II
jnânena tu tadjnânam yesâm nâssitamâtmanah
tesâmâdityavajjnânam prakâsayati tatparam (Gita 5:16)
But those whose ignorance is destroyed by their knowledge
(discrimination), their knowledge lights up the supreme Self, like the
Sun. (Gita 5:16)
Comment - On giving importance to one's discrimination (vivek),
ignorance is wiped out. When ignorance is destroyed, that
discrimination itself, transforms into knowledge of Truth.
Ignorance is destroyed, on giving importance to discrimination
(vivek), not from abhyaas (spiritual practices, study, repetition
etc.). Through practices (abhyaas), the relationship with the inert
continues to remain; because practices (abhyaas) cannot ever take
place, without taking the support of inert body. Realization of
essential Truth (tattva jnana), is not through inertness, but through
giving up of inertness.
II 5:17 II
tadbuddhayastadâtmânastannisthâstatparâyanâh
gacchantyapunarâvrttim jnânanirdhutakalmastmasâh (Gita
5:17)
Those whose mind and intellect are wholly absorbed in Paramatma,
who remains constantly identified with Paramatma, and having
finally become one with Him, their sins having been wiped out by
wisdom, they reach a state, of eternal bliss.
Comment –
Wherever the mind-intellect are engaged, there the Self is also gets
engaged - this is the nature of the embodied soul. Therefore when
the mind-intellect is engaged in Paramatma, then the Self also
becomes immersed in Paramatma (Gita 12:8). When the Self is
engaged in Paramatma, then sense of I-ness (egoism) is wiped out.
When egoism is destroyed, then all forms of changes for the worse
are also destroyed, because all changes, sins, burning passion, are
lasting due to sense of I-ness. When I-ness is destroyed, then
sadhak (spiritual aspirant), merges with the spiritual discipline and
the discipline merges with the end Goal (Paramatma). Thereafter,
besides Paramatma (Supreme Consciousness, God), there remains
no other existence. This has to be attained once and for all.
Because that Supreme Essence (tattva) that is in all countries, all
time zones, etc. entirely, on attaining it, repeated and recurring
questions only do not arise.
II 5:17 II
tadbuddhayastadâtmânastannisthâstatparâyanâh
gacchantyapunarâvrttim jnânanirdhutakalmastmasâh (Gita
5:17)
Those whose mind and intellect are wholly absorbed in Paramatma,
who remains constantly identified with Paramatma, and having
finally become one with Him, their sins having been wiped out by
wisdom, they reach a state, of eternal bliss.
Comment –
Wherever the mind-intellect are engaged, there the Self is also gets
engaged - this is the nature of the embodied soul. Therefore when
the mind-intellect is engaged in Paramatma, then the Self also
becomes immersed in Paramatma (Gita 12:8). When the Self is
engaged in Paramatma, then sense of I-ness (egoism) is wiped out.
When egoism is destroyed, then all forms of changes for the worse
are also destroyed, because all changes, sins, burning passion, are
lasting due to sense of I-ness. When I-ness is destroyed, then
sadhak (spiritual aspirant), merges with the spiritual discipline and
the discipline merges with the end Goal (Paramatma). Thereafter,
besides Paramatma (Supreme Consciousness, God), there remains
no other existence. This has to be attained once and for all.
Because that Supreme Essence (tattva) that is in all countries, all
time zones, etc. entirely, on attaining it, repeated and recurring
questions only do not arise.
II 5:18 II
vidyâvinayasampanne brâhmane gavi hastini
suni caiva svapâke ca panditâh samadarsi (Gita 5:18)
Enlightened Sages and great men see with equi-vision, a learned
and humble Brâhmana, a cow, an elephant or a dog, or a lowly
(outcaste) as they behold Paramatma in all of them with an equal
eye.
Comment –
For those who do not understand in the right perspective this verse,
the idea of equanimity in social and worldly relations is being put
forward by way of examples. But in this verse instead of using
"samvarteenh" the word being used is "samadarsheenh", the
meaning of which is - equal vision, not equal in socially relating with
them. If this is seen even from a gross perspective, then equal in
relating between a Brahmana, cow, elephant, a dog or a lowly is
virtually impossible. In them discord/unevenness is unavoidable.
Just like worship, knowledge combined with modesty/humility can
be only in Brahman, not in a lowly; just like milk of only a cow is
consumed, not of a female dog, just like one rides only on an
elephant and not on a dog, just like uneven and disproportionate
relation with every body part is unavoidable, but in happiness and
unhappiness there is equanimity, in other words happiness of any
part of the body, is our happiness and sorrow of any part is our
sorrow. We cannot bare the pain on any body part. Similarly even
though the relationship with various beings is uneven and
disproportionate (as appropriate), yet one must be of equal vision in
their happiness and unhappiness.
- Chapter 7 II 7:1 II
Sri Bhagavân uvâca:
Maiyyâ sakta manâh pârth yogam yunjanmadâshrayah
Asamsayam samagram mâm yathâ jnâsyasi tacchrnu (Gita 7:1)
The Blessed Lord said:
Listen O Partha (Arjuna), with your mind attached to Me, practicing
Yoga and taking refuge in Me, to how you will, without any doubt,
know Me in fully, that you will hear (in the same manner.)
Comments:
Those whose mind have become attached to God, due to the oneness
experienced by the Self, they who have in all respects surrendered to
God and have recognized the eternal relationship with God, such a
devotee comes to know God in entirety. God with qualities, God
without qualities, God with form, God without form, and more,
everything is only God. This is knowledge of God in entirety. God
says that O Partha, I will describe My divine manifestation to you in
such a manner, whereby you will very easily and realistically
understand Me, and thereafter all your doubts will be wiped out.
II 7:2 II
Sri Bhagavân uvâca:
Jnâanam te’ham savijnânamidam vaksyâmyasesatah
Yajjnâtvâ neha bhuyo’nyajjnâtavyaamavasissyate (Gita 7:2)
I shall unfold to you in full, this knowledge (jnana) along with
secrets of manifest Divinity, having known which nothing more
remains to be known.
Both para and Apara Prakriti do not have independent existence on
their own. This is knowledge (jnana), and knowing that Para and
Apara, and all else as only God, is knowledge with realization of the
secrets of manifest divinity. Aham sahit everything is God this is the
secret of divine manifestation. After having realized this knowledge,
nothing else is worth knowing; because everything is only God.
After knowing this, if there is anything that remains to be known,
then that too will be God.
II 7:3 II
manushyânâm saharesu kascidyatati siddhaye
yatatâmapi siddhânâm kascinmâm vetti tattvatah (Gita 7:3)
Among thousand of men, hardly one, strives for perfection, and of
those men that do, scarcely one, knows Me in essence.
Comments - In reality, God (Paramatma) Realization is not difficult
or a rarity, rather those who are following the path of realization are
a rarity. Most men are deeply immersed in worldly pleasures and
hoarding. Out of thousands of men, only one such person emerges
who with a true aim, heart and longing walks the path towards
Paramatma. Of those liberated intelligent great souls, may be there
is only one that is desiring to know Bhagwân and that great soul, on
having faith realizes that "Everything is only God" - in this manner,
he gains knowledge of God in entirety, and attain's His divine love.
The point here is that, that loving devotee who understands God's
entire Universal manifestation (samagraha roop), is an extreme
rarity (durlabh). (Gita 7:19)
Knowing God's form in entirety (samagraha roop) is in itself knowing
His real and geniune divine form (yathârth roop). God's real and
geniune form can be known only through devotion (Gita 18:55).
A spiritual aspirants that has within himself inborn, instinctive
devotion, and he who does not put devotion down, such a seeker,
when he is liberated, then all perishable and destructible pleasure
seeking desires are wiped out altogether in him, but the hunger for
inner relish does not go away. Then God out of His grace, makes
even his liberation appear to be dull and tasteless (phikka), and
bestows on the aspirant, His uninterrupted and infinite love
(antaras).
It is a rule that the pleasure that is attained from attraction for an
object that same pleasure is not attained on knowing that object.
Just like the pleasure that is attained from the attraction for money
(greed), that same pleasure is not attained on knowing that thing
called money.
In karmayog (Discipline of Selfless Service), on servering relations
with the world, one attains peace and joy. In Jnanayog (Discipline of
Knowledge), on realizing one's essential Self, one attains
uninterrupted joy. In Bhaktiyog (Discipline of Devotion) where there
is attraction for God, one attains infinite and ever increasing bliss
and divine love.
II 7:4,5 II
Bhoomirâpo'nalo vâyuh, kham mano buddhireva ca
Ahankâra iteeyam me bhinnâ prakrtirastadhâ (Gita 7:4)
Apareyamitastvanyâm prakrtim viddhi me parâm
jeevabhootâm mahâbâho yayedan dhâryate jagat (Gita 7:5)
Earth, water, fire, air, ether, - these constitute My nature - five
elements (prakriti) and mind, intellect, ego in this manner a total of
eightfold divided is my My lower (insentient) nature; And O mighty
armed, in this manner, apart from my lower nature, but different
from it, - the life-element (Jeev), is My higher (sentient) nature - by
which this Universe is sustained. (Gita 7:4-5)
Commentary - When that consciousness element (Self), gets
identified with the lower nature (apara prakriti) "ego" and assumes
identity and oneness with it, then it is called "Para-prakriti" (Higher
nature). The world (apara) and the embodied soul, (jeev, para) - are
both part of God's (Bhagwân's) innate nature, in other words, divine
potency (energy). Without the powerful, the power has no
independent existence. Just like nail and hair, inspite of being
lifeless, are not separate from from the body, similarly the lower
nature (apara prakrti) inspite of being inert is not separate from
Supreme Consciousness (Paramatma). That is both lower and higher
nature - being a manifestation (form) of Bhagwân, are there is
absolutely nothing else remaining!
It is only the embodied soul that has taken on this world. The point
is that neither is the world in the eyes of God, nor in the eyes of a
great Soul, rather it is only in the eyes of the embodied soul (Jeev).
It is only this embodied soul (Jeev), that has taken and sustained
this world and by giving it significance and a reality, caused kinship
with it, which lead to bondage of birth and death.
From this earth all the way to ego, everything is inert lower nature.
Just like earth, water, fire, etc. are to be known, similarly this ego is
also to be known. This embodied soul (Jeev) by identifying with ego,
begins to believe him self to be "I am". In this the "I" is lower nature
and "am" is higher nature. On severing relations with ego, the "I'
becomes non-existent and "am" becomes one with existence in the
form of "Is-ness" - this itself is Moksha (release from rebirth in the
world).
On assuming ego, the embodied soul (jeev) assumes and takes on
the entire lower nature. "I am" - keeping this pride and egoism itself
is assuming and taking on the entire lower nature. If that "I"
become free of egoism, rather by not having pride, if that pure "Iness" of the lower nature remains, then it will not be the kind that
will lead to bondage; just as earth, water, fire, etc. are never cause of
bondage.
II 7:6 II
etadyonini bhootâmi sarvânityupadhâraya
aham krtsnasya jagatah prabhavah pralayastathâ (Gita 7:6)
Know that all beings evolve only due to the combining of the two-fold
lower and upper nature (the sentient and the insentient nature). I
am the origin (prabhava) of the entire creation and then it dissolves
in Me (pralaya). (Gita 7:6)
Comments - In the entire creation, all moving and unmoving
creatures, men, animals, birds, fishes, insects, trees, creepers,
grass, etc. all moving things that can be see, heard and read about,
they all are born from the assumed affinity and combination of the
lower and higher nature. The combination of lower and higher
nature itself is the seed of this entire universe. I am the origin
(prabhava) of the entire creation and then it dissolves in Me
(pralaya). In this, the point is that Bhagwân (God) is that I Myself, is
the the One that manifests the entire universe, and it is Me alone
that manifests as the Universe, it is Me alone that destroys, and it is
Me alone that perishes; because besides Me there is no other cause
or activity. It is I alone that is the cause of its activity and
withdrawal.
It is only God (Bhagwân) that has manifested in the form of the
World. This World is God's first manifestation - "adhyovatârah
Purusha parasya (Srimad. 2:6:41). On being God's first
manifestation, this world in not a world, rather it is only Bhagwân
(God).
II 7:7 II
mattah parataram nânyatkincidasti dhananjaya
mayi sarvamidam protam sootre maniganâ iva (Gita 7:7)
Therefore O Arjuna ! Besides Me, for this world, there is no other
cause (activity or instrument of action), not in the least bit. Just like
beads made from yarn are strung on a thread made of yarn,
similarly, this entire Universe is woven through and through
(permeated) by Me. (Gita 7:7)
Comments: Just as a cluster of yarn beads, are threaded by a yarn
thread, then in that there is nothing else besides yarn, similarly, in
the form of a bead is the lower nature (apara prakriti), and in the
form of a thread, is the higher nature (para prakriti) - in both there
is only Bhagwân (God) there completely and entirely. In other
words, besides the One God (Bhagwân), there is no other.
Fundamentally speaking, there is no thread. No bead. There is only
yarn. In the same way there is no higher and no lower nature,
rather there is only Paramatma.
In this verse, beginning from these three words "mattah parataram
nânyat" till Verse Gita 7:12 "mat evati tânviddhi" Bhagwân has
substantiated, that besides Me there is nothing else, everything is
only Me.
II 7:8 II
rasohamapsu kaunteya prabhâsmi sasisooryayoh
pranavah sarvavedesu sabdah khe paurusam nrsu (Gita 7:8)
O son of Kunti! I am the taste in water, I am the radiance in the
moon and the sun; I am the sacred syllable Om, in the Vedas, the
sound in the space and in the manliness of men, it is Me only!
Comment - In the entire creation process, only Bhagwân (God) is the
cause (kâran), and only Bhagwân (God) is the act, action, activity
(kârya). From that perspective, both water and sapidity, radiance
and the moon, Om and the Vedas, Sound and space (ether), man
and his manliness (vigour) - these all are (cause - means,
instrument, purpose and activity) only Bhagwân.
II 7:9 II
punyo gandhah prthivyâm ca tejascâsmi vibhâvasau
jeevanam sarvabhootesu tapascâsmi tapasvisu (Gita 7:9)
In the earth, I am the fragrance, in the fire, I am the brilliance, in all
beings, I am the life force, in the ascetics. I am the austerity. (Gita
7:9)
Comment:
Fragrance and earth, brilliance and fire, life-force and beings,
austerity and ascetic, these all in all the cause (means, instrument,
purpose) and the activity, are only Bhagwân
II 7:10 II
Beejam mâm sarvabhootaanvm viddhi paarth sanaatanam
Buddhirbuddhimataamasmi tejastejasvinaamaham (Gita 7:10)
O Paarth, know Me as the eternal (Sanatana) seed of all beings; I
am the intelligence of the intelligent, the glory (splendour) of the
glorious (Gita 7:10)
Comment: Seed and Being, intelligent and intelligence, glorious and glory these all in all, the cause (means, instrument, purpose) and the
activity, is only one Bhagwaan (God). There are infinite universes
and in those universes there are various different beings. But the
seed of those beings is only Paramatma (God). Out of that one seed
- Paramatma, several kinds of beings are born. A seed in the world,
grows into a tree, but the seed itself perishes, but in the infinite
universes that eternal seed (paramatma) remains ever the same,
imperishable. (Gita 9:18).
II 7:11 II
Balam balavataam caaham kaamaraagavivarjitam
dharmaaviruddho bhootesu kaamo'smi bharatarsabha (Gita 7:11)
O Arjuna, I am the strength of the strong that is free of desire and
passion (attachment). In beings, I am desire that is not in conflict
with virtue or scriptural injunction. (Gita 7:11)
Comment - Pure strength and the strong, righteous desires and
beings - these all are only Bhagwaan (God).
Question - Strength born of delusion, or desires that are in conflict
with scriptural injunctions, are these not Bhagwaan (God)?
Answer - Inspite of being Bhagwaan, these (i.e. strength possessed of
attachment and desire, are to be abandoned, not worthy of
acceptance or emulation. This is because the outcome of strength
born of ignorance and desires that are in conflict with scriptural
injunctions, is that Bhagwaan come to us in the form of pain,
sorrow, grief, distress, suffering, hell and more, which is not to
anyone's benefit.
II 7:12 II
ye caiva saattvikaa bhaavaa raajasaastaamasaasca ye
matta eveti taanviddhi na tvaham tesu te mayi (Gita 7:12)
Comment –
Body, sense organs, mind, intellect, and those pure, passionate or
ignorant sentiments, actions, objects etc. that are grasped, they all
are only Bhagwaan (God). "I am not in them, and they are not in
Me" - by saying this the point is that a spiritual aspirant's (sadhak)
sight instead of drawing towards the sentiments of purity, passion or
ignorance, must go only towards Bhagwaan (God). If his sight goes
towards sentiments and qualities, then becoming entangled and
captivated, he will go into the cycle of birth and death (Gita 13:21).
All sentiments of purity, passion and ignorance are a form of God this is the view of perfected souls, whereas, God is not in them, and
they are not in God, is the view of spiritual aspirants.
II 7:13 II
tribhirgunamayairbhaavairebhih sarvamidam jagat
mohitam naabhijaanaati maamebhyah paramavyayam (Gita
7:13)
Beguiled by these threefold modes (gunas) of Nature (prakriti), this
world (embodied soul) do not know Me, who is imperishable and
beyond these modes.
Comments –
He who not seeing God, instead sees the modes of nature, i.e. He
that sees an independent existence of the modes, he becomes
infatuated and deluded. That man deluded by the modes, cannot
know Paramatma who is beyond these threefold modes.
Although being a part of Paramatma, the embodied soul is also
beyond the threefold modes, however, on giving existence and
importance to the modes (qualities), he (world) becomes one with
modes. It is for this reason that in this verse the embodied soul is
called "world". The embodied soul who has become the world,
believes this body and this life it self is I, Mine and for Me.
II 7:14 II
daivee hyesaa gunamayee mama maaya duratyayaa
maameva ye prapadyante maayaametaam taranti te (Gita 7:14)
This divine illusion (Maya) of Mine, consisting of the three gunas
(modes of Nature), is difficult to overcome; in other words, it is very
difficult to cross, However, those who exclusively only take refuge in
Me, they are able to cross (swim) and reach across.
Comments –
That man who assumes the independent existence of mode of
Illusion (Maya, the threefold modes, evolute of lower nature) and
gives it importance, for him it is very difficult to cross this Illusion
(Maya). This mode of Maya is God's - "Mama Maya", but the
embodied soul (Jeev) by considering it as his own and for himself
becomes bonded. A very easy solution to cross the illusion (maya,
modes - evolute of lower nature) is taking refuge in God, in other
words, not considering anything as his own or for himself, and
instead considering it as God's and for God.
II 7:15 II
na maam duskrtino moodhaah prapadyante naraadhamaah
maayayaapahrtajnaanaa aasuram bhaavamaasritaah (Gita 7:15)
However, those men deluded by Maya (evolutes of lower nature,
illusion), deprived of their discrimination (wisdom), having
succumbed to demoniacal nature, the lowest of men, and evil-doers,
do not take refuge in Me.
Comments:
Even though God has taken ever one under His shelter; however
those that are immersed in enjoyment of pleasures and hoarding,
they instead of taking shelter in Bhagwaan, they take shelter in the
world, and in the end they receive pain and sorrow.
Question: If God's illusory power (Maya) has bonded everyone then
what is a man supposed to do?
Answer: God's illusory power (Maya) does not tie anyone up. Man
himself considers God's illusory power (Maya) as his own and for
himself and becomes bonded.
II 7:16 II
caturvidhaa bhajante maam janaah sukrtino'rjuna
aarto jujnaasurarthaarthi jnaani ca bharatarsabha (Gita 7:16)
O Arjuna, there are four kinds of men, engaged in virtuous actions, that
worship Me, in other words, that take refuge in Me - the seekers of
wealth (arthaarthi), the afflicted (aart), seekers of knowledge (jigyaasu)
and the wise (Jnani) i.e. the lover devotee (premi)
Comments - In the previous verse, after talking about those men
who have turned away from god, in this verse He talks about those
that have turned towards Him. Such devotees are of four types Seeker of wealth (arthaarthi), the afflicted (aart), seekers of
knowledge (jigyaasu) and the loving devotee (Jnani). As long as
there is even the slightest bit of relationship remaining with the
word, till that time the three distinctions remain in Seeker of wealth,
the afflicted, and seekers of knowledge. However when all
relationship with the world is servered, man becomes wise (jnani), in
other words a loving devotee.
In the seeker of wealth, the afflicted, and seeker of knowledge - in all
three, there is predominance of God and turning towards God. In
other words, the seeker of wealth (arthaarthi), is only wanting to
fulfill his desires for material prosperity and wealth from God
Himself, the afflicted (aart) only want his sorrows removed by
Bhagwaan (God); and the seeker of knowledge (jigyaasu), only wants
to satisfy his quest for knowledge from God Himself and thus
become peaceful. Whereas the loving devotee of God (Jnani), besides
God, he desires nothing else from God, then he is a Jnani (wiser) or
Premi (loving) Bhakt Devotee.
Question: How is a Jnani (wise) devotee called a loving (premi)
devotee? If is he were to be knowledge as the Knower of Essential
Truths (Tattva Jnani), then what is objectionable about that?
Answer: There are some reasons, by which called a Jnani (wise) as
Premi (loving) devotee itself appears to be more useful; just like 1) God by saying "Chaturvidhaa bhajante maam" He has classified a
"Jnani" (wise) and brought him within the classification of the
devotees of God.
2) In another verse, God has given a "Jnani" wise one the title of one
with exclusive devotion - "ekabhaktirvishishyate," and that they are
very dear to Him (God) - "priyo hi jnaninohtyartham."
3) Bhagwaan (God) has called the real jnani (wise), the one who has
experiential knowledge of "Vasudeva Sarvam" (All is God) (Gita 7:19)
Question: But God instead of using the word "devotee", why did he
used the word Jnani (wise) in the first place?
Answer: It is so that someone does not misunderstand that a
devotee is lacking in knowledge, or it is non-existent, therefore using
the word "jnani" God has stated this point, that in My devotee, there
is never any thing, of any sort that is lacking or insufficient. A
Knower of Essential Truths (Tattva Jnani), has knowledge of
Brahma, but a loving devotee has both knowledge and realization,
i.e. will have total and complete knowledge. (Gita 7:29-30)
II 7:17 II
tesaam jnaani nityayukt ekabhaktirvisisyate
priyo hi jnaanino 'tyarthamaham sa ca mama priyah (Gita 7:17)
Of these four types of devotees, the one who is steadfastly engaged in
Me, and exclusively devoted to Me, in other words, a loving devotee us
best; because a for a loving devotee, I am extremely dear to Him and he
is extremely dear to Me.
Comments –
The Seeker of wealth (arthaarthi), the afflicted (aart), seekers of
knowledge (jigyaasu) do not entirely turn towards God; but a loving
devotee (Jnani and one with any desire from God), entirely turns
towards God. Therefore devotee and God - both experience the
continuous divine play of every moment, ever increasing divine love.
II 7:18 II
udaaraah sarva evaite jnaani tvaatmaiva me matam
aasthitah sa hi yuktaatmaa maamevaanuttamaam gatim (Gita
7:18)
All these four devotees are noble, however the jnani (Loving) devotee, is
my very own Self - this is my view. Because he is not separate from
Me, and there is no other better nobler shelter, like that they are
established and rooted firmly in Me.
Comments:
To call the Seeker of wealth (arthaarthi), the afflicted (aart), seekers of
knowledge (jigyaasu) as generous, is in reality the generosity of
Bhagwaan (God)! The point of calling them generous is that they all
have turned away from the word, and have turned towards God.
The Knower of Essential Truths (Tattva Jnani) has similar nature as
with God "mama saadharmyamaagataah," (Gita 14:2), but a devotee
has a feeling of intimacy, kinship rather oneness with God - "jnaani
tvaatmaiva mein matam." In the similarity of nature, both the
embodied soul (Jeev) and Universal Consciousness (Brahma), there
is abscence of distinction. But between the devotee and Bhagwaan,
there is that very special feeling of kinship, of intimacy, of oneness.
In the similarity between embodied soul and brahma, the two
become one. In the feeling of intimate kinship and oneness between
the devotee and God, the one become two, for their love-play. In the
knower of Essential Truths (Tattva Jnani) there remains a very
subtle egoism, but in a devotee, the egoism is totally and entirely
destroyed forever, therefore Bhagwaan says "Jnaani tvameva mein
matam."
II 7:19 II
bahunaam janmanaamante jnaanavaanmaam prapadyate
vaasudevah sarvamiti sa mahaatmaa sudurlabhah (Gita 7:19)
In the very last of all births i.e. in this human form, when one realizes
that everything is only Paramatma (Supreme Consciousness, God), in
this manner he who takes refuge in Me, that great soul (mahaatma) is
extremely rare indeed.
Comments - A spiritual seeker initially sees Paramatma (Supreme
Consciousness, God) somewhere far, then he see Him close, then he
sees Paramatma in himself, and then he only see Paramatma. A Karma
(one who performs self-less service) yogi sees Paramatma as being
close, Jnana (knowledge) yogi sees Paramatma in himself, and Bhakt
sees Paramatma everywhere. Everything is only Paramatma - having
experience of this is true refuge in God (Sharanagati), in other words
where only the One being surrendered to remains (Sharanya), the one
taking refuge (sharanagat) does not remain at all.
It is Gita's highest aim "All is Paramaamta" (Vasudeva Sarvam". In our
eyers the "sarvam" (world) is existent, therefore to make us understand
this, Paramatma said "Vasudeva Sarvam". In reality, there is "only
Paramatma" (only Supreme Consciousness). There is no "All" (sarvam)
at all ! Because world (all, sarvam) being unreal (non-existent,
perishable, asat), that all (sarvam) has no independent existence of it's
own, none whatsoever - "Nasato Vidhyate bhaavah" (Gita 2:16).
Just like in the field, initially the wheat was sown and in the end only
wheat will come out, but inbetween, on seeing green stalk and green
fields all over, yet it is still called "wheat fields". If some grazing
animals eat the smal wheat plants and the green stalk, the farmer says,
his wheat was eaten away by animals, even though the animal did not
eat a single grain of wheat. In the same manner, before the creation of
this Universe, there was Paramaamta, and in the end, only
Paramaatma will remain, but in the middle, even though Paramaatma
is not seen, yet everything is only Paramaatma (Supreme
Consciousness, God). Just like the fields that come from grains of
wheat, are only wheat, similarly, the World that is manifested from
Paramaamta, is only Paramaatma. Paramaatma did not get materials
from somewhere else to create this Universe. Rather Paramaatmaa
Himself became the form of this World. This World is Bhagwaan's first
manifestation (avataar) - "Aadhyoavataaro yatraasau bhootagraamo
vibhaavyate," (Srimad. Bhag. 3:6:8)
Just like he who is thirsty within, only he sees water. If he is not
thirsty, than even if the water is in front of his eyes, it will not be
seen. Similarly, he who has thirst, longing, desire, craving
(laalasaa, lagan) for Paramatmaa, they see Paramatmaa, whereas he
who has thirst for the world, he sees the world. When there is thirst
for Paramaatmaa, then thirst for world vanishes, disappears,
becomes non-existent (lupt) and he who has thirst for the world, for
them Paramaatmaa vanishes, disappears, becomes non-existent
(lupt). The point is, on having thirst for the world, inspite of their
being no world, no illusion as to worldly reality, like a mirage in the
desert, it begins to be seen, an on having a longing, a thirst for God,
inspite of Paramaatmaa not being seen, we begin to seen Him.
When thirst for Paramaatmaa is awakened, then the devotee does
not think of past, nor does he have expectation for the future, and in
the present, he feels restless without realizing Paramaatmaa."
II 7:20 II
kaamaistaistairhrtajnaanaah prapadyante'nyadevataah
tam tam niyamamaasthaaya prakrtyaa niyataah svayaa (Gita
7:20)
However, those men whose discrimination (vivek, jnana) has been
captivated by desires, such men influenced by their nature, holding on
to the disciplines of their own precepts and demi-gods, entirely devoted
to them, they exclusively worship and take refuge in them.
Comments - He who has turned away from Bhagwaan, and has turned
towards worldly life, they to fulfill their worldly desires, take refuge in
various demi-gods. Due to desires for worldly pleasures and
enjoyments, and accumulation of things (hoarding), "Everything is only
Bhagwaan (God)", that even in the form of these demi-gods, it is only
that One Bhagwaan (God), that knoweldge is concealed.
Question - In Gita 7:16, the description of devotee who is a seeker of
wealth (arthaarthi), and the afflicted (aart) devotee, in them also there
is a desire to earn a lot of wealth and to get rid of their suffering, then
in this verse, why has God criticized those men with desires ?
Answer - There is a major difference in the two types of men, In
Gita 7:16, the explanation is for those men who are devotees,
whereas in this verse the men being described are of the world. In a
devotee, the primary is God, whereas, in the worldly men, satisfying
of worldly desires is primary. A devotee depends on only God.
Whereas a worldlu men take the support of many celestial forms of
demi- god and goddesses (devis-devataas), because they are more
concerned with fulfillment of their desires not in the demi-gods
themselves.
II 7:21 II
yo yo yaam yaam tanum bhaktah shraddhyarchirtumitchyati
tasya tasyaa chalaam shraddhaam taameva viddhaamyaham
(Gita 7:21)
Whatever celestial form a devotee seeks to worship, with faith, in those
forms itself, I steady the faith of the devotee.
Comments - In life it is seen that generally a man desires that other
people be drawn towards him, he wants them to trust him, to
become his disciple, to have reverence for him, to offer him regard,
to respect, regard and worship him, to obey him, to follow his sect,
etc., But God, in spite of being superior to all, does not make anyone
dependent, but he makes the faith of a devotee steady in the deity,
whom he seeks to worship - this shows the great generosity and
impartiality of God.
II 7:22 II
sa tayaa sraddhayaa yuktastasyaaraadhanamihate
labhate ca tatah kaamaanmayaiva vihitaanhi taan (Gita 7:22)
That faith, (instilled through Me), endowed with faith, he worships that
demi-god, and obtains his desired fruition, as arranged by Me.
Comments - According to a man's desire (God) Himself, makes a
devotees' faith firm in the worship various demi-gods (devataas), and
Bhagwaan Himself satisfies their various desires through the various
demi-gods (devataas). This is Bhagwaan's immense generosity, but
man only understands that it is through the worship of the various
demi-gods (devataas) themselves, that his desires were fulfilled. In
reality, all demi-gods are dependent and subordinate to Bhagwaan.
The ability and the rights to satisfy desires, has been given to them
by Bhagwaan Himself.
II 7:23 II
antavattu phalam tesaam tadbhavatyalpamedhasaam
devaandevayajo yaanti madbhaktaa uaanti maamapi (Gita 7:23)
But those men with meager intellect, the fruits gained by the
worship of the demigods, will only be perishable. Those who
worship the demi-gods will attain the demi-gods, whereas those who
worship Me will attain Me.
Comments - Those men with selfish desires, and understand the
demigods as being apart from God, they attain the perishable. While
living and after death, whatever things, people etc. that they meet,
they are all perishable, i.e. they are the kind to come and go. Such
men, however intelligent that they may consider themselves, but in
reality, they are with insignificant intellect only.
Question - A devotee who desires wealth from God (arthaarthi), he
too attains the perishable wealth, then what is the difference
between them and men who worship the demi-gods for fulfillment of
their desires?
Answer - Inspite of receiving perishable wealth, in both the seekers
of wealth (arthaarthi) and the afflicted (aart) ones, the significance
(importance) is of Bhagwaan only, not of wealth. In them the
sentiments of seeking wealth or being cured of their afflictions is
secondary, but sentiments of God are main. Therefore in due time
their sentiments of seeking wealth and being cured of their
afflictions will also go away. It will not remain. But the worldly men
who worship the demi-gods (devataas), in their hearts the wealth etc.
is most important, and the demi-gods are secondary.
II 7:24 II
avyaktam vyaktimaapannam manyante maamabuddhayah
param bhaavamajaananto mamaavyayamanuttamam (Gita 7:24)
Men who lack understanding, and not knowing My eternal,
imperishable, un-manifest Self, not knowing my Supreme State,
which is existence, consciousness and bliss, see me instead as a
perceptible ordinary human being that takes on a physical body.
Comments –
Those men who with a selfish motive, worship the demi-gods, see
God as ordinary man who undergoes birth and death, therefore they
do not worship Bhagwaan. In reality, God is both manifest and unmanifest, and also beyond both manifest and un-manifest (impartial
illuminator) as well, - sadsattparam yat" (Gita 11:37).
II 7:25 II
naaham prakaasah sarvasya yogmaayaasamaavrutah
moodhoyam naabhijaanaati loko maamajamavyayam (Gita 7:25)
Those group of deluded men, who do not recognize (believe in) Me as
one who is unborn and imperishable Supreme, in front of all of
them, hidden properly by My divine potency (Yoga Maayaa), I do not
manifest (appear) in front of them.
Comments –
Bhagwaan incarnate and descends on earth to appear in front of all,
however the deluded men do not see him in the form of God, rather
see him as an ordinary human being. They see Bhagwaan who is
veiled by His divine potency (Yoga Maayaa), according to the inner
sentiments of men. Inspite of being transcendental (alaukik), due to
being veiled by His divine potency (Yoga Mayaa), He appears to be of
the world (laukik).
II 7:26 II
vedaaham samatitaani vartamaanaani caarjuna
bhavisyaani ca bootaani maam tu veda na kascana (Gita 7:26)
Comments –
In Bhagwaan's eyes, there is no difference between past, present and
future. The importance of time is in the eyes of the embodied soul.
Therefore to make us understand, He tells us about all three of the
time periods. The point is all the beings of the past, future and
present, remain at all times in Bhagwaan's sight.
Question - If Bhagwaan knows all beings, then those he knows as
being bound, he will remain ever bound, how will he be liberated?
Answer - This doubt is due to the existence of the world in our eyes.
In reality, God and His devotees - in both their eyes, besides God,
there is nothing else at all. Bondage and freedom is in the eyes of
the being. In essence, there is neither freedom, nor is there
bondage, rather there is only Paramatma (Supreme Consciousness) "Vasudeva Sarvam" Man is free to attain his upliftment (Gita 6:5).
II 7:27 II
icchaadvesasamutthenaa dvandvamohena bhaarata
sarvaboottaani sammoham sarge yaanti parantapa (Gita 7:27)
O Arjuna, scorcher of the foes in Bharata family, beings deluded by
the pairs of opposites such as likes (attachment) and dislikes
(aversion) arising from desire and aversion, for time immemorial they
are subject to delusion i.e. birth and death.
Comments –
It is due to the dualities of likes and dislikes that relationship with
the world is strengthened, and man becomes distant from
Paramatma. In other words man's initiating and discontinuing,
should not be based on likes and dislikes.
II 7:28 II
yesaam tvantagatam paapam janaanaam punyakarmanaam
te dvandvamohanirmuktaa bhajante maam drdhavrataah (Gita
7:28)
But those men of virtuous deeds whose sins have been destroyed,
being free from the delusion of opposites, worship Me with a firm
resolve, in everyway.
On becoming free of likes and dislikes, man turns towards
Paramatma. On turning towards Paramatma, all sins are wiped
out. As long as there remains within likes and dislikes, till that
time, they are unable to entirely turn towards God. To the extent
that the part is is attached to (turned towards) the world, to that
extent that ansh (part, fragment, ray) is averse (turned away) from
Paramatma.
II 7:29,30 II
jaraa maran mokshaaya maamaashrityayatanti ye
te brahma tadviduha krstnamadhyaatmam karma chaakhilam
(Gita 7:29)
saadhibhootaadhidaivam maam saadhiyajnaam ca ye viduh
prayaanakaale pi ca maam te viduryuktacetasah
(Gita 7:30)
For deliverance from old age and death, those men that strive,
taking refuge in Me, they get to know Brahma (the Infinite,
Attributeless, Formless), the individual Self and the entire field of
action. Those who know Me in the "Adhibhoota" (the entire Universe
consisting of five subtle elements including the body), in "Adhidaiva"
(all the deities such as Brahmaa etc., with the presiding deities of
mind-senses) and in "Adhiyajna" (immanent Lord Vishnu and all His
forms), and are engaged in Me with a steadfast mind, realize Me
only, even at the hour of death, in other words, they attain Me.
Comments - Though Karma Yogi and Jnanayogi are also liberated
from birth and death, but a devotee who has taken refuge in
Paramatma, along with attaining liberation he gets to know
Bhagwaan's entire form. Brahma (attributeless - formless, the
Absolute), Adhyaatma (, Karma, Adhibhoot (the entire Universe
consisting of five subtle elements including the body), Adhidaiv (all
the deities including Brahma with the presiding deities of mind,
senses) and Adhiyagna (immanent Lord Vishnu and all His forms) this is Paramatma's entire form.
In whom there is inborn impressions of devotion; however those who
want to be released from the worldly sorrows of birth and death
cycle, such spiritual aspirants, take refuge in Bhagwaan, and make
effort in the spiritual practices of Jnana Yoga (path of knowledge).
They are able to attain all the essential knowledge of Brahma, entire
Adhyaatma and knowledge of "akhila karma". In the outcome, they
are liberated from birth and death and along with that, they are able
to know Bhagwaan's entire form (Gita 18:55). In this way, along
with Vijnana (realization), on gaining knowledge, i.e. experience of
God entire form, in their sight besides the One Bhagwaan (God), in
nothing remains its independent existence. Therefore when end
comes, they attain only Bhagwaan. Becaause at the last moment,
whatever they are meditating, thinking or reflecting on, that will be
meditating on God Himself - "Yuktachetasah". In this Gita 7:30,
what is referred to as "Yuktachetasah", is the same as what if
further ahead referred to in Chapter 8 as "ananyachetaah".
In the beginning of this chapter, Bhagwaan by using the word
"Maam" had committed to sharing knowledge about His entire form
(Universal form), that same point is elaborated with the use of "maa
viduha".
Those who know (realize) "Tat", they are released from the world,
and those who know "maam" they realize and attain Bhagwaan in
entirety. This point has been shared in Gita 4:35 - "Yen
Bhootaanyasheshena drashyasyaatmanyatho mayi" and Gita 18:44
"Samah sarveshu bhooteshu madbhaktim labhate paraam".
Through devotion one can realize and attain Bhagwaan (God)
entirely (Gita 8:22).
- Chapter 9 II 9:1 II
Idam tu te guhyatam pravakshyâmyanasuyave
Jnânam vijnânasahitam yajjnâtvâ moksyase’subhât
(Gita 9:1)
The Blessed Lord said:
To you who is free from carping spirit, I will now unfold the deepest
mystery (Jnana), realizing it with knowledge and discrimination
(Vijnana), having known which, you will be free from misfortune (i.e.
released from the inauspicious, in other words, the evil of worldly
existence, the cycle of birth and death.) (Gita 9:1)
Comments:
Karma Yoga (attitude of selfless action) is mysterious, Jnana Yoga
(knowledge of Self) is "secret" and Bhakti Yoga (knowledge of God) is
the "greatest secret".
To know one's own essential nature is "Jnana" and to know God in
entirety (Manifest Divinity) is "Vijnana". Worship of God in Entirety,
can only be with worship of God endowed with attributes. In the
worship of attribute-less God there is negation of God with
attributes, therefore God with name and form in not included.
However in worship of God with attributes, there is no negation of
anyone, therefore attribute-less God is also included in Him.
From Chapter Seven onwards, God was been describing the
"Knowledge of Manifest Divinity", but in between due to the asking of
seven questions through Arjuna, God clarified in great detail the
answers in Chapter Eight. Now God begins once again elaborating
on the subject of knowledge of Manifest Divinity.
II 9:2 II
Râjavidyâ râjaguhyam pavitramidamuttamam
Pratyaksâavagamam dharmyam susukham kartumavyayam (Gita
9:2)
This sovereign science, this royal secret, the supremely holy, most
intuitive, true to duty (dharma), is imperishable, and joyous to
perform.
Comments:
Gaining the knowledge of Manifest Divinity is very easy, because
"everything is only God." This is only to be accepted. In this, there
is no practice, nor is there hard work.
II 9:3 II
Asraddadhânâh purusâdharmasâsya parantapa
Aprâya mâm nirvartante mrtyusamâravartmani.” (Gita 9:3)
Men devoid of faith in this sacred duty (Dharma), fail to reach Me, O
oppressor of enemies (Arjun). They continue to revolve in the path of
the mortal world. In other words, they are subject to the recurring
cycle of death and rebirth.
Comments:
In the previous verse, those men who lack faith in the knowledge
and glory of Manifest Divinity, they are unable to take advantage,
but rather, giving importance to the ever changing and perishable
body and world, repeatedly remain in the worldly cycle of birth and
death. Such individuals devoid of faith, leaving the path of the everattained Eternal, continue to walk the path of death, where there is
nothing but death. In the human body form was the most
opportune time for God Realization, but they select a path that will
never let them realize God. Seeing them in this state, it is believed
that God, says with great sadness – "Apraapya maa nirvartante
mruty sansaar vartmani." - "Even though man is eligible to reach
Me, they continuously return to the cycle of birth and death, without
attaining Me."
II 9:4,5 II
Mayâ tatamidam sarvam jagadavyaktamurtinâ
Matsthâni sarvabhootâni na câham tesvavasthitah
Na ca matsthâni bhootâni pasya me yogamaisvaram
Bhootabhrnna ca bhootastho mamâtmV bhootabhâvanah. (Gita
9:4,5)
I pervade the entire universe in My Unmanifest form, and all beings
exist (abide) in Me. But if it is assumed that beings have no
independent existence, then I do not pervade them, nor do they
abide in Me. Viz. I am all. It is I who is the base creator and
sustainer of all beings. But behold My divine Yoga (the power of My
discipline), that in spite of being the creator and sustainer of all
beings, in reality, Myself, I do not dwell in them. I remain totally
untainted.
Comments -
Just like there is water in ice, similarly in this world, in existence,
that is "Is-ness" is omnipresent (ever present) in the form of
equanimity, peace, truth, knowledge and bliss. In this indivisible
existence, between Me, You, This and That, there is no separation.
Until the aspirant has the feeling that God and this world are two,
until then he should understand that in God is this world, and in
this world is God. But when there is no sentiment of two, then
neither in God is this world, nor in this world is God. The Embodied
Soul has given an independent existence to this world. As long as
there is exertion of Ego (ahankaar), personal attachments (mamta),
and worldly desires (kaamanaa), till then (the aspirant's perception
is), all beings existing in God and God is present in all creatures.
But immediately upon the dissolving of Ego, personal attachments,
and worldly desires, there is neither all existing in God, nor God
present in all creatures. Rather, there is God and only God. All is
God. "Vasudeva Sarvam".
II 9:6 II
Yathâsasthito nityam vâyuh sarvatrago mahân
Tathâ sarvâni bhootâni matsthânityupadhâraya (Gita 9:6)
Just like the extensive and all pervading air, rests and is constantly
present in space (akasa); likewise know that, all beings (sprung as
they are from Me) exist in Me (are situated in Me) alone.
Comments:
Just like wind, is created in space, remains situated in space and
merges in space, in other words, the wind has no independent
existence outside of space. Similarly, all beings are created in God.
They remain situated in God and merge into God. In other words,
beings have absolutely no independent existence apart from God.
An aspirant must accept this with absolute conviction, then will
manifest the realization of the supreme and real essence "All is
God".
II 9:7 II
Sarvabhootâni kaunteya prakrtim yânti mâmikâm
Kalpaksaye punastâni kalpâdau visrjâmyaham (Gita 9:7)
O Kaunteya (O Son of Kunti), as an eon ends (at the end of a Kalpa,
when there is final dissolution), all beings fold (merge) into My very
nature (My Prakriti), and as a new eon begins (beginning of the next
Kalpa, new creation), I once again send them forth.
Comments:
God explains in this verse, the conditions human beings go through,
when they are unable to remain situated in Him, as explained in the
previous verse. At the end of a Kalpa (mahapralay ke samay), all
beings reliant (paravash) on nature (prakriti), taking their actions
and resultant fruits (karmas), will merge with the Nature of God.
Those beings that are merged in nature, when their actions are ripe,
aspiring to bear fruits, at that time God "Bahusyaa prajaaye"
(Chandogya; 6/2/3) wills the beginning of the next Kalpa. At the
beginning of the next Kalpa, God gives fruits to those beings whose
actions are ripe and ready to bear fruits, and thereafter to purify
them, He wills for them to have bodies.
II 9:8 II
Prakrtim svâmavastabhya visrjâmi punah punah
Bhootagrâmaminmam krtsnamavasam prakrtervasât
(Gita 9:8)
So long as this entire multitude of beings are subject to the
influence of their own nature, helpless in the force of My Prakriti
(nature, cosmic order), I bring them forth, again and again.
Comments:
Nature is God's inexpressible, transcendental, extraordinary, and
amazing power. Accepting His Nature, God wills creation.
Whatever is changing, is born and dies, has a beginning and an end
all this is in nature, not in God. God wills creation, with His action
oriented Nature. In this there is no inability, no dependency, no
weakness in God. Even though God is in control of all of creation,
He is neither attached to nor tainted by the actions, nor is He a doer
of the actions.
God is talking about those beings that have become subject to the
influence of their own nature, that is those beings that have
developed a relationship (an attachment) with their nature (body and
world).
II 9:9 II
Na ca mâm tâani karmâni nibadhnanti dhananjaya
Udâsinavadâsinamasaktam tesu karmasu (Gita 9:9)
Such actions do not bind Me since I remain detached and indifferent
in all My actions, O Dhananjaya (Arjun), as if I stood apart from
them, like one unconcerned.
Comments:
The power of doing, the influence of the fruits of the act and the
feeling of doership in the act, are the main reasons that human
beings are bonded by their actions. But God neither has the power
of doing,, nor the ability to receive fruits of the deed nor the feeling
of doership in the act. Therefore God is not bound by the act of
creation of the universe and other activities.
II 9:10 II
Mayâdhyaksena prakrtih sooyate sacarâcaram
Hetunânena kaunteya jagadviparivartate (Gita 9:10)
O Son of Kunti, with Me as the inner eye (under My supervision),
Prakriti (Nature) brings forth the whole of creation, both animate
and inanimate; thus the Universe undergoes various changes.
Comments:
Obtaining vital force from God, Nature brings forth the whole of
creation, both animate and inanimate. The point is that all activity
is in Nature, and not in God. Regardless of any amount of changes
in Nature, God remains the same – (changeless). Similarly God's
very fragment, the embodied Soul, also remains forever untainted
and unattached. Prakriti, under the supervision of God, brings
forth the creation, but the embodied Soul, being under the influence
of Prakriti (Nature) revolves in the birth and death cycle. The
meaning here is that God is independent, but the embodied Soul
(Jeev), due to the desire for happiness becomes dependent.
II 9:11 II
Avajânanti mâm moodhâ mânusim tanumâsritam
Param bhVamajânanto mama bhootamahesvaram (Gita 9:11)
Deluded men disregard Me in the human form I have assumed;
ignorant of My higher existence, as the great Lord of all beings (of
all creation).
Comments:
There is no Lord greater than God. He is Supreme above all. But
ignorant humans do not realize His true essence.
Misunderstanding and taking the transcendental, superhuman God
to be just ordinary, like themselves, they behave indifferent.
Believing in the reality of the world and their bodies, they remain
engrossed in worldly pleasures and accumulation of goods.
II 9:12 II
Moghâsâ moghakarmâno moghajnânâ vicetasah
Râksasimâsurin caiva prakrtim mohinim sritâh (Gita 9:12)
Those who have adopted and resorted to demoniacal tendencies
(Rakshasic), fiendishness (Asuric) and worldly fascinations, for these
beings that are lacking in discrimination, all their hopes are futile,
all good works are in vain, and all knowledge is worthless and
senseless. In other words, their aspirations, their actions and their
knowledge (understanding), do not result in fruitfulness (sat-fal)
Comments:
Those individuals who are engrossed in their own selfish deeds,
those that do not care about giving other's pain and sorrow, are of
Asuric (evil) tendencies. Those that when blocked from executing
their selfish desires they out of anger destroy others. Such
individuals are of demoniacal (Rakshasic) tendencies. Those that
without any reason, cause trouble to others are of Mohini
tendencies. Those that have either of the three characteristics, are
grouped under evil (asuric) tendencies, which will result in taking
birth in eighty four lac lower species and hell.
II 9:13 II
Mahâtmâ nastu mâm pârtha daivim prakrtimâsritaâh
Bhajantyananyamanso jnâtvâ bhootâdimayvyam (Gita 9:13)
But the great Souls (Mahatmas) who embrace My divine Nature,
knowing Me as the Imperishable Source of all beings, worship me
constantly with single-minded dedication.
Comments:
The more that one understands the greatness of a thing that much
more he is likely to be engaged in that thing. Those that have
understood God to be above all, such divine natured great Souls, get
constantly engaged in only God. Their natural tendency is never
inclined towards enjoyment of worldly pleasures or accumulation of
objects.
II 9:14 II
Satatam kirtyanto mâm yatantasca drdhavratâh
Namasyantasca mâm bhaktyâ nityayuktâ upâsate (Gita 9:14)
Constantly engaged in Me, remaining firm in resolve, with great
intensity and steadfastness paying homage to Me (with love chanting
My names and glories, prostrating before Me) with devotion, always
disciplined, at all times they worship Me.
Comments:
Whatever a devotee says, it is all only God's glorification. Whatever
actions he performs, it is all only God's service. All his mundane
and transcendental activities, they are all happening for pleasing
only God.
II 9:15 II
Jnânayagnena câpyanye yajanto mâmupâsate
Ekatvena prthaktvena bahudhâ visvatomuktham (Gita 9:15)
Others worship Me in my Absolute aspect (as the One Undivided
Pure Consciousness) through their offering of knowledge (Jnanayajna); while still others worship Me in My Universal form, taking Me
to be different in My different celestial forms, with a master – servant
relationship, serve and worship Me in very many ways.
Comments:
Due to the aspirants, differing interests, abilities, faith and beliefs,
the practices of devotion will also be vary. Through various
practices, whomsoever they worship, it is same as worship of God in
His entirety. In verses 16-19 is the description of God in His
entirety.
II 9:16-18 II
Aham kraturaham yajnah svadhâhamahamausadham
Mantro’hamahamevâjyamahamagniraham hutam
Pitâhamasya jagato mâtâ dhâtâ pitâmahah
Vedyam pavitramonkâra rksâma yajureva ca
Gatirbhartâ prabhuh sâksi nivâsah saranam suhrt
Prabhavah pralayah sthânam nidhânam bijamavyayam (Gita 9:1618)
I am the Vedic ritual, I am the sacrifice, I am the offering to the
departed, I am the healing (medicinal) herb, I am the Sacred formula
(Mantra), I am the clarified butter, I am fire, I am the act of offering
oblations into fire. I am the object of knowledge, the purifier, the
sacred syllable OM, and the three Vedas - Rig, Sama, Yajur. I am
the universal father, sustainer, mother, grandfather, supporter,
Lord, witness, shelter, refuge, interested friend, source, dissolution,
resting place, treasure and the imperishable seed, of this Universe.
Comments;
Reading these verses an aspirant must accept firmly with strong
convictions that whatever appears in the form of cause and effect,
whatever is perceived in gross and subtle forms, whether it is seen,
heard, grasped, or believed (assumed), is nothing but God.
II 9:19 II
Tapâmyahamamaham varsam nigrhnâmyutsrjâmi ca
Amrtam caiva mrtyusca sadasaccâhamarjuna (Gita 9:19)
O Arjuna, for the welfare of the world, I appear as the Sun radiating
heat that withholds and sends forth the rain. I am immortality as
well as, death. I am both Existence (being) and Non-existence
(nonbeing).
Comments:
Whatever is seen, heard, read, or imagined, and through the body,
senses, mind, intellect, ego, that which is seen, heard, learned,
thought, all is non-existence (unreal or Apara Prakriti). But the one
who sees, hears, learns, thinks, knows, believes is Existence (Para
Prakriti or real). God says that Being (Existence or Sat) is also Me
and Non-Being (non-Existence or Asat) is also Me.
Just like during special food offerings (Annakoot prasad), the sweet
dishes (Rasgulla, gulab jamun) etcetera are also there and bitter
vegetable dishes (bitter gourd, methi ka sag) etcetera That is, the
offerings to God are sweet as well as bitter. Similarly immortality is
also God and death is also God. In the form of the Sun, the
withholding of the rain and later showering it - these two contrary
actions (accepting and later sacrificing) are also carried out by
God.
"Sadsacchaahum" [Being (Sat) and Non-Being (Asat) is also only Me]
– In this there is no discrimination, only faith. Faith is even more
powerful than discrimination, because discrimination is only
possible where there is thought about both Being and Non-being.
When there is no Non-Being, then what is discrimination? In
discrimination there is division between Being and Non-Being, but
in faith there is no separation. In belief there is Being (existence)
and only Being. In other words, God and only God.
In the path of knowledge, due to the importance of discrimination
between Truth (Existence or Being) and Untruth (non-existence or
Non-Being), there is duality (dvait), but in the path of devotion, since
faith only in God, and only God is of importance, there is nonduality (advait). The implications are that due to no separation
between Truth (being) and Untruth (non being), essentially, nonduality is in the path of devotion.
In the path of knowledge, the aspirant does not accept the) Untruth
(Non-Being). By non-acceptance, the idea of untruth (non-beings)
exists and continues to remain for a long time. The more emphasis
an aspirant places on non- acceptance of untruth, with the same
intensity the untruth stays alive and becomes firmly established. In
other words, non-acceptance of untruth is not as effective, whereas
being indifferent is better. Being indifferent is the like considering
"everything is God". This expression is even more superior. A
devotee neither tries to get rid of the untruth, nor becomes
indifferent, rather he sees only God in both truth and untruth.
II 9:20 II
Traividyâ mâm somapâh pootapâpâ
Yajnairistvâ svargatim prârthayante
Te punyamâsâdya surendraloka
Masnanti divyândivi devabhogân (Gita 9:20)
Those who perform rituals with some interested motive as laid down
in the three Vedas, and drink the juice of soma plant, thus purifying
themselves of sins, worship Me (as Indra) with sacrifices, seeking the
way to heaven, attain Indra's paradise, and savor the heavenly
delights of the devatas (demi gods) in the celestial sphere.
Comments:
Here the description is of that human being in whom the existence
and importance of worldly life is predominant, and those who
worship God not according to the rules laid down (Gita 9/23). For
such men, the fruit of their worship is liable to perish. (Gita 7/23).
II 9:21 II
Te tam bhuktvâ svargalokam visâlam
Ksine punye martyalokam visanti
Evam trayidharmamanuprapannâ
Gatâgatam kâmakâmâ labhante (Gita 9:21)
Having long enjoyed, the heavenly world, and their merit is
exhausted, they return to the mortal world. Thus taking recourse to
action with interested motive, enjoined by the three Vedas, and
desiring desires (seeking worldly enjoyments), they obtain what is
transient (repeatedly come and go).
Comments:
Those individuals who carry out good work, when they have
exhausted all their sins then they go to the heavens (swarg lok). On
enjoying the pleasures of heaven and exhausting all their good
deeds, then they return to the world of mortals. Due to worldly
desires, these men continuously come and go in the cycle of birth
and death.
II 9:22 II
Ananyâscintayanto mâm ye janâh paryupâsate
Tesâm nityâbhiyuktânâm yogaksemam vahâamyaham
9:22)
(Gita
Those devotees, who meditating on Me, worship Me alone. Thinking
constantly and solely of Me, and ever self-controlled, I secure for
these devotees that which is not already possessed by them and
preserve for them what they already possess (Yoga-kshema).
Comments:
God's exclusive devotees, they neither believe in Lord Indra as
pointed out in the prior verses, nor do they believe in the Devatas
(demi gods). Those who worship Indra receive the perishable fruits,
but those who worship God attain the eternal fruit. The worshipper
of Devatas, is like a servant, whereas the worshipper of God is like a
Master. The servant works and receives compensation comparable
to the work done, but the Master, whether he works of does not
work, everything still belongs to him. What work does a child do?
God makes available to His devotees the materials and the means
essential to his spiritual progress. Along with that God also
preserves devotee's possessions. This is the meaning of "Yoga
Kshema." In other words, God protects all His devotees and their
possessions, but for a devotee who is exclusively devoted to God, he
is exceptionally protective of that devotee. Just like, a mother's most
favorite child is taken care of by the mother herself. She does not
delegate that responsibility to the servants.
II 9:23 II
Ye’pyanyadevatâ bhaktâ yajante sraddhayânvitâh
Te’pi mâmeva kaunteya yajantyavidhi poorvakam (Gita 9:23)
O sun of Kunti, those devotees who, with faith, worship other deities
(gods), in reality they too are sacrificing to and worshipping only Me,
however aberrant the rites. That is, they believe the deities to be
different from Me.
Comments "Trevidhyaa maam" (9/20), "Ananyaaschintan yanto maam", (9/22)
and "Tedapi Maameva" (9/23) - all three places God has referred to
"Maam". The significance of this is that everything is only Me.
Everything is my very form. If the aspirant has no selfish desire,
and there is no sense of doership (bhagavad buddhi), then
whomsoever he worships, in reality it will all be God's worship and
service. I.e. Where there is selflessness and no sense of doership
(Bhagavad buddhi), there the worship will be righteous and principle
based. Rather it will be nothing but God's worship.
II 9:24 II
Aham hi sarvayajnânâm bhoktâ ca prabhureva ca
Na tu mâmabhijânanti tattvenâtascyavanti te (Gita 9:24)
I am the enjoyer and Lord of all sacrifices (yagna), but they do not
know Me in reality (my essence, my tattva), and so they fall.
Comments When man believes himself to be the master in enjoyment of worldly
pleasures and in accumulation of material possessions, invariably
he becomes a slave. He moves away from God and does not
remember that God is the enjoyer and the Lord of all. Due to this he
takes a fall. But once he becomes aware that the Lord of all the
enjoyments and possessions is only God, then he takes refuge in
God, and thereafter he will not have a downfall.
II 9:25 II
Yânti devavratâ devânpitrnyânti pitrvratâh
Bhootâni yânti bhootejyâ yânti madyâjino’pi mâm (Gita 9:25)
Those who worship the Devatas (demi gods), with self-interest, after
death they go to the devatas. Those who worship the ancestors, go
to the ancestors. Those who worship the evil sprits (bhuta prêt) join
the evil spirits. But those who worship Me attain Me alone.
Comments In reality, everything is God's manifestation and form. But those
who believe in the independent existence of some other entity, they
do not attain salvation. Even if they reach the highest "Loka"
(gradations of heaven), they ultimately will have to return to this
world
II 9:26 II
Patram pushpam phalam toyam yo me bhaktyaa prayashyati
Tadaham bhaktyupahrtamascnâmi prayatâtmanah (Gita 9:26)
Whoever offers Me with love and devotion, a leaf, a flower, a fruit, or
even water, I accept and relish these devout offerings of that devotee,
whose inner self is immersed in Me. In other words, God accepts
these offerings of devotees.
Comments In the worship of demi gods (devatas), many rituals and disciplines
are required to be observed; however in the worshipping God, they is
no specific disciplines. In worship of God, love and feeling of
intimacy is more important, not specific rituals. God values the
expressions and feelings. He does not value the act.
Just like an innocent child, grabs anything that come in his hand
and puts it in his mouth. Similarly, whatever the innocent devotee
offers to God is innocently partaken by God. "Ye yethaa maam
prapadyante, taams tethayee bhajaamyahum" (Gita 4:11). Just like
Queen Vidurani, offers a banana's peel to God and God even eats
the peel.
II 9:27 II
Yat karosi yadasnâsi yajjuhosi dadâsi yat
Yattapasyasi kaunteya tatkurusva madarpanam (Gita 9:27)
O Son of Kunti, what ever you do, what ever you eat, what ever you
offer in sacrifice (yajna), what ever you bestow as a charity (or gift),
whatever austerities you practice, offer (dedicate) them all to Me.
Comments A Jnana Yogi, renounces his assumed relation with the world, but a
devotee does not believe or accept any reality other than God.
Jnana Yogi, renounces objects and actions, whereas devotee offers
objects and actions to God, that is, believing these to not be his own,
rather believes them to be God's and God's manifestation. In other
words a devotee surrenders himself to God. By surrendering the
Self (swayam) to God all activities and happening whether worldly or
of spiritual nature all are naturally and automatically surrendered to
God.
Question - If one performs wrongful actions and then offers these to
God, then what?
Answer - Only those things and activities can be offered to God,
that are in conformance to His teachings, that are favorable and
acceptable offerings according to God. That devotee whose
sentiments are one of offering his actions to God, he will not be able
to perform wrongful actions nor will he be able to make an offering
of wrongful actions. It is customary that whatever is offered to
God, it comes back ten folds to the devotee. If one offers these
wrongful actions to God, then the punishment for this will also
comeback to him ten fold.
II 9:28 II
Subhâsubhaphalairevam moksyase karmabandhanaih
Sannyâsyogayuktâtmâ vimukto mâmupaisyasi (Gita 9:28)
In this manner (by offering to Me), you will be freed from the
bondage of the actions and freed from the fruits of all actions, good
(prescribed) and bad (prohibited) actions. Similarly, along with
himself, he who surrenders everything to Me, and he who is
completely freed from all attachments, will attain Me.
Comments:
Actions, as well as, "fruits" can be good (prescribed) and bad
(prohibited). To perform actions for someone else's betterment is
favorable actions and to do for your own self is considered
unfavorable actions. Favorable situations (Anuklutaa) is "favorable
fruits" and unfavorable situations (pratikultaa) is "unfavorable
fruits." God's devotee offers his good actions to God, he does not do
prohibited acts. Also under favorable (favorable fruits) or
unfavorable (unfavorable fruits) circumstances, he does not become
happy or sad. His collective actions, both good and bad of many
births are burned to ashes (wiped out). Just like when a straw of
burning hay is when thrown on a pile, all the hay will burn.
Similarly by offering your actions to God, all worldly relations (tied to
the three constituents of nature – sattva - goodness, rajas - passion,
tamas - darkness) will not remain. Only relation with God will
remain, which was always existent (with the Self) from the very
beginning.
II 9:29 II
Samo’ham sarvabhootesu na me dvesyo’sti na priyah
Ye bhajanti tu maam bhaktyâ mayi te tesu câpyaham (Gita
9:29)
I am the same to all beings. In those beings, there are none that are
hateful or nor more dear. But those who worship me with love and
devotion, they are in Me and I am also in them.
Comments:
Beings, whether they offer things or their actions to God, either
ways, it does not have any effect on God. God remains same in all
situations. Whether a person is from a particular caste, creed, race,
sect, capabilities, etcetera, God is unaffected. A human being can
become any caste, creed, race, sect etcetera, but God only takes in
the inner expressions and feelings of His devotees.
In God's eyes, besides Himself there is no other or nothing else. So
whom will he hate or whom will he love? Only an embodied Soul
(jeev) loves and hates and becomes confined in this world, and by
sacrificing love and hate, he becomes free. Therefore bondage and
salvation are for the embodied Soul, not for God. Discord and
unevenness is is brought about by an embodied Soul, not God.
The one who with love and devotion worships God, they are in God
and God is in them. That is God is exceptionally present within
them. The point is that just like water is everywhere on this earth,
but in a well it is it appears and is available in abundance, in the
same manner God though omnipresent in this entire universe, he is
exceptionally revealed in His devotees. Devotees love God and God
loves His devotees (Gita 7:17), therefore devotees are in God and God
is in His devotees.
II 9:30 II
Api’cetsudurâcâro bhajate mâmananyabhâk
Sâdhureva sa mantavyah samyagvyavasito hi sah (Gita 9:30)
Even if the vilest of sinners, worships Me with exclusive devotion, he
should be considered a saint, for he has rightly resolved to be my
devotee.
Comments In Jnana Yoga and in Karma Yoga, there remains pre-eminence of
the intellect (Gita 2:39). Therefore in a Jnana Yogi and in a Karma
Yogi, the intellect is orderly and systematic (one aim, one objective).
(Gita 2:41, 44). But in Bhakti Yoga, the Self is pre-eminent,
therefore the devotee within Himself is single focused and
systematic. Whatever is understood by the mind and the intellect
can be forgotten. But that realization which is imprinted and seated
within can never be forgotten. That realization which is within is
continuous and indestructible.
Therefore 'I am God's and only God is my very own,' – this
realization is within the Self, not from the mind and intellect. The
reason is that in essence the “Self” being a fragment of God, is
inseparable from God. To accept our relationship with others,
besides God, is a grave mistake. It is attachment. It is bondage.
Until one sees in him self some strength, some capabilities, some
qualities, till then exclusive dependency on God is not possible.
Exclusive reliance on God will happen, when besides God there is no
dependency on anything or anyone else.
II 9:31 II
Ksipram bhavati dharmâtmâ sasvacchântim nigacchati
Kaunteya pratijânhi na me bhaktah pranasyati.” (Gita 9:31)
In an instance (at that very moment, immediately) he becomes
virtuous and attains eternal peace. O Kaunteya (Arjun), know for
certain and rest assured that My devotee is never destroyed.
Comments When man becomes fearful of worldly sorrows, and finds himself to
be totally incapable of getting rid of these sorrows, but at the same
time he has faith that with the Almighty God's grace, this weakness
can be overcome, and that he can be freed from the worldly sorrows,
then he immediately becomes a devotee of God.
A devotee can never fall, because in him there is no dependency on
his own power, but depends only on Gods strength. Not having an
achievement orientation, he instead becomes firmly rooted in God.
Therefore once becoming a devotee, thereafter he never takes a fall.
It means that, he does not become a sinner again.
God tells Arjun to know of certain and rest assured, because a
devotee's assurance even God cannot change. Devotion is God's
weakness.
II 9:32 II
Mâm hi pârtha vyapâsritya ye’pi syuh pâpayonayah
Striyo vaisyâstathâ sudrâste’pi yânti parâm gatim (Gita 9:32)
O Partha, women, Vaisyas (members of trading class), Sudras (those
belonging to the labor class) and even those that are born of sinful
wombs, taking total refuge in Me, without any doubt attain Me
(Eternal Peace or Salvation).
Comments Comparatively, a sinner from present birth is exceptionally more
sinful, than a sinner from previous birth. Therefore first the talk
about a sinner from present birth (sudurachari), and then in this
verse from "Paapyonaha" onwards, talks about sinner from previous
births.
Where there is no dependency on any other, that exclusive
dependency "vyapaashrey", in other words, has been referred to as
exceptional dependency.
II 9:33 II
Kim punarbrâhmanâh punyâ bhaktâ râjarsayastathâ
Anityamasukham lokamimam prâpya bhajasva mâm
(Gita 9:33)
Those Brahmanas and devout Kshatriyas, that are pure in their
deeds and devoted of God, what to speak of them attaining God
(Eternal Peace or Salvation). Therefore, having obtained this
transient and sorrow-filled body, worship Me devoutly.
Comments In verses 30-33, God has spoken about names of seven groups
deserving of devotion and God Realization. They are sinners, born of
womb of sin, women, Vaisyas, Sudras, Brahamanas, and
Kshatriyas. Outside of these seven, there is no other human being.
This implies that whatever may be the birth of a person, race, or
accumulated sins of past or present births, but they are all entitled
to attain God and to be devotees of God. Jeev (Embodied Soul)
being a part of only God, for any of the seven groups, there are no
constraints in moving towards God.
Having obtained the transient and sorrow-filled body, in other
words, we continue to live and indulge in worldly pleasures. Leaving
these desires and passions, one must begin the worship of God. The
reason is that in this world there is no happiness. Only there is an
illusion of happiness. Similarly being alive is also an illusion. We
are not living, rather every moment we are dying.
II 9:34 II
Manmanâ bhava madbhakto madyâji mâm namaskuru
Mâmevaisyasi yuktvaivamâtmânam matparâyanah (Gita 9:34)
Become My devotee. Become one whose mind is fixed on Me.
Become a worshiper of Me, and bow down to Me.
Having thus united your (whole) Self with Me, engrossed completely
in Me, you will attain Me.
Comments The message in this shloka (verse), about changing the direction of
our Ego is most important. A devotee transforms his ego by
accepting "I am only God's", and by developing an intimate relation
between his entire being (Self) and God. Therefore he does not need
to sacrifice the relation with the world, but it automatically on it's
own, leaves him. This is because caste, race, stage in life, abilities,
rights, duties, qualities etcetera are all newcomers, whereas
relationship of the Self and God is not new, rather it is constant,
eternal and self-evident (by one's Self, ever attained)
Thus reciting Om, Tata, Sat, the names of the Lord, in the
Upanishads of the glorious Bhagavad Gita, in the Science of the
Eternal (the Supreme), in the scripture of Yoga, in the dialogue
between Sri Krishna and Arjuna, the ninth discourse ends entitled
"THE YOGA OF SOVEREIGN SCIENCE AND SOVEREIGN SECRET."
- Chapter 10 II 10:12,13 II
Param Bhrahma param dhaama pavitram paramam bhavaan
Purusam saasvatam divyamaadidevamajam vibhum (Gita 10:12)
Ahustvaamrsayah sarve devasirnaaradastathaa
Asito devalo vyaasah svayam caiva braveesi me (Gita 10:13)
Arjuna said
"You and You alone are the Supreme Brahma (eternal, pureconsciousnesss), the Supreme Abode, the Supreme Purifier. You are
the Eternal, Divine Person, the Prime Deity, the Unborn, and the
Omnipresent. All the sages have acclaimed You in this manner, as
have the celestial sage Narada, Asita, Devala, and Vyasa; and You
Yourself, have also proclaimed this to me (Gita 10:12-13)
Comments Having used the expression "Param Brahma" for Supreme
attributeless and formless Brahma, "Param Dhaama" for God
endowed with attributes and formless, and, "Pavitram Paramam
Bhavaan" for God endowed with attributes and form, Arjuna seems
to say to Lord Krsna that God in entirety (samagra) is You and only
You.
II 10:14 II
Sarvametadrtam manye yanmaam vadasi kesava
No hi te bhagavanvyaktim vidurdevaa ne daanavaah. (Gita
10:14)
"I accept as true, all that You tell me, O Kesava. Neither the gods,
nor the demons, O blessed One, know Your manifestation." (Gita
10:14)
Comments
No one can know God through His own endeavors and strength,
rather, He can be known only by His own grace. God is beyond the
reach of miracles and occult powers. Event the most advanced of
scientific inventions cannot help in knowing God (Supreme
Consciousness). Even though the illusive power of demons is so
astounding, yet, in front of God, it becomes miniscule and
powerless.
II 10:18 II
Vistarenaatmano yogam vibhootim ca janaardana
Bhooyah kathaya trptirhi srnvato naasti me'mrtam (Gita 10:18)
"Tell me again in detail, O Janaardana, Your power of Yoga and Your
manifestations; for I am not yet satiated even after hearing your
sweet nectar filled words."
Comments As a hungry man relishes food and a thirsty man relishes water,
similarly God's words seem extraordinary to the inquirying Arjuna,
who is full of quest. The more extraordinary the utterances appear
to Arjuna, the more devotional feelings and sentiments are aroused
in him for God. While listening to these words, neither there comes
an end to the flowing utterances (because God's glories are infinite),
nor is Arjuna satiated in hearing them.
II 10:19 II
Hanta te kathayisyaami divyaa hyaatma vibhootayah
Praadhaanyatah kurusrestha naastyanto vistarasy me (Gita
10:19)
"Now I shall tell you of My divine glories, succinctly, in brief, O best
of Kurus, for there is no end to the details of My manifestation."
(Gita 10:19)
Comments God is infinite; therefore His divine glories are also infinite.
Therefore the details of God's divine glories can neither be narrated,
nor be heard. If they could be narrated or heard, how will they
remain infinite? It is for this reason that God declares that He will
tell His divine glories, succinctly, in brief.
- Chapter 11 II 11:16 II
Anek baahudaravakranetram,
pasyaami tvaam sarvatonantaroopam
Naantam na madhyam na punastavaadim,
pasyaami visvesvara visvaroopa (Gita 11:16)
O Lord of all Universes! I behold You, in endless forms on all sides,
with numerous arms, bellies, faces and eyes. O Universal Form
(Viswarupa), I see neither Your beginning, nor Your end.
Comments Even a fraction of God is infinite. Whether God is with form or
formless, with attributes or without attributes, whether He is greater
than great, or whether He is smaller than the smallest, He remains
ever infinite.
II 11:17 II
Kiritinam gadinam chakrinam che,
tejoraashim sarvatoh diptimantam
pasyaami tvaam durniriksyam samanta,
diptaanalaarkadyutimaprameyam (Gita 11:17)
I see you wearing a diadem, holding a mace and discus, a mass of
effulgence, shining all round having a brilliance like a blazing fire
and like the sun, dazzling and boundless on all sides.
Comments Though Arjuna was blessed with the divine sight of God, yet Arjuna
was not fully capable of seeing the cosmic form of God. It proves that
God cannot be known even by the powers bestowed upon a man by
God. Not just that, even God doesn't know Himself completely, if He
knew Himself, then how will He remain infinite?
II 11:18 II
Tvamaksaram paramam veditavyam
tvamasya visvasya param nidhaanam
tvamavyayah saasvatadharmagoptaa
sanaatanastam puruso mato me (Gita 11:18)
I believe, that it is only You, that is worth knowing, the
Imperishable, the Supreme Being; It is only You that is the Ultimate
refuge of this Universe; It is only You that is the protector of Eternal
Dharma (duties and righteousness), and it is You alone, that is
Eternal and Imperishable Being.
Comments Here "Twamaksaram paramam veditavyam" refers to One who is
attributeless and formless Brahma. The expression "Tvamasy
visvasya param nidhaanam" denotes God endowed with attributes
and formless; and the expression "tvam sasvatadharmagopta"
denotes God endowed with attributes and with form. It means that
One that is attributeless and formless, One with attributes and
formless and One with attributes and form - all these joined
together, is the entire form of God, having know which nothing
remains to be known. (Gita 7:2), because there is nothing else
besides God.
II 11:37 II
Kasmaacca te na nameranmahaatman;
gariyase brahmano pyaadikartre
Ananta devesa jagannivaasa;
tvamaksaram sadasattatparam yat (Gita 11:37)
"Oh Great Soul, the greatest of all the progenitors, even of the
Brahmaa, why should they not bow to You, ? O Infinite One, O God
of gods, O Abode of the Universe, You are Eternal. You are the being
(real) and the non-being (unreal), and that, which is beyond both the
being and non-being i.e. the Imperishable Brahma." (Gita 11:37)
Comment Being (real, sat) and non-being (unreal, asat) both being relative
terms, they are of a worldly nature, and He who is beyond them
both, having an independent existence, is transcendental and
divine. Both mundane and transcendental are the manifestation of
the Supreme Consciousness of God. The higher and lower nature of
that Supreme Consciousness are not beyond the real and the
unreal, but God transcends beyond the real and the unreal.
II 11:50 II
sanjayaityarjunam vaasudevastathoktvaa
svakam roopam darsayaamaasa bhooyah
aasvaasayaamaasa ca bheetamenam
bhootvaa punah saumyavapurmahaatmaa (Gita 11:50)
Sanjaya spoke - Having spoken thus to Arjuna, Lord Vasudeva,
showed once again in the same way, His four-armed form and Great
Soul Sri Krsna later assumed the two-armed gentle appearance,
thus giving solace to Arjuna, who was frightened.
II 11:51 II
arjuna uvaaca
drstvedam maanusam poopan tava saumyam janaardana
idaanimasmi samvrttah sacetaah prakrtim gatah (Gita 11:51)
Arjuna said - Having seen this gentle human form of Yours, I am not
composed and restored to my normal nature
II 11:52 II
sri bhagwaan uvacaa
sudurdarshamidam roopam drstavaanasi yanmama
devaa apyasya roopasya nityam darsanakaanksinah (Gita 11:52)
Bhagwaan spoke
This four-armed form of Mine that you have seen, beholding that
form (darshan) is extremely rare. Even the gods are ever eager and
always longing to behold it.
Comments
Though the bodies of demi-gods are heavenly, but Bhagwaan's body
is even significantly more extra-ordinary. The demi-gods, their
bodies are gross and effulgent, while Bhagwaan's body is
transcendental and divinity. God's body is Truth-Knowledge-Bliss
solidified as well as, transcendental (supernatural, divine). In other
words, even the demi-gods are ever eagerly longing to see
Bhagwaan. Just like average people, have interest and like to go
and visit various different and new places, similarly demi-gods have
interest in seeing Bhagwaan, but they do not have love. One that is
entirely and exclusively devoted to Bhagwaan can only realize
Bhagwaan.
II 11:53 II
naaham vedairna tapasaa na daanena na cejyayaa
sakyaevamvidho drastum drstavaanasi maam yathaa (Gita
11:53)
Just the manner in which you have seen Me in My four-armed form,
this sight of Mine cannot be seen, neither by the study of Vedas, nor
by penance, nor charity, nor by sacrifice (Yagna)
II 11:54 II
bhaktyaa tvananyayaa sakya ahamevamvidho'rjuna
jnaatum drastum ca tattvena pravestum ca parantapa (Gita
11:54)
O! Arjuna scorcher of foes! As seen by you in this four-armed form, I
can be known in essence, I can be seen in form, or I can possibly be
realized (attained), only by unswerving and exclusive devotion
Comments How ever great a spiritual practice may be - whether it be intense
study and contemplation on the Vedas, austerities, charity, sacrifice
(Yagna), etc, however great the kriya (practice) may be, Bhagwaan
(God) cannot be realized by it. Bhagwaan can be realized only by
exclusive devotion. Exclusive devotion means, exclusive dependence
and support of only Bhagwaan, and there is not the least bit of
dependency on one's own strength.
In the path of Knowledge (Jnana marg), there are two things - to
know and to realize (pravesh karnaa). These are two (Gita 18:55),
but in the path of devotion (Bhakti maarg) all three are possible - to
know, to see and to realize. Through devotion, one can also see
Bhagwaan - this is the extraordinariness of devotion. Through
devotion one can attain Bhagwaan in entirety.
II 11:55 II
matkarmakrnmatparamo madbhaktah sangavarjitah
nirvairah sarvabhootesu yah sa maameti paandava (Gita 11:55)
O Pandava (Arjuna), he who acts only for My sake, depends on only
Me, and is a loving devotee of Me alone, and entirely free of any
strong attachments or infatuations, and free from malice towards all
beings, that devotee reaches (realizes, attains) Me.
Comments there are five spiritual practice for exclusive devotion 1) Doing all actions (work) for Bhagwaan, in other words, with this
gross body, depending on God
2) Dependency on only Bhagwaan, in other words, with subtle body
and causal (instrument) body, depending on only Bhagwaan
3) Being a loving devotee of Bhagwaan, in other words, from the Self
(swayam) depending on Bhagwaan
4) To be entirely free of all attachments and infatuations
5) To be free of malice for all beings.
Of these five points, the first three are for establishing a relationship
with Bhagwaan nad the last two points are to server relations with
the world.
- Chapter 12 II 12:1 II
Arjuna uvaaca
Evam satatayuktaa ye bhaktaastvam paryupaasate
Ye caapyaksaramavyaktam tesam ke yogavittamah (Gita 12:01)
Arjuna inquired:
Those devotees who, ever steadfast, worship You (Saguna) thus,
and those who worship the Imperishable, the Unmanifested
(Nirguna), - of these, which is considered the most perfect in Yoga?
II 12:2 II
Sri bhagavaanuvaaca
Mayyaavesya mano ye maam nityayuktaa upaasate
Sraddhayaa parayopetaaste me yuktatamaa mataah (Gita 12:02)
The Blessed Lord said:
Those devotees, endowed with supreme faith and ever steadfast,
worship Me (with form and attributes), with mind centered on Me,
are the most perfect in Yoga, in my opinion.
Comments Even though Knowledge and Devotion are both equally capable of
removing man's sorrows, yet the glory of Devotion is greater than
that of Knowledge. With Knowledge one can experience constant,
uninterrupted joy, but with Devotion one can attain infinite and
enhancing joy (which increases every moment). Just like in this
world when you first gain the knowledge of a particular object "This
is money", simply with this knowledge, ignorance will be erased.
Similarly, with knowledge of real nature of things (Tatvajnana),
merely this lack of knowing will be wiped out. When ignorance is
washed away, sorrow, fear, the cycle of birth and death – all end.
Just like after having gained the knowledge that "this is money",
ignorance about money is wiped out, but one can experience
immense pleasure from the desire for "more and more" money. On
the other hand, Devotion is even more extraordinary. The pleasure
experienced from attraction for objects, that same pleasure is not
there in the knowledge of the object. Similarly in Devotion there is
an exceptional pleasure. Joy derived from knowledge, is savored by
the "Self" (swayam). However, pleasure and joy experienced from
love, is savored by God Himself. God is not hungry for knowledge,
but He is hungry for love. Therefore love is more extraordinary than
even salvation, knowledge of true nature of things (tattvajnana),
knowledge of Self, Seeing the Self (atmashaakshaatkar) and
singleness of state (kaiwalya).
In the path of knowledge, due to the discrimination between the Real
(Is) and unreal (is-not), the subtle impressions of the unreal (the
subtle Ego) persist for a long time. This subtle Ego remains even
after salvation. Due to the remaining of this subtle Ego, even
though one is freed from future births, one cannot experience the
Oneness with God. Also mutual philosophical differences are
perceived (because of impression of one's opinion) and these
differences remain for a long time. But with the blossoming of love
of God, one looses one's own identity and becomes one with God.
Hereafter, all philosophical and ideological differences will end.
II 12:3,4 II
Ye tvaksaramanirdesyamavyaktam paryupasate
Sarvatragamacintyam ca kootasthamacalam dhruvam (Gita
12:03)
Sanniyamyendriyagraamam sarvatra samabuddhayah
Te praapnuvanti maameva sarvabhootahite rataah (Gita 12:04)
Those who having fully restrained the senses, worship the
Incomprehensible, the Omnipresent, the Formless, the Indefinable,
the Immovable, the Eternal, the Imperishable, and the Unmanifest,
being even-minded everywhere, and engrossed in the welfare of all
beings, also come to Me.
Comments Here the characteristics of Brahma (omnipresent, unthinkable,
unchangeable, immovable, imperishable, unmanifest etcetera) that
have been depicted are almost the same as the characteristics of an
embodied Soul (jeevatma or Self). The reason to show the
similarities is to exemplify that the essential properties of both, the
embodied Soul and Brahma are one and the same. Due to the
assumed relationship with the body (various forms), the embodied
soul when detached from the body becomes one form (ek roop) –
Brahma. Therefore the embodied soul, is separate only due to its'
assumed relationship with the body, thereby adapting the
characteristics and individuality of the body (deha abhimaan).
Otherwise it is only Brahma. Therefore in the path of knowledge,
after realizing Brahma, the aspirant and his goal become one and
the same – "ma ma sedharmyamaagataah." (Gita 14/2).
God with Attributes (Sagun) and the Attributeless Absolute Reality
(Nirguna) – they are both God's descriptions. In reality, God is
exclusively, only one. Therefore for the worshippers of the
Attributeless Absolute Reality, the path is also exclusively to God.
"te praapnuvanti maameva' The significance of God's message is
that the Attributeless Absolute is also God and not separate from
His totality.
The aspirant of the path of knowledge remains even minded and
unattached (asang) from the world. Fundamentally the detachment
has to be with the body, not the world. From mere disassociation
with the world, expression of individuality is not eliminated. Until
the aspirant does not experience complete detachment from the
body consciousness, simply by isolating himself from the world
(living in solitude) alone, his spiritual practices will not be perfected.
This is because the body is a part (limb) of the world. Therefore so
long as he identifies himself with the body, and remains attached to
it, he develops a relation with the entire world. To renounce
attachment to the body consciousness, it is essential for the
aspirant to feel and remain engrossed in the welfare of all beings.
II 12:6 II
Kleso’dhikatarastesaamavyaktaasaktacetasaam
Avyaktaa hi gatirdukham dehavadbhiravaapyate (Gita 12:05)
Greater are the difficulties in spiritual practices for those embodied
Souls whose mind is attached to the "Unmanifest". For body
conscious beings, the subject concerning the Unmanifest is difficult
to realize.
Comments Among the worshippers of the attributeless God, the one who is
body conscious is the embodied soul (jeev); while the one who is
detached from the body is worthy of adoration (Brahma). The
assumed relationship with the body itself is the embodied soul (jeev)
and primary obstacle in realizing the oneness with Brahma.
Therefore for the body conscious individuals worship of the
attributeless God and related siddhis are difficult and takes a long
time. But for the God with forms, the primary obstical is turning
away from God. Therefore a worshipper of God with forms, turns
away from the world, and turns towards God (sanmukh hona). And
instead on depending on a particular spiritual practice, he depends
only on God.. AND God by showering His grace, immediately
(shigraha) leads him to Salvation. This is the immense glory of the
worship of God with form and attributes.
II 12:6 II
Ye tu sarvaani karmaani mayi sannyasya matparaah
Ananyenaiva yogena maam dhyaayanta upaasate (Gita 12:06)
But those who worship Me, surrendering all actions to Me, regarding
me as the Supreme goal, meditating on me with single-minded
devotion.
Comments Just like Jnana Yogi (one who follows the Path of Knowledge)
understands that all actions are born of nature (prakriti), and once
and for all knowing these to be temporary, experiences detachment,
thus being freed from bondages of action, similarly Bhakti Yogi (a
devotee of God), surrenders all actions to God, and attains the same
freedom from bondage.
I am only God's and not anyone else's, and only God is my very own,
and no one else is my very own. This belief in itself is what is
referred to as single-minded devotion and worshipful reverence to
God.
II 12:7 II
Tesaamaham samuddhartaa mrtyusamsaarasaagaraat
Bhavaami naciraatpaartha mayyavesitacetasaam (Gita 12:07)
Oh Partha, those devotees whose mind is set on Me, I immediately
become the Saviour (to deliver them) from the ocean of death bound
world. (samsara).
Comments In Gita 6:5, God had said to all aspirants, to lift (deliver) themselves
up, by themselves; but here God says that the devotees' salvation
depends on God Himself. The significance of this message is that,
initially every aspirant engages by himself in spiritual practices or
devotion. However, those devotees who seek refuge in only God,
their Salvation is made possible by God Himself. That devotee
instead of being worried about His salvation, exclusively remains
engaged in love and devotion towards God. Both his goal and the
means are God. But the one who follows the path of Knowledge, his
salvation is dependent on his own Self.
II 12:8 II
Mayyeva mana aadhatsva mayi buddhim nivesaya
Nivasisyasi mayyeva ata oordhvam na samsayah (Gita 12:8)
Fix your mind on Me, and establish your reasoning in Me alone.
You will hereafter abide in Me alone. There is no doubt about it.
Comments Mind - intellect is God's (apara prakriti). Inspite of being God's, due
to their innate and ever changing characteristics, they are not of the
same nature as God. But (Para prakriti) the individual Soul's innate
nature is not separate from God. Therefore mind - intellect can
never be fixed on God. Only the Self can become engaged in God.
Therefore, wherever in the Gita, God refers to fixing the mind and
intellect on Him. In reality, it is the Self that is to remain engaged in
God.
By engaging the mind – intellect in God, mind – intellect does not
engage, but the Self gets engaged in God – "Nivashishyasi Mayyeva."
The reason is that, it is the nature of the embodied Soul to remain
engaged in that thing which occupies the mind – intellect. Just
like, wherever the needle goes, the thread also follows, similarly,
wherever the mind – intellect goes, the Self also follows. By giving
reality and importance to the world, and by establishing a relation
with it, the mind – intellect get engaged in the world. Once the mind
– intellect are occupied in the world, the embodied Soul also
automatically become engaged in the world. Therefore to detach
from the world, God commands the embodied Soul to fix the mind –
intellect on only God.
By attempting to engage the mind – intellect in God, it does not get
fixed on God. Instead it becomes immersed in God, because God's
nature is "APARA PRAKRITI". Once the mind-intellect is immersed
in God, it is independent existence does not remain. Only God
remains.
Question - Mind-intellect is the instrument of action, whereas
embodied Soul is the doer. The instrument is dependent on the
doer. Wherever the doer is engaged, there the instrument of action
also remains engaged. And wherever the instrument of action is
engaged, there the doer is engaged. What is the appropriateness of
this statement?
Answer - In the fulfillment of actions, the instrument of action is
merely a supporter "SADHAKTAM KARANAM" (PAANI. A. 1/4/42).
Just like Bali was killed with Lord Ram's arrow. In this statement
the "arrow" is the instrument. Because the arrow became the
means causing the death of Bali, and not the bow, the bowstring or
the hand. Of all the instruments, the intellect is the best instrument
that an Aspirant (Sadhak) can engage in God. In the Upanishads,
the body is referred as the Chariot, the Individual Soul as the
Passenger (Jivatma), the sense organs are the horses, the mind is
the reign and the Intellect is the Charioteer. "Buddhim tu saarthim
viddhi" (Kathopnishad 1/3/3).
The chariot, the horses and the reign remain outside the King's
palace. Inside the palace only the charioteer goes. And the King
(The individual Self, who was the passenger) alone can visit the
inner women's quarters, and the charioteer has to return back. In
other words, the aspirant's intellect can reach God, but will be
unable to capture God. Only the Self can reach God in this
manner.
II 12:9 II
Atth cittam samaadhaatum na saknosi mayi sthiram
Abhyaasayogena tato maamichaaptum dhananjaya (Gita 12:9)
If you steadily can't fix the mind on Me, then seek to attain Me
through the Yoga (discipline) of practice.
Comments Worshipful adoration and name repetition (Naam japa) and so on,
done with the objective of only God Realization is Discipline of
practice (abhyaas yog). If there is only practice and no union with
God (yog), then this act creates a new state and does not lead to
salvation. To control the mind and to again and again bring it back
to remain fixed on God is called practice (abhyaas) (Gita 6:26). But
in Discipline of Practice it is not about controlling the mind, but
about severing one's relation with the mind.
II 12:10 II
Abhyaase’pyasamartho’si matkarmaparamo bhava
Madarthamapi karmaani kurvansiddhimavaapsyasi (Gita 12:10)
If you are unable even to practice discipline (Yoga), be intent on
performing action for Me; you will attain perfection even by
performing action for My sake.
Comments Greater than practice, is to dedicate all actions, all work to God.
Practice is new action that one is compelled to do, whereas doing
(kriya) happens automatically and naturally, due to one's natural
tendencies to do things. By offering and entrusting all worldly and
divine actions to God, human beings can easily realize God.
II 12:11 II
Athaitadapyasakto’si kartum madyogamaasritah
Sarvakarmaphalatyaagam tatah kuru yataatmavaan (Gita 12:11)
If you are unable to perform action for Me, then taking refuge in Me
subduing your mind and senses, renounce the fruit of all actions.
Comments If an aspirant is unable to dedicate all actions to God, in other
words, if an aspirant is not able to perform all actions for God's
sake, then he must do work according to his duty and sacrifice the
fruit of all his work. For it is only the desire for fruits, which is the
cause of his bondage. - "phale sakto nibadhyate" (Gita 5:12). By
sacrificing the fruit of his dutiful work, one becomes detached from
the world.
II 12:12 II
Sreyo hi jnaanam abhyaasaajjnaanaaddhyaanam visiyate
Dhyaanaatkarmaphalatyaagastyaagaacchaantiranantaram (Gita
12:12)
Knowledge (of scriptures) is better than practice; meditation is better
than knowledge; and superior to meditation is the renunciation of
the desire for fruit of actions. Eternal peace immediately follows
after renunciation.
Practice, knowledge of scriptures and meditation and renunciation
of attachment to fruit of actions are all four qualified instruments
where the affinity is with matter (body, mind, intellect, ego), but
renunciation of the desire for fruit of actions is an act of
indifference. The reason renouncing the desire for fruits of actions
is considered the superior is because, here he renounces his affinity
to matter from the beginning and so he realizes God, who is ever
realized very quickly and easily.
II 12:13,14 II
Advestaa sarvabhootaanaam maitrah karuna eva ca
Nirmamo nirahankaarah samaduhkhasaukhah ksami (Gita
12:13)
Santushtah satatam yogi yataatmaa drdhaniscayah
Mayyarpitamanobuddhiryo madbhaktah sa me priyah (Gita
12:14)
He who hates no beings, who is friendly and compassionate to all,
who is free from sense of mineness (attachment) and egoism, and is
even-minded in pleasure and pain, forgiving, ever content, selfcontrolled, unshakable in determination, with mind and intellect
dedicated to Me, a Yogi, My devotee is dear to Me.
Comments In the Gita, qualities such as friendly and compassionate have not
been referred to as the qualities of Karma Yogi nor Jnana Yogi.
These qualities have only been associated with a Devotee. In Karma
yogi and Jnana Yogi there is even-mindedness and balance, but not
friendliness and compassion. But in a Devotee, there is friendliness
and compassion from the very beginning.
In the eyes of a Devotee, besides God, there is no other, therefore
who hates, and whom does he hate, and why does he hate? "Nij
Prabhumai dekhahi jagat kehi sen karahi birodh" (Manasa, Uttar.
112 kha). Even if, Jnanayogi has the slightest bit of enmity,
nevertheless, inherently in him are indifference, impartiality and
abstinence. In the path of knowledge, importance is placed on
detachment, which can be dry. Therefore even though the Jnana
Yogi from within is not harsh, but due to detachment and
indifference, outwardly he appears insensitive.
For every aspirant, it is essential to be free from a sense of mineness
and egoism. There in Gita, God in karma yoga (2/71), jnana yoga
(18/53) and bhakti yoga (12/13), in all three paths of yoga, being
free from mineness and egoism have been expressed, because in
reality our essential nature is free of attachment and egoism.
God's essential nature is knowledge absolute. He, therefore, is not
hungry for knowledge, but the yearning for Love is indispensable to
Him. Therefore God says, that devotee whose mind – intellect is ever
centered on Me, who dedicates these to me as a worshipful offering,
is very dear to Me.
II 12:15 II
Yasmaannodvijate loko lokaannodvijate ca yah
Harshamarsabhayodvegairmukto yah sa ca me priyah
(Gita
12:15)
He by whom, no being gets agitated (affected), and who is not
agitated by any being, and who is free from joy, anger, (envy), fear
and anxiety – he is dear to Me.
Comments:
One experiences agitation, envy, and fear due to believing in the
reality of many other things, instead of exclusively believing in the
reality of God. From the perspective of a Devotee, besides God there
is no other reality, then with whom will he get agitated, envious and
fearful and why?
II 12:16 II
Anapeksah sucirdaksa udaasino gatavyathah
Sarvaarambhaparityaagi yo madbhaktah sa me priyah
12:16)
(Gita
He who is free from wants, pure (inwardly and outwardly), alert,
unconcerned and untroubled, renouncing all undertakings and
commencement, that my Devotee is dear to Me.
Comments A devotees (darshan), touch, lectures purify others. Even the air
that touches the devotee's body is a purifier. Although such
purifying ability is with a Jnana Yogi, great person, as well.
Nevertheless, the devotee from the beginning having enormous
sentiments for other's spiritual progress (hit), is exceptionally pure.
A devotee has already done the work that was worthy of
completion. In other words, the form and direction for God
Realization is set, therefore he is qualified.
A devotee is one who totally sacrifices all work done for pleasure
(enjoyment) and accumulation of material goods. All actions being
performed through him are primarily for pleasing God. Not having
the slightest worldly attachment remain, the devotee by him self,
naturally worships only God.
II 12:17 II
Yo na hrsyati na dvesti na socati na kaanksati
Subhaasubhaparityaagi bhaktimaanyah sa me priyah
12:17)
(Gita
He who neither rejoices, nor hates, neither grieves nor desires. He
that renounces (rises above) attachment and aversion to good and
evil deeds, he that is full of devotion is dear to Me.
Comments To rejoice, to grieve, attachment and aversion – are pairs of
opposites. In a devotee, the very concept of dualistic experience
does not remain. He becomes even minded, and free from the pairs
of opposites. All his actions are free from attachment and
aversion.
II 12:18 II
Samah satrau ca mitre ca tathaa maanaapamaanayoh
Sitosnasukhaduhkhesu samah sangavivarjitah (Gita 12:18)
He who is alike to foe and friend, and also in honour and dishonour,
who is the same in cold and heat (favourable and unfavourable
circumstances affecting the body), in pleasure and pain (favourable
and unfavourable circumstances affecting the mind) – who is even
minded and free from attachment.
II 12:19 II
Tulyanindaastutirmauni santusto yena kenacit
Aniketah sthiramatirbhaktimaanme priyo narah (Gita 12:19)
To whom blame and praise are equal, who is silent (not silent in
speech, but thoughtful and reflective on God), who is content with
anything (whether the body continues to exist or not), who has no
affection (due to mineness) or attachment to his body or his place of
abode, steady minded, full of devotion – that man is dear to Me.
Comments In these two verses, God has pointed out the situations where evenmindedness (equanimity) are difficult. If even-mindedness is made
possible in these situations, then it will not be difficult to remain
balanced (the same) in most situations. Even-mindedness is when
outside forces (people, objects, situations, circumstances) have no
affect on us (the Self).
Even if in the eyes of a Devotee, other than God there is no other
reality, nevertheless, in the eyes of others he may appear to be
different in his dealings with friend and enemy. Though having
knowledge and understanding about friendship and enmity, he
remains balanced.
A devotee remains unaffected in all types of favorable and
unfavorable circumstances. He neither loves favorable situations
nor hates unfavorable circumstances.
II 12:20 II
Ye tu dharmyaamrtamidam ythoktam paryupaasate
Sraddadhaanaa matparamaa bhaktaaste tiva me priyaah (Gita
12:20)
And those, endowed with supreme faith, engrossed in Me, holding
Me as the supreme goal, and follow as prescribed this nectar of
wisdom (law or principle), such devotees are exceedingly dear to Me.
Comments God has taken thirty-nine characteristics of perfected devotees and
sectioned them in five parts. First introduction is in shloka 13 and
14, second theme is elaborated in Shloka 15, third topic is
expounded in Shloka 16. In Shloka 17 is the fourth set of
clarification, and Shloka 18 and 19 cover the fifth set of explanation.
In all segments, the center is on the immortal nectar filled wisdom Dharma (natural law or principles). The aspiring devotee inclined to
a particular set of traits, determining that to be his ideal, devotes
himself towards his accomplishments. For him, that act becomes
the nectar filled wisdom. Such an aspiring devotee is extremely dear
to God.
Aspirants are endowed with faith - "shraddh-dhaana". In perfected
that is no faith, but experiential wisdom, because in his experience,
besides God there is nothing else. Everything is only God, than
what faith is needed? In an aspirant, a second reality is remaining,
therefore with devout faith, worships God. Inspite of belief in dual
reality, the devotee remains engrossed in the service of God, and
besides God no one else is his lover. Therefore he is extremely dear
to God.
Thus in the Upanishads of the glorious Bhagavad Gita, in the
Science of the Eternal, in the scripture of Yoga, in the dialogue
between Sri Krishna and Arjuna, the twefth discourse ends entitled
THE YOGA OF DEVOTION.
- Chapter 14 II 14:9 II
Sattvam sukhe sanjayti rajah karmani Bhaarata
Jnaanamaavrtya tu tamah pramaade sanjayatyuta (Gita 14:9)
By engaging a man in happiness, the mode of goodness (Sattva) has
victory over him. And by engaging man in activity, the mode of passion
(Rajas), has victory over a him, O Bhaarata. But the mode of Tamo
(ignorance), veils knowledge and gains victory over man by engaging
him in negligence and inattentiveness (Tamas). (Gita 14:9).
Comments In the mode of goodness (Sattva guna), happiness does not bind a
spiritual aspirant, but it binds him when there is attachment to
happiness.
"Sukhasangena badhnaati" (Gita 14:6).
Similarly, the mode of passion (Rajo guna), binds man through
attachment to action - "tannibadhnaati kauntey karmasangena
dehinaam" (Gita 14:7). But the mode of ignorance (Tamo guna) by
it's very nature, binds a man. In it, there is no need for attachment.
It is for this reason that in the mode of ignorance, the term "sanga"
(attachment) has not been used.
II 14:10 II
"Rajastamascaabhibhooya sattvam bhavati bhaarata
Rajah sattvam tamascaiva tamah sattvam rajastathaa." (Gita
4:10)
O Bhaarata, by subduing passion (Rajas) and ignorance (Tamas),
goodness (sattva) increases and prevails. By subduing goodness and
ignorance, passion overpowers and increases, whereas by subduing
goodness and passion, ignorance (Tamo guna) predominates.
Comments By subduing two modes (gunas), one increases and becomes
predominant. The mode that increases begins to overpower the
individual and by gaining victory over him, binds him. The mode of
nature that increases, that mode becomes predominant and the others
two modes, become subdued. This is the nature of the modes (gunas).
II 14:18 II
"Urdhvam gacchanti sattvasthaa madhye tisthanti raajasaah
Jaghanyagunavrttisthaa adho gacchanti taamasaah." (Gita 4:18)
Those who are established in the mode of goodness and purity, rise to
the high (regions); those in the mode of passion, remain in the middle
(regions) and those in the ode of ignorance, sink to low (regions)
Comments The future of a man, whether he is of the mode of goodness, passion
or ignorance, in the end will be according to his last thoughts. But
the enjoyment of happiness or suffering from pain and sorrow will be
according to his past actions (karma and the theory of karma). In
elaboration, if someone's deeds are good, but at the time of death, if
the last thoughts are about an animal, then according to his last
thoughts, he will become an animal, but even in the animal life
form, he will receive a lot of happiness and relaxation. Similarly, if a
person has according to his actions been evil, but in accordance to
his final thoughts, he received a human birth, then even in that
human birth, according to his past actions he will receive sorrow,
grief, disease etc.
II 14:19 II
Naanyam gunebhyah kartaaram yadaa drastaanupasyati
Gunebhyasca param vetti madhbhaavam so dhigacchati. (Gita
4:19)
When the seer (man of discrimination) beholds no doer other than the
modes of nature, and knows and experiences the self beyond the
modes, he attains My pure Being. (Gita 14:19)
Comments The modes of nature are behind the execution of any actions there is no
other reason. A discriminative spiritual aspirant, beholds no doer than
the modes of nature, and realizes himself to be detached from the
modes (i.e. from actions and objects). Being detached from actions and
objects, he attains yoga (Gita 6:4). Having attained yoga, he attains
peace and on not getting stuck at peace, he attains God
- Chapter 15 II 15:4 II
Tatah padam tatparimaargitavyam;
yasmingataa na nivartanti bhooyah;
Tameva caadyam purusam prapadye;
yatah pravrttih prasrtaa puraani (Gita 15:4)
Then that Supreme Goal (God), should be sought after having reached
which none returns again, saying, "I seek refuge, in that Primal Person,
from whom has originated this ancient, from time immemorable,
creation of the world. (Gita 15:4).
Comments Having renounced affinity with the World, a spiritual aspirant gets
established in the Self and becomes liberated. Having attained
liberation (salvation), the desire for the world and worldly pleasures
is wiped out, but hunger for love is not satisfied. In Brahmasutra it
is said "Muktopasrpyavyapadesaat" (1:3:2). "That Lord, Who is an
embodiment of Love, is attainable even for the liberated Souls." It
means that the perfection of human life lies in attaining the love of
God, That (God), who the Self is a part of.
In Self Realization, there is bliss of the Self, whereas in God and God
Realization, there is Supreme Bliss (endless bliss). He that is not
satisfied or contented with salvation attains love (devotion), which
enhances every moment (pratikshan vardhaman prem).
"Madbhaktim labhate paraam" (Gita 18:54). Therefore the Lord has
said, that a spiritual aspirant having renounced attachment to the
world (i.e. having attained salvation), having sought out God, should
seek refuge in Him.
II 15:4 II
Nirmaamamohaa jitasanghadoshaa
Adhyaatmanityaa vinivruttakaamaah
Dvandvairvimuktaah Sukhadukhasanjnair
Gacchantyamoodhaah padamavyayam tat (Gita 15:5)
Free from vanity and delusion, victorious over the evil of attachment,
dwelling constantly in the Self or God, with desires completely stilled,
liberated from the dualities, (known as pleasure and pain), such highly
placed undeluded spiritual aspirants reach, the Eternal God." (Gita
15:4).
Comments He who is free from sense of "I" and "mine" and who has gained
victory over faults born of strong attachment, he who is ever and at
all times engaged in only God, he who in his own view has become
free of all desires, he who is liberated from contrary experiences
such as pleasure and pain, such a highly placed devotee of God, a
spiritual aspirant, who is free of attachment, is able to attain that
Eternal Supreme Consciousness - God.
That Supreme Consciousness who has been regarded by the
expression - "Urdhvamoolam" (root above), in the first verse of this
chapter, Who has been called, the Supreme Goal, to should be
sought out in the fourth verse, and whose glories have been
described later in the sixth verse, that same Supreme
Consciousness, has been called here "Avyayam padam" (the Eternal
Goal).
Spiritual aspirants who have become totally free of evils, such as
honor, delusion and attachment etc., definitely attain that Eternal
Goal, from where there is no return back to the temporary and
destructible world.
- Chapter 16 II 16:1 II
Sri Bhagavaan could not get an opportunity earlier to explain the
divine and demoniac natures, due to Arjuna putting forth various
different questions. However, now in Chapter 16, He explains the
divine and demoniac nature in details by starting the topic on His
own.
abhayam sattvasams;uddhirjnanayoga vyavasthitih
daanam damsca yajnasca svaadhyaastapa arjavam (Gita 16:1)
sri bhagavaan said Total absence of any fear, absolute purity of inner faculties – purity of
mind, purity of heart, established in Yoga for true knowledge and
essence of God (Self), pure charity (giving in disinterested manner, as a
matter of duty), controlling the senses, yajnah (offering daily oblations
to sacred fire), swaydhyaa; (chanting of God's name, study of sacred
books, introspection etc.), austerity, includes undergoing hardships in
the performance of one's duty and being straight forward in one's
dealings with body and mind. (Gita 16:1).
II 16:2 II
ahimsaa satyamakrodhastyaagah saantirapaisunam
dayaa bhootesvaloluptvam maardavam hreerracaapalam (Gita
16:2)
Non-violence, speaking the truth, free from anger, renunciation of
worldly pleasures, equipose (not having disturbance in the inner
faculties such as likes and dislikes), not engaging in fault-finding or
slandering, compassion towards all living beings, free from
covetousness - not to feel an inner desire for worldly things or sensual
pleasures, gentleness, a sense of shame or hesitation in doing those
things that are not dutiful and that are contrary to ordinance of
scriptures, absence of fickleness or restlessness.
II 16:3 II
tejah ksamaa dhrtih saucamadroho naatimaanitaa
bhavanti sampadam daivimabhijaatasya bhaarata (Gita 16:3)
Radiance, forgiveness, unwavering steadfastness or fortitude, purity of
the body, absence of malice, not desirous of honor, O' descendant of
Bhaarata, are the marks of him, who is endowed with divine nature.
II 16:4 II
dambho darpo'bhimaanasca krodhah paarusyameva ca
ajnanam caabhijaatasya paartha sampadamaasureem (Gita 16:4)
O' Paarth (Arjuna)! Hypocrisy, arrogance, pride and egoism, anger,
harshness or sterness, ignorance or lack of discrimination, these are all
traits of men who have acquired demoniac (asuraa nature).
From "Gita Prabodhani" in Hindi by Swami Ramsukhdasji; page 447
II 16:5 II
daivee sampadvimoksaayaa nibandhaayaasuri mataa
maa sucah sampadam daivee mabhijaatosi paandava (Gita 16:5)
Divine nature, is conducive to liberation and the demoniac nature leads
to bondage. O' Pandava, you are born with divine endowments,
therefore grieve (worry) not.
Comments
On one side of Jeev (embodied soul) is Bhagavaan (God) and on the
other side is the world (sansaar). When jeev faces towards God, then he
attains divine qualities, and when he faces the world then he acquires
demoniac qualities.
Doing things for someone else's happiness, or to desire happiness of
others is "consciousness" (chetantaah), while doing things for our own
happiness, or to desire our own happiness is "inert". When you do
devotional worship -meditation, for your own happiness, for your own
self-respect and honor that too is inertness. When there is
predominance of "Consciousness" then one attains divine qualities.
When there is predominance of "inertness" then one attains demoniac
qualities.
Main flaw is only one, by which all demoniac tendencies are born, and
main quality is also one, by which all divine qualities are born. The
main mistake is - acceptance of existence, the greatness and
significance of this body and this world and establishing a relationship
with it. The main divine quality is – acceptance of the existence,
greatness and significance of Bhagavaan and (God) and establishing a
relationship with it. This main flaw and this main quality itself, is seen
as differences in places, situations, position, etc. in various different
forms.
As long as evils pursue with virtues, till that time, the virtues appear to
be significant and valuable, and a man is proud of them. If a person
gets rid of evils entirely, then there will be no pride in his virtues. Pride
is the root of all demoniac nature. It is due to pride that man begins to
see other's expectations, as something extraordinary in themselves this is demoniac nature. Due to pride, even divine qualities are likely to
make one's intellect demoniac. Along with virtues (good qualities) when
no evil (bad qualities) remains, then he does not value virtues and there
remains no pride of those virtues. Due to having no pride, Arjuna does
not see virtues in himself. Therefore to draw away his grief, Bhagavaan
says to him, that he is born with divine nature, even though he may be
unable to see it.
In Gita, "Maa Sucahah" has come two times - here and in Gita 18:66.
Over here, it is with referenece to one's spiritual discipline "saadhan",
and in Gita 18:66 it is with reference to not to grieve regarding
attainment or success (siddhi). Therefore devotees have to not grieve,
not worry about both subjects - the spiritual discipline (saadhan), nor
attainment (siddhi).
From "Gita Prabodhani" in Hindi by Swami Ramsukhdasji; page 447
II 16:6 II
dvau bhootasargau loke'smindaiva aasura eva ca
daivo vistarasah prokta aasuram paartha me srnu (Gita 16:6)
There are two kinds of beings in this world - divine and demon like. The
divine has been described at length, Hear from Me O' Paarth about the
demon-like, in details.
II 16:7 II
pravrttim ca nivrttim ca janaa na viduraasuraah
na saucam naapi caacaaro na stayam tesu vidyate (Gita 16:7)
Men with demoniac nature, do not know, what to do (pravrtti) and what
to refrain from (nivrtti). In them there is neither purity, nor good
conduct, nor do they abide by truth.
Comments A demoniac person only thinks of his own happiness, comfort and
self-interest. They are only inclined to perform those activities
which appear to give them happiness; and they will not engage is
any activity in which it appears that it will give them unhappiness,
or where there appears to be no self-interest - these are the
determinant factors in refraining. In reality, only the scriptures are
the authority (Gita 14:24) in what is to be done (pravrtti) and what is
to be refrained from (nivrtti); but due having attachment in the
evidence of this body and life force, what is done and what is
refrained by men with demoniac nature is not in accordance with
the scriptures.
- Chapter 18 II 18:66 II
Sarva Dharmaan parityajya maamekam sharanam vraj
Ahamtvaa sarvapaapebhyo mokshashishyaammi Masuchah (Gita
18:66)
Leaving the dependency of all dharmas, you simply and exclusively take
refuge in Me alone. I will release you from all your sins. Do not worry.
(Gita 18:66)
Comments Here sacrificing all dharma is not indicated in terms of giving up those
principles, duties, practices, but rather, it is giving up the reliance and
dependency on those specific duties and practices.
Lord is specifically saying here that one should give up the reliance on
dharma, practices, and duties. The point here is that from a devotees
perspective, the immense importance is given to exclusive refuge in God
(Sharanagati), and not as much significance is given to dharma (duties
and actions). Dharma is based on your stage, caste etc in life, rather it
emphasizes the importance of a body. But Sharanagati (taking
exclusive refuge) happens by the Self (Swayam, Atma). The importance
here is of only God.
"Mamemkam sharanam vraj" means that in your relations with
everyone in the world, have love, respect and regard for all, however
from within, have dependence on only God, exclusively.
Arjuna wants to be released from all his sins, therefore Lord Krishna
spoke about this as well. In reality the fruit of sharanagati (taking
refuge in God) is not just being released from all sins. Release from
sins, is the fruit of Salvation. However, in Sharanagati, along with
Salvation, one can also attain eternal divine love (ananta ras). Therefore
instead of wanting to be released from sins or to attain salvation, a
devotee must simply take refuge and surrender exclusively to God. By
desiring anything, only something lesser can be attained. But by
desiring nothing, everything can be attained. Not only that, even God
comes under the influence of his devotees and becomes indebted to
them.