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"ALWAYS THINK OF ME,BECOME MY DEVOTEE,WORSHIP ME AND OFFER
YOUR HOMAGE TO ME,THUS YOU WILL SURELY COME TO ME ,I PROMISE " SAINT DYNANESHWAR
SAINT DYANESHWAR SAMADHI (ALANDI NEAR PUNE,INDIA)
Dyaneshwari (The beginning) OM NAMO JEE AAGYAA (Dyaneshwar seeks
permission to start the Gita Lecture) Obeisance to the Supreme Soul who is
in the form of AUM and whom only the Vedas can describe. My obeisance to you who is the SELF
and which can only be experienced. O God, you are Lord Ganesha who
enables everybodies intellect to understand everything Thus says the humble disciple of
Nivruthinath. Then he thanks Guru-brother
Nivrutinath and Goddess Sharada ======================================================================= Dnyaneshwari (The Philosophical Part) CHAPTER 1 ARJUNA'S DESPONDENCY OBEISANCE Obeisance to the Supreme Soul who is
in the form of AUM and whom only the Vedas can describe. My obeisance to you
who is the Self and can only be experienced. Oh God, you are the Ganesha, who
enables everybody's intellect to understand everything. Thus says this
disciple of Shri Nivruttinath. (1:1-2). (Dnyaneshwar Maharaj then describes
in beautiful poetic style the form of Ganesha the God of Knowledge and
remover of all obstacles comparing each part of the body to some branch of
knowledge. He then makes obeisance to Sharada the Goddess of learning and
then praises his Guru Nivruttinath ascribing to him the credit for initiating
the work and providing strength, enthusiasm and sense of devotion for
fulfilling this immense task. He the extols the qualities of the Gita which
even great Rishis respectfully read and enjoy. (1:3-84) Now the commentary on
the Gita starts. But note that this chapter does not contain any
philosophical part and reader may skip it. However please read the notes below
the chapter.) FIRST SHLOKA OF GITA Overcome by the love
for his sons, Dhritarashtra asks Sanjaya to describe the situation on the
righteous battlefield of Kurukshetra (See note at the end of chapter) where
his sons and Pandavas have gone to fight each other. (1:85-87) Sanjaya replied, "The Pandava
army is agitated with fury like the waters at the time of the Great Flood.
Arranged in many strategic formations it looks horrible. (1:88,91). But Duryodhana looked at it
scornfully and approaching Dronacharya remarked, "look at the various
strategic formations of the Pandava army. These have been done by
Drishtadumna, son of Drupada whom you taught and made an expert in the military
arts. (1:92-95). There are other warriors also in their army of strength and
capability comparable those of Bhima and Arjuna. They include the great
warrior Yuyudhan, Virat and the great chariot-warrior Drupad. Also come are
Chekitan, Dhrishtaketu, Kashiraj, Uttamouja and the great king Shaibya.
Abhimanyu the son of Subhadra looks like younger image of Arjuna. Other sons
of Draupadi as well as many other warriors have also come. (1:99-102). Now I shall mention also the names of
the warriors fighting on our side. Here is our granduncle Bhishma with a
capability as bright as sun. This brave Karna is like a lion. Then we also
have the powerful stalwarts like Kripacharya, Vikarna, Ashwathama, Samitinjaya,
Soumadatti and innumerable other warriors. (1:103-108, 109). Besides,
Granduncle Bhishma has been appointed the chief of our army. His strength
imparts this army the appearance of a fort. Who can face this army? On the
other hand the Pandava army is very small but even then it appears huge to
me. On top of it that colossus Bhima has become the chief of their
army." (1:115-120). After talking thus to Dronacharya,
Duryodhana addressed the rest of the army and calling upon them to arrange
themselves in proper formations, to arrange for protection of their own great
chariot-borne warriors enjoined them to obey Bhishma. He also asked
Dronacharya to protect Bhishma and give him as much respect as they gave
himself since the strength of the entire army depended on Bhishma.
(1:121-125). Hearing this Bhishma was pleased and gave a battle cry and blew
his conch which frightened both the armies. (1:130). Now listen to the happenings in the
Pandava army. (1:137). Shri Krishna whose love for his devotes is out of this
world, is acting as Arjuna's charioteer out of love for him. Shri Krishna
blew his Panchjanya conch which silenced the war cries of the Kaurava army.
This was followed by the terrible sounds from Arjuna's conch and the conches
of the other Pandavas. Other warriors like Drupad, Kashiraj, Arjuna's sons,
Satyaki, Dhrishatadyuman, Shikhandi, Virat etc who also blew their conches
the sounds from which shook the earth. (1:142-143, 146-153). The disoriented
Kaurava army was brought under control by their leaders who began to shower
arrows on pandava army. (1:164-165). Feeling satisfied, Arjuna eagerly
glanced at the army and when he saw the Kauravas ready for war he slowly
picked up his bow. Then he asked Shri Krishna to take his chariot quickly in
the middle of the two armies so that he could observe the great warriors come
there to fight. He said, "I must decide with whom I must choose to
fight. These Kauravas generally are of evil nature and though they have the
eagerness for war they lack courage." (1:167-173). Thus reporting
Arjuna's speech to Dhritarashtra, Sanjaya further described, ARJUNA'S DESPONDENCY Oh King, Shri Krishna brought the
chariot in between the two armies where Bhishma, Drona and other kings were
waiting. Observing them, Arjuna said, "Shri Krishna, look. These are all
our own family members and teachers." Hearing this, Shri Krishna was
startled and thought, "What is this that has come in Arjuna's
mind?". But he kept quiet. (1:174-179). Arjuna saw his teachers, grand
uncle, relatives and friends, sons and grandsons too, Arjuna was shaken and
compassion arose in his mind and his warrior nature left him. (1:180-182). He
said to Shri Krishna, "I see only our friends and relatives here. They
have come here for war but will it be proper for us also to do the same? I am
confused and my bow has fallen from my hands. (1:194-198). If we have to kill
the Kauravas then why should we not kill my own brothers too? Both belong to
our family. (1:207). It will be improper to fight this war. (1:209). I am not
interested in winning the war. What use is enjoying the pleasures after
killing these people? (1:210-211). I shall be burdened with the sin of
killing my family members. (1:228).". Thus raving, Arjuna said that he
was not going to touch any weapon in this war because he found it improper.
(1:233). The body for the pleasures of which one wished for the kingdom, was
itself short-lived. When we know this why should we not loathe it? (1:263).
Overcome with grief Arjuna jumped from the chariot and threw his bow and
arrows on the ground. Uncontrollable tears started flowing from his eyes.
(1:268, 272). Dnyaneshwar Maharaj says,
"Listen in the next chapter how Shri Krishna advises a grief stricken
Arjuna on the meaning of spiritual goal." (1:274). ________________________ Note 1What is given in
this chapter is a summary of the first chapter of Dnyaneshwari which, as in
the Gita, describes the situation on the opening day of the Mahabharata war
between the Kauravas and Pandavas on the battlefield of Kurukshetra (near
modern Delhi). Dhritarashtra being blind had requested Shri Krishna to fulfil
his wish to get the news about the progress of the war sitting at home. Shri
Krishna in the role of Bhagwan or God (See below) has empowered Dhritarashtra's charioteer by
a Divine sight which enables him to see the battlefield scenario and describe
it to the blind king. The Gita itself starts with instruction given by
Dhritarashtra to Sanjaya to describe the battlefield scene on the opening
day. Shri Krishna as BhagwanThe Gita or
Bhagvadgita, on which Dnyaneshwari has been written as a commentary by Saint
Dnyaneshwar, is a dialogue between Shri Krishna and Arjuna. In Mahabharata of
which Gita is a part, Shri Krishna is presented in the role of Bhagwan or
almighty God in incarnate form. As readers would have concluded from the Prologue, the dialogue in the Gita is not factual but a composition by
added by Sauti to the Mahabharata. During the lifetime of Shri Krishna he was
not considered as a god or an incarnation of Vishnu. He was considered so
only many centuries later, but before Sauti's time (450 BC). Thus, it is
natural that the additions made by Suta and Sauti to Mahabharata refer to him
as Bhagwan or God. Not only that, it is also suggested that people living at
that time knew him as an incarnation. This has given rise to irrational
situations in the episodes in the Epic. Having assigned the role of an avatar
to Shri Krishna, he is mentioned in Gita and Dnyaneshwari as Bhagwan (God).
In fact much of the advice to Arjuna is rendered by Shri Krishna in this role
of Bhagwan which Arjuna also recognises. Note 2 Both Shri Krishna
and Arjuna are mentioned by various names in the Bhagvadgita, but we shall
maintain the names Shri Krishna and Arjuna in this translation for the sake
of convenience. Note 3Use of the term YOGA The term Yoga is
used with different implied meanings in the Gita. Sometimes this can be very
confusing. For example, title of each chapter is described as a yoga. Thus
the first chapter is named "Arjuna-Vishada-yoga" which literally
means "Yoga of Arjuna's despondency". (In this translation the term
yoga has been omitted from the titles as far as possible). The term Yoga is derived
from the root yuj which means "to harness or to yoke". It is also
used to mean to join or to unite. It has also been used to mean concentrate
mind and intellect. Thus Yoga would imply combining i.e. uniting the actions
of the body and of the mind (meditation, attitude etc.) to attain a goal
which to spiritual seekers is the Self-realisation. It is often used to mean
union of the individual soul or consciousness with the Cosmic spirit or
Brahman through the process of meditation. In the Gita the term Yoga is used
more liberally to mean a system of approach towards liberation or
Self-realisation which is the same as the union with the Brahman. This is how
the terms Jnyanayoga (or Yoga of Knowledge) and Karmayoga (or Yoga of Action)
have been used. Reader should understand the implied meaning from the context to avoid confusion. Popularly, the term Yoga is used for
Hathayoga which is a system of control of the body through certain body
postures together with Pranayama or breath control. However there are many
other systems of Yoga techniques in which one meditates sitting in a single
posture of sitting in Padmasana (or lotus posture) or Sahajasana (or easy
posture also known as half-lotus posture), concentrating on a point in
between the eyebrows and sometimes on breath, as prescribed by one's teacher
(see Ch 6). DNYANESHWARI CHAPTER 2 THE PATH OF KNOWLEDGE SHRI KRISHNA CONSOLES ARJUNA Shri Krishna said, "Arjuna,
first think whether this kind of talk and behaviour on the battlefield
becomes you. Realise who you are and what you are doing. (2:6). What has come
over you? What is it you are feeling sorry about? It is not like you to bother
about irrelevant matters and to give up courage. (2:7-8). You who are famous
for unqualified bravery are crying! (2:11). Do not let your mind be overcome
by weakness. Gather your courage and come to your senses. Leave this
foolishness, get up and take your bow and arrow. What use is compassion on
the battlefield? You are an intelligent person. Then why don't you realise
that compassion during a battle is of no use? It will only harm your name and
make you lose the benefits in the world beyond. (2:17-20). This kind of
compassion is of no use during the time of war. Is it only now that you have
realised that Kauravas are your relatives? Did you not know that earlier? Is
this dispute a new thing in your life? It has been an usual affair between
you and the Kauravas. (2:23-25). Due to this delusion you will lose the
standing you have gained so far and not only will you lose everything in this
world but in the next as well. A true warrior should keep away from the
weakness of heart, because for a Kshatriya it is his downfall."
(2:27-28). Arjuna however repeated his pleas
saying that he could not be so ungrateful as to fight with and kill his own
teacher (i.e. Dronacharya) to whom he owed all his battle skills and who was
like a father to him and therefore fit to be worshipped. Finally, when he
realised that Shri Krishna was not listening to his pleas, he said he felt
confused and prayed to Shri Krishna for proper advice consistent with Dharma
(code of righteous conduct) adding that Shri Krishna was like his teacher,
brother, parents, family deity and saviour. (2:30-68). BIRTH DEATH CYCLES ARE NATURAL Shri Krishna then said, "Arjuna,
I am really surprised at what you are doing. You call yourself knowledgeable
but do not let go of your ignorance. And when I try to teach you something
you lecture on ethics. (2:91-92). "Tell me, is this universe sustained
only because of you? What people say about the universe that it has been
existing from time immemorial must then be false. Is what everybody says
about the creation that "All creatures are created by the one and only
God" all wrong? Has the situation now become such that what is born is
created by you and what has died has been killed by you? And that the
Kauravas will be destroyed only if you wish it so? Or that, if because of
your ego you decide not to kill them, they will remain immortal? Perhaps
there is delusion in your mind that people die because you are the one who
causes death? Arjuna, birth and death are things established from time
immemorial and are natural occurrences, then why should you feel sorry for
them for no reason? (2:94-100). Arjuna, persons of discrimination know that
both birth and death are delusions and do not lament either of them. (2:102).
The feeling that "this is born" or "that has died" is created
because of Maya, otherwise the basic
underlying principle which is Brahman is indestructible. (See the note at the
end of chapter). Wind causes ripples on water which takes wavy shape and when
wind dies water becomes flat, then what was created and what got destroyed?
(2:105-107). Consider the obvious example of the
body. Changes occur with age in the same body. First there is childhood in
the body. It goes and youth comes but when one state goes and the other comes
the body itself is not destroyed. In the same way changes in an individual
life occur, the difference in this case being that one body goes and is
replaced by another, but the Consciousness (soul) does not get destroyed. He
who understands this does not suffer grief due to the delusion of life and
death. (2:108-110). SENSE PLEASURE CAUSE OF DELUSION The reason why people do not realise
this is that man is a slave to the senses. His mind, being caught in sensual
pleasures, leads to the delusive feelings of happiness and sorrow. Enjoyment
of sense pleasures leads to feelings of happiness and sorrow and creates
attachment to the sense objects. There is nothing steady about sense objects.
Sometimes they give pleasure and sometimes pain. For example, praise gives
pleasure while criticism creates unpleasantness; hard objects are unpleasant,
soft objects give pleasure, etc. (2:111-114). This leads to the ignorance
about the true nature of the Self in this life. (2:118). People get trapped by the sense
organs (Note: The five sense organs are: Eyes, ears, tongue, nose and skin)
and when they experience the feelings like hot and cold etc., they get
subjected to the feelings of pleasure and pain.. Nature of the sense organs
is such that it makes them feel there is nothing better than sensual pleasures
of the body and mind. And these sense objects are impermanent like a mirage.
Therefore you should not keep their company. (2:119-122). Pleasure and pain do not touch a
person who is not influenced by these sense objects, nor has he to go through
rebirth. Keep in mind that he who is not trapped by the sense objects is
totally indestructible. (2:123-124). ULTIMATE PRINCIPLE - THE BRAHMAN Arjuna, I am going to tell you about
one more thing which sensible people realise. In this world which pervaded by
Maya, there is a
mysterious principle about which all philosophers agree. (2:125-126). When a
man of Knowledge ponders over what is universe etc., matters related to the
material world get eliminated and what remains for him to think about is only
that principle which is the Self (or soul). Having come to a definite
conclusion about what is truth and what is untruth, he is oblivious to an
impermanent thing like the body. Careful thinking leads to a conclusion that
whatever is impermanent and delusive is inconsequential and what is permanent
is fundamental. He who created this universe is devoid of attributes like
colour or form. He is all-pervading and beyond birth and death. He cannot be
destroyed even if you want to. On the other hand, bodies are naturally perishable,
therefore it is proper that you should fight. It is not you who is their
destroyer and they also are not destructible only by you. If you think
otherwise then that is because of your ignorance. (2:131-138). Things seen during a dream appear
real while the dream lasts but once we wake up we realise that they were not
real. You are only experiencing a similar illusion due to the effect of Maya. (2:139-140). SOUL IS IMMORTAL Even if the body dies, the Soul
(Atman) does not die.
Therefore do not extend your impression about the death of the body to the
Soul. (2:141). Just as a person discards his old clothes and wears new ones,
similarly the Soul, the master of the Consciousness discards one body and
occupies another. This Soul is without birth, is
permanent, eternal, pure and without form. It cannot be cut by weapons,
cannot get drowned even in flood waters, fire cannot burn it and wind cannot
suck it. This constant and eternal Soul totally pervades everything. It
cannot be understood by reasoning but can be experienced only through
meditation. This infinite supreme entity is inaccessible to the mind and is
unobtainable through implements or techniques. It is the unbounded and
superior to all living and nonliving things. It is without the three
attributes (Sattva, the attribute of purity, goodness, knowledge etc.; Raja,
the attribute of that of movement, desire, passion etc.; and Tamathat of lethargy, darkness, ignorance etc.),
timeless, beyond shape and form and all encompassing. Arjuna, if you are able
to realise this Soul which exists inside everybody then all your sorrows will
disappear. (2:144-151). And even if you were to consider the
Soul to be destructible there is no reason for you to feel sorry, because the
cycle of creation, existence and dissolution continues perpetually like the
flow of the Ganges. (2:152-153). These three states which are applicable to all living beings,
are all same to the Soul. Your sorrow in this context is therefore improper
because this natural cycle has been going on since time immemorial.
(2:155-156). Birth and death are inevitable. (2:158). WHAT IS BORN DIES AND IS REBORN Whatever is born perishes and is
later born again. This wheel of life and death has been going on perpetually
from time immemorial like the cycle of sunrise and sunset. At the time of the
big deluge these three worlds also get destroyed. Therefore beginning and end
are inevitable. (2:159-161). Prior to birth creatures have no
form. They acquire it after birth. When they die they certainly will not
reach another state but only the previous. The form you see between the birth
and the death is the projection (an illusive image) of Brahman due to the
influence of Maya.(2:164-166). All creatures acquire a form due to the
effect of Maya, therefore why should you shed tears over something which does
not exist in the first place? Instead, you should think about the eternal
Soul (Atman). (2:168-169). Those who develop a love for this
Soul (Atman) are not influenced by sense-objects. They become detached and
dispassionate and live a hermit's life. With the Atmanas their goal they
observe constraints like celibacy and penance. (2:170-171). Many have
attained a state of steadiness of mind and by concentrating on that pure Self,
have lost all thoughts about the material world. Many have developed
detachment and become constantly engrossed with it (i.e. the Self) while
singing its praises. Some have left their "I am the body" feeling
while some have become one with it (The Self). Just as the river flow merging
into the ocean does not revert, similarly superior yogis, once their
intellect merges with the Soul become one with it and they are not reborn.
(2:172-176). The all-pervading Brahmanexists within everybody. It cannot be
destroyed even if you want to. It is the cause of birth and death of every
creature therefore why should you feel sorry? (2:177-178). DHARMA- THE RIGHTEOUS
CODE OF CONDUCT Have you forgotten your Dharma(Code
of righteous conduct or duty) which guides one through one's life? (2:180).
Swadharma(i.e. your own Dharmaor Dharmaapplicable to oneself) is never to be
given up whatever may happen to the Kauravas or to you. If you forsake your
own Dharma(i.e. that of a Kshatriyaor warrior) and show be compassion, will
that compassion save you? This fountain of kindness is inappropriate during a
war. (2:182-183). Self-interest is harmed if one does wrong things at the
wrong time. Therefore come to your senses in time and attend to your
Swadharma. Behaving as prescribed by Swadharmanever leads to any blemish.
(2:185-186). All desires get fulfilled if you follow Swadharma. For you
Kshatriyas (warrior caste) there is nothing more proper than fighting.
(2:188-189). Such opportunities of war come to Kshatriyas as a result of a
lot of merit. (2:194). If you avoid this war and grieve over wrong things
then it is as good as self-destruction. (2:196). If you forsake Swadharmathen you will be
burdened with sin and the blemish of failure will never be erased for ages.
(2:201). And how are you going to leave this
battlefield? Your enemies will not understand that you are giving up the
enmity out of out of a clean and kind heart. They will surround you and
shower you with arrows and then your kindness will be of no help to you in escaping.
Even if you do escape and survive, living that life will be worse than death.
(2:202-205). You have gained an exceptional fame
(2:211) and these Kauravas are afraid of you. (2:215) That fear will not
remain if you retreat. (2:217). And even if you want to run away they will
not let you. They will catch you and put you to a ridicule. Instead of
hearing all that slander and feel broken-hearted, why should you not defeat
them by fighting bravely and then enjoy the throne? And even if you were to
die fighting then you will naturally attain the kingdom of heaven (which is
due to those warriors who die fighting). Therefore do not waste your time in
thinking, pick up your bow and arrow and be ready for war. (2:218-221) Practice of Swadharmaremoves all past
blemishes. Why should you then have an apprehension that you are going to
commit sin? (2:222). It would be a sin only if you act with the desire of
fruits in mind even if the act itself was as prescribed according to
Swadharma. If you fight as a Kshatriyawith a desireless attitude towards
the fruits then there is no sin involved. (2:224-225) Equanimity Towards Happiness And
SorrowOne should not feel ecstasy by happiness nor feel aggrieved by
sorrow. Neither should one think about gains and losses. One should not keep
thinking in advance about whether one would win or die in this war. One
should quietly accept whatever comes to his lot while acting according to
Swadharma. Actions performed with this attitude do not lead to any blemish,
therefore Arjuna go and fight with determination. (2:226-229) YOGA OF INTELLECT (BUDDHIYOGA) What I have told you so far is the
Yoga of Knowledgeof the Sankhyaphilosophy. Now I shall tell you the
Yoga of intellect(of Karmayogis i.e. followers of the path of action).
(2:230) By following this yoga of intellect you do not miss the worldly
pleasures and at the same time you are also assured of liberation. As
mentioned earlier in connection with Swadharma, one should
perform one's duties but without bothering about the fruits of his actions.
He who is endowed with this attitude of performing his duties without the
desire of the fruits thereof becomes immediately free of all encumbrances (of
birth and death). (2:233-235). An intellect which is not touched by
the thoughts of sin or merit (i.e. desireless intellect, because it is the
desire that leads to worry about sin and merit.), which is extremely subtle
and steady and not stained by the three attributes Sattva, Rajaand Tama, destroys the fear
of the material world if it illuminates the mind even slightly, by virtue of
the merit of earlier births. (2:236-237) Righteous and base intellectsEven if this
righteous intellect were to be present only slightly, it should not be
considered as unimportant. This righteous intellect which leads one towards
God, is very rare. (2:238-239). This unique righteous intellect in the world
has no other goal than attainment of God. All other types of intellect are
corrupted intellects which are affected by passions and in which persons
without discrimination get enraptured. Therefore Arjuna, such persons without
discrimination may attain heaven, earth or hell but never the bliss of the
Self. (2:241-244). These persons establish the greatness
of Vedic rituals quoting the Vedas in support, but perform them with the
desire of fruits in mind. They say that one should be born on this earth,
perform the rituals like yajna and then enjoy the consequent pleasures of
heaven. (2:245-246). They perform all the rituals rigorously as prescribed
but they do one unfortunate thing. By keeping the goal of pleasures as heaven
they forget the very God in whose name they conduct the rituals. (2:249-250).
Like cooking excellent food and then selling it for money, they sell the
Dharma for the benefit of pleasure. Therefore I say that people who spend
their time in debating on the meaning of the Vedas shelter a corrupted
intellect. (2:254-255). Attributes of the Veda constituentsVedas (which
comprise of Samhitas, Brahmanas, Aranyakasand Upanishads) are definitely
associated with the three attributes Sattva, Rajaand Tama. Upanishadsand
other philosophical works should be considered as having the Sattvaattribute.
The rest, which discuss rituals and other exercises for attainment of heaven
have the Rajaand the Tamaattributes. Therefore they are the cause of pleasure and
sorrow and you should not harbour them in your mind. Discard these three
attributes, do not speak of "I" and "mine" and keep the
bliss of the Self-realisation firmly in your mind. (2:256-259). Though Vedas tell many things and
suggest many rituals, you should choose only that which is beneficial for
you. After deep thinking I came to the conclusion that it is proper for you
to avoid evil deeds and perform actions as prescribed in the
Shastras(scriptures) but without the desire for fruits thereof. Do your duty
as per your own Dharmawith a desireless attitude. (2:260-266). But when you are
fortunate enough to have achieved success, do not get exhilarated by it nor
feel sorry if for some reason you are not successful. If whatever work which
was undertaken reaches completion then it is fine but if it does not, then
also it is all right. (2:268-269). Whatever work we do, when its offering is
made to God, then automatically it becomes complete. (2:271). A balanced
attitude of mind towards both successful and unsuccessful actions is hailed
as the best state of Yoga. Equanimity of mind, where mind and intellect work
together, is the essence of yoga. (2:272-273). PATH OF ACTIONS OR KARMAYOGA Considering everything, the path of actions
appears to be of lesser status in comparison with the yoga of intellect.
Actually, one achieves success in the yoga of intellect only when the actions
are performed with desireless attitude, because negation of the actions (by
offering them to God) leads naturally to the state of yoga. Therefore Arjuna,
steady your mind with the help of this yoga of intellect, giving up the
desire of fruits of your actions. Those who followed this yoga of intellect
transcended this material world and were liberated from the entanglement into
sin and merit. Such people, even though they do perform their duties, they
reject the fruits thereof and therefore are freed from the birth and death
cycles and reach the eternal state of bliss. Arjuna, you will become like that
when you give up your delusion and your mind becomes dispassionate. Then the
very pure mystical Knowledge will rise within you and your mind will
automatically become dispassionate. In this state, the thoughts of gaining
more knowledge or remembering whatever was learnt in the past do not arise.
Then the intellect (mind?) which was wandering due to the influence of
sense-organs will easily become steady in the Supreme Soul. When the
intellect becomes steady, you will reach a state of Samadhi, the steady quiet
bliss and only then you will attain the state of yoga. (2:274-284). [NOTE: This should have been
sufficient to make Arjuna come to his senses and fight. But Sauti wanted to
present the synthesis of the then current philosophies of liberation paths.
All the rest of the Gita seems to have been composed towards this object.] STABLE INSIGHT AND STABLE INTELLECT Arjuna then asked, "Shri
Krishna, who should be called a person of stable insight (Sthitapradnya) and
how to recognise him. Also, what are the characteristics of a person who may
be called a person of stable intellect (Sthirabuddhi)? And how to recognise a
person who perpetually enjoys the state of Samadhi? In what state
does he remain and what does he look like? (2:287-289). (Note: Samadhi is a deep
state of trance without thoughts.) Shri Krishna replied, "The
strong desire carried in the mind for sense pleasures is what comes in the
way of the bliss of the Self. He who is always contented and whose desire for
sense pleasures which is the cause of the downfall of persons, has left him
for good and who is always immersed in the bliss of the Self should be
considered as a person of stable insight(Sthitapradnya). (2:291-293). Desire and anger vanish naturally
from the mind of a person who remains unperturbed even when faced with all
types of distress and who is not led astray by the lure of pleasure. Having
reached a state of perfection he is totally free of fear. Freed of these
restraints he has reached oneness with the Brahman. Such a person should be
considered as a person of stable intellect. (2:294-296). Such person always behaves with
impartial attitude towards all. This nature of his having constant equanimity
and compassion towards all creatures never changes. He is never enthralled
by happiness from good things nor disheartened by sorrow from the bad. He
who, being bereft of feelings of happiness and sorrow, remains absorbed in
the Supreme Self should be considered as a person of stable insight (Sthitapradnya).
And he who is in complete control of his sense organs, should be considered
as a person of stable intellect. (2:299-300). CONTROLLING SENSE ORGANS And Arjuna, I shall tell you an
interesting thing. Seekers practice restraint and give up sense-pleasures;
but they too can get entangled in various types of sense-pleasures if while
restraining the ears, eyes etc., they fail to restrain the tongue.
(2:303-304). One can restrain himself from all sense-pleasures except that of
the tongue. One cannot forcibly restrain the pleasure of the tongue because
our life depends on food. But when a seeker attains Self-realisation, the
tongue naturally gets controlled and since the "I am the body" feeling has
left him he forgets all sense-pleasures. (2:307-309). These organs cannot be brought under
control by any other means. (NB: It is implied that external means like
rituals, fasts etc. are not useful. Internal means like meditation only are
useful for the purpose). Because even those who constantly try to conquer
them and keep their minds under control by observing strict rules and
restrictions, are harassed by them. Such is the power of these organs! Even
in the case of yogis, the sense objects appear in the form of Riddhi-Siddhis(Occult powers)
gained by them and rule their minds through the organs. If a yogi is caught
in their clutches then he deviates from his study of yoga, such is the
strength of the organs. (2:311-314). Therefore Arjuna, he who leaves all
desire of pleasures, controls his organs and is not allured by the
sense-pleasures is alone worthy of the trust set by yoga i.e. steadiness of
intellect. Such a person has the knowledge of the Self and never forgets me.
(2:315-317). [Note: Shri Krishna presents himself henceforth as Supreme
Soul]. On the other hand, he who outwardly
gives up sense-objects but keeps on thinking about them must be considered as
being entangled only in the materialistic world. (2:318). A slightest trace
of desires remaining in the mind destroys discretion. (2:320). Mere memory of
these sense-pleasures creates desire for them in the mind of even a detached
person. Passions then arise in the mind and where there is passion there is
also anger. Anger leads to thoughtlessness. Thoughtlessness leads to loss of
memory and then the intellect is engulfed by the darkness of ignorance. The
intellect then suffers and loses direction. Thus, the loss of memory leads to
confused intellect and this in turn destroys all knowledge. In this way, even
occasional memory of the sense-pleasures can lead to such downfall.
Therefore, when these sense-pleasures are totally removed from the mind,
anger and hate are automatically destroyed. When anger and hate are destroyed
then even if the organs become engaged in the sense-pleasures they do no
harm. (2:321-332). Such a person is detached towards sense-objects, free of
desire and anger and remains engrossed in the bliss of the Self. (2:334). He
who thus remains absorbed in the Self may be considered without doubt to have
a stable intellect. Be CheerfulWorldly sorrows do
not enter a cheerful mind. (2:338). How can a person feel unhappy when his
heart is cheerful? The mind of such a person remains naturally focused on
God. Like a flame in windless air, that person with stable intellect achieves
the yogic state and becomes united with Brahman. (2:339-341). A person in whose mind the thoughts
of this yoga do not take root, gets entangled in the trap of sense objects.
The intellect of such person is never stable nor does he desire it to be
stable. If there is no feeling of stability in the mind then how can he
achieve peace? Just as a sinner cannot attain liberation, similarly where
there is no love for peace there is no happiness either, even by chance.
(2:342-345). Therefore instability of mind is the cause for sorrow and
therefore it is best to control the sense-organs. (2:347). Persons who submit to the demands of
the sense-organs do not really transcend the material world, though outwardly
it may appear to be so. (2:348). Even a person who has attained
Self-realisation, is trapped in the sorrowful consequences of the material
world if he pampers the sense organs. Therefore what better achievement is
there than conquering the sense-organs? (2:350-351). He whose sense-organs
obey his commands may be considered has having a stable insight. Now listen
to another characteristic of such a person who has reached perfection.
(2:353-354). YOGI IS ALWAYS AWAKE When all creatures are in a state of
sleep regarding Brahmanhe is ever awake to it and he shuts his eyes at the
(material) things for which everybody else struggles. Such a person should be
recognised as a great sage free of attachments. (2:355-356). He is not
bothered about whether or not he has achieved the Riddhi-Siddhis (Occult
powers). (2:360). Satiated with Self-realisation, he remains in the state of
bliss of the Self and goes about in this world in that state, bereft of ego
and all desires. Recognise him truly as a person with stable insight.
(2:366-367). This is what is called the extreme state of the Brahman
experienced by the dispassionate people who effortlessly become one with it.
Once they become one with Brahman then there is no question of their mind
suffering and becoming an impediment in the way of reaching the state of the
Brahman at the time of physical death. (2:368-369). Brahmanis the ultimate principle of
the universe which pervades everything, is infinite, formless, attributeless
and imperishable. It creates the world through its projection Maya. When an
individual is created it has a soul which is same as the Brahman. At birth
the individual acquires a body which is shed on death but the soul does not
die. It acquires another body after some time i.e. is reborn as another
creature or person. Individual undergoes millions of life cycles like this.
During the period between the birth and death, the individual, due to effects
of Mayais not aware that he is really the Soul but gives almost full
attention to pleasures of the body. In other words he thinks that his Self is
his body while actually it is his Soul. Self-realisation is the realisation
that one is really the soul and not the body. Thus, Brahman, Atman, Soul and the Self
may be used synonymously depending upon the context. __________________________Note on
Attributes(2:144-151). All worldly objects, entities or actions are
supposed to have three attributes in different proportions. The attributes
are CHAPTER 3 ATH OF ACTIONS ARJUNA IS CONFUSED At this stage Arjuna asked why, if
Shri Krishna was against actions he was asking him to fight. (3:3) JNANAYOGAAND KARMAYOGA- BOTH HAVE COMMON GOAL Shri Krishna said, "While I was
telling you about the Buddhiyoga, naturally I also told you about Sankhyaphilosophy. But
both have been only expounded by me from time immemorial. Through the
practice of Jnyanayoga(the Yoga of Knowledge) of the Sankhyasa seeker attains
Self-realisation and becomes one with me immediately. Karmayoga(Yoga of Action) is
a slow-speed path in which a seeker diligently practices actions according to
Swadharmaand attains liberation at an appropriate time. (Saint Dnyaneshwar
compares these two aspects to a fruit on a tree which a bird (Jnanayogii.e. a
follower of Jnanayoga)
can fly and eat directly while a human being (Karmayogi i.e. a follower of
Karmayoga) has to laboriously climb the tree, branch after branch, to get at
it). Both paths, though outwardly different, lead to the same result. But
which path to follow depends upon the capability of the seeker. (3:33-44) IMPORTANCE OF ACTIONS Abandoning action is not non-action If without doing
the prescribed actions first one says that "I am abandoning actions like
a Siddha", then that will not at all constitute non-action for him.
Because it is foolish to think that non-action is the same thing as not doing
the duties that have fallen to one's lot. (3:45- 46). As long as one is in
his body and has desires, actions cannot be abandoned; certain natural duties
(like earning livelihood, preparation of food, having progeny etc.) have perforce
to be performed. But the actions become non-actions when one is ceaselessly
content. Therefore one who wants to achieve non-action should never give up
the prescribed actions. (3:47- 50) It is Maya which controls the material universe. (See the
note at the end of Ch 2).
Therefore, to say that 'I shall do this and not do that' is ignorance. Even
if one stops doing one's duties, the organs have to continue with their own
natural duties. (3:53- 54). Then what is it that one is giving up? (3:58)
Therefore, a person under the control of nature or Maya cannot give up
actions. (3:63) Some may try to attain the state of
non-action by giving up prescribed duties and by controlling the tendencies
of their senses. But as long as thoughts about actions continue to occupy
their minds they cannot be said to have achieved non-action even though
outwardly they may hypocritically pretend to have abandoned actions. Such
persons must be without doubt considered to be engrossed in sense-objects.
(3:64- 66). A DESIRELESS PERSON In this context listen to the
characteristics of a desireless person. (3:67). Such a person though
outwardly he may behave like others, is internally steady, always absorbed in
the meditation on the Supreme Self. Since he is in control of his sense-organs
he is not afraid of sense-objects and nor does he avoid his duties. While he
lets his action-organs do their task he is not affected by the resultant
feelings. He is not influenced by delusion or by lust. Since outwardly he
behaves like others, one cannot know his inner state. Such a person may be
considered as liberated. Such a liberated person should be specifically
called a yogi. Therefore Arjuna, be such a yogi and let your mind be quiet
and free, and let the action organs do their duties. (3:68- 76). PERFORMING PRESCRIBED DUTIES IS A
CEASELESS YAJNA One cannot abandon worldly duties.
Then why should one indulge in doing prohibited actions? Actions performed
with desireless attitude lead to liberation. Actions performed by a person
according his caste as per the directions laid down for the four caste system
lead to his liberation. (3:77- 78). Performance of the duties as laid
down by Swadharma is equivalent to performing a ceaseless Yajna and does not
allow sins to enter the mind. One who leaves Swadharma and prefers improper
actions gets bound to the worldly birth and death cycles. (3:81-82). BRAHMADEO'S ADVICE Shri Krishna then told Arjuna the
following old legend: When Brahmadeo created this world, he
created at the same time both humans and the code of behaviour or actions
(Dharma) for them. But the code was subtle and men could not understand
it. So they asked Brahmadeo, "On what basis do we exist
here?" (3:86-87). Act as per the codeBrahmadeo replied,
"I have already set the code of actions depending upon your caste. Let
your actions be guided by it and your wishes will be fulfilled with ease. Do
not trouble your body by performing Vratas(observance of austerities like
fast sometimes with rituals) and penances. Do not go far away for pilgrimage.
Do not observe yoga and similar techniques, penance with desire or mantra and
tantra techniques. Do not worship other deities. Perform the natural yajna of
doing actions as per the code (Dharma) and the actions will become
successful. If you worship the deities by performing actions as per the code
then the deities will be pleased and give you the desired objects and will
sustain you. You will enjoy the good things of life and be happy."
(3:88-95). When you worship the deities by doing actions as prescribed by
Swadharma, the deities will be pleased with you and there will develop a
mutual love between both of you. (3:96-97). Violators of code shall be punished And Brahmadeo also
warned that, "But if any person, after thus gaining wealth becomes lusty
and behaves by the tendencies of the sense objects and will not use the
wealth given to him by the deities to worship God, will not give offerings to
Fire and donate food, will not show devotion to the Guru, will not welcome
the guests and will not satisfy his community, such a person will face many
calamities, lose his wealth and will not be able to enjoy it. (3:103-108). He
who forsakes his code loses his liberty. Fate punishes him considering him a
thief and snatches everything from him. (3:111-112). Even if he asks for
mercy he is not set free up to the end of time. (3:115). Therefore one should
always be alert and follow one's code." (3:118) Utilisation of WealthBrahmadeo further
said, "He who, with desireless mind spends his wealth for the duties prescribed
by Swadharma, worships his Guru, well-wishers and Fire, and after performing
Shraddha of forefathers (ritual of offering of food etc. to the dead
forefathers) and other yajna rituals through the hands of brahmins,
partakes of the remaining food along with his family, gets his sins washed
and becomes free of all blemishes. (3:119-123). Therefore wealth earned by
actions according to Swadharmashould be spent according to Swadharmaand
whatever remains should be enjoyed with satisfaction. (3:124-125)." Food a form of BrahmanShri Krishna
continued, "But those sinners who, by considering themselves to be only
the body and not the soul, do not see the sense-objects as anything other
than means of enjoyment and who instead of considering the earned wealth as
the material for yajna, use it selfishly for their own pleasures, (for
example) prepare tasty food and consume it themselves, actually consume sin.
(3:125-129). All wealth is a means of yajna in the
form of Swadharma-based actions and should thus be offered to God. Instead, these
fools prepare various types of food for themselves. The food which fulfils a
yajna is no ordinary thing. It is actually a form of Brahman because life of
all creatures depends upon it. (3:130-133). Creatures grow by food, food grows by
rain, rain falls because of yajnaand yajnais performed by actions which are
prescribed in the Vedaswhich have originated from the indestructible Brahman.
Therefore the Brahman pervades all the living and non-living objects. Thus,
the basis of the yajna performed by actions are the immortal Vedas. Thus,
Vedaspermanently reside in the prescribed actions. Thus I have told you in
short the background of the yajna as part of Swadharma. (3:134-138). Therefore, a proud arrogant person
who does not behave properly as per Swadharmaand instead by evil
deeds spends time in physical pleasures is a sinner and burden to this earth.
His life and works being fruitless are wasted. (3:139-141). Duties accompany
the body at birth. Duties naturally come with the body i.e. as soon as a
person is born, therefore why should one avoid proper actions? Those who
avoid the duties even after attaining the human body are ignorant.
(3:141-144). But he who is always engrossed in the
Self does not get bound by the actions even while going about doing his duty
because he is satiated with the knowledge of the Self and with that he has
finished the duties of this lifetime. Therefore he does not get loaded by his
actions. (3:146-147). Just as the means of satisfaction
become irrelevant when one becomes satisfied, the desireless actions
according to Swadharmaare relevant only until one attains the knowledge of the
Self. (3:148-149) Therefore Arjuna, you should control
your organs, leave selfish desires, and follow what is prescribed by
Swadharma. Those who follow Swadharmawith desireless attitude attain
Brahman in this world. (3:150-151). ACTIONS AS AN
EXAMPLE TO OTHERS There is another advantage gained by
performing prescribed actions. When we do our duties, others note and follow
and thereby they are saved from pitfalls. Particularly those who have
attained Self-realisation and reached a perfectly desireless state should
perform duties for the guidance of others even after Self-realisation.
(3:153-155). If a man of knowledge does not teach others by his actions then
how will the ignorant understand and take to good path? It is natural for
ordinary people emulate the actions of the big, thinking them to be the
prescribed actions. Therefore one should not abandon one's duties. Especially
the saints and similar persons must perform their duties. (3:157-159). Even God has to set example by
actionsWhy talk of others? Even I follow this path of actions. I do so
not because I am in difficulty or desire something. You are aware that there is
nobody in this world who has reached more perfection than I have.
(3:160-162). I carry out prescribed duties in such a way that people get the
impression that I do them out of some desire. But I do the duties only
because all creatures are dependent on me and they should not behave
wantonly. (3:164-165). If I were to remain engrossed in the
Self after reaching perfection, how would people cope up with life? If people
emulate me in that condition the entire world will stop functioning.
Therefore particularly a capable person who has attained knowledge should not
abandon actions. (3:166-168). A desireless person must attend to actions with
the same readiness as one with desire but without posing as somebody special.
I am telling this to you repeatedly because it is essential that society be
protected in every way and one should never show that he is different from
the others. (3:169-171) JNANAYOGA NOT TO BE
TOLD TO THE UNFIT Never sing even by mistake, praises
of the path of non-action to a person who is fit only for path of action.
Such a person should be told the importance of proper actions and guided
towards performance of good actions by setting him an example by own behaviour.
If one performs actions for protecting the society such actions do not bind
him against liberation. In this way even persons of knowledge perform good
deeds with desireless and dispassionate attitude for serving people.
(3:173-176) One should not also tell about this profound spiritual path to
an ignorant person who, ignoring the fact that all actions are caused by Maya
(or nature_ thinks, because of the ego and narrow thinking, that he is the
doer. (3:178-179). Maya, the creator of all actions is absent in a person who
has realised Self. Such persons give up the I-am-the-body ego, understand the
unique relation between the attributes and actions and remain in the body
with uninvolved attitude. Therefore even by remaining in the body, the
actions do not touch them. (3:181-183). A person who is under the influence
of the attributes and acts under the control of Maya is alone affected by
actions. Because organs, with the help of the attributes behave according to
their own nature but he claims the credit for their actions. (3:184-185). Therefore Arjuna, you perform all the prescribed actions and
make their offering to me but concentrate your attention on the Self. Do not
harbour an ego like "This is the action, I am its doer and I am going to
do it." Do not go after this body, shed all desires and enjoy or endure
whatever comes to your lot. (3:186-188). Those who accept with respect this
firm opinion of mine and behave according to it with faith will be free from
the binding of their actions. (3:192-193). A wise person should never pamper
the organs. (3:202). When the body is controlled by others why should one
accumulate the fruits of actions for it. (3:205). Ordinarily, mind
experiences pleasure when the organs are provided with the sense-objects. But
just as the company of a robber is safe for a short time, only up to the
village boundary, the lust residing in the organs leads them to depravity.
(3:210-211, 213). The desire for sense-pleasures causes anger and destroys
the intellect. Desire and anger are both extremely dangerous; therefore shed
their company. Do not let the nectar of experience of the Self be spoilt by
even the thought of desire and anger. (3:215-218). IMPORTANCE OF DHARMA It is advantageous to practice one's
own Dharma, however difficult, rather than that of others even if the latter
may appear attractive. (3:219-220). Would one demolish one's own thatched hut
by comparing it to the white mansions of others? (3:223). Similarly, even if
one's Dharmais painful and difficult to practice, it is that which makes his
afterlife happy. (3:225). Therefore by taking into account his own benefit,
one should not do actions which may befit others but not to himself. Even if
one has to sacrifice one's life while practising Swadharmait is good because it
will establish one's greatness in both the worlds. (3: 228-229). ARJUNA'S QUESTION At this point Arjuna asked, "Who
are responsible for making even persons of Knowledge distort their thinking
and go astray?" He also asked other questions broadly in the same vein.
(3:232-238) DESIRE AND ANGER OBSTRUCT LIBERATION Shri Krishna replied, "Desire
and anger dwelling in a person's mind are the two merciless culprits who are
responsible for it. They keep people away from Knowledge and devotion.
(3:240-241). They rule the whole world by means of delusion etc. They are
generated from the Raja(action) attribute in the mind and are the root of the
demoniacal endowment. They thrive on ignorance of the mind and are the source
of the demoniacal actions. Though they arise from the Rajaattribute, they are
favourites of the Tamaattribute which is the main constituent of
indiscrimination and delusion. (3:243-244). They operate through hope and
delusion. (3:246-247). Desire and anger are closely connected with ego and
delusion. Because of them, falsehood and hypocrisy have prevailed over truth
and by destroying peace and through the importance given to Maya, minds of
even saints have been polluted. (3:249-251). They destroy the sense of
discrimination, of dispassion and control over senses. They destroy happiness
by destroying Knowledge and instil the three forms of torture (personal,
external and elemental) in the hearts of people. After birth they are
attached to the physical body and reside in the mind and therefore cannot be
discovered even by Brahmadeo. They destroy the personality of even a person
of Knowledge and nobody can control them. (3:253-256). Pure Knowledge is
always associated with desire and anger and is veiled by them. (3:262).
Therefore one should first conquer them before attaining Knowledge. It is
however very difficult to do so because more one tries more it helps them to
strengthen their hold and because of this even Hathayogis are defeated. There
is only one method of bringing them under control. (3:264-267) LOSING DESIRE AND ANGER LEAD TO
SELF-REALIZATION Their original residence is in the
sense-organs from where impetus for action originates. Therefore it is
necessary to exercise control on
the sense-organs which will restrict your mind from the pleasure-seeking
tendency. This will free your intellect and thus they will lose their
support. (3:268-269). Once a person loses anger and desire, the person will
realise Brahman in whose bliss he will enjoy. This is the secret between a
Guru and his disciple and it is also the union of the Self and the Brahman in
which he remains stable perpetually. (3:271-272) DNYANESHWARI CHAPTER 4 YOGA OF KNOWLEDGE KARMAYOGA IS ANCIENT Shri Krishna says, "I had told
this Yoga (Karmayoga) earlier to Vivaswat (the Sun-deity) But that was long
ago. He then told this to Vaivaswat Manu. Manu acted according to it and
advised Ikshwaku about it. In this tradition many Royal Yogis came to know it
but there does not seem to be anyone who knows about it now. This is because
people, having become more attracted towards carnal pleasures, forgot about
the Knowledge of the Self. Having gone astray in their beliefs they came to
think that carnal pleasures are the highest kind of happiness. (4:16-21). How
will the ignoramus who have not ever experienced an iota of dispassion and
who do not understand what discrimination is, can attain me? I do not know
how this delusion grew, but a lot of time was lost with the result that this
yoga was forgotten on this earth. Arjuna, that is the yoga which I explained
to you. This yoga is like a life-secret, but how can I conceal it from you?
(4:25-28) ARJUNA'S DOUBT At this, Arjuna raised a doubt by
asking Shri Krishna, "You are living today and Vivaswat lived in ancient
times. Then how could you have told him this Yoga?" (4:32-40) SHRI KRISHNA REMEMBERS ALL AVATARS Shri Krishna replied, "It is
natural that you should think you were not existing at the time Viwaswat was
existing. What you do not know is that both you and I have gone through many
births. You have no memory of them but I remember all my incarnations.
(4:41-43) "I TAKE BIRTH TO PROTECT THE
GOOD IN EVERY ERA" Though not tainted by birth (i.e.
subject to birth-death cycles), I do take birth and assume form by means of
Maya, but this does not affect my remaining untainted by destruction, form
and attributes. (4:44-46). Because it is the tradition from early times that
I should protect the Dharma(righteousness) appropriate to the particular age
(Yuga), I take birth to protect my devotees and destroy the ignorance
whenever wickedness defeats righteousness. (4:49-50). Then I eliminate the
wickedness and erase the stains of the sins and by bringing together the
Dharmaand ethics remove the lack of discrimination. Whole world then fills
with happiness, Dharmareigns in the world and devotees are full of
Sattvaattribute. Whenever I take birth, sins vanish and merit rises. I take
birth for these tasks in every Yuga. Only persons of knowledge know this
secret of mine. (4:51-57) He who understands that I am not
attached to anything, that I take birth though I am birthless and perform
actions though I am actionless is liberated. Though he may be in his body yet
he is not bound by it. He comes to me when he dies. (4:58-59). GRACING DEVOTEES ACCORDING TO
PERCEPTION Those of my devotees who do not
bother about the past or the future are not affected by anger and desire.
They become one with me and spend their life only for serving me. Those who
are immersed in the knowledge of the Self by becoming unattached, become one
with me and then there is no difference between them and me. (4: 60-63) I
grace people according to the manner by which they express their devotion to
me. It is the natural tendency of man to do my upasana(worship). But
through ignorance or due to delusion, most people think of me in many
different forms though I am one and the only God. I am without name but they
assign different names to the different forms which they consider as deities.
I am all pervading but they qualify my forms as superior or inferior.
(4:66-70). With desire in their minds they worship these deities. They gain
the fruits therefrom but actually that is the fruit of their actions, there
being nothing other than actions which can give fruits. (4:71-73). I am the
witness to the worship of all these deities but each worshipper gets the
fruits according to his attitude. (4:76) FOUR CASTES Though all persons are alike, I have
divided them into four types according to their qualities and actions. Thus the four
castes have been created. The actions prescribed for each caste have been
determined taking into account the combination of their natural tendencies
and qualities. Therefore even though the four castes have originated from me,
I am not their creator and one who understands this is liberated from the
ties of the actions. (4:77-81). The desireless actions of the past seekers
who understood this led to their liberation. (4:82-83). THOUGHTS OF ACTIONS INVOLVE Even wise persons are puzzled about the
significance of action and non-action therefore it should not be interpreted
as one likes. (4:84-85). The actions of even spiritually very powerful
persons have turned out to be desireful actions because of wrong notion of
actionlessness. (4:87). I shall explain this to you. (4: 88) What leads to the formation of the
universe should be understood as action and its meaning should be understood
first. One should also understand the appropriate action for each caste and
the fruits thereof. Also one must understand the nature of the prohibited
actions so that one does not get involved in them. This world is governed by
actions therefore the scope of actions is very mysterious. (4:89-92) A PERFECT PERSON Now listen to the characteristics of a person who has reached
perfection. Even as he performs actions he does not consider himself to be
the doer and does not keep expectations about the fruits. Apart from a sense
of duty, he has no other reason for actions. It must then be considered that
actionlessness has been well ingrained in such a person. Such a person should
be considered as having understood the meaning of non-action and an
enlightened person. (4:93-95). He who realises Self knowing that performance
of his actions is unreal from the point of view of the Self is a real person
of non-action. (4:98). He enjoys the worldly pleasures without being attached
or being affected by them. And even by remaining in one place he travels
through the universe and actually himself becomes the universe. (4:101-102). He
who is not averse to actions nor is drawn to them and is not tainted by the
ambitious thoughts like "I shall do this" or "I shall complete
this" and has offered all his actions to Knowledge should be considered
as Supreme Brahman itself. (4:103-105). He is not bothered about his person,
is desireless about the fruits of his actions and is always happy. He is
always content but constantly seeks the experience of the Self. (4:106-107).
Shedding expectations and ego, he experiences more and more the sweetness of
the bliss of the Self. Therefore he is happy with whatever comes to his lot.
He does not say that this is mine and that is somebody else's. The very
actions he performs merge into him because he does not see anything other
than Self in this world. How can actions affect such a person? (4:108-112).
There is no doubt that such a person is liberated in all ways, he remains
actionless even while doing actions and attributeless even though outwardly
he may appear to have attributes. (4:114). Since he considers action itself
as Brahman all his actions become non-actions and therefore he remains
unattached to them. (4:121) YAJNAS which various sacrificial offerings
are made.) Now Shri Krishna tells about various kinds of Yajnas. (Note that
traditionally a Yajna needs a fire in Some people practise yoga after
attaining maturity by giving up the indiscrimination from their nature and
adopting dispassion. This is their yajna in which they indulge day and night.
Only those who have sacrificed the ignorance along with their mind in the
fire of (i.e. with the help of) the mantras given by their Guru should do
this yajna. (4:122-123). Daivayajna: A yajna,
performed in the fire of Yoga with the intention of attaining Self is called
Daivayajna. (4:124) Brahmayajna: Some others
follow the path of knowledge to attain Brahman. This is also a type of
Yajnain which Knowledge itself is burnt as an offering in the fire of Brahman
until Knowledge and the knower become one with the Brahman. This is called
Brahmayajna. (4:125). (N.B. These two yajnas are mentioned
in the Gita Shloka 4:25 which is translated as "Some yogis worship the
deities alone while others offer sacrifice itself by the way of sacrifice in
the fire of Brahman." This is difficult to understand in the original
but Dnyaneshwar Maharaj has expanded upon it.) Meditation: Some sacrifice
the sense pleasures through self control and practice of three stages of
yogic meditation (viz. Dhyan, Dharana and Samadhi). (4:125-129). Yajna of Self-control: Some others burn
their desires and ambition from the five sense-organs after attaining
dispassion. Thus all the bad attributes vanish. (4:130) Guru-mantra:Some others, with
dispassionate attitude and the continuous chanting of the mantras given by
their Guru, began lighting the fire of knowledge (of the Self) and after
avoiding the pitfalls of occult powers (Siddhis) achieved the first spark of
Knowledge. After controlling the mind and burning the desires and family ties
and through control of breathing (Pranayama) they become one with the Brahman.
What remains is the bliss of the knowledge of the Self. (4:131-139) These are all different types of
yajnas but with the same goal. (4:140). There are other types of Yajnas also
e.g. Dravyayajnaor offering of wealth, Tapoyajnaor performing penance, and
Yogayajnaor practising Yoga. Some offer words i.e. speech as Yajna which is
called Vagyajna. Others offer their learning to attain Brahman and that is
called Dnyanyajna. (4:141). Arjuna, all these yajnas are
difficult and laborious. But persons who control their senses and practice
yoga can do them because they have sacrificed their ego. (4:142-143). PranayamaThere are
still others who practice Pranayamai.e. breath control. Such yogis are
called Pranayamis. (4:145). Some others use a technique called Vajrayogain
which diet is controlled and Pranasare sacrificed into Prana. (See note
regarding Pranasat the end of Ch 6). All these persons who shed the grime from their mind by
various yajnas have liberation as their goal. (4:146). ATTAINING BRAHMAN BY YAJNAS Thus, all these people perform these
various yajnas with the intention of attaining liberation and wash away their
impurities of the mind by their means. (4:147). After the ignorance about the
Soul is burnt away what remains is its pure form alone and then there remains
no difference between the sacrificial fire and the performer of sacrifice.
Thus the intention of the performer is fulfilled, sacrifice ends and all
actions get nullified. Then the thoughts or imaginations do not enter the
mind, the duality ends and with the ultimate Knowledge that remains they
experience the unification with the Brahman. (4:148-151). Others lead a wasted lifeBut those, who
after being born do not practice yoga or perform yajnasor practice
self-control have an unworthy life in this world and their status in the
afterworld need not even be mentioned. (4:152-154). All these yajnas,
described in detail in the Vedasare possible only through actions and
when one understands this then those actions do not bind him. (4:155-156). Dravyayajnas inferior to dnyanayajnasThe yajnasbroadly
described in the Vedas needing external actions (like burning materials in
fire) lead you only to attaining heavenly plane. But these are all
dravyayajnasi.e. yajnasinvolving wealth and are very inferior to the
dnyanayajnasor yajnasof knowledge. (4:157-158) SERVING SAINTS GIVES KNOWLEDGE If you desire to gain this most
superior knowledge then you should serve saints in every way. They are the
depository of knowledge and service is the gate to it. Therefore capture it
by serving them. Then make your obeisance to them with all you have, and shedding
your ego be their servant. Then ask them questions about whatever you wish to
know and they will explain it to you. Once you understand it desires will not
enter your mind. You will lose all your fears and be fit to attain Brahman
and will see everything including yourself as my form. Thus your delusion
will vanish once you get the favours of a true Guru. (4:164-170) KNOWLEDGE IS
INCOMPARABLE This knowledge is so powerful that it
can remove the ignorance in your mind even if you are a worst sinner or full
of illusion and delusion. There is nothing else in this world comparable to
Knowledge and as encompassing. (4:172-174). This knowledge cannot be compared
with anything except itself just as if one asks the taste of nectar the
answer is like nectar and nothing else. Now I shall tell you how to gain that
Knowledge. (4:180-185). PEACE COMES WITH KNOWLEDGE Knowledge seeks him who is fed up
with sense-pleasures in preference to the pleasure of the Self-realisation,
who does not bother about the sense organs, who does not allow desires enter
his mind, does not feel responsible for the things which occur naturally and
who has become happy by faith. Peace resides in the mind of such a person.
Once the Knowledge becomes firm in his mind he attains self-realisation and
peace reigns in his mind. He sees peace wherever he casts his glance and
duality about "this is mine" and "that is another
person's" vanishes from his mind. (4:186-190). UNINTERTESTED PERSON'S LIFE IS
MEANINGLESS What meaning does the life of a
person not interested in knowledge have? Death is preferable to such a life.
(4:192). A person may not have gained knowledge but if he shows even a little
interest then there is some hope that he will gain it. But if he does not
then he will be surely afflicted by doubts. (4:194-195). One who is thus
afflicted by doubts can be definitely considered as lost to the happiness in
this world as well as the next. (4:198). A doubting person does not
differentiate between truth and falsehood, proper and improper, beneficial
and harmful. (4:200). Therefore there is no greater sin than to doubt. The
one means of destroying it is the Knowledge. (4:202-203). Therefore Arjuna,
get rid of the doubts in your mind. (4:208). ______________________________ Historians, interpreting the tales
given in the Puranas, say that of the twelve Adityas Indra, Varuna, Vivaswan
and Vishnu became the most distinguished. These belonged to the Deva branch
of Aryans as opposed to the asura branch of Aryans which settled in Persian
region and were always at war with the Deva Aryans. Vivaswan was not a warrior but a man
of learning and a poet. Indra and Vishnu led the Aryan clans in their
migration to the Afganistan region and the Northern part of India. The
conquered lands were distributed among 22 groups of which 11 were in India.
Manu belonged to one of the latter. He chose Ayodhya on the banks of river
Sharayu as the capital of his kingdom. Like his father Manu also was not a
warrior but a man of learning, religion and peace. He is credited with the
Code of Ethics known as Manusmriti. After a short rule of about 10 years Manu
retired to the forest leaving the kingdom to his son Ikshwaku. This probably
occurred in about 2800 BC. DNYANESHWARI CHAPTER 5 RENUNCIATION ARJUNA'S DOUBT Arjuna is now confused and asks Shri
Krishna. "First you told me to give up actions and now you are insisting
on actions. (5:2). Which of the two paths is better?" (5:6) KARMAYOGAAND KARMASANYASARE SAME IN EFFECT Shri Krishna said, "Both
Karmasanyasa(renouncing actions) and Karmayoga(performing actions without
desire for fruits) lead to liberation. But it would appear that Karmyogais
clearer and easier to follow for big and small. If one thinks carefully. it
would be clear that by this path the fruits of Karmasanyasaare also gained
automatically. I shall now tell you the qualities of a sanyasiand then you will realise that both paths are
the same. (5:14-18). QUALITIES OF A SANYASI A sanyasidoes not grieve about his
gains or losses and does not crave for what he has not received. His mind is
steady as a mountain. He does not at all have feelings in his mind about
"me" and "mine". Such a person is forever a
sanyasi(renunciate). In this state of his mind he is dissociated from the
fruits of actions and he is ever happy. Such a person does not have to leave
his home. family and possessions to become a sanyasi because he is already
dissociated from desires in his mind. (5:19-22). He whose intellect is free
from desires does not get caught in the bindings of the actions. A person
attains the qualities of a sanyasi(renunciate) only when desires are given
up. Therefore both Karmasanyasa(renouncing actions) and Karmayoga(performing
actions without desire for fruits) are the same. (5:23-25). Only ignorant
persons think that the two (i.e. Jnyanayogaof the Sankhyas and Karmayoga) are different but those who have experienced
Self know that they are not different. (5:26-28). One who follows the Yoga
path attains very soon the bliss of the Brahman but one who cannot succeed in
it wastes his efforts and cannot be a real renunciate. (5:32-33). ATTITUDE OF A NON-DOER IS NECESSARY A person who has kept his mind free
of delusion and by purifying it with the help of Guru's mantra merged it in
the Self. becomes the Self. (5:34). A person who, after getting rid of
desires, has become consciousness (Brahman) itself, pervades the expanse of
the three worlds (i.e. heaven. earth and the nether) through the form of the
Self, even by being at one place. ( 5:36). For such a person. language like
"This is done by me" or "I want to do this" becomes
redundant and he remains a non-doer in spite of his actions. Because such a
person is not even conscious of his body, even though his outward behaviour
and his bodily functions appear to be normal. Then how can he have the ego
about his actions? (5:37-38). When we think about the Almighty God
we see that the all-pervading God is apparently a non-doer. He creates this
expanse of the three worlds but He does not get involved with these actions
even if you call Him a doer. He raises populations of creatures from the five
elements(earth. water. air. fire and sky or space. See note at the end
of the Chapter) and He is in all but belongs to none. In fact He is not even
aware about the creation and destruction of the world. (5:76-79). He assumes
form by taking birth but His formlessness is not affected. Therefore to say
that He creates. maintains and destroys is rooted in ignorance. (5:81-82). When this ignorance is totally
destroyed then delusion goes and non-doing nature of God becomes clear. Once
a person is convinced in his mind that God is a non-doer then the fundamental
idea that "He is not different from me" is naturally established.
Once this sense has arisen in the mind then he does not see himself different
from anything in the three worlds and considers the world to be as liberated
as he is. (5:83-85). Such persons have a sense of equability towards
everything in this world, (5:88). Such men of Knowledge do not notice
differences between different creatures. (5:93-95). Listen now to the
characteristics of the person who possesses this sense of equability.
(5:102). INDIFFERENCE TO SUCCESS OR FAILURE One who is not affected by the success
or failure (or gains and losses) of his actions is a person with sense of
equability. He is the Brahman personified. (5:103-104). Due to the limitless
internal bliss of the Self he is not attracted towards the external worldly
pleasures. (5:105-106). It is only those who have not experienced this
internal bliss that are attracted towards the impermanent worldly pleasures.
(5:110). The pleasures of the sense-objects are actually miseries from the
beginning to the end but ignorant people cannot do without them. (5:120). It
is these people who are addicted to the sense pleasures that have given the
appearance of truth to this worldly delusion of Maya. (5:126). Persons who have controlled passions
totally are not at all aware of the sorrows born out of sense-pleasures.
(5:129). They are internally filled with bliss. But their way of enjoying
that bliss is unusual. They are not aware that they are the enjoyers because
they are in a state of egolessness and oneness with the Supreme. (5:131-133).
This Bliss of the Self is the best, is indestructible and limitless. Only the
desireless persons are worthy of it. (5:146). If you ask how these persons
reached this stage while still living, it is because first they give up the
pleasures with dispassion and concentrating at the point in between the
eyebrows and while controlling the breath (Pranayama), they meditate with
their eyes turned backwards. (5:151-153). Thus their mind turns inwards and
through the state of samadhithey take the life-force and the mind
upwards towards the experience of Brahman. When mind dissolves, all desires
and ego also dissolve. Therefore he who experiences the bliss becomes one
with Brahman while still living. (5:155-157). __________________________ Note on Five
elements or Principles (5:76-79): Indian philosophy
postulates the world to be made of five principles or elements. Earth, Water,
Air, Fire and Sky or Space. When seen from the modern physical point of view,
the first three are the three states of matter namely solid, liquid and gaseous
states. The fourth represents the energy while the fifth is the space. This
is as per the understanding of the thinkers at the beginning of human
civilisation Modern science has found more than 100 elements, about 92 of
them occurring naturally. But this does not change the basic arguments. Note on Samadhi (5:155-157): This
is a state of deep trance without thoughts during meditation. REVISED NOVEMBER 2000 Dnch6pg1 DNYANESHWARI CHAPTER 6 MEDITATION YOGI NOT DIFFERENT FROM SANYASI Shri Krishna further said, "Yogi
(Karmayogi) and sanyasi are both same. You may think they are different
but on careful thinking you will find that they are the same. It is clear
that except for the differences in names yoga is the same as sanyas and from
spiritual point of view there is no difference at all between the two.
(6:39-40). It is an accepted principle that one who performs actions but does
not get attached to the fruits thereof, should only be considered as a yogi.
(6:43). He who performs whichever actions appropriate to his caste and
circumstances, but does not maintain the ego about his being the doer and
does not permit the desire of the fruits to touch his mind is a sanyasi and
doubtless is a yogi also. (6:45-47) On the other hand, he who, forsakes
the regular routine duties and incidental duties (like offering to
forefathers etc.) considering them to be restrictive and instead immediately
gets himself involved in other actions, gets himself into unnecessary problems.
Why should one give up the burden of family life only to burden himself with
the life of a renunciate? Therefore, one who remains within the prescribed
code of actions by doing daily fire rituals etc. enjoys automatically the
yogic bliss. (6:48-51) Shastras have stated that a Sanyasiis a yogi because
it is only when the desire goes that the essence of yoga is obtained.
(6:52-53) YOGI SHOULD NOT ABANDON ACTIONS One who follows the yoga path should
not give up the path of actions. By assuming proper posture and
breath-control, by steadying the intellect, controlling the organs and
keeping them away from the sense-pleasures, he should turn the consciousness
inwards and meditate by continued abstraction of mind (Dharana). This will
lead to the elimination of tendencies towards materialistic actions. Then the
means (sadhan) becomes one with the goal and one becomes steady in he state
of samadhi. By practising thus the yogi reaches perfection. Now listen to
the characteristics of such a perfect person. (6:54- 61) A perfect person Sense objects do
not enter his mind and he is engrossed in the Knowledge of the Self. He is
not excited by the pleasures and sorrows in the world nor is he enticed by
pleasures. Even if he has to perform actions he does not care about the
fruits thereof. His actions are just sufficient for the survival of the body,
otherwise he is oblivious to other actions. Such a person may be considered
as settled in yoga. (6:62-65) ARJUNA'S QUERY Arjuna then asked (not in the Gita),
"Who gives him this capability?" (6:66) THE HARMFUL EGO Shri Krishna said, "In this
state of oneness who can give what and to whom? (6:67). It is due to ignorance that a person
dreams of life and death. But when he wakes up he realises that the dreams
were unreal and becomes aware of the truth that he himself is the Brahman. We
harm ourselves by the unnecessary I-am-the-bodyego. (6:68-70). Thoughtfully, one should give up this
ego and be benefited by becoming one with the Brahman. Really speaking, by
being infatuated with the body, one becomes one's own enemy. (6:71-72). An
individual himself is Brahman but his intellect does not believe it. (6:75).
A person who nurtures desire becomes his own enemy. On the other hand, he who
does not bother about these bindings is the real knower of the Self. (6:80). For a person who has conquered his
mind and calmed his desires the Supreme Self is not very far. When wishful
thoughts disappear from the mind the soul becomes Brahman. (6:81-82). When
the false ego vanishes completely he becomes one with the Brahman already
present within him. The thoughts of hot and cold, happiness and sorrow,
honour and insult are not possible in such a person. Just as whatever comes
in the path of the sun gets illuminated, whoever comes in the path of such a
perfect person becomes like him. The thoughts that these deeds are good and
those are bad do not enter his mind because he has become one with the
Brahman and is devoid of duality. When he ponders over the nature of this
world he finds that it is unreal and when he searches for the reality he
experiences that that reality is himself. When he later tries to determine
whether he is bound by space and time or the all-pervading, all his efforts
stop because now his feeling of duality with Brahman vanishes. One who has
conquered his senses while remaining in his body has automatically reached
the level of Brahman. Such a person should be called a yogi and the master of
his senses. The differences like big and small do not enter his mind, and a
lump of earth, a precious stone or gold are the same to him. (6:84-92). Then
how can the ideas about friend and foe, a relative or a stranger come to his
mind? (6:94). Everything in this world appears as Brahman to him. One who has
experienced that this world is pervaded by Brahman is a person with vision of
equability towards everything. (6:100-101). Even thoughts about such a person
coming to one's mind make him become like that person. (6:104). But there is
no limit to the praise of such a person. (6:111). ARJUNA ASKS FOR ADVICE Arjuna then expressed his desire that
though he does not have the qualities of saints in him and perhaps he is not
yet fit to understand the importance of these characteristics, Shri Krishna's
advice might make him fit to become one with Brahman. (6:138-140). Shri
Krishna, realising that this is the opportune time to tell him about the
practice of Yoga, told Arjuna, (6:151) ADVICE ON KUNDALINI YOGA ""What I am going to tell you now
is about that Yoga path which is the king among all yoga paths, therefore listen
carefully. By this path one gains innumerable fruits of detachment through
deliberate actions. Lord Shiva is even now a follower of this path. Some
Yogis tried other ways to attain Brahman but getting wiser by their
experience they had to turn to this straight path of Self-realisation after
which they made rapid progress. A person who has discovered this path forgets
his hunger and thirst and is not aware about when the day comes or when the
night falls. Every step in this path opens towards the mine of liberation.
Whether you go eastward or westward the progress on this path occurs quietly
and definitely. (6:152-159). Now I shall tell you the details but they are
useful only if you experience them. (6:163). Selection of locationFirst of all a
suitable place should be selected for the practice. One should get a feeling
of happiness on sitting there and a feeling that he should not leave the
place. One's sense of dispassion should increase while sitting there. Saints
should have occupied that place earlier, the effects of which are still felt
by getting a feeling of satisfaction, courage and zeal. The practice of yoga
should occur naturally by sitting there and the beauty of the surroundings
should give one the experience of the bliss of the Self. Even an atheist
should feel like doing tapas there. (6:163-167) That place should be beautiful and
pure. It should be inhabited only by seekers and be away from the crowds of
ordinary people. Plenty of roots and fruit-laden trees should be available
throughout the year and water, especially from natural fountains, should be
available even in dry season. It should enjoy mild sun and cool breeze. It
should be so thickly wooded that not only wild animals but even bees and
parrots cannot enter. But there may be a few water birds around and perhaps a
cuckoo and occasional peacock may also be there. Arjuna, one should carefully
search for such a place looking for a secret cave or a temple of Lord Shiva.
(6:171-179). Preparation of the seat After selecting one
of the two places (cave or temple), one should sit there alone for a long
time and check whether or not the mind becomes calm. If it becomes calm then
one should prepare a seat there. The seat should be made of Darbha grass over
which one should put a deerskin and cover it further by a clean washed cloth.
The seat should be level and not too high or too low from the ground. If the
seat is too high it will make the body unstable and if too low then the body
will touch the ground. In short the seat should be steady and comfortable.
(6: 180-185). Stabilising the mind Then one should sit
there concentrating the mind while remembering one's Guru. The Guru must be
remembered until the mind is filled with Sattvic(pure) feelings so that one's
ego gets blunted, mind is rid of thoughts of sense-objects and the organs do
not stir. One should remain in this state until one experiences that the mind
has merged with the heart. In this state one experiences that body
automatically becomes steady and airs in the body are coming together. After
remaining in this state the mind stabilises, interest in worldly affairs gets
inhibited and he attains the state of deep trance (samadhi) effortlessly as
soon as he sits on the seat. (6: 186-191). Yogic posture and ChakrasNow listen
carefully to the details about the yogic posture. First sit with the calves
of the legs pressed against the thighs and keeping the left leg on the other
leg at a slight angle, press the right sole steadily on the anus, keeping the
sole of the left foot naturally pressed on the right foot. Pressing the heel
tightly at the centre of the space between the anus and the base of the
generating organ, one should balance the body on it. Keeping the two ankles
straight he should lift the base of the spinal column. This will make the
whole body to be supported and balanced on the heel. This is the
characteristic of the Mula Bandhaposture (the knot at the root
or base) also known as Vajrasana. Once this posture is successful then the
downward path of the Apanapart of the vital breath (or life
force) gets blocked and it starts receding inside. (6:192-200). (See the note
regarding Prana at the end of the chapter) Then let both palms held in cupped
shape rest on the left leg which will make the shoulders rise. The head
automatically gets in between them. The eyes then remain in half-closed state
and the sight turns inwards. Even if it turns outwards it can look only up to
the tip of the nose. The desire to look around vanishes. Then the neck gets
contracted and the chin presses against the chest hiding the throat. This
posture of the neck and chest is called the JalandharBandhaor knot.
(6:201-208). Then the belly becomes flat and the
navel gets raised. The posture of the part of the body between the navel and
the anus is called OdhiyanaBandhaor knot.
(6:209-210). Thus the Yoga practice starts with
the external parts of the body while the thoughts, desires and other affairs
of the mind vanish. He is not aware anymore of hunger and sleep. (6:211-213).
Awakening of KundaliniThe Apanabreath
then hits the Muladhar Chakrasituated at between the anus and the generating
organ and removes all the impurities accumulated there since childhood. (See
the note on the Chakras at the end of chapter). Then the Apanabreath rises to
the Manipur Chakrasituated just below the navel and starts hitting against
it. Thus the confined breath stirs the body from inside and removes the
impurities accumulated since childhood. Then the powerful breath enters the
abdomen and eliminates the phlegm and bile. Then it reaches the centres of
the seven essential elements ( viz. flesh, blood, muscles, bones, marrow,
chyle and semen), gets rid of the fat, and drives the marrow out from the
bones. It cleans the blood vessels and relaxes the organs which may frighten
the seeker but he should not get frightened. By creating these ailments it
throws the diseases out from the body. Then the Apanabreath brings the
solid flesh and bones and the liquid blood together. (6:214-220). While this goes on the Kundaliniforce
awakens by virtue of the heat created by the yogic posture. It was sleeping
like a baby cobra coiled in three and half coils near the navel with its
mouth facing down, (6:221-223) but now gets awakened due to the constriction
by the Mula Bandha. (6:225). Kundalini reaches
other Chakras and purifies the bodyWhen it wakes up it opens its mouth
and swallows the Apanawhich has occupied the space in the region of the heart.
It then swallows the fat and excess flesh from the region of the heart and
wherever else it can find flesh. (6:229-231). Then it searches for the palms
and soles, tears open the upper parts and searches every joint and organ. It
extracts the vitality from the nails, purifies the skin and makes it touch
the bones. Then it cleans the insides of the bones and scrapes the interior
of the blood vessels with the result that the roots of the hair are burnt. It
then drinks off the seven essential elements and makes the body hot and dry.
(6:232-235). It then draws back the Pranacoming
out of the nose and the Apanawhich is inside and when they meet only the
curtains of the six Chakrasseparate them. They would have met
except that Kundalini asks them, "What business have you here? Get
aside!" The principle is that the Kundalini eats off the Earth principle
(solid part) and also completely licks off the Water principle (liquid part)
from the body and feeling satiated becomes mild and rests at the Sushumna(central) nerve in
the spine. (6:236-240). In this satisfied mood it vomits the saliva which
becomes the nectar which guards the body. At this stage the heat leaves the
body which now becomes cool from inside as well as from outside because of
which the lost strength returns. The flow in the Sushumnanerve stops and the
functions of the remaining nine Pranas also stop. Because of this the body is
without action and becomes still. The Ida and Pingala nerves in the spine
meet and the three knots get loosened and the curtains of the six
Chakrasopen. Then the vital airs passing through the right and left nostrils
(which are designated Sun and Moon respectively) fade to the extent that even
a flame will not flicker by them. (6:241-245). At this time, the intellect
gets stilled and the remaining fragrance in the Pranaenters the Sushumnanerve
along with the Kundalini. Then the spiritual nectar (Ambrosia or Amrit) situated at the
crown of the head spills into the mouth of the Kundalini and then gets
absorbed throughout the body including the ten Pranas. (6:246-248). Body gets rejuvenated The skin which
veils the lustre of this nectar but is brightened by it is shed and all the
organs show their bright aura. (6:250, 252-253). Now even Death is afraid of
it (the body) and the aging process gets reversed. The yogi gets back his
lost childhood and he looks like a boy. (6:259-261). He gets bright new
nails. He gets new teeth also but they are tiny like a row of pearls. Tiny
hair grow on the body. The palms and soles become red and the eyes become so
clean that his vision cannot get confined within the eyelids and even with
half-closed eyes the range of his vision reaches the sky. (6:262, 265-267).
Though the colour of his skin becomes golden, his body becomes light as air
because now there is no earth and water principles in it. He is able to see
beyond the seas and understand what is going on in heaven. He is able to
understand what is in an ant's mind and he can ride the wind. Even if he
walks on water his feet do not get wet. Thus he attains such occult powers (Siddhis).
(6:268-270). Divine experiences Now listen to what
happens further. The Kundalini, with the help of Pranarises up to the heart
through the Sushumnanerve. (6:271). This Kundalininow may be considered as
the basis of this universe and of AUM which is the expression of Supreme
Soul. (6:272-273). The yogi then starts hearing the divine Anahatsound.
(6:274). The intellect which is near the Kundalinipower becomes active and is
now able to hear some of this Anahat sound. (6:275). There are ten types of
Anahatsound and he hears the first type of sound called Ghoshaand in this
basin of Ghoshaitself sound pictures are then generated which one sees
through one's imagination but when the person is not himself where is the
imagination? Actually it is impossible to explain where the sound is coming
from. (6:276-277). I forgot to tell you one thing that is the Anahatsound
reverberations near the heart persist as long as Air principle is not
destroyed. The reverberations in the Sky principle (space) open the window of
the Brahmarandhra( orSahasrar) easily. There is another space above the
Sahasrar(lotus of thousand petals) where the Consciousness (Chaitanya)
resides without support. (6:278-280). There the Kundaliniflashes its energy
and by giving an offering of it to the intellect it makes the duality disappear.
Now the Kundalinidrops its brilliance and merges with the Prana. At that time
it looks like a golden robe shed by a statue of air or like a tongue of
lightening. (6:281-284). Thus when it reaches up to the Sahasrarit looks like
a golden chain or a stream of shining water. Then it suddenly vanishes in the
space of the spiritual heart and its power dissolves into itself. We should
really call it power but it is really the life-force which is no longer aware
now of any material aspect of the world. (See notes at the end of Chapter.) In this state
things like conquering the mind, holding the breath or meditating do not
remain. Having desires or giving them up also stop. Therefore this Kundalini
may be considered as the melting pot of all the five principles. (6:286-290).
Dnyaneshwar Maharaj says, "Using the body itself to devour the ego about
the body is the principle of the Nath Panth (sect). Shri Krishna has merely
mentioned it in the Gita, but I have put the details before the
audience." (6:291-292) Siddhis When the lustre of
the power vanishes, the appearance of the body also changes and eyes of
common people cannot see the real form of the yogi. Actually the gross body
continues to possess the limbs and other organs but it is now made of air
principle. (6:293-294). His body can become so light that he is called
Khechar i.e. one who can travel through space. Once he reaches this stage his
body performs miracles because now he has gained Siddhis. (6:296). One need
not go into the details about these Siddhis, main point being that the three
principles Earth, Water and Fire have disappeared from within his body. Of
the five principles, Water principle has destroyed the Earth principle and
Air principle has destroyed the Water principle while in the spiritual heart,
the Air principle has destroyed the Fire principle. What remains is the Air
principle in the shape of the body. But after some time that too vanishes in
the space of the spiritual heart. At this time the Kundalinichanges its name to
Marut i.e. wind or air. But until it merges into Brahman its form as power
persists. (6:297-301). Then it breaks the Jalandhar knot and
surges through the throat to the Brahmarandhra. With the help of
recitation of the basic sound AUM, it rises to the Pashyantistage of the
sound and enters the Brahmarandhraup to the half of Tanmatra. By steadying
itself in the Brahmarandhra, it embraces the Brahman. The curtain of the five
principles is withdrawn and the power meets the Supreme Brahman and
evaporates into it along with the Sky principle. (6:302-306). (See the note
at the end of the chapter)
Thus the soul which was separated
from the Brahman by virtue of acquiring the body enters the Brahman. At that
time thoughts about whether the soul is different from me (i.e. the Brahman)
does not survive in the mind. (6:307-309). The person now experiences merging
of what is described as Sky principle with the sky. This cannot be described
in words but has only to be experienced. (6:310-311). Arjuna, understand that
this phenomenon is not something explicit which can be understood by
listening to words. There is nothing more left for him to know. I can only
say that if one is fortunate then one should experience it and be one with
the Brahman. (6:316-318). But it is meaningless to talk about it. That (the
Brahman) is the root of the universe, fruit of the yoga, and the energy of
the bliss. That is where the forms dissolve. It is the place of liberation
and beginning and end disappear there. It is the seed of the five principles
and brightness of the Great Effulgence. When the non-believers tortured my
devotees, I had to assume my beautiful four-armed form out of it (the
Brahman). The great bliss of this state is beyond description. Persons who
have realised Self by steadily striving for it have become pure and reached
my status. (6:321-326). ARJUNA'S DOUBT Arjuna now gets a doubt whether he is
fit for practising this yoga. He asks, "Shri Krishna, I am convinced
about the excellence of this yoga practice. But I am not worthy enough to practice
it. What I want to ask you is whether would anybody be able to practice it or
whether it requires one to be qualified to practice it." (6:333-337). WORTHINESS FOR YOGA PRACTICE Shri Krishna replied. "This yoga
is a means to liberation. Even an ordinary task cannot be successful unless
the doer is worthy and capable of doing it. But the worthiness can be only
judged if and when the task is successful. If there is worthiness then only a
task which is begun becomes successful. But capability is not something one
can easily acquire. When a person, by becoming detached performs the
prescribed actions then he attains authority. You can use this trick to
attain worthiness. (6:339-343). Arjuna, one rule of the yoga practice
is that he who does not perform prescribed actions does not become worthy.
(6:344). One who is a slave to the pleasures of the tongue and of sleep does
not have the right to practice yoga. Also, one who, out of obstinacy reduces
his diet by suppressing his hunger and thirst and does not sleep properly
cannot control his body. How can such a person succeed in yoga? Therefore one
should not pamper the sense-pleasures but at the same time one should not
totally abandon them also.(6:344-348). One should eat but it should be proper and in moderation.
One should undertake only a limited number of tasks. One should talk only
what is necessary, walk within limits and sleep at proper times only.
(6:350). Even if one has to stay awake for any reason, it should not be
beyond some specific limit. By such regular routine the essential
constituents of the body remain in balance. And when the senses are satisfied
in proper proportions the mind also remains satisfied. (6:351-352). Once the
external organs become regulated the internal happiness increases and the
yoga is achieved even without practice. (6:353). One who practices yoga by
remaining regular and controlled in his habits experiences the Self. (6:355).
A person whose mind becomes steady and remains so until death, may be called
a person who has achieved yoga. In this stage his mind may be compared to a
flame in windless air. (6:357-358). GAINS FROM YOGA PRACTICE A beneficial thing often appears as
painful to a person. Otherwise nothing is easier than the practice of Yoga.
(6:363). Only with the practice of yoga, by sitting steadily in the posture
as I described, can the sense-organs be disciplined. Once that is achieved
the mind automatically sets itself towards the Soul. When it returns from
there and looks back at the Self it realises that "I have been That" all the time. Then it is immersed in
bliss and dissolves in the Self. It becomes one with That (Self or the
Brahman) beyond which there is nothing else and which can never be realised
through the senses. (6:364-368). In this state, his mind remains steady and
his awareness about the body vanishes even if it is afflicted by severe
pains. (6:369-371) Because of this indescribable bliss he forgets other
things also. Because of the pleasure of the experience of the Self the mind
forgets the desires and is no longer mindful of the worldly matters. The
bliss which adorns the yoga, and which gives satisfaction and knowledge
appears in form by the study of the yoga and the person who sees
(experiences) it becomes of that form. (6:372-374). ATTITUDES FOR STARTING YOGA PRACTICE Arjuna, you may feel that this yoga
is difficult, but in a way it is very easy. First one should get rid of
desire and anger which arise out of thoughts in the mind. (6:375) Once the
sense pleasures are eliminated and organs are controlled, the mind becomes
calm. Thus, once dispassion sets in then desires do not enter the mind and
the intellect is sheltered by courage. The intellect, once it is helped by
the courage, turns the mind towards Self-realisation. (6:375-378) Even if this does not happen there is
another easy way towards Self-realisation. First one should make a rule that
a resolution once it is made will not be changed. (6:379-380). If this makes
the mind become steady then well and good. But if it does not then let the
mind wander freely. Then bring it back from wherever it has wandered. It will
then be steady by itself. Once the mind is able to remain steady for some
considerable time it will by itself come towards the Self and when it sees
the Self it will become one with it. The duality will then merge into
unification with the Self and the bright light of the union will illuminate
the three worlds. (6:381-384). Everything becomes full of divine energy once
the mind dissolves. (6:386) If you are not able to do even this
then listen further. (6:390) One should fix the thought in one's mind that
"I am in the body of every being and everything is in Me; that this
universe and all living beings are interlinked." (6:391-392). Needless
to say that he who sees my presence in every being with the feeling of
equality and does not harbour discrimination in his mind based on outwardly
differences between them is undisputedly one with Me. (6:393-394). By not
being involved with its affairs he reaches my level through his experiencing
of the Brahman even while he is in his body. He who has experienced my
all-pervasive nature himself becomes all-pervasive. (6:401-402). I have seen
that a person who has experienced Self in the three worlds is himself Brahman
by virtue of his experience, even though he goes about normally in his body,
with people thinking of him in their own perception as happy or unhappy as
the case may be. (6:407-408). Therefore my advice to you Arjuna, is to
practice the outlook of equality by which you will see the universe in
yourself and be one with it. There is nothing else worth achieving other than
this outlook of equality. (6:410) ARJUNA'S DOUBT ON NATURE OF MIND Arjuna now raises a doubt, "Shri
Krishna, the path you have told just now will not sustain because of the
nature of the mind. It tortures the intellect and weakens the determination
and runs away from courage. It creates desires when one is in a state of
satisfaction and wanders everywhere. It bounces if suppressed and assists if
controlled. Therefore it does not appear possible that the mind would become
steady and impart the sense of equality. (6:414-416). DIRECTING THE MIND Shri Krishna replied, "What you
are saying is true. The mind is mercurial. But if one can turn it towards the
practice of yoga observing dispassion, then it will become steady after some
time. The mind has one good quality and that is, it develops a liking for a
thing towards which gets attracted. Therefore one should make it to like the
experience of the Self. (6:418-420). Those who are not dispassionate and
also do not practice yoga would find it impossible to control the mind. But
if we do not at all bother about following the techniques of regulated
behaviour (Yama- Niyama) and about dispassion, and instead get immersed in sense
pleasures and thus do not conquer the mind then how can it become steady?
Therefore let your actions be such as to control the mind and then we shall
see how it does not become steady. "(6:421-424) ARJUNA'S DOUBT: WHAT IF SEEKER DIES
HALFWAY? Now Arjuna raises one more doubt. He
says, "Shri Krishna, I did not know about this yoga until now therefore
I was thinking that mind is uncontrollable. But now, by your grace, I have
been introduced to the yoga. But I have one more doubt which only you can settle.
(6:428-430). Suppose a person, deeply desirous of attaining liberation, gives
up worldly pleasures in good faith but has not been able to fully succeed in
his spiritual efforts. If such a person dies before attaining his goal then
he will have neither the liberation nor the worldly pleasures. Thus in spite
of having faith he has lost both. Please tell me what happens to such a
person." (6:431-432). SEEKER REBORN AS YOGI Shri Krishna replied, "Arjuna,
can there be anything other than liberation for one who longs for it? He is
merely taking rest for some time, and even then during that rest period there
is such a happiness which even gods do not gain. Had he practised yoga then
he would have attained liberation before death. But because of lack of speed
he had to stop in the middle. But liberation is reserved for him.
(6:437-440). He reaches with ease the planes which even Indra the king of
Gods finds it difficult to attain. But he gets sick of the incomparable
enjoyments on these planes and says all the time, 'Oh God! why are there
impediments in my path to liberation?' Then he returns to the earth to be
born in a religious family and starts gaining spiritual wealth. People in
such family observe morals, speak clearly and truthfully and behave as
prescribed in the Scriptures. (6:441-445). For them the Vedas are the living
deity, actions are guided by Swadharmaand discrimination, thoughts are only
about God and the family deity is their wealth. Thus the person happily is
born here on the strength of his meritorious deeds. (6:446-448). Or he is
reborn into the family of a yogi of high level. The person even as a child is
already loaded with knowledge because of his past. Due to the mature
intellect he knows all branches of knowledge easily. (6:451-454). His intellect
develops further from the point of his death in the earlier lifetime and he
is able to grasp mysterious subjects and even difficult things told by a
Guru. (6:457, 459). His sense-organs come under his control, mind becomes one
with the Pranathe vital life-breath and the Pranadissolves in the
Consciousness. Somehow, yoga practice also comes easily to him and he can
attain the samadhi state effortlessly. (6:460-461). He attains Siddhiseven while he is an
acolyte. (6:464). He is able to do his spiritual exercises effortlessly
because he has reached the shores of the Self-realisation after millions of years and after overcoming the
impediments of thousands of births. He gets the power of discrimination and
putting that also behind in time and going beyond thought he becomes one with
the Brahman. (6:465-467). He then gets that indescribable and unfathomable
bliss which is beyond words. He becomes the living image of the state of the
Brahman which is the ultimate destination. (6:469-470). He reaches this state
while still in his body. (6:480) Consider him as my life-force (Prana). He
experiences that he is the devotee, devotion and the deity of devotion all
three in one. This union of love between him and Me can be described only as
he being the soul in My body. (6:482-485). _____________________________________ 1. NOTE on Pranas(6:192-200). There are ten classes of Prana
(vital breath), five main and five secondary. The main types are Prana,
Apana, Samana, Vyana and Udana. Secondary Pranas are Naga, Kurma, Krikala,
Devadatta and Dhananjaya.] 2. NOTE on Chakras(6:214-220). There are
six Chakras or centres and a seventh centre which is the ultimate point where
the Kundalini force has to reach. Muladhar Chakra is the lowermost Chakra or
centre located near the base of one's spine near about the sexual organs and
at which the dormant Kundalini is located. There are five more Chakras above
the Muladhar. These are, the Swadhishtan Chakra located a little above the
Muladhar Chakra and below the navel. The third is the Manipur chakra near the
navel, the fourth is called Anahat Chakra and is near the heart. The fifth is
the Vishuddha chakra at the throat. The sixth is the Adnya chakra in between
the eyebrows. The last centre is the Sahasrara chakra or Chakra of thousand
lotus petals on the vertex crown. Starting from the Muladhar the successive
chakras get activated each giving unique experiences. Activation of the
Chakras accelerates the spiritual progress. In time and with regular
practice, the seeker whose Kundalini is activated gets liberated from the
influence of mundane subjects and finally gets the experience of the Divine.
Depending upon the efforts of the seeker and Guru's benevolence the time
taken from the awakening and the ultimate realisation may vary between
immediate to several years and sometimes lifetimes too. 3. NOTE on Kalaa-Nada-Bindu verses(6:286-290).
Literally the verse 6:288 translates as : "Then it is called Power but
really it is the Pranawhich is not aware now of Nadai.e. sound, Bindui.e.
bright light spot in between the eyebrows seen during meditation, or of
Kalaaand the flame alternately the flame of Kalaa." The meanings of
terms Nada, Binduand Kalaain Tantra system to which Kundalini yoga belongs
are very much different from the conventional meanings mentioned above. A
brief explanation of the terms Nada-Binduand Kalaais given below.
(For details refer to Kundalini Yoga by M. P. Pandit, Published by Ganesh and
Co, Chennai 1968.) The ultimate Supreme Reality is in
the nature of Consciousness, Chitor the Spirit. The Pure Consciousness is
Shiva. Inseparable from Him is Shakti, His Power. Shaktiis the active or
kinetic aspect while Shivais the static aspect of the Consciousness
Shiva-Shakti. It is Shaktiwho causes duality by instilling the thought that
"I am different from the Self or the Shivaprinciple." It is this Shaktithrough
which Shivacauses creation using the 36 principles or Tattvaswhich include
the five elements, the five senses, the five sense organs, the five action
organs, the mind, the intellect etc. From Shaktiissues the Nadathe initial
movement which culminates into Shabda-Brahmanor Brahman as Sound. From
Nadaproceeds the Binduor point (actually Para Binduor supreme Bindu) which is
the state of Shaktiin which Self is identified with other objects. When such
identification is not made an object appears as extended in space but with
identification the object is experienced as an unextended point or Bindu.
Both Nadaand Para Binduare the states of Shaktiin a mood to manifest Herself.
The Para Bindudivides itself into three subsidiary Bindus bringing forth the
threefold aspects: Karyabinduwhich is of the nature of Shiva, Bijawhich of
the nature of Shaktiand Nadawhich is Shiva-Shaktiwhich is the mutual relation
between Shivaand Shakti. These three bindus form the triangle called
Kamakalaa, the Divine desire for Manifestation. Thus Nada, Binduand Kalaaare
the states of Shaktito manifest Herself. Hence Nada-Bindu-Kalaashould mean
manifestation of Shaktias the material world. 4. NOTE for verses(6:302-306). There
are four types of sounds - Vaikhari, Madhyama, Pashyantiand Para. Vaikhari
sound is the audible sound we hear as words. Madhyamacannot be heard but its
meaning can be understood subconsciously. Pashyantiand Para are still more
subtle sounds which common persons cannot hear. In this connection this is
what the Nath Panthis say: We have to work continuously for guiding people as
per their directive messages from sages like Vyasa etc. who guide the
universe by passing divine instructions. The first vibrations generated from
the nothingness (i.e. the Brahman) make their first appearance in the
consciousness of the Naths. This is in the Para state (of communication).
Avadhuts (i.e. yogis who have reached perfection) hear the messages in the
Pashyanti state. They receive the vibrations from Naths. Kriyasiddhas (i.e. advanced
yogis who are supposed to do actions) receive the messages in Madhyamastate,
Their task is to pass these messages to different spiritual authorities as
per their status. The last state is Vaikhariwhere the instructions are given a voice and
the advice is communicated to public through discourses etc. The aim of a
Nath Panthi is to help people without caring about his own personal
liberation. Because of the compassion for all the living, he takes birth
again and again anywhere on the earth in all communities and not necessarily
as an ordained a Nath Panthi during that birth. Tanmatrais the subtle form
of a word or sound before it is expressed. Half tanmatra is the still more
subtle form. REVISED NOVEMBER 2000 Dnch7pg1 DNYANESHWARI CHAPTER 7 WISDOM AND KNOWLEDGE KNOWLEDGE, WORLDLY KNOWLEDGE AND
IGNORANCE Shri Krishna said, "Arjuna, you
have now understood what yoga is. Now I shall tell you about Knowledge (of
the Brahman) and the worldly knowledge. You may perhaps wonder about the
relevance of worldly knowledge here. But it is necessary to know about it
first because when Knowledge is experienced the intellect puts the worldly
knowledge behind. (7:1-4) "Arjuna, Knowledge is that where
the intellect cannot enter, where thoughts stop, and logic does not work.
Worldly knowledge is different from this. And ignorance is to think that
worldly knowledge is the true Knowledge i.e. Knowledge of the Brahman. Now I
shall tell you the method by which ignorance will disappear, worldly
knowledge will burn itself leaving nothing behind and Knowledge will be
apparent. (7:5-7). Only one in a thousand longs for this Knowledge and even
among those it is rare that somebody will know Me. (7:10). There are millions
of people who jump in the floodwaters of desire for Knowledge of the Brahman
but rare is he who manages to swim across to the other bank. Therefore this
is no ordinary matter. It is very deep and very difficult to explain but I
shall try to explain it to you.(7:13-14). PRAKRITI Arjuna, just as our body casts a
shadow, this material universe is my projection Mayamanifesting itself
through the principles like Mahatetc. It is also known as Prakriti. It consists of eight parts and is the one
that creates the three worlds. The eight parts are: the five elements earth,
water, air, fire and sky, the mind, the intellect and the ego. (7:15-18). The state of equilibrium of these
eight parts is my basic, subtle or Para Prakriti. It is also known as the
Jiva(individual being). It
makes the inert active, is the principle of action in the life-force, and
makes the mind feel sorrow and temptation. The capability of the intellect to
know is due to association with it. The ego which originates because of it
runs the affairs of the world with its support. (7:19-21) CREATION OF LIFE When this subtlePrakritilovingly creates
the grossPrakriti it gives birth to the living beings in the world. Four
types of life are produced (Jaarajaor born through uterus, Andajaor born
through eggs, Swedajaor from sweat e.g. lice etc., and Udbijaor born through seeds i.e. plants.) Though all
these are of equally important they belong to different species. There are
8.4 million of such species and their number in each is countless. (7:22-24).
The Prakriti(Nature) produces lives in each species with
the help of the five elements and controls their population. Nature makes
them to be born, to live in the world and then causes them to die and return
to the five elements. In this process it demonstrates the working of actions
and non-actions by the creatures. (7:25-26). Though it is the Nature which
creates this expanse of the material world, it is in reality My projection
and therefore I am the beginning, middle and the end of this world. (7:28). Just as the root cause of mirage is
the Sun similarly when this visible universe has dissolved and reached the original state, that original state is
only Me. Thus whatever is created and destroyed is in Me and I support it
from inside and outside. (7:29-32). Therefore Arjuna, understand that the liquid principle of water,
the feeling of touch of the wind, the light of the sun and moon is Me. The
natural fragrance of earth is Me, the sound from the sky is Me and the Sound
of Aumfrom the Vedas is also Me. The virility in man is Me, the
essence of the ego is Me. (7:33-35). The basic energy in the fire is Me.
There are different kinds of living creatures in this world who survive on
different kinds of food and I exist inseparably in the means for their
survival. (7:36-39). That which expands with the sprouting
of the space (Sky) at the time of the creation of the Universe and swallows
the sounds A, U and M comprising the AUMat the time of its annihilation; that which does not vanish even
after the form of the Universe, which had remained apparent as long as it
existed, vanishes at the time of the final annihilation, that formless
entity, that self generated seed of the Universe is Me. I am giving this knowledge
to you. You will realise its relevance when you ponder over it deeply and
compare it with the Sankhya philosophy. (7:40-43). Now I shall explain this
knowledge to you in short. (7:44) I AM EVERYTHING The penance of the ascetics is My
form only. Understand without doubt that I am the strength of the strong and
the intellect in the intelligent. (7:44-45). I am the desire in all creatures
by virtue of which the prescribed behaviour (Dharma) and earning the
livelihood are possible. Though this desire is controlled by the sense organs
it does not let them go against the prescribed code (Dharma). Whenever the desire is not tending towards
the prohibited actions it is guided by the self-restraint. Because of this
the prescribed actions come to a successful conclusion and a worldly person
achieves liberation. (7:46-49). How many things like this should I tell you?
All this expanse of the material world has been rooted in Me. (7:51) MAYA CREATED BY ME BUT VEILS ME The feelings of the mind, having the
three attributes Sattva(pure), Raja(passion) and Tama(sloth) have been created from me but even so
I am not in them. (7:53- 54). [Simile: seed gives rise to a tree and then to
wood, but this seed is not in the wood]. (7:55- 56). But this Nature or Maya
which is my projection and has been created from Me, veils Me. Therefore
creatures do not realise Me even though they have been created from Me. Just
as pearls formed from water do not dissolve in it similarly all living
creatures are My own parts and have acquired life due to Maya but though they
have been created from Me, instead of becoming one with me they get blinded
by desires due to selfishness. (7:63- 67) GOING BEYOND MAYA Arjuna, the problem is how to go
beyond this Maya of mine and realise Me. (7:68). Whatever steps one takes to
cross this river of Maya become harmful. (7:82). Those who try to cross it on
the strength of their intellect get lost. Those who try to cross using
knowledge are completely swallowed by pride. Those who take the help of the
Vedas are burdened by the ego and are consumed by arrogance. (7:83-84). Those
who tried to use their youthful strength were caught in the sexual lust and
eventually, becoming old and demented, died sad and frustrated. (7:85-88)
Those who perform Yajnas get trapped in the wedge of heavenly enjoyment.
(7:89) Those who, desiring liberation, perform ritualistic actions get caught
in the issues of right and wrong. (7:90). To say that detachment and
discrimination are not sufficient and even all round yoga practice also is
rarely useful for crossing this River of Maya, is like saying that a sick
person who neglects to observe diet will get cured. (7:91-92). A person
cannot cross this river of Maya by his own efforts. (7:96). Only those who
are single-mindedly devoted to Me can cross it. Actually they do not even
have to cross it because they have rid themselves of the illusion of Maya
even before they die. (7:97) Those who are guided by a TrueGuru, who hold on to their experiences and
have taken the route to Self-realisation, those who by shedding the ego,
calming the mind, avoiding desires followed the path of knowledge for ease in
attaining unity with the Brahman, leap towards liberation and attain it with
the strength of detachment and with the conviction "I am that". But
such devotees are very rare. (7:98-102). Except for that one devotee all
others are affected by ego and therefore they forget the Self. They remain
unaware of their lack of religious observances, are not ashamed of impending
degradation and develop the tendency to do what Vedas forbid. (7:103-104) Arjuna, they get engrossed in
sense-pleasures totally forsaking the purpose of their rebirth and are full
of passions with feelings of "I" and "mine". There is no
realisation even when they get hit by pain and sorrow because their minds are
clouded by the effect of Maya. Because of this they missed attaining Me.
(7:105-107) FOUR TYPES OF DEVOTEES The devotees who gained spiritually
from their devotion to Me may be divided into four types. Arta (distressed),
Jijnasu (curious), Artharthi (desirous of wealth) and Jnani (enlightened).
(7:108-109). Arta becomes my devotee because of
his desire to be rid of his distress. Jijnasu worships me because he wants to
know about me out of an intellectual curiosity. The reason for which the
third i.e. Artharthi type worships me is obvious, it is for wealth. But it is
fourth type, i.e. Jnani who is my real devotee, for he wants nothing but Me
for My own sake. He, by the light of his knowledge has destroyed the darkness
of duality between him and Me and achieved oneness with me and even then
wishes to remain my devotee. (7:110-112). From his external actions he appears
to be my devotee but internally he has become Me and in the light of this
knowledge he knows that I am his soul. Therefore feeling satisfied, I too
consider him as My soul. How can he who lives realising the signs beyond life
be different from Me even when he is in body? (7:113, 114, 116-118). I like a
devotee who comes to Me with selfish motives but the devotee I really love is
the Jnani type. (7:119). He is nothing but my soul. (7:126). MY BEST DEVOTEE Avoiding the obstacles of desire and
anger in the wilderness of sense-pleasures he acquires good tendencies and in
the company of saintly people he avoids bad behaviour and treads the straight
path of righteous actions. How can one who, desireless of fruits of his
actions, treads the path of devotion through hundreds of lifetimes bother
about the goal of those actions? (7:127-129). As he travels alone in the
darkness of possessing the body during successive rebirths, the dawn of the
end of the burden of his karmas comes. (7:130). Now the morning light of the
benevolence of the True Guru removes the darkness of ignorance, and with the
bright illumination from the rays of Knowledge he realises the wealth of
equality. (7:131). Wherever he casts his eyes he sees only Me and nothing but
Me. Just as water is within and without a vessel dipped in it, so is he
within Me and I within him and outside him also. But all this cannot be
expressed in words. (7:131-134). Great soul like this is rare (7:137). WORSHIP WITH INTENT Rest of them worship Me only for
pleasures and get blinded by desires. (7:138). And lust enters the heart once
they are possessed by the desire for the fruit of their actions,
extinguishing the light of Knowledge. Thus, remaining internally and
externally in the darkness of ignorance, they are distanced from Me and start
worshipping other deities with all their heart. (7:139-140). Having already
become slaves of Maya and overcome by lust they worship other deities with
elaborate rituals paying elaborate attention to the rules, means and
offerings. (7:141-142). But it is only I who fulfils the desire of the
devotee worshipping these deities, because I am present in all the deities.
However, he does not believe so and therefore he keeps different feelings
towards the various deities. (7:143-144). Such devotees do not know Me
because they do not come out of their narrow thinking. Though their desires
are fulfilled, the fruits of their efforts are impermanent like a dream and
only help the continuation of their life cycles. They reach the realm of the
deities whom they worship (and the deities are also impermanent). On the
other hand, those who choose the path of My devotion with their body and mind
alone attain on death, oneness with Me who is eternal. (7:147-150). But
common man does not do so and put himself to loss. (7:151). Why should ne not
leave the cage of desire of fruits and fly high on the wings of
Self-realisation in the sky of Knowledge? Why should he try to measure the
immeasurably bliss of the Self? Why should he consider the formless, unmanifestable
Me as manifestable and having form? Why should he try to create rituals for
reaching me when I am in all creatures? (7:155-157). Even though I am in the
form of light, people are not able to see me because of the I-am-the-body
feeling since they are blinded by the veil of Maya. Otherwise, tell me, is
there anything in which I am not present? I alone am pervading the entire
universe. (7:158-160). Arjuna, I was in all the creatures who ever lived; and
at this moment I am in all creatures who are living and I am not separate
from those who will be born in the future. But this is only in a manner of
speaking. Actually nothing is born and nothing dies. (7:161-162). All life is
illusion. Thus, though I am eternally in all, yet they are still caught in the birth and death
cycles. But there is a reason for it. (7:165) PITFALLS FROM DESIRE Desire was born out of ego and body.
Due to its combination with hate the delusion that one is different from soul
was born. This delusion was fostered by the ego. Shunning courage and
self-control this delusion started growing due to hope. Under the influence
of dissatisfaction it got tirelessly engrossed in sense-pleasures and started
behaving perversely. It brought impediments in the path of devotion and paved
the paths of evil deeds. Because of it people got confused, went astray in
life and came under the heavy burden of sorrow. (7:166-171) But those who are aware of the
useless thorns of doubts and do not get caught in the trap of delusion
produced by them, who tread the path of unstinted devotion, crush the doubts,
avoid sinful actions and with the speed attained through meritorious actions
come near Me and thus escape the clutches of desire and anger. (7:171-174).
Then they develop a desire to end this saga of birth and death. Sometime or
other they succeed in their efforts and attain the perfect Brahman. Having
reached their goal and once the novelty of this Self-realisation fades away
they find the world full of bliss, gain peace of mind and there is no more
need for actions. They then develop a sense of equality and attain unity with
Me. (7:175-179). Experiencing the aspect of My supremacy
over the elements they reach My aspect of Adhibhuta (Supreme deity). When,
with the impetus of their Knowledge they look at Me as the Supreme deity of
the sacrifices or the Supreme Soul they do not grieve death. Otherwise, when
death approaches, people feel that a big calamity is about to fall. But
nobody knows how, those who have become one with me do not leave me even when
they die. Those who have gained this perfect Knowledge are the real yogis.
(7:180-184). DNYANESHWARI CHAPTER 8 THE IMPERISHABLE ABSOLUTE WHAT IS ADIBHUTA, ADHIDAIVATA
ETC. Arjuna said, "Shri Krishna,
please clarify as to what is Brahman, Karmaand Adhyatma. Also explain to me
what is Adhibhutaand Adhidaivat. I am not able to understand what Adhiyajnais and what he is
in the body. Also tell me how those who have attained control over the mind
can know you at the time of their death. (8:1-5) Shri Krishna replied as follows, BrahmanThat which, in
spite of being contained in the porous body does not leak out, that which is
subtle but not non-existent, that which has been strained through the fabric
of the sky and which, though rare and thin does not fall through the bag of
the material world is the ultimate Brahman(Parabrahman). (8:15-17) Adhyatma The natural state
of the principle of the Brahman which takes form but is not created and even
after losing it is not destroyed is called Adhyatmaor Supreme Soul. (8:18-19) KarmaFrom that formless
Brahman different elements like Mahat, Prakriti, Ego etc. are created and the
formation of the Primeval Egg (Brahmanda) begins. Because of the Primeval
thought the Primeval Egg gives rise to countless life species. But though
they appear different the limitless Brahman only pervades in all of them. It
is found that Brahman alone is the root of all these millions of species. One
cannot find who created the world and why it was created but its affairs go
on. But the process of creation of this world continues growing. Thus, the
action of creation without creator attributed to the Brahman is called Karma. (8:21-29) Adhibhuta Now listen to what
Adhibhutais. That which is formed from one fifth part of each of the five
principles (Earth, Water, Air, Fire and Sky or Space, See note at the end of
Ch. V), and which can be sensed because of the five principles but is
destroyed as soon as it is separated from them is called Adhibhutaor Supreme Spirit. (8:30- 32). AdhidaivataAdhidaivatais a
living person. He enjoys whatever is created by Prakriti(nature). He is the
eye of the consciousness, master of the organs, and one by whose association,
the thoughts, desires etc. continue to live after the body dies. He is
actually the ultimate Self but due to ego, he gets trapped in the struggle in
life and experiences happiness, sorrow etc. Ordinarily understood as living
being it may called Adhidaivata(Supreme Being) of the body made of the five principles.
(8:33-36) Adhiyajnya (Principle
Sacrifice)One who extinguishes the I-am-the-body feeling is the
Adhiyajnya(Principle Sacrifice) in the body. Secondly, I am both Adhibhutaand
Adhidaivata,but just as pure gold mixed with impurity has to be called impure
as long as it is associated with the impurity, this Adhibhutaetc. , as long
as they are veiled by ignorance must be considered different from the Supreme
Brahman. Otherwise they are not different. (8:37-41). When the I-am-the-body
feeling vanishes, the original unity with the Brahman becomes evident. Where
this happens, that Adhiyajnyais Me. (8:45) It was by keeping this
in mind that I had told you earlier (Ch IV) that all yajnas are created
through actions. I am opening to you the wealth of liberation where all
living things ultimately come to rest. Avoid sense-pleasures by control of
the senses with dispassionate attitude. Then attain knowledge by means of
the yoga technique using Vajrasana, breath and mind control. Once Knowledge
merges into the subject of Knowledge only the subject that is Brahman
remains. That subject is called Adhiyajnya. (8:46-53). As I told you just
now, those who know Me as Adhiyajnyafrom beginning to the end consider the body to be a mere cover
and dwell in the Self. Such a person does not have awareness about external
matters. He who thus becomes one with Me from outside as well as inside,
sheds the layers of the five principles from his body automatically. He who
is not aware of his body even while living does not feel grief from death. A
vessel immersed in water has water inside as well as outside. Does water
break if the vessel breaks? Similarly even if body gets destroyed, Brahman
continues to be everywhere and therefore how can the intellect which has
become one with it get destroyed? Therefore those who remember me at the time
of death become one with me. (8:59-68) STATE AFTER DEATH The normal rule is that after death a
person attains that state which is in his mind at the time of death. He
cannot avoid it. Just as one dreams of things which are constantly in the
mind while awake, whatever one longs for in life comes to the mind at the
time of death and he attains that state. Therefore make a habit of always
remembering Me. Consider that whatever you hear, think, see, speak is Me
throughout, then I am always with you. I assure you that if you offer your
mind and intellect to Me then you will attain only Me. If you any doubts
about this then experience it by practising it. (8:69-80) Purify your conscious mind by this
practice and lead it to the spiritual path. If the mind which takes one here
and there gets engrossed in the who cares or remembers whether the body
exists or not? The mind merges with Consciousness which is solid bliss.
(8:81-85) ATTAINMENT OF BRAHMAN BY YOGA With the knowledge that the faultless
Brahman is formless and without birth and death, that It witnesses all, is older
than the sky and subtler than the atom, that the affairs of the world go on
by association with It, that It gives birth to all the visible world, that
the world lives by It, that It is beyond logic and beyond imagination, that
eyes cannot see It even in broad daylight, that like a sunbeam It always
appears lustrous to men of Knowledge, that It never sets, he (a person of
Self-realisation) who concentrates on It with steady mind at the time of
death while outwardly, sitting in the lotus position facing north, with the
eternal bliss gained by practising desireless actions (Karmayoga), with the
love of Self-realisation and using the yogic techniques mastered for
attaining it quickly, he brings the life-force (Prana) from the centre
(Chakra) of fire or energy (i.e. Manipur Chakranear the navel) through the
central nerve i.e. the Sushumnaroute to the Brahmarandhraor aperture on the
crown, where the life-force merges with the sky-principle. The immobile mind
and the life force appear outwardly to have merged. But because the mind has
become stable and devotion steady, and with the strength of the yogic power,
that life-force eliminates the movable; and then the immovable enters the
centre of the eyebrows and vanishes there. Just as the sound of a bell
vanishes in the bell itself the devotee leaves his body and merges into pure
Brahman which is my lustrous form. (8:86-99). AKSHAR AND KSHAR It (the Brahman) has been called
Akshari.e. immutable or indestructible by knowers of the highest knowledge
which is the knowledge of the Self. That which men of Knowledge sense and
measure by their senses is Ksharor mutable. That which is impossible to know
is Akshar. It is the same as the highest Soul and is above. ( 8:102-103).
Only dispassionate persons who have given up sense-pleasures by control of
the senses attain that state which the desireless covet. (8:104-105). CONCENTRATING ON AUMAT DEATH-TIME Arjuna, make the mind steady in the
heart by breaking the habit of the mind to wander. But this is possible only
when the senses are controlled with determination. (8:111-113). After the
mind becomes steady one should meditate on Aumand bring the life-force
(Prana) to the Brahmarandhra. Then by concentrating it should be brought to
the boundary of consciousness. Then when the A, Uand Mamerge in the half
syllable Mait should be made steady in the Consciousness. The uttering of Aumthen stops and
life-force also dissolves in the Consciousness, but the bliss that is Brahman
remains. Aum is my monosyllable form. He who dies while meditating on it
undoubtedly reaches Me and there is nothing more for him to be attained after
that. (8:114-119). I AM SERVANT OF DEVOTEES Arjuna, you may perhaps doubt how one
should remember Me at the time of death when the senses are under its shadow
and the joy of living is lost. When the signs of death are evident, how one
can sit up, control the senses and how one can recite Aum in that state of
mind. Do not let such doubts trouble you, for one who serves Me constantly, I
become his servant at the time of his death. (8:120-123). Such persons give
up sense-pleasures, control their active life and keeping Me in the heart
they experience the joy of the Self and thus worship Me by being constantly
engrossed in Me and close to Me. Were I to come to my devotees only if they
remember me at the time of their death, then of what use is their worship? Do
I not rush to any person who prays for my help in their distress purely out
of compassion? But if I were to wait until my devotees also to pray before I
go to them then who would like to be a devotee? I must rush to them the
moment they remember Me otherwise I will not be able to bear the burden of
their devotion. It is for this reason, that is to pay the debt of their
devotion that I go to the devotees to serve them at the time of death. In
order that weakness of their bodies does not cause them distress, I keep them
bound to the state of Self-realisation, make their mind calm and steady and
thus bring those dear ones to Me. (8:124- 134). The devotees also are not sorry
to leave their body because they do not have attachment for it. Also, they do
not feel that at the time of death I should come to them to take them to Me
because they have already become one with Me while they are still alive.
(8:136-137). Those who have attained this infinite Me are not reborn.
(8:151). EVEN GODS CANNOT AVOID LIFE CYCLES On the other hand, even Brahma, who
is proud of his Brahmahood cannot escape the life-death cycles. (8:152).
Brahmadeo's one day lasts for one thousand sets of the four yugas with a
similar span for his night. (See the note on reckoning of time at the end of
the chapter). The fortunate persons who dwell in this loka(plane) of
Brahmadeo do not return to earth but remain permanently in heaven. Ordinary
deities are nothing compared with them. Even their king Indra does not have a
life span of even one Prahara(3 hours) out of one day of Brahmaloka, the best
of the fourteen lokas. During the length of one day of Brahmaloka, fourteen Indras come and go. (8:156-158). When the day dawns in Brahmaloka, the
formless Brahman gives birth to the material Universe. (8:160). After four
Praharas, Brahmadeo's night starts and the expanse of the universe suddenly
vanishes and again starts as before at dawn. (8:161). Thus in one day and
night of Brahmadeo, the universe is created and destroyed. The vastness of
this Brahmalokais such that the seed
of this universe is contained in it but even then it is caught in the cycle
of life and death. (8:165-166). BRAHMAN IS MY HIGHEST ABODE Thus the diversity of the universe is
contained in the uniqueness of the unmanifestable. This property is called
equality. (8:169). In this state of equality one cannot see similarity or
dissimilarity therefore the five elements are not manifested. Once the form
dissolves then the worldness of the world vanishes but that from which the
world is created remains as it was and is known by the natural name
unmanifestable. One is suggested from the other but they are not two
different things. (8:170-172). Both the manifestable and unmanifestable
attributes occur in Brahman alone. But Brahman is neither manifestable nor
unmanifestable. It is neither eternal nor destructible. It is beyond these
two attributes and is axiomatic. (8:174-175). The name Aksharitself signifies
its indestructibility. It is called the ultimate state (Paramagati) since there is
nothing beyond it. But it appears as if it is dormant in this body because it
does not do actions nor cause them to be done, but in spite of this no
function of the body stops. (8:181-183). The affairs of the body like the
awareness of the intellect, transactions of the mind, plays of the organs and
movement of the life-force continue nicely without its doing anything.
(8:186-187). Since it (Akshar) dwells quietly in
the body it is known as Purusha(Supreme Being or Soul). Since it is loyal to
Prakritialso it is called Purusha. (8:188-189). It is all encompassing and is
called by superior yogis as the Supreme Being beyond ego (Paraatpar). It comes searching for the true devotees
and rewards them for their devotion. (8:190-191). It is the dwelling place of
those who believe that the universe is the form of Brahman, it is the place
of glory for the ego-less and knowledge to those beyond attributes, kingdom
of happiness for the desireless, food served for the contented and protector
like a mother to those devotees who do not bother about worldly problems. The
path of devotion is the direct approach to It. (8:192-195). There is no
rebirth after Self-realisation. It is my highest abode. I am revealing this
secret to you. (8:202-203). AUSPICIOUS DEATH TIME FOR YOGIS There is another way of understanding
easily the abode where yogis go after leaving their body. If a yogi has to
leave his body accidentally then he has to take rebirth. If a yogi leaves his
body at an auspicious time then the yogi attains Brahman immediately but if
the time is improper then he has to take rebirth. Union with Brahman and
rebirth depend upon the time of death. Listen to what those times are.
(8:204-207). At the moment of death the five
elements from which the body is formed leave it. When death is near his
intellect is not clouded, memory does not become blind and mind also does not
die. On the other hand because of the protection by the experience of the Brahman
all the organs remain bright and this brightness lasts until death. But for
this to happen it is necessary that the fire principle (heat) is active in
the body. (8:208-211). At the time of death, because of aggravation by the
harmful airs, the body is filled by phlegm throughout and the intensity of
fire in it is destroyed. At such a time there is no vigour in the life-force,
then what can intellect do? Therefore without fire (heat) the power of action
(Chetana) in the body does not
survive and the body is like a lump of mud. If a seeker dies under these
conditions then he spends the remaining time of his life in darkness.
(8:213-215). In this state how is it possible for him to remember his past
spiritual progress at the time of death and attain Self? Due to the
extinguishing of the power of action in the mire of phlegm he loses his
memory and his past spiritual achievements become ineffective prior to death.
In short, the basic support for knowledge is the fire-principle therefore its
strength must be plentiful at the time of death. (8:216-219). The factors favourable for yogis to
leave the body in order to attain Brahman are internally the strength of the
fire principle within the body and externally the bright fortnights during
the six months of the northward passage of the sun (Uttarayana) and
daytime. (See the note on reckoning of time at the end of the chapter).
Knowers of Brahman who leave their body under these favourable
conditions become the Supreme Brahman themselves. Arjuna, this is the greatness
of the path of yoga which is the straightforward path to liberation. The
first step in this path is the fire (heat) in the body, the second is the
flame of the fire, the third is the time of the day, the fourth is the bright
fortnight and the fifth and the last is the six month period of the northward
passage of the sun. This is the best condition and is called Archira Marg. (8:220-225). INAUSPICIOUS DEATH TIME FOR YOGIS Now I shall tell you about which are
the inauspicious times for death. When death approaches, the wind and phlegm
in the body get aggravated, darkness spreads in the subtle mind, organs
become lethargic, memory gets confused, mind becomes disturbed and life force
feels constrained. The fire principle becomes inactive and consciousness of
the body becomes engulfed in smoke. (8:225-228). He is neither dead nor in
his senses because the life-force is weakened. His body lies motionless
waiting for death. Thus the mind, intellect and body get suffocated by the
smoke and all his efforts for liberation get wasted. (8:230-231). This
internal state of the body together with the external conditions: dark
fortnight, night-time and the months during the southward passage of the sun
can only lead to rebirth. A yogi who dies under these conditions, because he
is a yogi goes to Chandraloka(Moon plane) and is reborn after some time.
(8:232-235). This is the smoky path to rebirth. (8:236). On the other hand
Archira Pathis the best, easy, pleasant and leads to liberation. (8:237) BETTER ATTAIN BRAHMAN WHILE LIVING I have told you about these two paths
which have been existing from ancient times so that you can benefit from
their knowledge. (8:238-239). If a person misses the Archirapath and falls in
the trap of the smoky path then he has to go through the painful stages of
rebirth. I had to explain the two paths to you so that the pains of rebirth
can be avoided. But whatever falls to his fate is his real path. (8:244-246).
Who can tell which path a person will get? Why should there be any path at
all to attain Brahman after death? Whether one is dead or alive one is in
reality Brahman only. (8:247-248). Those who attained Brahman while still in
the body do not bother about the body or when it is going to die. Why do they have
to bother about whether the path is good or bad. (8:251-252). Therefore
Arjuna, be equipped with Yoga so that you attain Brahman. Then it does not
matter when and where you shed your body, the unification with Brahman will
be eternal. (8:256-257) MERIT INFERIOR TO BRAHMAN One cannot compare pure Brahman with
the merit gained through study of Vedas, performance of yajnas and by
donations. ( 8:261-262). When a great yogi compares the heavenly pleasures
with the bliss of the Brahman he finds the former to be inferior compared
with the latter. Then, he steps up from the heavenly pleasures to the level
of the Brahman. ( 8:266-267). ___________________________ CHAPTER 9 SOVEREIGN KNOWLEDGE AND SOVEREIGN
MYSTERY KNOWLEDGE OF SELF AND OF WORLD Shri Krishna said, "Arjuna, I
shall once more tell you about the root of Knowledge which is the greatest
secret in My heart. But you may wonder why I am revealing My secret to you.
It is because you are the sense of devotion personified and will never ignore
what I tell you. Therefore I am eager that whatever is in My heart should
enter your heart once for all." (9:34-37). One may by all means tell his secrets
to a devotee who is of clean mind, of pure intellect, who does not slander
others and is faithful. And right now there is nobody else possessing these
qualities here except you. Now I am going to tell you about Knowledge of the
Self as well as knowledge of the world ( i.e. material knowledge). (9:40-42).
When these two types of knowledge are obtained, a seeker leaves the worldly
affairs to the world and reaches the state of liberation. (9:46). This Knowledge, which is of highest
status, most secret, the peerless among the holy things, and the basis of the
entire Dharma is the best among the best. Once a person gets this Knowledge
he has no reason to be reborn. Once the Guru utters it, the disciple easily
acquires the Knowledge of the Self already present within him. (9:47-49). It has another quality. Once obtained
it does not get lost. It does not get reduced by experiencing it. Now you may
very well ask how people did not get hold of this incomparable thing so far?
(9:52-53). But you need not have any doubts. (9:56). You see, though I, giver
of all types of happiness, am within the hearts of all but under the
influence of Maya(delusion) they fall prey to the worldly desires. (9:60). Due to
ego, instead of crossing this stream of the worldly affairs to reach Me, they
go on shuttling between the two banks of life and death. (9:62). If you ask what My nature is, then
understand that like the Sun I am always in front of all and not like
something which appears now and disappears sometime later. If you ask My
expanse, then understand that this whole universe is Me alone, like a tree
growing out of a seed. My formless unmanifestable form has taken shape in the
form of this universe. Though I am formless, I take form and create this
expanse of the three worlds. (9:63-66). All the principles starting from
Mahatto the body are really created from Me but even so I am not in
those principles as I have explained earlier. (9:67, 69). EVERYTHING IS ME If you see My form beyond Mayawithout using your
imagination then you will realise that My statement that all principles are
in Me is false because everything is Me. Thought creates a twilight zone
between the ignorance and knowledge. In this twilight zone, the intellect
becomes dim and in that dim light, even though I am undivided from everything
I appear to be separate from the beings. But once the twilight of thought
vanishes then it becomes clear that I am undivided from the beings.
(9:71-73). He who imagines beings to be within Me has those beings only in
his imagination, but when the Mayawhich is responsible for the thoughts dissolves, the false
existence of the beings also vanishes and what remains is My pure form.
(9:79-80). Thought causes illusion of the five elements in undivided Brahman
but if the thought is abandoned then one cannot imagine even in a dream that
the elements are in Me and I am in the elements. Therefore, to say that I
support the elements or that I am in the elements is like talking in a
delirium caused by the fever of thoughts. (9:81-83). Therefore Arjuna, the
ideas that I am the soul of this universe or I am the support of all
creatures are false. It is like the mirage caused by the sun's rays. But just
as the sun and its brightness are the same I am also not different from the
elements. Did you understand this Divine scheme? Therefore the creatures are
not different from Me and I am also not different from them. (9:84-88). The air appears to be different from
the space which contains it only if it moves, otherwise it appears to be same
as space. Similarly if one imagines that creatures are in Me then it appears
to be so but in thoughtless state (Nirvikalpa) of samadhi this illusion
vanishes and it becomes apparent that everywhere it is only Me. Existence or
otherwise of the beings is due to the imagining about them and once this
imagination which originates in ignorance vanishes they also vanish.
Therefore understand carefully this Divine scheme. Be a wave in this ocean of
Self- realisation and then you will realise that what is pervading this
living and nonliving universe is only you. (9:89-93). Arjuna, has the dream of dualism
which you were having vanished? In order that you should not get it again you
should follow the path of pure Knowledge of the Brahman which I am going to
explain to you. (9:94- 96). I CREATE EVERYTHING THROUGH MAYA Arjuna, keep in mind that it is only
Mayawhich does the creation as well as destruction of all creatures. (9:97).
This Mayais also known by the name Prakriti. I have already told you that it is
of two kinds. (See 7:15) One of them manifests itself in eight forms (Earth,
water, air, fire, sky, mind, intellect and ego) and the second is in the form
of life. At the time of the great deluge all elements dissolve in Prakritiin
unmanifestable form. (9:98-100). At the end of the deluge all that is created
by Prakritireturns to it.
(9:103). Listen to the explanation of the legend about My creating the
universe again. (9:105). When I establish this Prakritiit
assumes the form of the universe made up of the five elements. (9:106-107).
When I establish it, it is like a person waking up from a dream into the
wakeful state. Just as when a king builds a city he himself does not have to
do anything, similarly when this universe is created I do not have to do
anything. (9:110-111). Once I establish Prakriti, the life-forms in the
universe develop automatically by its support in the same way as plant-forms
sprout and grow from the seeds with the help of the earth. (9:117-118). All
life is thus controlled by Prakriti, therefore the responsibility for creation
of life and its support is not mine. These actions are removed from Me though
they originate in Me. How can the actions which ultimately merge in Me bind
Me? (9:122-124). Though the material world created by Prakritihas My support I am indifferent to all that
and I neither do those actions (of creation etc. ) nor cause them to be done.
(9:126-127). Though I am in all creatures I have no connection with their
actions. (9:129). This living and non-living universe
is created by Me only through the establishment of Prakrititherefore with this logic I am the cause of
its creation. (9:132). Therefore understand in the light of Knowledge the
Divine principle that all living things are in Me but I am not in them or
(going still further), all living things are not in Me and I am not in them.
Do not forget this fundamental thing which is My most guarded secret which
you should enjoy through Meditation after shutting of your sense-organs.
Nobody can understand My true nature unless this is understood. Normally, it is
thought that this principle is understood through logic but it is useless
unless it is experienced. (9:133-137). People speak about Self-realisation
without experiencing it but it becomes clear that it was not so and they miss
it. (9:139). If you are afraid of this world and you really desire Me then
you remember this fundamental thing. (9:140). DELUSION THAT I HAVE FORM Some people consider Me as a human
being. Those who see Me with gross (materialistic) eyes do not really know Me
but these ignorant people confidently say they do. It is their shallow
knowledge that comes in the way of real knowledge. (9:142-145). Those who got entangled in the
worldly affairs with strong determination to seek Me are like a person trying
to reach the reflection of the moon in water rather than the real moon or
like a person who drinks rice water and expects the effects of nectar.
(9:150-151). Because of delusion they consider Me
a human being and think that the laws of birth and death apply to Me. Thus
they assign a name to Me who is nameless; attribute actions to Me who is
actionless; bodily functions to Me who is without body; they imagine a form
for Me when I am formless; social behaviour by Me who is beyond all rules of
conduct; a caste to the casteless, attributes to one without attributes,
limbs to one without any, a measure to the immeasurable Me; location to one
who is everywhere; They imagine ears, eyes, race and form in Me when I am
without any; though I am unmanifestable, desireless and self-satiated they
assign manifestability, desire and satiety to Me; I am without clothes or
ornaments but they put them on Me; and I am the creator of this universe and
they look for My origin. When I am self-born they make My idol and install it
with ritualistic breathing of life into it. They invoke My presence and
revoke it. They assign childhood, youth and old age for Me; when I am
immortal they imagine death for Me and grieve imagining that I died; when I
am present equally in all they assign the feelings of friendship and
animosity in Me. Though I do not belong to any family or race they describe it so. Though I am the storehouse
of bliss they describe Me as desirous of various pleasures. Though I am the
soul of the entire universe, they slander Me saying I am partial to some and
destroy others out of anger. Thus they attach human attributes to Me and
consider it to be real Me. If they see an idol they say it is God and if it
breaks then they throw it saying there is no God in it. Thus the state of
their knowledge is opposite of the real one and comes in the way of their
gaining real knowledge. (9:155-171) In short, one who has such ideas about Me
lives in vain. (9:172). Shame to the life of such fools and their actions.
Their learning of Scriptures is as useless as weapons in the hands of a girl
or a mantra told to an unclean person. (9:175-177). DANGERS FROM WORLDLY ENTANGLEMENT Similarly, all the knowledge and
behaviour of those who have no control on their mind becomes useless. They
are caught in the grips of Prakritithus getting entangled in worldly affairs
and their mind gets afflicted by the Tamaattribute affecting their reason and
discrimination. Desire and violence generate dissatisfaction in them leading
to unrighteous behaviour. Knowledge is destroyed by hate. Persons with
materialistic thinking are specially victims of Prakritiand are affected by
delusion. Affected by Tamaattribute they cannot be saved by
righteous thinking and are lost. (9:178-185). I AM WHERE THE SAINTS ARE Now listen to the description of
saintly persons which gives pleasure to the tongue. (9:187). I remain confined like an hermit in
the clear conscience of such saintly persons whose detachment does not leave
them even in their dream. Their benevolent concern is governed by
righteousness and their intellect has the touch of discrimination. By bathing
in the river of Knowledge, they have experienced the perfect Brahman and
attained peace. Their devotion has reached such a peak that they do not
desire liberation. Ethics is apparent even in their normal behaviour. They
are full of peace and their consciousness has spread so much as to pervade
even Me the pervader of all. Thus these great souls, by knowing My true
nature become devoted to Me with increasing love without the slightest
thought that they are different from Me. Thus they serve Me even after they
become Me, but there is an interesting aspect to it. (9:188-196). Such devotees, by dancing freely
during Kirtans(discourses) have made the process of atonement obsolete because
in their case there is no sin left. They are personifications of self-restraint,
self-suppression and of places of pilgrimage. Thus by My name alone they
destroy the sorrows in the world. (9:197-200). They brighten the world with
their effulgence and by singing My name everywhere. (9:203-204). You may
search for Me all over the universe, but one place you can always find Me is
the place where these devotees sing My name under the spell of which they
forget everything and remain happy. Continuously uttering My names: Krishna,
Vishnu, Hari, Govinda and discussing spiritual matters they sing My praises
and move about everywhere. (9:205-211). And Arjuna, they keep their body and
mind in complete control and sitting in vajrasana position and practising
pranayama they go in samadhi state and experience complete Self-realisation
in the light flashes of Kundalini helped by the mind and the life-force. Thus
the path of devotion is deep and mysterious and those who follow it realise
that I completely pervade everything living and nonliving. From Brahmadeo to
the tiny gnat and the creatures between these two extremes are all My forms.
They thus identify everything with My form and respect it. To be humble and
polite to every living being becomes their nature. Thus I have explained to
you the nature of the great devotion. Now I shall tell you about those who
worship Me through performance of Yajna or sacrifice of Knowledge (i. e.
through the path of Knowledge) though I have already told you about this
earlier (4th chapter). (9:212-229) YAJNA OF KNOWLEDGE This Yajna of knowledge is as
follows. The original thought that I am one but I desire to be many is the
pole for tying the sacrificial animal and dualism is that animal. The five
elements are the pandal (temporary enclosed shelter), the special attributes
of the five elements namely the five organs and the five types of vital
breaths (Pranas) are the material to be used in the yajna and ignorance is
the ghee(clarified butter used
in Indian households for cooking and for lamps) to be burnt in it. In this
Yajna, the mind and the intellect are the two pits in which the fire of
knowledge is ignited. The feeling of equanimity towards pleasure and pain is
the altar. The dexterity of the intellect to discriminate is the Mantras in
the yajna. Peace is the pair of vessels sruk zzz and sruva used in the yajna.
The seeker is the host who performs the yajna. Using the vessels of
experience, the mantra of discrimination and rituals of Knowledge, he
sacrifices the dualism and destroys the ignorance and then what remains is
only the host and the rituals. And when the seeker gets the purifying bath by
the water of Self-realisation then he does not find the elements, organs and
their objects to be separate from each but considers all of them to be one.
When he experiences Brahman in the entire universe the talk of his being an
individual living being ends and he believes that from Brahmadeo downwards
the Supreme Soul has pervaded everything. Thus some people worship Me by
attaining Brahman through the yajna of Knowledge. (9:239- 248) Some others believe that the material
world is varied right from the beginning and it has different names too but
basically they are same like the different organs belonging to the same body.
(9:250). They believe that even if people are different and their nature
different too, I am in all of them. Thus they behave with the knowledge that
everything in the world is Brahman and this also is a Yajna of Knowledge but
of a different kind in which they do not allow ideas of duality touch their
minds which are full of knowledge of the Brahman. (9:252-254). My expanse is
same as the expanse of their knowledge of the Brahman and this itself is
their worship (upasana) which they achieve without doing anything. But people
who do not understand this are not able to attain Me. (9:261). Actions of all
persons done by various means ultimately reach Me, but fools do not
understand this and therefore do not attain Me. (9:264). When that knowledge is obtained it
becomes clear that basically I am the Vedasand the Kratu (sacred rite) to be
performed according to the rituals given in them is also Me. The yajna which
emerges from it in all its main and secondary aspects is also Me. The
uttering "swaaha" with which offering to gods is made is also Me.
Different herbs like Soma is also Me. Offerings in fire like ghee, firewood, the
mantra with which the offering is made, the priest who offers it in My form
as fire are all Me. (9:265-268). I AM THE FATHER AND THE MOTHER OF
UNIVERSE I am also the father of this universe
created by the eight types of Prakritiby association with Me. Just as in the
half-male-half-female form of the Supreme Dancer (Lord Shiva as Nataraja)
both the male and female parts are present I am also the mother of this
entire living and non-living universe. He with whose support this living universe
survives and grows is none other than Me. I am also the grandfather of the
universe because it is through My mindless state that the pair Prakritiand Purush which
gave birth to the universe was created. (9:269-272) The place where all paths of knowledge
meet, where all Vedas came together, that which is the subject of knowledge,
that about which different streams of thought merge to agree unanimously,
that which is known as `holy', all these are only Me. (9:273-274). I am the AUMsound which is the
source of the primary sound sprouted from the seed of the Brahman. The
letters A, Uand Macontained in the AUMgave birth to the three Vedasnamely
Rigveda, Yajurveda and Samaveda. Therefore these Vedas and the
family of the subsequent literature is also Me. (9:275-277). The highest place where Prakriti, in
which this entire living and non-living universe is contained, takes rest
when tired is also Me. I am the husband of that Prakritiwho lives with My
support and gives birth to the universe. I am the one who enjoys her
attributes in her association. I am also the master of all the universe.
(9:278-280) It is My command that sky (space or
ether) should be everywhere, that wind should not be quiet even for a moment,
that fire should burn, clouds should rain, mountains should not move, oceans
should not cross the limits and earth should bear the burden of all living
things. Vedas speak only if I make them speak, Sun moves only if I move
it, Prana(life-force) the
driving force of the universe moves only if I move it; it is by My command
that living things die. Thus I am the master of this universe under whose
instructions they perform their tasks and it is I who am the witness to all
this. (9:281-285). Arjuna, I fill this world with name
and form and I am the support of the name and the form. The universe is in Me
and I am in the universe. I liberate one who surrenders to Me with
single-mindedness from the birth and death cycles hence I am the only proper
shelter for such a person. (9:286-288). I become many and by means of the
different attributes of Prakritiperform actions through the living universe. I am the one who
exists with equal affection in all creatures from Brahmadeo to the lowest
form of life. (9:289-290). I am the support of all this universe and the
cause for its creation, sustenance, destruction and re-creation. The universe
is rooted in the original thought and finally dissolves in it. The place
where that thought returns to rest at the end of the Kalpa period (See note
below Ch VIII) until the thought to recreate occurs is also Me. (9:291-295) When I take the form of the sun and
radiate heat, the water bodies become dry and when I take the form of Indra
and make rain they fill up. Wood burnt by fire itself becomes fire similarly
creatures who die and those who are their killers are both My form. Therefore
I am both perishable and imperishable. Is there a place where I am not
present? But it is their misfortune that people do not see Me. It is a
surprising thing that those who are My own forms do not recognise Me. Their
Karmacomes in the way of believing in My existence. (9:296-302).
Therefore Knowledge is essential without which one cannot do what one ought
to do and the good deeds are wasted. (9:305-306). SIN AND MERIT Those who are models of behaviour
based on the rules of the caste system and who perform yajnas attain the
fruits of their performance. But what they have gained by all this is not
merit but sin under the name of merit because they have forgotten the one to
whom the yajnas reach and instead opted for the heaven where their stay would
be limited only to a period appropriate for the quantity of merit.
(9:307-310). Actually people think that there is happiness in heaven because
they compare it with the tortures of hell. Actually oneness with Me is the
only perfect and permanent bliss. Heaven and hell are the two diversions from
the path towards Me. The rule is that sin in the form of merit leads one to
heaven and pure sin leads to hell while pure merit leads to Me. (9:314-316). I serve those who have completely
surrendered to Me, who think there is nothing better than Me, consider that
their whole life belongs to Me and thus, with extreme faith meditate on Me
and worship Me. When they accepted the path of My worship, at that time
itself the responsibility of taking their care in all respects fell on Me and
I was compelled to do what they should have done for themselves. Just as
mother bird takes complete care of her babies who have not yet developed
wings and lives only for them, I also take care of My devotees who have kept
complete faith in Me. If they want moksha(liberation) leading to oneness with Me, I take them towards it
and if they like to serve Me then I offer them My love. I give them whatever
they want and having given, I guard it also for them. I provide maintenance
to all those who give themselves to Me completely. (9:335-343). Now, there are people who follow
other paths who, not realising My all-encompassing quality, perform yajnas to
propitiate deities like Agni, Indra, Sun, Moon etc. , but all the yajnas
reach Me because I am everything. This type of worship is indirect. Just as,
even though roots, branches, flowers etc. have their origin in the same seed,
the task of absorbing water is done by only the roots and it is proper to
give water at the roots alone and not to other parts of the tree, in the same
fashion any worship done without knowing Me is fruitless. (9:344-346).
Actions must be backed by Knowledge and this Knowledge must be pure.
(9:349-350) By performing such yajnas therefore,
they do not attain Me after they die but only those deities for whose
propitiation they performed them. Those who performed rituals for
propitiating Manes reach the world of Manes and those who propitiate Vetaland other ghost deities for evil ends attain
the ghost state when they die. Thus the fruits of the actions is as per their
desire. (9:354-358). But those who worship Me only for My sake attain Me even
while they live, therefore how can they go anywhere else after death?
(9:359-365) MY REAL DEVOTEES Those seekers who worship Me with
whatever rituals and have surrendered themselves to Me, attain Me. Arjuna, no
other method will make a seeker attain Me unless he totally surrenders to Me.
(9:366-367). He who claims to know Me does not really know Me. He who boasts about
his achievements is imperfect and immature. Similarly the Yajnas, penance and
other rituals which people perform and boast about are not even worth a blade
of grass for attaining Me. Vedasstumble while describing My nature and
describe Me as "Not this and not that" making Sanaka and other sages confused about Me.
(9:370-371). One can attain Me only when he gives up all thoughts about how
great and scholarly he is and becomes humble. (9:378). Therefore one must
give up the love of the material body, consciousness about his qualities and
pride about his possessions and surrender himself completely to Me. (9:381). Then, when with boundless love the
devotee offers Me a fruit from a tree I anxiously spread My palms to receive
it and eat it without even waiting to remove the stem. If he offers Me a
flower, I should really smell it but overcome by his love I put it in My
mouth and taste it. But why talk of flower? Even if he offers a leaf I do not
bother to see whether it is fresh or dry and eat and savour it. And may be
even that leaf is not available, but there is no dearth of water which is
available free. But when that devotee offers that water with complete
devotion, then even if it was free, I feel as if he has built immense temples
for Me, given Me jewels more valuable than Kaustubha and served Me delicacies
better than manna. You are aware how I devoured the fistful of rice brought
by Sudama. (See notes at the end of the Chapter.) I only look at the devotion and accept the
offering without differentiating between rich and poor, big and small. Really
speaking, fruit, flower, leaf etc. are only means of manifesting the devotion
and are useless unless offered with the feeling of devotion. Therefore I am
telling you a easy way. Do not permit yourself to forget Me. (9:382-397) Whatever work you do, whatever things
you enjoy, whatever yajnas of various types and other rituals you perform,
whatever donations you give to worthy persons and pay your servants or
whatever penance or observances you do, do them for the sake of love for Me.
And after they are done make an offering of them to Me with such pure and
desireless attitude that you should not even remember having performed them.
(9:398-401). Then, just as a roasted seed does not germinate, the actions
offered to Me do not bear fruit. Arjuna, it is only when Karmaremains that it gives rise to fruits of
happiness and sorrow and leads to rebirth in order to go through them. On the
other hand, if the action is offered to Me then immediately the rebirth is
avoided and one is saved from the pains accompanying it. Therefore Arjuna,
avoid getting trapped into the bonds of the body and thus getting drowned in
the ocean of happiness and sorrow and so by following this easy path become
one with Me. (9:402-406). MY NATURE If you ask Me "What is your
nature?" then the answer is, "I am present in all creatures equally
without making distinction among them. "Those persons who know this
nature of mine, who abandon their ego and are devoted to Me with their heart
and by actions are really in Me even if they are actually in their body and I
too am fully in their hearts. The difference between Me and My devotee is in
name only. Though they are in their body they are unattached to it. Whatever
ego is left in them takes My form and therefore is merged in Me. Those who
are thus devoted to Me with love are not reborn whatever may be their nature.
(9:407-415). DEVOTION NULLIFIES PAST SINS If you consider such a person's
behaviour then you should note that even if he has committed sins in his
earlier life, his final span of life has been spent in devotion. Whatever a
person contemplates on at the time of death is what he gets in his next birth.
Therefore he who has spent the final part of his life in devotion to Me
should be considered as the finest among people even though he might have
been a crooked person during the earlier part of his life. The sins committed
in the earlier part of one's life get washed by the devotion in the later
part. Therefore even a crooked person can become one with Me if he washes his
sins with sincerity in the waters of repentance. And he becomes noble and
pure and then there is fulfilment in his life. He has the same credit as
those who have studied Vedas and Yoga. Why say anything further? He who has
immutable faith in Me alone is beyond the effects of all actions. He who has
enclosed the affairs of mind and intellect in the box of faith and entrusted
it to Me thus becomes free from the bonds of his actions. (9:416-424). You may think that he may reach My
state only after death but how can a person who is ever immersed in nectar
die? Is not an action done without devotion to Me a sin? Therefore Arjuna, as
soon as his consciousness reaches Me he really attains Me. He who is devoted
to Me remains in My form. Then he attains My permanent qualities of peace and
effulgence. He who wants to attain Me should not forget devotion to Me. All
greatness about wealth, nobility and caste are in vain in the absence of
devotion. A devotionless person accumulates only sins and his life is an
invitation to sorrow. Therefore one may not belong to a noble family, one may
be a low caste person or be an animal, what matters is his devotion. When the
king of the elephants prayed to Me when he was caught by the crocodile, did I
not rush to his aid? (See note on Gajendramokshaat te end of Chapter. ) And as soon as I
helped him he was free of his elephant body. (9:425- 442). Arjuna, some may be born in such
unspeakably low type of species that even uttering its name may be considered
a sin and are not different from a stone as far as knowledge is concerned,
but if they have a steady feeling about Me, always utter My name, see My
form, think of nothing else but Me, listen to nothing except My praise, whose
organs are proud to be of service to Me, whose intellect is unaware of sense
objects and thus know Me alone and if not so would rather prefer death and
keep all their feelings in Me, then they are not less than Me. Remember that
Prahlad, though a demon was tortured because of his devotion to Me and I had
to take avatar of Narasimha to save him. (See note on Prahlad at the end of
chapter.) What I gave him was
what he asked on the strength of his devotion which even Indra could not
surpass. The moral is what matters is the devotion and not who a being is.
(9:443-452) Once a seeker's mind is filled with
devotion to Me then his earlier life history is erased. As long as a person
does not attain Me there are differences like Kshatriya, Vaishya,
woman, Shudra, untouchable etc. But once they attain Me completely all
these differences of caste and gender vanish. (9:456-461) Whatever may be the motive, it is
enough that a person's mind is attracted towards Me. Such a person then, in
the course of time, reaches My form. (9:463). Gopis attained Me through love,
Kamsa through fear, Shishupal through hate, Yadavas through relationship of
race, Vasudeva etc. through parental love, and Narada, Dhruva, Akrur,
Sanatkumar etc. , through devotion. (See the note on these devotees at the
end of chapter. ) I am the ultimate
destination of all paths be it devotion, dispassion or even enmity. Arjuna
there is no dearth of methods to reach Me. One may be born in any species, be
devoted or inimical to Me but he should be devotee or enemy of Me alone.
Through either relation he will attain My form. Therefore those who are born
in the species of sin, or Vaishya, Shudra or women, if they carry devotion
for Me then they reach Me. (9:465-474). DEVOTION SAVES I am the existence and liberation of
royal Rishis and brahmins who consider Me as their place of pilgrimage,
contemplation and shelter. (9:489). Arjuna, having been born on this
earth full of pain and unhappiness, how can anyone stay away from worshipping
Me. Or do they believe that they will get happiness from learning and youth
without worshipping Me? It is true that all the material things are for the
enjoyment of the body but that body itself is in the jaws of death.
(9:492-495). Who has heard of real happiness in this world? (9:501). The lack
of concern of the people who have taken birth in this impermanent world is
really surprising. People do not spend even a paisa ( a small denomination
coin) on things which would help them in this and the after-world. But they
spend huge sums of money on harmful things. They consider a person engrossed
in sense pleasures as a happy person and consider a person who is burdened by
lust and desire as a man of wisdom. They make obeisance to elders whose
strength and intellect are weakened and whose death is approaching. As a
child grows the parents are full of joy and celebrate birthdays not realising
that as it grows its life is getting shorter. People cannot tolerate the word
"death" and cry when a person dies. But they do not think about the
fact that their own life is also getting shortened day by day. (9:507-513).
How topsy-turvy are the ways of this world! (9:515). Arjuna, you have taken
birth in this world by virtue of your Karmas. Free yourself of this burden by
following the path of devotion which will beget you the pure permanent
position in Me. Concentrate your mind in Me, develop love for devotion to Me
and make obeisance to everything knowing that I am in everything. He who gets
rid of all thoughts and desires by concentrating in Me is known as My
devotee. When you succeed in this then you will reach Me. I have told this
secret of mine to you. You will reach perfection by knowing this secret which
I have hidden from everybody. (9:515-520). ______________________________ NOTE on Gajendramoksha (9:425- 442).
Gajendramoksha means liberation of the elephant king. There is a story in Bhagavat Puranas which runs as follows: King
Indradyumna was cursed by Rishi Agasti and was born as an elephant. At the
same time a gandharva (one of the demi-gods who are known for music) named
Hoohoo also was born as a crocodile due to the curse from another Rishi. One
day while the elephant had gone to a lake to drink water, the crocodile
caught his leg and tried to kill him. The elephant in the throes of death
prayed to lord Vishnu offering Him a lotus which he had picked by his trunk.
Hearing the prayers lord Vishnu rushed to save His devotee and killed the
crocodile thereby liberating both the king and the gandharva. NOTE on Prahlad (9:443-452) Prahlad
was the son of the powerful Daitya king Hiranyakashipu from his wife Kayadhu.
Hiranyakashipu had received a boon from Brahmadeo after a long difficult
Tapasthat he will die neither on land nor on water, neither in the open nor
in a house, neither by man nor by animal, neither during day nor at night,
neither by weapon nor by mantra etc. On the strength of this boon
Hiranyakashipu conquered the Devas and started an an oppressive rule where
worship of Lord Vishnu whom he hated was prohibited. However, his wife
Kayadhu was devoted to Lord Vishnu and while she was pregnant, Narada the
divine Rishi gave her spiritual advice which was heard by Prhlada while in
the uterus. Thus, Prahlada was born as a keen devotee of Lord Vishnu which
was not liked by his father. Hiranyakashipu, out of his hate for Lord Vishnu
tried to kill Prahlada by poisoning him, putting him in boiling oil, by
pushing him over a cliff etc. When Prahlada escaped all these attempts
Hiranyakashipu confronted him one day demanding to be told where this Vishnu
was so that he can catch and kill him. Prahlada replied that He was
everywhere. On hearing this Hiranyakashipu angrily asked pointing to a pillar
whether he was in that pillar. When Prahlada answered in the affirmative
Hiranyakashipu kicked the pillar hardand broke it. Out came Lord Vishnu in
the form of a ferocious lion-headed man (Narasimha). This is considered as the fourth avatar of
Lord Vishnu. Narasimha caught hold of Hiranyakashipu, and sitting on the
threshold of the house held him on his lap and killed him by tearing open his
intestines with bare hands. Thus Lord Vishnu could kill Hiranyakashipu while
still honouring the conditions of the boon and save Prahlada, his devotee. NOTE on various devotees (9:465-474). Shri
Krishna belonged to the Yadava clan ruling from Mathura. Vasudevathe king of
Yadavas was married to Devaki. Because of a Divine prediction that the eighth
child of Devaki will kill Kamsathe cousin (uncle's son), the latter
seized the kingdom and put Vasudeva and Devaki in prison. Kamsa kept a close
watch on the couple in the prison and killed seven children born to Devaki
immediately after birth. When the eighth child was to be born Vasudeva
decided to smuggle it out. The child was a son and taking advantage of
torrential rains managed to take it to Gokul, a village of cowherds or Gopas
across the river Yamuna. In Gokul, Yashoda, wife of Nanda the chief of Gokul
had just given birth to a female child. He exchanged his son for the female child
and returned to the prison. Nanda and Yashoda were happy that a son was born to them and being of dark
complexion they named him Krishna. Back in Mathura, the female child was
seized by Kamsa and killed. But since he found the child to be a female he
had his doubts. Krishnagrew as a healthy naughty child
who became a leader of the boys from the village. He was also very dear to
the Gopis the wives of the Gopas and it a legend now that Radha one of the
Gopis loved him very dearly. Readers should note that Radha is not a
historical but a legendary person and the love between Krishna, Radha and
other Gopis is transcendental and not physical. Radha is not mentioned in
Mahabharata even in the post-Christian era additions to it, and even in
Bhagavat Purana known for its teaching of devotion to Lord Vishnu there is
only a passing mention of her in a single place but not as a lover of Shri
Krishna. But by the time Dnyaneshwar Maharaj wrote Dnyaneshwari, the love
legends of Shri Krishna and Gopis especially Radha were well established,
hence the mention of their attaining Him through love. Kamsa came to know that his enemy was
growing in Gokul and sent emissaries to kill him but in vain. (Because of his
evil deeds Kamsa and his accomplices are referred to in the legends as Asuras
or demons. This attribute is well fixed in the public mind.) When all efforts
failed, Kamsa decided on a different strategy. He arranged a wrestling
competition and invited his nephew Shri Krishna to it. He sent Akruraone of his courtiers
to invite Shri Krishna for the event. But Akrura was a keen devotee of lord
Vishnu and warned Shri Krishna of Kamsa's motives. But confident Shri Krishna
accepted the challenge and went to Mathura with his brother Balaram who was
also almost equal in martial qualities. In Mathura Shri Krishna killed Kamsa
and freed his real parents. Being the son of Vasudeva and Devaki he is also
known as Vaasudeva and Devakinandan. In spite of having hated Shri Krishna,
Kamsa attained liberation because it was Shri Krishna who killed him. Shishupalwas the king of
Chedi and a nephew of Shri Krishna. Rukmini the princess of Vidarbha was in
love with Shri Krishna but her brothers forcibly arranged her marriage with
Shishupal. But Rukmini, when the ceremonies for her marriage to Shishupal
began, secretly contacted Shri Krishna and arranged a scheme by which Shri
Krishna would abduct and marry her. Shri Krishna did so. Shishupal became a
strong enemy of Shri Krishna. Once during a yajna, Shishupal began berating
him in public Shri Krishna beheaded him using his Chakra, a wheel shaped
missile. As in the case of Kamsa Shishupal also attained liberation. Naradawas created by
Brahmadeo through the power of mind. He was a great philosopher and is well
known for his devotion to Lord Vishnu. He is depicted as moving everywhere in
the three worlds (Heaven, earth and nether) singing the name Narayana which
belongs to Lord Vishnu preaching devotion. He is notorious for passing news
from one person to another and often instigating quarrels. Dhruvawas the son of King
Uttanpada who had two wives Suniti and Suruchi. Dhruva was the son from
Suniti. Dhruva got a real step-motherly treatment from all because it was
Suruchi who was liked by the king. Once Dhruva was unbearably insulted by
Suruchi and in anger he left home and went to the forests in search of God.
There he met Narada who gave him a mantra and asked him to do tapas. Ultimately Vishnu was pleased with him and
gave him several boons including the kingdom and best of all a permanent
position in the sky as a steady star. The star is named Dhruva and is the
same as the Pole star. The name Dhruva is synonymous with steadiness in all
indian literature. Sanatkumar, Sanak, Sanandanand
SanaatanLike Narada, these four are also sons of Brahmadeo created by
power of the mind for the purpose of procreation of mankind. But all four
were dispassionate from birth and decided to remain celibate and follow
spiritual path. CHAPTER 18 DIVINE MANIFESTATIONS EARLIER CHAPTERS SUMMARISED Dnyaneshwar Maharaj praises his Guru
Nivruttinath and says, "By your grace you have given Me the ability to
compose in verse this commentary on Bhagavadgita which is supreme among all
branches of spiritual knowledge and in which all Shastrasare harmoniously
included. By your grace I have completed the commentary on the first part of
Bhagvadgita. The first Chapter describes the despondency felt by Arjuna because
of the thought of the annihilation of his friends and relatives due to the
war. In the second chapter Karmayoga, the yoga of action is explained and at
the same time the difference between it and Jnyanayoga, the yoga of knowledge
of the Sankhyas is also shown. In the third chapter Karmayogais recommended
while in the fourth the explanation of the same in combination with knowledge
is given. In the fifth chapter, the principle of Yoga is extolled while in
the sixth the same principle is explained further describing the method of
practice starting from the initial posture to the state of union with the
Brahman. Similarly, what yoga state is and the fate yogis who have deviated
from the path reach are also explained. In the seven chapter are described
the four types of devotees who worship God by destroying the effect of Maya.
Then in the eighth chapter, seven questions (about Brahman, Karmaand
Adhyatma, Adhibhuta, Adhidaivatand Adhiyajna) are answered and until the end
of the chapter the topic of the state of the mind at the time of death is
discussed. Whatever philosophy is stated in the fathomless realm of the Vedas
is contained in the hundred thousand shlokas of Mahabharata and whatever is
contained in the Mahabharata may be found in the dialogue between Shri
Krishna and Arjuna which is the Gita and the substance of its seven hundred
shlokas is concentrated in the ninth chapter alone. (10:19-31). The greatness
of the ninth chapter cannot be stated in words. Oh Guru, I could present it
is because of your powers alone. (10: 35). (See Note 1 at the end of the chapter). I have
thus explained the first nine chapters of Bhagavadgita to the best of my
ability. Now listen to the second part. (10:40). ARJUNA IS NOW FIT TO KNOW TRUTH Shri Krishna said, "Arjuna, your
mind is now fit to listen to the complete explanation about knowledge of the
Self. What I told you so far was to test how attentive you were and you were
quite attentive. It is like testing a vessel for leakage by pouring a little
water into it first. (10:49-51). Arjuna, I am not doing this as a favour to
you but because of my own self-interest. (10:57). Arjuna, I really like you,
therefore however much I chat with you, I do not feel satisfied. I am telling
you the same thing again and again. Listen to my profound secret which is
actually the Universe come to embrace you through words. You have still not
understood the truth about Me. What you are seeing as myself is really the
Universe." (10:60-63). I AM DIFFICULT TO KNOW Vedas became silent while trying to
describe Me. Just as the foetus in the womb cannot see its mother's youth, no
god can know Me. The knowledge of the great Rishis cannot recognise Me
because the questions who I am, how big I am, where and to whom I was born
are the ones which have taken aeons to decide on the answer. Since I am the
root of gods, great Rishis and other creatures, they find it difficult to
know Me. (10:64-68). GIVE UP PLEASURES AND EGO TO KNOW ME Though I am difficult to realise, he
who gives up the worldly life with ease turning his back to the sense organs,
and even though he were to lead a worldly life goes beyond the realm of the
five elements by giving up the ego and the I-am-the-body attitude and by
remaining steady in this condition of mind, sees my beginningless form in the
light of Self-realisation and understands that I am the original power behind
the universe is, among all men, a part of Me. (10:72-76). Even though he may
appear outwardly to be an ordinary person, he is not affected by gross things
and his sins get automatically nullified. He who knows Me becomes freed of
all desires. (10:79-80) If you are thinking about how to
realise Me then listen first to what my nature is and what my different
aspects are. My these aspects occur in different beings according to their
nature and are spread throughout the universe. (10:81-82) MY NATURE AND ASPECTS Among these aspects, intellect is the
first, then come the infinite knowledge, freedom from delusion, tolerance,
forgiveness and truthfulness. Then come both self-control and victory over
the senses as also happiness and sorrow in the world and birth-death. Fear
and fearlessness, non-violence and even-mindedness, contentment and austerity
are also my aspects. Charity, success and fame which are seen everywhere are
generated in the creatures from Me. Just as there are different creatures,
there are also different aspects. But out of these, some aspects are able to
realise Me and some are not. Knowing Me or otherwise depends upon one's destiny
hence different creatures acquire different aspects. Thus this earth is
completely entwined in my aspects. (10:83-90) Now listen to the eleven more aspects which are the
guardians of this universe and who influence the behaviour of all people.
These consist of the seven great rishis Kashyap etc. with excellent qualities
and most knowledgeable among all great rishis, and the four main Manus like
Swayambhuva, from among the fourteen Manus. (see Note 2at the end of
chapter. Also under Ch 8).
These eleven aspects were born out of my mind for creation of the universe.
Prior to this when the three worlds were not yet created the five elements
were quiet and idle. The eleven aspects after they came into being, created
the three worlds, and appointed eight chiefs. Thus these eleven are like
kings and all the people are their subjects. But keep in mind that all the
expanse of this universe has sprung from Me. (10:91-97) DIVINE
MANIFESTATIONS OF THE CREATOR In the beginning I was alone. Then
mind was created from Me. From that mind the seven rishis and the four Manus
were born. They created the eight Prajapatis (governors) who in turn created
various types of creatures who have generated all the living population in
the universe. Thus I have created all this expanse, but only those who have
faith about the creation will understand it. (10:101-103) *I am in everything Therefore Arjuna,
these aspects are my divine manifestations with which this universe is filled.
Therefore from Brahmadeo down to an ant there is nothing in this universe
which is not occupied by Me. One who understands this wakes up to the
realisation and he is free from the thoughts of differences like big and
small, good and bad. He who experiences through yoga that I, my divine
manifestations and creatures showing these manifestations are all same,
becomes without doubt one with Me. I surrender myself to the devotee who
worships Me with the feeling of oneness with Me. Thus the Yoga of devotion with
the realisation of oneness about which I told you before goes on
uninterrupted. As I have explained in the sixth chapter, it is beneficial
even if a seeker dies while leading his life with such devotion. Now I shall
tell you the nature of the devotion with oneness with Me. (10:104-111) Arjuna, just as waves are generated
in water, remain in water and are dissipated also in water so is the creation
and sustenance of this universe done by Me. Just as the waves cannot occur
without water there is nothing in this universe without Me. Those
Self-realised persons who, knowing my all pervading nature are devoted to Me
with true love, and remaining aware of the fact that place, time and the
present are not different from Me, live happily in these three worlds while
keeping their minds occupied with Me, considering every creature they meet to
be the God. Such persons are the followers of the real Bhakti(devotion) path.
(10:112-118). DEDICATED LOVE IS THE ONLY PATH TO
KNOW ME When people, whose minds are unified
with Me and feel satiated by it, who are free from life-death cycles by
virtue of their Self-realisation and who dance in the bliss of non-duality
under its increasing spell meet each other, they mutually exchange only the
bliss of Self-realisation. Their state is like two lakes whose waters mix
after flooding. With the
rising emotions of their devotion, they forget themselves and having been
fully satisfied by gaining Me they loudly sing my praise and even utter the
secret mantras told by their Guru. Finally having been overcome by the joy
they get by the loud singings, they forget the consciousness of the body and
suddenly become quiet and dissolve themselves in that forgetfulness. Due to
this excessive emotion of love for Me they are not aware of whether it is day
or night. (10:119-129) Thus those persons who have gained for themselves the pure and
complete bliss of my form have already taken possession of the choicest part
of the gift that I would have liked to give them. Heaven and liberation are
only by-lanes as compared with the royal path they have taken to reach Me.
The love and devotion they have for Me is the gift I wish to give them but it
must be said that they have already obtained it. Only thing that now remains
to be done is to see that this love grows and does not decrease later.
(10:130-133) I AM THE SERVANT OF MY DEVOTEES It is my desire and duty to see that the spiritual efforts
by means of which my devotees will attain Me is encouraged and supported.
Because the devotees are attracted towards Me I also feel love for them due
to their dedicated devotion. There is a dearth of such loving devotees in my
house. For the superficially devoted persons I have created the two paths of heaven
and liberation and have put myself bodily along with my consort Laxmi in
their hands, but it is only for the loving devotees that I have reserved the
bliss of the Self which is beyond the consciousness of the body. (See Note 1at the end of the chapter). Such is the
closeness I have with them but these things are not to be openly expressed.
(10:135-140) Because such philosophers sheltered
themselves throughout their life under my Divine Self and did not keep faith
in anything other than Me, I am their vanguard holding the torch, destroying
the darkness of ignorance and creating the permanent illumination of
knowledge. (10:141-143) ARJUNA WANTS TO KNOW ABOUT DIVINE
MANIFESTATIONS Arjuna then asked, "Oh Master, I
am now fully satiated. You have removed the dirt of the material world from
my mind. I have realised the real meaning of life and now am free from the
fire of birth and death. I feel there is a fulfilment in my life now.
(10:144-146). "It is you who are the ultimate
Brahman and the place where the universe ultimately rests. You are holiest of
the holies and the deity whom Brahmadeo, Vishnu and Shiva worship. You are
the twenty-fifth principle, the birthless One beyond the bounds of Maya. You are the one who controls the strings of
the past, the present and the future; you are the master of the Soul and the
universe. (10:149-152). Rishis also have described you thus, (10:153-155) but
because my mind was clouded by the sensual pleasures I could not understand
it and the sweet nature of spirituality was tasting bitter instead.
(10:158-159). But now having heard it from you, the mind has cleared and I am
beginning to understand what the Rishis have said. I have now realised that
one who has not heard your advice and tries to understand you on the strength
of his intellect will be disappointed. (10:163, 175). Oh master, please show me those of
your Divine manifestations (modes or aspects) which are apparent throughout
the universe by their power. Please show me the principal Divine
manifestations by which you pervade throughout the universe. (10:184-186). I
am puzzled about how to know you and how to meditate on you. You have just
now briefly described your aspects. Now elaborate on them and explain to me
those by which I shall be able to easily meditate on you." (10:187-189).
INNUMERABLE DIVINE MANIFESTATIONS As if he does not remember that he is
the creator of Brahmadeo, (10:206), Shri Krishna said, "Arjuna, listen.
The Divine manifestations about which you asked are innumerable. And though
they are My manifestations I am myself not able to understand them. Even
otherwise I myself am not able to understand My nature and My magnitude.
Therefore listen to those manifestations which are well-known. (10:208-211).
When you understand these you will understand the minor manifestations also
and actually the whole world. (10:212-213). "Arjuna, I exist in every living
being as the Soul. I am present in their inner self and in the outer shell or
body. I am their beginning, their existence and their end. (10:215-216). Now
I shall tell you about My principal manifestations as promised. (10:220). DIVINE MANIFESTATIONS ENUMERATED "Arjuna, I am Vishnu among the
twelve Adityas and the Sun among all the shining bodies. (See Note 3at the end of chapter about various entities and
personalities mentioned here). Among the forty-nine Maruts I am Marichi and
among the stars I am the Moon. I am the Samaveda among the Vedas and Indra
among the gods. Among the organs I am the eleventh i.e. the mind and the
natural consciousness in the creatures is also Me. I am Shankar (Shiva) among
all the eleven Rudras. Among the Yakshas and demi-gods I am Kuber, the
guardian of wealth and friend of Shankar. I am Agni among the eight Vasus and
Meru, the tallest among all the mountains. Among all the priests I am
Brihaspati the priestly support of gods and source of knowledge. Among the
generals I am the most intelligent Skanda, son of Shankar. Among the lakes I
am the ocean with immense storage of water and among the great Rishis I am
Bhrigu. Among all the syllables I am the AUM the abode of eternal Truth. I am
the Japayajna, (i.e. yajna of silent repetition of mantras) which is the best
among all the yajnas. Namajapa with syllables AUM etc. leads to liberation
from all the Karmas and its performance does not need external rituals like
taking bath etc. Both proper and improper deeds get sanctified by it.
According to Vedas it is the path which leads to the realisation of the
Brahman. Among all the stationary mountains I am the Himalaya. (10:221-234) Among all the trees my principal
manifestation is the Ashwattha (Peepul or Ficus Religiosa) tree. Among the
Divine Rishis I am Narada and Chitraratha among the Gandharvas. I am
Kapilacharya among the great Siddhas and Ucchaisrava among the horses. I am
Airavat (Divine elephant) among the elephants and Amrit (immortalising
nectar) among the objects obtained when the ocean was churned. Among men I am
the king whom all people obey and serve. (10:235-239). Also among my principal
manifestations are Vajra among all the weapons, Kamdhenu the wishing cow
among the cows and Madan the god of love among the creative entities. Among
the snakes I am the King Vasuki and among the cobras I am the Cobra Ananta.
Among all the aquatic creatures I am Varuna the master of the Westerly
direction. Among all the Manes I am Aryama. Yama is my principal
manifestation among the controllers who takes note of all the good and bad
deeds of creatures, examines their conscience and gives reward or retribution
according to their karma. (10:240-246). Among the demons, Prahlad is my
principal manifestation and it is because of this that he was not affected by
their qualities. I am the lion among predators and forest animals. Garuda is
my principal manifestation among birds and therefore he is able to carry Me
on his back. Among the speedy entities which can go at one stretch round the
seven seas on the vast expanse of this earth in less than a Ghatika(24
minutes), I am the wind. I am Shri Rama among all the weapon wielders because
it was he who succeeded by means of his bow alone in saving Dharmawhich had
come in great danger from Ravana during the Tretayuga. He saved the honour of
the gods and revived the Dharmaand became the sun of the Solar
dynasty. Among the aquatic animals having tails I am the crocodile. River
Ganges is my principal manifestation among the rivers. But Arjuna, if I start
enumerating every manifestation even hundreds of births will not be
sufficient to cover even half of them. If one has to know all of them that
one must first realise Me. (10:247-260). Therefore understand once for all
that I am everything. (10:263) And if one knows my all-pervasiveness then
what is the point in knowing my different manifestations? But you are not
capable of knowing my all-pervasiveness therefore let Me stop this
discussion. (10:264-265). However, since you have asked about my
manifestations let Me tell you that Knowledge of the Self is my principal
manifestation among all branches of knowledge. Among debates I am the debate
which does not end but creates more and more interest among listeners and
sweetness in the speech of the speakers. Among the alphabets I am the first
letter "A" and among the compound words I am the Dwandwa mode of compounding
(double syllables). I am the destroyer who swallows everything from an ant to Brahmadeo the god of
creation, the earth along with all the mountains, the ocean which floods the
entire universe during the deluge and which accommodates the entire space. I
am also He who creates the universe again. It is I who creates all creatures,
sustain them and finally destroy them therefore I am also the Death.
(10:266-274). Among the manifestations expressed by feminine gender there are
seven main ones. I am the fame which never fades, and I am the fortune which
is accompanied by generosity. And I am the speech which uses discrimination
and is supported by justice. I am the memory which comes as soon as one sees
a thing. I am also the intellect which is beneficial to one's well-being.
Courage and forgiveness are also my principal manifestations. Thus these
seven powers expressed as feminine gender are Me only. (10:275-279). I am Brihatsam within the Samaveda
and Gayatri metre among all the metres. I am the Margashirsha (in December)
among the twelve months and Vasant (Spring) among the six seasons. (10:280-
283). I am the Gambling among all the games
of cheating therefore nobody can help a person who is looted even in public
by gambling. (10:284). I am the brightness of all the
shining objects and success among all desires. Among all professions I am
that which brings out justice. I am the goodness among all the good people
and I am Shri Krishna among all the Yadavas whose life history and actions
you have seen for yourself. Even though you eloped with my sister Subhadra, I
did not feel inimical towards you because you and Me are one. I am Vyasa
among all the sages and Ushanacharya among poets. (10:285-295). Among all administrators, I am the
sceptre which administers control over everybody from an ant to Brahmadeo. I
am the moral science among all the sciences. I am the Silence among all the
secrets because even Brahmadeo cannot do anything to a person who observes
silence. I am the knowledge which occurs in the learned. But how long one
should go on like this? There is no limit to my manifestations. (10:296-299).
Therefore I shall tell you the secret once for all. (10:304). RECOGNISE AVATAR IN A LEADER I am the seed which causes the
propagation of life therefore one should never qualify anything as big or
small and should not differentiate between high and low and realise that all
the beings are my forms. (10:304-305). Arjuna, I shall tell you a broad characteristic
by which you will recognise my manifestation. In whichever creature you see
wealth and kindness occurring together, know that that is my manifestation.
(10:306-307). He who is obeyed by all should not be
considered as lonely or poor. Actually the splendour of the universe are
within him. The signs by which one can recognise such a person is that the
whole world bows to him and obeys him. Persons with these signs are my
Avatars, and to say that a particular Avatar is better than the other is committing
a sin because I am all the universe. (10:308-312). KNOWING MANIFESTATIONS NOT ENOUGH Therefore Arjuna, how are you going
to measure the extent of my limitless form by considering my manifestations
one by one? Enough of such efforts towards realising Me. Just a fraction of
Me has amply covered the entire universe therefore abandon the idea of
duality and be devoted to Me with an attitude of equality. (10:316-317). Devotion to one's Guru is foremost among Nath Sect. Thus saint
dnyneshwar ascribes all credit for his work to the grace of his Guru.
Different commentators have stressed on different philosophies stated in the
Gita. It is clear that Dnyaneshwar Maharaj has preferred to stress on the
Path of Devotion which is the subject matter of the ninth chapter. This is
also clear from the paragraph ref. (10:135-140). Second point is that
Dnyaneshwar Maharaj himself divides the Gita into two parts: first part comprising
of the first nine chapters and the second part comprising of the rest. NOTE 2 regarding Seven Rishis
(10:91-97)The seven great rishisreferred here are: Kashyap, Atri,
Bharadwaj, Vishwamitra, Gautama, Jamdagniand Vashistha. However, Puranas mention
the following seven rishis (Saptarshi) as sons of Brahmadeo: Marichi, Atri,
Angiras, Pulastya, Pulahak, Kratu, and Vasishta. Kashyap was the
son of Marichi. Vashisthais actually a name of a family lineage who were
hereditary royal priests of the Ikshwaku dynasty (solar) kings. It was he
sixth Vashishtha who was the priest to the king Dasharatha, father of Shri
Rama (considered as the seventh avatar of Vishnu). Suta when he expanded the
Mahabharata epic in about 450 BC as also later Purana authors have not
bothered to distinguish among the various generations of the Vashishtas thus
creating a lot of misinterpretations of events and consequent confusion.
Vishwamitralived in the Vedic times. He is the author of the famous Gayatri
Mantra and was a contemporary of the first Vashishtha with whom he had a
feud. There was another Vishwamitra, three generations later, contemporary of
Devaraja Vasishtha, the third of the line. He was born Vishvaratha, son of
the king Gadhi of Kanyakubja. Born a Kshatriya, he wanted to become a Brahmin
sage and did long Tapas to achieve his objective. This Vishwamitra's sister
was married to rishi Jamadagnithe father of Parashuram (considered
as the sixth avatar of Vishnu). It has been established by Yardi (See
Prologue) through a statistical analysis of the metres used in Ramayana
Shlokas that the original Ramayana by Valmiki does not contain the story of
Shri Rama being taken to forest by Vishwamita nor his meeting Parshurama.
Both are latter additions of imaginary events made to the Valmiki Ramayana by
Suta made several centuries later in 450 BC. Gautamawas senior to Jamadagni
by one generation. Atrilived
during the time of Shri Rama who had met him in his AshraIma in Chitrakut
while in forest. At the time of the meting both Atri and his wife Anasuya
were quite old. NOTE 3on various entities :
(10:235-239), (10:247-260), (10:280- 283). These entities are various deities
etc. from Vedas and Puranas. Adityas, Maruts, Rudrasand Vasus: These are groups
of Vedic deities. Adityas are the 12 sons of Aditi born from Rishi Kashyap
who were probably deified later as aspects of the Sun representing the 12
months. Vishnu, Vivaswat and Indra are better known among them. Maruts were
first considered as messengers of death, but later when Yama was designated
the god of death they were considered as belonging to Indra's retinue related
to storms and lightning. Marichi was their chief. (This Marichi is different
from the one among Saptarshis.) Vasus are a group of eight Vedic deities.
Agni is their chief. Rudras are a group of eleven deities with Shiva as their
chief. CHAPTER 11 VISION OF UNIVERSAL FORM ARJUNA REQUESTS TO SEE COSMIC FORM Arjuna said, "Oh Ocean of
kindness, you have made clear that which cannot be told in words. The form
you assume at the time when the five elements merge in the Brahman and when
no sign of life and Maya remains is your place of rest. You had kept this
form in your heart hidden even from the Vedas and now you have revealed this
secret to me. You gave this spiritual knowledge to me in an instant. I should
not speak as a separate entity after realising you. There is nothing in this
universe without you, but it is my misfortune that I speak as if I am
somebody different from you. (11:44-50). I was carrying the ego that I am an
individual named Arjuna and was considering the Kauravas as my relations. Not
only that, I was also having a bad dream about the retribution I would face
after death from the sin of killing them when suddenly you woke me up from
that dream. I considered myself somebody when in reality I am nobody and considered
those others as my people whom I find are not in reality related to me at
all. You saved me from this extreme madness. But your efforts were not wasted
and you succeeded in getting rid of my ignorance. (11:51-64). You explained to me the nature of
Maya from which all creatures are created and to which they return. (11:70).
And after explaining Maya, you showed me the root place of the Supreme Soul.
By brushing aside Maya which was obscuring Knowledge you introduced me into
Brahman the Ultimate Principle. Now I am convinced of all this, but now one
more thought has come to mind and to whom else can I ask about it apart from
you? (11:76-77). By experiencing whatever you told me,
my mind has become calm. I am eager to see that incomprehensible Divine
Cosmic form by whose thought the expanse of this universe comes into
existence and then disappears, which you call your original form and from
which you get yourself reborn for some Divine purpose by taking different two
or four armed forms; and after that purpose is fulfilled, return to the
original form, the one that the Upanishads sing about and sages treasure in
their hearts. I am eager to see this form with my own eyes. (11:81-88). I do not know whether I am worthy of
seeing your Cosmic form, therefore first consider my capacity and only then
start showing me your Cosmic form, and if I am not worthy then refuse to do
so. (11:89). But I am sure you will show it to me because you do assume
different forms both for the sake of both knowledgeable and ignorant people.
Secondly, you are so large-hearted that once you think of giving something
you do not think about whether the person is fit or not. You have granted a
holy thing like liberation even to your enemies. (11:97-99), You are
benevolent to even those who do disservice to you and are charitable even to
the unworthy. (11:106). Please do satisfy my craving to see your form if you
are sure I am capable of seeing it with my eyes. (11:111). SHRI KRISHNA SHOWS HIS COSMIC FORM Shri Krishna said, "Arjuna, you
asked me to show my Cosmic form and if I showed you only that then what is so
big about it? Now you will see that the entire universe is contained in my
form. (11:123). Different forms within the Cosmic
form: Look at these forms of mine: some lean and some fat, some short
and some tall, some spread out and some straight, some limitless, some
uncontrollable and some tame, some active some inactive, some impersonal and
some loving, some very strict, some alert and some negligent, some shallow
and some deep, some generous and some miserly, some angry and some calm, some
arrogant some quiet, some happy, some noisy, some silent, some sociable, some
greedy, some detached, some awake and some sleepy, some satisfied and some in
difficulties, some pleased, some armed and some unarmed, some very fearful
and some very sociable, some frightening, some strange, some in trance, some
busy in social work and some busy sustaining them lovingly, some decimating
people in anger, and some merely witnessing everything. Like this there are
countless forms in it. (11:124-130). "Besides these, some are shining
with different colours by their effulgence. Some are like red hot gold, some
are brown, some are like bright orange sky, some are beautiful like the
universe studded with rubies, some are red like the rising sun. Some are like
pure crystal and some blue like sapphire, some black and some red, some
yellow like gold and some dark like rain clouds, some fair like Champa flower
and some very green, some white like the moon. Watch these forms of mine with
various colours. Like colours they are shaped also differently. Some are so
beautiful that they will defeat even Madan (Cupid). Some are well formed,
some bright and attractive like a treasure of decorative beauty unveiled.
(11:131- 138). Arjuna, there is no end to the shapes and you will see the
whole universe on each of these shapes. (11:140). Activities of the forms:"When even one
of these forms opens its eyes, the twelve Adityas (suns) are created and when
the eyes close they merge together and vanish. Flames spread out from the hot
breath from the mouth of the form from which are born Pavaka etc., the eight
Vasus and when the eyebrows meet together in anger, the eleven Rudras are
born. But when the forms become soft, countless life-givers like
Ashwinikumars are formed and through the ears various Vayus are generated.
Thus, by the simple play of the same form, gods and siddhas are created. And
there are countless number of forms in my Cosmic form which even Vedas found
it difficult to describe and which even Brahmadeo could not fathom. Now you
actually see many of these forms and enjoy thoroughly the wonderful
experience. (11:141-147). "There are seeds of the world in
each of the pores of the forms. Like dust particles in a light beam one may
see many universes flying around in the joints of the organs of the forms. In
the region of every organ can be seen the expanse of the universe. Now, if
you also desire to see what lies beyond the universe, then that is also not
very difficult because you will able to see whatever you wish in this form of
mine." (11:148-151). ARJUNA CANNOT SEE COSMIC FORM Shri Krishna noticed that Arjuna was
silent and unresponsive but with the eagerness still on his face. He remarked
to Arjuna, "I demonstrated to you the Cosmic form but you are not seeing
it." Arjuna replied, "How can I, with my ordinary eyes, see the
Cosmic form you are showing me, which according to the Shastras is invisible
to senses and can be seen only with the vision of knowledge?"
(11:152-159). ARJUNA BESTOWED WITH DIVINE VISION Shri Krishna said, " You are
right. I should have first bestowed on you the power to see the Cosmic form
but I was overcome by the emotional surge of love for you and forgot to do
so. (11:161). I am now giving you the power of divine vision to enable you to
see my real form. Use that power to enjoy the glory of my expanse
encompassing the universe." As soon as Shri Krishna said this the darkness
of ignorance melted. (11:176-177). Thus Shri Krishna showed Arjuna the glory
of the Cosmic form. (11:179) VISIBLE WORLD VANISHES Once Shri Krishna blessed Arjuna,
Maya (illusion) vanished. In the light of that glory he saw miracles
everywhere. Engrossed in the appreciation of the Cosmic form Arjuna said, "Oh! Who took away the wide sky
which was here just now? Also where did the living and non-living world go?
Directions have vanished. It is not possible to know where the sky and the
nether has gone! The visible world also has disappeared. At the time when the
mind-ness of mind got lost, intellect became uncontrollable and the
tendencies of the senses recessed themselves together into the heart, the
quiet and concentration reached the peak as if all thoughts are under the
spell of delusion." Surprised, he began looking in all
directions and immediately he saw the four armed form of Shri Krishna before
him but it had grown and spread itself everywhere in various forms. (See
notes at the end of the chapter.) Shri Krishna did not let anything else
remain except Himself. At first Arjuna felt happy seeing Shri Krishna's form
but as soon as he opened his eyes he saw the Cosmic form. Thus Shri Krishna
fulfilled his desire of seeing the Cosmic form with own eyes. (11:185-196) COSMIC FORM - BEAUTIFUL AND
FRIGHTENING Then Arjuna observed the many faces
of Lord Vishnu wherein beauty and magnificence prevailed everywhere. He also
saw there mysterious and frightening faces. Similarly, he also saw heavenly,
ornamented and soft faces. Actually his divine sight could not see where the
faces ended. Then he began to observe with curiosity the eyes of that form
and noticed rows and rows of eyes like opened lotus flowers of various
colours shining like the sun. Seeing various such wonders in a single Cosmic
form he realised that there are innumerable such scenes in it. Then his
eagerness to see where the feet, the crown and arms were located increased.
(11:197-206). Thus Arjuna saw all the organs of that limitless Cosmic form.
He saw the greatness of that Cosmic form bedecked with the ornaments of
diverse types of jewels. How can I describe you the ornaments which the
Supreme Brahman itself had turned itself into in order to bedeck its own
body? Who has the capacity to understand that the expanse of the divine
effulgence which lights the auras of the Sun and the Moon and illuminates
this universe is the ornamentation of the Cosmic form? Arjuna saw that Shri
Krishna had decorated himself by ornaments which were also himself. (11:208-213).
Weapon wielding armsThen with his
divine sight, he began to observe the hands of the Cosmic form. He noticed
that they were straight and holding weapons shining like the deluge of fire,.
He saw that Shri Krishna had filled the whole universe by becoming himself
the organs, himself the ornaments, himself the arms and the weapons held in
them, himself the individual soul and himself the body. The stars were
bursting like popcorn due to the rays from the weapons held in the
innumerable hands; and fire itself was getting scorched by it and trying to
take shelter in the ocean. (11:214-217). Cosmic form everywhere Frightened,
Arjuna looked away and turned his eyes to the neck and the crown. There were bouquets of flowers on
the crown, strings of flowers on the body and bright garlands in the neck.
Round the waist was wrapped the shining yellow cloth. His whole body was
covered with sandal paste. Arjuna was so bewildered by the various
decorations that he could not understand whether Shri Krishna was sitting or
standing or lying down. Then he opened his eyes and what he saw was the
Cosmic form everywhere. Then he closed his eyes and sat quietly but he saw
the same Cosmic form inside. When out of fright, because he was seeing
innumerable faces, he turned his back he saw the same faces, hands and feet
there too. See the effect of God's blessing! Arjuna's seeing and not seeing
were both covered by Shri Krishna. (11:218-230). Brilliance of the Cosmic form How can one
describe the brilliance of that Cosmic form? The combined brilliance of the
twelve suns at the time of the great deluge was nothing compared to it.
(11:237-238). The entire expanse of the universe could be seen on the Cosmic
form. When Arjuna saw all this on the body of Shri Krishna, the Supreme God,
whatever feeling he had about the universe being different from himself
vanished and his mind easily dissolved. He was flooded internally with joy
and his external organs became loose. From head to foot his hair stood erect
and his body was covered with sweat, His body was shaking due to waves of
internal bliss. His eyes were flooded with tears of happiness and mind was
filled by emotions. But even in that bliss of the Brahman there still
remained some degree of non-identity between Shri Krishna and Arjuna because
of which Arjuna looked around sighing. (11:244-254). Then, folding his hands
he spoke, Everybody and everything contained in
the Cosmic form"Oh Master, you have done a great favour on this ordinary
person because of which I could see this Cosmic form. I have personally seen
that you are the actual support of this universe and I felt very happy by it.
Oh my object of worship, innumerable worlds are visible on your body. Heaven
along with the gods are visible on your Cosmic form. I am seeing the five
elements and all the living beings created from them on your body. The
Satyalok with Brahmadeo living in it is present in your form. Another place I
can see is Kailas with Mahadeo and Parvati. What more! I am seeing even you
in this Cosmic form. The families of Kashyap and other Rishis and the Nether
place along with the Nagas are also seen in your Cosmic form. It is as if the
fourteen worlds are depicted on each of your organs and the innumerable people
in these worlds are also in those picture. Thus I am seeing your unworldly
greatness. (11:255-265). "When I watch with the divine
sight, I see that all your hands are in action at the same time. Your
limitless bellies appear to me like treasures of cosmic eggs thrown open.
Your heads which number in thousands look like fruits hanging on the tree
that is Brahman. Similarly there are rows and rows of countless mouths and
eyes. The heaven, the nether world, the earth, the directions and the space
have lost their differentiating identities and the entire universe appears on
your Cosmic body. Not an iota of space may be found to be without you. This
is the extent you have occupied everything. It is apparent that you have
pervaded all the different kinds of creatures in this universe. (11:266-273) You are your own support"When I began
to search for the place where have you come from, what supports you, I
realised that you are your own support. You are not born of anybody but you
are without origin and self-born. You are neither standing nor sitting, you
are neither tall nor short; above you and below you there is only yourself.
If you ask what your age is like and how you look, the answer is both are
only like yourself. Your back, belly are all yourself and I find that
whatever I see is all only you. But I find one thing lacking in your Cosmic
form and that is you do not have a beginning, the middle and the end. Thus I
have observed your Cosmic form. (11:274-280). Your usual form is a favour for
devoteesThis great Cosmic form of yours is marked with countless forms.
The forms from each of which the three worlds get created and dissolved are
spread like hair on your body. When I began pondering over who you, who have
created such an expanse of the universe, really are and whom you belong, then
I realise that you are the driver of my chariot. Oh Shri Krishna, even after
being all pervading you assume this loving form only to shower favours on
your devotees. The mind and eyes get satiated seeing your dark form with four
arms and if one desires to embrace it, it can be easily embraced by the span
of two arms. You assume this beautiful form to favour the devotee but we
think of it as ordinary because our sight is limited. Now because of the
divine sight that you have bestowed on me this defect is gone and I could see
your true greatness. (11:281-294). But I realise that this vast form
belongs to you who are now sitting on the chariot. (11:295). Unbearable brightness I am not worthy of
even getting amazed by your form the brightness of which fills everywhere.
Its brightness is so unearthly that even sun appears pale in comparison. It
is getting increasingly intense and scorching and even my divine sight cannot
bear looking at the brightness. It appears as if the fire at the time of
deluge which is dormant in the third eye of Lord Shiva has come out.
Similarly the Cosmic egg engulfed in the five fires ignited by the brightness
of your Cosmic form is turning into cinders. There is no end to the extensive
unearthly brightness of your form which I have witnessed in my lifetime.
(11:296-306). YOU ARE THE BRAHMAN Shri Krishna, you are the immutable
Supreme Brahman which the Upanishads search for and are beyond the sound AUM
of three and half syllables. You are the root of all forms and the one and
only place of dissolution of the universe. You are inexhaustible, fathomless
and imperishable. You are the life of Dharma and though birthless you are
constantly new. You are the master of this universe and lying beyond the
thirty-six principles you are the thirty-seventh principle Purusha.
(11:307-309). (See Ch 13 for thirty-six principles.) You have no beginning, middle or the
end and your power is boundless. You have limbs all over. Moon and sun are
your eyes and they exhibit the play of pleasure and displeasure, punishing
some and supporting others with benevolence. (11:310-311). YOUR FORM IS
FRIGHTENING Your mouth spits fire and your
tongue, like the flames dancing during a forest fire is moving among the
teeth and the jaws. The universe is getting scorched by the heat of the fire
from your mouth and from the brilliance of you Cosmic form. (11:312-314). And I am seeing that the heaven and
the nether world, earth and the sky, the ten directions and all horizons are
all pervaded by you alone. How can I understand this amazing form of yours? I
cannot even imagine this gigantic and all-pervading form of yours and neither
can I bear the brilliance of your ferocious form. Instead of feeling the
pleasure of watching your Cosmic form I find even surviving to be difficult.
I was enjoying the pleasures of the worldly life until I saw your Cosmic form
but now I am disgusted with them and actually am feeling frightened. Oh! How
the desire of seeing your Cosmic form has been fulfilled! (11:315- 325). SAGES, GODS ALL SURRENDER TO YOU Now look at those sages. Some of them
are dissolving into your form in good spirit after burning the seeds of their
karmas by the brightness of your body. While some are frightened and praying
before you, "Oh God, we have fallen in the ocean of ignorance and are
entangled in the web of sense-objects. We are caught between the heavenly
pleasures and the worldly life. Who else except you can will save us from
this calamity? Therefore we have surrendered to in all aspects." There
are also sages, Siddhasand assemblies of Vidyadharswho are praising you with
holy words. (11:326-331). The eleven Rudras, twelve Adityas, eight Vasus, all
Sadhyas, Ashwinikumars, Vishwedeo and Vayu with all their splendour as also
the Manes, Gandharvas, Yakshas, demons, Indra and other gods and all siddhasare observing
eagerly from their respective planes your divine form and wonder struck they
are bowing to you. Your form itself is the reward for their humble obeisance.
(11:332-337) EVEN GODS ARE FRIGHTENED Even the gods became frightened after
observing your form occupying the three worlds because from whatever direction
one looks it is always facing you. Even if the form is only one, it has
strange, frightening mouths and eyes and countless hands bearing weapons.
This form has countless beautiful arms, legs and stomachs and various hues
and each mouth appears to be eager to swallow. These huge mouths of yours
appear frightening because they are not able to hide the teeth. You have
reduced me, a person of whom even Rudra in his most destructive mood is
afraid and from whom Yama the god of death hides, to a state of shivering
inside and out due to fright. It is really surprising that this plague, when
its frightfulness defeats very fear itself, is called Cosmic form.
(11:338-352) Your angry mouths appear as if they
are at war with the lord of death and even sky appears to be dwarfed in
comparison with their expanse. These mouths are not identical but each differs
from the rest in colour and form. The three worlds are turning to ashes by
their brilliance. Even the brilliance has mouths and they contain teeth and
jaws. (11:353-356) I do not understand what you wish to achieve by creating
this show of fright but I have started feeling the fear of death. Oh Master,
my desire to see your Cosmic form is now fulfilled and I am now satisfied.
Who cares if this material body is destroyed? But now I have doubts whether
the consciousness will survive. I am shivering by fear inside out including
the body, mind, intellect and the soul. I became obsessed of seeing your
Cosmic form but after seeing it my knowledge and understanding are lost. Now
I am wondering whether our relation of Guru and disciple will survive.
(11:365-370) ARJUNA REQUESTS TO WIND UP THE SHOW Now please wind up this colossal form
of yours. If I knew beforehand that you would do something like this I would
not have even mentioned it to you. Now please control this Mayaof yours and
release me from this great fear. (11:383-385) These Kaurava warriors and the
sons of Dhritarashtra have gone into your mouth along with their families.
Also the kings of various nations who have come to help them have not
survived. You are swallowing the death-like weapons and the four-pronged army
and the chariots along with their horses without even your teeth touching
them. You have swallowed the truthful and valiant Bhishmacharya and the brahmin
Dronacharya. The great fighter Karna the son of Surya also entered into your
jaws. And I also saw that you swiped the warriors on our side too. Oh God!
What strange situation has arisen out of the favour I begged for?. By my
prayers I have brought death to the world. Nobody can avoid what is written
in one's destiny!" (11:392-402). Arjuna was thus feeling unhappy and wailing in distress. He
really did not understand the intention of Shri Krishna in showing him the
Cosmic form. Arjuna was in the grips of the delusion that he was the slayer
and the Kauravas were the slain. Shri Krishna showed the Cosmic form to him
to remove his misunderstanding and show to him that nobody kills anybody but
it is He, Shri Krishna who destroys everybody. But Arjuna still could not
understand it and he was feeling distressed by the fright. He then repeated
the description of the destruction he was observing in the Cosmic form.
(11:410-443) He added, "Oh Shri Krishna, You are understood only through
the Vedas, venerable to the whole universe and the root cause of the three
worlds. It is because of this that I requested you to show the Cosmic form
but you immediately became eager to swallow the three worlds. Therefore I am
wondering as to who you really are and why you have acquired so many horrible
mouths. Also why you are holding in your hands so many weapons. And why you
are frightening us in frequent anger, by growing taller than the sky and with
dreadful eyes. Why are you competing with death? (11:444-449). SHRI KRISHNA TELLS
WHO HE IS To this Shri Krishna replied,
"You are asking me who I am and why I have assumed this ferocious form.
Then listen. I am really death and am expanding my form to destroy the
universe. My mouths are extended everywhere and I am going to swallow all
people. (11:450-451). Arjuna, all of you Pandavas are safely outside the
range of the calamity of destruction. Remember that only you Pandavas are
mine therefore I am swallowing all others. (11:456). You are only instrumentalYou have seen this
universe enter my mouth and surely nothing out of it will survive. The boasts
of this army are meaningless. (11:457-458). Their utterances may appear to be
sharper than weapons, more scorching and dangerous than fire but these
warriors are nothing better or more useful than fruits in a painting. This is
not an army but toys arranged for decoration. The strength on which their
bodies do actions has already been destroyed by me. Now these warriors are as
lifeless as the statues in a potter's house. (11:463-466). Therefore Arjuna,
come to your senses and get up. (11:468). This army which has advantageously
come to the battlefield, has already died. So Arjuna, it is merely for
namesake that you are instrumental in destroying it. (11:470-471). The gathering of the army is only an
illusion. When you saw them falling into my mouth, then itself they were
dead. I have already killed them. You are merely instrumental in killing
them. So be victorious and let the world say that those relatives who had
become oppressive by their arrogance and were unconquerable by their strength
were destroyed effortlessly by Arjuna." (11:475- 481). ARJUNA HAS A DOUBT Arjuna said, "Oh Shri Krishna, I
agree when you say that you are the Death and swallowing the universe is your
play. But it does not stand to reason that when it is not yet the time for
the destruction of the universe you should assume the role of death and
destroy the universe. (11:490-492). "It is true that you are
ceaseless and you assume your three states of creation, sustenance and
destruction which are active at their appropriate times. At the time of
creation the states of sustenance and destruction are not present. At the
time of sustenance the states of creation and destruction are not active and later
at the time of destruction, the states of creation and sustenance vanish.
Today the universe is in the state of sustenance and at its height of
enjoying it, therefore I do not find it proper that you should destroy
it." (11:494-498). Shri Krishna gestured his agreement
with this and said, "I demonstrated to you that the life span of this
army is over. Other persons will die in their own time." (11:499). FEROCIOUSNESS IS
WITHDRAWN By the time these words where uttered Arjuna saw that everything
was as it was before. He said, "Shri Krishna, you hold the strings of
this universe. It is because of you that the universe has regained its
original state." Oh Shri Krishna, you are well-known for pulling people
out of sorrow. I am experiencing the great bliss by thinking of it again and
again. Because this world is alive it is feeling great love for you, but the
demons from these three worlds fear you because you destroy those who are
evil and they are running away from you in all directions. But others, like gods,
human beings, Siddhas, Yakshas and all the living and nonliving are bowing to
you out of joy. I know why these demons are running away from you instead of
surrendering to you. You are the source of inner light and have appeared in
person therefore the demons are blown away like dust. I had not understood
this until now, but now I saw this unworldly greatness of yours.
(11:500-510). You are the creator You are the eternal limitless Principle.
You are full of countless attributes. You are the state of continuous
balance. You are the chief of all gods. You are the life of these three
worlds. You are inexhaustible with ever auspicious form. You are the
principle beyond the truth and untruth. (11:512-513) You are the origin of both
Prakritiand Purushand are beyond Maya. You are eternal and nobody is older
than you. You are the life and support of this world and you alone know the
past and the future. Oh incomparable God, the Shrutisfind happiness in your
form. Mayawhich supports the three worlds itself has your support
therefore you are called the highest place in which the Brahman rests after
the end of the universe. In short it is you who have created this expanse of
the universe therefore, Oh the Infinite, who can describe you? (11:514-518). Is there any object or place not
pervaded by you? Oh the Infinite one, you are the Vayu (wind), you are also
the Yama who punishes, you are Varuna, Chandra (moon), Brahmadeo the creator
and his parent. And whatever other forms you have are your manifestations
with or without form. My obeisance to all of them." (11:519-522). YOU ARE THE WORLD Then Arjuna intently looked at Shri
Krishna and was satisfied after observing each part of his body. Then he
said, bowing at every sentence, "Oh Master, I bow to you. I really
experienced that you are not separate from the world but you are everything
in it. (11:523-536). But in ignorance I made the most improper error of
behaving with you as one behaves with one's relatives. (11:537). You are a
living deity and we used you for ordinary tasks for worldly gains. I have
been a fool not to realise that you are the inner bliss of the yogis in
samadhi and talked to you in anger. (11:542-543). Therefore Oh Master!
Forgive me as a mother would if I have directly or indirectly committed
indiscretion. (11:556). You are unique in these three worlds. There is none
equal or superior to you. I do not know how to express this unworldly
greatness of yours." (11:566). ARJUNA REQUESTS FOR RETURN TO
MATERIAL FORM Speaking in this fashion, Arjuna,
full of pure emotions, prostrated before Shri Krishna (11:567) and said,
"I am feeling frightened of this Cosmic form therefore please restrain
it and show me again your usual four-armed form which is more relaxing and
which is experienced after practising all types of yogas or by studying the
Shastras or by performing yajnas or after getting by charity. I am eager to
see it again. (11:593-597). These eyes do not like seeing any form other than
the material form. Nothing else other that that beautiful form is capable of
giving us pleasure and liberation There is nothing else. Therefore, Oh God
please restrain this Cosmic form and go back to your material form."
(11:605-608). SHRI KRISHNA REBUKES ARJNA Shri Krishna said, "I have not
seen another thoughtless person like you. You are not happy with so unworldly
a thing you got. Instead, you are speaking insistently like a coward. When I
show favour to anybody I give him only worldly things. Today, only for you
have I arranged this demonstration of the Cosmic form. This most secret form
of mine is beyond Maya and beyond the most limitless objects. The Avatars
like Krishna etc. take place from here only. This form of mine is formed of
only the effulgence of Knowledge and pervades the universe. There is no end
to it, is steady and is the root of all world. Nobody has seen or heard of
this Cosmic form because it cannot be gained by any external means.
(11:609-616) NO EXTERNAL MEANS CAN LEAD TO THE
FORM The Vedas maintained silence as soon
as they reached up to this Cosmic form and Yajnas did not reach beyond the
Heaven. The seekers gave up the practice of yoga because it was laborious and
students of Shastras did develop liking for it. The perfectly performed
actions raced to gain it but could reach only up to the Satyaloka level after
great difficulty. Penance (Tapas) saw its splendour and its ferociousness
vanished and thus it remained unattainably far from the path of austerity.
The Cosmic form which you could see without efforts has not been seen by any
human being in this world. Even Brahmadeo has not been fortunate enough to
see this form which you did. (11:617-622) Therefore you consider yourself
fortunate by the vision of the Cosmic form and do not at all get frightened
by it. Do not think that there is any other thing superior to this Cosmic
form. (11:623) You are trying to embrace the shadow
rather than the real body. This four-armed form is not my real form. It is
not proper that you love it eagerly. At least now you leave the desire for
the four-armed form and do not ignore the Cosmic form. Even if it is
frightening and vast, concentrate steadily on it. (11:629-633). SHRI KRISHNA RESUMES MATERIAL FORM You may meditate on my four-armed
form for your external satisfaction but do not let your faith deviate from my
Cosmic form. Save your love for it. Now you may gladly see my earlier
form." So saying, Shri Krishna resumed his human form. (11:636-640) Arjuna said, "Now I can breath a
sigh of relief." (11:663) ONLY DEVOTION CAN LEAD TO MY FORM Shri Krishna asked, " Have you
forgotten my instruction to first love the Cosmic form and then only come in
person to meet my four-armed form? " (11:673-674).There are no worldly
means of reaching my Cosmic form. (11:682). Remember that it can be found by
only one means and that is by filling your mind with devotion. (11:685) But that devotion must be like a river flowing towards sea and
does not stop until it meets it. Thus the devotee must be ceaselessly devoted
to me with all his feelings in order to reach me and become one with me.
(11:686-688). Real devotion is that which sees my presence everywhere right
from a small ant onwards and in all living and non-living things. And when he
sees thus, then he will experience my form and with that naturally see me.
(11:690-691). As soon as one experiences my form his ego is destroyed and
duality vanishes. Then he realises the natural oneness between me, himself
and the entire universe. What is more, by becoming one with me, he gets
absorbed in Me. (11:694-695) All actions of such a devotee are for my sake
and there is nothing in this world he loves apart from Me. He considers Me
alone as the fruits of his actions in this world and the next and considers
Me as his goal in life. He forgets the word "creatures" because he
sees me in everything and thus with an attitude of equality and without
enmity he worships everything. Such a devotee, when he leaves his material body,
reaches Me and remains unified with Me." (11:696-699). _________________________________ CHAPTER 12 YOGA OF DEVOTION WHO IS BETTER - SAGE OR DEVOTEE Arjuna asked, "Shri Krishna, The
Cosmic form you showed me was unworldly and therefore I was frightened. You
doubtless exist in both the forms, the material form and the non-material
form without attributes. Devotional path gains one your material form while
the path of yoga leads to the non-material form. These are the two paths to
attain you which lead to the threshold of the respective forms. (12:21-24).
Shri Krishna, please tell me whether the Cosmic form you showed me was your
real form or just a play. (12:28). All actions of your devotees are for
your sake. To them, nothing else is superior other than you. They have
surrendered all their desires and thoughts only to the devotion to you. The
sages treasure your form in their heart and serve you. And the thing which is
beyond the syllable AUM is indescribable, which is unlike anything else, is
indestructible, not felt by the senses, which cannot be shown and not bound
by space or time, on which people meditate with the feeling "I am
Brahman". Please tell me who out of the two, the sage (man of knowledge)
or the devotee really attains knowledge? (12:29-33). DEVOTEE IS A SUPERIOR YOGI Shri Krishna replied, "The
devotees whose faith, pushed by the strength of the past achievement,
steadily increases with devotion like a river rising during the rainy season,
in whose heart love upsurges, who concentrate their attention on me day and
night and offer themselves completely to me are the ones I consider as
superior yogis. (12:36-39). YOGA PATH INVOLVES MORE LABOURS "Arjuna, besides, many seekers
endeavour to realise the formless and indestructible Brahman with the
attitude of "I am Brahman". (12:40). Restraining the organs with
courage and detachment they eliminate the sense pleasures and then by means
of yogic postures and through Kundalini force they attain Brahman. Thus, by
adopting a balanced attitude to everything and everybody, they follow the
difficult path of yoga and sacrificing their ego they gain the indescribable
Brahman. (12:47-48, 50-57). But what they attain after all these efforts is
only Me. Thus they do not gain anything special from yoga other than more
labours. (12:58-59). "Those who hope to
attain the indescribable Brahman without devotion are impeded in their path
by the lure of positions in heaven and the lure of Riddhiand Siddhis. They have to face the disturbances from
desire, anger etc. They have to suppress hunger and thirst, face the elements
like wind and sun. To seek happiness in restraint, to make friendship with
some tree, surround oneself with chill, cover oneself by hot sun, and sit in
the rain is like a Sati burning herself on a funeral pyre without the
husband's body on it. (12:60-66). What those who followed this path of yoga
got was only a share of sufferings. (12:69). A person cannot attain the
Formless (Brahman) while they have their body. Those who strive for the
Attributeless with intense desire in spite of all this suffer great pains.
Those who follow the path of devotion do not have to undergo these
sufferings. (12:73-75). A DEVOTEE OFFERS EVERYTHING TO ME The devotees perform their duties
happily as prescribed for his caste and avoid actions which are prohibited.
They then burn the fruits of these actions by offering them to Me. Their
mental and physical tendencies do not go anywhere except towards Me. By such
ceaseless worship they have become My place of abode through meditation. They
lovingly indulge only with Me forsaking both pleasures and liberation and
sacrifice their body, mind and wealth at My feet with unexceptionable
devotion. Is it possible to describe these devotees with mere words? Arjuna,
I am obliged to satisfy all their wishes. (12:76-82). I LOVE MY DEVOTEES My devotees are dear to me the way
they are, like a child to its mother. And I have undertaken to take care of
their problems of strife and life. And why should my devotees worry about the
worldly problems? These devotees are like my family members therefore is it
not my obligation to save them from difficulties? I feel embarrassed when I
see that this world is in the throes of life and death. Who will not get
frightened by this ocean of earthly life one has to cross? I take Avatar and
rush to my devotees lest they get frightened. I became a saviour to them
through the means of the raft of my thousand names. (See notes at the end of
chapter). I set for meditation those who are single and unencumbered while
those who have a family I set on the boat of my names. I tie the lifebelt of
love to some devotees and bring them to the shore of liberation. But those
who call themselves my devotees, even if they be animals, I make them worthy
of occupying a place in my kingdom in Vaikuntha. (See notes at the end of
chapter). Therefore my
devotees do not worry at all because I am ever ready to save them. I became
obsessed with my devotees as soon as they surrendered their mind and
consciousness to me. Therefore Arjuna you should always remember that when a
person adopts this singular Bhakti path he becomes a superior devotee.
(12:86-96). VARIOUS WAYS OF ATTAINING DEVOTION Arjuna, concentrate determinedly your
mind and intellect in my form and if you enter my inner part by doing so then
you will attain Me. Because, if your mind and intellect remain steady in Me
then what difference can remain between you and Me? (12:96-99). Ego
automatically accompanies mind and intellect therefore let mind and body be
concentrated in my form and let it be steady there. You will thus attain my
all-pervading form. I am swearing by this unexceptionable statement.
(12:101-103). Abhyasayoga: And if you are not
able to give your undivided attention along with your mind and intellect to
me then do thus. During the entire day, turn your mind to me once at least
for a moment. At the very instant your mind enjoys the bliss of the
experience of my contact at that moment a dislike for the sense pleasures
will be created in your mind and it will slowly come out of the worldly
matters. (12:104-107). Then slowly and steadily it will enter in me until it
becomes one with me. This is what is called Abhyasayoga or Yoga of practice.
There is nothing that cannot be obtained by it. Nothing is difficult if one
adopts this yoga of practice. Therefore be one with me by adopting this yoga.
(12:108- 113). Offering actions to GodIf you do not have
the strength to adopt this Yoga of practice then remain as you are. Do not
control your sense organs, do not leave your pleasures and do not give up
your pride also. Obey the family traditions and the rules of law. You are
thus free to behave in this manner but see that whatever you may do or decide
to do or say do not claim "I did it". Because only the almighty God
knows whether something may be done or not. Without bringing into the mind
the thought that the action is complete or incomplete be one with the Self.
Giving up the pride of being the doer, avoid loading your mind with thoughts
of worldly actions or spiritual actions. Always steady your concentration on
me and whatever happens make an offering of it to me. And if your attitude
becomes like this then you will be liberated after your death. (12:114-124).
(See notes at the end of the chapter). Become desireless: And Arjuna, if
you are not able to perform actions for my sake then just be devoted to me.
If you find it difficult to offer me your action before resolving to do or
after, before completing it or after, then do not bother about it and you
need not even long for me. But let your intellect be awake to restraining of
the organs and even as the actions take place abandon the desire for the
fruits of those actions. Just as trees and creepers shed their fruits you too
should renounce the fruits of completed actions. Let there not be even a
feeling that I should be remembered or the actions should be performed for
me. Let these feelings along with the fruits of action vanish into
nothingness. (12:125-130). Arjuna, you must become desireless
regarding all your actions. This sacrifice of the actions may appear to be
easy but it is the greatest among all the Yogas. The actions which are
nullified by surrender do not accumulate and one does not have to take
rebirth after death. (12:132-136). ATTAINING PEACE By practice one can get knowledge, by
knowledge one gains success in meditation, and once one is engrossed in
meditation, actions (karmas) go away. Once actions go away then
the fruits are automatically surrendered and one gets uninterrupted peace.
Thus this step by step method of practice is the method to achieve peace.
(12:137-140). Arjuna, Knowledge is superior to
practice and meditation is superior to knowledge and renouncing the fruits of
actions is superior to meditation and the peace is superior to renunciation
of fruits of actions. These are the successive steps in this path which lead
to peace or bliss of the Brahman. (12:141-143) WHAT A DEVOTEE IS LIKE Just as consciousness does not
differentiate between "mine" and "yours" my true devotee
does not possess the feeling of hatred for any creature. (12:144). He is
equally friendly to all and like a loving nursemaid he takes care of them. Egotistic
or possessive feelings do not occur in his mind and he is not even conscious
of the feelings of pleasure or sorrow. He possesses forgiveness like mother
earth and bliss is always apparent in him. (12:148-150). Just as ocean is always full whether
it rains or not, he is happy without external aids. He restrains his mind
with staunch and true determination. In his heart he and the supreme Soul
have become one. He who is thus enriched by the wealth of yoga surrenders his
mind and intellect in me and having been purified internally and externally
by it, is devoted to me with love, is THE devotee, THE liberated one, THE
yogi and I like him as a husband likes his wife. (12:151-156). I love him
like my own life but even this simile is inadequate. The love for a person is
like an enchanting mantra. It is not something which can be expressed in
words but I am compelled to tell you because of your faith. And that is why I
gave the simile of husband and wife, otherwise how else is it possible to
express this love? (12:157-159). THE DEVOTEE I LOVE Now listen to the characteristics of
the devotee for whom I keep a place in my heart. (12:164) He does not regret this rude world and
others are also not embarrassed by him. He feels that he is the life of all
creatures therefore he is not fed up with them. He thinks of the world as his
own body and therefore thoughts of likes and dislikes vanish from his mind.
Thus, since dwaita or the sense of being different from the universe
disappears and feelings of glee and anger vanish. Oh! How I love him who
having been thus liberated from feelings of happiness and pain, fear and
sorrow, worships me! He is fully satiated with the bliss of the Self and has
reached perfection. He is free of all desires and his happiness is ever
increasing. (12:166-172) Liberated while living: One can easily
attain liberation in Kashi but it is necessary to die there. Visit to the
Himalaya mountains atones one's sins but one's life is in danger there. On
the other hand the holiness of saints is not so dangerous. Ganges water is
holy and washes the conscience-pricking sins but one is likely to get drowned
there. The knowledge of the saints is deep like the Ganges and is difficult
to fathom but a devotee does not get drowned in his company. On the contrary
he gets liberated while still living. How holy must be the company of a saint
by whose touch even Ganges gets rid of her sins. Such a saint becomes by his
holiness the shelter of even holy places and causes the bad thoughts from a
person's mind to vanish. He is pure like son from inside out and experiences
the principle of the Brahman. His mind is all- pervading but unconcerned
about everything. He is always happy and nothing bothers him. He never
carries an ego when he does any action. Just as fire gets extinguished without
fuel he becomes possessed of peace and is a marked for liberation. Thus such
person filled with the feeling of "I am Brahman" goes beyond
dualism. But for the sake of the bliss he gets from devotion, he splits
himself into two, calling one the devotee and the other as God and thus sets
an example of the right path of devotion to non-devotees. I am obsessed with
only such devotees who becomes the object for me to meditate upon. I feel
happy when I meet him. I take birth as Avatar for him and come in this world.
I like him so much that I sacrifice my life for him. (12:173-189). He likes nothing as much as Self
realisation and therefore he does not get pleasure from any kind of physical
enjoyment. Having realised that he himself is the universe the feeling of
duality has gone from his mind and so has the hatred. Believing firmly that
his real self will never get destroyed, he never rues death. And since he
himself has become Brahman beyond which there is nothing, he does not desire
anything. He does not have feelings like "This is good" and
"That is bad." Thus even after having attained the ceaseless
Brahman he remains my devotee. I state on oath that no other person is closer
to me than such a person. (12:190-196). Arjuna, he does not carry an iota of
feeling of differentiation between people and he considers an enemy and a friend on equal footing. Honour
and insult, hot and cold are same to him. He remains undisturbed by happiness
or sorrow. He treats all creature in the same way. He is liked by people in all
the three worlds. Such a devotee, leaving totally the sense pleasures and
desires and by remaining in seclusion, lives by steadying his consciousness
in the Self. He is does not feel discouraged by slander nor elated by praise.
He goes around keeping equal attitude towards both and behaves accordingly.
His silence is not broken even if he utters truth or falsehood because his
mind is without thoughts. He is never satiated with the bliss of the mindless
Brahmic state. He never takes shelter anywhere and considers the whole world
as his place of rest. He is certain that the entire universe is his home.
Furthermore, even after becoming the entire universe himself, he is eager for
being devoted to me. Therefore I hold him on my head like a crown. To understand
how I revered by the three worlds myself revere a devotee, one must have a
Guru like Shiva. (12:207-216). Even after reaching the goal of the fourth
duty i.e. the liberation, my devotee follows the path of devotion and sets an
example to the world. (See notes at the end of the chapter). He is entitled
to the liberation and decides who should be accorded the liberation and who
should not be and even then he is very humble. And it is because of this that
I bow to him and wear his footmark on my chest. In order to gain the bliss of
his companionship I who am formless had to take Avatar. There is no
comparison with the extent to which I like him. I also like extremely those
who listen to his life story and praise him. Arjuna, What I have told you is
the yoga of devotion. Its greatness is such that I personally love such
devotee and hold him in my mind and carry him on my head. (12:219-229). I ALSO LIKE THOSE WHO TELL ABOUT DEVOTEES Arjuna, in this world, I consider as
my devotees and yogis those who, after listening to the interesting narrative
(about this yoga), which is like a shower of immortalising nectar, experience
it themselves, and in whom it grows by virtue of their faith and by becoming
firm in the heart makes them practice it, and who, even when they get
beneficial fruits due to their minds being in proper state as explained
earlier (like seeds sown in a fertile field), love me and consider that I
alone am their ultimate goal and their all in all. Therefore Arjuna, I am
always concerned about them. Those who have a liking for the stories of God
are themselves the holy places and holy persons. I meditate on them. They are
my deity to be worshipped and I do not like any other persons. I am obsessed
by them, they are my treasure and I feel satisfied only by meeting them. But
Arjuna, I consider as the highest deity those who narrate the stories about
my loving devotees. (12:230-239). __________________________ Thousand names(12:86-96). Vishnu is known by thousand names
like Keshava, Madhava, Narayana etc. The set of these names is called
Vishnusahasranama. Many devotees recite these names as part of their daily
worship. Remembering Lord Vishnu by reciting these names is supposed to bring
the devotee towards oneness with Him. Vaikuntha (12:86-96). This is abode of
Lord Vishnu in heaven. Offering actions to God (12:114-124).
Often one wonders how to offer actions to God. This advice tells you how to
make an offering of your actions to God. What one has to do is to develop an
attitude that "Whatever has happened, from the thought of doing the
action to its execution successfully or without success was all due to the
will of God and I am only an instrument in the process." Thus one
sacrifices the actions and their fruits to God and becomes free of the
associated Karmas. Dying in Kashi. (12:173-189). It
is believed that those who die in Kashi i.e. Varanasi are liberated. Many
people travel to kashi just to die there in the hope of getting liberated. Four duties of a person. (12:219-229)
Every man is supposed to fulfil four duties in his lifetime. These are:
Dharmaor behaving as per the righteous code; Artha or earning livelihood for
himself and his family; Kamaor fulfilling sexual duties towards his wife; and
Mokshaor pursuit of liberation. These are called the four Purusharthas. Of these the first three are to be done with
the co-operation of his wife but the fourth one i.e. striving for liberation
he has to pursue alone. I wear his footmark (12:219-229).
According to a legend Rishi Bhrigu kicked Vishnu on his chest but he being a
devotee Vishnu proudly carries his footmark on the chest. CHAPTER 13 THE FIELD AND THE KNOWER OF THE FIELD DEFINITIONS Shri Krishna said, "Arjuna, this
body is called the Field and one who knows this is called the Knower of the
field. And understand properly that it is I who is the Knower of the Fields
and the one who sustains all the Fields. I consider Knowledge as that which
makes one understand properly the Field and the Knower of the Fields. Now I
shall tell you why the name Field has been given to the body. (13:7-10) Why it should be called Field, where
and how it is created, by which emotions make it grow, whether it is exactly
three and half cubits long or not and whether it is a wasteland or a fertile
land and to whom does it belong and all its qualities are the matters which
will be fully told now. Listen to them carefully. (13:11-13) IGNORANCE ABOUT THE FIELD BY VEDAS,
SHASTRAS ETC. Vedas: Vedas continue to
talk about this Field and even logic began to talk about it endlessly. The
six Darshans became tired discussing it and they have not come to any
conclusion. Because of it the relations between the various Shastras have
broken and throughout the world debate is going on for their coming to an
agreement. So far nobody has been able to say whom this Field belongs. But
the power of ego is such that everywhere the matter is being debated and
discussed. (13:14-18). Atheists: Seeing that Vedas have
tried to elaborate on it in order to face the Atheists, the nonbelievers
started arguing differently. They say to the Vedas that their arguments are
false and without base. Some of the nonbelievers shed their clothes and move
around naked while some shave their heads but the arguments they offer do not
carry any weight. (13:19-21). Yogis: Because the body
will die and be wasted the yogis opted for secluded life and practised Yama
and Niyama (Self-control). Because the ego associated with this Field comes
in the way of yoga Lord Shiva gave up the kingdom and went to live in the
funeral ground. Because of this resolve he considered the ten directions as
his cover and burnt the Lord of Love because he entices with pleasure of
women. Brahmadeo acquired four mouths to gain additional strength but even he
could not understand anything about it. (13:22-26). Karmayogi: Some (people who
follow the path of action) say that the field completely belongs to the
Individual Soul and the Prana, the life-force is its tenant. In this house of
Prana toil his four brothers (Apana, Vyana, Samana and Udana, see 6:200) and Mind is their
supervisor. Mind owns bullock pairs in the form of the ten organs ( five
sense organs and five action organs) and he labours day and night in the farm
of sense pleasures. Avoiding the bed
of righteous duties, planting the seeds of injustice and using the fertiliser
of sinful deeds he gets the harvest of sins because of which he is reborn
millions of times and undergoes suffering. Contrarily, if he uses the bed of
righteous duties and plants the seeds of righteous deeds then he enjoys
happiness for hundreds of rebirths. (13:27-32) Sankhyas: On this the
followers of the Sankyha philosophy say that this Field does not belong to
the Individual soul. He is only a wayfarer in this Field whose residence is
temporary. Prana is an entitled labourer who guards it day and night. The
Field is leased to the beginningless Prakriti described by the Sankhyas.
Since she has domestic labourers it is she who carries out the farming. The
three attributes which farm the Field have been born of her. Of these three
the Raja attribute sows, the Sattva attributes sustains it and the Tama
attribute harvests it. Then Prakriti prepares the trampling enclosure out of
the Mahat principle and gets the harvest trampled by the bull which is the
Time to separate the grains. Then the evening of the Unmanifestable (Brahman)
approaches. (13:33-39) The intellectuals: The intellectuals
did not like these arguments of the Sankhyas. They said, "Prakriti
stands nowhere in comparison with the Supreme Brahman. The Will was sleeping
in the bedroom of the Formless Brahman on the mattress of dissolution. He
suddenly woke up and being always of active disposition he discovered the
treasure of the three worlds as per his wish. Then in the garden of the
formless Brahman the three worlds which had dissolved took form again. Then
he brought together the barren plots of the five principles (Air, Water,
Earth, Fire and Sky) and built the four kinds of life, those who are born
from sweat, those born from eggs, those through mating and those born from
seeds. Then by making parts of each of the five principles he created the
material world. Then using the rubble of actions and non-actions he built
walls on two sides and converted the barren land in the middle into forests.
In order to sustain the comings and goings in the forest, he created the two
tunnels of birth and death arranging by means of the Divine will that the
tunnels will extend from the material world to the Brahman. Then the Divine
will in collaboration with the ego and with the intellect as intermediary,
arranged to cultivate the living and nonliving world throughout life. Thus
the Divine will which branched out of the Brahman is therefore the root of
the world." (13:40-50) Naturalists: When the
intellectuals said this, the Naturalists (Swabhavavadi) asked, "If one
has to imagine the bedroom of the Divine will in the village of the Brahman
then what is wrong with believing in the Prakriti aspect of the Brahman as
propounded by the Sankhyas? But forget about these things and listen to the
real facts. Who filled the sky with the clouds? Who supports the stars in
space? Who stretched the ceiling of the sky and when? Who decided that wind
should always flow? Who planted the hair? Who filed the oceans? Who makes the
rain pour? Just as these things occur because they are natural the Field is
also natural. It does not anybody's proprietary right over it. Whoever
carries its burden and works it gets its benefits, it is not fruitful to
anybody else." (13:51-57) Fatalists: On this the
Fatalists said, "If this were true then how does Death always rule over
the body? The tentacles of Death extend even beyond the time of the great
Kalpa (Time at which world is destroyed by deluge) when it devours even
Satyaloka, the Brahmadeo's region. He kills the eight ever renewed
Guardians and the keepers of the eight directions and the residents of
heaven. And other weaker lives die and fall in the ravine of birth-death just
by the breath of Death. (Free translation). Just look at the jaws of death
which are big enough to swallow the entire universe. Therefore we hypothesise
that it is the Death which rules the Field." (13:58-65) Debate by Rishis: Thus there are
various opinions about this Field. The Rishis in the NaimishaForest debated
on it extensively which are recorded in the Puranas. In Vedas, the BrihatsamaSutra is very holy
from the point of view of Knowledge. But it has also not been able to fathom
it. Many great poets also have used their intelligence to analyse this
question of this Field. But this Field is of such a nature and so extensive
that nobody has ever found out whom exactly it belongs. Now I shall explain
to you completely the nature of this Field. (13:66-71) CONSTITUTION OF THE FIELD This Field is made up of thirty-six
principles which are, the five principles (or elements), the ego, intellect,
the Unmanifest, the ten organs (five sense organs and five organs of action),
the mind which is the eleventh organ, the ten objects of the senses,
pleasure, pain, desire, aversion and the aggregate (Sanghat) of all these, the
consciousness and fortitude. Now I shall tell you about which are he five
principles, which are the sense objects, what is the nature of the organs
etc. one by one. (13:72-75). Five elements and ego: The five elements
are the earth, water, fire, air and sky. (13:76). The ego is hidden and is
latent within the Prakriti. When the five elements come together to form the
body it is this ego which makes this body dance around. (13:79, 81). The
surprising thing about this ego is that it does not affect the ignorant
persons but gets its hold on the learned ones putting them into all sorts of
difficulties. (13: 82). Intellect: Now listen to the
characteristics of intellect. When desire (lust) becomes strong the
sense-organs if they are favourable, help to bring in their objects and
expose the individual to a variety of pleasures and pains. The intellect
decides how much is the pleasure and how much is the pain. It decides where
the pleasure lies and where pain occurs; which is a meritorious deed and
which is sinful; which is pure and which is impure. The quality by which an
individual is able to tell good and bad, small and big etc. and judge the
sense-objects, that which is the basic means of gaining knowledge and due to
which the Sattva attribute in a person grows and which is the meeting place
of the individual and the Soul is to be recognised as the intellect.
(13:83-89) Unmanifest:Now I shall tell
you the characteristics of the Unmanifest. The Prakriti of the Sankhya
philosophy is the Unmanifestable. I had described two different aspects of
Prakriti, A-Para and Para, when I explained the Sankhya philosophy to you earlier
(Seventh chapter). Out of those two the second one Para which is the Life (or
life-force) is also called Unmanifestable. (13:90-92). Just as after death of
the material body all the impressions of actions throughout the lifetime
merge with the Karmas associated with the subtle body of desires, (13:94) the
five principles and the creatures created by them shed their gross qualities
and the place where merge should be called
Unmanifestable. (13:96-97). The Ten Organs: Now listen to the different types
of organs. Ears, nose, eyes, skin and tongue are the five sense organs. Once
these five senses come to an accord then the intellect starts thinking about
pleasures and pains. The organs of speech, hands, feet, anus and the sex
organs are the five organs of action through which the power of action which
accompanies life and is present in a living being makes its body perform
actions. (13:98-102). Mind: Now I shall
explain to you what mind is. That which lies at the joining place of the
organs and the intellect, playing around by its fickle nature and with the
help of the Raja attribute, it gives deceptive appearances like the blue
colour of the sky or like the waves in a mirage. When the body takes shape
out of the five principles (elements) through the union of the semens and the
ovum the air principle gets divided into ten parts with ten different aspects
which get themselves established in ten different parts according to the
individual properties and functions of each. Due to its purely fickle nature
it gains its strength from the Raja attribute and implants itself firmly
outside the intellect and above the ego i.e. in between them. It has been
named as "mind" for no particular reason but actually it is only a
concept. Because of it the Soul gets to be associated with the body. It is
the root cause of the inclination for action. It strengthens the lust and
always incites the ego. It increases the desire, strengthens the hope and
nurtures fear. Because of it the duality (disunity) is created, ignorance
prevails and it pushes the organs into sense-pleasures. It creates conceptual
world and immediately destroys it also. It assembles stacks of ambitions and
disassembles them. It is a storehouse of delusion and is the inner core of
the air principle. It has closed the doors of the intellect. This then
without doubt is the mind. (13:103-116). Sense-objects: Now listen to the
various types of sense-objects and their names. Touch, sound, form, taste and
smell are the objects of the five sense organs through which knowledge
reaches out. (13:117-118). Action-objects: The pronunciation
of vowels and consonants, the action of taking or throwing, walking, passing
of feces and urine are the objects of the five organs of action through which
the body functions. These are then the ten objects present in the body.
(13:119-120). Desire: Now I shall
describe the desire. That which excites the emotions after remembering or
hearing about past events, that which generates craving when the senses
encounter sense objects, causes the mind to run helter-skelter and the organs
to step in where they should not go, that which makes the intellect crazy and
that which has a liking for the sense objects is called desire. (13:121-125) Hatred: The feeling in
the mind when the organs do not get the desired pleasures of sense objects is
called hatred. (13:126) Bliss: Now, bliss or
happiness is to be understood as that due to which an individual forgets all
other things including one's body because activities of the body and mind
have ceased. The state of mind which causes the life force to be inactivated
but makes goodness grow, which causes the tendencies of the sense organs to
be lulled into sleep and in which the individual meets the soul, that state
is called bliss. And the state of mind where these things are not gained is
called sorrow. One does not gain happiness when desires and ambitions are
present but it comes automatically in their absence. Therefore presence or
absence of desire and ambitions are the causes of sorrow and happiness
respectively. (13:127-133). Chetana: The aloof and
unattached power of the consciousness is called the vital power or
life-principle (Chetana). It functions throughout the body right from the
nail of the toe to the hair on the head and remains unchanged throughout
during the three states of the body viz. wakefulness, dream and sleep. It
brings freshness to the mind, intellect etc. and keeps the Nature lovely and
cheerful. It is present in some measure or other in all the animate and
inanimateobjects. (13:134-137). By association with the Soul this vital
power or life-principle puts life into the inanimate body. (13: 141). Fortitude: Now listen to the
description of fortitude or courage. The five principles are natural enemies
of each other. Water destroys the earth and is itself dried away by fire.
Wind fights with fire and is itself devoured by the sky (space). These five
principles come together in the body and abandoning the mutual conflict help
each other through their individual characteristics. The quality which causes
this rare unity to occur and sustains it is called the fortitude or courage.
(13:142-148). SanghatAnd the assembly of
all these thirty-six principles including life principle is called the
aggregate or Sanghat. (13:149). Thus I have explained to you the
characteristics of the thirty-six principles which constitute the Field. When
these thirty-six principles come together that aggregate is called the Field.
Figuratively also it is called the Field because the crop of meritorious and
sinful deeds is harvested in this aggregate. Some also call it the body and
is also known by many other names. But whatever occurs and is destroyed
between the material up to this side of the Brahman is all Field. (13:150, 155-158).
Attributes influences birth Living creatures
are born in various species like deities, humans, reptiles etc. They are born
so according to the influence of the three attributes Sattva, Raja and Tama
and the Karma. The details about these attributes will be discussed later
(Chapter fourteen). Thus I have told you all the characteristics and
attributes of the Field. (13:159-161). KNOWLEDGE Now I shall tell you about the
generous Knowledge. For the sake of this knowledge yogis adopt the difficult
path of yoga avoiding the attractions of a place in heaven and of the
Siddhis. people perform difficult penances, yajnas and other ritualistic
worship or jump wholeheartedly into devotion or follow the path of Kundalini
yoga and in the hope they will some day attain this knowledge spend hundreds
of lifetimes in the service of their Guru. This knowledge which destroys the
ignorance and unifies the individual with the Brahman, closes the doors of the
senses, cripples the tendency for materialistic actions and removes the
unhappiness from the mind. Because of it the duality becomes scarce and the
sense of equality prevails. It removes the arrogance and destroys delusion
and does not let the language of "I" and "others". It
uproots the worldly attitude and cleans the mire of desire and embraces with
ease the difficult-to-know ultimate principle of Brahman. When it manifests
itself the vital force which drives the world loses its power. By its light
intellect opens its eyes and the individual rolls in bliss. The pure and holy
knowledge purifies the mind laden with all sorts of impure notions. By
attaining it the disease of I-am-the-body feeling with which an individual is
suffering is cured. I am explaining that knowledge though it is really not
explainable. It has to be heard and understood through intellect because it
is not visible to the eyes. But if it is understood once by intellect it
becomes visible to the eyes through the actions of the organs just as the
presence of underground water when discovered by the deep roots becomes
apparent through the foliage. In the same way the presence of this knowledge
in the heart of a person is indicated through certain characteristic signs on
that person's body which I shall now tell you. (13:162-184) BODY SIGNS ON MAN OF KNOWLEDGE Humility:Because he lacks
pride a man of knowledge does not like to be equated with anybody and he
feels awkward if burdened with greatness and honour. He feels nervous by
praise or honour or if one openly applauds his worthiness. He does not let
greatness to be showered on him. He feels distressed even by obeisance from
others. Lest his greatness increase in public eyes he pretends to be a
simpleton, hiding his wisdom. Ignoring his greatness he deliberately goes
around as if he is a mad person. (13:185-192). Being prideless avoids attention:He detests fame and
does not like discussing Shastras. He prefers to sit quietly and he strongly
wishes that people should ignore him and relatives should not worry about
him. His actions are generally such that they will instil humility in him and
appearance of being insignificant. He prefers to live in such a way that
people ignore his existence. He moves around in such a light-footed manner
that people wonder whether he is really walking or is being carried around by
wind. He prays that his existence should be ignored, nobody should remember
his name or looks and everybody should go away from him frightened. He always
prefers to live in solitude and feels happy in deserted places. He is in
sympathy with the wind, converses with the sky and is friendly with the
trees. He who has these characteristics of pridelessness may be considered as
having attained knowledge. (13:193-202). Unpretentiousness: Now listen to the
characteristic of unpretentiousness (inostensibility) and how to identify it.
(13:202). An unpretentious person does not speak about his meritorious
actions.(13:204). He makes a
secret of his charitable and benevolent deeds. He does not talk about the
favours he has done to others. He does not boast about his learning and does
not sell his knowledge for public applause. He behaves like a miser when it
comes to expenditure on his own person but he spends generously on religious
work. At home he may be wanting in everything but when it comes to charity he
competes with the wishing tree. In short, he is wise in the religious duties,
generous in charity and clever in spiritual discussions but behaves like a
simpleton in other matters. Though he knows perfectly well the path to
liberation he is poor in the worldly matters. (13:207-212). Therefore Arjuna,
he who has these characteristics may be considered to be having Knowledge in
his grasp. (13:216). Nonviolence: Now I shall tell
you about the characteristics of nonviolence. Many people have defined
nonviolence in different ways according to their own school of thought.
(13:217-218). Nonviolence according to Purvamimansa It has been told
rather oddly in Purvamimansa that some types violence such as cutting the
branches of a tree to fence the trunk or satisfying one's hunger by cutting
one's hand, cooking and eating it are not violence but nonviolence. People
perform Yajnas for preventing drought. In the beginning of the Yajnas itself
animals are definitely killed. Under this situation how can the nonviolence
present beyond be seen? Where only violence is sown how can one harvest
nonviolence? But the greed of the performers of the Yajnas is strange.
(13:219-224). Nonviolence according to Ayurveda In Ayurveda also
the same approach, i.e. that of taking a life to save another has been
recommended. For preparing the medicines the Ayurveda experts dig the roots
of the trees, some trees are uprooted with the roots and leaves, some are in
the middle, the bark of some is peeled away and the cores of some are boiled.
They bleed the trees dry, trees who have no enmity with anyone at all by
making cuts all over them to extract their essence. Diseased people are thus
cured by killing the trees. They cut the stomach of live animals to remove
the biles in order to save sick people. (13:225-230). It is like looting the
poor to distribute free food in charity or like burning one's blanket to warm
oneself. One doe not know whether one should laugh or cry. (13:231-234). Nonviolence according Jain ReligionIn one religion
(Jain) they drink water after filtering it. But because of the filtering many
lives die. Some people, afraid of committing violence, eat the grains raw
without cooking. But this indigestible food causes agony to the person and
brings him on the verge of death which is nothing but violence.
(13:235-236). Nonviolence
according to Shri Krishna Thus, understand that according to
the ritualistic approach, permitted violence is equivalent to nonviolence.
When I mentioned nonviolence first, I did not want to omit mentioning these
opinions hence I mentioned them first so that you also will know about them.
When one puts forth one's opinions one has also to consider other opinions
which is the reason I discussed them so far. (13:237-240). Now listen to the characteristics of
nonviolence according to my opinion. If these characteristics are found in any
person then it will be found that he has attained knowledge. Whether
nonviolence is ingrained in a person or nor may be found from his behaviour.
Similarly, the impression of nonviolence on the mind after one attains
knowledge is as follows (13:241-245). Characteristics of nonviolence Such person treads
very carefully due to compassion for the minute living beings which he knows
are present even in atoms. His path is filled with friendly feelings and he
is extremely careful about treading on the insects and other living beings
under his feet. His sense of nonviolence cannot be expressed in words.
(13:249-251). He treads on the ground so delicately that if by mistake his
feet touch any living thing then it actually gets comfort from it. (13:254).
He feels that if he were to walk stamping his feet than that the sleep of the
all-pervading Lord would get disturbed and His health would get affected and
with these thoughts he returns without treading on any creature.
(13:257-258). You will notice kindness even in his
speech. When he speaks, love oozes from his mouth first and then the words
follow. As far as possible he does not speak to anybody and if an occasion
for speaking arises then fearing that his words may hurt somebody he observes
silence. Then if perhaps someone requests then he speaks with love and to the
listener he appears like his parents. (13:263-268). His talk, true but soft, limited but
straightforward is like the flow of nectar. Contradiction, arguments,
irritating harsh words, ridicule, torture, maliciousness, obstruction,
irritation, nastiness, showing false hope, doubt, falsehood are completely
absent in his talk. (13:270-272). Also, his gaze is such that his
eyebrows are never raised. The reason is that he believes every living
creature has a soul and is afraid that his gaze might hurt it. He therefore
generally does not look at anybody and if at all he looks out of the inner
kindness then the creature at whom he looks feels satisfied. (13:273-276). Just as his eyes are kind to the
living creatures so are his hands. Yogis are not left with any desires
because of their fulfilment. In the same way his hands are inactive because
nothing more remains to be done. He does not like to take even a staff or
stick in his hand then why talk of a weapon? He does not stroke his body lest
the hair on his body get disturbed. And he feels that cutting his nails is
like committing violence therefore he grows them. He feels shy even while
raising his hands in reassurance or giving a supporting hand to a falling person or gently stroking a suffering person.
But even moon's rays do not have that love with which he helps to remove the
suffering by his touch. The movements of his hands are have the character and
nature of a good person. (13:277-292). Now regarding his mind, understand that the behaviour of the
organs I told so far are not different from the behaviour of the mind.
(13:293). Mind expresses itself through the organs. (13:296). If there is no
place for nonviolence in the mind itself then how can it be seen outside?
Anything is created in the mind first and is then expressed through speech,
looks or hands. How can anything be expressed in words if it is not there in
the mind? When the mind-ness of mind vanishes then the organs stop
functioning. (13:297-301). Mind is the root of actions of the organs and it
functions through the organs. The desires in the mind are manifested through
the organs. If nonviolence is well ingrained in the mind then the organs
function on its strength. The mind imparts the kindness in it to the limbs
and makes them behave with nonviolence. Thus, he who has abandoned all
violence from his mind, body and speech is the beautiful temple of Knowledge.
Not only that, he is the Knowledge personified. If you wish to see
nonviolence the greatness of which we hear and read about then you see that
person and your wish will be fulfilled. (13:303-313). Abodes of Knowledge: Now that your
outlook has become clear, I shall introduce you well to Knowledge. Knowledge
is present where there is forbearance (forgiveness) without regret.
(13:339-340). Forbearance gets nurtured within a man of Knowledge. I shall
now tell you the signs by which one may judge this. (13:342). Tolerance and Forbearance He is tolerant to
all good and bad situations. He does not feel perturbed by any of the three
kinds of difficulties - personal, external and elemental. He gets the same
sense of contentment with the expected gains as with the unexpected losses.
He accepts honour and insult, pleasure and pain with the same calmness.
Praise and slander do not disturb his balance. He does not feel uneasy by the
heat of the sun nor does he shiver by cold and he does not feel frightened in
any situation. (13:343-347). There is nothing which he cannot tolerate and he
is not even aware that he is tolerating. He considers that all the sufferings
and enjoyments a body has to go through are himself. Therefore he does not
feel that he is doing something out of ordinary. He who possesses such
forbearance without regret imparts greatness to Knowledge. Such persons are
really the essence of Knowledge. (13:351-353). Uprightness Now I shall tell
you about the nature of uprightness. An upright person is impartial to
everybody like the vital force (Prana) which supports with equal favour both good
and bad people. (13:354-355). Its mental attitude and behaviour does not
change from person to person. He knows the nature of the world thoroughly and
behaves as if he has known it since old times and therefore he does not know
the meaning of "mine" and
"yours". He can mix with anybody and he does not have prejudice
against anybody. His nature is straightforward. There are no desires or
doubts in his mind. He does not hesitate to express his mind before people.
He cannot hide anything in the corners of his mind. His mind being pure his
actions are also pure. Since he is fully satisfied due to Self- realisation.
he does not spend his time in thoughts. He neither reins his mind nor does he
let it go adrift. He does not have deceit in his mind nor vagueness in his
words and he never behaves with ill will with anybody. All his actions are
straightforward, without deceit and pure and his five vital airs also are
always free. A person having these qualities is to be understood as
uprightness personified and Knowledge resides in him. (13:357-368). Devotion to Guru Now I shall tell
you about the method of devotion to one's Guru. This service of the Guru is
the birth- place of all fortunes and makes an individual even in sorrowful
state to attain Brahman. Listen with complete attention. (13:369- 371). He who has dedicated his mind and
body to the Guru-tradition is the storehouse of Guru-devotion. His thoughts
are about the place of abode of his Guru. He rushes to welcome even the wind
blowing from that region and requests it to visit his home. Out of the mad
love he has for the Guru he likes to talk only about the direction in which his Guru lives. He
considers Guru's home as his own legacy but being bound by Guru's orders he
has to live in his own place. Then he longs for the release from Guru's
orders and an opportunity to meet him and in this mood a moment feels like a
thousand years to him. If somebody arrives from Guru's village or Guru
himself sends someone then he feels like person revived from death. (13:374-380).
He feels elated even by the name of his Guru's tradition. If you find anybody
with this kind of love for the Guru tradition then understand that Knowledge
is always at his service. (13:382-383). Then with great love in his heart he meditates on the form of
his Guru. By installing that form in his pure heart he himself becomes the
articles of worship or he installs his Guru like Shivalinga in the temple of
bliss situated in the premises of Knowledge and bathes with the nectar of
meditation. Then when the sun of Self-realisation rises he fills the basket
of intellect with flowers of pure feelings and offers them to the Guru as
Lord Shiva. He considers all the three times i.e. morning, noon and evening
as auspicious for this worship and burns the myrrh of ego and ever waves Arti
with the lamp of knowledge. He offers his Guru the food of non-duality and
taking him to be Shivalinga serves like its priest. (13:385-390). Sometimes his intellect imagines his
Guru to be the husband lying on the bed of life and experiences his loving
admiration. Sometimes there is such strong waves of love in his mind that he
calls the love as the ocean of milk and the limitless bliss experienced by
meditating there same as the bed of the Great Shesha the serpent where his Guru
is relaxing in the form of Lord Vishnu; and he himself becomes His consort
Laxmi serving Him. He stands before Him becoming Garuda as well and becomes
Brahmadeo created from His navel and with the love for his Guru he
experiences the bliss of meditation within his mind. (13:391-395). Sometimes on the strength of devotion
he fancies his Guru as his mother and lying on her lap enjoys the breast
milk. Or imagining his Guru to be a cow under the tree of Knowledge becomes
its calf. Sometimes an idea that he is a fish in the waters of his Guru's
benevolence flashes in his mind. He imagines the Guru's benevolence to be a
shower of nectar watering the plant of attitude of service. (13:396-399). See how limitless his love is!
Sometimes he considers himself to be just hatched chick without eyes or wings
of his Guru and imagining him to be the mother bird gets fed by her beak.
Thus just as when waves arise one after other at high tide, he goes from meditation
to meditation by the love for his Guru. (13:400-402). Now I shall tell you how he serves
the Guru externally. He resolves, "I will serve my Guru in the best
possible way and Guru will become pleased by it and tell me affectionately to
ask for something. Once my master is pleased with my service I shall pray to
him thus: 'Oh Master, Let me be your entire entourage. I shall be the
articles whichever are needed for your service.' And you will see the wonder
of my service. Guru is a mother to many he will be mother to me alone and I
shall make him say it on oath. (13:403-410). I shall arrange such that the
Guru will be obsessed with me and will be dedicated only to me and will
shower his love only on me." (13: 411) Thus runs his mind in fanciful thoughts.
He says, "I shall be the place of abode of my Guru and serve him
becoming his servant. I shall be the threshold which my Guru crosses and I
shall also be the doors of the house as well as the doorkeeper. I shall be
his sandals and I myself will make him wear them. I shall be his umbrella too
and I myself will hold it over him. I shall be his vanguard and warn him of
the ups and downs of the ground before him. I shall be the fly swap, the
valet, the server of water-jug for washing hands and mouth and I shall be the
clean basin to receive the mouthwash. I shall be the server of the betel leaf
and also the residue which is spitted out. And I shall be the one to serve
him in giving bath. (13:412-420). "I shall be the seat, ornaments,
clothes, applications like sandalpaste etc. of my Guru. I shall become the
cook and serve him food wave the lamp round him. When the Guru sits for his
meals I shall seat with him and later I shall come forward to offer him the
betel leaf. I shall remove his dish, spread his bed and massage his legs. I
shall be his throne and the Guru will sit on it. Thus I shall fulfil my vow
to serve him. (13:421-425). "There will be a miracle by
which I shall be whatever Guru's mind turns to. I shall be the countless
words that enter Guru's ears and I shall become everything that touches his
body too. I shall be the forms which my Guru's affectionate eyes see. I shall
be the eatables which his tongue will savour and shall serve the nose by
becoming a fragrance." (13:426-429). Thus he feels that he should pervade
all things to serve his Guru from outside as long as he lives. But he feels
that even after death he should serve his Guru. Listen to how he thinks.
(13:430-431). He thinks, "Wherever the feet of
my Guru touch, I shall mix the Earth principle of my body into that earth and
where he will touch water I shall mix the water principle of my body into it.
I shall mingle the Fire principle from my body into the light of the lamps
used for waving around the Guru and those lighted in his temple. I shall
merge the life principle into the fly-swat and the fan of my Guru and be the
breeze that comforts his body. Whichever space my Guru goes with his
entourage I shall introduce the part of my sky (space) principle in it. But
on no account I shall allow the service of my Guru be interrupted whether
during my life or after death and neither shall I let other people to serve
my Guru. Eons will pass while I serve my Guru thus." (13:432-437). He who holds such courage and serves
his Guru with limitless devotion does not count days or nights nor the extent
of burden, on the other hand he feels happier if Guru asks him to do more.
Even if the tasks Guru tells him to do are bigger than the sky he carries
them out single-handed. In this respect his body competes with his mind and
completes the task. Sometimes he stakes even his life in order to fulfil
Guru's commands even made in jest. He strains his body in Guru's service,
gets strength from Guru's love and becomes the mainstay of Guru's orders. He
derives respectability from his Guru's tradition and is polite to his brother
disciples and is addicted to Guru's service. He considers the rules of his
Guru's tradition as the prescribed duties for his caste and devotional
service to his Guru as his daily duty. To him, Guru is the place of
pilgrimage, Guru is the deity, mother and father and there is nothing other
than Guru's service. Guru's door is his everything and he has brotherly love
for all who serve his Guru. He has the Mantra given by his Guru always on his
tongue and except for his Guru's words he does not tough any Shastras. To him
the water which his Gurus feet have touched are superior to all other holy
waters from the three worlds. If by chance he gets leftover food from his
Guru he prefers it to the bliss of Samadhi. Even a particle of dust raised
when his Guru walks is like the bliss from liberation to him. There is no end
to how much one can talk about his devotion to his Guru. (13:438-452). Dnyaneshwar Maharaj says, "I am saying all this because I
am overcome by feelings of devotion to my Guru. One who desires devotion does
not ask anything other than Guru's service. He is the home of
Self-realisation and because of him Knowledge itself gets respectability and considering
him as God becomes his devotee. In such a person lies Knowledge sufficient
for the whole world and to spare. I am extremely anxious about Guru's service
and therefore I have described it extensively but I am handicapped in all
respects in this regard. However the extreme love I have in my heart for my
Guru compelled me to expand on this topic. I am praying him to accept it and
give me an opportunity to serve him so that I shall be able to explain this
book further in a better way." (13:453-460). Purity: Shri Krishna
continued, "Like camphor which is clean from outside as well as inside
purity is seen in that sage both externally and internally. (13:462). From
outside he has become pure by his actions and from inside by his Knowledge.
(13:464). Arjuna, to keep the body clean without the internal purity is
nothing but mockery. (13:468). If there is Knowledge in the mind then one
automatically attains external purity. How otherwise can pure Knowledge and
pure action be found together? Therefore Arjuna, he who has cleaned himself
from outside by actions and inside by Knowledge is pure both from inside and
outside. What more only purity remains in such a person. Pure feelings in the
mind are reflected in the body. Even if he comes in contact with sense- objects
through the sense-organs passions do not touch him. (13:473-479). When heart
is pure, desires and doubts do not survive but one knows what is proper and
improper. The mind of such a person does not get affected by doubts. Arjuna,
this is called Purity and in whomsoever you see it know for sure that Knowledge also occurs in him. (13:482-484). Steadfastness: A person in whom
steadfastness occurs is the life of Knowledge. Even though the natural
actions of his body go on externally his mind remains undisturbed internally.
(13:485-486). His mind does not get discouraged by calamities. He is not
tortured by poverty or pain nor does he tremble from fear and sorrow. And he
is not frightened even by the approach of death. His straightforward mind
does not waver even under pressure from hope or pain or by the rumblings of
various diseases. (13:492- 494). His mind does not waver when he has to face
slander, insult, punishment, desire, greed. (13:495-496).Arjuna, this state
is what is called steadfastness and whosoever has it ingrained in him is the
treasure cove of Knowledge. (13:501). That sage takes care his mind and does
not allow it to go near sense-objects. (13:504). He keeps a stern watch on
the tendencies of his mind and deliberately controls his organs by self-control
and self-restraint. Then by steadying himself in the three Bandhas. He fixes
his consciousness in the central nerve Sushumna and steadies the meditation
in Samadhi. Then his consciousness unifies with the Divine energy and merges
in it. This is what is called controlled state of the mind. Knowledge is
manifested where it occurs. He whose commands are respected by the mind is
the Knowledge personified. (13:508-512). Dispassion: And he is ever
dispassionate in his mind regarding the sense-pleasures. (13:513). He does
not even like the topic of sense-pleasures mentioned and does not permit the
senses to come in contact with the sense-pleasures. His mind is apathetic to
sense-pleasures and his body also becomes lean. Even then he likes Shama that
is control of the mind and restraint of senses. He constantly performs
penances and austerities and living among people is like a calamity to him.
He likes to practice yoga and live in isolation, and he cannot stand crowds.
(13:517-520). He finds worldly pleasures and
heavenly enjoyment distasteful. This kind of detachment from the
sense-pleasures is a sign of Self-realisation. Understand that Knowledge
resides in a person who has developed such dislike for worldly and heavenly
pleasures. Like a man of desires, he performs yajnas, builds lakes, prepares
gardens etc. for public but he does not carry the sense of pride of having
done these things. (13:521-525). He spares no efforts in performing
his daily and incidental duties appropriate to his caste. But ego about
having done them or that the performance was successful because his doing it,
does not touch his mind. (13:526-527). This characteristics of his mind is
called egoless-ness. There is no doubt that Knowledge occurs where this is
fully evident. (13:534-535). Awareness about evil of birth, death
etc. : He observes caution even when birth, death, old age, pain,
disease and sin are far away (536) and is careful to ensure that he is not
reborn because he does not forget the pains of the previous births. He says
to himself, " Alas! I am born through the mixing of semens with impure
blood and came out through the urinary channel. Then I licked the sweat on
the breast of my mother." Thus feeling disgusted about his he resolves
not to do anything which will cause him to be reborn. (13:539-541). The sense
of shame of having been born does not leave his mind. Even if death is very
far away in future he is alert about it right from birth. (13:544-545). He
lives with a dejected mind thinking of death. Having received the warning of
the old age while in youth itself he listens to things worth hearing, visits
places of pilgrimage, commits good quotations to memory and gives away wealth
in charity before the organs become weak and useless. Because the mind may
not remain pure after such a situation is reached, he ponders in detail on
Self-realisation. (13:576-581).He who remembers that he is going to become
old some day and takes steps by doing righteous actions while in youth itself
before getting disabled by old age is to be considered as having Knowledge.
(13:587). Detachment : Now I shall tell
you about one more strange characteristic of a man of Knowledge. He is very
detached towards his body. He does not have any affinity for his home and
feels detachment towards his wealth. He lives in the world respecting the
precepts of Vedas. Such a person who does not keep desire towards wife, son
and property is where Knowledge takes shelter. His mind does not waver by
pain or pleasure and his sense of balance does not change. Understand that
Knowledge actually exists in such a person. (13:594-603). Liking for seclusion: He is resolved in
his mind that there is nothing good in this world except Me. He has decided
that there is no goal in this world other than Me and he has developed so
much love for me that we both have become one. Even after becoming one with
me he keeps on worshipping me with devotion in all sorts of ways. He who
becomes one with me with dedication and worships me is Knowledge personified.
He who likes to live at places of pilgrimage, holy river banks, excellent
forests and caves, he who prefers to live in a cave in the mountains or on
the shores of a lake and does not like living in cities, he who likes
seclusion and dislikes living in villages is Knowledge in the guise of a
person. I shall tell some more characteristics of Knowledge to explain its
nature further. (13:604-615). Certain that Knowledge leads to
Self-realisation:He has decided with certainty that except for the
Knowledge by which the entity called Supreme Soul may be experienced all
other types of knowledge through which one gains the worldly life and heaven
are all ignorance. He gives up the desire to gain a place in heaven, ignores
the worldly matters and keeping his attention in Self- realisation becomes
engrossed in it. He directs hismind and intellect only towards
Self-realisation. His intellect becomes steady with the definite
understanding that Knowledge of the Self alone is real and knowledge of any
other kind only leads to delusion. There is no doubt at all that Knowledge
occurs in such a person. And once the Knowledge thus gets completely
ingrained in his mind then becomes one with me. But just as person who has
just sat down cannot be said to have been sitting around similarly unless
Knowledge becomes fixed in a person, he cannot be called a person of
Knowledge.Then he steadies his
sights on the Brahman, the Object-to-be-known which is the fruit of gaining
pure knowledge. If after gaining Knowledge one does not experience the
Brahman then it is as good as not gaining the Knowledge. (13:616- 626). If the intellect cannot reach the
Supreme Brahman in the light of Knowledge then it must be considered as
blind. Therefore he gets the right desire of gaining that Knowledge by which
he can see the Supreme Brahman wherever he casts his eyes and he finally gains
that Knowledge. His intellect has developed as much as his Knowledge
therefore no words are needed to tell that he is the Knowledge personified.
Therefore one need not wonder at my saying that he whose intellect has met
the Supreme Brahman in the light of Knowledge has become Knowledge.
(13:627-633). Thus Shri Krishna explained the
eighteen characteristics of a person of Knowledge. He then said," Now I
shall also reveal to you what is known as ignorance along with its
characteristics. (13:653). IGNORANCE Understand that what is not Knowledge
automatically becomes ignorance. I shall tell you some of its main signs. An
ignorant person lives for status. He eagerly awaits honour and is pleased by
felicitations. He who is stiff with pride and does not bend should be
considered as the abode of ignorance. He brags about his religious actions
and makes a big noise about his learning. He makes public announcements of
his good deeds and all his actions are for getting prominence and greatness.
He deceives his followers by external appearances by applying ash,
sandal-paste etc. to the body. Understand that such a person is a mine of
ignorance. (13:656-661). Cruelty : He whose actions
make the whole world suffer, whose casual words even prick like a spear and
whose all plans are more dangerous than poison may be considered as
possessing a lot of ignorance. His life is the home of violence.
(13:662-664). Slaves to emotions: He becomes elated
by meeting his loved ones and depressed when they depart. He feels pleased by
hearing his own praise and if he hears even slight criticism he becomes
unhappy. He who cannot bear the onslaughts of mental emotions may be
considered as completely ignorant. (13:665-668). Secretive: His talk appears
to be frank outwardly but actually he is very secretive. He shows friendship
towards one but helps another. He somehow or other maintains good relations
with straightforward type of persons and wins the minds of good people with
an ultimate aim of harming them. It is a fact such a person has ignorance.
(13:669-672). Disrespect for Guru: He is ashamed of
his Guru tradition and he does not like to serve his Guru. He learns from his
Guru but is disrespectful to him. To even utter the name of such person is
like using the tongue to eat food from a Shudra (prohibited food) but I had
to do it while telling you the characteristics of ignorance. Such a sin can
be atoned by uttering the name of a Guru's devotee. (13:673-676). Doubts and Greed: An ignorant person
who neglects his duties, has his mind full of doubts, is impure from inside
and outside. Due to greed of wealth he does not care about whether it belongs
to him or others. He is very loose regarding women. He does not feel shame if
he misses the usual time for performing his prescribed actions or his
incidental duties. He has no shame in doing sinful deeds and no liking for
righteous deeds. His mind is always full of doubts and he always has his eyes
on money. Understand that such a person is like a statue of ignorance.
(13:678-684). Fickle-minded: He deviates from
his resolves for the sake of personal gains. He gets shaken by frightful
situations. He gets engrossed in flights of imagination. His mind gets
totally lost by unpleasant news. He cannot remain steady in one place unless
he falls down otherwise he goes on wandering. Such a person is full of
ignorance. He is fickle-minded like a monkey and he does not have the
strength of determination in him. He is not afraid of doing prohibited actions.
He abandons penances halfway kicks away righteousness and does not bother
about the rules of the rituals. He does not shun sinful actions and does not
have liking for righteous actions. He tramples on the bounds of shame. He
does not bother about family traditions and about what is proper or improper.
His mind is wanders unrestrained in thoughts of sense- pleasures. (13:
685-699). Such a person is rich in
ignorance. (13:702). Passion-lover: He does not give
up the desire for sense pleasures not only while he lives but after death
also and makes preparations while he lives in order to attain heaven after
death for the sake of pleasures there. He struggles incessantly for bodily
pleasures. He prefers to actions where he can fulfil the desire of enjoying
their fruits. If he sees a dispassionate saint he considers it as an impure
incident and takes bath to clean himself. The sense pleasures may get tired
of him but he does not get tired of them. (13:703-705). For their sake he
will even jump in fire and goes around exhibiting this nature like an
ornament. (13:707). Infatuation with family : From birth until
his death he incessantly toils for the pleasures and not minding the troubles
he loves them more and more. He is infatuated with parents during childhood.
When that is over he gets attracted during his youth to female body and while
he is busy enjoying the marital life old age approaches when he directs that
same love towards his children. Like a congenital blind person he spends all
his time with his children but he never gets tired of the sense-pleasures
until his death. There is no limit to ignorance in such a person. Now listen
to some more characteristics of ignorance. (13:709-713). False pride and
jealousy :He performs his duties sticking to the I-am-the-body impression
and feels disturbed if there are any shortcomings in his performance. Proud
of his youth and learning he goes around with stiff posture and says, "
I alone am great and rich. Who can compare his behaviour with mine?" He becomes
stiff with the ego that there is none as great as himself, that he knows
everything and that he is popular. (13:714-717). He is jealous of virtuous persons,
proud of his own learning and of the strength he has gained from penances and
of his knowledge. You will see him swollen by pride. He does not bend nor
feel kindness. Even virtuous persons cannot bring him to senses. I definitely
tell you that ignorance of such a person is on the increase. (13:724-727). Forgets birth-death cycles: Arjuna, he
bothers about his household, body and wealth but not about his past and
future births. (13:728). Even when the body is infected and the nine
apertures of the body leak he does not regret the reasons due to which he has
reached that state. He was simmering in filth for nine months in the cave of
mother's womb he got but he neither remembers that discomfort nor the pains
during the birth. He does not heel nauseated by seeing babies wallowing in
faeces and urine and neither does he think about the fact that he has just finished
his last lifetime and the next lifetime is approaching. Not only that he does
not worry about death while the life progresses rapidly. He is so sure that
he will continue to live that he refuses to accept the possible existence of
death. (13:732-738). While he is engrossed in
sense-pleasures, he does not realise that death is approaching as he
continues to remain alive. He considers as real only the growth of his body
and the sense- pleasures but he does not realise that when a prostitute
offers one everything that is where his destruction lies. (13:743-745).
Engrossed in eating and sleeping he does not realise that his destruction
lies in the very same things. As time passes the body grows so does the
indulgence in sense-pleasures and the shadow of death falls on life more and
more but he does not see it approaching. He who cannot see the approaching
death by getting engrossed in sense-pleasures is the king of the land of
ignorance. (13:747-753). Intoxicated by life he remains
without care about the approaching old age. During youth he does not
understand what would be his condition when he would become old. (13:754).
Such a person is really ignorant. When he sees a lame or a bent person he
mocks him but he does not think that he too is going to reach the same
condition. And even when he attains old age which is the sign of approaching
death delusion about his own youth does not leave him. Understand that such a
person is without doubt an abode of ignorance. (13:760-763). He who remains carefree when the
enemy sleeps thinking that enmity is now over perishes along with his family.
In the same way he does not bother about falling ill in future as long as his
appetite and sleep are good and he is not ill at present. And in the company
of his wife and children and growing affluence which intoxicates him he does
not see that he is going to be separated one day from his sons etc. and his
wealth. He who cannot see this future sorrow is ignorant. (13:767-770). Indulgence : And he who lets the
sense-organs go astray without restraint is also ignorant. In the prime of
his youth supported by wealth he indulges in all sorts of pleasures, whether
proper or improper, does what should not be done, longs for the impossible,
and thinks about things he should not think of. He enters where he should
not, asks for what he should not take, touches things which he should not
touch and does all the things one should not even think about. He goes to
places where he should not go, sees what he should not see, eats what he
should not eat and feels satisfied in it instead. He keeps company of those
he should not, maintains relations with those he should not and behaves in a
manner he should not behave. He listens to what he should not and blabbers about
things about which he should not speak, but does not realise that he will be
get the blame for it. He does things which please the body and the mind
without thinking about their propriety. But the thought that it will result
in his committing sin or he will have to suffer in hell does not enter his
mind. Association with such a person leads to the spread of ignorance in the
world to such an extent that it can even battle with sages. (13:771-780). Attachment to wife at the cost of
parents: Now listen to some more characteristics. His attachment is
totally towards his home and his wife and he cannot get his mind away from
them. (13:781-783). He loves his home like as parents love an only child born
in old age and he does not know anything other than his wife whose body he
worships without any thought about, "Who I am?" or "What I
should do?". Just as the mind of a great sage gets totally engrossed in
Brahman resulting in stoppage of the worldly actions, an ignorant person
surrenders himself completely to his wife and does not care for his losses,
public shame or slander. He keeps
himself in her good books and dances to her tunes. Like a greedy person toils
for money even by hurting his friends and relatives, he gives little to
charity and does not do many righteous deeds. He cheats persons from his
family and clan but gives his wife plenty fulfilling all her wants. He
somehow manages to perform worship of his family deity, bluffs to his Guru.
He tells his parents excuses that there is not enough money to give to them
but brings various articles of pleasure and the best things he comes across
for his wife. He serves his wife with unstinted dedication like a devotee
lovingly devoted to his family deity. He gives the best and costly articles
to his wife but for other persons in the family he does not give enough even
for bare survival. If somebody gives improper looks to his wife or behaves
with her improperly he feels as if the end of the world has come. He
satisfies her every command. His wife is everything to him and he feels
special love for children born of her. Whatever things she possesses and her
wealth are more valuable to him than his own life. Such a person is the root
of ignorance ant it gains strength from him. He is ignorance personified.
(13:788-804). Slave to pleasure and sorrows : He reaches the
height of happiness when he gets the thing he likes and he sinks due to
sorrow when he gets what he does not like. One who worries because of
favourable and unfavourable circumstances, however highly intelligent he may
be is in reality an ignorant person. (13:805-806). He is devoted to me but
that devotion is with a material objective in mind. He makes a show of my
devotion but keeps his sights on pleasures. If he does not get them after
being devoted to me, then he gives up the devotion saying that the talk of
God etc. is all lies. Like an ignorant peasant he sets up different deities
and after failing with one he goes to the next. He joins that Guru tradition
where there is a great pomp and show, receives Guru-mantra from him and
considers others as ordinary. He behaves cruelly with living creatures but
showers special love on a stone idol. But his love is not steady in one
single place. He makes my idol and installs it in one corner of the house and
himself he goes on pilgrimage to places of other deities. He offers devotion
towards his family deity and on auspicious occasions he worships other
deities. After installing me in the house he makes vows to other deities. On
the day of Shraddha he belongs to the forefathers. He worships cobras on
Nagpanchami day as much as he worships me on Ekadashi day. On Chaturthi day
he becomes a devotee of Ganapati and on Chaturdashi day he avers, " Oh
Mother Durga, I am a devote of only you." He leaves the daily rituals
and incidental actions during Navaratri and sits for the reading of
Navachandi and on Sunday gives an offering of Khichadi to the deity Bahiroba.
Then on Monday he rushes to Shivalinga for offering Bel leaves and thus he
somehow manages the perform the worship ritual of all deities. That devotee
performs the worship ritual of all deities without taking rest for a moment
just like a prostitute who demonstrates her love for all the people in the
town. Such a devotee who every now and then rushes to different deities is
ignorance reincarnated. (13:810-823). Dislikes quiet and holy places: And he also is
ignorant who feels disgusted at the sight of quiet forests meant for penance,
places of pilgrimage. He who feels happy living in the town, likes to sit in
a crowd and likes to gossip is nothing but ignorant. (13:824- 825). Prefers black arts to holy knowledge: Such a person,
who has only book-knowledge, laughs at the real knowledge which leads to
Self- realisation. He does not look at Upanishads. He does not like the
science of yoga and his mind does not turn towards spiritual science. His
mind wanders here and there like a wayward cattle demolishing the wall of
intellect tending towards the thoughts of Soul. He is clever in the
ritualistic technique. He knows the Puranas by heart and he is such an expert
astrologer that whatever he predicts happens. He is skilled in sculpture and
architecture expert in culinary art. And he knows the mantras from
Atharvaveda (Black magic, charm, voodoo etc.). There is nothing more left for
him to learn in the science of love. He gives discourses on Mahabharata and
other branches of knowledge stand attentively before him in person. He is
skilled in medicine and there is none who is more well-versed than him. He
discusses Smritis. He knows the secret of snake-charming and he has mastery
on the vocabulary of Vedas. He is expert in grammar and learned in science of
justice. But only regarding the knowledge of the self he is congenital blind.
He may be considered as an
authority on the principles of every branch of science but that is all in
vain which is like a child born at an inauspicious time (unlucky for his
father). Ignore him. (13:826-835). Except for the spiritual science, all
other branches of knowledge are meaningless. Therefore Arjuna, remember that
a person with only book-knowledge is a fool who has not realised the Self.
His body has grown out of the seed of ignorance and his learning is a creeper
of this ignorance. Whatever he speaks is the flower of ignorance and whatever
righteous path he practices is the fruit of the ignorance too. Is there any
need of telling that one who does not believe in Knowledge of the Self has
not understood its meaning?. (13:839-843). How can a person who is not
acquainted with Knowledge of the Self can find its subject matter that is the
Soul? One need not make complicated arithmetic to tell that a person does not
understand the principles of Knowledge. (13:846-847). Turn your back to ignorance The
characteristics of ignorance are contained in the eighteen characteristics of
knowledge I had explained to you earlier. earlier. The characteristics of
Knowledge when applied in reverse become the characteristics of ignorance.
(13:849-851). Arjuna, turn your back to the
characteristics of ignorance which I have just told you and make a good and
firm resolve regarding Knowledge. By means of that pure Knowledge you will
realise its object namely the Brahman. (13:862-863). OBJECT OF KNOWLEDGE Now I shall tell you about the object
of Knowledge. Brahman is called the object of Knowledge because it cannot be
achieved by any means other than Knowledge and after it is attained there is
nothing left for the sage to be done further because the Knowledge unifies
him with itself. After its attainment the seeker gives up worldly matters and
remains immersed in the bliss of the Brahman. That Object is such that it has
no beginning and naturally it is called Supreme Brahman. If one goes to deny
its existence then one can see it in the form of the universe; and if one
goes to say that universe itself is the Supreme Brahman then it is illusion
(Maya) because it does not have form, colour or shape. Also it is not visible
and neither it can see. Then how can anyone say that it exists? And if its
existence is denied then wherefrom have the principles like Mahat etc. have sprung? The
speech became dumb because one cannot at all affirm or deny its existence and
even the thought about it could not proceed further. Just as earth is seen in
the form of a pot similarly Brahman has taken the form of the universe and
has pervaded it throughout. (13:865-873). It fills all places all the time and
is not different from place and time. The very actions performed by gross and
subtle things are its hands. Therefore Brahman has been called Vishwa-Bahor
hands of the universe because it inspires actions everywhere, all the time
and in all ways. And it is present everywhere at the same time therefore it
is called Vishwataspati.e. having feet everywhere. Like the sun it observes
all forms by its light therefore even if it does not have eyes, Vedas have
cleverly called it Vishwachakshuor eyes of the universe. It is present always
and everywhere on everyone's head therefore it is called Vishwamurdhaor
intellect of the universe. The form of fire is its mouth because it accepts
all things through the fire therefore Vedas have called Brahman as
Vishwatomukhor mouth of the
universe. And its ears engulf all sounds just as space engulfs all objects
and it is because of this that we call Brahman as "one which listens
everywhere". It is because of its all- pervasiveness that this simile
has been used otherwise how can one speak in terms of hands, feet, eyes etc.
about something which is the essence of void or nothing?. How can there be
the sense of pervader and pervaded in the Brahman which is everywhere? But
this differentiation had to be made in order to explain what the Brahman is.
Just as for indicating zero or nothing one writes a small dot similarly to
explain monism one has to use dualism. If this is not done then all dialogue
between Guru and disciple will stop. It is for this reason that it has been
customary to explain non-dualism using the language of dualism. (13:874-890).
HOW BRAHMAN PERVADES OBJECTS Now listen to how Brahman pervades
objects which are visible to the eyes. (13:891). That Brahman appears to be
in all objects (like for example the water or liquid principle which occurs
in water). (13:895). Because of the shape of the pot the sky appears to be
round or because a hut is rectangular, the sky also looks rectangular but the
sky does not have any shape, round or rectangular. Similarly though objects
have attributes the Brahman which pervades them does not have attributes.
That Brahman appears to be like mind and other organs or like the three
attributes but just as sweetness of jaggery does not lie in the shape of its
block the mind and attributes are not real Brahman. (13:898-901). In plain
words it is different from the mind and the attributes. The relations between
name and form and the differences in duties for different castes are
applicable to the form and not to the Brahman. Brahman is not the same as
attributes and it is not related to attributes but there is an illusion of
their appearing in it. (13:904-907). Therefore the ignorant think that the
attributes belong to the Brahman. The attributeless Brahman holds the
attributes without any relation with them but that is only an illusion and
not real. Therefore one should not mention attributes in relation to the
Brahman. (13:910-912). Same Brahman pervades all Though Brahman
exists in all moving and non-moving objects it is the same entity. That which
is indestructible and pervades the entire universe is the Object-to-be Known.
That which isinside the body as
well as outside, is near as well as far and is unique without duality,
totally pervades everything. (13:913-915). Its pervasion is as a single
entity without break in all four types of beings namely born through sex, eggs,
sweat and seeds. It is also the cause of the creation of the universe.
(13:917,920). Therefore just as the waves are supported by the sea, so is the
universe supported by Brahman. At the time of creation we call it Brahmadeo,
during sustenance we properly call it Vishnu and when the universe dissolves
we call it Rudra. And when all the three attributes vanish we call it cipher
(zero). And that which swallows the nothingness of space and destroys the
three attributes is the great cipher as agreed by Upanishads. (13:921-926). Brahman - the basic principle in all
principles That Brahman is the igniting principle in the fire, nectar of
life the moon provides to the plants and the power of sight by which the sun
oversees the affairs of the world. The galaxies of stars brighten by its
light and by its brightness the sun easily spreads in the universe. It is the
root of the origin, growing of the growth, intelligence of the intellect and
life-force of life. It is mental power of the mind, vision of the eyes, hearing
of the ears, power of speech of the tongue, vitality of life-force, feet of
the motion, activity of the action. Formation, growth and destruction occur
by its power. The five principles earth, water, air, fire and space derive
their characteristics from it. In short all objects appear in the universe because of it and actually everything is
Brahman and no duality exists. Once it is experienced, the seer and the seen,
The means and the end become one and the difference between Knowledge, the
object of the knowledge and the Knower vanishes. One cannot speak of duality
in its context and it exists in the heart of all. (13:927-939) Thus I have made clear to you what
Field is. Also I explained to you what Knowledge is. That I discussed the
characteristics of ignorance and now I have explained to you what
Object-to-be-known is by analytical reasoning. (13:940-943). Easiest method to attain me Arjuna, my
devotees come to me longing for my attainment after thinking about all these
things. By giving up the attachment to the body the concentrate their mind
and feelings on me. These devotees, after they know me take me in exchange
for their ego and thus become one with me. I have thus planned the easiest
method for being one with me. (13:944-947). PURUSH AND PRAKRITI (SANKHYA) Arjuna, if I had merely told you that
Soul is everywhere then you would not have believed it. Therefore considering
that you are dull-witted I explained to you the same Brahman in four parts.
Considering your ability to concentrate I divided the Brahman into four parts
namely the Field, Knowledge, Object-to-be-known and Ignorance. If even after
this you have not understood my explanation then I shall explain the same
thing to you in another way. Instead of dividing into four parts I shall divide
into only two parts namely Soul and Non-soul (Purush and Prakriti). Listen to
it. (13:949-955). I shall tell you about the two parts
Prakriti and Purush. Yogis call this path "Sankhya" for explaining
which I have incarnated as Kapil. Listen to the pros and cons of it. (13:957-
959). Purush is without beginning and so is
Prakriti and they are both stuck to each other like day and night or like a
shadow to a form. What I explained to you as Field must be understood here as
Prakriti and the Knower of the Field is the same as Purush. Even if the names
are different the principles to which they refer are the same. (13:960-964).
Purush is the power and Prakriti is the one which causes all actions to take
place. Intellect, organs and mind etc. which are responsible for feelings and
passions and the three attributes Sattva, Raja and Tama, all arise from
Prakriti and are the cause of creation of Karma. (13:966-968). Creation of Ego Desire and intellect
first create ego in Prakriti and make the individual involved in some cause.
The procedures used for achieving a desired object is called action. When
desire becomes strong it activates the mind and makes it gets the tasks done
through the organs and that is what is called the effect of the Prakriti.
Therefore Prakriti is the root of the action, cause and effect. When the trio
comes together the Prakriti becomes active but the nature of its actions is
governed by the three attributes. The action in which the Sattva attribute
predominates is a good righteous action. That which is takes place due to
Raja attribute is a medium or mixed type of action and that which takes place
due to Tama attribute is a prohibited and unrighteous action. The good and
bad actions thus occur due to Prakriti and gives rise to pleasure and pain
respectively. This pleasure and pain are experienced by the Purush. As long
as this pleasure and pain appears real the Prakriti remains busy in creating
them and the Purush in experiencing them. The affairs of this couple Prakriti
and Purush are strange. Whatever the wife earns the husband enjoys without
himself making any efforts. This couple does not come together and yet
Prakriti the wife gives birth to this universe. (13:969-980). Actionless Purush and Gunamayi
PrakritiHe who is without form (body) and actionless (cripple), without
attributes (wealth), unique and older than the oldest of the objects is
called Purush. Nothing can be said about whether he is female or a neuter. He
does not have eyes, ears, hands, feet, form, colour and name. He has no
organs. Such is the husband of Prakriti who has to experience pain and
pleasure. Though he is actionless, unattached and non-indulgent, the Prakriti
makes him experience the pain and pleasure. This Prakriti uses her form and
attributes to create a strange drama therefore the Prakriti is called
Gunamayi or one having attributes. She ever takes a new form every moment and
its vitality makes even the passive objects active. Because of her names are
assigned, love is felt and sense-organs are able to sense. She makes mind
even though it is neuter (cannot create anything?), to wander in the three
worlds. Such is her capability. (13:981-990). Play of Prakriti:This Prakriti which
is like a big island of illusion, which pervades everything, has created
emotions. Passions are fostered with her support. Delusion blooms because of
her. She is known as divine Maya. (13:991-992). She makes the language grow, creates
this material world, and ceaselessly invades it with materialistic way of
life. All arts, skills are born of her. Desires, knowledge and actions are
created from her. All the tunes and sounds are minted out by her. She is the
home of miracles. In fact everything that happens in the world is her play.
The creation of the world and its dissolution are her morning and evening
respectively. She is thus the wonderful illusionist. (13:993-996). She is the mate of the lonely Purush,
companion of the unattached (Brahman) and she resides in the void. Her
capability is so high that she keeps the uncontrollable Purush under control.
Actually the Purush is not attached to anything but this Prakriti becomes
everything for him. She becomes the creation of the self- born, form of the
formless Purush and his very existence and base. (13:997-1000). Illusion of attributes Thus, by her
strength Prakriti creates passions in that dispassionate Purush and his
effulgence wanes like that of the moon on the new moon day. (13:1005-1008).
Once the Purush surrenders to the Prakriti its brightness vanishes and he has
to experience the effect of the attributes. By association with her he has to
suffer the impact of birth and death. When moonlight is reflected in moving
water, people see many reflections and feel that there are many moons.
Similarly by association with attributes it appears as if the birthless
Purush takes birth but that is not true. Just as a Sanyasi sees in his dream
that he is born in a Shudra caste similarly the Purush feels that he has
taken birth in a low or high caste but that is not true and therefore the
Purush does not have to experience the effects of Karmas. It only appears to
him so because of the association with the attributes. (13:1014-1021). Purush is beyond Prakriti Prakriti has the
support of the Purush but there is a vast difference between the two. This
Purush is on the bank of the river that is Prakriti and though his reflection
is in the river it is not carried away by the current. Prakriti is created
and is dissolved but Purush is eternal. Therefore he controls everything
right from Brahmadeo downwards. Prakriti exists because of him and by his
power alone she creates the world therefore he is the Lord of Prakriti. The
world which has been going on since endless past dissolves in him at the end
of the aeon. He is the Lord of the great Brahman that is the Prakriti. He
controls the whole universe and envelops it entirely by his expanse. Really
speaking he is the Supreme Soul which is said to exist in the body.
(13:1022-1029). One who understands that this Purush
is one and the only one and all the actions and attributes belong to the
Prakriti, that Purush and Prakriti are like the form and the shadow or like
water and mirage, may be considered as having understood the difference
between Purush and Prakriti. Even if he performs action by virtue of
possessing a body, does not get tainted by them. He does not feel attachment
to his body while he lives and when he dies is not reborn. In this unworldly
way the understanding of the difference between Purush and Prakriti becomes
favourable to him. There are many ways by which this understanding will arise
in your heart. Listen. (13:1030-1036). PURIFICATION OF THE INDIVIDUAL Some people purify gold that is the
Soul (which is tainted by attributes) in the fire of thought by coating it
with layers of listening, pondering and longing for it, and burning away the
impurity of the worldly attributes. By burning the thirty-six impure principles
they separate away the pure Soul and see it by the eyes of meditation within
themselves. Some meditate on it using the principles of Sankhya philosophy or
by the philosophy of action and attain liberation. (13:1037-1040). Thus people adopt different ways to
get safely out of this whirlpool of life and death. But there are others who
by ridding themselves of pride keep faith in Guru's words. They listen
attentively and respectfully to whatever the Guru says and offer themselves
and all their possessions to the him. Guru cares about what is good and bad
for them, feels for their miseries and mitigates them, makes them feel
relaxed and happy by inquiring after them. They keep aside all their work in
order to be able to hear his words and are prepared to sacrifice their life
for him. Such people also finally cross the ocean of the birth-death cycles.
Thus in this world of mortals there are many ways to experience the Supreme
Soul. I shall present you with the cream of the philosophy of these methods. (13:1041-1050).
INTERACTION OF FIELD AND THE KNOWER The entire world is created from the
mutual interaction of the "Field" and the "Knower of the
Field" both of which I explained to you. (13:1051-1052). All the movable
and immovable things and the entity which we call "Jiva" or
"life" is created out of the union of these two. Therefore
materials or persons are not different from Purush. (13:1055-1056). Even though cloth is not same as
thread it is made of it. In the same way one should see by insight the sameness
between Purush and the material world i.e. the Prakriti. You should
experience the fact that all creatures are different forms of the same entity
and they are basically the same. Their names are different, their behaviour
also is different and they appear different outwardly but if by these
considerations you sustain in your mind the idea that they are all different
then you will not escape from this birth and death cycles in a million years.
Individuals may have crooked shapes but the Soul is straight. Even though
there are piles of lives the soul inside all of them is same. The physical
appearance of individuals is illusive and destructible but the souls inside
all of them is indestructible. Thus, he who understands that soul is not
different from the individual but does not possess the attributes of the
individual is the man of vision among all men of Knowledge and the most
fortunate of men. (13:1057-1068). MAN OF KNOWLEDGE IS LIBERATED WHILE
IN BODY This body made up of the five
principles and full of wind, biles and phlegm is like a horrible bag full of the three attributes and
the organs. It is plainly a scorpion with five sting-tails. It is burning in
five types of fire and in this cage of the body that is the lion that is the
individual is entrapped. Even though the body is like this the soul is
indestructible. Arjuna, only a man of Knowledge does not harm himself even
though he lives in the body and ultimately reaches the state of the Brahman.
To attain that state, yogis by the power of their knowledge of yoga, cross
millions of births and leave their body deciding that they will not be
reborn. The Supreme Brahman which is beyond the name and form and is in the
realm of vibrations (sound) is the final resting place of all destinations
including that of liberation. He who does not permit ideas of differences
between individuals due to their external differences in appearance
experiences the bliss of the Brahman while he is still alive in his body.
Just as same light emanates from different lamps the souls pervades
everything right from the beginning. Arjuna, he who has this outlook of
equality is not caught in the throes of birth-death cycles. He is very
fortunate and I sing his praises often because he looks at everything with
eyes of equality. (13:1069-1079). And he fully knows that it is Prakriti which causes actions
through mind, intellect, the five sense-organs and five organs of action.
(13:1080). That Prakriti aided by the three attributes sets up different
kinds of acts in the light of the Soul but the soul itself remains steady and
unaffected by it. He who has decided that this is so has realised the soul.
(13:1082-1083). Even otherwise Arjuna, he who sees
unity in the diverse shapes of living beings, consider him as having attained
Brahman. (13:1084). When one is certain in his mind that all creatures are
created from the same Soul, then it can be said that he has found the boat
that is the wealth of the Brahman (for crossing the ocean of birth and death
cycles). Everywhere he casts his eyes he sees all is full of Brahman. He
attains endless bliss. Thus you should completely know by experience the
arrangement of Prakriti and Purush. The benefit you have gained is similar to
an opportunity to gargle with nectar. (13:1087-1090). Now I am going to tell
you one or two more profound ideas. (13:1092) SOUL LIVES IN BODY AS A PROJECTION What is known by the name Supreme
Soul, even though it exists in the body, always remains in its pure state.
(13:1094). Actually it is not correct to say that Soul resides in the body.
The soul is said to be in the body in the same way as when one looks at one's
face in the mirror and say it is his face. It is totally meaningless to say
that soul is related to the body. (13:1096- 1098). Body is strung in the thread
of the five principles and it rotates in the wheel of birth and death. This
body is like a ball of butter inserted in the mouth of the fire that is Time.
It vanishes in the short span of time that a fly takes to flutter its wings.
If he falls in fire it turns to ashes and if it falls prey to a dog then it
turns to fecal matter. If it escapes these two then a bunch of worms is
created in it. Thus the this
body comes to a disgusting end. Though the body reaches this fate the soul is
eternal, self-illuminating, self-sufficient and beginningless.
(13:1103-1107). Because it is without attributes it is neither without phases
nor can it be said that it has phases. It is neither active nor without
action, neither fat nor thin, neither visible nor invisible, neither bright
nor dull neither less nor much. Because it is a void it is neither full nor
empty. It is in no way without company nor it has company. It is neither
shapeless nor does it have shape. Since it has the form of self it has
neither bliss nor sorrow. It is neither one nor many. It is neither free nor
bound. It is without characteristics it is neither this much nor that much,
neither ready-made nor prepared, neither able to speak nor dumb. It is not
born along with the creation of the universe and does not get destroyed when
it gets destroyed. It is the place of dissolution of being and not being. It
is dimensionless therefore it cannot be measured or described. It neither
grows nor diminishes, fades or gets exhausted. Such is the nature of the
Soul. It is unbroken therefore it neither takes the form of the body nor
rejects it but remains as it was. Just as days and nights occur in the sky so
do bodies are acquired and given up by this soul. Therefore he does not do
anything in the body nor cause it to be done nor does it get involved in any
of the affairs of the body. But nothing happens to its nature. Not only that,
even though it is in the body it is unattached to it. Though Soul is in all
bodies it does not get stained by its characteristics. I am telling you again
and again to take into consideration the characteristics of the Soul that the
Knower of the Field is different from the Field. (13:1108-1119, 1121-1122). A magnet by its proximity moves iron
but iron is not the same as magnet. The same principle is applicable to the
Soul and the body. There is fire hidden inside wood but wood is not fire, and
Soul has to be viewed in the same way. Just as the sun is alone in the sky
but illuminates the whole world in the same way the Soul illuminates all the
living bodies. (13:1123-1128) The intellect which understands the
difference between the Field and the Knower of the Field is the intellect
with real sight. It alone can assimilate the essence of the meaning of the
words. It is for understanding the difference between the Field and the
Knower of the field that the wise persons frequent the abodes of sages. It is
for that alone that the intellectuals acquire the valuable peace and study
Shastras. It is foe that knowledge that men practice yoga with high
ambitions. And some people by taking the body and other worldly matters
insignificant respectfully serve the saints. Thus they shed their worries by
following different paths of knowledge. I surrender my knowledge to the
knowledge of those who understand the difference between the Field and Knower
of the Field. (13:1129-1135) And they know the real nature of this
Prakriti or Maya which is spread everywhere in different forms and
manifestations like the five principles. (13:1136). Those who are convinced
in their heart that Prakriti is different from the Purush have attained
Brahman. (13:1140). The Brahman is more extensive than sky, it is the outer
border of Prakriti and after attaining it the feelings of similarity or
dissimilarity vanish. Shape, feeling of being alive and duality vanish in It
and it remains as one and only one Supreme Principle. This Supreme Principle
is attained by those who understand that the Purush and Prakriti are
different. (13:1140- 1143).
Dnch14pg1 DNYANESHWARI CHAPTER 14 THE THREE ATTRIBUTES QUESTION ABOUT HOW SOUL EXPERIENCES
PAIN ETC. In the thirteenth chapter Shri
Krishna told Arjuna that the universe is created through the union of the
Field and the Knower of the Field (i.e. Purusha and Prakriti),
and by association with the three attributes the soul becomes involved in the
worldly affairs. The soul when it comes in the grips of Prakriti
experiences pleasure and pain but if it gets rid of the three attributes then
it becomes liberated. (14:32-34). Now, how does the non-attached soul
gets attached to Prakriti? What is the meaning of the union of soul and
Prakriti(Knower of the field
and the Field)? How does the soul experience pleasure and pain? What are
these attributes and how many are they? How can these attributes be wound up?
What are the characteristics of a person who is beyond the attributes? The
discussion of these points form the subject matter of the fourteenth chapter.
(14:35-37) MEANING OF PARA Shri Krishna said, "Arjuna, I
explained to you in many different ways what Knowledge is, but you do not
seem to have experienced it so far. Therefore I shall explain to you once
again the meaning of the word Parawhich is well-known in the Shrutis." (14:39-41). Para the supreme knowledgeOther branches of
Knowledge do not extend their scope beyond the world and heaven. But the
Knowledge of the Self goes beyond that therefore the term Parahas been used in its context. It is because of
this that I call the Knowledge of the Self as the best Knowledge. Compared to
it the rest of the knowledge is like grass in presence of fire. The knowledge
which recognises only the world and heaven, which considers only Yajnas and
rituals as the best and which is not acquainted with anything other than
duality, appears entirely like a dream in front of this Knowledge of the
Self. (14:42-45). Once the Knowledge of the Self rises all other types of
knowledge vanish therefore Arjuna, I call it the best. The liberation which
is within us right from the beginning comes into our reach due to this
Knowledge. Once it is experienced the brave thinkers do not let worldly
thoughts enter their minds anymore. Those who have controlled their mind with
the help of the mind itself and have become relaxed and at peace go beyond
the bodily affairs while still in the body. They cross the bounds of the body
and become one with me. (14:47-51). Arjuna, they are eternal like me and
have reached perfection, Just as I am infinite, blissful and ultimate truth,
they also become so. (14:52-54). The feeling of "you" and
"I" that is the feeling of duality vanishes and everybody exists at
the same level. Therefore whenever the entire universe gets reborn, these
Self-realised persons do not have to be reborn. How can those who do not get
caught in the bounds of the body at the time of creation of the universe die
at the time of its dissolution? Therefore Arjuna those who, with the help of
Knowledge of the Self have attained me have gone beyond the birth-death
cycles. (14:56-59). HOW THREE ATTRIBUTES TRAP ME Now I shall tell you how, despite my
being one and only one, the trappers in the form of the three attributes
entangle me in the traps of different bodies and how I create this universe
with the help of Prakriti. (14:64-65). Prakriti : Prakriti is
called the Field because it gives rise to the harvest of living creatures by
the seed of the union with me. (14:64-66). Since it is the place where Mahatand
other principles reside it is also called Mahatbrahma(Universe of Mahatetc.).
It strengthens passions therefore it is Mahatbrahma. People who believe that
universe is not expressible call it "Unmani fest" while the
Sankhyas call it Prakriti. Vedantis call it Maya. But why talk more about it? It is the same
as what is called Ignorance. This Ignorance is the very entity due to which
we forget our real Self. It vanishes once we start thinking about the nature
of our Self. (14:67-72). Sometimes a person cannot make up his mind whether
what he is seeing is a pole or man but he is aware he is seeing something,
similarly he is not sure whether what he realises is Soul (Brahman) or not.
Just as at the time of twilight in the evening it is neither day nor night
similarly Ignorance is neither true knowledge and nor contrary knowledge but
the middle stage of doubt about the Soul. And the Soul entangled in Ignorance
is called the Knower of the Field (individual). Forgetting the real Self and
increasing the ignorance is the characteristic of the Knower of the Field.
Understand properly that this is the yoga or union of the Field and Knower of
the Field. This union is the basic nature of the Self. Thus, by union with
the Field the Knower of the Field or individual forgets due to ignorance its
original form and takes different forms. (14:76- 82). What is world Whatever one
observes after the eyes shift from the form of the Self is called the world
and that world is created out of me. A person though alone sees several
things in his dream by delusion and what happens when an individual forgets
his Self is similar. I shall explain the same principle in another way.
(14:83-86). Outcome of Ignorance This ignorance of
the Self is my wife and she is young, beginningless and with indescribable
qualities. She does not possess a specific form. Her expanse is very large.
She lives near ignorant persons and far away from persons of Knowledge. She
is awake when I am asleep and becomes pregnant through the union with the
power of the Self. In her womb grow the foetuses of the eight types of
passions. (14:87-90). Birth of the universeFrom the union of
the Self and the Prakritifirst the intellect is born and from the intellect mind is
born. The young wife of the mind namely the affection gives birth to the ego
and from ego are born the five principles. The sense-objects and the sense organs
being naturally parts of the five principles are also created along with
them. When passions develop the three attributes also raise their head and
start spreading through the seed of desires. Just as a seed coming in contact
with water sprouts and becomes a tree similarly, as soon as Maya becomes
united with me it sprouts shoots of various types of the universe. Listen to
how that foetus takes shape. From it are formed the four types of creatures
namely oviparous i.e. those born through eggs, from sweat e.g. lice etc.,
through seeds i.e. plants and through uterus. The foetus having more of the
sky and wind principle is
called the oviparous foetus. Foetus possessing Tama and Raja attributes and
with more of the water and fire principle is the foetus which creates life
through sweat. Foetus having more of the water and earth principle and which
is created from the inferior Tama attribute is the non-moving foetus born of
seed. The foetus which is aided by the five sense organs and five organs of
action and with further support from mind and intellect is the uterine
foetus. (14:91-102). Thus Mayagave birth to a child whose
arms and legs are the four types of foetuses, the eight-fold Prakritiits
head, activism its protruding belly, renunciation its straight back, the
eight species of the deities the parts of the body above the navel, the
blissful heaven its throat, the mortal world the trunk and netherworld the
part below the waist. The expanse of the three worlds is the baby's
plumpness. The 8.4 million species are the joints of the bones. The child
began to grow steadily. Many bodies are the various parts of its body.
Mayastarted decorating it with ornaments of different names every day and
fostering it on the milk of delusion. Different worlds are its fingers which
she adorned with rings of different bodies. Thus the delusive beautiful
Prakritibecame swollen with pride having given birth to the only child that
is the living and non-living universe. Brahmadeo, Vishnu and Mahesh are
respectively the morning, noon and evening of this child. By setting up this
play of the universe the child sleeps on the bed of the delude and when the
new aeon starts wakes up again with the ignorance of the Self. Thus this
child steps around happily in the house of the ignorance of the Self
according to the passage of the different eras. Will is its friend and ego
its playmate. This child dies only due to Knowledge of the Self. Maya gave
birth to the universe with the help of my power therefore I am the father,
Mayais the mother and this
huge world is our child. (14:103-116) Diversity Though you see
diverse types of bodies do not consider the differences among them because
mind, intellect etc. are the same among them. (?) Just as the same body has
different organs similarly the diverse kind of universe has arisen from a
single entity. The world and I have a mutual relation similar to a tree
though grown out of a single seed has different types of branches some short,
some long and some bent. (14:117-119). Just as fire and flames are the two
forms of the same fire in the same way I and the world are the same therefore
to imagine a relation between us two is not correct. If one says that
creation of the world shadows my form then
the question is who appears in the form of the world? (14:122-123). If you
try to see me by moving the world aside then it is not possible because I am
in the form of the universe. Arjuna let this principle be fixed in your mind.
Now even if I show my forms in different bodies consider that it is I who am
bound in them by different attributes. Is one who is afraid of the own shadow
different from it? Therefore consider the binding by which I became many by
assuming innumerable bodies. This binding does not remain after one
experiences me but this is not realised because of one's ignorance. Therefore
Arjuna, listen to which attributes lead to which type of bindings, how many
attributes are there, what are their properties and what are their nature and
names and how they came into existence. (14:135-137). THREE ATTRIBUTES Sattva, Rajaand Tamaare the names of
the three attributes and they arise from Prakriti. Out of these the
Sattvaattribute is the best, Rajaattribute is medium and the Tamaattribute is
inferior. These three attributes may be seen in the same nature.
(14:138-140). The nature that develops when ignorance is embraced gets not
only the Sattvaand Rajaattributes but the Tamaattribute as well. Arjuna, I will tell you how
these attributes bind a person. (14:143-144). The time when a soul reaches the
status of an individual (i.e. is born) by adopting the I-am-the-body attitude
is an inauspicious moment. From birth until death he imagines the functions
of the body as his own. (14:145-146). Sattva attribute The Sattvaattribute
traps the individual by the strings of pleasure and learning. The learned
individual roars due to vanity and kicks around due to conceit and loses the
bliss of the Self-realisation. He feels elated when people honour him for his
learning. He feels happy by small gains and he brags around that very little
satisfies him. He says how fortunate he is to have none as happy as himself.
He is flooded with the eight righteous Sattva-attributed emotions. As if this is not enough,
another binding in the form of the pride of his being learned trails him. He
does not feel sorry that he has lost the realisation of his being the Soul.
On the contrary he swells with pride of his worldly knowledge. (14:147-153). The soul in the body, because of
worldly outward knowledge considers himself as the body. He knows the art of
handling worldly affairs and becomes expert in the rituals of
yajnas. His knowledge can take him up to heaven and he thinks that currently
there is none as knowledgeable as he is and that he alone is clever. In this
way the Sattva attribute pulls this lame individual like bull with the
reins of pleasure and learning. (14:154-158). Raja attribute Now I shall tell
you about how the Rajaattribute
also binds the individual. It always keeps him amused and his passions remain
ever alive therefore it is called Raja attribute. If it enters even slightly
in an individual it keeps him infatuated with passions and that individual
rides on lust. Just as fire flares up when ghee is poured into it and burns
big and small things, similarly his desire becomes wild because of which
painful things appear to him as pleasure giving. He feels dissatisfied even
with the wealth of gods. After desires for sense objects have thus grown, even
if a mountain as large as Meru comes in his possession he feels that he
should get something still bigger. He is prepared to sacrifice his life even
for a penny. He considers himself lucky even if he gains a piece of straw.
Worried by what would happen to him if the wealth he possesses gets
squandered he starts big industries. Then worried that he may not be able to
get anything to eat in heaven he performs Yajnas and vows, He builds wells
and lakes for the public use. He does not do any penances except with the
idea of getting some desire fulfilled. Thus he keeps himself busy day and
night in such activities. (14:159-168). A fish or the glances of a pretty
woman are quick and fickle and the lightning is still more so but that is
nothing compared with the speed and fickleness of the RajaAttribute. With that speed he jumps into the
fire of actions with the hope of gains in this world and to gain heaven. Thus
the individual who is separate from the body while being in it puts the
shackles in his legs and gets his neck in the noose of struggle for actions.
Thus the individual who resides in the body has a strong binding of Raja
attribute. (14:170-173). Tama attributeNow listen to the
characteristics of Tamaattribute. Tama attribute is that which veils the
practical view of a person as if the sky is covered by dark clouds of
delusion, which grows by ignorance, and makes the whole world dance with
delusion, of which thoughtlessness is the password and which is the pot of
honey of ignorance which keeps individuals under illusion. This Tamaattribute chains
those who consider the body itself to be the soul. Once it starts growing in
the living and non-living world it does leave scope there for anything else.
It brings heaviness to all organs and makes the mind dull and gives shelter
to laziness. The body becomes shaky because of it. A person loses all desire
to work goes and starts yawning again and again. He cannot see anything even
with open eyes and even when nobody has called him he gets up like a demented
person and responds. Once he lies down and sleeps he does not even turn over.
He has no desire to get up even if heavens fall. Once he sits quietly he
forgets what is proper or improper because his tendency is to stay as he is
without moving. He sits in the hopeless pose either with his hands on the
forehead or his head in between his knees. He likes sleep so much that when
he is sleepy even heaven is bothersome to him. He does not have any vice
other than wishing that he should be accorded the long life of Brahmadeo
which he should spent entirely in sleep. If he slips and falls down while
walking he sleeps in that state there itself and once he is asleep he refuses
even nectar. Similarly if he is forced to work he becomes blind with anger.
He does not think about how he should behave with others or talk with them or
if he is likely to gain anything or not. He is sometimes ventures to commit
some bravery but his tendency is to do something that should not be done.
He likes making mistakes. Thus the Tamaattribute binds the free individual with the three tentacles of
sleep, lethargy and mistakes. The individual is thus caught in the tentacles
of the attributes and thinks that their characteristics belong to him.
(14:174-193). EFFECT OF PREDOMINANCE When the Sattvaattribute grows more
than the Rajaand Tamaattributes the individual thinks he is happy. When
Sattvaand Rajaattributes wane and the strength of Tamaincreases the
individual is easily prone to committing mistakes. Similarly when
Rajapredominates over Sattvaand Tamathat individual, the king of the body thinks that there is
nothing better than action. (14:199- 202). Predominance of SattvaNow listen to how
the attributes grow. The signs which are apparent when the Sattvaattribute
grows in the body after conquering the Rajaand Tamaare as follows. He is full
of knowledge which can be seen from outside by his appearance itself. All his
organs are able to discriminate and in fact even limbs are able to see. The
organs themselves discern what is good or bad and are in control. The ears do
not hear what should not be heard, eyes do not see what should not be seen
and his tongue avoids talking what should not be spoken. Just as the darkness
recedes from the lamp the prohibited actions do not come near the organs. His
intellect becomes active in all the branches of knowledge and Knowledge
pervades his mind. All his desires vanish, tendency towards actions reduces
and he feels disgust for sense-pleasures. If he dies while these
characteristics of growing Sattvaattribute become apparent, then it is an
occasion of happiness similar to the arrival of heavenly guests after a good
harvest. Arjuna, if he is as much generous and courageous as he is wealthy,
then why should he not benefit in this world as well as the next? What other
fate can such an incomparable person full of Sattvaattribute have? By
abandoning the body which is the means of enjoying worldly pleasures and
being full of Sattvaattribute, he becomes the very image of Sattvaand what
more, he is reborn among the men of Knowledge. When the Sattvaattribute gets
thus purified, knowledge grows and the intellect floats on it. Then. by
thinking about the order in which the Mahatand other principles were created, he dissolves in the Self
along with that thought. He attains the principle of the Self which is the thirty-seventh
principle beyond the thirty-six principles proposed by the Vedantis (Chapter
13) or the twenty-fifth principle beyond the twenty-four principles of the
Sankhya philosophy. He takes rebirth in the highest class of family of those
who brush aside the trio of three attributes, three stages of life
(Childhood, youth and old age) three types of body (the material, causal and
subtle) and easily attain the fourth, that is, the Self. (14:203-225). Predominance of RajaSimilarly when the
Rajaattribute grows suppressing the Sattva and Tamaplays havoc in the
body then the apparent signs are as follows. The organs play around freely
among the sense-pleasures. They do not remember that looking at other
peoples wives is against the code hence his organs graze around everywhere
like a goat. His greed grows freely to such an extent that only those things
which escape his attention survive. He does not hesitate to do any kind of
work. He goes after hobbies like building a temple or performing an
Ashwamedh(Horse sacrifice) yajna. He takes up unusual tasks like establishing
towns, building lakes or develop large forests. In spite of all this his
desires related to gains in this world and the next remain unfulfilled. His
desires grow tremendously. His hopes and ambitions gallop forward and he is
not satisfied with roaming over the whole world. Such signs are seen when the
Raja attribute grows in a person. If he dies under these conditions then he
is reborn as a human being in another body having the same characteristics.
(14:226-238). He joins the rank of persons who do not have any rest during
the day or night from the worldly business. He who dies drowning in the pond
of Rajaattribute is reborn in
the family of ritualistic persons. (14:241-242). Predominance of Tama Now listen
carefully to the external signs when the Tamaattribute grows after defeating
the Sattvaand Rajaattributes. His mind is like the sky on the new moon night
without the sun or the moon. Full of darkness of ignorance he does not even
talk about thought. The subtleness of his intellect dips to such an extent
that it will surpass even a stone in the hardness. His memory appears lost
and his body appears to be filled inside out with thoughtless arrogance and
his transactions are of foolish nature. Improper behaviour is in his bones.
His evil actions cease only after his death. He likes doing bad deeds. He is
very fond of doing prohibited deeds and his natural tendency is also similar.
He becomes intoxicated without drinking liquor, talks as if in delirium
without having fever and is deluded without love like a madman. He is in
ecstasy but that is not the same as the samadhi of meditation because he is
possessed by infatuation. These signs are apparent when the Tamaattribute
grows with all the accompanying assistance and if he dies in that state then
he is reborn in the Tamaattribute. The rebirth that one gets after death with
the Tamawrapped up in the
desires is as an animal or a bird or a tree or a worm. (14:243-259). Fruits of Sattva
attributeTherefore what one gets from the Sattvaattribute is the fruits
of righteous deeds as told in the Vedas. Therefore the Sattvaattribute leads
to the incomparable fruits of natural happiness and Knowledge which are
called Sattvic fruits. The actions caused by Rajaattribute are outwardly
sweet but bitter from inside like the fruits of a Vrindavan tree. Just as a
poisonous root when planted gives rise to a poisonous offshoot similarly the
fruits of an action due to Tamaattribute gives rise to fruits of
ignorance. (14:260-264). Therefore Arjuna, the Sattvaattribute
is the causal agent for Knowledge. Just as forgetting the Self is the cause
for the non-dual Supreme Soul to take birth as an individual, similarly the
Rajaattribute is the cause for greed. It is only the Tama attribute which is
responsible for the three defects namely delusion, ignorance and mistakes.
Thus I explained to you the three attributes individually in order to clear
your thoughts. Out of these the Rajaand the Tamacause one's downfall while
without the Sattvaattribute one does not attain Knowledge. Therefore just as
some people renounce everything to adopt the fourth type of life ( i.e. that
of sanyasi) a Sadhak(aspirant) should give up all and live throughout his
life with the Sattvaattribute. (14:265-270). Fate after death : Those who dance
with joy adopting the Sattvaattribute and finally die, live in heaven.
Similarly, those who live with the Rajaattribute and die are reborn on earth
as human beings. They have to undergo a mixture of pleasure and pains but
cannot avoid death. Similarly those who live with the Tamaattribute are
allotted hell after death. Thus I have explained to you the three attributes
which develop by the power of the Brahman and their workings. Here the Soul
follows the workings of the attributes due to their influence, without
changes in its own form. (14:271-276). Heaven, earth and hell are variations
of the natures of the attributes. If we try to see beyond the workings of the
attributes then what we see is the form of the Self. Keep in mind that there
is nothing other that the Self. (14:278). By the strength of the Soul these
three attributes appear in the form of the body just as we see the earth and
water appear as a tree. (14:280-281). These three attributes become the body
inclusive of the mind, therefore they become the cause of the binding.
Arjuna, it is a miracle that such a complex intertwining of the attributes
and the body does not hinder the path of liberation. These three attribute do
make the body move progress or regress according to their nature but that
does not hinder anybody from going beyond them. I shall now tell you how one
can achieve the liberation. (14:283-286). Effect of Self-realisation I have already told
you (Chapter 13 SL24) that Consciousness though within the attributes does
not become like them. Now I am telling you the same once more. This is
realised once the individual gets the Self-realisation due to Knowledge.
(14:287-288). The individual does not consider anymore that he is full of the
attributes and only watches them. (14:290). Thus the individual who is full
of the attributes but is also beyond them realises that "I am
Brahman" and with this attitude says that I am not the doer but only a
witness to the action and it is the attributes which control the actions. All
actions occur through the differences in the nature of the three attributes
Sattva, Rajaand Tamatherefore
they are the afflictions of the attributes. (14:292-294). Among these three
attributes I stand like the spring which is the cause for the splendour of
the woods. (14:295). Even though actions take place by my power I remain the
non-doer in the body. The attributes are apparent when I show them and I
nurture their characteristics and what remains when they are destroyed is
also me. In this way he in whom knowledge has arisen is obviously beyond the
attributes. (14:297-299). Now, he accurately knows the
principle which is without the attribute because the stamp of knowledge has
been imprinted on his mind. Just as a river ultimately meets the sea he also
meets only my regime. That person who is beyond attributes knows that I am
the Brahman. (14:300-301). He who was asleep and snoring in the slumber of
ignorance wakes up to find himself in the form of the Self. Because the
mirror of confusion fell down and broke, he cannot see his image in it once
the wind of I-am-the-body ego subsides then the individual and the Soul
become one like the waves and the sea and when that happens that person who
is beyond attributes becomes one with me. And once he becomes one with me
then even if he remains in the body he does not get in the clutches of the
attributes. (14:303-307). Attributes may come and go his Knowledge does not
get unclean and though he may be in the body he remains unattached. The three
attributes play by their strength in his body but he does not let his ego to
look at them. He is so steady inside that he is not aware of the affairs of
the body. (14:309-311). Just as the departed fragrance of a lotus does not return
to it but merges in the sky similarly once he attains unity with the Self he
is not aware of the body and its affairs. Therefore the six qualities like
birth, old age, death etc. which are associated with the body are absent in a
man of knowledge. (14:313-315). Once the awareness vanishes one recognises
the original Self and then he no longer remains aware of anything else but
the Self. Therefore I call a person who has realised the Self as a person
beyond the attributes even though he may be in the body. (14:317-318). Arjuna asked, "Please explain
how he goes beyond the attributes and how he behaves." (14:321-322). GOING BEYOND ATTRIBUTES Shri Krishna replied, "When he
is drawn into performing actions due to strengthening of the Rajaattribute, he does
not get afflicted by the egoistic thought that it is he who is doing the
actions nor does he feel sorry if he is not able to perform them. When the
Sattva attribute increases and the light of the knowledge pervades all
organs, he does not get elated by the joy of his learning. He is not engulfed
in delusion if the Tama attribute increases, nor is he ashamed of ignorance.
When he is under the spell of delusion he does not aspire for Knowledge.
Similarly he does not avoid actions when he achieves Knowledge and is not
sorry for it. He does not pay attention to the attributes. Does such a person of
Knowledge need any other knowledge? Will he feel proud by the thought that he
is the doer? Will he miss Knowledge when he is under delusion? (14:327-335). Thus, since he himself is the
attributes as well as their tasks, he is not separated from them. He remains
in the body like a traveller occupying a rest house temporarily. And
similarly he does not do actions or get them done through others by coming
under the influence of the attributes. He neither conquers the attributes nor
does he get conquered by them. (14:336-338). He is not disturbed by the
comings and goings of the attributes. (14:340). A person of knowledge does
not get bound by the attributes. Without being influenced by them he watches
their play from a distance. When the Sattva tendency bends one towards
righteous deeds, the Raja tendency to enjoyment of pleasures and the Tamatendency towards delusion he considers that
all these actions are taking place by the power of the attributes.
(14:342-345). He is not disturbed by the stir made by the attributes. A
person beyond the attributes may thus be recognised by these qualities. Now
listen to the behaviour of such a person. (14:347-348). Once he attains my form he sees only
my form in all the living and non-living things therefore whether happiness
or sorrow falls to his lot his mind is balanced like a pair of scales. Now he
has left the I-am-the-body attitude and has attained the Self. The seed which
was planted has resulted into the harvest of grains. Once he has merged into
the Self he is not affected by pleasure or pain even though he remains in the
body. Just as day and night are the same to a pole and do not make any
difference so are the pleasure and pain to a soul in the body. Whether the
heavens come to him or a tiger rushes to him his attitude of the Self does
not get disturbed. Nothing disturbs his equanimity. He does not get angered
by slander nor pleased by praise. (14:349- 361). Whether one considers him to be a god
and worshipped or a thief and beaten, it is all the same to him. (14:362).
There is no feeling of inequality in his mind. Another quality he possesses
and that is he does not do any kind of transactions. He does not commence any
work. His tendency to action gets interrupted. The fruits of his action burn
away in the fire of his Knowledge. He does not at all think about the
enjoyments and sufferings in this world or the next. He enjoys whatever falls
to his lot. He is not elated by pleasures nor gets discouraged by sorrows.
Similarly he neither accepts nor forgoes anything in his mind. He whose
behaviour is thus should be considered as a person beyond the attributes. Now
I shall tell you the methods by which one can be beyond the attributes.
(14:364-370). I AM NOT SEPARATE FROM UNIVERSE He who is devoted to me with
unwavering mind can get rid of these attributes. Therefore I must explain to
you as to who I am, how to be devoted to me and what are the signs of
dedication. (14:371-372). Just as fluidity and water or space and sky are the
same similarly the thing that is called universe is all me. (14:374,377). It
is not true that I can be attained only after the universe is dissolved but I
must be realised along with the universe. Realising me with this attitude of
oneness is actually the unadulterated devotion. If one imagines a difference
between me and the universe then it is adulterated devotion. (14:380-382).
Therefore one should not have any thought of any such difference. (14:383).
The dust particles on the earth or the snow particles in the Himalayas are
not different similarly I am in me (i.e. the universe). (14:385). When the
outlook of equality that one is not different from God is developed I call it
devotion. This outlook is the best knowledge and the essence of yoga.
(14:387-388). Because of it the attitude that "I am Brahman" comes
to the surface. With this attitude that knowledge also dissolves.
(14:391-392). When the difference vanishes the knowledge also vanishes.
(14:394). The illusion that the devotee is on this shore and I am across
disappears and what remains is only the oneness between the two. Then the
question of conquering the attributes does not remain because with the
entwinement of oneness they also disappear. Arjuna, this state is called the
state of oneness with Brahman. He who is devoted to me is the one to attain
it. Brahman weds him who carries devotion to me in this manner. (14:395-398).
He who serves me with the outlook of knowledge is the crown jewel of the
oneness with Brahman. Attaining this state of oneness is called the
liberation while in body or the fourth achievement. Devotion to me is the
ladder for reaching the oneness with Brahman. But if you are thinking that
the means of attaining me is different from me, do not do so.. (14:400-403).
Brahman is only my name and I am mentioned by that name. There is no
difference between me and the Brahman. That Brahman is the incomparable
entity which is constant, steady, open, having the form of the code of living
and which gives infinite bliss. I am the ultimate form and the place where
Knowledge dissolves after its task is over. (14:404-407). REVISED DECEMBER 2000 Dnch15pg1 DNYANESHWARI CHAPTER 15 THE SUPREME PERSON COMMENTS BY DNYANESHWAR MAHARAJ Dnyaneshwar Maharaj says, "There
is no doubt that Knowledge leads to liberation. But in order that the
knowledge steadies itself in a person the mind must be very pure and
knowledge cannot be steady without detachment. This principle has been very
thoughtfully stated by Shri Krishna. He has also discussed how the mind can
get completely detached. Just as a person taking his meal runs away leaving
the dish when he knows that it contains poison, similarly once the idea of
the impermanence of this world gets stamped on the mind one runs away from
attachment. The detachment thus gained does not leave you even if you try to
get rid of it. In this fifteenth chapter Shri Krishna is explaining how the
world is impermanent using the simile of a tree." (15:35-40). THE TREE IS IMPEDIMENT TO LIBERATION Shri Krishna said, "Arjuna, The
illusion of the universe which comes in the way of the path towards
Self-realisation is not the expanse of the universe but the giant tree of the
worldly set-up. But it is not like the other trees that have roots below and
branches above and therefore its expanse cannot be measured by anybody. Even
if one sets fire to its roots or axes them instead of getting destroyed it
proliferates. When cut at the roots other trees fall down along with their
branches but that is not the case with this tree which not an ordinary tree.
(15:46-50). UNIVERSE COMPARED WITH THE TREE Arjuna, it is an unusual thing that
this tree is out of this world and it grows from below. (15:51). This tree in
the form of the world is strange. Whichever objects occur in this world are
all occupied by it. (15:53). It does not have fruits to be tasted nor flowers
to be smelt. What occurs is only the tree itself. Though it is upside down it
has not been uprooted therefore it is always green. Even though one may say
that it has roots above, it has countless roots below too. This tree has
proliferated on all sides and its tuft roots also have grown branches like
banyan or Pipul tree. It is not that this world-tree has branches only below.
Bunches of innumerable branches have spread out on the upper side also.
Looking at it gives the impression that the sky itself has sprouted with
green leaves or as if the wind itself has taken the shape of the tree or as
if the three states of creation, sustenance and destruction have assumed this
form. Thus, the dense tree with roots above is born in the shape of this
universe. (15:55-62). MORE EXPLANATION ABOUT THE TREE Now I shall explain to you, in a way
that you will clearly understand, who is above this tree, who is at its root,
what its characteristics are, why it spreads downwards, which are its
branches or which are the branches which have grown the upward branches and
how they are created and how it received the name Ashwattha and what the
Self-realised persons concluded from it. (15:63-65). Brahman becomes the universe when
tainted by attributes Arjuna, this tree has his roots above because of the
Brahman above it. Otherwise this Brahman does not have middle, above or below
and it is one and unique. (15:72-73). That which sees here, there, front,
back and everywhere without sight but is itself invisible becomes the
universe with name and shape when it comes in contact with qualifications and
attributes. It is pure Knowledge free of either the knower or the object to
be known and is pure bliss pervading the space. It is neither the cause nor
its effect (i.e. action). There is neither a sense of duality nor sense of
uniqueness in it but something that can be understood by an individual
through Self-realisation. In this way this pure Brahman is the upward root of
the world-tree. And the shoots of the root are as follows. (15:75-78). PROPERTIES OF MAYA The entity which is known as Mayadoes
not exist. Actually it is like the child born to a barren woman and is named
Maya. It cannot be said that Maya is real nor can it be said that it is
unreal. It cannot survive in the presence of knowledge and yet it is called
beginningless. It is the holder of many principles and just as clouds are
formed in the sky the universe is formed in her. All sorts of forms and
shapes are folded into the folds of her fabric. She is the root of the
world-tree, source of the worldly affairs illuminated by the dim light of
improper unrighteous knowledge. Such an entity as Mayais takes shelter in the
Brahman and appears through its power. (15:79-84). The Mayawhich is created
from Brahman makes it forget its own nature. This is the first root of the
world-tree. Non-realisation of the Self as Brahman is the main root-bulb of
the tree at its top. It is called "Beejabhaava" or "the root
principle" in the form of Mayaby Vedantis. The sleep state of deep ignorance is called its
"Bijankurabhaava" or "seed-sprout principle" while the
dream and wakeful states are its "Phalabhaava" or "fruit
principle". This is how Vedantis thus express these aspects of Maya but
in all this understand that the basic root is the ignorance. (15:87-90). EVOLUTION OF THE UNIVERSE Roots sprout upwards and downwards
from the pure soul which is at the top and they become strong in the
base-soil of Maya. Then shoots sprout in all directions from the centre of
that root. Thus the world tree gets its strength from the Brahman. Then it
develops bunches of shoots from below. Among those, the first to sprout is
the delicate green leaf of Mahatprinciple in the form of consciousness
(Chit). Next sprouts the three-leaf shoot of the ego with the three
attributes Sattva, Rajaand Tamaon the lower side. Later it sprouts
another shoot, that of intellect which fosters the growth of the
feeling of differentiation which in turn gives rise to the twig that is the
mind and keeps it fresh. Thus the root gaining strength from the sap of
ignorance sprouts four types of young twigs namely mind, intellect, ego and
consciousness. (15:91-97). From these the branches of the five
principles: sky, air, fire, water and earth rise straight. From these
branches the tender soft leaves of the five sense organs and their sense
objects grow. Out of these when the shoot of the sound grows, the hearing
organ grows twice as much and gives rise to the branches of desires. Then the
creeper of the body and the leaves of skin gives rise to the sprout of touch
leading to an abundance of novel passions. Then the leaves of form grow and
the eyes rush to that branch leading to growing delusion. Then the leaves of
taste grow and the tongue develops endless cravings. Similarly the leaves of
smell give rise to increasing desire by the nose which leads to greed. In
this way the Mahatprinciple, ego, mind
and the five principles (elements) cause the world to grow. It grows only by
means of these eight parts (namely Mahat principle, ego, mind and the five
principles). The world-tree grows more and more branches and just as a
conch-shell appears like silver due to illusion the Brahman, by showing
itself in the form of the world-tree, becomes the root of ignorance.
(15:98-107). WHY THE TREE IS CALLED ASHWATTHA I shall also tell you why
knowledgeable people call this tree as Ashwattha. "Shwa" means
morning or tomorrow. This world-tree does not remain like this even up to
tomorrow. (15:110-111). It gets destroyed every moment therefore it is called
Ashwatha. Shri Krishna does not imply this Ashwathato be the ordinary
Peepul(Ficus Religiosa)
tree. (15:114-115). This tree is well-known to be indestructible but its
hidden meaning is that just as ocean is depleted by the clouds on one hand
and filled by the rivers on the other therefore it neither gets depleted nor
does it grow. As long as the action of the clouds and the rivers does not
cease it is always filled. Similarly the destruction and reformation of this
tree occurs so fast that it cannot be guessed. Therefore people call it
indestructible. (15:118-122). Over the passage of time the branch which
represents the animal kingdom dries and falls down but it grows millions of
shoots but one cannot understand when the first branch fell down and when the
millions of other branches sprouted. At the time of the deluge the branches
of this world tree fall down and at the time of creation they sprout into a
veritable forest. The stormy winds at the time of deluge cause the barks of
the tree drop and in the beginning of the new era they grow again. Then one
Manu period follows the another, then dynasties like the Sun dynasty, Moon
dynasty follow and expansion occurs. At the end of the Kali-Yuga the barks of
the trees in all the four yugas are shed and the tree dries but when the
Krita-Yuga starts again the barks grow many times faster. One cannot
understand how many branches grow and how many fall. (15:125-129). APPARENT INDESTRUCTIBLE NATURE OF THE
TREE No sooner does a twig of a body fall
hundreds of others sprout because which this world-tree appears to be
indestructible. With whatever speed river water may flow, the water behind
meets it with the same speed. In the same way this world appears perpetual
even though it is destructible. People foolishly consider this world tree to
be indestructible because it grows even as it breaks. But knowing its speed,
he who realises that this world-tree is momentary and is created millions of
times during the batting of an eyelid and knows fully well that there is no
cause for all this other than ignorance and its existence is unreal, is the
person who knows everything. He is the one who knows the principles of
Vedanta and whom I adore. He alone gets fruits of yoga. Who can describe the
person who realises this world tree to be impermanent? (15:132-143). Then, branches grow on the lower side
of the world-tree which after reaching the ground grow upward branches too.
In turn they also grow roots. Creepers growing from them sprout new leaves.
The root of this tree is ignorance and with the help of the eight
constituents of Prakritiviz., Mahatetc. a forest of Vedas are created. (15:144-147) FOUR KINDS OF LIFE Then four large branch-shoots of four
types of life namely oviparous, those born from sweat, through seeds and
through uterus. From each branch are created 8.4 million branches of species
of life. The criss-cross branches growing from these straight branches are
different species. Individuals are divided into male, female and neuter which
clash with one another due to the pressure of passions. Like clouds form one
after another during the rainy season similarly different types of creatures
are born through the cause of ignorance. The branches bend under their own
weight and get entangled in one another and then the attributes create a
storm and with its force the world tree with upward roots gets split in three
places. (15:148-154). INFLUENCE OF THE THREE ATTRIBUTES Effect of Raja attribute When the winds of
the Rajaattribute are strong the branch of human race grows rapidly. Instead
of the upper side or lower side on this branch shoots grow abundantly in the
middle part that is on the mortal earth plane and these shoots are those of
the four castes. These branches grow constantly leaves of codes for deciding
proper and improper actions according to the Vedas. Of the four dutiful
actions the two namely, earning and sex, spread and shoots of passing pleasures
sprout. Countless shoots of good and bad actions grow with the intention of
increasing the action tendency. Similarly, by the time the past Karmas are
annulled by suffering or pleasure and the dry branches of the bodies of past
life drop off, branches of new bodies are sprouted in another place. And then
new foliage of words and similar subjects, which decorate by their natural
hues, grows constantly. Thus, when the winds of the Rajaattribute blow, bunches of the branches of
human beings proliferate and the human race gets established on the earth.
(15:155-162). Effects of Tama attribute Similarly when the
winds of the Rajaattribute subside the strong winds of the Tamaattribute
start blowing. Then the same branches of human beings grow foliage of low
passions and twigs of evil deeds sprout below. Then twigs of wicked
tendencies grow and from them emerge transgressions. Young leaves of the
prescribed rules and injunctions laid down by the three Vedas - Rigveda,
Yajurveda and Samaveda grow at the end of these branches. Leaves of Agamas in
which mantras and techniques of black magic for giving trouble to others are
given emerge and the creeper of passions spreads. Later, as and when the
roots of evil actions grow big the many branches of rebirth sprout. Then the
large branch of Chandalas and other very low caste persons emerges from the
tree and evil doers who have been attracted by evil deeds have to be reborn
in those castes. Many horizontal branches of animals, birds, pigs, tigers,
scorpions, snakes shoot out. Thus new branches continue growing and remain
fresh on the tree and they give fruits of suffering in hell. The branches of
the violence and wickedness grow for many lifetimes. In this way shoots of
trees, grass, iron, soil and stones are formed and they also give similar
fruits. Arjuna thus the branches consisting of human beings to non-living
things are on the lower part of the tree. Therefore the branch of human
beings may be considered as the root of other living being and non-living
things and the world tree grows from it. Arjuna, if one looks for the roots
of the upward branches it will be found that this very same branch occurs
midway between the upward and downward going branches. The branches of evil
actions and good actions corresponding to the Tamaattribute and Sattva attribute respectively go
from this middle branch downwards and upwards respectively. (15:163-177). The code of Vedas applicable only to
human beings The code of the Vedas are not applicable to anybody else other
than human beings therefore though the branches corresponding to human beings
have grown from upper side roots the accumulation of actions grows from this
branch. Other trees also behave similarly that is when branches grow the
roots go deeper and when roots go deeper the branches grow more. Body also
behaves similarly, i.e. as long as there is the accumulation of karmas
(actions) one is compelled to acquire the body in this world and as long as
one is in the body actions cannot be avoided. Therefore human body is the
root of the branches of actions and there is no getting away from it.
(15:178-182). Effect of Sattva attribute After the storm of
the Tama attribute subsides the storm of Sattva attribute starts with great
force. When this happens the same branches of human beings sprout good
desires from which shoots of knowledge grow. After these shoots of knowledge
develop shoots of sharp intellect grow from them, which expand within
moments. After the shoots of intellect expand they gain the strength from
inspiration and the intellect gains dis-crimination. From there beautiful
foliage of devotion filled with the essence of intellect grows and from it
straight shoots of good tendency come out. From there many shoots of good
actions come out leading to loud singing of Vedas. Then leaves of proper
social behaviour, behaviour as prescribed in the Vedas and different types of
Yajna rituals grow one after another. Thus, branches of austerity with
bunches of regular self-controlled behaviour and young twigs of detachment
grow. Shoots of some specific austerities (vratas) arise from the sharp
sprouts of courage and go up rapidly. As long as the storm of Sattva
attribute blows the twigs of knowledge grow with force from the thick foliage
of Vedas. And then a straight twig of wealth arises and grows and gives rise to a cross branch of
fruits like heaven etc. The second red branch of detachment also grows which
grows by getting continuously new foliage of liberation. (15:183-194). Next come the cross branches of the
planets Sun, moon etc., the manes, rishis, Vidyadhars etc. Branches come out
even higher than these and they get fruits like Indralok. To these branches
sprout other high level branches of rishis like Marichi, Kashyap etc. who
excel in austerity and knowledge. Thus the rows of branches grew and expanded
more and more on the upper side and therefore though the tree is small at the
base it has become big due to being full of fruits. The branches, which come
even above these, get shoots like Brahmalok and Kailas and due to weight of
the fruits the upper branches get bent down up to the root. In other trees
also when branches become heavy with fruits they bend towards the root.
Similarly due to attainment of deep knowledge the branches of this world tree
bend towards the root i.e. the Brahman from which the tree sprouted in the
first place. Therefore Arjuna, an individual cannot go above the level of
Brahmalok or Kailas. If he goes above that he himself becomes Brahman. But
the branches of Brahmalok etc. are nowhere in comparison with the root
Brahman. The branches of renunciates like Sanak, Sanandan (The mind-children
of Brahmadeo) etc. do not get fruits or roots and they are like Brahman
itself. Thus the branches of Brahmalok etc. which are above those of human
beings have gone very high up. They have grown out of the branches of human
beings therefore the latter which are at the lower side are their roots. Thus
I have described to you this unworldly world-tree which has the roots on the
upper side and branches on both the upper and lower sides. I also discussed
in detail the roots on the lower side of this tree. Now listen to how this
tree can be uprooted. (15:195-209). HOW TO UPROOT THE TREE Arjuna, you may get a doubt as to
what can uproot this giant tree. Because it is such a vast and strong tree,
the uppermost branches of which have reached the Brahmalok, its root in the
formless Brahman, its downward branches spread in non-leaving undergrowth and
the mortal world spread in its middle part. If you are going to bring ordinary thoughts like who will be
able to destroy the tree then look here, what is the difficulty in uprooting
this tree? (15:210-214). Arjuna, this world-tree is not real. What courage is required to
uproot it? The description I made of this tree about its roots and branches
is meaningless like describing the many children of a barren woman.
(15:216-217). If the tree were really having strong roots and spread like I
described then who on earth would have been capable of uprooting it? Arjuna
the description of the world I made metaphorically by comparing it to the
tree is all Maya. (15:219-220). Where ignorance itself is an illusion then
how can the actions arising from it be otherwise? Therefore really speaking
this world-tree is unreal. (15:223). When it is said that it has no end,
it is true in a way. (15:224). Arjuna, so long as discrimination is not
generated in person there is no end to this tree. (15:226). Ignorance which
is the root of this tree does not vanish unless knowledge arises. Similarly
the talk that this tree is beginningless is not a rumour but is appropriate
to its characteristics. Because if the tree is not real how can it have a
beginning? Who is the mother of a person who is not even born? (15:229-233).
Therefore it has been called beginningless because it has no existence.
Arjuna, this tree has neither beginning nor end and its intermediate state is
also unreal. (15:236-237). But what a wonder! This tree is unreal but at the
same time real also. This world-tree appears beautiful to an ignorant person.
It creates an illusion which deludes an ignorant person. (15:239-241). But
this illusion of the universe is momentary and hollow. It appears real but
when one tries to grasp it slips away. (15:243-244). Therefore what efforts
are required to uproot a tree which has no beginning, nor end nor existence
nor a form? Arjuna, has not the tree proliferated because of the ignorance
about ourselves? It has to be felled by the axe of Self-realisation. But
other than that of knowledge whatever other methods you may use will get you
more and more entangled in this tree. And how many branches will you climb up
and get down from? Therefore you destroy ignorance, the root of this tree by
appropriate knowledge. (15:247-250). Persons engrossed in
methods miss liberation Arjuna, a person who is worried
about the methods to be used for destroying the unreal world misses
Self-realisation and therefore the impression he has gained of the world
being real actually strengthens. Only the sword of knowledge can destroy the
world created from ignorance but to use that sword of knowledge with ease the
intellect needs constant support of detachment. Once the detachment becomes
firm then only the binding to the religious code, to the need for earning
livelihood and passions vanish. Arjuna, the detachment becomes strong only
when one gets disgusted with every worldly object. One should then take the
sword from the sheath of ego in the hands of inward looking intellect and
sharpen it on the stone of discrimination until it attains the sharpness of
"I am the Brahman" and then clean it with knowledge of the Self.
Then holding it in the grip of determination, one should try it once or twice
and balance it with mind. Then once the sword becomes one with oneself by
continued contemplation nothing can stand before it. That sword of Self-
realisation shining with the brightness of non-duality will not let any part
of the world-tree to survive. Just as all darkness vanishes as soon as sun
rises similarly the sharp edge of the sword of knowledge does its task and
the upper and lower roots of the world tree or the expanse of the branches
grown on the lower side vanishes. Thus Arjuna, you cut the tree with upward
root by the sword of Self-realisation. (15:253-266). Once this is done then one should
observe the Self which is something that cannot be pointed at as "it is
this" and by attaining which the ego goes away. But do not do like fools
who look in the mirror and think they have two faces. (15:267-268). The
proper way of observing the Self is similar to the fire which merges into its
original latent form when fuel is over or like tasting its own taste or eye
seeing its own pupil that is one should observe it with the feeling of
non-duality. (15:271- 272,274). Realisation of the Self The primeval place
which is seen without seeing and known without knowing is called the Primeval
Man (Adya Purusha). But even he is described by Shrutis by taking help of
attributes and make meaningless noise that it has a name and form. But people
who are disgusted with heaven and worldly life swear that they will not be
reborn and turn to yoga and knowledge. Then they become detached and turn
their back to worldly life and crossing the Brahmalok which is the highest
stage attainable by the path of action they march ahead. then those men of
knowledge shaking of the feelings of ego etc. take the entry pass to enter
the abode of the Self. The Self from which the tradition of the universe is
growing, by lack of knowledge of which one feels the spread of this universe
and the spirit of "I and you" duality has its play is something
which must be experienced by oneself. There is one more sign of recognising
it and that is once this Self-realisation is attained one does not return from it to be reborn. People who
are full of knowledge only can reach this state. (15:275-284). Losing Duality Delusion and pride leave such
persons. They do not come in the clutches of passions. Just as a banana tree
falls after bearing fruit their actions gradually cease because of Self-
realisation. All doubts leave them. They are not capable of seeing duality
between themselves and others. The consciousness and pride about their body
vanishes along with ignorance. The sense of duality that can cause delusion
leaves them and they lack in it. They do not face the duel between pain and
pleasure experienced by a body. The duel between pain and pleasure, which
causes sinful and meritorious actions, does not affect them. These thoughtful
persons are the swans who separate the water of material objects from the
milk of the Self and drink the latter. (15:285-296). Because of ignorance
they were seeing the Brahman in its manifested form in things scattered here
and there but once they attained the sight of knowledge they could see the
Brahman as one continuous entity in all objects. Their thoughts merge
steadily in Brahman. Because they see Brahman in everything desires do not
touch them. No emotions enter their mind nor is it agitated by feelings of
lust. They are not troubled by hope. They do not like even to be mentioned
before them the topic of sense pleasures. In this way those who have burnt in
the fire of knowledge all sense pleasures go and get merged
"there". If you ask where this "there" is then it is the
place which never gets destroyed and which is not something that can be seen
if you try to see it or know if you want to know it or can be described as
similar to some object. (15:297-307). That place cannot be seen even when
everything is visible in the light of a lamp, the moon or the sun. The world
is apparent only when the Self is hidden. (15:308-309). It is only when light
from the entity of Self is shaded that the Sun, moon etc. shine by their
intense brightness. That entity is extremely bright and all encompassing and
illuminates even the sun and the moon. The light of the sun and the moon
originates from this light therefore giving brightness to all shining objects
is the basic aspect of this entity of Self. (15:311-313). The radiance of the Brahman Just as when the
sun rises the moon and the stars disappear similarly in the light of this
entity all universe along with sun and moon vanishes. (15:314). The entity in
which no material object is appears is my highest abode. Those who reach
there do not come back. (15:316-317). Those who become one with me by means
of pure knowledge are not reborn. (15:320). Hearing this, Arjuna expressed a
doubt. He said, "Your statements are contradictory. If an individual is
different from you then he will not become one with you and if he is one with
you then the question of his returning does not arise." (15:321-328). Some devotees do not prefer
liberationShri Krishna said,
"There are both types of persons who do not return after reaching unity
with me, those who are separate from me and those who are one with me. If you
think deeply then they are one with me but if you think superficially they
appear separate from me. (15:330-331). If one sees with the eyes of Knowledge
they are one with me but they appear separate due to ignorance. If you really
consider Self then how can there be two types of behaviours of being one with
and being different from me? (15:334-335). Even if I am pure the influence of
Maya creates ignorance. It then gets a doubt, "Who am I?" and
itself gives the answer "I am the body". When Knowledge of the self
gets bounded by the body, it is seen as part of me because of its smallness.
Just as waves on the sea appear to be part of the ocean to a person of
limited understanding, I the giver of vitality to the material body and creator
of the I-am-the-body ego become apparent in the form of an individual.
(15:341-345). The activity that is seen by the
intellect of the individual is called the living world. Where birth and death
are considered as real I call that place as living world or world. The moon
is different from water but we can see its reflection in water. The way I
exist in this living world is similar. (15:346-348). The status of my being
beginningless and a non-doer does not get disturbed but the appearance that I
am the doer and the experiencer is an illusion. (15:350). Prakriti This pure soul by
mixing with Prakriti appropriates its properties to himself and then assuming
that Prakriti, mind and the five sense organs are his gets engrossed in
worldly activities. (15:351-352). Forgetting himself he considers himself to
be similar to Prakriti and gets involved with it. Then he rides on the
chariot of the mind, gets out through the ears and enters the woods of the
words. He enters the deep forest of touch holding the apron strings of
Prakriti. Sometimes he gets out through the eyes and roams freely on the hill
of form. He goes out through the tongue and enters the valley of the taste.
This individual who is my fraction gets out of the nose and enters the thick
forest of odours and wanders there. Thus with the help of mind, the master of
the body and the organs this individual experiences the sense objects like
sound etc. (15:354-360). When that individual enters a body he
gives the impression that he is the doer and experiencer. (15:361). His ego
increases and the sense-objects and sense organs play havoc. (15:363). When
he abandons the body he takes with him the five sense organs and the mind.
(15:367). When the individual attains a body in this world or in the heaven
he takes him the mind and the group of sense-organs. To an ignorant person
the behaviour of an individual appears like a lamp which disappears along
with its brightness when extinguished and reappears along with the brightness
when lighted again. People think that it is the soul which entered the body
and it is he who experienced the sense-objects and it also he who went along
with the body. However, taking birth and dying or doing and experiencing are
the properties of Prakriti. But it is considered that they belong to the
soul. (15:368-370). When the little body starts making
movements due to vital force people say the individual is born. Similarly by
association with the individual the organs experience their respective sense
objects then that is called "experiencing". Then when the body
becomes weak due to experiences and gets destroyed people cry that the
individual has gone. Are we to suppose that only where there is a tree which
makes movements wind is blowing and where there is no tree there is no wind?
(15:373-376). In the same way people blinded by delusion determine that the
birth and death of a body are actually those of the soul. It is a different
class of people who know that the soul is in his own place in the body and he
merely witnesses its activities. Those who through the eyes of knowledge
consider the body to be merely a cover for the soul and do not get involved
in its affairs and those whose sense of discrimination has grown and have
been inspired towards realisation of the soul are the ones who know the soul.
(15:380- 383). When we see the reflection of the star studded sky in water we
know that it has not fallen down in it but has remained where it was and what
we see in water is merely an illusion. Similarly the individual though
covered in the body is actually the soul. (15:384-385). Body may come and go
I remain unaffected and persons of knowledge know me as I always am. They
know that the soul continues to be uninterrupted while bodies are imagined in
ignorance as being created and destroyed. They understand me with proper
knowledge of the Self that soul does not grow or diminish, he does not do
actions nor cause them to be done. (15:389-390). Knowledge must be accompanied by
detachment A person may attains this knowledge, his intellect may become
so subtle as to penetrate even an atom and he may become learned in all
branches of knowledge, but unless this learning is accompanied by detachment,
he will not encounter me though I am all-pervasive. He may talk mouthfuls
about discrimination but if he harbours sense-objects in his mind then
definitely he will not find me. (15:391-393) Even if all branches of
knowledge are on the tip of his tongue as long as ego exists in the mind he
will not attain me even after millions of births. Now I shall explain to you
how I encompass all beings. (15:396-397). I support the Universe The radiance with
the help of which the affairs of this world are seen, including the radiance
of the sun is mine. Understand that this radiance is in the beginning as well
as at the time of the end of the world. The moonlight which gives moisture to
the world after the sun has made it dry is also mine. And the strong radiance
which does the functions of burning and cooking also belongs to me.
(15:398-400). The earth does not get dissolved in
the limitless ocean because I enter the earth and give it support. And the
countless creatures which this earth supports does so because I support them
by entering it. Arjuna, I have become a moving lake of nectar in the sky in
the form of the moon. I nurture all the plant kingdom by forming canals of
nectar of the rays which originate there and spread below. Thus I give life
to all creatures in the form of food by means of growing and nurturing grains
etc. And even if the food is grown how do the individual creatures digest it
and feel satisfied? (15:401-406). For this I set the fires burning at
the navel in the stomach and that fire is myself. And by working the blowers of the Prana and Apana airs day in and day
out I consume food in quantities which just cannot be measured. It is I who
digests the four types of food : dry, fatty, cooked and raw. Thus I am all
creatures, I am their life that is the food and I am the digestive fir which
burns and digests this food which sustains life. What more can I tell you
about my all-encompassing nature? There is nothing in this world other than
me. I pervade everywhere. But then you will ask me why one sees some
creatures happy and others unhappy? (15:407-412). If you are harbouring
doubts like this than I shall completely remove your doubts. (15:414). Now look, it is I alone who pervades everything and everywhere.
Nothing is different from me. But I appear to individual creatures according
to individual intellect. Sound is the property of space but different musical
instruments give different sounds, in the same way my appearance results
differently in different creatures. (15:415-416). If an ignorant person and a
wise person both see a sapphire string then the ignorant person may think it
is a snake but the wise person will know it as a sapphire string. (15:419).
Similarly persons of knowledge gain happiness from me but the ignorant ones
feel unhappy. (15:420). Actually the ego in the hearts of all
creatures that "I am so and so." is also me. But by keeping company
of saints, by practice of yoga and knowledge, serving one's Guru with
detachment and by good behaviour this ignorance disappears and the ego
dissolves into the Self and when this happens the individual knows me and
with the realisation of the Self he becomes happy. (15:421-424). On the other hand, those whose ego is
involved only with the body by serving it and by bragging about the worldly
affairs follow the path of desirous action keeping in mind goal of worldly
pleasures and attainment of heaven after death. Because of this choicest
parts of sorrow come to their lot. Just as what we see while awake becomes
the base for what we see in dreams similarly I am the base for the illusion
due to their ignorance. (15:425-428). It is an established fact that I am
alone the root of the knowl-edge and as well as of the ignorance. Therefore
Arjuna, because they did not understand my form Vedas attempted to understand
me without they split into three branches. But even though the branches are
different they all lead to the understanding of my form. Even Shrutis
(Upanishads) stumble when they reach the great Principle (Aham Brahmasmi or I
am the Brahman) and where the Shrutis are not able to express my form it is I
who reveals it. And the pure knowledge of the Self where everything including
the Shrutis dissolves, I am alone the knower of that. (15:431-436). I know my
unique form free of the worldly affairs and I am the cause of its realisation.
(15:438). When the Knowledge which swallows the ignorance itself dissolves it
is not possible to state that it exists or it does not. (15:440). Thus, while
explaining to Arjuna how he pervades both the living and non-living universe
Shri Krishna ultimately described the pure unattached form. (15:442). On this Arjuna remarked, "What a
wonder that more one knows about the Self more interesting it becomes! Oh
Shri Krishna, please tell me again about the qualification less nature which
you described while telling me about your all-pervasiveness."
(15:445-447) QUALIFICATIONS On this, Shri Krishna expressed his
happiness at Arjuna's enquiry and went on to describe two types of
qualifications. (15:461-462). Where words and spoken texts (Vedas) fall silent
is the indescribable pure form. To tell that it cannot be described Shri
Krishna is first telling about qualifications. Before telling about the
qualification less form it is necessary to discuss first about qualifications
itself. (15:467-469) Shri Krishna said, "Arjuna, if we consider this world to be
a town its population is very small, consisting of only two individuals.
There a third individual also but he cannot bear to hear even the mention of
the name of either of the two. But let us talk about him later. First let me
tell about the two who have come to live in this town. (15:471-474) Of these
two, one is blind, foolish and crippled while the other has all his organs in
good shape. Because they are living in the same town they happened to give company
to each other. One of them is named Kshar and the other as Akshar. This world
is completely filled by the two. Now who is Kshar and who is Akshar and what
are their characteristics is what I shall explain to you. (15:475-477). Arjuna, from the Mahatprinciple to a
grass blade, whatever is small or big, moving or stationary, intelligible to
both mind and intellect, that which acquires form after having been produced
from the five principles getting into the grip of the three attributes
(Sattva, Rajaand Tama), the gold from which coins that are living beings are
minted, the dice with which gambling game is played with Time, that which can
be understood through improper type of knowledge, that which is created and
destroyed every moment, that which enters the woods of delusion and creates
the world, and why talk more, is known as the universe, has already been
explained earlier as the Field formed out of eightfold Prakritiand thirty six principles. But why repeat all
that? I have told about it to you a short while ago through the analogy of
the tree. (15:478-485). KSHARA, AKSHARA AND SUPERIOR
PERSON Kshara Person The conscious Self,
having imagined this world to be its place of residence, has become like it.
Like a lion who sees its reflection in the well water and jumps into it with
anger, the non-dual Self deceives itself into assuming duality. In this way
the Soul imagining the world to be its residence, slumbers in it disregarding
its primary form. Under the influence of the sleep he snores that "I am
happy" or "I am unhappy" and talks incoherently using words
like "I" and "mine". Dreaming that "This is my
father", "This is my mother", "I am fair skinned or dark
or perfect", "Are not this son. this wealth, this woman mine?"
the soul when he wanders in the forest that is this world and the heaven is
known as Kshara person. (15:486-493). When the Knower of the field in the
state which is known as the individual, overlooks his nature of the Self and
becomes like all creatures, then he is known as Kshar Person (Purusha).
(15:494-495). He is completely occupies the state of the Self therefore he is
called Purusha and also because he resides in the body albeit in a somnolent
state he is again called Purusha (N.B. Puri means town; body is likened to a
town in which the Soul resides as stated earlier). And because he has been
tainted by qualifications he has been falsely accused as being a Kshara or
perishable. He becomes freed of the qualifications once they are destroyed.
The qualifications make him impermanent and thus by virtue of the
impermanence of the qualifications he has been called Kshara. Thus all living
creatures should be called Ksharas. (15:496-501). Akshara PersonNow let me explain
what Aksharais. Arjuna, the second aspect of the individual which is Akshara
is an intermediary i.e. behaving like a disinterested witness. He does not
get involved either with knowledge or with ignorance. He does not assume
monistic nature by proper or true knowledge nor does he assume dualistic
nature by the improper knowledge. Detached non-awareness is its natural form.
When earth is mixed with water and made into a lump of mud for making a pot,
it no longer remains the original earth and it has yet to take a form and
become a pot. The state of the Akshara Purusha is similar to this in between
state. (15:502-505). It may be compared with the sleep state which occurs
between the state of wakefulness and the dreaming state. The state of
ignorance, which lies between the stage when delusion of the world has
vanished, but knowledge of the Self has not yet occurred is the state known
as Akshara. (15:507-508). Manifestable and UnmanifestableThe place where the
individual soul dissolves after all qualifications vanish, where
qualifications and the qualified individual remain in a state of dissolution
is called the Unmanifestable. Complete ignorance occurs during the state of
deep sleep therefore it is called the root aspect of the Unmanifestable in
Vedanta Philosophy while the dream state and the state of wakefulness are its
fruit aspects. This root aspect is the place of the AksharaPerson. From this
place originates the improper knowledge which makes the states of wakefulness
and dream to spread and journeys through the thought-forests of the
intellect. Arjuna, the place from where the individual raises the world and
where the Manifestable and the Unmanifestable meet is the state called the
AksharaPerson. (15:510-515). The second i.e. the Kshara person
experiences the states of wakefulness and dream by taking up a body. These
two states arise from the sleep state well-known as the state of ignorance
and is one step lower that the state of attainment of Brahman. Really
speaking, if the individual had not reached the wakeful or dream states from
the state of sleep then he would reach the state of the Brahman (because
ignorance would have vanished on wakefulness. Instead he reaches the
wakefulness and dream states which are the attributes of the impermanent
body.) The entity that experiences an illusion of the Field and the Knower of
the Field in the dream state, when the clouds in the form of Prakritiand
Purushacover the sky of the sleep state, is the basic form of the
Akshara Purusha who is also the root of the inverted world tree. The reason
why he is called a Purusha or individual when he is really a Soul is that
he takes a slumber in the town of Maya. Also the state in which the comings
and goings of passions, which is a type of ignorance, is not felt is verily
the sleep state. Therefore this Akshara Purusha does not get destroyed by
itself and nothing except knowledge can destroy it. Therefore he is
well-known as Akshara in the great principle of the Vedantic philosophy.
Thus, Akshara Purushais
actually the Consciousness which due its being qualified by Maya assumes the
form of an individual. (15:516-525) Superior PersonFrom the improper
knowledge arise the two states of wakefulness and the dream and dissolve
themselves in deep ignorance. When that ignorance disappears and you face
Knowledge it destroys the ignorance and itself disappears after giving you an
experience of the Brahman, similar to the fire which destroys itself after
burning wood. Thus, after Knowledge has destroyed ignorance and destroyed
itself, the state of experience of the Self which remains without the Knowledge
itself should be considered the Superior Being. This third type of person is
different from the two (Ksharaand Akshara) discussed earlier. Just as the state of wakefulness is
different from the two other states, namely the sleep and the dream states in
that the experiences differ, (15:526-530), similarly the Superior Being is
different from the Kshara and Akshara. (15:531). He is different from them in
the manner fire, though intrinsically existing in wood, is different from it.
(15:532). No trace of the three states of dream, sleep and wakefulness
remains there and because all the three states have been nullified neither
monistic nor dualistic state is experienced nor is experienced being and not
being. Such a state is called the Superior Being which is also called the
Supreme Soul in this world. But calling him by such a name is possible by not
dissolving oneself into Him and supported by the state as an individual.
Arjuna, just as only a person standing on the shore can speak about drowning
in the river, the Vedas are able to speak about superior and inferior only by
staying on the border of discrimination. Therefore they consider Kshara and
Akshara as inferior as compared with the Superior Being and identify Him with
the form of the Supreme Soul. Understand therefore that the term
"Supreme Soul" thus signifies the Superior Being. (15:534-540). Otherwise, the supreme Soul is such that He is spoken about
without actually speaking, about whom knowing nothing is actually same as
knowing Him, who occurs without any happening. There, the even the aspect of
"I am that" vanishes, the speaker becomes the spoken and view
disappears along with the viewer. (15:541-542). Can anybody say that
something has survived behind? Whatever one experiences in this situation should
be considered as His form. The light which occurs besides the illuminated
object, the controller who is besides the controlled exists in His own form.
He who is the realm of sound that gives the power to hear, the realm of the
taste that gives the power to taste, the cosmic bliss that creates the bliss,
the pinnacle of perfection, Supreme Person among all persons, the resting
place of the repose, bliss of the bliss, brilliance of the brilliance and the
place of dissolution of the zero of the big naught, who is beyond the growth
and dissolution, who is larger than the largest, bears the universe without
becoming it. (15:545-550). I AM BEYOND ALL The universe and the Supreme Soul are
not different. (15:552). He is the one responsible for the expansion and
contraction of the universe. He does not change if takes the form of the
universe or does not go anywhere if the universe dissolves. He does not get
destroyed by anything under any circumstances. He can be compared only with
Himself. I am that unique Entity who illuminates Himself, in whom no duality
occurs, he who is beyond form and superior to Kshara and Akshara and
therefore Vedas and people call me as Supreme Person. Dawn of Knowledge has
arrived for him who understands me as such. After the onset of Knowledge the
whole universe appears to be meaningless to him. Once he attains my knowledge
he no longer gets deceived by the illusion that is this world. Knowing my
real form he gives up the sense of distinction and says, " I myself am a
self-created true bliss existing everywhere and he knows me as not being
different from himself. It is difficult to state that he has known everything
because no sense of duality exists within him. Therefore Arjuna he alone is
worthy of my devotion just as sky alone is fit to embrace sky. (15:554-565).
Only he who becomes one with me can be devoted to me. Otherwise, how can the
devotional relation develop?. (15:567-568). The relation between me and the
devotion of one who is devoted to me with the sense of oneness with me can be
compared only with the Sun and its aura which are not different from each
other. (15:570). IN PRAISE OF THE GITA Thus, the fragrance of the Gita,
which can obtained only through the Shastras, spread from the lotus of the
Upanishads right from the beginning of this chapter. The Gita is the essence
extracted from the Vedas by churning them using the intellect of the sage
Vyas. It is the river of the nectar of Knowledge, the seventeenth phase of
the moon of bliss or the goddess Laxmi rising from the milk ocean of
contemplation. Therefore none other than me knows it from the heart by one's
own words or letters or meaning. When Kshara and Akshara persons confronted
it, it surrendered to me completely. Therefore the Gita which you are now
hearing is my faithful spouse. Really speaking, this Gita is not a shastra,
which can be told through words. It is the science of conquering this world.
The letters of this Gita are mantras which can lead you to attaining the
Self. Arjuna, by telling you this Gita I have brought forth my secret
treasure. If my conscious Self is compared to Lord Shiva then you who has
managed to bring out the Ganges of the Gita from his head are like the Sage
Gautama. (15:571-579). Arjuna, because the impurity of the three attributes
has left you, you have become my residence along with the Gita. The Gita is
my creeper of knowledge and he who understands it becomes free of all
delusions. (15:582-583). But what is there to wonder if delusion vanishes
when one understands the Gita perfectly? That Knowledge of the Self leads him
to the form of the Self. After this Knowledge of the Self is attained Karma
also dissolves realising that its life work is over. When the pinnacle of
Knowledge is installed over the temple of Karma, Karma ceases automatically.
Therefore a person who has attained Knowledge has no reason to perform duties. Thus said the
saviour of the destitute. (15:585-588). CHAPTER 16 DIVINE AND DEMONIACAL ENDOWMENTS THE TWO ENDOWMENTS A subject for which one develops a
liking penetrates the mind deeper and deeper and that is called
"love". It is natural that curious persons, who have not
experienced this love, should feel worried about whether they would gain
knowledge and having gained it how it would last. Therefore it is necessary
to first ponder over the questions: "How that pure Knowledge may be
attained and how it will last after it is attained?, or "Why am I not
attain-ing that Knowledge? Or "Which is that powerful anti-Knowledge entity
that would set one on the wrong path? Shri Krishna will now speak in this
chapter in order to satisfy the wishes of the curious seekers so that they
would get rid of things that are impediments in the path of knowledge and
concentrate on those things which increase it. He will sing the praises of
the divine endowment that gives rise to Knowledge and increases peace.
Similarly, the terrible nature of the demoniacal endowment, which supports
the evil emotions like anger and enmity due to knowledge related to sense
objects, will also be described. During the discussions in the ninth chapter
it was mentioned in passing that these two natures cause good and bad effects
and thus the topic has already been introduced. This topic should have been
discussed in detail there but other topics came up, therefore Shri Krishna is
explaining it now. Therefore this sixteenth chapter may be considered as an
extension of the earlier chapter. But enough of this introduction! The
present topic concerns the fact that the power of these two endowments causes
a good or a bad form to be imparted to Knowledge. (16:53-64). Now listen first to the nature of the
divine endowment which guides the seekers like a flame, illuminating the path
through the dark-ness of delusion. Collection of several objects, which
support one another, is called wealth in this world. Divine wealth creates
happiness and one gets it by gift from the divine and therefore it is called
divine endowment. (16:65-67). THE TWENTY-SIX DIVINE ENDOWMENTS Fearlessness Shri Krishna says,
"The best among the qualities of this divine endowment is fearlessness.
(16:68). He who is not allowing ego to develop while he is working or at rest
is not afraid of this world. When non-duality pervades the mind he realises
that the whole universe is filled with Brahman and he abandons even
mentioning fear. Spirit of non-duality destroys fear. These are the
indications of the quality called fearlessness and it is part of the path
towards true Knowledge. (16:70-73). PurityNow the quality
called purity of the mind is to be recognised by the following indications.
(16:74). After one gives up the tendency towards desires and doubts and
casting of the burden of Rajaand Tamaattributes the intellect is attracted towards contemplation
about the Self. The intellect does not waver at all even when enticed by
sense objects. Intellect becomes dedicated having developed a liking for the
form of the Self. (16:77-78). This is what is called purity of the mind.
(16:80). Steadiness Concentrating and
involving oneself completely in one of the two paths, i.e. the path of
Knowledge and the path of yoga, whichever is suitable for attaining Self
while abandoning other tendencies of the mind and ridding one's mind of all
doubts is the third quality called steadiness in Knowledge and Yoga.
(16:81-82, 84). Charity Practising charity
by helping a distressed person in every possible way and in all sincerity,
even if he were an enemy, giving whatever one can and not sending him away
empty handed is a quality which shows the path to real Knowledge. (16:85,
87-88). Self-restraint Now listen to the
indications of self-restraint. A yogi separates the organs from the sense
objects. Also he does not permit the breath of sense objects from the sense organs
to touch the mind. For this purpose he binds the organs in the chains of
discipline and controls them. By lighting the fires of detachment in the
organs he expels the tendencies for sense objects hidden in the corners of
the mind. He observes ceaselessly routines stricter that those of breath
control. These are the indications of what is called self-restraint.
(16:89-93). Yajna or sacrifice Now I shall
briefly tell about the indications of Yajna or sacrifice. Everyone, from a
brahmin to a woman should, according to the rightful code of conduct
appropriate to him or her, in the manner prescribed in the Shastras. For
example, a brahmin observing the six rituals and a shudra making obeisance to
him, both lead to a like sacrifice from each of them. Thus, everyone should
perform the sacrifice as per his entitlement but let it not be contaminated
by the poison of the desire of fruits. And let one not think out of ego that
"Oh! I have performed the sacrifice.", for the code set by the
Vedas must in any case be obeyed. Arjuna, this is what is called
"appropriately conducted sacrifice". Such a sacrifice should be
considered as a knowledgeable guide in the path of liberation. (16:93-99). Personal study of
VedasGod is the subject of discussion in the Vedas which one should
constantly study in order to understand Him. For attaining Self, brahmins
should contemplate over the writings about the Brahman in the Vedas. Others
should frequently sing the songs praising God or utter His name. This is what
is called the personal study of Vedas. (16:103-105). AusterityNow I shall tell
you the meaning of austerity (Tapas). To give away one's all possessions
is to put them to best use and that is real austerity. (16:106). Straining
one's body, organs and life force for experiencing the Self is called
austerity. All other types of austerities which people talk about must be
critically examined. Austerity keeps alive in a person the sense of
discrimination which separates "I am the living soul" feeling from
the "I am the body" feeling. While contemplating on the Self, the
intellect turns inwards. Just as when one wakes up both sleep and dreams
vanish, similarly that which makes a person turn to contemplating about the
Self is the real nature of austerity. (16:108-112). Uprightness Just as life may be
of diverse type but all have similar life-force, similarly to show gentleness
to all is called uprightness. (16:113). Non-injuryTo behave by words
and actions and feelings with the intention of making the world happy is the
indication of non-injury. (16:114). TruthfulnessTruthfulness is
pointed but soft and bright but comfortable. Just as one cannot find a
medicine that can cure a disease but does also not taste bitter, similarly a
simile cannot be found for truthfulness. Water sprinkled on the eyes does not
hurt the eyeballs but the same water is capable of breaking stones. Similarly
truthfulness is hard like iron in crushing doubts but is sweet to the ears.
With its strength it penetrates the principle of the Brahman. In short, that
which is sweet but not deceptive like the song of a trapper, (16:115-121) and
which does not hurt and proves to be true and which is without evil aspects,
is to be considered as truthfulness here. (16:124). Absence of wrathThe state of mind
in which a person does not get angry even by words which normally would make
even a boy angry is called absence of wrath. 16:128-130). Relinquishment Freeing themselves
of the "I am the body" attitude, intelligent people give up worldly
affairs. This is called relinquishment. (16:134-135). Tranquillity After knowing the
knowable (i.e. experiencing the Brahman), the state in which both the knower
and the knowledge dissolve is called tranquillity. (16:137). Non-calumny When one sees
somebody drowning, he does not bother whether that person is a brahmin or a
untouchable but thinks that saving him is his first duty. (16:143). Such a
person, instead of bothering about the failings of another, tries to overcome
that by his own good qualities and does not taunt him about them.
(16:149-150). Not taunting people for their failings by comparing them with
perfect persons is the indication of non-calumny and there is no doubt that
this is one of the resting stages in the path to liberation. (16:152-153). Compassion Compassion is that
which does not let one distinguish between high and low while helping to
remove the miseries of the unfortunate. (16:155). When he sees the sorrows of
others he thinks nothing of sacrificing everything he possesses in order to
mitigate them. If he encounters a destitute, he does not go a step further
without satisfying him. (16:157-158). His life is spent in helping the
miserable. Such a person is compassion personified and I am indebted to him
from birth. (16:162). Lack of greed The state of mind
when one is averse to enjoying the pleasures of this world or the world
beyond even if they are available to him at his mere wish, and what more,
when one has no desire of any kind for sense-pleasures is the indication of
lack of greed. (16:166-167). Gentleness A tender loving
behaviour towards all creatures (16:170) and a life devoted to welfare of the
world is the indication of gentleness. (16:174) Humility When a person
feels ashamed of being imprisoned in this body of three and a half hand-span
length, of being born and dying again and again, of remaining in the uterus
immersed in blood and urine to be cast as a human being, is the sign of
humility. Only persons without blemish feel so ashamed, but others take
pleasure in it. (16:179-182) Absence of fickleness When life-force is
controlled the organs of action become slow. Similarly, just as sun-rays do
not come out after sunset, the sense-organs become dim after the mind is
controlled. Thus all the ten organs become inactive by the control of mind
and the life force. This condition is called absence of fickleness.
(16:183-185) Spiritual vigour When the
determination to follow the path of Knowledge for attaining God is very
strong then there is no dearth of strength. (16:186). The individual, anxious
to realise his master the Soul, follows the difficult path towards the
formless Brahman treating the sense objects like poison. In this path he is
not hindered by the ritualistic rules nor is he attracted by the great
Siddhis. This quality of mind, which goes towards God automatically, is
called spiritual vigour. (16:188-190). Forgiveness Now, forgiveness
is the quality by which one, though superior among those who are tolerant, is
not proud about being so. (16:191). Fortitude Even when flooded
with calamities, one holds courage and faces them as Rishi Agastya did. He
tolerates all distresses of spiritual, divine and earthly origin. The quality
which keeps a person from getting distressed in mind by maintaining one's
courage is called fortitude. (16:193-196). Cleanliness Cleanliness is
like the purity of Ganges water filled in a clean gold pot. Because doing
actions without desire of fruits and maintaining discretion in the mind is
the indication of cleanliness from inside and outside. (16:197-198). Absence of envy And just as Ganges
water removes the bather's sins and troubles and at the same time also
supports the trees on the bank while flowing to meet the ocean, (16:199),
similarly such a person liberates those who are bound to this world and
removes the difficulties of the afflicted. In fact, he gains his goal by
helping others be happy. Not only that the idea of hurting anybody for his
own success never touches his mind. These are signs of absence of envy.
(16:200-204). Lack of pride And just as Ganges
felt shy when Shiva bore her on his head, similarly feeling shy after one
gets recognition is the quality called lack of pride. These are the twenty-six qualities of
divine endowment and are the gift of the great emperor of Liberation.
(16:207). How much can I describe it to you? It has to be experienced by
itself. (16:212). THE SIX DEMONIACAL ENDOWMENTS Now, the demoniacal endowment is the
creeper of sorrow in the heart and it is full of thorns of failings.
Understand it thoroughly because even if an object only fit to be rejected is
of no use to us, yet one should understand its nature properly before it is
rejected. The set of serious defects which are brought together in order to
subject beings to horrible tortures of hell is actually the demoniacal
endowment. It is the storehouse of all failings. (16:213-216). Hypocrisy The principal
among the failings of the demoniacal endowment is hypocrisy. (16:217). If one
publicises his practising of Dharma (the code of righteous behaviour) the
companion and friend in this world and the next, then instead of helping to
take him towards liberation, it actually becomes a hindrance. The righteous
behaviour becomes in effect unrighteous behaviour (Adharma) and this must be
considered as hypocrisy. (16:222-223). Arrogance Just as a beggar
feels himself to be great just by a single alms, a person becomes haughty due
to possession of women, wealth and learning, and by listening to praise and
due to honour bestowed on him. (16:227). Swelling by pride of being rich is
what is called arrogance. (16:229). Conceit God is venerable
to the whole world because it believes in the Vedas. Because it desires to
gain a high position and likes to be immortal, people enthusiastically praise
Vedas and God. But a person burns with jealousy and says that he is going to
swallow God, poison the Vedas and destroy their power by his strength.
Overcome by pride, he is unable to tolerate people uttering God's name. His
nature is such that he gives step-motherly treatment to his own father for
the fear that he will be a claimant to his wealth. Such a person is said to
possess conceit and is arrogant. Such conceit is a certain path to hell.
(16:230-236). Wrath A person gets
angry by seeing the happiness in others. (16:237). He is annoyed at seeing
the learning, development, wealth and fortune of others. This is what is
called wrath. (16:242). Harshness He whose mind is
like a snake-hill, eyes like the throw of an arrow, speech like a shower of
cinders and whose other actions also are like a sharp saw and whose all
external and internal behaviour is troublesome to others is a very
contemptible person and an icon of harshness. (16:243-245). Ignorance Now I shall tell
you the sign of ignorance. (16:245). The condition of blindness to thoughts
of evil deeds, (16:249) lack of understanding of what is good and what is bad
is called ignorance. (16:251-252). Thus I have told you about the signs
of all the six failings. (16:252). The demoniacal endowment has become strong
because of these six failings. That it is founded only on six failings does
not mean that it is unimportant. (16:255-256). On the other hand the coming
together of these six can create horrible consequences to a person. He who,
ignoring his inclination towards the path of liberation, immerses himself in
the worldly affairs, descends down the ladder of rebirth to states even below
that of the non-moving species (trees etc.). Thus I have explained to you the
two types of endowments. (16:259-264). WARNINGS ABOUT DEMONIACAL ENDOWMENTS Of these two endowments, the first
i.e. the divine endowment is like the dawn before the sunrise of liberation
while the second, the demoniacal endowment is really like iron shackles in
the form of delusion. (16:265-266). There are well-established modes of
behaviour of people possessing these two types of endowments. (16:271). Out
of these the divine endowment has been discussed earlier in detail. Now
listen carefully to what I am going tell about the demoniacal endowment.
(16:275). The demoniacal endowment does not become evident unless it has
taken shelter in the body. (16:277). After taking shelter in the body it takes
its possession and grows with it. Arjuna, I shall now tell you the signs of a
person who is afflicted by the failings of the demoniacal endowment.
(16:279-280). Signs in Afflicted Persons:His mind is dark about thoughts that one
should be inclined towards meritorious actions or averse to sinful actions.
(16:281). People afflicted with demonical endowment do not understand what is
action and what is non-action and they do not even dream about what is
purity. (16:284). They do not bother about prescribed actions, do not follow
the path of their elders and do not even know the language of proper
behaviour. (16:287). Their behaviour is uninhibited and they are always
averse to truth. (16:289). They may not have done anything, but by nature
they are evil. Now I shall tell you about the strange things they talk.
(16:292). Defiance of Vedas This universe has been going on from time without
beginning and is controlled and ruled by God. Vedas clearly and openly decide
about what is moral and what is immoral. People whom Vedas consider as
immoral are punished by being sent to hell. Those who are considered as moral
go to heaven where they remain happily. Now, these people (afflicted with
demoniacal endowment) say that this arrangement which has been going on since
time immemorial, is all false. They further say that people obsessed with
yajnas perform them and get cheated. Those who love God worship idols and
those who become yogis by wearing ochre coloured clothes get deceived by the
illusion of Samadhi. One should enjoy whatever one can get by own capability.
There is no merit other than this. Real sin is not being able to enjoy
sensual pleasures due to physical weakness. Though it is a sin to kill the
rich, the wealth one gets from it is the result of merit. If strong
destroying the weak is objectionable then how is it that big fish that eat
small fish do not become extinct? Marriages are arranged on auspicious time
between boys and girls of good families with the intention of producing
progeny but who arranges the marriages of birds and animals who produce
abundant progeny? Has anybody ever been poisoned by stolen wealth? Or, has
anybody ever been afflicted by leprosy because he had loved and had sexual
relations with another man's wife? Vedas say that God is the ruler of this
universe and He rewards or punishes people according to their righteous or
unrighteous behaviour and the fruits of the deeds in this world are obtained
in the next. But one can neither see God nor the other world therefore it is
all untrue. If the person who does meritorious or sinful deeds himself dies
then who is there left to enjoy or suffer for them? Just as Indra lives
happily with Urvashi in heaven, the worm in the mud is also lives contentedly
in it. Therefore heaven and hell are not the consequences of meritorious or
sinful deeds because in both places the lust is satisfied. When man and woman
come together inspired by lust, the world is created therefore whatever is
beneficial to the world is all supported by the lust. And because of the
mutual enmity it is the lust that destroys the world. Thus the people
afflicted with demoniacal endowment say that there is no reason for the
creation of the world other than the sensual pleasure. Now let us not discuss
these evil things further because they cause strain to the tongue.
(16:295-313). Evil Nature They despise god
and spend time in meaningless talk. Not only that, they have already decided
that God does not exist and they openly profess that they are atheists.
Atheism is well entrenched in them. Belief in the existence of heaven or fear
of hell has completely disappeared from their minds. They are then caught in
the trap of the body and like a bubble of gas in dirty waters they get
immersed n the mire of sensual desires. (16:314-317). Persons with demoniacal
endowment are born for destruction of people. They are like living victory
towers of sin. Like fire which does not bother about what it burns, they
destroy everybody who comes near them. I shall describe the enthusiasm with
which they do all this destruction. (16:319-322). They sustain insatiable lust, the
foremost among the insatiable desires and add to it hypocrisy and pride. As
they grow in age these persons with demoniacal endowment become arrogant. To
the obstinacy is added foolishness too. And then who can say what they decide
to do? Right from birth their tendency is to do things which create misery
for others or destroy their life. They treat the world as trivial and brag
about their own deeds. They spread the net of their desires in all
directions. The persons with demoniacal endowment increase their load of sins
enthusiastically. (16:322-329). All their actions are thus governed
by this approach while they live and they worry in the same way about their
future after death. (16:330). The boundless worry does not leave them even at
the time of death. Pining for futile sense-objects the persons with
demoniacal endowment worry endlessly about attaining them. The idea that
there is nothing better than enjoyment of sex is fixed in their minds. They
are then ready to go to heaven or hell or to the four corners of the world.
(16:333-336). The Trap of Desire and Anger Like a fish
swallowing bait, desire for sense objects makes them heedless. If they do not
get what they desire then they get trapped within the cocoon of dry hope that
they will some day get it and if the desire is still not fulfilled then
immediately hatred is born. And then they feel that there is no valour other
than desire and anger. (16:337-339). The individuals who are pushed away from
the precipice of desire crash on the rocks of anger below but even then their
love for desire and anger does not diminish. Now, even if the desire arises
in the mind, how can it be satisfied without money? Therefore they raid the
world for earning money at least enough to satisfy the desires. They waylay a
person and kill him or loot somebody. They scheme and plot for destroying
somebody. (16:340-344). They kill others and loot their wealth and feel happy
when they get it. (16:347). The person with demoniacal endowment
says, "I have taken away the wealth of many. I am happy and
satisfied." And immediately greedy thoughts of looting more people rise
in his mind. He decides to use his gains to earn more estate and ultimately
own everything in this world by possessing everything that he sets his eyes on.
He says, "I shall kill bigger enemies than what I have destroyed so far
and I alone shall enjoy the wealth. Then they would become my servants.
Besides, I shall destroy others and will be the master of the living and
non-living universe. I shall be the king of this mortal world and gain all
happiness. Even Indra will be put to shame when he sees my splendour. How can
anything fail when I apply my mind to it? Who is there more powerful than I
to issue orders? Time may brag about his power as long as he has not seen the
powerful me. I am really the bundle of all happiness. No doubt Kuber is
wealthy but nothing as compared with me, and even Vishnu, husband of Lakshmi
the Goddess of wealth is not as wealthy as me. The greatness of my family, my
friends and relatives is such that even Brahmadeo will be lower in
comparison. Therefore none of those who consider themselves superior in the
name of God can be compared with me. Now I shall revive the now forgotten
techniques of black magic and perform yajnas which will cause distress to
people. As for people who sing my praises and entertain me through dances and
dramas, I shall give them whatever they ask. I shall enjoy the pleasure of
intoxicating food and drinks and of embracing women in these three
worlds." (16:348-363). Arjuna, the crazy persons of
demoniacal endowment thus hope to smell the celestial flowers and babble away
their thoughts like a person in delirium. Whirlwinds of hope are raised in
the dust of their ignorance and spin through the sky of their daydreams. They
desire endless sensual pleasures and then their daydreams get shattered. As
delusions grow in their minds their desire for sensual pleasures also grows.
That gives shelter to sins. When sins become strong and numerous, he has to
suffer like hell even while he is alive. Therefore the persons with
demoniacal endowment reach a place where trees have leaves like sharpened
swords, where there are mounds of embers and oceans of boiling oil rage. They
reach hell where agonies are lined up and Yama the Lord of death imposes
fresh kinds of suffering every day. Even those who reach some better parts of
hell spend their time in performing yajnas. Now, the yajna rituals are
beneficial but these people, like those in show business, make a show of
their performance and make the rituals fruitless. (16:364-376). Their yajna
need not have proper arrangements like kunda, vedi or a pandal, nor the usual
materials. They are averse to the following of the prescribed rituals. They
cannot tolerate the names of deities and brahmins uttered before in their
presence. (16:384-385). Now who will attend their yajnas as
they are? But just as cunning people stuff a dead calf and show it the cow to
get her milk, these persons invite people for the yajna rituals and loot them
by accepting presents from them. Thus they perform yajna for their own
benefit and desire that others should lose everything. Then they make a
fanfare and pretend that they have been initiated in the learning. With this
false status these crafty people become all the more conceited and their ego
and excesses double. Then they use their power to see that no name other than
theirs is mentioned around. Once their ego increases the ocean of arrogance
overflows. Once arrogance becomes unleashed then lust also rises and in the
combination of the two the anger also flares up. (16:386-394). When ego
intensifies and arrogance gets entangled in lust and anger and the two come
together, will they not kill any creature as they feel like killing?
(16:396-397). These so-called initiated persons waste their own blood and
flesh by getting obsessed with black magic. When they do this, the exertion
they cause to their body harasses me who is the soul occupying the body. And
when they harass other people by black magic, since I am in their bodies it
is I who is really harassed. And whoever escapes rarely their attack by black
magic they bombard him by nasty talk. Saintly women, saints, donors,
performers of yajnas, great tapasis, sanyasis, or devotees and great souls
which are favourite places of my presence which have been rendered pure by
fire-sacrifices are the targets of their sharp poisonous talk. And now listen
to what I do to these sinners who try to hold me in enmity. (16:398-405). HOW I PUNISH THEM I punish the fools who bear human
body but hate the world, by snatching their humanness and keeping them in
species of Tama attribute, of type which have to suffer worst kind of filth
and tortures. They are made to be born as tigers, scorpions etc. in places
where not even a blade of grass grows for them to eat. They bite their own
flesh to feed their hunger and after death they are reborn in the same
species. Or, I make them be born as snakes which burn their own skin by their
own poison and confine them to holes. I do not permit these evil souls even a
breathing time for taking rest. And I do not take them out of this situation
even after millennia pass. But this is only the first stage of their journey
towards the final destination. Then imagine the extent of tortures they would
suffer when they reach there. Thus they reach this low state due to their
demoniacal nature. Then I snatch whatever little rest they get in species
like tiger. Then I put them in pitch darkness. Thus these vile people reach
this lowest state after suffering through all the species of Tama attribute.
Even the tongue weeps when describing this Tama attribute and its very memory
causes the mind to shudder. Alas! How these fools have earned hell! Why do
they nurture the demoniacal endowment which leads to such a downfall!
Therefore Arjuna, do not go anywhere near the place where persons with
demoniacal endowment live and I advise you to give up the company of those
who possess all the six aspects of demoniacal endowment. (16:406-424).
Wherever desire, anger and greed prevail is the place where inauspicious
things grow. It is as if these three have been appointed as guides by all the
sorrows in order that people experience them. Or it is as if all the sins have gathered together to push
the sinners in hell. As long as these three failings do not arise in the mind
there is no occasion for the Rourava type of hell mentioned in the Puranas.
These three cause misfortunes with ease and pains become cheap. What is known
as detriment i9n the world is not really the detriment. Real detriment is
these three. These three lowest type of failings are the gateway to hell. One
who heartily embraces desire, anger and greed is fit to be honoured in the
assembly in hell. Therefore I am telling you repeatedly to totally give up this
harmful trio of desire, anger and greed. (16:425-432). One should bother about the four obligations (Dharma or
righteous conduct, Artha or earning, Kama or conjugal life and Moksha or
liberation) only after having got rid of the three failings. If anybody tells
me that a person can profit with these three emotions remaining in the mind,
I am not going to listen to it. He who is interested in personal welfare or
fears self-destruction, should be alert and never give shelter these three.
(16:433-435). He who has abandoned these three
failings becomes happy as a body feels happy when it is rid of phlegm, wind
and biles, or as a town becomes happy when freed from thefts, betrayal and
gossip or like one's conscience when it is free from worldly, divine and
spiritual sufferings. (16:439). He gains the company of saints and gets set
on the path of liberation. Then he crosses the wasteland of births and deaths
with the power of the company of saints and help of prescribed code of
conduct. Then he gains a beautiful place of Guru's benevolence where bliss of
the Self forever exists. There he meets mother Soul, the ultimate form of
love and in her embrace the sounds of the world are not heard. Only he who
rids himself of desire, anger and greed is able to attain the Self.
(16:441-444) But he who is not inclined towards
Self-realisation and keeps himself engrossed in passions commits
self-destruction. He does not heed Vedas which are like a father equally
benevolent to all and which are like a guiding lamp showing what is good and
what is bad. He does not bother about the dos and don'ts given in the
Shastras and pampers the sense organs without considering the consequences.
He does not leave the company of desire, anger and greed and obeys their
dictate and leaving the straight path to liberation he goes by the sidelanes
of uncontrolled behaviour. He is not able to free himself even for a moment
from these failings and he does not think about it even in his dreams. He
misses the enjoyments of not only the world beyond but of this world as well.
(16:445-450). Having got in the clutches of death while obsessed with sensual
pleasures he misses them in this world and having become ineligible for the
world beyond, forfeits them there too. How can then there be any scope for
liberation? (16:452-453). Therefore Arjuna, he who is keen about
self-advancement should refrain from showing disrespect to the edicts in the
Vedas. (16:455). The disciple who listens sincerely to the advice given by
the true Guru gains Self-realisation. (16:457). Similarly Arjuna, he who
desires to achieve success in the four obligations should be reverent to the
Shrutis (Vedas) and Smritis (Codes of conduct). Whatever Shastras advise to
be avoided should be considered as insignificant as a grass blade even if it
were a kingdom and whichever they advise should be accepted should not be
opposed if it were a poison. How can anybody having such unshaken faith in
the Vedas encounter anything harmful? There is no mother like Shrutis which
can free one from harmful things and enhance the benefits therefore one
should never forsake Shrutis which take you towards unification with the
Brahman. Arjuna, you too should be steadily devoted to them. Because you
behaved according to Dharma in past lives you have been reborn to bring the
good Shastras to action and therefore you have consequently gained the name
of "The Follower of Dharma". Therefore do not behave contrary to
the Vedas. Actions should be planned as prescribed in the Shastras. Evil
actions should be avoided. And whichever is really your dutiful action should
be sincerely performed successfully. Today you are wearing the ring of seal,
which the whole world recognises therefore, if you behave properly then
people will also follow you, such is your worth. Thus Shri Krishna explained
to Arjuna the signs of demoniacal endowment and their effects. (16:459- 469).
CHAPTER 17 THREE KINDS OF FAITH SCOPE OF THIS CHAPTER In the last Shlokaof the sixteenth
chapter Shri Krishna came to a definite conclusion that one's behaviour, good
or bad must be guided by what is laid down in the Shastras. (17:21). At this,
Arjuna said to himself, "What is this? How is it that there is no
freedom of action without the rules set by the Shastras? (17:23). Who will
bring the different Shastras together and come to a common conclusion from
them? And even if one comes to a common conclusion, who will have time to act
according to it? Who will live that long? And how can everybody have
favourable situation regarding Shastras, money, place and time concurrently?
Therefore it is not always possible to act according to the Shastras and in
that case what should the ignorant seekers do?" The subject that Arjuna
raised to get the advice of Shri Krishna is given in this seventeenth
chapter. (17:26-30). Arjuna said, "Why do you say
that an individual cannot attain liberation without the Shastras? It can
happen that the time and the place are not favourable for the study of the
Shastras or a teacher is not available or the paraphernalia required for the
study are not available and also, one is not adequately endowed with the
intelligence due to unfavourable past karmas. Please tell me what kind of
destiny, out of the Sattva, Rajaand Tama, befalls those whose study of the
Shastras has been impeded by the above situation, or those who are compelled
to give up the study for lack of aptitude for it but at the same time emulate
others who attained heaven, by performing the rituals as recommended in the
Shastras, or those who, considering the behaviour of persons learned in all
the Shastras to be ideal and, like a blind person following the man in the
front, worship Shiva and other deities, donate land etc. in charity, perform
yajnas etc.? (17:35-45). NATURE OF FAITH DEPENDS UPON
ATTRIBUTES Shri Krishna replied, "Arjuna,
you find the study of Shastras as a means of liberation to be very difficult
but it is not easy either to attain liberation through faith alone. Do not
believe in depending on mere faith. Just as a brahmin keeping company of a
Shudra becomes one, (17:49-51), similarly, though faith is basically pure, it becomes tainted when it befalls the lot of
creatures, because creatures are naturally constituted from the three
attributes due to the power of the timeless Maya. When two attributes become
weak and the third becomes strong, the natural tendencies of an individual
are moulded according to that attribute. The mind is moulded according to the
natural tendencies, actions follow the mind, and the individual takes rebirth
according to the karmas, the accumulated effect of actions. (17:55-58). Just as a seed disappears to create a tree and tree gets
incorporated later in the seed and the species of the tree does not disappear
even after millions of aeons of this cycle, similarly even when a creature is
reborn countless number of times, there occurs no change in the three
attributes. The faith which has come to the lot of a creature is therefore
according to these attributes. If Sattvaattribute increases it leads to
acquiring of knowledge but it is opposed by the other two attributes. Pure faith based on Sattvaattribute
fructifies into liberation, but how will the Rajaand Tamaattributes remain
quiet? When Rajaattributes overrides the Sattvaattribute then the faith
(which is now tainted by the Rajaattribute) sweeps together the karmas. And
when the Tamaattribute becomes strong the faith breaks down and entangles the
creatures in all sorts of sense-pleasures. Thus Arjuna, the faith cannot be
separated from the three attributes therefore the faith is qualified by the
three attributes Sattva, Rajaand Tama. (17:62-67). Water is the essence of life but it
becomes fatal if mixed with poison, pungent if mixed with pepper and sweet if
mixed with sugarcane juice. Similarly, when Tamaattribute increases, the
creature that dies and is reborn acquires a faith that is Tamasici.e. tainted
by the Tamaattribute. Thus the faith of a Tamasiccreature is Tamasic.
Similarly the faith of a Rajas(i.e. one tainted by Rajaattribute) creature is
Rajasand a Sattviccreature Sattvic(i.e. one tainted by Sattvaattribute). Thus this structure of the
universe is constituted from faith. But you should understand the impressions
of the three attributes on it. Just as one can recognise the nature of the
past Karmas of a person from his condition in this life, similarly there are
signs that can indicate the three different forms of faith. I shall now
describe them to you. (17:68-75). Three types of faiths:Those, whose
constitution is made of Sattvicfaith, have their thoughts inclined
towards heaven. They acquire all knowledge and choosing proper types of
yajnas they reach the abode of gods; Those whose constitution is made of
Rajasfaith worship the Yakshas and demons who travel in the sky; but those
who are constituted from Tamaattribute are like mountains of sins and are
extremely hard-hearted and cruel. They make sacrifice of animals in cremation
grounds to propitiate spirits and ghouls. These persons who are made from the
essence of Tamaattribute are the storehouse of Tamasicfaith. There are thus
three types of faith which I am describing to you only because one should see
that the Sattvicfaith must be preserved and the remaining two types of faith
namely Rajasand Tamasshould be rejected. (17:76-83). He who nurtures this
Sattvicfaith does not find the attainment of liberation cumbersome. Even
though he has not studied Brahmasutras or independently understood the
principles of the Vedas, but if he follows the footsteps of those who have
become venerable to the world by keeping their conduct according to the
meaning of Shrutis and Smritis and lives with Sattvicfaith, gets same fruits as them. (17:84-87).
He who emulates those who carefully perform as per the Shastras is saved even
if he were a fool. (17:92). Those who are not inclined towards
the study of Shastras from their heart and do not permit persons learned in
the Shastras even to enter the town, those who tease their elders doing
worship and mock during the discourses by the learned, behave like an atheist
driven by the pride of their high status and arrogance due to wealth. They
fill the yajna vessels with their own and others' blood and pour it in the
burning yajna fire as sacrifice to inferior deities and further sacrifice
young children to fulfil vows. To obtain boons from inferior deities they
obstinately observe seven-day fasts and perform other rituals. Thus they
plant the seeds of self-torture and torture of others in the Tamasicheart and
reap the harvest. (17:93-99). They leave the path of the Shastras and rush
hither and thither in the woods of delusion. They act under the influence of
desires and consumed by anger beat others. Otherwise they bury even me in the
ditches. The pain they cause to themselves and others actually are the pains
caused to me that is the Soul. One should not even utter the name of such a
sinner but I had to mention all this in order that he is cast out.
(17:103-106). Arjuna, if you see such persons then remember me because there
is no other atonement for it. Therefore one should always maintain Sattvicfaith. (17:109-110). Three types of diet:Secondly, one
should keep in touch with those things which increase Sattvicfaith and adopt
a diet which will increase the Sattvicnature. Even otherwise, there is no
means more effective than diet for moulding one's nature. (17:111-112). A
person gets afflicted by wind, phlegm or biles according to the food he eats.
(17:114). What one eats, accordingly the different chemicals are produced in
the body and these chemicals support the feelings in the mind. The state of
the mind depends upon the chemicals therefore a Sattvicdiet makes the
Sattvicquality grow. Any other diet would lead to growth of the Rajasand
Tamasicnatures. Listen carefully now to what a Sattvicdiet is and what the
indications of Rajasand Tamasicdiets are. (17:116-119). I shall first explain to you how the
same diet affects in three different ways. The cook has to prepare food
according to the taste of the eater and the eater is a slave to the three
attributes. He behaves with three different types of mental attitude depending
naturally upon the three attributes. Therefore diet is of three types and so are the actions like yajna,
charity and austerity (tapas). But first I shall explain to you about diet.
(17:120-124). Sattvicfood:If by good fortune an individual is
inclined towards Sattvicattribute then his tendency is to eat sweet food.
Sattvicfood items are by nature juicy, sweet, very oily and properly cooked.
They are not big in size and are soft to touch. They melt on the tongue and
feel tasty. They are juicy and soft and the liquid part in it is well
absorbed within by the heat of the fire. Just as the words from the Guru's
lips are few but have great effect, similarly one feels satiated by eating
even a little quantity of these items. Also not only he Sattvicfood tastes
good while eating, its effects are also sweet. A Sattvicperson has a special
liking for such food. Such are the indications and qualities of a
Sattvicdiet. It increases the life-force of the eater.(17:125-132). For
increasing the Sattvaattribute this is the most appropriate diet. Growth of
physical and mental strength is achieved by this diet. Then how can disease
enter there? If one eats Sattvicfood then he enjoys the fortune of good
health. His actions bring happiness not only to himself but to others also.
Thus the effect of this Sattvicdiet is great and is useful to the
body from inside and outside. (17:134-137). Rajas food:Since we are on the
topic of diet, I shall tell you about the kind of diet a Rajasperson loves. A
Rajasperson loves food items which may not be digestible but are bitter like
poison, burning like lime but sour, with large quantities of salt and salty
materials added to it. The food he eats is so hot that it is as if he
swallows fire itself. He asks for food that is so hot that one can even light
a flame on the steam coming from it. He eats sharp food items that hurt
without wounding. Similarly he likes food that is dry like hot ashes but
which will scald the tongue. He takes pleasure in eating hard food that needs
grinding the teeth. Salad, that is already hot and pungent with mustard added
on top and causes the mouth and nose to burn, putting even fire to shame, is
what a Rajasperson likes more than life. Not satisfied with such food, the
Rajasperson who has madly surrendered himself to the taste-buds, puts in his
stomach, actually fire in the form of food. He rolls on ground after eating
cloves and ginger and once he puts a of water it to the mouth he does not put
it away. But that is not really food but it is like putting in the stomach
items which will awaken the diseases in the body. As soon as they get this
food they wake up and compete with each other. In this way, the Rajastype of food leads
only to sorrow. (17:139-151). Tamasic food:Now I shall also
tell you about the food a Tamasicperson likes but you will feel disgusted by
it. Just as a buffalo eats the leftover soured food, a Tamasicperson eats
rotten and leftover food and does not even think that it will be harmful to
him. Similarly, he eats in the afternoon or next day, the food that was
cooked in the morning. A Tamasicperson does not at all like well-cooked and
fresh food. Instead, he prefers food that is half cooked or burnt. If
perchance an occasion comes for him to eat good food, he keeps it aside like
a tiger until it starts smelling. He eats with his wife and children, in a
common dish, tasteless food which has been kept for a long time, has become
dry or rotten, infested with worms and which has become like slime having
been handled by children. He feels happy when he eats such dirty food. But he
is not quite satisfied by this. The wonder is that he gets a strong desire
for eating or drinking those things that have been prohibited by the
Shastras. Arjuna, he has a liking for eating such food and he is immediately
penalised for it, for when he consumes such desecrated food, he becomes
liable for sin because what he eats is not food but an affliction which fills
the stomach. He gets some experience of what it feels like to be beheaded or
be entering a fire, but he bears all that and therefore one need not tell
further about the effects of Tamasicfood. (17:153-168). THREE TYPES OF YAJNAS Similar to diet, yajnas are also of
three types. Out of these I shall tell you the characteristics of the Sattvicyajna first. (17:169-170). Sattvic yajna:Persons who perform
Sattvicyajna use all their inner tendencies for gaining spiritual benefits
without bothering about selfish material gains, (17:173), get totally
engrossed with body and mind in the yajna rituals without any personal
desires or expectations, and being detached about everything except
Swadharma, (17:175-176), perform the yajna systematically according to all
its aspects prescribed by the Vedas, arranging for the Kunda (fire-pit),
pandal, platform etc., in such a way that would make it appear that the very
Shastras have personified and made the preparations themselves. All the yajna
materials are neatly arranged. If one sees the yajna pandal, one would feel
that the very science of the yajna has come there for the sake of the yajna.
The yajna thus performed systematically without the desire for
self-importance, (17:179-182), or the yajna performed without desire of
fruits should be considered as Sattvicyajna. (17:184). Rajas yajna:Rajasyajna is also performed
in the same systematic manner, (17:185), but it is performed purely with
desire of benefits in mind like attaining heaven after death, getting
honoured in public as an initiated person. The yajnas performed for gaining
fame and with desires are Rajasyajnas. (17:187-188). Tamas yajna:Just as marriage
among birds and animals does not require a priest other than the mating
instinct similarly Tamas yajna needs only a compulsion or insistence.
(17:189). Tamasyajna is not bound by any rules therefore a Tamasicperson is a
libertine. He is not bothered about ritualistic rules and he does not find
mantras to be necessary. Even a fly does not get any food there. He is
inimical to brahmins so here is no thought of honorarium (dakshina) to them.
Money is wasted unnecessarily but there is no trace of faith in all this.
Thus, the yajna, which superficially looks like one, is a Tamasicyajna. (17:191-195). THREE TYPES OF TAPAS Tapas (austerity) also
is of three types according to the three attributes. One of them leads to sin
and another leads to emancipation. Now you may be anxious to know how tapas
can be of three types therefore I shall tell you what tapas is. Tapas may be
corporal, vocal or mental. Now listen to what corporal tapas is.
(17:197-200). Corporal Tapas:The feet of a
person doing corporal tapas are always engaged in going to the temple of or
going on a pilgrimage to the places of his favourite deity Shiva or Vishnu.
His hands are ever ready for decorating the front yard of the temple, for
supplying the materials for performing the worship rituals and for serving
God. (17:201-203). He prostrates as soon as he sees a Shivalinga or an idol
of Vishnu. He serves brahmins who are venerable due to their learning and
humility. Or brings succour to people who are tired by travel or tortured by
calamities. He sacrifices even his body for serving parents who are the best
among all the holy locations. He serves his Guru who is kind to impart
knowledge and who goes and brings succour to them in this difficult world. In
the fire of Swadharmahe adds the practice of yoga to remove the impurity of
ego. He makes obeisance to all creatures realising the same Soul exists in
all of them. He is always ready for helping others. He controls from time to
time his desire for having sex. Not wanting to repeat contact with a female
body which he had had at the time of birth, he remains chaste all his life.
Realising that there is life in every creature he does not tread on even a
blade of grass and does not break anything. When the affairs of the body are
thus purified, understand that the corporal tapashas reached perfection. I call this corporal
tapas because it is performed mainly with the body. (17:204-214). Vocal tapas: Now I shall tell
you about the pure vocal tapas. (17:215). The speech of a person who performs
this tapas is straightforward and pleases the listener without hurting him.
He speaks to one but it is beneficial to all. His words makes one shed bad
thoughts and lead to realisation of the Self. Like nectar, one does not get
tired of them even after listening for a long time. He speaks only when
somebody asks him something otherwise he keeps himself busy studying Vedas or
in repeating the name of God. He has installed the three Vedas in the temple
of his speech and converted it into a school of Vedas. The name of Shiva,
Vishnu or some other deity always occurs in his speech. This should be
understood as the vocal tapas. (17:217-223). Mental tapas: Now I shall also
tell you the characteristics of a (person doing) mental tapas. (17:224). Free
of entanglement of doubts, his mind is engrossed in the Self. He sees the
Self as light without heat or space without vacuum. Just as limbs numbed by
cold no longer feel it, his mind, having got rid of its fickle nature, does
not exist any more. In this state he is not troubled by the strains of
detachment and becomes free of greed and fear. Only thing that remains is the
realisation of the Self. Lips which are capable of giving advice on the
Shastras remain silent. Having attained Self-realisation, mind loses its
mind-ness. In such a state, how can feelings occur in the mind? And how will
the mind rush to sense pleasures through the organs? Therefore the mind is
always free from any feelings. Arjuna, when the mind reaches this state it is
fit to be called mental tapas. (17: 227-237). Thus I have told you about the three
kinds of tapas divided according to the aspects of body, speech and mind. Now
I shall tell you about the three types of tapas classified according to the
three attributes. Understand it with alert mind. (17: 238-239). TAPAS ACCORDING TO THREE ATTRIBUTES Sattvic Tapas:Arjuna, perform the
three types of tapas which I explained to you with total faith and without
keeping any desire for the fruits from them. When the tapas is performed with
faith and pure mind sages call it Sattvictapas. (17:240-241). Rajas Tapas:When a person, in
the name of tapas, creates duality with the intention of reaching the
pinnacle of greatness, desiring for himself alone and nobody else the greatest
honour in the three worlds, wanting that the place of honour in meetings or
parties should be his, that everybody should praise only him, meet him and
venerate him with special preference, and all important pleasures should be
his, makes a show of tapas for increasing self-importance, for wealth and
honour, that tapas is called Rajastapas. (17:242-247). The tapas which is
done for earning fame becomes infructuous and is wasted. Seeing it to be
infructuous, he abandons it halfway and therefore that tapas does not have
stability. (17:249-250). The Rajastapas not only is unproductive bit remains incomplete too.
(17:252). Tamasic Tapas:Now if the same
tapas is of Tamasictype then one gains neither he heaven nor fame. Due to
foolishness people perform such tapas treating their body like an enemy. They
burn their body by inciting the five fires within, Some burn myrrh on their
head, some pierce themselves with hooks on their backs, some light fire
around them and cause burns on their body, some perform fast at the same time
holding their breath, some hang themselves upside down in smoke, some people
stand immersed neck-deep in ice-cold river water on rocky floor, and some cut
off pieces of flesh from own body. The tapas thus performed by torturing the
body and with the intention of destroying others is called Tamasictapas. (17:252-259). THREE TYPES OF CHARITY Thus I have told you about the three
types of tapas based on the three attributes. Since the occasion has arisen,
I shall also tell you about the three types of charity based upon the three
attributes. Now first listen to the characteristics of Sattviccharity. (17:263-265). Sattvic charity:Wealth earned by
behaving according to Swadharma donated respectfully to another (is
Sattviccharity). Even when proper seed is available, land and water can be
unsuitable; similar is the case with charity. (17:266-267). Charity takes
place when Sattvaattribute is coincident with favourable place, time, right
beneficiary and wealth. Therefore one should make efforts to choose
Kurukshetra, Varanasi or some other place of similar status. At the time of
charity there should be solar or lunar eclipse or some such auspicious time.
At such a place and time a person worthy of receiving charity, who is purity
personified, should be found. He should be a brahmin who is the foundation of
morality and abode of the Vedas who should be given one's wealth in charity.
(17:269-275). He should be donated land etc. with desireless attitude without
expecting anything in return for it. The person should be chosen such that
there will not be any return gift of that charity. (17:277-278). And there
should be no feeling of differentiation that "I am the giver and he is
the receiver." The charity that takes place with all these conditions
fulfilled is the Sattviccharity
that is the best among charities. And the charity which occurs with the
coincidence of proper place, time and worthy brahmin is faultless and just.
(17:282-284). Rajas charity:The charity made
with the intention of future returns from it is of Rajastype. (17:289).
Charity made with the desire of pleasures of the after-world and of so little
amount that it will not even suffice for a single meal and that too with a
feeling that one has been totally robbed is of Rajastype. Tamasic charity:Some people go to
residential areas of foreigners or in jungles and forests or in camps or in
public town-places in evenings or at night to give away wealth stolen at
night very generously. This too they give to jugglers, prostitutes, gamblers
or witches having got attracted to them. When the beauty of the women is
accompanied by their dancing skills they fall for it and the false praises
sung by the praise-singers reverberate in their ears. The
fragrance of the flowers and scents puts them under the spell. Then they give
away in charity what they have looted from others. I call charity of this
type as Tamasiccharity. (17:294-300). There is another aspect of it. That
Tamasicperson when he visits a holy place may meet due to his wealth a worthy
person and swollen by pride may feel like giving him something in charity.
But on account of lack of faith in him (the worthy person), he will not greet
him and will not offer water and do other formalities like offering him a
seat etc. let alone proper worship. Thus the Tamasicperson behaves improperly
and sends him away giving him a few coins without showing him any respect. He
counts what he gives and sends him off with insults. The charity in which
only money is utilised is called Tamasiccharity in this world. Thus, I have told you about the three
types of charity along with their characteristics.(17:301-308). Thus I have told you about entities
related to actions, from faith to knowledge, which are all encompassed by the
three attributes. (17:313). To explain to you the Sattvaattribute, I had to
tell you about the characteristics of Rajaand Tamaattributes also. Abandoning
the latter two, you achieve success by means of the Sattvaattribute. Perform
yajna and other duties with this Sattvaattribute and you will achieve
Self-realisation. (17:317-318). Arjuna, Sattvaattribute has the power to
impart success but the thing that gives liberation is a different thing
altogether. Only with its help can one enter the realm of liberation.
(17:319-321). River may be big but only when it joins the main river that its
waters can reach the ocean. Now I shall explain to you how Sattvaattribute can lead to liberation. (17:327). AUM TAT SAT The timeless Supreme Brahman, which
is the resting-place of the entire universe, has a name made of three parts.
Really speaking, that Brahman has neither name nor caste but Vedas have given
that name in order that people immersed in the darkness of ignorance should
understand it. The name to which the Supreme Brahman responds when people tortured
by the sorrows of the world cry for relief is its symbolic name.
(17:328-329). With the intention that it should be possible to have a link
with the non-dual formless Brahman which should appear to people in dual
form, the Vedas were kind enough to find a mantra. When called by that mantra
the formless Brahman assumed form and appeared before them. But only those
people who understand Upanishads know this. What more, Brahmadeo got the
power to create the universe only by reciting this mantra once. Before it was
created, Brahmadeo was lonely and confused. He was not able to recognise me
the Supreme God, neither could he create the universe. But he got the power
to create after he repeatedly recited that mantra of three syllables. He then
created brahmins and instructed them to obey the dictum of the Vedas and
assigned performance of yajnas to them as the means of their earning. Next he
created countless people and gave them the three worlds to live. Now listen
to the characteristics of the mantra that brought greatness to Brahmadeo. The
king of all syllables Aumis the first syllable, Tatis the second and Satis the third. Thus,
AUM TAT SATis the threefold name of this Brahman which has
blossomed like a fragrant flower from the Upanishads. If a person becomes one
with this name and adopts Sattvicbehaviour then liberation is at your service. (17:331-344). Even if good actions are performed
and the name of the Brahman uttered, one should understand the importance of
its deployment i.e. systematic performance as prescribed in the Shastras
(17:346), otherwise those good deeds are wasted. (17:349). Therefore I shall
tell you how to deploy the three syllable name of the Brahman. (17:353). Deployment of Aum:The three syllables
of this name of the Brahman should be deployed in the beginning in the middle
and at the end of a ritual (or action) respectively. It is by this artifice
that Self-realised people attained Brahman. (17:354-355). Those who have
studied Shastras do not give up performance of yajnas and other rituals. But
in the beginning, they concentrate their mind on the syllable Aumand utter
it. They start the ritual thus by first meditating on Aum and pronouncing it
clearly. (17:358). These self-realised persons perform yajnas at the hands of
brahmins in order to propitiate the benevolent deities by offering a lot of
materials earned in ways prescribed by Dharma. They perform havan (offering
in fire) in prescribed ways into the three kinds of fire, viz. Ahavaniya.
Garhapatyaand Dakshin. In other words they give up undesirable worldly
attachments by performing various types of yajnas. They give away in charity
land and wealth to holy brahmins choosing proper time and place. By fasting
on alternate days or by observing penance during alternate months they
drain their body. Thus the rituals like yajna, charity and tapas which are
known to be binding (non-liberating) when performed after pronouncing
Aumfacilitate the attainment of liberation. (17:360-365). This syllable which
frees one from the binding nature of the Karmas like Yajna, learning, and
Tapas is uttered in their beginning. Then, once it is seen that the actions
are taking fruits the syllable Tatis used. (17:367-368). Deployment of Tat:The Supreme Brahman
which is beyond all universe and which observes everything by itself is also
known as Tat. Keeping in mind that it is the root cause of everything and
meditating on it, it is pronounced clearly. The Self-realised persons then
say that may this be an offering made of all actions and their fruits to the
Brahman which is in the form of Tatand may there be left nothing left of them
for us to undergo their fruits. Thus, by offering the actions to the Brahman
in the form of Tat, and disclaiming their authorship of them they become
disentangled. Now it may appear that the action which started with Aumand
executed by Tathas reached Brahman, but that is not the end of that action
because duality still remains within the doer of the action. To assume that
the action has reached Brahman itself is duality and this is what is stated
by the supreme God through the Vedas. In order that this difference he feels
between himself and the Brahman should go and turn into Self-realisation, the
word Sathas been reserved. When the action performed by uttering Aumand
Tatreaches Brahman it has been praised as appropriate action. It is worth
hearing about the deployment of Satin the appropriate action. (17:369-379). Deployment of Sat:This word
Satdestroys the untruth and makes the true nature of Brahman appear clearly.
That Satdoes not take anywhere or anytime any other form because it is
ceaselessly the form of the Self. Since this visible universe is unreal it is
not a part of the Satprinciple. It is in the form of the Self that the
Satprinciple is realised. By that the appropriate action takes the form of
Supreme Brahman and removes the duality in the doer to unify him with it. The
action, which, due to Aumand Tatbecomes apparent, dissolves into the form of
Sati.e. the Brahman. Thus should one understand the internal deployment of
the word Sat. (17:380-385). The word Satis useful to
Sattvicactions in another way. Even though these good actions, performed as
per one's entitlement, go well, sometimes there exists some shortcoming in
them. (17:387-388). Even if an action is good it becomes evil because it
lacks some quality. At such time the Sat, with the help of Aumand Tatelevates
its status. With the strength of its Sattvicattribute it removes its evilness
and raises it to the status of good. (17:390-392). Due to some error, the action
crosses its limits and takes a forbidden path because sometimes a person
loses his way or a discerning person becomes doubtful; what is not possible
in day to day life? If by thoughtlessly the limits are crossed and the action
becomes fit to be described as evil then if the word Satis used in preference
to the other two (Aumand Tat), it turns the evil action into a good one. Its
use is like that of nectar on a dead person. When you utter the word Satby understanding
its essence then you will realise that it is nothing but the Brahman. The
letters Aumtatsatlead a seeker to the place from where the visible objects
(material world) come into being. Aumtatsatis the name which indicates the inner
aspects of the pure and attributeless Brahman and it is supported also by the
Brahman. (17:393-402). Its utterance leads to attainment of the Brahman,
therefore it is not a name containing mere letters but the very Brahman
itself. For attaining it, whatever actions you do, be it a yajna, charity or
tapas, whether they be complete or incomplete, if they are given in offering
to the Brahman then they take the form of the Brahman. They no longer can be
called complete or incomplete. Thus have told you about the power of the
Brahman. I also told you nicely about the deployment of each letter of the
name of the Brahman. If faith about it grows in your mind then you will be
liberated from the birth and death cycles. If the action is properly
completed by deploying the word Sat in the best possible manner then it will
reach the status of the Vedas. (17:405-413). But if you leave this path and
obstinately perform millions of yajnas, give the entire earth filled with
precious stones in charity, and perform tapas by standing on one toe for
thousands of years, then all those efforts are a waste. (17:414-416). By such
actions one does not get happiness in this world then why expect that one
would get in the next? Therefore whatever actions one does without keeping
faith in the name of the Brahman is nothing but a tiresome exercise.
(17:421-422). CHAPTER 18 RELEASE THROUGH RENUNCIATION (PART 1) THIS CHAPTER IS THE PINNACLE Dnyaneshwar Maharaj says. "This
eighteenth chapter is like the pinnacle of a temple. Once one sees it from a
distance then he knows that the goal is near and it gives a feeling that one
has actually met the deity inside. Similarly, the eighteenth chapter brings
the whole essence of the Gita in view. (18:31-32). This eighteenth chapter
reviews the entire Gita from beginning to end." (18:43). ARJUNA THINKS RENUNCIATION IS BETTER
THAT ACTION At the end of the seventeenth chapter
Shri Krishna told Arjuna that actions done without any faith in Aum Tat Sat,
the name of the Brahman, are evil and wrong. Hearing this, Arjuna thought,
"Shri Krishna is faulting persons involved in the ritualistic path. But
the individual doer of actions is really blinded by ignorance and basically
does not understand the nature of God. Then how should he know anything about
Aum Tat Sat, the name of the Brahman? Besides, as long as Rajaand Tamahave not gone from within him, his faith also
would remain impure, then how would he have faith in the name of the Brahman?
(18:60-64). These karmas (actions) are very mischievous. Terrible calamities
like birth and death are incorporated in them. If by good fortune the actions
are successfully completed then the doer acquires the worthiness for attaining
knowledge otherwise the same action would cause his downfall. Many
impediments are faced by the time an action is completed then when would a
follower of the path of action get his turn to be liberated? Therefore it is
better to break away from this trap of the path of actions, to give up all
actions and adopt the path of renunciation (sanyas) which has no
shortcomings. Renunciation and abandonment are two things in relation to
which one does not hear about being affected by the karmas, and with the help
of which Self-realisation can be attained. With their help the relation with
the material world breaks. Therefore it would be better to ask Shri Krishna
to explain the nature of renunciation and abandonment. (18:66-72). This
eighteenth chapter contains the reply given by Shri Krishna to Arjuna's
question on this subject. (18:74). Arjuna asked, "Shri Krishna, Sanyas
(renunciation) and abandonment seem to be have the same meaning. Please
explain to me if there is any difference between the two. (18:87-89). ABANDONMENT AND RENUNCIATION Shri Krishna said, "The two
words are really different but they appear to you as having the same meaning
which I agree is also correct in a way. It is true that both words have the
meaning which signifies abandonment but the reason why their meanings are
different is that if all (ritualistic) actions are abandoned then it is
called Sanyas but if only the fruits thereof are abandoned then it is called
abandonment. Now I shall explain to you about actions, the fruits of which are
to be abandoned and about actions which are to be abandoned altogether.
(18:90-93). The routine actions take place
naturally but actions with desire behind them do not take place without the will. Actions with desire of
fruits behind them such as Horse-sacrifice yajna, digging wells, gardens
etc., gifting away lands, establishing new towns, performing rituals with a
lot of formality etc., are rooted in personal desire and it binds the doer to
the enjoyment of the fruits thereof. (18:97-100). Arjuna, once you acquire a body you cannot say no to the birth
and death phenomena (18:100), similarly one cannot avoid enjoying or
suffering the fruits of one's actions. Just as one cannot avoid repaying a
loan, once a desire-based action is done, the fruits thereof remain in
waiting to make you enjoy or suffer for them. (18:103). Even If a
desire-based action occurs inadvertently, (18:104) it has the power to make
you enjoy or suffer the fruits. Therefore a seeker should be careful not to
do such actions even in fun. If performed, then they should be abandoned like
poison. This abandonment (of desire-based actions) is called Sanyas or
renunciation. Abandonment of desire-based actions means complete destruction
of passions in one's mind. (18:106-109). Routine and incidental actions The ritualistic
actions which one has to perform such as at the time of an eclipse or when a
guest comes are called incidental (Naimittic) actions. (18:111). These are
actually part of the routine duties but performed whenever an occasion arises
and then it gets termed as incidental. What one does in the morning,
afternoon and evening are the daily routine actions (Nityakarma).
(18:114-115). This performance of routine actions is, like the fragrance
within sandalwood, intrinsically virtuous and cannot be avoided. (18:117). Abandonment Some people
consider these routine and incidental actions as useless because they must be
done routinely anyway. But just as food gives satisfaction (to the
taste-buds) and removes hunger, similarly these routine and incidental actions give all-round results.
(18:119-120). Performance of these routine and incidental actions removes the
blemishes from one's mind, raises one's worth and because of it one reaches a
good state in the after-world. But even though one gains such fruits of the
routine and incidental actions, one should abandon those fruits.
(18:122-123). Thus, while one should attentively perform the routine and
incidental duties keeping oneself within the prescribed bounds, the fruits
thereof should be abandoned totally. This abandoning of the fruits of actions
is called abandonment. Thus I have explained to you abandonment and Sanyas
(renunciation). (18:125-126). Renunciation When renunciation
occurs the actions done with desire do not bother. Prohibited actions are not
done because they are prohibited and the routine and incidental actions are
automatically nullified because of the abandoning of their fruits. Trick of abandonment Once all account
of all the actions is nullified then Knowledge of the Self comes searching
for you. By this trick those who abandon the fruits of the routine and
incidental actions and renounce the actions with desire acquire the knowledge
of the Self. (18:127-130). But those who do not adopt this trick but try to
practice abandonment by guesswork do not at all achieve abandonment but get
into more complications. (18:131). The actions which are not fit to be
abandoned should not be abandoned while those which should be abandoned
should not be coveted. If one misses the trick of abandonment then that
abandonment becomes a burden. But a truly detached person does not even think
about the prohibited actions. (18:133-134). People who are not able to free
themselves of the desire of fruits of their actions charge that all actions
are binding. Just as a person who is slave to the taste-buds eats all sorts
of food and blames it if he cannot digest it similarly persons incapable of
abandoning the fruits but having desire for them blame the actions themselves
and decide that they should be abandoned. Some others say that rituals like
yajna etc. must be performed because there is no other means of purifying the
mind. If one has to succeed in purifying the mind quickly then there should
not be indolence in performing actions capable of doing so. (18:135-139).
Actions should not be abandoned saying that they are arduous. Many people
turn their mind to ritualistic actions with such thoughts. Thus, abandonment
has become a debatable topic. Now I shall explain to you properly the real
nature of abandonment and remove any differences in thinking regarding it.
(18:142-144). THREE TYPES OF ABANDONMENT Abandonment may be considered as of
three types. I shall now explain to you which these three types are. But even
if I explain to you the three types of abandonment, understand that its
essence is what I have told you just now. Listen to Me who is all-knowing,
for my definite opinion as to what truth is. The seeker who is ever alert
towards liberation from the bindings of this world should follow only this.
(18:145-148). Like a traveller who should not stop
taking forward steps, one should not abandon the essential actions, namely
yajna, charity and tapas. (18:149). As long as one is not sure about
Self-realisation one should not be nonchalant about these rituals. On the
other hand one should observe them with more attention according to one's
entitlement. Performing more rituals is helpful for non-action. (18:152-154).
When actions (rituals) are performed quickly and according to the prescribed
rules then the attributes Rajaand Tamaare destroyed completely. (18:156).
Action performed with faith destroys Rajaand Tamaand brings out the
importance of the purity of the Sattvaattribute. To gain the purity of the
Sattvaattribute righteous actions are like places of pilgrimage. The places
of pilgrimage remove the external dirt while righteous deeds remove the
internal dirt. Therefore righteous deeds are the places of pilgrimage for
attaining purity of the Sattvaattribute. (18:158-160). Like a river itself coming to the
rescue of a drowning person, it is the actions which liberate a seeker from
the binding. There is a trick in doing actions which, though basically they
are binding, make them work as the main cause of liberation. Now I shall tell
you about the trick which makes actions nullify themselves. (18:162-165). He (who adopts the trick) does not
swell by pride when the principle yajnas are being performed systematically.
(18:166). Just as a person going on a pilgrimage at the expense of others
does not become proud about it, (18:167) similarly he performs the rituals
systematically at appropriate times without carrying the ego that he is the
doer. He does not harbour any desire in his mind for the fruits of those
rituals. Arjuna, one should first give up expectations about the fruits and
then start the action. (18:170-172). He who does actions adopting this trick
encounters the Self. Therefore one should do actions giving up the desire for
fruits and the I-am-the-body consciousness. This is my message. I repeat
again and again that he who is tired of the bindings of life should not
disobey this my command. (18:175-177). Tamas abandonment When one abandons
angrily all actions, thinking that actions bind, I call that abandonment a
Tamasabandonment. It is like cutting one's head because of the headache.
(18:178-179). Because of his confusion, the Tamasperson does not understand
the trick of eliminating the affliction of the actions by actions themselves.
Therefore he abandons the duties which have come to his lot by his Swadharma.
You should not even touch such a Tamasperson. (18:182-183). Rajas abandonment Even while knowing
fully what his entitlements and duties are, he is indolent about them fearing
the labour involved. (18:184). Or else, he begins an action knowing that it
is so prescribed but as soon as it becomes laborious he abandons it in the
middle. He says. "It is by great fortune that I have got an admirable
thing like this body, then why should I make it toil like a sinner? If happiness
is to be gained later by doing actions now then I do not want it. Why not
make best of the luxuries I have now?" Abandoning actions because they
are laborious is called Rajasabandonment. This is also an abandonment but it does not give
the fruits of one because he foregoes actions due to of his attachment to the
body. (18:189-193, 195). With the rise of Knowledge, all
actions vanish along with the ignorance and that is really an abandonment of
actions which leads to liberation. He who abandons actions out of ignorance
does not gain this liberation. Therefore the Rajasabandonment should not be considered as
abandonment. Now, while on the subject, listen also to which abandonment
leads to liberation.(18:196-199). Sattvic abandonment He performs
systematically, as prescribed and with love, whatever actions have come to
his lot naturally as his entitlement (according to his caste). But he does
not keep in mind that it is he who is performing them. Also he abandons the
desire of their fruits. (18:200-201). Actually, ego about actions and desire
for fruits are the ones which are called bindings of the actions. One who
keeps away from these two while performing prescribed actions does not become
unhappy. The most superior tree of abandonment begets the large fruits of
liberation therefore this abandonment is known in the world as Sattvicabandonment. (18:205-207). When actions are abandoned after
abandoning the fruits the attributes Rajaand Tamaget destroyed. Then the pure
Sattvicattribute causes the
light of Self-realisation to shine and removes the illusion of the reality of
the world. (18:210-211). The duties which fall to his lot due
to the past karmas are, in his view, without blemish hence he does not bother
about happiness or sorrow. He is not excited by the thought that a duty is
auspicious or unhappy by taking it to be inauspicious. He does not carry any
doubts in his mind about whether a particular duty is auspicious or not. When
the feelings of duality that "This is the duty" and "I am the
doer of that duty" which separate the duty and the doer, do not enter
his mind then it is an abandonment of Sattvictype. With this manner of abandonment actions
are completely abandoned. If they are abandoned in any other manner then they
bind you more. (18:212-217). Turning actions into non-actions Those who are
indolent about their duties after they acquire the body are rustic
simpletons. (18:218). Is it not foolish to try to abandon actions as long as
the impression that I am the body is sustained? One can erase the
sandal-paste put on the forehead but how can the writing of one's future on
it be erased? One can stop the prescribed rituals after they are begun but
how can the actions of the body be stopped? Because, even if a person is
asleep, the action of his breathing continues automatically and it continues
even if he sits doing nothing. The actions which are associated with the body
cannot be abandoned while we live or even after death. It can be abandoned
only by one trick and that is, while doing the actions one should not be in
the clutches of the desire of the fruits thereof. If the fruits of the
actions are offered to God then by his benevolence one attains
Self-realisation and that destroys all actions along with the ignorance.
Abandoning actions in this manner is the real abandonment. Therefore he who
has abandoned actions in this way is great abandoner. I am again telling you that he alone
should be considered as true abandoner in these three worlds who, by
abandoning the fruits of actions has turned them into non-actions.
(18:222-232). Unfavourable, favourable and mixed actions Arjuna, action is
of three types and they alone have to enjoy or suffer for it, who do not give
up the desire for the fruits. After begetting a daughter her father is
released from his ties to her only when he gives her away in marriage and the
son-in-law who accepts her gets caught in them. (18:233-234). Whether one
does the action out of the ego of one's capability or after abandoning the
desire of its fruits, the action alone cannot bind the doer in either case.
Only he who desires the fruits gains them. But he who does not accept the
fruits even after doing the action does not take rebirth anywhere in these
three worlds because it is the result of the fruits of the actions. Deities,
humans and immovable life constitute what is known as the world and are
themselves result of three different types of fruits of actions. The same
action is of three types, namely unfavourable, favourable and mixed.
(18:236-240). The fruits of actions of those who
are full of lust and transgress in their behaviour by doing forbidden evil
deeds and are reborn in low forms such as worms, insects, earth, stones etc.,
because of that are called unfavourable fruits of action. (18:241-242). The fruits of actions of those who
respect Swadharmaand do meritorious
deeds according to one's entitlement as prescribed in the Vedas and then
attain the bodies of deities like Indra etc., are known as favourable fruits
of actions. (18:243-244). When truth and untruth are mixed a third type of
entity is created, therefore when an action contains good and bad deeds its
fruits lead to being reborn as a human being. This is what is called mixed fruits
of actions. (18:245-247). Nullifying the fruits of actions These are the three
types of fruits of action in this world. Those individuals who get entrapped
in the desire of the fruits of actions are compelled to enjoy or suffer them.
(18:248-249). People who continue doing actions while they are living may
advance materially but they have to undergo the enjoyment or suffering of
those actions after their death. (18:251). When a grain from a ear of corn
falls on ground it sprouts and gives rise to another ear of corn. The grain
from that ear again falls on ground and again sprouts to give another ear and
this cycle goes on. Similarly, while undergoing the fruits of actions other
fruits of actions are
created. (18:253-254). The burden of the fruits increases in the order - goal
and means, and those individuals who do not give up the desire of the fruits
of action get entangled in the material world. On the other hand, those who
nullify the actions even while doing them by giving up the desire of their
fruits cause the effects of the fruits to cease. (18:256-258). With the help of pure moral behaviour
and the nectar of Guru's benevolence, Self-realisation comes to fruition and
the distress caused by the attitude of duality ends. The three types of
fruits of actions which are responsible for the creation of illusion about
the reality of this universe vanish and in that state, the fruits and their
enjoyer both dissolve. Those who have been successful in adopting
renunciation (sanyas) of knowledgeable actions are liberated from the
troubles of birth and death arising out of the fruits of actions. How can
they, whose vision has reached the Self due to such renunciation, feel that
the deeds are different from the doer? (18:259-262). Once the fruits of
actions are abandoned, the material knowledge vanishes (and the seeker
attains unity with the Brahman) then who is going to enjoy the fruits and who
is going to impart the enjoyment? Therefore in the case of an renunciate
(Sanyasi) the talk of actions is not at all applicable. (18:266-267). As long as ignorance remains within
and an individual is induced to do good or bad actions by virtue of his
capability and his attitude is dualistic, there exists a separateness between
the Soul and the action (18:269), but only the ignorance shows it as such.
(18:275). CAUSES OF ACTIONS There are five causes due to which
actions of an individual frequently occur. I shall describe them to you.
(18:277). But perhaps you already know them because Shastras have prominently
described them. They are well known through the elucidation of Sankhya
philosophy in the realm of the Vedas. These are the basic causes which are
essential for success of the actions. But even so, do not relate them to the
Soul who is the master. (18:278-280). Arjuna, we were talking about how all
actions are separate from the Soul. (18:296). It is verily a fact that all
actions originate by these causes without the knowledge of the Soul and the
five causes combine to give a shape to the actions. The very same five causes
are the purpose of the actions. There, the Soul is detached and does not
constitute a cause or an incidental motive for it. It neither does actions
nor assist in leading the action to completion. Just as sky is different from
the day and night (18:304-308), similarly though good and evil actions do take place in the
individual, the Soul remains separate from them. (18:313). First cause Body is the first cause (of actions)
and is the seat of action because the enjoyer along with the objects to be
enjoyed resides in it. There is no other place for an individual to
experience the pleasures and sorrows created by Maya after toiling day and
night using the ten organs. Hence the term "seat of action" is used
in reference to the body. It is the residence of the twenty-four principles
and the entanglement of the binding and the liberation is resolved here. It
is this body that supports the three states wakefulness, sleep and dream
therefore it has been named as the body. (18:315-320). Second cause Second cause of
actions is the doer. This doer is the reflection of the consciousness.
(18:321). Forgetting its own nature, under the "I am the body"
illusion, it appears in the form of the body. The consciousness, which has
forgotten its true nature of the Self, is known as an individual. That
individual is pledged to live with the body in every way. Due to delusion he
claims that all actions done by the body are actually done by him and
therefore that individual is called the doer. (18:324-326). Third cause Even though the
power of understanding of the intellect is same, it appears in different ways
through different organs. This is called manifold distinct functions
(Prithagvidha Karan). It is the third cause of actions. (18:330-331). Fourth cause The air has
ceaseless power of action which manifests itself differently in different
places. When it appears through the tongue, it is known as speech, and when
it is expressed through hands it is called give and take transaction, when it
is manifested through feet it is called walking and when it goes through
urine and faeces it is called cleansing. It is called vital air (Pranavayu)
when it gives rise to the Aum sound while moving from navel to the heart. The
same vital air when it moves around in the upper parts is called Udana, when
it comes out through the lower end it is called Apana, while when it occupies
the whole body it is called Vyana. When it supplies the alimentary juices all
corners of the body and gets filled in all the joints then it is called
Samana. And the actions like yawning, sneezing, burping etc. are the
manifestations of the minor aspects of vital energy namely Naga, Kurma,
Krikal etc. (See Ch 6). Thus the power of action of air which has different
names when it behaves differently is the fourth cause of action.
(18:333-343). Fifth cause The intellect
alone is the best among all the inner properties of an individual. It excels
by the strength of the organs and the strength of the organs is supported by
the group of the presiding deities. The presiding deities like Sun etc. give
strength to respective organs like eyes etc. This group of presiding deities
is the fifth cause of actions. Thus I have explained to you the root causes
of all actions. Now, the same root causes lead to countless actions. I shall
explain to you the purpose due to which this happens. (18:348-352). Mind, the cause for intent of
actions: Arjuna, mind is the cause for intent for actions and once that
intent is born it finds its expression through speech. In the light of the
speech the path of action becomes clear and the doer begins the task of doing
the action. Because of that the body itself becomes the purpose of the
actions of body. (18:357-359). The actions of mind, speech and body become
the purpose of mind, speech and body because they (mind, speech and body) are
involved in the actions of the body etc.. (18:361, 365). BIRTH OF ACTIONS When body, speech and mind join the
five causes (body etc.) actions are born. If the action is done as prescribed
in the Shastras then it becomes a just action and also becomes the cause for
just behaviour. (18:366-367). The action which takes place by coming together
of the purpose and the cause is a blind action. (18:370). But if the same is
done consciously with the support of the Shastras then it become a just
action. If the unrestrained action which takes place by the combination of
purpose and cause is not done as per the Shastras then it is as good as not
done. Such action is an unjust action and is the cause of immorality.
(18:375-376). Thus the actions which take place due to the five causes also
have five purposes and the soul is also involved in them due to its being in
contact. (18:377). The soul makes the actions discernible without itself
taking their form and without being the doer. (18:378). But a person whose
intellect is restricted only to the body because of the I-am-the-body
illusion is in the dark about the Self. He who has considered the body itself
as the Soul, God and Brahman is under the impression that it is the soul who
is the doer but really speaking he is not definite even about that for he
considers that it is the body that is the doer. That he himself who is the
Soul is beyond actions and is only a witness to them is something he has
never heard of. Therefore it is no wonder that he gauges the immeasurable
Soul with the measure of the body! (18:382-385). It must be said that he who
does not even permit the name of Shastras or Guru to be uttered in his
presence survives on the strength of his foolishness. With the understanding
that body itself is the Soul he imprisons himself within the body with the
strong walls of the actions. (18:390-392). He who attributes the actions of
Maya to the Soul continues accounting for the actions for millions of aeons.
(18:394). NON-ATTACHMENT TO ACTIONS Now I shall tell you how to recognise
a person who does not get attached to the actions even after doing them.
(18:396). While we think of such a liberated person we ourselves become
liberated (18:397) - one regains the Self while thinking of the saints therefore
one should sing and hear the praise the saints. (18:400). Such a person does
not get attached to the fruits, good or bad, of his actions. I shall tell you
through indirect arguments the characteristics of such a person who has gone
beyond the actions. (18:401-402). He, who was experiencing the universe
as a dream during the sleep state of ignorance for a long time, woke up to experience the
bliss of the Brahman after hearing the great dictum "You are that"
with the power of Guru's grace, not just by having him keep his benevolent
hands on the head but having him to pat it. (18:403-405). Just as after
waking up the dream disappears the feeling of "I" and
"mine" does not remain in his mind. (18:408). When a person who has
reached Self-realisation sees a visible object the object and the seer both
merge with the Self. (18:410). When, due to the misunderstanding that action
is different from the doer, an imputation made about the Soul being the doer
vanishes, only the state of the Self remains. Would he, who is the ruler of
this state of the Self, maintain the I-am-the-body feeling? (18:412-413). How
would a person who has the knowable and the knower united within him possess
the I-am-the-body ego? (18:418). Whatever he does becomes his own form (of
the Self), then which actions should he claim as his? (18:420). He too, who
feels that the ego as the doer is meaningless, continues doing actions as
long as he has his body. (18:422). Even though the I-am-the-body ego has gone
the nature which has created the body gets the actions performed by that
body. (18:428). Because of the five causes (body etc.) the actions occur
naturally without any movement on the part of the Soul. Because of the
influence of the earlier lives these five causes and purposes induce many
actions whether those actions destroy the entire universe or create a new
universe. (18:431-433). Whatever may be the case he remains in the body
without the I-am-the-body feeling. (18:435). He is not aware of the
happenings of the world but those who see him materially as a body consider
him to be the doer. (18:436-437). He who has woken up to the nature of the
Self and the attitude of the seer has dissolved along with the scene is not
aware of what his organs are doing. (18:441). Bodily movements of a person
who is liberated from the birth and death cycles occur as per the karmas of
earlier lives but because they do not realise it people call him the doer. By
his natural actions even
if the three worlds are destroyed one should not charge him with it. A man of
Knowledge does not possess feeling of duality therefore there is nothing else
that he can destroy. (18:447-449). Just as the Ganga does not get impure even after another river
meets it similarly his intellect is not affected by the thoughts of sin and
merit. (18:450). How can the intellect of a person who does not consider his
actions different from himself be affected by them? Therefore he who himself
has become the triad of the action, the doer and the cause does not get bound
by the action done by his body etc.. The individual, considering himself as
the doer, works skilfully with the five types of intents doing innumerable
righteous and unrighteous actions my means of the ten body organs but the
Soul has no connection with this activity. You may say that the Soul helps in
the preparedness for these actions but that is also not true because the Soul
is Brahman and only a witness (Chidrup or form of Brahman) then how will he
permit intent to act? The intent to action which makes people toil does not
affect the Soul. Therefore one who has attained Brahman cannot at all be
trapped by actions. It is the triad that is responsible for depicting
improper type of knowledge in the light of ignorance. (18:450-460). IMPROPER TYPE OF KNOWLEDGE The triad of Knowledge, knower and
the knowable is the root of the universe. The inclination to act comes from
it. Now I shall explain to you forms of each member of this triad.
(18:461-462). Knowledge is the name given to that
which makes an individual experience pleasure and pain and vanishes while in
deep sleep. The individual is the knower. That which is experienced by the
individual is what is called knowledge. This knowledge born of the ignorance
of the Self, distributes itself in three parts as soon as it is created. It
keeps the knowable in its front and knower at its back and connecting them
creates interaction between the two. This knowledge, the reach of which is
limited up to the boundary of the knowable and which gives different names to
different things is without doubt ordinary knowledge. Now listen to the
characteristics of the knowable. (18:465-471). Sound, touch, form, smell and taste
are the five ways through which knowable becomes known. Just as the same
mango is known by taste, colour, smell and touch, similarly even though the
knowable is one it is known through five organs. Therefore knowledge is of
five types. (18:472-474). The place where knowledge obtained through organs
ends is the knowable or the sense object. Thus I have explained to you the characteristics
of knower, knowledge and the knowable. (18:475-477). This Knowable becomes
the cause of three types of actions. (18:477). Though the Knowable is of five
types by virtue of the five
senses viz. sound, touch, form, smell and taste, it is only of one type,
either liked or disliked. When the knower knows even a little about a
knowable object he tends to either accept it or reject it. (18:478-480). This
knower rushes to the sense objects like a crane rushing to catch a fish as
soon it sees it. (18:480, 484). Therefore Arjuna, all actions originate from
the knowledge, the knowable and the knower. (18:485). If the knower likes the knowable sense-object then he cannot
tolerate a moment's delay in enjoying it. But if he dislikes it then every
moment of delay in abandoning it seems to him like aeons. (18:486-487). Then
he does actions in order to accept or reject it. (18:489). Thus the knower
becomes the doer of actions. (18:491). He who, with the desire of sense
pleasures, makes the organs work becomes the doer and then knowledge becomes
the cause or in other words the means and consequently the knowable becomes
the action. In this manner the basic nature of the knowledge changes.
(18:493-495). By giving impetus to the organs knower is caught in the ego of
being the doer. Listen to the characteristics of the doer under these
conditions. (18:497). Intellect, mind, mindfulness and ego
are the four internal organs and skin, ears, eyes, tongue and nose are the
five external sense organs. The doer takes a measure of the possible actions
with the help of inner organs and if he thinks that the action is going to
give him pleasure then he makes the eyes etc. the ten external organs (five
organs of sense and five of action) work until he gets the outcome. On the other
hand if he thinks that the action would result in pain or unhappiness then he
inspires the ten organs to abandon it. Like a king making people toil day and
night for unpaid revenue he makes the organs work day and night until the
pain or unhappiness is completely removed. When the knower thus engages the
organs to accept or abandon the action he is called the doer. (18:498-505). We call the organs as means of action
because the doer engages them to do actions. That which encompasses the acts
done using these means is what is meant by action in this chapter.
(18:506-507). Just as the intellect of a goldsmith encompasses the ornament
similarly, without doubt, that which encompasses the acts of the doer is the
action. (18:508, 510). Thus I have told you about the characteristics of
action, doer and the means of action. Here, the knower, knowledge and
knowable are the provokers of actions while the doer, the means and the deed
are the aggregation of actions. (18:511-512). The triad of the doer, means
and the act of doing are the lifeline of action therefore wherever there is
an ego "I am the doer of this deed" the Soul keeps away from such
actions. Therefore there is no need to tell you separately that Soul is
different from actions. You already know it. (18:514-516). KNOWLEDGE, ACTION AND THE DOER The knowledge, action and the doer,
which I explained to you, become of three kinds due to the three attributes
(Sattva, Rajaand Tama). You should not trust the triad of knowledge, the
action and the doer because two of the attributes lead to binding and the
Sattvaattribute alone is capable of leading to liberation. I shall explain to you the
features of Sattvaattribute which are clearly explained in the Sankhya
doctrine. That Sankhya doctrine is an ocean of thoughts, it is the moon,
which makes the lotus of Self-realisation bloom and the best among the
knowledge giving doctrines. It is the Sun which distinguishes between
Prakritiand Purusha(Nature and the
Supreme Self) who are enmeshed together like the day and the night. This
doctrine gauges the immeasurable ignorance by means of twenty-four principles
and leads you to the experience of the bliss of the Supreme Principle.
Arjuna, the features of the three attributes described by the Sankhya
doctrine is as follows. (18:517-523). These three attributes are so great
that they have turned all things in the world into three types by their power
and consequently everything from Brahmadeo to a tiny insect have been
transformed to the three types of attributes. But first I shall tell you
about the principle by which this entire universe has come into the clutches
of these three attributes. In order to see anything clearly the eyesight has
to be clear first. Similarly if the knowledge is pure then it is possible to
understand the real nature of things. Therefore I shall tell you about
Sattvicknowledge.
(18:524-528). Sattvic knowledgeArjuna the
knowledge into which the knowable merges together with the knower is
Sattvicknowledge. (18:529). This Knowledge sees no difference between
individuals from Shiva to a blade of grass. (18:531). When the knowable is
seen by the light of this knowledge no difference is perceptible between the
knower, knowledge and the knowable. (18:533). Knowledge which does not notice
visible things is the Sattvicknowledge. Just as an observer sees his own
reflection in a mirror similarly knower sees knowable as knowledge (which is
also himself). His Sattvicknowledge is the temple of liberation. Now listen
to the characteristics of Rajasknowledge. (18:535-537). Rajas knowledgeThat which goes by
presupposing differences among creatures is Rajasknowledge. That knowledge
has splintered itself into pieces by assuming diversity among creatures and
tricked the knower. That knowledge spreads the paraphernalia of Maya around
the premises of Self-realisation and shows the individual the play of the
three states of wakefulness, dream and sleep. (18:538-541). Because of the
differences in the name and form this knowledge is distanced from the
non-duality. (18:545). The feeling of one-ness has vanished from the
knowledge by the understanding that there are differences among creatures.
The knowledge which considers things as different from each other in various
ways and distinguishes them as big and small is the Rajasknowledge.
(18:547-548). Tamas knowledge Now I shall tell
you about the characteristics of Tamasknowledge. That which is bare and not
covered by the fabric of the rules of the Shastras is the Tamasknowledge.
Therefore Shrutis (Vedas) turn their back to it. The Shastras which follow
the Vedas have also charged that this knowledge as despicable and relegated
it to the realms of the Mlenccha (non-Hindu) religion. Such knowledge does
not get hindered by any rules in corporal relations, nor does it find any object
objectionable. (18:549-552). In the heat of enjoyment of sense pleasures it
does not think about avoiding objectionable actions and or of doing those
prescribed by the Shastras. It rushes to enjoy whatever sense pleasures it
comes across. Without bothering about what should be eaten or avoided, what
is proper or improper, it thinks that what it likes is only sacred. It only
knows that women are for sexual enjoyment only and is eager to keep relation
with them. It keeps friendship only with those whose contact is profitable to
its selfish motives and not with those who are its relatives. Tamasknowledge
thinks that the whole world is meant for their benefit. It feels that the
whole world is something that should be enjoyed. It thinks that all actions
are for filling the belly. He is ignorant about what actions should be done
and what should be avoided. His intellect does not go beyond the thinking
that body is the soul and god is a stone idol. He thinks that after death the
soul is destroyed along with actions and no one is left to experience the
fruits of action. (18:557-568). If God is a witness to one's actions and
makes him experience the fruits thereof then one can simply sell away the
idol of God and spend the money. If one says that the village (local) deities
control them then why do the hills over the rest of the country keep quiet?
And if at all the Tamasknowledge believes in God then it considers only the
stone idol as God and that the body itself as soul. It thinks that the
concept of sin and merit is false and one should enjoy the sense pleasures
voraciously. They are certain that what is seen and what pleases the sense
organs is the only reality and this understanding of theirs grows day by day.
(18:569-573). The Tamasknowledge is meaningless and useless like the life of
a eunuch. We call it as knowledge in the same way as we call a undrinkable
liquid as drink. Actually instead of knowledge it should be considered as
Tamaattribute itself. (18:576-581). Thus I have told you about the three
kinds of knowledge along with their characteristics. Now, the doer does
actions in the light of these three kinds of knowledge. The same action
becomes of three kinds due to these different kinds of knowledge. Now listen
first to the characteristics of Sattvicactions. (18:582-585). Sattvic actionsJust as a faithful
wife embraces her husband by herself similarly that action which comes to
one's lot by one's entitlement, the action which gives decorum to the
entitlement when regularly performed, is the proper routine action. If it is
joined by incidental action then the combination is good like fragrance
dabbed on a gold ornament. Action should be performed with all one's mind and
heart, making an offering of it to God without keeping desire for fruits
thereof or without feeling happy if the action is successful or sorry if it
is not. Actions done in this skilful way are may be called Sattvicactions. (18:586-594). Rajas actionsNow I shall tell
you about Rajasactions. A person doing Rajasactions does not speak properly
with his parents but like a fool shows respect to everybody else in the
world. (18:595). He does not get up from his seat to perform the essential
routine and incidental actions but when it comes to actions of pleasure and
lust he does not spare any efforts. (18:597-598). Such a Rajasdoer labours a
lot keeping in view the future fruits of his efforts but feels that he has
not laboured enough. With desire of fruits in mind he does many actions as
prescribed and systematically and after he has done them announces to the
world about them distributing tokens of gift to establish that he is
religious. Then his mind is filled with so much ego that he stops respecting
his parents. Whatever actions he does with ego and desire of fruits in mind
he does without sparing any efforts. (18:601-606). Such people like labours.
They do these labours with the attraction of the pleasures in heaven. The
action which is thus laborious and done with desire of fruits is Rajasaction. (18:608-610). Tamas actionsNow listen to the characteristics
of Tamasaction. That which is the dark dungeon of slander and which is the
successful culmination of the birth of prohibited actions and sin is
Tamasaction. (18:611). Just as drawing a line on water does not result in
anything similarly the fruits of such action cannot be seen and the action is
wasted. (18:612,615) The action done by toiling the valuable body and
spending wealth destroys the happiness of the world. (18:616). Tamasaction
not only destroys everything belonging to the doer and injuring his body but
it injures others as well. (18:619). The Tamasdoer does actions without thinking about his
own capability. While doing that action, due to indiscretion and ego, he sets
upon for the work without bothering about his own capability, propriety of
the occasion, and whether he will gain anything by it. (18:621-623). He
proceeds without thinking of the past and future, without distinguishing
between right and wrong ways and does not distinguish between proper and
improper or whether a particular thing belongs to himself or to others. Thus,
I have explained to you how action has become of three types due to the
differences in the three attributes. (18:625-627). Due to the three types of actions the
doer also becomes of three types. Now I shall describe to you a Sattvicdoer first. (18:628-630). Sattvic doerA Sattvicdoer
performs his routine and incidental acts but they should not be called
fruitless. These acts never go waste because Arjuna, how can fruit itself
beget fruits. He does many acts with respect but does not keep ego of being
the doer. In order to do acts worthy of offering to God he selects proper
time and place and decides with the help of the Shastras which acts should be
done. Combining the organs and the inclination he binds himself with a set of
rules without letting his mind waver towards the fruits. He takes care
throughout his life to develop excellent courage in order to succeed in the
control of the organs. And while doing his duties, driven only by the love
for Self-realisation, he does not bother about physical happiness. While
doing these duties he loses sleep, does not feel hungry and his body is away
from sense pleasures. His enthusiasm for doing his duties increases. Because
of the intrinsic liking for the Self he treats even his life as
insignificant. Will he, who is in love with his soul, feel sorry if his body
has to labour? As the desire for sense-pleasures vanish and physical
tendencies vane his joy in performing duties doubles. Even if performance of
his duties is interrupted he does not feel sorry for it neither does he feel
he has won a victory if he has finished his duty successfully. He in whom
such qualities are found should really be called a Sattvicdoer. (18:632-648). Rajas doerNow the sign by
which a Rajasdoer may be recognised is that he is full of worldly desires.
(18:649). He is the meeting place for all the desires and failings in the
world. He starts with acts which give fruits easily and he will not even
leave a paisa from whatever profits he can get from it and for this he will
sacrifice even is life. He is ready to swallow other people's property while
guarding his own. (18:651-654). He uses all his faculties to give trouble to
others and without bothering about their welfare he works for his own gains.
He does not let thoughts of distaste arise in his mind for any type of work
even if he has no ability to complete it. He is poor in keeping sanctity. If
he succeeds in any task he mocks at the world in the surge of happiness and
if he is unsuccessful then stricken with grief he denounces it. A person who
does actions thus is a Rajasdoer. (18:655-661). Tamas doerAfter this I shall
now tell about the Tamasdoer who is like a repository of evil deeds.
(18:662). Just as strong poison does not know its own power of destruction,
he is inclined to do evil deeds which can destroy others and while doing it
he is not aware of what he is doing. There is no relation between his acts
and his intentions. This Tamasdoer surpasses a madman. He lives by enjoying
the pleasures of the organs. His behaviour is unrestrained and being
controlled by nature he does not know what is proper or improper. He swells
by the satisfaction of his own evil acts. And under the influence of pride he
does not bow even before God. He is always deceitful about enjoying the sense
pleasures. His behaviour is stealthy and his looks are like a prostitute
taking away other man's possessions. In other words his whole body is made up
of falsehoods and his life is like a gambler's den. His life should be
considered as home of a selfish robber. Therefore nobody should get involved
in him. He gets enraged when he sees good deeds of others. (18:664-675). The
good deeds of others turn into bad deeds by his involvement. He considers
good qualities of others as bad qualities and he turns nectar into poison.
When some good deed that can make the worldly life bear good fruits and give
a better position in the after-world comes to his lot it is most certain that
he would be sleeping at that time. But when it comes to doing evil deeds the
sleep goes away immediately. (18:677-681). When it is the time to do
beneficial deeds he feels lethargic, and contrarily when evil deeds are to be
done the lethargy is under his control. He burns with jealousy when he sees
the advancement of others. He remains jealous throughout his life. And he
starts labours of fulfilment of desires which will last him for aeons. He
does worry about matters beyond this world but is not able to gain even a
blade of grass. Such a person who is definitely a pile of sin may be
considered as a Tamasdoer.
Thus I have explained to you three kinds of acts, doer and knowledge.
(18:683-689). THREE TYPES OF INTELLECT Now the intellect which, covered by
delusion and embellished by doubt moves in the realm of improper knowledge
and is the mirror through which an individual sees himself is also of three
types. Arjuna, is there anything in this world which has not been turned into
three types by the three attributes? What is there in this visible world
which is not of three types? Therefore the intellect has also become of three
types due to the three attributes. Fortitude is also similarly divided. Out
of these two I shall explain to you about the three divisions of intellect
first. (18:690-695). Superior, medium and inferior ways There are three
types of ways, superior, medium and inferior, for every creature in this
world to follow. These three ways are respectively known as not doing
prescribed acts, doing fruit motivated acts, and doing forbidden acts.
Because of these the creature develops fear for this world. Superior way Therefore, doing
the prescribed routine acts according to one's right, is the superior way.
The same should be practised keeping in view the attainment of
Self-realisation. Thus practised, the doing of the prescribed routine acts
frees one from the fear of this world and facilitates liberation. A wise
person who acts in this manner becomes free from the fear of this world and
by this behaviour set himself on the path of liberation. The intellect that
decides on the behaviour of the individual by keeping trust in the prescribed
routine deeds, guarantees liberation. Therefore why one should not base one's
renunciation on the foundation of the inclination to act and engage oneself
in actions? (18:696-704). Sattvic intellectDoing the
prescribed routine deeds definitely leads to liberation. Sattvicintellect is
that which has the inclination towards doing the prescribed routine deeds. It
knows which deeds are not proper. It does not turn towards fruit-motivated
deeds that create fear of the world and towards forbidden deeds which should
not be done and entangle one in birth-death cycles (18:707-710). The Sattvicintellect
is definitely afraid when it notices a forbidden action, the action that
binds one to birth and death cycles and fearing it keeps away from it. The
intellect that understands which deed is good and which is evil after
carefully considering actions and non-actions and measuring them with the
scale of inclination to work and renunciation, is the Sattvicintellect. (18:713-717). Rajas intellectThe intellect that
does deeds without understanding which is a good deed conforming with the
code of Dharmaand which is an evil deed against Dharma(18:720), missing the
latter only by good luck, the intellect that considers both kinds of deeds as
alike, the intellect that does not know how to choose between proper and
improper deeds, is Rajasintellect.
(18:722-723). Tamas intellectThe intellect that
considers all religious deeds as sinful and real things as false, interprets
the meaning of the Shastras in reverse manner and considers good qualities as
bad, and which considers matters agreeable to the Shrutis (Vedas) as
perverse, should be called Tamasintellect. How can such intellect, which is like a dark night,
be proper for religious deeds? (18:726-729). THREE TYPES OF FORTITUDE Thus I have explained to you the three
divisions of intellect. Now, when the intellect decides do perform a deed,
then the fortitude supports it and is also of three types. I shall tell you
about the three types of fortitude also. (18:730-732). Sattvic fortitudeWhen the
Sattvicfortitude is created, the activities of the mind, the life-force and
the organs stop. Then the association of the ten organs with the
sense-objects breaks and they enter the womb of the mind (i.e. instead of
turning towards sense objects they turn inwards towards the mind). Since both
the upper and the lower pathways of the life force are blocked it brings
together its nine aspects and goes to the Sushumna Nadi. Since mind is freed
of will and doubt it is exposed and the intellect rests quietly in its rear.
Thus, the peerless fortitude which by stopping the activities of the mind,
life-force and the organs imprisons them to the confines of meditation and
keeps them so without getting lured by them until they are handed over to our
emperor the Supreme Soul, is the Sattvicfortitude. (18:737-744). Rajas fortitude The individual who,
by occupying the body gets engrossed in the worldly affairs and those of
heaven by means of righteous living, earning and family life attains his
ambitions on the strength of the Rajasfortitude. That fortitude with which he
puts in efforts making certain that they would give four times as many gains
is called Rajasfortitude.
(18:745-748). Tamas fortitudeNow I shall tell
you the characteristics of Tamasfortitude. This fortitude is made up of all
mean qualities. Why should it be called a quality when it is inferior and
mean? The word has been used in the case of Tamaattribute without thinking.
It shelters lethargy and just as unhappiness does not leave the support of
sin similarly sleep never leaves him. Since he loves his body and wealth,
fear does not leave him. Just as sin of an ungrateful person is not
mitigated, similarly because of his friendship with everything and everybody,
grief resides in him perpetually. Because he has tied himself to
dissatisfaction, sorrow makes friendship with him. Discontent does not leave
him until death. And because of the attraction for youth, wealth and lust
grow within him arrogance also resides in him. He is always afflicted with
fear, the enemy of the whole world. Just as Death does not forget the body
similarly in a Tamasindividual, arrogance is continual. The fortitude that
has clutched the five failings of sleep etc., should be considered as Tamasfortitude. (18:749-762). Intellect decides about the three
kinds of actions and the three kinds of fortitude take the actions to
completion. Even if one can see the path clearly after sunrise, individual
has to walk on the path by his own feet but for that walking also fortitude, i.e.
the determination of mind is necessary. Thus I have told you about three
types of fortitude and the three types of actions which are completed due to
it. The fruit one gets from the action is called happiness. That is also of
three types according to the nature of the action. I shall explain to you how
this happiness in the form of fruit becomes of three types due to the three
attributes. (18:763-768). THREE TYPES OF HAPPINESS When a little happiness is gained,
then proceeding in the same manner it grows until the sorrow for the state of
being in a body vanishes, that happiness is the bliss of the Self. That bliss
of the Self also has become of three types. I shall tell you the
characteristics of each of them. (18:776-777). Sattvic blissIn order to achieve
that bliss of the Self one has to suffer in the beginning itself the pains of
observing the self-restraints, rules etc. When the strong detachment which
swallows all the likes and dislikes develops it uproots the binding (liking)
to the heaven and the world. The weakness of intellect etc. gets severely
mutilated while listening to strict discretion and while observing strict
austerities. Surge of the vital airs Prana and Apana are required to be
swallowed through the Sushumna Nadi and all these efforts are required to be
made in the beginning itself. (18:781-784). The organs suffer and feel as if
it is the end of the aeon while leaving the sense objects but with detachment
these pains are to be faced with courage. Thus by suffering the pains in the
beginning itself they achieve the highest kind of bliss. (18:787-788). After
the detachment gets matured by the knowledge of the Self, all sorrows
originating in ignorance including the detachment vanish. Intellect becomes
one with the Soul and the mine of non-duality automatically opens up for it.
In this way, the bliss, which is rooted in detachment and ends in the peace
of the Self-realisation, may be called Sattvicbliss. (18:791-793). Rajas happinessWhen the
sense-objects and organs come in contact the Rajasbliss overflows. (18:794).
This happiness that nurtures the individuals is like the company of a
confidence trickster or the behaviour of a prostitute which appear to be
pleasant in the beginning but are harmful in the end. It exhausts the stock
of happiness fast, destroys life and drains the wealth of merit. All sense
pleasures that were enjoyed earlier look like a dream and what only remains
is to suffer sorrow. Thus in this life, this happiness results in calamities
and in the after-life also it gives fruits like poison. Those who pamper
their sense-organs by sacrificing the righteous ways of living and of
celebrating the pleasure orgies, strengthen the sins which lead them to hell.
The worldly pleasures thus lead to ruin in the after-world. Worldly happiness
which is sweet in the beginning but leads to a bitter end is Rajashappiness. Do not even let it touch you.
(18:797-805). Tamas happinessThe pleasure that
is obtained from drinking the undrinkable, eating the uneatable, or in the
company of a woman of loose morals, or by ruining others, snatching other
people's wealth, or by listening to the praise by others, the pleasure that
proliferates by lethargy or sleep and in the beginning and end of which one
misses the road to progress because of delusion, may be considered as Tamashappiness. I am not going into its details
because it is impossible. Thus I have clarified how, by the divisions of the
action, the resulting happiness has also become of three types. (18:806-810).
No escape from attributes There is nothing
in this world apart from the doer, deed and the fruit thereof. The three
attributes are woven in this triad. Therefore keep in mind that there is no
object on this earth or in heaven which is not bound by the attributes of
nature. (18:811-813). No creature has escaped from the arrangement of the
attributes in this world. Therefore all objects in this world are made up of
these three attributes. It is these attributes which have turned one god into
three (Brahma, Vishnu and Mahesh). It is because of these three attributes
that the three worlds (heaven, earth and nether) were created and the four
castes and their duties have become different. (18:815-817). DUTIES OF FOUR CASTES The four castes At the top of the
four caste system are the brahmins. The next two, kshatriyas and the vaishyas
are of the same level as the brahmins because they are entitled to perform
Vedic rites. The fourth caste
i.e. the Shudras does not have the right to the Vedas therefore its
sustenance is dependent upon the first three castes. Since it comes in close
contact with the three castes i.e. brahmin etc., it has been counted as a
fourth caste. Because of their contacts with the twice-born, Shrutis included
Shudras also in the caste system. (see notes) Thus the caste system divides
people into four types. I shall tell you what the duties of the four castes
are and the nature of the duties. By the attributes of these duties these
four castes escape from the clutches of the birth and death cycle and attain
God. These duties are assigned to the four castes according to the three
attributes of nature. (18:818-825). Attributes and castesIn this system the
Sattvaattribute has entered equally in brahmins and kshatriyas. The
Rajaattribute mixed with the Sattvaattribute has entered the vaishyas while
the Tamaattribute mixed with the Rajaattribute has entered the shudras. Thus the mankind which is
basically one has been divided into four types by the three attributes.
Shastras clarify the duties which are separated due to the attributes. Now
listen to which are the duties proper for each caste. (18:828-832). The nine qualities of a brahmin Controlling the
bodily tendencies and desires, the intellect meets the Self in solitude like
a wife embracing her husband in private. This peaceful nature of the
intellect is called "Shama" or serenity and all actions (fit for
brahmins) start from it. That which restrains the external organs by showing
them the fear of the scriptural rules and does not let them turn towards
unrighteousness is called "Dama" or restraint and is a helpmate to
"Shama". It is the second quality of the action. Ever thinking
about God is called "Tapas" or austerity and is the third quality
of the action. This action has two types of purity or "Shouchya",
the internal purity of the mind with pure emotions and the external purity of
the body with good deeds. This is the fourth quality of this type of action.
To tolerate all pains like the earth does is called "Kshamaa" or
forbearance, which is the fifth quality and is sweet like the
"Panchama" tone (equivalent to "G" scale of the western music). To behave in a straightforward
manner with an individual who is against you is the sixth quality called
"Aarjava" or uprightness. Understanding that behaving as prescribed
in the scriptures leads to God-realisation is Knowledge and is the seventh
quality of action. Steadfast unification of the intellect with the Supreme
person by means of the power of knowledge of the Shastras or by meditation
after the mind is purified is called "Wisdom" (Vidnyan) and is the
eighth quality. And accepting what is prescribed by the Shastras is the same
as belief in God (Astikya) is the ninth quality of action and the action,
which has this quality, is the true action. Thus the action in which these nine
qualities i.e. serenity etc., are faultlessly present is the natural duty of
a brahmin. (18:845-851). This string of nine jewels of the nine qualities is
an ornament of a brahmin and he is never without it. (18:854). Seven qualities of a Kshatriya Now I shall tell
you what is the proper action for a kshatriya. (18:855). Just as a lion does
not seek anybody's company while going hunting similarly he is strong and
exhibits inborn bravery without external support. This bravery is the first
and best of the qualities of a Kshatriya. (18:856-857). To astonish the world
by one's strength and qualities and not getting disturbed under any
circumstances is the second notable quality exhibited by kshatriyas known as
martial lustre. Courage or fortitude is his third quality by means of which
his mind and intellect do not experience fear even if heavens come down.
(18:859-861). Overcoming the emotional effects (joy, sorrow, fear etc.)
resulting from many calamities and guiding the intellect to pass through them
and get favourable results is the fourth quality of a kshatriya called
alertness. Extreme fighting spirit is his fifth quality. He faces the enemy
and avoids retreat from the enemy. This fifth quality is superior among all
the qualities just as devotion is among the four worldly obligations of a
person. (18:863-867). Giving limitlessly in charity as per people's wishes
and needs is the sixth quality of a kshatriya called generosity.
(18:869-870). To protect and foster the subjects with love and to receive their
services is the sense of Godly duty or "Ishwarbhava" (King is
considered as representative of God). The storehouse of all power is this
sense of being God's representative, which should be reflected in the
behaviour of a Kshatriya and is the seventh quality which is the king among
the qualities. A Kshatriya is adorned by these seven qualities. (18:871-873).
The action which becomes sacrosanct by these seven qualities is the natural
action of a Kshatriya. (18:878). Duties of a Vaishya Now I shall tell you
about actions, which are proper for a Vaishya. (18:879). To make a lot of
profit from farm, seeds and ploughs, in short, to live by farming,
maintaining cattle, or buying goods cheaply and selling them at higher price
are the natural actions of a vaishya. (18:880-882). Duty of a Shudra The three castes
vaishya, kshatriya and brahmin are termed as dwija or twice born. To serve
them is only the true prescribed duty of a shudra. There is no duty for
shudras other than serving the twice born. Thus I have told you about the
actions proper for the four castes. (18:883-884). Duties to be done as per caste
entitlement Just as joining the river is proper for rainwater and joining
the ocean proper for the river, similarly it is proper for a person to do
whatever actions fall to his lot as per the rules of the four caste system.
One should resolve firmly to do the natural actions as prescribed in the
Shastras. One's duties and entitlement as per one's caste should be
understood from the Shastras. (18:886-889, 891). A person who does actions in
this manner, but laying stress on doing them gladly with body and mind
without lethargy and without desire for fruits of the actions, does them
exactly as prescribed by the Shastras and reaches the gates on this side of
liberation (i.e. detachment), because he does not allow himself to be tainted
either by not doing the prescribed deeds or by doing the prohibited ones. He
is therefore not affected by the ills of the worldly affairs. He considers
actions with desire like shackles of sandalwood and does not even look at
them. And because he gives up the fruits of the other actions namely the
routine actions and thus nullifies them, he reaches the boundary of
liberation. In this way he avoids the traps of sin and merit in this world
and stands at the gates of liberation in the form of detachment. (18:893-894,
896-900). IMPORTANCE OF
DETACHMENT The detachment which is the limit of
all fortunes and giver of Knowledge for attaining liberation and the endpoint
of the labours of the path of action is the guarantee for liberation and is
the fruit of the tree of merit. The bee that is the seeker sits on the flower
of detachment. That detachment is the dawn signifying that the sun of
Self-realisation is about to rise. (18:901-903). Thus, by observing the rules
of prescribed actions he becomes entitled to liberation. Arjuna, performing
this prescribed action is my one and only call and is the highest kind of
service to Me who is the Soul of everything. (18:905-906). Prescribed duties puts burden on God The faithful wife
exchanges pleasures with her husband in all sorts of ways and the very same
is her tapas or a child has no means of life support except of its mother
therefore its righteous action is to serve her. (18:907-908). One should not
abandon one's prescribed duties. When the prescribed duties are performed it
puts an obligation on God. It is His desire that everybody should do
appropriate duties prescribed for him. Therefore when these duties are done
one doubtlessly attains God. (18:910-911). Not to default on behaving as
desired by Him is the highest service to Him. Doing anything other than this
in purely business. Therefore when prescribed duty is performed it does not
amount to action. It amounts to obeying the commands of God from whom the
five principles came into existence. That God wraps up the rags of ignorance
to make puppet dolls of individuals and makes them play with the strings made
of ego with the strands of three attributes. God has pervaded the universe
from inside as well as outside like the light from a lamp and when He is
worshipped with the flowers of good deeds he is pleased. Therefore the Soul
who is pleased with the worship gives him the prasad (grace) of detachment.
In that state of detachment the attention is concentrated on God and he
dislikes the entire world like a vomit and all the pleasures in the world
also appear to him like sorrows. Even before achieving the final success he
achieves oneness with God by his total attention to Him and becomes worthy of
Self-realisation. Therefore, he who observes austerities for achieving
liberation should practice own Dharmawith deep faith. (18:913-922). FOLLOW OWN DHARMA Arjuna, though own Dharma(Swadharama) is difficult to
observe one should keep in mind the fruits one would gain from it.
(18:923). If we start disliking our own Dharma because it is difficult then
shall we not miss the bliss of liberation? (18:926). Even if our mother is a
hunchback, her love on which we survive is not hunchback. (18:927). Even if
ghee has better qualities than water can fish live in ghee? What is poison to
the world is like nectar to the organisms living in it. Therefore, even
though it is difficult to observe, everyone should do only what is prescribed
for him and that which will liberate him from the worldly troubles. To adopt
other people's behaviour because it appears good is like walking on your head
instead of by your feet. Therefore Arjuna, is it not necessary to make a rule
that one should practice one's own Dharmaand avoid others? As long as
there is no Self-realisation actions are going to be there and doing any
action will always be difficult in the beginning. (18:929-935). When every action has its
difficulties then why should we blame our own Dharmafor them. (18:936). If
doing even those actions which we like involves labours then how can we say
that actions prescribed by Shastras are difficult. (18:945). Is there any fruit
other that sorrow when one accumulates sins by labouring one's organs and
spending time of our life? Therefore one should practice only one's own
natural Dharmabecause it will mitigate your labours and fetch you liberation,
the highest among the four obligations of man (Dharma, Artha, Kama and
Moksha; see notes under Ch 12). (18:948-949). Then God, pleased by the great
worship of observation of one's own Dharmadestroys the Tamaand Rajaattributes
from the mind and directs one's eagerness towards Sattvaattribute resulting
into the conviction that this earth and heaven are like poison. The person
then achieves the detachment of the type implied by the word
"Sansiddha" used earlier (in the Gita Shloka No 45) to explain the
meaning of detachment. I shall now tell about how he becomes a seeker once
this state of detachment is mastered and what he gains by it. (18:952-955). BECOMING A SEEKER Such a person is not caught in the
web of worldly things like the body etc. His love for the world becomes
dulled. He does not consider his sons, wealth and family as his even if they
go by his wishes. Then his intellect scalded by the sense pleasures reverses
into seclusion (become introspect). His conscience does not beak the vow of
not turning towards external objects. Then that seeker grips his mind in the
grip of oneness with God and turns its interested towards Soul. At that time
his desire for the worldly and beyond the world subjects vanishes. Therefore
if mind is controlled then desire also vanishes. Thus the illusions about the
realness of the world vanish and he comes to the state of true knowledge (of
the Self). His past karmas are nullified by going through the process of
enjoying or suffering for them and new karma is not created, because the ego
of being the doer of the actions has already vanished. This state is called
"Karma-samya-dasha" or the state of null karmas. When this state of
null karmas is attained he meets his Guru automatically. (18:956-966). Once
he meets his Guru, his actions and his responsibility as doer stops.
(18:968). The ignorance of the seeker then is destroyed by the blessings of
the true Guru. (18:970). State of
actionlessnessOnce the ignorance gets destroyed then the triad of actions, the
doer and the act of doing vanishes and karma is abandoned automatically. Thus
when the visible world is wiped away by destroying the ignorance which is the
root cause of all actions then the seeker realises that what he was
endeavouring to know is he himself. (18:971-973). When ignorance goes, it
takes with it the knowledge also and what remains is the actionless
consciousness. Therefore that state of pure knowledge is called non-doing (or
actionlessness). He then remains in the state of his original form. The state
of complete actionlessness is the Siddhi of actionlessness and is naturally
the most superior among the Siddhis. (18:977-980). There is nothing more to
be gained beyond the state of actionlessness. (18:983). This state is
attained by the blessings of a true Guru. (18:984). Who can say that a person
whose inclination has become steady in the Self by the destruction of duality
after listening, due to his good fortune, to the advice of his true Guru has
any action remaining to be done? Without doubt, such a person has nothing
left to be done. (18:987-990). But it is not everybody that can reach that
state. What a person, who has not yet been able to reach the state of
Self-realisation, should do is explained in the following. (18:991). Getting ready to meet his GuruThat seeker should
first burn the Rajaand Tamaattributes along with desire and prohibited
actions in the fire of prescribed actions using the fuel of actions. (i.e.
burn prohibited actions as well as the two attributes.) Also, he should see
that the desire about children, wealth and heaven should be under his
complete control. The organs which were exposed to various sense pleasures
should be controlled (Pratyahar or control of organs). And acting as
prescribed by the own Dharmaand making the offering of the fruits
to God, attain a steady state of detachment. Means should be obtained by
which knowledge would grow and Self-realisation attained. If one meets his
true Guru after being so prepared and he gives advice on Self Realisation
without reservations, (18:991-997) then in time he will receive the fruits.
(18:999). When one achieves detachment and also
meets True Guru and discrimination takes root in the mind, then the mind,
using that discrimination, decides that Brahman alone is real and all other
worldly things are an illusion. But the state of oneness with the
all-pervading and the supreme Brahman where the path to liberation ends, in
which the Knowledge by which the three states (of wakefulness, dream and
sleep) dissolve itself dissolves, where the oneness of unification vanishes
and not even a trace of bliss of the Self remains but which still remains as
a remainder even when nothing remains, is achieved only step by step in due
time. (18:1001-1006). The lamp of thoughts is lighted by the oil of
detachment and he gets the treasure of the Self. The essence of the steps by
which a seeker, who has become permanently worthy of enjoying this treasure
of the Self, achieves Self-realisation is the what I shall tell you now.
(18:1008-1010). NOTES: ================================================= PASADYAN (Ending of the Dyaneshwari) Dyaneshwar ends his
holy dialogue with the following May people have
goodwill towards each other.
May the darkness of
evil be dispelled by the Sun of virtuousness of this world May people receive
what they desire for.
Like garden of
alive wish gratifying trees Like villages of
living wish giving gems Like speaking ocean
of everylasting life Like blemishless
moon and sun without the burning heat May people have
kinship of these truth abiding saints what more can be asked
? May the three
world's be filled with with rapture Worship the primal
lord uninterruptedly May those who
cherish this scripture as their very life force be victorious over seen and
unseen karma , then the lord of
the universe , brother and Guru Nivrutinath said " your offering
be blesssed " The audio video
link is and with this
blessed Dynaneshwar attained Eternal bliss and he uttered the
following verses "Mogara
Phulala " The Buds of Mogara flower have blossomed (I have attained enlightenment) I planted a seedling and the vine has grown sky high With the threads of the mind,I have woven this cloth(the
Dyaneshwari) as an offering to Lord Vitthala. For audio/video
please || SHREE KRISHNA
PARNAMASTU|| |
