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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 f |
