Dnyaneshwari
Chapter Six
Chapter Six
Then Sanjay said to the King,
Listen to the opinion on Yoga
Which Shri Krishna will tell Arjuna. 1
Shri Krishna fed Arjuna
Juice of eternal spirit. We happened
To be there as guest at right time. 2
Don’t know how lucky we are.
When a thirsty man, while drinking water,
Realizes at the taste of first gulp
That it is nectar and not water. 3
It has happened like that to you and I.
We got it when there was no possibility.
Then Dhrutaraashtra said, “I am not asking you that”. 4
This told Sanjay,
How Dhrutaraashtra had been
Preoccupied by love for his children. 5
Understanding this he laughed and said to himself,
“Old man is spoiled by temptation, otherwise
This teaching is excellent at this time”. 6
But how Dhrutaraashtra is going to like it?
How sun will rise for a borne blind?
Sanjay didn’t say anything as
He was afraid the king might get angry. 7
But he was glad himself for
Getting opportunity to listen to
The dialogue between Shri Krishna and Arjuna. 8
With that delight, he thought
After understanding the speech of Shri Krishna;
He can explain that to Dhrutaraashtra with due respect. 9
In the Sixth Chapter of Geeta
This speech of Sanjay is a clever episode,
Like selecting nectar from Ocean of Milk. 10
This Chapter is essence of Bhagwat Geeta,
Other shore of ocean of discretion,
Or treasure of wealth of Eight faceted Union (Yoga)
With doors wide open. 11
Which is a resting place for creative energy,
Which can’t be described in words (by Vedas),
From where shoots of Geeta started growing. 12
The Sixth Chapter is like that.
It will be told using decorative metaphors,
And will be best in the literature. So,
Listen with attention. 13
My Marathi( here English) speech is admirable.
And it shall win nectar on wager.
I shall write such letters for savory reader. 14
The words are so delicate; they will
Take away sweetness of musical notes.
Their beauty will take away essence from fragrance. 15
To taste such a savor,
Ears shall turn into tongues. My words
Shall make sense organs quarrel. 16
The word is a subject of ears to hear
But tongue shall say, “this is our savor”.
Nose shall feel “this is our fragrance”.
The word will become savor and fragrance. 17
The flow of this speech is such a wonder.
On seeing that eyes shall be happy. They shall
Say, “This is a mine of beauty”. 18
When whole line will be ready,
The mind shall run to meet her.
The arms shall come forward to embrace her. 19
Like this all organs will rush to come near my words.
And that word will satisfy all of them.
Like one sun makes whole world
Alive by thousands of rays. 20
The extent of these words is extraordinary.
Whoever thinks and understands opinion will find
They have attributes of wishfulfilling bead. 21
These words are dining plates,
With delicacies in the form of Oneness with God
Served on them. I have arranged such dinner
For these desireless people. 22
Now self-brilliance, which is always new,
Using it as a lamp, who eats this meal
Without knowledge of sense organs
He gets to eat (gets liberation). 23
Audience has to let limitations of ears go
For this feast. This is to be enjoyed
By introversion of mind. 24
One has to remove outer covering of words,
And be one with spiritual essence inside.
Then he should blissfully enjoy bliss. 25
If you can get to such gentleness,
Then only my elucidation will be of use.
Otherwise this will be a story of deaf and dumb. 26
But let us leave this now.
I don’t have to select audience, as only
People with desireless mind have this right. 27
Who for love of self-knowledge
Left worldly life and heaven’s pleasures.
Nobody can understand this besides them. 28
The crows can’t recognize moon,
Like them people craving for pleasures are not
Going to understand this topic. The Chakor bird
Prefers moonlight for food. 29
Like him this is the subject for knowers.
This is unfamiliar place for ignorant.
I don’t need to speak more about this. 30
But I speak because of occasion.
Saints should forgive me for this.
Now I shall tell you, what Shri Krishna said. 31
It is difficult for intellect to understand.
But I shall see that in the light shown
By grace of my mentor Nivruttinath. 32
If you get knowledge which goes beyond senses,
Then you can see without eyes,
Which eyes can’t see. 33
If by luck you happened to get touchstone,
Then you can get gold from iron,
Which Alchemy can’t do. 34
Like that, if one is endowed with
Grace of mentor. What can’t he achieve?
Dnyaandeo says, “ he has that in abundance”. 35
So I shall speak and in my speech,
I shall show form of Supreme Spirit
Which has no form. Though it is beyond experience,
I shall make experience it. 36
Listen, success, money, generosity, and
Knowledge, detachment and wealth,
Who is endowed with these Six, 37
And who is also called Bhagwant (God),
Who is companion of those, who abandoned
Everything, that Shri Krishna, told Arjuna,
“Give your complete attention”. 38
Shri Bhagawaana Uvaach:
Anaashritaha karmaphalam kaaryam karma karoti yah.
Sa sannyaasi cha yogi cha na niragnirna chaakriyaha. 1
Listen, detached ones and desireless seekers,
Both are same. You might consider them different.
But don’t do that. If you think, they are same. 39
Names are different. That is all.
Desireless seeking is same as detachment of everything.
In Supreme Soul there is no difference in both. 40
We do call one person by two names.
Or reach to same destination by
Two different roads. 41
Water from different places is same.
But looks different when filled in different pots.
Like that, detachment and desireless seeking
Are different only in outward look. 42
Arjuna, listen, one who behaves (does action),
Without having craving for fruits, is
Desireless is accepted by everyone in this world. 43
Earth gives birth to trees and others
Without any pride, and
Doesn’t desire for its fruits. 44
Like that, according to family’s inheritance,
Stage of life and caste,
What needs to be done at that time, 45
He does that accordingly, but
Never takes credit for that,
and don’t desire for its fruit in the mind. 46
Whoever is like that, he is really
A detached one. Arjuna, understand,
He is eminent desireless seeker (King of Seekers). 47
On the other hand, when occasion
For proper action comes, who says, this
Action will block that action, so I won’t do that.
But when he leaves this action, soon starts other. 48
After removing one plaster, when one
Immediately applies other, like that,
He, being a slave of his obsession, works useless. 49
First, he has burden of family life on head.
To get rid of this, he goes to detachment.
Then he takes burden of actions in detachment 50
So without leaving worship of fire, and
Without crossing boundaries of action,
The bliss of union can be obtained from our own self. 51
Yam sannyaasamiti praahuryogam tam viddhi paandava.
Na hyasannyastasankalpo yogi bhavati kashchan. 2
Listen, detached is the seeker.
This unanimous opinion had been proclaimed
By many sciences raising their flag high. 52
Where volition of detachment vanishes,
One achieves essence of union: Supreme Spirit,
Whoever recognized this by experience,
(He is detached and he is seeker). 53
Aarurukshormuneryogum karma kaaranamuchyate.
Yogaaroodhasya tasyaiva shamaha kaaranamuchyate. 3
Arjuna, whoever wants to reach
The top of mountain of union,
He should not miss steps of action. 54
He starts from the bottom of
Rules and regulations, takes trek of postures
And goes by cliff of controlled breath.
Thus comes to the middle of this mountain. 55
Then he comes to the broken cliff
Of withdrawal from objects of senses.
Intellect doesn’t stand on this slippery cliff.
Here many times Hathyogis give away their vows. 56
With power of practice,
One will get hold on this slippery cliff
By sticking nails of detachment,
Thus getting hold to climb. 57
Thus he will ride on Praan and Apaan winds,
And come to wide path of stabilized intellect (Dhaaranaa),
Heading to peak of deep meditation. 58
When he completes this travel,
The creed for desires will stop
He will reach the state of oneness with Spirit.
Now the difference between end and means will end. 59
Where next moment disappears,
Memory of past vanishes, such unified state
Is equalized state of body (called Samadhi). 60
Whoever becomes by this way
Expert in technique of Union,
I shall tell his signs. Listen. 61
Yadaa hi nendriyaartheshu na karmasvanushajjate.
Sarvasankalpasanyaasi yogaaroodhastadochyate. 4
Still in whose home (of sensual organs)
Pleasures don’t come and go. Who is happily
Sleeping in room of self-knowledge. 62
Whose mind doesn’t wake up
Even when jolted by happiness and sorrow,
Even when sensual pleasures come near,
He had forgotten what they are. 63
Though his organs are performing actions,
In his mind,
The desire for fruits never arises.64
Whoever is like this, though living in the body,
Is behaving like he is wide-awake, and
Still appears motionless as if sleeping,
Recognize him to be expert in Yogic studies. 65
Then Arjuna asked, “ Shri Krishna,
What you are telling, makes me wonder.
Who gives him this status? 66
Uddharedaatmanaatmaanam naatmaanamavasaadayet.
Aatmaiva hyaatmano bandhuraatmaiva ripuraatmanaha. 5
Shri Krishna smiled and said,
“Aren’t you saying something unusual?
In this un-duality who is giving whom and what? 67
When due to ignorance the soul sleeps
On bed indiscretion and experiences
Bad dream of birth and death, 68
Then, when he wakes up,
He comes to know that was only a dream.
We go through this all the while.
It happens in our own mind. 69
So I say Arjuna,
We do damage to our own self
By giving attention to body’s pride. 70
Bandhuraatmaatmanastasya yenaatmaivaatmanaa jitaha.
Anaatmanastu shatrutve vartetaatmaiva shatruvat. 6
Thinking thus, one should abandon pride.
Then realize what he is, and be one with eternal spirit.
This way one can grace oneself. 71
Otherwise, when one thinks body is the best place
And so treats it, he becomes his own enemy,
Like an insect sleeping in its cocoon. 72
See how an unlucky treats himself
When about to be benefited. He closes eyes,
Behaves like a blind man, thus misses a treasure. 73
Or, someone because of madness keeps saying,
“I am not that one which I was, I been stolen,”
Because of delusion in mind. 74
In fact he is same which he was before.
But his intellect doesn’t feel that way.
Does any body die due to a stroke of sword in dream? 75
When a pipe moves in opposite direction
Due to weight of parrot (when he sits on a catching device),
He should fly away. But he is in doubt
(He may fall and die if he don’t hold the pipe). 76
He moves neck this and that way in vane,
Grabs pipe in paw and embraces it. 77
He says in mind, “I really got tied here”.
Caught in this thought,
He engages more paw of free hand. 78
No one had tied this parrot, thus caught.
But, here, even if somebody cuts him in half,
He wouldn’t let pipe go. 79
Thus, whoever has nourished his pride,
He becomes his own enemy (like above parrot).
Shri Krishna says, “Who doesn’t take pride
In this falsity (of body), is self-realized”. 80
Jitaatmanaha prashaantasya paramaatmaa samaahitaha.
Sheetoshnasukhadukkheshu tathaa maanaapamaanayoho. 7
Whoever has won his mind,
And thus has his desires retired,
Then supreme Soul is not farther from him. 81
When impurity is removed from impure,
It becomes one hundred percent pure gold.
In the same way on disappearance of desire
His soul becomes one with Supreme Soul. 82
When earthen pot is broken,
The space in it doesn’t have to move anywhere
To join sky. 83
Like that, whose pride of body is gone,
He is Supreme Soul, which
Is filled everywhere from the beginning. 84
Now differences like hot and cold,
Or selections like happiness and sorrow,
Or feelings like honor and insult,
Don’t exist with such a person. 85
Which way sun goes that
Part of the world becomes bright. Like that,
Whatever he gets, is so because he is that. 86
See, the rain showers starting from clouds
Never prick ocean. Like that
Good and bad are never felt by Yogi
(As these are not different from his self state). 87
Dnyaanavidnyaantruptaatmaa kootastha vijitendriyaha.
Yukta ityuchyate yogi samaloshtaashmakaanchanaha. 8
On thinking about this visible world from experience,
He decided it to be false. Then, when he searched,
“Who he is,” he came to know he is the knowledge. 88
Now, there is no duality. So
Whether he is all inclusive or limited,
This discussion comes to an end. 89
Who has thus won his senses,
He is equal to Eternal Spirit,
Though he is in this body. 90
He is the victor of senses and
Should be called one with God (Yogayukta).
He never experiences difference like old or young. 91
See, he considers
A heap of gold as tall as Mount Meru,
Like a lump of soil. 92
A jewel, pure and invaluable,
Difficult to get, he considers it a stone.
He is desireless like this. 93
Suhrunmitraayurudaasinamadhyasthadveshyabandhushu.
Saadhushvapi cha paapeshu samabuddhirvishishyate. 9
An ally or enemy,
A friend or foe, he never imagines
Difference like this. 94
“I am all universe”, whoever experiences thus.
Why should he have a brother, and for what?
Who is going to hate him? 95
Arjuna, in his vision, will there be good or bad?
When you rub metal on touchstone
Are there any grades in gold? 96
That touchstone produces only quality gold.
Like that, his mind treats, both,
Movable and immovable world equal forever. 97
Because ornaments of universe
(In the form of different creatures), though
Are of various shapes, they are made of
Same gold of Eternal Spirit. 98
He has gained this knowledge.
That’s why he doesn’t get deceived by
Different superficial shapes. 99
If you look at a cloth, you see
It is made up of arrangement of threads.
But all over it’s one thread (cotton or silk)
And nothing else. 100
One gets experience similar to
This cloth-thread comparison.
Whoever experiences this, understand,
He is with equalized intellect and nothing else. 101
Who is like a great ocean,
Seeing him gives great satisfaction,
Meeting him gives solace to one in delusion. 102
His speech makes religion alive.
His grace creates great achievements.
See heavenly pleasures are a play for him. 103
If one just remembers such a person,
He will provides his status.
To praise him certainly benefits. 104
Yogi yunjeeta satamaatmaanam rahasi sthitaha.
Ekaakee yatachittaatmaa niraasheerparigrahaha. 10
Whoever is going to see
A day of unduality without a sunset, he,
Then, is going to be with self forever. 105
Thus, who has discretion, Arjuna,
He is lonely, because, all over three worlds
He is the only one. He is without family. 106
(Dnyaneshwar says) Shri Krishna, an omniscient,
Is telling extraordinary attributes of
Such person with realization. 107
Who is father of knowers (Shri Krishna),
Who is a lamp showing light to all viewers,
His desire creates universe. 108
Vedas, formulated on tracks of Onkar,
Though great in literature, are unable to cover
His success due to shortcomings inherent. 109
His brilliance energizes
Sun and moon to shine. Then can
This world get illuminated without his light? 110
(Dnyaneshwar is saying to himself)
The greatness of his name is such that even
Sky is smaller in comparison.
Then, how can one know attributes of such God? 111
So let me stop here.
While describing attributes of saints,
Krishna told attributes of whom and why,
I can’t describe that. 112
(But I think), Listen, that self-knowledge,
Which totally destroys duality, if expressed openly,
Then sweetness of love for Arjuna will be lost. 113
So God didn’t say that. But left
A thin curtain (of indirect description) hanging
In between, and left lovers apart to enjoy. 114
Those who are caught in bliss of “I am that”,
And those who are craving for that,
May cause blemish to his (God’s) love. 115
Perhaps he (Arjuna) will lose his ego,
And will become I, then,
What can I do? 116
Who else do I have,
Who will pacify me just by his sight?
Or to whom I can talk freely?
Or to whom I can embrace fiercely? 117
If Arjuna becomes one with me,
To whom can I tell that I want to tell somebody
Or which I can’t keep in my mind? 118
With this concern, making reference to others,
But in speech addressing him as Arjuna,
Shri Krishna mentally embraced him. 119
Though this difficult to hear,
Understand,
Arjuna is idol of Krishna’s bliss. 120
When a childless women gets a child in old age,
She is possessed by her love for child,
And keeps dancing around him all the while. 121
Same thing happened to God.
I wouldn’t have used this metaphor of infertile
Woman, but for his extreme love for Arjuna. 122
The wonder is, see, what is the occasion?
It’s time of war, and, what is the subject? But
God is moving around love of Arjuna with determination. 123
Love and it causing shame?
Addiction, does it cause exhaustion?
Madness and not causing confusion?
How can these happen? 124
So, conclusion is, that
Arjuna is the place of God’s love and friendship,
A mirror of his mind flooded romantic love. 125
Arjuna is thus meritorious, and
Fit for sowing the seed of devotion.
That’s why he deserved grace of Shri Krishna. 126
Or, Arjuna is the idol of
The devotion by association, which is
A step below devotion by self-description. 127
Instead of praising master sitting near,
If one starts praising his servant, like that,
God was overtaken by love of Arjuna. 128
See a woman who loves her husband,
And husband equally respects her,
Shouldn’t we describe her rather than husband? 129
Like that, I prefer to describe Arjuna more,
As he is the only one in three worlds
To be extremely lucky. 130
Because of his love, shapeless Supreme Soul
Takes a shape. He (Supreme Soul) is complete,
Still he also is affected. 131
Then listeners said, “How lucky we are!
Listen to his style of elaboration.
Rhythm in his speech is defeating soul of music”. 132
In the sky of our language, colors of
Different metaphors are appearing.
He is speaking such Marathi! It’s creditable. 133
See, clear moon light of knowledge is shining,
Different opinions in talk are its coolness.
Its meaning is like a blooming lotus flower. 134
Desire to listen this is so attractive,
That even desireless people would like to hear.
As listeners understood this, they started
Dancing to its rhythm. 135
Dnyaneshwar came to know this and said,
“Give attention, extraordinary day
In the form Krishna has come to Pandav Family. 136
Devaki carried him in womb,
Yashoda raised him with great efforts.
But in the end he was of use to Pandavas. 137
So, lucky Arjuna didn’t have to bother,
To serve him for long time, or
To wait for proper time to request. 138
Listeners said, “leave this. Come tot he story.”
On this Dnyaneshwar responded, “then Arjuna said
With intimacy, “Hey God, I don’t have
These attributes of Saints.” 139
If one thinks of the meaning these
Attributes, I am really incomplete. But see,
If I am to grow up, it will be due to your couching. 140
But with your help, I shall
Reach to spiritual liberation. Why not?
I shall do whatever studies you will tell me. 141
God, I don’t know what you are telling.
But on listening I am praising them.
Whoever has those attributes, how great they must be? 142
I want to be like that, so
God, consider me your favored one and
Grace me.” Then Shri Krishna said, “Is it so?
All right. I shall do that”. 143
See, as long as we have no satisfaction,
It is like famine of happiness. But once satisfied,
It’s pleasure everywhere. 144
Arjuna is servant of God, powerful of all,
So he could even reach to Godhead. But see
How Shri Krishna got satisfied with this luck of Arjuna. 145
To meet Shri Krishna is rare for even gods
Like Indra after thousands of births.
That Shri Krishna had been obsessed by Arjuna.
He can’t wait to be asked. 146
Now listen.
“I want to be like that”,
Which Arjuna said, God heard all that. 147
Then he thought, as Arjuna is
Desirous to be one with Eternal Spirit,
He is now seeded with thought of detachment. 148
But he is not yet ready for liberation.
Still spring in the form of detachment
Has brought him blossom of “I am that”. 149
So, “To reach to Eternal Spirit” is not far
For him. God was sure
Arjuna was now full with detachment. 150
Shri Krishna thought, whatever action
Arjuna may follow; he will be successful
Right from the start. So teaching will not be useless. 151
Thinking thus, Shri Krishna said, “ Arjuna,
Listen to this.
The best of all paths. 152
On this path, behavior leads to
Millions of fruits of retirement.
Shri Shankar is still a traveler on this path. 153
Many crowds of monks are going by
Cross roads towards the void in intellect (murdhniaakaash),
The steps of their experience have made the path smooth. 154
They left all other paths of ignorance,
And kept running along
Straight path of self-knowledge. 155
After them, great sages followed same path.
Achievers became achieved ones same way.
The self-realized achieved greatness. 156
When one gets on this path,
He forgets hunger and thirst.
He doesn’t know day and night. 157
While walking on this road, where ever you step,
That opens up mine of liberation. Even if
He steps sideways, he gets heavenly pleasures. 158
Arjuna, on this road, it is like,
One starts on the East and comes to
The home in the West. Walking on this road
Is to keep mind stable. 159
On this road, the destination where
One is going; he comes to know he is that town.
You will come to know this. No need to tell. 160
Then Arjuna asked, “God, When
Are you going to do that? Shouldn’t you save me?
I am drowning in the sea of eagerness.” 161
Then Krishna replied, “why are you getting so eager?
I was going to tell you that and
You asked in between. 162
Shuchou deshe pratishthaapya sthiramaasanamaatmanaha.
Naatyuchchritam naatineecham chailaajinakushottaram. 11
I shall tell you in detail.
But if you practice and experience it accordingly,
Then only it will be of use. First one should find
A proper place for this practice. 163
It should be such a place,
Where if you sit, you wouldn’t want to move.
Just by seeing it, feeling of detachment gets amplified. 164
Where saints had lived before,
Which makes you feel happy,
Which floods mind with encouragement. 165
Where meditation
Lets it happen by itself through meditator.
Experience automatically enters in his mind.
Such a place is renowned for beauty forever.166
Arjuna, where even heretic,
If he happens to go there,
He feels like doing penance. 167
If some one comes here by chance,
Even though he is craving for sex,
He forgets to return back from here. 168
Like this, this place, which
Makes unwilling to stay,
Makes wanderer to quit and sit
At one place, thus slaps detachment to awaken . 169
After seeing this place,
A romantic person wants to give up
His kingdom to stay here. 170
The place should be very beautiful
And serene, where you see
Eternal Spirit dwelling. 171
See one more thing
Sages and saints should have lived here.
It shouldn’t have been spoiled by
Traffic of ordinary people. 172
Where, many trees with
Roots and fruits sweet like nectar
Flourish in all seasons. 173
Where water is everywhere,
Even in autumn water is clear.
There are plenty of springs near. 174
Sun is mild and cool.
Wind is still with mild breeze
Gently blowing. 175
It should be quiet.
There should not be animals around.
Also no parrots and beetles. 176
There should be swans living by lake,
A few chakrawalks (waterfowls) would do.
Occasionally cuckoo is acceptable. 177
If there are a few peacocks
Visiting often, though not resident,
We won’t object them. 178
One should find such a place,
Where there is a hermitage or a temple of Shiva,
Not easily accessible to every one. 179
One should select from this,
A place which he likes, and
Sit there in solitude. 180
One should see if
The place is like the way it should be.
Then see if his mind gets stable or not.
If it does, he should prepare a seat. 181
At the bottom place a layer of darbha
(a dried long grass clippings),
Over it arrange a piece of skin of deer.
On top keep a fold of washed cotton clothe. 182
The grass tops should be young and slender,
Of same size and
Stay leveled together 183
If it gets thick, body will sway.
If thin it will pass on
Defects (gravel, stiffness etc.) in soil. 184
It should be neither thick nor
Thin, be at level,
And comfortable. 185
Tatraikaagram manaha krutva yatachittendriyakriyaha.
Upavishyaasane yunjyaad yogamaatmavishuddhaye. 12
Then, at such a place,
Concentrating mind, he should remember
His mentor with respect. 186
With this remembrance,
Hardship of pride is lost.
Inside out he is filled with serenity. 187
He forgets sex.
The urgings of organs vanish.
The mind is folded in the heart. 188
He should wait till he gets into such
A unified state. Then with this he awareness
He should sit on the seat. 189
Now body supports body.
Air (breath) controls air (breath).
Such experience starts surfacing. 190
Then behaviors turn around,
A senseless stage (samadhi) comes within reach.
The practice comes to an end as soon as
You take the seat. 191
The posture is important here.
I shall elaborate that now.
You should sit tight, calves touching thighs. 192
Place both feet turned inwards,
Heals touching area behind scrotum
In front of anus. 193
Right heal should be at the bottom
Pressing raphe in midline.
Left foot will then sit on right. 194
In the area of four finger breadth
Between penis and anus, leaving one and half finger breadth
Above and below, at this spot, 195
Keep upper surface of right heal
Raise body over this,
And balance it tight. 196
Raise lower back lightly,
To the extent not perceptible,
Hold both ankles same way. 197
Arjuna, then,
Whole body becomes one part
Of the heal of lower foot. 198
Arjuna, understand, this is
The main attribute of Root Posture (moolbandh),
It is also called as Vajraasan. 199
Thus when Support Wheel (Mulaadhaar Chakra)
Fits on the Root Posture and closes downward path
Gas in the rectum is pressed inwards and upwards. 200
Samam kaayashirogreevam dhaarayannachalam sthiraha.
Samprekshya naasikaagram svam dishashchaanavalokayan. 13
Then palms of both hands, brought together,
Are placed on left foot, that
Raises both shoulders up. 201
Then when spinal column in back is raised,
The lotus of face fits tight between
Raised shoulders. Now eyelids start closing. 202
Upper lids drop,
Lower lids slacks downward,
Making eyes half-open. 203
The vision (focus of eye) remains inwards,
If it gazes out,
It falls on the tip of nose. 204
Thus vision mostly remains inside the eye.
It doesn’t come out. Whatever is coming out
That stays on the tip of nose. 205
Now the desire to look around,
Or see any shapes or objects
Totally disappears. 206
The neck shortens and chin gets
Caught in suprasternal notch.
This is a tight fit pressing on chest. 207
Adams apple disappears behind it.
The posture which results
Is called Jaalandar Bandh. 208
The umbilicus is drawn in and
Stomach compressed backward,
Then lotus of heart blooms inside. 209
Arjuna, the posture resulting, extending from
Base of penis to the umbilicus,
Is called Vodhiyaana Bandh. 210
Prashaantaatmaa vigatbheerbramhachaarivrate sthitaha.
Manaha sanyamya matcchitto yukta aaseeta matparaha. 14
Thus, outside the body, a shadow
Is cast by this practice. Inside,
The mind looses fickleness. 211
Imagination stops,
Longings are subdued.
Body and mind gets pacified. 212
What has happened to hunger?
Where has sleep gone?
The memory of these is lost. 213
The Apaan (lower gas), obstructed by Root Posture,
Turns upward.
It expands because of obstruction. 214
Apaan gets angry and starts growling.
It remains there and pushes
Manipur wheel. 215
It strengthens and searches
In side the body. Then forcibly expels
Dirt accumulated over years since childhood. 216
Apaan has no place to go
So it enters the stomach,
And destroys bile and mucus there. 217
It empties oceans of seven elements,
Breaks mountains of fat,
And draws marrow from bones. 218
It opens up ducts and vessels,
Relaxes organs, and
Scares pennant. But he shouldn’t get afraid. 219
It shows diseases, but
Immediately removes them. It
Mixes together elements of water and Earth inside. 220
Arjuna, while, at the other end,
The heat of Vajraasan awakens
Kundalini energy. 221
A young one of cobra
Bathed in saffron, coiled up,
And sleeping. 222
Like that, serpentess in the form of
Kundalini is sleeping in three and half coils,
With mouth directed below. 223
She looks like a circular ring of lightening,
Or a fold of flame of fire, or as if
A band made of pure, polished, gold shining. 224
She is neatly contracted and compressed
In a narrow space below navel.
Due to heat of Vajraasan she gets pinched and awakens. 225
Then, as if a star is falling down from sky,
Or sun stepping down from his throne,
Or a seed of light germinating in a shoot, 226
Like that Kundalini is seen
Unwinding coils and straightening her body
In a space below navel. 227
She is hungry for many days,
In addition, she had been annoyed.
That is the reason. So she opens
her mouth upwards. 228
Arjuna, whatever gas accumulated
Below heart,
She eats all that. 229
The flames from her mouth
Spread up and down.
She starts eating mouthfuls of flesh. 230
Which ever organ is fleshy,
She consumes taking big chunks from surface.
In addition takes one or two bites from the heart. 231
Then she searches for palms and soles,
Then attacks upper body parts, and
Clears each and every joint. 232
She doesn’t leave her support,
But removes vigor even from nails,
Cleans up and fixes skin to the bones. 233
Sucks marrow out of bones,
Drinks every drop out of blood vessels.
Then outward growth of hair roots is burned out. 234
Then suffering from thirst, she drinks
Ocean of seven elements in one gulp
Making hot summer everywhere in the body. 235
She catches air flowing through both nostrils,
Which amounts to twelve finger breadths,
And pushes it back. 236
That time lower Apaan gas contracts upwards,
Upper Praan spreads downwards.
In this meeting of Praan and Apaan, only
Layers of Six Wheels remain apparent. 237
These two might have met now, but
Kundalini is angry for a moment.
She tells them, “Who are you? Get out.” 238
Arjuna, listen, she eats all elements of earth,
Licks every drop of water, and
Doesn’t leave anything behind. 239
When she thus finishes both spirits,
Earth and Water, then she is completely satisfied.
The, pacified, she stays with Sushumna. 240
Now delighted with satisfaction,
Whatever venom she vomits makes
Praan alive by nectar contained in it. 241
That venomous fire of nectar emanates from mouth.
When it starts cooling inside and outside.
Then only all organs get back their lost energy. 242
Beat of pulse, flow in blood vessels, now stop.
Nine varieties of airs disappear.
No functions remain for the body. 243
Idaa and Pingalaa both join together.
The three knots get loosened, and
Layers of six wheels break open. 244
Then gases moving through right and left nostrils,
Thought to be sun and moon, are no longer visible
Even on holding cotton filament in front. 245
Intellect dissolves in vitality.
Power to smell, remaining in nostrils,
Enters along with Kundalini into Sushumna pulse. 246
The collection of moon-nectar,
Situated in the top, slowly tilts, and
Nectar drops in the open mouth of Kundalini. 247
That juice taken by Kundalini,
Spreads in the whole body, and
Praan vayu gets absorbed right then and there. 248
The wax in a hot crucible disappears,
And crucible is filled
With hot liquid. 249
Like that the form of body
Is now expressed as
Brilliance covered by a layer of skin. 250
When sun is covered by clouds,
His brilliance is gone. But when this cover
Disappears, no one can stop his flare. 251
Like that, superficial
Dry layer of skin is discarded
Like scales of husk. 252
After that new skin shines
With brilliance of a diamond
Or shoots borne to a seed of jewel. 253
Or like an icon made
From colors taken out of evening sky,
Or like pure condensed form of eternal flame. 254
Or it looks like filled with saffron
To the brim, or a statue cast of nectar,
Or while looking at I think, it is an idol of peace. 255
That body (of pennant) looks like
Color of delight, or icon of eternal bliss,
Or small plant, of tree of satisfaction, growing with vigor. 256
Or he is a large golden flower bud of Yellow Champak,
Or a statue of nectar,
Or a blooming garden of tenderness. 257
Or the wet face of moon
Blooming in autumn,
Or brilliance itself taking a seat. 258
When Kundlini drinks this moon-nectar,
The body becomes like this.
This body scares even God of Death. 259
The old age turns around,
Youth departs
And lost childhood returns. 260
His age may be less, but
He can do things, which a strong man can do.
His courage is so great, it has no comparison. 261
A tree of gold should bloom
With buds of jewels, like that
He grows new nails. 262
He gets new teeth. They are small,
But they look like,
A row of diamonds on both sides. 263
He grows minute hair ends all over,
Which look like small particles of
Ruby scattered everywhere. 264
Palm and sole look like red lotus.
The eyes get so clear,
How can I describe them? 265
When oyster shell is completely filled
Due to full development of pearl,
It’s two halves burst open at joint. 266
Like that, vision is not contained
By two eyelids. It wants to get through
Occupying them. Its same old vision,
But now wants to penetrate sky. 267
Arjuna, listen, body becomes of gold,
But is light like wind, because
It doesn’t have fractions of Earth and Water. 268
He sees beyond ocean,
Hears thoughts from heaven,
And recognizes feelings of an ant. 269
He rides on wind. He walks
On water without steps getting wet.
He gets so many powers as per occasion. 270
Listen, Arjuna, holding hands of Praan,
Stepping on the sky, who came
In the heart through staircase of Sushumna, 271
That Kundalini who is the mother of world,
Who is beauty of sovereign Supreme Spirit,
And who supports germ of seed of universe, 272
Who is symbol of formless Supreme Void,
Who is a tabor of Supreme Soul Shiva,
Who is clearly birthplace of life. 273
Let it be. That Kundalini,
When she entered in the heart,
She spoke the word of Anaahat. 274
The knowledge of intellect,
Which had stuck to Kundalini, and
Thus came with her, faintly heard the word. 275
In a pot of constant repetition (Paraa speech),
Figures of rhythm are drawn
In the form of Aumkar. 276
You can understand, if you can imagine it.
But now how can you bring mind that can imagine?
So you don’t know what is sounding. 277
Arjuna, I forgot to tell,
As long as wind is not destroyed,
Word remains in heart. So Anaahat rebounds. 278
Then sky thunders by
Resounding of Anaahat cloud, and
The door to the place of Eternal Spirit opens up. 279
Listen, the Murdhni Space,
Which is shaped like womb of lotus,
Is the other great sky where vitality stays half-hungry. 280
Goddess Kundalini, who brings vitality into
The middle of heart offers it
The food of brilliance. 281
In such a way that duality won’t see
This food containing cooked vegetables
In the form of intelligence
(intelligence will not be affected by duality). 282
After thus offering her brilliance
Kundalini becomes gaseous (praan vayu).
How does she appear then? 283
As if she is an icon of wind,
Dressed in yellow silken sari,
Then she undressed. 284
Or the flame of lamp should extinguish
By breeze of wind, or lightening
Strikes in the sky and disappears. 285
Or she looks as if a chain of gold
Or a spring of light had been flowing
And had reached the heart. 286
Then that spring of light should get
Absorbed in the soil of heart, like that,
The form of energy gets dissolved in the energy. 287
It is called as energy, but in fact
It is gas - breath (oxygen).
It doesn’t have attributes of
Rhythm, dot, change, or flame. 288
To control mind, or to control breath,
Or to want to meditate, now
These functions don’t remain. 289
Take this idea, or drop that idea.
This doesn’t happen any more here.
Because this is the fireplace for five Great Spirit. 290
Five spirits should dissolve five spirits,
Is the essential sign of the heart of Shiva,
But this was shown by Shri Vishnu. 291
I have clarified the meaning,
Removed the mystery, and have thus
Presented to the listeners, my customers.
Thus says Dnyaneshwar. 292
Yunjannenam sadaatmaanam yogi niyatatmaanasaha.
Shaantim nirvaanaparamaam matsansthaamadhigachchati. 15
Listen, when brilliance of energy (kundalini) is lost,
Then form of body is lost (it becomes gaseous),
When he becomes thus microscopic,
He can hide in the eyes of people. 293
In fact the body is with organs
As before, but now it is, as if,
Composed of gas. 294
Or the stem of plantain tree, erected
After removing it’s skin, or
The sky should develop organs,
He looks like that. 295
When body becomes like that
It’s capable of flying in the air. To get
Body like this is a great wonder for living people. 296
See, when pennant walks away,
The row of steps left behind,
There, everywhere, different achievements stand. 297
But we have nothing to do with that.
Arjuna, listen, three spirits
Thus vanish inside the body. 298
Earth is destroyed by the water.
Water is destroyed by fire. Fire
Is extinguished by wind inside the heart. 299
Then only Praan Vayu remains.
But it is life size (of the size of body).
After sometime it disappears in the Murdhni space. 300
That time Kundalini looses her name.
Now she is called Maarut. But as long as
She doesn’t join Shiva, she remains as energy. 301
Then this gaseous energy passes Jaalandhar Posture,
Reaches and penetrates “Kaakeemukha” a place on top above palate,
Where nine organs unite,
Then she reaches Murdhni space (which is like a mountain). 302
She steps immediately on the back of “Aunkar”,
Walks taking quick steps, and
Leaves Pashyanti speech behind. 303
Further on, you see half-syllabic feet
Of Aunkar join together in Murdhni space
Like you see many rivers join ocean. 304
Then she steadies at the Eternal Hole,
Embraces and quickly unites with Eternal Soul
Thinking “I am that”. 305
Then curtain of five great spirits disappears.
Energy and Supreme soul are united. In that union
Everything including Murdhni space is dissolved. 306
The water separated from sea,
Falls in the streams of rivers through clouds;
And thus is returned to sea. 307
Arjuna, like that, through body, when
Shiva, leaving energy, meets Shiva.
Then that union is like union of sea. 308
Now, there is nothing behind to think,
If there were two or
It was only one proven. 309
The state in which Murdhni space
Dissolves with Vital space (Chidakash),
Whoever can experience and be that
He only can achieve it. 310
That state can not be described in words,
So it can’t be discussed,
Or introduced in dialogue. 311
Arjuna, even otherwise, the Vaikhari speech,
Which takes pride in discussing this,
Is quite far from the state of Supreme Union. 312
Behind middle of eyebrows in Aadnyaa Wheel,
M form doesn’t remain. Not only this,
Praan has obstacles in coming alone to Murdhni sky. 313
Afterwards when Praan Vayu joined Murdhni sky
The day ended for the word. Then
Even that sky disappears. 314
Now in deep waters of Supreme Spirit,
Where you can’t reach sky,
Can this slender bamboo tree of word stand? 315
That’s why that Supreme State is not
The one which can be described in words,
Or heard by ears. This is true, true and true. 316
When and if in future you were to get it by luck,
Then you should stick to it.
It is that important. 317
Arjuna, when you become one with it,
There is nothing more to know. So
There is no sense in talking more. So let us leave this. 318
When words return thus,
Where wind of thoughts don’t enter,
There, then desire is dead. 319
Which is beauty of that mindless Supreme state,
Which is youth of fourth state of consciousness (Turiya),
And is without origin and can’t be measured. 320
Which is the end of form,
And is destination of liberation,
Where origin and end disappears. 321
Which is the cause cause of universe,
Which is the fruit of yogic practice,
And which is a vitality of bliss, 322
Which is the seed of Great Spirits,
Which is the brilliance of great brilliance,
So, Arjuna, which is my own native nature, 323
This is the idol with four hands,
Whose beauty is express in
Defeating devotees and surprising heretics. 324
Whose decisions last till
They achieve it; those men become
This great bliss indescribable in words. 325
This instrument (Practice of Yoga) which
I described here in, who ever made his body accordingly,
Get purified and become I. 326
They look like made from
Molten juice of Eternal Spirit
In the crucible of body. 327
If this experience will get illuminated
In mind, it will cast shadow
On whole world. Then Arjuna said, “This is true, Sir, 328
Because, God, whatever solution you
Just now told, it is to achieve Spiritual Excellence.
That is how one gets to Eternal Spirit. 329
Who ever practice this with determination
They will certainly achieve it. I understand this
From the way you told. 330
God, just on listening this,
Knowledge arises in mind. Then
How one will not get expertise on practice? 331
So there is no nonsense
In what you tell. But, listen to
One thing I want to say. 332
Krishna, the practice of Yoga (Union)
You told just now. I like it very much.
But, I can’t do it, as I don’t have right to do. 333
If I can do it and complete with whatever
Ability I have, then
I shall be happy to do it. 334
Otherwise if I can’t do what you tell me,
Then I shall ask to tell me whatever
I can do without that capacity. 335
I thought so, that made me ask.
So I request you, Sir,
To give attention. 336
Did you hear?
The instrument you told just now,
Whoever likes it, if he practices, can he achieve it? 337
Or, is it that without proper capability
You can’t achieve it ?
Krishna says, “Arjuna what is this? 338
This is very high level of achievement.
Even if it was some other ordinary work,
Can you do it without capability? 339
But what you call capability,
Understand it is within reach.
When you become capable and do it,
You could achieve it right from the start. 340
This capability is not a thing you can buy.
In a market place.
Is this a quarry of capable people. 341
Who is somewhat detached, and has
Controlled his body to some extent,
Isn’t he a proper person for this? 342
With this trick
You can also get this capability.
(Dnyaneshwar says) Thus God himself had
Solved this problem. 343
Shri Krishna further said, Arjuna,
Whoever behaves without discipline
Has no right at all.
This is the law about this. 344
Naatyashnatastu yogosti na chaikaantamanashnataha.
Na chaatisvapnasheelasya jaagrato naiva chaarjuna. 16
Whoever is dominated by his sense of taste,
Or is sold himself to sleep,
Here, he is denied rights. 345
Or who, because of his obstinacy,
Denies hunger and thirst,
Or controls hunger and stops eating, 346
He doesn’t sleep, and his behavior
Is totally overwhelmed by obsession.
He thus has no control over his body.
How is he going to practice Yoga? 347
So there shouldn’t be resistance by
Excessive enjoyment of pleasures. Total
Denial of everything is also not necessary. 348
Yuktaahaarvihaarasya yuktacheshtasya karmasu.
Yuktasvapnaavabodhasya yogo bhavati dukkhahaa. 17
He should eat, but it should be
Measured to the needs. Also should
Perform all other necessary actions. 349
He should speak limited words, and
Walk minimum distance necessary.
Also should respect sleep at one time. 350
If he has to wake up, should keep
It limited. This will easily control
And balance elements (mucus, bile, blood etc.) in the body. 351
If you provide subjects to the senses
In a controlled fashion thus,
Then mind accentuates satisfaction. 352
Yadaa viniyatam chittamaatmanyevaavatishthate.
Nispruhaha sarvkaamebhyo yukta ityuchyate tadaa. 18
External organs thus get habituated,
And in the heart pleasure increases. In this state,
Without hard efforts, one can easily practice Yoga. 353
Like, when luck comes to you,
Industry becomes the reason
For wealth and pleasure to be yours. 354
Similarly when one, who is disciplined,
Turns to the practice of Yoga,
Then he easily matures in experience of
Self-achievement. 355
So, Arjuna, who can
Always be thus disciplined,
He gets decorated with crown of liberation. 356
Yathaa deepo nivaatastho nengate sopamaa smrutaa.
Yogino yatachittasya yunjato yogamaatmanaha. 19
When discipline and yoga come together, and
Both form confluence like one at Prayaag (Of Ganges and Jamana),
Then, there, whose mind gets stable abandoning his field, 357
Call him expert in Yoga.
Understand now, that his mind can be compared
To a lamp in a place without wind. 358
Now, after knowing thoughts in your mind,
I shall tell you something.
You listen to that with attention. 359
You have desire to achieve this, but
You are not ready to work for it.
Tell me, are you afraid of hardship? 360
Arjuna, you might think,
There is lot of hardship in this.
But don’t think so. These bad guys,
Sense organs are exaggerating it. 361
See, the medicine, which rejuvenates old age
And makes life comfortable.
Isn’t that considered as enemy by tongue? 362
Like that, whatever is of our benefit,
That is considered painful by these sense organs.
Is there anything as easy as Yoga? 363
Yatroparamate chittam niruddham yogasevayaa.
Yatra chaivaatmanaatmaanam pashyannaatmani tushyati. 20
Sukhamaatyantikam yat tad buddhigraahyamateendriyam.
Vetti yatra na chaivaayam sthitashchalati tatvataha. 21
So, the Yogic Practice I told you, beginning
With steadying the posture, will help you
To control senses, if you can do it. 364
Then with this practice,
When you control senses.
The mind gets out to meet vitality. 365
When it returns from sensual pleasures,
It turns inwards and sees its own self-nature.
It immediately recognizes self,
And understands, “I am that”. 366
With this recognition,
Mind sits on throne of happiness.
As it becomes one with self it looses itself. 367
There is nothing else besides it.
The sense organs never come to know it.
That vitality, mind becomes that and stays there. 368
Yam labdhvaa chaaparam laabham manyate naadhikam tataha.
Yasmin sthito na dukkhena gurunaapi vichaalyate. 22
Then, even though his body is crushed under
Mountain of sorrow greater than Mount Meru,
His mind is not crushed by its weight. 369
Even though body is cut by weapon,
Or burned by fire, the mind inside,
As it is submerged in great bliss,
Never comes back to suffer from these. 370
Thus when mind comes to its own place,
And enjoys extraordinary bliss,
It doesn’t take interest in the body and forgets it. 371
Tam vidyaat dukkhasanyogaviyogam yogasandnitam.
Sa nishchayena yoktavyo yogonirvinnachetasaa. 23
This pleasure, which is excellence of Yoga,
The kingdom of delight, and,
For whom one has to get the knowledge. 373
This must be seen factually,
By practicing Yoga.
After seeing,the seer becomes the bliss. 374
Sankalpaprabhavaan kaamaanstyaktvaa sarvaanasheshataha.
Manasaivendriyagraamam viniyamya samantataha. 24
But, Arjuna, this same Yoga,
In one way, is very easy.
Show death of son to desire (Son of desire
Is craving for pleasure. Destroy it). 375
If the desire hears, “All cravings are dead”,
And see, “All organs doing appointed duties”,
She will die of heartbreak. 376
If detachment will do this,
Then traffic of desire will stop.
And intellect will stay happily in
The house of courage (discipline). 377
Shanaihi shanairuparamet buddhyaa dhrutigraheetayaa.
Aatmasanstham manah krutvaa na kinchidapi chintayet. 25
Yato yato nishcharati manah chanchalam asthiram.
Tatastato niyamyaitadaatmanyeva vasham nayet. 26
If intellect were to stay with courage (discipline),
She will let mind by way of experience
Establish in self-experience. 378
Think, thus you can get to Supreme Soul this way.
If you can’t do this,
There is one more thing. Listen. 379
Now, make only one rule,
Which will never allow to go beyond
Your determination. Follow this rule earnestly. 380
If this stabilizes the mind,
It has done the job. If doesn’t get
Stabilized, let it go free. 381
Where ever it will go (on freeing),
The rule will bring it back.
Thus it will get used to stabilization. 382
Prashaantamanasam hyenam yoginam sukhamuttamam.
Upaiti shaantarajasam bramhabhootamakalmasham. 27
Then, after sometime that (stabilization)
Will bring the mind
To the self. 383
After seeing self, the mind will become one with the self.
Then duality will be lost in this oneness.
The three worlds will then shine by brilliance of this union. 384
The clouds seen in the sky are different,
When they dissolve and disappear,
All universe is filled with the sky. 385
Like that, when mind dissolves in the self,
All universe becomes vitality. Thus with this
Easy solution you achieve the great thing. 386
Yunjannevam sadaatmaanam yogi vigatakalmashaha.
Sukhena bramhasansparshamatyantam sukhamashnute. 28
Many people have abandoned this
Wealth of desire, and experienced
This easy way of practicing Yoga. 387
They very easily get into Eternal spirit.
When salt is added to water,
It doesn’t stay different from it. 388
Like that, when ascetic gets united, and
Becomes one with Eternal spirit, then,
He gets totally involved, and
Enjoys festival of Bliss with whole world. 389
This is like walking on your own back
With your legs. So, Arjuna,
If you can’t do this, I shall tell you
Something else, listen. 390
Sarvabhootasthamaatmaanam sarvabhootaani chaatmani.
Eekshate yogayuktaatmaa sarvatra samadarshanaha. 29
Yo maam pashyati sarvatra sarva cha mayi pashyati.
Tasyaaham na pranashyaami sa cha me na pranashyati. 30
The fact is I am in all bodies,
There is nothing to discuss here.
Also everything resides in I. 391
It is made like this, and
Mixed in each other, but
Intellect has to accept this. 392
Arjuna, otherwise, he understands,
The concept I am the one equally distributed
In all the creatures and worships me. 393
The multiplicity of animals is not
Multiplicity in his mind. He understands
I am the only one in each of them everywhere. 394
Arjuna, then, there is no need to say
He and I are one. Without saying,
He and I are one. 395
The lamp and it’s light are the same.
Like that, he is in me
and I am in him. 396
As far as water spreads there is moisture.
As far as sky reaches there is space. Like this
The man breathes as far as I stay with him.
(Man has his form because of my form). 397
Sarvabhootasthitam yo mam bhajatyekatvamaasthitaha.
Sarvathaa vartamaanopi sa yogi mayi vartate. 31
Arjuna, cloth is made up of only one thread,
Like that, who had seen me in
Everything (in life), with this unduality. 398
Though shapes of ornaments are many,
The gold they are made of is only one.
Who ever is firm in this understanding
like an immovable mountain. 399
Or the tree has many leaves, though
There were not that many seedlings planted.
Who had thus woke up into the day of unduality
From the night of duality. 400
He is equal to me by experience. Tell me,
Though he is in the body made of five Spirits,
How could he stay attached there? 401
His experience has found my vastness.
So he is all inclusive (vast), even though
You don’t call him as such. 402
Even though he is in the body,
He doesn’t belong to he body.
How can I describe this state in words? 403
Aatmoupamyena sarvatra samam pashyati yorjuna.
Sukham vaa yadi vaa dukkham sa yogi paramo mataha. 32
So let us keep aside this description,
Who sees all world, movable and immovable,
Like himself, all the while, 404
He doesn’t understand in his mind
Difference between the feelings
Of happiness and sorrow, and actions good and bad, 405
These passions equal and unequal.
Also all things of different kinds
He considers them as his organs. 406
How can I describe them one by one?
“This world is I,” who come
To understand this. 407
He also has one body,
And people do call him happy or unhappy.
This is true. But it’s my experience that
He is the Supreme Soul. 408
So, you see world in yourself,
And you are the entire world. This equality
Arjuna, you should worship. 409
That’s why on many occasions
I had told you to keep equal vision.
There is nothing besides equality in this world. 410
Arjuna Uvaach:
Yoyam yogastvayaa proktaha saamyena madhusoodan.
Etasyaaham na pashyaami chanchaltvaat sthitim sthiraam. 33
Chanchalam hi manah krishna pramaathi balavad drudham.
Tasyaaham nigraham manye vaayorivi sudushkaram. 34
Arjuna asked God, “you are telling
Because of your concern about us. But
Sir, I can’t stand against this mind. 411
If you go on looking how big this mind is,
Or what it is made of? You don’t find anything.
All three worlds are not enough for it to wander. 412
Monkey will get into deep meditation.
Or a blast of wind will obey your command.
Will these things happen? 413
That mind, which harasses intellect,
Don’t let decisions succeed.
It claps courage on hand, and runs away. 414
It throws discretion in confusion,
Makes satisfaction hope. If you are at one place,
It will make you run around in all directions. 415
If you try to control it, it will riot.
To whom resistance helps
Will that mind leave its nature? 416
So, for these reasons,
My mind will get steady, and then,
I shall reach equalized state,
Is not going to happen. ”417
Shri Bhagavaanuvaach:
Asanshayam mahaabaaho mano durnigraham chalam.
Abhyaasena tu Kounteya vairaagyena cha gruhyate. 35
Then Shri Krishna said, “Truth you are telling.
It is like that.
The nature of this mind is fidgety. 418
But, by detachment
If you can turn it to practice,
Then it will be steady after some time. 419
There is one good thing about mind.
When it experiences sweetness, it gets habituated.
So let it experience self-bliss off and on. 420
Asanyataatmanaa yogo dushpraap iti me matihi.
Vashyaatmanaa tu yatataa shakyovaaptumupaayataha. 36
Otherwise, those, who don’t have detachment,
And who never turn to practice,
They can’t control mind. Don’t I accept this? 421
But if you don’t follow rules and regulations,
You never remembered detachment, and
Always stayed enjoying sensual pleasures, 422
If you never attempted
To control mind with effort since birth,
Then how will it be steady? Tell me. 423
So start doing that
Which will help control mind. Then
We shall see how that won’t happen. 424
All kinds of studies and practices done for Yoga,
Are they all nothing and false? It’s not so.
You can say, you are unable to do it? 425
If you have strength from yoga practice,
Then fickleness of mind is nothing. You will,
Easily, be able to understand the great principles”. 426
The Arjuna said, “Very well, there is
Nothing wrong in what God is telling.
You can’t compare strength of Yoga with that of mind. 427
I didn’t know till now,
What is this yoga and how it is understood.
So I was saying, mind is uncontrollable. 428
Since I was borne, now,
At present I came to know this Yoga,
Due to your grace. 429
Arjuna Uvaacha:
Ayatihi shraddhayopeto yogaat chalitamaanasaha.
Apraapya yogasamsiddhim kam gatim Krishna gachchati. 37
Kachchit nobhayavibhrashtashchinnabhramiva nashyati.
Apratishtho mahaabaaho vimoodho bramhanaha pathi. 38
Etat me sanshayam Krishna chhettumarhasyasheshataha.
Tvadanyaha sanshayasyaasya chhetta na hyupapadyate. 39
I have one more difficulty, Sir.
There is no one else, capable
Of solving this, besides you. 430
So tell me God, there was someone,
Who was trying to achieve liberation,
Without due practice, only by faith. 431
He left the town of sense organs,
And took the road of earnestness,
To get to his next stop - to achieve self-realization. 432
But he did not reach next stop,
And couldn’t return back.
He expired thus in the middle. 433
When a few clouds
Come in the sky in odd season,
They don’t stand and don’t pour. 434
Like that, he was far from
The sensual pleasures and the liberation, and
Because of faith, he couldn’t get rid of
Hope of self-realization. 435
Thus he got deceived due to late start,
And died having full faith about self-realization.
Tell me what happens to him after death? 436
Shri Bhagavaan Uvaach :
Partha naiveha naamutra vinaashastasya vidyate.
Na hi kalyaankrut kashchit durgatim taata gachchati. 40
Then Shri Krishna asked Arjuna,
“Who has desire for liberation,
Does he have any other end than liberation? 437
But this is what happens.
In between one has to take rest.
And that rest is also so pleasant,
That even Gods envy for. 438
In fact, if he takes quick steps of practice,
He should get to Eternal Soul
Before the time of death. 439
But if he can’t keep up with that speed,
And has to rest in between, then
The same liberation is still reserved for him. 440
Praapya punyakrutaam lokaanushitvaa shaashvateehee samaahaa.
Shucheenaam shreemataam gehe yogabhrashtobhijaayate. 41
Listen to the wonder that happens here.
What one gets after hundred offerings, he,
Who desires liberation, gets that without any labor. 441
Then while enjoying extraordinary
Pleasures in that state
He gets bored with that also. 442
“God, why did this calamity came in between?”
He is thus repenting
While enjoying pleasure in Heaven. 443
Then he is borne as a man,
And raised in a religious and wealthy family,
And cared like a rice seedling. 444
In the family which follows morality,
Speaks with purity and truth,
And sees with discerning eyes of science. 445
Where Vedas are treated like God,
Behavior is as described in Vedas,
And discretionary thoughts are the chief counsel. 446
In that family, worry is the wife of God
(God takes care of all worries).
Achievements and developments are like deities. 447
Thus, he, who is displaced from Union with Supreme,
Takes birth in that family which is the happiest
In every way because of previous merits. 448
Athavaa yoginaameva kule bhavati dheemataam.
Etaddhi durlabhataram loke janma yadeedrusham. 42
Tatra tam buddhisanyogam labhate pourvadehikam.
Yatate cha tato bhuyaha sansiddhou kurunandana. 43
Or those who offer in the fire of knowledge,
Know Vedas, and are faithful to Eternal Spirit,
And stay in Eternal Bliss, 449
Those who rely on, “There is only Eternal Soul here”,
And rule in three worlds,
Who are singers in the garden of delight, 450
Those, who in the town of discretion,
Always eat the fruit of Spiritual Bliss,
They get borne in the family of Yogis. 451
At dawn before sun rises
Twilight spreads ahead, like that,
In young age Self-knowledge arises in his mind. 452
Without waiting for maturity
Before reaching adulthood,
He achieves all knowledge in childhood. 453
As he achieves stabilized mind from previous birth,
His mind is educated and ready.
All sciences are on the tip of tongue. 454
Such a life, for which Gods hope for
And work in the heaven,
By chanting and offering. 455
Gods become singers to sing
Ballads of his life.
Arjuna, he gets such a life. 456
Poorvaabhyaasena tenaiva hriyate hyavashopi saha.
Jidnyaasurapi yogasya shabdabramhaativartate. 44
In the previous birth, whatever
Good intelligence he had obtained at the end,
He receives the same renewed in this life. 457
A man is lucky, and has power of finding wealth
By touch of feet, then he gets eye ointment bestowing power
To see wealth. He can find wealth from
Underground world very easily. 458
Those theorems which are difficult to understand,
Or can only be learned with help of mentor,
He understands them without efforts. 459
The strong organs come under control of mind.
The mind becomes one with air in breath (Praan).
And air (praan) joins Murdhni space. 460
Don’t know how this happened as easy like this.
But he can practice meditation automatically, and
Tranquillity of deep stage comes searching him. 461
This displaced man (from yoga) appears like
Bhairav sitting on the seat of Yoga, or
The beauty of a plantain tree (of initial yoga),
Or an icon of complete experience of detachment. 462
This man is a measure to measure life,
Or a lamp to show tools for eight part Yoga.
Like fragrance should take form of Sandal wood, 463
Thus this man looks like made of satisfaction,
Or extracted out of group of ascetics.
He has reached this much maturity in the student stage. 464
Prayatnaad yatamaanastu yogi sanshuddhakilvishaha.
Anekajanmasansiddhastato yaati paraam gatim. 45
Because after crossing thousands of births in
Thousand million years he reached
The banks of self-achievement. 465
So all kinds of studies follow him naturally.
And he sits on the
Throne of discretion without any problems. 466
Then with the speed of thought
He overtakes discretion and becomes
That which is beyond thought. 467
There cloud of mind disappears,
The wind stops being wind.
The sky dissolves in itself. 468
He gets so blissful, beyond words,
As if drowned in upper half of word AUM,
So words rebound from him. 469
This is the state of Eternal Spirit,
Which is the end of all the states.
He becomes idol of that unspecified Eternal State. 470
In past several births
He removed trash of bewilderment.
So in this birth, the time of union arrived
As soon as he was borne. 471
When the cloud disappears,
It becomes one with sky, like that
He gets indivisibly unified with Eternal Soul. 472
Thus from where universe is created,
And where it dissolves in the end,
He became that self form with present body. 473
Tapasvibhyodhiko yogi dnyaanibhyopi matodhikaha.
Karmibhyashchaadhiko yogi tasmaat yogi bhavaarjuna. 46
With hope to get which that thing,
Believing in the strength of their arms,
Activist jump in the stream of Six actions, 474
Or knowers wearing armor of knowledge,
Fight with worldly life on battlefield of life,
To obtain which one thing, 475
Or Ascetics try to climb
Broken and slippery cliff of penance
To achieve that self-form, 476
That self nature,
Which is the aim of devotion to devotees,
Which is the thing to be gained in offering to offerers,
And so is always worshipable for everyone. 477
Which is the aim of the pennant,
Which is the final destination,
And is the only one proven principle,
That he himself becomes. 478
So he is honorable to actionist.
He is knowledge to the seekers.
He is Original Ascetic to the ascetics. 479
Whose mind had reached
The union of Spirit and Eternal Soul,
Even though he holds this body.
Thus achieves greatness. 480
So for this reason, Arjuna,
I always tell you,
“Be yogi in your mind”. 481
Yoginaamapi sarveshaam madagatenaantaraatmanaa.
Shraddhaawaan bhajate yo mam sa me yuktatamo mataha. 47
Hey, to whom you call yogi,
Understand He is God of Gods.
He is my total bliss.
He is my soul (vitality). 482
To whom, by experience, all three elements of devotion,
Devotee, devotion and God of devotion,
Became I, with no division, 483
Then, Arjuna our love, his and mine,
Cannot be told in words.
He is really not like that. 484
If you want proper allegory
For love of this oneness, it is
“I am the body and he is my soul”, 485
Shri Krishna, supreme soul, moon of devotees,
Sovereign king of three worlds,
And ocean of merits thus said,” Said Sanjay. 486
After this, the earnest desire Arjuna had
To listen to Shri Krishna increased.
Shri Krishna came to know this. 487
This delighted him, because
He got a mirror like Arjuna to understand him.
Enthused by that delight, Shri Krishna will
Now preach further. 488
That occasion is next
Where the store of seed of subjects to be
Preached, devoted to peace
Will be sowed in the mind of listeners. 489
Because after truth and honesty have cleared
The mental anguish, the mind now
Is ready like a prepared soil bed. 490
In addition it got attention like turning soil.
So Shri Nivrittinath had desire to sow. 491
Dnyaaneshwar says, Sadguru so graced me
By keeping his hand on my head, thus
Clearly sowed seed in my mind. 492
So what I shall say,
Saints will really like that. Then
Listeners said, “This is enough. Tell us
What Shri Krishna Supreme Deity said”. 493
But you should listen that with ears of mind.
These words should be seen by eyes of mind.
They should be traded for mind. 494
Take these words in mind by attention.
They will satisfy intellect of
Good-natured people. 495
They will stabilize whatever is beneficial to Self.
They will create totally stable state,
And make Soul happy with millions of blisses. 496
Now Shri Krishna will tell Arjuna,
In delightful language. I shall tell you that
In the form of poetic meter of Owi. 497
Iti Shreemadbhagvatgeetasupanishatsu bramhavidyayam yogashastre
shreekrishnaarjunsamvade Aatmasanyamayogo nama Shashthodhyayaha -6-Shloka 47, Ovi
numbers 497
Shreesachchidanandarpanamastu
This is the Sixth chapter named “Technique of Self Control” consisting of dialogue
between Shreekrishna and Arjuna, dealing with Yogic Sciences from Bramhanic
teachings. Shlok 47, Ovi numbers 497
Offered to Shree Sachchidanand.
***************
Translated and presented by Shyamkant Kulkarni
