Bhagavad Gita
By
Sri Swami Sivananda
Dedicated to
Bhagavan Vyasa
and
Lord Krishna
Avatara of Lord Hari
Flute-Bearer of Brindavan
Joy of Devaki
Beloved of Radha
Redeemer of the Fallen
Friend of Arjuna
The Lakkshya of Devotees
Chapter XI
The Yoga of the Vision of the Cosmic Form
Summary of Eleventh Discourse
Arjuna’s doubts having been removed through a clear description of the nature of the Atman and the origin and destruction of all created things, he is now ready to behold the Cosmic Vision.
Krishna grants him the divine sight by means of which Arjuna beholds the Lord as the vast Cosmic Manifestation. The vision is at once all-comprehensive and simultaneous. In every direction Arjuna sees the Lord as the entire universe. All the created worlds, gods, beings, creatures and things stand revealed as the one gigantic body of the Lord.
Arjuna further sees that the great cosmic drama is set in motion and controlled by the all-mighty power of the Lord. His Will alone prevails in all things and actions, both good and bad. The Lord exhorts him to fight, he being only an apparent cause of the destruction of his enemies.
Arjuna is unable to bear the pressure of the sudden expansion of consciousness and is filled with fear. He begs the Lord to assume once more His usual form.
Krishna reiterates that this vision cannot be had through any amount of austerities, study, sacrifices or philanthrophic acts. Supreme devotion is the only means by which one can have access to His grand vision.
Arjuna Uvaacha:
Madanugrahaaya paramam guhyamadhyaatmasamjnitam;
Yattwayoktam vachastena moho’yam vigato mama.Arjuna said:
1. By this explanation of the highest secret concerning the Self, which Thou hast spoken out of compassion towards me my delusion is gone.
COMMENTARY: After hearing the glories of the Lord, Arjuna has an intense longing to have the wonderful Cosmic Vision.
Bhavaapyayau hi bhootaanaam shrutau vistarasho mayaa;
Twattah kamalapatraaksha maahaatmyamapi chaavyayam.2. The origin and the destruction of beings verily have been heard by me in detail from Thee, O lotus-eyed Lord, and also Thy inexhaustible greatness!
Evametadyathaattha twamaatmaanam parameshwara;
Drashtumicchaami te roopamaishwaram purushottama.3. (Now), O Supreme Lord, as Thou hast thus described Thyself, O Supreme Person, I wish to see Thy Divine Form!
Manyase yadi tacchakyam mayaa drashtumiti prabho;
Yogeshwara tato me twam darshayaatmaanamavyayam.4. If Thou, O Lord, thinkest it possible for me to see it, do Thou, then, O Lord of the Yogis, show me Thy imperishable Self!
Sri Bhagavaan Uvaacha:
Pashya me paartha roopaani shatasho’tha sahasrashah;
Naanaavidhaani divyaani naanaavarnaakriteeni cha.The Blessed Lord said:
5. Behold, O Arjuna, My forms by the hundreds and thousands, of different sorts, divine and of various colours and shapes!
Pashyaadityaan vasoon rudraan ashwinau marutastathaa;
Bahoonyadrishtapoorvaani pashyaashcharyaani bhaarata.6. Behold the Adityas, the Vasus, the Rudras, the two Asvins and also the Maruts; behold many wonders never seen before, O Arjuna!
Ihaikastham jagatkritsnam pashyaadya sacharaacharam;
Mama dehe gudaakesha yachchaanyad drashtumicchasi.7. Now behold, O Arjuna, in this, My body, the whole universe centred in the one—including the moving and the unmoving—and whatever else thou desirest to see!
Na tu maam shakyase drashtum anenaiva swachakshushaa;
Divyam dadaami te chakshuh pashya me yogamaishwaram.8. But thou art not able to behold Me with these, thine own eyes; I give thee the divine eye; behold My lordly Yoga.
COMMENTARY: No fleshy eye can behold Me in My Cosmic Form. One can see Me only through the eye of intuition or the divine eye. It should not be confused with seeing through the physical eye or through the mind. It is an inner divine experience attained through intense devotion and concentration.
Sanjaya Uvaacha:
Evamuktwaa tato raajan mahaayogeshwaro harih;
Darshayaamaasa paarthaaya paramam roopamaishwaram.Sanjaya said:
9. Having thus spoken, O king, the great Lord of Yoga, Hari (Krishna), showed to Arjuna His supreme form as the Lord!
Anekavaktra nayanam anekaadbhuta darshanam;
Anekadivyaabharanam divyaanekodyataayudham.10. With numerous mouths and eyes, with numerous wonderful sights, with numerous divine ornaments, with numerous divine weapons uplifted (such a form He showed).
Divyamaalyaambaradharam divyagandhaanulepanam;
Sarvaashcharyamayam devam anantam vishwatomukham.11. Wearing divine garlands and apparel, anointed with divine unguents, the all-wonderful, resplendent (Being), endless, with faces on all sides,
Divi sooryasahasrasya bhavedyugapadutthitaa;
Yadi bhaah sadrishee saa syaadbhaasastasya mahaatmanah.12. If the splendour of a thousand suns were to blaze out at once (simultaneously) in the sky, that would be the splendour of that mighty Being (great soul).
Tatraikastham jagatkritsnam pravibhaktamanekadhaa;
Apashyaddevadevasya shareere paandavastadaa.13. There, in the body of the God of gods, Arjuna then saw the whole universe resting in the one, with its many groups.
Tatah sa vismayaavishto hrishtaromaa dhananjayah;
Pranamya shirasaa devam kritaanjalirabhaashata.14. Then, Arjuna, filled with wonder and with hair standing on end, bowed down his head to the Lord and spoke with joined palms.
Arjuna Uvaacha:
Pashyaami devaamstava deva dehe
Sarvaamstathaa bhootavisheshasanghaan;
Brahmaanameesham kamalaasanastha-
Mrisheemshcha sarvaanuragaamshcha divyaan.Arjuna said:
15. I behold all the gods, O God, in Thy body, and hosts of various classes of beings; Brahma, the Lord, seated on the lotus, all the sages and the celestial serpents!
Anekabaahoodaravaktranetram
Pashyaami twaam sarvato’nantaroopam;
Naantam na madhyam na punastavaadim
Pashyaami vishweshwara vishwaroopa.16. I see Thee of boundless form on every side, with many arms, stomachs, mouths and eyes; neither the end nor the middle nor also the beginning do I see, O Lord of the universe, O Cosmic Form!
Kireetinam gadinam chakrinam cha,
Tejoraashim sarvato deeptimantam;
Pashyaami twaam durnireekshyam samantaad
Deeptaanalaarkadyutimaprameyam.17. I see Thee with the diadem, the club and the discus, a mass of radiance shining everywhere, very hard to look at, blazing all round like burning fire and the sun, and immeasurable.
Twamaksharam paramam veditavyam
Twamasya vishwasya param nidhaanam;
Twamavyayah shaashwatadharmagoptaa
Sanaatanastwam purusho mato me.18. Thou art the Imperishable, the Supreme Being, worthy of being known; Thou art the great treasure-house of this universe; Thou art the imperishable protector of the eternal Dharma; Thou art the ancient Person, I deem.
Anaadimadhyaantamanantaveeryam
Anantabaahum shashisooryanetram;
Pashyaami twaam deeptahutaashavaktram
Swatejasaa vishwamidam tapantam.19. I see Thee without beginning, middle or end, infinite in power, of endless arms, the sun and the moon being Thy eyes, the burning fire Thy mouth, heating the entire universe with Thy radiance.
Dyaavaaprithivyoridamantaram hi
Vyaaptam twayaikena dishashcha sarvaah;
Drishtwaa’dbhutam roopamugram tavedam
Lokatrayam pravyathitam mahaatman.20. The space between the earth and the heaven and all the quarters are filled by Thee alone; having seen this, Thy wonderful and terrible form, the three worlds are trembling with fear, O great-souled Being!
Amee hi twaam surasanghaah vishanti
Kechid bheetaah praanjalayo grinanti;
Swasteetyuktwaa maharshisiddhasanghaah
Stuvanti twaam stutibhih pushkalaabhih.21. Verily, into Thee enter these hosts of gods; some extol Thee in fear with joined palms: “May it be well.” Saying thus, bands of great sages and perfected ones praise Thee with complete hymns.
Rudraadityaa vasavo ye cha saadhyaa
Vishwe’shvinau marutashchoshmapaashcha;
Gandharvayakshaasurasiddhasanghaa
Veekshante twaam vismitaashchaiva sarve.22. The Rudras, Adityas, Vasus, Sadhyas, Visvedevas, the two Asvins, Maruts, the manes and hosts of celestial singers, Yakshas, demons and the perfected ones, are all looking at Thee in great astonishment.
Roopam mahat te bahuvaktranetram
Mahaabaaho bahubaahoorupaadam;
Bahoodaram bahudamshtraakaraalam
Drishtwaa lokaah pravyathitaastathaa’ham.23. Having beheld Thy immeasurable form with many mouths and eyes, O mighty-armed, with many arms, thighs and feet, with many stomachs, and fearful with many teeth, the worlds are terrified and so am I!
Nabhahsprisham deeptamanekavarnam
Vyaattaananam deeptavishaalanetram;
Drishtwaa hi twaam pravyathitaantaraatmaa
Dhritim na vindaami shamam cha vishno.24. On seeing Thee (the Cosmic Form) touching the sky, shining in many colours, with mouths wide open, with large, fiery eyes, I am terrified at heart and find neither courage nor peace, O Vishnu!
Damshtraakaraalaani cha te mukhaani
Drishtwaiva kaalaanalasannibhaani;
Disho na jaane na labhe cha sharma
Praseeda devesha jagannivaasa.25. Having seen Thy mouths, fearful with teeth, blazing like the fires of cosmic dissolution, I know not the four quarters, nor do I find peace. Have mercy, O Lord of the gods! O abode of the universe!
Amee cha twaam dhritaraashtrasya putraah
Sarve sahaivaavanipaalasanghaih;
Bheeshmo dronah sootaputrastathaa’sau
Sahaasmadeeyairapi yodhamukhyaih.26. All the sons of Dhritarashtra with the hosts of kings of the earth, Bhishma, Drona and Karna, with the chief among all our warriors,
Vaktraani te twaramaanaa vishanti
Damshtraakaraalaani bhayaanakaani;
Kechidwilagnaa dashanaantareshu
Sandrishyante choornitairuttamaangaih.27. They hurriedly enter into Thy mouths with terrible teeth and fearful to behold. Some are found sticking in the gaps between the teeth, with their heads crushed to powder.
Yathaa nadeenaam bahavo’mbuvegaah
Samudramevaabhimukhaah dravanti;
Tathaa tavaamee naralokaveeraah
Vishanti vaktraanyabhivijwalanti.28. Verily, just as many torrents of rivers flow towards the ocean, even so these heroes of the world of men enter Thy flaming mouths.
COMMENTARY: Arjuna sees all the warriors, whom he did not wish to kill, rushing to death. He knows now that the Lord has already destroyed them, so why should he worry about the inevitable.
Yathaa pradeeptam jwalanam patangaa
Vishanti naashaaya samriddhavegaah;
Tathaiva naashaaya vishanti lokaas
Tavaapi vaktraani samriddhavegaah.29. As moths hurriedly rush into a blazing fire for (their own) destruction, so also these creatures hurriedly rush into Thy mouths for (their own) destruction.
Lelihyase grasamaanah samantaal
Lokaan samagraan vadanair jwaladbhih;
Tejobhiraapoorya jagatsamagram
Bhaasastavograah pratapanti vishno.30. Thou lickest up, devouring all the worlds on every side with Thy flaming mouths. Thy fierce rays, filling the whole world with radiance, are burning, O Vishnu!
Aakhyaahi me ko bhavaanugraroopo
Namo’stu te devavara praseeda;
Vijnaatumicchaami bhavantamaadyam
Na hi prajaanaami tava pravrittim.31. Tell me, who Thou art, so fierce in form. Salutations to Thee, O God Supreme! Have mercy; I desire to know Thee, the original Being. I know not indeed Thy doing.
Sri Bhagavaan Uvaacha:
Kaalo’smi lokakshayakrit pravriddho
Lokaan samaahartumiha pravrittah;
Rite’pi twaam na bhavishyanti sarve
Ye’wasthitaah pratyaneekeshu yodhaah.The Blessed Lord said:
32. I am the mighty world-destroying Time, now engaged in destroying the worlds. Even without thee, none of the warriors arrayed in the hostile armies shall live.
Tasmaat twam uttishtha yasho labhaswa
Jitwaa shatroon bhungkshwa raajyam samriddham;
Mayaivaite nihataah poorvameva
Nimittamaatram bhava savyasaachin.33. Therefore, stand up and obtain fame. Conquer the enemies and enjoy the unrivalled kingdom. Verily, they have already been slain by Me; be thou a mere instrument, O Arjuna!
Dronam cha bheeshmam cha jayadratham cha
Karnam tathaa’nyaanapi yodhaveeraan;
Mayaa hataamstwam jahi maa vyathishthaa
Yudhyaswa jetaasi rane sapatnaan.34. Drona, Bhishma, Jayadratha, Karna and all the other courageous warriors—these have already been slain by Me; do thou kill; be not distressed with fear; fight and thou shalt conquer thy enemies in battle.
Sanjaya Uvaacha:
Etacchrutwaa vachanam keshavasya
Kritaanjalirvepamaanah kireetee;
Namaskritwaa bhooya evaaha krishnam
Sagadgadam bheetabheetah pranamya.Sanjaya said:
35. Having heard that speech of Lord Krishna, the crowned one (Arjuna), with joined palms, trembling, prostrating himself, again addressed Krishna, in a choked voice, bowing down, overwhelmed with fear.
Arjuna Uvaacha:
Sthaane hrisheekesha tava prakeertyaa
Jagat prahrishyatyanurajyate cha;
Rakshaamsi bheetaani disho dravanti
Sarve namasyanti cha siddhasanghaah.Arjuna said:
36. It is meet, O Krishna, that the world delights and rejoices in Thy praise; demons fly in fear to all quarters and the hosts of the perfected ones bow to Thee!
Kasmaachcha te na nameran mahaatman
Gareeyase brahmano’pyaadikartre;
Ananta devesha jagannivaasa
Twamaksharam sadasattatparam yat.37. And why should they not, O great soul, bow to Thee who art greater (than all else), the primal cause even of (Brahma) the creator, O Infinite Being! O Lord of the gods! O abode of the universe! Thou art the imperishable, the Being, the non-being and That which is the supreme (that which is beyond the Being and non-being).
COMMENTARY: The Lord is Mahatma. He is greater than all else. He is the imperishable, so He is the proper object of worship, love and delight.
Twamaadidevah purushah puraanas
Twamasya vishwasya param nidhaanam;
Vettaasi vedyam cha param cha dhaama
Twayaa tatam vishwamanantaroopa.38. Thou art the primal God, the ancient Purusha, the supreme refuge of this universe, the knower, the knowable and the supreme abode. By Thee is the universe pervaded, O Being of infinite forms!
Vaayuryamo’gnirvarunah shashaankah
Prajaapatistwam prapitaamahashcha;
Namo namaste’stu sahasrakritwah
Punashcha bhooyo’pi namo namaste.39. Thou art Vayu, Yama, Agni, Varuna, the moon, the creator, and the great-grandfather. Salutations, salutations unto Thee, a thousand times, and again salutations, salutations unto Thee!
Namah purastaadatha prishthataste
Namo’stu te sarvata eva sarva;
Anantaveeryaamitavikramastwam
Sarvam samaapnoshi tato’si sarvah.40. Salutations to Thee from front and from behind! Salutations to Thee on every side! O All! Thou infinite in power and prowess, pervadest all; wherefore Thou art all.
Sakheti matwaa prasabham yaduktam
He krishna he yaadava he sakheti;
Ajaanataa mahimaanam tavedam
Mayaa pramaadaat pranayena vaapi.41. Whatever I have presumptuously uttered from love or carelessness, addressing Thee as O Krishna! O Yadava! O Friend! regarding Thee merely as a friend, unknowing of this, Thy greatness,
Yachchaavahaasaartham asatkrito’si
Vihaarashayyaasanabhojaneshu;
Eko’thavaapyachyuta tatsamaksham
Tatkshaamaye twaamaham aprameyam.42. In whatever way I may have insulted Thee for the sake of fun while at play, reposing, sitting or at meals, when alone (with Thee), O Achyuta, or in company—that I implore Thee, immeasurable one, to forgive!
Pitaasi lokasya charaacharasya
Twamasya poojyashcha gururgareeyaan;
Na twatsamo’styabhyadhikah kuto’nyo
Lokatraye’pyapratimaprabhaava.43. Thou art the Father of this world, unmoving and moving. Thou art to be adored by this world. Thou art the greatest Guru; (for) none there exists who is equal to Thee; how then can there be another superior to Thee in the three worlds, O Being of unequalled power?
Tasmaatpranamya pranidhaaya kaayam
Prasaadaye twaamahameeshameedyam;
Piteva putrasya sakheva sakhyuh
Priyah priyaayaarhasi deva sodhum.44. Therefore, bowing down, prostrating my body, I crave Thy forgiveness, O adorable Lord! As a father forgives his son, a friend his (dear) friend, a lover his beloved, even so shouldst Thou forgive me, O God!
Adrishtapoorvam hrishito’smi drishtwaa
Bhayena cha pravyathitam mano me;
Tadeva me darshaya deva roopam
Praseeda devesha jagannivaasa.45. I am delighted, having seen what has never been seen before; and yet my mind is distressed with fear. Show me that (previous) form only, O God! Have mercy, O God of gods! O abode of the universe!
Kireetinam gadinam chakrahastam
Icchaami twaam drashtumaham tathaiva;
Tenaiva roopena chaturbhujena
Sahasrabaaho bhava vishwamoorte.46. I desire to see Thee as before, crowned, bearing a mace, with the discus in hand, in Thy former form only, having four arms, O thousand-armed, Cosmic Form (Being)!
Sri Bhagavaan Uvaacha:
Mayaa prasannena tavaarjunedam
Roopam param darshitamaatmayogaat;
Tejomayam vishwamanantamaadyam
Yanme twadanyena na drishtapoorvam.The Blessed Lord said:
47. O Arjuna, this Cosmic Form has graciously been shown to thee by Me by My own Yogic power; full of splendour, primeval, and infinite, this Cosmic Form of Mine has never been seen before by anyone other than thyself.
Na vedayajnaadhyayanairna daanair
Na cha kriyaabhirna tapobhirugraih;
Evam roopah shakya aham nriloke
Drashtum twadanyena karupraveera.48. Neither by the study of the Vedas and sacrifices, nor by gifts, nor by rituals, nor by severe austerities, can I be seen in this form in the world of men by any other than thyself, O great hero of the Kurus (Arjuna)!
Maa te vyathaa maa cha vimoodhabhaavo
Drishtwaa roopam ghorameedringmamedam;
Vyapetabheeh preetamanaah punastwam
Tadeva me roopamidam prapashya.49. Be not afraid nor bewildered on seeing such a terrible form of Mine as this; with thy fear entirely dispelled and with a gladdened heart, now behold again this former form of Mine.
Sanjaya Uvaacha:
Ityarjunam vaasudevastathoktwaa
Swakam roopam darshayaamaasa bhooyah;
Aashwaasayaamaasa cha bheetamenam
Bhootwaa punah saumyavapurmahaatmaa.Sanjaya said:
50. Having thus spoken to Arjuna, Krishna again showed His own form; and the great soul (Krishna), assuming His gentle form, consoled him who was terrified (Arjuna).
Arjuna Uvaacha:
Drishtwedam maanusham roopam tava saumyam janaardana;
Idaaneemasmi samvrittah sachetaah prakritim gatah.Arjuna said:
51. Having seen this Thy gentle human form, O Krishna, now I am composed and restored to my own nature!
Sri Bhagavaan Uvaacha:
Sudurdarshamidam roopam drishtavaanasi yanmama;
Devaa apyasya roopasya nityam darshanakaangkshinah.The Blessed Lord said:
52. Very hard indeed it is to see this form of Mine which thou hast seen. Even the gods are ever longing to behold it.
Naa ham vedairna tapasaa na daanena na chejyayaa;
Shakya evamvidho drashtum drishtavaanasi maam yathaa.53. Neither by the Vedas, nor by austerity, nor by gift, nor by sacrifice, can I be seen in this form as thou hast seen Me (so easily).
Bhaktyaa twananyayaa shakyam aham evamvidho’rjuna;
Jnaatum drashtum cha tattwena praveshtum cha parantapa.54. But by single-minded devotion can I, of this form, be known and seen in reality and also entered into, O Arjuna!
Matkarmakrinmatparamo madbhaktah sangavarjitah;
Nirvairah sarvabhooteshu yah sa maameti paandava.55. He who does all actions for Me, who looks upon Me as the Supreme, who is devoted to Me, who is free from attachment, who bears enmity towards no creature, he comes to Me, O Arjuna!
COMMENTARY: This is the essence of the whole teaching of the Gita. He who practises this teaching attains supreme bliss and immortality. Such a one realises Him and enters into His Being, becoming completely one with Him. This verse contains the summary of the entire Gita philosophy.
Hari Om Tat Sat
Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam
Yogashaastre Sri Krishnaarjunasamvaade
Vishwaroopa Darshanayogo Naama Ekaadasho’dhyaayahThus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the eleventh discourse entitled:
“The Yoga of the Vision of the Cosmic Form”
Chapter XII
The Yoga of Devotion
Summary of Twelfth Discourse
The twelfth discourse indicates that the path of devotion is easier than the path of knowledge. In this path the aspirant worships God in His Cosmic Form of the Supreme Personality. He develops a loving relationship with Him, adores Him, remembers Him and chants His glories and Name. He thus effects union with the Lord and attains not only His formless aspect but also the Lord as the manifest universe.
The path of knowledge, whereby the aspirant meditates on the formless Brahman, is more difficult as he has to give up his attachment to the body from the very beginning. He has to have dispassion for the things of the world.
How to practise devotion? Krishna asks Arjuna to fix his entire mind on Him. As often as the mind wanders it should be brought back to the Lord. If this process of concentration is difficult he should dedicate all his actions to Him, feeling that it is His power that activates everything. If this also is beyond his ability, he should offer all his actions to the Lord, abandoning the desire for their fruits. He should take complete refuge in Him. The devotee who surrenders himself to the Lord attains perfect peace.
The Lord goes on to describe the qualities that a true devotee possesses. He neither attaches himself to anything nor does he have any aversion to things. He has a balanced mind under all circumstances. He is not agitated by the happenings of the world, nor does he himself cause any agitation in others. He is perfectly desireless and rejoices in the Lord within. He sees equality everywhere, being untouched by sorrow, fear, honour as also dishonour. He is perfectly content as he has surrendered his entire being to the Lord.
Arjuna Uvaacha:
Evam satatayuktaa ye bhaktaastwaam paryupaasate;
Ye chaapyaksharamavyaktam teshaam ke yogavittamaah.Arjuna said:
1. Those devotees who, ever steadfast, thus worship Thee and those also who worship the Imperishable and the Unmanifested—which of them are better versed in Yoga?
COMMENTARY: The twelfth discourse indicates that Bhakti Yoga is much easier than Jnana Yoga or the Yoga of knowledge.
Sri Bhagavaan Uvaacha:
Mayyaaveshya mano ye maam nityayuktaa upaasate;
Shraddhayaa parayopetaaste me yuktatamaa mataah.The Blessed Lord said:
2. Those who, fixing their minds on Me, worship Me, ever steadfast and endowed with supreme faith, these are the best in Yoga in My opinion.
Ye twaksharamanirdeshyamavyaktam paryupaasate;
Sarvatragamachintyam cha kootasthamachalam dhruvam.3. Those who worship the imperishable, the indefinable, the unmanifested, the omnipresent, the unthinkable, the eternal and the immovable,
Samniyamyendriyagraamam sarvatra samabuddhayah;
Te praapnuvanti maameva sarvabhootahite rataah.4. Having restrained all the senses, even-minded everywhere, intent on the welfare of all beings—verily they also come unto Me.
Klesho’dhikatarasteshaam avyaktaasaktachetasaam;
Avyaktaa hi gatirduhkham dehavadbhiravaapyate.5. Greater is their trouble whose minds are set on the Unmanifested; for the goal—the Unmanifested—is very difficult for the embodied to reach.
COMMENTARY: The embodied—those who identify themselves with their bodies. The imperishable Self is very hard to reach for those who are attached to their bodies. Their restless minds will not be able to get fixed on the attributeless Self.
Ye tu sarvaani karmaani mayi sannyasya matparaah;
Ananyenaiva yogena maam dhyaayanta upaasate.6. But to those who worship Me, renouncing all actions in Me, regarding Me as the supreme goal, meditating on Me with single-minded Yoga,
Teshaamaham samuddhartaa mrityusamsaarasaagaraat;
Bhavaami nachiraat paartha mayyaaveshitachetasaam.7. To those whose minds are set on Me, O Arjuna, verily I become ere long the saviour out of the ocean of the mortal Samsara!
Mayyeva mana aadhatswa mayi buddhim niveshaya;
Nivasishyasi mayyeva ata oordhwam na samshayah.8. Fix thy mind on Me only, thy intellect in Me, (then) thou shait no doubt live in Me alone hereafter.
Atha chittam samaadhaatum na shaknoshi mayi sthiram;
Abhyaasayogena tato maamicchaaptum dhananjaya.9. If thou art unable to fix thy mind steadily on Me, then by the Yoga of constant practice do thou seek to reach Me, O Arjuna!
Abhyaase’pyasamartho’si matkarmaparamo bhava;
Madarthamapi karmaani kurvansiddhimavaapsyasi.10. If thou art unable to practise even this Abhyasa Yoga, be thou intent on doing actions for My sake; even by doing actions for My sake, thou shalt attain perfection.
Athaitadapyashakto’si kartum madyogamaashritah;
Sarvakarmaphalatyaagam tatah kuru yataatmavaan.11. If thou art unable to do even this, then, taking refuge in union with Me, renounce the fruits of all actions with the self controlled.
Shreyo hi jnaanamabhyaasaat jnaanaaddhyaanam vishishyate;
Dhyaanaat karmaphalatyaagas tyaagaacchaantir anantaram.12. Better indeed is knowledge than practice; than knowledge meditation is better; than meditation the renunciation of the fruits of actions; peace immediately follows renunciation.
Adweshtaa sarvabhootaanaam maitrah karuna eva cha;
Nirmamo nirahankaarah samaduhkhasukhah kshamee.13. He who hates no creature, who is friendly and compassionate to all, who is free from attachment and egoism, balanced in pleasure and pain, and forgiving,
Santushtah satatam yogee yataatmaa dridhanishchayah;
Mayyarpitamanobuddhiryo madbhaktah sa me priyah.14. Ever content, steady in meditation, possessed of firm conviction, self-controlled, with mind and intellect dedicated to Me, he, My devotee, is dear to Me.
Yasmaannodwijate loko lokaannodwijate cha yah;
Harshaamarshabhayodwegairmukto yah sa cha me priyah.15. He by whom the world is not agitated and who cannot be agitated by the world, and who is freed from joy, envy, fear and anxiety—he is dear to Me.
Anapekshah shuchirdaksha udaaseeno gatavyathah;
Sarvaarambhaparityaagee yo madbhaktah sa me priyah.16. He who is free from wants, pure, expert, unconcerned, and untroubled, renouncing all undertakings or commencements—he who is (thus) devoted to Me, is dear to Me.
Yona hrishyati na dweshti na shochati na kaangkshati;
Shubhaashubhaparityaagee bhaktimaan yah sa me priyah.17. He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, and who is full of devotion, is dear to Me.
COMMENTARY: He does not rejoice when he attains desirable objects nor does he grieve when he parts with his cherished objects. Further, he does not desire the unattained.
Samah shatrau cha mitre cha tathaa maanaapamaanayoh;
Sheetoshnasukhaduhkheshu samah sangavivarjitah.18. He who is the same to foe and friend, and in honour and dishonour, who is the same in cold and heat and in pleasure and pain, who is free from attachment,
Tulyanindaastutirmaunee santushto yena kenachit:
Aniketah sthiramatir bhaktimaan me priyo narah.19. He to whom censure and praise are equal, who is silent, content with anything, homeless, of a steady mind, and full of devotion—that man is dear to Me.
Ye tu dharmyaamritamidam yathoktam paryupaasate;
Shraddhadhaanaah matparamaa bhaktaaste’teeva me priyaah.20. They verily who follow this immortal Dharma (doctrine or law) as described above, endowed with faith, regarding Me as their supreme goal, they, the devotees, are exceedingly dear to Me.
Hari Om Tat Sat
Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam
Yogashaastre Sri Krishnaarjunasamvaade
Bhaktiyogo Naama Dwaadasho’dhyaayahThus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the twelfth discourse entitled:
“The Yoga of Devotion”
Chapter XIII
The Yoga of Distinction Between The Field & the Knower of the Field
Summary of Thirteenth Discourse
In this discourse we have one of the most significant, most illuminating, most inspiring and most mystical portions of the Bhagavad Gita. The Lord gives us a wonderfully revealing insight into the human individual. It is the metaphysics of man, the unknown. The immortal Soul, with its physical embodiment, is the main theme of this discourse. The supreme transcendental Spirit, which is the eternal substratum beyond both, is also described in a wonderful manner. The knower of the Supreme Reality is instantly liberated.
The blessed Lord tells us that the knowledge of the Field and the Knower of the Field is the true knowledge. This highest and the best knowledge grants us divine wisdom and spiritual illumination that lead to divine beatitude. This body is the Field. The Immortal Soul (yourself), dwelling in the body is the Knower of the Field. Verily, it is the Supreme Being who has projected Himself and assumed the form of this Knower of the Field within this body. This self is none other than That. Thus, Lord Krishna explains the mystery of the individual soul dwelling within this mortal body. This knowledge constitutes the main subject matter of all the scriptures and the highest philosophical works.
The five elements, the ego, the mind, intellect and the ten organs, desire and aversion and such factors constitute the Field. Next follows a wonderful summing-up of what constitutes true knowledge. Then follows the declaration of the Supreme Soul, the knowledge of which grants us immortality. That Supreme Reality is the one universal Essence present everywhere. It pervades all. It shines within the inmost chambers of our heart, it is everything, it is the one seer, the witness, the guide, sustainer, experiencer and Lord of all. One who knows this mystery is not bound by activity even in the midst of life. When we perceive this supreme Presence dwelling in all beings we cannot injure anyone. Krishna asks us to see and know the difference between the Field (body or Prakriti) and the Knower of the Field (Spirit or Purusha), and thus reach the Self. This is the teaching and the message of this illuminating discourse.
Arjuna Uvaacha:
Prakritim purusham chaiva kshetram kshetrajnameva cha;
Etadveditumicchaami jnaanam jneyam cha keshava.Arjuna said:
1. I wish to learn about Nature (matter) and the Spirit (soul), the Field and the Knower of the Field, knowledge and that which ought to be known.
Sri Bhagavaan Uvaacha:
Idam shareeram kaunteya kshetramityabhidheeyate;
Etadyo vetti tam praahuh kshetrajna iti tadvidah.The Blessed Lord said:
2. This body, O Arjuna, is called the Field; he who knows it is called the Knower of the Field by those who know of them, that is, by the sages.
Kshetrajnam chaapi maam viddhi sarvakshetreshu bhaarata;
Kshetrakshetrajnayor jnaanam yattat jnaanam matam mama.3. Do thou also know Me as the Knower of the Field in all fields, O Arjuna! Knowledge of both the Field and the Knower of the Field is considered by Me to be the knowledge.
Tat kshetram yaccha yaadrik cha yadvikaari yatashcha yat;
Sa cha yo yatprabhaavashcha tatsamaasena me shrinu.4. What the Field is and of what nature, what its modifications are and whence it is, and also who He is and what His powers are—hear all that from Me in brief.
Rishibhirbahudhaa geetam cchandobhirvividhaih prithak;
Brahmasootrapadaishchaiva hetumadbhirvinishchitaih.5. Sages have sung in many ways, in various distinctive chants and also in the suggestive words indicative of the Absolute, full of reasoning and decisive.
Mahaabhootaanyahankaaro buddhiravyaktameva cha;
Indriyaani dashaikam cha pancha chendriyagocharaah.6. The great elements, egoism, intellect and also unmanifested Nature, the ten senses and one, and the five objects of the senses,
COMMENTARY: Great elements: earth, water, fire, air and ether are so called because they pervade all modifications of matter. The ten senses are: the five organs of knowledge (ears, skin, eyes, tongue and nose), and the five organs of action (hand, feet, mouth, anus and generative organ).
The one: this is the mind. The five objects of the senses are sound, touch, form colour, taste and smell.
Icchaa dweshah sukham duhkham sanghaatashchetanaa dhritih;
Etat kshetram samaasena savikaaramudaahritam.7. Desire, hatred, pleasure, pain, the aggregate (the body), fortitude and intelligence—the Field has thus been described briefly with its modifications.
Amaanitwam adambhitwam ahimsaa kshaantiraarjavam;
Aachaaryopaasanam shaucham sthairyamaatmavinigrahah.8. Humility, unpretentiousness, non-injury, forgiveness, uprightness, service of the teacher, purity, steadfastness, self-control,
Indriyaartheshu vairaagyamanahankaara eva cha;
Janmamrityujaraavyaadhi duhkhadoshaanu darshanam.9. Indifference to the objects of the senses, also absence of egoism, perception of (or reflection on) the evil in birth, death, old age, sickness and pain,
Asaktiranabhishwangah putradaaragrihaadishu;
Nityam cha samachittatwam ishtaanishtopapattishu.10. Non-attachment, non-identification of the Self with son, wife, home and the rest, and constant even-mindedness on the attainment of the desirable and the undesirable,
Mayi chaananyayogena bhaktiravyabhichaarinee;
Viviktadesha sevitwam aratir janasamsadi.11. Unswerving devotion unto Me by the Yoga of non-separation, resort to solitary places, distaste for the society of men,
Adhyaatma jnaana nityatwam tattwa jnaanaartha darshanam;
Etajjnaanamiti proktam ajnaanam yadato’nyathaa.12. Constancy in Self-knowledge, perception of the end of true knowledge—this is declared to be knowledge, and what is opposed to it is ignorance.
Jneyam yattat pravakshyaami yajjnaatwaa’mritamashnute;
Anaadimatparam brahma na sattannaasaduchyate.13. I will declare that which has to be known, knowing which one attains to immortality, the beginningless supreme Brahman, called neither being nor non-being.
Sarvatah paanipaadam tat sarvato’kshishiromukham;
Sarvatah shrutimalloke sarvamaavritya tishthati.14. With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the worlds, enveloping all.
Sarvendriyagunaabhaasam sarvendriyavivarjitam;
Asaktam sarvabhricchaiva nirgunam gunabhoktru cha.15. Shining by the functions of all the senses, yet without the senses; unattached, yet supporting all; devoid of qualities, yet their experiencer,
Bahirantashcha bhootaanaam acharam charameva cha;
Sookshmatwaat tadavijneyam doorastham chaantike cha tat.16. Without and within (all) beings, the unmoving and also the moving; because of His subtlety, unknowable; and near and far away is That.
Avibhaktam cha bhooteshu vibhaktamiva cha sthitam;
Bhootabhartru cha tajjneyam grasishnu prabhavishnu cha.17. And undivided, yet He exists as if divided in beings; He is to be known as the supporter of beings; He devours and He generates also.
Jyotishaamapi tajjyotistamasah paramuchyate;
Jnaanam jneyam jnaanagamyam hridi sarvasya vishthitam.18. That, the Light of all lights, is beyond darkness; it is said to be knowledge, the Knowable and the goal of knowledge, seated in the hearts of all.
Iti kshetram tathaa jnaanam jneyam choktam samaasatah;
Madbhakta etadvijnaaya madbhaavaayopapadyate.19. Thus the Field as well as knowledge and the Knowable have been briefly stated. My devotee, knowing this, enters into My Being.
Prakritim purusham chaiva viddhyaanaadee ubhaavapi;
Vikaaraamshcha gunaamshchaiva viddhi prakritisambhavaan.20. Know thou that Nature and Spirit are beginningless; and know also that all modifications and qualities are born of Nature.
Kaaryakaaranakartrutwe hetuh prakritiruchyate;
Purushah sukhaduhkhaanaam bhoktritwe heturuchyate.21. In the production of the effect and the cause, Nature (matter) is said to be the cause; in the experience of pleasure and pain, the soul is said to be the cause.
Purushah prakritistho hi bhungkte prakritijaan gunaan;
Kaaranam gunasango’sya sadasadyoni janmasu.22. The soul seated in Nature experiences the qualities born of Nature; attachment to the qualities is the cause of his birth in good and evil wombs.
Upadrashtaanumantaa cha bhartaa bhoktaa maheshwarah;
Paramaatmeti chaapyukto dehe’smin purushah parah.23. The Supreme Soul in this body is also called the spectator, the permitter, the supporter, the enjoyer, the great Lord and the Supreme Self.
Ya evam vetti purusham prakritim cha gunaih saha;
Sarvathaa vartamaano’pi na sa bhooyo’bhijaayate.24. He who thus knows Spirit and Matter, together with the qualities, in whatever condition he may be, he is not reborn.
Dhyaanenaatmani pashyanti kechidaatmaanamaatmanaa;
Anye saankhyena yogena karmayogena chaapare.25. Some by meditation behold the Self in the Self by the Self, others by the Yoga of knowledge, and others by the Yoga of action.
Anye twevamajaanantah shrutwaanyebhya upaasate;
Te’pi chaatitarantyeva mrityum shrutiparaayanaah.26. Others also, not knowing thus, worship, having heard of it from others; they, too, cross beyond death, regarding what they have heard as the supreme refuge.
Yaavat sanjaayate kinchit sattwam sthaavarajangamam;
Kshetrakshetrajnasamyogaat tadviddhi bharatarshabha.27. Wherever a being is born, whether it be unmoving or moving, know thou, O best of the Bharatas (Arjuna), that it is from the union between the Field and its Knower.
Samam sarveshu bhooteshu tishthantam parameshwaram;
Vinashyatswavinashyantam yah pashyati sa pashyati.28. He sees, who sees the Supreme Lord, existing equally in all beings, the unperishing within the perishing.
COMMENTARY: Birth is the root cause of the modifications of change, growth, decay and death. The other changes of state manifest after the birth of the body. But the Lord is changeless and He is birthless, decayless and deathless.
Samam pashyan hi sarvatra samavasthitameeshwaram;
Na hinastyaatmanaa’tmaanam tato yaati paraam gatim.29. Because he who sees the same Lord dwelling equally everywhere does not destroy the Self by the self, he goes to the highest goal.
Prakrityaiva cha karmaani kriyamaanaani sarvashah;
Yah pashyati tathaa’tmaanam akartaaram sa pashyati.30. He sees, who sees that all actions are performed by Nature alone and that the Self is actionless.
Yadaa bhootaprithagbhaavam ekastham anupashyati;
Tata eva cha vistaaram brahma sampadyate tadaa.31. When a man sees the whole variety of beings as resting in the One, and spreading forth from That alone, he then becomes Brahman.
COMMENTARY: A man attains to unity with the Supreme when he knows or realises through intuition that all these manifold forms are rooted in the One. Like waves in water, like rays in the sun, so also all forms are rooted in the One.
Anaaditwaan nirgunatwaat paramaatmaayam avyayah;
Shareerastho’pi kaunteya na karoti na lipyate.32. Being without beginning and devoid of (any) qualities, the Supreme Self, imperishable, though dwelling in the body, O Arjuna, neither acts nor is tainted!
Yathaa sarvagatam saukshmyaadaakaasham nopalipyate;
Sarvatraavasthito dehe tathaatmaa nopalipyate.33. As the all-pervading ether is not tainted because of its subtlety, so the Self seated everywhere in the body, is not tainted.
Yathaa prakaashayatyekah kritsnam lokamimam ravih;
Kshetram kshetree tathaa kritsnam prakaashayati bhaarata.34. Just as the one sun illumines the whole world, so also the Lord of the Field (the Supreme Self) illumines the whole Field, O Arjuna!
Kshetrakshetrajnayor evam antaram jnaanachakshushaa;
Bhootaprakritimoksham cha ye vidur yaanti te param.35. They who, through the eye of knowledge, perceive the distinction between the Field and its Knower, and also the liberation from the Nature of being, they go to the Supreme.
COMMENTARY: They who know through the eye of intuition opened by meditation and the instructions of the Guru and the scriptures, that the Field is insentient, the doer, changing and finite, and that the Knower of the Field is pure Consciousness, the non-doer, unchanging and infinite, and who also perceive the non-existence of Nature, ignorance, the Unmanifested, the material cause of being,—they attain the Supreme.
Hari Om Tat Sat
Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam
Yogashaastre Sri Krishnaarjunasamvaade
Kshetrakshetrajnavibhaagayogo Naama Trayodasho’dhyaayahThus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the thirteenth discourse entitled:
“The Yoga of the Distinction Between The Field and the Knower of the Field”
Chapter XIV
The Yoga of the Division of the Three Gunas
Summary of Fourteenth Discourse
Knowledge of the three cosmic qualities or Gunas, namely, Sattwa, Rajas and Tamas is now given through this discourse. The knowledge of these three Gunas, which hold the entire universe and all creatures under their sway, is of vital importance to each and everyone for their progress and happiness in life. Without this knowledge one will be forever bound by sorrow. In this knowledge we have the secret of success in worldly life as well as in spiritual life. Therefore, one should acquire this precious knowledge.
Lord Krishna reveals that these three qualities compose the Cosmic Nature. This Cosmic Nature is the primal source and origin of the entire creation and all things in it. Hence all things created are subject to their influence and irresistible power. The individual soul also is bound to the body by these three qualities present in Cosmic Nature. The Supreme Being brings about creation through the help of His Prakriti (Nature) endowed with these threefold qualities.
The highest of the three qualities is Sattwa. It is pure. It brings about happiness, wisdom and also illumination. The second quality of Rajas gives rise to passion manifested by intense attachment and greed. It causes sorrow and suffering. The third, termed Tamas, is the worst of all. It arises due to ignorance and results in darkness, lethargy and delusion.
Krishna asks us to diligently endeavour to cast out Tamas from our nature. We should control and master Rajas, and by holding it in check, wisely divert its power towards good kinds of activities. Sattwa should be carefully cultivated, developed and conserved in order to enable us to attain immortality. The realised sage, of course, goes beyond all these qualities, for, although it is Sattwa that enables him to reach God, even this quality will bind him if he is attached to it.
The aspirant should know the symptoms and signs of their presence in his personality and acquire a knowledge of their subtle workings. Then only can he maintain an unhampered and smooth progress in all activities of his life, both secular as well as spiritual. Lord Krishna teaches us this important subject in this discourse from the ninth to the eighteenth verse. He declares that one who rises beyond all the three Gunas through spiritual practices, becomes free from birth, death, old age and sorrow, and enjoys immortality.
In reply to a question from Arjuna, the blessed Lord describes the marks of one who has risen above the three Gunas. He states that if one constantly worships Him with exclusive devotion one will attain the highest divine experience and supreme peace and blessedness.
Sri Bhagavaan Uvaacha:
Param bhooyah pravakshyaami jnaanaanaam jnaanamuttamam;
Yajjnaatwaa munayah sarve paraam siddhimito gataah.The Blessed Lord said:
1. I will again declare (to thee) that supreme knowledge, the best of all knowledge, having known which all the sages have gone to the supreme perfection after this life.
Idam jnaanam upaashritya mama saadharmyam aagataah;
Sarge’pi nopajaayante pralaye na vyathanti cha.2. They who, having taken refuge in this knowledge, attain to unity with Me, are neither born at the time of creation nor are they disturbed at the time of dissolution.
COMMENTARY: In this verse it is knowledge of the Supreme Self that is eulogised by the Lord.
Mama yonirmahadbrahma tasmin garbham dadhaamyaham;
Sambhavah sarvabhootaanaam tato bhavati bhaarata.3. My womb is the great Brahma; in that I place the germ; thence, O Arjuna, is the birth of all beings!
Sarvayonishu kaunteya moortayah sambhavanti yaah;
Taasaam brahma mahadyonir aham beejapradah pitaa.4. Whatever forms are produced, O Arjuna, in any womb whatsoever, the great Brahma is their womb and I am the seed-giving father.
Sattwam rajastama iti gunaah prakriti sambhavaah;
Nibadhnanti mahaabaaho dehe dehinam avyayam.5. Purity, passion and inertia—these qualities, O mighty-armed Arjuna, born of Nature, bind fast in the body, the embodied, the indestructible!
COMMENTARY: The three Gunas are present in all human beings. None is free from the operation of any one of the three qualities. They are not constant. Sometimes Sattwa predominates and at other times Rajas or Tamas predominates. One should analyse and stand as a witness of these three qualities.
Tatra sattwam nirmalatwaat prakaashakam anaamayam;
Sukhasangena badhnaati jnaanasangena chaanagha.6. Of these, Sattwa, which from its stainlessness is luminous and healthy, binds by attachment to knowledge and to happiness, O sinless one!
Rajo raagaatmakam viddhi trishnaasangasamudbhavam;
Tannibadhnaati kaunteya karmasangena dehinam.7. Know thou Rajas to be of the nature of passion, the source of thirst (for sensual enjoyment) and attachment; it binds fast, O Arjuna, the embodied one by attachment to action!
Tamastwajnaanajam viddhi mohanam sarvadehinaam;
Pramaadaalasyanidraabhis tannibadhnaati bhaarata.8. But know thou Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O Arjuna, by heedlessness, sleep and indolence!
Sattwam sukhe sanjayati rajah karmani bhaarata;
Jnaanamaavritya tu tamah pramaade sanjayatyuta.9. Sattwa attaches to happiness, Rajas to action, O Arjuna, while Tamas, shrouding knowledge, attaches to heedlessness only!
Rajastamashchaabhibhooya sattwam bhavati bhaarata;
Rajah sattwam tamashchaiva tamah sattwam rajastathaa.10. Now Sattwa prevails, O Arjuna, having overpowered Rajas and Tamas; now Rajas, having overpowered Sattwa and Tamas; and now Tamas, having overpowered Sattwa and Rajas!
Sarvadwaareshu dehe’smin prakaasha upajaayate;
Jnaanam yadaa tadaa vidyaa dvivriddham sattwamityuta.11. When, through every gate (sense) in this body, the wisdom-light shines, then it may be known that Sattwa is predominant.
Lobhah pravrittir aarambhah karmanaam ashamah sprihaa;
Rajasyetaani jaayante vivriddhe bharatarshabha.12. Greed, activity, the undertaking of actions, restlessness, longing—these arise when Rajas is predominant, O Arjuna!
Aprakaasho’pravrittishcha pramaado moha eva cha;
Tamasyetaani jaayante vivriddhe kurunandana.13. Darkness, inertness, heedlessness and delusion—these arise when Tamas is predominant, O Arjuna!
Yadaa sattwe pravriddhe tu pralayam yaati dehabhrit;
Tadottamavidaam lokaan amalaan pratipadyate.14. If the embodied one meets with death when Sattwa has become predominant, then he attains to the spotless worlds of the knowers of the Highest.
Rajasi pralayam gatwaa karmasangishu jaayate;
Tathaa praleenastamasi moodhayonishu jaayate.15. Meeting death in Rajas, he is born among those who are attached to action; and dying in Tamas, he is born in the womb of the senseless.
Karmanah sukritasyaahuh saattwikam nirmalam phalam;
Rajasastu phalam duhkham ajnaanam tamasah phalam.16. The fruit of good action, they say, is Sattwic and pure; the fruit of Rajas is pain, and ignorance is the fruit of Tamas.
Sattwaat sanjaayate jnaanam rajaso lobha eva cha;
Pramaadamohau tamaso bhavato’jnaanameva cha.17. From Sattwa arises knowledge, and greed from Rajas; heedlessness and delusion arise from Tamas, and ignorance also.
Oordhwam gacchanti sattwasthaa madhye tishthanti raajasaah;
Jaghanyagunavrittisthaa adho gacchanti taamasaah.18. Those who are seated in Sattwa proceed upwards; the Rajasic dwell in the middle; and the Tamasic, abiding in the function of the lowest Guna, go downwards.
Naanyam gunebhyah kartaaram yadaa drashtaanupashyati;
Gunebhyashcha param vetti madbhaavam so’dhigacchati.19. When the seer beholds no agent other than the Gunas, knowing that which is higher than them, he attains to My Being.
COMMENTARY: The seer knows that the Gunas alone are responsible for all actions and He is distinct from them.
Gunaanetaanateetya treen dehee dehasamudbhavaan;
Janmamrityujaraaduhkhair vimukto’mritamashnute.20. The embodied one, having crossed beyond these three Gunas out of which the body is evolved, is freed from birth, death, decay and pain, and attains to immortality.
Arjuna Uvaacha:
Kairlingais treen gunaanetaan ateeto bhavati prabho;
Kimaachaarah katham chaitaam streen gunaan ativartate.Arjuna said:
21. What are the marks of him who has crossed over the three qualities, O Lord? What is his conduct and how does he go beyond these three qualities?
Sri Bhagavaan Uvaacha:
Prakaasham cha pravrittim cha mohameva cha paandava;
Na dweshti sampravrittaani na nivrittaani kaangkshati.The Blessed Lord said:
22. Light, activity and delusion,—when they are present, O Arjuna, he hates not, nor does he long for them when they are absent!
Udaaseenavadaaseeno gunairyo na vichaalyate;
Gunaa vartanta ityeva yo’vatishthati nengate.23. He who, seated like one unconcerned, is not moved by the qualities, and who, knowing that the qualities are active, is self-centred and moves not,
Samaduhkhasukhah swasthah samaloshtaashmakaanchanah;
Tulyapriyaapriyo dheeras tulyanindaatma samstutih.24. Alike in pleasure and pain, who dwells in the Self, to whom a clod of earth, stone and gold are alike, to whom the dear and the unfriendly are alike, firm, the same in censure and praise,
Maanaapamaanayostulyas tulyo mitraaripakshayoh;
Sarvaarambhaparityaagee gunaateetah sa uchyate.25. The same in honour and dishonour, the same to friend and foe, abandoning all undertakings—he is said to have crossed the qualities.
Maam cha yo’vyabhichaarena bhaktiyogena sevate;
Sa gunaan samateetyaitaan brahmabhooyaaya kalpate.26. And he who serves Me with unswerving devotion, he, crossing beyond the qualities, is fit for becoming Brahman.
Brahmano hi pratishthaa’ham amritasyaavyayasya cha;
Shaashwatasya cha dharmasya sukhasyaikaantikasya cha.27. For I am the abode of Brahman, the immortal and the immutable, of everlasting Dharma and of absolute bliss.
Hari Om Tat Sat
Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam
Yogashaastre Sri Krishnaarjunasamvaade
Gunatrayavibhaagayogo Naama Chaturdasho’dhyaayahThus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fourteenth discourse entitled:
“The Yoga of the Division Of the Three Gunas”
Chapter XV
The Yoga of the Supreme Spirit
Summary of Fifteenth Discourse
This discourse is entitled “Purushottama Yoga” or the “Yoga of the Supreme Person”. Here Lord Krishna tells us about the ultimate source of this visible phenomenal universe from which all things have come into being, just like a great tree with all its roots, trunk, branches, twigs, leaves, flowers and fruits which spring forth from the earth, which itself supports the tree and in which it is rooted. Sri Krishna declares that the Supreme Being is the source of all existence, and refers allegorically to this universe as being like an inverted tree whose roots are in Para Brahman, and whose spreading branches and foliage constitute all the things and factors that go to make up this creation of variegated phenomena. This is a very mysterious “Tree” which is very difficult to understand, being a product of His inscrutable power of Maya; and hence a marvellous, apparent appearance without having actual reality. One who fully understands the nature of this Samsara-Tree goes beyond Maya. To be attached to it is to be caught in it. The surest way of transcending this Samsara or worldly life is by wielding the excellent weapon of dispassion and non-attachment.
In verses four and five of this discourse the Lord tells us how one goes beyond this visible Samsara and attains the supreme, imperishable status, attaining which one does not have to return to this mortal world of pain and death.
Lord Krishna also describes for us the wonderful mystery of His Presence in this universe and the supreme place He occupies in sustaining everything here. The Lord declares that it is a part of Himself that manifests here as the individual soul in each body. He Himself is the indwelling Oversoul beyond the self. He is the effulgence inherent in the sun, moon and fire. He is present as the nourishing element in the earth. He is the inner witness of all beings. He is the supreme Knower even beyond Vedic knowledge. He is the resplendent Person who is beyond both this perishable phenomenal creation as well as the imperishable individual soul which is a part of His eternal essence. Thus, because He is beyond perishable matter and superior to the imperishable soul (enveloped in Maya), He is known in this world as well as in the Vedas as the Supreme Person.
Sri Bhagavaan Uvaacha:
Oordhwamoolam adhahshaakham ashwattham praahuravyayam;
Cchandaamsi yasya parnaani yastam veda sa vedavit.The Blessed Lord said:
1. They (the wise) speak of the indestructible peepul tree, having its root above and branches below, whose leaves are the metres or hymns; he who knows it is a knower of the Vedas.
Adhashchordhwam prasritaastasya shaakhaah
Gunapravriddhaa vishayapravaalaah;
Adhashcha moolaanyanusantataani
Karmaanubandheeni manushyaloke.2. Below and above spread its branches, nourished by the Gunas; sense-objects are its buds; and below in the world of men stretch forth the roots, originating action.
Na roopamasyeha tathopalabhyate
Naanto na chaadirna cha sampratishthaa;
Ashwatthamenam suviroodhamoolam
Asangashastrena dridhena cchittwaa.3. Its form is not perceived here as such, neither its end nor its origin, nor its foundation nor resting place; having cut asunder this firmly-rooted peepul tree with the strong axe of non-attachment,
Tatah padam tat parimaargitavyam
Yasmin gataa na nivartanti bhooyah;
Tameva chaadyam purusham prapadye
Yatah pravrittih prasritaa puraanee.4. Then that goal should be sought after, whither having gone none returns again. Seek refuge in that Primeval Purusha whence streamed forth the ancient activity or energy.
COMMENTARY: That which fills the whole world with the form of Satchidananda, is Purusha. That which sleeps in this city of the body is the Purusha. Single-minded devotion, which consists of ceaselessly remembering the Supreme Being, is the surest and most potent means of attaining Self-realisation.
Nirmaanamohaa jitasangadoshaa
Adhyaatmanityaa vinivrittakaamaah;
Dwandwairvimuktaah sukhaduhkhasamjnair
Gacchantyamoodhaah padamavyayam tat.5. Free from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, their desires having completely turned away, freed from the pairs of opposites known as pleasure and pain, the undeluded reach the eternal goal.
Na tadbhaasayate sooryo na shashaangko na paavakah;
Yadgatwaa na nivartante taddhaama paramam mama.6. Neither doth the sun illumine there, nor the moon, nor the fire; having gone thither they return not; that is My supreme abode.
Mamaivaamsho jeevaloke jeevabhootah sanaatanah;
Manah shashthaaneendriyaani prakritisthaani karshati.7. An eternal portion of Myself having become a living soul in the world of life, draws to (itself) the (five) senses with the mind for the sixth, abiding in Nature.
Shareeram yadavaapnoti yacchaapyutkraamateeshwarah;
Griheetwaitaani samyaati vaayurgandhaanivaashayaat.8. When the Lord obtains a body and when He leaves it, He takes these and goes (with them) as the wind takes the scents from their seats (flowers, etc.).
Shrotram chakshuh sparshanam cha rasanam ghraanameva cha;
Adhishthaaya manashchaayam vishayaanupasevate.9. Presiding over the ear, the eye, touch, taste and smell, as well as the mind, he enjoys the objects of the senses.
Utkraamantam sthitam vaapi bhunjaanam vaa gunaanvitam;
Vimoodhaa naanupashyanti pashyanti jnaanachakshushah.10. The deluded do not see Him who departs, stays and enjoys; but they who possess the eye of knowledge behold Him.
Yatanto yoginashchainam pashyantyaatmanyavasthitam;
Yatanto’pyakritaatmaano nainam pashyantyachetasah.11. The Yogis striving (for perfection) behold Him dwelling in the Self; but, the unrefined and unintelligent, even though striving, see Him not.
Yadaadityagatam tejo jagad bhaasayate’khilam;
Yacchandramasi yacchaagnau tattejo viddhi maamakam.12. That light which residing in the sun, illumines the whole world, that which is in the moon and in the fire—know that light to be Mine.
Gaam aavishya cha bhootaani dhaarayaamyaham ojasaa;
Pushnaami chaushadheeh sarvaah somo bhootwaa rasaatmakah.13. Permeating the earth I support all beings by (My) energy; and, having become the watery moon, I nourish all herbs.
Aham vaishwaanaro bhootwaa praaninaam dehamaashritah;
Praanaapaana samaayuktah pachaamyannam chaturvidham.14. Having become the fire Vaisvanara, I abide in the body of living beings and, associated with the Prana and Apana, digest the fourfold food.
Sarvasya chaaham hridi sannivishto
Mattah smritir jnaanam apohanam cha;
Vedaischa sarvairahameva vedyo
Vedaantakrid vedavid eva chaaham.15. And, I am seated in the hearts of all; from Me are memory, knowledge, as well as their absence. I am verily that which has to be known by all the Vedas; I am indeed the author of the Vedanta, and the knower of the Vedas am I.
Dwaavimau purushau loke ksharashchaakshara eva cha;
Ksharah sarvaani bhootaani kootastho’kshara uchyate.16. Two Purushas there are in this world, the perishable and the imperishable. All beings are the perishable, and the Kutastha is called the imperishable.
Uttamah purushastwanyah paramaatmetyudaahritah;
Yo lokatrayamaavishya bibhartyavyaya ishwarah.17. But distinct is the Supreme Purusha called the highest Self, the indestructible Lord who, pervading the three worlds, sustains them.
Yasmaat ksharam ateeto’hamaksharaadapi chottamah;
Ato’smi loke vede cha prathitah purushottamah.18. As I transcend the perishable and am even higher than the imperishable, I am declared as the highest Purusha in the world and in the Vedas.
Yo maamevam asammoodho jaanaati purushottamam;
Sa sarvavidbhajati maam sarvabhaavena bhaarata.19. He who, undeluded, knows Me thus as the highest Purusha, he, knowing all, worships Me with his whole being (heart), O Arjuna!
Iti guhyatamam shaastram idamuktam mayaa’nagha;
Etadbuddhwaa buddhimaan syaat kritakrityashcha bhaarata.20. Thus, this most secret science has been taught by Me, O sinless one! On knowing this, a man becomes wise, and all his duties are accomplished, O Arjuna!
Hari Om Tat Sat
Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam
Yogashaastre Sri Krishnaarjunasamvaade
Purushottamayogo Naama Panchadasho’dhyaayahThus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fifteenth discourse entitled:
“The Yoga of the Supreme Spirit”
Om Shanti! Shanti! Shanti!
HARI OM TAT SAT