Short commentary on
Gita: A path to Salvation
CHAPTER-1
1. Back ground:
The sequence that led the development of thoughts as enshrined in Gita is the time when the Great War was to begin between Kauravas and Pandvas where Duryodhan was leading the army of Kauravas and Arjun was leading Pandvas. Duryodhan was worried about the weak situation of his army. Because his army’s eldest head Bhisma was equally near to the opposite part. He asked the other commanders of his army to take care of Bhisma.
2. Show of breath power through blowing conches:
Blowing of Conches in the beginning of all the important project is traditional and customary act. This denotes not only individual’s strength but a call to start the act with full force. Before actual beginning of the battle the commanders of both the sides blew their famous conches. The atmosphere at that moment was full of sounds blown from various types of conches.
3. Confusion of Arjun
The side of Pandvas was being led by Arjun. At that moment the circumstances which pressed Arjun to think of withdrawal from the battlefield are quiet obvious. He was confused by the situation when he saw that all the opponents were his near, dear and respected relatives and he will have to fight against them.
4. Logic behind confusion:
Arjun found it very difficult to digest the idea of winning the war after killing nears and dears. Accordingly he expressed his thoughts to Krishna about the utility of such a war that is with a view to kill the near and dears. The reasons he explained were logical,
1. Because, the object to win the kingdom, victory and pleasure is only for the sake and show for all those kinsmen who are standing before him to sacrifice their lives,
2. He should not wish to kill those teachers, fathers, sons, grandfathers, maternal-uncles, fathers-in-law grandsons, brothers-in-law and other relatives who are arrayed in the battle field, even for the kingdom of all the three spheres. The question was merely for a piece of small earth,
3. He will not be able to get any pleasure if the sons of Dhritrashtra are killed in the war, the death of whose, can only bring him a sin.
4. Therefore, there is no need to commit this sin by destroying the lives of relatives. The death of kinsmen-may not be the source of happiness to any one. Though the evil to be created by the murder of friends and the destruction of families is not realized by them owing to their being over influenced by greed.
5. Though Kauravs are infected by greed in their minds and have lost their intellect therefore they are unable to foresee the evils of destroying own race and creating enmity with the friends. Still we should not try to be aside from the sin and evil?
Arjun counted the consequences through family destruction:
1. When a family is destroyed the conventions and traditions running with that family also comes to an end.
2. When the traditional faith is lost then rest of the family is grabbed by no religious activities.
3. This situation affects the housewives and deprives them of their morality, as a result of which, their issues are of mixed blood and their activities being quite different and hatred and that also create class confusion.
4. Their impurity of blood, besides, class confusions, leads them to lifelong hatred, which puts obstacle before them in establishing their relations, which they can only gain in the families of their own type and thus all elements of their ancestors disappear from among them and impurity exceeds to such an extent that they become totally different from their ancestors.
5. The everlasting misdeeds abolish the established customs of their community which speaks also upon their relatives, companions and society thus making whole of the community victim of impurity, irregularity and unlawfulness.
6. The evils mentioned above grow like a contagious disease and cause uneasiness in their own minds and speak ill upon the mode of their life.
7. It becomes wholly and solely dirty; full of uneasiness and anxiety-a hell life-which they have to lead for a long time it is gathered.
In the last Arjun counted that the sin, which is going to be committed, might be very big as: “we are endeavoring such a barbarous act as to destroy the numerous human lives-the lives of our own kinsmen-for the sake of our own pleasure and kingdom”.
Therefore he declared that the best course will be, if: “I offer myself without any resistance and without any arms before the weapons of my enemy the Kaurvas and the good, it will be if they kill me all alone in this battle for the sake of consolation.”
Sunday, December 7, 2008
Sunday, November 16, 2008
LOTUS GITA- A PATH TO SALVATION
I am happy that I could complete the translation of Gita in such short period that gave me an insight of what has been really written. There is a distance between the words written and the meanings understood.Gita contains more than that is written due to its wonderful systematic explanation of actions in life.
With this work I have established an organisation for more debate on the topics like:1) If Gita can be classified as a religious work? 2)It is really a life science. (3) Gita is secular and useful for human being.
The name of the Organisation is " INTERNATIONAL SALVATION ORGANISATION ". Hope the wise people will like to associate themselves with the organisation. The Organisation will get its first Conference in India at JAIPUR in the Month of January-2009. Devotees willing to attend the Conferance may contact me through E mail: damodarmishra@yahoo.co.in for further details.In the conference we are to establish a research institute on the subject also.
I hope Lord Krishna will bless us in accomplshing the task.
With this work I have established an organisation for more debate on the topics like:1) If Gita can be classified as a religious work? 2)It is really a life science. (3) Gita is secular and useful for human being.
The name of the Organisation is " INTERNATIONAL SALVATION ORGANISATION ". Hope the wise people will like to associate themselves with the organisation. The Organisation will get its first Conference in India at JAIPUR in the Month of January-2009. Devotees willing to attend the Conferance may contact me through E mail: damodarmishra@yahoo.co.in for further details.In the conference we are to establish a research institute on the subject also.
I hope Lord Krishna will bless us in accomplshing the task.
LOTUS GITA- A PATH TO SALVATION
CHAPTER-XVIII
LIBERATION THROUGH KNOWLEDGE AND DEDICATION (1-78)
1-12 Renunciation and relinquishment with Karmyoga
Arjuna uvacha
18.1. sanyasasya mahabaho
tattvam icchami veditum
tyagasya cha hrishikesha
hrithak keshinishudan
Arjuna said:
O Al mighty Sri Krsna! I wish to know the elements of renounciation (Sannyasa) and relinquishment (Tyaga) severally.
Shri bhagavan uvacha
18.2. kamyanama karmanam nyasam
sanyasam kavayah viduh
sarvakarma phalatyagam prahuh
tyagam vichakshanah
18.3. tyajyam doshvat iti eke
karma prahuh manisinah
yagyadantapah karma na
tyajyam iti cha apare
Sri Bhagavan said:
Some wise men take renounciation (Sannyasa) as the relinqishment of all duty bound actions; and others declare relinquishment of all acts as renounciation (Sannyasa). Some wise men advise that all actions should be relinquished as these are measure of evil while others say that acts and performance of sacrifice, charity and penance should not be relinqished.
18.4. nischayam shrinu me tatra
tyage bharatasattam
tyagah hi purushvyaghra
trividhih samprakirtitah
Arjun! Of renounciation (Sannyasa) and relinquishment (Tyaga), first hear My conclusions on the subject of renounciation (Sannyasa); Tyaga has been said to be of three kinds - Sattvik, Rajasi and Tamasi.
18.5. yagyadantapah tapahkarma na
tyajyam karyam eva tat
yagyah danam tapah cha
eva paranani manishinam
Acts of sacrifice, charity and penance should not be relinquished; they must be performed because sacrifice, charity and penance - all these three are purifiers of wise persons.
18.6. etani api tu karmani
sangam tyaktva phalani cha
kartavyani iti me partha
nischitam matam uttamam
Arjun! All these acts (sacrifice charity and penance) and all other acts too, must be performed relinquishing the attachment and desire of reward, this is My considered and perfect opinion.
18.7. niyatasya tu sanyasah
karmanah na upapadhyate
mohat tasya parityagah
tamasah parikirititah
It is not proper to relinquish a prescribed duty. Relinquishment of duty negligently has been declared as Tamasik.
18.8. chihkham iti eva yat karma
kavya kleshbhayat tyajeta
sah kritva rajasam tyagam
na eva tyagaphalam labheta
Anyone person relinquishing his duties understanding it to be a cause of pain or for fear of physical strain, be it an abandonement as Rajasik form of relinquishment but that brings no result.
18.9. karyam iti eva yat karma
niyatam kriyate arjuna
sangam tyaktva phalam cha
eva sah tyagah satvikah matah
Arjun! A prescribed duty is only to be performed without attachment towards act and consequences that alone has been recognized as the Sattvik form of relinqishment.
18.10. na dvesti akushalam karma
kushale na anusajjate
tyagi sattva samavistah
medhavi chhinnasanshyaya
One who neither envy from unskilled act, nor gets attached to skilled act – That released, intelligent wisemen is doubtless and stable to his form of relinquishment.
18.11. na hi dehbhrita shakyam
tyaktum karmani ashesatah
yah tu karma phalatsasi sah
tyagi iti abhidhiyate
Since all actions cannot be relinquished in their entirety by anyone possessing a body, therefore he alone who renounces the fruits of actions can be called a man of renunciation.
18.12. anistam istam misram cha
trividhih karmanah phalam
bhavati atyabinam pretya natu
samsinam kwachita
Persons not relinquishing attachment for fruits of their actions they attain Good, bad and mixed – threefold consequences even after death but this not so in case for those who relinquish.
13-40 Description of Sankhya
18.13. Pancha etani mahabaho
Karnani nibodha me
Sankhye kritante proktane
Sidhaya sarvakarmanam
Arjun! The principles of Sankhya that indicate means for neutralizing all actions have mentioned these five factors for accomplishment of all actions; know them from Me.
18.14. adhisthanam tatha karta
karnam cha prithagvidham
vividhaschya prithakchesta
daivam cha ena atra panchamam
The factors responsible for the accomplishment of actions, are the body and place where it is situated, the doer, different kinds of cause of actions, various types of different movements and the fifth one is background ( Culture).
18.15. shariravangabhyanobhih yat
karma prorabhate narah
nyayam va viparitam va
pancha ete tasys hetvah
These five are the contributory causes as said above for whatever actions are performed by a person with his mind, speech and body and as per scriptures or against it.
18.16. tatra evam sati kartaram
atmanam kevalam tu yah
pashyati akritbuddhivat
na sah pashyati durmati
However, one who, inspite of these five causes, sees pure soul only as the doer of those subjects of actions, that man of wicked mind does not see correctly for his mind is not pure and he has not given importance to the reasoned decretion.
18.17. yasya na ahankritah bhavah
buddhih yasya na lipyate
hatna api sah iman lokan
na hanti na nidadhayate
One whose mind is free from the sense of doership, and whose mind is unattached, does neither really cause death of all these creatures in the battle, even having slaughtered all of them, norhe is bound by the act.
18.18. gyanam gyeyam parigyata
trividha karmachodana
karanam karm karta iti
trividhah karma sangrahah
The knowledge, the object of knowledge and one who knows - all these three inspire action and even so the doer, the act and the doer - these are the three constituents of action.
18.19. gyanam karma cha karta
cha tridha eva gunabhedatah
prachyate gunasankhyabe
yathavat shrinu tani api
In the scriptures dealing with the description of Gunas, knowledge and action as well as the doer have been said to be of three types each; hear these too from Me.
18.20. sarva bhuteshu yena ekam
bhavam avyayam ikshate
avibhaktam vibhaktesu tat
gyanam viddhi satvikam
The knowledge through which a person perceives one imperishable divine existence as undivided and equally present in all different types of creatures, take that knowledge to be Sattvika.
18.21. prithaktvena tu yat gyanam
nanabhavan prithagvidhan
vetti sarveshu bhuteshu tat
gyanam viddhi rajasam
However, the knowledge through which a person recognizes different and various kinds of many expressions as distinct part from one another in all beings, know that knowledge to be Rajasi.
18.22. yat tu kritsnavat ekasmin
karya saktam ahaitukam
atatvarthavat alpam cha tat
tamasam udahritam
But the knowledge through which a person attaches to active body as if it is the ultimate, which is unreasonable and trivial. That is said to be Tamsi.
18.23. niyatam sangarahitam
angadveshatah kritam
aphalaprepsuna karmayat
tat satvikam uchyate
The action which is prescribed by the scriptures and is not accompanied by the pride of doership, and has been accomplished without any attachment or envy, with no desire for any return by a person, is called Sattvik.
18.24. yat tu kamepsuna karma
sahankarena va ounah
kriyate bahulayasam tat
rajasam udahritam
But the action, which involves labor and performed by a person who is desirios of enjoying the fruits or with full of pride, has been said as Rajasi.
18.25. anubandhan kshayam hinsam
unvekshya cha paurusham
mohat arambhyate karma
yat tat tamsam uchyate
The action which begins through sheer attachment, without counting the consequences and losses, unaware about injury to others and own competency, is said to be Tamasi.
18.26. muktasanga anahamvadi
driityutsahasamanvitah
sidhyasidhyo nirvikarah
karta satvikah uchyate
A doer is said to be Sattvika if he is free from attachment and pride of doership, endowed with vigour and patience as well as unswayed by success and failure.
18.27. ragi karmaphala prepsuh lubdhah
hinsatmakah ashuchih
harshashokanvitah karta
rajasah parikirtatah
A doer full of attachment, desiring fruits of actions, greedy, violent by nature, impure and who is affected by joy and sorrow, is called Rajasi.
18.28. ayuktah prakritah sthabdah
shathah naiskritikah alasah
vishadi chirghasutri cha
karta tamasah uchyate
A doer who is negligent, illeterate, arrogant, idiot, unfaithful, idle,, dipressed and unmanaged is called Tamasi.
18.29. buddheh bhedam dhriteh cha
eva gunatah trividhim shrinu
prochyamanas ashesena
prithaktvena dhananjaya
Arjuna! Now hear the threefold kind of intellect and patience based on each Guna that is explained by Me in detaill.
18.30. pravritim cha nrivitim cha
karyakarye bhayabhaye
bandham moksham chaya
vettibuddhih sa partha satviki
The intellect knowing distinction between activity and inactivity, duty to do and what should not be done, fear and fearlessness, bondage and liberation, that is Sattvika.
18.31. yayadharmam adharmam cha
karyam cha akaryam evacha
ayathavat prajanati buddhih
sa partha rajasi
Arjun! The intellect through which a person cannot not truly recognize distinction between religious (Dharmik) and unreligious (Adharmik), duty to do and what should not be done - that intellect is Rajasi.
18.32. adharmam dharmam iti ya
manyate tamasa avrita
sarvarthan viparitan cha
buddhih sa partha tamasi
Arjun! The intellect which takes even unreligious (Adharmik) to be religious (Dharmik), and sees everything perversely, that is Tamasik.
18.33. dhritya yaya dharyate
manah pranendriyakriyah
yogena avyabhicharinya
dhritih sa partha satviki
Arjun! A person maintains mind, breath and organs of senses with uncorrupted patience coupled with equanimity that patience is Sattvika.
18.34. yaya tu dharma kamanarthan
dhritya dharayate arjuna
prasangena phalakanchhi
dhritih sa partha rajasi
Arjun! But the patience through which a person seeks rewards for his actions, sustains religion, earthly enjoyments and property with extreme fondness that patience is Rajasi.
18.35. yaya svapnam bhayam shokam
vishadam madam eva cha
na vimunchiti durmedhah
dhritih sa partha tamasi
Arjun! The patience through which a person of wicked intellect does not relinquish sleep, fear, anxiety, sorrow and even pride that firmness is Tamsik.
. 18.36. Sukham tu idanim trividham
Shvinu me bharatarshabha
Abhyasat ramate yatra
Dukhantam cha nigachhati
18.37. yat tat agre visham
eva pariname amritopamum
tat sukham satvikam proktam
atmabuddhiprasadjam
Arjun! Now hear the threefold pleasure too from Me. A pleasure enjoyable through practice which brings end of sorrows such pleasure arising out of supreme soul subjected pleasure of intellect (due to worldly attachment) which is in the beginning like a poison but consequently in the form of eternal nectar; That pleasure is Sattvik.
18.38. vishayendriya samyogata yat
tat agre amritopamum
pariname visham eva tat
sukham rajasam smritam
A pleasure which arises from the contact of the senses with their objects is at first as eternal nectar but in the last that is like poison; therefore it is said as Rajasi.
18.39. yat agre cha anubandhe cha
sukham mohanam atmanach
hidralasya pramadotham tat
tamasam udahritam
A pleasure which is derived from sleep, indleness and arrogancy is felt attractive not only in the beginning but cosequentially; such pleasure has been said Tamasi.
18.40. na tat asti prithivyam na
divi deveshu va punah satvam
prakritajaih muktam yat
ebhih syat tribhih gunaih
On earth or in the heaven or even among the dieties or anywhere else, there is nothing which is free from these three Guna born of nature.
41-48 Karmyoga and Bhakti( Devotion)
18.41. brahmanakshatriyavisham
sudranama cha paramtapa
karmani pranibhaktani
svabhava prabhavaih gunaih
Arjun! The acts of the Brahmanas, the Ksatriyas, the Vaisyas, as well as of the Sudras have been divided in accordance with the three Gunas arising out of nature.
18.42. shamah damah tapah shaucham
kshantih arjavam eva cha
gyanam vigyanam astikyama
brahmakarma saabhavajam
Disciplined mind and object of senses, tolerating hardships for the discharge of relegious obligations, external and internal purity, forgiving the guilt of others, simplicity of mind and body etc., knowledge of belief in the Vedas and other scriptures, experiencing procedure of sacrifice and believing Almighty, and Vedas; all these are natural acts of Bramhans.
18.43. shaurayam tejah dhritih dakshyam
yuddhe cha api apalayanam
danam iswarbhavah cha
kshatram karma svabhavajama
Braveness, shining influence, patience, special cleverness in the management of peoples governance, never to show back in the battleground, bestowing gifts and lordliness; all these constitute the natural acts of a Kshatriya.
18.44. krishigaurakshavanijyam
vaishyakarma svabhavajam
paricharyatmakam karma
shudrashyapi svabhavajam
Agriculture, protecting cows, commerce and trading are the natural acts of a Vaisya. Service of all the classes is the natural act of a Sudra.
18.45. sve sve karmani abhiratah
sansigidhim labhate narah
svakarmaniratah siddhim
yatha vindati tat shrinuh
Keenly devoted to his own natural acts, man attains the due perfection. Hear it the way of perfection a person engaged in his natural acts.
18.46. yatha pravnitih bhutanam
yena sarvam idam tatam
sva karmana tam abhyarchya
siddhim vindati manavah
A person attains the perfection by worshipping through his own acts that Almighty from whom all the creatures have come into existence and by whom all this universe is pervaded.
18.47. shreyam svadharmah vigunah
pardharmat svanusthitat
svabhavaniyatam karma kurvam
ha apnoti kilbisham
One own religion ( dutiful act) is better though devoid of merit, than the religion of another well-performed; for performing the act prescribed by his own nature a man does not incur sin.
18.48. sahjam karma kaunteya
sadhosam api na tyajeta
sarvarambhah hi doshena
dhumena agnih eva avritah
Arjuna! Therefore, one should not abandon his innate act, even though it may be faulty; for even as fire is enveloped in smoke, all acts are some how clouded with demerit.
49-55 Path of Sankhya described
18.49. asaktabuddhih sarvatra
jitatma vigatsprihah
naiskarmya siddhim parmam
sanyasena adhigachhati
One whose intellect is unattached altogether, disciplined his body, controlled his desires, that person attains through Sankhyayoga (the path of Knowledge) the perfection of actionlessness.
18.50. siddhim praptah yatha brahma
tatha apnoti nibodha me
samasena eva kaunteya
histha gyanasya ya para
Arjuna! A person having attained perfection of actionlessness (i.e. purity of inner thoughts) the way in which he reaches upto Bramha that is the highest limit of the knowledge hear it from Me in brief.
18.51. budhya vishnuddhya yuktah
dhritya atmanam niyamya cha
shabdadin vishayan tyaktva
ragadveshau vyudasya cha
18.52. viviktasevi laghavashi
yatvakkayamanasah
dhyanayogaparah nityam
vairagyam sanupashritah
18.53. ahamkaram balam darpam
kamam krodham parigraham
vinuchya nirmamah shantah
brahmabhayay kalpate.
A person endowed with pure Sattvik intellect, depending on renounciation, living lonely, having regulated diet, patiently controlling the object of senses, controlling the mind, speech and body, having relinquished sound and other objects of senses etc., resigning favor and envy, continuously engages himself in meditation that person by abstaining from pride, force, meum, desires, anger, wish for collection and affection, he becomes peaceful and then entitled for attaing Bramha.
18.54. brahmabhutah prasannatma na
shochati na kanchhati
samah sarveshu bhuteshu
madbhaktim labhate param
A person established in identity with Brahma and cheerful in mind, neither grieves nor craves for anyone. Such person having equanimity with all beings, such a performer attains supreme devotion to Me.
18.55. bhaktya mam abhijanti
yavan yah cha asmi tattvatah
tatah mam tattvatah
gyetva vishate tadantaram
A person comes to know Me whatever I am through that supreme devotion, thereby knowing Me in substance he forthwith enters into My being.
56-66 Path of Karmyog with devotion
18.56. sarvakarmani api sada
kurvanah madvapashrayah
matprasadat avapnoti
shashwatam padam avyayam
A devotee getting refuge in Me performing every act for ever attains by My grace the perpetual imperishable state.
18.57. chetasa sarvakarmani mayi
sanyasya matparah
buddhiyogam upashritya
machhitiah satatam bhava
Dedicating all the activities in Me devote yourself in Me and take refuge in equanimity drive your mind in Me constantly.
18.58. machhitah sarvadurgani
matprasadat tarishyasi
atha cheta tvam ahamkarat
na shrosyasi vinangakshyasi
Keeping your mind thus in to Me, you will tide over all the hurdles by My grace. And if due to egotism, you will not listen, you will be lost.
18.59. yat ahamkaram ashritya
na yotse iti manyase
mitha esh vyavasayah
te prakritih tvam niyokshyati
Taking refuge in egotism, you think, "I will not fight," such of your determination is false. for Kshatriya nature is going to involve you in the act of battle.
18.60. svabhavajena kaunteya nibaddhah
svena karmana kurtum
na ichhasi yat mohata
karishyasi avashah api tat
Arjun! Bonded with the natural act even if you do not want to be involved in the battle due to your attachments still you will do that due to your Kshatriya nature.
18.61. ishwarah sarvabhutanam
hriddeshe arjuna tisthati
brhramayam sarvabhutani
yantraruddrani mayaya
Arjuna! Almighty abides in the heart of all creatures who are riding on the body, driving them to move according to their nature through His devine power.
18.62. tam eva sharanam gachha
sarvabhavena bharata tat prasadat
param shantim sthanam
prapsyasi shashvatam
Arjun! Take refuge in that Almighty with all your thoughts. By His grace you shall attain absolute peace and the salvation.
18.63. iti me gyanam akhyatam
guhyat guhyataram maya
vimrishya etet ashesena
yatha icchasi tatha kuru
Thus most secret knowledge has been imparted to you by Me. Now you consider it fully and do as you like.
18.64. sarvaguhyatamam bhuyah
shrinv me paramam vachah
isti asi me dridhamiti tato
vakshyami te hitam
Hear it again, most secret best words from Me. You are My extremely dear friend; therefore, I shall offer you this special advice.
18.65. manmanah bhava madbhaktah
madhaji mam namaskuru
mama eva asyasi satyam te
pratijane priyah asi me
You become devoted to Me, give your mind to Me, worship Me and bow to Me.(By doing so) You will come to Me, this I truly promise you; for you are exceptionally dear to Me.
18.66. sarvadharman paritajya
mam ekam sharanam braja
aham tva sarvapapebhyah
makshayishyami ma shuchah
Relinquishing all of your duties, take refuge into Me only, I shall absolve you from of all sins, do not worry.
67-78 Utility of Gita described
18.67. idam te na atapskaya na
abhaktaya kadaschana
na cha ashushrushave vachyam
na cha mam yah abhyasuyati
This secret talk of the Gita should never be told to a man who lacks penance, nor to him who is not devoted, nor even to him who is not willing to hear; and in no case to him who finds fault in Me.
18.68. yah imam paramam guhyam
madbhakteshu adhidhasyati
bhaktim mayi param kritva
mam eva esyati ashaushya
One who, offering the high devotion to Me, tell this most profound talk of the Gita among My devotees, shall come to Me alone; there is no doubt about it.
18.69. na cha tasmat manusyeshu
kaschita me priyakritamah
bhavita na cha me tasmat
anyah priyatarah bhuvi
. There is none among persons who can do Me a more dear service than he; nor shall be anyone dearer to Me on the entire globe than he.
18.70. adheshyate cha ya imam
dharmyam samvadmavayoh
gyanayagyena tene aham
istah syam iti me matih
Whosoever studies this sacred dialogue of ours, by him too shall I be worshipped through sacrifice of wisdom; such is My opinion.
18.71. shradhavan anusuyah cha shrinuyat
api yah narah sah api
muktah subhan lokan
prapnuyat punyakarmanam
A devoted person who will even hear without prejudices this Gita - liberated from sin, he too after his death shall attain the happy worlds of the great wisemen.
18.72. kachit etat shritam partha
tvaya ekagrena chetasa
kachidgyana sammohah
pranastaste dhananjaya
Arjun! Have you heard this with concentrated mind, And has your delusion born of ignorance melted away?
Arjuna uvacha
18.73. nastomohah smritalabdha
tvat prasadat maya achyuta
stithah asmi gatasandehah
karishye vachanam tava
Arjuna said:
Krishna! By Your grace my delusion has been destroyed and I have gained wisdom. I am static now without any doubt. I will obey your directions.
Sanjaya uvacha
18.74. iti aham vasudeva sya
parthasya cha mahatmanah
samvadam imam ashrousham
adbhutam romaharshanam
Sanjaya said:
Thus I have heard this mysterious and thrilling conversation between Sri Krishna and the high souled Arjuna.
18.75. vyasprasadat shrutavan etat
guhyam aham param
yogam yogeshvarat krishnat
sakshat kathayatah svayam
Having been blessed with the divine vision granted by the grace of Sri Vyasa, I heard this supremely secret Yoga (GITA) told by the Lord of Yoga, Sri Krishna, Himself.
18.76. rajah savsmritya samsmritya
samvadam imam adbhutam
keshavarjunayoh punayam
hrishyami cha muhurmuhuh
Remembering, over and over, that sacred and mystic conversation between Bhagavan Sri Krsna and Arjuna, O King! I rejoice again and yet again.
18.77. tatcha sansmritya samsmritya
rupam ati adbhutam harih
vismayah me mahan rajah
hrishyami cha punah punah
Remembering this pious, pure and wonderful talk between Sri Krishna and Arjun, again and again, I rejoice over and over again.
18.78. yatra yogeshwarah krisho
yatra patho dhanurdharar
tatra shrinvijayo butir
dhuva hitirmatrimam
The place where there is the Lord of Yoga Bhagvan Sri Krishna, and wherever there is the wielder of the Gandiva bow Arjuna, there exists goodness, victory, glory and unfailing righteousness; this is my conviction.
The eighteenth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled "The Yoga of Liberation through the Path of Knowledge and Self-Surrender."A dialogue between Shri Krishna and Arjuna finishes here
LIBERATION THROUGH KNOWLEDGE AND DEDICATION (1-78)
1-12 Renunciation and relinquishment with Karmyoga
Arjuna uvacha
18.1. sanyasasya mahabaho
tattvam icchami veditum
tyagasya cha hrishikesha
hrithak keshinishudan
Arjuna said:
O Al mighty Sri Krsna! I wish to know the elements of renounciation (Sannyasa) and relinquishment (Tyaga) severally.
Shri bhagavan uvacha
18.2. kamyanama karmanam nyasam
sanyasam kavayah viduh
sarvakarma phalatyagam prahuh
tyagam vichakshanah
18.3. tyajyam doshvat iti eke
karma prahuh manisinah
yagyadantapah karma na
tyajyam iti cha apare
Sri Bhagavan said:
Some wise men take renounciation (Sannyasa) as the relinqishment of all duty bound actions; and others declare relinquishment of all acts as renounciation (Sannyasa). Some wise men advise that all actions should be relinquished as these are measure of evil while others say that acts and performance of sacrifice, charity and penance should not be relinqished.
18.4. nischayam shrinu me tatra
tyage bharatasattam
tyagah hi purushvyaghra
trividhih samprakirtitah
Arjun! Of renounciation (Sannyasa) and relinquishment (Tyaga), first hear My conclusions on the subject of renounciation (Sannyasa); Tyaga has been said to be of three kinds - Sattvik, Rajasi and Tamasi.
18.5. yagyadantapah tapahkarma na
tyajyam karyam eva tat
yagyah danam tapah cha
eva paranani manishinam
Acts of sacrifice, charity and penance should not be relinquished; they must be performed because sacrifice, charity and penance - all these three are purifiers of wise persons.
18.6. etani api tu karmani
sangam tyaktva phalani cha
kartavyani iti me partha
nischitam matam uttamam
Arjun! All these acts (sacrifice charity and penance) and all other acts too, must be performed relinquishing the attachment and desire of reward, this is My considered and perfect opinion.
18.7. niyatasya tu sanyasah
karmanah na upapadhyate
mohat tasya parityagah
tamasah parikirititah
It is not proper to relinquish a prescribed duty. Relinquishment of duty negligently has been declared as Tamasik.
18.8. chihkham iti eva yat karma
kavya kleshbhayat tyajeta
sah kritva rajasam tyagam
na eva tyagaphalam labheta
Anyone person relinquishing his duties understanding it to be a cause of pain or for fear of physical strain, be it an abandonement as Rajasik form of relinquishment but that brings no result.
18.9. karyam iti eva yat karma
niyatam kriyate arjuna
sangam tyaktva phalam cha
eva sah tyagah satvikah matah
Arjun! A prescribed duty is only to be performed without attachment towards act and consequences that alone has been recognized as the Sattvik form of relinqishment.
18.10. na dvesti akushalam karma
kushale na anusajjate
tyagi sattva samavistah
medhavi chhinnasanshyaya
One who neither envy from unskilled act, nor gets attached to skilled act – That released, intelligent wisemen is doubtless and stable to his form of relinquishment.
18.11. na hi dehbhrita shakyam
tyaktum karmani ashesatah
yah tu karma phalatsasi sah
tyagi iti abhidhiyate
Since all actions cannot be relinquished in their entirety by anyone possessing a body, therefore he alone who renounces the fruits of actions can be called a man of renunciation.
18.12. anistam istam misram cha
trividhih karmanah phalam
bhavati atyabinam pretya natu
samsinam kwachita
Persons not relinquishing attachment for fruits of their actions they attain Good, bad and mixed – threefold consequences even after death but this not so in case for those who relinquish.
13-40 Description of Sankhya
18.13. Pancha etani mahabaho
Karnani nibodha me
Sankhye kritante proktane
Sidhaya sarvakarmanam
Arjun! The principles of Sankhya that indicate means for neutralizing all actions have mentioned these five factors for accomplishment of all actions; know them from Me.
18.14. adhisthanam tatha karta
karnam cha prithagvidham
vividhaschya prithakchesta
daivam cha ena atra panchamam
The factors responsible for the accomplishment of actions, are the body and place where it is situated, the doer, different kinds of cause of actions, various types of different movements and the fifth one is background ( Culture).
18.15. shariravangabhyanobhih yat
karma prorabhate narah
nyayam va viparitam va
pancha ete tasys hetvah
These five are the contributory causes as said above for whatever actions are performed by a person with his mind, speech and body and as per scriptures or against it.
18.16. tatra evam sati kartaram
atmanam kevalam tu yah
pashyati akritbuddhivat
na sah pashyati durmati
However, one who, inspite of these five causes, sees pure soul only as the doer of those subjects of actions, that man of wicked mind does not see correctly for his mind is not pure and he has not given importance to the reasoned decretion.
18.17. yasya na ahankritah bhavah
buddhih yasya na lipyate
hatna api sah iman lokan
na hanti na nidadhayate
One whose mind is free from the sense of doership, and whose mind is unattached, does neither really cause death of all these creatures in the battle, even having slaughtered all of them, norhe is bound by the act.
18.18. gyanam gyeyam parigyata
trividha karmachodana
karanam karm karta iti
trividhah karma sangrahah
The knowledge, the object of knowledge and one who knows - all these three inspire action and even so the doer, the act and the doer - these are the three constituents of action.
18.19. gyanam karma cha karta
cha tridha eva gunabhedatah
prachyate gunasankhyabe
yathavat shrinu tani api
In the scriptures dealing with the description of Gunas, knowledge and action as well as the doer have been said to be of three types each; hear these too from Me.
18.20. sarva bhuteshu yena ekam
bhavam avyayam ikshate
avibhaktam vibhaktesu tat
gyanam viddhi satvikam
The knowledge through which a person perceives one imperishable divine existence as undivided and equally present in all different types of creatures, take that knowledge to be Sattvika.
18.21. prithaktvena tu yat gyanam
nanabhavan prithagvidhan
vetti sarveshu bhuteshu tat
gyanam viddhi rajasam
However, the knowledge through which a person recognizes different and various kinds of many expressions as distinct part from one another in all beings, know that knowledge to be Rajasi.
18.22. yat tu kritsnavat ekasmin
karya saktam ahaitukam
atatvarthavat alpam cha tat
tamasam udahritam
But the knowledge through which a person attaches to active body as if it is the ultimate, which is unreasonable and trivial. That is said to be Tamsi.
18.23. niyatam sangarahitam
angadveshatah kritam
aphalaprepsuna karmayat
tat satvikam uchyate
The action which is prescribed by the scriptures and is not accompanied by the pride of doership, and has been accomplished without any attachment or envy, with no desire for any return by a person, is called Sattvik.
18.24. yat tu kamepsuna karma
sahankarena va ounah
kriyate bahulayasam tat
rajasam udahritam
But the action, which involves labor and performed by a person who is desirios of enjoying the fruits or with full of pride, has been said as Rajasi.
18.25. anubandhan kshayam hinsam
unvekshya cha paurusham
mohat arambhyate karma
yat tat tamsam uchyate
The action which begins through sheer attachment, without counting the consequences and losses, unaware about injury to others and own competency, is said to be Tamasi.
18.26. muktasanga anahamvadi
driityutsahasamanvitah
sidhyasidhyo nirvikarah
karta satvikah uchyate
A doer is said to be Sattvika if he is free from attachment and pride of doership, endowed with vigour and patience as well as unswayed by success and failure.
18.27. ragi karmaphala prepsuh lubdhah
hinsatmakah ashuchih
harshashokanvitah karta
rajasah parikirtatah
A doer full of attachment, desiring fruits of actions, greedy, violent by nature, impure and who is affected by joy and sorrow, is called Rajasi.
18.28. ayuktah prakritah sthabdah
shathah naiskritikah alasah
vishadi chirghasutri cha
karta tamasah uchyate
A doer who is negligent, illeterate, arrogant, idiot, unfaithful, idle,, dipressed and unmanaged is called Tamasi.
18.29. buddheh bhedam dhriteh cha
eva gunatah trividhim shrinu
prochyamanas ashesena
prithaktvena dhananjaya
Arjuna! Now hear the threefold kind of intellect and patience based on each Guna that is explained by Me in detaill.
18.30. pravritim cha nrivitim cha
karyakarye bhayabhaye
bandham moksham chaya
vettibuddhih sa partha satviki
The intellect knowing distinction between activity and inactivity, duty to do and what should not be done, fear and fearlessness, bondage and liberation, that is Sattvika.
18.31. yayadharmam adharmam cha
karyam cha akaryam evacha
ayathavat prajanati buddhih
sa partha rajasi
Arjun! The intellect through which a person cannot not truly recognize distinction between religious (Dharmik) and unreligious (Adharmik), duty to do and what should not be done - that intellect is Rajasi.
18.32. adharmam dharmam iti ya
manyate tamasa avrita
sarvarthan viparitan cha
buddhih sa partha tamasi
Arjun! The intellect which takes even unreligious (Adharmik) to be religious (Dharmik), and sees everything perversely, that is Tamasik.
18.33. dhritya yaya dharyate
manah pranendriyakriyah
yogena avyabhicharinya
dhritih sa partha satviki
Arjun! A person maintains mind, breath and organs of senses with uncorrupted patience coupled with equanimity that patience is Sattvika.
18.34. yaya tu dharma kamanarthan
dhritya dharayate arjuna
prasangena phalakanchhi
dhritih sa partha rajasi
Arjun! But the patience through which a person seeks rewards for his actions, sustains religion, earthly enjoyments and property with extreme fondness that patience is Rajasi.
18.35. yaya svapnam bhayam shokam
vishadam madam eva cha
na vimunchiti durmedhah
dhritih sa partha tamasi
Arjun! The patience through which a person of wicked intellect does not relinquish sleep, fear, anxiety, sorrow and even pride that firmness is Tamsik.
. 18.36. Sukham tu idanim trividham
Shvinu me bharatarshabha
Abhyasat ramate yatra
Dukhantam cha nigachhati
18.37. yat tat agre visham
eva pariname amritopamum
tat sukham satvikam proktam
atmabuddhiprasadjam
Arjun! Now hear the threefold pleasure too from Me. A pleasure enjoyable through practice which brings end of sorrows such pleasure arising out of supreme soul subjected pleasure of intellect (due to worldly attachment) which is in the beginning like a poison but consequently in the form of eternal nectar; That pleasure is Sattvik.
18.38. vishayendriya samyogata yat
tat agre amritopamum
pariname visham eva tat
sukham rajasam smritam
A pleasure which arises from the contact of the senses with their objects is at first as eternal nectar but in the last that is like poison; therefore it is said as Rajasi.
18.39. yat agre cha anubandhe cha
sukham mohanam atmanach
hidralasya pramadotham tat
tamasam udahritam
A pleasure which is derived from sleep, indleness and arrogancy is felt attractive not only in the beginning but cosequentially; such pleasure has been said Tamasi.
18.40. na tat asti prithivyam na
divi deveshu va punah satvam
prakritajaih muktam yat
ebhih syat tribhih gunaih
On earth or in the heaven or even among the dieties or anywhere else, there is nothing which is free from these three Guna born of nature.
41-48 Karmyoga and Bhakti( Devotion)
18.41. brahmanakshatriyavisham
sudranama cha paramtapa
karmani pranibhaktani
svabhava prabhavaih gunaih
Arjun! The acts of the Brahmanas, the Ksatriyas, the Vaisyas, as well as of the Sudras have been divided in accordance with the three Gunas arising out of nature.
18.42. shamah damah tapah shaucham
kshantih arjavam eva cha
gyanam vigyanam astikyama
brahmakarma saabhavajam
Disciplined mind and object of senses, tolerating hardships for the discharge of relegious obligations, external and internal purity, forgiving the guilt of others, simplicity of mind and body etc., knowledge of belief in the Vedas and other scriptures, experiencing procedure of sacrifice and believing Almighty, and Vedas; all these are natural acts of Bramhans.
18.43. shaurayam tejah dhritih dakshyam
yuddhe cha api apalayanam
danam iswarbhavah cha
kshatram karma svabhavajama
Braveness, shining influence, patience, special cleverness in the management of peoples governance, never to show back in the battleground, bestowing gifts and lordliness; all these constitute the natural acts of a Kshatriya.
18.44. krishigaurakshavanijyam
vaishyakarma svabhavajam
paricharyatmakam karma
shudrashyapi svabhavajam
Agriculture, protecting cows, commerce and trading are the natural acts of a Vaisya. Service of all the classes is the natural act of a Sudra.
18.45. sve sve karmani abhiratah
sansigidhim labhate narah
svakarmaniratah siddhim
yatha vindati tat shrinuh
Keenly devoted to his own natural acts, man attains the due perfection. Hear it the way of perfection a person engaged in his natural acts.
18.46. yatha pravnitih bhutanam
yena sarvam idam tatam
sva karmana tam abhyarchya
siddhim vindati manavah
A person attains the perfection by worshipping through his own acts that Almighty from whom all the creatures have come into existence and by whom all this universe is pervaded.
18.47. shreyam svadharmah vigunah
pardharmat svanusthitat
svabhavaniyatam karma kurvam
ha apnoti kilbisham
One own religion ( dutiful act) is better though devoid of merit, than the religion of another well-performed; for performing the act prescribed by his own nature a man does not incur sin.
18.48. sahjam karma kaunteya
sadhosam api na tyajeta
sarvarambhah hi doshena
dhumena agnih eva avritah
Arjuna! Therefore, one should not abandon his innate act, even though it may be faulty; for even as fire is enveloped in smoke, all acts are some how clouded with demerit.
49-55 Path of Sankhya described
18.49. asaktabuddhih sarvatra
jitatma vigatsprihah
naiskarmya siddhim parmam
sanyasena adhigachhati
One whose intellect is unattached altogether, disciplined his body, controlled his desires, that person attains through Sankhyayoga (the path of Knowledge) the perfection of actionlessness.
18.50. siddhim praptah yatha brahma
tatha apnoti nibodha me
samasena eva kaunteya
histha gyanasya ya para
Arjuna! A person having attained perfection of actionlessness (i.e. purity of inner thoughts) the way in which he reaches upto Bramha that is the highest limit of the knowledge hear it from Me in brief.
18.51. budhya vishnuddhya yuktah
dhritya atmanam niyamya cha
shabdadin vishayan tyaktva
ragadveshau vyudasya cha
18.52. viviktasevi laghavashi
yatvakkayamanasah
dhyanayogaparah nityam
vairagyam sanupashritah
18.53. ahamkaram balam darpam
kamam krodham parigraham
vinuchya nirmamah shantah
brahmabhayay kalpate.
A person endowed with pure Sattvik intellect, depending on renounciation, living lonely, having regulated diet, patiently controlling the object of senses, controlling the mind, speech and body, having relinquished sound and other objects of senses etc., resigning favor and envy, continuously engages himself in meditation that person by abstaining from pride, force, meum, desires, anger, wish for collection and affection, he becomes peaceful and then entitled for attaing Bramha.
18.54. brahmabhutah prasannatma na
shochati na kanchhati
samah sarveshu bhuteshu
madbhaktim labhate param
A person established in identity with Brahma and cheerful in mind, neither grieves nor craves for anyone. Such person having equanimity with all beings, such a performer attains supreme devotion to Me.
18.55. bhaktya mam abhijanti
yavan yah cha asmi tattvatah
tatah mam tattvatah
gyetva vishate tadantaram
A person comes to know Me whatever I am through that supreme devotion, thereby knowing Me in substance he forthwith enters into My being.
56-66 Path of Karmyog with devotion
18.56. sarvakarmani api sada
kurvanah madvapashrayah
matprasadat avapnoti
shashwatam padam avyayam
A devotee getting refuge in Me performing every act for ever attains by My grace the perpetual imperishable state.
18.57. chetasa sarvakarmani mayi
sanyasya matparah
buddhiyogam upashritya
machhitiah satatam bhava
Dedicating all the activities in Me devote yourself in Me and take refuge in equanimity drive your mind in Me constantly.
18.58. machhitah sarvadurgani
matprasadat tarishyasi
atha cheta tvam ahamkarat
na shrosyasi vinangakshyasi
Keeping your mind thus in to Me, you will tide over all the hurdles by My grace. And if due to egotism, you will not listen, you will be lost.
18.59. yat ahamkaram ashritya
na yotse iti manyase
mitha esh vyavasayah
te prakritih tvam niyokshyati
Taking refuge in egotism, you think, "I will not fight," such of your determination is false. for Kshatriya nature is going to involve you in the act of battle.
18.60. svabhavajena kaunteya nibaddhah
svena karmana kurtum
na ichhasi yat mohata
karishyasi avashah api tat
Arjun! Bonded with the natural act even if you do not want to be involved in the battle due to your attachments still you will do that due to your Kshatriya nature.
18.61. ishwarah sarvabhutanam
hriddeshe arjuna tisthati
brhramayam sarvabhutani
yantraruddrani mayaya
Arjuna! Almighty abides in the heart of all creatures who are riding on the body, driving them to move according to their nature through His devine power.
18.62. tam eva sharanam gachha
sarvabhavena bharata tat prasadat
param shantim sthanam
prapsyasi shashvatam
Arjun! Take refuge in that Almighty with all your thoughts. By His grace you shall attain absolute peace and the salvation.
18.63. iti me gyanam akhyatam
guhyat guhyataram maya
vimrishya etet ashesena
yatha icchasi tatha kuru
Thus most secret knowledge has been imparted to you by Me. Now you consider it fully and do as you like.
18.64. sarvaguhyatamam bhuyah
shrinv me paramam vachah
isti asi me dridhamiti tato
vakshyami te hitam
Hear it again, most secret best words from Me. You are My extremely dear friend; therefore, I shall offer you this special advice.
18.65. manmanah bhava madbhaktah
madhaji mam namaskuru
mama eva asyasi satyam te
pratijane priyah asi me
You become devoted to Me, give your mind to Me, worship Me and bow to Me.(By doing so) You will come to Me, this I truly promise you; for you are exceptionally dear to Me.
18.66. sarvadharman paritajya
mam ekam sharanam braja
aham tva sarvapapebhyah
makshayishyami ma shuchah
Relinquishing all of your duties, take refuge into Me only, I shall absolve you from of all sins, do not worry.
67-78 Utility of Gita described
18.67. idam te na atapskaya na
abhaktaya kadaschana
na cha ashushrushave vachyam
na cha mam yah abhyasuyati
This secret talk of the Gita should never be told to a man who lacks penance, nor to him who is not devoted, nor even to him who is not willing to hear; and in no case to him who finds fault in Me.
18.68. yah imam paramam guhyam
madbhakteshu adhidhasyati
bhaktim mayi param kritva
mam eva esyati ashaushya
One who, offering the high devotion to Me, tell this most profound talk of the Gita among My devotees, shall come to Me alone; there is no doubt about it.
18.69. na cha tasmat manusyeshu
kaschita me priyakritamah
bhavita na cha me tasmat
anyah priyatarah bhuvi
. There is none among persons who can do Me a more dear service than he; nor shall be anyone dearer to Me on the entire globe than he.
18.70. adheshyate cha ya imam
dharmyam samvadmavayoh
gyanayagyena tene aham
istah syam iti me matih
Whosoever studies this sacred dialogue of ours, by him too shall I be worshipped through sacrifice of wisdom; such is My opinion.
18.71. shradhavan anusuyah cha shrinuyat
api yah narah sah api
muktah subhan lokan
prapnuyat punyakarmanam
A devoted person who will even hear without prejudices this Gita - liberated from sin, he too after his death shall attain the happy worlds of the great wisemen.
18.72. kachit etat shritam partha
tvaya ekagrena chetasa
kachidgyana sammohah
pranastaste dhananjaya
Arjun! Have you heard this with concentrated mind, And has your delusion born of ignorance melted away?
Arjuna uvacha
18.73. nastomohah smritalabdha
tvat prasadat maya achyuta
stithah asmi gatasandehah
karishye vachanam tava
Arjuna said:
Krishna! By Your grace my delusion has been destroyed and I have gained wisdom. I am static now without any doubt. I will obey your directions.
Sanjaya uvacha
18.74. iti aham vasudeva sya
parthasya cha mahatmanah
samvadam imam ashrousham
adbhutam romaharshanam
Sanjaya said:
Thus I have heard this mysterious and thrilling conversation between Sri Krishna and the high souled Arjuna.
18.75. vyasprasadat shrutavan etat
guhyam aham param
yogam yogeshvarat krishnat
sakshat kathayatah svayam
Having been blessed with the divine vision granted by the grace of Sri Vyasa, I heard this supremely secret Yoga (GITA) told by the Lord of Yoga, Sri Krishna, Himself.
18.76. rajah savsmritya samsmritya
samvadam imam adbhutam
keshavarjunayoh punayam
hrishyami cha muhurmuhuh
Remembering, over and over, that sacred and mystic conversation between Bhagavan Sri Krsna and Arjuna, O King! I rejoice again and yet again.
18.77. tatcha sansmritya samsmritya
rupam ati adbhutam harih
vismayah me mahan rajah
hrishyami cha punah punah
Remembering this pious, pure and wonderful talk between Sri Krishna and Arjun, again and again, I rejoice over and over again.
18.78. yatra yogeshwarah krisho
yatra patho dhanurdharar
tatra shrinvijayo butir
dhuva hitirmatrimam
The place where there is the Lord of Yoga Bhagvan Sri Krishna, and wherever there is the wielder of the Gandiva bow Arjuna, there exists goodness, victory, glory and unfailing righteousness; this is my conviction.
The eighteenth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled "The Yoga of Liberation through the Path of Knowledge and Self-Surrender."A dialogue between Shri Krishna and Arjuna finishes here
LOTUS GITA- A PATH TO SALVATION
CHAPTER-XVII-THREEFOLD FAITH DESCRIBED (1-28)
1-6 About three kinds of FaithArjuna uvacha
17.1. ye shastra vidhin utsrijya
yajante shradhayanvitah
tesam nistha tu ka krishna
satnam aho rajah tamah
Aruna said:
Krishna! Those who leave aside the rules of conduct as laid down by the scriptures, faithfully worship dieties, where does their devotion stand - in Sattva, Rajas or Tamas?
Shri bhagavan uvacha
17.2. trividha bhavati shraddha
dehinam sa svabhavaja
satviki rajasi cha eva
tamasi cha iti tam shrinu
Sri Bhagavan said:
That natural devotion and faith of a person is of three kinds i.e. Sattviki, Rajasi and Tamasi. Hear that from Me.
17.3. satnanurupa sarvasya
shraddha bhavati bharata
shraddhamayah ayam purushah
yah yakshidrah sah eva sah
Arjun! The faith of all persons conforms to their inner mind. A man is full of faith; whatever the nature of his faith, he is resembles verily that.
17.4. yajante satvikah devan
yaksharakshansi rajasah
pretan bhutaganam cha anye
yajante tamasah janah
Sattvika persons worship deities; Rajasi persons worship demigods and demons; and Tamasi persons worship the spirits of the dead and groups of ghosts.
.
17.5. ashastravinitam ghoram
tapyante ye tapo sanah
dambhahankarsanyuktah
kamaragabalanvitah
17.6. kavshayantah sharirastham
bhutagramam chetsah
mam chaivantah sharistham
tanvidhaya surnischayan
Persons who practise dire penance leaving aside the rules of conduct as laid down by the scriptures, and who are full of hypocrisy, proud and are attached with consumable materials, desire and aidament; who emaciate the five elements constituting their body as well as Me dwelling in their heart - know those senseless persons to have a demoniac faith.
7-10 About three kinds of interests in food
17.7. aharah tu api sarvasya
trividhah bhavati priyah
yagyah tapah tatha danam
tesam bhedam imam shrinu
Three types of food is also favourite to all and similarly sacrifice, penance and charity too are of three kinds that means acts according to the strictures also have three varieties in accordance with three Gunas. Now hear their distinction as follows.
17.8. ayuhsatyabalarogya
sukhapriti vivardhanah
rasyah snigdhah sthira hridya
aharah satvikpriyah
Foods that promote age, simplicity, vigour, health, happiness, cheerfulness, stability, strength to heart, juicy and buttery are , are dear to the Sattvika type of person.
17.9. katnamlalavanatyushantikshan
ruksavidahinah
aharah rajasasya istah
duhkha shokamayapradah
Foods that are bitter, acidic, salty, overhot, over pungent, over dry and over burning, and which cause suffering, grief and sickness are dear to the Rajasi type of person.
17.10. yatyamam gatarasam puti
paryushitam cha yat
uchhistam api cha amedhyama
bhojanam tamaspriyam
Food that is rotten, juiceless, having bed smell, time barred, used and impure too like meat and non vegitarian etc. is dear to men of a Tamasi faith.
11-22 About three kinds of activities
17.11. aphalakanchibhih yagyah
vidhidristah yah ijyate
yastavyam eva iti manah
samadhaya sah satvikah
The sacrifice without expectation of any return is duty of a person. Thus recognizing and approving that mentally sacrifice performed in accordance with the procedure laid down by scriptures is Sattvika in character.
17.12. abhisandhay tu phalam
dambhartham api cha eva yat
ijyate bharatashresta tam
yagyam viddhi rajasam
Arjun! The sacrifice which is offered for fulfilling desires or for the sake of mere show is known as Rajasi.
17.13. vidhihinam asristannam
mantrahinam adakshinam
shradhavirhitam yagyam
tamasam parichakshyate
A sacrifice inconsistent with the scriptural injunctions, where no food is offered, without sacred chants and consideration and devoid of faith, is said to be Tamasi.
17.14. devadvijgurupragyapujanam
shaucham arjavam
brahmacharyam ahimsa cha
shariram tapah uchyate
Reasonable worship of dieties, the Brahmanas, aged great wise men, keeping purity, having simplicity, obeying continence and avoidind violence – these are called bodily penance.
17.15. anudvegakaram vakyam
safyam priyahitam cha yat
svadhyaya bhyasanam cha eva
vangabhyam tapah uchyate
Words causing no annoyance to others, truthful, agreeable and beneficial, as well as the self study and the practice of repetition of the Divine Name - are known as the austerity of speech.
17.16. manah prasadah saumyatam
maunam atmavinigrahah
bhavasanshudhih eti etat
tapah mansam uchyate
Cheerfulness of mind, simplicity, habit of contemplation, disciplene of the mind and perfect purity of thoughts - all this is austerity of the mind.
17.17. ahradhya paraya taptam
tapah tat trividham naraih
aphalakanchhibhih yuktaih
satvikam parichakshyate
This threefold penance and austerity performed with absolute faith by persons expecting no return is called Sattvika.
17.18. satkarman pujartham tapah
dambhena cha eva yat
kriyate tat eh proktam
rajasam chalam adhruvam
The penance which is performed for the sake of honor, respect, worship and shows that yields an uncertain and momentary fruit and has been said as Rajasi.
17.19. mudhagrahena atmanah yat
pidya kriyate tapah
parsya utsadnartham va
tat tamasam udahritam
Austerity which is performed through perversity and arrogancy with self-mortification or is intended to injure others, such austerity has been said to be Tamasi.
17.20. datvayam iti yat danam
diyate anupakrine
deshe kale cha patre cha tat
danam satvikam smritam
“Charity is duty” with such intention if extended to a deserving person at a fit place, suitable time without any desire for a return that is Sattvik Charity.
17.21. yat tu pratyupakarartham phalam
uddsya na punah
diyate cha parichistam tat
danam rajasam smritam
But the charity if bestowed with the object of a grudging spirit and getting a service in return or in the hope of obtaining a reward is called Rajasika.
17.22. adeshkale yat danam
apatrebhyah cha diyate
asatkritam avagyatam
tat tamasam udahritam
A charity made without grace and in a disdainful spirit out of time and place and to undeserving persons, is said to be Tamasi.
23-28 “ AUM TAT SAT” and false deeds described
17.23. aum tatsat iti nirdeshah
brahmanah trividhih smritah
brahmanah tena vedah cha
yagyah cha vihitah pura
OM, TAT and SAT – these threefold names have been indicated for the Almighty and the same Almighty created Vedas, Bramhans and sacrifices (Yagya) in the beginning of this Universe.
17.24. tasmat aum iti udahritya
yagyadantapahkriyah
pravartante vidhanoktah
satatam brahmavadinam
Therefore, all acts of sacrifice, charity and austerity as prescribed by the procedure laid down in the scripres and performed by the followers of Vedic Principles begin with the chanting of Almighty’s such name as OM.
17.25. tat iti anbhisanghaya
phalam yagyatapahkriyah
danakriyah cha vividhah
kriyante mokskamchibhih
With the recognition that all this belongs to the Almighty which is denoted by the term TAT, people seeking salvation perfom acts of sacrifice, austerity and charity of various kinds without expectation of any return.
17.26. sadbhave sadhubhave cha sat
iti etat prayujyate
prashaste karmani tatha tat
shabelah partha yujyate
Arjun! The name of God, “SAT” is used with the sense of existence of truth and goodness. The word SAT is also added with the praiseworthy act.
17.27. yagye tapasi dane cha
stithih sat iti cha uchyate
karma cha eva taddarthiyam
sat iti eva abhidhiyate
The faith in sacrifice, austerity and charity is also likewise called as 'Sat' and every action performed for the sake of that Almighty is also termed as 'Sat'.
17.28. ashradhaya hutam datt
tapah taptam kritam cha yat
asat iti uchyate partha na
cha tat pretya no iha
Arjun! An oblation offered, a charity given, an austerity practised, and whatever act is performed, without faith, that is all termed as “ASAT” (naught); therefore, it is of no avail here or hereafter.
The seventeenth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled "The Yoga of Division of the Threefold Faith" A dialogue between Shri Krishna and Arjuna finishes here
1-6 About three kinds of FaithArjuna uvacha
17.1. ye shastra vidhin utsrijya
yajante shradhayanvitah
tesam nistha tu ka krishna
satnam aho rajah tamah
Aruna said:
Krishna! Those who leave aside the rules of conduct as laid down by the scriptures, faithfully worship dieties, where does their devotion stand - in Sattva, Rajas or Tamas?
Shri bhagavan uvacha
17.2. trividha bhavati shraddha
dehinam sa svabhavaja
satviki rajasi cha eva
tamasi cha iti tam shrinu
Sri Bhagavan said:
That natural devotion and faith of a person is of three kinds i.e. Sattviki, Rajasi and Tamasi. Hear that from Me.
17.3. satnanurupa sarvasya
shraddha bhavati bharata
shraddhamayah ayam purushah
yah yakshidrah sah eva sah
Arjun! The faith of all persons conforms to their inner mind. A man is full of faith; whatever the nature of his faith, he is resembles verily that.
17.4. yajante satvikah devan
yaksharakshansi rajasah
pretan bhutaganam cha anye
yajante tamasah janah
Sattvika persons worship deities; Rajasi persons worship demigods and demons; and Tamasi persons worship the spirits of the dead and groups of ghosts.
.
17.5. ashastravinitam ghoram
tapyante ye tapo sanah
dambhahankarsanyuktah
kamaragabalanvitah
17.6. kavshayantah sharirastham
bhutagramam chetsah
mam chaivantah sharistham
tanvidhaya surnischayan
Persons who practise dire penance leaving aside the rules of conduct as laid down by the scriptures, and who are full of hypocrisy, proud and are attached with consumable materials, desire and aidament; who emaciate the five elements constituting their body as well as Me dwelling in their heart - know those senseless persons to have a demoniac faith.
7-10 About three kinds of interests in food
17.7. aharah tu api sarvasya
trividhah bhavati priyah
yagyah tapah tatha danam
tesam bhedam imam shrinu
Three types of food is also favourite to all and similarly sacrifice, penance and charity too are of three kinds that means acts according to the strictures also have three varieties in accordance with three Gunas. Now hear their distinction as follows.
17.8. ayuhsatyabalarogya
sukhapriti vivardhanah
rasyah snigdhah sthira hridya
aharah satvikpriyah
Foods that promote age, simplicity, vigour, health, happiness, cheerfulness, stability, strength to heart, juicy and buttery are , are dear to the Sattvika type of person.
17.9. katnamlalavanatyushantikshan
ruksavidahinah
aharah rajasasya istah
duhkha shokamayapradah
Foods that are bitter, acidic, salty, overhot, over pungent, over dry and over burning, and which cause suffering, grief and sickness are dear to the Rajasi type of person.
17.10. yatyamam gatarasam puti
paryushitam cha yat
uchhistam api cha amedhyama
bhojanam tamaspriyam
Food that is rotten, juiceless, having bed smell, time barred, used and impure too like meat and non vegitarian etc. is dear to men of a Tamasi faith.
11-22 About three kinds of activities
17.11. aphalakanchibhih yagyah
vidhidristah yah ijyate
yastavyam eva iti manah
samadhaya sah satvikah
The sacrifice without expectation of any return is duty of a person. Thus recognizing and approving that mentally sacrifice performed in accordance with the procedure laid down by scriptures is Sattvika in character.
17.12. abhisandhay tu phalam
dambhartham api cha eva yat
ijyate bharatashresta tam
yagyam viddhi rajasam
Arjun! The sacrifice which is offered for fulfilling desires or for the sake of mere show is known as Rajasi.
17.13. vidhihinam asristannam
mantrahinam adakshinam
shradhavirhitam yagyam
tamasam parichakshyate
A sacrifice inconsistent with the scriptural injunctions, where no food is offered, without sacred chants and consideration and devoid of faith, is said to be Tamasi.
17.14. devadvijgurupragyapujanam
shaucham arjavam
brahmacharyam ahimsa cha
shariram tapah uchyate
Reasonable worship of dieties, the Brahmanas, aged great wise men, keeping purity, having simplicity, obeying continence and avoidind violence – these are called bodily penance.
17.15. anudvegakaram vakyam
safyam priyahitam cha yat
svadhyaya bhyasanam cha eva
vangabhyam tapah uchyate
Words causing no annoyance to others, truthful, agreeable and beneficial, as well as the self study and the practice of repetition of the Divine Name - are known as the austerity of speech.
17.16. manah prasadah saumyatam
maunam atmavinigrahah
bhavasanshudhih eti etat
tapah mansam uchyate
Cheerfulness of mind, simplicity, habit of contemplation, disciplene of the mind and perfect purity of thoughts - all this is austerity of the mind.
17.17. ahradhya paraya taptam
tapah tat trividham naraih
aphalakanchhibhih yuktaih
satvikam parichakshyate
This threefold penance and austerity performed with absolute faith by persons expecting no return is called Sattvika.
17.18. satkarman pujartham tapah
dambhena cha eva yat
kriyate tat eh proktam
rajasam chalam adhruvam
The penance which is performed for the sake of honor, respect, worship and shows that yields an uncertain and momentary fruit and has been said as Rajasi.
17.19. mudhagrahena atmanah yat
pidya kriyate tapah
parsya utsadnartham va
tat tamasam udahritam
Austerity which is performed through perversity and arrogancy with self-mortification or is intended to injure others, such austerity has been said to be Tamasi.
17.20. datvayam iti yat danam
diyate anupakrine
deshe kale cha patre cha tat
danam satvikam smritam
“Charity is duty” with such intention if extended to a deserving person at a fit place, suitable time without any desire for a return that is Sattvik Charity.
17.21. yat tu pratyupakarartham phalam
uddsya na punah
diyate cha parichistam tat
danam rajasam smritam
But the charity if bestowed with the object of a grudging spirit and getting a service in return or in the hope of obtaining a reward is called Rajasika.
17.22. adeshkale yat danam
apatrebhyah cha diyate
asatkritam avagyatam
tat tamasam udahritam
A charity made without grace and in a disdainful spirit out of time and place and to undeserving persons, is said to be Tamasi.
23-28 “ AUM TAT SAT” and false deeds described
17.23. aum tatsat iti nirdeshah
brahmanah trividhih smritah
brahmanah tena vedah cha
yagyah cha vihitah pura
OM, TAT and SAT – these threefold names have been indicated for the Almighty and the same Almighty created Vedas, Bramhans and sacrifices (Yagya) in the beginning of this Universe.
17.24. tasmat aum iti udahritya
yagyadantapahkriyah
pravartante vidhanoktah
satatam brahmavadinam
Therefore, all acts of sacrifice, charity and austerity as prescribed by the procedure laid down in the scripres and performed by the followers of Vedic Principles begin with the chanting of Almighty’s such name as OM.
17.25. tat iti anbhisanghaya
phalam yagyatapahkriyah
danakriyah cha vividhah
kriyante mokskamchibhih
With the recognition that all this belongs to the Almighty which is denoted by the term TAT, people seeking salvation perfom acts of sacrifice, austerity and charity of various kinds without expectation of any return.
17.26. sadbhave sadhubhave cha sat
iti etat prayujyate
prashaste karmani tatha tat
shabelah partha yujyate
Arjun! The name of God, “SAT” is used with the sense of existence of truth and goodness. The word SAT is also added with the praiseworthy act.
17.27. yagye tapasi dane cha
stithih sat iti cha uchyate
karma cha eva taddarthiyam
sat iti eva abhidhiyate
The faith in sacrifice, austerity and charity is also likewise called as 'Sat' and every action performed for the sake of that Almighty is also termed as 'Sat'.
17.28. ashradhaya hutam datt
tapah taptam kritam cha yat
asat iti uchyate partha na
cha tat pretya no iha
Arjun! An oblation offered, a charity given, an austerity practised, and whatever act is performed, without faith, that is all termed as “ASAT” (naught); therefore, it is of no avail here or hereafter.
The seventeenth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled "The Yoga of Division of the Threefold Faith" A dialogue between Shri Krishna and Arjuna finishes here
LOTUS GITA- A PATH TO SALVATION
CHAPTER-XVI- OF QUALITIES DIVINE AND DEMONIACAL (1-24)
1-5 Consequences coming out of divine and demoniacal activities
Shri bhagavan uvacha
16.1. abhayam satvasansudhih
gyanayogavyavasthitim
danam damah cha yagyah cha
svadhyayah tapah arjavam
Shri Krishna said:
Absolute fearlessness, perfect purity of mind, constant stability in the Yoga for knowledge and even so charity in its true and simple form, control of the senses, yagya (pouring oblations into the sacred fire), self realization, tolerance of suffering in discharge of obligations and simplicity of mind, body and language;
16.2. ahimsa satyam akrodhah
tyagah shantih apsishunam
daya bhuteshy aloluptvam
mardavam hrih achapalam
Non-violence, truth speaking, absence of anger, renounciation of worldly desires, absence of influence due to attachment or detachment, absence of malicious gossiping, passionate towards all creatures, absence of greed for worldly objects, softness of innerself, feeling shame for not respecting duty, absence from hyperactivity;
16.3. tejah kshama dhritih
shauchaun adrohah natimanita
bhavanti sampadam
claivim abhijatasya bharat
Arjun! Influence, forgivness, patience, physical purity, absence of enmity towards none and absence of self-esteem – all these are the marks of a human being with the divine gifts.
16.4. dambhah darpah abhimanah
cha krodhah parushyam eva cha
agyanam cha abhijatasya
partha sampadam asurima
Arjun! False self praise, arrogancy, pride, self honoring, anger, stiff attitude and ignorance too - all these are the signs of a human being who has got demoniac properties.
16.5. daivvi sampat vimokshaya
nibandhaya asuri mata
ma shuchah sampadam daivim
abhijatah asi pandava
Arjun! A divine gift is recognized for liberation and the demoniac gift as object of bondage. Since you have attained with the divine endowmentl therefore do not grieve.
6-8- Consequences for the persons deviating from true path
16.6. dvo bhutasargao loke asmin
daivah asurah eva cha
daivah vistarashah proktah
asuram partha me shriru
Arjuna,! There are only two types of creatures in this world one divine the another demoniac disposition. Of these, devine type has been detailed by me, now hear in detail demoniac disposition.
16.7. pravritim cha nivritim cha
janah na viduh asurah
na saucham na api cha
acharah na satyam teshu vidyate
Men possessing a demoniac disposition are innocent about right or wrong and neither externally pure nor having better conduct nor act truthfully.
16.8. asatyam apratistham te
jagat ahuh anishwaram
aporasparsam bhutam kim
anyat kamahaitukam
They usually say that this world is untrue having no limit and without God, brought forth by mutual union of the male and female therefore there is no else reason.
9-16 description of the consequences met by persons adopting demoniacal activities
16.9. etam dristim avastaphya
nastatmanah alpabudhayah
prabhavanti ugrakarmanah
kshayaye jagatah ahitah
Following the view of “Non Existence” these persons deny their ever lasting form, having trifling mind, involve themselves in terrible deeds and are enemies of world. Potency of Such persons is used to destroy the world.
16.10. kamam ashritya duspuram
dambha manamdanvitah
mohat grihitva asagdrahan
pravartante ashuchivaratah
Depending on insatiable desires and embracing false claims of self-honor, pride and arrogancy, these persons of unfair motive move in this world adopting evil prejudices.
16.11. chintam aparimeyam cha
pralayantam upashritah
kamopbhoga parmah etavat
eti nischitah
Depending on the limiless worries till death, they engage themselves in collecting and consuming and determinately believe in “whatever is available now is the highest limit to enjoy”.
16.12. ashapash shataih baddhah
kamakrodhaparayanah
ihante kamabhogavtham
anyayena arthasanchayan
Bonded through hundreds of ties of hopes and giving themselves up to lust and anger, they strive to amass capital by unjustified means for the material enjoyment.
16.13. idam adha maya labdham
imam prapsye manoratham
idam asti idam api me
bhavisyati punah dhanam
They usually think of desires like, "This much has been obtained today and now the desire shall be fulfilled. So much wealth is already in hand and yet again this shall so much.”
16.14. asau maya hatah shatruh
hanisye cha aparan api
ishwarah aham aham bhogi
siddhah aham balwan sukhi
That enemy has been killed and others shall also be killed. we are the lord of all and competent enough, enjoyer of all power, endowed with all supernatural powers and mighty and happy.
16.15. adhyah abhijanvan asmi
kah anyah asti sadrishah maya
yakshe dasyami modishye
eti agyanavimohitah
We are wealthy and own a group of large gathering; who else is equal to us? We will coduct sacrifice to gods and give alms. We will make merry. Thus they are blinded by ignorance.
16.16. anekachitta vibhrantah
mohajassamavritah
prasaktah kamabhogeshu
patanti navake ashuchau
Due to desires enveloped in the mesh of delusion, mind bewildered, bonded with the net of attachment and tied fully in the materials and consumption these persons fall into the dreadful hell.
17-20 description of the bad condition met by persons adopting demoniacal activities
16.17. atmasambha vitah stabdhah
dhanmandanvitah
yajante namayagyaih te
dambhena avidhipurvakam
Considering themselves as most honorable, proudy and intoxicated by wealth and honour, those self-conceited persons worship God through nominal ostensible without following prescribed rituals.
16.18. ahankaram balam darpam
kamam krodham cha shanshritah
mama atmapardeheshu
pradvishantah abhyasuyakah
Those who depend on to proud, arrogance, lust and anger envy Me (the inner controller of all) dwelling in their own bodies as well as in those of others.
16.19. tan aham dvisatah
kruran sanseveshu naradhamana
kshapami ajastram ashubham
asurishu eva yonishu
Such persons with hate, cruelity, vilest and impure in the world are sent by Me repeatedly into demoniacal wombs in this world.
16.20. asurim yonim apannah
mudah janmani janmani
mama aprapya eva kaunteya
tatah yanti adhamam gatim
Arjun! These stupid souls get births life after life in demoniac wombs without attaining Me later on theyn verily sink down to a still lower plane.
21-24 Duty to work according to scriptures avoiding basic faults of Demoniacal activities like lust, anger and greed16.21. trividham narkasya idam
dwaram nashnam atmanah
kamah krodhah tatha lobhah
tasmat etat trayam tyajeta
Desire, anger and greed – these three types of gates for hell bring downfall of the soul. Therefore, one should renounce all these three.
16.22. etaih vimuktah kaunteya
tamodvaraih tribhih narah
acharati atmanah shreyah
tatah yati param gatim
Arjun! Liberated from these three gates of hell a person works for welfare of his own and thereby attains the state of salvation.
16.23. yah shastravidhim utasrijya
vartate kamakaratah
na sah siddhim avaproti
na sukham na param gatim
One who acts according to his own desires leaving aside the rules of conduct as laid down by the scriptures he neither attains perfection nor the happyness nor even salvation.
16.24. tasmat shastram pramanam
te karyakarya vyavasthitau
gyatva shastra vidhanoktam
karma kartum iha arhasi
Therefore, under confusion of what to do or not the scriptures alone is your guide. Knowing this, you are required to perform only such acts as are ordained by the scriptures.
The Sixteenth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled "The Yoga of Division between the Divine and the Demoniacal Properties."A dialogue between Shri Krishna and Arjuna finishes here.
1-5 Consequences coming out of divine and demoniacal activities
Shri bhagavan uvacha
16.1. abhayam satvasansudhih
gyanayogavyavasthitim
danam damah cha yagyah cha
svadhyayah tapah arjavam
Shri Krishna said:
Absolute fearlessness, perfect purity of mind, constant stability in the Yoga for knowledge and even so charity in its true and simple form, control of the senses, yagya (pouring oblations into the sacred fire), self realization, tolerance of suffering in discharge of obligations and simplicity of mind, body and language;
16.2. ahimsa satyam akrodhah
tyagah shantih apsishunam
daya bhuteshy aloluptvam
mardavam hrih achapalam
Non-violence, truth speaking, absence of anger, renounciation of worldly desires, absence of influence due to attachment or detachment, absence of malicious gossiping, passionate towards all creatures, absence of greed for worldly objects, softness of innerself, feeling shame for not respecting duty, absence from hyperactivity;
16.3. tejah kshama dhritih
shauchaun adrohah natimanita
bhavanti sampadam
claivim abhijatasya bharat
Arjun! Influence, forgivness, patience, physical purity, absence of enmity towards none and absence of self-esteem – all these are the marks of a human being with the divine gifts.
16.4. dambhah darpah abhimanah
cha krodhah parushyam eva cha
agyanam cha abhijatasya
partha sampadam asurima
Arjun! False self praise, arrogancy, pride, self honoring, anger, stiff attitude and ignorance too - all these are the signs of a human being who has got demoniac properties.
16.5. daivvi sampat vimokshaya
nibandhaya asuri mata
ma shuchah sampadam daivim
abhijatah asi pandava
Arjun! A divine gift is recognized for liberation and the demoniac gift as object of bondage. Since you have attained with the divine endowmentl therefore do not grieve.
6-8- Consequences for the persons deviating from true path
16.6. dvo bhutasargao loke asmin
daivah asurah eva cha
daivah vistarashah proktah
asuram partha me shriru
Arjuna,! There are only two types of creatures in this world one divine the another demoniac disposition. Of these, devine type has been detailed by me, now hear in detail demoniac disposition.
16.7. pravritim cha nivritim cha
janah na viduh asurah
na saucham na api cha
acharah na satyam teshu vidyate
Men possessing a demoniac disposition are innocent about right or wrong and neither externally pure nor having better conduct nor act truthfully.
16.8. asatyam apratistham te
jagat ahuh anishwaram
aporasparsam bhutam kim
anyat kamahaitukam
They usually say that this world is untrue having no limit and without God, brought forth by mutual union of the male and female therefore there is no else reason.
9-16 description of the consequences met by persons adopting demoniacal activities
16.9. etam dristim avastaphya
nastatmanah alpabudhayah
prabhavanti ugrakarmanah
kshayaye jagatah ahitah
Following the view of “Non Existence” these persons deny their ever lasting form, having trifling mind, involve themselves in terrible deeds and are enemies of world. Potency of Such persons is used to destroy the world.
16.10. kamam ashritya duspuram
dambha manamdanvitah
mohat grihitva asagdrahan
pravartante ashuchivaratah
Depending on insatiable desires and embracing false claims of self-honor, pride and arrogancy, these persons of unfair motive move in this world adopting evil prejudices.
16.11. chintam aparimeyam cha
pralayantam upashritah
kamopbhoga parmah etavat
eti nischitah
Depending on the limiless worries till death, they engage themselves in collecting and consuming and determinately believe in “whatever is available now is the highest limit to enjoy”.
16.12. ashapash shataih baddhah
kamakrodhaparayanah
ihante kamabhogavtham
anyayena arthasanchayan
Bonded through hundreds of ties of hopes and giving themselves up to lust and anger, they strive to amass capital by unjustified means for the material enjoyment.
16.13. idam adha maya labdham
imam prapsye manoratham
idam asti idam api me
bhavisyati punah dhanam
They usually think of desires like, "This much has been obtained today and now the desire shall be fulfilled. So much wealth is already in hand and yet again this shall so much.”
16.14. asau maya hatah shatruh
hanisye cha aparan api
ishwarah aham aham bhogi
siddhah aham balwan sukhi
That enemy has been killed and others shall also be killed. we are the lord of all and competent enough, enjoyer of all power, endowed with all supernatural powers and mighty and happy.
16.15. adhyah abhijanvan asmi
kah anyah asti sadrishah maya
yakshe dasyami modishye
eti agyanavimohitah
We are wealthy and own a group of large gathering; who else is equal to us? We will coduct sacrifice to gods and give alms. We will make merry. Thus they are blinded by ignorance.
16.16. anekachitta vibhrantah
mohajassamavritah
prasaktah kamabhogeshu
patanti navake ashuchau
Due to desires enveloped in the mesh of delusion, mind bewildered, bonded with the net of attachment and tied fully in the materials and consumption these persons fall into the dreadful hell.
17-20 description of the bad condition met by persons adopting demoniacal activities
16.17. atmasambha vitah stabdhah
dhanmandanvitah
yajante namayagyaih te
dambhena avidhipurvakam
Considering themselves as most honorable, proudy and intoxicated by wealth and honour, those self-conceited persons worship God through nominal ostensible without following prescribed rituals.
16.18. ahankaram balam darpam
kamam krodham cha shanshritah
mama atmapardeheshu
pradvishantah abhyasuyakah
Those who depend on to proud, arrogance, lust and anger envy Me (the inner controller of all) dwelling in their own bodies as well as in those of others.
16.19. tan aham dvisatah
kruran sanseveshu naradhamana
kshapami ajastram ashubham
asurishu eva yonishu
Such persons with hate, cruelity, vilest and impure in the world are sent by Me repeatedly into demoniacal wombs in this world.
16.20. asurim yonim apannah
mudah janmani janmani
mama aprapya eva kaunteya
tatah yanti adhamam gatim
Arjun! These stupid souls get births life after life in demoniac wombs without attaining Me later on theyn verily sink down to a still lower plane.
21-24 Duty to work according to scriptures avoiding basic faults of Demoniacal activities like lust, anger and greed16.21. trividham narkasya idam
dwaram nashnam atmanah
kamah krodhah tatha lobhah
tasmat etat trayam tyajeta
Desire, anger and greed – these three types of gates for hell bring downfall of the soul. Therefore, one should renounce all these three.
16.22. etaih vimuktah kaunteya
tamodvaraih tribhih narah
acharati atmanah shreyah
tatah yati param gatim
Arjun! Liberated from these three gates of hell a person works for welfare of his own and thereby attains the state of salvation.
16.23. yah shastravidhim utasrijya
vartate kamakaratah
na sah siddhim avaproti
na sukham na param gatim
One who acts according to his own desires leaving aside the rules of conduct as laid down by the scriptures he neither attains perfection nor the happyness nor even salvation.
16.24. tasmat shastram pramanam
te karyakarya vyavasthitau
gyatva shastra vidhanoktam
karma kartum iha arhasi
Therefore, under confusion of what to do or not the scriptures alone is your guide. Knowing this, you are required to perform only such acts as are ordained by the scriptures.
The Sixteenth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled "The Yoga of Division between the Divine and the Demoniacal Properties."A dialogue between Shri Krishna and Arjuna finishes here.
Wednesday, November 12, 2008
LOTUS GITA- APATH TO SALVATION
CHAPTER-XV-SUPER MOST PERSON (PURUSHOTTAM) (1-20)
1-6 Universe as a tree
Shri bhagavan uvacha
15.1. urdhnamulam adhahshakham
ashwatham prahuh avyayam
chandasi yasya parnani yah
tam veda sah vedavita
Sri Bhagavan said:
One who knows the Aswatthha tree having roots upward and brances downward and whose leaves are the Vedas like this world is said to be imperishable has all the knowledge of the all the Vedas.
15.2. adhaschordham prasritasyasya shakha
gunapravridha vishayapravalah
adhaschya mulanyanusantatani
karmanu bandhini manusyaloke.
The expanded branches with tender leaves of that tree just like expanded worldly desires fed by the three Gunas are spread over in all the sides like the branches of the aforesaid tree are spread downwards and upwards; and its roots; which bind the soul according to its actions in the human body, are spread in all regions, higher as well as lower.
15.3 narupamshyeha tathopalubhyate
nam to na chadirna cha sampratistha
ashvathmainam suvirudhamula
masangshastrena dridhena chhitva
The nature of this world like tree of creation does not resemble to what it is represented to be; for it has neither beginning nor end, nor even stable. Therefore, cut the firm roots of this world like peepul tree, with the formidable weapon of dispassion.
15.4. tatah padam tatparimargitavyam
yasmingata na nivartanti bhuyah
tamena chadhyam purusham prapadhye
yatah pravrittih prasrita purani
Thereafter a person should discover that supreme status of salvation having attained to which there is no more return to this world; and should firmly resolve that he is dedicated to that Primeval Being (Almighty) from whom the flow of this beginningless creation has perpetually progressed.
15.5. nirmanmoha jitsangadosha
adhyatmanitya vinivrittakamah
dvandvair vimuktah sukhduhkha
saingyairgachantyamudah padamvyamtat
Those who have attained freedom from honor and attachment and conquered the evils of attachment, who are in continuously dedicated in worshiping the God, whose desires have altogether ceased and who have completely freed themselves from the friction of pleasure and pain, such highly placed dedicated persons reach that supreme salvation state.
15.6. ha tadabhasayate suryo
na shashanko na pavakah
yadgatna na nivartante
tadham paramam mama
That status can not be illuminated by either the sun or the moon or even fire and attaining to which one never returns to this world, that is My supreme Abode.
7-11 About soul15.7. mama eva anshah jivaloke
jinabhutah sanatanah
manahkhastani indriyani
prakristshthani karsati
The eternal soul in this body is a basic part of My own being; but it attracts mind and the five senses situated ion nature.
15.8. shariram yat avapnoti yat
cha api utkvamati iswarah
grivitva etani samyati nayuh
gandhan eva ashayat
The wind carries smell from its seat, so too the soul, which controls the body etc., takes away the mind and the senses from the body when it leaves that body and make available to that body which it acquires.
15.9. shrotam kshachuh sparshanam cha
rasanam ghranam eva cha
adhistaya manah cha ayam
vishyan upsevate
The soul while dwelling in body enjoys the object through senses of hearing sight, touch, taste and smell with the help of mind.
15.10. utkramantam sthitam va api
bhunjanam va gunanvitam
vimudhah na anupashyanti
pashyanti gyanchakshu sah.
the soul departing from body, or dwelling in the another body, or enjoying the objects of senses and also even when it contains all the Gunas is not felt by ignorant persons whereas only those endowed with the eye of knowledge are able to realize it.
15.11. yatantah yoginah cha enam
pashyanti atmani avasthitam
yatanthah api akritatmana na
inam pashyanti achetasah
Yogis trying too achieve are able to realise this self enshrined supreme element within themselves but those who have not been able to purify their inner self such ignorant people are unable to experience this element in spite of their best endeavours.
12-15 Influence of God
15.12. yat adiytagatam tejah
jagat bhagyate akhilam
yat chandramasi yat cha
agnav tat tejah viddhi mamakam
The light in the sun, that illumines the entire world, and that shine in the moon and that too which shines in the fire, know al those lights to be Mine.
15.13. gam avishya cha bhutani
dharayami aham ojasa
pushnami eha auohadhih
sarvah somah bhtva rasatmakah
.
It is I who enter in the earth sustain all creatures by My vital powers and I after becoming the nectarine moon nourish all medicinal plants.
15.14. aham vaishvanarah bhutva
praninam samayuktah
pranaban samayuktah
pachami annam chaturvidham
Taking the form of hunger fire in stomach containing ingoing and outgoing breaths in the body of all creatures , it is I who consume the four kinds of food.
15.15. sarvasya cha aham hridi sanivistah
mattah smritih gyanam apohanam cha
vaideh cha sarvaih aham eva vedhyah
vedankrita vedavitta eva cha aham
I an situated in the heartys of all the creatures and it is I who is the source of memory, knowledge and the faculty of reason.I am the only object to be known through the Vedas. I know the Vedas and can describe the elements of Vedas.
16-20 Description of destructible, indestructible and super most persons
15.16. dvou imau purushau loke
ksharah cha aksharah eva cha
ksharah sarvani bhutani
kutasthokshar uchyatey
These are two kinds of Purusas in this world one the perishable and another is imperishable, of these, the bodies of all beings are perishable; while the soul is called imperishable.
15.17. uttamah purushah tu anyah
parmatma iti udahritah
yah lokatrayam avishya
vibhavti avyayah ishwarah
. The Supreme Purush is yet another, who is said “Parmatma” (the Almighty) the same imperishible having entered all the three worlds of Universe maintains all.
15.18. yasmat ksharam atitah aham
aksharat api cha uttamah
atah asmi loke vede
cha prathitah purushottamah
Since I am beyond reach of the perishable and superior even to the imperishable therefore I am famous in the name of “ Purusottama” in the world and Vedas.
15.19. yah mama evam asammudhah
janati purushottamam
sah sarvavita bhajati
mama sarvabhavana bharata
Arjuna! An unattached person who realizes Me as the “ Purushottam” (Supreme Person), he knows everything and constantly worships Me.
15.20. iti ghuhyatamum shastram
idam uktam maya anagha
etat budhva buddhiman
syat kritkrityah cha bharata
Arjuna! This most secret science has thus been said by Me; knowing it in essence a person becomes wise and his mission in life is accomplished.
The Fifteenth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled "The Yoga of the Supreme Person" A dialogue between Shri Krishna and Arjuna finishes here.
1-6 Universe as a tree
Shri bhagavan uvacha
15.1. urdhnamulam adhahshakham
ashwatham prahuh avyayam
chandasi yasya parnani yah
tam veda sah vedavita
Sri Bhagavan said:
One who knows the Aswatthha tree having roots upward and brances downward and whose leaves are the Vedas like this world is said to be imperishable has all the knowledge of the all the Vedas.
15.2. adhaschordham prasritasyasya shakha
gunapravridha vishayapravalah
adhaschya mulanyanusantatani
karmanu bandhini manusyaloke.
The expanded branches with tender leaves of that tree just like expanded worldly desires fed by the three Gunas are spread over in all the sides like the branches of the aforesaid tree are spread downwards and upwards; and its roots; which bind the soul according to its actions in the human body, are spread in all regions, higher as well as lower.
15.3 narupamshyeha tathopalubhyate
nam to na chadirna cha sampratistha
ashvathmainam suvirudhamula
masangshastrena dridhena chhitva
The nature of this world like tree of creation does not resemble to what it is represented to be; for it has neither beginning nor end, nor even stable. Therefore, cut the firm roots of this world like peepul tree, with the formidable weapon of dispassion.
15.4. tatah padam tatparimargitavyam
yasmingata na nivartanti bhuyah
tamena chadhyam purusham prapadhye
yatah pravrittih prasrita purani
Thereafter a person should discover that supreme status of salvation having attained to which there is no more return to this world; and should firmly resolve that he is dedicated to that Primeval Being (Almighty) from whom the flow of this beginningless creation has perpetually progressed.
15.5. nirmanmoha jitsangadosha
adhyatmanitya vinivrittakamah
dvandvair vimuktah sukhduhkha
saingyairgachantyamudah padamvyamtat
Those who have attained freedom from honor and attachment and conquered the evils of attachment, who are in continuously dedicated in worshiping the God, whose desires have altogether ceased and who have completely freed themselves from the friction of pleasure and pain, such highly placed dedicated persons reach that supreme salvation state.
15.6. ha tadabhasayate suryo
na shashanko na pavakah
yadgatna na nivartante
tadham paramam mama
That status can not be illuminated by either the sun or the moon or even fire and attaining to which one never returns to this world, that is My supreme Abode.
7-11 About soul15.7. mama eva anshah jivaloke
jinabhutah sanatanah
manahkhastani indriyani
prakristshthani karsati
The eternal soul in this body is a basic part of My own being; but it attracts mind and the five senses situated ion nature.
15.8. shariram yat avapnoti yat
cha api utkvamati iswarah
grivitva etani samyati nayuh
gandhan eva ashayat
The wind carries smell from its seat, so too the soul, which controls the body etc., takes away the mind and the senses from the body when it leaves that body and make available to that body which it acquires.
15.9. shrotam kshachuh sparshanam cha
rasanam ghranam eva cha
adhistaya manah cha ayam
vishyan upsevate
The soul while dwelling in body enjoys the object through senses of hearing sight, touch, taste and smell with the help of mind.
15.10. utkramantam sthitam va api
bhunjanam va gunanvitam
vimudhah na anupashyanti
pashyanti gyanchakshu sah.
the soul departing from body, or dwelling in the another body, or enjoying the objects of senses and also even when it contains all the Gunas is not felt by ignorant persons whereas only those endowed with the eye of knowledge are able to realize it.
15.11. yatantah yoginah cha enam
pashyanti atmani avasthitam
yatanthah api akritatmana na
inam pashyanti achetasah
Yogis trying too achieve are able to realise this self enshrined supreme element within themselves but those who have not been able to purify their inner self such ignorant people are unable to experience this element in spite of their best endeavours.
12-15 Influence of God
15.12. yat adiytagatam tejah
jagat bhagyate akhilam
yat chandramasi yat cha
agnav tat tejah viddhi mamakam
The light in the sun, that illumines the entire world, and that shine in the moon and that too which shines in the fire, know al those lights to be Mine.
15.13. gam avishya cha bhutani
dharayami aham ojasa
pushnami eha auohadhih
sarvah somah bhtva rasatmakah
.
It is I who enter in the earth sustain all creatures by My vital powers and I after becoming the nectarine moon nourish all medicinal plants.
15.14. aham vaishvanarah bhutva
praninam samayuktah
pranaban samayuktah
pachami annam chaturvidham
Taking the form of hunger fire in stomach containing ingoing and outgoing breaths in the body of all creatures , it is I who consume the four kinds of food.
15.15. sarvasya cha aham hridi sanivistah
mattah smritih gyanam apohanam cha
vaideh cha sarvaih aham eva vedhyah
vedankrita vedavitta eva cha aham
I an situated in the heartys of all the creatures and it is I who is the source of memory, knowledge and the faculty of reason.I am the only object to be known through the Vedas. I know the Vedas and can describe the elements of Vedas.
16-20 Description of destructible, indestructible and super most persons
15.16. dvou imau purushau loke
ksharah cha aksharah eva cha
ksharah sarvani bhutani
kutasthokshar uchyatey
These are two kinds of Purusas in this world one the perishable and another is imperishable, of these, the bodies of all beings are perishable; while the soul is called imperishable.
15.17. uttamah purushah tu anyah
parmatma iti udahritah
yah lokatrayam avishya
vibhavti avyayah ishwarah
. The Supreme Purush is yet another, who is said “Parmatma” (the Almighty) the same imperishible having entered all the three worlds of Universe maintains all.
15.18. yasmat ksharam atitah aham
aksharat api cha uttamah
atah asmi loke vede
cha prathitah purushottamah
Since I am beyond reach of the perishable and superior even to the imperishable therefore I am famous in the name of “ Purusottama” in the world and Vedas.
15.19. yah mama evam asammudhah
janati purushottamam
sah sarvavita bhajati
mama sarvabhavana bharata
Arjuna! An unattached person who realizes Me as the “ Purushottam” (Supreme Person), he knows everything and constantly worships Me.
15.20. iti ghuhyatamum shastram
idam uktam maya anagha
etat budhva buddhiman
syat kritkrityah cha bharata
Arjuna! This most secret science has thus been said by Me; knowing it in essence a person becomes wise and his mission in life is accomplished.
The Fifteenth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled "The Yoga of the Supreme Person" A dialogue between Shri Krishna and Arjuna finishes here.
LOTUS GITA- A PATH TO SALVATION
CHAPTER-XIV- TRIANGLE OF PROPERTIES (THREE GUNA) (1-27)
1-4 Importance of knowledge, creation of world through
Nature and Human being
Shri bhagavan uvacha
14.1. parambhuyah pravakshyami
gyananam gyanamuttamam
yat gyatva munayah sarve
param siddhimiti gatah
Sri Bhagavan said:
I shall discuss again the supreme and best knowledge, after acquiring that all sages have attained absolute perfection.
14.2. idam gyanam upashritya
mam sadharmyam agatah
sarge api na upajayante
pralaye na vyathanti cha
Whoever, with the help of this knowledge,dissolve in Me are salvated and never feel feel disturbed even during the Great Destruction period.
14.3. mama yoni mahat brahman
tasmin gurbham dadhami aham
sambhavah sarvabhutanam tatah
bhavati bharata
Arjun! My original nature is known as womb; in that womb I place the seed of life. The creation of all beings follows from that union.
14.4. sarvayonishu kaunteya
murtayah sambhavanti yah
tasam brahman mahat yonih
aham beejapradah pitah
Arjun! In all wombs of embodied beings there appear all the species of various kinds and basic Nature is the conceiving Mother, while I am the seed-giving Father.
5-18 Triangle of properties
14.5. satvam rajah tamah iti
gunah prakritisambhavah
nibandhanti mahabaho
dehe dehinam avyayam
Arjun! Sattva, Rajas and Tamas are three properties born of Nature and they tie down the imperishable soul to the body.
14.6. tatra satvam nirmalvat
prakashkam anamayam
sukhasangena badhanati
gyansangena cha anagh
Arjun! Of these Sattva, being pure, is illuminating and faultless, it binds body through attachment with joy and knowledge.
14.7. rajah nagatmakam viddhih
trishna sangasamudbhavam
tat nibandhati kaunteya
karmasanseva dehinam
Arjuna! The quality of Rajas is to be understood as the cause of desire and attachment. It binds the soul through attachment towards actions.
14.8. tamah tu agyanajam
viddhi mohanam sarvadehinam
pramadalsya nidrabhih tata
nibandhati bharata
And Arjun! Tamas as the deluder of all those who look upon the Physical body as their own self is known as born out of ignorance. That binds the soul through proudness, idleness and sleep.
14.9. sattvam sukhe sanjayati
rajah karmani bharata
gyanam avritya tu tamah
pramade sanjayati ut
Arjun! Sattva commands one through engaging him into joy, Rajas engages him into action but Tamas engages one into proud and clouds his knowledge to win over him.
14.10. rajah tamah cha abhibhuya
satvam bhavati bharata
rajah satvam tamah cha eva
Tamah Satvam Rajastatha
Arjun! Sattve supersedes Rajas and Tamas through their control, Rajas prevail after overpowering Sattva and Tamas, similarly overpowering Sattva and Rajas, Tamas prevails.
14.11. saruadvaveshu dehe asmin
prakashah upjayate
gyanam yada tada vidyat
vivridham satnam iti ut
When light and conscience arise in every part of the human body then it should know that Sattva is predominant.
14.12. lobhah pravitrih arambhah
karmanam ashavnah spriha
rajasi etani jayante
virridhe bharatavshabhah
Arjun! With the increase of Rajas, greed, restlessness and demands activity arise.
14.13. aprakashah apravitih cha
pramadah mohah eva cha
tamasi etami jayante
vivridhe kurunandan
Arjun! Growth of Tamas tends to bring confusion, inaction, proud and attachment.
14.14. yata satve pravridhe tu
prakyam yati dehbhrit
tada uttamvidam lokan
amalan pratipadhyate
When a man dies during the perid of increased Sattva, he becomes entitled for the blotless place achieved by men of noble deeds.
14.15. rajasi pralayam gatva
karmasangishu jayate
tatha pralinah tamasi
mudhayonishu jayate
Dying during increase Rajas , he reborns among those attached to action; similarly a man dying during the period of increased Tamas reborns in the species of stupid creatures.
14.16. karmanah sukritasya ahuh
satvika nirmalam phalam
rajasah tu phelam duhkham
agyanam tamasah phalam
Wise men say that outcome of righteous act is Sattvika and Faultless; sorrowness is said to be the result of a Rajas action and nonsense is the consequence of Tamas action.
14.17. satvat sanjayate gyanam
rajasah lobhah eva cha
pramadmoha tamasah bhavatah
agyanam eva cha
Knowledge follows from Sattva and greed from Rajas, likewise obstinate, attachment and also ignorance follow from Tamas.
14.18. urdham gachhanti satvasthah
madhye tisthanti rajasah
jaghanya gunavritisthah
adhah gachhanti tamasah
Those who abide in the Sattva make their way towards salvation; while those of Rajas status reborn on this earth. And those of sinful Tamas followers sink downwards enveloped in the effects of Tamoguna.
19-27 Means to find God and identification of perfect quality Person
14.19. na anyamgunebhyah kartaram
yada dristva anupashyati
gunebhyah cha parava vetti
madbhavan sah adhigachhati
When a Wiseman perceive no doer other than these three Gunas, and make himself standing entirely beyond these Gunas, he enters into My Supreme form.
14.20. gunam etam atitya trini
dehi dehsamudhavana
gunvna mrityajara duhkhaih
vinuktah amritam ashnute
A Wiseman ignoring the aforesaid three Gunas that have created the body, liberates himself from all kinds of sorrows of birth, death, old age attains salvation.
Arjuna uvacha
14.21. kaih lingaih trina gunana
etan atitah bhavati prabho
kimachavah katham cha etan
trini gunan ativartate
Arjuna asked:
What are the signs and conduct of a person who has risen above the three Gunas? And how one can rise above the three Gunas?
Shri bhagavan uvacha
14.22. prakasham cha pravritim cha
mohameva cha pandava
na dvesti sam pravittani ha
nivritani kanchhati
Sri Krishna said:
Arjuna! One who does not hate light, tendency and attachment (born of all three Gunas) when prevalent and does not desire for them when they have ceased.
14.23. udasinvat asinah gunaih
yah na vichalyate
gunah vartante eti eva yah
avatisthati na ingate
One who is static unattached and cannot not be disturbed by the Gunas, behaves as if the Gunas are moving within the Gunas and remains established in his own identity unmovingly.
14.24. samadukhsukhah swasthah
samaloshtashanakanchanah
tulyapriyapriyah dhirah
tulyaninda tma sanstutih
14.25. manapamanyoh tulyah
tulyah mitraripapakshayoh
sarvarambha parityasi
gunatitah sah uchyate
One Static person who is ever established in his own identity taking sorrows and joy alike, regards a clod of earth, a stone and a piece of gold as equal in value, equal with favorables and unfavorables, views censure and praise alike, remains indifferent to honour and ignominy, alike to the cause of a friend as well as to that of an enemy and has renounced the sense of beginership in all undertakings; is said to have risen above the three Gunas.
14.26. mam cha yat avyabhichavena
bhaktiyogena sevate
sah gunan samatitya etan
brahma bhuyay kalpate
And one who constantly worships Me through the Yoga of uncorrupted devotion - transcending these three Gunas, he becomes eligible for attaining Salvation.
14.27. brahmanah hi pratistha aham
amritasya avyayasya cha
shashvatasya cha dharmasya
sukhasyai kantikasya cha
Because, Brahma, imperishable immortality, perpetual religion and unending immutable joy are sustained by Me.
The Fourteenth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled "The Yoga of Classification of the three Gunas." A dialogue between Shri Krishna and Arjuna finishes here
1-4 Importance of knowledge, creation of world through
Nature and Human being
Shri bhagavan uvacha
14.1. parambhuyah pravakshyami
gyananam gyanamuttamam
yat gyatva munayah sarve
param siddhimiti gatah
Sri Bhagavan said:
I shall discuss again the supreme and best knowledge, after acquiring that all sages have attained absolute perfection.
14.2. idam gyanam upashritya
mam sadharmyam agatah
sarge api na upajayante
pralaye na vyathanti cha
Whoever, with the help of this knowledge,dissolve in Me are salvated and never feel feel disturbed even during the Great Destruction period.
14.3. mama yoni mahat brahman
tasmin gurbham dadhami aham
sambhavah sarvabhutanam tatah
bhavati bharata
Arjun! My original nature is known as womb; in that womb I place the seed of life. The creation of all beings follows from that union.
14.4. sarvayonishu kaunteya
murtayah sambhavanti yah
tasam brahman mahat yonih
aham beejapradah pitah
Arjun! In all wombs of embodied beings there appear all the species of various kinds and basic Nature is the conceiving Mother, while I am the seed-giving Father.
5-18 Triangle of properties
14.5. satvam rajah tamah iti
gunah prakritisambhavah
nibandhanti mahabaho
dehe dehinam avyayam
Arjun! Sattva, Rajas and Tamas are three properties born of Nature and they tie down the imperishable soul to the body.
14.6. tatra satvam nirmalvat
prakashkam anamayam
sukhasangena badhanati
gyansangena cha anagh
Arjun! Of these Sattva, being pure, is illuminating and faultless, it binds body through attachment with joy and knowledge.
14.7. rajah nagatmakam viddhih
trishna sangasamudbhavam
tat nibandhati kaunteya
karmasanseva dehinam
Arjuna! The quality of Rajas is to be understood as the cause of desire and attachment. It binds the soul through attachment towards actions.
14.8. tamah tu agyanajam
viddhi mohanam sarvadehinam
pramadalsya nidrabhih tata
nibandhati bharata
And Arjun! Tamas as the deluder of all those who look upon the Physical body as their own self is known as born out of ignorance. That binds the soul through proudness, idleness and sleep.
14.9. sattvam sukhe sanjayati
rajah karmani bharata
gyanam avritya tu tamah
pramade sanjayati ut
Arjun! Sattva commands one through engaging him into joy, Rajas engages him into action but Tamas engages one into proud and clouds his knowledge to win over him.
14.10. rajah tamah cha abhibhuya
satvam bhavati bharata
rajah satvam tamah cha eva
Tamah Satvam Rajastatha
Arjun! Sattve supersedes Rajas and Tamas through their control, Rajas prevail after overpowering Sattva and Tamas, similarly overpowering Sattva and Rajas, Tamas prevails.
14.11. saruadvaveshu dehe asmin
prakashah upjayate
gyanam yada tada vidyat
vivridham satnam iti ut
When light and conscience arise in every part of the human body then it should know that Sattva is predominant.
14.12. lobhah pravitrih arambhah
karmanam ashavnah spriha
rajasi etani jayante
virridhe bharatavshabhah
Arjun! With the increase of Rajas, greed, restlessness and demands activity arise.
14.13. aprakashah apravitih cha
pramadah mohah eva cha
tamasi etami jayante
vivridhe kurunandan
Arjun! Growth of Tamas tends to bring confusion, inaction, proud and attachment.
14.14. yata satve pravridhe tu
prakyam yati dehbhrit
tada uttamvidam lokan
amalan pratipadhyate
When a man dies during the perid of increased Sattva, he becomes entitled for the blotless place achieved by men of noble deeds.
14.15. rajasi pralayam gatva
karmasangishu jayate
tatha pralinah tamasi
mudhayonishu jayate
Dying during increase Rajas , he reborns among those attached to action; similarly a man dying during the period of increased Tamas reborns in the species of stupid creatures.
14.16. karmanah sukritasya ahuh
satvika nirmalam phalam
rajasah tu phelam duhkham
agyanam tamasah phalam
Wise men say that outcome of righteous act is Sattvika and Faultless; sorrowness is said to be the result of a Rajas action and nonsense is the consequence of Tamas action.
14.17. satvat sanjayate gyanam
rajasah lobhah eva cha
pramadmoha tamasah bhavatah
agyanam eva cha
Knowledge follows from Sattva and greed from Rajas, likewise obstinate, attachment and also ignorance follow from Tamas.
14.18. urdham gachhanti satvasthah
madhye tisthanti rajasah
jaghanya gunavritisthah
adhah gachhanti tamasah
Those who abide in the Sattva make their way towards salvation; while those of Rajas status reborn on this earth. And those of sinful Tamas followers sink downwards enveloped in the effects of Tamoguna.
19-27 Means to find God and identification of perfect quality Person
14.19. na anyamgunebhyah kartaram
yada dristva anupashyati
gunebhyah cha parava vetti
madbhavan sah adhigachhati
When a Wiseman perceive no doer other than these three Gunas, and make himself standing entirely beyond these Gunas, he enters into My Supreme form.
14.20. gunam etam atitya trini
dehi dehsamudhavana
gunvna mrityajara duhkhaih
vinuktah amritam ashnute
A Wiseman ignoring the aforesaid three Gunas that have created the body, liberates himself from all kinds of sorrows of birth, death, old age attains salvation.
Arjuna uvacha
14.21. kaih lingaih trina gunana
etan atitah bhavati prabho
kimachavah katham cha etan
trini gunan ativartate
Arjuna asked:
What are the signs and conduct of a person who has risen above the three Gunas? And how one can rise above the three Gunas?
Shri bhagavan uvacha
14.22. prakasham cha pravritim cha
mohameva cha pandava
na dvesti sam pravittani ha
nivritani kanchhati
Sri Krishna said:
Arjuna! One who does not hate light, tendency and attachment (born of all three Gunas) when prevalent and does not desire for them when they have ceased.
14.23. udasinvat asinah gunaih
yah na vichalyate
gunah vartante eti eva yah
avatisthati na ingate
One who is static unattached and cannot not be disturbed by the Gunas, behaves as if the Gunas are moving within the Gunas and remains established in his own identity unmovingly.
14.24. samadukhsukhah swasthah
samaloshtashanakanchanah
tulyapriyapriyah dhirah
tulyaninda tma sanstutih
14.25. manapamanyoh tulyah
tulyah mitraripapakshayoh
sarvarambha parityasi
gunatitah sah uchyate
One Static person who is ever established in his own identity taking sorrows and joy alike, regards a clod of earth, a stone and a piece of gold as equal in value, equal with favorables and unfavorables, views censure and praise alike, remains indifferent to honour and ignominy, alike to the cause of a friend as well as to that of an enemy and has renounced the sense of beginership in all undertakings; is said to have risen above the three Gunas.
14.26. mam cha yat avyabhichavena
bhaktiyogena sevate
sah gunan samatitya etan
brahma bhuyay kalpate
And one who constantly worships Me through the Yoga of uncorrupted devotion - transcending these three Gunas, he becomes eligible for attaining Salvation.
14.27. brahmanah hi pratistha aham
amritasya avyayasya cha
shashvatasya cha dharmasya
sukhasyai kantikasya cha
Because, Brahma, imperishable immortality, perpetual religion and unending immutable joy are sustained by Me.
The Fourteenth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled "The Yoga of Classification of the three Gunas." A dialogue between Shri Krishna and Arjuna finishes here
LOTUS GITA-A PATH TO SALVATION
CHAPTER-XIII-BODY AS FIELD AND ITS KNOWLEDGE (1-34)
1-18 Subject of Body field and its knowledge
Shri Bhagvan uvacha
13.1. idam shariram kaunteya
kshetram iti abhidhiyate
yetat yah netti tam prahuh
kshetragyah iti tadvidah
Sri Bhagavan said:
Arjun! This body is called by the name as the Field (Ksetra) and one who knows this field is called Kshetragya by the wise persons.
13.2. kshetragyam cha api mam
viddhi sarva kshetreshu bhavata
kshetrakshetragyah gyanam
yat tata gyanam matam mama
Arjun! Take Me as Kshetragya (spirit) in all the fields and the getting the knowledge of field and Kshetragya that is only knowledge in My opinion.
13.3. tat kshetram yat cha yadrik
cha yadvikar yatah cha yat
sah cha yah yatprabhavah cha
tat samasena me shrinuh
The field whatever that is, its faults and consequences; also Kshetragya what ever its impact is; hear all this from Me in substance.
13.4. rishibhih bahudha gitam
chhandobhih vividhai prithak
brahmasutrapadaih cha eva
hetumadhih virischyataih
The substance about the field as well as the Kshetragya has been told by the seers in great details and it has been stated division wise in many ways in Vedic chants and also said in the reasoned set texts of the Brahmastutras.
13.5. mahabhutani ahankaro
buddhih avygktam eva cha
indriyani das ekam cha
samah cha indriyago charah
The field contains basic nature and reasoned intellect, reasoned ego, five great elements, ten organs of senses and perception and action, the mind, and the five objects of sense (sound, touch, colour, taste and smell) in all twenty four elements.
13.6. johha diveshah sukhamdukham
sanghatah chetna ghritih
etat chhetram samaseva
savikaram udahritam
Desire, enmity, pleasure, pain, physical body, consciousness and patience with these faults the field has been briefly stated.
13,7, amanitvam adambhitvam
ahimsa kshantih arjavam
acharyopasanam shaucham
sthairyam atmavinighahah
Absence of superiority, absence of imitation, non-violence, forgiveness, simplicity, service of the teacher, internal and external purity, stability and mind control;
13.8. indriyavthesu vairagyam
anhankarah eva cha
janmamrityujanavyadhi
dhukhadoshavidarshanam
Unattachment towards the objects of senses also absence of egoism and pondering repeatedly on the pain and evils inherent in birth, death, old age and disease;
13.9.asaktih anbhisvangah
putradev grihadishu
nityam cha samchittatvam
istaristopapattishu
. Absence of attachment and the feeling of uncollectiveness in respect of son, wife, home etc. and constant eqanimity of mind both in favourable and unfavourable circumstances;
13.10. mayi cha ananyagojena
bhaktih avyabhichavini
viviktadesh sevitvam
aratih janasansadi
Uncorrupt devotion to Me through exclusive Yoga, living by nature in seclusion and finding no nearness in the crowd of men;
13.11. adhatyagyananityatvama
tattvagyanarthdarshamam
etajgyanamiti proktam gyanam
yadatoanyatha
Continuity in spiritual-knowledge and viewing Almighty as the substantial knowledge every where: all this is knowledge, and it is said that any thing inconsistent to it is called ignorance.
13.12. gyeyam yat tat pravakshyami
yat gyatva amritam ashrute
anaditam param brahma na sat
tat na asat uchyate
I shall explain in detail about that which ought to be known and knowing that one feels immortal. That knowledge is beginningless supreme Brahma and that is said to be neither true (being) nor untrue (non-being).
13.13. sarvatah paripadam tatah
sarvatoakshishiramukham
sarvatah shritimat loke
sarvam avritya tistham
That Almighty has hands, feet, eyes, heads, mouths and ears every where; for it exists all in the universe.
13.14. sarvaindriya gunabhasam
sarva indriya vivarjitam
asaktam sarvabhrichhaive
nirgunam gunabhoktri cha
That Almighty is devoid of senses of perception still delights the objects of all the senses. That is unattached but maintains whole of the universe.That is devoid of qualities but user of all the qualities.
13.15. bahih antah cha bhutanam
acharam charam eva cha
sukshmatvat tat avigyeyam
durstham cha antike cha tatah
That exists within and without all beings and in the form of animate and inanimate creation as well. Due to its subtle form that is not felt but that exists very close as well as afar too.
13.16 avibhaktam cha bhutesu
vibhaktam eva cha sthitam
bhutbartvi cha tat gyeyam
grasishanu prbhavishnu cha
Though integral in its undivided aspect, that is situated as divided in all beings; and that Almighty, only object worth knowing, sustains, destroys and creats all being.
13.17. jyotisham api tat
jyotih tamasah param uchyate
gyanam gyeyam gyanagamyam
hridi sarvasya vishisthatam
That Almighty is the prime light of all lights and said to be entirely beyond absence of knowledge. That Almighty as knowledge itself, worth knowing, and worth attaining through knowledge is seated in the heart of all.
13.18. iti kshetram tatha gyanam
gyeyam cha uktam samasatah
madbhaktah etat vigyaya
madhbhavaya upapadhate
Thus the truth of the field, knowledge and object worth knowledge has been briefly discussed; My devotee knowing this in substance attains to My meanining.
19-34 Nature and human being with Knowledge
13.19. prakritim purusham cha eva
viddhi anadi ubhau api
vikaran cha gunan cha eva
viddhi prakritisambhavan
Nature (Prakrti) and Bramha (Purusa), take both these as beginningless. And know all Gunas (Satva, Rajas and Tamas) and Vikars (Desire, envy, pleasure etc.) are product of Nature.
13.20. kanyakaran kartritve hetuh
prakritih uchyate
purushah sukhduhkhanam
bhoktritve hetuh uchyate
Nature is said to be responsible for cause of action among doer and act; while the a creature is said to be the cause for experiencing joys and sorrows.
13.21. purushah prakritisthah hi
bhungate prakritjan gunan
karanam gunasangah asya
sadsadhyonijanmasu
Only a creature seated in Nature experiences Gunas evolved from Nature and its combination with Gunas causes into the birth of this soul in good or evil womb.
13.22. updrista anumanta cha bharta
bhokta maheshwarah
paramatma iti cha api uktah
dehe asmin purushah parah
The Spirit dwelling in this body become the Supreme since having connection and consenting with body it has been spoken of as the witness, a consentor, a sustainer, an experiencer as well as the possesor of it. But the spirit is said to be almighty as although it lives in the body still it is unattached to it.
13.23. yah evam vetti purusham
prakritim cha gunaih sah
sarvatha vartamanah api na
sah bhuyah abhijayate
One who knows the Purusa (Spirit) and Prakrti (Nature) together with the Gunas seperately - even though performing his duties in everyway, attains stage of salvation.
13.24. dhyanena atmani pashyanti
kechit atmanam atmana
anye sankhyena yogena
kamayogena cha apare
Some persons by meditation, other by yog of knowledge, some other through yog of action experience the supreme Spirit.
13.25. anye tu evam ajanantah
shutva anyebhyah eva
te api cha atitaranti eva
mrityum shrutiparanayah
Others who are unaware of meditation, yog of knowledge or yoga of action adopts path of worship even as they have heard from others; and even those who are thus devoted to hearing, are able to attain the stage of salvation.
13.26. yavat sanjayate kinchit
satvam sthavarjangamam
kshetrakshetragya samayogat
tat viddhi bharatarshabhah
Arjuna! All creatures animate or inanimate, are born, know it as emanated from the union of Ksetra (Matter) and the Ksetrajfia (Spirit).
13.27. samam sarvesu bhuteshu
tisthantam parameshvaram
vinashyatsu avinashyantam
yah pashyati sah pashyati
One, who looks the Almighty as imperishable and abiding equally in all perishable beings both animate and inanimate, has a right view.
13.28. samam pashyam hi sarvatra
samvyavasthitam ishwaram na
hinasti atmana atmanam
tatah yati param gatim
Because one who sees almighty situated evenly everywhere never kill himself and thereby attains the salvation.
13.29. prakritya eva cha karmani
kriyamanani sarvashah
yah pashyati tatha atmanam
akartaram sah pashyati
And one who sees all actions being performed in everyway by nature alone, and feels himself as the non-doer, he alone really sees.
13.30. yada bhutaprithagbhavame
ekastham anupashyati
tatah eva cha vistaram
brahma sampadhate tada
When one who perceives the diversified existence of beings as situated in the one nature and the spreading forth of all beings from the same, at that very moment he attains Brahma.
13.31. anaditvat nirgunatvat
paramatma ayan avyayah
sharirastha api kaunteya
na karosi na lipyate
Arjuna! The Purush being without beginning and without Gunas, is indestructible Almighty, though dwelling in the body, in fact does nothing, nor gets involved.
13.32. yatha sarvagatam saukshyamat
akasham na upadiyate
sarvatravasthito dehe
tathatma nopalipyate
Just like the all-pervading sky is not invoved anywhere by reason of its subtlety, so seated everywhere in the body, the soul is not involved with the body.
13.33. yatha prakashyati ekah
kritsnam lakam imam ravih
kshetram kshetri tatha
kritsnam prakashyati bharata
Arjuna! Just like a sun illuminates the entire universe, so the soul (Spirit) illumines the whole Ksetra (Field)
13.34. kshetra kshetragyoh evam
antaram gyanchakshusha
bhutaprakritamoksham cha ye
viduh yanti te param
Thus those who perceive with the eyes of wisdom the distinction between the divisions of Kshetra and Kshetragya and detach themselves from the combination of action and cause due to nature, attain salvation.
The Thiteenth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled as "The Yoga of discrimination between the Field and the Knower of the Field."- A dialogue between Shri Krishna and Arjuna finishes here
1-18 Subject of Body field and its knowledge
Shri Bhagvan uvacha
13.1. idam shariram kaunteya
kshetram iti abhidhiyate
yetat yah netti tam prahuh
kshetragyah iti tadvidah
Sri Bhagavan said:
Arjun! This body is called by the name as the Field (Ksetra) and one who knows this field is called Kshetragya by the wise persons.
13.2. kshetragyam cha api mam
viddhi sarva kshetreshu bhavata
kshetrakshetragyah gyanam
yat tata gyanam matam mama
Arjun! Take Me as Kshetragya (spirit) in all the fields and the getting the knowledge of field and Kshetragya that is only knowledge in My opinion.
13.3. tat kshetram yat cha yadrik
cha yadvikar yatah cha yat
sah cha yah yatprabhavah cha
tat samasena me shrinuh
The field whatever that is, its faults and consequences; also Kshetragya what ever its impact is; hear all this from Me in substance.
13.4. rishibhih bahudha gitam
chhandobhih vividhai prithak
brahmasutrapadaih cha eva
hetumadhih virischyataih
The substance about the field as well as the Kshetragya has been told by the seers in great details and it has been stated division wise in many ways in Vedic chants and also said in the reasoned set texts of the Brahmastutras.
13.5. mahabhutani ahankaro
buddhih avygktam eva cha
indriyani das ekam cha
samah cha indriyago charah
The field contains basic nature and reasoned intellect, reasoned ego, five great elements, ten organs of senses and perception and action, the mind, and the five objects of sense (sound, touch, colour, taste and smell) in all twenty four elements.
13.6. johha diveshah sukhamdukham
sanghatah chetna ghritih
etat chhetram samaseva
savikaram udahritam
Desire, enmity, pleasure, pain, physical body, consciousness and patience with these faults the field has been briefly stated.
13,7, amanitvam adambhitvam
ahimsa kshantih arjavam
acharyopasanam shaucham
sthairyam atmavinighahah
Absence of superiority, absence of imitation, non-violence, forgiveness, simplicity, service of the teacher, internal and external purity, stability and mind control;
13.8. indriyavthesu vairagyam
anhankarah eva cha
janmamrityujanavyadhi
dhukhadoshavidarshanam
Unattachment towards the objects of senses also absence of egoism and pondering repeatedly on the pain and evils inherent in birth, death, old age and disease;
13.9.asaktih anbhisvangah
putradev grihadishu
nityam cha samchittatvam
istaristopapattishu
. Absence of attachment and the feeling of uncollectiveness in respect of son, wife, home etc. and constant eqanimity of mind both in favourable and unfavourable circumstances;
13.10. mayi cha ananyagojena
bhaktih avyabhichavini
viviktadesh sevitvam
aratih janasansadi
Uncorrupt devotion to Me through exclusive Yoga, living by nature in seclusion and finding no nearness in the crowd of men;
13.11. adhatyagyananityatvama
tattvagyanarthdarshamam
etajgyanamiti proktam gyanam
yadatoanyatha
Continuity in spiritual-knowledge and viewing Almighty as the substantial knowledge every where: all this is knowledge, and it is said that any thing inconsistent to it is called ignorance.
13.12. gyeyam yat tat pravakshyami
yat gyatva amritam ashrute
anaditam param brahma na sat
tat na asat uchyate
I shall explain in detail about that which ought to be known and knowing that one feels immortal. That knowledge is beginningless supreme Brahma and that is said to be neither true (being) nor untrue (non-being).
13.13. sarvatah paripadam tatah
sarvatoakshishiramukham
sarvatah shritimat loke
sarvam avritya tistham
That Almighty has hands, feet, eyes, heads, mouths and ears every where; for it exists all in the universe.
13.14. sarvaindriya gunabhasam
sarva indriya vivarjitam
asaktam sarvabhrichhaive
nirgunam gunabhoktri cha
That Almighty is devoid of senses of perception still delights the objects of all the senses. That is unattached but maintains whole of the universe.That is devoid of qualities but user of all the qualities.
13.15. bahih antah cha bhutanam
acharam charam eva cha
sukshmatvat tat avigyeyam
durstham cha antike cha tatah
That exists within and without all beings and in the form of animate and inanimate creation as well. Due to its subtle form that is not felt but that exists very close as well as afar too.
13.16 avibhaktam cha bhutesu
vibhaktam eva cha sthitam
bhutbartvi cha tat gyeyam
grasishanu prbhavishnu cha
Though integral in its undivided aspect, that is situated as divided in all beings; and that Almighty, only object worth knowing, sustains, destroys and creats all being.
13.17. jyotisham api tat
jyotih tamasah param uchyate
gyanam gyeyam gyanagamyam
hridi sarvasya vishisthatam
That Almighty is the prime light of all lights and said to be entirely beyond absence of knowledge. That Almighty as knowledge itself, worth knowing, and worth attaining through knowledge is seated in the heart of all.
13.18. iti kshetram tatha gyanam
gyeyam cha uktam samasatah
madbhaktah etat vigyaya
madhbhavaya upapadhate
Thus the truth of the field, knowledge and object worth knowledge has been briefly discussed; My devotee knowing this in substance attains to My meanining.
19-34 Nature and human being with Knowledge
13.19. prakritim purusham cha eva
viddhi anadi ubhau api
vikaran cha gunan cha eva
viddhi prakritisambhavan
Nature (Prakrti) and Bramha (Purusa), take both these as beginningless. And know all Gunas (Satva, Rajas and Tamas) and Vikars (Desire, envy, pleasure etc.) are product of Nature.
13.20. kanyakaran kartritve hetuh
prakritih uchyate
purushah sukhduhkhanam
bhoktritve hetuh uchyate
Nature is said to be responsible for cause of action among doer and act; while the a creature is said to be the cause for experiencing joys and sorrows.
13.21. purushah prakritisthah hi
bhungate prakritjan gunan
karanam gunasangah asya
sadsadhyonijanmasu
Only a creature seated in Nature experiences Gunas evolved from Nature and its combination with Gunas causes into the birth of this soul in good or evil womb.
13.22. updrista anumanta cha bharta
bhokta maheshwarah
paramatma iti cha api uktah
dehe asmin purushah parah
The Spirit dwelling in this body become the Supreme since having connection and consenting with body it has been spoken of as the witness, a consentor, a sustainer, an experiencer as well as the possesor of it. But the spirit is said to be almighty as although it lives in the body still it is unattached to it.
13.23. yah evam vetti purusham
prakritim cha gunaih sah
sarvatha vartamanah api na
sah bhuyah abhijayate
One who knows the Purusa (Spirit) and Prakrti (Nature) together with the Gunas seperately - even though performing his duties in everyway, attains stage of salvation.
13.24. dhyanena atmani pashyanti
kechit atmanam atmana
anye sankhyena yogena
kamayogena cha apare
Some persons by meditation, other by yog of knowledge, some other through yog of action experience the supreme Spirit.
13.25. anye tu evam ajanantah
shutva anyebhyah eva
te api cha atitaranti eva
mrityum shrutiparanayah
Others who are unaware of meditation, yog of knowledge or yoga of action adopts path of worship even as they have heard from others; and even those who are thus devoted to hearing, are able to attain the stage of salvation.
13.26. yavat sanjayate kinchit
satvam sthavarjangamam
kshetrakshetragya samayogat
tat viddhi bharatarshabhah
Arjuna! All creatures animate or inanimate, are born, know it as emanated from the union of Ksetra (Matter) and the Ksetrajfia (Spirit).
13.27. samam sarvesu bhuteshu
tisthantam parameshvaram
vinashyatsu avinashyantam
yah pashyati sah pashyati
One, who looks the Almighty as imperishable and abiding equally in all perishable beings both animate and inanimate, has a right view.
13.28. samam pashyam hi sarvatra
samvyavasthitam ishwaram na
hinasti atmana atmanam
tatah yati param gatim
Because one who sees almighty situated evenly everywhere never kill himself and thereby attains the salvation.
13.29. prakritya eva cha karmani
kriyamanani sarvashah
yah pashyati tatha atmanam
akartaram sah pashyati
And one who sees all actions being performed in everyway by nature alone, and feels himself as the non-doer, he alone really sees.
13.30. yada bhutaprithagbhavame
ekastham anupashyati
tatah eva cha vistaram
brahma sampadhate tada
When one who perceives the diversified existence of beings as situated in the one nature and the spreading forth of all beings from the same, at that very moment he attains Brahma.
13.31. anaditvat nirgunatvat
paramatma ayan avyayah
sharirastha api kaunteya
na karosi na lipyate
Arjuna! The Purush being without beginning and without Gunas, is indestructible Almighty, though dwelling in the body, in fact does nothing, nor gets involved.
13.32. yatha sarvagatam saukshyamat
akasham na upadiyate
sarvatravasthito dehe
tathatma nopalipyate
Just like the all-pervading sky is not invoved anywhere by reason of its subtlety, so seated everywhere in the body, the soul is not involved with the body.
13.33. yatha prakashyati ekah
kritsnam lakam imam ravih
kshetram kshetri tatha
kritsnam prakashyati bharata
Arjuna! Just like a sun illuminates the entire universe, so the soul (Spirit) illumines the whole Ksetra (Field)
13.34. kshetra kshetragyoh evam
antaram gyanchakshusha
bhutaprakritamoksham cha ye
viduh yanti te param
Thus those who perceive with the eyes of wisdom the distinction between the divisions of Kshetra and Kshetragya and detach themselves from the combination of action and cause due to nature, attain salvation.
The Thiteenth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled as "The Yoga of discrimination between the Field and the Knower of the Field."- A dialogue between Shri Krishna and Arjuna finishes here
Wednesday, October 22, 2008
LOTUS GITA- A PATH TO SALVATION: CHAPTER XII
LOTUS GITA
CHAPTER-XII-YOGA OF DEVOTION (BHAKTI YOGA)(1-20)
1-12 Ways to realization of God
Arjun Uvacha
12.1.. evam satafyuktah ye
bhaktaih tvam paryupasate
ye cha api aksharam avyaktam
tesam ke yogavittamah
Arjuna asked:
Who has the better knowledge of Yoga among the devotees who constantly worship you in your forms and qualities and those who worship your form and propertyless shape?
Shri bhagavan uvacha
12.2. mayi avesha manaj ye
mam hiyuktah upasate
shradhya paraya upetah
shrashaya paraya upetah
te me yuktatamah matah
Sri Krishna said:
Those who constantly concentrate their mind in Me with full faith, worship My forms and qualities are best yogis in my opinion.
12.3. ye tu aksharam anivdeshyam
avyaktam pavyupasate
sanvatragam achinntayam cha
kutastham achalam dhruvam
12.4. saniyamma indriyagramam
senvatra sambudhayah
te pra pnuvanti mam
eva sarvabhuhite ratah
3, 4 Those, controlling all their senses, worship vigilantly unthinkable, unviewable still fully present every where, propertyless, stable, immovable, undestructible and unexpressible form such devoted persons even minded towards all, and favourable for doing good to all beings do attain Me.
12.5. kieshah adhiktarah tesam
avyakta sakta chetasam
avyakta hi gatih
duhkham dehvaddhih avapyate
That path of those who have set their mind attached to the Unmanifest is more difficult; for identification with the idea of Unmanifest is attained with difficulty that is centred in the physical body.
12.6. yetu sarvani karmanu mayi
samyastha mataparah
anyena eva yogana mam
dhyayantah upasate
But those who surrender all their action to Me and concentrate exclusively and worship Me.
12.7. tesham aham samuddharta
mrutya samsaratsagarat
bhavami nachirat partha
mayi aveshita chetasam
Arjun! Such persons are salvated by Me speedily from the ocean of death (the World).
12.8. mayi eva manah adhatsva
mayi buddhim nivesaya
nivasisyasi mayi eva atah
urdham na sanshayam.
Therefore, set your mind in Me, and enter your reasons in Me alone; thereafter you will abide in Me. There is no doubt about it.
12.9. athachittam samadhatum na
shankoshi mayi sthiram
abhyasyogena tatah mam
ichha aptum dhananjaya
Arjun! If you do not feel able enough to fix the mind steadily on Me, then crave to attain Me through the Yoga of practice.
12.10. abhyase api asamarthah
asi matparamah bhava
madartham api karmani
kurram siddhim avapyasyasi
If you are not able even to take to practice, Then be ready for performing action for Me; you will attain perfection even by performing actions for My sake.
12.11. atha etat api ashaktah
asi kurtum madyogam ashritah
sarva karma phalam tyagam
tatah kuru yatatmavan
If you are unable to do even this, then relinquish the fruits of all actions, controlling your mind and senses.
12.12. shreyah hi gyanam abhyasat
gyanat dhyanam vishisyate
dhyanat karmaphalatyagah
tyagat shantih anantaram
Knowledge is better than practice, meditation is better than knowledge and relinquishing the fruits of actions is even better to meditation; for absolute peace immediately follows from renquishment.
13-20 Identification of real devotees.
12.13. advesta sarvabhutanam
maitrah karunah eva cha
nirmamah nirahamkarah
samdukhsukhah kshami
12.14. santustah satatam yogi
satatma dhridhanischayah
mayiaprtrita manobudhih
yah madbhaktah sah me priyah
One who is free from malice towards all beings and friendly as well as kind, un attached, free from ego, equal for pleasure and pain, forgiving by nature, constantly satisfied, Yogi, who has controlled his body with firm resolution,dovoted his mind and intellect in Me that devotee of Mine is dear to Me.
12.15. yasmat na udvijate lokah
lokat na udvijate chayah
harsamarsabhayodvegaih muktah
yah sah cha me priyah
A person who is not a source of annoyance to any one and who is never annoyed by any being; who is free from pleasure and envy, perturbation and fear, he is dear to Me.
12.16. unpekshah shuchih dakshah
udasihan gatavyathah
sarvarambhaparityasi yah0
madbhaktah sah me priyah
One who has no requirements, pure, efficient, impartial, above all grievances and who has renounced the feeling of beginership in all acts, - such devotee is dear to Me.
12.17. yah na hrishyati na duesti
na shochati na kanchhati
shubhasubha parityasi
bhaktimanyah sa me priyah.
One who neither rejoices and envies, nor grievesa nor desires and who is above good and evil acts such devotee person is dear to Me.
12.18. samah shatrau cha mitre
cha tatha manapamanayah
shitosnasukhadukhesu
samah sangavivarjitah
12.19. tulyaninala stutih mauri
santutah yena kenachit
aniketah sthiranatih
bhaktinam me priyah narah
One for whom friend and foe, Honor and insult, heat and cold, pleasure and pain are equal and and he is free from attachment. He who takes praise and reproach alike, studious, satisfied with whatever is available for livlihood, without attachment to place and body and stable mind such devotee is dear to Me.
12.20. ye tu dhavmayamritam idam
yatha uktam paryupasate
shradhanah matparmah bhaktah
te ative me priyah
Those who are endowed with faith in Me and are devoted to Me this religious nectare as said above comply accordingly such devotees are very dear to me.
The Twelth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled as “The Yoga of Devotion." A dialogue between Shri Krishna and Arjuna finishes here.
CHAPTER-XII-YOGA OF DEVOTION (BHAKTI YOGA)(1-20)
1-12 Ways to realization of God
Arjun Uvacha
12.1.. evam satafyuktah ye
bhaktaih tvam paryupasate
ye cha api aksharam avyaktam
tesam ke yogavittamah
Arjuna asked:
Who has the better knowledge of Yoga among the devotees who constantly worship you in your forms and qualities and those who worship your form and propertyless shape?
Shri bhagavan uvacha
12.2. mayi avesha manaj ye
mam hiyuktah upasate
shradhya paraya upetah
shrashaya paraya upetah
te me yuktatamah matah
Sri Krishna said:
Those who constantly concentrate their mind in Me with full faith, worship My forms and qualities are best yogis in my opinion.
12.3. ye tu aksharam anivdeshyam
avyaktam pavyupasate
sanvatragam achinntayam cha
kutastham achalam dhruvam
12.4. saniyamma indriyagramam
senvatra sambudhayah
te pra pnuvanti mam
eva sarvabhuhite ratah
3, 4 Those, controlling all their senses, worship vigilantly unthinkable, unviewable still fully present every where, propertyless, stable, immovable, undestructible and unexpressible form such devoted persons even minded towards all, and favourable for doing good to all beings do attain Me.
12.5. kieshah adhiktarah tesam
avyakta sakta chetasam
avyakta hi gatih
duhkham dehvaddhih avapyate
That path of those who have set their mind attached to the Unmanifest is more difficult; for identification with the idea of Unmanifest is attained with difficulty that is centred in the physical body.
12.6. yetu sarvani karmanu mayi
samyastha mataparah
anyena eva yogana mam
dhyayantah upasate
But those who surrender all their action to Me and concentrate exclusively and worship Me.
12.7. tesham aham samuddharta
mrutya samsaratsagarat
bhavami nachirat partha
mayi aveshita chetasam
Arjun! Such persons are salvated by Me speedily from the ocean of death (the World).
12.8. mayi eva manah adhatsva
mayi buddhim nivesaya
nivasisyasi mayi eva atah
urdham na sanshayam.
Therefore, set your mind in Me, and enter your reasons in Me alone; thereafter you will abide in Me. There is no doubt about it.
12.9. athachittam samadhatum na
shankoshi mayi sthiram
abhyasyogena tatah mam
ichha aptum dhananjaya
Arjun! If you do not feel able enough to fix the mind steadily on Me, then crave to attain Me through the Yoga of practice.
12.10. abhyase api asamarthah
asi matparamah bhava
madartham api karmani
kurram siddhim avapyasyasi
If you are not able even to take to practice, Then be ready for performing action for Me; you will attain perfection even by performing actions for My sake.
12.11. atha etat api ashaktah
asi kurtum madyogam ashritah
sarva karma phalam tyagam
tatah kuru yatatmavan
If you are unable to do even this, then relinquish the fruits of all actions, controlling your mind and senses.
12.12. shreyah hi gyanam abhyasat
gyanat dhyanam vishisyate
dhyanat karmaphalatyagah
tyagat shantih anantaram
Knowledge is better than practice, meditation is better than knowledge and relinquishing the fruits of actions is even better to meditation; for absolute peace immediately follows from renquishment.
13-20 Identification of real devotees.
12.13. advesta sarvabhutanam
maitrah karunah eva cha
nirmamah nirahamkarah
samdukhsukhah kshami
12.14. santustah satatam yogi
satatma dhridhanischayah
mayiaprtrita manobudhih
yah madbhaktah sah me priyah
One who is free from malice towards all beings and friendly as well as kind, un attached, free from ego, equal for pleasure and pain, forgiving by nature, constantly satisfied, Yogi, who has controlled his body with firm resolution,dovoted his mind and intellect in Me that devotee of Mine is dear to Me.
12.15. yasmat na udvijate lokah
lokat na udvijate chayah
harsamarsabhayodvegaih muktah
yah sah cha me priyah
A person who is not a source of annoyance to any one and who is never annoyed by any being; who is free from pleasure and envy, perturbation and fear, he is dear to Me.
12.16. unpekshah shuchih dakshah
udasihan gatavyathah
sarvarambhaparityasi yah0
madbhaktah sah me priyah
One who has no requirements, pure, efficient, impartial, above all grievances and who has renounced the feeling of beginership in all acts, - such devotee is dear to Me.
12.17. yah na hrishyati na duesti
na shochati na kanchhati
shubhasubha parityasi
bhaktimanyah sa me priyah.
One who neither rejoices and envies, nor grievesa nor desires and who is above good and evil acts such devotee person is dear to Me.
12.18. samah shatrau cha mitre
cha tatha manapamanayah
shitosnasukhadukhesu
samah sangavivarjitah
12.19. tulyaninala stutih mauri
santutah yena kenachit
aniketah sthiranatih
bhaktinam me priyah narah
One for whom friend and foe, Honor and insult, heat and cold, pleasure and pain are equal and and he is free from attachment. He who takes praise and reproach alike, studious, satisfied with whatever is available for livlihood, without attachment to place and body and stable mind such devotee is dear to Me.
12.20. ye tu dhavmayamritam idam
yatha uktam paryupasate
shradhanah matparmah bhaktah
te ative me priyah
Those who are endowed with faith in Me and are devoted to Me this religious nectare as said above comply accordingly such devotees are very dear to me.
The Twelth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled as “The Yoga of Devotion." A dialogue between Shri Krishna and Arjuna finishes here.
LOTUS GITA- A PATH TO SALVATION:CHAPTERXI
CHAPTER-XI-VIEWING UNIVERSAL SHAPE OF GOD (VISWA ROOP DARSHAN) (1-55)
1-8 Anxiety of Arjun to View the real universal image of God Krisna Provides divine eyesArjuna Uvacha
11.1. madanugrahaya paramam
guhyam adhyatmasangyitam
yat tvaya uktam vachah
tena moha ayam vigatahmam
Arjuna said:
Just to bestow your kindness only upon me, whatever absolute secret spiritual words You have told that has destroyed my delusion.
11.2. bhavapyayam hi bhutanam
shrutam vistarashah maya
tvattah kamalpatraksha
mahatman api cha ouyayam
Shri Krishna! Because I have heard in detail an account of the evolution and destruction of all beings only from You and also heardYour immortal glory.
11.3. evam etat yatha atath
tvam atmanam parmeshwar
drustam icchami te rupam
aishwaryam purushottam.
Lord! You are precisely what You proclaim Yourself to be. But I want to see Your divine image.
11.4. manyase yadi tat shakyam
maya dristum iti prabho
yogeshwar tatah me tvam
darshaya atmanam avyayam
Sri Krisna! If You consider me capable of seeing it, then, reveal Your imperishable form to me.
Shri bhagavan uvacha
11.5. pashya me partha rupani
shatashah atha shahastrashah
nanavidhan divyani
nanavarna kritin cha
.
Shri Bhagvan said
Arjuna! Now look My multifarious different faces in so many types of hundreds and thousands divine forms.
11.6. pasya adityan vasun
rudran ashwinau marutah tatha
bahuni adristapurvani pashya
ashcharyani bharat
Arjun! Look, the twelve Adityas, eight Vasus, the eleven Rudras, the two Aswinikumars and the forty-nine Marudgans. See many more wonderful images you have never seen before.
11.7. ih ekastham jagat kritsnam
pashya adha sacharacharam
mama dehe gudakesha yat
cha anyat drustum icchasi.
Arjuna! Look now a part in this body of Mine the entire creation both animate and inanimate of this universe. Besides this look whatever more else you desire to see.
11.8. na tu mam shakyase drutum
anena eva svachashusha
divyam dadami te chakshuh
pashya me yogam aishwaram
But It is sure that you cannot see Me with these of your eyes; therefore I grant you the divine eyes through which you will be able to see My divine power of Yoga.
9-14 Description of the great view of GOD
Sanjaya uvacha
11.9. evam uktva tatah rajan
mahayogeshwarah harih
darshayamas parthaya
parmam rupain aishwaram
Sanjaya said:
After saying this Sri Krishna, the supreme Master of Yoga, , then revealed His absolute Almighty Supreme form to Arjuna.
11.10. anekava ktranayanam
anekaadbhutdavsharam
anekadivyabharanam
divyanekodhatayudham.
11.11. divyamalayamberdharam
divyagavdhanuleparam
survascharyamayam
devamantam vishwatonwkham
Shri Krishna revealed his devine shape full of all wonders, infinite and having faces on all sides, the Supreme Almighty possessing many mouths and eyes, so many types of wonderful views, so many divine ornaments, many divine weapons lifted on hands and possessing divine garlands on neck, wearing devine clothes, divine sandal and kumkum pastes on body and forehead.
11.12. divi suryasahtrashya
bhaveta yugapat uthita
yadi bhah sadrishi sa syat
bhasah tasya mahatmana
If there be the appearance of a thousand suns all at once in the sky, even that would hardly approach equality to the splendour of the Supreme Almightly God.
11.13. tatra ekastham jagat
kritsnam pravibhaktam anekadha
apashyata devadevasya
shabrire pandavah tada
Arjuna, then, saw in a place of the physique of that supreme Almighty, the whole universe with its manifold divisions.
11.14. tatah sah vishmayavista
hristaroma dhananjayah
pranamya shirsa devam
kritanjalih abhasat
Arjuna was full of wonder after looking the universal shape of the Supreme Almighty and with the hairs standing on end, bowed his head with joined palms to the Supreme universal shape of the Almighty Lord and addressed Him thus;
15-31 Arjun Pays prayers worshipping great view of GOD
Arjun uvacha
11.15. pashyami devan tav deva dehe
sarvan tatha bhutavisheshsanghan
brahmanamisham kamalasanastha
rishin cha sarvan urgan cha divyan.
Arjun Said
Bhagwan!, I am looking in Your body all the deities and multitudes of creatures, Brahma seated on a lotus-seat, Shanker, all sages and devine snakes.
11,16. anekabahudarvaktranetram
pashyami tvam sarvatah
anantrapam, na antam na madhyam
napunah tava adim pashyami vishwesharar-vishvarupa.
O lord of the universe in the form of universe! I am looking You endowed with numerous arms, bellies, faces and eyes and having infinite forms from all sides. I cannot see Your beginning, middle or end.
11.17. kiritinam gadinam chakrinam cha
tejorashim sarnatah diptimantam
pashyami tvam durnikshayam samantat
diptanalarkdhyutim aprameya
I am looking you endowed with a diadem, mace and circular weapon (Chakra). An aura of glory, shining lights all round, having a brilliance like blazing fire and sun, difficult to be viewed by eyes and immeasurable on all sides.
11.18. tvam aksharam parmam veditavyam
tvam ashya vishwasys param nidhanam
tvam avyayah shashwatadhavmagopta
sanatanastvam purusho mato me
You are the perfectly indestructible worthy of being realized; You are the ultimate resort of whole universe. You are the protector of eternal religion and I take You to be the eternal imperishable human Being.
11.19. anadimadhyantam anantaviryam
anantbahuk sashisaryanetram
dashyami tvam diptahutashvaktram
svajejasa vishvamidam tapantam
I am looking You one without a beginning, middle or end, possessing infinit prowess and endowed with numberless arms, having eyes like the moon and the sun with mouths blazing fire and heating the universe by Your radiance.
11.20. dhavaprithivyah idam antaram hi
vyaptam tvaya ekena dishah cha sarvah
dritna adbhutam rupam ugram tava idam
lokatrayam pravyathitam mahatman
O Krishna! The space between the heaven and the earth and all the sides are filled by You alone. Looking this marvellous, extreme form of Yours, all the three worlds are feeling greatly alarmed.
11.21. ami hi tam sursanghah vishanti
kechit bhitah pranjalayah grinanti
svasti iti uktva maharashisiddhasanghah
stuvanti tvam statibhih puspakalabhih
Those community of dieties are entering You; some of them are chanting Your names and glories with palms joined out of fear. Great sages and Siddhas are singinging best and best prayers like, 'Let there be peace and good'.
11.22. rudradiyah vasavah ye cha sadhyah
vishve ashwinau marutah cha usmapahcha
gandharvayakshasur siddhasanghah
vikchante tvam vismitah cha eva carve
The eleven Rudras, twelve Adityas, eight Vasus, Twelve Sadhyas, ten Viswedevas and the two Aswinikumaras, forty-nine Maruts, habitual of taking fresh hot food the Seven fore fathers and Gandharvas, Yakshas, Ashuras and community of Siddhas, all are looking at You utterly amazed.
11.23. rupam mahat te bahuvaktranetram
mahabaho bahubahurupadam
bahudaram bahudanstrakaralam
dristva lokah pravyathitah tatha aham
Krishna! Looking towards the vast and terrible jaws of Your great shape, possessing multiple faces and eyes, so many arms, thighs and feet and bellies, all beings are terrified; so am I.
11.24. nabhahsparsham diptam anekavarnam
vyaptanam diptavishalnetram
dristva hi tam pravyathitantaratma
dhritim na vindami shamam cha vishnau
Krishna! Because You have somany shining forms touching the sky means you are great from all sides, Your mouth is wide open and You have vast shining eyes. I am unable to attain peace and patience after looking You, for my inner self frightened.
11.25. danstrakaralani cha te mukhani
drastva eva kalanalasannibhani
disho na jane nalabhe cha charma
prasid devesh jagannivas
Krishna! Looking Your faces with fearful Jaws, like raging fire at the time of universal destruction, I am utterly confused in finding the sides and unable to attain peace; therefore, be kind.
11.26. amichatvam dritarastrasya putrah
sarve sah eva avanipalsanghaih
bhismah dronah sutputrahtatha asam
sah asmadiyaih api yodhamukhaih
11.27. vaktrani te trarmanah vishanti
danstrakaralani bhayankani
kechit vilagnah dashnamtareshu
sandrishyante churnitaih uttamangaih.
Bhisma, Drona and that Karna also with the principal warriors from our side are rushing headlong into You as well as all those sons of Dhrtarastra with hosts of kings are entering Your fearful mouths possessing terrible jaws with great speed; some of them are seen stuck up between teeth with their heads crushed.
11.28. yatha nadinam bahavah ambuvegah
samudram eva abhimukhah dravanti
tatha tavami narlokvira
vishanti vakranyabhivijvalanti
Like the multiple streams of rivers naturally rush towards the sea alone, so those great warriors of the world are entering Your blazing mouths from all sides.
11.29. yatha pradiptam jwalanam patanga
vishanti nashaya samriddhavegah
tathaive nashaya vishanti lokah
tava api vaktrani samriddhavegah
Attracted Like an insect which rush with great speed into the blazing fire for destruction, similarly all these people also are entering Your mouths for destruction with great speed.
11.30. lehihyase grasmanah samantat
lokan samgrah vadanaih jwaladbhih
tejobhih apurya jagat samagram
bhasah tava ugrah pratpanti vishnau
Krishna! You are licking all those people from all sides Swallowing through Your burning mouths and Your extreme light is emitting heat to the entire universe.
11.31. akhayahi me kah bhavan ugrarupah
namah astu te devavav prasid
vigyatumichhami bhavantam adhyam
na hi prajanam tava pravrittim
Krishna! Tell me who are You with such an extreme form? I pay obeisance to You. be kind. I wish to know You in substance, for I do not know you nature exactly.
32- 35 Krisna describes his origin as God and asks Arjun to fight the battle
Shribhagavan uvacha
11.32 kalah asmi lokakshayakrita pravidhah
lokan samahavtum in pravrittah
brite api tvami na bhavishyanti sarve
ye avasthitah pratyanikeshu yodhah
Sri Bhagavan said:
I am the inflamed Kaal (Time), the destroyer of the all the worlds. At this moment I am here to destroy all these pople. Even if you are not engaged in the war all those warriors standing against you will not survive.
11.33. tasmat tvam uttista yashah labhasva
jitna shatrun bhunjaskshva rajyam samriddham
maya eva ite ninitah purvameva
nimittamatram bhava sabyasanchin
Arjun! Therefore, rise for the war and get glory; conquering foes, enjoy the kingdom full of wealth and grains. All these warriors have already been killed by Me; you become only an instrument.
11.34. dronam cha bhismam cha jaidratham cha
kavnam tatha anyan api yodhaviran
maya hatan tvam jahima vyatisthah
yudhasva jetasi rane sapatnam
Kill Drona, Bhisma, Jayadratha, Karna and other brave warriors, who have already been killed by Me; do not fear. Fight, you will surely conquer the enemies in this war.
Sanjaya uvacha
11.35. etat shrutva vachanam kesavasya
kritanjalih vepamanah kiriti
namaskritva bhuyah eva ah krishnan
sagadgadam bhitbhitih pranamya
Sanjay said:
After hearing these words of Bhagavan Krishna, Arjuna tremblingly bowed to Him with joined palms, and bowing again in extreme fear spoke to Sri Krishna;
36-46 Arjun resumes prayer
Arjuna uvacha
11.36. sthane hrishikesha tava prakirtya
jagat prahrisyati anurajyate cha
rakshansi bhitani disho dravanti
sarve namasyanti cha siddhasangha
Arjuna said:
Krishna! Whole of this Universe is feelinfg happy and attaining love by chanting Your name, qualities and glory. Fearing from the chantings terrified Raksasas are fleeing in all the ten directions and all the Siddha communities are bowing to You. This is reasonable.
11.37. kasmat cha te na nameram mahatman
gariyase brahmanahapi adikartre
anant devesh jagannivas
tvam aksharam sat asat tataparam yat
Krishna! Why should Siddha communities not bow to You, who are the originator of Brahma yourself and Eternal, Lord of deities, Abode of universe and undestructible. You are that which is true(Sat) and that which is untrue (Asat), and also that which is beyond both.
11.38. tvam adidevah purushah puranah
tvam asya vishvasya param nidhanam
vetta asi vedhyam cha param cha dham
tvaya tantam vishvam anantrupa
Krishna! You are the begining Deity, the first human being and You are the ultimate resort of this universe and only You are the knower and the knowable and the supreme abode. It is You who pervade the universe.
11.39. vayuh yamah agnih varunah shasankah
prajapatin tvam prapritamah cha
namah namah te astu sahstrakritvah
punah cha bhuyopi namah te
You are Air (Wind-diety), Yam Raj (Diety of death), Fire (Fire-diety), Varun (Diety of water), Moon, Brahma and the father of Brahma himself. A thousand times Obeisance, obeisance to You and Obeisance to You, again and again.
11.40. namah purastat atha pristhatah
te namah astu te sarvatah
eva sarva anantuirya amitvikramah tvam
sarvam samaphosi tatah asi sarvah
Krishna! You are Lord of infinite prowess, my Obeisance to You from before and from behind. I pay my obeisance to You from all sides. You possess limitless might, maintain all ; therefore only You are everything.
11.41. sakha iti matva prasabham yat aktam
hey krishna hey yadava hey sakheti
ajanata mahimanam tavedam
maya pramadatpranayena vapi
11.42. yat cha avahasartham asanskritahesti
vihar saiyyashan bhojanesu
ikah athava api achyut tatsamksham
tat kshamaye tvam aham aprameyam
41, 42 Krishna! O Yadava! My friend! Recognising you to be my friend and unaware of Your’s this greatness, whatever I ignorantly with affection have expressed You pressingly (without thinking), and during simple pranks and joyous moments the way in which You have been oversighted by me while walking, sleeping or awakening, sitting or standing, dining or drinking and alone or amidst friends and family members etc. - I crave forgiveness for all that from You.
11.43. pita asi lokasya chara charasya
tvam asya pujyah cha guruh gariyan
na tvatsamah asti abhyadhikah kutah
lokatraye api apratimprabhav - amyah
O Krishna! You are the Father of this animate and inanimate creation in the world. You are adorable and also the greatest teacher of all the teachers. In all the three worlds there is none else equal to You; thenn how can anyone be superior?
11.44. tasmat pranamya pranidhaya kayam
prasadaye tvam ahamisham idyam
pita eva putrasya sakha eva sakhyuh
priyah priyayah arhasi deva sodhum
Therefore, You being entitled to be prayed as God, I seek Your blessings laying my body at Your feet and bowing low. Kindly condone my fault like father condones the faults of this son, a friend that of his friend and a husband that of his wife. You are competent to pardon my faults.
11.45. astapurram hrisitah asmi dristva
bhayena cha pravyathitam manah me
tadeva me darshaya devarupam
prasid devesh jagannivas
Krishna! I am feeling happy having seen that which was never seen before. At the same time my mind is aggrieved by fear. Therefore kindly be gracious and reveal the same divine form of peaceful Visnu.
11.46. kiritinam gadinam drustam aham tatha eva
ichhami tvami drustam aham tatha eva
tena eva rupena chaturbhujena
shahastrabaho bhava vishnamurte
Krishna! I want to see You adorned in the same form with a diadem on the head, and holding a mace and a charka meaning therby- with four arms. Appear again in the same four-armed Form.
47-50 Rare possibility to view universal image of God, Krisna
Assures frightened Arjun
Shri bhagavan uvacha
11.47. maya prasannen tava arjuna idam
rupam param darsitam atmayogat
tejormayam vishwam anantam adhyam
yat me tvadanyena na dristapurvam
The blessed Lord Said :
Shri Krishna Said
Arjuna! I have shown you My this supreme, shining, primal and infinite Universal Form , through My own power after being pleased with you, which was never seen before by anyone else.
11.48 na vedayagyadhyayanaih na cha
kriyabhih na tapabhih ugraih
avamrupah sakyah aham nriloke
drustam tvadanyena kurupravira
Arjuna! In this human world I may not be seen in this universal Form by anyone else other than you, either through the study of Vedas and rituals, sacrifices, or through gifts, , or extreme penances and through any acts.
11.49 ma te vyatha ma cha vimudhabhavah
drutva rupam ghoram idrik mam idam
vyapetbhih pritamanah punastvam
tadeva me rupamidam prapashya
You should not be aggrieved or perplexed by looking such a dreadful Form of Mine. Now be fearless and happy and look once again the same four armed Form of Mine.
Sanjaya uvacha
11.50. iti arjunam vasudevah tatha uktva
svakam rupam darsayamas bhuyah
ashwashyamas cha bhitam enam
bhutna punah saumyavapuh mahatma
Sanjaya said:
After speaking thus to Arjuna, Krishna again appeared in His own four-armed Form; and thereafter assuming a gentle appearance as human being, the great soul Sri Krishna consoled the frightened Arjuna.
51-55 Importance of and method to view the four armed God
Arjuna uvacha
11.51 dritva idam manusam rupam
tava saumyam janardana
idenim asmi samvrittah
sachetah prakritim gatah
Arjun Said
Sri Krishna! Now looking this gentle human form of Yours, I feel calm and normal self.
Shri Bhagavn uvacha
11.52 sudurdarsham idam rupam
istavanasi yat mam
devah api asya rupasya
nityam darshankanchhinah
Sri Bhagavan said:
The Form of Mine (with four arms) that you have viewed is extremely difficult to be availed. Even the deities are always eager to view this Form.
11.53 na aham vaideh na tapasah
na danena na cha ijjaya
shakyah evamridhih drustam
dristavanasi mam yatha
In whatever form you have seen me; neither through Vedas, nor by penance, nor by charity and by sacrifices may I be viewed as such.
11.54. bhaktva tu ananya shakyah
aham enambidhih arjuna
gyatam dristum cha tattvena
praveshtum cha paramtap
Arjun! I am only available in this form and known in substance and even entered into through exclusive devotion,
11.55. matkarmakrita matparamah
madbhaktah sangavarjitah
nirvairah sarvabhutesu yah
sah mam eti pandava
Arjuna! One whose actions are for Me, depends on Me and having no enmity with all beings, without attachment is affectionately devoted attains Me.
The Eleventh Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled as "The Yoga of the Vision of the Universal Form." A dialogue between Shri Krishna and Arjuna finishes here.
1-8 Anxiety of Arjun to View the real universal image of God Krisna Provides divine eyesArjuna Uvacha
11.1. madanugrahaya paramam
guhyam adhyatmasangyitam
yat tvaya uktam vachah
tena moha ayam vigatahmam
Arjuna said:
Just to bestow your kindness only upon me, whatever absolute secret spiritual words You have told that has destroyed my delusion.
11.2. bhavapyayam hi bhutanam
shrutam vistarashah maya
tvattah kamalpatraksha
mahatman api cha ouyayam
Shri Krishna! Because I have heard in detail an account of the evolution and destruction of all beings only from You and also heardYour immortal glory.
11.3. evam etat yatha atath
tvam atmanam parmeshwar
drustam icchami te rupam
aishwaryam purushottam.
Lord! You are precisely what You proclaim Yourself to be. But I want to see Your divine image.
11.4. manyase yadi tat shakyam
maya dristum iti prabho
yogeshwar tatah me tvam
darshaya atmanam avyayam
Sri Krisna! If You consider me capable of seeing it, then, reveal Your imperishable form to me.
Shri bhagavan uvacha
11.5. pashya me partha rupani
shatashah atha shahastrashah
nanavidhan divyani
nanavarna kritin cha
.
Shri Bhagvan said
Arjuna! Now look My multifarious different faces in so many types of hundreds and thousands divine forms.
11.6. pasya adityan vasun
rudran ashwinau marutah tatha
bahuni adristapurvani pashya
ashcharyani bharat
Arjun! Look, the twelve Adityas, eight Vasus, the eleven Rudras, the two Aswinikumars and the forty-nine Marudgans. See many more wonderful images you have never seen before.
11.7. ih ekastham jagat kritsnam
pashya adha sacharacharam
mama dehe gudakesha yat
cha anyat drustum icchasi.
Arjuna! Look now a part in this body of Mine the entire creation both animate and inanimate of this universe. Besides this look whatever more else you desire to see.
11.8. na tu mam shakyase drutum
anena eva svachashusha
divyam dadami te chakshuh
pashya me yogam aishwaram
But It is sure that you cannot see Me with these of your eyes; therefore I grant you the divine eyes through which you will be able to see My divine power of Yoga.
9-14 Description of the great view of GOD
Sanjaya uvacha
11.9. evam uktva tatah rajan
mahayogeshwarah harih
darshayamas parthaya
parmam rupain aishwaram
Sanjaya said:
After saying this Sri Krishna, the supreme Master of Yoga, , then revealed His absolute Almighty Supreme form to Arjuna.
11.10. anekava ktranayanam
anekaadbhutdavsharam
anekadivyabharanam
divyanekodhatayudham.
11.11. divyamalayamberdharam
divyagavdhanuleparam
survascharyamayam
devamantam vishwatonwkham
Shri Krishna revealed his devine shape full of all wonders, infinite and having faces on all sides, the Supreme Almighty possessing many mouths and eyes, so many types of wonderful views, so many divine ornaments, many divine weapons lifted on hands and possessing divine garlands on neck, wearing devine clothes, divine sandal and kumkum pastes on body and forehead.
11.12. divi suryasahtrashya
bhaveta yugapat uthita
yadi bhah sadrishi sa syat
bhasah tasya mahatmana
If there be the appearance of a thousand suns all at once in the sky, even that would hardly approach equality to the splendour of the Supreme Almightly God.
11.13. tatra ekastham jagat
kritsnam pravibhaktam anekadha
apashyata devadevasya
shabrire pandavah tada
Arjuna, then, saw in a place of the physique of that supreme Almighty, the whole universe with its manifold divisions.
11.14. tatah sah vishmayavista
hristaroma dhananjayah
pranamya shirsa devam
kritanjalih abhasat
Arjuna was full of wonder after looking the universal shape of the Supreme Almighty and with the hairs standing on end, bowed his head with joined palms to the Supreme universal shape of the Almighty Lord and addressed Him thus;
15-31 Arjun Pays prayers worshipping great view of GOD
Arjun uvacha
11.15. pashyami devan tav deva dehe
sarvan tatha bhutavisheshsanghan
brahmanamisham kamalasanastha
rishin cha sarvan urgan cha divyan.
Arjun Said
Bhagwan!, I am looking in Your body all the deities and multitudes of creatures, Brahma seated on a lotus-seat, Shanker, all sages and devine snakes.
11,16. anekabahudarvaktranetram
pashyami tvam sarvatah
anantrapam, na antam na madhyam
napunah tava adim pashyami vishwesharar-vishvarupa.
O lord of the universe in the form of universe! I am looking You endowed with numerous arms, bellies, faces and eyes and having infinite forms from all sides. I cannot see Your beginning, middle or end.
11.17. kiritinam gadinam chakrinam cha
tejorashim sarnatah diptimantam
pashyami tvam durnikshayam samantat
diptanalarkdhyutim aprameya
I am looking you endowed with a diadem, mace and circular weapon (Chakra). An aura of glory, shining lights all round, having a brilliance like blazing fire and sun, difficult to be viewed by eyes and immeasurable on all sides.
11.18. tvam aksharam parmam veditavyam
tvam ashya vishwasys param nidhanam
tvam avyayah shashwatadhavmagopta
sanatanastvam purusho mato me
You are the perfectly indestructible worthy of being realized; You are the ultimate resort of whole universe. You are the protector of eternal religion and I take You to be the eternal imperishable human Being.
11.19. anadimadhyantam anantaviryam
anantbahuk sashisaryanetram
dashyami tvam diptahutashvaktram
svajejasa vishvamidam tapantam
I am looking You one without a beginning, middle or end, possessing infinit prowess and endowed with numberless arms, having eyes like the moon and the sun with mouths blazing fire and heating the universe by Your radiance.
11.20. dhavaprithivyah idam antaram hi
vyaptam tvaya ekena dishah cha sarvah
dritna adbhutam rupam ugram tava idam
lokatrayam pravyathitam mahatman
O Krishna! The space between the heaven and the earth and all the sides are filled by You alone. Looking this marvellous, extreme form of Yours, all the three worlds are feeling greatly alarmed.
11.21. ami hi tam sursanghah vishanti
kechit bhitah pranjalayah grinanti
svasti iti uktva maharashisiddhasanghah
stuvanti tvam statibhih puspakalabhih
Those community of dieties are entering You; some of them are chanting Your names and glories with palms joined out of fear. Great sages and Siddhas are singinging best and best prayers like, 'Let there be peace and good'.
11.22. rudradiyah vasavah ye cha sadhyah
vishve ashwinau marutah cha usmapahcha
gandharvayakshasur siddhasanghah
vikchante tvam vismitah cha eva carve
The eleven Rudras, twelve Adityas, eight Vasus, Twelve Sadhyas, ten Viswedevas and the two Aswinikumaras, forty-nine Maruts, habitual of taking fresh hot food the Seven fore fathers and Gandharvas, Yakshas, Ashuras and community of Siddhas, all are looking at You utterly amazed.
11.23. rupam mahat te bahuvaktranetram
mahabaho bahubahurupadam
bahudaram bahudanstrakaralam
dristva lokah pravyathitah tatha aham
Krishna! Looking towards the vast and terrible jaws of Your great shape, possessing multiple faces and eyes, so many arms, thighs and feet and bellies, all beings are terrified; so am I.
11.24. nabhahsparsham diptam anekavarnam
vyaptanam diptavishalnetram
dristva hi tam pravyathitantaratma
dhritim na vindami shamam cha vishnau
Krishna! Because You have somany shining forms touching the sky means you are great from all sides, Your mouth is wide open and You have vast shining eyes. I am unable to attain peace and patience after looking You, for my inner self frightened.
11.25. danstrakaralani cha te mukhani
drastva eva kalanalasannibhani
disho na jane nalabhe cha charma
prasid devesh jagannivas
Krishna! Looking Your faces with fearful Jaws, like raging fire at the time of universal destruction, I am utterly confused in finding the sides and unable to attain peace; therefore, be kind.
11.26. amichatvam dritarastrasya putrah
sarve sah eva avanipalsanghaih
bhismah dronah sutputrahtatha asam
sah asmadiyaih api yodhamukhaih
11.27. vaktrani te trarmanah vishanti
danstrakaralani bhayankani
kechit vilagnah dashnamtareshu
sandrishyante churnitaih uttamangaih.
Bhisma, Drona and that Karna also with the principal warriors from our side are rushing headlong into You as well as all those sons of Dhrtarastra with hosts of kings are entering Your fearful mouths possessing terrible jaws with great speed; some of them are seen stuck up between teeth with their heads crushed.
11.28. yatha nadinam bahavah ambuvegah
samudram eva abhimukhah dravanti
tatha tavami narlokvira
vishanti vakranyabhivijvalanti
Like the multiple streams of rivers naturally rush towards the sea alone, so those great warriors of the world are entering Your blazing mouths from all sides.
11.29. yatha pradiptam jwalanam patanga
vishanti nashaya samriddhavegah
tathaive nashaya vishanti lokah
tava api vaktrani samriddhavegah
Attracted Like an insect which rush with great speed into the blazing fire for destruction, similarly all these people also are entering Your mouths for destruction with great speed.
11.30. lehihyase grasmanah samantat
lokan samgrah vadanaih jwaladbhih
tejobhih apurya jagat samagram
bhasah tava ugrah pratpanti vishnau
Krishna! You are licking all those people from all sides Swallowing through Your burning mouths and Your extreme light is emitting heat to the entire universe.
11.31. akhayahi me kah bhavan ugrarupah
namah astu te devavav prasid
vigyatumichhami bhavantam adhyam
na hi prajanam tava pravrittim
Krishna! Tell me who are You with such an extreme form? I pay obeisance to You. be kind. I wish to know You in substance, for I do not know you nature exactly.
32- 35 Krisna describes his origin as God and asks Arjun to fight the battle
Shribhagavan uvacha
11.32 kalah asmi lokakshayakrita pravidhah
lokan samahavtum in pravrittah
brite api tvami na bhavishyanti sarve
ye avasthitah pratyanikeshu yodhah
Sri Bhagavan said:
I am the inflamed Kaal (Time), the destroyer of the all the worlds. At this moment I am here to destroy all these pople. Even if you are not engaged in the war all those warriors standing against you will not survive.
11.33. tasmat tvam uttista yashah labhasva
jitna shatrun bhunjaskshva rajyam samriddham
maya eva ite ninitah purvameva
nimittamatram bhava sabyasanchin
Arjun! Therefore, rise for the war and get glory; conquering foes, enjoy the kingdom full of wealth and grains. All these warriors have already been killed by Me; you become only an instrument.
11.34. dronam cha bhismam cha jaidratham cha
kavnam tatha anyan api yodhaviran
maya hatan tvam jahima vyatisthah
yudhasva jetasi rane sapatnam
Kill Drona, Bhisma, Jayadratha, Karna and other brave warriors, who have already been killed by Me; do not fear. Fight, you will surely conquer the enemies in this war.
Sanjaya uvacha
11.35. etat shrutva vachanam kesavasya
kritanjalih vepamanah kiriti
namaskritva bhuyah eva ah krishnan
sagadgadam bhitbhitih pranamya
Sanjay said:
After hearing these words of Bhagavan Krishna, Arjuna tremblingly bowed to Him with joined palms, and bowing again in extreme fear spoke to Sri Krishna;
36-46 Arjun resumes prayer
Arjuna uvacha
11.36. sthane hrishikesha tava prakirtya
jagat prahrisyati anurajyate cha
rakshansi bhitani disho dravanti
sarve namasyanti cha siddhasangha
Arjuna said:
Krishna! Whole of this Universe is feelinfg happy and attaining love by chanting Your name, qualities and glory. Fearing from the chantings terrified Raksasas are fleeing in all the ten directions and all the Siddha communities are bowing to You. This is reasonable.
11.37. kasmat cha te na nameram mahatman
gariyase brahmanahapi adikartre
anant devesh jagannivas
tvam aksharam sat asat tataparam yat
Krishna! Why should Siddha communities not bow to You, who are the originator of Brahma yourself and Eternal, Lord of deities, Abode of universe and undestructible. You are that which is true(Sat) and that which is untrue (Asat), and also that which is beyond both.
11.38. tvam adidevah purushah puranah
tvam asya vishvasya param nidhanam
vetta asi vedhyam cha param cha dham
tvaya tantam vishvam anantrupa
Krishna! You are the begining Deity, the first human being and You are the ultimate resort of this universe and only You are the knower and the knowable and the supreme abode. It is You who pervade the universe.
11.39. vayuh yamah agnih varunah shasankah
prajapatin tvam prapritamah cha
namah namah te astu sahstrakritvah
punah cha bhuyopi namah te
You are Air (Wind-diety), Yam Raj (Diety of death), Fire (Fire-diety), Varun (Diety of water), Moon, Brahma and the father of Brahma himself. A thousand times Obeisance, obeisance to You and Obeisance to You, again and again.
11.40. namah purastat atha pristhatah
te namah astu te sarvatah
eva sarva anantuirya amitvikramah tvam
sarvam samaphosi tatah asi sarvah
Krishna! You are Lord of infinite prowess, my Obeisance to You from before and from behind. I pay my obeisance to You from all sides. You possess limitless might, maintain all ; therefore only You are everything.
11.41. sakha iti matva prasabham yat aktam
hey krishna hey yadava hey sakheti
ajanata mahimanam tavedam
maya pramadatpranayena vapi
11.42. yat cha avahasartham asanskritahesti
vihar saiyyashan bhojanesu
ikah athava api achyut tatsamksham
tat kshamaye tvam aham aprameyam
41, 42 Krishna! O Yadava! My friend! Recognising you to be my friend and unaware of Your’s this greatness, whatever I ignorantly with affection have expressed You pressingly (without thinking), and during simple pranks and joyous moments the way in which You have been oversighted by me while walking, sleeping or awakening, sitting or standing, dining or drinking and alone or amidst friends and family members etc. - I crave forgiveness for all that from You.
11.43. pita asi lokasya chara charasya
tvam asya pujyah cha guruh gariyan
na tvatsamah asti abhyadhikah kutah
lokatraye api apratimprabhav - amyah
O Krishna! You are the Father of this animate and inanimate creation in the world. You are adorable and also the greatest teacher of all the teachers. In all the three worlds there is none else equal to You; thenn how can anyone be superior?
11.44. tasmat pranamya pranidhaya kayam
prasadaye tvam ahamisham idyam
pita eva putrasya sakha eva sakhyuh
priyah priyayah arhasi deva sodhum
Therefore, You being entitled to be prayed as God, I seek Your blessings laying my body at Your feet and bowing low. Kindly condone my fault like father condones the faults of this son, a friend that of his friend and a husband that of his wife. You are competent to pardon my faults.
11.45. astapurram hrisitah asmi dristva
bhayena cha pravyathitam manah me
tadeva me darshaya devarupam
prasid devesh jagannivas
Krishna! I am feeling happy having seen that which was never seen before. At the same time my mind is aggrieved by fear. Therefore kindly be gracious and reveal the same divine form of peaceful Visnu.
11.46. kiritinam gadinam drustam aham tatha eva
ichhami tvami drustam aham tatha eva
tena eva rupena chaturbhujena
shahastrabaho bhava vishnamurte
Krishna! I want to see You adorned in the same form with a diadem on the head, and holding a mace and a charka meaning therby- with four arms. Appear again in the same four-armed Form.
47-50 Rare possibility to view universal image of God, Krisna
Assures frightened Arjun
Shri bhagavan uvacha
11.47. maya prasannen tava arjuna idam
rupam param darsitam atmayogat
tejormayam vishwam anantam adhyam
yat me tvadanyena na dristapurvam
The blessed Lord Said :
Shri Krishna Said
Arjuna! I have shown you My this supreme, shining, primal and infinite Universal Form , through My own power after being pleased with you, which was never seen before by anyone else.
11.48 na vedayagyadhyayanaih na cha
kriyabhih na tapabhih ugraih
avamrupah sakyah aham nriloke
drustam tvadanyena kurupravira
Arjuna! In this human world I may not be seen in this universal Form by anyone else other than you, either through the study of Vedas and rituals, sacrifices, or through gifts, , or extreme penances and through any acts.
11.49 ma te vyatha ma cha vimudhabhavah
drutva rupam ghoram idrik mam idam
vyapetbhih pritamanah punastvam
tadeva me rupamidam prapashya
You should not be aggrieved or perplexed by looking such a dreadful Form of Mine. Now be fearless and happy and look once again the same four armed Form of Mine.
Sanjaya uvacha
11.50. iti arjunam vasudevah tatha uktva
svakam rupam darsayamas bhuyah
ashwashyamas cha bhitam enam
bhutna punah saumyavapuh mahatma
Sanjaya said:
After speaking thus to Arjuna, Krishna again appeared in His own four-armed Form; and thereafter assuming a gentle appearance as human being, the great soul Sri Krishna consoled the frightened Arjuna.
51-55 Importance of and method to view the four armed God
Arjuna uvacha
11.51 dritva idam manusam rupam
tava saumyam janardana
idenim asmi samvrittah
sachetah prakritim gatah
Arjun Said
Sri Krishna! Now looking this gentle human form of Yours, I feel calm and normal self.
Shri Bhagavn uvacha
11.52 sudurdarsham idam rupam
istavanasi yat mam
devah api asya rupasya
nityam darshankanchhinah
Sri Bhagavan said:
The Form of Mine (with four arms) that you have viewed is extremely difficult to be availed. Even the deities are always eager to view this Form.
11.53 na aham vaideh na tapasah
na danena na cha ijjaya
shakyah evamridhih drustam
dristavanasi mam yatha
In whatever form you have seen me; neither through Vedas, nor by penance, nor by charity and by sacrifices may I be viewed as such.
11.54. bhaktva tu ananya shakyah
aham enambidhih arjuna
gyatam dristum cha tattvena
praveshtum cha paramtap
Arjun! I am only available in this form and known in substance and even entered into through exclusive devotion,
11.55. matkarmakrita matparamah
madbhaktah sangavarjitah
nirvairah sarvabhutesu yah
sah mam eti pandava
Arjuna! One whose actions are for Me, depends on Me and having no enmity with all beings, without attachment is affectionately devoted attains Me.
The Eleventh Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled as "The Yoga of the Vision of the Universal Form." A dialogue between Shri Krishna and Arjuna finishes here.
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