Srimad Bhagavad Gita the Hidden Treasure of the Sweet Absoute

7/29/2019 Srimad Bhagavad Gita the Hidden Treasure of the Sweet Absoute

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[1]

< a6 h[evtgh uRueskf jo6ye npteghpoffe huk hxe5etyk ,aXyeh'yrqg 5jrylh=ed\eueoufl-hHb Yrehfpsd3eoh 5jrlyk 5rkoqglhy Rues yym iuhpdltuky


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[2]

Ma&galchara@am

o^ prthya pratibodhit^ bhagavat nrya@ena svaya^

vysena grathit^ pur@a-munin madhye mah-bhrateadvaitm~ta-var!i@(^ bhagavat(m a!$dadhyyi@(mamba tvm anusandadhmi bhagavad-g(te bhavad-ve!i@(m [1]

namo stu te vysa-vila-buddhephullravindyata-patra-netrayena tvay bhrata-taila-p)r@a%prajvlito jna-maya% prad(pa% [2]

prapanna-prijtya, totra-vetraika-p@aye

jna-mudrya k~!@ya, g(tm~ta-duhe nama% [3]

sarvopani!ado gvo, dogdh gopla-nandana%prtho vatsa% sudh(r bhokt, dugdha^ g(tm~ta^ mahat [4]

vasudeva-suta^ deva^, ka^sa-ch@)ra-mardanamdevak(-paramnanda^, k~!@a^ vande jagad-gurum [5]

bh(!ma-dro@a-ta$ jayadratha-jal gndhra-n(lotpalalya-grhavat( k~pe@a vahan( kar@ena vel-kul

avatthma-vikar@a-ghora-makar duryodhanvartin(sott(r@ khalu p@#avai ra@a-nad( kaivartaka% keava% [6]

prarya-vacha% sarojam-amala^ g(trtha-gandhotka$a^nnkhynaka-kesara^ hari-kath-sambodhanbodhitamloke sajjana-!a$-padair ahar-aha% pep(yamna^ mudbh)yd bhrata-pa&kaja^ kali-mala-pradhva^si na% reyase [7]

ya^ brahm varu@endra-rudra-maruta-stunvanti divyai% stavairvedai% s&ga-pada-kramopani!adair gyanti ya% smag%dhynvasthita-tad-gatena manas payanti ya^ yoginoyasynta^ na vidu% sursura-ga@ devya tasmai nama% [8]

nrya@a^ namsk~tya, nara^ chaiva narottamamdev(^ sarasvat(^ vysa^, tato jayam ud(rayet [9]

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[3]

Auspicious Invocation

Meditation on r( G(t

O Bhagavad-G(t, song of the Supreme Lord Himself,You are the bestower of Arjunas enlightenment. You havebeen woven into the scripture Mahbhrata by the ancientsage r(la Vedavysa. In eighteen chapters, You are therain of ever-flowing nectar, non-different from the Lord.O Mother, I meditate upon You; may You graciously entermy heart.

Obeisances unto r(la Vysadeva

O r(la Vysadeva of formidable intelligence, whose eyesresemble the long petals of the blooming lotus flower,and who ignited the lamp of knowledge, filled with theoil of the MahbhrataI offer my obeisances unto you.

Obeisances unto the Lord as the chariot-driver ofArjuna

I offer my obeisances unto the Supreme Lord r( K!@a,who fulfills the wishes of His surrendered devotees. He

holds a driving-rod in one hand while the other is poisedin the expression of instruction, and He is the milker ofthe nectar of the G(t.

The Glories of the G(tThe crest-jewels of the Vedas, all the Upani!ads, are as

the cow, and the milker of the cow is Lord r( K!@a, theson of Nanda Mahrj. Arjuna is the calf, the nectar ofthe G(t is the milk, and the fortunate devotees are theenjoyers of that milk.

Obeisances unto Lord r( K!@aI bow unto the lotus feet of r( K!@a, the son of Vasudeva,

the vanquisher of the demons Ka^sa and Ch@)ra, thejoy of mother Devak(, and the universal teacher.



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r(mad Bhagavad-G(t[4]

The river of the battle of Kuruk!etraOne bank is Bh(!ma, the other Dro@chrya; Jayadratha

is the water; the sons of Gndhr(, the blue lotus flower;alya, the crocodile; K~pa, the waves; Kar@a, the shore;Avatthm, Vikar@a and company, the fearful sharks;Duryodhana, the whirlpool; and Keava is the boatmanof this river of the battle that was crossed by the P@#avas.

The Mahbhrataas a lotus flowerThese words of r( K!@a Dvaipyana Vysadeva, the son

of Parara Muni, are a perfect lotus flower. The mean-

ing of the G(t is the beautiful fragrance of this lotus, thevarious episodes are its stamens, and the enlighteningnarrations about the Supreme Lord are its nectar. In thisworld, the pure devotees are the bees who day after daydelight in drinking the nectar of the lotus flower. MaythisMahbhrata lotus, the vanquisher of all evils in thisage of Kali, graciously bestow auspiciousness upon us.

Obeisances unto the Supreme LordI offer my obeisances unto the Supreme Lord whose

glories are sung with celestial prayers by the gods Brahm,Varu@a, Indra, Rudra and the Maruts; whose glories aresung by the verses of the Vedas along with their sixauxiliary books and the Upani!ads; whose glories are sungby the brhma@as that sing the Sma-Veda; who theyog(ssee within their hearts absorbed in meditation; and whoseinfinite glories are inconceivable to all beings, whether godsor demons.

Before reciting the scriptures that can conquer materialexistence, we offer obeisances unto the Supreme Lord whois known as Nrya@a, Nara and Narottama; the goddessof learning Saraswat(; and the great sage empowered bythe Lord to reveal the scriptures, r(la Vysadeva.



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[5]

All Glories to r( Guru and r( Gaur&ga

Preface

[Publishers Note, first Bengali Edition,Appearance Day of Lord K!@a, 1961]

Unique in its wide publication and extensive circulation,the r(mad Bhagavad-gita appears in various languages,both in India and other countries, along with the com-mentaries of former great saints as well as modernscholars. The commentaries of the prominent Vai!@ava

chryas such as r( Rmnuja, r(mat Madhvamuni, andr( r(dhar Swm(pd are most noteable, whilst amongthe proponents ofjna-mrga, or the monistic path, thecommentaries of r(mat a&karchrya and r( Madhu-s)dan Saraswat( are well-known. The commentaries ofr(yuta Bla Ga&gdhar Tilak and r( Aurobindo favourthe school ofkarma-yoga, or the path of action, and arealso familiar to modern scholars. Great thinkers of bothEast and West have ardently sung the glories ofr( G(t,being inspired by the ideals of its teachings.

However, the achintya-bhedbheda-siddhnta, theologyof inconceivable oneness and difference as revealed bythe proponents of r( Chaitanya MahprabhuGau#(yachryas r(la Vivanth Chakravart( and r(la BaladevVidybh)!a@a, is concluded by the learned devotees tobe most favorable to exclusive devotion. The devotees alsoembrace r(la Bhaktivinoda hkurs Bengali commentary

ofr( G(t as a harmonious, spiritual mine of the treasureof divine love for r( K!@a {K!@a-prema}, the fifth andtranscendental goal of life, beyond the four generalhuman objectives of religion, wealth, sense enjoymentand liberation.

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r(mad Bhagavad-G(t[6]

In his introduction my worshipful Divine Master,r( Gurupdapadma O^ Vi!@upda Paramaha^sa

Parivrjakchrya r( r(mad Bhakti Rak!ak r(dharDev-Goswm( Mahrj, has revealed to the readersglimpses of his own deep devotional realizations. Althoughnumerous editions ofr( G(t are presently available, fewcommentaries can be said to nurture pure devotionaccording to the teachings of bona fide divine succession,which has given us the opportunity of service in produc-ing this edition. We shall consider ourselves blessed if thefortunate readers take the all-auspicious essence of thissincere attempt to heart.

Sri Bhakti Sundar GovindaSri Chaitanya Saraswat Math, Nabadwip



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[7]

All Glories to r( Guru and r( Gaur&ga

Introduction[of the first Bengali Edition]

rFdk eljp/j.te. te3ejmorFdspFdt. ,sjpg. jluyk ve6 jlyej;9e6Tj.trhR> Sridhar

Sri Chaitanya Saraswat MathNabadwip

Janm!$am(Bengali year 1368



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M6hmEueuA

CHAPTER ONE

Sainya-darana

Observing the Armies

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r(mad Bhagavad-G(t23'yte= Prev ,

3hTekk w/ekk shrkye upupsrA ,hehweA neG`reXr owhwrTy su

siu Prev ,=e yp neG`reflw Ru;9 dpue3fSyde ,aeveuThpnsHu teie rvfhbrly


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Observing the Armies 3

a \;te hxkQrese 5lheiTpfshe upo3 ,

upup3efm orte1 nd hxet6A


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r(mad Bhagavad-G(t4

5ref5lQh wgT w"n sohyiuA ,

a6ehe orwgT s.hdoiTu6A aparypta^ tad asmka^, bala^ bh(!mbhirak!itamparypta^ tv idam ete!^, bala^ bh(mbhirak!itam [10]

bhavnYour respected self; bh(!ma% chaBh(!ma; kar@a% chaand Kar@a;samitijaya% k~pa% chaK~pa, who is victorious in battle; avatthmAvatthm;vikar@a% chaVikar@a; saumadatti%Bh)rirav;jayadratha%Jayadratha; anye chabahava% )r%and many other warriors; {santi}are present; nn-astra-prahara@%armed with various weapons; sarveall; yuddha-virad%skilled in battle; tyakta-j(vit%and prepared to sacrifice their lives; mad-arthefor my sake.

asmkam tat balamThat strength of our army; bh(!ma-abhirak!itamprotected byBh(!ma; {bhti}appears; aparyptamunlimited {or insufficient}; tubut; idam balamthe strength of this army; ete!mof theirs; bh(ma-abhirak!itamprotected by Bh(ma;

{bhti}appears; paryptamlimited {or sufficient} [both interpretations are possible].

the noble King aibya, the valiant Yudhmanyu, theherioc Uttamauj, Abhimanyu, and the sons of Draupad(.They are all great warriors, indeed.7 O best of the twice-born, please consider, too, the fore-most amongst us, the commanders of my armies. I sub-mit their names before you:8, 9 Firstly there is your respected self, then Bh(!ma,

Kar@a, the ever victorious K~pchrya, Avatthm,Vikar@a, Bh)rirav, Jayadratha and many other heroesskilled in the art of warfare, all armed with variousweapons and prepared to lay down their very livesfor me.

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aufkqp v srqp u6e5ejhroS6yeA ,5lQhhkreo5teFyp 5rFyA srT zr ox


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r(mad Bhagavad-G(t6

yyA kyXxTuXupTK hxoy SuFdfk oS6y. ,he3rA neG`rXr odRu. \. MdhypA


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we|u nthkQresA o\2G`l v hxet6A ,3'=pHm orte1 seuowenteoiyA

kya cha parame!v-sa%, ikha@#( cha mah-ratha%dh~!$adyumno vir$a cha, styaki chparjita% [17]

drupado draupadey cha, sarvaa% p~thiv(-pate

saubhadra cha mah-bhu%, a&khn dadhmu% p~thak p~thak [18]sa gho!o dhrtar!$r@^, h~dayni vyadrayatnabha cha p~thiv(^ chaiva, tumulo bhyanundayan [19]

{he} p~thiv(-pateO lord of the earth, Dh~tar!$ra; kya% chathe King of K(;parama-i!u-sa%skilled in bowmanship; mah-ratha% ikha@#( chaand the greatwarrior, ikha@#(; dh~!$adyumna% vir$a% chaDh~!$adyumna and King Vir$a; chaand; aparjita%the unconquerable; styaki%Styaki; drupada%King Drupada;draupadey% chathe sons of Draupad(; mah-bhu% saubhadra% chaand themighty Abhimanyu; sarvaa%all; dadhmu%sounded; p~thak p~thak a&khntheir respective conchshells.

sa% tumula% gho!a%That tumultuous sound; abhyanundayanechoing; pthiv(mcha nabha% cha evathroughout the land and heavens; vyadrayatrent, pierced;h~daynithe hearts; dhrtar!$r@mof the sons of Dh~tar!$ra.

17, 18 O lord of the earth, the skilled archer Kirja,the great warrior ikha@#(, Dh~!$adyuma, King Vir$a,the unconquerable Styaki, King Drupada, the sons ofDraupad(, and the mighty son of Subhadr, Abhimanyu

all blew their conchshells.

19 Resounding throughout the land and heavens, thetremendous vibration of those conchshells pierced thehearts of the sons of Dh~tar!$ra.

[1.19]

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r(mad Bhagavad-G(t8

a6 RuroS6yef=e 3eyTte=efwonriA ,

Mr'k \sneyk 3fp/Hu neG`rA ,qlwK\ yde reWuohdhex hxlnyk


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Observing the Armies 9siu Prev ,

zrhpm qlwK\m jp`ewK\kf 5ety ,skfum/5umhTuk S6enouYre t6mhh


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r(mad Bhagavad-G(t10

yen|uyoS6yefne6TA onyf6 onyexef ,aeveueTfheyp[ef5eyf npef n.ef s2Sy6e ,\ptefspdXr skfum/5umton


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rkn6p \tltk hk tmhxqT ieuyk ,jeG`lr syk xSye+rWvXr notdyk


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uNukyk f n|uoFy [m5mnxyvkysA ,w[euw"y dmq ohmxk v neywh


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a3heTo55rew"Qg MdpQuoFy w[ouA ,lqp dp=esp reQgu ieuyk rgTstA


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Psw[3heTge hfpQuege ifedTf ,ftwK ofuy resm 5rylufp\peph ifhpyeA


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Observing the Armies 17siu Prev ,

zrhpeiTpfA suk t6mnS6 Pneor\y ,

ors'Iu s\t ven \mwsorJhefsA


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oylumEueuA

CHAPTER TWO

S&khya-yoga

The Constitution

of the Soul

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r(mad Bhagavad-G(t20siu Prev ,

y y6e w"nueor=hepn;geTw[kegh ,

orqldFyohd reWuhprev h3ps;dfA

wySYre w|h[ohd orqhk shpnoS6yh ,afeuTip=h>JuThwlywthiTpf


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The Constitution of the Soul 21aiTpf Prev ,

w6 5lQhhx suk mg v h3ps;df ,

Oqpo5A MoyumSueoh n;iexeTrots;df


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wenTGudmqmnxy>5erA n'V4eoh Yre 3hTsh;9vkyeA ,uV4kuA Sueooy b;ox yFhk o\QuSykEx \eo3 he Yre Mnh


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The Constitution of the Soul 23siu Prev ,

zrhppe qlwK\ jp`ewK\A ntFynA ,

f umSu Ooy jmorFdhpe y;Qg b5;r x

tam uvcha h~!(kea%, prahasann iva bhratasenayor ubhayor madhye, vi!(dantam ida^ vacha% [10]

sajaya% uvchaSajaya said: evam uktvHaving spoken thus; h~!(keamuntor( K~!@a; gu#kea%sense-controlled Arjuna, the conqueror of sleep; parantapa%the chastiser of the enemy; uktv itithen said; govindamto Govinda: {aham} nayotsyeI shall not fight; babh)va haand then was; t)!@(msilent.

{he} bhrataO Dh~tar!$ra; ubhayo% senayo% madhyesituated between botharmies; h~!(kea%H~!(kea, K!@a; prahasan ivasmilingly; uvchaspoke; idamvacha%these words; vi!(dantamto the grief-stricken; tamArjuna.

7 Now I am bewildered. What is my real duty? I am

losing heart and distraught. So please tell me clearly whatis the best course of action to take. I am Your surrendereddisciple; please instruct me.

8 Even if we gain an unrivalled, flourishing kingdom onearth and sovereignty over heaven, I see nothing to dispelmy debilitating grief.

9 Sajaya said: Thus the valiant, vigilant Arjuna spoketo K!@a< who is H!(kea, the Lord of the senses of all

beings. Then he declared, Govinda, I will not fight, andfell silent.

10 O Bhrata, there amidst the armies, r( H~!(kea,smiling, spoke thus to the grief-stricken Arjuna:

[2.10]

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r(mad Bhagavad-G(t24el5jrefprev ,

a\mVuefFr\mvSYr Merede 5eqsk ,

jyes;fjyes; fefp\mvoFy noG`yeA

r(-bhagavn uvchaaochyn anvaochas tva^, praj-vd^ cha bh!asegats)n agats)^ cha, nnuochanti pa@#it% [11]na tv evha^ jtu nsa^, na tva^ neme jandhip%

na chaiva na bhavi!yma%, sarve vayam ata% param [12]dehino smin yath dehe, kaumra^ yauvana^ jartath dehntara-prptir, dh(ras tatra na muhyati [13]

r(-bhagavn uvchaThe Supreme Lord said: tvamyou; anvaocha%are lament-ing; aochynfor those unworthy of grief; praj-vdn cha bh!aseand speakinglike a wise man. pa@#it%The wise; na anuochantido not lament; gats)nfor thedead; agats)n chaor the living.

{iti} tu na evaIt is not a fact that; ahamI; na samdid not exist; jtueverbefore; {iti} nanor is i t that; tvam nayou did not exist; {iti na}nor is it that; imejandhip%all these kings; nadid not exist; chaand; {iti na} evanor is it that;

sarve vayam na bhavi!yma%we will all no longer exist; ata% paramhereafter.yathAs; asmin dehein this body; dehina%of the embodied living being;kaumramchildhood; yauvanamyouth;jarand old age; {bhavati}occur; tathsoalso; deha-antara prpti%the attainment of yet another body; {bhavati}occurs. dh(ra%The wise; na muhyatiare not deluded; tatraby that.

11 The Lord said: O Arjuna, you are lamenting for thatwhich is unworthy of grief, yet speaking words of wisdom.The wise lament neither for the living nor the dead.12 Never was there a time when you, I, or all these kingsdid not exist. Just as we exist in the present, so have weexisted in the past, and shall continue to exist in the future.13 As the living being passes through the bodily changesof childhood, youth and old age, it similarly attains anotherbody at death. The wise are not deluded by this.

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The Constitution of the Soul 25

heeSn\eTSyp w.Fyku \lymQgsp2dpA2deA ,aejheneoufmEofueSyeoSyoye> 5ety

u ox f Ru6uFukyk np/q np/qqT5 ,shdpA2sp2 3lt smEh'yYreu w{nyk

mtr-spars tu kaunteya, (to!@a-sukha-du%kha-d%gampyino nitys, t^s titik!asva bhrata [14]ya^ hi na vyathayanty ete, puru!a^ puru!ar!abhasama-du%kha-sukha^ dh(ra^, so m~tatvya kalpate [15]nsato vidyate bhvo, nbhvo vidyate sata%

ubhayor api d~!$o ntas, tv anayos tattva-daribhi% [16]{he} kaunteyaO Arjuna, son of Kunt(; mtr-spar% tumaterial contactthe

engagement of the senses with their objects; (ta-u!@a-sukha-du%kha-d%producescold and heat, pleasure and pain sensations. { te} gama-apyina%These come and go;anity%and are temporary. {ata%}Therefore; {he} bhrataO Arjuna; titik!asvaendure;tnthem.

{he} puru!a-~!abhaO noblest of men; sa% dh(ram puru!amthe wise man; sama-du%kha-sukhamequipoised in happiness and unhappiness; yamwho; etethese;{mtr-spar% }actions of the senses engaging with material sense objects; navyathayanticannot disturb; kalpate hiis alone qualified; am~tatvyafor immortality.

asata%Of a destructible object; na vidyatethere is no; bhva%eternal existence; tu

and; sata%of an eternal object; na vidyatethere is no; abhva%destruction. anta%Such a conclusion, i.e., of the nature; anayo% ubhayo% apiof each; d~!$a%has beenrealized; tattva-daribhi%by the seers of the truth.

14 O son of Kunt(, the engagement of the senses withtheir objects produces the sensations of cold, heat, pleasureand pain. But these effects are temporarythey come andgo. Therefore, O Bhrata, you must endure them.15 O noblest of men, the wise man who is equipoised inpleasure and pain, and undisturbed by sense-experiences,is alone qualified for immortality.16 Of the asat {destructible object, such as the mutablebody and associated phenomena} there is no eternal exist-ence; of the sat {eternal object, the soul} there is no

[2.16]

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aorfeo\ yp yoo ukf srTohd yyh ,orfe\hRuuSueSu f wowypThxToy

aFyrFy Ohk dkxe ofuSumeA \tlotgA ,afeo\fmEMhkuSu yShepu> 5ety

avini tu tad viddhi, yena sarvam ida^ tatamvinam avyayasysya, na kachit kartum arhati [17]antavanta ime deh, nityasyokt% ar(ri@a%anino prameyasya, tasmd yudhyasva bhrata [18]ya ena^ vetti hantra^, ya chaina^ manyate hatamubhau tau na vijn(to, nya^ hanti na hanyate [19]

tuBut; viddhiknow that; tatthe soul; yenaby which; idam sarvamthis entire body;tatamis pervaded; aviniis indestructible. na kachitNo one; arhatiis able; vinamkartumto bring about the destruction; avyayasya asyaof this imperishable soul.

ar(ri@a%Of the living being; nityasyawho is always the same; anina%indestructible; aprameyasyaand immeasurable, due to his extremely subtle nature;ime deh%all these bodies; ukt%are said to be; antavanta%subject to destruction;tasmttherefore; {he} bhrataO Arjuna; yudhyasvafight.

ya%Those persons who; vettithink; enamthis soul to be; hantrama killer; ya%cha enam manyateand those who think it; hatamkilled; tau ubhauboth of them;na vijn(ta%are ignorant; {yasmt}since; ayamthis soul; na hantineither kills any-one; na hanyatenor is killed by anyone.

destruction or change. The nature of each has been realizedby the seers of the truth.17Know that the soul, by which the entire body is pervaded,is indestructible. No one can destroy the imperishable soul.18 The soul is said to be eternal, indestructible andimmeasurable. Only these physical bodies are subject to

destruction. Therefore fight, O Bhrata.19Those who think the living being slays, and those whothink it is slain, are ignorant of the true nature of thesoul; for the soul neither slays nor is slain.

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f ieuyk ohuyk re wdeoveu 5;Yre 5orye re f 5;uA ,aim ofuA \eymEu nptegm f xFuyk xFuhefk \tltk


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fXf o4FdoFy \eog fXf dxoy nerwA ,f vXf KduFuenm f \mquoy he/yA


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a6 vXf ofuiey ofu re hFusk h'yh ,y6eon Yr hxebexm fXf \movyphxTos


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aeuTrYn|uoy wodkfheuTrdoy y6Xr veFuA ,aeuTr XfhFuA gmoy epYreNukf rkd f vXr woy


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uV4ue vmnn >jTethner'yh ,spo2fA eoueA ne6T [5Fyk uphl\h


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a6 vk+rohh 3Hu sjeh f wotquos ,yyA >3h wloy v oxYre nenhreNSuos


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xym re MeNSuos >j oiYre re 5musk hxlh ,yShedpo w.Fyku upeu w"yofuA


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fkxeo5hfe\mEoSy Mureum f oryk ,>{nhNuSu 3hTSu euyk hxym 5uey


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The Constitution of the Soul[2.40] 35

mah-bhaya also refers to syujya-mukti, the liberation ofmerging into the impersonal non-differentiated cons-

ciousness of Brahmaloka, Viraj, or a kind of impersonalsamdhi. Renunciation alone leads to syujya-mukti, thecessation of birth and death, but not to a life in the pos-itive plane. It takes one to a permanent burial inBrahmaloka. The demon ofmukti will devour one whole-sale, and therefore it is even more dangerous than thisordinary life of action and reaction. Mukti means a strikein the organic system, so it must be avoided. For example,to either ignore duties in a factory or to declare a strike

by cessation of duties are both abnormal.Bhukti, exploitation, and mukti, renunciation, are both

fearsome ghosts. Therefore, here, mahbhaya means thegreat apprehension of falling prey to both the ghost ofexploitation leading to birth and death, as well as theghost of committing suicide by merging into the imper-sonalism of incarceration in Brahmalokafear of bothbhoga-bh)mi, the land of exploitation, and tyga-bh)mi,

the plane of renunciation. It is stated in the Bhakti-rasm~ta-sindhu {1.2.22, 1.1.9}:

5pohpoSn'xe uery on\evl od ryTyk ,yerosp2Sue w6 aupdum 5rkyerbm3Su umjm 5roy dpA2xe

yukthra-vihrasya yukta-che!$asya karmasu

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yukthra vihrasya, yukta che!$asya karmasuyukta-svapnvabodhasya, yogo bhavati du%kha-h [17]

yad viniyata^ chittam, tmany evvati!$hatenisp~ha% sarva-kmebhyo, yukta ity ucyate tad [18]

yath d(po nivta-stho, ne&gate sopam sm~tyogino yata-chittasya, yujato yogam tmana% [19]

yukta-hra-vihrasyaFor the person whose eating and recreation are regulated;yukta-che!$asya-karmasuwhose effort in works is regulated; yukta-svapna-ava-bodhasyaand whose sleeping and waking hours are in proper measure; yoga%yoga;bhavatiis; du%ka-ha dispeller of suffering.

yadWhen; viniyatamthe disciplined; chittamheart; avati!$hatedwells; tmanievain the soul alone; tadthen; nisp~ha%that person detached; sarva-kmebhya%from all desires; uchyateis described; yukta% itias actually inyoga.

yathAs; d(pa%a lamp-flame; nivta-stha%in a windless place; na i&gatedoesnot waver; ssuch; upaman analogy; sm~tis cited; yogina%of theyog(; tmana%the soul-centred; yogamyoga; yujata%practitioner; yata-chittasyaof unwaveringone-pointed mind.

17 For a person who eats, relaxes, and works in a regu-lated way, and who keeps regular hours in proper measure,his practice ofyoga dispells all his suffering.

18 When a yog( withdraws the mind from mundanethoughts and centres it unwaveringly in the self, then,free from mundane desires, he is said to be actually situ-ated inyoga, or linked with the Absolute.

19 It is said, as a lamp-flame situated in a windless placedoes not waver, similarly, the mind of the yog( absorbedin the self never flickers in its concentration.

The Path of Meditation 109

umnthyk ov of/ umjskrue ,u vXreYhfeYhef n|ueYhof ypQuoy


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s ofukf umRum umjmEofrGgvkyse


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tma-sa^stha^ mana% k~tv, na kichid api chintayet [25]

{yoktavya%}Such yoga must be practised; tyaktvgiving up; sarvn kmnalldesires; sa&kalpa-prabhavnborn of the thoughts; ae!ata%completely {including allimpressions}; manas evaand by the mind {with the vision of the futility of mundaneenjoyment}; viniyamyawithdrawing; indriya-grmamthe group of senses; saman-tata%from all material objects.

buddhyBy means of the intelligence; dh~ti-g~h(taycontrolled by the yogic prac-tice ofdhra@; mana% tma-sa^stham k~tvcompletely steadying the mind withinthe self; anai% anai%and gradually; uparametas the mind becomes tranquil; nachintayetone should not think; kichit apiof anything else.

yog( remains satisfied in the Lord alone, directly seeingthe Supersoul through his purified consciousness. In hisspiritual enlightenment, he tastes transcendental, eternalbliss. He never deviates from the reality. He considers

that there is no greater gain in this world. He is undis-turbed by even the worst suffering. Know that theattainment of such a state, in which all association withunhappiness is severed, is called yoga. Yoga must bepractised with perseverance and a heart that is neverdiscouraged.

24 To practiseyoga one must abandon all thoughts thatgive rise to desires, and using the mind, withdraw thesenses from all material objects.

25 By steadying the intelligence, one should graduallystill the mind and focus it within the self alone.


uym uym of[oy hf[hoS6th ,yySyym ofuHuXydeYhFukr r\ fuky


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tatas tato niyamyaitad, tmany eva vaa^ nayet [26]pranta-manasa^ hy ena^, yogina^ sukham uttamamupaiti nta-rajasa^ brahma-bh)tam akalma!am [27]yujann eva^ sadtmna^, yog( vigata-kalma!a%sukhena brahma-sa^sparam, atyanta^ sukham anute [28]

yata% yata%Whatever objects; chachalamthe fickle; asthiramunsteady; mana%

mind; nichalatipursues; etatthis mind; niyamyashould be withdrawn; tata% tata%from those objects; vaam nayetand should be subjugated; tmani evawithin theself alone.

uttamam sukhamThe joy of self-realization; upaiticomes; enam yoginam hitosuch ayog(; nta-rajasamwho is free from the action of the mode of passion; pranta-manasamof pacified heart; akalma!amfree from the defects of attachment, fear andanger; brahma-bh)tamand situated in the spiritual nature.

evamIn this way; sad yujanhaving constantly experienced byyoga; tmnamhis own internal nature; vigata-kalma!a%the clean-hearted; yog(yog(; sukhenaeasily;anuteattains; atyantam sukhamboundless, profound ecstasy; brahma-sa^-sparamby contact with the divine; realization of the Supersoul.

26 The wavering and unsteady mind should be broughtback from whatever mundane objects it pursues, and beheld within the self alone.27 The transcendental joy of self-realization comes tothe yog( whose passions are quieted, who is peaceful-hearted, free from the defects of attachment, fear andanger, and always situated in the spiritual nature.28 Thus absorbed in self-realization, the clean-hearted

yog( easily attains the boundless ecstasy of contacting thedivine. He realizes the Supersoul. {Such yoga is of adevotional nature}.


srT5;yS6heYhef srT5;yeof veYhof ,Leyk umjupeYhe srT shd\TfA


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(k!ate yoga-yukttm, sarvatra sama-darana% [29]yo m^ payati sarvatra, sarva^ cha mayi payatitasyha^ na pra@aymi, sa cha me na pra@ayati [30]sarva-bh)ta-sthita^ yo m^, bhajaty ekatvam sthita%sarvath vartamno pi, sa yog( mayi vartate [31]

yoga-yukta-tmTheyog( who is united with Brahman, the Absolute, who realizes

himself as qualitatively identical with Brahman; sarvatra sama-darana%and is a seerof the same spirituality everywhere; (k!atesees; tmnamthe Supersoul; sarva-bh)ta-sthamsituated in all beings; chaand; sarva-bh)tniall beings; {sthita%}situated; tmaniin the Supersoul.

ya%For one who; payatisees; mmMe; sarvatraeverywhere, in all elements;chaand; payatisees; sarvameverything; mayiin Me; ahamI; naam never;pra@aymiunseen, lost; tasyato him; sa% chaand he; nais never; pra@ayatiunseen, lost; meto Mehe never fails to be conscious of Me.

ya%Thatyog( who; sthita%taking shelter; mmin Me; ekatvamin My non-different form; sarva-bh)ta-sthitamsituated in the heart of every being {as the Super-soul, My four-armed form measuring oneprdea, the distance between the thumb andforefinger}; bhajati {mm}worships Me with devotion {based on hearing, chanting andremembering}; sa% yog(such ayog(; vartateabides; mayi {eva}in Me alone; varta-mna% apialthough present; sarvathin all circumstances {whether engaged in theexecution of scripturally prescribed duties or not}.

29 His consciousness united with the Infinite, the masterofyoga sees the universal spirituality. He sees theSupreme Soul within all beings, and all beings within theSupreme.30 For one who sees Me in everything and everything in

Me, I am never lost to him, and he is never lost to Me.31 The yog( who takes shelter of Me and adores Mein My non-different form as the Supersoul situated


aeYh.nHukf srT sh n|uoy umEiTpf ,sp2 re uod re dpA2 s umjl nthm hyA


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tmaupamyena sarvatra, sama^ payati yo rjunasukha^ v yadi v du%kha^, sa yog( paramo mata% [32]

arjuna uvchayo ya^ yogas tvay prokta%, smyena madhus)danaetasyha^ na paymi, chachalatvt sthiti^ sthirm [33]chachala^ hi mana% k~!@a, pramthi balavad d~#ham

tasyha^ nigraha^ manye, vyor iva sudu!karam [34]

{he} arjunaO Arjuna; ya%one who; tm-aupamyenain comparison to himself;payatisees; sukham v yadi v du%khamthe happiness or unhappiness; sarvatraof all living beings; samamequal {to his own}; sa% yog(such a yog(; mata%in Myopinion; parama%is the best.

arjuna% uvchaArjuna said: {he} madhus)danaO Madhus)dana; ayamthis;yoga%yoga; ya% prokta%that has been described; tvayby You; smyenaas equa-nimity: ahamI; na paymicannot conceive; etasyaits; sthirmstable; sthitimstate; chachalatvtdue to the fickle nature; {manasa%}of the mind.

{he} k~!@aO K~!@a; hifor; mana%the mind; chachalamis naturally fickle;pramthiturbulentdisturbing the intelligence, body, and senses; balavatpower-fuluncontrollable by even the intelligence; d~#hamand obstinate. {ata%}Therefore;ahamI; manyeconsider; nigrahamthe control; tasyaof the mind; sudu!karammore difficult; vayo% ivathan {controlling} the wind.

within the heart of every living being, abides in Me in allcircumstances.32 I consider the best of allyog(s to be the one who knowsthe happiness and unhappiness of all beings as his own.33 Arjuna said: O Madhus)dana, because of the

fickle nature of the mind, I cannot conceive how onecan maintain the equilibrium in yoga that You havedescribed.


as\u hxebexm hfm dpfjx v[h,aueskf yp w.Fyku rXteJukg v j'yk


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aMe u umjsos we jy w" g j 4oy


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tvad a ya% saâyasysya, c ett a y upapadyate [39]

{he} mah-bhoO mighty hero; kachchit nais it not that; {sa%}such a person;vim)#ha%bewildered; brahma@a% pathion the path of attaining the Absolute;aprati!$ha%shelterless; ubhaya-vibhra!$a%and deviated from the paths of bothkarma andyoga; nayatiis lost; ivalike; chhinna-abhrama scattered cloud?

{he} k~!@aO K~!@a; {tvam}You; arhasiare able; ae!ata% chhettumto com-

pletely slash; etat saâyamthis doubt; meof mine. tvat anya%Other than You;chhetta destroyer; asya saâyasyaof this doubt; na hi upapadyateis not tobe found.

However, O son of Kunt(, it is possible by practice anddetachment.36 I consider thatyoga is difficult to attain for the personof unrestrained mind. But one who strives to restrain themind by the appropriate practice can succeed inyoga.

37 Arjuna said: O K~!@a, what is the destination of aperson who, due to his faith in the scriptures, engages inyoga practice, but lacking perseverence, proper practiceand abnegation, is distracted by mundane inclinations andfails to succeed inyoga practice?38 O mighty hero, O K~!@a, having deviated from theyoga of attaining the Absolute, shelterless and fallen fromthe paths of both action and meditation, is not such aperson utterly lost, like a scattered cloud?39 O K~!@a No one but You can dispel this doubt ofmine. Please mercifully slash it at the root.


ne6T fXrkx fehp orfe\SySu oryk ,f ox w{uegw"woDpjTy yey jV4oy


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prpya pu@ya-k~t^ lokn, u!itv vat(% sam%uch(n^ r(mat^ gehe, yoga-bhra!$o bhijyate [41]

r(-bhagavn uvchaThe Supreme Lord said: {he} prthaO son of Kunt(; navidyatethere is no; tasya vina%loss for him, he is not denied the happiness of the

heavenly plane; iha evain this world; na {vidyate}and there is no; {tasya vina%}loss for him, he is not denied the chance of the fortune to see the Supersoul; amutrainthe next life, i.e. in the supramundane plane; hisince; {he} tataO dear one; kachitany; kaly@a-k~tperson engaged in virtuous actions; na gachchhati durgatimdoesnot suffer an ill fate.

prpyaAttaining to; loknthe planes; pu@ya-k~tamof the pious; yoga-bhra!$a%the person fallen from {comparatively short} yoga practice; u!itvresiding; {tatra}there; vat(% sam%for many years; abhijyatetakes birth; gehein the home;r(matmof noble, prosperous persons; uch(nmgiven to pure and honest practices.

40 The Supreme Lord said: O Arjuna, son of Kunt(,

there is no loss for the unsuccessful yoga practitioner ashe is not denied the happiness of the heavenly plane inthis world, nor is he denied the chance of the fortune tosee the Supersoul in the transcendental realm. This isso, O dear one, because a person who performs virtuousactions never suffers an ill fate.

41 After residing for many years in all those heavenlyplanes that are attainable by the performers of greatsacrifices such as the Avamedha, the unsuccessfulyogapractitioner takes birth in the home of honourable, pros-perous persons given to pure and honest practices.


a6re umojfehkr w[k 5roy 3lhyeh ,zyo d[T5yt [mwK iFh udl\h


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etaddhi durlabhatara^, loke janma yad (d~am [42]

tatra ta^ buddhi-sa^yoga^, labhate paurva-daihikamyatate cha tato bh)ya%, sa^siddhau kuru-nandana [43]

p)rvbhysena tenaiva, hriyate hy avao pi sa%jijsur api yogasya, abda-brahmtivartate [44]

athav evaOtherwise {after relatively longer yoga practice}; bhavatihe is born;kulein a lineage; dh(matmof teachers ofyoga; yoginmdedicated toyoga practice.hiCertainly; yat (d~amsuch;janmaa birth; etatas this; durlabhataramis morerarely attained; lokein this world.

{he} kuru-nandanaO Arjuna< son of Kuru; tatrain one of these situations; {sa%}he; labhateattains; tam buddhi-sa^yogamthat consciousness of the Supersoul;paurva-daihikamof his previous life. tata% chaThereby; yatatehe strives; bh)ya%again; sa^siddhaufor spiritual successto attain the darana or transcendental visionof the Supersoul.

hiSince; avaa% apidespite himself; sa% evahe; hriyateis carried; tena p)rva-abhysenaby his practice of the previous life.jijsu% apiAs a seeker; yogasyaof

yoga; ativartatehe surpasses; abda-brahma{the fruitive rituals of} the Vedas.

42 Or he takes birth in the home or family of teachersofyoga, who are dedicated toyoga practice. Such a birthis more rarely attained in this world.43 O son of Kuru, within one of these situations, thewisdom he had attained in his previous life is revived,and he again strives for success.44 Despite himself, he is carried by theyoga practice ofhis previous life. In his search, he surpasses the fruitiverituals of the Vedas.


MueyhefSyp umjl s\powo{bqA ,afkwiFhsosSyym ueoy nte joyhumEo3wm umjl eofumEon hymEo3wA ,whueo3wm umjl yShemjl 5reiTpf


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tapasvibhyo dhiko yog(, jnibhyo pi mato dhika%karmibhya chdhiko yog(, tasmd yog( bhavrjuna [46]yoginm api sarve!^, mad-gatenntar-tmanraddhvn bhajate yo m^, sa me yuktatamo mata% [47]

yog( tuTheyog(; yatamna%striving harder; prayatntthan the previous attempt;sa^uddha-kilbi!a%his consciousness cleansed of all worldly attachment; aneka-janma-sa^siddha%gains the perfection of many lifetimes endeavours; tata%andthereby; ytigains; parm gatimliberation in the form of both self-realization andSupersoul-realization.

yog(Theyog(; adhika%is superior; tapasvibhya%to the performer of severe aus-terities {such as Chndrya@a}; adhika% apiand is also superior;jnibhya%to the

jn(, the person of knowledge. yog(Theyog(; adhika% chais also superior; karmi-bhya%to the karm(, person of action; {iti me}this is My; mata%consideration. tas-mtTherefore; {he} arjunaO Arjuna; {tvam}you; bhavabe; yog(ayog(.

sarve!m yoginm apiOf all types ofyog(s on the paths ofkarma, jna, tapasy,a!$&ga-yoga, bhakti, etc.; ya%one who; raddhvnwith firm faith in the holy scrip-

tures which corroborate the superexcellence of devotion for Me; anta%-tmanandwith heart; mat-gatenafully dedicated to Me; bhajate mmrenders service to Me byengaging in the devotional practices based on hearing and chanting My glories; sa%such a devotee; yuktatama%is foremost. {iti}This is; meMy; mata%opinion.

45 Striving harder than before, the yog(s consciousnessis cleansed of all worldly attachment, and he achieves thefruit of many lifetimes ofyoga practicehe attains thesupreme destination.46 Theyog( is superior to persons engaged in severe aus-terities {such as the Chndrya@a vow}, superior to theperson of knowledge who worships Brahman, and superior

The Path of Meditation[6.47] 119

Ooy elhxe5etyk \ysexe soxyeue rXueosWue 5lQhnrTogelhjrlyes;nofqsp boreue umj\ek elw"QgeiTpf-

sredkk uefumjm feh qmEueuA


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to the person of action. Know this to be My conclusion.Therefore, O Arjuna, be ayog(.

47 The best of allyog(s is the devotee who has full faithin the authoritative pure devotional scriptures, and whoadores Me with all his heart, hearing and singing Mydivine glories, rendering all services unto Me. This is Myopinion.

End of Chapter Six

The Path of Meditation

from the conversationof r( K!@a and Arjuna

in r(mad Bhagavad-G(t Upani!ad,the Yoga Scripture of Transcendental Knowledge

in Bh(!ma Parva of r( Mahbhrata, the Holy Scripturerevealed by r(la Vysadeva in a hundred thousand verses.

shmEueuA

CHAPTER SEVEN

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Jna-vijna-yoga

Knowledge and

Realization of the

Supreme


el5jrefprev ,

hUueshfeA ne6T umj upfhdeeuA ,as\u shj he u6e eSuos yV4'gp

uIeYre fkx 5;umEFuIeyRuhro\Quyk


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mayy sakta-man% prtha, yoga^ yujan mad-raya%asa^aya^ samagra^ m^, yath jsyasi tach chh~@u [1]

jna^ te ha^ sa-vijnam, ida^ vak!ymy ae!ata%yaj jtv neha bh)yo nyaj, jtavyam avai!yate [2]

manu!y@^ sahasre!u, kachid yatati siddhayeyatatm api siddhn^, kachin m^ vetti tattvata% [3]

r(-bhagavn uvchaThe Supreme Lord said: {he} prthaO Arjuna; ~@u tathear; yathhow; sakta-man%with mind attached; mayito Me, the Supreme Lord;yujan yogamlinking your consciousness with Me; mat-raya%taking refuge in Mealone {without any attempts ofkarma, etc.}; asa^ayamwithout doubt;jsyasiyouwill be able to know; mmMe; samagramin fullalong with My abode, My opulencesand My associates.

ahamI; vak!ymishall now describe; ae!ata%completely; teto you; idam jnamthis knowledge of My absolute power {aivaryamaya-jna }; sa-vijnamwith theknowledge to be realized of My sweetness {mdhurya-anubhava };jtvknowing; yatwhich; bh)ya%again; anyatany other; {tava}jtavyamthing to be known by you;na avai!yatewill not remain; ihaon this supreme path.

manu!y@m sahasre!uOf thousands of men; kachita rare one; yatatiendeavours;siddhayefor self-realization and Supersoul-realization; yatatm siddhnm apiand of thousands who have attained such realization; kachita rare one; tattvata%truly; vettiknows; mmMe, ymasundara.

1 The Lord said: O Prtha, hear from Me how, withmind attached to Me, the Supreme Lord, linking yourconsciousness with Me and taking refuge in Me alone,you will without doubt be able to know Me, My holyabode, My opulences, and My associates.

Knowledge and Realization of the Supreme 123

5;ohtenmEf[m reupA 2 hfm bpotkr v ,axet Oylu hk o5e Mw"oyt=3e


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bh)mi%Earth; pa%water; anala%fire; vyu%air; khamether; mana%mind;buddhi%intelligence; aha&kra% eva chaand ego; itithus; iyamthis; prakti%nature, My-akti, illusory potency; meof Mine; bhinnis divided; a!$a-dheightfold.

{he} mah-bhoO mighty hero; iyamthis external nature, external potency; aparis inferior; tubut; parmsuperior; ita%to this; viddhiyou should know; anym

another; prak~timnature, the marginal potency; meof Mine; j(va-bh)tmin theform of the individual souls; yaythe conscious potency by which; idam jagatthisworld; dhryateis adopted for enjoyment through frui tive actions.

2 Now I shall reveal to you this knowledge of My absolutepower as well as the realization of My sweetness, know-ing which, nothing will remain to be known, here on thissupreme path.3 Of countless souls, few reach the human form; of thou-sands of human beings, very few may try to realize the

soul and the Supersoul; and of thousands who haveattained such realization, hardly one can actually knowMe, ymasundara.4 Earth, water, fire, air, ether, mind, intelligence, andego are the eight divisions of My illusory potency in thisworld.

Commentary

In this verse, it is expressed thatjna, or knowledge,in the true sense of the word and in accordance with theprecepts of devotion, is actually bhagavad-aivarya-jna,


zymflof 5;yeof sreTglupn3etu ,ax w"Su ijyA M5rA M[uSy6e


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or knowledge of the supremacy of the Lord. The generalseekers of knowledge may consider realization of the soulas distinct from the body and material elementsto beenlightenment, but this does not constitute ultimate know-ledge. Thus, to explain the conception of His Lordship,the Lord reveals His forms, His potencies and theircharacteristics:

My different aspects are Brahman, Paramtman, andBhagavn. Brahman is a non-differentiated, formless aspectof My potency. Paramtman, the Supersoul, is also anappearance of My potency {in relation to the cosmicmanifestation}, and this aspect of Mine is not eternally

manifest. Only My form of Bhagavn, the Supreme Lord,is My eternal Self, and in this form My three eternalpotencies exist as antara&g- or chit-haktithe internal,divine potency; bahira&g- or My-aktithe external,illusory potency; and ta$asth- orj(va-aktithe marginalpotency comprising the innumerable living beings.

In this verse, the Lord has described His external,illusory potency.

r(la Bhaktivinoda hkur

5 O mighty hero, Arjuna, this external, worldly nature isinferior. But know that superior to this nature is My


hA ntyt feFuyowodoSy 3fu ,hou srTohd Mmy s;k hogjge Or


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{he} dhanajayaO Dhanajaya, conqueror of riches; na anyat kichitnothing else;astiis; parataramsuperior; matta%to Me. idam sarvamThis whole world; protamis threaded; mayiin Me; ivalike; ma@i-ga@%gems; s)trestrung on a thread.

{he} kaunteyaO son of Kunt(; aham asmiI am present; rasa%by My power as

the essential taste; apsuof water. {aham asmi}I am present; prabhby My powerof radiance; ai-s)ryayo%in the moon and sun. {aham asmi}I am present; sarva-vede!uin all the Vedas; pra@ava%as the origin of the Vedas, O^kra. {aham asmi}I am present; abda%as the element of sound; khein the ether. {aham asmi}I ampresent; pauru!amas masculinity; n~!uin men.

marginal potency, comprised of the individual souls.Worldly existence is adopted by the souls for enjoymentthrough fruitive actions. {The divine world emanatesfrom My internal potency and the mundane world fromMy external potency. The potency of the living beings isknown as marginal as they are constitutionally situatedmidway between these planes. They may choose to resideeither in the mundane plane or the divine.}

6 Know that all species, either moving or stationary, aremanifest from these two natures as the field of action andthe knower of the field; and I alone am the cause of themanifestation and dissolution of the entire universe.

7 O Arjuna, there is nothing superior to Me. All existencedepends on Me, like gems strung on a thread.


npGumA jF3A n'o6Rue v ykieoSh or5ers. ,ilrf srT5;ykqp yneoSh yno>qp fehxh

b[ b[rye vex wehtejorriyh,3heTor/m 5;ykqp wehmEoSh 5tyqT5

j(vana^ sarva-bh)te!u, tapa chsmi tapasvi!u [9]b(ja^ m^ sarva-bh)tn^, viddhi prtha santanambuddhir buddhimatm asmi tejas tejasvinm aham [10]

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buddhir buddhimatm asmi, tejas tejasvinm aham [10]bala^ balavat^ chha^, kma-rga-vivarjitamdharmviruddho bh)te!u, kmo smi bharatar!abha [11]

{aham}I; asmiam present; pu@ya% gandha%as the unmixed fragrance; p~thivymchain the earth; teja% vibhvasau chaand as the force of radiance and heat in fire;asmi{I} am present;j(vanamas the life-span; sarva-bh)te!uof all beings; chaand;tapa%the power to endure duality, etc.; tapasvi!uin the performers of austerities.

{he} prthaO Arjuna; viddhiknow; mmMe; santanam b(jamas the eternalcause, known aspradhna; sarva-bh)tnmof all life-forms. aham asmiI am present;buddhi%as the intelligence; buddhi-matmof the intelligent; teja%and as the prowess;tejasvinmof the bold.

{he} bharatar!abhaO best of the dynasty of Bharata; aham asmiI am present;bala-vatmfor the strong; balamas strength of sttvika quality, or goodness, whichenables one to execute his religious duties; kma-rga-vivarjitamwithout selfishnessand attachment; chaand; {aham asmi}I am present; bh)te!uin the living beings;kma%as the desire to procreate; dharma-aviruddha%without crossing the univer-

sal principles of religion, i.e. to beget offspring only in ones wife.8 O son of Kunt(, I am the taste of water, I am the radianceof the sun and the moon. I am O^, the fundamentalvibration in all the Vedas, I am the sound in the ether,and I am the masculinity in men.9 I am the pure fragrance of the earth, I am the radianceof fire. I am the life-span of all beings, and in ascetics, Iam the power to endure duality such as cold and heat.10 O Prtha, know Me as the eternal, original cause of

all life-forms. I am the intelligence of the intelligent, thepower of the powerful.


uk vXr seo+rwe 5ere teiseSyehse uk ,h zrkoy yef oro f Yrx ykqp yk hou

dXrl kqe jpghul hh heue dptuue ,hehkr uk MnFyk heuehkye ytoFy yk

[7.13]

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mohita^ nbhijnti, mm ebhya% param avyayam [13]daiv( hy e! gu@amay(, mama my duratyaymm eva ye prapadyante, mym et^ taranti te [14]

ye ye bhv% evaWhatever exists; sttvik%of the nature of goodness; rjas%chaand of the nature of passion; tmas% chaand of the nature of ignorance;viddhiknow; tn {sarvn}all these; itias; matta% evamanifest from Me alone.aham na {varte}I do not reside; te!uwithin them; tubut; te {vartante} mayitheyare in Me.

idamThis; sarvamwhole;jagatliving world; mohitamis deluded; ebhi% bhvai%tribhi% gu@amayai%by this manifestation of the three modes of material nature.{ata%}Therefore; na abhijntino one knows; mmMe, K~!@a; ebhya% paramwhoam transcendental to these modes; avyayamand immutable.

e!This; daiv(supramundane {alluring}; myexternal potency; mamaof Mine;gu@a-may(composed of the three modes of material nature; hicertainly; duratyayis difficult to cross. {tathpi}However; yethose who; prapadyantetake shelter; mmevain Me alone; tethey; tarantiare able to cross; etmthis almost insurmountable;

mymMy, illusion.11 O Arjuna, I am the strength of the strong, withoutselfishness and attachment; and I am the desire for pro-creation in the living beings which does not contravenethe universal principles of religion.12 Furthermore, know that all things, of the nature ofgoodness, passion, and ignorance, are manifest from Mealone. Nevertheless, I am not in them. They, subordinateto Me, are in Me.13 The entire world of living beings is deluded by thethree modes of material nature. Therefore, no one can


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du!k~tina%These four kinds of wrongdoers or unfortunate persons; na prapadyantedo not surrender; mmto Me; m)dh%{1} the karm(s, or fruitive workers; nara-adham%{2} fallen persons, or those who take the path of devotion but later reject it,considering it inadequate or worthless; apah~ta-jn%{3} those whose knowledge iscovered; myayby My, illusion {despite their study of the scriptures, they con-

sider that only the form of Lord Nrya@a is worshippable, and that Lord K~!@a, LordRma, and other factual forms of the Supreme are merely mortal}; suram-bhvam-rit%and {4} the demoniac {Myvd(s, the impersonalists, who dismember Myform by their arrows of false logic, resembling demons like Jarsandha}.

{he} bharatar!abhaO great scion of Bharata; {he} arjunaO Arjuna; rta%onesuffering from disease or other afflictions;jijsu%one seeking scriptural knowledge orknowledge of the soul; artha-arth(one desiring earthly or heavenly happiness; chaand;jn(the purified knower of the soul; {iti} chatu%-vidh% jan%these four kindsof persons; suk~tina% {santa%}being fortunateinfluenced by devotion for Me;bhajante mmworship Me {though their motives may be mixed with action orknowledge}.

know Me, the Supreme Lord, who am transcendental tothese modes and immutable.

14 My alluring, trimodal, illusory potency is practicallyinsurmountable. However, those who take shelter in Mecan overcome this powerful obstacle.

15 These four kinds of wrongdoers do not surrenderunto Me: fruitive workers, comparable to animals; fallen

persons who take the highest path, devotion, but laterreject it, considering it inadequate or worthless; those


ykqe efl ofuup zw5oro\Quyk ,oMum ox eoffmEu6Thx s v hh oMuA

te!^ jn( nitya-yukta, eka-bhaktir vii!yatepriyo hi jnino ty-artham, aha^ sa cha mama priya% [17]

udr% sarva evaite, jn( tv tmaiva me matamsthita% sa hi yukttm, mm evnuttam^ gatim [18]

te!m Among them; jn( the self realized person; eka bhakti% My pure devotee;

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te!mAmong them;jn(the self-realized person; eka-bhakti%My pure devotee;nitya%-yukta%whose consciousness is completely absorbed in Me; vii!yateis thebest. hiFor; ahamI, ymasundara; ati-arthamam very; priya%dear;jnina%tothat enlightened soul; sa% cha priya%and he, too, is dear; mamato Me.

evaCertainly; sarveall; etethese persons are; udr%noble, unselfish souls dearto Me; tubut;jn(the spiritually self-realized soul; tm evais as dear to Me asMy own self. {iti}This is; meMy; matamopinion; hisince; yukta-tm eva {san}having fully dedicated his heart unto Me; sa%thatjn(; eva sthita%has fully deter-mined; mmMe, ymasundara; anuttammas the supreme; gatimgoal.

whose knowledge covered by illusion, My {despitetheir scriptural study, they consider that only the form ofLord Nrya@a is worshippable, and they think thatLord K~!@a, Lord Rma and other factual forms are

merely mortal}; and the demoniac {impersonalists whodismember My form by their arrows of false logic,resembling demons like Jarsandha}.

16 O Arjuna, best of the Bhratas, four kinds of personshave the fortune to worship Me: the afflicted, the seekerof knowledge, the seeker of happiness, and the self-realized.

17 Of these four types of devotees, best is the self-realizedperson who is My pure devotee, and whose conscious-

nesss is fully absorbed in Me. For I, ymasundara, amvery dear to him, and he is dear to Me.


bfe iFhfehFyk efrefhe Mnyk ,respdkrA srTohoy s hxeYhe spdp[T5A


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y y p ~ y y % y [ ]yo yo y^ y^ tanu^ bhakta%, raddhayrchitum ichchhatitasya tasychal^ raddh^, tm eva vidadhmy aham [21]

anteAfter; bah)nmmany;janmanmbirths;jnavnthe enlightened person

{by the fortune ofsdhu-sa&ga, devotional association}; itithus realizing; sarvamevery-thing, the entire world of moving and stationary beings; vsudeva%is of the nature ofVsudeva, r( K~!@a; prapadyatehe surrenders; mmunto Me. sa%Such; mahtma great soul; su-durlabha%is very rare.

h~ta-jn%Persons whose intelligence is misled; tai% tai% kmai%by particularworldly desires based on likes and dislikes; niyat% {santa%}being governed; svayprak~tyby their own natures; prapadyanteworship; anya-devat%other godlypersonalitiesthe demigodsthe sun-god, etc.; sthyaafter adopting; tam tamthecorresponding; niyamamrituals of fasting, etc.

ym ymAccording to whichever; tanumdemigod, representing a form of Me;ya% ya%a particular; bhakta%devotee; ichchhatidesires; architum raddhayto

worship with faith; ahamI, as the Supersoul dwelling within his heart; evacertainly;vidadhmiordain; achalmfirm; raddhmfaith; tasya tasyain that particulardevotee; tmfor that form.

18 Certainly they are all noble souls, dear to Me, yet thespiritually self-realized soul is as beloved to Me as Myown self, for he has given his heart to Me as his onlyshelter and ultimate goal of life.

19 After many births, the enlightened soul {blessed withdevotional association} realizes that everything is of the

nature of {subordinate to} Vsudeva, and thus he surrendersunto Me. Such a great soul is very rare.


s yue eue upSySuete3fhlxyk ,[5yk v yyA wehefhuXr oroxyef ox yef


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(hateperforms; rdhanamworship; tasy%of that demigods deity; chaand; hiactually; vihitnarranged; may evaby Me alone, as the Supersoul of the demigod;labhate{the devotee} attains; tn kmnhis desired results; tata%from that deity.

tuBut; tat phalamthat fruit; te!m alpa-medhasmof those unwise worshippers

of the demigods; bhavatiis; antavattemporary. deva-yaja%The worshippers of thedemigods; yntireach; devnthe respective demigods; mat-bhakt% apiand Mydevotees; yntireach; m Me.

20 Persons misled by worldly desires, being governed bytheir own natures, worship other godly personalities likethe sun-god and the many demigods, adopting the cor-responding rituals to attain their objectives.21 According to a persons desire, as his faith grows to

worship a particular demigod, I, as the Supersoul in hisheart, make his faith strong in that demigod {representinga form of Me}.22 His faith nourished by Me, such a devotee continuesworshipping the deity of that demigod and attains all hisdesired objects from that deity. Again, this happens byMy sanction alone, since I am the Supersoul, situatedwithin the heart of the demigod, too.23 But the fruit obtained by those unwise worshippers

of the demigods is temporary. They reach the gods theyworship, but My devotees come to Me.


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vedha^ samat(tni, vartamnni chrjunabhavi!y@i cha bh)tni, m^ tu veda na kachana [26]

ajnanta%Not knowing; mamaMy; avyayameternal; anuttamamsuperexcel-lent; paramtranscendental; bhvamnature form, birth, qualities, activities and pas-

times, etc.; abuddhaya%unwise persons; manyantethink; mmof Me; avyaktamas the impersonal or formless Brahman; pannamwhich has accepted; vyaktimbirthin Vasudevas cell as an ordinary human being.

ahamI; na {bhavmi}am not; praka%manifest; sarvasyato all; yoga-my-samv~ta%being concealed by My Yogamy potency; {ata%}therefore; ayamthese;m)#ha% loka%foolish persons; na abhijnticannot know; mmMe, ymasundara,the son of Vasudeva; ajambirthless; avyayamand immutable.

{he} arjunaO Arjuna; ahamI; vedaknow; samat(tniall past; vartamnnipresent; bhavi!y@i chaand future; bh)tnimobile and immobile beings; tubut;kachanaanyone {either in this world or beyond it}; na cha vedacannot know; mmMe {due to their knowledge being covered by My and Yogamy, My external illusorypotency and the internal potency of My will}.

24 My eternal superexcellent natureMy form, qualities,activities and pastimes are all transcendental, but unwisepersons cannot know the truth, and they think, Theformless Brahman took birth in Vasudevas cell as anordinary human being.25 By My sweet will, remaining concealed by My ownpotency, I am not manifest to anyone and everyone. Sothe foolish cannot know Me, the son of Vasudeva, unborn

and ever-existent in My divine ymasundara form ofbeautiful feature like a blackish rain-cloud.


OV4ekqshp6kf Fhmxkf 5ety ,srT5;yeof shmx sj ueoFy ntFyn


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jar-mara@a-mok!ya, mm ritya yatanti yete brahma tad vidu% k~tsnam, adhytma karma chkhilam [29]

{he} bhrata {he} parantapaO Arjuna, chastiser of the enemy; sargeat the mani-

festation of the universe; sarva-bh)tniall beings; yntibecome; sa^mohamdeluded;dvandva-mohenaby the illusion of duality; ichchh-dve!a-samutthenaarising fromlikes and dislikes.

tuBut;jannmpersons; pu@ya-karma@mwho are performers of virtuous deeds;ye!mwhose; ppamsins; anta-gatamhave been eradicated {by the fortune of associ-ation with My pure devotee}; teall such persons; dvandva-moha-nirmukt%freefrom the illusion of duality; d~#ha-vrat%and fixed in consciousness of Me; bhajanteworship, serve; mmMe.

yeThose who; yatantistrive; jar-mara@a-mok!yafor freedom from disease anddeath; rityataking shelter, placing their trust and devotion; mmin Me; tethey;vidu%know; tat brahmathat Brahman; adhytmamthe individual soul; k~tsnamin full; chaand; akhilamall; karmathe action by which the souls are bound to

worldly existence.

26 O Arjuna, I know all living beings of the past, presentand future, but no one can know Me in truth.27 O Arjuna, chastiser of the enemy, at the manifesta-tion of the universe, all beings become deluded by dualitybased on likes and dislikes.28 But the performers of virtuous deeds are purified ofall sin {by the fortune of association with My pure devotee}.

Thus freed from the illusion of duality, they worship Mewith firm resolve.


seo35;yeo3dXr he seo3u v uk ordpA ,Muegwe[kEon v he yk ordpupTvkysA


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j a y g a ap a d yya% [7]

chaAnd; yethose who; vidu%know; mmMe; sa-adhibh)ta-adhidaivaminrelation to the worldly plane and to the celestial plane; sa-adhiyajam chaand in rela-tion to sacrifice; tethose persons; yukta-chetasa%of consciousness absorbed in Me;

vidu%know; mmMe; pray@a-kle apieven at the time of death.

29 Those who strive for freedom from the world of diseaseand death, placing their trust and devotion in Metheyknow Brahman, they know the soul, and they know karma,the action that binds the soul again and again to thismundane plane of suffering.30 And those who know Me in relation to the worldlyplane, the celestial plane, and the plane of sacrificesuch

persons, their consciousness absorbed in Me, know Meeven at the time of death. {Afflicted in the face of fear-ful death, they do not forget Me.}

End of Chapter Seven

Knowledge and Realization of the Supreme




a=hmEueuA

CHAPTER EIGHT

Traka-brahma-yoga

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The Merciful Absolute

r(mad Bhagavad-G(t136aiTpf Prev ,

w y owhueYh w whT np/qmh ,ao35;y v w Mmho3dXr owhpVuyk

Muegwe[k v w6 kumEos ofuyeYho5A


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adhibh)ta^ cha ki^ proktam, adhidaiva^ kim uchyate [1]adhiyaja% katha^ ko tra, dehe smin madhus)danapray@a-kle cha katha^, jeyo si niyattmabhi% [2]

r(-bhagavn uvchaak!ara^ parama^ brahma, svabhvo dhytmam uchyatebh)ta-bhvodbhava-karo, visarga% karma-sa^jita% [3]

arjuna% uvchaArjuna said: {he} puru!ottamaO Puru!ottama, Supreme Person;kimwhat is; tatthat; brahmaBrahman? adhytmam kimWhat is adhytma, the

soul? karma kimWhat is karma, action? chaAnd; kim proktamwhat is; adhi-bh)tamadhibh)ta, the worldly plane? kim {cha} uchyateand what is; adhidaivamadhidaiva, the celestial plane? {he} madhus)danaO Madhus)dana; atra dehewith-in the body; ka% adhiyaja%who or what is adhiyaja, the agent of sacrifice? kathamHow; {sthita%}is He present; asmin {dehe}in this body? katham chaAnd how;

{tvam} jeya% asiare You to be known; pray@a-kleat the time of death; niyata-tmabhi%by persons of controlled mind?

r(-bhagavn uvchaThe Supreme Lord said: brahmaBrahman; uchyatemeans;ak!aram paramamthe imperishable Absolute. adhytmamThe individual soul;

{uchyate}refers to; svabhva%the pure spiritual nature. karmaAction; sa^jita%means; visarga%the creative force {or offerings to a demigod}; bh)ta-bhva-udbhava-kara%which manifests the bodies of the human and other species of life through theagency of gross and subtle material elements.

1, 2 Arjuna inquired: O Supreme Person, what isBrahman, and what is the soul? What is action and what

is the worldly plane? What is the celestial plane? OMadhus)dana: within the body, who is the agent of

The Merciful Absolute 137

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headed by the solar gods; chaand; aham evaI, indeed; atra dehewithin this body;adhiyaja%am the Lord of sacrifice in the form of the Supersoul, the sanctioner andrewarder of the {sacrificial etc.} actions of the living beings.

anta-kle chaAt the time of death; ya%one who; smaranthinks; mm evaonlyof Me; muktvwhen leaving; kalevaramthe body; praytideparting this world;sa%he; ytiattains to; mat-bhvamMy nature. na astiThere is no; sa^aya%doubt; atrain this respect.

sacrifice, and how is He present? And how are You to beknown by the self-controlled at the time of death?3 The Supreme Lord spoke thus: It is said that Brahmanis the Imperishable Absolute, and the soul is the livingbeings own pure spiritual nature. By action is meant the

creative force {or offerings by charity, sacrifice and aus-terity, etc., to a demigod}, manifesting, through the grossand subtle elements, the bodies of the human and otherspecies of life.4 O Arjuna, best of beings, the worldly plane means thatwhich is perishable {such as the body}. The celestial planeis the collective universal form which encompasses andgoverns the demigods; and I am the Lord of sacrifice,present as the Supersoul within the bodies of all living

beings, as the sanctioner and rewarder of their actions {ofsacrifices, etc.}.


u u reon ShtF5er uiuFyk w[krth ,y yhkrXoy w.Fyku sde yer5eoryA


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abhysa-yoga-yuktena, chetas nnya-gminparama^ puru!a^ divya^, yti prthnuchintayan [8]

{he} kaunteyaO son of Kunt(; {ya%}one who; tyajatileaves; kalevaramthe body;smaranremembering; yam yam v apiwhatever; bhvamobject; anteat the timeof death; etihe attains; tam tam evato that very object; tat-bhva-bhvita%having

absorbed his mind in thought of it; sadconstantly.

tasmtTherefore; anusmararemember; mmMe; sarve!u kle!uat all times;chaand; yudhyafight, execute your natural duty. arpita-mana%-buddhi%Offeringmind and intelligence; mayiunto Me; evacertainly; e!yasiyou will reach; mmMe.asa^aya%There is no doubt; {atra}in this.

{he} prthaO son of P~th; anuchintayanthinking at every moment; divyamofthe effulgent; paramam puru!amSupreme Person; na anya-gmin chetasby anundeviating mind; abhysa-yoga-yuktenaengaged in yoga practice; {yog(}the yog(;ytireaches; {tam eva}that Supreme Person.

5 One who thinks of Me at the time of death attains toMy nature on departing this world> Of this there is nodoubt.6 O son of Kunt(, one who has always thought of aparticular object will remember it and attain to it afterleaving the body.7 Therefore always remembering Me, fight, as it is your

natural duty. Thus dedicating your mind and intelligenceto Me, you will reach Me. Of this there is no doubt.


wr npteghfp\eosyethgmtglueshfpShtkA ,srTSu 3eyethovFu?nheodurg yhsA ntSyeykavi^ pur@am anusitrama@or a@(y^sam anusmared ya%sarvasya dhtram achintya-r)pamditya-var@a^ tamasa% parastt [9]pray@a-kle manaschalenabhakty yukto yoga-balena chaivabhruvor madhye pr@am veya samyaksa ta^ para^ puru!am upaiti divyam [10]

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sa ta^ para^ puru!am upaiti divyam [10]

ya%One who; pray@a-kleat the time of death; achalena manaswith an un-

flickering mind; yoga-balenaby strength ofyoga practice; bhakty yukta%being

constantly engaged in smara@am, devotional remembrance; samyak veya chaandfully concentrating; pr@amthe life-force; bhruvo% madhyebetween the eyebrows;anusmaretmeditates on; {param puru!am}the Supreme Person; kavimthe all-know-

ing; pur@ambeginningless; anusitrammerciful teacher of devotion unto Himself;a@o%-a@(y^samwho is more subtle than the atom; sarvasya dhtram{yet} thesupport of all existence; achintya-r)pamand of aprkta or supramundane formmedium-sizedof human feature; ditya-var@ampossessing a radiant form, which,like the sun, illuminates both Himself and others; tamasa% parasttand is transcen-

dental to material nature; evacertainly; sa%that person; upaitireaches; tamthat;divyameffulgent; paramSupreme; puru!amPerson.

8 O Prtha, theyog( who practises meditation with anundeviating mind, always thinking of the effulgent SupremePerson, reaches Him.910 He, the Supreme Person, is the all-knowing,beginingless, merciful teacher of devotion unto Himself.Although more subtle that the atom, He is the infinitesupport of all existence. His form is supramundane, thatis, of a humanlike feature, yet He is self-illuminating andall-illuminating like the sun. He is transcendental to

illusion. One whose mind is fully focused by strength ofyoga practice, who continuously remembers Him with


udet rkdordm rdoFy or\oFy uyum rlytejeA ,uodV4Fym bvu vtoFy yk nd sjxkg Mruk

amohukweet b RuextFhehfpShtf ,uA Mueoy uiFdkx s ueoy nthe joyh

sarva-dvr@i sa^yamya, mano h~di nirudhya chadh dh % hi dh [ ]

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m)rdhny dhytmana% pr@am, sthito yoga-dhra@m [12]om ity ekk!ara^ brahma, vyharan mm anusmaranya% prayti tyajan deha^, sa yti param^ gatim [13]

sa&grahe@aAlong with the method of attaining it; {aham}I; pravak!yeshall des-cribe; teto you; tat padamthat objective; yatwhich; veda-vida%the learned knowersof the Vedas; vadanticall; ak!aramthe imperishable, O kra, denoting Brahman; yatwhich; v(ta-rg%the desireless; yataya%ascetics; viantienter; ichchhanta%and aspir-

ing to reach; yatwhich; {brahmachri@a%}the brahmachr(s, celibate seekers of theAbsolute; charantimaintain; brahmacharyamthe vow of celibacy.

sa^yamyaControlling; sarva-dvr@iall the gateways of the sensesstopping themfrom accepting the objects of the senses; nirudhyasteadying; mana%the mind; h~diwithin the heart; dhya chaand establishing; pr@amthe vital life-air; m)rdhnibetween the eyebrows; sthita%remaining; yoga-dhra@min samdhi through the

practice ofdhra@, yogic concentration; tmana%on the spiritual self; vyharananduttering; o^ itithus, O^; eka-ak!aramthe monosyllable; brahmasound vibrationof Brahman; anusmaran mmin full remembrance of Me; sa% ya%he who; dehamtyajanleaving the body;praytithus departs; ytiattains; paramm gatimthe supremegoalthe spiritual plane or slokya-mukti.

devotion, and who at the time of death establishes thelife-force between the eyebrows {at the j-chakra} withfull concentration, thinking of Him, reaches the effulgentSupreme Person.

11 Along with the method of attaining it, I shall describeto you that objective which the learned knowers of the


afFuvkyeA syy um he Shtoy ofu\A ,ySuex sp[5A ne6T ofuupSu umojfA

ananya-chet% satata^, yo m^ smarati nityaa%tasyha^ sulabha% prtha, nitya-yuktasya yogina% [14]

mm upetya punar janma, du%khlayam avatamnpnuvanti mahtmna%, sa^siddhi^ param^ gat% [15]

{he} prthaO Prtha; ya%one who; ananya-chet%one-pointedly {without the

practices ofkarma, jna, etc., or without desiring their objectives of heaven, libera-

tion, etc.}; satatamin all circumstances; nityaa%always; smaratiremembers; mmMe;

[8.14]

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} y % ytasya yogina%for such a person in a relationship ofdsya, sakhya, etc.; nitya-yuktasyawho constantly aspires for My divine association; ahamI; sulabha%am easily reached.

mahtmna%The great souls; gat%who have attained; paramm sa^siddhimthe highest perfection, My association in My pastimes; upetyahaving reached; mmMe;na pnuvantido not take; puna%again; janmaa birth; avatamof imperma-nence; du%khlayamwhich is the abode of suffering.

Vedas call O^, the Imperishable, within which the desire-less ascetics enter, and which the devout seekers aspire toreach by practising the vow of celibacy.

12, 13 Controlling all the gateways of the senses, hold-ing the mind steady within the heart, establishing thelife-force between the eyebrows and fully absorbing thethoughts in the spiritual self, one who at the time of leav-ing the body vibrates the monosyllable O^ and departsthe world in consciousness of Me, reaches the transcen-dental world.

14 O Prtha, a person who one-pointedly remembers Mealways, in all circumstances, and who, in his relationshipwith Me {in servitude, friendship, etc.} constantly aspires

for My divine associationI am easily reached by sucha devotee.


aeb5prfemweA npfteryfmEiTpf ,hehpnku yp w.Fyu npfiTFh f oryk

aRuedRuuA sreTA M5rFuxtejhk ,tefiuejhk M[luFyk yXreRuswK

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y g p y , y j [ ]

{he} arjunaO Arjuna; brahma-bhuvantfrom Brahmaloka, the highest plane in

the universe, downwards; lok%all planes or their residents; puna% vartina%by

nature repeatedly return; tubut; {he} kaunteyaO son of Kunt(; mm upetyareach-ing Me, atttaing My shelter; na vidyatethere is no; puna% janmarebirth.

te jan% {ye}Those who; vidu%know; brahmana%Lord Brahms; aha%day; yatwhich; sahasra-yuga-paryantamcomprises the duration of one thousand chatur-yugas;rtrimand {his} night; yuga-sahasra-antmof the duration of one thousand chatur-

yugas; aha%-rtra-vida%are knowers of day and night.aha%-gameWith the coming of {Lord Brahms} day; sarv% vyaktaya%univer-

sal progeny with their bodies, senses, enjoyable objects and abodes; prabhavantiare

born; avyakttof Lord Brahm in his waking state; {puna%}and again; rtri-gamewith the coming of night; pral(yantethey are absorbed; tatra evawithin Lord Brahm;avyakta-sa^jakewho is known as avyakta, the unmanifest.

15 The great souls who become My associates in Mydivine pastimes, having reached Me, are never again borninto transitory existence, which is the abode of suffering.16 O Arjuna, from the plane of Lord Brahm down-wards, all planes or their residents are subject to return.But, O Kaunteya, there is no rebirth after reaching Me.17 A day of Lord Brahm lasts for one thousand chatur-yugas* and his night is of the same duration. Persons whoknow this have the true conception of day and night.*Oneyuga {age} in the time calculation of the demigods equals the fouryugas orone chatur-yuga in the time calculation of man, or 4,320,000 years.


5;yjehA s zreu 5;Yre 5;Yre M[luyk ,tefiuejhkEr\A ne6T M5ruxtejhk

bh)ta-grma% sa evya^, bh)tv bh)tv pral(yatertry-game vaa% prtha, prabhavaty ahar-game [19]

paras tasmt tu bhvo nyo, vyakto vyaktt santana%ya% sa sarve!u bh)te!u, nayatsu na vinayati [20]

{he} prthaO Prtha; avaa% {san}helplessly; being subject to the law ofkarma;ayam sa% eva bh)ta-grma%the multitude of beings; bh)tv bh)tvbeing repeatedly

born; aha%-gamewith the coming of the day of Lord Brahm; pral(yatedisappear;

[8.20]

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born; aha%-game with the coming of the day of Lord Brahm; pral(yate disappear;rtri-gameat nightfall; prabhavatiand are born; {puna% aha%-game}with anew day.

tuBut; para%beyond, superior; tasmt avyakttto this unmanifest Hira@yagarbha{born within the golden egg, the universe}, Lord Brahm; {asti}is; anya%another;avyakta%unmanifest, imperceptible, transcendental; santana%beginningless; bhva%existence: sa% ya%He who; na vinayatiis not destroyed; sarve!u bh)te!u nayatsuwhen all beings are destroyed.

18 With the coming of day, the universal progeny withtheir bodies, senses, enjoyable objects and abodes are bornof Lord Brahm in his waking state; and at nightfall, they

are again absorbed into Lord Brahm, who is known asthe unmanifest.

19 O Prtha, the multitude of beings are helplessly {sub-ject to the law ofkarma} born again and again. With thecoming of Lord Brahms night they are absorbed, andwith the coming of his day they are again born.

20 But superior to this unmanifest {Lord Brahm} thereis another unmanifest, and that existence is beginningless

and transcendental to the perception of the living beings.He is not destroyed when all beings are destroyed.


aRumEet OupSyhexpA nthe joyh ,u MeNu f ofryTFyk yeh nth hh


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prayt ynti ta^ kla^, vak!ymi bharatar!abha [23]

{sa%}He; ukta% itiis said to be; avyakta% ak!ara% {cha}the Unmanifest and the

Invincible. {vednt%}The Upani!ads; hu%proclaim; tamHim; paramm gatimthe supreme destination; yam prpyareaching whom; {j(v%}the living beings; nanivartatedo not return. {viddhi}Know; tatthat as; mamaMy; paramam dhmasupreme abode.

{he} prthaO Prtha; {aham}I; sa% para% puru!a%the Supreme Person; anta%within; yasyawhom; bh)tniall beings; sthniare situated; yenaand by whom;idamthis; sarvamwhole universe; tatamis pervaded; labhya% {bhavmi}am attain-

able; ananyay bhakty tuonly by exclusive devotion.{he} bharatar!abhaO Arjuna, best of the Bhratas; {aham}I; vak!ymishall now

describe; tam klam evathat moment; yatra kle tuwhen; prayt%death occurs;yogina%theyog(s; yntiattain; anv~ttimliberation; v~ttim chaor rebirth.

21 He is said to be the Unmanifest and the Invincible,proclaimed {by the Upani!ads} to be the supreme goal,reaching whom one does not return to this world. Knowthat destination to be My supreme abode.22 O Prtha, I, the Supreme Person, within whom allbeings are situated and by whom this whole universe ispervaded, am attainable only by exclusive devotion.23 O Bharatar!abha, now I shall describe to you the

circumstances in which theyog(s attain either liberationor rebirth at the moment of death.


aoJIueoytxA \pA qGhese Pteugh ,y Mueye jV4oFy b bordm ifeA


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ekay yty anv~ttim, anyayvartate puna% [26]

{yatra}The path on which; agni% jyoti%the deities of fire and light; aha%the deityof day; sukla%the deity of the waxing moon; uttarya@am !a$-ms%and the deityof the suns six-monthly northern ascent; {avasthita%}preside; brahma-vida% jan%the knowers of Brahman; prayt%going, i.e. leaving the body; tatraon that path;gachchhantiattain; brahmaBrahman.

{yatra}The path on which; dh)ma%the deity of smoke; rtri%the deity of night;k~!@a%the deity of the waning moon; tath !a$-ms% dak!i@yanamand the deityof the suns six-monthly southern ascent; {avasthita%}preside; yog(the {karma-}yog(;

{prayta%}who goes; tatraon that path; prpyareaching; chndramasam jyoti%Svarga-loka, the heavenly plane; nivartatereturnsundergoes rebirth.

eteThese; gat( ukla-k~!@etwo paths, bright and dark;jagata%of the world {where

persons are apt to follow the paths ofjna and karma}; mateare considered; vatehiperpetual. ekayBy one; anv~ttimliberation; ytiis attained; anyayby theother; puna% vartateone returns, is reborn.

24 Upon leaving the body, the knowers of Brahman attainBrahman via the path of fire, light, day, the waxing moonand the suns northern ascent.

25 Upon leaving the body, the karma-yog( reaches theheavenly plane via the path of smoke, night, the waning

moon and the suns southern ascent, but returns toundergo rebirth.


fXyk s'yl ne6T iefFumjl hpoy wf ,yShesrqp we[kqp umjupm 5reiTpf


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{ } p { j }; j g; ; ~ p p ;yog(any {bhakti-}yog( {one engaged in the devotional service of the Lord}; na muhyati

is not deluded. tasmtTherefore; {he} arjunaO Arjuna; sarve!u kle!ualways; bhava

be; yoga-yukta%engaged inyoga.

viditvKnowing; idamthis; My supremacy and the supremacy of My devotion;yog(theyog(, the devoted soul; atyetitranscends; tat sarvam pu@ya-phalamall thosefruits of piety; vede!uachieved by chanting the Vedas; yaje!uperforming sacrifice;tapa%superforming austerity; dne!u eva chaand performing charity; yatwhich;pradi!$amhave been mentioned in the scriptures; chaand; upaitiattains; paramthesupreme; dyamoriginal; sthnamplace.

26 These two paths of the world, the bright and thedark, are accepted as being perpetual. By the bright pathliberation is attained and by the dark path one is reborn.

27 O Prtha, the devotee {bhakti-yog(} who knows thesebright and dark paths is not deluded. Therefore, O Arjuna,be ever fixed in transcendental, exclusive devotion.

28 Thus knowing of My glories and the glories of devotionfor Me, the devoted soul, surpassing the scripturally citedfruits of piety achieved by chanting the Vedas and per-

forming sacrifice, austerity and charity, attains My supreme,holy abode.


Ooy elhxe5etyk \ysexe soxyeue rXueosWue 5lQhnrTogelhjrlyes;nofqsp boreue umj\ek elw"QgeiTpf-

sredk yetwbumjm fehe=hmEueuA


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The Merciful Absolute




frhmEueuA

CHAPTER NINE

Rja-guhya-yoga

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The Hidden Treasure

of Devotion


el5jrefprev ,

Od yp yk jpyh MrueHufs;urk ,ef orefsoxy uIeYre hmuskE\p5ey

Mueerjh 3Hu spsp2 wypThRuuh


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araddadhn% puru!, dharmasysya parantapaaprpya m^ nivartante, m~tyu-sa^sra-vartmani [3]

r(-bhagavn uvchaThe Supreme Lord said: {aham} pravak!ymiI now te ll;teyou; anas)yavewho are without envy; idamthis; guhyatamammost hidden;jnamknowledge of pure devotion for Me {singing My glories which expands intounlimited services}; vijna-sahitam tuup to direct realization of Me; jtvknow-ing; yatwhich; {tvam}you; mok!yasewill be liberated; aubhtfrom inauspicious-ness, or, from all that is opposed to devotion.

{viddhi}Know; idamthis; rja-vidyas the king of knowledge; rja-guhyamthe

most secret of secrets; uttamamsupreme; pavitrampure; pratyak!a-avagamamattained by direct realization; dharmyamthe perfection of religion; kartum susukhamvery easy to practise; avyayam {cha}and imperishable.

{he} parantapaO conqueror of the enemy; puru!%persons; araddadhn%lacking faith; asya dharmasyain this pure life of devotion for Me; aprpyaunable to

reach; mmMe; nivartanteever revolve; m~tyu-sa^sra-vartmanion the path ofdeath in the material world.

1 The Supreme Lord said: I now reveal to you, who arewithout envy, this most hidden treasure of knowledge ofpure devotion, with direct realization of Me, knowingwhich you will be liberated from inauspiciousnessfromall that is opposed to devotion.

2 Know this to be the king of secrets, the king of know-ledge, supreme, pure and imperishable. It is known by

The Hidden Treasure of Devotion 151

hue yyohd sr ijdRuh;yfe ,hS6eof srT5;yeof f vex ykQrroS6yA


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j g p y y ym)rtinby My unmanifest form. sarva-bh)tniAll beings; mat-sthniare situated

in Me, the infinite; aham chabut I; na avasthita%am not situated; te!uin them.bh)tni na cha mat-sthniYet all beings are not situated in Me. payaBehold;meMy; aivaram yogamsupreme mystical power. mamaMy; tmSelf; bh)ta-bh~tis the mainstay; bh)ta-bhvana% chaand origin of all beings; {kintu}yet; nabh)ta-stha%is not in them.

upadhrayaConceive; itiin this way: yathas; mahnthe mighty; vyu%air orwind; sarvatra-ga%going everywhere; nityamalways; ka-sthita%rests in the sky;tathsimilarly; sarv@i bh)tniall beings; mat-sthnirest in Me.

direct realization {by one eager to serve Me}, it is the per-fection of religion, and very easy to practise.3 O conqueror of the enemy, men who have no faith inthis hidden treasure of devotion to Me are unable to reachMe, and so they remain wandering on the path of deathin the material world.4 This entire universe is pervaded by Me in My unmani-fest form, and all beings are situated in Me; yet I am notin them.5 Again, they are not in Me. Behold My supreme mysticalpower of inconceivable oneness and difference {achintya-

bhedbheda}. I, Myself, am the mainstay and origin of allbeings, but I am not in them.


srT5;yeof w.Fyku Mw"y ueoFy heohweh ,w{neuk npfSyeof w{ned. ors'ieHuxh


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{ } y y p ! y

beings; yntim

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Srimad Bhagavad Gita the Hidden Treasure of the Sweet Absoute