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In this chapter Lord Krishna describes the Field (body) & the Knower of the Field(Soul). What constitute Knowledge? Who is the subject of Knowledge? Also,Prakrithi (nature) & Purusha (spirit) are described.
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Bhagavad Gita
T. K. G. NAMBOODHIRITHIRUVALLA, KERALA
INDIA
BHAGAVAD GITA – THE DIVINE SONG-An Introduction
Bhagavad Gita-Part of the Sanskrit Epic Mahabhaaratha.(200 BC to 200 AD)
700 verses in 18 chapters.
A conversation between Lord Krishna and his close friend Arjuna in the middle of the battlefield just before the start of the Kurukshetra battle.
Arjuna loses his heart and refuses to fight his teachers and relatives, and Krishna revives him by his wise words of wisdom.
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Bhagavad GitaCHAPTER 13
KSHETRAKSHETRAJNA VIBHAAGAMTHE YOGA OF THE FIELD
& THE FIELD-KNOWER
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Bhagavad GitaIDAM SAREERAM KAUNTHEYA KSHETRAM ITHYBHIDHEEYATHE’, ETHADYO VETHI THAM PRAAHUH KSHETRAJNA ITHI THADWIDAH. (13.2)
Arjuna, this body is called the Field-as it gives rise to fruits of work just as a field does. Wise people designate him who knows this field, as the Field-Knower.
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Bhagavad GitaKSHETRAJNAM CHAAPI MAAM VIDHI SARVA KSHETRESHU BHARATHA, KSHETHRAKSHETHRAJNAYOR JNAANAM YATHTHAJNAANAM MATHAM MAMA. (13.3)
Arjuna, also, know Me as the Field-Knower present in all Fields. I deem the knowledge of the Field & the Field-Knower to be the real knowledge. ( Adi Sankara goes on a lengthy discussion of this verse to establish the non-duality of the universe, & similar lengthy arguments have been put forward to prove duality, by various saints.)
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Bhagavad GitaHRISHIBHIR BAHUDHAA GEETHAM CHCHANDOBHIR VIVIDHAIH PRITHAK, BRAHMASUTHRAPADAISCHAIVA HE’THUMADBHIRVINISCHATHAIH. (13.5)
The knowledge of the Field & Field-Knower has been sung variously by seers in varied hymns (in the Vedas); It has also been stated in the reasoned & definitive words of the Brahmasoothraas.
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Bhagavad GitaMAHAABHOOTHAANYAHAMKAARO BUDHIR AVYAKTHAME’VA CHA, INDRIYAANI DASAIKAM CHA PANCHA CHE’NDRIYA GOCHARA. (13.6)ICHCHAA DWE’SHAH SUKHAM DUKHAM SNGHAATASCHETANA DRITHIH, ETHATH KSHETRAM SAMAASE’NA SAVIKAARAMUDAA HRITHAM. (13.7)
The lord describes the Field: The 5 great elements, the intellect, the unmanifest (Maya), the 10 senses, mind & the 5 sense objects. Desire, antipathy, pleasure, pain, body & senses, awareness, & sustentation – these briefly are said to be the Field & its transformations.
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Bhagavad GitaKNOWLEDGE
IN THE NEXT 5 VERSES, THE LORD DESCRIBES THE TRAITS, WHICH, AS MEANS TO KNOWLEDGE, IS STYLED KNOWLEDGE, BY POSSESSING WHICH ONE BECOMES ELIGIBLE FOR GRASPING THE KNOWABLE.
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Bhagavad GitaAMAANITHWAMADAMBHITHWAMAHIMSAA KSHAANTHIRAARJAVAM, AACHAARYOPAASANAM SAUCHAM STHAIRYAMAATHMAVINIGRAHAH. (13.8)
Humility, unostentaciousness, non-violence, endurance, simplicity, service to the teacher, purity, persistence, & self-control.
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Bhagavad GitaINDRIYAARTHE’SHU VAIRAAGYAMANAHANKAARA EVA CHA, JANMAMRITHYUJARAAVYAADHIDUKHA DOSHAANUDARSANAM. (13.9)ASAKTHIRANABHISHWANGAH PUTHRADAARAGRIHAA DISHU, NITHYAM CHA SAMACHITHATHWAM ISHTAANISISHTOPAPATHISHU. (13.10)
Aversion to sense-objects, absence of egoism, the perception of evils in birth, death, old age, diseases & pain; non-clinging, moderate love for children, wife, home etc., equanimity in pleasant & unpleasant circumstances.
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Bhagavad GitaMAYI CHAANANYAYOGE’NA BHAKTHIRAVYABHICHAARINEE, VIVIKTHADE’SASE’VITHWAMARATHIRJJANASAMSADI. (13.11)ADHYAATHMAJNAANANITHYATHWAM THTHWAJNAARTHADARSANAM, E’THAD JNAANAMITHI PROKTHAMAJJNANAM YADATHO ANYATHTHA. (13.12)
Unwavering devotion exclusively to Me, liking of solitude, & aversion to human crowds. Unfailing cultivation of spiritual knowledge & perception of philosophical knowledge. All these constitute knowledge. What is outside these is ignorance.
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Bhagavad GitaTHE KNOWABLE (BRAHMAN)
THE NEXT SIX VERSES DESCRIBE THE SUBJECT OF KNOWLEDGE, DESCRIBED BEFORE.IN ALL THE UPANISHADS BRAHMAN IS SAID TO REPUDIATE ALL DETERMINATIONS, VIDE, ‘’NOT THIS’’, BECAUSE BRAHMAN TRANSCENDS ALL VERBAL EXPRESSIONS. TO CONFIRM IT’S EXISTENCE, THE LORD EXPRESSES IT AS BORNE OUT BY THE SENSE-ORGANS.
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Bhagavad GitaJNE’YAM YATH THATH PRAVAKSHYAAMI YAJJNAATHWAAMRITHAMASNUTHE’, ANAADIMATH PARAM BRAHMA NA SATH THANNASADUCHYATHE’, (13.13)SARVATHAH PAANIPAADAM THATHSARVATHOKSHI SIROMUKHAM, SARVATHAH SRUTHIMALLOKE’ SARVAMAAVRITHYA THISHTATHI. (13.14)
I shall now set forth the knowable by knowing which one attains immortality-the supreme Brahman. It is said to be neither existent nor non-existent. On all sides It has hands & feet, eyes, heads & mouths. It has ears on all sides. It stands encompassing all things.
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Bhagavad GitaSARVENDRIYAGUNAABHAASAM SARVENDRIYA VIVARJJITHAM, ASAKTHAM SARVABRICHAIVA NIRGUNAM GUNABOKTHRU CHA. (13.15)BAHIRANTHASCHA BHOOTHAANAAMACHARAM CHARAME’VA CHA, SOOKSHMATHWAATH THADAVIJNE’YAM DOORASTHAM CHAANTHIKE’ CHA THATH. (13.16)
Apparently possessing all sense-organs & their properties, but in truth devoid of them all, unattached & veritably sustaining all, beyond all constituents & yet experiencing them. It is both outside & inside beings, what moves not & what moves, being subtle, hard to know, far-off as well as very near
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Bhagavad GitaAVIBHAKTHAM CHA BHOOTHE’SHU VIBHAKTHAMIVA CHA STHITHAM, BHOOTHABHARTHRU CHA THAJJNEYAM GRASISHNU PRABHAVISHNU CHA. (13.17)JYOTHISHAAMAPI THAJJYOTHISTHAMASAH PARAMUCHYATHE’, JNAANAM JNE’YAM JNAANAGAMYAM HRIDI SARVASYA VISHTITHAM. (13.18)
In all It abides undivided; yet It seems divided; the knowable is the sustainer of beings, their consumer, and generator, too. It is the light of all lights; It is said to be beyond darkness. The knowable is knowledge, accessible through knowledge, and entrenched in the hearts of all.
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Bhagavad GitaPRAKRITHIM PURUSHAM CHAIVA VIDHYANAADEE UBHAAVAPI, VIKAARAAMSCHAH GUNAAMSCHAIVA VIDHI PRAKRITHI SAMBHAVAAN. (13.20)Know both Prakrithi & purusha- Power & Spirit-to be beginning less; also know that transformations ( pleasure, pain & delusion) & the constituents (sathwa, Rajas & Thamas) are born of Prakrithi.
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Bhagavad GitaKARYAKAARANA KARTHRITHWE’ HE’THUH PRAKRITHIRUCHYATHE’, PURUSHAH SUKHA DUKHAANAAM BHOKTHRITHWE’ HETHUR UCHYATHE’. (13.21)Prakrithi is said to be the cause that accomplishes the effects (the body) & instruments (sensual pleasure, pain & delusion). Purusha (spirit) is said to be the cause of the experience of pleasures & pains..
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Bhagavad GitaPURUSHAH PRAKRITISTHO HI BHUNGTHE’ PRAKRITHIJAAN GUNAAN, KAARANAM GUNASANGO ASYA SADASADYONI JANMASU. (13.22)Purusha (the embodied soul) lodged in Prakrithi (body) experiences the constituents-born world (sensual objects). This clinging to the constituents & their transformations, is the cause of his births in wombs, good & evil.
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Bhagavad GitaUPADRISHTAANUMANTHAA CHA BHARTHAA BHOKTHAA MAHE’SWARAH, PARAMAATHME’THI CHAAPYUKTHO DE’HE’ ASMIN PURUSHAH PARAH. (13.23)
The Supreme Spirit exists in the body as a close Observer, Giver of sanction, Sustainer, Experiencer, & the Pre-eminent Lord.
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Bhagavad GitaYAAVATH SANJAAYATHE’ KINCHITH SATHWAM STHAAVARAJANGAMAM, KSHE’THRAKSHE’THRAJNA SAMYOGAATH THADWIDHI BHARATHARSHABHA. (13.27)
Arjuna, whatever being is born, either unmoving or moving, know it to be due to the union of the Field & the Field-Knower.
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Bhagavad GitaSAMAM SARVE’SHU BHOOTHE’SHU THISHTANTHAM PARAMESWARAM VINASYATHSWAVINASYANTHAM YAH PASYATHI SA PASYATHI. (13.28)
He alone perceives who sees Him, the supreme Lord, dwelling alike in all beings & not perishing when the beings perish.
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Bhagavad GitaSAMAM PASYAN HI SARVATHRA SAMAVASTHITHAM ISWARAM, NA HINASTHYAATHMANAATHMANAM THATHO YAATHI PARAAM GATHIM.(13.29)
For, beholding alike the Lord dwelling everywhere, one injures not the Self by the self, & thus reaches the highest goal.
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Bhagavad GitaPRAKRITHYAVA CHA KARMAANI KRIYAMAANAANI SARVASAH, YAH PASYATHI THATHAATHMAANAM AKARTHAARAM SA PASYATHI. (13.30)
He alone perceives who, on all sides, sees actions solely performed by Prakrithi (nature) & sees also the Self as a non-agent.
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Bhagavad GitaANAADITHWAANNIRGUNATHWAATH PARAMAATHMAAYAMAVYAH, SAREERASTHO API KAUNTHEYA NA KAROTHI NA LIPYATHE’. (13.32)
The supreme Self, imperishable, beginning less & free from attributes, though dwelling in bodies, neither acts nor gets stained.
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Bhagavad GitaYATHAA SARVAGATHAM SAUKSMYAADAAKAASAM NOPALIPYATHE’, SARVATHRAAVASTHITHO DE’HE’ THATHAATHMAA NOPALIPYATHE’. (13.33)
Just as the all-pervading space, duet its subtlety, is not stained, so is the Self, present in the body everywhere, not stained.
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Bhagavad GitaYATHAA PRAKAASAYATHYE’KAH KRITHSNAM LOKAMIMAM RAVIH, KSHE’THRAM KSHE’THREE THATHAA KRITHSNAM PRAKAASAYATHI BHAARATHA. (13.34)
Just as the one Sun illumines this entire world, so Arjuna, the Knower of the Field (the supreme Self) illumines the entire Fields.
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