The Yoga of the Division (Distnction) Between the Divine and the Demonical is the heading of Chapter 16 in the Bhagavad Gita.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
This discourse is important and very instructive to all persons who wish to attain happiness, prosperity and blessedness generally, and to seekers in particular, who wish to attain success in their spiritual life. Lord Krishna brings out quite clearly and unmistakably here the intimate connection between ethics and spirituality, between a life of virtue and God-realization and liberation. Listing two sets of qualities of opposite kinds, the Lord classifies them as divine and demoniacal (undivine), and urges us to eradicate the latter and cultivate divine qualities.
What kind of nature should one develop? What conduct must one follow? What way should one live and act if one must attain God and obtain divine bliss? These questions are answered with perfect clarity and very definitely. The divine qualities are conducive to liberation and the undivine qualities lead to bondage. Purity, good conduct and truth are indispensable to spiritual progress and even to an honorable life here.
Devoid of purity, good conduct and truth, and having no faith in God or a higher Reality beyond this visible world, man degenerates into a two-legged beast of ugly character and cruel actions, and sinks into darkness. Such a person becomes his own enemy and the destroyer of the happiness of others as well as his own. Caught in countless desires and cravings, a slave of sensual enjoyments and beset by a thousand care, his life ultimately ends in misery and degradation. Haughtiness, arrogance and egoism lead to this dire fate. Therefore, a wise person, desiring success must eradicate vice and cultivate virtue.
In this world three gates lead to hell-- the gates of passion, anger and greed. Released from these three qualities one can succeed in attaining salvation and reaching the highest goal, namely God. Thus the sacred scriptures teach wisely the right path of pure, virtuous living. One should therefore follow the injunctions of the sacred scriptures that wish his welfare and he guided in his actions by their noble teachings.
16.1 - 3 - sri-bhagavan uvaca abhayam sattva-samsuddhir jnana-yoga-vyavasthitih danam damas ca yajnas ca svadhyayas tapa arjavam
ahimsa satyam akrodhas tyagah santir apaisunam daya bhutesv aloluptvam mardavam hrir acapalam
tejah ksama dhrtih saucam adroho nati-manita bhavanti sampadam daivim
abhijatasya bharata
The Blessed Lord said: Fearlessness, purification of one's existence, cultivation of spiritual knowledge, charity, self-control, performance of sacrifice, study of the Vedas, austerity and simplicity; nonviolence, truthfulness, freedom from anger; renunciation, tranquility, aversion to faultfinding, compassion and freedom from covetousness; gentleness, modesty and steady determination; vigor, forgiveness, fortitude, cleanliness, freedom from envy and the passion for honor--these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.
16.4 - dambho darpo 'bhimanas ca krodhah parusyam eva ca ajnanam cabhijatasya partha sampadam asurim - Arrogance, pride, anger, conceit, harshness and ignorance--these qualities belong to those of demoniac nature, O son of Prtha.
16.5 - daivi sampad vimoksaya nibandhayasuri mata ma sucah sampadam daivim abhijato 'si pandava - The transcendental qualities are conducive to liberation, whereas the demoniac qualities make for bondage. Do not worry, O son of Pandu, for you are born with the divine qualities.
16.6 - dvau bhuta-sargau loke 'smin daiva asura eva ca daivo vistarasah prokta asuram partha me srnu - O son of Prtha, in this world there are two kinds of created beings. One is called the divine and the other demoniac. I have already explained to you at length the divine qualities. Now hear from Me of the demoniac
16.7 - pravrttim ca nivrttim ca jana na vidur asurah na saucam napi cacaro na satyam tesu vidyate - Those who are demoniac do not know what is to be done and what is not to be done. Neither cleanliness nor proper behavior nor truth is found in them.
16.8 - asatyam apratistham te jagad ahur anisvaram aparaspara-sambhutam kim anyat kama-haitukam - They say that this world is unreal, that there is no foundation and that there is no God in control. It is produced of sex desire, and has no cause other than lust.
16.9 - etam drstim avastabhya nastatmano 'lpa-buddhayah prabhavanty ugra-karmanah ksayaya jagato 'hitah - Following such conclusions, the demoniac, who are lost to themselves and who have no intelligence, engage in unbeneficial, horrible works meant to destroy the world.
16.10 - kamam asritya duspuram dambha-mana-madanvitah mohad grhitvasad-grahan pravartante 'suci-vratah - The demoniac, taking shelter of insatiable lust, pride and false prestige, and being thus illusioned, are always sworn to unclean work, attracted by the impermanent.
Click here for remaining verses.
Tuesday, June 30, 2009
Monday, June 29, 2009
Bhagavad Gita Chapter 15 - Yoga of the Supreme Being
The Yoga of the Supreme Being is the heading of Chapter 15 in the Bhagavad Gita.
15.1 - sri-bhagavan uvaca urdva-mulam adhah-sakhamashvattham prahur avyayamchandamsi yasya parnaniyas tam veda sa veda-vit - "The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas."
15.2 - adhas cordhvam prasrtas tasya sakhaguna-pravrddha visaya-pravalahadhas ca mulany anusantatanikarmanubandhini manushya-loke
"The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society."
15.3 - 4 - na rupam asyeha tathopalabhyatenanto na cadir na ca sampratishthaashvattham enam su-virudha-mulamasanga-sastrena drdhena chittva
tatah padam tat parimargitavyamyasmin gata na nivartanti bhuyahtam eva cadyam purusham prapadyeyatah pravrttih prasrta purani
"The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial."
15.5 - -moha jita-sanga-dosaadhyatma-nitya vinivrtta-kamahdvandvair vimuktah sukha-duhkha-samjnairgacchanty amudhah padam avyayam tat - "Those who are free from false prestige, illusion and false association, who understand the eternal, who are done with material lust, who are freed from the dualities of happiness and distress, and who, unbewildered, know how to surrender unto the Supreme Person attain to that eternal kingdom."
15.6 - na tad bhasayate suryona sasanko na pavakahyad gatva na nivartantetad dhama paramam mama - "That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world."
15.7 - mamaivamso jiva-lokejiva-bhutah sanatanahmanah-sasthanindriyaniprakriti-sthani karshati - "The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."
15.8 - sariram yad avapnotiyac capy utkramatishvarahgrhitvaitani samyativayur gandhan ivasayat - "The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. Thus he takes one kind of body and again quits it to take another."
15.9 - srotram caksuh sparshanam carasanam ghranam eva caadhisthaya manas cayamvisayan upasevate - "The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects."
15.10 - utkramantam sthitam vapibhunjanam va gunanvitamvimudha nanupasyantipasyanti jnana-caksusah - "The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this."
Click here for the remaining verses to this chapter 15.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
This discourse is entitled "Purushottama Yoga " or the "Yoga of the Supreme Person". Here Lord Krishna tells us about the ultimate source of this visible phenomenal universe from which all things have come into being, just like a great tree with all its roots, trunk, branches, twigs, leaves, flowers and fruits which spring forth from the earth, which itself supports thetree and in which it is rooted. Lord Krishna declares that the Supreme Being is the source of all existence, and refers allegorically to this phenomenal universe as being like an inverted tree whose roots are in Para Brahman, and whose spreading branches and foliage constitute all the things and factors that go to make up this vast and variegated created phenomena. This is a very mysterious "Tree" which is very difficult to understand, being a product of His inscrutable power of Maya, and hence a marvellous apparent appearance without having actual reality. One who fully understands the nature of this Samsara-Tree goes beyond Maya. To be attached to it is to be caught in it. The surest way of "cutting down" (transcending) this Samsara is by the excellent weapon of non-attachment and dispassion.
In verses four and five of this discourse the Lord tells us how one goes beyond this visible Samsara and attains the supreme, imperishable status, attaining which one does not have to return to this mortal world of pain and death.
Lord Krishna also describes for us the wonderful mystery of His Presence in this universe and the supreme place He occupies in sustaining everything here. The Lord declares that it is a part of Himself that manifests here as ans individual soul in each body. He Himself is the indwelling Oversoul beyond the self. He is the effulgence inherent in the sun, moon and fire. He is present as the nourishing element in the earth. He is the inner Witness of all beings. He is the supreme Knower even beyond the Vedic knowledge. He is the resplendent Person who is beyond both this perishable material creations as well as the imperishable individual soul which is a part of His eternal essence. Thus, because He is beyond perishable matter and superior to the imperishable soul (enveloped in Maya), He is known in this world as well as in the Vedas as the Supreme Person.
15.1 - sri-bhagavan uvaca urdva-mulam adhah-sakhamashvattham prahur avyayamchandamsi yasya parnaniyas tam veda sa veda-vit - "The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas."
15.2 - adhas cordhvam prasrtas tasya sakhaguna-pravrddha visaya-pravalahadhas ca mulany anusantatanikarmanubandhini manushya-loke
"The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society."
15.3 - 4 - na rupam asyeha tathopalabhyatenanto na cadir na ca sampratishthaashvattham enam su-virudha-mulamasanga-sastrena drdhena chittva
tatah padam tat parimargitavyamyasmin gata na nivartanti bhuyahtam eva cadyam purusham prapadyeyatah pravrttih prasrta purani
"The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial."
15.5 - -moha jita-sanga-dosaadhyatma-nitya vinivrtta-kamahdvandvair vimuktah sukha-duhkha-samjnairgacchanty amudhah padam avyayam tat - "Those who are free from false prestige, illusion and false association, who understand the eternal, who are done with material lust, who are freed from the dualities of happiness and distress, and who, unbewildered, know how to surrender unto the Supreme Person attain to that eternal kingdom."
15.6 - na tad bhasayate suryona sasanko na pavakahyad gatva na nivartantetad dhama paramam mama - "That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world."
15.7 - mamaivamso jiva-lokejiva-bhutah sanatanahmanah-sasthanindriyaniprakriti-sthani karshati - "The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."
15.8 - sariram yad avapnotiyac capy utkramatishvarahgrhitvaitani samyativayur gandhan ivasayat - "The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. Thus he takes one kind of body and again quits it to take another."
15.9 - srotram caksuh sparshanam carasanam ghranam eva caadhisthaya manas cayamvisayan upasevate - "The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects."
15.10 - utkramantam sthitam vapibhunjanam va gunanvitamvimudha nanupasyantipasyanti jnana-caksusah - "The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this."
Click here for the remaining verses to this chapter 15.
Sunday, June 28, 2009
Bhagavad Gita Chapter 14 - The Yoga of the Division of the Three Gunas
The Yoga of the Division of the Three Gunas is the heading of Chapter 14 in the Bhagavad Gita.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
The knowledge of the three cosmic qualities or Gunas, namely, Sattwa, Rajas, and Tamas is now given through this discourse. The knowledge of these three Gunas, which hold the entire universe and all creatures under their sway, is of vital importance to each and everyone for their progress and happiness in life. Without this knowledge one will be forever bound by sorrow. In this knowledge we have the secret of success in worldly life as well as in spiritual life. Therefore, one must acquire this precious knowledge.
Lord Krishna reveals that these three qualities compose the Cosmic Nature. This Cosmic Nature is the primal source and origin of the entire creation and all things in it. Hence all things created are subject to their influenc and irresistible power. The individual soul also is bound to the body by these three qualities--Sattwa, Rajas and TAmas -- present in Cosmic Nature. The Supreme Beilng brings about creation through the help of His Prikriti (Nature) endowed with these three fold qualities.
The highest of the three qualities is Sattwa. It is pure. It brings about happiness, wisdom and also illumination. The second quality of Rajas gives rise to passion manifested by intense attachment and greed. It causes sorrow and suffering. The third, termed Tamas, is the worst of all. It arises due to ignorance and results in darkness, lethargy and delusion.
Krishna asks us to diligently endeavour and cast out Tamas from our nature. W should control and master Rajas, and by holding it in check, wisely divert its power towards good kinds activities. Sattwa should be carefully cultivated, developed and conserved in order to enable us to attain immortality. The realised sage, of course, goes beyond all these qualities, for, although it is Sattwa that enables us to reach God, even this quality will bind us if we are attached to it.
The aspirant should know the symptoms and signs of their presence in his personality and acquire knowledge of their subtle-workings. Then only can he keep smooth and unhampered in his progress in all the fields of his life, both secularly and spiritually. Lord Krishna teaches us this important subject in this discourse form the ninth to the eighteenth verse. He declares that one who rises beyond all the three Gunas through spiritual practices, becomes free from birth, death, old age and sorrow, and enjoys immortality.
In reply to a question from Arjuna, the blessed Lord describes the marks of one who has risen above the three Gunas. He state that if one constantly worships Him with exclusive devotion one will attain the highest divine experience and supreme blessedness.
14.1 - sri-bhagavan uvaca param bhuyah pravaksyami jnananam jnanam uttamam yaj jnatva munayah sarve param siddhim ito gatah - The Blessed Lord said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.
14.2 - idam jnanam upasritya mama sadharmyam agatah sarge 'pi nopajayante pralaye na vyathanti ca - By becoming fixed in this knowledge, one can attain to the transcendental nature, which is like My own nature. Thus established, one is not born at the time of creation nor disturbed at the time of dissolution.
14.3 - mama yonir mahad brahma tasmin garbham dadhamy aham sambhavah sarva-bhutanam tato bhavati bharata - The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.
14.4 - sarva-yonisu kaunteya murtayah sambhavanti yah tasam brahma mahad yonir aham bija-pradah pita- It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.
14.5 - sattvam rajas tama iti gunah prakrti-sambhavah nibadhnanti maha-baho dehe dehinam avyayam - Material nature consists of the three modes--goodness, passion and ignorance. When the living entity comes in contact with nature, he becomes conditioned by these modes.
14.6 - tatra sattvam nirmalatvat prakasakam anamayam sukha-sangena badhnati jnana-sangena canagha - O sinless one, the mode of goodness being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.
14.7 - rajo ragatmakam viddhi trsna-sanga-samudbhavam tan nibadhnati kaunteya karma-sangena dehinam - The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this one is bound to material fruitive activities.
14.8 - tamas tv ajnana-jam viddhi mohanam sarva-dehinam pramadalasya-nidrabhis tan nibadhnati bharata - O son of Bharata, the mode of ignorance causes the delusion of all living entities. The result of this mode is madness, indolence and sleep, which bind the conditioned soul
14.9 - sattvam sukhe sanjayati rajah karmani bharata jnanam avrtya tu tamah pramade sanjayaty uta - The mode of goodness conditions one to happiness, passion conditions him to the fruits of action, and ignorance to madness.
14.10 - rajas tamas cabhibhuya sattvam bhavati bharata rajah sattvam tamas caiva tamah sattvam rajas tatha - Sometimes the mode of passion becomes prominent, defeating the mode of goodness, O son of Bharata. And sometimes the mode of goodness defeats passion, and at other times the mode of ignorance defeats goodness and passion. In this way there is always competition for supremacy.
Click here to see the rest of the verses from Chapter 14 .
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
The knowledge of the three cosmic qualities or Gunas, namely, Sattwa, Rajas, and Tamas is now given through this discourse. The knowledge of these three Gunas, which hold the entire universe and all creatures under their sway, is of vital importance to each and everyone for their progress and happiness in life. Without this knowledge one will be forever bound by sorrow. In this knowledge we have the secret of success in worldly life as well as in spiritual life. Therefore, one must acquire this precious knowledge.
Lord Krishna reveals that these three qualities compose the Cosmic Nature. This Cosmic Nature is the primal source and origin of the entire creation and all things in it. Hence all things created are subject to their influenc and irresistible power. The individual soul also is bound to the body by these three qualities--Sattwa, Rajas and TAmas -- present in Cosmic Nature. The Supreme Beilng brings about creation through the help of His Prikriti (Nature) endowed with these three fold qualities.
The highest of the three qualities is Sattwa. It is pure. It brings about happiness, wisdom and also illumination. The second quality of Rajas gives rise to passion manifested by intense attachment and greed. It causes sorrow and suffering. The third, termed Tamas, is the worst of all. It arises due to ignorance and results in darkness, lethargy and delusion.
Krishna asks us to diligently endeavour and cast out Tamas from our nature. W should control and master Rajas, and by holding it in check, wisely divert its power towards good kinds activities. Sattwa should be carefully cultivated, developed and conserved in order to enable us to attain immortality. The realised sage, of course, goes beyond all these qualities, for, although it is Sattwa that enables us to reach God, even this quality will bind us if we are attached to it.
The aspirant should know the symptoms and signs of their presence in his personality and acquire knowledge of their subtle-workings. Then only can he keep smooth and unhampered in his progress in all the fields of his life, both secularly and spiritually. Lord Krishna teaches us this important subject in this discourse form the ninth to the eighteenth verse. He declares that one who rises beyond all the three Gunas through spiritual practices, becomes free from birth, death, old age and sorrow, and enjoys immortality.
In reply to a question from Arjuna, the blessed Lord describes the marks of one who has risen above the three Gunas. He state that if one constantly worships Him with exclusive devotion one will attain the highest divine experience and supreme blessedness.
14.1 - sri-bhagavan uvaca param bhuyah pravaksyami jnananam jnanam uttamam yaj jnatva munayah sarve param siddhim ito gatah - The Blessed Lord said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.
14.2 - idam jnanam upasritya mama sadharmyam agatah sarge 'pi nopajayante pralaye na vyathanti ca - By becoming fixed in this knowledge, one can attain to the transcendental nature, which is like My own nature. Thus established, one is not born at the time of creation nor disturbed at the time of dissolution.
14.3 - mama yonir mahad brahma tasmin garbham dadhamy aham sambhavah sarva-bhutanam tato bhavati bharata - The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.
14.4 - sarva-yonisu kaunteya murtayah sambhavanti yah tasam brahma mahad yonir aham bija-pradah pita- It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.
14.5 - sattvam rajas tama iti gunah prakrti-sambhavah nibadhnanti maha-baho dehe dehinam avyayam - Material nature consists of the three modes--goodness, passion and ignorance. When the living entity comes in contact with nature, he becomes conditioned by these modes.
14.6 - tatra sattvam nirmalatvat prakasakam anamayam sukha-sangena badhnati jnana-sangena canagha - O sinless one, the mode of goodness being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.
14.7 - rajo ragatmakam viddhi trsna-sanga-samudbhavam tan nibadhnati kaunteya karma-sangena dehinam - The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this one is bound to material fruitive activities.
14.8 - tamas tv ajnana-jam viddhi mohanam sarva-dehinam pramadalasya-nidrabhis tan nibadhnati bharata - O son of Bharata, the mode of ignorance causes the delusion of all living entities. The result of this mode is madness, indolence and sleep, which bind the conditioned soul
14.9 - sattvam sukhe sanjayati rajah karmani bharata jnanam avrtya tu tamah pramade sanjayaty uta - The mode of goodness conditions one to happiness, passion conditions him to the fruits of action, and ignorance to madness.
14.10 - rajas tamas cabhibhuya sattvam bhavati bharata rajah sattvam tamas caiva tamah sattvam rajas tatha - Sometimes the mode of passion becomes prominent, defeating the mode of goodness, O son of Bharata. And sometimes the mode of goodness defeats passion, and at other times the mode of ignorance defeats goodness and passion. In this way there is always competition for supremacy.
Click here to see the rest of the verses from Chapter 14 .
Saturday, June 27, 2009
Bhagavad Gita Chapter 13 - The Yoga of Distinction Between the Field and the Knower of the Field
The Yoga of Distinction Between the Field and the Knower of the Field is the heading of Chapter 13 in the Bhagavad Gita.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
In this discourse we have one of the most significant, most illuminating, most inspiring and most mystical portions of the Bhagavad Gita. The Lord gives us wonderfully revealing insight into the human individual. It is the metaphysics of Man, the Unknown. The Immortal Soul with its physical embodiment, is the main theme of this discourse. The supreme transcendental Spirit, which is the eternal substratum beyond both, is also described in a wonderful manner. The knower of the Supreme Reality is instantly liberated.
The blessed Lord tells us that the knowledge of the Field and the Knower of the Field is the true knowledge. This highest and the best knowledge grants us divine wisdom and spiritual illumination that lead to divine beatitude. This body is the Field. The Immortal Soul (yourself), dwelling in the body is the Knower of the Field. Verily, is is the Supreme Being who has projected Himself and assumed the form of this Knower of the Field within this body. This self is none other that That. Thus, Lord Krishna explains the mystery of the individual soul dwelling with in this mortal body. This knowledge constitutes the main subject matter of all the scriptures and the highest philosophical works.
The five elements, the ego, the mind, intellect and the ten organs, desire and aversion and such factors constitute the Field. Next follows a wonderful summing-up of what constitutes true knowledge. Then follow the declaration of the Supreme Soul, the knowledge of which grants us immortality. That supreme Reality is the one universal Essence present everywhere. It pervades all. It shines within the inmost chambers of our heart. It is everything. It is the one seer, the witness, the guide, sustainer, experiencer and Lord of all. One who knows this mystery is no bound by activity even in the midst of life. When we perceive this supreme Presence dwelling in all beings we cannot injure anyone. Krishna asks us to see and know the differences between the Field (body or Prakriti) and the Knower of the Field (Spirit or Purusha), and thus reach the Self. This is the teaching and the message of this illuminating discourse.
13.1 - 2 - arjuna uvacaprakritim purusham caivakshetram kshetra-jnam eva caetad veditum icchamijnanam jneyam ca keshava
sri-bhagavan uvacaidam sariram kaunteyakshetram ity abhidhiyateetad yo vetti tam prahuhkshetra-jna iti tad-vidah
"Arjuna said: O my dear Krishna, I wish to know about prakriti [nature], purusha [the enjoyer], and the field and the knower of the field, and of knowledge and the object of knowledge.
The Supreme Personality of Godhead said: This body, O son of Kunti, is called the field, and one who knows this body is called the knower of the field."
13.3 - kshetra-jnam capi mam viddhisarva-kshetresu bharatakshetra-kshetrajnayor jnanamyat taj jnanam matam mama - "O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion."
13.4 - tat kshetram yac ca yadrk cayad-vikari yatas ca yatsa ca yo yat-prabhavas catat samasena me shrinu- "Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are."
13.5 - rsibhir bahudha gitamchandobhir vividhaih prithakbrahma-sutra-padais caivahetumadbhir viniscitaih - "That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedanta-sutra with all reasoning as to cause and effect."
13.6 - 7 --maha-bhutany ahankarobuddhir avyaktam eva caindriyani dasaikam capanca cendriya-gocarah
iccha dvesah sukham duhkhamsanghatas cetana dhrtihetat kshetram samasenasa-vikaram udahrtam
"The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions—all these are considered, in summary, to be the field of activities and its interactions."
13.8 - 12 -
(8) amanitvam adambhitvamahimsa ksantir arjavamacaryopasanam shaucamsthairyam atma-vinigrahah
(9)
indriyarthesu vairagyamanahankara eva cajanma-mrityu-jara-vyadhi-duhkha-dosanudarshanam
(10)
ashaktir anabhisvangahputra-dara-grhadisunityam ca sama-cittatvamistanistopapattisu
(11)
mayi cananya-yogenabhaktir avyabhicarinivivikta-desa-sevitvamaratir jana-samsadi
(12)
adhyatma-jnana-nityatvamtattva-jnanartha-darshanametaj jnanam iti proktamajnanam yad ato ’nyatha
"Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth—all these I declare to be knowledge, and besides this whatever there may be is ignorance."
Click here to see the remaining verses of Chapter 13
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
In this discourse we have one of the most significant, most illuminating, most inspiring and most mystical portions of the Bhagavad Gita. The Lord gives us wonderfully revealing insight into the human individual. It is the metaphysics of Man, the Unknown. The Immortal Soul with its physical embodiment, is the main theme of this discourse. The supreme transcendental Spirit, which is the eternal substratum beyond both, is also described in a wonderful manner. The knower of the Supreme Reality is instantly liberated.
The blessed Lord tells us that the knowledge of the Field and the Knower of the Field is the true knowledge. This highest and the best knowledge grants us divine wisdom and spiritual illumination that lead to divine beatitude. This body is the Field. The Immortal Soul (yourself), dwelling in the body is the Knower of the Field. Verily, is is the Supreme Being who has projected Himself and assumed the form of this Knower of the Field within this body. This self is none other that That. Thus, Lord Krishna explains the mystery of the individual soul dwelling with in this mortal body. This knowledge constitutes the main subject matter of all the scriptures and the highest philosophical works.
The five elements, the ego, the mind, intellect and the ten organs, desire and aversion and such factors constitute the Field. Next follows a wonderful summing-up of what constitutes true knowledge. Then follow the declaration of the Supreme Soul, the knowledge of which grants us immortality. That supreme Reality is the one universal Essence present everywhere. It pervades all. It shines within the inmost chambers of our heart. It is everything. It is the one seer, the witness, the guide, sustainer, experiencer and Lord of all. One who knows this mystery is no bound by activity even in the midst of life. When we perceive this supreme Presence dwelling in all beings we cannot injure anyone. Krishna asks us to see and know the differences between the Field (body or Prakriti) and the Knower of the Field (Spirit or Purusha), and thus reach the Self. This is the teaching and the message of this illuminating discourse.
13.1 - 2 - arjuna uvacaprakritim purusham caivakshetram kshetra-jnam eva caetad veditum icchamijnanam jneyam ca keshava
sri-bhagavan uvacaidam sariram kaunteyakshetram ity abhidhiyateetad yo vetti tam prahuhkshetra-jna iti tad-vidah
"Arjuna said: O my dear Krishna, I wish to know about prakriti [nature], purusha [the enjoyer], and the field and the knower of the field, and of knowledge and the object of knowledge.
The Supreme Personality of Godhead said: This body, O son of Kunti, is called the field, and one who knows this body is called the knower of the field."
13.3 - kshetra-jnam capi mam viddhisarva-kshetresu bharatakshetra-kshetrajnayor jnanamyat taj jnanam matam mama - "O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion."
13.4 - tat kshetram yac ca yadrk cayad-vikari yatas ca yatsa ca yo yat-prabhavas catat samasena me shrinu- "Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are."
13.5 - rsibhir bahudha gitamchandobhir vividhaih prithakbrahma-sutra-padais caivahetumadbhir viniscitaih - "That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedanta-sutra with all reasoning as to cause and effect."
13.6 - 7 --maha-bhutany ahankarobuddhir avyaktam eva caindriyani dasaikam capanca cendriya-gocarah
iccha dvesah sukham duhkhamsanghatas cetana dhrtihetat kshetram samasenasa-vikaram udahrtam
"The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions—all these are considered, in summary, to be the field of activities and its interactions."
13.8 - 12 -
(8) amanitvam adambhitvamahimsa ksantir arjavamacaryopasanam shaucamsthairyam atma-vinigrahah
(9)
indriyarthesu vairagyamanahankara eva cajanma-mrityu-jara-vyadhi-duhkha-dosanudarshanam
(10)
ashaktir anabhisvangahputra-dara-grhadisunityam ca sama-cittatvamistanistopapattisu
(11)
mayi cananya-yogenabhaktir avyabhicarinivivikta-desa-sevitvamaratir jana-samsadi
(12)
adhyatma-jnana-nityatvamtattva-jnanartha-darshanametaj jnanam iti proktamajnanam yad ato ’nyatha
"Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth—all these I declare to be knowledge, and besides this whatever there may be is ignorance."
Click here to see the remaining verses of Chapter 13
Friday, June 26, 2009
Bhagavad Gita Chapter 12 - The Yoga of Devotion
The Yoga of Devotion is the heading of Chapter 12 in the Bhagavad Gita.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
The twelfth discourse indicates that the path of devotion is easier than the path of knowledge. In this path the aspirant worships God in His Cosmic Form of Supreme Personality. He develops a loving relationship with Him, adores Him, remembers Him and chants His praises and Name. He thus effects union with the Lord and attains not only His formless aspect but also the Lord as the manifest universe.
The path of knowledge, whereby the aspirant meditates on the formless Brahman, is more difficult as he has to give up his attachment to the body from the very beginning. He has to have dispassion for the things of the world.
How to practise devotion? Krishna asks Arjuna to fix his entire mind on Him. As often as the mind wanders it should be brought back to the Lord. If this process of concentration is difficult he should dedicate all his actions to Him, feeling that it is His power that activated everything. If this is also beyond his ability, he should offer all his actions to the Lord, abandoning the desire for their fruits. He should take complete refuge in Him. The devotee who surrenders himself completely to the Lord attains perfect peace and tranquillity of mind.
The Lord goes on to describe the qualities that a true devotee possesses. He neither attaches himself to anything nor does he have any aversion to things. He has a balanced mind under all circumstances. He is not agitated by the happenings of the world, nor does he himself cause any agitation in others. He is perfectly desireless and rejoices in the Lord within. He see equality everywhere being untouched by sorrow, fear, honour and dishonour. He is perfectly content as he has completely surrendered his entire being to the Lord.
12.1 - arjuna uvacaevam satata-yukta yebhaktas tvam paryupasateye capy aksharam avyaktamtesham ke yoga-vittamah - "Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested?"
12.2 - sri-bhagavan uvacamayy avesya mano ye mamnitya-yukta upasateshraddhaya parayopetaste me yuktatama matah - "The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect."
12.3 - ye tv aksharam anirdesyamavyaktam paryupasatesarvatra-gam acintyam cakuta-stham acalam dhruvam
12.4 - sanniyamyendriya-gramamsarvatra sama-buddhayahte prapnuvanti mam evasarva-bhuta-hite ratah
"But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable—the impersonal conception of the Absolute Truth—by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me."
12.5 - kleso ’dhikataras tesamavyaktasakta-cetasamavyakta hi gatir duhkhamdehavadbhir avapyate - "For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied."
12.6 - ye tu sarvani karmanimayi sannyasya mat-parahananyenaiva yogenamam dhyayanta upasate
12.7 - tesam aham samuddhartamrityu-samsara-sagaratbhavami na cirat parthamayy avesita-cetasam
"But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Pritha—for them I am the swift deliverer from the ocean of birth and death."
12.8 - mayy eva mana adhatsvamayi buddhim nivesayanivasisyasi mayy evaata urdhvam na samsayah - "Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt."
12.9 - atha cittam samadhatumna saknosi mayi sthiramabhyasa-yogena tatomam icchaptum dhananjaya - "My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me."
12.10 - abhyase ’py asamartho ’simat-karma-paramo bhavamad-artham api karmanikurvan siddhim avapsyasi - "If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage."
Click here for the rest of Chapter 12 verses.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
The twelfth discourse indicates that the path of devotion is easier than the path of knowledge. In this path the aspirant worships God in His Cosmic Form of Supreme Personality. He develops a loving relationship with Him, adores Him, remembers Him and chants His praises and Name. He thus effects union with the Lord and attains not only His formless aspect but also the Lord as the manifest universe.
The path of knowledge, whereby the aspirant meditates on the formless Brahman, is more difficult as he has to give up his attachment to the body from the very beginning. He has to have dispassion for the things of the world.
How to practise devotion? Krishna asks Arjuna to fix his entire mind on Him. As often as the mind wanders it should be brought back to the Lord. If this process of concentration is difficult he should dedicate all his actions to Him, feeling that it is His power that activated everything. If this is also beyond his ability, he should offer all his actions to the Lord, abandoning the desire for their fruits. He should take complete refuge in Him. The devotee who surrenders himself completely to the Lord attains perfect peace and tranquillity of mind.
The Lord goes on to describe the qualities that a true devotee possesses. He neither attaches himself to anything nor does he have any aversion to things. He has a balanced mind under all circumstances. He is not agitated by the happenings of the world, nor does he himself cause any agitation in others. He is perfectly desireless and rejoices in the Lord within. He see equality everywhere being untouched by sorrow, fear, honour and dishonour. He is perfectly content as he has completely surrendered his entire being to the Lord.
12.1 - arjuna uvacaevam satata-yukta yebhaktas tvam paryupasateye capy aksharam avyaktamtesham ke yoga-vittamah - "Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested?"
12.2 - sri-bhagavan uvacamayy avesya mano ye mamnitya-yukta upasateshraddhaya parayopetaste me yuktatama matah - "The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect."
12.3 - ye tv aksharam anirdesyamavyaktam paryupasatesarvatra-gam acintyam cakuta-stham acalam dhruvam
12.4 - sanniyamyendriya-gramamsarvatra sama-buddhayahte prapnuvanti mam evasarva-bhuta-hite ratah
"But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable—the impersonal conception of the Absolute Truth—by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me."
12.5 - kleso ’dhikataras tesamavyaktasakta-cetasamavyakta hi gatir duhkhamdehavadbhir avapyate - "For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied."
12.6 - ye tu sarvani karmanimayi sannyasya mat-parahananyenaiva yogenamam dhyayanta upasate
12.7 - tesam aham samuddhartamrityu-samsara-sagaratbhavami na cirat parthamayy avesita-cetasam
"But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Pritha—for them I am the swift deliverer from the ocean of birth and death."
12.8 - mayy eva mana adhatsvamayi buddhim nivesayanivasisyasi mayy evaata urdhvam na samsayah - "Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt."
12.9 - atha cittam samadhatumna saknosi mayi sthiramabhyasa-yogena tatomam icchaptum dhananjaya - "My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me."
12.10 - abhyase ’py asamartho ’simat-karma-paramo bhavamad-artham api karmanikurvan siddhim avapsyasi - "If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage."
Click here for the rest of Chapter 12 verses.
Thursday, June 25, 2009
Bhagavad Gita Chapter 11 - Vision of The Cosmic Form
The Yoga of The Vision of the Cosmic Form is the heading of Chapter 11 in the Bhagavad Gita.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
Arjuna's doubts having been removed through a clear description of the nature of the Atman and the origin and destruction of all created beings, he is now ready to behold the Cosmic Vision.
Krishna grants him the divine sight by means of which Arjuna beholds the Lord as the vast Cosmic Manifestation. The vision is at once all-comprehensive and simultaneous. In every direction Arjuna sees the Lord as the entire universe. All the created worlds, gods, beings, creatures and things stand revealed as the one gigantic body of the Lord.
Arjuna further sees that the great Cosmic Drama is set in motion and controlled by the all-almighty power of the Lord. His Will alone prevails in all things and actions, both good and bad. The Lord exhorts him to fight, he being only an apparent cause of the destruction of his enemies.
Arjuna is not able to bear the pressure of the sudden expansion of consciousness and is filled with fear. He begs the Lord to assume once more His usual form.
Krishna reiterates that this vision cannot be had through any amount of austerities, study, sacrifices or philanthropic acts. Supreme devotion is the only means by which one can have access to His grand vision.
11.1 - arjuna uvacamad-anugrahaya paramamguhyam adhyatma-samjnitamyattvayoktam vacas tenamoho ’yam vigato mama -
"Arjuna said: By my hearing the instructions You have kindly given me about these most confidential spiritual subjects, my illusion has now been dispelled."
11.2 - bhavapyayau hi bhutanamsrutau vistaraso mayatvattah kamala-patrakshamahatmyam api cavyayam - "O lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity and have realized Your inexhaustible glories."
11.3 - evam etad yathattha tvamatmanam paramesvaradrastum icchami te rupamaishvaram purushottama - "O greatest of all personalities, O supreme form, though I see You here before me in Your actual position, as You have described Yourself, I wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours."
11.4 - manyase yadi tac chakyammaya drastum iti prabhoyogeshvara tato me tvamdarsayatmanam avyayam - "If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that unlimited universal Self."
11.5 - sri-bhagavan uvacapasya me partha rupanisataso ’tha sahasrasahnana-vidhani divyaninana-varnakritini ca - "The Supreme Personality of Godhead said: My dear Arjuna, O son of Pritha, see now My opulences, hundreds of thousands of varied divine and multicolored forms."
11.6 - pasyadityan vasun rudranasvinau marutas tathabahuny adrsta-purvanipasyascaryani bharata - "O best of the Bharatas, see here the different manifestations of Adityas, Vasus, Rudras, Asvini-kumaras and all the other demigods. Behold the many wonderful things which no one has ever seen or heard of before."
11.7 - ihaika-stham jagat krtsnampasyadya sa-caracarammama dehe gudakeshayac canyad drastum icchasi- "O Arjuna, whatever you wish to see, behold at once in this body of Mine! This universal form can show you whatever you now desire to see and whatever you may want to see in the future. Everything—moving and nonmoving—is here completely, in one place."
11.8 - na tu mam sakyase drastumanenaiva sva-caksusadivyam dadami te caksuhpasya me yogam aishvaram - "But you cannot see Me with your present eyes. Therefore I give you divine eyes. Behold My mystic opulence!"
11.9 - sanjaya uvacaevam uktva tato rajanmaha-yogesvaro harihdarsayam asa parthayaparamam rupam aishvaram - Sanjaya said: O King, having spoken thus, the Supreme Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna.
11.10 - 11 -
aneka-vaktra-nayanamanekadbhuta-darshanamaneka-divyabharanamdivyanekodyatayudham
divya-malyambara-dharamdivya-gandhanulepanamsarvascarya-mayam devamanantam vishvato-mukham - "Arjuna saw in that universal form unlimited mouths, unlimited eyes, unlimited wonderful visions. The form was decorated with many celestial ornaments and bore many divine upraised weapons. He wore celestial garlands and garments, and many divine scents were smeared over His body. All was wondrous, brilliant, unlimited, all-expanding."
Click here for the rest of the verses
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
Arjuna's doubts having been removed through a clear description of the nature of the Atman and the origin and destruction of all created beings, he is now ready to behold the Cosmic Vision.
Krishna grants him the divine sight by means of which Arjuna beholds the Lord as the vast Cosmic Manifestation. The vision is at once all-comprehensive and simultaneous. In every direction Arjuna sees the Lord as the entire universe. All the created worlds, gods, beings, creatures and things stand revealed as the one gigantic body of the Lord.
Arjuna further sees that the great Cosmic Drama is set in motion and controlled by the all-almighty power of the Lord. His Will alone prevails in all things and actions, both good and bad. The Lord exhorts him to fight, he being only an apparent cause of the destruction of his enemies.
Arjuna is not able to bear the pressure of the sudden expansion of consciousness and is filled with fear. He begs the Lord to assume once more His usual form.
Krishna reiterates that this vision cannot be had through any amount of austerities, study, sacrifices or philanthropic acts. Supreme devotion is the only means by which one can have access to His grand vision.
11.1 - arjuna uvacamad-anugrahaya paramamguhyam adhyatma-samjnitamyattvayoktam vacas tenamoho ’yam vigato mama -
"Arjuna said: By my hearing the instructions You have kindly given me about these most confidential spiritual subjects, my illusion has now been dispelled."
11.2 - bhavapyayau hi bhutanamsrutau vistaraso mayatvattah kamala-patrakshamahatmyam api cavyayam - "O lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity and have realized Your inexhaustible glories."
11.3 - evam etad yathattha tvamatmanam paramesvaradrastum icchami te rupamaishvaram purushottama - "O greatest of all personalities, O supreme form, though I see You here before me in Your actual position, as You have described Yourself, I wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours."
11.4 - manyase yadi tac chakyammaya drastum iti prabhoyogeshvara tato me tvamdarsayatmanam avyayam - "If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that unlimited universal Self."
11.5 - sri-bhagavan uvacapasya me partha rupanisataso ’tha sahasrasahnana-vidhani divyaninana-varnakritini ca - "The Supreme Personality of Godhead said: My dear Arjuna, O son of Pritha, see now My opulences, hundreds of thousands of varied divine and multicolored forms."
11.6 - pasyadityan vasun rudranasvinau marutas tathabahuny adrsta-purvanipasyascaryani bharata - "O best of the Bharatas, see here the different manifestations of Adityas, Vasus, Rudras, Asvini-kumaras and all the other demigods. Behold the many wonderful things which no one has ever seen or heard of before."
11.7 - ihaika-stham jagat krtsnampasyadya sa-caracarammama dehe gudakeshayac canyad drastum icchasi- "O Arjuna, whatever you wish to see, behold at once in this body of Mine! This universal form can show you whatever you now desire to see and whatever you may want to see in the future. Everything—moving and nonmoving—is here completely, in one place."
11.8 - na tu mam sakyase drastumanenaiva sva-caksusadivyam dadami te caksuhpasya me yogam aishvaram - "But you cannot see Me with your present eyes. Therefore I give you divine eyes. Behold My mystic opulence!"
11.9 - sanjaya uvacaevam uktva tato rajanmaha-yogesvaro harihdarsayam asa parthayaparamam rupam aishvaram - Sanjaya said: O King, having spoken thus, the Supreme Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna.
11.10 - 11 -
aneka-vaktra-nayanamanekadbhuta-darshanamaneka-divyabharanamdivyanekodyatayudham
divya-malyambara-dharamdivya-gandhanulepanamsarvascarya-mayam devamanantam vishvato-mukham - "Arjuna saw in that universal form unlimited mouths, unlimited eyes, unlimited wonderful visions. The form was decorated with many celestial ornaments and bore many divine upraised weapons. He wore celestial garlands and garments, and many divine scents were smeared over His body. All was wondrous, brilliant, unlimited, all-expanding."
Click here for the rest of the verses
Tuesday, June 23, 2009
Bhagavad Gita Chapter 10 - The Yoga of Manifestation
The Yoga of Manifestation (The Divine Glories) is the heading of Chapter 10 in the Bhagavad Gita.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
Krishna tell Arjuna that even the Devas and highly evolved souls fail to understand how He projects Himself as the universe and all its manifestations. He goes on to describe the various qualities that beings manifest according to their respective Karmas. All these qualities--wisdom, truth, contentment, etc., originate from Him.
The true devotees of the Lord are wholly absorbed in Him. They have surrendered to Him and through single-minded devotion they are granted the power of discrimination, the discrimination that leads them from the unreal to the Real. Krishna emphatically declares that ignorance is destroyed and knowledge gained through Divine Grace alone.
Arjuna accepts the descent of the Surpreme in a human form, but wishes to know from the Lord Himself His Cosmic powers by means of which He controls the diverse forces of the universe. The Lord describes His Divine glories, bringing within the range of Arjuna's comprehension His limitless manifestations, and how He upholds everything. In short, the Lord is the Almighty Power that creates, sustains and destroys everything.
10.1 - sri-bhagavan uvacabhuya eva maha-bahoshrinu me paramam vacahyat te ’ham priyamanayavaksyami hita-kamyaya - "The Supreme Personality of Godhead said: Listen again, O mighty-armed Arjuna. Because you are My dear friend, for your benefit I shall speak to you further, giving knowledge that is better than what I have already explained."
10.2 - na me viduh sura-ganahprabhavam na maharsayahaham adir hi devanammaharsinam ca sarvasah - "Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, I am the source of the demigods and sages."
10.3 - yo mam ajam anadim cavetti loka-maheshvaramasammudhah sa martyesusarva-papaih pramucyate - "He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds—he only, undeluded among men, is freed from all sins."
10.4 - buddhir jnanam asammohahksama satyam damah samahsukham duhkham bhavo ’bhavobhayam cabhayam eva ca
10.5 - ahimsa samata tustistapo danam yaso ’yasahbhavanti bhava bhutanammatta eva prithag-vidhah - "Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy—all these various qualities of living beings are created by Me alone."
10.6 - maharsayah sapta purvecatvaro manavas tathamad-bhava manasa jatayesham loka imah prajah - "The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] come from Me, born from My mind, and all the living beings populating the various planets descend from them."
10.7 - etam vibhutim yogam camama yo vetti tattvatahso ’vikalpena yogenayujyate natra samsayah - "One who is factually convinced of this opulence and mystic power of Mine engages in unalloyed devotional service; of this there is no doubt."
10.8 - aham sarvasya prabhavomattah sarvam pravartateiti matva bhajante mambudha bhava-samanvitah - "I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts."
10.9 - mac-citta mad-gata-pranabodhayantah parasparamkathayantas ca mam nityamtusyanti ca ramanti ca - "The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me."
10.10 - tesam satata-yuktanambhajatam priti-purvakamdadami buddhi-yogam tamyena mam upayanti te - "To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me."
See all of the verses of Chapter 10
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
Krishna tell Arjuna that even the Devas and highly evolved souls fail to understand how He projects Himself as the universe and all its manifestations. He goes on to describe the various qualities that beings manifest according to their respective Karmas. All these qualities--wisdom, truth, contentment, etc., originate from Him.
The true devotees of the Lord are wholly absorbed in Him. They have surrendered to Him and through single-minded devotion they are granted the power of discrimination, the discrimination that leads them from the unreal to the Real. Krishna emphatically declares that ignorance is destroyed and knowledge gained through Divine Grace alone.
Arjuna accepts the descent of the Surpreme in a human form, but wishes to know from the Lord Himself His Cosmic powers by means of which He controls the diverse forces of the universe. The Lord describes His Divine glories, bringing within the range of Arjuna's comprehension His limitless manifestations, and how He upholds everything. In short, the Lord is the Almighty Power that creates, sustains and destroys everything.
10.1 - sri-bhagavan uvacabhuya eva maha-bahoshrinu me paramam vacahyat te ’ham priyamanayavaksyami hita-kamyaya - "The Supreme Personality of Godhead said: Listen again, O mighty-armed Arjuna. Because you are My dear friend, for your benefit I shall speak to you further, giving knowledge that is better than what I have already explained."
10.2 - na me viduh sura-ganahprabhavam na maharsayahaham adir hi devanammaharsinam ca sarvasah - "Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, I am the source of the demigods and sages."
10.3 - yo mam ajam anadim cavetti loka-maheshvaramasammudhah sa martyesusarva-papaih pramucyate - "He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds—he only, undeluded among men, is freed from all sins."
10.4 - buddhir jnanam asammohahksama satyam damah samahsukham duhkham bhavo ’bhavobhayam cabhayam eva ca
10.5 - ahimsa samata tustistapo danam yaso ’yasahbhavanti bhava bhutanammatta eva prithag-vidhah - "Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy—all these various qualities of living beings are created by Me alone."
10.6 - maharsayah sapta purvecatvaro manavas tathamad-bhava manasa jatayesham loka imah prajah - "The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] come from Me, born from My mind, and all the living beings populating the various planets descend from them."
10.7 - etam vibhutim yogam camama yo vetti tattvatahso ’vikalpena yogenayujyate natra samsayah - "One who is factually convinced of this opulence and mystic power of Mine engages in unalloyed devotional service; of this there is no doubt."
10.8 - aham sarvasya prabhavomattah sarvam pravartateiti matva bhajante mambudha bhava-samanvitah - "I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts."
10.9 - mac-citta mad-gata-pranabodhayantah parasparamkathayantas ca mam nityamtusyanti ca ramanti ca - "The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me."
10.10 - tesam satata-yuktanambhajatam priti-purvakamdadami buddhi-yogam tamyena mam upayanti te - "To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me."
See all of the verses of Chapter 10
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