Srimad Bhagavad Gita - Sri Sankaracharya's Commentary – Chapter 2 – Part -8

Srimad

Bhagavad Gita

English Translation of

Sri Sankaracharya's Sanskrit Commentary

Swami Gambhirananda

 

भगवद्गीता/कर्मयोगः

तृतीयोऽध्याय: कर्मयोग

 

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः ।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥३- ३१॥

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् ।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥३- ३२॥

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि ।
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥३- ३३॥

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥३- ३४॥

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥३- ३५॥

अर्जुन उवाच

अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः ।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥३- ३६॥

श्रीभगवानुवाच

काम एष क्रोध एष रजोगुणसमुद्भवः ।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥३- ३७॥

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च ।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥३- ३८॥

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥३- ३९॥

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥३- ४०॥

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ ।
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥३- ४१॥

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः ।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥३- ४२॥

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना ।
जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥३- ४३॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे कर्मयोगो नाम तृतीयोऽध्यायः ॥ ३ ॥

 भगवद्गीता/ज्ञानकर्मसंन्यासयोगः

चतुर्थोऽध्याय: ज्ञानकर्मसंन्यासयोग

ॐ
श्रीपरमात्मने नमः
अथ चतुर्थोऽध्यायः

श्रीभगवानुवाच

इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥४-१॥

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।
स कालेनेह महता योगो नष्टः परन्तप ॥४-२॥

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः ।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥४-३॥

अर्जुन उवाच

अपरं भवतो जन्म परं जन्म विवस्वतः ।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥४-४॥

श्रीभगवानुवाच

बहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥४-५॥

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया ॥४-६॥

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥४-७॥

परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥४-८॥

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥४-९॥

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः ।
बहवो ज्ञानतपसा पूता मद्भावमागताः ॥४-१०॥

3.31 Those men who ever follow this teaching of

Mine with faith and without cavil, they also

become freed from actions.

3.31 Ye, those; manavah, men; who (nityam, ever;)

anutisthanti, follow accordingly; me matam, My

teaching- this teaching of Mine, viz that 'duty must

be performed', which has been stated with valid

reasoning; sraddhavantah, with faith; and

anasuyantah, without cavil, without detracing Me,

Vasudeva, the Teacher [Here Ast. adds 'parama,

supreme'-Tr.]; te api, they also, who are such;

mucyante, become freed; karmabhih, from actions

called the righteous and the unrighteous.

3.32 But those who, decaying [Finding fault where

there is none.] this, do not follow My teaching,

know them-who are deluded about all knoweldge

[Knowledge concerning the qualified and the unqualified

Brahman.] and who are devoid of

discrimination-to have gone to ruin.

3.32 Tu, but; ye, those who are the opposite of them

(the former); who abhyasuyantah, decrying; etat,

this instruction of Mine; na, do not; anutisthanti,

follow; me, My; matam, teaching, they are deluded

in various ways with respect to all knowledge.

Viddhi, know; tan, them; sarva-jnana-vimudhan,

who are deluded about off knowledge; acetasah,

who are devoid of discrimination; nastan, to have

gone to ruin. 'For what reason, again, do they not

follow your teachings, perform duties that are not

theirs and not follow their own duties? How is it

that by remaining opposed to You, they do not fear

the evil which will arise from transgressing Your

commandments? As to that, the Lord says:

3.33 Even a man of wisdom behaves according to

his own nature. Being follow (their) nature. What

can restraint do?

3.33 Api, even; jnanavan, a man of wisdom-what to

speak of a fool!; cestate, behaves; Sadrsam,

according to;-what? svasyah, his own; prakrteh,

nature. Nature means the impressions of virtue,

vice, etc. [Also, knowledge, desires, and so on.]

acquired in the past (lives) and which become

manifest at the commencement of the present life.

All creatures (behave) according to that only.

Therefore, bhutani, beings; yanti, follow; (their)

prakrtim, nature. Nigrahah kim karisyati, what can

restraint do, be it from Me or anybody else? If all

beings behave only according to their own natureand

there is none without his nature-, then, since

there arises the contingency of the scriptures

becoming purposeless owing to the absence of any

scope for personal effort, therefore the following is

being stated:

3.34 Attraction and repulsion are ordained with

regard to the objects of all the organs. One should

not come under the sway of these two, because

they are his adversaries.

3.34 Raga-dvesau, attraction and repulsion, in the

following manner-attraction towards desirable

things, and repulsion against undesirable things;

(vyavasthitau, are ordained,) are sure to occur,

arthe, with regard to objects such as sound etc.;

indriyasya indriyasya, of all the organs, with

regard to each of the organs. As to that, the scope

of personal effort and scriptural purpose are being

stated as follows: One who is engaged in the

subject-matter of the scriptures should, in the very

beginning, not come under the influence of love

and hatred. For, that which is the nature of a

person impels him to his actions, verily under the

influence eof love and hatred. And then follow the

rejection of one's own duty and the undertaking of

somebody else's duty. On the other hand, when a

person controls love and hatred with the help of

their opposites [Ignorance, the cause of love and

hatred, has discrimination as its opposite.], then he

becomes mindful only of the scriptural teachings;

he ceases to be led by his nature. Therefore, na

agacchet, one should not come; vasam, under the

sway; tayoh, of these two, of love and hatred; hi

because; tau, they; are asya, his, this person's paripanthinau,

adversaries, who, like robbers, put

obstacles on his way to Liberation. This is the

meaning. In this world, one impelled by love and

hatred misinterprets even the teaching of the

scriptures, and thinks that somebody else's duty,

too, has to be undertaken just because it is a duty!

That is wrong:

3.35 One's own duty [Customary or scripturally

ordained observances of different castes and sects.-

Tr.], though defective, is superior to another's duty

well-performed. Death is better while engaged in

one's own duty; another's duty is fraught with fear.

3.35 Svadharmah, one's own duty; being practised

even though vigunah, defective, deficient; is

sreyan, superior to, more commendable than; paradharmat,

another's duty; though svanusthitat,

well-performed, meritoriously performed. Even

nidhanam, death; is sreyah, better; while engaged

svadharme, in one's own duty, as compared with

remaining alive while engaged in somebody else's

duty. Why? Paradharmah, another's duty; is

bhayavahah, fraught with fear, since it invites

dangers such as hell etc. Although the root cause of

evil was stated in, 'In the case of a person who

dwells on objects' (2.62) and '.....because they

(attraction and repulsion) are his adversaries' (34),

that was presented desultorily and vaguely.

Wishing to know it briefly and definitely as, 'This

is thus, to be sure', Arjuna, with the idea, 'When

this indeed becomes known, I shall make effort for

its eradication', said:

3.36 Arjuna said -- Now then, O scion of the Vrsni

dynasty (Krsna), impelled by what does this man

commit sin even against his wish, being

constrained by force, as it were?

3.36 Atha, now then; varsneya, O scion of the Vrsni

dynasty; being prayuktah, impelled; kena, by what

acting as the cause; as a servant is by a king, does

ayam, this; purusah, man; carati, commit; papam,

sin, a sinful act; api, even; anicchan, against his

wish, though not himself willing; niyojitah, being

constrained; balat, by force; iva, as it were-as if by a

king, which illustration has already been given?

The Lord (Bhaga-van) said: 'You hear about that

enemy, the source of all evil, of which you ask-.'

'Bhaga is said to consist of all kinds of majesty,

virtue, fame, beauty, detachment as well as

Liberation [Liberation stands for its cause,

Illumination.], (V.P.6.5.74). That Vasudeva, in

whom reside for ever, unimpeded and in their

fullness, the six qualities of majesty etc. and who

has the knowledge of such subjects as creation etc.,

is called Bhaga-van. 'He is spoken of as Bhaga-van

who is aware of creation and dissolution, gain and

loss, [Gain and loss stand for future prosperity and

adversity.] ignorance and Illumination of all

beings' (ibid. 78).

3.37 The Blessed Lord said -- This desire, this

anger, born of the quality of rajas, is a great

devourer, a great sinner. Know this to be the

enemy here.

3.37 Esah, this; kamah, desire, is the enemy of the

whole world, because of which the creatures incur

all evil. This desire when obstructed in any way

turns into anger. Therefore, krodhah, anger, is also

identical with this (desire). It is rajogunasamudbhavah,

born of the quality of rajas; or, it is

the origin of the quality of rajas. For, when desire

comes into being, it instigates a person by arousing

rajas. People who are engaged in service etc.,

which are effects of rajas, and who are stricken

with sorrow are heard to lament, 'I have been led

to act by desire indeed!' It is mahaasanah, a great

devourer, whose food is enormous. And hence,

indeed, it is maha-papma, a great sinner. For a

being commits sin when goaded by desire.

Therefore, viddhi, know; enam, this desire; to be

vairinam, the enemy; iha, here in this world. With

the help of examples the Lord explains how it is an

enemy:

3.38 As fire is enveloped by smoke, as a mirror by

dirt, and as a foetus remains enclosed in the womb,

so in this shrouded by that.

3.38 Yatha, as; vahnih, fire, which is naturally

bright; avriyate, is enveloped; dhumena, by smoke,

which is born concomitantly (with fire) and is

naturally dark; or as adarsah, a mirror; is covered

malena, by dirt; ca, and; garbhah, a foetus; is

avrtah, enclosed; ulbena, in the womb by the

amnion; tatha, so; is idam, this; avrtam, shrouded;

tena, by that. Again, what is that which is indicated

by the word idam (this), and which is covered by

desire? The answer is:

3.39 O son of Kunti, Knowledge is covered by this

constant enemy of the wise in the form of desire,

which is an insatiable fire.

3.39 Jnanam, Knowledge; is avrtam, covered; etena,

by this; nityavairina, constant enemy; jnaninah, of

the wise. For the wise person knows even earlier, 'I

am being induced by this into evil.' And he always

[Both at the time when desire arises in him, and

also when he is forced to act by it.] feels distressed.

Therefore, it is the constant enemy of the wise but

not of a fool. For the fool looks upon desire as a

friend so long as hankering lasts. When sorrow

comes as a consequence, he realizes, 'I have been

driven into sorrow because of longings', but

certainly not earlier. Therefore it is the constant

enemy of the wise alone. In what form? Kamarupena,

in the form of desire-tha which has wish

itself as its expression is kama-rupa; in that form-;

(and) duspurena, which is an insatiable; analena,

fire. That which is difficult to satisfy is duspurah;

and (derivatively) that which never has enough

(alam) is analam. Again, having what as its abode

does desire, in the form of a viel over Knowledge,

become the enemy of all? Since when the abode of

an enemy is known, it is possible to easily slay the

enemy, therefore the Lord says:

3.40 The organs, mind, and the intellect are said to

be its abode. This one diversely deludes the

embodied being by veiling Knowledge with the

help of these.

3.40 Indriyani, the organs; manah, mind; and

buddhih, the intellect; ucyate, are said to be; asya,

its, desire's; adhisthanam, abode. Esah, this one,

desire; vimohayati, diversely deludes; dehinam,

the embodied being; avrtya, by veiling; jnanam,

Knowledg; etaih, with the help of these, with the

organs etc. which are its abodes. [The activities of

the organs etc. are the media for the expression of

desire. Desire covers the Knoweldge of the Self by

stimulating these.]

3.41 Therefore, O scion of the Bharata dynasty,

after first controlling the organs, renounce this one

[A variant reading is, 'prajahi hi-enam, completely

renounce this one'.-Tr.] which is sinful and a

destroyer of learning and wisdom.

3.41 Since this is so, therefore, O scion of the

Bharata dynasty, adau niyamya, after first

controlling; indriyani, the organs; prajahihi,

renounce; enam, this one, the enemy under

consideration; which is papmanam, sinful-which is

desire that is accustomed to sinning; and jnanavijnana-

nasanam, a destroyer of learning and

wisdom, jnana, learning, means knowledge about

the Self etc. from the scripures and a teacher.

Vijnana, wisdom, means the full experience of that.

Renounce, i.e. discard, from yourself the destroyer

of those two-learning and wisdom, which are the

means to the achievement Liberation. It has been

said, 'After first controlling the organs, renounce

desire the enemy'. As to that, by taking the support

of what should one give up desire? This is being

answered:

3.42 They say that the organs are superior (to the

gross body); the mind is superior to the organs; but

the intellect is superior to the mind. However, the

one who is superior to the intellect is He.

3.42 The learned ones ahuh, say; that indriyani, the

five [Five sense-organs: of vision, hearning, taste,

smell and touch; five motor-organs: hands, feet,

speech, and for excretion and generation-these

latter five are also understood in the present

context.] organs-ear etc., are parani, superior, to the

external, gross and limited body, from the point of

view of subtlety, inner position, pervasiveness, etc.

So also, manah, the mind, having the nature of

thinking and doubting; [Sankalpa: will, volition,

intention, thought, reflection, imangination, etc.

vikalpa:doubt, uncertainly, indecision, suspicion,

error, etc.-V.S.A.] is param, superior; indriyebhyah,

to the organs. Similarly, buddhih, the intellect,

having the nature of determination; is para,

superior; manasah, to the mind. And yah, the one

who is innermost as compared with all the objects

of perception ending with the intellect, and with

regard to which Dweller in the body it has been

said that desire, in association with its 'abodes'

counting from the organs, deludes It by shrouding

Knowledge; sah, that one; is tu, however; paratah,

superior; buddheh, to the intellect- He, the

supreme Self, is the witness of the intellect. [The

portion, 'with regard to which Dweller...the

supreme Self,' is translated from Ast. Which has

the same reading here as the A.A. The G1. Pr.

Makes the "abode'' counting from the organs' an

adjective of 'the Dweller in the body', and omits the

portion, 'is tu, however...buddheh, to the intellect'.-

Tr.]

3.43 [The Ast, introdcues this verse with, 'Tatah

kim, what follows from that?'-Tr.] Understanding

the Self thus [Understanding...thus:that desires can

be conquered through the knowledge of the Self.]

as superior to the intellect, and completely

establishing (the Self) is spiritual absorption with

the (help of) the mind, O mighty-armed one,

vanquish the enemy in the form of desire, which is

difficult to subdue.

3.43 Buddhva, understanding; atmanam, the Self;

evam, thus; as param, superior; buddheh, to the

intellect; and samstabhya, completely establishing;

atmana, with the mind, i.e. establishing (the Self)

fully in spiritual absorption with the help of your

own purified mind; O mighty-armed one, jahi,

vanquish; this satrum, enemy; kama-rupam, in the

form of desire; which is durasadam, difficult to

subdue-which can be got hold of with great

difficulty, it being possessed of many inscrutable

characteristics.

Chapter 4

4.1 The Blessed Lord said -- I imparted this

imperishable Yoga to Vivasvan, Vivasvan taught

this to Manu, and Manu transmitted this to

Iksavaku.

4.1 In the beginning of creation, with a veiw to

infusing vigour into the Ksatriyas who are the

protectors of the world, aham, I; proktavan,

imparted; imam, this; avyayam, imperishable;

yogam, Yoga, presented in the (preceding) two

chapters; vivasvate, to Vivasvan, the Sun. Being

endowed with this power of Yoga, they would be

able to protect the Brahmana caste. The protection

of the world becomes ensured when the

Brahmanas and the Ksatriyas are protected. It (this

Yoga) is avyayam, imperishable, because its result

is undecaying. For, the result-called Liberation-of

this (Yoga), which is characterized by steadfastness

in perfect Illumination, does not decay. And he,

Vivasvan, praha, taught (this); manave, to Manu.

Manu abravit, transmitted (this); iksvakave, to

Iksvaku, his own son who was the first king. [First

king of the Iksvaku dynasty, otherwise known as

the Solar dynasty.]

4.2 The king-sages knew this (yoga) which was

received thus in regular succession. That Yoga, O

destroyer of foes, in now lost owing to a long lapse

of time.

4.2 Rajarsayah, the king-sages, those who were

kings and sages (at the same time); viduh, knew;

imam, this Yoga; which was evam paramparapraptam,

received thus through a regular

succession of Ksatriyas. Sah, that; yogah, Yoga;

nastah, is lost, has go its traditional line snapped;

iha, now; mahata kalena, owing to a long lapse of

time. parantapa, O destroyer of foes. By para are

meant those against oneself. He who, like the sun,

'scorches' (tapayati) them by the 'rays' of the 'heat'

of his prowess is parantapa, i.e. scorcher of

antagonists. Noticing that the Yoga has got lost by

reaching people who are weak and have no control

of their organs, and that the world has become

associated with goals that do not lead to

Liberation,

4.3 That ancient Yoga itself, which is this, has been

taught to you by Me today, considering that you

are My devotee and friend, For, this (Yoga) is a

profound secret.

4.3 Sah, that; puratanah, ancient; yogah, Yoga; eva,

itself; ayam, which is this; proktah, has been

taught; te, to you; maya, by Me; adya, today; iti,

considering that; asi, you are; me, My; bhaktah,

devotee; ca sakha, and friend. Hi, for; etat, this

Yoga, i.e. Knowledge; is a uttamam, profound;

rahasyam, secret. Lest someone should understand

that the Lord has said something contradictory,

therefore, in order to prevent that (doubt), as

though raising a question,

4.4 Arjuna said -- Your birth was later, (whereas)

the birth of Vivasvan was earlier. How am I to

understand this that You instructed (him) in the

beginning?

4.4 Bhavatah, Your; janma, was aparam, later, in

the abode of Vasudeva; (whereas) the birth

vivasvatah, of Visvasvan, the Sun; was param,

earlier, in the beginning of creation. Therefore,

katham, how; vijanyam, am I to understand; etat,

this, as not inconsistent; iti, that; tvam, You,

yourself; who proktavan, insturcted this Yoga;

adau, in the beginning, are the same person who

are now teaching me? By way of demolishing the

doubt of fools with regard to Vasudeva, that He

has no God-hood and omniscience-to which very

purpose was Arjuna's question-

4.5 The Blessed Lord said -- O Arjuna, many lives

of Mine have passed, and so have yours. I know

them all, (but) you know not, O scorcher of

enemies!

4.5 O Arjuna, bahuni, many; janmani, lives; me, of

Mine; vyatitani, have passed; tava ca, and so have

yours. Aham, I; veda know; tani, them; sarvani, all;

(but) tvam, you; va vetta, know not, due to your

power of understanding being obstructed by

righteousness, unrighteousness, etc. However,

parantapa, O scorcher of foes; aham, I know,

possessing as I do unobstructed power of

knowledge, because by nature I am enternal, pure,

enlightened and free. 'In that case, how, in spite of

the absence of righteousness and unrighteousness,

can there be any birth for You who are the eternal

God?' That is beng answered:

4.6 Though I am birthless, undecaying by nature,

and the Lord of beings, (still) by subjugating My

Prakriti, I take birth by means of My own Maya.

4.6 Api, san ajah, though I am birthless; and

avyayatma, undecaying by nature, though I am

naturally possessed of an undiminishing power of

Knowledge; and so also api san, though; isvarah,

the Lord, natural Ruler; bhutanam, of beings, from

Brahma to a clump of grass; (still) adhisthaya, by

subjugating; svam, My own; prakrtim, Prakrti, the

Maya of Visnu consisting of the three gunas, under

whose; spell the whole world exists, and deluded

by which one does not know one's own Self,

Vasudeva;-by subjugating that Prakrti of Mine,

sambhavami, I take birth, appear to become

embodeid, as though born; atma-mayaya, by

means of My own Maya; but not in reality like an

ordinary man. It is being stated when and why that

birth occurs:

4.7 O scion of the Bharata dynasty, whenever there

is a decline one virtue and increase of vice, then do

I manifest Myself.

4.7 O scion of the Bharata dynasty, yada yada hi,

whenever; bhavati, there is; a glanih, decline,

decrease; dharmasya, of virtue consisting of the

duties of castes and stages of life of living beings,

which are the means to achieving properity and

Liberation; and abhyutthanam, increase, rise;

adharmasya, of vice; tada, then; do aham, I; srjami,

manifest; atmanam, Myself, through Maya. Why?

4.8 For the protection of the pious, the destruction

of the evil-doers, and establishing virtue, I manifest

Myself in every age.

4.8 Paritranaya, for the protection; sadhunam, of

the pious, the followers of the virtuous path;

vinasaya, for the destruction; duskrtam, of the evildoers,

of the sinful ones; and also

dharmasamsthapanarthaya, for establishing virtue

fully;-for that purpose, sambhavami, I manifest

Myself; yuge yuge, in every age.

4.9 He who thus knows truly the divine birth and

actions of Mine does not get rebirth after casting

off the body. He attains Me, O Arjuna.

4.9 Yah, he who; evam, thus, as described; vetti,

knows tattvatah, truly, as they are in reality; that

divyam, divine, supernatural; janma, birth, which

is a form of Maya; ca karma, and actions, such as

protection of the pious, etc.; mama, of Mine; na eti,

does not get; punarjanma, rebirth; tyaktva, after

casting off; this deham, body. Sah, he; eti, attains,

comes to; mam, Me-he gets Liberated, O Arjuna.

This path of Liberation has not been opened

recently. What then? Even in earlier days-

4.10 Many who were devoid of attachment, fear

and anger, who were absorbed in Me, who had

taken refuge in Me, and were purified by the

austerity of Knowledge, have attained My state.

4.10 Bahavah, many; vita-raga-bhaya-krodhah,

who were devoid of attachment, fear and anger;

manmayah, who were absorbed in Me, who were

knowers of Brahman, who were seers of (their)

identity with God; mam upasrithah, who had

taken refuge only in Me, the supreme God, i.e. who

were steadfast in Knowledge alone; and were

putah, purified, who had become supremely

sanctified; jnana-tapasa, by the austerity of

Knowledge-Knowledge itself, about the supreme

Reality, being the austerity; becoming sanctified by

that austerity of Knowledge-; agatah, have

attained; madbhavam, My state, Goodhood,

Liberation. The particular mention of 'the austerity

of Knowledge' is to indicate that steadfastness in

Knowledge does not depend on any other

austerity. 'In that case, You have love and aversion,

because of which You grant the state of identity

with Yourself only to a few but not to others?' The

answer is:

 

 

Om Tat Sat
                                                        
(Continued...) 

(My humble salutations to the lotus feet of Bhagawan Sri Krishna Paramathma ji, Parama Hamsa Parivrajaka Paramacharya Sri Adi Sankara Bhagavad Pada ji and  H H Sri Swamy Gambhirananda ji for this devotional collection)

(The Blog  is reverently for all the seekers of truth, lovers of wisdom and   to share the Hindu Dharma with others on the spiritual path and also this is purely  a non-commercial blog) 

भजगोविन्दम्

शङ्कराचार्यः

कामं क्रोधं लोभं मोहं
त्यक्त्वाऽत्मानं भावय कोऽहम् ।
आत्मज्ञान विहीना मूढाः
ते पच्यन्ते नरकनिगूढाः ॥ २६॥

गेयं गीता नाम सहस्रं
ध्येयं श्रीपति रूपमजस्रम् ।
नेयं सज्जन सङ्गे चित्तं
देयं दीनजनाय च वित्तम् ॥ २७॥

सुखतः क्रियते रामाभोगः
पश्चाद्धन्त शरीरे रोगः ।
यद्यपि लोके मरणं शरणं
तदपि न मुञ्चति पापाचरणम् ॥ २८॥

अर्थमनर्थं भावय नित्यं
नास्तिततः सुखलेशः सत्यम् ।
पुत्रादपि धन भाजां भीतिः
सर्वत्रैषा विहिआ रीतिः ॥ २९॥

प्राणायामं प्रत्याहारं
नित्यानित्य विवेकविचारम् ।
जाप्यसमेत समाधिविधानं
कुर्ववधानं महदवधानम् ॥ ३०॥