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





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

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॥



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