The Advaith

Stotras from Srimad Bhagavatam

2010-02-25T14:01:00.007+01:00

Srimad Bhagavatam (sriimad bhAgavatam) is considered to be the summum bonum of bhakti as a way to moksha. Shri Prof-VK-ji lists it as one of the six achievements of Veda Vyasa. Among the many ways of teaching in the Bhagavatam: stories of devotees, dialogues among devotees, teachings by GYAni's, stuti of the Ishvara by the devotees, the last one particularly stands out.

Shri Sunder Kidambi has recorded some of the many in his prapatti page. His diction is excellent to learn the stotra and his chanting pleasant to listen. Go to this page and search for Gajendra Moksham or Kunti/Bhishma/Dhruva Stuti/Rukmini/Prahlada Stutis.

My namaskhaarams to Shri Pandit Sunder Kidambi for his patience and his Bhakti!

gItA bhaashhya sudhaa bindavaH by mahAmahopAdhyAya Shri Pullela ShriRamachandrudu Garu

2009-12-21T09:06:00.015+01:00

An excellent Telugu translation of Bhagavad Gita Bhashya into Telugu is by mahaamahopaadhyaaya Shri Pullela Shri Ramachandrudu Garu (Shri Pullela Sri Ramachandra Garu). At the end of the translation is a collection of 70+ quotations from gItaa-bhaashhya of shankaraachaarya bhagavadpaada called as gItaa-bhaashhya-sudhaa-binduH (bhagavadgItaa-bhaashhyamuloni konni shankara vacana-sudhaa-binduvulu in Telugu). The following are the originals in transliteration with annotations from Swami Gambhirananda's English translation.

Postscript 1: A pdf version of this post is available from advaitin.net archives at http://groups.yahoo.com/group/advaitin/files/sudhA_binduH.pdf.pdf. Link posted in this post#47167 of advaitin-list. Thanks a lot to Shri Sunder-ji for numerous corrections, and Shri Subbu-ji for the initial initiative.

Postscript 2: If one wants to see the devanaagari or other versions, they could use the excellent ITRANS-99 software available from Omkarananda Ashram available from http://www.omkarananda-ashram.org/Sanskrit/itranslator99.htm. Or Otherwise, one could use the online converter available from http://www.aczoom.com/itrans/

OM shrii gurubhyo namaH .

1. braahmaNatvasya hi raxaNe raxitaH syaadvaiidiko dharmaH\, tadadhiinatvaadvarNaashramabhedaanaam.h ||upodghAta \- giitaa\-bhaaShya ||

##When the Brahminhood is preserved, the Vedic Dharma becomes well guarded, for the distintions among the castes and stages of life depend on it.##

2. svaprayojanaabhaave.api bhUtaanujighRRixayaa vaidikaM dharmadvayam.h arjunaaya shokamohamahodadhau nimagnaaya upadidesha\, guNaaadhikairhigRRihIto.anushhThiiyamaanashcha dharmaH prachayaM gamishhyatiiti ||upo. bhaa ||

##Although He had no need for Himself, still for the sake of favoring the creatures He imparted that very two fold Vedic dharma to Arjuna who had sunk into the sea of sorrow and delusion, with the idea that dharma would surely propagate if it is accepted and put into by practice by people who are endowed with an abundance of good qualities.##

3. abhyudayaarthau.api yaH pravR^ittilaxaNo dharmau varNanaashramaaMshchoddishya vihitaH\, sa devaadisthaanapraaptiheturapi san.h\, iishvaraaarpaNabuddhayaa anushhTiiyamaanaH\, sattvashuddhaye bhavati phalaabhisaMdhivarjitaH || upo | bhaa ||

##That dharma, characterized by action and enjoined for different castes and stages of life, even though it is meant for acheiving prosperity and attaining heaven etc. yet, when performed with the attitude of dedication to God and without hankering for (selfish) results, leads to the purification of the internal organ (consisting of citta (mindstuff), buddhi (intellect), manas (mind) and ahaMkaara (ego)).##

4. sarvapraaNinaaM shokamohaadidoshhaavishhTachetasaaM svabhaavata eva svadharmaparityaagaH pratishhiddhasevaa cha syaat.h | svadharme pravR^ittinaamapi teshhaaM vaa~NgmanaHkaayaadiinaaM pravR^ittiH phalaabhisaMdhipuurvikaiva saahaMkaaraa cha bhavati || 2.11 ||

##It is thus that in the case of all creatures whose minds come under the sway of the defects of sorrow, delusion etc. there verily follows, as a matter of course, abandoning their own duties and resorting to prohibited ones. Even when they engage in their own duties their actions with speech, mind, body, etc. are certainly motivated by hankering for rewards, and are accompanied by egoism (Egoism consists in thinking that one is the agent of some work and the enjoyer of its result.)##

5. saMsaarabiijabhuutau shokamohau | tayoshcha sarvakarmasaMnyaasa\- pUrvakaadaatmaj~naanaat.h naanyato nivR^itttiriti tadupadidaxuH sarvalokaanugrahaartham.h arjunaM nimittiikR^itya aaha bhagavaanvaasudevaH || 2.11 ||

##Thus, sorrow and delusion are therefore the sources of the cycles of births and deaths. And their cessation comes from nothing other than the knowledge of the Self which is preceded by the renunciation of all duties. Hence, wishing to impart (knowledge of the Self) for favouring the whole world, Lord Vasudeva, making Arjuna the medium said 'ashochyaananvashochastvaM iti' (2.11)##

6. na hi pittaprashamanaarthinaH vaidyena madhuraM shItalaM cha bhoktavyam.h ityupadishhTe tayoranyataratpittaprashamanakaaraNaM brUhi iti prashnaH saMbhavati || 2.11 ||

##Indeed, when a physician tells a patient who has come for a cure of his biliousness that he should take things which are sweet and soothing, there can be no such request as "Tell me which one of these two is to be taken as a means to cure biliousness"!##

7. na hi atra yuddhakartavyataa vidhiiyate\, yuddha pravR^itta eva hi asau shokamohapratibaddhaH tushhNiimaaste | ataH tasya pratibandhaapanayanamaatraM bhagavataa kR^iyate | tasmaat 'yudhyasva' iti anuvaadamaatram\, na vidhiH || 2.18 ||

##Here, there is no injunction to take up the war as a duty, because he (Arjuna), though he was determined for war, remains silent as a result of being overpowered by sorrow and delusion. Therefore, all that is being done by the Lord is the removal of the obstruction of his duty. "Therefore, join the battle" is only an approval, not an injunction.##

8. vidushhaH karmaasaMbhavavachanaat yaani karmaaNi shaastreNa vidhiiyante taani avidushho vihitaani iti bhagavato nishchayo.avagamyate || 2.21 ||

## From the statement that action is impossible for a man of realization it is understood that the conclusion of the Lord is that, actions enjoined by the scriptures are prescribed for the unenlightened. ##

9. shaastraachaaryopadeshashamadamaadisaMskR^itaM manaH aatmadarshane karaNam.h || 2.21 ||

## [In reply to an objection that the Self is beyond any scope of means of knowledge.] The mind that is purified by the instructions of the scriptures and the teacher, control of the body and organs, etc. becomes the instrument for realizing the Self.##

10. naiteshhaaM shlokaanaaM paunaruktyaM chodaniiyam.h\, yataH ekenaiva shlokena aatmanaH nityatvamavikriyatvaM choktam.h ##'##na jaayate mriyate vaa##'## ityaadInaa | tatra yadeva aatmavishhayaM kiMchiduchchate tadetatsmaat shlokaarthaannaatirichyate\; kiMchichchhabdataH punaruktam.h kiMchidarthataH iti | durbodhatvaat.h aatmavastunaH punaH punaH prasa~Ngamaapaadya shabdaantareNa tadeva vastunirUpayati bhagavaan.h vaasudevaH kathaM nu naama saMsaariNaamasaMsaaritvabuddhi\- gocharataamaapannaM sat avyaktaM tattvaM saMsaaranivR^ittaye syaat.h iti || 2.24 ||

##It is not to be argued that 'these verses are repetitive since eternality and changelessness of the Self have been stated in a single verse itself, "Never is this One born, and never does It die," etc. (20). Whatever has been said there (in verse 19) about the Self does not go beyond the meaning of this verse. Something is repeated with those very words, and something ideologically.' Since the object, viz the Self, is inscrutable, therefore Lord Vasudeva raises the topic again and again, and explains that very object in other words so that, somehow, the unmanifest Self may come within the comprehension of the intellect of the transmigrating persons and bring about a cessation of their cycles of births and deaths.##

11. yogasthaH san.h kuru karmaaNi kevalamIshvaraarthanaM\; tatraapi 'iishvaropi me tushhyatu' iti sa~NgaM tyaktvaa || 2.48 ||

##yogasthaH, by becoming established in yoga; O dhananjaya, kuru, undertake; karmaaNi action, for the sake of God alone; even there, tyaktva, casting off, sangam, attached in the form, 'God will be pleased with me'. Undertake work for pleasing God, but not for propitiating Him to become favorable
towards yourself.##

12. sarvatraiva hi adhyaatmashaastre kR^itaarthalaxaNaani yaani taanyeva saadhanaani upadishyante\, yatnasaadhyatvaat.h | yaani yatnasaadhyaani saadhanaani laxaNaani cha bhavanti taani || 2 . 54||

##For in all scriptures without exception, dealing with spirituality, whatever are the characteristics of the man of realization are themselves presented as the disciplines for an aspirant, because these (characteristics) are the result of effort. And those that are disciplines requiring effort, they become the characteristics (of the man of realization). ##

13. taavadeva hi purushhaH yaavadantaHkaraNaM tadiiyaM kaaryaakaarya\- vishhayavivekayogyam.h | tadayogyatve nashhTa eva purushho bhavati || 2.63 ||

##Indeed, a man continues to be himself so long as his mind remains fit to distinguish between what he ought to and ought not to do. When it becomes unfit, a man is verily ruined.##

14. moxasya cha akaaryatvaat.h mumuxoH karmaanarthakyam.h || 3.1 ||

##As Liberation is not a result (of action), actions become useless for one aspiring for Liberation.##

15. yadi vihitaakaraNaat asaMbhaavyamapi pratyavaayaM bruuyaat.h vedaH\, tadaa anarthakaraH vedaH apramaaNamityuktaM syaat.h\; vihitasya karaNaakaraNayoH duHkhamaatraphalatvaat.h || 3.1 ||

##Should the Vedas speak even of the impossible, that sin accrues from the non-performance of enjoined rites, then it will amount to saying that the Vedas are a source of evil and hence invalid! For the result of either doing or not doing what is enjoined would be pain.##

16. tasmaat aj~nena adhikR^itena kartavyameva karma || 3.16 ||

##Action must be undertaken by one who is qualified (for action) but is unenlightened.##

17. praarabdhakarmaayattaH tvaM lokasaMgraham.h eva api lokasya unmaargapravR^ittinivaaraNaM lokasaMgrahaH\, tamevaapi prayojanaM saMpashyan kartum.h arhasi || 3.20 ||

##tvaM: you, who are under the influence of past actions; arhasi, ought; kartum, to perform (your duties); saMpashyan api, keeping also in view; loka-saMgrahaM, the prevention of mankind from going astray; even that purpose.##

18. prakR^itirnaama pUrvakR^itadharmaadharmaadisaMskaaraaH vartamaanajanmaadau abhivyaktaaH || 3.33 ||

##Nature means the impressions of virtue, vice etc. acquired in the past (lives) and which become manifest at the commencement of the present life.##

19. yadi sarvaH jantuH aatmanaH prakR^itisadR^ishameva cheshhTate\, na cha prakR^itishUnyaH kashchit.h asti\, tataH purushhakaarasya vishhayaanupapatteH shaastraanarthakyapraptau idamuchyate || 3.33 ||

##If all beings behave only according to their own nature -- and there is none without nature -- then, since there arises the contingency of the scriptures becoming purposeless owing to the absense of any scope for personal effort, therefore the following is stated [Verse 3.34: indriyasyendriyasyaarthe ...]##

20. yadaa punaH raagadveshhau tatpratipaxeNa niyamayati tadaa shaastradR^ishhTireva purushhaH bhavati\, na prakR^itivashaH || 3.34 ||

##On the other hand, when a person controls love and hatred with the help of their opposites, then he becomes mindful only of scriptural teachings; he ceases to be led by his nature;##

21. kaamo hi udbhUtaH rajaH pravartayan.h purushhaM pravartayati ##'## tR^ishhNayaa hi ahaM kaaritaH ##'## iti duHkhitaanaaM rajaHkaarye sevaadau pravR^ittaanaaM pralaapaH shrUyate || 3.37 ||

##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 striken with sorrow are heard to lament, "I have been led to act by desire indeed"##

22. ##'## xipraM hi maanushhe loke ##'## iti visheshhaNaat.h anyeshhvapi karmaphalasiddhiM darshayati bhagavaan.h || 4.12 ||

##By the specific statement, "For, in the human world, success comes quickly", the Lord shows that results of actions can accrue even in the other worlds.##

23. tadetat.h uktaprativachanamapi asakR^it.h atyantavipariitadarshanabhaavitatayaa momuhyamaano lokaH shrutamapi asakR^it.h tattvaM vismR^ittya vismR^ittya mithyaaprasa~Ngam.h avataaryaavataarya chodayati iti punaH punaH uttaramaaha bhagavaan.h\, durvij~neyatvaM cha aalaxya vastunaH || 4.18 ||

##Although this answer has been given more than once, still a man becomes repeatedly deluded under the influence of a totallly opposite perception. And forgetting the truth that has been heard again and again, he repeatedly raises false issues and questions! And therefore, observing that the subject is difficult to understand, the Lord gives His answer again and again.##

24. naapi nityaanaam.h akaraNaat.h abhaavaat.h pratyavaayabhaavotpattiH\, ##'## naasato vidyate bhaavaH ##'## iti vachanaat.h ##'## kathaM asataH sajjaayeta' iti cha darshitam.h asataH sajjanmapratishhedhaat.h | asataH sadutpattiM bruvataa asadeva sadbhavet.h\, sa cha api asat.h bhavet.h ityuktaM syaat.h | taccha ayuktam.h sarvapramANavirodhaat.h | na cha nishhphalaM vidadhyaat.h karma shaastram.h\, duHkhasvarUpatvaat.h\, duHkhasya cha buddhipuurvakatayaa kaaryatvaanupapatteH | tadakaraNe cha narakapaataabhyupagamaat.h anarthaayaiiva ubhayathaa api karaNe cha akaraNe cha shaastraM nishhphalaM kalpitaM syaat.h || 4.18 ||

##Nor can any evil, which is an entity, arise from the non-performance of nityakarmas, which is an non-entity, for there is the statement, "Of the unreal, there is no non-being"2.16, and (in the Upanishad) it has been pointed out, "How can existence originate from non-existence?" (Ch. 4.2.2). Since emergence of the existent from the nonexistent has been denied, therefore anyone's assertion that the existence originates from the nonexistent will amount to saying that a non-entity becomes an entity, and an entity becomes a non-entity. And that is not rational because it runs counter to all the means of valid knowledge.

Further, the scriptures cannot enjoin fruitless actions, they being naturally painful; and it is illogical that what is painful should be done intentionally. Also, if it is admitted that falling into hell results from their non-performace (i.e., of the nityakarmas), the that too is surely a source of evil. In either case, whether one undertakes them or not, the scriptures will be imagines to be useless. And that will be a contradiction with your standpoint when, after holding that the nityakarmas are fruitless, you assert that they lead to Liberation.##

25. j~naanavanto.api kechit yathaavat.h tattvadarshanashiilaaH\, apare na \; ato vishinashhTi tattvadarshinaH iti| ye samyagdarshinaH taiH upadishhTaM j~naanaM kaaryaxamaM bhavati netarat.h iti bhagavato matam.h || 4.34 ||

##Although people may be wise, some of them are apt to know the Truth just as it is, while others may not be so. Hence the qualification, "why have realized the Truth". The considered view of the Lord is that Knowledge imparted by those who have full enlightenment becomes effective, not any other.##

26. saMnyaasakarmayogau j~naanatadupaayasamabuddhitvaadisaMyuktau saaMkhyayogashabdavaachchyau iti bhagavato matam.h || 5.4 ||

##Those very 'renunciation' and 'karma-yoga', when they are (respectively) associated with Knowledge and such of Its means as equanimity etc. are meant by the words "Samkhya" and "yoga". This is Lord's view.##

27. dR^ishyate hi brahmavit.h shhaDa~Ngavit.h chaturvedavit.h iti puujaadaanaadau guNavisheshhasaMbandhaH kaaraNam.h || 5.19 ||

##It is indeed seen that in worship, charity, etc., the determining factors are the possession of such special qualities as being 'a knower of Brahman', 'versed in the six auxiliary branches of Vedic learning', and 'versed in the four Vedas'.##

28. svaM naasikaagraM saMprexya samyak.h prexaNam.h darshanaM kR^itveva iti | ivashabdo lupto drashhTavyaH | na hi svanaasikaagrasaMprexaNamiha vidhitsitam.h | kiM tarhi ? chaxushho dR^ishhTisaMnipaataH | sa cha antaHkaraNasamaadhaanaapexo vivaxitaH | svanaasikaagrasaMprexaNameva chet.h vivaxitam.h\, manaH tatraiva samaadhiiyeta\, naatmani || 6.13 ||

##svaM naasikaagraM, at the tip of his own nose -- looking at it intently, as it were; ca, and anavalokyam, not looking; dishah, around, i.e., not glancing in various directions -- The words 'as it were' are to be understood because what is intended here is not an injunction for looking at the tip of one's own nose! What then? It is the fixing of the gaze of the eyes by withdrawing it from external objects; and that is enjoined with a view to concentrating the mind. (What is sought to be presented here as the primary objective is the concentration of mind. If the gaze be directed outward, then it will result in interrupting that concentration. Therefore the purpose is to first fix the gaze of the eyes within.) If the intention were merely the looking at the tip of the nose, then the mind would remain fixed there itself, not on the Self.##

29. ekasya devasya sarvaadhyaxabhuutachaitanyamaatrasya paramaarthataH sarvabhogaanabhisaMbandhinaH anyasya chetanaantarasya abhaave bhoktuH anyasya abhaavaat.h | kiMnimittaa iyaM sR^ishhTiH ityatra prashnaprativachane anupapanne\, ##'## ko addhaa veda ka iha pravochat.h | kutam aajaataa kuta iyaM visR^ishhTiH ##'## ityaadimantravarNebhyaH || 9. 10 ||

##Threre is no other conscious being apart from the one Deity -- who is the witness of all as the absolute Consciousness, and who in reality has no contact with any kind of enjoyment -- therefore there is no other enjoyer. Hence, in this context, the question, "For what purpose is this creation?", and its answer are baseless -- in accordance with the Vedic text, "Who know (It) truly, who can fully speak about this here? From where has this come? From where is this variegated creation? (3.54.5, 10.129.6)"##

30. j~naanadiipena vivekapratyayaruupeNa bhaktiprasaadasnehaabhishhiktena madbhaavanaabhiniveshavaateritena brahmacharyaadisaadhanasaMskaarava\- tpraj~naavartinaa viraktaantaHkaraNaadhaareNa vishhayavyaavR^ittachitta\- raagadveshhaakalushhitanivaataapavarakasthena nityapravR^ittaikaagryadhyaana\- janitasamyagdarshanabhaasvataa j~naanadiipenetyarthaH || 10.11 ||

##j~naanadiipena, with the lamp of Knowledge , in the form of discriminating comprehension; i.e., bhaasvataa, with the luminous lamp of Knowledge -- fed by the oil of divine grace resulting from devotion, fanned by the wind of intensity of meditation on Me, having the wick of the intellect imbued with the impressions arising from such disciplines as celibacy etc. in the receptacle of the detached mind, placed in the windless shelter of the mind withdrawn from objects and untainted by likes and dislikes, and made luminous by full Illumination resulting from the practise of constant concentration and meditation. [Who says there is no poetry in bhaashhya literature?]##

31. brahmaaNaM chaturmukham.h iisham.h iishitaaraM prajaanaaM kamalaasanasthaM pR^ithiviipadmamadhye merukarNikaasanasthamityarthaH || 11.15 ||

##Brahma, with four faces; iisham, the Ruler of creatures; kamalaasana-stham sitting on a lotus seat, i.e., sitting on Mount Meru which forms the pericarp of the lotus that is the earth;##

32. na hi iishvaradvayaM saMbhavati anekeshvaratve vyavahaaraanupapatteH || 11. 43 ||

##There is no possibility of two Gods. Because all dealings will come to naught if there be many Gods.##

33. yathaa agastyena braahmaNena samudraH piitaH iti idaaniiMtanaaH api braahmaNaaH braahmaNatvasaamaanyaat.h stuuyante . evaM karmaphalatyaagaat.h karmayogasya shreyaHsaadhanatvamabhihitam.h || 12.12 ||

##As for instance, by saying that the sea was drunk by Brahmin Agastya, the Brahmanas of the present day are also praised owing to the similarity of Brahminhood. In this way it has been said that karma-yoga becomes a means for Liberation, since it involves renunciation of the rewards of works.##

34. avidyaamaatraM saMsaaraH yathaadR^ishhTivishhayaH eva | na xetraj~nasya
kevalasya avidyaa tatkaaryaM cha | na cha mithyaaj~naanaM paramaarthavastu
duushhayituM samartham.h | na hi uushhaaradeshaM snehena pa~NkiikartuM shaknoti
mariichyudakam.h | tathaa avidyaa xetraj~nasya na kiMchit.h kartuM shaknoti |
ataH uktam.h idam-- ##'## xetraj~naM chaapi maaM viddhi ##'##\, ##'## aj~naanenaavR^itaM j~naanam.h ##'##
iti cha || 13.2 ||

##The mundane state consists of nothing but ignorance, and is an object of perception (to the ignorant man who sees it) just as it appears to him. Ignorance and its effects do not belong to the Knower of the field, the Absolute. Moreover, false knowledge cannot taint the supreme Reality. For, water in a mirage cannot make a desert muddy with its moisture. Similarly, ignorance cannot act in any way on the Knower of the field. Hence has this been said, "And understand Me to be the knower of the field" [13.2], as also, "Knowledge remains covered by ignorance" [5.15]##

35. nanu sarvaxetreshhu eka eva iishvaraH\, na anyaH tadvyatiriktaH bhoktaa vidyate chet.h\, tataH iishvarasya saMsaaritvaM praaptam.h\; iishvaravyatirekeNa vaa saMsaariNaH anyasya abhaavaat.h saMsaaraabhaavaprasa~NgaH | tachcha ubhayamanishhTam.h bandhamoxataddhetushaastraanarthakyaprasa~Ngaat.h\, pratyaxaadipramaaNavirodhaachcha | pratyaxeNa taavat.h sukhaduHkhataddhetulaxaNaH saMsaaraH upalabhyate\; jagadvaiichitryopalabdheshcha dharmaadharmanimittaH saMsaaraH anumiiyate | sarvametat.h anupapannamaatmeshvaraikatve | na \; j~naanaaj~naanayoH anyatvenopapatteH ||13.2||

##Objection: Well, if it be that in all the fields there exists God alone, and none else other than Him, as the enjoyer, then God will become a mundane being; or due to the absense of any mundane creature other than God, there will arise the contingency of the negation of mundane existence. And both these are undesirable, since the scriptures dealing with bondage, Liberation and their causes will become useless, and also because they contradict such valid means of knowledge as direct perception.

In the first place, mundane existence which is characterized by happiness, sorrow and their cause is apprehended through direct perception. Besides, from the perception of variety in the world it can be inferred that mundane existence results from virtue and vice. All this becomes illogical if God and individual soul be one.

Reply: No, because this becomes justifiable owing to the difference between Knowledge and Ignorance.##

36. sarvajantuunaaM hi prasiddhaH dehaadishhu anaatmasu aatmabhaavaH nishchitaH avidyaakR^itaH\, yathaa sthaaNau purushhanishchayaH . na cha etaavataa purushhadharmaH sthaaNoH bhavati\, sthaaNudharmo vaa purushhasya . tathaa na chaitanyadharmo dehasya\, dehadharmo vaa chetanasya . sukhaduHkhamohaatmakatvaadiH aatmanaH na yuktaH\; avidyaakR^itatvaavisheshhat.h\, jaraamR^ityutvaat.h ||13.2||

##It is a well known fact in the case of all creatures that their self-identity with the body etc. which are not Self is definitely caused by ignorance. Just as, when a stump of tree is firmly regarded as a man, the qualities of a man do not thereby come to exist in the stump, nor do the qualities of the stump come to the person, similarly the property of consciousness does not come to the body, nor those of the body to the consciousness. It is not proper that the Self should be identified with happiness, sorrow, delusion etc., since they, like decreptitude and death, are equally the products of ignorance.##

36*. saMsaarasaMsaaritvaabhaave shaastraanarthakyaadidoshhaH syaaditi chet.h\, na \; sarvairabhyupagatatvaat.h | sarvaiH hi aatmavaadibhiH abhyupagataH doshhaH na ekena parihartavyaH bhavati | katham.h abhyupagataH iti \? muktaatmanaaM hi saMsaarasaMsaaritvavyavahaaraabhaavaH sarvaireva aatmaavaadibhiH ishhyate | na cha teshhaaM shaastraanarthakyaadidoshhapraaptiH abhyupagataa | tathaa naH xetraj~naanaam iishvaraikatve sati\, shaastraanarthakyaM bhavatu\; avidyaavishhaye cha arthavattvam.h -- yathaa dvaitavaadinaaM sarveshhaaM bandhaavasthaayaameva shaastraadyarthavattvaM\, na muktaavasthaayaaM\, evam.h ||13.2||

##Objection: Owing to the nonexistence of the world and the mundane creatures, there will arise the defect of the uselessness of the scriptures, etc.

Reply: No, snce this (defect) is admitted by all. A defect that is admitted by all who believe in the Self is not be explained by one alone!

Objection: How has this been admitted by all?

Reply: People of all schools of thought who believe in the Self admit that there is no wordly behaviour or the behaviour of a worldling in the liberated ones. Yet, in their case (i.e., in those various schools), it is not admitted that there is any possibility of such a defect as the scriptures becoming useless etc. Similarly, in our case let the scriptures be useless when the knowers of the field become identified with God; and purposeful within the sphere of ignorance. This is just as in the case of all the dualists, where it is admitted that the scriptures etc. become useful in the state of bondage, not in the case of Liberation.
##

37. atha kimidaM saMsaariNaamiva ##'## ahamevam.h ##'##\, ##'## mamaivedam.h ##'## iti
paNDitaanaamapi \? shruNu\; idaM tat.h paaNDityam.h\, yat.h xetre eva
aatmadarshanam.h | yadi punaH xetraj~nam.h avikriyaM pashyeyuH\, tataH
na bhogaM karma vaa aakaaMxeyuH ##'## mama syaat.h ##'## iti | vikriyaiva bhogakarmaNii ||13.2||

##Objection: Then, what is this that even learned say like the worldly people, 'Thus amd I', 'This verily belongs to Me'?

Reply: Listen. This is the learnedness which consists in seeing the field as the Self! On the contrary, they should realize the unchanging Knower of the field, then they will not crave for enjoyment or action with the idea, 'May this be mine.' Enjoyment and action are mere perversions.
##

38. idaM cha anyat.h paaNDityaM keshhaaMchit.h astu -- xetraj~naH iishvara eva | xetraM cha anyat.h xetraj~nasyaiva vishhayaH | ahaM tu saMsaarii sukhii duHkhii cha | saMsaaroparamashcha mama kartavyaH xetraxetravij~naanena\, dhyaanena cha iishvaraM xetraj~naM saaxaatkR^itvaa tatsvaruupaavasthaaneneti | yashcha evaM budhyate\, yashcha bodhayati\, naasau xetraj~naH iti | evaM manvaanaH yaH saH paNDitaapasadaH\, saMsaaramoxayoH shaastrasya cha arthavattvaM karomiiti\; aatmahaa svayaM muuDhaH anyaaMshcha vyaamohayati shaastraarthasaMpradaayarahitatvaat.h shrutahaanim.h ashrutakalpanaaM cha kurvan.h | tasmaat.h asaMpradaayavidapi sarvashaastravidapi muurkhavadeva upexayaNiiyaH ||13.2||

##Some may have this other kind of learnedness: "The Knower of the field is God Himself; and the field is something different and an object of knowledge to the Knower of the field. But I am a mundane being, happy and sorrowful. And it is my duty to bring about the cessation of worldly existence through the knowledge of the field and the Knower of the field, and by continuing to dwell in His true nature after directly perceiving through meditation God, the Knower of the field." And he who understands this, he who teaches that 'he (the taught) is not the knower of the field,' and he who, being under such an idea, thinks, 'I shall render meaningful the scriptures dealing with the worldly state and Liberation' -- is the meanest among the learned. That Self-immolator, being devoid of any link with the traditional interpreters of the purport of the scriptures, misinterprets what is enjoined in the scriptures and imagines what is not spoken there, and thereby himself becoming deluded, befools others too. Hence, one who is not a knower of the traditional interpretation is to be ignored like a fool, though he may be versed in all the scriptures.##

39. atra aaha -- saa avidyaa kasya iti | yasya dR^ishyate tasya eva | kasya dR^ishyate iti | atra uchyate -- ##'## avidyaa kasya dR^ishyate\?##'## iti prashnaH nirarthakaH | katham.h\? dR^ishyate chet.h avidyaa\, tadvantamapi pashyasi | na cha tadvati upalabhyamaane ##'## saa kasya ##'## iti prashno yuktaH | na hi gomati upalabhyamaane ##'## gaavaH kasya\?##'## iti prashnaH arthavaan.h bhavati | nanu vishhamo dR^ishhTaantaH | gavaaM tadvatashcha pratyaxatvaat.h tatsaMbandho.api pratyaxa iti prashno nirarthakaH | na tathaa avidyaa tadvaaMshcha pratyaxau\, yataH prashnaH nirarthakaH syaat.h | apratyaxeNa avidyaavataa avidyaasaMbandhe j~naate\, kiM tava syaat.h \? avidyaayaaH anarthahetutvaat.h parihartavyaa syaat.h | yasya avidyaa\, saH taaM pariharishhyati | nanu mamaiva avidyaa | jaanaasi tarhi avidyaaM tadvantaM cha aatmaanam.h ||13.2||

##Here, (the opponent) asks: to whom does ignorance belong?

(The answer is that) it belongs verily to him by whom it is experienced!

Objection: In whom is it perceived?

Reply: Here the answer is: It is pointless to ask, 'In whom is ignorance experienced?'

Objection: How?

Reply: If ignorance be perceived by (you), then you perceive its possessor as well. Moreover, when that possessor of ignorance is perceived it is not reasonable to ask, 'In whom is it perceived?' For when an owner of cattle is seen, the question, 'To whom do the cattle belong', does not become meaningful.

Objection: Well, is not the illustration dissimilar? Since the cattle and their owner are directly perceived, their relation also is directly perceived. Hence the question is meaningless. Ignorance and its possessor are not directly perceived in that manner, in which case the question would have been meaningless.

Reply: What will it matter to you if you know the relation of ignorance with a person who is not directly perceived as possessed of ignorance?

Opponent: Since ignorance is a source of evil, thefore it should be got rid of.

Reply: He to whom ignorance belongs will get rid of it!

Opponent: Indeed ignorance belongs to myself.

Reply: In that case, you know ignorance as also youself who possess it?
##

40. sarvo hi shabdaH arthaprakaashanaaya prayuktaH\, shruuyamaaNashcha shrotRRibhiH\, jaatikriyaaguNasaMbandhadvaareNa sa.nketagrahaNasavyapexaH arthaM pratyaayayati\; na anyathaa\, adR^ishhTatvaat.h | tat.h yathaa -- ##'##gauH##'## \, ##'##ashvaH##'## iti vaa jaatitaH\, ##'## pachati'\, ##'## paThati##'## iti vaa kriyaataH\, ##'## shuklaH####\, ##'## kR^ishhNaH ##'## iti vaa guNataH\, ##'##dhanii ##'##\, ##'## gomaan.h ##'## iti vaa saMbandhataH || 13.12 ||

##For every word used for expressing an object, when heard by listeners, makes them understand its meaning through the comprehension of its significance with the help of genus, action, quality and relation; not in other way, because that is not a matter of experience. To illustrate this: a cow, a horse, etc. (is comprehended) through genus; cooking or reading, through action; white or black through quality; a rich person or an owner of cows through relation.##

41. kaH punaH ayaM saMsaaro naama\? sukhaduHkhasaMbhogaH saMsaaraH | purushhasya sukhaduHkhaanaaM saMbhoktR^itvaM saMsaaritvamiti || 13.20 ||

##What again is this that is called wordly existence? Worldly existence consists in the experience of happiness and sorrow; and the state of mundane existence of the soul consists in its being the experiencer of happiness and sorrow.##

42. yathaashaastraM xetraxetraj~nalaxaNabhedaparij~naanapuurvakaM praak.h darshitaruupaat.h xetraat.h mu~njaadiva ishhiikaaM yathoktalaxaNaM xetraj~naM pravibhajya ##'## na sattannaasaduchyate ##'## ityanena nirastasarvopaadhivisheshhaM j~neyaM brahmasvaruupeNa yaH pashyati\, xetraM cha maayaanirmitahasti\- svapradR^ishhTavastugandharvanagaraadivat.h ##'## asadeva sadiva avabhaasate ##'## iti evaM nishchitavij~naanaH yaH tasya yathoktasamyagdarshanavirodhaat.h apagachchhati mithyaaj~naanam.h ||13.26||

##After having known the distintion between and the characteristics of the field and the Knower of the field according to the scriptures, and having separated, like a stalk from Munjaa-grass, the above-described Knower of the field from the field whose characteristics have been shown earlier, he who realizes the Knowable (i.e., the Knower of the field) -- which, in accordance with 'That is neither called being nor non-being' (12), is devoid of all distinctions created by adjuncts created by adjuncts, -- as identical with Brahman; and he who has the firm realization that the field is surely unreal like an elephat created by magic, a thing seen in a dream, an imaginary city seen in the sky, etc. and it appears., and it appears as though real -- for him false knowledge becomes eradicated, since it is opposed to the right knowledge described above.##

43. etasmin.h paramaarthasaaMkhyadarshane sthitaanaaM j~naananishhThaanaaM paramahaMsaparivraajakaanaaM tiraskR^itaavidyaavyavahaaraaNaaM karmaadhikaaro naasti iti tatra tatra darshitaM bhagavataa || 13.31 ||

##It has been accordingly shown by the Lord in various places that there is no duty to be performed by those who adhere to this philosophy of discriminating knowledge of the supreme Reality, who are steadfast in Knowledge, who have spurned actions arising out of ignorance, and who are mendicants belonging to the highest Order of monks.##

44. yadyapi udaasiinaa bhavanti kechit.h svaabhipraayeNa\, tathaapi paraabhipraayeNa mitraaripaxayoriva bhavanti iti . ayaM tu tulyo mitraaripaxayoH ityaaha || 14.25 ||

##mitra-ari-paxayoh both towards the side of the friend and of the foe -- although from their own standpoint some may be unattached, still, in others' view they may appear to be siding either with friends or foes; hence it is said 'equally disposed both towards the side of the friend and of the foe'##

45. ##'## udaasiinavat.h ##'## ityaadi ##'## guNaatiitaH sa uchyate ##'## ityetadantam.h uktaM yaavat.h yatnasaadhyaM taavat.h saMnyaasinaH anushhTheyaM guNaatiitatvasaadhanaM mumuxoH\, sthiriibhuutaM tu svasaMvedyaM sat.h guNaatiitasya yateH laxaNaM bhavati iti || 14.26 ||

##The disciplines leading to the state of transcendence of the qualities, which have been stated (in the verses) beginning from 'he who, sitting like one indifferent,' and ending with 'he is said to have gone beyond qualities,' have to be practised by a monk, a seeker of Liberation, so long as they are to be achieved through effort. But when they become firmly ingrained, they become the indications, perceivable to himself, of a monk who has transcended the qualities.##

46. yathaa cha iishvarashaktyaa bhaktaanugrahaadiprayojanaaya brahma pratitishhThate pravartate\, saa shaktiH brahmaiva aham.h\, shaktishaktimatoH ananyatvaat.h ityabhipraayaH || 14.27 ||

##Indeed, that power of God through which Brahman sets out, comes forth, for the purpose of favoring the devotees etc. that power which is Brahman Itself, amd I. For a power and the possessor of that power are non-different.##

47. viraktasya hi saMsaaraat.h bhagavattatvaj~naane adhikaaraH\, na anyasyeti || 15.1 ||

##The competence for the knowledge of the nature of God is only his who has become detached from the world; not of any other.##

48. mamaiva paramaatmanaH naaraayaNasya\, aMshaH bhaagaH avayavaH ekadeshaH iti anarthaantaraM\, jiivaloke jiivaanaaM loke saMsaare jiivabhuutaH kartaa bhoktaa iti prasiddhaH sanaatanaH chiraMtanaH\; yathaa jalasuuryakaH suuryaaMshaH jalanimittaapaaye suuryameva gatvaa na nivartate cha tenaiva aatmanaa gachchhati\, evameva\; yathaa vaa ghaTaadyupaadhiparichchhinno ghaTaadyaakaashaH aakaashaaMshaH san.h ghaTaadinimittaapaaye aakaashaM praapya na nivartate ityevam | ataH upapannam.h uktam.h ##'## yadgatvaa na nivartante ##'## iti || 15.7 ||

##It is eva: verily aMshaH, a part, portion, limb, fragment -- these are all synonymous; mama, of mine, of the supreme Self; which jiiva-bhuutaH sanaatanaH becoming the eternal individual soul, well known as the enjoyer and the agent; jiiva-loke, in the region of living beings, i.e., in the world --

As the sun (reflected) in water is a part of the (actual) sun, and goes to the sun itself and does not return when the water, the cause of the reflection, is removed, so also even this part becomes similarly united with that very Self; of, as space enclosed in a pot., etc, delimited by such adjuncts as the pot etc. being a part of Space does not return after being united with Space when the cause (of limitation), viz pot etc. is destroyed. This being so, it has been rightly stated, 'by reaching which they do not return'
##

49. nanu niravayavasya paramaatmanaH kutaH avayavaH ekadeshaH aMshaH iti\? saavayavatve cha vinaashaprasa~NgaH avayavavibhaagaat.h | naishha doshhaH\, avidyaakR^itopaadhiparichchhinnaH ekadeshaH aMshaH eva kalpito yataH || 15.7 ||

##Objection: How can the partless supreme Self have any limb, fragment or part? If it has limbs, then there arises the contingency of Its becoming destroyed through the dismemberment of the limbs?

Reply: This fault does not arise, since Its fragment, which is delimited by an adjunct arising out of ignorance, is imagined to be a part, as it were.
##

50. aadityaadishhu hi sattvaM atyantaprakaasham.h atyantabhaasvaram.h\; ataH tatraiva aavistaraM jyotiH iti tat.h vishishhyate\, na tu tatraiva tat.h adhikamiti | yathaa hi shloke tulye.api mukhasaMsthaane na kaashhThakuDyaadau mukham.h aavirbhavati\, aadarshaadau tu svachchhe svachchhatare cha taaratamyena aavirbhavati\; tadvat.h || 15.12 ||

##Since in the sun etc. the sattva is very much in evidence, is greatly brilliant, therefore there is an abundance of the light (of Consciousness) in them alone. And so it (sun etc.) is specially mentioned. But it is not that it (Consciousness) is abundant only there there. Indeed, as in the world, a face, though in the same position, is not reflected in wood, a wall etc., but in a mirror etc. it is reflected according to the degree in which there are more and more transparent, so is it here.##

51. guNasaMkhyaane kaapile shaastre tadapi guNasaMkhyaanashaastraM guNabhoktR^ivishhaye pramaaNameva | paramaarthabrahmaikatvavishhaye yadyapi virudhyate\, tathaapi te hi kaapilaaH guNaagauNavyaapaaraniruupaNe abhiyuktaaH iti tachchhaastramapi vaxyamaaNaarthastutyarthatvena upaadiiyate iti na virodhaH || 18.19 ||

##Even that philosophy teaching about the guNaas is certainly valid so far as it concerns the experiencer of the guNaas, though it is contradictory so far as the non-duality of the supreme Reality, Brahman, is concerned. Those followers of Kapila are acknowledged authorities in the ascertainment of the functions of the guNaas and their derivatives. Hence, that scripture, too, is being referred to by way of eulogy of the subject-matter going to be spoken of. Therefore, there is no contradiction.##

52. eteshhaaM jaativihitaanaaM karmaNaaM samyaganushhThitaanaaM svargapraaptiH phalaM svabhaavataH || 18.44 ||

##When rightly pursued, the natural result of these duties enjoined for the castes is the attainment of heaven.##

53. svabhaavaniyataM karma kurvaaNo vishhajaH iva kR^imiH kilbishhaM na aapnotiiti uktam.h || 18.48 ||

##It has been said that, as in the case of a worm born in poison, a person does not incur sin while performing his duties which have been dictated by his own nature;##

54. sahajasya karmaNaH svadharmaakhyasya parityaagena paradharmaanushhThaane.api doshhaat.h naiva muchyate\; bhayaavahashcha paradharmaH || 18.48 ||

##One does not get freed from evil by giving up the duty to which one is born -- called one's own duty -- even though (he may be) fulfilling somebody else's duty, Another's duty, too, is fraught with fear.##

55. ekasya abhaavaH\, dvayoH abhaavaH\, sarvasya abhaavaH\, praagabhaavaH\,
pradhvaMsaabhaavaH\, itaretaraabhaavaH\, atyantaabhaavaH iti laxaNato na kenachit.h
visheshho darshayituM shakyaH || 18.48 ||

##Through such descriptions (of abhaava, nonexistence) as nonexistence of one, nonexistence of two, nonexistence of all, antecendent nonexistence, nonexistence after destruction, mutual nonexistence and absolute nonexistence, nobody can show any distinction (as regards nonexistence itself).##

56. vidvaaMstu punaH vidyayaa avidyaayaaM nivR^ittaayaaM shaknotyeva asheshhataH karma parityaktum.h\, avidyaa.adhyaaropitasya sheshhaanupapatteH | na hi taimirikadR^ishhTayaa adhyaaropitasya dvichandraadeH timiraapagame.api sheshhaH avatishhThate ||18.48||

##[The unelightened person is incapable of totally renouncing actions even for a moment (3.5).] The enlightened person, on the other hand, can totally renounce actions when ignorance has been dispelled through Illumination; for it is illogical that there can (then) remain any trace of what has been superimposed through ignorance. Indeed, no trace remains of the two moons, etc. superimposed by the vision affected by (the disease called) Timira when the disease is cured.##

57. j~naanaatmanoshcha ubhayoH niraakaaratve kathaM tadbhaavanaanishhThaa iti\? na\: atyantanirmalatvaatisvachchhatvaatisuuxmatvopapatteH aatmanaH | budhdeshcha aatmavat.h nairmalyaadyupapatteH aatmachaitanyaakaaraabhaasatvopapattiH | buddhyaabhaasaM manaH\, tadaabhaasaani indriyaaNi\, indriyaabhaasashcha dehaH | ataH laukikaiH dehamaatre eva aatmadR^ishhTiH kriyate || 18.50 ||

##Since it can be established that the Self is supremely taintless, pure and subtle, and it can also be established that the intellect can have taintless etc. like the Self, therefore it stands to reason that the intellect can take a form resembling the consciousness of the Self. The mind becomes impressed with the semblance of the intellect; the organs becomes impressed with the semblance of the mind; and the body becomes impressed with the semblance of the organs. Hence it is that the idea of the body itself being the Self is held by ordinary people.##

58. kechittu paNDitaMmanyaaH ##'## niraakaaratvaat.h aatmavastu na upaiti buddhiH| ataH duHsaadhyaa samyagj~naananishhTaa ##'## ityaahuH | satyam.h\, evaM gurusaMpradaayarahitaanaam.h ashrutavedaantaanaam.h atyantabahi\- rvishhayaasaktabuddhiinaaM samyakpramaaNeshhu akR^itashramaaNaam.h | tadvipariitaanaaM tu laukikagraahakadvaitavastuni sadbhuddhiH nitaraaM duHsaMpaadyaa\, aatmachaitanyavyatirekeNa vastvantarasya anupalabdheH ||18.50||

##However, some wiseacres assert that the intellect cannot comprehend the entity called the Self since it is formless; hence, complete steadfastness in Knowledge is impossible. This is truly so for those who have not associated with a traditional like of teachers; who have not heard the Upanishads; whose intellects are too much engrossed with external objects; and who have not applied themselves diligently to the perfect means of knowledge. For those, on the other hand, who are the opposite of these, it is absolutely impossible to have the idea of reality with regard to empirical objects, which are within the realm of duality involving the knower and the known, because in their case there is no perception of any other thing apart from the Consciousness that is the Self.##

59. yathaa svadehasya parichchhedaaya na pramaaNaantaraapexaa\, tato.api aatmanaH antaratamatvaat.h tadavagatiM prati na pramaaNaantaraapexaa; || 18.50 ||

##Just as for knowing one's own body there is no need for any other (external) means of knowledge, so also there is no need of any other means of knowledge for the realization of the Self which is innermost (in relation to the body etc.)##

60. dhyaanayogaparaH nityaM nityagrahaNaM mantrajapaadyanyakartavyaabhaava\- pradarshanaartham.h || 18.52 ||

##dhyaana-yoga-parah -- nityam (ever) is used to indicate the absence of other duties like repetition of mantra (A formula of prayer sacred to any diety) etc.##

61. na hi puurvasamudraM jigamishhoH praatilomyena pratyaksamudrajigamishhuNaa samaanamaargatvaM saMbhavati | pratyagaatmavishhayapratyayasaMtaanakaraNaabhiniveshashcha j~naananishhThaa . saa cha pratyaksamudragamanavat.h karmaNaa sahabhaavitvena virudhyate | parvatasarshhapayoriva antaravaan.h virodhaH pramaaNavidaaM nishchitaH || 18.55 ||

##[Besides, Liberation consists in being established in the changeless real nature of the indwelling Self. Indeed, ] it is not possible that one who wants to go to the eastern sea and the other who wants to go in the opposite direction to the western sea can have the same course!

And steadfastness in Knowledge consists in being totally absorbed in maintaining a current of thought with regard to the indwelling Self. And that is opposed to coexistence with duties, like going to western sea. It has been the conclusion of those versed in the valid means of knowledge that the difference between them is as wide as that between a mountain and a mustard seed.##

62. akaaryatvaachcha niHshreyasasya karmasaadhanatvaanupapattiH | na hi nityaM vastuH karmaNaa j~naanena va kriyate || 18.66 ||

##[... The highest good cannot be attained through mere actions, nor by a combination of Knowledge and action. Besides,] since Liberation is not a product, thefore it is illogical that it should have action as its means. Indeed, an eternal entity cannot be produced by either action or Knowledge.##

63. na karmaNo.asti niHshreyasasaadhanatvam.h | na cha j~naanakarmaNoH samuchchitayoH | naapi j~naanasya kaivalyaphalasya karmasaahaayyaapexaa\, avidyaanivart0akatvena virodhaat.h . na hi tamaH tamasaH nivartakam.h . ataH kevalameva j~naanaM niHshreyasasaadhanam.h iti || 18.66 ||

##Action does not constitute the means to the highest good. Nor do Knowledge and action in combination. Further, Knowledge which has Liberation as its result can have no dependence on the assistance of action, because, being the remover of ignorance, it is opposed (to action). Verily, darkness cannot be dispeller of darkness. Therefore, Knowledge alone is the means to the highest good.##

64. avihitamapratishhiddhaM cha karma tatkaalaphalam.h\, na tu shaastrachoditaM pratishhiddhaM vaa tatkaalaphalaM bhavet.h || 18.66 ||

##Actions which have not been enjoined or prihibited (by the scriptures) produce immediate results. But those enjoined or prohibited by the scriptures do not produce immediate results.##

65. bhakteH punargrahaNaat.h bhaktimaatreNa kevalena shaastrasaMpradaane paatraM bhavatiiti gamyate || 18.68 ||

##By the repetition of (the word) bhakti (devotion) [in the word madbhakteshu] it is understood that one becomes fit for being taught (this) Scripture by virtue of devotion alone to Him.##

66. shishhyasya shaastraarthagrahaNaagrahaNavivekabubhutsyayaa pR^ichchhati | tadagrahaNe j~naate punaH graahayishhyaami upaayaantareNaapi iti prashhTuH abhipraayaH | yatnaantaraM cha aasthaaya shishhyasya kR^itaarthataa kartavyaa iti aachaaryadharmaH pradarshito bhavati || 18.72 ||

##In order to ascertain whether or not the disciple has comprehended the meaning of the Scripture, the Lord asks (the following question), the intention of the questioner being, "If it is known that it has not been comprehended, I shall again make him grasp it through other means." Hereby is shown the duty of the teacher that a student should be made to achieve his goal by taking the help of a different method.##

67. anena mohanaashaprashnaprativachanena sarvashaastraarthaj~naanaphalam.h etaavadeveti nishchitaM darshitaM bhavati\, yataH j~naanaat.h mohanaashaH aatmasmR^itilaabhashcheti || 18.73 ||

##By this question about the destruction of delusion and the answer to it, it becomes conclusively revealed that the fruit derived from understanding the import of the entire Scripture is this much alone -- which is the destruction of delusion arising from ignorance and the regaining of memory about the Self.##

68. yathaa cha saattvikaadipurushhaH sattvaadikaaryaaNi aatmaanaM prati prakaashya nivR^ittaani kaa~Nxati\, na tathaa guNaatiito nivR^ittaani kaa~Nxati ityarthaH | etat.h na parapratyaxaM li~Ngam.h | kiM tarhi\? svaatmapratyaxatvaat.h aatmavishhayameva etat.h laxaNam.h | na hi svaatmavishhayaM dveshhamaakaa~NxaaM vaa paraH pashyati || 14.22 ||

##Unlike a person having sattva etc. who longs for the effects of sattva etc. which withdraw themselves after becoming manifest to him, the person who has gone beyond the qualities na kaaNxati, does not long for them in that way, nivrittani, when the disappear. This is the idea.

This is not an indication that can be perceived by others. What then? Since this characteristic is perceivable to oneself, it is merely subjective. For dislike or longing, which is a subjective experience of a person, is not seen by another.##

69. xetraxetrayoH vishhayavishhayiNoH bhinnasvabhaavayoH itaretarataddharmaadhyaasa\- laxaNaH saMyogaH xetraxetraj~nasvaruupavivekaabhaavanibandhanaH\, rajjushuktikaadiinaaM tadvivekaj~naanaabhaavaat.h adhyaaropitasarparajataadisaMyogavat.h | saH ayaM adhyaasasvaruupaH xetraxetraj~nayoH saMyogaH mithyaaj~naanalaxaNaH || ##(## brahmasuutrabhaashhyasthaadhyaasabhaashhya gatavaakyaanukaari vaakyam ##)## || 13.26 ||

##[Objection: What is meant by this 'association of the field, and the Knower of the field'?

Reply: The answer is:] The association of the field and the Knower of the field -- which are the object and the subject, respectively, and are of different natures -- is in the form of superimposition of each of the other as also of their qualities, as a consequence of the absence of discrimination between the real natures of the field and the Knower of the field. This is like association of a rope, nacre, etc. with the superimposed snake, silver, etc. owing to the absence of discrimination between them. This association of the field and the Knower of the field in the form of superimposition is described as false knowledge.
##

70. mithyaatve.api upaayasya upeyasatyatayaa satyatvameva syaat.h\, yathaa arthavaadaanaaM vidhisheshhaaNaam.h\; loke.api balonmattaadiinaaM paya{}aadau paayayitavye chuuDaavardhanaadivachanam.h | prakaaraantarasthaanaaM cha saaxaadeva vaa praamaaNyaM siddham.h praagaatmaj~naanaat.h dehaabhimaananimittapratyaxaadipraamaaNyavat.h || 18.66 ||

##Although the means be unreal (in itself), still it may be meaningful in relation to the truth of the purpose it serves, as are the eulogistic sentences (arthavaada) occuring along with injunctions. Even in the world, when it becomes necessary to make a child or a lunatic drink milk etc. it is said that it will help growth of hair etc! Before the dawn of Knowledge, the (ritualistic) Vedic texts concerned with a different situation (The situation obtaining before the dawn of Self-knowledge) are also as valid in themselves as are direct perception etc. occuring due to Self-identification with the body etc.##

Sayana's commentary on RV 10.71.4

2009-11-04T22:12:00.008+01:00

This is a beautiful mantra. The devata for this sUkta is jn~Anam, the only such in Rig Veda and perhaps one of the only such in entire saMhita bhaaga of four vedas.

Here is Sayana's commentary:

vijaya daSami SubhaakaaMxalu

2009-09-28T13:08:00.004+02:00

May the divine mother, the shakti who manifests Herself in all beings as icchha-shakti, j~nAna-shakti and kriya-shakti bless us in all our endeavours.

Watch this following vedio to see how Kalidasa was blessed by the divine mother.

Om namo venkatesaya

2009-09-03T17:17:00.005+02:00

A picture of Shri Venkateshwara of Tirumala hills. This is the only time when photography was allowed in the holy garbha griha of the temple.

May the Infinite be praised!

Speed of Light from Sayana bhAShya

2009-08-26T13:42:00.015+02:00

Here is the actual reference from Sayana's bhashya on Rig Veda (Sayana's Commentary on Rig Veda).

The first two lines in the Commentary for 1.50.4 (in Sanskrit) for the mantras dedicated to Surya in this Sukta have the meaning (given below). These mantras are commonly recited by brahmins as part of a Soura Suktam (Hymns dedicated to the Solar Orb).

This post at Sanskrit-list as well as these archives helped.

Regarding Speed of Light:
There are 2 quotes. I will try to reproduce as given in the book:

taraNirvishvadarshato jyotiShk^Ridasi sUrya | vishvamAbhAsi rochanam |

Oh Sun! (You) overwhelm all in speed, visible to all, source of light. (You) shine pervading the Universe.

tathA cha smaryata yojanAnAM sahasram dve dve shate dve cha yojane | ekena nimiShArdhena kramamANa namo&stu te ||

It is remembered (that) Salutations to Thee (sun), the traveller of 2.202 yojanas in half a nimiSha.

Source:
Rg-veda-samhitA, maNDalam 1, sUktam 50, mantraH 4 (6000 DCE) sAyanAchArya's commentary (14th century AD)

Also read Atanu's take on the issue. Please read it carefully, as carefully as you read the above reference from Sayana's bhashya. It is important to understand both positions.

Also, before you associate the Solar orb to the visible sun around which planet earth revolves, read this dialogue on Sandhya Upaasana, when Chandrasekhara Bharathi Swamiji (of the past century) clearly says that such an association is made with an incomplete understanding.

om shri gaNeshaaya namaH

2009-08-25T16:12:00.011+02:00

Bow to Ganesha who removes all the obstacles in our progress. Bow to Shankara who could write such beautiful poems about the clearest form of absolute.

The essence of Ganesha story is the son of paarvathi and parameshvara stopping their meeting. Shiva removes the head and reattaches it on the request of paarvathi. Ganesha becomes a symbol of brahman.

The symbolism is very easy to see. The jIva, which thinks that Ishvara is different from prakRiti and makes an effort to stop them (and falsely siding with prakRiti), has to be removed of his ego. This is the meaning of the beheading. The jIva without ego is not interesting to prakRiti. She wants an ego, not necessarily the small i, which seemingly sides with her. But some I. But when Ishvara as guru gives an ego, it has to be the universal ego, the I, and never ever the i. That is symbolic of the size of the new head. Also, Ishvara only has to give jIva the parA-vidya. This alone makes the i turn into I. This makes the jIva as brahman. Ganesha becomes Ishvara.

Notes

1: prakRiti did not instruct the jIva to stop the Ishvara. She only instructed the jIva to be at the door (meaning at the boundary of jagat). The prakRiti obviously knows that she a part of Ishvara, symbolic of the artha-naarIshvara form.

2. It is the jIva that erroneously created a barrier between both of prakRiti and Ishvara. (dvaitins come under this category!!!). It is the jIva that falsely thought that prakRiti and Ishvara are different and tried to separate them. From when did this superimposition start? Refer Shankara's exclamation at the beginning of His BSB commentary when he rhetorically asks the reason why jIva had to think so, and concludes that the cause is the beginningless avidya.

Very simple right!

A shloka from Madhusudana Saraswathi's gUDArtha diipika

2009-08-14T11:28:00.007+02:00

Introducing Chapter of 13 Gita, Madhusudana, in His gUDArtha-dIpika says

dhyanaabhyaasanavashiikR^itena manasaa tannirguNaM nishhkriyaM jyotiH kiMchanaM yogino yadi paraM pashyanti pashyantu te | asmaakaM tu tadeva locanachamatkaaraaya bhuuyaachchiraM kaalindiipulinodare kimapi yanniilaM maho dhaavati ||

ध्यनाभ्यासनवशीकृतेन मनसा तन्निर्गुणं निष्क्रियं ज्योतिः किंचनं योगिनो यदि परं पश्यन्ति पश्यन्तु ते | अस्माकं तु तदेव लोचनचमत्काराय भूयाच्चिरं कालिन्दीपुलिनोदरे किमपि यन्नीलं महो धावति ||

If the yogis, with their minds which have been brought under control through the practise of meditation, see some such transcendental light that is without qualities and action, let them see!

But, for filling our eyes with astonishment, let there be forever that indescribable Blue (Light) alone which runs about hither and thither on the sands of the kaaLindi (Yamuna)!

The following was posted on advaitin list:

Concluding His commentary on 15th chapter of Gita, here is what Madhusudana Sarawathi has to say:

vaMshiivibhUshhitakaraannavaniiradaabhaatpiitaambaraadaruNabimbaphalaadharoshhTh
at.h
|
pUrNedusundaramukhaadaravindanetraatkR^iShNaatparaM kimapi tattvamahaM na jaane
||

I do not know any reality other than krishna whose hands are adorned with a flute, whose lustre is like that of a rain-cloud, who wears a yellow cloth, whose lips are reddish like the Bimba-fruit, whose face is beautiful like the full moon, and whose eyes are like lotuses.

sadaa sadaanandapade nimagnaM mano manobhaavamapaakaroti |
gataagataayaasamapaasya sadhaH paraaparaatiitamupaiti tatvam.h ||

The mind that is ever merged in the state of constant Bliss removes (all) mentations, (and) by eradicating the sorrows consequent on (repeated) births and deaths it attains at once the Reality transcending cause and effect.

shaivaH saurashcha gaaNeshaa vaishhNavaaH shaktipUjakaaH |
bhavanti yanmayaaH sarve sohamasmi paraH shivaH ||

I am that supreme Auspicious One in whom get identified all the followers of Shiva, of the Sun, of Ganesha, of Vishnu, and the worshippers of Shakti.

Shri S.N.Sastri says:

Madhusudana Sarasvati, who was a great devotee of Krishna and also a great advaitin, has, in the above shloka, first described Krishna and then identified him with the supreme brahman.

Another great devotee-poet, Narayana Bhattatiri, has, in the first shloka of his great work nArAyaNIyam, done the opposite. He has first described the supreme brahman and then identified it with Krishna, the Lord of GuruvAyUr. The shloka is given below:

sAndrAnandAvabodhAtmakam anupamitam kAladeshAvadhibhyAm
nirmuktam nityamuktam nigamashatasahasreNa nirbhAsyamAnam |
aspaShTam dRiShTamAtre punarurupuruSharthAtmakam brahma tattvam
tat tAvat bhAti sAkShAt gurupavanapure hanta bhAgyam janAnAm ||

Translation:--
Brahman, which is pure Existence-Consciousness-Bliss, which is without parallel, which is absolutely free from the limitations of time and space, which is always free from the control of mAyA, which is very well explained by innumerable statements in the upaniShads, but is yet not clearly grasped (by a mere study of the upaniShads), but the realization of whose identity with one's own self is what constitutes the highest puruShArtha, namely, liberation from the cycle of birth and death; that very Brahman is present in concrete form in the temple of GuruvAyUr (in the form of Lord Krishna). This is indeed a great good fortune for the people.

The above shloka contains the essence of all the upaniShads.

Postscript: Also see this old post of mine.

Some notes on Chapter 11 of Bhagavad Gita based on Advaitic Commentaries

2009-08-09T19:23:00.004+02:00

Om vishvarUpAya namaH

Reading Chapter 11 of Gita raises a lot of questions in the seeker: "Who saw what and when and how?". The following is a summary of the Advaitic position as per my understanding of Shankara's and Madhusudana's commentaries.

The post has the complete translations by Swami Gambhirananda, of all the verses used in the text,

Arjuna's Vision
1. What did he see?
  
  The description by Arjuna of what he saw in the chapter matches the words in Vedic purushha sUkta and the sUkta from taittarIya mahanArayaNa upanishhad, commonly known as Narayana Sukta. (Incidentally, the Rishhi for the Rig Vedic purushha sUkta (10.90) is nArAyaNa, with the devata being purushha!)
2. The vision of Arjuna had a beginning and end. Not the source:
  
  Though it is commonly understood that the Lord shows His cosmic form to Arjuna, it does not mean that the cosmic form had a beginning in time or space or causality. The request by Arjuna made him see the eternal form of saguNa brahman or Ishvara. Ishvara is anAdi (beginningless in time and space) and exists without any other causal effect and is shaasvata as extolled by Arjuna himself. Ishvara is the primal cause of everything else and not caused by anything.
  
  Thus, the granting of divine eyes (divya chakshu) by the Lord in 11.8 "I grant you the supernatural eye" (divya.n dadaami te chakshuH) is the beginning of Arjuna's vision and not of the Lord's Cosmic Form which is eternal. The Lord Himself says at the end of chapter 10: "I *remain sustaning* this whole creation in a special way with a part (of Myself)" (ekaaa.nshena sthito jagat.h 10.42), and it is the whole that Arjuna desired to see at the beginning of Chapter 11. The whole neither has a beginning nor an end. The vision of the whole, depending on the limitations of seeker, and his desires, has a beginning and end accordingly. These above two statements have close relationship with the limitations of nAma-rUpa (name and form) and the eternality, which is beyond nAma-rUpa.
3. The apparent cause of the cosmic form is Lord's maaya.
  
  Further, Arjuna sees the form only because of Lord's yoga, with the word in this context meaning mAya or divine power, or 'the power of accomplishing the impossible' (meaning of aishvaram by Madhusudana). Twice does Lord Krishna explain to Arjuna how he (Arjuna) could see the Cosmic Form. In 11.8, He says "behold My divine Yoga" (pashya me yogamaishvaram.h) while in 11.47 He says: "This form ... has been shown to you by Me through the power of My own Yoga" (ruupaM paraM darshitamaatmayogaat.h). These two references point out that it is maaya is Ishvara's cosmic power that is the material cause for the Cosmic Form, while He (Ishvara) is the nimmita kaaraNa.
  
  Lord Krishna briefly describes to Arjuna, in three verses 11.5-11.7 what Arjuna would see. In 11.8, He explains to him what made the cosmic form possible and then grants him the divine eyes. Here are the verses:
  
  pashya me paartha ruupaaNi shatasho.atha sahasrashaH .
  naanaavidhaani divyaani naanaavarNaakR^itiini cha .. 11.5..
  
  O son of Prtha, behold My forms in (their) hundreds and in thousands, of different kinds, celestial, and of various colours and shapes.
  
  pashyaadityaanvasuun.hrudraanashvinau marutastathaa .
  bahuunyadR^ishhTapuurvaaNi pashyaashcharyaaNi bhaarata .. 11.6..
  
  See the Adiyas, the Vasus, the Rudras, the two Asvins and the Maruts. O scion of the Bharata dynasty, behold also the many wonders not seen before.
  
  ihaikastha.n jagatkR^itsnaM pashyaadya sacharaacharam.h .
  mama dehe guDaakesha yachchaanyad.h drashhTumichchhasi .. 11.7..
  
  See now, O gudakesa, O Gudakesa (Arjuna), the entire Universe together with the moving and the non-moving, concentrated at the same place here in My body, as also whatever else you would like to see.
  
  na tu maa.n shakyase drashhTumanenaiva svachakshushhaa .
  divya.n dadaami te chakshuH pashya me yogamaishvaram.h .. 11.8..
  
  But you are not able to see Me merely with this eye of yours. I grant you the supernatural eye; behold My divine Yoga.
4. If Arjuna's vision was limited, it was because of his desire:
  
  In 11.7, Lord Krishna mysteriously says to (yachchaanyad.h drashhTumichchhasi) that "He would would show Arjuna what ever else he would like to see". From this, we understand that the vishvarUpa that Arjuna sees in this chapter is according to what Lord Krishna explains in the above three verses (11.5-7) and according to what he (Arjuna) had *already* desired in his mind to see. Shankara points out the above in his commentary for 11.7 and hints at it in 11.26.
  
  This is the reason for Arjuna being shown only a limited future, that too only till the end of the war and its result. Though he was shown in 11.26-27, the death of the warriors of the opposite side, he was not shown the coronation of Yudhishtara, or other later events like cosmic dissolution as seen by Markandeya in Chapter 12 of Srimad Bhagavatham for example.
  
  So, the other vishvarUpa-s seen by other devotees in mahAbhAratha/purANa-s are different from this particular vishvarUpa only in this aspect. The same vishvarUpa seen by different seekers, at different levels of Vedantic maturity (adhikAra) from different source texts may be fallacious reasoning.
5. Arjuna experiencing fear when he saw the vishvarUpa was because of the fear of second entity:
  
  Primarily we know the advaitic answers to the fear that Arjuna saw in other beings (in 11.21, 11.23 or 11.36), or later experienced by himself (11.45). It is the following Upanishadic statements "Fear indeed arises from a second entity" (dvitIyAd vai bhayam bhavati Br. Up. 1.4.2) and "If he makes the slightest differentiation in It, there is fear for him. That (Brahman) becomes (the cause of) fear for knower (of differentiation) who does not reflect" (etasminnudaramantaraM kurute atha tasya bhayaM bhavati tatveva bhayaM vidushho.amanvaanasya tadapyeshha shloko bhavati Tai. Up. 2.7.1).
What did 'others' see? (Others means devata-s (members of higher worlds: indra, rudra-s and so on), the members of the three worlds, raakshasa-s and Sanjaya)

In 11.20, Arjuna says that the three worlds saw the Cosmic Form and are running away from it with fear.

dyaavaapR^ithivyoridamantara.n hi
vyaapta.n tvayaikena dishashcha sarvaaH .
dR^ishhTvaad.hbhutaM ruupamugra.n tavedaM
lokatrayaM pravyathitaM mahaatman.h .. 11.20..

Indeed, this intermediate space between heaven and earth as also all the directions are pervaded by You alone. O exalted One, the three worlds are struck with fear by seeing this strange, fearful form of Yours.

This is also supported by his words in verses 11.21-11.23 where Arjuna says that the members of the three worlds (lokatrayaM), along with devata-s (rudra-s, aaditya-s, vasu-s etc.), also saw the Cosmic Form.

amii hi tvaa.n surasaN^ghaa vishanti
kechidbhiitaaH praaJNjalayo gR^iNanti .
svastiityuktvaa maharshhisiddhasaN^ghaaH
stuvanti tvaa.n stutibhiH pushhkalaabhiH .. 11.21..

Those very groups of gods enter into You; struck with fear, some extol (You) with joined palms. Groups of great sages and perfected beings praise You with elaborate hymns,saying 'May it be well!'

rudraadityaa vasavo ye cha saadhyaa
vishveshvinau marutashchoshhmapaashcha .
gandharvayakshaasurasiddhasaN^ghaa
viikshante tvaa.n vismitaashchaiva sarve .. 11.22..

Those who are the Rudras, the Adityas, the Vasus and the Sadhyas [sadhyas: A particular class of celestial beings.-V.S.A.], the Visve (-devas), the two Asvins, the Maruts and the Usmapas, and hosts of Gandharvas, Yaksas, demons and Siddhas-all of those very ones gaze at You, being indeed struck with wonder.

ruupaM mahatte bahuvaktranetra.n
mahaabaaho bahubaahuurupaadam.h .
bahuudaraM bahuda.nshhTraakaraalaM
dR^ishhTvaa lokaaH pravyathitaastathaaham.h .. 11.23..

O mighty-armed One, seeing Your immense form with many mouths and eyes, having numerous arms, thighs and feet, with many bellies, and fearful with many teeth, the creatures are struck with terror, and so am I.

Further, Arjuna begins his well known prayer (verses 11.36-11.46) in verse 11.36 saying that raakshasa-s are running away from the Cosmic Form and the siddha-s are praising Him. So, even here, he says that raakshasa-s (ones who live in nether worlds) as well as devata-s saw the cosmic form.

sthaane hR^ishhiikesha tava prakiirtyaa
jagatprahR^ishhyatyanurajyate cha .
rakshaa.nsi bhiitaani disho dravanti
sarve namasyanti cha siddhasaN^ghaaH .. 11.36..

It is proper, O Hrsikesa, that the world becomes delighted and attracted by Your praise; that the Raksasas, stricken with fear, run in all directions; and that all the groups of the Siddhas bow down (toYou).

But, the above verses would raise the following question: why are others in the three worlds, including the lower forms like raakshasa-s (11.36) are able to see the Lord when Arjuna alone asked for it, and was gifted divya chakshu-s (divine eyes) as a gift from Lord Krishna specifically for that purpose? Also, how do the above verses go together with the following verses, where Lord Krishna says that "this vision has not been seen by anyone before (11.6)", "the form has not been seen by anyone before other than you (11.47)", "the form is not achievable through any human effort (like , veda-study, yaGYa, daana etc.) other than you (11.48)", "this form, which you have just seen is very difficult to see. Even deva-s are ever desirous of a vision of this form" and again "not through any human effort (veda study, tapa, daana etc.) can I be seen as you have seen me (11.53)". Here are the verses:

pashyaadityaanvasuun.hrudraanashvinau marutastathaa .
bahuunyadR^ishhTapuurvaaNi pashyaashcharyaaNi bhaarata .. 11.6..

See the Adiyas, the Vasus, the Rudras, the two Asvins and the Maruts. O scion of the Bharata dynasty, behold also the many wonders not seen before.

mayaa prasannena tavaarjunedaM
ruupaM paraM darshitamaatmayogaat.h .
tejomayaM vishvamanantamaadya.n
yanme tvadanyena na dR^ishhTapuurvam.h .. 11.47..

Out of grace, O Arjuna, this supreme, radiant, Cosmic, infinite, primeval form-which (form) of Mine has not been seen before by anyone other than you, has been shown to you by Me through the power of My own Yoga.

na veda yaGYaadhyayanairna daanaiH
na cha kriyaabhirna tapobhirugraiH .
eva.nruupaH shakya ahaM nR^iloke
drashhTuM tvadanyena kurupraviira .. 11.48..

Not by the study of the Vedas and sacrifices, not by gifts, not even by rituals, not by severe austerities can I, in this form, be perceived in the human world by anyone ['By anyone who has not received My grace']. other than you, O most valiant among the Kurus.

sudurdarshamidaM ruupaM dR^ishhTvaanasi yanmama .
devaa apyasya ruupasya nitya.n darshanakaaN^kshiNaH .. 11.52..

This form of Mine which you have seen is very difficult to see; even the gods are ever desirous of a vision of this form.

naahaM vedairna tapasaa na daanena na chejyayaa .
shakya eva.nvidho drashhTuM dR^ishhTavaanasi maa.n yathaa ..
11.53..

Not through the Vedas, not by austerity, not by gifts, nor even by sacrifice can I be seen in this form as you have seen Me.

Further, perplexing are the following statements from Advaitic Commentaries:

Shankara in His commentary for 11.6 notes that it is a form 'not seen before-by you or anyone else in the human world'.

Further, He says in His commentary for 11.52 that "The idea is that though they want to see, they have not seen in the way you have, nor will they see!" (devaaH api asya mama rUpasya nityaM sarvadA darshanakAMkshiNaH, darshanepsavopi na tvamiva drushhTavantaH, na drakshyanti cha iti abhipraayaH).

Clearly, the word nitya in 'nitya.n darshanakaaN^kshiNaH' in the above verse (11.52) has been interpreted by Shankara as meaning eternal or forever, thereby meaning that the gods are forever desirous of the form. Madhusudana also writes similarly.

Couple of questions arise (i) what was the need for the commentators to interpret the nitya as forever (meaning eternally impossible) and (ii) how can the commentary be interpreted along with their commentaries for 11.20-23 and 11.36-37, where it was interpreted that the other beings: celestial beings or members of the three worlds or and members of the nether wordls, saw the Cosmic form.

A simple interpretation is that the commentators read these verses (11.52-53) in a pedagogic sense, implying that they are a eulogy of bhakti, which has been extolled in 11.54-55 and thereby setting stage for the next chapter of Gita (12), which has usually been called as bhakti-yoga. Here are the verses:

bhaktyaa tvananyayaa shakya ahameva.nvidho.arjuna .
GYaatuM drashhTu.n cha tatvena praveshhTu.n cha para.ntapa .. 11.54..

But, O Arjuna, by single-minded devotion am I-in this form-able to be known and seen in reality, and also be entered into, O destroyer of foes.

Tu, but, O Arjuna; bhaktya, by devotion-. Of what kind? To this the Lord says: Ananyaya, by (that devotion which is ) single-minded. That is called single-minded devotion which does not turn to anything else other than the Lord, and owing to which nothing else but Vasudeva is perceived by all the organs. With that devotion, aham sakyah, am I able; evamvidhah, in this form-in the aspect of the Cosmic form; jnatum, to to known-from the scriptures; not merely to be known from the scriptures, but also drastum, to be seen , to be realized directly; tattvena, in reality; and also pravestum, to be entered into-for attaining Liberation; parantapa, O destroyer of foes.

matkarmakR^inmatparamo madbhaktaH saN^gavarjitaH .
nirvairaH sarvabhuuteshhu yaH sa maameti paaNDava .. 11.55..

O son of Pandu, he who works for Me, accepts Me as the supreme Goal, is devoted to Me, is devoid of attachment and free from enmity towards all beings-he attains Me.

Such an explanation would also go along with the eulogical terms with which Shankara has introduced 11.55 "essential purport of the whole scripture, the Gita, which is meant for Liberation, is being stated by summing it up so that it may be practised"

But a deeper meaning of Shankara's words in the commentary for 11.52 may have to do with Cosmic maaya using which Lord Krishna has shown the divine form. As written above, twice does Lord Krishna say that it is due to His maaya alone that He has been able to show the Cosmic Form. So, though Lord Krishna may have allowed for Arjuna to extoll him by saying that the Cosmic Form has been seen by others too, actually, from a pAramArthic point of view (Krishna's point of view), after the Cosmic Form has been withdrawn, it is just a magic-show or drama, for Lord Krishna, with He being the divine magician or actor!!! Ths spirit is much alike the verse 2 of Shri Dakshinamurthy stotram: "by whose magic this was transformed (manifested) in various forms, by His own will similar to a great-yogi's" (maayaaviiva vijR^imbhayatyapi mahaayogiiva yaH svechchhayaa). Hence, Shankara's and Madhusudana's commentaries for 11.52-53, along with their commentaries for the earlier verses 11.20-23 and 11.36 are completely justified and are true to the actual spirit of Advaita which Lord Krishna was teaching all along.

(ii) Sanjaya's vision: This is a very easy as explained by Sanjaya's account to Dhritarastra at the end of chapter 18 (18.77), where he clearly says that he is "rejoicing by repeatedly recollecting the extraordinary form of hari" (adbhuta-rUpam), which could only mean the Cosmic Form.

tachcha sa.nsmR^itya sa.nsmR^itya ruupamatyadbhutaM hareH .
vismayo me mahaanraajanhR^ishhyaami cha punaH punaH .. 18.77..

O king, repeatedly recollecting that greatly extraordinary form of Hari, I am struck with wonder. And I rejoice again and again.

And, rajan, O King; samsmrtya samsmrtya, repeatedly recollecting; tat, that; ati-adbhutam, greatly extraordinary; rupam, form, the Cosmic form; hareh, of Hari; mahan vismayah me, I am struck with great wonder. And hrsyami, I rejoice; punah punah, again and again.
What are the various forms that Lord Krishna takes in Gita

First of all, we should note that Lord Krishna is aatma and truly beyond forms and anything that follows in this section is merely a textual interpretation.

Lord Krishna, who was initially in the normal human form (with normal for Lord Krishna, may not being the same as normal for humans) at the beginning
of the teaching, chapters 1-10 showed the cosmic form in Chapter 11 and resumed to His "divine form" (deva-rUpam) or "form with four hands" (chaturbhuja-rUpam), as requested by Arjuna in 11.46. The narrator Sanjayasays that the Lord took a "serene form" (saumya-rUpam) and later in 11.51, Arjuna says that he is pacified by seeing the human form 'maanusha rUpam'. So perhaps there was a quick transition from Cosmic Form to divine-form (or chaturbhuja-form) to human form. (I have used Swami Shri Vidyaprakashananda's suggestion in annotating the rUpam in 11.45 with the word deva, which is different from Swami Gambhirananda's translation below.)Here are the verses:

arjuna uvaacha .

adR^ishhTapuurva.n hR^ishhito.asmi dR^ishhTvaa
bhayena cha pravyathitaM mano me .
tadeva me darshaya deva ruupaM
prasiida devesha jagannivaasa .. 11.45..

I am delighted by seeing something not seen heretofore, and my mind is stricken with fear. O Lord, show me that very form; O supreme God, O Abode of the Universe, be gracious!

kiriiTinaM gadina.n chakrahastaM
ichchhaami tvaa.n drashhTumahaM tathaiva .
tenaiva ruupeNa chaturbhujena
sahasrabaaho bhava vishvamuurte .. 11.46..

I want to see You just as before, wearing a crown, wielding a mace, and holding a disc in hand. O You with thousand arms, O You of Cosmic form, appear with that very form with four hands.

shriibhagavaanuvaacha .

maa te vyathaa maa cha vimuuDhabhaavo
dR^ishhTvaa ruupaM ghoramiidR^iN^.hmamedam.h .
vyapetabhiiH priitamanaaH punastva.n
tadeva me ruupamidaM prapashya .. 11.49..

May you have no fear, and may not there be bewilderment by seeing this form of Mine so terrible Becoming free from fear and gladdened in mind again, see this very earlier form of Mine.

sa.njaya uvaacha .

ityarjunaM vaasudevastathoktvaa
svakaM ruupaM darshayaamaasa bhuuyaH .
aashvaasayaamaasa cha bhiitamenaM
bhuutvaa punaH saumyavapurmahaatmaa .. 11.50..

Thus, having spoken to Arjuna in that manner, Vasudeva showed His own form again. And He, the exalted One, reassured this terrified one by again becoming serene in form.

arjuna uvaacha .

dR^ishhTvedaM maanushhaM ruupaM tava saumya.n janaardana .
idaaniimasmi sa.nvR^ittaH sachetaaH prakR^iti.n gataH .. 11.51..

O Janardana, having seen this serene human form of Yours, I have now become
calm in mind and restored to my own nature.

kiriiTinaM gadina.n chakrahastaM
ichchhaami tvaa.n drashhTumahaM tathaiva .
tenaiva ruupeNa chaturbhujena
sahasrabaaho bhava vishvamuurte .. 11.46..

I want to see You just as before, wearing a crown, wielding a mace, and holding a disc in hand. O You with thousand arms, O You of Cosmic form, appear with that very form with four hands.

Also, Arjuna in his prayer (11.36-46), when he asks for apology for referring to Lord Krishna as kRishhNa, yaadava and sakha, is recognizing that Lord Krishna is truly beyond forms, in the true spirit of 7.24 and 9.11. Here are the verses:

sakheti matvaa prasabhaM yaduktaM
he kR^ishhNa he yaadava he sakheti .
ajaanataa mahimaanaM tavedaM
mayaa pramaadaatpraNayena vaa.api .. 11.41..

Without knowing this greatness of Yours, whatever was said by me (to You) rashly, through inadvertence or even out of intimacy, thinking (You to be) a friend, addressing (You) as 'O krsna,' 'O Yadava,' 'O friend,' etc.-.

avyaktaM vyaktimaapannaM manyante maamabuddhayaH .
paraM bhaavamajaananto mamaavyayamanuttamam.h .. 7.24..

The unintelligent, unaware of My supreme state which is immutable and
unsurpassable, think of Me as the unmanifest that has become manifest.

avajaananti maaM muuDhaa maanushhii.n tanumaashritam.h .
paraM bhaavamajaananto mama bhuutamaheshvaram.h .. 9.11..

Not knowing My supreme nature as the Lord of all beings, foolish people disregard Me who have taken a human body.
What form does the Ishvara take? Arjuna asked for a specific form of the Lord. Lord Krishna took that form. It shows that Ishvara, though formless, takes the form that the devotee requests Him. Here are the verses.

maa te vyathaa maa cha vimuuDhabhaavo
dR^ishhTvaa ruupaM ghoramiidR^iN^.hmamedam.h .
vyapetabhiiH priitamanaaH punastva.n
tadeva me ruupamidaM prapashya .. 11.49..

May you have no fear, and may not there be bewilderment by seeing this form of Mine so terrible Becoming free from fear and gladdened in mind again, see this very earlier form of Mine.

An initial version of this post appeared on advatin list. Here is the link. It is also suggested to read the entire thread.

Vyasa ashtottarshata-namavalii

2009-07-05T19:45:00.005+02:00

Vyasa ashtottarshata-namavalii, thanks to Shri Sunder-ji (who is a moderator of Advaitin group and respected member of online Sanskrit community) is available at the following links:

ITX file
PDF file.

On propagating the Vedas

2009-06-18T11:17:00.008+02:00

The Veda-pUrva-bhAga is the forest in which the trees have bloomed, of which the flowers are the Upanishads.

Upanishads are like the final flowers whose fragrances are ready for any sincere seeker to take. The essence of these flowers has been sprinkled in purANa-s too, by the revered Veda Vyasa. There are no limits on who can smell the flower or the taste the essence of the flower. They should have that particular sense. That is it.

Giving back to the system (the vaidic system) may be interpreted as going out of the place one has smelled the flowers and running around in ecstasy letting people know where the flowers can be found. Some other people interpret the giving back to the system as choosing to remain in the forest, and taking care that the system that has lead to the flowers bloom is intact.

This constant gardening is mostly a thankless job and is error prone and leads to fear of staying within the realm of dharma, as the veda-pUrva-bhAga is full of kArmic injunctions which should be carefully dealt with. This fear manifests in anger towards anything that seems to obstruct the path. The constant watching of actions at the manas, vaak and karma so that there is no dharma-glaani occurs is a difficult task indeed. (Is this the reason why some of our ancestors were known to be very anger prone? Was it the anger which was fueled by the dharma-glaani, or was it the one fueled by kaama, as gIta says many times?)

There may be a selfish reason too: they get to smell more flowers than the ones who go out with limited flowers. Occasionally they need to take care of the serpents that are the the forest, but that is part of the job.

The people who run around about the fragrance often (often indeed!) meet people who do not have the taste for the flowers. These latter varieties of people are perhaps ones who lost the particular sense, and they may argue about the futility of the fragrance/taste itself (they could be like the characters in the "Country of Blind Men" by H.G. Wells).

This poses some questions:
How many are ready for the gardening of the forest? Who ready for this difficult task? How long can one keep smelling the flowers?

Alternately how long can one garden the forest? Doesn't one "give back" something to the forest? What if the forest is infinite? Shouldn't the fragrance be propagated by living it, instead of working on improving it?

Protecting sanAtana dharma

2009-06-13T19:05:00.007+02:00

In general, the second aashrama (namely grihasthaas) have the main responsibility of protecting dharma as they follow the jaImini mImaMsa sUtrAs, which begins with athAto-dharma-jiGYAsA followed by chodana-lakshaNaH-artho-dharmaH. This should be contrasted with the fourth aashrama, the sannyaasins, who have renounced everything for the sake of brahma-jiGYAsa, following the bAdarAyaNa sUtrAs, which begins with athato-brahma-jiGYAsA.

It is sad that in the current days, when virus [1] of conversion is spreading, the protection of dharma has fallen on the shoulders of sannyAsins. It is not that they are doing poor job out of it. In fact they are excelling in what they are doing. But it is a travesty that the current kaala (kali-kaala!!!) is of that nature that everyone else, other than the individuals belonging to the fourth aashrama, has turned into an artha kaami and kaama kaami leaving alone dharma.

[1] It should actually be fungus, rather than virus. virus has a raajasik nature, while fungus has a taamasik nature. People who convert others and people who are converted are full of taamasik nature.

Advaita and Vedanta before Shankara

2009-06-12T17:05:00.005+02:00

Who were the Advaitins before Adi Shankara? gauDapAda's kArika is a commentary on mAnDUkya. What about other Upanishads? Kena is said to have two commentaries by Adi Shankara, one of which is said to have referred to an earlier commentary. What was it?

What about the authors of ashTAvakra-gIta, avadhUta-gIta and yoga-vAsishhTa?

Why does Swami Madhavananda says that "Kumarila Bhatta did his best to do an GYAna-interpretation of the brahmaNAs?

In general, what was the Vedantic tradition (as in Upanishadic) before gauDapAda, govindapAda and shankara?

Ramana, Vedas and His Dialogues

2009-06-09T20:21:00.004+02:00

What did bhagavaan Ramana mean when he referred to as the scriptures? Did He mean the scriptural words of all the world, which could be interpreted as advaitic, or did He mean the Vedas (essentially Vedanta)? More precisely, when He used the word "scriptures" in His works (see the next question), what were the precise words He used? (Remember that He spoke only the vernacular languages).

Are the Dialogues of the Ramana proper reference material, or are secondary material to His original works (like naan-yaar, ullanDu-naarpaandu) and translations (like Vivekachudamani, Shri Dakshinamurthy Stotram)?

sampradAya, jIvanmukas and abhrahamic religions

2009-05-30T19:45:00.003+02:00

The basic promise of a tradition (sampradAya) is by the measurable results that it provides, under different times and places, some of them even testing the tradition to its limit.

All the sampradAyas of sanAtana-dharma excel in such a test. On the whole, it has produced a great lineage of aacharyas and gurus who have not only shown their jIvanmuktitva, but also answered the questions their particular times have raised.

In this test, the notable failures are the abrahamic religions. One of them says that a particular prophet is the son of god with rest of the followers being sinners. The sinners can never reach to the level of son of God. Implicitly, the highest status as defined by the religion itself is inachievable by the religion itself. The other religion even goes on to define this more precisely. It says that there can be no more prophets. Even after stopping to laugh at the preposition, when one understand it, it means that an individual, who is a follower of that cult can never ever raise to the highest level of prophethood, as offered by the religion itself!

These kind of religions, if were kept in a religion-market would be aptly dismissed as a snake-oil-salesmen, as neither can one verify whether a bygone individual is a true son of god, or whether he has actually seen god, which confirms his prophethood. Oh wait, these are abrahmic religions, which means you could never reach to the level of brahman in them!

What kind of bogus!

Effective Communication: individual and organization

2009-05-24T19:31:00.006+02:00

What are the basic premises that an organization or an individual has to satisfy to get his message to the listeners? Is it just charm or substance?

At individual level, the substance is improved by "communication skills", which are in turn improved by a yogic system (yama-niyama and so on).

What helps an organization? Can yama-niyama help an organization like BJP? How can it tackle the hostile media?

In general, what is the yoga that helps the collective intellect to of a country like India, so that it can effectively keep in "control" the media, so that it does not lead the collective intellect astray. This "control" has to be done while giving it freedom.

Gita Quiz

2009-05-02T22:01:00.003+02:00

In the past, I had linked to a Gita Quiz posted on advaitin list by Prof. VK. Here is a link to a Gita Quiz from Chinmaya Mission.

Some links on Jagannatha Pandita Raya

2009-04-19T16:47:00.004+02:00

Here are a few links on Jagannatha Pandita Raya, a world renown poet who was perhaps a contemporary of Akbar as well as of Appayya Dikshita.

by Prasad B.S.V (The same appears at the following link).

by santhemant

The cry of the jiva: a poem

2009-04-14T00:54:00.006+02:00

A young black man walked into the train,
was dressed as young people do,
the train was not that full,
as it was a holiday.

He walked in,
the doors closed,
said the automatic announcer:
"les portes se ferment" (or doors are closing),
or something like that.

The train started moving.
He did not sit down.
Then it happened.
He started crying.

This was not a usual sobbing
by hiding the tears behind the eyes
and turning away from onlookers.

This was crying,
loud crying,
pure and simple.

Just as kids do,
when they want something,
and not too unlike lovers kissing each other passionately,
as they usually do in this part of this world,
without care and abandon.

He did not stop crying,
the crying just got louder.
People, did not care,
even if they did, they turned their
eyes away.
French callousness, as opponents as
people on the other side of the channel,
(or the ocean) may say.
I do not simply know if they were gifted
to turn their ears off too!

The crying continued,
then it sparked in me.
It was no usual crying.
It was the Jiva crying.
The reason being separation from its source!

The Jiva was crying due to fear
because it had forgotten its source.

Not due to the source's fault that it had happened.
Not due to the Jiva's fault that it had happened.
It had happened to to a false-superimposition.
What caused the it?
A wise man said: beginning-less ignorance.

How to end it?
Just watch it.
It will go away,
simply because it never was.

The jiva will merge in the source,
if it wants to,
the moment it wants to.

The Jiva was always the source,
the source was never the Jiva.
the source always was the source.

Before source,
after source
in between the source.

What a maya!
Om Shanthi!

yoga and vedanta from Advaita-L

2009-03-28T14:46:00.024+01:00

Here are some links on yoga and vedanta, mainly from April 2005 archives.

yama and niyama by Shri. VS

Part 1,
Part 2(yama and niyama)
Part 3

What is tapas? 2
The ones given in 17th chapter do not count, as they are the practice

Yoga and Vedanta: part 9 (Which has the links to other posts,

My praNAms to the author (Shri VS-ji) and his guru parampara.

Also see this link by Shri Chittaranjan-ji.

Also refer to the previously linked paper by Shri Michael Comans.

Postscript See this post on advaitin.

Two books on Hindu Dharma

2009-03-25T09:56:00.015+01:00

This post is about books that are worth reading by anyone interested in sanAtana dharma, whether they are "practicing it" or have been outsiders and want to understand it.

Hindu Dharma by Sri Sri Chandrasekharendra Saraswathi MahaSwamiji: The book Hindu Dharma is a series of lectures by Sri Sri Sri Chandrasekharendra Saraswathi MahaSwamiji, who was the the head of the Shankara Mutt at Kanchi. He was known to be a jIvanmukta (one who is liberated while alive).

This book teaches all the basics about a Hindu life and the corrects the misconceptions that have crept in over times. These misconceptions are more dangerous to a dharma, not the least when it is attacked from other encroaching religions. It is well known that the emphasis on a spiritual orientation, even while doing their nitya and naimittika karmas (duties that are daily and obligatory) distinguishes a Hindu from these others.

In fact, I think that this book should be one of the first introductory books to Hinduism, as it tries to correct the many errors that have crept into the practice of sanAtana dharma. It is these errors, which gradually turn into corruption in the hearts and minds of the people who, which make the dharma weaker from within, thus causing a rot on which other religions can feed upon.

In particular, The key concepts should be understood by parents of raising kids, as clearly puts an onus of responsibility on them. For example, the Sage of Kanchi, never forgets to repeat the maxims (like "do a sandhya vandana regularly") that the parents who practice sanAtana dharma well will beget children who are equally good practitioners themselves.

The philosophy section of the book is very readable and mature at the same time. The Acharya takes the reader through the entire gamut of Indian darshanas (schools of thought), from the non-vaidic schools to the vaidic schools. In this aspect, it as well rivals many books written by purely academicians. Reading these sections of the book enforces the thought that philosophy in Indian schools is not one built in ivory towers, but by practitioners or seers, with the former searching for the meaning behind the Truth, and the latter explaining it. There is no problem of the reader complaining of lack of "no tears approach", as he is taken through it deftly trough the sharp bends. There are difficult sections though, which make the book a worthy for multiple readings.

There is no point putting any excerpts from the book as there are too many gems over there. If you want to learn about Hindu Dharma, first read it and put it into practice.

Radical Universalism: Does Hinduism Teach That All Religions Are The Same? A Philosophical Critique of Radical Universalism The fallacies and mistakes that this book (rather a paper) corrects are numerous. It should be read multiple times by many Hindus to really understand what they truly believe in, especially when they are explaining to their beliefs to a mostly western audience, or just trying to understand for themselves. This book is Radical Universalism subtitled "Does Hinduism Teach That All Religions Are The Same? A Philosophical Critique of Radical Universalism". The author Dr. Frank Morales, Ph.D. (Sri Dharma Pravartaka Acharya)" is, according to the above website a well known speaker with many credentials.

Primarily there are some Philosophical questions that the book raises, which need to dealt with. The questions obviously touch upon the classical and seemingly never ending debates like: traditional vs. modern, conservative vs.liberal, meaning of scriptural statements with respect to modern age and so on. But the questions that are asked are very important and need to be thought about.

The historical section of the book raises very valid points and confirms some of the well known recent alarming trends in people understanding scriptures for themselves. None-the-less, this has been there for some time too.

Here are some excerpts from this book:

In order to fully appreciate the proper purport of the verse ekam sad vipra bahudha vadanti, we need to understand the verse in terms its own inherently derived meaning, and not merely in accordance with polemically determined speculative opinion. We can do this by explicating the verse in accordance with the verse’s precise categorical status, followed by an accurate veridical assessment of its philosophical content. In order to more precisely understand the philosophical meaning of the many verses found in the Hindu scriptures, this verse included, I have developed a methodological system of explication that I call Categorical Exegetical Analysis. This interpretive methodology enables its user to more accurately understand the precise meaning of any singular unit of philosophical text from the Hindu scriptures, units ranging from a simple declarative statement to a string of verses to an entire work, and held together by one unitive philosophical or conceptual motif.

Stated briefly, this philo-exegetical method involves three sequential steps. First, we must determine whether the verse in question is making an actual philosophical statement or some other form of statement (poetic, descriptive, historical, narrative, etc.). In the case of the verse ekam sad vipra bahudha vadanti, the philosophically propositional makeup of the statement, the obviously philosophical nature of the subject (sat, "Truth/God"), and the clearly unitive conceptual pattern of the verse, undoubtedly makes this a philosophical statement. Second, we need to see what category of philosophical subject matter the statement falls under by determining the precise philosophical nature of the textual unit under analysis. Is the verse saying something about ethics, about knowledge, about liberation, or about some other aspect of philosophy?

The following are the various categories of philosophical statements that the verse under analysis could potentially fall under.

a) Ontological - statements outlining the nature of the Absolute.

b) Ethical - statements concerning proper/improper behavior.

c) Soteriological - statements about the means and/or nature of liberation.

d) Social - political, economic and sociological statements.

e) Aesthetic - poetic description and/or theory.

f) Cosmological - statements on the nature of the universe and physics.

g) Cosmogonical - statements about the origin/creation of the universe.

h) Epistemological - statements concerning means of knowing.

Every propositional statement containing significant philosophical content found in the scriptures of Hinduism falls within one or more of these philosophical categories. It is impossible to determine the full scope of the intent of any statement without first discerning which category a statement falls under. This is so because of the commonsensical fact that before we can determine what a verse is saying philosophically, we first need to know what aspect of philosophy the verse is addressing. Third, after completing steps one and two, a proper philosophical explication of the verse can be done.

We will now use Categorical Exegetical Analysis to examine the famous verse from the Rig Veda: ekam sad vipra bahudha vadanti. An exact transliteration of the verse is:

"Truth/God (sad) [is] One (ekam), [despite] seers (vipra) call (vadanti) [it] variously (bahudha)."

The typical Radical Universalist attempt at interpreting this verse is to view it, incorrectly, as either an epistemological or a soteriological claim. That is, this verse is usually misinterpreted as either saying that a) God can be known in a myriad of ways (thus seeing this as an epistemological statement), or that b) there are many ways or paths of achieving God (thus misinterpreting this as a soteriological verse).

It is my contention that both interpretations are incorrect. An interpretive error is committed by Radical Universalists due to not understanding the proper categorical context, and thus the proper philosophical meaning, of the statement. The mantra ekam sad vipra bahudha vadanti is neither an epistemological nor a soteriological statement; but it is rather an ontological one. It is not talking about the proper derivation of authoritative knowledge (pramana), nor about the means of attaining liberation (mokshopaya, or mokshamarga). Rather, the verse is making a clear attributive statement about the essential ontological nature of the Absolute. The ontological nature of this verse is clearly known due to the fact that sat ("Truth, reality, being, God") is the singular nominative subject, which is then qualified by the accusative ekam ("one, unity"). "God is One…". Thus the primary clausal emphasis of this propositional verse is clearly placed upon explaining the ontological nature of sat (before consonant-initial endings, the t becomes d; thus sat becomes sad in this verse) being a metaphysically unified substance (ekam = "one"). The emphasis is not on the secondary supportive clause vipra bahudha vadanti. The point of this verse is the ontological unity and integrity of the Absolute, that God is one…despite the fact that this Absolute may have multiple names. The statement ekam sad vipra bahudha vadanti is an ontological statement with God as subject, not an epistemological statement with wise-ones as subjects, or a soteriological statement with the means of liberation as the subject. Indeed, multiple paths of liberation are not even mentioned in the original Sanskrit of this verse at all, leaving even less reason for anyone to misinterpret this as a verse somehow supporting Radical Universalism from a soteriological perspective. In summation, this verse is not talking about multiple paths for achieving liberation (since it does not even mention "paths"). It is not talking about various means of knowing God. Rather, it is a straightforward ontological statement commenting upon the unitive nature of the Absolute, that God is one. Thus, "God is one, despite sages calling it by various names".

One interesting aspect of this book is that the book asks RSS, the uncomfortable question: "How is is that you are saying all religions are the same and still supposedly fighting for Hinduism?"

It is a great luck that we are in an age when knowledge is just a click away. But is not true that the same is statement is applicable to the all pervasive truth that is closest to one's Self (in fact, it is one's own self!). But, how many can drop the weight of one's vaasanaas to truly know it?

brahmaGYAna and jIvanmukti

2009-03-14T11:14:00.010+01:00

This post is a collection of links on brahmaGYAna and jIvanmukti by Shri S Jayanarayanan on Advaita-L. The series begins with the Nov 2006 archives.

Not very related to the above post, but the following post in advaitin on Sampradaya is worth reading too.

Who am I?

2009-03-02T10:32:00.003+01:00

Ramana's Who Am I?.

The Enlightened Eminently Engage in Empirical Endeavours

2009-02-26T22:13:00.006+01:00

Read the fascinatingly titled "The Enlightened Eminently Engage in Empirical Endeavours". The same article is available in PDF format here (or here)
.
My humble praNAms to the author and his guru parampara as well as all the advaitic masters!

Activities of GYaanis according to Advaita

2009-01-22T17:01:00.010+01:00

In a great post, Shri Jaishankar-ji, a disciple of Swami Dayananda, and a great scholar of Advaita, elaborates on the major points of contention of the "two schools" in Advaita. The post is worth reading to understand the core reasons of contention between followers of SSS and the "Parampara-school" of Advaita.

Let me try to summarise the two different views on the empirical activities of a jnAni (knower of brahman) being discussed in this group. To understand why the two views don't seem to converge even after a lot of posts, we have to understand the fundamental positions of the adherents of these two views.

We have one set of arguments which goes thus:

Ignorance (ajnAna) is jnAna-abhAva (absence of knowledge)
dvaita prapancha ( world of duality) is anAdi adhyAsa (beginningless superimposition) which is due to wrong/ erroneous cognition (mithyAjnAna) by mind
mAya is avidyAkArya ( effect of ignorance)
Isvara is mAyAvi (wielder of mAya) and is also an effect of ignorance
There is no difference of Isvarasrsti (Isvara's creation) and jIvasrsti (individual's creation) as all perception is due to erroneous cognition by mind
When knowledge 'dawns' the erroneous perception of duality is removed like a snake perception on a rope
This implies that jnAni/jivanmukta can no more perceive any duality and 'becomes' that very brahman. Further the jnAni/jivanmukta cannot be identified with any particular body-mind-sense complex.
The so called teacher-student interactions and the empirical engagements of jnAni/jivanmukta are only in the perception of ajnAnis due to erroneous cognition by mind.

The other view is that:

Ignorance (ajnAna) is jnAna-virOdhi (opposed to knowledge)
dvaita prapancha ( world of duality) is adhyAsa (superimposition) which is due to false ignorance (mithyA-ajnAna)
ajnAna / ignorance covers the truth (AvaraNa) and then projects the world of duality (vikshepa). Brahman conditioned by ajnAna (ignorance) is jiva (embodied individual)
Brahman conditioned by mAya is Isvara the creator. mAya is the creative power and Isvara is the wielder of mAya. mAya covers the truth (AvaraNa) and then projects the world of duality (vikshepa). mAya is mithyA (false ontologically).
mAya and ajnAna are one and the same principle but mAya is with respect to Isvara (cosmic) and ajnAna is with respect to the jiva/individual.
Isvarasrsti (Isvara's creation) is vyAvahArika (empirical/objective) and jIvasrsti (individual's creation) is prAtibhAsika (subjective).
Knowledge is the understanding that Atma (Self) is brahman (satyam) and the objective world and subjective individuality is false (mithyA). Knowledge results in the permanent shift in one's identity from jiva/individual to brahman. Knowledge does not end the perception of duality. Knowledge is the understanding that even while perceiving the duality, advaita (non-dual) alone is real (satyam).
jnAni/knower of truth, can continue to engage in Guru-Sishya interactions and other worldly interactions due to prArabdha karma (Karma which has already started to fructify), which are part of Isvara srsti, while enjoying jIvanmukti (liberation while being alive).

I would like to quote BG chapter 3 verse 33

sadrSam ceSTate svasyAh prakrterjnAnavAnapi
prakrtim yAnti bhUtani nigrahah kim kariSyati

Even a wise person acts in keeping with his or her own nature. Because
all beings follow their own nature, of what use is control?

Shankar in his Bhasya says

sadrSam anurUpam ceState ceStAm karoti | kasyAh ? svasyAh svakIyAyAh prakrteh | prakrtir nAma pUrva-krta-dharmAdharmAdi-samskAra vartamAna-janmAdau abhivyaktAh | sA prakrtih | tasyAh sadrSam eva sarvo jantur jnAnavAn api ceState, kim punar mUrkhah ?

Translation of swAmi GambhIrAnanda:

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.

For more clarity you can read from BG Chapter Verse 17 onwards up to end of chapter to understand clearly the vyvahAra of jnAni and ajnAni.

[Ed. I think Jaishankar-ji is talking about chapter 5 verse 17 onwards.]

Postscript: Read the fascinatingly titled "The Enlightened Eminently Engage in Empirical Endeavours" by Subbu-ji, another scholar of advaita whose articles this blog had linked earlier to. The same article is available in PDF format here.

My humble praNAms to the authors, their guru parampara as well as all the advaitic masters!

Pujya Swamiji on Global Warming

2008-12-29T19:44:00.004+01:00

I hope people listen to you, when you say this.

Beginning and Ending Verses of each chapter in the Gita

2008-12-29T13:22:00.019+01:00

Here are the 36 (+1 [see notes below]) verses that are the first and last verses of all the chapters of the Gita, along with Swami Gambhirananda's translation, as well as my notes.

Chapter 1
- dhR^itaraashhTra uvaacha .
  dharmakshetre kurukshetre samavetaa yuyutsavaH .
  maamakaaH paaNDavaashchaiva kimakurvata sa.njaya .. 1.1..
  
  Dhrtarastra said: O Sanjaya, what did my sons (and others) and Pandu's sons (and others) actually do when, eager for battle, they assembled on the sacred field, the Kuruksetra (Field of the Kurus)?
- sa.njaya uvaacha .
  evamuktvaarjunaH saN^khye rathopastha upaavishat.h .
  visR^ijya sashara.n chaapa.n shokasa.nvignamaanasaH .. 1.47..
  
  Sanjaya narrated: Having said so, Arjuna, with a mind afflicted with sorrow, sat down on the chariot in the midst of the battle, casting aside the bow along with the arrows.
Chapter 2
- sa.njaya uvaacha .
  ta.n tathaa kR^ipayaavishhTamashrupuurNaakulekshaNam.h .
  vishhiidantamida.n vaakyamuvaacha madhusuudanaH .. 2.1..
  
  Sanjaya said: To him who had been thus filled with pity, whose eyes were filled with tears and showed distress, and who was sorrowing, Madhusudana uttered these words:
- shriibhagavaanuvaacha .
  eshhaa braahmii sthitiH paartha nainaaM praapya vimuhyati .
  sthitvaasyaamantakaale.api brahmanirvaaNamR^ichchhati .. 2.72..
  
  The Blessed Lord said: O Partha, this is the state of being established in Brahman. One does not become deluded after attaining this. One attains identification with Brahman by being established in this state even in the closing years of one's life.
Chapter 3
- arjuna uvaacha .
  jyaayasii chetkarmaNaste mataa buddhirjanaardana .
  tatki.n karmaNi ghore maa.n niyojayasi keshava .. 3.1..
  
  Arjuna said: O Janardana (krsna), if it be Your opinion that wisdom is superior to action, why they do you urge me to horrible aciton, O Kesava ?
- shriibhagavaanuvaacha .
  evaM buddheH paraM buddhvaa sa.nstabhyaatmaanamaatmanaa .
  jahi shatruM mahaabaaho kaamaruupaM duraasadam.h .. 3.43..
  
  3.43 Understanding the Self thus 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.
Chapter 4
- shriibhagavaanuvaacha .
  imaM vivasvate yogaM proktavaanahamavyayam.h .
  vivasvaanmanave praaha manurikshvaakave.abraviit.h .. 4.1..
  
  The Blessed Lord said: I imparted this imperishable Yoga to Vivasvan, Vivasvan taught this to Manu, and Manu transmitted this to Iksavaku.
- shriibhagavaanuvaacha .
  tasmaadaGYaanasaMbhuutaM hR^itstha.n GYaanaasinaatmanaH .
  chhittvainaM sa.nshayaM yogamaatishhThottishhTha bhaarata .. 4.42..
  
  The Blessed Lord said: Therefore, O scion of the Bharata dyasty, take recourse to yoga and rise up, cutting asunder with the sword of Knowledge this doubt of your own in the heart, arising from ignorance.
Chapter 5
- arjuna uvaacha .
  sa.nnyaasaM karmaNaa.n kR^ishhNa punaryoga.n cha sha.nsasi .
  yachchhreya etayorekaM tanme bruuhi sunishchitam.h .. 5.1..
  
  Arjuna said: O Krsna, You praise renunciation of actions, and again, (Karma-) yoga. Tell me for certain that one which is better between these two.
- shriibhagavaanuvaacha .
  bhoktaaraM yaGYatapasaa.n sarvalokamaheshvaram.h .
  suhR^idaM sarvabhuutaanaa.n GYaatvaa maa.n shaantimR^ichchhati ..
  5.29..
  
  The Blessed Lord said:One attains Peace by knowing Me who, as the great Lord of all the worlds, am the enjoyer of sacrifices and austerities, (and) who am the friend of all creatures.
Chapter 6
- shriibhagavaanuvaacha .
  anaashritaH karmaphalaM kaarya.n karma karoti yaH .
  sa sa.nnyaasii cha yogii cha na niragnirna chaakriyaH .. 6.1..
  
  The Blessed Lord said: He who performs an action which is his duty, without depending on the result of action, he is a monk and a yogi; (but) not (so in) he who does not keep a fire and is actionless.
- shriibhagavaanuvaacha .
  yoginaamapi sarveshhaaM madgatenaantaraatmanaa .
  shraddhaavaanbhajate yo maa.n sa me yuktatamo mataH .. 6.47..
  
  Even among all the yogis, he who adores Me with his mind fixed on Me and with faith,he is considered by Me to be the best of the yogis.
Chapter 7
- shriibhagavaanuvaacha .
  mayyaasaktamanaaH paartha yogaM yuJNjanmadaashrayaH .
  asa.nshayaM samagraM maa.n yathaa GYaasyasi tachchhR^iNu .. 7.1..
  
  The Blessed Lord said: O Partha, hear how you, having the mind fixed on Me, practising the Yoga of Meditation and taking refuge in Me, will know Me with certainly and in fulness.
- shriibhagavaanuvaacha .
  saadhibhuutaadhidaivaM maa.n saadhiyaGYa.n cha ye viduH .
  prayaaNakaale.api cha maa.n te viduryuktachetasaH .. 7.30..
  
  The Blessed Lord said: Those who know me as existing in the physical and the divine planes, and also in the context of the sacrifice, they of concentrated minds know Me even at the time of death.
Chapter 8
- arjuna uvaacha .
  ki.n tad.h brahma kimadhyaatma.n kiM karma purushhottama .
  adhibhuuta.n cha kiM proktamadhidaivaM kimuchyate .. 8.1..
  
  O supreme person, what is that Brahman? What is that which exists in the individual plane? What is action? And what is that which is said to exist in the physical plane? What is that which is said to be existing in the divine plane?
- shriibhagavaanuvaacha .
  vedeshhu yaGYeshhu tapaHsu chaiva
  daaneshhu yatpuNyaphalaM pradishhTam.h .
  atyeti tatsarvamidaM viditvaa
  yogii paraM sthaanamupaiti chaadyam.h .. 8.28 ..
  
  The Blessed Lord said: Having known this, the yogi transcends all those results of rigtheous deeds that are declared with regard to the Vedas, sacrifices, austerities and also charities, and he reaches the primordial supreme State.
Chapter 9
- shriibhagavaanuvaacha .
  idaM tu te guhyatamaM pravakshyaamyanasuuyave .
  GYaanaM viGYaanasahitaM yajGYaatvaa mokshyase.ashubhaat.h .. 9.1..
  
  The Blessed Lord said: However, to you who are not given to cavilling I shall speak of this highest secret itself, which is Knowledge [Jnana may mean Brahman that is Consciousness, or Its knowledge gathered from the Vedas (paroksa-jnana). Vijnana is direct experience (aparoksa-jnana).] combined with experience, by realizing which you shall be free from evil.
- shriibhagavaanuvaacha .
  manmanaa bhava madbhakto madyaajii maa.n namaskuru .
  maamevaishhyasi yuktvaivamaatmaanaM matparaayaNaH .. 9.34..
  
  Having your mind fixed on Me, be devoted to Me, sacrifice to Me, and bow down to Me. By concentrating your mind and accepting Me as the supreme Goal, you shall surely attain Me who am thus the Self.
Chapter 10
- shriibhagavaanuvaacha .
  bhuuya eva mahaabaaho shR^iNu me paramaM vachaH .
  yatte.ahaM priiyamaaNaaya vakshyaami hitakaamyayaa .. 10.1..
  
  The Blessed Lord said: O mighty-armed one, listen over again ot My supreme utterance, which I, wishing your welfare, shall speak to you who take delight (in it).
- shriibhagavaanuvaacha .
  athavaa bahunaitena kiM GYaatena tavaarjuna .
  vishhTabhyaahamidaM kR^itsnamekaa.nshena sthito jagat.h .. 10.42..
  
  The Blessed Lord said: What is the need of your knowing this extensively, O Arjuna? I remain sustaning this whole creation in a special way with a part (of Myself).
Chapter 11
- arjuna uvaacha .
  madanugrahaaya paramaM guhyamadhyaatmasa.nGYitam.h .
  yattvayokta.n vachastena moho.ayaM vigato mama .. 11.1..
  
  Arjuna said: This delusion of mine has departed as a result of that speech which is most secret and known as pertaining to the Self, and which was uttered by You for my benefit.
- shriibhagavaanuvaacha .
  matkarmakR^inmatparamo madbhaktaH saN^gavarjitaH .
  nirvairaH sarvabhuuteshhu yaH sa maameti paaNDava .. 11.55..
  
  The Blessed Lord said: O son of Pandu, he who works for Me, accepts Me as the supreme Goal, is devoted to Me, is devoid of attachment and free from enmity towards all beings-he attains Me.
Chapter 12
- arjuna uvaacha .
  evaM satatayuktaa ye bhaktaastvaaM paryupaasate .
  ye chaapyaksharamavyaktaM teshhaa.n ke yogavittamaaH .. 12.1..
  
  Arjuna said: Those devotees who, being thus ever dedicated, meditate on You, and those again (who meditate) on the Immutable, the Unmanifested-of them, who are the best experiencers of yoga [(Here) yoga means samadhi, spiritual absorption.] ?
- shriibhagavaanuvaacha .
  ye tu dharmyaamR^itamidaM yathoktaM paryupaasate .
  shraddadhaanaa matparamaa bhaktaaste.atiiva me priyaaH .. 12.20..
  
  The Blessed Lord said: But those devotees who accept Me as the supreme Goal, and with faith seek for this ambrosia which is indistinguishable from the virtues as stated above, they are very dear to Me.
Chapter 13
- arjuna uvaacha .
  prakR^itiM purushha.n chaiva kshetra.n kshetraGYameva cha .
  etadveditumichchhaami GYaanaM GYeya.n cha keshava .. 13.1..
  
  shriibhagavaanuvaacha .
  idaM shariiraM kaunteya kshetramityabhidhiiyate .
  etadyo vetti taM praahuH kshetraGYa iti tadvidaH .. 13.2[13.1]..
  
  The Blessed Lord said: O son of Kunti, this body is referred to as the 'field'. Those who are versed in this call him who is conscious of it as the 'knower of the field'.
- shriibhagavaanuvaacha .
  kshetrakshetraGYayorevamantaraM GYaanachakshushhaa .
  bhuutaprakR^itimoksha.n cha ye viduryaanti te param.h .. 13.35[13.34]..
  
  Those who know thus through the eye of wisdom the distinction between the field and the Knower of the field, and the annihilation of the Matrix of beings,-they reach the Supreme.
Chapter 14
- shriibhagavaanuvaacha .
  paraM bhuuyaH pravakshyaami GYaanaanaa.n GYaanamuttamam.h .
  yajGYaatvaa munayaH sarve paraaM siddhimito gataaH .. 14.1..
  
  The Blessed Lord said: I shall speak again of the supreme Knowledge, the best of all knowledges, by realizing which all the contemplatives reached the highest Perfection from here.
- shriibhagavaanuvaacha .
  
  brahmaNo hi pratishhThaahamamR^itasyaavyayasya cha .
  shaashvatasya cha dharmasya sukhasyaikaantikasya cha .. 14.27..
  
  The Blessed Lord said: For I am the Abode of Brahman-the indestructible and immutable, the eternal, the Dharma and absolute Bliss.
Chapter 15
- shriibhagavaanuvaacha .
  uurdhvamuulamadhaHshaakhamashvatthaM praahuravyayam.h .
  chhandaa.nsi yasya parNaani yasta.n veda sa vedavit.h .. 15.1..
  
  The Blessed Lord said: They say that the peepul Tree, which has its roots upward and the branches downward, and of which the Vedas are the leaves, is imperishable. He who realizes it is knower of the Vedas.
- shriibhagavaanuvaacha .
  iti guhyatamaM shaastramidamuktaM mayaa.anagha .
  etatbuddhvaa buddhimaansyaatkR^itakR^ityashcha bhaarata .. 15.20..
  
  The Blessed Lord said: O sinless one, this most secret scripture has thus been uttered by Me. Understanding this, one becomes wise and has his duties fulfilled, O scion of the Bharata dynasty.
Chapter 16
- shriibhagavaanuvaacha .
  abhayaM sattvasa.nshuddhirGYaanayogavyavasthitiH .
  daanaM damashcha yaGYashcha svaadhyaayastapa aarjavam.h .. 16.1..
  
  The Blessed Lord said: Fearlessness, purity of mind, persistence in knowledge and yoga, charity and control of the external organs, sacrifice, (scriptural) study, austerity and recititude;
- shriibhagavaanuvaacha .
  tasmaachchhaastraM pramaaNaM te kaaryaakaaryavyavasthitau .
  GYaatvaa shaastravidhaanokta.n karma kartumihaarhasi .. 16.24..
  
  The Blessed Lord said: Therefore, the scripture is your authority as regards the determination of what is to be done and what is not to be done. After understanding (your) duty as presented by scriptural injunction, you ought to perform (your duty) here.
Chapter 17
- arjuna uvaacha .
  ye shaastravidhimutsR^ijya yajante shraddhayaanvitaaH .
  teshhaa.n nishhThaa tu kaa kR^ishhNa sattvamaaho rajastamaH .. 17.1..
  
  But, O Krsna, what is the state [i.e., where do the rites undertaken by them end? of those who, endued with faith, adore by ignoring the injunctions of the scriptures? Is it sattva, rajas or tamas?
- shriibhagavaanuvaacha .
  ashraddhayaa hutaM datta.n tapastapta.n kR^ita.n cha yat.h .
  asadityuchyate paartha na cha tatprepya no iha .. 17.28..
  
  The Blessed Lord said: O son of Prtha, whatever is offered in sacrifice and given in charity, as also whatever austerity is undertakne or whatever is done without, faith, is said to be of on avail. And it is of no consequence after death, nor here.
Chapter 18
- arjuna uvaacha .
  sa.nnyaasasya mahaabaaho tattvamichchhaami veditum.h .
  tyaagasya cha hR^ishhiikesha pR^ithakkeshinishhuudana .. 18.1..
  
  Arjuna said: O mighty-armed Hrsikesa, O slayer of (the demon) Kesi, I want to know serverally the truth about sannyasa as also about tyaga.
- sa.njaya uvaacha .
  yatra yogeshvaraH kR^ishhNo yatra paartho dhanurdharaH .
  tatra shriirvijayo bhuutirdhruvaa niitirmatirmama .. 18.78..
  
  Sanjaya narrated: Where there is Krsna, the Lord of yogas, and where there is Partha, the wielder of the bow, there are fortune, victory, prosperity and unfailing prudence. Such is my conviction.

Here is some notes:

The +1 at the beginning of this post refers to the additional verse at the beginning of chapter 13. Some versions of Gita do not contain the verse that is Arjuna's question asking Lord Krishna about six items.

Bhaya in the Gita

2008-12-25T18:21:00.013+01:00

This post is about the word bhaya in Gita, its translation by Swami Gambhirananda, and some of my notes.

bhayaadraNaaduparataM ma.nsyante tvaaM mahaarathaaH .
yeshhaa.n cha tvaM bahumato bhuutvaa yaasyasi laaghavam.h .. 2.35..

The great chariot-riders will think of you as having desisted from the fight out of fear; and you will into disgrace before them to whom you had been esteemed by.
nehaabhikramanaasho.asti pratyavaayo na vidyate .
svalpamapyasya dharmasya traayate mahato bhayaat.h .. 2.40..

Here there is no waste of an attempt; nor is there (any) harm. Even a little of this righteousness saves (one) from great fear.

[pratyavaaya is a kind of paapa that one incurs due to non-performance of duties that one has to perform, as defined by the shaastra. Rules for sin etc. are given in Purva-Mimamsa (P.M) sutras. Fear of these sins, or attachment to the desires drives one to do duties that have to be performed. Lord Krishna allays this fear by saying that doing the scripture-ordained-duties, shaastra-vihita-karma with an Ishvara-arpita-buddhi would save one from pratyavaaya-paapa. On the other hand, karma that is kaama-samkalpita (as well as raaga/dvesha samkalpita), duties that are prompted by desire (as well as attachment and aversion) works, would have the usual P.M rules applied to them (???). These kinds of works lead one to greater (vedantic sense) peril anyway, as they keep one in the cycle of births and deaths.]
duHkheshhvanudvignamanaaH sukheshhu vigataspR^ihaH .
viitaraagabhayakrodhaH sthitadhiirmuniruchyate .. 2.56..

That monk is called a man of steady wisdom when his mind is unperturbed in sorrow, he is free from longing for delights, and has gone beyond attachment, fear and anger.

[Swami Dayananda notes that the underlying root cause of both attachment as well as anger is Fear.]
shreyaansvadharmo viguNaH paradharmaatsvanushhThitaat.h .
svadharme nidhana.n shreyaH paradharmo bhayaavahaH .. 3.35..

One's own duty, 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.

[Another's duty will induce great fear. The primary cause for Arjuna's confusion is the misunderstanding of his duty. The persons who were standing before him were evil doers, aatataayi and he was kshatriya. So, his current duty is to punish those people. Instead, he wanted to renounce and go to Himalayas. (This is exactly what is happening in India now-a-days. As a country, India seems to have lost its kshaatra-dharma.)

Krishna explains that another's duty is fraught with fear as in a Vedantic sense, any secular duty is as good as another. Further dereliction of one's duty (svadharma) does not fulfill the "karma as a purifier" model.

Also, compare this verse with the following verse in the final chapter of Gita:

shreyaansvadharmo viguNaH paradharmaatsvanushhThitaat.h .
svabhaavaniyataM karma kurvannaapnoti kilbishham.h .. 18.47..

One's own duty, (though) defective, is superior to another's duty well performed. By performing a duty as dictated by one's own nature, one does not incur sin.

The message of both these verses is unequivocal: Do your duty with Ishvara-arpita-buddhi. It will save you from the fear of non-performance of duty, as well as save you from paapa, sin.]
viitaraagabhayakrodhaa manmayaa maamupaashritaaH .
bahavo GYaanatapasaa puutaa madbhaavamaagataaH .. 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.

[Second instance when attachment and anger are clubbed together with fear. Earlier, it was in 2.56. Once these three are defeated, then there is no time needed for sinking of the Knowledge which leads one to the infinite state.]
yatendriyamanobuddhirmunirmokshaparaayaNaH .
vigatechchhaabhayakrodho yaH sadaa mukta eva saH .. 5.28..

(Keeping the external objects outside, the eyes at the juncture of the eye-brows, and making equal the outgoing and incoming breaths that move through the nostrils,) the contemplative who has control over his organs, mind and intellect should be fully intent on Liberation and free from desire, fear and anger.

[Here is ichcha (which is another form of raaga) that is clubbed together with bhaya and krodha. See 2.56 and 4.10 as well.]
prashaantaatmaa vigatabhiirbrahmachaarivrate sthitaH .
manaH sa.nyamya machchitto yukta aasiita matparaH .. 6.14..

He should remain seated with a placid mind, free from fear, firm in the vow of a celibate, and with the mind fixed on Me by controlling it through concentration, having Me as the supreme Goal.
buddhirGYaanamasaMmohaH kshamaa satya.n damaH shamaH .
sukhaM duHkhaM bhavo.abhaavo bhaya.n chaabhayameva cha .. 10.4..

Intelligence, wisdom, non-delusion, forgiveness, truth, control of the external organs, control of the internal organs, happiness, sorrow, birth, death and fear as also fearlessness;

[Here fear is trepidation, and fearlessness is its absence. These are used as a prerequisite for gaining Knowledge.]
amii hi tvaa.n surasaN^ghaa vishanti
kechidbhiitaaH praaJNjalayo gR^iNanti .
svastiityuktvaa maharshhisiddhasaN^ghaaH
stuvanti tvaa.n stutibhiH pushhkalaabhiH .. 11.21..

Those very groups of gods enter into You; struck with fear, some extol (You) with joined palms. Groups of great sages and perfected beings praise You with elaborate hymns,saying 'May it be well!'
vaktraaNi te tvaramaaNaa vishanti
da.nshhTraakaraalaani bhayaanakaani .
kechidvilagnaa dashanaantareshhu
sa.ndR^ishyante chuurNitairuttamaaN^gaiH .. 11.27..

They rapidly enter into Your terrible mouths with cruel teeths! Some are seen sticking in the gaps between the teeth, with their heads crushed!
adR^ishhTapuurva.n hR^ishhito.asmi dR^ishhTvaa
bhayena cha pravyathitaM mano me .
tadeva me darshaya deva ruupaM
prasiida devesha jagannivaasa .. 11.45..

I am delighted by seeing something not seen heretofore, and my mind is stricken with fear. O Lord, show me that very form; O supreme God, O Abode of the Universe, be gracious!

[The question is, why did not Arjuna speak like vaagabhriNi or vaamadeva of Rig Veda, or like Janaka in beginning chapters of Ashtavakra Gita? According to an opinion, it is because of the "primal fear", fear of duality, which Vyaasa due to His brilliance wanted us to remember. Any experience involves the diads and triads. Which means duality. On the other hand, Advaita is ekam-advitiiyam: One without a second.]
yasmaannodvijate loko lokaannodvijate cha yaH .
harshhaamarshhabhayodvegairmukto yaH sa cha me priyaH .. 12.15..

He, too, owing to whom the world is not disturbed, and who is not disturbed by the world, who is free from joy, impatience, fear and anxiety, is dear to Me.

[One who is a good knower of Self never ever perturbs the state of the world by his anxieties.]
abhayaM sattvasa.nshuddhirGYaanayogavyavasthitiH .
daanaM damashcha yaGYashcha svaadhyaayastapa aarjavam.h .. 16.1..

Fearlessness, purity of mind, persistence in knowledge and yoga, charity and control of the external organs, sacrifice, (scriptural) study, austerity and recititude;

[Fearlessness is a prerequisite to the gaining of knowledge.]
duHkhamityeva yatkarma kaayakleshabhayaattyajet.h .
sa kR^itvaa raajasaM tyaagaM naiva tyaagaphalaM labhet.h .. 18.8..

Whatever action one may relinquish merely as being painful, from fear of physical suffering, he, having resorted to renunciation based on rajas, will surely not acquire the fruits of renunciation.
pravR^itti.n cha nivR^itti.n cha kaaryaakaarye bhayaabhaye .
bandhaM moksha.n cha yaa vetti buddhiH saa paartha saattvikii ..
18.30..

O Partha, that intellect is born of sattva which understands action and withdrawal, duty and what is not duty, the sources of fear and fearlessness, and bondage and freedom.
yayaa svapnaM bhayaM shokaM vishhaadaM madameva cha .
na vimu.nchati durmedhaa dhR^itiH saa paartha taamasii .. 18.35..

That firmness is considered to be born of tamas due to which a person with a corrupt intellect does not give up sleep, fear, sorrow, despondency as also sensuality.

[These fears are lower level fears that have to be conquered.]

Here is some notes: The Brihadaranaka Upanishad says dvitiyaad vai bhayam bhavati. The same sentiment is expressed in Srimad Bhagavatham, 11.2.37. This "primal fear" is the root cause of all suffering and all ephermeal existence. Only when this is conquered does one reach the ekam-advitiiyam-stage (One without a second state.) The fearlessness of GYaanis is well known. How can a dream tiger cause fear, when in waking state? It can cause fear when in the dream state.

This fear is what has been conquered by Prahlada, who was a natural GYaani. Hence when the Lord appeared in a ferocious form, he remained unperturbed.
This fear is what cause Arjuna tremble when he saw the Lord in His fearful form, and hence the reason for Arjuna asking the Lord to re-appear in a sattvik form.
This primal bhaya is what made Swami Vivekananda cry out in fear, asking Ramakrishna Paramahamsa "what are you doing to me?", when the latter touched Him on the heart. This will turn out to be a delusional fear anyway!

The above primal fear seems to be different from the ordinary fear that we face in daily life. Some people seem to be more bold, because they have conquered their inhibitions. One could think that there is a lower bhaya, which has to be conquered so that Vedanta can be imbibed. Lord Krishna is unequivocal in conquering this lower fear. Do your Duty. Do it with dedication. It will save you from great fear. it will create a serenity in you that will make you ready for Vedanta. Even among non-atma-GYaanis, the people who have conquered this lower fear by doing their duty have obtained the necessary aatma-shuddhi and hence will imbibe Vedanta better.

May we pray to the Lakshmi Narasimha who drives away the fear from our hearts so that we can let the Vedanta sink in our hearts deeply!

ekena chakramapareNa kareNa sha~Nkha\-
manyena sindhutanayaamavalambya tishhThan.h .
vaametareNa varadaabhayapadmachihnaM
lakShmiinR^isi.nha mama dehi karaavalambam.h ..

Purusha and Prakriti in the Gita

2008-12-25T14:46:00.029+01:00

Here are the occurances of Purusha (purushha) and Prakriti (prakR^iti) in the Gita, the verses and their translation by Swami Gambhirananda, and my notes.

purushha

ya.n hi na vyathayantyete purushhaM purushharshhabha .
samaduHkhasukha.n dhiira.n so.amR^itatvaaya kalpate .. 2.15..

O (Arjuna, who are) foremost among men, verily, the person whom these do not torment, the wise man to whom sorrow and happhiness are the same-he is fit for Immortality.

[Here the two uses refer to persons and an epithet for Arjuna.]
vedaavinaashina.n nitya.n ya enamajamavyayam.h .
katha.n sa purushhaH paartha ka.n ghaatayati hanti kam.h .. 2.21..

O Partha, he who knows this One as indestructible, eternal, birthless and undecaying, how and whom does that person kill, or whom does he cause to be killed!

[This use is about a person who knows the ephermeality of the Body-Mind-complex, as the eternal nature of the Self.]
yatato hyapi kaunteya purushhasya vipashchitaH .
indriyaaNi pramaathiini haranti prasabhaM manaH .. 2.60..

For, O son of Kunti, the turbulent organs violently snatch away the mind of an intelligent person, even while he is striving diligently.

[An intelligent person is only in the secular level. If He was truly Vedantic, he would have known how to control the indriyas.]
na karmaNaamanaarambhaannaishhkarmyaM purushho.ashnute .
na cha sa.nnyasanaadeva siddhi.n samadhigachchhati .. 3.4..

A person does not attain freedom from action by abstaining from action; nor does he attain fulfilment merely through renunciation.

[Again, this use is about a person who does not know the technique of proper Vedantic action.]
arjuna uvaacha .

ki.n tad.h brahma kimadhyaatma.n kiM karma purushhottama .
adhibhuuta.n cha kiM proktamadhidaivaM kimuchyate .. 8.1..

O supreme person, what is that Brahman? What is that which exists in the individual plane? What is action? And what is that which is said to exist in the physical plane? What is that which is said to be existing in the divine plane?

[One of the instances when Arjuna addresses the Lord, knowing that He is the Self in all Beings.]
adhibhuutaM ksharo bhaavaH purushhashchaadhidaivatam.h .
adhiyaGYo.ahamevaatra dehe dehabhR^itaa.n vara .. 8.4..

That which exists in the physical plane is the mutable entity, and what exists in the divine plane is the Person. O best among the embodied beings, I Myself am the entity that exists in the sacrifice in this body.

The terse reply to the question of Arjuna, explaining the divine nature of the Self. This will be explained later, culminating in the final verses of Chapter 15. Also, here it is the Lord who recognizes Arjuna as the Best among all Men. Who else would be fit for such teaching?]
abhyaasayogayuktena chetasaa naanyagaaminaa .
paramaM purushhaM divya.n yaati paarthaanuchintayan.h .. 8.8..

O son of Prtha, by meditating with a mind which is engaged in the yoga of practice and which does not stray away to anything else, one reaches the supreme Person existing in the effulgent region.

[The goal is the supreme person. The means is practice, determination and dispassion.]
prayaaNakaale manasaa.achalena
bhaktyaa yukto yogabalena chaiva .
bhruvormadhye praaNamaaveshya samyak.h
sa taM paraM purushhamupaiti divyam.h .. 8.10..

At the time of death, having fully fixed the Prana (vita force) between the eyebrows with an unswerving mind, and being imbued with devotion as also the strength of concentration, he reaches that resplendent supreme person.

[Again, the goal is the Person described in many Vedic Hymns. The power of Yoga which the aspirant has accumulated over His/Her lifetime comes to use at the time of departure. This is in cases of aspirants who have not attained jIvanmukti in this lifetime, as is the goal of Upanishads. They go to higher worlds and eventually reach the final state of Moksha.

Even if the person has other thoughts at that time, the path traversed till then does not go waste. He reaches the goal eventually. The story of Jada Bharatha is an illustration.]
purushhaH sa paraH paartha bhaktyaa labhyastvananyayaa .
yasyaantaHsthaani bhuutaani yena sarvamidaM tatam.h .. 8.22..

O son of Prtha, that supreme Person-in whom are included (all) the beings and by whom all this is pervaded-is, indeed, reached through one-pointed devotion.

[Here Purusha means Brahman, with Bhakti being clearly stated as a means to reach it.]
ashraddadhaanaaH purushhaa dharmasyaasya para.ntapa .
apraapya maa.n nivartante mR^ityusa.nsaaravartmani .. 9.3..

O destroyer of foes, persons who are regardless of this Dharma (knowledge of the Self) certainly go round and round, without reaching Me, along the path of transmigration which is fraught with death.

[Here, Purusha refers to common-folks who are caught up in the cycle of births and deaths.]
arjuna uvaacha .
paraM brahma paraM dhaama pavitraM paramaM bhavaan.h .
purushhaM shaashvataM divyamaadidevamajaM vibhum.h .. 10.12..

You are the supreme Brahman, the supreme Light, the supreme Sanctifier. All the sages as also the divine sage Narada, Asita, Devala and Vyasa call You the eternal divine Person, the Primal God, the Birthless, the Omnipresent; and You Yourself verily tell me (so).

[Arjuna again recognizes Lord Krishna to be the eternal Brahman.]
svayamevaatmanaatmaanaM vettha tvaM purushhottama .
bhuutabhaavana bhuutesha devadeva jagatpate .. 10.15..

O supreme Person, the Creator of beings, the Lord of beings, God of gods, the Lord of the worlds, You Yourself alone know Yourself by Yourself.

[Again, recognition by Arjuna of Lord Krishna as the Brahman.]
evametadyathaattha tvamaatmaanaM parameshvara .
drashhTumichchhaami te ruupamaishvaraM purushhottama .. 11.3..

O supreme Lord, so it is, as You speak about Yourself. O supreme Person, I wish to see the divine form of Yours.
tvamaksharaM paramaM veditavya.n
tvamasya vishvasya paraM nidhaanam.h .
tvamavyayaH shaashvatadharmagoptaa
sanaatanastvaM purushho mato me .. 11.18..

You are the Immutable, the supreme One to be known; You are the most perfect repository of this Universe. You are the Imperishable, the Protector of the ever-existing religion; You are the eternal Person. This is my belief.
tvamaadidevaH purushhaH puraaNaH
tvamasya vishvasya paraM nidhaanam.h .
vettaasi vedya.n cha para.n cha dhaama
tvayaa tataM vishvamanantaruupa .. 11.38..

You are the primal Deity, the eternal Person; You are the supreme Resort of this world. You are the knower as also the object of knowledge, and the supreme Abode. O You of infinite forms, the Universe is pervaded by You!

[The above two are *key verses* in the prayer to the Lord by Arjuna. The sanaatana-purushha and purAna-purushha seem appropriate for the Brahman which is beyond time.

I have made the correction to make purANa of 11.38 to be the same as sanAtana of 11.18. The translation in the book uses the word 'ancient', which is less appropriate. (another example for translation of purANa is verse na jaayate mriyate vaa kada (2.20)). ]
arjuna uvaacha .
prakR^itiM purushha.n chaiva kshetra.n kshetraGYameva cha .
etadveditumichchhaami GYaanaM GYeya.n cha keshava .. 13.1..

O Keshava, I wish to learn about Prakriti and Purusha, Kshetra, Kshetrajna and also the Knowledge and that which is to be known.

[Arjuna is asking about six entities at the beginning of Chapter 13. Abstractly, he wants to learn more about the discrimination between matter and spirit. Either the different words used could mean "please explain to me the different aspects of separation between the inert-matter and the consciousness entity" or it could also mean "explain the difference at local and cosmic level", with Prakriti and Purusha being the cosmic level terms and the Kshetra and Kshetrajna being the individual-level terms. These would be explained in chapters 13, 14 and 15. Some aspects have already been explained earlier.Translation by Swami Chinmayananda.]
prakR^itiM purushha.n chaiva vidyanaadi ubhaavapi .
vikaaraa.nshcha guNaa.nshchaiva viddhi prakR^itisaMbhavaan.h ..
13.20..

Know both Nature and also the individual soul to be verily without beginning; know the modifications as also the qualities as born of Nature.

[Here Purusha means the individual-soul (Jiva). The Lord explains that there is no beginning for both (Prakriti and Purusha). It is however possible to leave the "concept of Jiva" and attain the aatma-bhaava. (Atma is not merely a concept, it is the substratum of all concepts.) Then immortality ensures.]
kaaryakaaraNakartR^itve hetuH prakR^itiruchyate .
purushhaH sukhaduHkhaanaaM bhoktR^itve heturuchyate .. 13.21..

With regard to the source of body and organs, Nature is said to be the cause. The soul is the cause so far as enjoyership of happiness and sorrow is concerned.

[The doer is just the Prakriti and its Gunas. The Jiva is one who has beginning-less association with the Gunas. Hence it becomes a bhokta due to this association. The Atma is non-doer and non-enjoyer. So is the Jiva who has totally identified with it.]
purushhaH prakR^itistho hi bhuN^.hkte prakR^itijaanguNaan.h .
kaaraNaM guNasaN^go.asya sadasadyonijanmasu .. 13.22..

Since the soul is seated in Nature, therefore it experiences the qualities born of Nature. Contact with the qualities is the cause of its births in good and evil wombs.

[Jiva is Jiva so long as it considers itself a Jiva (Refer Prof. VK's "Who is a Doer" article). Enjoyment of the sense-organs continues its death and birth. Beyond these dualities is the Atma.]
upadrashhTaanumantaa cha bhartaa bhoktaa maheshvaraH .
paramaatmeti chaapyukto dehe.asminpurushhaH paraH .. 13.23..

He who is the Witness, the Permitter, the Sustainer, the Experiencer, the great Lord, and who is also spoken of as the transcendental Self is the supreme Person in this body.

[The Self is the actionless inactive close witness of everything that happens. It permits the happenings, as without it, no action takes place (without it, everything else is inert). It hence sustains it as Vishnu sustains the worlds. He is the experiencer because due to it, the mental states like "I am Happy, I am sad" come into existence. He is Lord because it is He that allows all these happenings.]
ya evaM vetti purushhaM prakR^iti.n cha guNaiH saha .
sarvathaa vartamaano.api na sa bhuuyo.abhijaayate .. 13.24..

He who knows thus the Person and Nature along with the qualities will not be born again, in whatever way he may live.

[This discrimination is the greatest of all Knowledge, as it liberates one from the cycle of births and deaths.]
tataH padaM tatparimaargitavyaM
yasmingataa na nivartanti bhuuyaH .
tameva chaadyaM purushhaM prapadye .
yataH pravR^ittiH prasR^itaa puraaNii .. 15.4..

Thereafter, that State has to be sought for, going where they do not return again: I take refuge in that Primeval Person Himself, from whom has ensued the eternal Manifestation.

[Purusha is the final goal, obtaining which there is no return to the ephermeal universe. The means is Sharanam, surrender to the all encompassing one and recognizing it as One's own inner Self.]
dvaavimau purushhau loke ksharashchaakshara eva cha .
ksharaH sarvaaNi bhuutaani kuuTastho.akshara uchyate .. 15.16..

There are these two persons in the world-the mutable and the immutable. The mutable consists of all things; the one existing as Maya is called the immutable.

[The two Purushas. The Vedic and Upanishadic "two birds" also worth remembering here. The lower Purusha does duties and attaches Himself to the results and is hence entangled in the lower Nature. The Higher is just an observer. Or He is the Ishvara in the Maya Frame. Beyond these two is the substratum of all. The being of all beings. The eternal "is-ness". Both the kshara and akshara Purusha are that, with different levels, called Upaadhis. When Upadhis cease to exist, Brahman just is.]
uttamaH purushhastvanyaH paramaatmetyudhaahR^itaH .
yo lokatrayamaavishya bibhartyavyaya iishvaraH .. 15.17..

But different is the supreme Person who is spoken of as the transcendental Self, who, permeating the three worlds, upholds (them), and is the imperisahble God.

[Brahman permeates the three worlds, and upholds them. Because It is the is-ness of the concept of worlds. "Jiva is controlled by Ishvara in Maya" is a true statement. Beyond Jiva is the existence of Jiva (is-ness of Jiva). Beyond Ishvara-Maya framework, which is but a controlling/controller power is the "is-ness" of either of them. That is Brahman, which is called Brahman by the Seers of the Vedas.]
yasmaatksharamatiito.ahamaksharaadapi chottamaH .
ato.asmi loke vedecha prathitaH purushhottamaH .. 15.18..

Since I am transcendental to the mutable and above even the immutable, hence I am well known in the world and in the Vedas as the supreme Person.

[Brahman is hence the supreme Person.]
yo maamevamasaMmuuDho jaanaatipurushhottamam.h .
sa sarvavidbhajati maaM sarvabhaavena bhaarata .. 15.19..

O scion of the Bharata dynasty, he who, being free from delusion, knows Me the supreme Person thus, he is all-knowing and adores Me with his whole being.

[One who knows Brahman becomes Brahman. This is the last use of Purusha in the sense of Brahman.]
sattvaanuruupaa sarvasya shraddhaa bhavati bhaarata .
shraddhaamayo.ayaM purushho yo yachchhraddhaH sa eva saH .. 17.3..

O scion of the Bharata dynasty, the faith of all beings is in accordance with their minds. This person is made up of faith as the dominant factor. He is verily what his faith is.

[Here it is people and faiths.]
nishchayaM shR^iNu me tatra tyaage bharatasattama .
tyaago hi purushhavyaaghra trividhaH samprakiirtitaH .. 18.4..

O the most excellent among the descendants of Bharata, hear from Me the firm conclusion regarding that tyaga. For, O greatest among men, tyaga has been clearly declared to be of three kinds.

[Arjuna is clearly the best among Men.]

prakR^iti: Here are the occurences of Prakriti in Gita.

na hi kashchitkshaNamapi jaatu tishhThatyakarmakR^it.h .
kaaryate hyavashaH karma sarvaH prakR^itijairguNaiH .. 3.5..

Because, no one ever remains even for a moment without doing work. For all are made to work under compulsion by the gunas born of Nature.

[The association of Jiva and Prakriti has been since immemorial times. Hence the Jiva keeps doing works driven by the Gunas, which are in turn born of Prakriti.]
prakR^iteH kriyamaaNaani guNaiH karmaaNi sarvashaH .
ahaN^kaaravimuuDhaatmaa kartaahamiti manyate .. 3.27..

While actions are being done in every way by the gunas (qualities) of Nature, one who is deluded by egoism thinks thus: 'I am the doer.'
prakR^iterguNasaMmuuDhaaH sajjante guNakarmasu .
taanakR^itsnavido mandaankR^itsnavinna vichaalayet.h .. 3.29..

Those who are wholly deluded by the gunas of Nature become attached to the activities of the gunas. The knower of the All should not disturb those of dull intellect, who do not know the All.

[One who knows that the doer is akarta and abhokta, should not disturb the ignorant masses too much. This is because it can give rise to false sense of ahamkaara, which causes more problems (What use will a ignorant person make of E=mc^2? He will use it destructively. The same is the case with TAT-TVAM-ASI.). He, the knower, should instead set an example by acting in karma-yoga fashion. This is so that others follow him in a gradual fashion.]
sadR^isha.n cheshhTate svasyaaH prakR^iterGYaanavaanapi .
prakR^iti.n yaanti bhuutaani nigrahaH kiM karishhyati .. 3.33..

Even a man of wisdom behaves according to his own nature. Being follow (their) nature. What can restraint do?

[The classic question of "Fate Vs. Free Will". Restraint cannot stop the sense organs from their sense-objects. It is knowledge, with vairaagya, that causes their proper separation. Remember the story of yayaati.]
ajo.api sannavyayaatmaa bhuutaanaamiishvaro.api san.h .
prakR^iti.n svaamadhishhThaaya saMbhavaamyaatmamaayayaa .. 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.

[Also see 9. on the non-doer-doership, birth and works of the Lord. By the equivalence, One who knows the Lord to be the Self, also truly knows that He is a non-doer. It is the Prakriti which does things. This is the true knowledge.]
bhuumiraapo.analo vaayuH khaM mano buddhireva cha .
aha.nkaara itiiyaM me bhinnaa prakR^itirashhTadhaa .. 7.4..

This Prakrti of Mine is divided eight-fold thus: earth, water, fire, air, space, mind, intellect and also egoism.

[The lower nature at cosmic level, that has the Eight fold division. Also see chapter 13 for a similar division, at individual level.]
apareyamitastvanyaaM prakR^iti.n viddhi me paraam.h .
jiivabhuutaaM mahaabaaho yayedaM dhaaryate jagat.h .. 7.5..

O mighty-armed one, this is the inferior (Prakrti). Know the other Prakrti of Mine which, however, is higher than this, which has taken the from of individual souls, and by which this world is upheld.

[The Higher Prakriti is the Unmanifest nature, which runs the whole show, with Brahman as the witness. (see verse 9.10 too).]
kaamaistaistairhR^itaGYaanaaH prapadyante.anyadevataaH .
taM taM niyamamaasthaaya prakR^ityaa niyataaH svayaa .. 7.20..

People, deprived of their wisdom by desires for various objects and guided by their own nature, resort to other deities following the relevant methods.

[The natural force drives people to their deities of their choice. People of duller intellect choose the faster-to-please and low-yielding deities. One who have greater intellect and discrimination choose the One who can give immortality.]
sarvabhuutaani kaunteya prakR^iti.n yaanti maamikaam.h .
kalpakshaye punastaani kalpaadau visR^ijaamyaham.h .. 9.7..

O son Kunti, all the beings go back at the end of a cycle to My Prakrti. I project them forth again at the beginning of a cycle.

[As will be explained in the next verses, here I refers to the Higher-Prakriti, which has the doership of the creation and dissolution.]
prakR^iti.n svaamavashhTabhya visR^ijaami punaH punaH .
bhuutagraamamimaM kR^itsnamavashaM prakR^itervashaat.h .. 9.8..

Keeping My own prakrti under control, I project forth again and again the whole of this multitude of beings which are powerless owing to the influence of (their own) nature.

[The Lord who is beyond the two-fold Prakriti seems to keep the Jivas in the cycle. Instead it is themselves, their own lower nature, that makes them in this cycle of births and deaths.]
mayaadhyaksheNa prakR^itiH suuyate sacharaacharam.h .
hetunaanena kaunteya jagadviparivartate .. 9.10..

Under Me as the supervisor, the Prakrti produces (the world) of the moving and the non-moving things. Owing to this reason, O son of Kunti, the world revolves.

[Prakriti is the doer. The Lord is beyond this. One who knows this truly knows. Also refer verses in Chapters 4 and 7.]
moghaashaa moghakarmaaNo moghaGYaanaa vichetasaH .
raakshasiimaasurii.n chaiva prakR^itiM mohinii.n shritaaH .. 9.12..

Of vain hopes, of vain actions, of vain knowledge, and senseless, they become verily possessed of the deceptive disposition of fiends and demons.

[Castigation of one who have lowly aspirations. Such aspirations are born of lowly nature, which they themselves created.]
mahaatmaanastu maaM paartha daiviiM prakR^itimaashritaaH .
bhajantyananyamanaso GYaatvaa bhuutaadimavyayam.h .. 9.13..

O son of Prtha, the noble ones, being possessed of divine nature, surely adore Me with single-mindedness, knowing Me as the immutable source of all objects.

[It is divine nature that can make a Jiva cross the bonds of samsaara. These divine-minded-Jivas adore with single-mindedness, the Lord of all beings with all their hearts, all the time.]
arjuna uvaacha .
dR^ishhTvedaM maanushhaM ruupaM tava saumya.n janaardana .
idaaniimasmi sa.nvR^ittaH sachetaaH prakR^iti.n gataH .. 11.51..

O Janardana, having seen this serene human form of Yours, I have now become calm in mind and restored to my own nature.

[Here it is uses as an common-expression, as Arjuna's fear is no more.]
arjuna uvaacha .
prakR^itiM purushha.n chaiva kshetra.n kshetraGYameva cha .
etadveditumichchhaami GYaanaM GYeya.n cha keshava .. 13.1..

[See above for meaning. This verse does not occur in some versions of Gita.]
prakR^itiM purushha.n chaiva vidyanaadi ubhaavapi .
vikaaraa.nshcha guNaa.nshchaiva viddhi prakR^itisaMbhavaan.h ..
13.20..

Know both Nature and also the individual soul to be verily without beginning; know the modifications as also the qualities as born of Nature.
kaaryakaaraNakartR^itve hetuH prakR^itiruchyate .
purushhaH sukhaduHkhaanaaM bhoktR^itve heturuchyate .. 13.21..

With regard to the source of body and organs, Nature is said to be the cause. The soul is the cause so far as enjoyership of happiness and sorrow is concerned.

[It is not even the soul that enjoys and hence suffers. It is the soul-ness, which identifies which lower-Prakriti that suffers.]
purushhaH prakR^itistho hi bhuN^.hkte prakR^itijaanguNaan.h .
kaaraNaM guNasaN^go.asya sadasadyonijanmasu .. 13.22..

Since the soul is seated in Nature, therefore it experiences the qualities born of Nature. Contact with the qualities is the cause of its births in good and evil wombs.
ya evaM vetti purushhaM prakR^iti.n cha guNaiH saha .
sarvathaa vartamaano.api na sa bhuuyo.abhijaayate .. 13.24..

He who knows thus the Person and Nature along with the qualities will not be born again, in whatever way he may live.

[Real nature of the perishable and the Imperishable is what is needed for Moksha.]
prakR^ityaiva cha karmaaNi kriyamaaNaani sarvashaH .
yaH pashyati tathaatmaanamakartaaraM sa pashyati .. 13.30..

And he who sees actions as being done in various ways by Nature itself, and also the Self as the non-agent,-he sees.

[What is to be seen? The doer-ship of the Nature, the non-doer-ship of the Self and the identification with the non-doer.]
kshetrakshetraGYayorevamantaraM GYaanachakshushhaa .
bhuutaprakR^itimoksha.n cha ye viduryaanti te param.h .. 13.35..

Those who know thus through the eye of wisdom the distinction between the field and the Knower of the field, and the annihilation of the Matrix of beings,-they reach the Supreme.

[Only through the eye of wisdom is the above seen. Once that is seen, the have reached immortality.]
sattvaM rajastama iti guNaaH prakR^itisambhavaaH .
nibadhnanti mahaabaaho dehe dehinamavyayam.h .. 14.5..

O mighty-armed one, the qualities, viz sattva, rajas and tamas, born of Nature, being the immutable embodies being to the body.

[The three fold division of Prakriti.]
mamaivaa.nsho jiivaloke jiivabhuutaH sanaatanaH .
manaHshhashhThaaniindriyaaNi prakR^itisthaani karshhati .. 15.7..

It is verily a part of Mine which, becoming the eternal individual soul in the region of living beings, draws (to itself) the organs which have the mind as their sixth, and which abide in Nature.

[Also worth remembering are the final verses of Chapter 10, when the Lord clearly says that all this is His Vibhuti. Further, this Vibhuti is a small part of Him. This in turn has its root in Purusha Sukta (RV.10.90.3) when the Rishi is Narayana, who is extolling the Purusha (!!!) says paadosya vishva-bhuutaani ...]
na tadasti pR^ithivyaa.n vaa divi deveshhu vaa punaH .
sattvaM prakR^itijairmukta.n yadebhiH syaattribhirguNaiH .. 18.40..

There is no such entity in the world or, again, among the gods in heaven, which can be free from these three gunas born of Nature.

[Summarization of the all pervasiveness of the Nature and hence the Gunas which constitute it. This verse can be considered to be a summary of the thoughts expressed in 3.27-28, or even entire chapter 14 (among others).]
yadaha.nkaaramaashritya na yotsya iti manyase .
mithyaishha vyavasaayaste prakR^itistvaa.n niyokshyati .. 18.59..

That you think 'I shall not fight', by relying on egotism,-vain is this determination of yours. (Your) nature impel you!

[In the next verses 18.60-61 is explained the Machine, the helplessness of the Jivas who are caught in it, due to their own Ahamkara. The machine rotates, keeping them in the cycle of Births and Deaths.]

Also to be remembered is Purusha Sukta (RV 10.90) whose deity is Purusha. The Seer for that Hymn is Narayana Rishi.
Swami Gambhirananda notes that Prakrti is sometimes translated as matter, and purusa as spirit. These are the words that are used by Shri Aurobindo and Swami Chinmayananda.
Synonyms to these two words, like jIva, ishvara, brahman for Purusha and mAya, avidya, Kshetra (at local level), bhaava (??) for Prakriti could be included in the above list.
Further reading: Also worth reading are Shri Aurobindo's chapters from the book "Essays on the Gita."
The importance of these words in Samkhya Philosophy (saaN^khya-darshana) (one of the closest to Vedanta, albeit with wrong conclusions) cannot be overestimated. There everything is divided into the Purusha and Prakriti. Some "philosophers" contend that Samkhya preceded Vedanta and hence some of the terms in Gita should be understood from "that perspective".

Another Sapta Shloki Bhagavad Gita

2008-12-10T18:42:00.015+01:00

Another Sapta Shloki Bhagavad Gita (one is this), has been popularized by Swami Ramsukh Dasji, who was (and still is) a great guiding light to the Vedanta community. The verses are given below, with the translation of verses 2-6 by Swami Gambhirananda.

vasudevasutaM devaM ka.nsacaaNuuramardanam
devakiiparamaanandaM kR^iShNaM va.nde jagadgurum

I bow to the divine son of Vasudeva, Who vanquished the demons Kamsa and Chanura, One who is the infinite source of joy for Devaki, the Krishna who is the Teacher of the entire universe.
shriibhagavaanuvaacha .
bahuuni me vyatiitaani janmaani tava chaarjuna .
taanyahaM veda sarvaaNi na tvaM vettha para.ntapa .. 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!
ajo.api sannavyayaatmaa bhuutaanaamiishvaro.api san.h .
prakR^iti.n svaamadhishhThaaya saMbhavaamyaatmamaayayaa .. 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.
yadaa yadaa hi dharmasya glaanirbhavati bhaarata .
abhyutthaanamadharmasya tadaatmaanaM sR^ijaamyaham.h .. 4.7..

O scion of the Bharata dynasty, whenever there is a decline one virtue and increase of vice, then do I manifest Myself.
paritraaNaaya saadhuunaa.n vinaashaaya cha dushhkR^itaam.h .
dharmasa.nsthaapanaarthaaya saMbhavaami yuge yuge .. 4.8..

For the protection of the pious, the destruction of the evil-doers, and establishing virtue, I manifest Myself in every age.
janma karma cha me divyamevaM yo vetti tattvataH .
tyaktvaa dehaM punarjanma naiti maameti so.arjuna .. 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.
vasudevasutaM devaM ka.nsacaaNuuramardanam
devakiiparamaanandaM kR^iShNaM va.nde jagadgurum

(See translation of [1])

It may be argued that this is not really a Sapta Shloki Gita, as only verses 2-6 are from Gita. But, what is a collection of Gita Verses which does not begin and end with Krishna Invocation? Verses 1 and 7 are from kR^iShNAShTaka, written by Adi Shankaracharya.

Here is the website of Swami Ramsukh Das-ji.

This post is one of many with the tag Collections of Gita Verses.

Where are the brahmins and kshatriyas in India?

2008-12-10T11:51:00.006+01:00

One question one could come up in the recent situation in India is, where are the kshatriyas? The people who provide leadership, save lives etc.? A rejoinder to this question is: where are the brahmins in the current Indian society? Are we in a situation that Arjuna feared (or unfortunately foresaw) in chapter 1 of Bhagavad Gita? Here are the verses from chapter 1 of Gita:

1.39: O Janardana, although these people, whose hearts have become perverted by greed, do not see the evil arising from destroying the family and sin in hostility towards, friends, yet how can we who clearly see the evil arising from destroying the family remain unaware of (the need of) abstaining from this sin?

1.40 From the ruin of the family are totally destroyed the traditional rites and duties of the family. When rites and duties are destroyed, vice overpowers the entire family also.

1.41 O Krsna, when vice predominates, the women of the family become corrupt. O descendent of the Vrsnis, when women become corrupted, it results in the intermingling of castes.

1.42 And the intermingling in the family leads the ruiners of the family verily into hell. The forefathers of these fall down (into hell) because of being deprived of the offerings of rice-balls and water.

1.43 Due to these misdeeds of the ruiners of the family, which cause intermingling of castes, the traditional rites and duties of the castes and families become destroyed.

1.44 O Janardana, we have heard that living in hell becomes inevitable for those persons whose family duties get destroyed.

1.45 What a pity that we have resolved to commit a great sin by being eager to kill our own kith and kin, out of greed for the pleasures of a kingdom!

Will we, by the design of sanatana dharma, have Brahmins and Kshatriyas back in the holy land of Bharat? If so, what will be their characteristics? Chapter 18 gives the answer:

18.41: O scorcher of enemies, the duties of the Brahmanas, the Ksatriyas and the Vaisyas, as also of the Sudras have been fully classified according to the gunas born from Nature.

18.42. The natural duties of the Brahmanas are the control of the internal and external organs, austerity, purity, forgiveness, straightforwardness, knowledge as also wisdom [Knowledge refers to the understanding of subjects presented by the scriptures; wisdom means making them matters of one's own experience.] and faith.

18.43. The natural duties of the Ksatriyas are heroism, boldness, fortitude, capability, and also not retreating from battle, generosity and lordliness.

18.44. The natural duties of the Vaisyas are agriculture, cattle-rearing and trade. Of the Sudras, too, the natural duty is in the form of service.

18.45. Being devoted to his own duty, man attains complete success. Hear that as to how one devoted to his own duty achieves success.

Postscript: A respected scholar points out to the following verse, that summarizes the five great Yagnyas of the Kshatriya; दुष्टस्य दण्डः सुजनस्य पूजा न्यायेन कोशेन च सम्प्रवृद्धिः । अपक्षपातोर्थिषु राष्ट्ररक्षा पञ्चैव यज्ञाः कथिता नृपाणाम्

Swami Dayananda: Ten Essential Verses of the Bhagavad Gita

2008-12-09T17:08:00.008+01:00

Swami Dayananda, one of the foremost Vedantic teacher of recent times has selected ten essential verses of of the Bhagavad Gita.

ashochyaananvashochastvaM praGYaavaadaa.nshcha bhaashhase .
gataasuunagataasuu.nshcha naanushochanti paNDitaaH .. 2.11..

You grieve for those who should not be grieved for. Yet you speak words of wisdom. The wise do not grieve for those who are living or for those who are no longer living. [Introduction to Gita. Adi Shankara begins His Gita commentary with this verse.]
vedaavinaashina.n nitya.n ya enamajamavyayam.h .
katha.n sa purushhaH paartha ka.n ghaatayati hanti kam.h .. 2.21..

Oh! Son of pritha, the one who knows this (self) to be indestructible, timeless, unborn, and not subject to decline, how and whom does that person kill? Whom does he cause to kill? [Nature of the Self (tvam).]
prajahaati yadaa kaamaansarvaanpaartha manogataan.h .
aatmanyevaatmanaa tushhTaH sthitapraGYastadochyate .. 2.55..

When a person gives up all the desires as they appear in the mind, Oh! paartha, happy in oneself, with oneself alone, that person is said to be one of ascertained knowledge. []
mayaa tatamidaM sarva.n jagadavyaktamuurtinaa .
matsthaani sarvabhuutaani na chaahaM teshhvavasthitaH .. 9.4..

This entire world is pervaded by Me whose form can not be objectified. All beings have their being in Me and I am not based in them. [Nature of Ishvara (tat). ]
loke.asmin dvividhaa nishhThaa puraa proktaa mayaanagha .
GYaanayogena saaN^khyaanaa.n karmayogena yoginaam.h .. 3.3..

Oh! Sinless One, the two-fold committed life-style in this world, was told by Me in the beginning -- the pursuit of knowledge for the renunciates and the pursuit of action for those who pursue activity.[The two-fold committed life-styles.]
karmaNyevaadhikaaraste maa phaleshhu kadaachana .
maa karmaphalaheturbhuurmaa te saN^go.astvakarmaNi .. 2.47..

Your choice is in action only, never in the result thereof. Do not be the author of results of action. Let your attachment not be to inaction. [Karma-yoga: Ishvara is the author of the results of action.]
yataH pravR^ittirbhuutaanaa.n yena sarvamidaM tatam.h .
svakarmaNaa tamabhyarchya siddhi.n vindati maanavaH .. 18.46..

Through one's own duty, worshipping him from whom is the creation of beings, by whom all this is pervaded, a human being gains success. [Karma-yoga: Doing one's duty is worshipping the Lord.]
sa.nnyaasastu mahaabaaho duHkhamaaptumayogataH .
yogayukto munirbrahma nachireNaadhigachchhati .. 5.6..

Renunciation of action, O Arjuna, is difficult to accomplish without karma-yoga. Whereas, one who is capable of reasoning, who is committed to a life of karma-yoga, gains Brahman quickly. [Sannyasa-yoga: vidisha-sannyaasa -- taken by a qualified seeker to know the self.]
sarvakarmaaNi manasaa sa.nnyasyaaste sukhaM vashii .
navadvaare pure dehii naiva kurvanna kaarayan.h .. 5.13..

The indweller of the physical body, the one who is self-controlled, having renounced all actions mentally (by knowledge), remains happily in the nine-gated city (the body) neither performing action, nor causing (others) to act. [GYaana-karma-sannyaasa: renunciation of all action by the knowledge (GYaana) that the self is not the doer.]
sarvadharmaanparityajya maamekaM sharaNaM vraja .
ahaM tvaaM sarvapaapebhyo mokshyayishhyaami maa shuchaH .. 18.66..

Giving up all karmas, take refuge in Me alone. I will release you from all karma; do not grieve. [Conclusion.]

The above collection is available from Arsha Vidya Satsangh as a PDF file. Swami-ji's lectures on these verses are an excellent introduction to Gita as well as Vedanta. They are available from any Arsha Vidya Book stores (India or U.S.A).

This post is one of many with the tag Collections of Gita Verses.

Sapta Shloki Bhagavad Gita

2008-12-09T12:15:00.018+01:00

In the stotra-ratnAvaLi (Stotra Ratnavali) by Gita Press Gorakhpur, is given a Sapta Shloka Gita. The verses are given below, with translation by Swami Gambhirananda.

shriibhagavaanuvaacha .

omityekaaksharaM brahma vyaaharanmaamanusmaran.h .
yaH prayaati tyajandehaM sa yaati paramaa.n gatim.h .. 8.13..

He who departs by leaving the body while uttering the single syllable, viz Om, which is Brahman, and thinking of Me, he attains the supreme Goal.
arjuna uvaacha .

sthaane hR^ishhiikesha tava prakiirtyaa
jagatprahR^ishhyatyanurajyate cha .
rakshaa.nsi bhiitaani disho dravanti
sarve namasyanti cha siddhasaN^ghaaH .. 11.36..

It is proper, O Hrsikesa, that the world becomes delighted and attracted by Your praise; that the Raksasas, stricken with fear, run in all directions; and that all the groups of the Siddhas bow down (toYou).
shriibhagavaanuvaacha .

sarvataH paaNipaadaM tatsarvato.akshishiromukham.h .
sarvataH shrutimalloke sarvamaavR^itya tishhThati .. 13.14..

That (Knowable), which has hands and feet everwhere, which has eyes, heads and mouths everywhere, which has ears everywhere, exists in creatures by pervading them all.
kaviM puraaNamanushaasitaaraM
aNoraNiiya.nsamanusmaredyaH .
sarvasya dhaataaramachintyaruupaM
aadityavarNaM tamasaH parastaat.h .. 8.9..

He who meditates on the Omniscient, the Anceint, the Ruler, subtler than the subtle, the Ordainer of everything, of inconceivable form, effulgent like the sun, and beyond darkness-(he attains the supreme Person).
uurdhvamuulamadhaHshaakhamashvatthaM praahuravyayam.h .
chhandaa.nsi yasya parNaani yasta.n veda sa vedavit.h .. 15.1..

They say that the peepul Tree, which has its roots upward and the branches downward, and of which the Vedas are the leaves, is imperishable. He who realizes it is knower of the Vedas.
sarvasya chaahaM hR^idi sannivishhTo
mattaH smR^itirGYaanamapohana.ncha .
vedaishcha sarvairahameva vedyo
vedaantakR^idvedavideva chaaham.h .. 15.15..

And I am seated in the hearts of all. From Me are memory, knowledge and their loss. I alone am the object to be known through all the Vedas; I am also the originator of the Vedanta, and I Myself am the knower of the Vedas.
manmanaa bhava madbhakto madyaajii maa.n namaskuru .
maamevaishhyasi satya.n te pratijaane priyo.asi me .. 18.65..

Have your mind fixed on Me, be My devotee, be a sacrificer to Me and bow down to Me. (Thus) you will come to Me alone. (This) truth do I pormise to you. (For) you are dear to Me.

It was asked on the advaitin list, why these are selected. One answer suggested that this one originated in Kashmir. The answer by Sunder-ji is worth reading too!

The question remains as to the origin and the meaning of this selection!

This post is one of many with the tag Collections of Gita Verses.

Selected Verses from the Gita by Ramana Maharshi

2008-12-08T19:46:00.036+01:00

Bhagavan Ramana Maharshi was speaking once with a visiting pandit about the great merits of the Bhagavad Gita, when a devotee complained that it was difficult to keep all the seven hundred verses in mind and asked if there was not one verse that could be remembered as the quintessence of the Gita. Bhagavan thereupon mentioned Chapter X, verse 20 'I am the Self, Oh Gudakesa, dwelling in the Heart of every being; I am the beginning and the middle and also the end of all beings.' Later he selected forty-two verses that follow (of which the above verse comes as fourth) and arranged them in an appropriate order to serve as guidance. He also prepared Tamil and Malayalam versions of these verses.

The following are the original verses, and their translations by Swami Gambhirananda, which itself is based on Adi Shankara's commentary:

sa.njaya uvaacha .

ta.n tathaa kR^ipayaavishhTamashrupuurNaakulekshaNam.h .
vishhiidantamida.n vaakyamuvaacha madhusuudanaH .. 2.1..

Sanjaya said: To him who had been thus filled with pity, whose eyes were filled with tears and showed distress, and who was sorrowing, Madhusudana uttered these words:
shriibhagavaanuvaacha .

idaM shariiraM kaunteya kshetramityabhidhiiyate .
etadyo vetti taM praahuH kshetraGYa iti tadvidaH .. 13.2..

The Blessed Lord said: O son of Kunti, this body is referred to as the 'field'. Those who are versed in this call him who is conscious of it as the 'knower of the field'.
kshetraj~na.n chaapi maa.n viddhi sarvakshetreshhu bhaarata .
kshetrakshetrayorj~naana.n yattajj~naanaM mataM mama .. 13.3..

And, O scion of the Bharata dynasty, under-stand Me to be the 'Knower of the field' in all the fields. In My opinion, that is Knowledge which is the knowlege of th field and the knower of the field.
ahamaatmaa guDaakesha sarvabhuutaashayasthitaH .
ahamaadishcha madhya.n cha bhuutaanaamanta eva cha .. 10.20..

O Gudakesa, I am the Self residing in the hearts of all beings, and I am the beginning and the middle as also the end of (all) beings.
jaatasya hi dhruvo mR^ityurdhruva.n janma mR^itasya cha .
tasmaadaparihaarye.arthe na tva.n shochitumarhasi .. 2.27..

For death of anyone born is certain, and of the dead (re-) birth is a certainly. Therefore you ought not to grieve over an inevitable fact.
na jaayate mriyate vaa kadaachin.h
naayaM bhuutvaa bhavitaa vaa na bhuuyaH .
ajo nityaH shaashvato.ayaM puraaNo
na hanyate hanyamaane shariire .. 2.20..

Never is this One born, and never does It die; nor is it that having come to exist, It will again cease to be. This One is birthless, eternal, undecaying, ancient; It is not killed when the body is killed.
achchhedyo.ayamadaahyo.ayamakledyo.ashoshhya eva cha .
nityaH sarvagataH sthaaNurachalo.aya.n sanaatanaH .. 2.24..

It cannot be cut, It cannot be burnt, cannot be moistened, and surely cannot be dried up. It is eternal, omnipresent, stationary, unmoving and changeless.
avinaashi tu tadviddhi yena sarvamida.n tatam.h .
vinaashamavyayasyaasya na kashchitkartumarhati .. 2.17..

But know That to be indestructible by which all this is pervaded. None can bring about the destruction of this Immutable.
naasato vidyate bhaavo naabhaavo vidyate sataH .
ubhayorapi dR^ishhTo.antastvanayostattvadarshibhiH .. 2.16..

Of the unreal there is no being; the real has no nonexistence. But the nature of both these, indeed, has been realized by the seers of Truth.
yathaa sarvagataM saukshmyaadaakaashaM nopalipyate .
sarvatraavasthito dehe tathaatmaa nopalipyate .. 13.33..

As the all-pervading space is not defiled, because of its subtlety, similarly the Self, present everywhere in the body, is not defiled.
na tadbhaasayate suuryo na shashaaN^ko na paavakaH .
yadgatvaa na nivarta.nte taddhaama paramaM mama .. 15.6..

Neither the sun nor the moon nor fire illumines That. That is My supreme Abode, reaching which they do not return.
avyakto.akshara ityuktastamaahuH paramaa.n gatim.h .
yaM praapya na nivartante taddhaama paramaM mama .. 8.21..

He who has been mentioned as the Unmanifested, the Immutable, they call Him the supreme Goal. That is the supreme abode of Mine, reaching which they do not return.
nirmaanamohaa jitasaN^gadoshhaa
adhyaatmanityaa vinivR^ittakaamaaH .
dvandvairvimuktaaH sukhaduHkhasa.nGYaiH
gachchhantyamuuDhaaH padamavyayaM tat.h .. 15.5..

The wise ones who are free from pride and non-discrimination, who have conquered the evil of association, [Hatred and love arising from association with foes and friends.] who are ever devoted to spirituality, completely free from desires, free from the dualities called happiness and sorrow, reach that undecaying State.
yaH shaastravidhimutsR^ijya vartate kaamakaarataH .
na sa siddhimavaapnoti na sukhaM na paraaM gatim.h .. 16.23..

Ignoring the precept of the scriptures, he who acts under the impulsion of passion,-he does not attain perfection, nor happiness, nor the supreme Goal.
samaM sarveshhu bhuuteshhu tishhThantaM parameshvaram.h
vinashyatsvavinashyanta.n yaH pashyati sa pashyati .. 13.28..

He sees who sees the supreme Lord as existing equally in all beings, and as the Imperishable among the perishable.
bhaktyaa tvananyayaa shakya ahameva.nvidho.arjuna .
GYaatuM drashhTu.n cha tatvena praveshhTu.n cha para.ntapa .. 11.54..

But, O Arjuna, by single-minded devotion am I-in this form-able to be known and seen in reality, and also be entered into, O destroyer of foes.
sattvaanuruupaa sarvasya shraddhaa bhavati bhaarata .
shraddhaamayo.ayaM purushho yo yachchhraddhaH sa eva saH .. 17.3..

O scion of the Bharata dynasty, the faith of all beings is in accordance with their minds. This person is made up of faith as the dominant factor. He is verily what his faith is.
shraddhaavaa.Nllabhate GYaanaM tatparaH sa.nyatendriyaH .
GYaanaM labdhvaa paraaM shaantimachireNaadhigachchhati .. 4.39..

The man who has faith, is diligent and has control over the organs, attains Knowledge. Achieving Knowledge, one soon attains supreme Peace.
teshhaa.n satatayuktaanaaM bhajataaM priitipuurvakam.h .
dadaami buddhiyogaM taM yena maamupayaanti te .. 10.10..

To them who are ever devoted and worship Me with love, I grant that possession of wisdom by which they reach Me.
teshhaamevaanukampaarthamahamaGYaanajaM tamaH .
naashayaamyaatmabhaavastho GYaanadiipena bhaasvataa .. 10.11..

Out of compassion for them alone, I, residing in their hearts, destroy the darkness born of ignorance with the luminous lamp of Knowledge.
GYaanena tu tadaGYaanaM yeshhaa.n naashitamaatmanaH .
teshhaamaadityavajGYaanaM prakaashayati tatparam.h .. 5.16..

But in the case of those of whom that ignorance of theirs becomes destroyed by the knowledge (of the Self), their Knowledge, like the sun, reveals that supreme Reality.
indriyaaNi paraaNyaahurindriyebhyaH paraM manaH .
manasastu paraa buddhiryo buddheH paratastu saH .. 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.
evaM buddheH paraM buddhvaa sa.nstabhyaatmaanamaatmanaa .
jahi shatruM mahaabaaho kaamaruupaM duraasadam.h .. 3.43..

Understanding the Self thus 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.
yathaidhaa.nsi samiddho.agnirbhasmasaatkurute.arjuna .
GYaanaagniH sarvakarmaaNi bhasmasaatkurute tathaa .. 4.37..

O Arjuna, as a blazing fire reduces pieces of wood to ashes, similarly the fire of Knowledge reduces all actions to ashes.
yasya sarve samaarambhaaH kaamasaN^kalpavarjitaaH .
GYaanaagnidagdhakarmaaNa.n tamaahuH paNDitaM budhaaH .. 4.19..

The wise call him learned whose actions are all devoid of desires and their thoughts, and whose actions have been burnt away by the fire of wisdom.
kaamakrodhaviyuktaanaa.n yatiinaa.n yatachetasaam.h .
abhito brahmanirvaaNaM vartate viditaatmanaam.h .. 5.26..

To the monks who have control over their internal organ, who are free from desire and anger, who have known the Self, there is absorption in Brahman either way.
shanaiH shanairuparamed.h bud.hdhyaa dhR^itigR^ihiitayaa .
aatmasa.nsthaM manaH kR^itvaa na ki.nchidapi chintayet.h .. 6.25..

One should gradually withdraw with the intellect endowed with steadiness. Making the mind fixed in the Self, one should not think of anything whatsoever.
yato yato nishcharati manashcha.nchalamasthiram.h .
tatastato niyamyaitadaatmanyeva vashaM nayet.h .. 6.26..

(The yogi) should bring (this mind) under the subjugation of the Self Itself, by restraining it from all those causes whatever due to which the restless, unsteady mind wanders away.
yatendriyamanobuddhirmunirmokshaparaayaNaH .
vigatechchhaabhayakrodho yaH sadaa mukta eva saH .. 5.28..

[Keeping the external objects outside, the eyes at the juncture of the eye-brows, and making equal the outgoing and incoming breaths that move through the nostrils,] The contemplative who has control over his organs, mind and intellect should be fully intent on Liberation and free from desire, fear and anger. He who is ever is verily free.
sarvabhuutasthamaatmaanaM sarvabhuutaani chaatmani .
iikshate yogayuktaatmaa sarvatra samadarshanaH .. 6.29..

One who has his mind Self-absorbed through Yoga, and who has the vision of sameness every-where, see this Self existing in everything, and every-thing in his Self.
ananyaashchintayanto maa.n ye janaaH paryupaasate .
teshhaa.n nityaabhiyuktaanaa.n yogakshemaM vahaamyaham.h .. 9.22..

Those persons who, becoming non-different from Me and meditative, worship Me everywhere, for them, who are ever attached (to Me), I arrange for securing what they lack and preserving what they have.
teshhaa.n GYaanii nityayukta ekabhaktirvishishhyate .
priyo hi GYaanino.atyarthamahaM sa cha mama priyaH .. 7.17..

Of them, the man of Knowledge, endowed with constant steadfastness and one-pointed devotion, excels. For I am very much dear to the man of Knowledge, and he too is dear to Me.
bahuunaa.n janmanaamante GYaanavaanmaaM prapadyate .
vaasudevaH sarvamiti sa mahaatmaa sudurlabhaH .. 7.19..

At the end of many births the man of Knowledge attains Me, (realizing) that Vasudeva is all. Such a high-souled one is very rare.
prajahaati yadaa kaamaansarvaanpaartha manogataan.h .
aatmanyevaatmanaa tushhTaH sthitapraGYastadochyate .. 2.55..

O Partha, when one fully renounces all the desires that have entered the mind, and remains satisfied in the Self alone by the Self, then he is called a man of steady wisdom.
vihaaya kaamaanyaH sarvaanpumaa.nshcharati niHspR^ihaH .
nirmamo nirahaN^kaaraH sa shaantimadhigachchhati .. 2.71..

That man attains peace who, after rejecting all desires, moves about free from hankering, without the idea of ('me' and) 'mine', and devoid of pride.
yasmaannodvijate loko lokaannodvijate cha yaH .
harshhaamarshhabhayodvegairmukto yaH sa cha me priyaH .. 12.15..

He, too, owing to whom the world is not disturbed, and who is not disturbed by the world, who is free from joy, impatience, fear and anxiety, is dear to Me.
maanaapamaanayostulyastulyo mitraaripakshayoH .
sarvaarambhaparityaagii guNaatiitaH sa uchyate .. 14.25..

He who is the same under honour and dishonour, who is equally disposed both towards the side of the friend and of the foe, who has renounced all enterprise,-he is said to have gone beyond the qualities.
yastvaatmaratireva syaadaatmatR^iptashcha maanavaH .
aatmanyeva cha sa.ntushhTastasya kaaryaM na vidyate .. 3.17..

But that man who rejoices only in theSelf and is satisfied with the Self, and is contented only in the Self-for him there is no duty to perform.
naiva tasya kR^itenaartho naakR^iteneha kashchana .
na chaasya sarvabhuuteshhu kashchidarthavyapaashrayaH .. 3.18..

For him there is no concern here at all with performing action; nor any (concern) with nonperformance. Moreover, for him there is no dependence on any object to serve any purpose.
yadR^ichchhaalaabhasa.ntushhTo dvandvaatiito vimatsaraH .
samaH siddhaavasiddhau cha kR^itvaapi na nibadhyate .. 4.22..

Others, having their food regulated, offer the vital forces in the vital forces. All of them are knowers of the sacrifice and have their sins destroyed by sacrifice.
iishvaraH sarvabhuutaanaa.n hR^iddeshe.arjuna tishhThati .
bhraamayansarvabhuutaani yantraaruuDhaani maayayaa .. 18.61..

O Arjuna, the Lord resides in the region of the heart of all creatures, revolving through Maya all the creatures (as though) mounted on a machine!
tameva sharaNaM gachchha sarvabhaavena bhaarata .
tatprasaadaatparaaM shaantiM sthaanaM praapsyasi shaashvatam.h ..
18.62..

Take refuge in Him alone with your whole being, O scion of the Bharata dynasty. Through His grace you will attain the supreme Peace and the eternal Abode.

The collected works of Ramana Maharshi are available as a zip file, at page (along with other works)

According to the above book, number 8 above is listed as verse 2.27 with the following as its translation: "Know that which pervades all this to be indestructible. That immutable none can destroy." This does not seem to be the translation of 2.27. Further, verse 2.27 has been listed above as number 5! So, it seems that the number of verse 2.27 is incorrect and the given translation refers to verse 2.17.
According to the above book, in place of 2.55 (number 34 in the list above), is listed 2.35. It seems unlikely that Bhagavan Ramana Maharshi would select such a verse as 2.35 which has a purely contextual meaning. (A meaning of verse 2.35 is the following: "The great chariot-riders will think of you as having desisted from the fight out of fear; and you will into disgrace before them to whom you had been estimable.") So, 2.55 seems more likely.
Did Ramana Maharshi wanted to have the tally measure upto 42?

Postscript: The following is some notes from Ramana Gita at atmajyothi:

It seems to substantiate our conclusions about 2.2
As noted in the beginning, Ramana Maharshi considered 10.20 (number 4 above) as the quintessence of all verses of Bhagavad Gita
Ramana Maharshi is said to have composed the following verse in praise of Gita:

He, Who seated in Arjuna's car,
Spoke the Gospel to Arjuna
And removed his distress, may that
Embodiment of Grace save us.
Om Tat sat.

This post is one of many with the tag Collections of Gita Verses.

sarvam Shri bhagavAnarpaNamastu!

They will have to pay for this

2008-12-05T11:46:00.008+01:00

Read what Atanu has to say about the recent islamic terrorism, the problem that India is facing for a long time: Part 1, Part 2 and ...[more to follow.]

It takes a wise man like him to point out that the term "islamic terrorism" is not a dvandva but bahuvrihi!

Also read Pragati from this link.

Some Illustrative Examples from the Gita

2008-12-04T17:16:00.022+01:00

Lord Krishna uses many illustrative examples (upamaana) as part of His teaching in the Gita. Many of these have become almost canonical in Vedantic teminology. Here are some of them, with Swami Gambhirananda's translation, and my notes.

vaasaa.nsi jiirNaani yathaa vihaaya
navaani gR^ihNaati naro.aparaaNi .
tathaa shariiraaNi vihaaya jiirNaani
anyaani sa.nyaati navaani dehii .. 2.22..

As after rejecting wornout clothes a man takes up other new ones, likewise after rejecting wornout bodies the embodied one unites with other new ones.

[Ephemerality of the Body-Mind complex and the independence of the Self with respect to them.]
yaavaanartha udapaane sarvataH saMplutodake .
taavaansarveshhu vedeshhu braahmaNasya vijaanataH .. 2.46..

A Brahmana with realization has that much utility in all the Vedas as a man has in a well when there is a flood all around.

[Relevance (or rather non-relevance) of karma and "the path" to one who is realized.]
yadaa sa.nharate chaayaM kuurmo.aN^gaaniiva sarvashaH .
indriyaaNiindriyaarthe.abhyastasya praGYaa pratishhThitaa .. 2.58..

And when this one fully withdraws the senses from the objects of the senses, as a tortoise wholly (withdraws) the limbs, then his wisdom remains established.

[The nature of one who has so little association with the senses that he can control to the direction in which they move, including shutting them down or reversing their direction (reversing their direction has its source in kaTha.).]
indriyaaNaaM hi charataaM yanmano.anuvidhiiyate .
tadasya harati praGYaaM vaayurnaavamivaambhasi .. 2.67..

For, the mind which follows in the wake of the wandering senses, that (mind) carries away his wisdom like the mind (diverting) a boat on the waters.

[The mind getting carried away by its association with senses.]
aapuuryamaaNamachalapratishhTha.n
samudramaapaH pravishanti yadvat.h .
tadvatkaamaa yaM pravishanti sarve
sa shaantimaapnoti na kaamakaamii .. 2.70..

That man attains peace into whom all desires enter in the same way as the waters flow into a sea that remains unchanged (even) when being filled up from all sides. Not so one who is desirous of objects.

[The sense association is not cared for, by the Jivanmukta.]
dhuumenaavriyate vahniryathaadarsho malena cha .
yatholbenaavR^ito garbhastathaa tenedamaavR^itam.h .. 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 (Self-knowledge) shrouded by that (desire).

[The three examples for how kaama shrouds the fire of Self-knowledge. The three are at different levels. The first one is easy to remove and goes away in a short time, the second one goes away with right effort in a short time, while the third one takes longer time and more right effort. The effort the three are the wind, water and mother.]
yathaidhaa.nsi samiddho.agnirbhasmasaatkurute.arjuna .
GYaanaagniH sarvakarmaaNi bhasmasaatkurute tathaa .. 4.37..

O Arjuna, as a blazing fire reduces pieces of wood to ashes, similarly the fire of Knowledge reduces all actions to ashes.

[Only GYaana can burn the association with karma.]
brahmaNyaadhaaya karmaaNi saN^ga.n tyaktvaa karoti yaH .
lipyate na sa paapena padmapatramivaambhasaa .. 5.10..

One who acts by dedicating actions to Brahman and by renouncing attachment, he does not become polluted by sin, just as a lotus leaf is not by water.

[The senses and their associations do not touch the person who is intensely dedicated to the path..]
cha.nchalaM hi manaH kR^ishhNa pramaathi balavad.h dR^iDham.h .
tasyaahaM nigrahaM manye vaayoriva sudushhkaram.h .. 6.34..

For, O Krsna, the mind is unsteady, turbulent, strong and obstinate. I consider its control to be as greatly difficult as of the wind.

[How can one control the vritti, which is like the wind? The next verses offer the method. The key is perseverance and detachment.]
mattaH parataraM naanyatki.nchidasti dhana.njaya .
mayi sarvamidaM protaM suutre maNigaNaa iva .. 7.7..

O Dhananjaya, there is nothing else whatsoever higher than Myself. All this is strung on Me like pearls on a string.

[The immanence of Brahman.]
yathaakaashasthito nitya.n vaayuH sarvatrago mahaan.h .
tathaa sarvaaNi bhuutaani matsthaaniityupadhaaraya .. 9.6..

Understand thus that just as the voluminous wind moving everywhere is ever present in space, similarly all beings abide in Me.

[Immanence of Brahman.]
idaM shariiraM kaunteya kshetramityabhidhiiyate .
etadyo vetti taM praahuH kshetraGYa iti tadvidaH .. 13.2..

O son of Kunti, this body is referred to as the 'field'. Those who are versed in this call him who is conscious of it as the 'knower of the field'.

[The field is a field only if properly cultivated with the right goal in mind. Further, the "seen" is a perishable entity and hence ephemeral. The seer, on the other hand is eternal.]
yathaa sarvagataM saukshmyaadaakaashaM nopalipyate .
sarvatraavasthito dehe tathaatmaa nopalipyate .. 13.33..

As the all-pervading space is not defiled, because of its subtlety, similarly the Self, present everywhere in the body, is not defiled.

[The immanence of the Self. Also see 9.6 above.]
yathaa prakaashayatyekaH kR^itsna.n lokamimaM raviH .
kshetra.n kshetrii tathaa kR^itsnaM prakaashayati bhaarata ..
13.34..

As the single sun illumines this whole world, similarly, O descendant of the Bharata dynasty, the Knower of the field illumines the whole field.

[The awareness of everything owes to the Self. Refer to verses 15.6 (na tatbhasayate suuryo ...) and 15.12 (yadaadityagatam tejo ...).]
uurdhvamuulamadhaHshaakhamashvatthaM praahuravyayam.h .
chhandaa.nsi yasya parNaani yasta.n veda sa vedavit.h .. 15.1..

They say that the fig Tree, which has its roots upward and the branches downward, and of which the Vedas are the leaves, is imperishable. He who realizes it is knower of the Vedas.

[The classic illustration of the fig tree, adapted from kaTha Upanishad.]
adhashchordhvaM prasR^itaastasya shaakhaa
guNapravR^iddhaa vishhayapravaalaaH .
adhashcha muulaanyanusa.ntataani
karmaanubandhiini manushhyaloke .. 15.2..

The branches of that (Tree), extending down-wards and upwards, are strengthened by the qualities and have sense-objects as their shoots. And the roots, which are followed by actions, spread down-wards in the human world.

[Upside-ness of the tree of Samsara.]
shariira.n yadavaapnoti yachchaapyutkraamatiishvaraH .
gR^ihitvaitaani sa.nyaati vaayurga.ndhaanivaashayaat.h .. 15.8..

When the master leaves it and even when he assumes a body, he departs taking these, as wind (carries away) odours from their receptacles.

[vaasanas, sukshma and kaaraNas exist beyond death. This keeps happening till the jIvatva dies off and the aatmatva dawns.]
sahajaM karma kaunteya sadoshhamapi na tyajet.h .
sarvaarambhaa hi doshheNa dhuumenaagnirivaavR^itaaH .. 18.48..

O son of Kunti, one should not give up the duty to which one is born, even though it be faulty. For all undertakings are surrounded with evil, as fire is with smoke.

[The undertakings which are egoistic in nature lead to further bondage. Also see 3.38 above.]
iishvaraH sarvabhuutaanaa.n hR^iddeshe.arjuna tishhThati .
bhraamayansarvabhuutaani yantraaruuDhaani maayayaa .. 18.61..

O Arjuna, the Lord resides in the region of the heart of all creatures, revolving through Maya all the creatures (as though) mounted on a machine!

[The immanence of the Self. Refer to 7.7 above. Also the working of the Ishvara and Maya locus with the jIva. Also refer to 15.15 (sarvasya chaaham hR^idi sannivishhTo...)]

These are taken from an introductory section of Swami Sri Vidyaprakasananda Giri's "Gita Makarandam", a very well known translation of Gita in Telugu speaking people. The book is available online at Telugu Bhakti Pages.

Some Memorable Phrases from the Gita

2008-12-03T12:42:00.036+01:00

Though each word of Bhagavad Gita is worth remembering, one can select some memorable phrases (or famous quotes) from Gita, so that they can be used for Vedantic purposes. Here are some of them.

2.3 kshudra.n hR^idayadaurbalya.n tyaktvottishhTha para.ntapa : O scorcher of foes, arise, giving up the petty weakness of the heart.
2.16 naasato vidyate bhaavo naabhaavo vidyate sataH: : Of the unreal there is no being; the real has no nonexistence.
2.12 natvevaaha.n jaatu naasa.n na tva.n neme janaadhipaaH: : But certainly (it is) not (a fact) that I did not exist at any time; nor you, nor these rulers of men.
2.20 na hanyate hanyamaane shariire: : It is not killed when the body is killed.
2.48 karmaNyevaadhikaaraste maa phaleshhu kadaachana:: Your right is for action alone, never for the results.
2.48 yogasthaH kuru karmaaNi:: By being established in Yoga, O Dhananjaya (Arjuna), undertake actions.
2.48 samatva.n yoga uchyate:: Equanimity is called Yoga.
2.50 yogaH karmasu kaushalam.h:: Yoga is skilfulness in action.
2.66 ashaantasya kutaH sukham.h:: How can there be happiness for one without peace?
3.8 karma jyaayo hyakarmaNaH:: You perform the obligatory duties, for action is superior to inaction.
3.30 yudhyasva vigatajvaraH:: Engage in battle by dedicating all actions to Me,
3.43 jahi shatruM mahaabaaho kaamaruupaM duraasadam.h: O mighty-armed one, vanquish the enemy in the form of desire, which is difficult to subdue.
4.33 sarva.n karmaakhilaM paartha GYaane parisamaapyate: O son of Prtha, all actions in their totality culminate in Knowledge.
4.38 na hi GYaanena sadR^ishaM pavitramiha vidyate: Indeed, there is nothing purifying here comparable to Knowledge.
4.39 shraddhaavaa.Nllabhate GYaanaM: The man who has faith, is diligent and has control over the organs, attains Knowledge.
4.40 na sukhaM sa.nshayaatmanaH: Neither this world nor the next nor happiness exists for one who has a doubting mind.
5.28 vigatechchhaabhayakrodho yaH sadaa mukta eva saH: He who is ever is verily free, who is free from desire, fear and anger.
5.29 GYaatvaa maa.n shaantimR^ichchhati: One attains Peace by knowing Me.
6.5 uddharedaatmanaatmaanaM: One should save oneself by oneself.
6.25 aatmasa.nsthaM manaH kR^itvaa na ki.nchidapi chintayet.h: Making the mind fixed in the Self, one should not think of anything whatsoever.
6.35 abhyaasena tu kaunteya vairaagyeNa cha gR^ihyate: But, O son of Kunti, the mind [which is untractable and restless] is brought under control through practice and detachment.
6.40 na hi kalyaaNakR^itkashchid.h durgati.n taata gachchhati: For, no one engaged in good meets with a deplorable end, My son!
7.7 mayi sarvamidaM protaM suutre maNigaNaa iva: O Dhananjaya, there is nothing else whatsoever higher than Myself. All this is strung on Me like pearls on a string.
7.14 maameva ye prapadyante maayaametaaM taranti te: Those who take refuge in Me alone cross over this Maya.
7.17 GYaanii tvaatmaiva me matam.h: The man of Knowledge is the very Self.
7.19 vaasudevaH sarvamiti: Vasudeva is all.
8.7 tasmaatsarveshhu kaaleshhu maamanusmara yudhya cha: Therefore, think of Me at all times and fight.
9.22 teshhaa.n nityaabhiyuktaanaa.n yogakshemaM vahaamyaham.h: Who are ever attached (to Me), I arrange for securing what they lack and preserving what they have.
9.27 tatkurushhva madarpaNam.h: [O son of Kunti, whatever you do, whatever you eat, whatever you offer as a sacrifice, whatever you give and whatever austerities you undertake,] all that you offer to Me.
9.31 na me bhaktaH praNashyati: My devotee does not get ruined.
9.33 anityamasukhaM lokamimaM praapya bhajasva maam.h: Having come to this ephemeral and miserable world, do you worship Me.
12.4 sarvabhuutahite rataaH: By fully controlling all the organs and always being even-minded, they, engaged in the welfare of all beings, attain Me alone.
12.7 teshhaamahaM samuddhartaa mR^ityusa.nsaarasaagaraat.h: O son of Prtha, for them who have their minds absorbed in Me, I become, without delay, the Deliverer from the sea of the world which is fraught with death.
12.12 tyaagaachchhaa.ntiranantaram.h: From renunciation, Peace follows immediately.
12.14 yo madbhaktaH sa me priyaH: Such a devotee of Mine is dear to Me. [He who is ever content, who is a yogi, who has self-control, who has firm conviction, who has dedicated his mind and intellect.]
13.3 kshetraj~na.n chaapi maa.n viddhi sarvakshetreshhu bhaarata: And, O scion of the Bharata dynasty, under-stand Me to be the 'Knower of the field' in all the fields.
13.9 janmamR^ityujaraavyaadhiduHkhadoshhaanudarshanam.h: Seeing the evil in birth, death, old age, diseases and miseries;
18.20 avibhakta.n vibhakteshhu tajGYaanaM viddhi saattvikam.h: Know that knowledge to be originating from sattva through which one sees a single, undecaying, undivided Entity in all the diversified things.
18.57 machchittaH satataM bhava: Mentally surrendering all actions to Me and accepting Me as the supreme, have your mind ever fixed on Me by resorting to the concentration of your intellect.
18.65 manmanaa bhava: Have your mind fixed on Me.
18.66 sarvadharmaanparityajya maamekaM sharaNaM vraja: Abandoning all forms of rites and duties, take refuge in Me alone.

Here are the complete shlokas, and their meanings as well.

2.3 klaibyaM maa sma gamaH paartha naitattvayyupapadyate
kshudra.n hR^idayadaurbalya.n tyaktvottishhTha para.ntapa

O Partha, yield not to unmanliness. This does not befit you. O scorcher of foes, arise, giving up the petty weakness of the heart.
2.16 naasato vidyate bhaavo naabhaavo vidyate sataH
ubhayorapi dR^ishhTo.antastvanayostattvadarshibhiH:

Of the unreal there is no being; the real has no nonexistence. But the nature of both these, indeed, has been realized by the seers of Truth.
2.12 natvevaaha.n jaatu naasa.n na tva.n neme janaadhipaaH .
na chaiva na bhavishhyaamaH sarve vayamataH param.h:

But certainly (it is) not (a fact) that I did not exist at any time; nor you, nor these rulers of men. And surely it is not that we all shall cease to exist after this.
2.20 na jaayate mriyate vaa kadaachin.h naayaM bhuutvaa bhavitaa vaa na bhuuyaH .
ajo nityaH shaashvato.ayaM puraaNo na hanyate hanyamaane shariire:

Never is this One born, and never does It die; nor is it that having come to exist, It will again cease to be. This One is birthless, eternal, undecaying, ancient; It is not killed when the body is killed.
2.47 karmaNyevaadhikaaraste maa phaleshhu kadaachana
maa karmaphalaheturbhuurmaa te saN^go.astvakarmaNi

Your right is for action alone, never for the results. Do not become the agent of the results of action. May you not have any inclination for inaction.
2.48 yogasthaH kuru karmaaNi saN^ga.n tyaktvaa dhana.njaya .
sid.hdhyasid.hdhyoH samo bhuutvaa samatva.n yoga uchyate:

By being established in Yoga, O Dhananjaya (Arjuna), undertake actions, casting off attachment and remaining equipoised in success and failure. Equanimity is called Yoga.
2.50 buddhiyukto jahaatiiha ubhe sukR^itadushhkR^ite .
tasmaadyogaaya yujyasva yogaH karmasu kaushalam.h:

Possessed of wisdom, one rejects here both virtue and vice. Therefore devote yourself to (Karma-) yoga. Yoga is skilfulness in action.
2.66 naasti buddhirayuktasya na chaayuktasya bhaavanaa .
na chaabhaavayataH shaantirashaantasya kutaH sukham.h

For the unsteady there is no wisdom, and there is no meditation for the unsteady man. And for an unmeditative man there is no peace. How can there be happiness for one without peace?
3.8 niyata.n kuru karma tvaM karma jyaayo hyakarmaNaH
shariirayaatraapi cha te na prasid.hdhyedakarmaNaH

You perform the obligatory duties, for action is superior to inaction. And, through inaction, even the maintenance of your body will not be possible.
3.30 mayi sarvaaNi karmaaNi sa.nnyasyaadhyaatmachetasaa .
niraashiirnirmamo bhuutvaa yudhyasva vigatajvaraH

Devoid of the fever of the soul, engage in battle by dedicating all actions to Me, with (your) mind intent on the Self, and becoming free from expectations and egoism.
3.43 evaM buddheH paraM buddhvaa sa.nstabhyaatmaanamaatmanaa .
jahi shatruM mahaabaaho kaamaruupaM duraasadam.h

Understanding the Self thus 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.
4.33shreyaandravyamayaadyaGYaajGYaanayaGYaH para.ntapa .
sarva.n karmaakhilaM paartha GYaane parisamaapyate

O destroyer of enemies, Knowledge considered as a sacrifice is greater than sacrifices requiring materials. O son of Prtha, all actions in their totality culminate in Knowledge.
4.38 na hi GYaanena sadR^ishaM pavitramiha vidyate .
tatsvayaM yogasa.nsiddhaH kaalenaatmani vindati

Indeed, there is nothing purifying here comparable to Knowledge. One who has become perfected after a (long) time through yoga, realizes That by himself in his own heart.
4.39 shraddhaavaa.Nllabhate GYaanaM tatparaH sa.nyatendriyaH .
GYaanaM labdhvaa paraaM shaantimachireNaadhigachchhati

The man who has faith, is diligent and has control over the organs, attains Knowledge. Achieving Knowledge, one soon attains supreme Peace.
4.40 aGYashchaashraddadhaanashcha sa.nshayaatmaa vinashyati .
naayaM loko.asti na paro na sukhaM sa.nshayaatmanaH

One who is ignorant and faithless, and has a doubting mind perishes. Neither this world nor the next nor happiness exists for one who has a doubting mind.
5.28 yatendriyamanobuddhirmunirmokshaparaayaNaH .
vigatechchhaabhayakrodho yaH sadaa mukta eva saH

Keeping the external objects outside, the eyes at the juncture of the eye-brows, and making equal the outgoing and incoming breaths that move through the nostrils, the contemplative who has control over his organs, mind and intellect should be fully intent on Liberation and free from desire, fear and anger. He who is ever is verily free.
bhoktaaraM yaGYatapasaa.n sarvalokamaheshvaram.h .
suhR^idaM sarvabhuutaanaa.n GYaatvaa maa.n shaantimR^ichchhati

One attains Peace by knowing Me who, as the great Lord of all the worlds, am the enjoyer of sacrifices and austerities, (and) who am the friend of all creatures.
6.5 uddharedaatmanaatmaanaM naatmaanamavasaadayet.h .
aatmaiva hyaatmano bandhuraatmaiva ripuraatmanaH

One should save oneself by oneself; one should not lower oneself. For oneself is verily one's own friend; oneself is verily one's own enemy.
6.25 shanaiH shanairuparamed.h bud.hdhyaa dhR^itigR^ihiitayaa .
aatmasa.nsthaM manaH kR^itvaa na ki.nchidapi chintayet.h

One should gradually withdraw with the intellect endowed with steadiness. Making the mind fixed in the Self, one should not think of anything whatsoever.
6.35 asa.nshayaM mahaabaaho mano durnigraha.n chalam.h .
abhyaasena tu kaunteya vairaagyeNa cha gR^ihyate

O mighty-armed one, undoubtedly the mind is untractable and restless. But, O son of Kunti, it is brought under control through practice and detachment.
6.40 paartha naiveha naamutra vinaashastasya vidyate .
na hi kalyaaNakR^itkashchid.h durgati.n taata gachchhati

O Partha, there is certainly no ruin for him here or hereafter. For, no one engaged in good meets with a deplorable end, My son!
7.7 mattaH parataraM naanyatki.nchidasti dhana.njaya .
mayi sarvamidaM protaM suutre maNigaNaa iva

O Dhananjaya, there is nothing else whatsoever higher than Myself. All this is strung on Me like pearls on a string.
7.17 daivii hyeshhaa guNamayii mama maayaa duratyayaa .
maameva ye prapadyante maayaametaaM taranti te

Since this divine Maya of Mine which is constituted by the gunas is difficult to cross over, (therefore) those who take refuge in Me alone cross over this Maya.
7.18 udaaraaH sarva evaite GYaanii tvaatmaiva me matam.h .
aasthitaH sa hi yuktaatmaa maamevaanuttamaa.n gatim.h

All of these, indeed, are noble, but the man of Knowledge is the very Self. (This is) My opinion. For, with a steadfast mind, he is set on the path leading to Me alone who am the super-excellent Goal.
7.19 bahuunaa.n janmanaamante GYaanavaanmaaM prapadyate .
vaasudevaH sarvamiti sa mahaatmaa sudurlabhaH

At the end of many births the man of Knowledge attains Me, (realizing) that Vasudeva is all. Such a high-souled one is very rare.
8.7 tasmaatsarveshhu kaaleshhu maamanusmara yudhya cha .
mayyarpitamanobuddhirmaamevaishhyasyasa.nshayaH

Therefore, think of Me at all times and fight. There is no doubt that by dedicating your mind and intellect to Me, you will attain Me alone.
9.22 ananyaashchintayanto maa.n ye janaaH paryupaasate .
teshhaa.n nityaabhiyuktaanaa.n yogakshemaM vahaamyaham.h

Those persons who, becoming non-different from Me and meditative, worship Me everywhere, for them, who are ever attached (to Me), I arrange for securing what they lack and preserving what they have.
9.27 yatkaroshhi yadashnaasi yajjuhoshhi dadaasi yat.h .
yattapasyasi kaunteya tatkurushhva madarpaNam.h

O son of Kunti, whatever you do, whatever you eat, whatever you offer as a sacrifice, whatever you give and whatever austerities you undertake, (all) that you offer to Me.
9.31 kshipraM bhavati dharmaatmaa shashvachchhaanti.n nigachchhati .
kaunteya pratijaaniihi na me bhaktaH praNashyati

He soon becomes possessed of a virtuous mind; he attains everlasting peace. Do you proclain boldly, O son of Kunti, that My devotee does not get ruined.
9.33 kiM punarbraahmaNaaH puNyaa bhaktaa raajarshhayastathaa .
anityamasukhaM lokamimaM praapya bhajasva maam.h

What to speak of the holy Brahmanas as also of devout kind-sages! Having come to this ephemeral and miserable world, do you worship Me.
12.4 sa.nniyamyendriyagraamaM sarvatra samabuddhayaaH .
te praapnuvanti maameva sarvabhuutahite rataaH

By fully controlling all the organs and always being even-minded, they, engaged in the welfare of all beings, attain Me alone.
12.7 teshhaamahaM samuddhartaa mR^ityusa.nsaarasaagaraat.h .
bhavaami na chiraatpaartha mayyaaveshitachetasaam.h

O son of Prtha, for them who have their minds absorbed in Me, I become, without delay, the Deliverer from the sea of the world which is fraught with death.
12.12 shreyo hi GYaanamabhyaasaajGYaanaad.hdhyaanaM vishishhyate .
dhyaanaatkarmaphalatyaagastyaagaachchhaa.ntiranantaram.h

Knowledge is surely superior to practice; meditation surpasses knowledge. The renunciation of the results of works (excels) meditation. From renunciation, Peace follows immediately.
12.14 sa.ntushhTaH satataM yogii yataatmaa dR^iDhanishchayaH .
mayyarpitamanobuddhiryo madbhaktaH sa me priyaH

He who is ever content, who is a yogi, who has self-control, who has firm conviction, who has dedicated his mind and intellect to Me-he who is such a devotee of Mine is dear to Me.
13.3 kshetraj~na.n chaapi maa.n viddhi sarvakshetreshhu bhaarata .
kshetrakshetrayorj~naana.n yattajj~naanaM mataM mama

And, O scion of the Bharata dynasty, under-stand Me to be the 'Knower of the field' in all the fields. In My opinion, that is Knowledge which is the knowlege of th field and the knower of the field.
13.9 indriyaartheshhu vairaagyamanaha.nkaara eva cha .
janmamR^ityujaraavyaadhiduHkhadoshhaanudarshanam.h

Non-attachment with regard to objects of the senses, and also absence of egotism; seeing the evil in birth, death, old age, diseases and miseries;
18.20 sarvabhuuteshhu yenaikaM bhaavamavyayamiikshate .
avibhakta.n vibhakteshhu tajGYaanaM viddhi saattvikam.h

Know that knowledge to be originating from sattva through which one sees a single, undecaying, undivided Entity in all the diversified things.
18.57 chetasaa sarvakarmaaNi mayi sa.nnyasya matparaH .
buddhiyogamupaashritya machchittaH satataM bhava

Mentally surrendering all actions to Me and accepting Me as the supreme, have your mind ever fixed on Me by resorting to the concentration of your intellect.
18.65 manmanaa bhava madbhakto madyaajii maa.n namaskuru .
maamevaishhyasi satya.n te pratijaane priyo.asi me

Have your mind fixed on Me, be My devotee, be a sacrificer to Me and bow down to Me. (Thus) you will come to Me alone. (This) truth do I pormise to you. (For) you are dear to Me.
18.66 sarvadharmaanparityajya maamekaM sharaNaM vraja .
ahaM tvaaM sarvapaapebhyo mokshyayishhyaami maa shuchaH

Abandoning all forms of rites and duties, take refuge in Me alone. I sahll free you from all sins. (Therefore) do not grieve.

These lines are taken from an introductory section of Swami Sri Vidyaprakasananda Giri's "Gita Makarandam", a very well known translation of Gita in Telugu speaking people. The book is available online at Telugu Bhakti Pages.

Postscript: I run a mailing list, with the above quotes as source. The sidebar has more information.

Subbuji's blog

2008-11-15T20:39:00.004+01:00

To my great delight, I discovered Subbuji's website/blog on sulekha.

To the uninitiated, Subbu-ji (Shri V Subrahmanian) was an active contributor to the advaitin mailing list, with many great posts to his credit. Most notably, he posted a series on Dakshinamurthy Stotram of Shri Adi Shankaracharya, which I have linked to earlier in this blog.

Some time back, he unsubscribed himself from the list. I like to think that he took a sabbatical:)

A couple of days back, I discovered that He has a website. Here is the link. There is lot of wisdom in the pages. Read and progress!

Description of Ambarisha's bhakti

2008-11-09T22:35:00.003+01:00

Srimad Bhagavatham: 9.4.18 - 9.4.20

sa vai manaH kR^iShNapadAravindayorvachAMsi vaikuNThaguNAnuvarNane
karau harermandiramArjanAdiShu shrutiM chakArAchyutasatkathodaye

mukundali~NgAlayadarshane dR^ishau tadbhR^ityagAtrasparshe.a~Ngasa~Ngamam
ghrANaM cha tatpAdasarojasaurabhe shrImattulasyA rasanAM tadarpite

pAdau hareH kShetrapadAnusarpaNe shiro hR^iShIkeshapadAbhivandane
kAmaM cha dAsye na tu kAmakAmyayA yathottamashlokajanAshrayA ratiH

A translation from vedabase.

Krugman wins the prize!

2008-10-13T17:04:00.008+02:00

Paul Krugman, a brilliant columnist on NYTimes, wins "The Sveriges Riksbank Prize in Economic Sciences in Memory of Alfred Nobel".

PS: Thanks to Atanu, who long ago clarified that this is what the "Nobel Prize in economics" really means!

PPS: Only that his recent posts on his blog have been scary, very very scary about the financial crisi(e)s.

Also, doesn't this paragraph:

“He’s my best student,” said Jagdish Bhagwati, an economics professor at Columbia University who, despite opposition from fellow academics, helped Mr. Krugman publish one of the seminal papers for which he received his Nobel. “Lots of people are saying to me, ‘Why didn’t you get it?’ Given the fact that I didn’t get it, this is the next best thing.”[link]

make one remember one Subramanyan Chandrasekhar?

Postscript: Read Dowd's take on Krugman's prize.

Happy Vijaya Dashami!

2008-10-09T11:10:00.005+02:00

Lots of pictures are here .

May the divine mother destroy the vile forces attacking our dharma-kshetra.

Swami Dayananda: Conversion is Violence

2008-10-08T11:32:00.025+02:00

I am just reproducing what one of the greatest masters of current days, Swami Dayananda has to say about religious conversion in India:

...

Here it is one sided. I cannot change the genius of my culture because I do not believe in conversion. I allow you to be a Christian. I allow you to be a Muslim. You be a Christian, you be a Muslim. You pray; it is fine for us. I let you be a Muslim or a Christian, even though I do not say, "All religions lead to the same goal". I don't commit that ubiquitous mistake. (Cheers)

But I give you the freedom. You please follow your religion. Don't ask me to convert others to my religion like you, because I cannot convert. It is because I do not believe in it. My parents did not believe in it. My grand parents did not believe in it. My Rishis did not believe in it. And I don't believe in it. You cannot change a culture in order to be on par with the others. It is against the genius of our culture.

It is not only our culture, which is like this; there are other cultures too. The number of the Parsis is dwindling. I loathe to see the destruction of the Parsi culture. They are harmless good people. But now they are the losers.

Jewish people are also the losers; their numbers are also dwindling. They are fighting to preserve their culture and religion. They are not converting. There is no evangelism in Judaism. There is no proselytization. There were never any inquisition. They were the sufferers; they were the victims of aggression, and planned aggression for ages.

And therefore, conversion is not merely violence against people; it is violence against people, who are committed to non-violence. (Prolonged cheers)

...

If two brothers are fighting over an empty piece of land that is there next door, and a third man occupies the land saying, "Because you two are fighting, I am occupying this piece of land", what is this logic? Some people advance this logic to me and say that we are all fighting and therefore they are in. We may be fighting amongst ourselves but we have to settle that among ourselves. That does not mean YOU can be violent. (Applause)

Here is the full speech:

[The Citizen's Committee for Dharma Rakshana Sammelan, Chennai, convened a Seminar on "Violence to Hindu Heritage" on Saturday, the I7th of July, I999, at Satguru Gnanananda Hall (Narada Gana Sabha), TTK Road, Chennai. Reproduced below is an excerpt of the Key Note Address delivered by Pujya Sri Swami Dayananda Saraswati.

Mahadhyo Namaha

Friends,

I have been thinking on this topic for a long time. It is very clear to me, and perhaps to many of you, that there are two distinct religious traditions in the world. Some of them have a good following. Some others may not have.

One tradition does not believe in conversion. A Jewish person is born of a Jewish mother. A Zoroastrian is born of Zoroastrian parents. A Hindu is born of Hindu parents. And so too are the followers of Shintoism, Taoism and many other tribal religious groups all over the world. They are born to be the followers of their religions. In other words, they do not want to convert anybody. In India, when the Parsis, Zoroastrians, came as refugees, being driven from Iran, they came to Bombay, they were received and allowed to settle down in India.. They were very faithful to their religion and they lived their religion. They did not cause any problem to others. Hindus accommodated them as even they accommodated the Christians, the Muslims and many other small tribal traditions. Our vision of God allows that. We generally accept various forms of worship. We accept many forms of prayers; one more really does not matter to us. In fact, some of our Hindu friends in their puja rooms have a picture of Jesus and they don't see anything wrong about it, nor do I feel anything wrong about it.

I would call the Jewish, the Zoroastrian and the Hindu traditions as non-aggressive traditions. For me, aggression is not just a physical one. It need not be the Kargil type. There are varieties of aggression. You can emotionally be aggressive. In the United States, it is a crime to be aggressive towards the children. Simple abuse is looked upon as aggression. Verbally you can be aggressive. Physically you can be aggressive. Economically you can be very aggressive. And the worst aggression, which I consider more than physical aggression, is cultural aggression or religious aggression.

Hurt is born of many sources. I am hurt if somebody encroaches upon my piece of land that is vacant, and the court supports that person and gives me the responsibility of finding a new house for him; it is an aggression. I, get hurt. That he encroached upon my property is itself a good source of hurt. It is enough to hurt. That the law protects the one who encroached makes me more hurt. That hurt cannot be easily healed, because it leaves you helpless and the helplessness is a source of great hurt. If somebody physically hurts you, of course, it is very well known that it is a hurt. It is treated as a crime and there is a penalty for it.

If I am emotionally abused, then, that also is a great hurt. For example, people in authority can abuse you. The employer can abuse you emotionally. Husband can abuse wife. Wife also can abuse the husband. In-laws can abuse. For these, I can seek some redress somewhere.

But the worst hurt, I would say, is the hurt of a religious person? whether what the person believes has a basis or not. It is not my domain of enquiry to say whether it has a basis or not. Each one is free to follow his or her religion. Everybody would, have a certain belief system. Either the person is convinced or the person needs to be convinced. On the whole, he believes in the whole theology and follows that theology. He has the freedom to follow. that theology. That is human freedom.

What is it that one is connected to as a religious person? He is connected not to any particular person here, who is the member of the contemporary society or his family. I am connected to my parents as their son. I cannot take myself as just a son; I am connected to other people too. I am son to my parents. I am also the father to my children and husband to my wife. I am uncle, cousin, neighbour, employer, employee and citizen. I have a number of hats to wear every day. As the religious T, I have different roles to play, day after day.

A son is related to a person outside. A brother is related to a person outside. A citizen is related to a country, a state. As a religious person, who am I related to?

Let us for the sake of convenience call that religious person a devotee. To whom is that devotee connected? Definitely, not to anyone here. I may be a religious son. I may be a religious father, religious brother, religious husband. In fact, if I am religious, the religious 'me' is going to pervade every role I play.

Basically, first and last, I am a religious person, if I am one. That religious person is the basic person not related to anything empirical. He is related, of course, to a force beyond ? whatever that force may be. One may say that force is God, and He is in heaven. Another one may say, He is in Kailasa. Another may say, He is in Vaikuntha.
Another may say, He is in Goloka Brindavan. And another may say, He is elsewhere, elsewhere and elsewhere. But the person related to that force is the one whom we call a devotee, and that person has an altar. That person is not an empirical person in the sense he is the father or son or daughter. He is the basic person.

The hurt of a basic person is going to be a hurt, which is deep, and true. There is no healing power which can heal that hurt. That is the reason why any religious sentiment, if it is violated, in anyway, will produce a martyr. There is a martyr ready to be born in that basic person. And thus the religious sentiment seems to be the most sensitive.

Whenever a religious sentiment is hurt, you will find that, in the Indian press, there is a complete black out, in terms of who did what. Even the names are not given. They will say one community fought with another community. I think it is correct because it prevents further escalation. We generally do guess work and say it must be this community or that community.

This is so because, that sentiment is very deep and has to be respected? whether it is a Muslim sentiment or a Christian sentiment or a Hindu sentiment or a Jewish sentiment. That sentiment has got to be respected. If that respect is not shown, then the State has to protect that sentiment. You tell me whether it is correct or not! The State has got the responsibility to protect the religious sentiment of all the people. That I consider is secularism.

In America, the religious sentiment of every individual is protected. You can go to the court and get an answer, if there is something wrong done to you as a religious person. There is justice. They respect. In fact, if you register an institution as a "religious church", they take it as a religious church. You don't require to submit even an income tax return. Until there is a public complaint, they respect it. They give you the freedom. Here, if an institution is said to be "Hindu Religious", there is no tax exemption for the donor. It is entirely a different thing altogether.

A religious sentiment has got to be respected by every one, whether he believes in my religion or not. Just because I don't believe in your ideas, you can't stand on my toes! If you don't like my nose, it is your problem. I don't have any problem. If my ideas and my belief systems are not acceptable to you, I give you the freedom not to accept them. But you don't have any business to stand on my toes to hurt me in any manner. (Long cheers)

In fact I will fight for your freedom to think differently. You must be free enough to differ from me. Bhagavan has given us the faculty of thinking, of discrimination. We are not shy of enquiries. Our whole method of enquiry is to invite poorvapaksha objections. We will create objections that cannot even be imagined by you and then answer them. We welcome them because we are not shy. We want to explore and find out what the truth is. But that is entirely a different thing. You have the freedom to differ from me; I have the freedom to differ from you. This is what I am telling you.

This is the attitude of the non-aggressive traditions. On the other hand, the second category of religions, by their theologies, is committed to conversion.

Conversion is not only sanctioned by their theologies but also is practised by their followers. And that is their theology. They have got a right to have their own belief systems. But they don't have a right to thrust them on you. They are free to believe that unless one is a Christian, one will not go to heaven. They have a system, a set of non-verifiable beliefs ? nitya?paroksa ? on which they base their theology. (Applause)

Someone says, I have been sent by God to save you". I can also say the same thing. I will have ten people with me, because I can talk. If I don't talk and be a mouni baba, still there will be ten people. It is easy to get ten people anywhere, especially in India. I can say, "God sent me down to save all of you!"

Once, I went to Kilpauk Mental Hospital. Just for a visit, of course. (Laughter) It is my own imagination. It is not true. The Kilpauk Hospital is one of the most ancient mental hospitals in this country. Next one is in Agra. We have got the number one status in many things and this is one!

Early morning, all the crows had flown away. Nobody was there. I saw a man standing under a huge tree talking in loud voice, "Listen to me. I have come here, sent down by God, to save ail of you. You please ask for forgiveness of your sins. Those who want to be saved, please raise your hands". Then he said, Thank you, thank you, thank you". He thought that from the audience many people had raised their hands. But there was no audience. I was the only one standing behind him. Not even in front of him. I was naturally amused but I was not surprised, because I knew where I was. (Laughter)

As I was enjoying this situation, well, I heard a voice from the heaven. It said, "This is God speaking. I did not send him down. (Laughter) Don't believe him". When I looked up, there was one more fellow ? sitting on the tree. (Loud laughter and applause)

This is a none verifiable belief as you can see. In addition most of these religions, when they talk of heaven, are promoters of tourism, really speaking. (Laughter) I am interested in making my life here, right now. If there is something you have got to say to make my life different, I am ready to listen to you. If there are some pairs of ears ready to listen to some other thing, let them have the freedom.

That there is a heaven is a none verifiable belief. That, following this person, I will go to heaven, is another non-verifiable belief. That I will survive death, is a non-verifiable belief. There is nothing wrong in believing. But we have to understand that it is a non-verifiable belief. And having gone to heaven I will enjoy heaven, minus cricket match, is another non-verifiable belief. The unfortunate thing is another fellow says: I am the latest and the last. Don't follow that fellow; follow me". (Laughter) That really confuses me. He ha~ really no argument to give that he is the last. That I am the latest, is another non-verifiable belief and what is promised is again not verifiable.

I say, let those non-verifiable beliefs be there. I want them to have those beliefs, even though I will not advocate them. I want them to have freedom. Let them enjoy the freedom to have their beliefs. But what is the basis for that person to come and convert me? If you are convinced of something, you can try to convince me and not convert me. Did you ever notice a physics professor knocking at your door, asking for your time, so that he can talk to you about the particles? Never! If you want to learn physics, you have to go to him.

But here, every day, I am bothered. At the airport I am bothered, in the street corners I am bothered, at home, I am bothered. They want to save my soul!

I say this is not merely an intrusion; this is an aggression. There are varieties of intrusions. If the sound is too much outside, with all the loud speakers, well, it is an intrusion into my privacy. One can complain; not in India, of course! Here also we have got laws. It is not that we do not have laws. But we have 'in-laws' at right places. You know! (Laughter)

So nobody has any business to intrude into my privacy. You come .and tell me that I have got to save my soul. But I don't look upon myself as condemned for you to come and save. We, really, don't have a word in Sanskrit, equivalent for salvation. Because, 'salvation' means you have been condemned. Unless you are condemned, you need not be saved.

But this man comes and tells me that I am damned. I have to believe that first. Then he appoints himself to save me. This is very interesting. This is how the union leaders work. You create a problem and then appoint yourself as a leader to solve it. (Laughter) You become inevitable thereafter.

Instead of the word 'salvation', we have a word 'moksha'. Here, among the dignitaries there are may gurus. All of them have a common word and that common word is moksha. Is it not true? For every one of them it is moksha.

Moksha is not a word which is equivalent to salvation. It is derived from the verbal root moksh = mokshane. It means freedom from bondage. All of them use the word moksha. Even Saankhyas use this word. Vaiseshikas, Naiyaayikas and all others use this word moksha. In fact, if moksha is not an end in view, it is not a school of thought to talk about. We all have a moksha. Even Chaarvaakas, the materialist, has his own concept of moksha. 'Body goes'; that is moksha for him. He says, bhasmeebhutasya dehasya punaraagamanam kutaha.

So the word moksha does not mean salvation. It refers to freedom from bondage. On the other hand the aggressive religions have this belief system that you are condemned and you have to be saved.

When I look into these theologies, what I see is very interesting. I need not say anything to prove that they are illogical. I have to only state what they say!

I would like to illustrate this:

You must have heard about the 'Godfather'. You know the Mafia don is called the Godfather. He makes an offer that you cannot refuse.

He comes and tells you: "I am buying your house".

You may say, "I am not selling".

He says, "You are selling".

This type of approach was existing in Madras for some time, I am told. I hope it does not come back again. (Loud laughter and applause)

The fellow comes and tells: "I am buying your house!"

And you reply, "This is my house and I am not selling".

He says, "You are selling it and you are selling it at this price".

He decides the price also and then tells you, I know exactly where your children are studying and when they are coming home also".

He threatens you and buys the house.

Thus, a Godfather is one who makes an offer that you cannot refuse.

Now, what about God, the Father? He is worse, I tell you, because he says either you follow this person or I will condemn you eternally to hell. This is worse than the offer of the Mafia don! This too is an offer, which I cannot refuse. And it is worse.

In the other case at least, I can do something. But here he is not even visible. He is sitting in a place even safer than Dubai! I cannot do anything to him. This is the non-verifiable belief on which their religion is based.

He has the right to follow that religion. Let him follow his religion. All that I say is he does not have anything much to offer to me. If he thinks he has something to offer to me, let him have the freedom to think so. But he has no freedom to intrude into my privacy.

He converts the Hindus by any means ? by marriage, by some enticement or by some preaching which creates a fear. He talks about the goodies available in heaven-if you go to heaven, you will enjoy this and that. You will have beatitude and be saved. Otherwise, you will go to hell. It will be too hot etc. So, more out of fear of hell, one may choose to go to heaven.

He says and does all this to convert others to his religion. I say, this is wrong because if one Hindu or Jew or a Parsi is converted, and the other members of the family are not converted, they are all hurt. Even the converted one must be hurt underneath. He will be debating whether he was right in getting converted, It takes sometime for him to heal that. He is also hurt. All other members are definitely hurt. The community that comes to know of this conversion is hurt.

Please tell me, what is violence? What do you call this act that hurts? I call it violence. It is not ordinary violence. It is violence to the deepest person, the core person, in the human being. The religious person is the deepest. And if that person is hurt, I say, it is violence, rank and simple.

It is pure violence. And what does it do? It wipes out cultures.

I would like to go to Greece and see the live culture of the people who lived there. Where is that culture now? I have to imagine how they might have lived. I only see the huge monuments that are left behind.

And like this, many other cultures have been totally destroyed. The native cultures of South America, North America and Australia have all been destroyed. What about the Hawaiian culture? Gone! All the tribal cultures in Africa have been destroyed. How many cultures, for the past two thousand years, are methodically destroyed? The humanity is the sufferer and is poorer for it.

We need all the cultures. And let the humanity enjoy the riches of the different cultures. It is a mosaic of cultures, Each one has got some beauty. With the destruction of religion comes the destruction of culture. When a new religion replaces the old, a culture is destroyed.

After converting, they may try to preserve the art forms like Bharatanaatyam with the themes of the new religion. But without Nataraaja where is Bharatanaatyam, without devotion, where is nrityam?

And therefore, the culture cannot be retained if the religion is destroyed. It is true with reference to all other cultures also. But definitely it is true with reference to our culture, because, you cannot separate culture from religion.

Our religion and culture are intertwined. The religion has gone into the fabric of the culture. When I say 'Namaste' to you, it is culture. It is religion. When you are throwing rangoli, it is religion; it is culture. There is a vision behind all that. Every form of culture is connected to religion and the religion itself is rooted in the spiritual wisdom. This is because we have a spiritual tradition.

And therefore there is no cultural form unconnected to religion. Destruction of culture is destruction of religion. Destruction of religion is destruction of culture. If this destruction is not violence, what is violence? I would like to know?

I say CONVERSION IS VIOLENCE. (Thunderous applause) It is rank violence. It is the deepest violence.

Not only that, in our dharma shaastra, it is said that if somebody forcefully occupies another's piece of land, he is called an aatataayi. For an aatataayi, in our shaastra, there is capital punishment.

Occupying another's land or another's house or flat, against the will of the owner is a grave paapa according to our dharma. Many times, when the owner asks, "Give me back my house", the tenant invariably replies, I am sorry. I cannot give you the house, because my children are going to the school in this area. Please find a similar house for me. Then I will move". When the owner finds such a house for him, the tenant says, It is too far away for the children to go to school. Please find something in the same neighbourhood". It means, I would like to be here". If you go to the court, twenty five years would be gone. But occupying another's land is not dharma as per our culture.

Another's kshetra is another's kshetra. It has nothing to do with me. Kshetra-apahaari is an aatataayi. The one who does arson or poisons somebody is an aatataayi, and there is capital punishment for him. One who kidnaps another's wife is an aatataayi and there is capital punishment for him. All these actions deserve capital punishment. And if, simply for occupation of a land of another, there is capital punishment, think of what would be the punishment for the destruction of a culture.

Suppose somebody is ashastrapaani, unarmed, and you kill him, it is not correct. Karna in the Mahaabhaarata uses this argument when he was completely unarmed. Talking to Arjuna, he said, I am an ashastrapaani; you should not hit me now. Krishna had to tell him that Karna was not unarmed, but he was duly disarmed. There is a lot of difference between the two. Krishna had to convince him.

So here, a Hindu is an ashastrapaani. A Jewish person is an ashastrapaani. A Buddhist is an ashastrapaani. A Parsi is an ashastrapaani. That is, they are all non-aggressive. When you try to convert them, it is like hurting an ashastrapaani.

You cannot ask me to change the genius of my culture, the genius of my religion. It is the tradition of my culture and religion that I do not convert. It is not a situation where, you convert and I convert. And the one who has a better organisation is going to convert more number of people. It is not a percentage game of the market.

Here it is one sided. I cannot change the genius of my culture because I do not believe in conversion. I allow you to be a Christian. I allow you to be a Muslim. You be a Christian, you be a Muslim. You pray; it is fine for us. I let you be a Muslim or a Christian, even though I do not say, "All religions lead to the same goal". I don't commit that ubiquitous mistake. (Cheers)

But I give you the freedom. You please follow your religion. Don't ask me to convert others to my religion like you, because I cannot convert. It is because I do not believe in it. My parents did not believe in it. My grand parents did not believe in it. My Rishis did not believe in it. And I don't believe in it. You cannot change a culture in order to be on par with the others. It is against the genius of our culture.

It is not only our culture, which is like this; there are other cultures too. The number of the Parsis is dwindling. I loathe to see the destruction of the Parsi culture. They are harmless good people. But now they are the losers.

Jewish people are also the losers; their numbers are also dwindling. They are fighting to preserve their culture and religion. They are not converting. There is no evangelism in Judaism. There is no proselytization. There were never any inquisition. They were the sufferers; they were the victims of aggression, and planned aggression for ages.

And therefore, conversion is not merely violence against people; it is violence against people, who are committed to non-violence. (Prolonged cheers)

I don't say Hindus do not fight. They can fight very well. You don't tell me, "You put your house in order". I will put my house in order, in my own time and in my own way.

If two brothers are fighting over an empty piece of land that is there next door, and a third man occupies the land saying, "Because you two are fighting, I am occupying this piece of land", what is this logic? Some people advance this logic to me and say that we are all fighting and therefore they are in. We may be fighting amongst ourselves but we have to settle that among ourselves. That does not mean YOU can be violent. (Applause)

Somebody says we must have ecumenical dialogue. I had attended some of these dialogues. And I stopped attending them. Because I don't see any use in it. On one such occasion, I said, I can have a dialogue with a Christian, if he is ready to change, if convinced, after the dialogue". Is he, if convinced, going to change his stand? Is he going to stop conversion? Don't ask me to have a dialogue with you when you are standing on my toes. You just move away. Then we can have a dialogue.

The world religious conferences that are held are only meant to neutralise any protest against conversion. That is all. (Cheers) Because they don't want to stop conversion. So what is the use of saying, "We are all same. We are all going to the same God". It is something like saying, you know, your property is my property; my property is your property; your money is my money; my money is your money. Therefore, let my money be with me and let your money also be with me! (Laughter) So this is all wrong thinking.

All forms of prayer are valid. That I can accept. They don't accept that. I can accept because of my understanding of the shaastra. The Lord will understand, definitely, if I pray in Tamil or, Latin or Greek. There is nothing Latin and Greek to the Lord. He will understand in whichever language the prayer is made. If I pray in Samskritam, definitely, he will understand because it is His language anyway. (Laughter) I am very Catholic, understand'. I don't have this kind of silly notions that it has got to be in one language and it has got to be in one form etc.

But we have certain special forms of rituals ? Vedic rituals ? which cannot be compromised with. Because we do not know how they can be different. We have no other pramaana for it. We do not have a means of knowledge to prove that this can be different.

They do not accept any of that. And they preach. It is not that they preach their own religion. They preach against other religions. And I consider that kind of preaching is violence. It breeds violence. I have a genius which does not permit me to convert. I cannot be asked to convert.

Therefore, the violence against me is a one sided violence. It is a rank one sided violence. They have gotten away with it for two thousand years. I want them to know that this is violence. Let them prove conversion is non-violence.

I am hurt and many others like me are hurt. Millions are hurt. There are so many other issues to be discussed with reference to conversion. But I have only one to discuss here. It is the violence that is allowed to be perpetrated against humanity, against cultures, against religions. That is the only issue here; there is no other issue. (Applause)

Violence is the only issue. Humanity should not stand with hands down and allow violence to be continued against a person who is non-violent.

There is another important fact in the Indian context, I tell you. I am a Swami committed to ahimsa. A sannyasi's vow is ahimsa, really. It is nothing but ahimsa sarva bhootebhyo abhayam. l am taking this sannyasa and offer a complete assurance to all the beings and to all the devataas, that I am not a competitor to any of them and that I will not hurt any of them kayena vacha manasaa. That is sannyasa. I am aware of this. I am a sannyasi.

Now I sit in Rishikesh. These two people come to me. One is a Padri and the other is a Moulvi. I invite both of them. They are religious people. I respect them. I give them seats. They try to argue with me about something. Generally, I do not argue with them. You can argue with people whom you can convince. I don't want to argue with people who only want to convince me.

So I don't argue. I enjoy their company. I sit with them and talk to them. They pick up a quarrel with me. And then they begin to beat me. Please note that, this is just an imaginary tale. And there is a policeman standing there. They go on beating me black and blue. I implore to the policeman, "Please stop them. I am committed to ahimsa. I don't want to fight them back. You please do something". I appeal to him.

He says, This is a matter between religious people. I am secular. (Prolonged cheers) I am supposed not to interfere". I appeal to him. Twice, thrice I request him. He does not respond to me positively. Then I think I have to protect myself. My shaastra will forgive me. Even though I am given to ahimsa, still I can protect myself.

And therefore I thought I will take care of myself. I am not just a weakling. I have got enough strength. And therefore, I can take care of these two fellows plus one more. I began to defend myself. The best form of defence is offence. That is what every husband does. And therefore, you defend yourself. (Laughter)

But the policeman stops me and says, They are minorities. They have to be protected and you should not fight against them". (Prolonged cheers)

"Hey, policeman, you are supposed to protect me. You are the Government. You are the State. You are supposed to protect me. You cannot be like this".

This is the situation that prevails in India.

You have to change the whole blessed thing here. If the constitution has to be changed, let it be changed for good. (Prolonged cheers) My dharma is not violence. It does not allow conversion. And that dharma has to be protected. The State has to protect. If the protector does not protect, people should have a new protector to protect. That is all. (Prolonged cheers)

Conversion is violence. And it breeds violence. Don't convert because, by this, you are converting the non-violent to be violent. (Applause) You are doing something wrong. This is drastically wrong. This error has to be realised. The sooner it is corrected, the better it is for all of us, even for Christians and even for Muslims.

I want the Islamic culture to be there. I want the Christian culture to be there. I want the Hindu culture and every other culture to be there. Every culture is to be protected. That is secularism.

Thank you. (Prolonged cheers)

The original is here.

May bloggers have written about this. Here are some links:

Also read Atanu Dey's post at Deeshaa. In fact, all his posts with the tag monotheism are worth reading.
JK at Varnam also writes about this, with links to what Swami Vivekananda and Gandhi-ji said on the topic of Conversion.
Also, Gaurav's post, and the links are worth reading.

Swami Tattwamayananda: The Concept of God in the Vedas

2008-09-27T21:57:00.003+02:00

Two very well written articles by Swami Tattwamayananda, which seem to have been published in the journal Prabuddha Bharatha, in Part 1: May 2005 and Part 2: June-2005 are worth reading, and re-reading. The learned Swami has done wonderul research on the topic.

On Manifest and Unmanifest in the Gita

2008-09-10T01:26:00.007+02:00

[A version of this post appeared in advaitin yahoo group.]

This post is about the use of words avyakta (unmanifest) and its antonym vyakta (manifest), as they appear in the Gita, with my notes. Such an analysis is closely related to the questions that Arjuna asked at the beginning of chapter 12, our current Gita Satsangh topic. I also found out that just looking at the various uses of these words across Gita enhanced my understanding of Jiva, Atma, Ishvara, the world, and Brahman.

We begin with a textual listing of the different occurances of the words, [The translations of Gita verses are either Swami Gambhirananda's or Swami Chinmayananda's.]

2.25 avyakyo-ayam: This self is known to be unmanifest.
2.28: avyaktaadini-bhuutaani vyakta-madhyaani ... avyakta-nidhanaanyeva (avyakta twice and vyakta once): Beings are unmanifest in the beginning, manifest in the middle and unmanifest in their end.
7.24 avyaktaM vyaktimaapannaM ... (each once): The unintelligent, unaware of My supreme state which is immutable and unsurpassable, think of Me as the unmanifest that has become manifest.
8.18 avyaktaad.h vyaktaya ... avyakta ... (avyakta twice and vyakta once): At the coming of the (cosmic) day, the embodied beings emanate (stem forth) from the unmanifest. At the coming of the cosmic night, they dissolve truly into that alone, which is called unmanifest.
8.20 parastasmaattu .. avyakto avyaktaa tsanaatanaH (avyakta twice): Higher than the unmanifest, there lies another unmanifest which is Everlasting (Eternal) which is not destroyed when all beings are destroyed. The another unmanifest would be called as "Higher unmanifest".
8.21 avyakto-akshara (avyakta once): O Arjuna, these same multiple beings are born again and again. They are dissolved (into the unmanifest) helplessly at the coming of the night, and they come forth again at the coming of the day.
9.4 mayaa tatamidaM sarvam jagad-avyakta-muurthinaa (avyakta once). This whole world is pervaded by me in My Unmanifest form.
10.14 sarvametadR^itaM ... vyakti ... (vyakta once): Neither the Devas not the Daanavas know your manifestation.
12.1 evaM satatayuktaa ... avyaktaM ... (avyakta once): Those devotees who worship you and the devotees who worship the changeless unmanifest, which of them are better versed in the Yoga?
12.3 ye tvaksharamanirdeshyaM avyaktaM ... (avyakta once): Those who worship the Changeless, Indefinable, the Unmanifest, .... they also come to Me.
12.5 klesho.adhikatarasteshhaa.n avyaktaa ... avyaktaahi gatirduHkha.n (avyakta twice): Greater is their trouble whose minds are set on the Unmanifest; for the goal, the Unmanifest is very hard for the embodied to reach.
13.6 mahaabhuutaanyaha.nkaaro ... avyaktameva (avyakta once): The five elements, egoism, intellect and also the unmanifest (muula-prakriti) ... these are kshetra.

Here are my comments, reflecting my current understanding.

2.25 and 2.28: These two verses give the definitions, and set the tone for the two selves of the individual: the immutable Atman, that is unmanifest and never-decaying. and the mutable jiva. The jiva goes through the cycle of birth and death, until it stops identification with the part that takes birth and dies. This concept of two selves reaches its pinnacle in the final verses of chapter 15, where again the Lord makes a separation.

7.24 and 9.11: I think that verse 7.24 should be read along with 9.11, where the Lord again cautions against a similar misconception. In 9.11 He says, "Not knowing My supreme nature as the Lord of all beings, foolish people disregard Me who have taken a human body."

It is simple to think that either of 7.24 or 9.11 are referring to ajnaanis, the unwise, who are confused between the manifest and the unmanifest, with the verses themselves glorifying avataara-mahimaa (as in 4.6-4.9) or the vibhuutiis of the Lord (as in chapter 10) each of which are His divine glories.

The right way to understand these shlokas, as I think, is to bring in verse 13.2 (or 13.3 in some versions): kshetraj~na.n chaapi maa.n viddhi sarvakshetreshhu bhaarata where the Lord explains the difference between kshetra and kshetraj~na. The seer is the kshetraj~na and the seen object is the kshetra. The whole manifest universe, including our BMI complex, is the kshetra. The ones who know the difference between these two are the wise ones.

With the above understanding, the unwise ones of 7.24 and 9.11 could be interpreted are either of the following: (a) the ones that get confused between the manifest and the unmanifest as they think that beyond this manifest universe is the unmanifest universe, in potential form, that has to be worshipped. They do not know that the seed has the the same order of reality as the tree, as the seed itself comes from a tree! (b) the ones that do not know that the kshetra, the matter, can never be the Lord of all beings. The matter only has a material existence. Brahman, whose nature is both transcendent and immanent, can never be the matter, and has the only Lord of the universe, whatever form the universe may be.

In the former verse, Lord Krishna uses the word 'abuddhaya', while in the latter the word used is 'muuDhaa'. If there is a hierarchy between these two, I do not know. But, to the misconceptions themselves, the Lord Himself suggested a cure and the result.

The cure for the misconception of 7.24 and 9.11 has been explained in 10.10, while in verse 15.10 the result has been hinted at. In the former, the Lord uses a special term buddhiyogaM for the rescue of the sincere seekers. In the latter, while explaining the result, he clearly says: vimuuDhaa naanupashyanti pashyanti GYaanachakshushhaH: "the wise can see Me with eyes of knowledge". he interesting thing is, 15.19 mentions both the cure and the result! Instead of adding my comments, I just quote the divine wisdom:

yo maamevamasaMmuuDho jaanaatipurushhottamam.h .
sa sarvavidbhajati maaM sarvabhaavena bhaarata .. 15.19..

"O scion of the Bharata dynasty, he who, being free from delusion, knows Me the supreme Person thus, he is all-knowing and adores Me with his whole being."

8.18, 8.20, 8.21: In 8.18 and 8.21, the primary subject matter is prakriti and the jiva. The jivaas get created and destroyed. So does the world. The unmanifest-manifest-unmanifest cycle is similar to 2.28, but at a cosmological level. This world itself, could be in potential (unmanifest) form or in manifest form. Beyond even the potential form (or unmanifest form) of the world is the unmanifest consciousness, that is the witness. That witness is the kshetraj~na for the world including the BMI complex of the individual.

On manifest and unmanifest creation, we should not forget verse 2 of Shri Dakshinamurthy Stotram (biija-syaantarivaankuro jagadidam), where the creation theory is clearly explained by Adi Shankara, using the analogy of a seed. Shri Dakshinamurthy, is the unmanifest consciousness who is the Maha yogi who can conjure up this vyaavahaaric world, like a magician conjures up His magic.

On the manifest and unmanifest forms of the universe, we should also not forget names 397-399 in the Lalitha Sahasranamam, where the Divine Mother is called not only the muula-prakriti, and the avyakta, but also the nature that is manifest and unmanifest.

The tree is in the seed. Also, the seed is in the tree. But beyond the seed and the tree is the "is-ness", of either of them. That "is-ness" is common to both the tree and the seed and exists independent of either of them. That is what is to be worshipped (8.20), with worshipping being a means of identification. But if the seeker considers worshipping that to be difficult, he should do as the Lord says in the verses of chapter 12.

9.4 and 10.14: In 9.4, the Lord is affirming that He is the Lord of the Universe. In 10.14, Arjuna is echoing the Lord that he knows that the unmanifest has come teach Him, and affirming His qualification for further study. (Compare this with 7.24 and 9.11.)

12.1, 12.3, 12.5: Here Arjuna, being able to understand the crucial difference between manifest and unmanifest, is asking about the differences in the sense of upaasana (worship). The avyakta in these verses is the same unmanifest as the "higher unmanifest" of 8.20.

13.6: This is the same unmanifest as the first unmanifest of 8.18 or of 8.20, either of referring to muula prakriti.

Here is a short summary of the above notes: There is an unmanifest individual self, which is non-different from the unmanifested supreme Self. In "between" these two, come the notions of the world (in its manifested and unmanifested forms) and the Ishvara. The world in either of its forms, has does not have a higher order of reality than the individual Jiva. The Jiva concept itself, is a notion, which can be lost by losing the identification with its finiteness -- or more precisely, losing the mis-identification with its finiteness -- only by worshipping the supreme-self, with worship being a means of identification. This has been explained in the first part of chapter 12 by Lord Krishna.

Happy Krishna Ashtami

2008-08-24T20:48:00.006+02:00

May the Lord who is beyond manifestation, who manifested as the son of Devaki-Vasudeva and Yasoda-Nanda, who later in His infinite compassion milked the ocean of wisdom in the Upanishads and taught to Arjuna, so that seekers for all future times may not miss it, manifest himself in our hearts so that we can see Him. In particular are relevant BG. 10.10, 10.11 and 18.62.

==
This is what Shri Sastri-ji says:
nishiithe tama udbhUte jAyamAne janArdane |
devakyAm devarUpiNyAm viShNuH sarvaguhAshayaH||
AvirAsiid yathA prAcyAm dishiinduriva puShkalaH ||

Then, at the hour of midnight, which ushered in the advent of the Lord janArdana, when the darkness was at its most intense, viShNu, who dwells in the cave of the hearts of all creatures, revealed Himself as He verily is, in divinely beautiful devakii, even as the full-orbed moon rises in the eastern sky.

The Lord, who is eternal, manifested Himself, just as the moon, which is ever present, becomes visible in the eastern sky when it rises. He is compared to the full moon to indicate His fullness (pUrNatvam).

Swami Krishnananda: Concept of God in Hinduism

2008-08-17T13:29:00.001+02:00

A short, but a very good article by Swami Krishnananda explains the concept of God in various scriptures of Sanatana Dharma. Here is the link.

vandEmAtaram

2008-08-14T20:56:00.002+02:00

The only song of its Kind!

Happy Birthday to Shri Aurobindo too!

Arjuna's Questions in the Gita

2008-08-11T11:52:00.012+02:00

In this old post, Shri Sunder-ji lists the questions and self-descriptions of Arjuna in the GIta. They are the following:

nimittaani cha pashyaami vipariitaani keshava .
na cha shreyo.anupashyaami hatvaa svajanamaahave .. 1\.31..

1.31 Besides, I do not see any good (to be derived) from killing my own people in battle. O Krsna, I do not hanker after victory, nor even a kingdom nor pleasures.
nihatya dhaartaraashhTraannaH kaa priitiH syaajanaardana .
paapamevaashrayedasmaanhatvaitaanaatataayinaH .. 1\.36..

1.36 O Janardana, what happiness shall we derive by killing the sons of Dhrtarastra? Sin alone will accrue to us by killing these felons.
yadyapyete na pashyanti lobhopahatachetasaH .
kulakshayakR^ita.n doshhaM mitradrohe cha paatakam.h .. 1.38..

katha.n na GYeyamasmaabhiH paapaadasmaannivartitum.h .
kulakshayakR^ita.n doshhaM prapashyadbhirjanaardana .. 1\.39..

1.38-39 O Janardana, although these people, whose hearts have become perverted by greed, do not see the evil arising from destroying the family and sin in hostility towards, friends, yet how can we who clearly see the evil arising from destroying the family remain unaware of (the need of) abstaining from this sin?
kaarpaNyadoshhopahatasvabhaavaH
pR^ich{}chhaami tvaaM dharmasaMmuuDhachetaaH .
yach{}chhreyaH syaannishchitaM bruuhi tanme
shishhyaste.aha.n shaadhi maa.n tvaaM prapannam.h .. 2\.7..

2.7 With my nature overpowered by weak commiseration, with a mind bewildered about duty, I supplicate You. Telll me for certain that which is better; I am Your disciple. Instruct me who have taken refuge in You.
sthitapraGYasya kaa bhaashhaa samaadhisthasya keshava .
sthitadhiiH kiM prabhaashheta kimaasiita vrajeta kim.h .. 2\.54..

2.54 O kesava, what is the description of a man of steady wisdom who is Self-absorbed? How does the man of steady wisdom speak? How does he sit? How does he move about?
jyaayasii chetkarmaNaste mataa buddhirjanaardana .
tatki.n karmaNi ghore maa.n niyojayasi keshava .. 3\.1..

3.1 O Janardana (krsna), if it be Your opinion that wisdom is superior to action, why they do you urge me to horrible aciton, O Kesava ?
aparaM bhavato janma para.n janma vivasvataH .
kathametadvijaaniiyaa.n tvamaadau prok{}tavaaniti .. 4\.4..

4.4 Your birth was later, (whereas) the birth of Vivasvan was earlier. How am I to understand this that You instructed (him) in the beginning?
sa.nnyaasaM karmaNaa.n kR^ishhNa punaryoga.n cha sha.nsasi .
yach{}chhreya etayorekaM tanme bruuhi sunishchitam.h .. 5\.1..

5.1. O Krsna, You praise renunciation of actions, and again, (Karma-) yoga. Tell me for certain that one which is better between these two.
yo.ayaM yogastvayaa prok{}taH saamyena madhusuudana .
etasyaahaM na pashyaami cha.nchalatvaatsthiti.n sthiraam.h .. 6\.33..

cha.nchalaM hi manaH kR^ishhNa pramaathi balavad.h dR^iDham.h .
tasyaahaM nigrahaM manye vaayoriva sudushhkaram.h .. 6\.34..

6.33. O Madhusudana (Krsna), this Yoga that has been spoken of by You as sameness, I do not see its steady continuance, owing to the restlessness (of the mind).
6.34. For, O Krsna, the mind is unsteady, turbulent, strong and obstinate. I consider its control to be as greatly difficult as of the wind.
ayatiH shraddhayopeto yogaach{}chalitamaanasaH .
apraapya yogasa.nsiddhi.n kaa.n gati.n kR^ishhNa gach{}chhati ..
6\.37..

kach{}chinnobhayavibhrashh{}Tashchhinnaabhramiva nashyati .
apratishhTho mahaabaaho vimuuDho brahmaNaH pathi .. 6\.38..

etanme sa.nshayaM kR^ishhNa chhettumarhasyasheshhataH .
tvadanyaH sa.nshayasyaasya chhettaa na hyupapadyate .. 6\.39..

6.37. O krsna, failing to achieve perfection in Yoga, what goal does one attain who, though possessed of faith, is not diligent and whose mind becomes deflected from Yoga?
6.38. O Mighty-armed one, fallen from both, without support, deluded on the path to Brahman, does he not get ruined like a scattered cloud?
6.39. O Krsna, You should totally eradicate this doubt of mine. For, none other than Yourself can be the dispeller of this doubt!
ki.n tad.h brahma kimadhyaatma.n kiM karma purushhottama .
adhibhuuta.n cha kiM prok{}tamadhidaivaM kimuchyate .. 8\.1..

adhiyaGYaH kathaM ko.atra dehe.asminmadhusuudana .
prayaaNakaale cha kathaM GYeyo.asi niyataatmabhiH .. 8\.2..

8.1. O supreme person, what is that Brahman? What is that which exists in the individual plane? What is action? And what is that which is said to exist in the physical plane? What is that which is said to be existing in the divine plane?
8.2. O Madhusudana, how, and who, is the entity existing in the sacrifice here in this body? And at the time of death, how are You to be known by people of concentrated minds?
kathaM vidyaamahaM yogi.nstvaa.n sadaa parichintayan.h .
keshhu keshhu cha bhaaveshhu chintyo.asi bhagavanmayaa .. 10\.17..

vistareNaatmano yogaM vibhuuti.n cha janaardana .
bhuuyaH kathaya tR^ip{}tirhi shR^iNvato naasti me.amR^itam.h ..
10\.18..

10.17. O Yogi, [Here yoga stands for the results of yoga, viz omniscience, omnipotence, etc.; one possessed of these is a yogi. (See Comm. on 10.7)] how shall I know You by remaining ever-engaged in meditation? And through what objects, O Lord, are You to be meditated on by me?
10.18. O Janardana, narrate to me again [In addition to what has been said in the seventh and ninth chapters.] Your onw yoga and (divine) manifestations elaborately. For, while hearing (Your) nectar-like (words), there is no satiety in me.
evametadyathaattha tvamaatmaanaM parameshvara .
drashhTumich{}chhaami te ruupamaishvaraM purushhottama .. 11\.3..

manyase yadi tach{}chhak{}yaM mayaa drashhTumiti prabho .
yogeshvara tato me tva.n darshayaatmaanamavyayam.h .. 11\.4..

11.3. O supreme Lord, so it is, as You speak about Yourself. O supreme Person, I wish to see the divine form of Yours.
11.4. O Lord, if You think that it is possible to be seen by me, then, O Lord of Yoga, You show me Your eternal Self.
aakhyaahi me ko bhavaanugraruupo
namo.astu te devavara prasiida .
viGYaatumich{}chhaami bhavantamaadya.n
na hi prajaanaami tava pravR^ittim.h .. 11\.31..

11.31. Tell me who You are, fierce in form. Salutation be to you, O supreme God; be gracious. I desire to fully know You who are the Prima One. For I do not understand Your actions!
evaM satatayuk{}taa ye bhak{}taastvaaM paryupaasate .
ye chaapyaksharamavyak{}taM teshhaa.n ke yogavittamaaH .. 12\.1..

12.1. Those devotees who, being thus ever dedicated, meditate on You, and those again (who meditate) on the Immutable, the Unmanifested-of them, who are the best experiencers of yoga [(Here) yoga means samadhi, spiritual absorption.] ?
kairliN^gaistriinguNaanetaanatiito bhavati prabho .
kimaachaaraH katha.n chaitaa.nstriinguNaanativartate .. 14\.21..

14.21. O Lord, by what signs is one (known) who has gone beyond these three qualities? What is his behaviour, and how does he transcend these three qualities?
ye shaastravidhimutsR^ijya yajante shraddhayaanvitaaH .
teshhaa.n nishhThaa tu kaa kR^ishhNa sattvamaaho rajastamaH .. 17\.1..

17.1. But, ['But' is used to present a standpoint distinct from the earlier ones understand from 16.23-4.-S.] O Krsna, what is the state [i.e., where do the rites undertaken by them end?] of those who, endued with faith, adore [Adore-perform sacrifices, distribute wealth etc. in honour of gods and others.] by ignoring the injunctions of the scriptures? Is it sattva, rajas or tamas?
sa.nnyaasasya mahaabaaho tattvamich{}chhaami veditum.h .
tyaagasya cha hR^ishhiikesha pR^ithak{}keshinishhuudana .. 18\.1..

18.1. O mighty-armed Hrsikesa, O slayer of (the demon) Kesi, I want to know separately the truth about sannyasa as also about tyaga.

Question: Is there any repetition in these questions? What is the essence behind such questions? Why this particular order?

A Meta Shloka of Gita Verses

2008-08-02T18:45:00.038+02:00

Shri R. Visvanatha Sastri (Prof. VK's father) has written a shloka, which refers to 18 verses of Gita. Read more about it here. The shloka itself is this

OmahaM prakR^itiM nainam yogabhaktyA mayA yataH /
amAnitvaM sukhaM kAryaM IshvaraH purushaH sa yat.h // * //

The following is a translation of the 18 verses (source: Swami Gambhirananda), with the five verses 13.(7-11) included.

omityekaaksharaM brahma vyaaharanmaamanusmaran.h .
yaH prayaati tyajandehaM sa yaati paramaa.n gatim.h .. 8.13..

He who departs by leaving the body while uttering the single syllable, viz Om, which is Brahman, and thinking of Me, he attains the supreme Goal. [Emphasis on final thoughts. The implied meaning is the emphasis on thoughts in the entire life.] [In the entire Gita, this is the only shloka that begins with Om.]
ahaM sarvasya prabhavo mattaH sarvaM pravartate .
iti matvaa bhajante maaM budhaa bhaavasamanvitaaH .. 10.8..

I am the origin of all; everything moves on owing to Me. Realizing thus, the wise ones, filled with fervour, adore Me. [The wise know that things happen due to Him and Prakriti and hence adore him, as they see the beauty of everything as it is.] [The verses 9.16 (and hence the series 9.(16-19)), 10.20 and 15.14 also begin with aham. The verses 9.24, 16.18 and 18.53 also begin with aham, though it is less likely that they are being referred to here.]
prakR^itiM purushha.n chaiva vidyanaadi ubhaavapi .
vikaaraa.nshcha guNaa.nshchaiva viddhi prakR^itisaMbhavaan.h ..
13.20..

Know both Nature and also the individual soul to be verily without beginning; know the modifications as also the qualities as born of Nature. [Both of them are ~~timeless~~ without beginning.] [Though 9.8 and 13.1 both begin with the same word, it is less likely that this word refers to either of them.]
naina.n chhindanti shastraaNi naina.n dahati paavakaH .
na chaina.n kledayantyaapo na shoshhayati maarutaH .. 2.23..

Weapons do not cut It, fire does not burn It, water does not moisten It, and air does not dry It. [Though it is more subtle than space, Atman can be thought of as space, with space being one of the five elements. Just as the elements cannot interfere in each other, and hence the other four elements cannot interfere in the most subtle space, they cannot interfere in the Atman.]
yogayukto vishuddhaatmaa vijitaatmaa jitendriyaH .
sarvabhuutaatmabhuutaatmat kurvannapi na lipyate .. 5.7..

Endowed with yoga, pure in mind, controlled in body, a conqueror of the organs, the Self of the selves of all beings-he does not become tainted even while performing actions. [Even by doing, he is not contaminated.] [2.48 is a reasonable contender for this. What about 4.41?]
bhaktyaa maamabhijaanaati yaavaanyashchaasmi tattvataH .
tato maaM tattvato GYaatvaa vishate tadana.ntaram.h .. 18.55..

Through devotion he knows Me in reality, as to what and who I am. Then, having known Me in truth, he enters (into Me) immediately after that (Knowledge). [11.54 is a serious contender for this.]
mayaa tatamidaM sarva.n jagadavyaktamuurtinaa .
matsthaani sarvabhuutaani na chaahaM teshhvavasthitaH .. 9.4..

This whole world is prevaded by Me in My unmanifest form. All beings exist in Me, but I am not contained in them! [This verse, together with the next one (9.5), contains one of the three secrets of Gita. Prof. VK-ji explains it beautifully here.]
yataH pravR^ittirbhuutaanaa.n yena sarvamidaM tatam.h .
svakarmaNaa tamabhyarchya siddhi.n vindati maanavaH .. 18.46..

A human being achieves success by adoring through his own duties Him from whom is the origin of creatures, and by whom is all this pervaded. [The only shloka that begins with the word yataH.]
Ch.13-7: amAnitvaM adambhitvaM ...
- amaanitvamadambhitvamahi.nsaa kshaantiraarjavam.h .
  aachaaryopaasanaM shauchaM sthairyamaatmavinigrahaH .. 13.7..
  
  (7.) Humility, unpretentiousness, non-injury, for-bearance, sincerity, service of the teacher, cleanliness, steadiness, control of body and organs;
- indriyaartheshhu vairaagyamanaha.nkaara eva cha .
  janmamR^ityujaraavyaadhiduHkhadoshhaanudarshanam.h .. 13.8..
  
  (8.) Non-attachment with regard to objects of the senses, and also absence of egotism; seeing the evil in birth, death, old age, diseases and miseries;
- asaktiranabhishhvaN^gaH putradaaragR^ihaadishhu .
  nitya.n cha samachittatvamishhTaanishhTopapattishhu .. 13.9..
  
  (9.) Non-attachment and absence of fondness with regard to sons, wives, homes, etc., and constant equanimity of the mind with regard to the attainment of the desirable and the undesirable;
- mayi chaananyayogena bhaktiravyabhichaariNii .
  viviktadeshasevitvamaratirjanasa.nsadi .. 13.10..
  
  (10.) And unwavering devotion to Me with single-minded concentration; inclination to repair into a clean place; lack of delight in a crowd of people;
- adhyaatmaGYaananityatva.n tattvaGYaanaarthadarshanam.h .
  etajGYaanamiti proktamaGYaanaM yadato.anyathaa .. 13.11..
  
  (11.) Steadfastness in the knowledge of the Self, contemplation on the Goal of the knowledge of Reality-this is spoken of as Knowledge. Ignorance is that which is other than this.
[There is no contention for these shlokas. They are the well known GYaana shloka, with GYaana here meaning sAdhana.]
sukhamaatyantikaM yattad.h buddhigraahyamatiindriyam.h .
vetti yatra na chaivaayaM sthitashchalati tattvataH .. 6.21..

When one experienece that absolute Blisss which can be intuited by the intellect and which is beyond the senses, and being established (thus) this person surely does not swerve from Reality; [About bliss of the Atman and the attitude of one who has experienced it.]
kaaryamityeva yatkarma niyataM kriyate.arjuna .
saN^ga.n tyaktvaa phala.n chaiva sa tyaagaH saattviko mataH ..
18.9..

Whatever obligatory duty is performed just because it is a bounden duty, O Arjuna, by giving up attachment and the result as well,-that renunciation is considered to be based on sattva.
iishvaraH sarvabhuutaanaa.n hR^iddeshe.arjuna tishhThati .
bhraamayansarvabhuutaani yantraaruuDhaani maayayaa .. 18.61..

O Arjuna, the Lord resides in the region of the heart of all creatures, revolving through Maya all the creatures (as though) mounted on a machine!
purushhaH sa paraH paartha bhaktyaa labhyastvananyayaa .
yasyaantaHsthaani bhuutaani yena sarvamidaM tatam.h .. 8.22..

O son of Prtha, that supreme Person-in whom are included (all) the beings and by whom all this is pervaded-is, indeed, reached through one-pointed devotion.
yadaadityagataM tejo jagadbhaasayate.akhilam.h .
yachchandramasi yachchaagnau tattejo viddhi maamakam.h .. 15.12..

That light in the sun which illumines the whole world, that which is in the moon, and that which is in fire,-know that light to be Mine.

The shloka and the explanation of ProfVK-ji raises many questions:

Why these verses? Why this order? Is there any implied meaning in this verse? What does Prof VK-ji mean when he says "which makes sense if you look at the content of these slokas.".
Why does Prof Vk-ji say that this shloka is the capsule of whole Gita teaching?
Are 7.16, 7.17, 11.38, 11.18, 9.27, 9.22, 13.2, 18.55, 18.66 hiding somewhere?
Does the second word 'aham' refer to 9.16 and hence to 9.(16-19), rather than just to 10.8? If so, does the number of shlokas then becomes 18+3 = 21?
Why is this shloka written on a page of the 14th chapter?
Is the 9.4 really standing for 9.5 and 9.5 and thus adding one more to the number?
Can we add the 9.(16-19) shlokas, as well as 9.(4-5)? This makes the total number of shlokas as 22. Where are the rest 2 shlokas making up to the (next) magic number 24 (Gayathri)?

This post is one of many with the tag Collections of Gita Verses.

Swami Dayananda Saraswathi again on Youtube

2008-07-26T18:24:00.003+02:00

The fourth video has very poor synchronization between audio and video. I however recommend for watching it.

Bhishmastuti from Srimad Bhagavatham

2008-07-24T13:15:00.007+02:00

In this post in the advaitin list, Prof VK-ji asks a question about the following shloka from Srimad Bhagavatham that Bhishma recites in his final moments:

tam-imam-aham-ajaM sharIra-bhAjAM
hRRidi hRRidi dhiShTitaM Atma-kalpitAnAM /
pratidRRishamiva naikadhArkam-ekaM
samadhigato’smi vidhUta-bheda-mohaH //

It is verse 1.9.42 from Srimad Bhagavatham. An explanation of this stotra by Prof VK-ji is here.

Shri Sunder-ji responds and so does Subbu-ji in this post.

You can listen to an audio rendition of the entire Bhishma Stuti by Pt. Sunder Kidambi here.

Samadhi and Advaita: Michael Comans

2008-07-20T17:45:00.005+02:00

Read the following paper: The Question of the Importance of Samadhi in Modern and Classical Advaita Vedanta. It is very well researched and goes with many of the arguments that happen in advaitin and Advaita-L, about samadhi, yoga and meditation.

Swami Dayananda Saraswathi on Bhagavad Gita Chapter 13

2008-07-18T14:08:00.004+02:00

Shri Gurubhyo Namah

2008-07-18T12:04:00.008+02:00

Today Guru Poornima.

I quote from the following page of Prof VK., in which he lists the achievements of Vyasa, whose Birthday is celebrated as Guru Purnima.

If any single person in the entire long history of the Hindu religion has to be credited (or blamed!) for its multifarious facets that extend over a wide spectrum from extreme superstition on the one side to a ruthless intellectual dialectics on the other, it is the

‘faultless sage Vyasa, son of Sage Parasara,
grandson of Sage Shakti,
great grandson of Sage Vasishta
and father of the boy-sage Shuka’.

Vyasa has six achievements to his credit, each one of which alone could have conferred on him the stature of a Vyasa to such an extent that on one day in the year, called Vyasa Purnima day (this year 2005, on July 21), all religious and vedantic organisations and individuals in India, irrespective of the school of thought to which they belong, pay reverential tribute to him in all possible ways. The six achievements of Vyasa are:

· At the beginning of the Kali-yuga Vyasa codified the Vedas and Upanishads into 1180 branches (shAkhas) and thus preserved for the weak and satanic Kali age the age-old tradition.
· He codified the philosophical excursions of the Upanishads into a single treatise called Brahma-sutra of 555 terse statements or aphorisms – for the comprehension of which several high-level commentaries have been written till today.
· He produced the greatest book on Earth, the Mahabharata, an epic one hundred thousand verses long, the dimensions of which for the cultural panorama of the country are still being explored.
· He wrote the seventeen purANas (together equivalent to more than a Mahabharata) which constitute an encyclopaedia of all the mythological stories, legends and history of Hinduism.
· The eighteenth purANa, the Shrimad Bhagavatam, is his fifth achievement – because it is the monumental work of Bhakti without which, inspite of the other Puranas, it is doubtful, whether the Bhakti tradition would have attained to such a supreme status in Hinduism.
· Last but not least, he must be given special credit for the 700-verse-long discourse of Bhagavadgita, – even assuming he just heard it straight from the Lord’s mouth -- a single compendium covering the entire spectrum of Hindu religion and philosophy, almost replacing the Vedas; even though it is a part of the Mahabharata, it has a separate status for itself and Vyasa has to be given extra credit for recognising its strategical place and context in the great epic; the two fit each other so perfectly that it is not clear whether the Mahabharata was made for the Bhagavad-Gita or the Bhagavad-Gita for the Mahabharata.

From this site.

Of course, the eternal Guru is Shri Dakshinamurthy, who enlightens the first lamp of awakening in any person.

May the ever eternal Guru save us from the darkening world of ignorance. May He who has saved countless people, beginning with the Sanaka etc. including warriors like Arjuna make us see the Light behind the clouds.

May we always feel that Light, that is ever effulgent, the invocation of which spreads fear in the heart of fear.

It is the Narayana, in his form of Lord Krishna that removed the ignorance of Arjuna.
and it is the same Shankara who incarnated as Shri Adi Shankara to drive away the ignorance of everyone.

We Bow to all the above, as well as all our Gurus.

Here are some links:
Dakshinamurthy Stotram.
Totaka Ashtakam
Guru Paduka Stotram

What is Knowledge?

2008-07-12T09:32:00.007+02:00

The question "What is knowledge?", seems like one that a philosopher (or even one with an idle mind) would be asking, with no practical applications to "daily life". This is not so, certainly not for seekers of the underlying phenomenon beyond all subject object duality. The famous Advaitic verse from Vivekachudamani says "Brahma Satyam, Jagan Mithya, Jeevo Brahmaiva Naa Parah" (Brahman is the only Truth, the world has only a fleeting level of reality and the Jeeva is not different from the Brahman). Such a statement brings us to the following questions: How do we not perceive a unified reality all around, when it is so? How is it that we do not see the fleetingness of the reality of the world, when it is so? How is it that we fail to recognize the equality of the supreme spirit with the internal spirit?

Motive behind the questions: Shri Adi Shankara, asks the same question in many places in his commentary on Prasthana Traya. For example, in his introduction to Brahma Sutras, also called as Adhyasa Bhashya, He rhetorically wonders "How can anyone confuse the unreal with the real?". This is because the BMI is inherently jada (insentient), while Atman, the seer behind the BMI is inherently chetana (sentient). How can anyone confuse the unreal with the real? If one confuses different levels of reality, then they may be excused. What is the excuse for this confusion? Where did such a kind of confusion originate from? Shri Shankara blames this confusion to adhyasa (superimposition), which is our ignorance, and proceeds to dispel it as non-existent in many ways. (Shri Shankara uses similar concepts in many places on his Gita commentary: for example on his commentary for BG 2.16 or BG 13.2).

Knowledge and its means: The above concept of superimposition is close to Knowledge and the means of knowledge. Since it is due to our ignorance that we are confusing unreal from real, the latter which is ever existent and the former never ever(!), one of the first steps should be to define what Knowledge is, what are its valid means, and what are is the answer to the *meta*-questions like: "How do we know what we can know?", "How do we know that we know?". If such a definition is made precise, then we can separate knowledge from ignorance. Also close to the concept of knowledge is the means of acquiring it. It is like constructing a precise sieve, which will separate the knowledge rice from the ignorance husk. Then, using the sieve, one can separate the superimposition from the real stuff, continually asking the question "Is it this? Is it this?" and continuing uttering to oneself "Not this, Not this". These definitions and other concepts have been done in the classic book "Vedanta Paribhasha" (VP) by Dharamaraja Adhvarindra (DA), a 17th century Advaitic philosopher from India.

Is the systematic study of pramANa required? Yes and No.

State 2: Yes because, given the all pervasive nature of the (non-existent) avidya, we need a systematic study of the tools needed to understand its nature. In the end, we will realize that none of the tools have the power to know the nature of the Self, which is beyond the reach of any of these.

State 1: No because brahman is defined to be one that is unattainable by any of these. So, how will such a systematic study help us? For people who are at such an advanced stage that they see the true nature of the fleeting universe, it is not needed.

So, it is clear that one needs to get from state 2 (of yes: they are needed) to state 1 (of no: pramanas are not needed). (Is the movement from State 2 to State 1 a application of Vedantic method of adhyaropa-apavada? I do not know.)

In short, the study of pramANas is needed to know that the study of pramANas is not needed! (Thanks to Sada-ji who used this another context.)

==
Here are some references:

Respected Shri Sastriji (the chief moderator of advaitin yahoo group) has written explanatory notes, which is very useful for understanding the basic concepts.

In introduction, he explains the valid means of knowledge, according to the six major philosophical systems of India. It should be noted that the means of knowledge defined by Advaita are the same as that for Bhatta Mimamsa (a major branch of Mimamsa: after Kumarila Bhatta, whom Adi Shankara met).
Here he explains inference (anumana), one of the six means of knowledge.
In this link on Shabda Pramana, he explains the concept of Verbal Testimony as a valid means of knowledge.

Respected Shri Sadaji has been writing up his notes on VP and posting it in the advaitin yahoo list. Here is their link. (This is is an ongoing series of posts, with the current number being 13.) Each of them are worth reading multiple times, as his posts are of explanatory nature.

Swami Satprakashananda, a monk of Ramakrishna Order (and a contemporary of Swami Prabhavananda: Swami Satprakashananda was sent to St. Louis, while Swami Prabhavananda was in LA), has written a book "Methods of Knowledge according to Advaita Vedanta". It has a very lucid exposition of the terms at hand. (I plan to have a later post on this book.) Here are a couple of links on the book:

Happy search for Knowledge!
May the Goddess of Knowledge shower Her divine grace upon us.

Origin of the word Devanagari in Rig Veda?

2008-07-10T14:51:00.007+02:00

The usual script for Sanskrit (and hence, a couple of Indic languages) is called Devanagari (देवनागरी), which literally means "City of Gods". Isn't it interesting that it has close connection with Mantra 1.164.39 of Rig Veda?

Here is the wiki page.

annapUrNA Stotram by Adi Shankara

2008-07-06T15:42:00.005+02:00

Om!
Here are a couple of links on annapUrNA stotram by Shri Adi Shankara.
from ambaa-l and from Sanskrit Docs.

अन्नपूर्णे सदापूर्णे शङ्करप्राणवल्लभे . ज्ञानवैराग्यसिद्ध्यर्थं भिक्षां देहि च पार्वति .. ११..

May the Goddess, who is eternally full/complete and bestower of anna, the nourishment to our life,
who is the beloved of ever auspicious Lord Shankara, as if she were his life herSelf/himSelf,
May bestow on the devotees with the eternal knowledge,
and the necessary detachment from the snares of the lower worlds.

May the daughter of the mountains lead us from unreal to real, from darkness to light and from death to immortality.

Hari Om

Some links on Brahmasutras

2008-07-05T13:37:00.004+02:00

Hari Om!

An excellent introduction to Adhyasa Bhashya by Shri Saxena.

Location you could create PDF's of Shankara Bhashya

Transcript of Swami Paramarthananda's lectures on "Introduction to Brahma Sutras".

Audio of Shri Shankara's Ashyasa Bhashya (Many thanks to Sunderji!).

Lectures (PDF link) of Shri (Dr.) Mani Dravid Sastri. More lectures are these (all PDF links): 1, 2, 3, 4.

From advaitin files.

Gajendra Moksham Sanskrit text

2008-06-26T10:57:00.008+02:00

Here is the text of Gajendra Moksham, from Chapter 8.3 of Srimad Bhagavatham.

श्रीबादरायणिरुवाच ||

एवं व्यवसितो बुद्ध्या समाधाय मनो हृदि
जजाप परमं जाप्यं प्राग्जन्मन्यनुशिक्षितम ||

श्रीगजेन्द्र उवाच ||

ओं नमो भगवते तस्मै यत एतच्चिदात्मकम
पुरुषायादिबीजाय परेशायाभिधीमहि ||

यस्मिन्निदं यतश्चेदं येनेदं य इदं स्वयम
योऽस्मात्परस्माच्च परस्तं प्रपद्ये स्वयम्भुवम ||

यः स्वात्मनीदं निजमाययार्पितं क्वचिद्विभातं क्व च तत्तिरोहितम
अविद्धदृक्साक्ष्युभयं तदीक्षते स आत्ममूलोऽवतु मां परात्परः ||

कालेन पञ्चत्वमितेषु कृत्स्नशो लोकेषु पालेषु च सर्वहेतुषु
तमस्तदासीद्गहनं गभीरं यस्तस्य पारेऽभिविराजते विभुः ||

न यस्य देवा ऋषयः पदं विदुर्जन्तुः पुनः कोऽर्हति गन्तुमीरितुम
यथा नटस्याकृतिभिर्विचेष्टतो दुरत्ययानुक्रमणः स मावतु ||

दिदृक्षवो यस्य पदं सुमङ्गलं विमुक्तसङ्गा मुनयः सुसाधवः
चरन्त्यलोकव्रतमव्रणं वने भूतात्मभूताः सुहृदः स मे गतिः ||

न विद्यते यस्य च जन्म कर्म वा न नामरूपे गुणदोष एव वा
तथापि लोकाप्ययसम्भवाय यः स्वमायया तान्यनुकालमृच्छति ||

तस्मै नमः परेशाय ब्रह्मणेऽनन्तशक्तये
अरूपायोरुरूपाय नम आश्चर्यकर्मणे ||

नम आत्मप्रदीपाय साक्षिणे परमात्मने
नमो गिरां विदूराय मनसश्चेतसामपि ||

सत्त्वेन प्रतिलभ्याय नैष्कर्म्येण विपश्चिता
नमः कैवल्यनाथाय निर्वाणसुखसंविदे ||

नमः शान्ताय घोराय मूढाय गुणधर्मिणे
निर्विशेषाय साम्याय नमो ज्ञानघनाय च ||

क्षेत्रज्ञाय नमस्तुभ्यं सर्वाध्यक्षाय साक्षिणे
पुरुषायात्ममूलाय मूलप्रकृतये नमः ||

सर्वेन्द्रियगुणद्रष्ट्रे सर्वप्रत्ययहेतवे
असता च्छाययोक्ताय सदाभासाय ते नमः ||

नमो नमस्तेऽखिलकारणाय निष्कारणायाद्भुतकारणाय
सर्वागमाम्नायमहार्णवाय नमोऽपवर्गाय परायणाय ||

गुणारणिच्छन्नचिदुष्मपाय तत्क्षोभविस्फूर्जितमानसाय
नैष्कर्म्यभावेन विवर्जितागम स्वयंप्रकाशाय नमस्करोमि ||

मादृक्प्रपन्नपशुपाशविमोक्षणाय मुक्ताय भूरिकरुणाय नमोऽलयाय
स्वांशेन सर्वतनुभृन्मनसि प्रतीत प्रत्यग्दृशे भगवते बृहते नमस्ते ||

आत्मात्मजाप्तगृहवित्तजनेषु सक्तैर्दुष्प्रापणाय गुणसङ्गविवर्जिताय
मुक्तात्मभिः स्वहृदये परिभाविताय ज्ञानात्मने भगवते नम ईश्वराय ||

यं धर्मकामार्थविमुक्तिकामा भजन्त इष्टां गतिमाप्नुवन्ति
किं चाशिषो रात्यपि देहमव्ययं करोतु मेऽदभ्रदयो विमोक्षणम ||

एकान्तिनो यस्य न कञ्चनार्थं वाञ्छन्ति ये वै भगवत्प्रपन्नाः
अत्यद्भुतं तच्चरितं सुमङ्गलं गायन्त आनन्दसमुद्रमग्नाः ||

तमक्षरं ब्रह्म परं परेशमव्यक्तमाध्यात्मिकयोगगम्यम
अतीन्द्रियं सूक्ष्ममिवातिदूरमनन्तमाद्यं परिपूर्णमीडे ||

यस्य ब्रह्मादयो देवा वेदा लोकाश्चराचराः
नामरूपविभेदेन फल्ग्व्या च कलया कृताः ||

यथार्चिषोऽग्नेः सवितुर्गभस्तयो निर्यान्ति संयान्त्यसकृत्स्वरोचिषः
तथा यतोऽयं गुणसम्प्रवाहो बुद्धिर्मनः खानि शरीरसर्गाः ||

स वै न देवासुरमर्त्यतिर्यङ्न स्त्री न षण्ढो न पुमान्न जन्तुः
नायं गुणः कर्म न सन्न चासन्निषेधशेषो जयतादशेषः ||

जिजीविषे नाहमिहामुया किमन्तर्बहिश्चावृतयेभयोन्या
इच्छामि कालेन न यस्य विप्लवस्तस्यात्मलोकावरणस्य मोक्षम ||

सोऽहं विश्वसृजं विश्वमविश्वं विश्ववेदसम
विश्वात्मानमजं ब्रह्म प्रणतोऽस्मि परं पदम ||

योगरन्धितकर्माणो हृदि योगविभाविते
योगिनो यं प्रपश्यन्ति योगेशं तं नतोऽस्म्यहम ||

नमो नमस्तुभ्यमसह्यवेग शक्तित्रयायाखिलधीगुणाय
प्रपन्नपालाय दुरन्तशक्तये कदिन्द्रियाणामनवाप्यवर्त्मने ||

नायं वेद स्वमात्मानं यच्छक्त्याहंधिया हतम
तं दुरत्ययमाहात्म्यं भगवन्तमितोऽस्म्यहम ||

श्रीशुक उवाच ||

एवं गजेन्द्रमुपवर्णितनिर्विशेषं
ब्रह्मादयो विविधलिङ्गभिदाभिमानाः
नैते यदोपससृपुर्निखिलात्मकत्वात
तत्राखिलामरमयो हरिराविरासीत ||

तं तद्वदार्तमुपलभ्य जगन्निवासः
स्तोत्रं निशम्य दिविजैः सह संस्तुवद्भिः
छन्दोमयेन गरुडेन समुह्यमानश
चक्रायुधोऽभ्यगमदाशु यतो गजेन्द्रः ||

सोऽन्तःसरस्युरुबलेन गृहीत आर्तो
दृष्ट्वा गरुत्मति हरिं ख उपात्तचक्रम
उत्क्षिप्य साम्बुजकरं गिरमाह कृच्छ्रान
नारायणाखिलगुरो भगवन्नमस्ते ||

तं वीक्ष्य पीडितमजः सहसावतीर्य
सग्राहमाशु सरसः कृपयोज्जहार
ग्राहाद्विपाटितमुखादरिणा गजेन्द्रं
संपश्यतां हरिरमूमुचदुच्छ्रियाणाम ||

With large thanks to this great work by Shri. Avinash Chopde. The original transliteration was taken from Sanskrit docs.

You can listen to an audio rendition of the entire Gajendra Moksham Stuti by Pt. Sunder Kidambi here.

Writing is a sAdhana

2008-06-25T09:19:00.008+02:00

In his latest post, Atanu says:

Writing is a way of learning, a process of self-discovery through an exploration of one’s thinking. The written word is a record of ephemeral and elusive thoughts, a trace of the immaterial in a material form. I often delight in the recollection that re-reading my own writing affords me. If I have one bit of advice to offer, it is this: write down what is important to you now so that you will have a reminder should you need it.

Notice the similarity of these thoughts with what the Raja Rao says in his "Writing is a sAdhana".

Hopefully the lazy one would read this often and write something in this blog, in the coming times!

PS: It will do well for any reader to read the advise by Philosopher Atanu on Writing.

Puzzle verses in Bhagavad Gita

2008-06-20T12:06:00.006+02:00

It is well known that Mahabharatha has some puzzle verses, so that Bhagavan Vyasa, the narrator of the story could keep Lord Ganesha give a break to His non-stop writing and start thinking. When Lord Ganesha paused for such a break, it is said that Bhagavan Vyasa could think about the plot line and the next verses that could come. The important question, asked by many people is, how many of these 1000 or so verses are in the Bhagavad Gita?

This link has my previous notes on the same subject.

Shri Sunder-ji of advaitin group, gives the link to a page, which has the late Kanchi Paramacharya referring to one such puzzle. Read the whole post (a from Kanchi forum), as well as Shri Sunder-ji's post on advaitin. Here is the dialog from Kanchi Forum site.

PeriyavaaL : Know that there are Guttu Shlokas in Bharatam (Mahabharata)?

Myself : These are Guttu Shlokas because they were composed to reduce the speed of PiLLaiyar's (Ganesha's) writing.

PeriyavaaL : There is a Guttu Shloka in Gita! You know?

Myself : Don't know.

PeriyavaaL : ' aj~nAnenanAvR^itaM j~nAnaM tena muhyanti jantavaH | j~nAnena tu tadaj~nAnaM yeSAM nAshitamAtmanaH || ' (5.15,16)

"Atma who is jnAnarUpam (in the form of knowledge) is veiled with ajnAnaM (ignorance). People are deluded because of that. If the ajnAnaM is destroyed by jnAnaM , Moksha will be attained."

Isn't this doctrine puzzling, confusing? How can ajnAnaM veil jnAnaM ? If it is veiled, how by that same jnAnaM will ajnAnaM be destroyed? -- is the confusion. Vinayaka blinks. In those few seconds Vyasa has readily composed the shloka s of many chapters.

For this puzzle that comes in the fifth chapter, he gives the answer in the tenth chapter!

teshAmenukampArtham ahamaj~nAnajaM tamaH |
nAshayAmi AtmabhAvastaH j~nAnadIpena bhasvatA ||

To show mercy on the bhaktA s who always sing and think only about me and melt by those acts in their hearts, I as the jnAna rUpi (form of knowledge) enter the state of mind that remains akhaNdAkAram (not fragmentary, entire, whole) and is known as AtmabhAvam (state of the soul), reach the prati-bimbam (reflection), strengthen the jnAnam and set aside (the veil) of ignorance.

(In other words, svarUpa jnAnam by itself will not set aside ignorance. It only notifies its presence. But if the same svarUpa jnAnam is reflected by the ~~mano vRiddhi (expansion of mind)~~ mano vRtti (a state of mind) [Correction thanks to the comment by Subbuji.] that results from continued experience of the state of meditation on the Vedanta Maha Vakhyas after studying and reflecting on them, that will immediately burn the ignorance. Even if the sun has the svabhAva (inherent nature) to burn cotton, it burns the cotton only when the rays touch it through a special lens!

In this way, PeriyavaaL has the capability to give answers for many Guttus.

Glossary:
sandarbhaH - occasion, circumstance, stringing/collecting together, arranging, mixture, union,

So, it seems that 5.15-5.16 is a puzzle that Vyasa composed to keep Ganesha busy thinking about the puzzle, while He himself could pause for thinking. The puzzle he answered in 10.11.

Gajendra Moksham

2008-06-11T17:55:00.003+02:00

Hari Om!

vAgarthAviva sampR^iktau vAgarthapratipattaye |
jagataH pitarau vande pArvatIparameshvarau ||

A post on Gajendra Moksham.

The Vak of the Veda and the Throb of the Tantra

2008-04-03T06:48:00.004+02:00

This is from "Lights on the Ancients" by Shri T.V. Kapaly Sastry: p 22-38.

Among the stupendous achievements of the mystics of the ancient India stands foremost the Theory of Creation by the Word. The creative Logos of the Greeks does certainly correspond to the Vak that is the Creatrix of the World. But the Indian conception is distinguished by the Theory and the treatment it has received at the hands of the great seers of the Vedic age, the sages and intuitive thinkers of the Upanishads in succession, the philosophers of the Darshanas, the Tantras and the Puranas. In the long line of sacred and general literature from the Vedas down to out times we find that they have made capital use of the theory of Vak and its practical importance was the one aim towards which all their efforts were directed. The theory of Vak which has permeated the religious literature of the lands has influenced to a considerable extent the belles letteres of latter ages as exemplified in the utterances of Kalidasa and Bhavavhuthi. While the former affirms Vak as Shakti, power, that cannot b alienated from the meaning, its substance, on the opening vers of his Epic Poem, the latter, Bhavabhuthi, makes profound statement in his dictum that is laden with a world of ideas about the original power of Vak and its real nature on the one hand and on the other hand Vak as a vehicle of thought at the disposal of the decent-minded. For he says that speech follows the meaning in the case of the sadhus of the world -- and they are called sadhus who are of a good, well-bred kind with regard to its veracity -- in effect it comes to mean that at the best, men in the world give a correct expression to the thought in their minds. In contradistinction to this the other statement that the meaning follows the word in the case of the primeval Seers, the Rishis. The intention of the poet here is unmistakable and the idea about the real nature of Vak as trsnsmitted from age to age from the Vedic times is revealed in the pregnant phrase -- vacham arthonudhaavaati. The Vak of the Rishis is not a sound-symbol of a mental idea expressed as is done by all developed human beings. What else could it be then? Vak, no doubt, is Voice, word or speech. But it is not the Voice or word depending on the mind to express an idea. It is a voice in a deeper sense of the term which is in its source, a power of expression, a force which impels the being to respond to the stimulii which are a demand made on the being by the environment or by the subtle or occult and spiritual forces from a deeper layers or higher levels of being.

It is a voice that proceeds from the depths, or from the heights of one's being which is not established in the mind, but itself being an early and settled movement for expression is the support of the mind which, comparatively speaking, is a subordinate instrument of expression. Here we have to understand the distinction made by the ancients between the Voice which is the support of the mind and the voice which is speech. The word as vocal expression is sound-symbol of an idea in the mind and naturally has mind for its basis, source and support. Is this light the poet's dictum that meaning follows the Rishi's Vak has to be understood; and indeed it is intelligible that the Voice proceeds from the heights or depths of the conscious substance in which the Rishi is stationed and carries with it the meaning to be realized when it finds its completion in the delivery of the utterance. This is how meaning follows the Word in the case of a seer and in the case of others word is chosen and adapted to convey the intended meaning.

Now let us enquire into the real character of the Vak that creates, the Vak which, in the words of a Vedic poet becomes all these worlds, vagena visva bhuvanaani jajne. We have clues found in the Rig Veda itself which we can follow with great advantage in our attempt to penetrate into the mysteries of the Word. The oft-quoted famous passage of Dirghatamas helps us a great deal to have as adequate idea of the theory of the Word as Mantra and of human speech as understood by the seers of the Rig Veda. For the seer-poet in stating that there are four steps by which the Word of the Mantra unveils itself has revealed a truth which has a large bearing on the source of the Word itself, as being the abode of the Great Cosmic Powers, the Gods as mentioned in another verse of the same hymn. These two Riks (1.164.39, 45) announce in plain and unambiguous language as is rarely the wont of ancient mystics, certain facts of mystic experience which we may reduce to categorical dicta for modern understanding.

There is the supernal Ether in the empyrean heights of Being caled paramam vyoma.
It is the abiding place -- imperishable and immutable -- of the Riks, i.e., the Mantras.
All the Gods, the Cosmic powers also reside there.
What can any one do with the Rik who does not that That (the Supreme Ether) which is the abode of the Riks as well as of Gods? That is to say, the Rik has value only when one knows its source, the Supreme Ether.
There are four steps or planes, padani, from which the Speech issues, the fourth step is the human speech that is the ordinary word while the other planes are hidden in secrecy.
The Word and the meaning of the Mantra, i.e., the Veda belongs to the higher planes.
And the last and important statement is that the Veda is referred to by the Rig Vedic Seers themselves as the Word Eternal, nitya vak, a phrase the Rishi applies to the Mantra in the urge for laudation to Agni, nityaya vaca codasva [8.64.6]

We can now consider how the essential truths in the statements made above formed the basis of the Upanishads and the later Scriptures in dealing with the instructions on the character of the Eternal Word of which the Sound Symbol is OM.

Links on Mandukya and Bhakti

2008-01-31T07:21:00.011+01:00

On Mandukya:

[by searching in the advaitin for Mandukya Sadananda]

announcement

intro 1

agama prakarana and intro

intro 1
intro 2
intro 3
intro 4
intro 5
intro 6

What about this?
1,
2,
3,
5

DONOT FORGET TO READ THE THREADS TOO!
==

A must read post by Sada-ji. Not surprisingly, Shri Sastri-ji complements in this post: Your analysis of the deep sleep state is absolutely brilliant. It reminded me of the discourses of Swami Chinmayananda.. What a complement!

==

On Bhakti:
Here is Sastriji's explanation of Bhakti: Part 1 and part 2.
Here is Sadaji's explanation if Karma and Jnana and Bhakti Yoga in Gita (the same articles can be found in Advaita-L (Feb-2008 archives) in more clean formatted form).

Ranade: The Doctrine of Maya in the Upanishads

2007-12-30T18:02:00.004+01:00

A Constructive Survey Of Upanishadic Philosophy: Being An Introduction To The Thought Of The Upanishads by R.D. Ranade. This is from p 163-165. Here is a link.

As we have said, we shall examine the ideas instead of words in the Upanishads, and see whether the traces of Maya doctrine cannot be found in them. The Isopanishad tells us that truth is veiled in this universe by a vessel of gold, and it invokes the grace of God to lift up the golden vessel and allow the truth to be seen [Is. 15]. The veil that covers the truth is here described as golden, as being so rich, gaudy, and dazzling that it takes away the mind of the observer from the inner contents, the rivets it upon itself. Let us not be dazzled by the appearance of gold, says the Upanishad, everything that glitters is not gold. Let us penetrate deeper and see the reality that lies ensconced in it. We have thus, first, the conception of a veil which prevents the truth from being seen at first glance. Then, again, we have another image in the Kathopanishad of how people living in ignorance, and thinking themselves to be wise, move about wandering, like blind men following the blind, in search of reality, which they would have easily seen had they lodged themselves in knowledge instead of ignorance [Ka 1.2(4,5)]. We have here the conception of blindfoldness, and we are told that we deliberately shut our eyes to the truth before us. Then, thirdly, ignorance is compared in the Mundakopanishad to a knot which a man has to untie before he gets possesstion of the Self in the recess of his heart [Mu. 2.1.10]. Fourthly, the Chandogyopanishad tells us how knowledge is power, and ignorance is impotence [Ch. 1.1.10]. We, who are moving in this world without having attained to the knowledge of the Atman, are exhibiting at every stage the power of impotence that lies in us. Not unless we have attained to the knowledge of Atman can we be said to have attained power. Then, fifthly, the famous prayer in the Brihadaranyaka, in which a devotee is praying to God to carry him from Not-Being to Being, from Darkness to Light, from Death to Immortality, merely voices the sentiment of the spiritual aspirant who wishes to rid himself of the power of Evil over him. Unreality is here compared to Non-being, to Darkness, or to Death [Br. 1.3.28]. The Kathopanishad declares that Sages never find reality and certainty in the unrealities and uncertainties of this world [Ka. 2.4.2]. Maya is described as an adhurava -- an unreality, or an Uncertainty. The Changogya again tells us that a cover of Untruth hides the ultimate Truth from us, just as the surface of the earth hides from us the golden treasure that is hidden inside it. We, who unconsciously move to the region of Truth, day after day, do yet labour under the power of Untruth for we do not know the Atman. This Atman is verily inside the hearts. It is only he, who reaches Him everyday, that is able to transcend the phenomenal world [Ch. 8.3(1-3)]. Maya is here compared to an untruth, an "anrita". Then again, the Prashnopanishad tells us that we cannot reach the world of Brahman unless we have shaken off the crookedness in us, the falsehood in us, the illusion (Maya) in us [Pr. 1.16]. It is important to remember that the word Maya is directly used in this passage, and almost in the sense of illusion. In the same sense is the word maya used in Svetasvarata where we are told that it only by meditation upon God, by union with Him, and by entering into He being, that at the end there there is the cessation of the great world-illusion [Sh. 1.10]. Here again, as before, the word Maya can mean nothing but ilusion. It must be remembered, however, that the word Maya was used so far back as at the time of the Rigveda in a passage, which is quoted by the Brihadaranyaka, where Indra is declared to have assumed many shapes by his Maya [Br. 2.5.19 and RV. 6.47.18]. There apparently, the word Maya meant "power" instead of "illusion" -- a sense in which Shvetashvatara later uses it, when it describes its God as a Mayin, a magician, a powerful Being who creates this world by his powers while the other, namely, the individual soul is bound again by Maya [Sh. 4.9]. Here is must be remembered that there is yet no distinction drawn, as in later Vedantic philosophy, between Maya that envelops Ishvara and the Avidya that envelops Jiva: for both, the generic word Maya is used, and in the passage under consideration, it means only "power", almost in the same sense which Kuno Fisher gives to the "attributes" of Spinoza. Then again, in the Shvetashvatara, Maya is once more identified with Prakriti [Sh. 4.10], a usage which prevailed very much later, as may be seen from the way in which even the author of Kusumanjali had no objection in in identifying the two even for his theistic purpose. The Shvetashvatara also contains passages which describe the Godhead as spreading his meshes and making them manifold that he catches all the beings of the universe in them, and rules over them [Sh. 3.1, Sh. 5.3]. Here we have the conception of a net of meshes inside which all beings are entangled. Then again, a famous passage from Brihadaranyaka, which we have already considered, which speaks of "as if there were duality", implying thereby that there really is no duality, signifies the identification of Maya with a semblance, as-it-were, an appearance [Br. 2.4.14]. Finally, in that celebrated conversation between Shetaketu and Aruni which we have also had the occasion to consider, we are told that everything besides the Atman is merely a word, a mode and a name [Ch. 6.1.4]. We thus see from an examination of various passages in the Upanishads that even though the word Maya may not have been used for many times in the Upanishads, still the conception that underlies Maya is already present there and even though we do not find there the full-fledged doctrine of illusion in its philosophical aspects as in Gaudapada and later writers, still we do find in the Upanishads all the material that may have easily led Shankara to elaborate a theory of Maya out of it. When we consider that we have the conceptions of a veil, of blind-foldness, of a knot, of ignorance, of not-being, of darkness, of death, of unreality and uncertainty, of untruth, of crookedness, and falsehood and illusion, of the power of God, of this power as identical with nature, of meshes, of semblance, an as-it-were an appearance, and finally, of a word, a mode and a name, let no man stand up and say that we do not find the traces of the doctrine of Maya in the Upanishads!

Also, must read is this article, titled "Bhagavad Gita and Upanishads" (posted by Shri Ram Chandranji).

Happy Gita Jayanthi!

2007-12-20T03:43:00.001+01:00

Wish everyone a Happy Gita Jayanthi. May Lord Krishna show us the way through right action, right meditation, right devotion
and right knowledge and discimination. As it is said in the famous shloka,

The Upanishads are as a herd of cows; Krishna the Son of a cowherd, is their Milker. Arjuna is the calf, the supreme ambrosia of the Gita the milk, and the wise man the drinker.

As Shri Shankara says in the introduction to his Gita Bhashya,

The Lord, the eternal Possessor of Knowledge, Soveignty, Power, Strength, Energy, and Vigour, brings under His control maya -- belonging to Him as Vishnu -- the primordial Nature, characterized by the three gunas. And then, through the maya, He is seen as though born, as though endowded with a body, and as though showing compassion for men; for He is, in reality, unborn, unchanging, the Lord of all created beings, and by nature eternal, pure, illuminated, and free.

Though the Lord had nor purpose of His own to serve, yet, with the sole desire of bestowing favour on men, He taught this twofold Vedic dharma to Arjuna, who was deeply sunk in the ocean of grief and delusion; for a dharma spreads and grows when accepted by high-minded persons.

It is this dharma taught by the Lord that the omniscient and venerable Vyasa, the compiler of Vedas, embodied in seven hundred verses under the name of the Gita.

The previous 12 postings were excerpts from Shri Ranade's Dhyana Gita. It is a short book which contains the translation of 366 verses from Bhagavad Gita, which were specifically translated by the Philosopher-Mystic Shri (Prof) R.D. Ranade.

Let us lead a Gita way of life.

Om Tat Sat!

Dhyana Gita 12: Lord's Assurance

2007-12-10T19:27:00.002+01:00

Crossing the ocean of calamities: If you firmly fix your mind in Me you will, through My grace, be saved from all calamities [18(57,58)].
Compulsion of Nature: Nature will overpower you and compel you to perform action, in spite of your wish to the contrary [18(59,60)].
Whirling of God's wheel of illusion: Submit with all your being to the Lord, who resides in all beings and whirls them all with his mysterious power [18(61,62)].
Self-surrender: If you surrender all your duties and seek refuge in Me, with all your being, I shall free you from all sins [18(65,66)].
Devotion in the form of imparting the supreme spirit: If you import this Supreme Secret to My devotees, you will be the dearest of all, both in the past as well as in the present [18(68,69)].
Submission of Arjuna: Arjuna's promise to act up to the advise of Sri Krishna [18(72,73)].
A thrilling dialogue: Who will not be filled with wonder and joy, by hearing this thrilling dialogue and seeing this supremely marvelous Form of God? [18(74,76,77)].
Attainment of Victory and Prosperity: Victory and prosperity will surely be there where Krishna -- the Lord of Yoga and Arjuna -- the great archer are present [18(78)].

Om Tat Sat!

Dhyana Gita 11: Cosmic Vision

2007-12-10T19:14:00.002+01:00

Longing for the Vision of the Form: Arjuna's longing to see the real form of God [11(3-4)].
Gift of divine vision: God's form cannot be seen without divine vision [11(5-8)].
Vision of the divine form: Supremely wonderful and Lustrous Universal form of God [11(9-12)].
Terrible and marvelous sentiment: The description of the Cosmic form made by Arjuna, full of terrible and marvelous sentiment [11(15-31)].
Slain already: God is all-powerful; He has slain the heroes of the enemy already [11(32-34)].
Mingling of joy and fear: Mingling of joy and fear in the heart of Arjuna [11(45)].
Entrance into the universal form: It is only through single-minded devotion that devotees like Arjuna can enter into the Universal Form of the Lord [11(47,48), 11(53,54)].

Om Tat Sat!

Dhyana Gita 10: Yoga of Devotion

2007-12-10T08:19:00.001+01:00

Nature of worship:
1. The worship of the unmanifested is very troublesome [12(1-5)].
2. Those who work for me and meditate on Me with single-minded devotion will soon be taken by Me across the ocean of worldly existence [12(6,7)].
Crossing the cosmic illusion:
1. Absolute surrender to Me alone is the means of crossing my Maya (Illusion) consisting of three Gunas [7(13,14)].
2. Several persons have become one with Me till now, by giving up passion, fear, and anger, by purifying themselves through the penance of knowledge and by taking refuge in Me [4(10)].
3. The wicked cannot surrender to Me [7(15)].
4. Only those in whose sin has vanished is born devotion for Me [7(28)].
5. Even a vile man endowed with intense devotion and right resolve, can become Sage [9(30,31)].
6. My devotees belonging to any race, caste, class and class, are equally dear to Me [9(32,33)].
7. Persons desperately calling on Me for liberation from old-age and death, can alone realize Me [7(29)].
Joy from glorification of God:
1. Those persons are the great souls, who know Me to be the source of all beings and constantly glorify Me with an undistracted mind [9(13,14)].
2. He who always meditates on Me with an undivided mind, can attain Me quite easily [8(14)].
3. Knowing that I am the origin of all, they are filled with devotion and with their minds fixed on Me, they are absorbed in one anothers' bliss [10(8-9)].
Union of God and devotee:
1. To such a devout Yogi I show the path of intellect -- I give a particular bent to his intellect and volition and with the object of showing compassion, enkindle the lamp of Atman before him [10(10,11)].
2. I bear the burden of acquisition and preservation of those who worship Me with constancy and single-mindedness [9(12)].
The devotee is the crest-jewel of the wise:
1. Of the four types of devotees, the realized devotee who worships Me with one-pointed devotion, is the best [7(16-18)].
2. The realized devotee visualizes the whole world as God [7(19)].
Entrance into God:
1. If you place your mind and intellect in Me, you will have residence in Me alone [12(8)].
2. After the seeker realizes My nature through intense morality, meditation and supreme devotion, he can get entrance into Me [18(51-55)].

Om Tat Sat!