gItA bhaashhya sudhaa bindavaH by mahAmahopAdhyAya Shri Pullela ShriRamachandrudu Garu

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.##








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

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,

1. 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).
      
      
   
   
   
2. 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.
   
   
3. 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.
   
   
   
   
4. 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.
   
   

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Beginning and Ending Verses of each chapter in the Gita

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.

1. 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.
     
   
   
   
2. 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.
     
   
   
   
3. 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.
     
   
   
   
   
4. 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.
     
   
   
   
5. 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.
     
   
   
   
6. 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.
     
     
   
   
   
7. 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.
     
     
   
   
   
8. 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.
     
   
   
   
9. 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.
     
     
   
   
   
   
   
10. 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).
      
      
    
    
    
    
11. 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.
      
      
    
    
12. 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.
      
      
    
    
    
13. 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.
      
      
    
    
    
14. 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.
      
    
    
    
15. 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.
      
      
    
    
16. 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.
      
      
    
    
    
17. 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.
      
    
    
    
18. 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.
  

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Bhaya in the Gita

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

1. 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.
   
   
2. 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.]
   
   
3. 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.]
   
   
4. 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.]
   
   
5. 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.]
   
   
6. 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.]
   
   
7. 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.
   
   
8. 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.]
   
   
9. 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!'
   
   
   
10. 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!
    
    
11. 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.]
    
    
12. 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.]
    
    
13. 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.]
    
    
14. 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.
    
    
15. 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.
    
    
    
16. 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 ..


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