BHAGAVADGITA
English translation of Sri Ramanuja's Sanskrit Commentary - Swami
Adidevananda
Chapter 1
1.1 - 1.19 Dhrtarastra said --- Sanjaya said -- Duryodhana, after viewing
the forces of Pandavas protected by Bhima, and his own forces
protected by Bhisma conveyed his views thus to Drona, his teacher,
about the adequacy of Bhima's forces for conquering the Kaurava forces
and the inadequacy of his own forces for victory against the Pandava
forces. He was grief-stricken within. Observing his (Duryodhana's)
despondecny, Bhisma, in order to cheer him, roared like a lion, and then
blowing his conch, made his side sound their conchs and kettle-drums,
which made an uproar as a sign of victory. Then, having heard that great
tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the
charioteer of Arjuna, sitting in their great chariot which was powerful
enough to conquer the three worlds; blew their divine conchs Srimad
Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their
respective conchs separately. That tumult rent asunder the hearts of
your sons, led by Duryodhana. The sons of Dhrtarastra then thought,
'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who
was longing for their victory. Sanjaya said to Dhrtarastra: Then, seeing
the Kauravas, who were ready for battle, Arjuna, who had Hanuman,
noted for his exploit of burning Lanka, as the emblem on his flag on his
chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is
overcome by parental love for those who take shelter in Him who is the
treasure-house of knowledge, power, lordship, energy, potency and
splendour, whose sportive delight brings about the origin, sustentation
and dissolution of the entire cosmos at His will, who is the Lord of the
senses, who controls in all ways the senses inner and outer of all,
superior and inferior --- by saying, 'Station my chariot in an appropriate
place in order that I may see exactly my enemies who are eager for
battle.'
1.20 - 1.25 Arjuna said --- Sanjaya said -- Thus, directed by him, Sri
Krsna did immediately as He had been directed, while Bhisma, Drona
and others and all the kings were looking on. Such is the prospect of
victory for your men.
1.26 - 1.47 Arjuna said --- Sanjaya said -- Sanjaya continued: The
high-minded Arjuna, extremely kind, deeply friendly, and supremely
righteous, having brothers like himself, though repeatedly deceived by
the treacherous attempts of your people like burning in the lac-house
etc., and therefore fit to be killed by him with the help of the Supreme
Person, nevertheless said, 'I will not fight.' He felt weak, overcome as
he was by his love and extreme compassion for his relatives. He was
also filled with fear, not knowing what was righteous and what
unrighteous. His mind was tortured by grief, because of the thought of
future separation from his relations. So he threw away his bow and
arrow and sat on the chariot as if to fast to death.

BHAGAVADGITA
English translation of Sri Ramanuja's Sanskrit Commentary - Swami
Adidevananda
Chapter 2
2.1 - 2.3 Sanjaya said --- Lord said -- When Arjuna thus sat, the Lord,
opposing his action, said: 'What is the reason for your misplaced grief?
Arise for battle, abandoning this grief, which has arisen in a critical
situation, which can come only in men of wrong understanding, which is
an obstacle for reaching heaven, which does not confer fame on you,
which is very mean, and which is caused by faint-heartedness.
2.4 - 2.5 Arjuna said -- Again Arjuna, being moved by love, compassion
and fear, mistaking unrighteousness for righteousness, and not
understanding, i.e., not knowing the beneficial words of Sri Krsna, said
as follows: 'How can I slay Bhisma, Drona and others worthy or
reverence? After slaying those elders, though they are intensely
attached to enjoyments, how can I enjoy those very pleasures which are
now being enjoyed by them? For, it will be mixed with their blood.
2.6 - 2.8 If you say, 'After beginning the war, if we withdraw from the
battle, the sons of Dhrtarastra will slay us all forcibly', be it so. I think that
even to be killed by them, who do not know the difference between
righteousness and unrighteousness, is better for us than gaining
unrighteous victory by killing them. After saying so, Arjuna surrendered
himself at the feet of the Lord, overcome with dejection, saying. 'Teach
me, your disciple, who has taken refuge in you, what is good for me.'
2.9 - 2.10 Sanjaya said -- Thus, the Lord, the Supreme Person,
introduced the Sastra regarding the self for the sake of Arjuna --- whose
natural courage was lost due to love and compassion in a misplaced
situation, who thought war to be unrighteous even though it was the
highest duty for warriors (Ksatriyas), and who took refuge in Sri Krsna to
know what his right duty was ---, thinking that Arjuna's delusion would
not come to an end except by the knowledge of the real nature of the
self, and that war was an ordained duty here which, when freed from
attachment to fruits, is a means for self-knowledge. Thus, has it been
said by Sri Yamunacarya: 'The introduction to the Sastra was begun for
the sake of Arjuna, whose mind was agitated by misplaced love and
compassion and by the delusion that righteousness was
unrighteousness, and who took refuge in Sri Krsna.' The Supreme
Person spoke these words as if smiling, and looking at Arjuna, who was
thus overcome by grief resulting from ignorance about the real nature of
the body and the self, but was nevertheless speaking about duty as if he
had an understanding that the self is distinct from the body, and while he
(Arjuna), torn between contradictory ideas, had suddenly become
inactive standing between the two armies that were getting ready to
fight. Sri Krsna said, as if in ridicule, to Arjuna the words beginning with,
'There never was a time when I did not exist' (II. 12), and ending with 'I
will release you from all sins; grieve not!' (XVIII. 66) --- which have for
their contents the real nature of the self, of the Supreme Self, and of the
paths of work (Karma), knowledge (Jnana) and devotion (Bhakti) which
constitute the means for attaining the highest spiritual fulfilment.
2.11 The Lord said -- You are grieving for those who do not deserve to
be grieved for. You also speak words of wisdom about the nature of the
body and the self as follows: 'The ancestors fall degraded, deprived of
the ritual oblations of food and water' (I. 42). There is no reason for such
grief for those who possess the knowledge of the nature of the body and
the self. Those who know the exact truth will not grieve for those bodies
from which life has departed and for those from whome the principle of
life has not departed. They do not grieve for bodies or souls. Hence, in
you this contradiction is visible --- your grief at the thought 'I shall slay
them?' and at the same time your talk about righteousness and
unrighteousness, as if it were the result of knowledge of the self as
distinct from the body. Therefore you do not know the nature of the
body nor of the self which is distinct from the body and is eternal. Nor do
you know of duties like war etc., which (as duty) constitute the means for
the attainment of the self, nor of the fact that this war (which forms a
duty in the present context), if fought without any selfish desire for
results, is a means for the attainment of the knowledge of the true nature
of the self. The implied meaning is this: This self, verily, is not
dependent on the body for Its existence, nor is It subjected to
destruction on the death of the body, as there is no birth or death for It.
Therefore there is no cause for grief. But the body is insentient by
nature, is subject to change, and its birth and death are natural; thus it
(body) too is not to be grieved for. First listen about the nature of the
self.
2.12 Indeed, I, the Lord of all, who is eternal, was never non-existent,
but existed always. It is not that these selves like you, who are subject to
My Lordship, did not exist; you have always existed. It is not that 'all of
us', I and you, shall cease to be 'in the future', i.e., beyond the present
time; we shall always exist. Even as no doubt can be entertainted that I,
the Supreme Self and Lord of all, am eternal, likewise, you (Arjuna and all
others) who are embodied selves, also should be considered eternal.
The foregoing implies that the difference between the Lord, the
sovereign over all, and the individual selves, as also the differences
among the individual selves themselves, are real. This has been declared
by the Lord Himself. For, different terms like 'I', 'you', 'these', 'all' and
'we' have been used by the Lord while explaining the truth of eternality in
order to remove the misunderstanding of Arjuna who is deluded by
ignorance. [Now follows a refutation of the Upadhi theory of Bhaskara
and the Ignorance theory of the Advaitins which deny any ultimate
difference between the Lord and the Jivas.] If we examine (Bhaskara's)
theory of Upadhis (adjuncts), which states that the apparent differences
among Jivas are due to adjuncts, it will have to be admitted that mention
about differences is out of place when explaining the ultimate truth,
because the theory holds that there are no such differences in reality.
But that the differences mentioned by the Lord are natural, is taught by
the Sruti also: 'Eternal among eternals, sentient among sentients, the
one, who fulfils the desires of the many' (Sve. U. VI. 13, Ka. U. V. 13).
The meaning of the text is: Among the eternal sentient beings who are
countless, He, who is the Supreme Spirit, fulfils the desires of all.' As
regards the theory of the Advaitins that the perception of difference is
brought about by ignorance only and is not really real, the Supreme
Being --- whose vision must be true and who, therefore must have an
immediate cognition of the differencelss and immutable and eternal
consciousness as constituting the nature of the Atman in all authenticity,
and who must thereby be always free from all ignorance and its effects -
-- cannot possibly perceive the so-called difference arising from
ignornace. It is, therefore, unimaginable that He engages himself in
activities such as teaching, which can proceed only from such a
perception of differences arising from ignorance. The argument that
the Supreme Being, though possessed of the understanding of nomduality,
can still have the awareness of such difference persisting even
after sublation, just as a piece of cloth may have been burnt up and yet
continues to have the appearance of cloth, and that such a continuance
of the subltated does not cause bondage --- such an argument is invalid
in the light of another analogy of a similar kind, namely, the perception of
the mirage, which, when understood to be what it is, does not make one
endeavour to fetch water therefrom. In the same way even if the
impression of difference negated by the non-dualistic illumination
persists, it cannot impel one to activities such as teaching; for the object
to whom the instruction is to be imparted is discovered to be unreal. The
idea is that just as the discovery of the non-existence of water in a
mirage stops all effort to get water from it, so also when all duality is
sublated by illumination, no activity like teaching disciples etc., can take
place. Nor can the Lord be conceived as having been previously
ignorant and as attaining knowledge of unity through the scirptures, and
as still being subject to the continuation of the stultified experiences.
Such a position would stand in contradiction to the Sruti and the Smrti:
'He, who is all-comprehender' (Mun. U., 1. 1. 9); all knower and supreme
and natural power of varied types are spoken of in Srutis, such as
knowledge, strength and action' (Sve. U. 6. 8); 'I know, Arjuna, all beings
of the past, present and future but no one knows Me,' etc. (Gita 7. 26).
And again, if the perception of difference and distinction are said to
persist even after the unitary Self has been decisively understood, the
question will arise --- to whom will the Lord and the succession of
teachers of the tradition impart the knowledge in accordance with their
understanding? The question needs an answer. The idea is that
knowledge of non-duality and perception of differences cannot co-exist.
If it be replied by Advaitins holding the Bimba-Pratibimba (the original
and reflections) theory that teachers give instructions to their own
reflections in the form of disciples such as Arjuna, it would amount to an
absurdity. For, no one who is not out of his senses would undertake to
give any instruction to his own reflections in mediums such as a precious
stone, the blade of a sword or a mirror, knowing, as he does, that they
are non-different from himself. The theory of the persistence of the
sublated is thus impossible to maintain, as the knowledge of the unitary
self destroys the beginningless ignorance in which differences falling
outside the self are supposed to be rooted. 'The persistence of the
sublated' does occur in cases such as the vision of the two moons,
where the cause of the vision is the result of some real defect in
eyesight, nor removable by the right understanding of the singleness of
the moon. Even though the perception of the two moons may continue,
the sublated cognition is rendered inconsequential on the strength of
strong contrary evidence. For, it will not lead to any activity appropriate
for a real experience. But in the present context (i.e. the Advaitic), the
conception of difference, whose object and cause are admittedly unreal,
is cancelled by the knowledge of reality. So the 'persistence of the
sublated' can in no way happen. Thus, if the Supreme Lord and the
present succession of preceptors have attained the understanding of
(Non-dual) reality, their perception of difference and work such as
teaching proceeding from that perception, are impossible. If, on the
other hand, the perception of difference persists because of the
continuance of ignorance and its cause, then these teachers are
themselves ignorant of the truth, and they will be incapable of teaching
the truth. Further, as the preceptor has attained the knowledge of the
unitary self and thereby the ignorance concerning Brahman and all the
effects of such ignorance are thus annihilated, there is no purpose in
instructing the disciple. It it is held that the preceptor and his knowledge
are just in the imagination of the disciple, the disciple and his knowledge
are similarly the product of the imagination of the preceptor, and as such
can not put an end to the ignorance in question. If it is maintained that
the disciple's knowledge destroys ignorance etc., because it contradicts
the antecedent state of non-enlightenment, the same can be asserted of
the preceptor's knowledge. The futility of such teachings is obvious.
Enough of these unsound doctrines which have all been refuted.
2.13 As the self is eternal, one does not grieve, thinking that the self is
lost, when an embodied self living in a body gives up the state of
childhood and attains youth and other states. Similarly, the wise men,
knowing that the self is eternal, do not grieve, when the self attains a
body different from the present body. Hence the selves, being eternal,
are not fit objects for grief. This much has to be done here; the eternal
selves because of Their being subject ot beginningless Karma become
endowed with bodies suited to Their Karmas. To get rid of this bondage
(of bodies), embodied beings perform duties like war appropriate to their
stations in life with the help of the same bodies in an attitude of
detachment from the fruits as prescribed by the scripture. Even to such
aspirants, contacts with sense-objects give pleasure and pain, arising
from cold, heat and such other things. But these experiences are to be
endured till the acts enjoined in the scriptures come to an end. The
Lord explains the significance immediately afterwards:
2.14 As sound, touch, form, taste and smell with their bases, are the
effects of subtle elements (Tanmatras), they are called Matras. The
contact with these through the ear and other senses gives rise to
feelings of pleasure and pain, in the form of heat and cold, softness and
hardness. The words 'cold and heat' illustrate other sensations too.
Endure these with courage till you have discharged your duties as
prescribed by the scriptures. The brave must endure them patiently, as
they 'come and go'. They are transient. When the Karmas, which cause
bondage, are destroyed, this 'coming and going' will end. The Lord
now explains the purpose of this endurance:
2.15 That person endowed with courage, who considers pain as
inevitable as pleasure, and who performs war and such other acts suited
to his station in life without attachment to the results and only as a
means of attaining immortality --- one whom the impact of weapons in
war etc., which involve soft or harsh contacts, do not trouble, that
person only attains immortality, not a person like you, who cannnot bear
grief. As the selves are immortal, what is to be done here, is this much
only. This is the meaning. Because of the immortality of the selves and
the natural destructibility of the bodies, there is no cause for grief. It was
told (previously): 'The wise grieve neither for the dead nor for the living'
(2. 11). Now the Lord elucidates the same view.
2.16 'The unreal,' that is, the body, can never come into being. 'The
real,' that is, the self, can never cease to be. The finale about these, the
body and the self, which can be experienced, has been realised correctly
by the seers of the Truth. As analyis ends in conclusion, the term 'finale'
is here used. The meaning is this: Non-existence (i.e., perishableness) is
the real nature of the body which is in itself insentient. Existence (i.e.,
imperishableness) is the real nature of the self, which is sentient. [What
follows is the justification of describing the body as 'unreal' and as
having 'never come into being.'] Non-existence has, indeed, the nature
of perishableness, and existence has the nature of imperishableness, as
Bhagavan Parasara has said: 'O Brahmana, apart from conscious entity
there does not exist any group of things anywhere and at any time. Thus
have I taught you what is real existence --- how conscious entity is real,
and all else is unreal' (V. P., 2.12.43 - 45). 'The Supreme Reality is
considered as imperishable by the wise. There is no doubt that what can
be obtained from a perishable substance is also perishable' (Ibid.,
2.14.24). 'That entity which even by a change in time cannot come to
possess a difference through modification etc., is real. What is that
entity, O King? (It is the self who retains Its knowledge)' (Ibid.,
2.13.100). It is said here also: 'These bodies ... are said to have an
end' (2.18) and 'Know That (the Atman) to be indestructible' (2.17). It is
seen from this that this (i.e., perishableness of the body and
imperishableness of the self) is the reason for the designating the Atman
as 'existence' (Sattva) and body as 'non-existence' (Asvattva). This verse
has no reference to the doctrine of Satkaryavada (i.e., the theory that
effects are present in the cause), as such a theory has no relevance
here. Arjuna is deluded about the true nature of the body and the self; so
what ought to be taught to him in order to remove his delusion, is
discrimination between these two --- what is qualified by perishablenss
and what, by imperishableness. This (declaration) is introduced in the
following way: 'For the dead, or for the living' (2.11). Again this poin is
made clear immediately (by the words), 'Know that to be indestructible
...' (2.17) and 'These bodies ... are said to have an end' (2.18). How
the imperishableness of the self is to be understood, Sri Krsna now
teaches:
2.17 Know that the self in its essential nature is imperishable. The whole
of insentient matter, which is different (from the self), is pervaded by the
self. Because of pervasiveness and extreme subtlety, the self cannot be
destroyed; for every entity other than the self is capable of being
pervaded by the self, and hence they are grosser than It. Destructive
agents like weapons, water, wind, fire etc., pervade the substances to
be destroyed and disintegrate them. Even hammers and such other
instruments rouse wind through violent contact with the objects and
thereby destroy their objects. So, the essential nature of the self being
subtler than anything else, It is imperishable. (The Lord) now says that
the bodies are perishable:
2.18 The root 'dih' means 'to grow.' Hence these bodies (Dehas) are
characterised by complexity. They have an end --- their nature is
perishablity. For, jugs and such other things which are characterised by
complexity are seen to have an end. The bodies of the embodied self,
which are made of conglomerated elements, serve the purpose of
experiencing the effects of Karmas, as stated in Brh. U. IV. 4.5,
'Auspicious embodiments are got through good actions.' Such bodies
perish when Karmas are exhausted. Further the self is imperishable.
Why? Because it is not measurable. Neither can It be conceived as the
object of knowledge, but only as the subject (knower). It will be taught
later on: 'He who knows It is called the knower of the Field by those
who know this (13.1). Besides, the self is not seen to be made up of
many (elements). Because in the perception 'I am the knower'
throughout the body, only something other than the body is understood
as possessing an invariable form as the knower. Further, this knower
cannot be dismembered and seen in different places as is the case with
the body. Therefore the self is eternal, for (1) It is not a complex being of
a single form; (2) It is the knowing subject; and (3) It pervades all. On the
contrary, the body is perishable, because (1) it is complex; (2) it serves
the purpose of experiencing the fruits of Karma by the embodied self; (3)
it has a plurality of parts and (4) it can be pervaded. Therefore, as the
body is by nature perishable and the self by nature is eternal, both are
not objects fit for grief. Hence, bearing with courage the inevitable strike
of weapons, sharp or hard, liable to be received by you and others,
begin the action called war without being attached to the fruits but for
the sake of attaining immortality.
2.19 With regard to This viz., the self, whose nature has been described
above, he who thinks of It as the slayer, i.e., as the cause of slaying, and
he who thinks 'This' (self) as slain by some cause or other --- both of
them do not know. As this self is eternal for the reasons mentioned
above, no possible cause of destruction can slay It and for the same
reason, It cannot be slain. Though the root 'han' (to slay) has the self for
its object, it signifies causing the separation of the body from the self
and not destruction of the self. Scriptural texts like 'You shall not cause
injury to beings' and 'The Brahmana shall not be killed'? (K. Sm. 8.2)
indicate unsanctioned actions, causing separation of the body from the
self. [In the above quotes, slaughter in an ethical sense is referred to,
while the text refers to killing or separating the self from the body in a
metaphsyical sense. This is made explicit in the following verse].
2.20 As the self is eternal for the reasons mentioned (above), and hence
free from modifications, it is said that all the attributes of the insentient
(body) like birth, death etc., never touch the self. In this connection, as
the statement, 'It is never born, It never dies' is in the present tense, it
should be understood that the birth and death which are experienced by
all in all bodies, do not touch the self. The statement 'Having come into
being once, It never ceases to be' means that this self, having emerged
at the beginning of a Kalpa (one aeon of manifestation) will not cease to
be at the end of the Kalpa (i.e., will emerge again at the beginning of the
next Kalpa unless It is liberated). This is the meaning --- that birth at the
beginning of a Kalpa in bodies such as those of Brahman and others,
and death at the end of a Kalpa as stated in the scriptures, do not touch
the self. Hence, the selves in all bodies, are unborn, and therefore
eternal. It is abiding, not connected, like matter, with invisible
modifications taking place. It is primeval; the meaning is that It existed
from time immemorial; It is even new i.e., It is capable of being
experienced always as fresh. Therefore, when the body is slain the self is
not slain.
2.21 He who knows the self to be eternal, as It is indestructible, unborn
and changeless --- how can that person be said to cause the death of
the self, be it of the self existing in the bodies of gods or animals or
immovables? Whom does he kill? The meaning is --- how can he
destroy any one or cause anyone to slay? How does he become an
instrument for slaying? The meaning is this: the feeling of sorrow: 'I
cause the slaying of these selves, I slay these,' has its basis solely in
ignorance about the true nature of the self. Let it be granted that what
is done is only separation of the bodies from the eternal selves. Even
then, when the bodies, which are instruments for the experience of
agreeable pleasures, perish, there still exists reason for sorrow in their
separation from the bodies. To this (Sri Krsna) replies:
2.22 That those who give up their bodies in a righteous war get more
beauteous bodies than before, is known through the scriptures. Casting
off worn-out garments and taking new and beautiful ones, can be only a
cause of joy, as seen here in the world in the case of new garments.
Once again Sri Krsna emphasises for easy understanding the
indestructibility of the self, taught before: 'Know that to be indestructible
by which all this is pervaded' (II.17) and confirms it thus:
2.23 - 2.24 Weapons, fire, water and air are incapable of cleaving,
burning, wetting and drying the self; for, the nature of the self is to
pervade all elements; It is present everywhere; for, It is subtler than all
the elements; It is not capable of being pervaded by them; and cleaving,
burning, wetting and drying are actions which can take place only by
pervading a substance. Therefore the self is eternal. It is stable,
immovable and primeval. The meaning is that It is unchanging,
unshakable and ancient.
2.23 - 2.24 Weapons, fire, water and air are incapable of cleaving,
burning, wetting and drying the self; for, the nature of the self is to
pervade all elements; It is present everywhere; for, It is subtler than all
the elements; It is not capable of being pervaded by them; and cleaving,
burning, wetting and drying are actions which can take place only by
pervading a substance. Therefore the self is eternal. It is stable,
immovable and primeval. The meaning is that It is unchanging,
unshakable and ancient.
2.25 The self is not made manifest by those Pramanas (means of
knowledge) by which objects susceptible of being cleft etc., are made
manifest; hence It is unmanifest, being different in kind from objects
susceptible to cleaving etc., It is inconceivable, being different in kind
from all objects. As It does not possess the essential nature of any of
them. It cannot even be conceived. Therefore, It is unchanging,
incapable of modifications. So knowing this self to be possessed of the
above mentioned qualities, it does not become you to feel grief for Its
sake.
2.26 Besides, if you consider this self as identical with the body, which
is constantly born and constantly dies --- which is nothing other than
these characteristics of the body mentioned above ---, even then it does
not become you to feel grief; because, birth and death are inevitable for
the body, whose nature is modification.
2.27 For what has originated, destruction is certain --- it is seen to be
inevitable. Similarly what has perished will inevitably originate. How
should this be understood --- that there is origination for that
(entity)which has perished? It is seen that an existing entity only can
originate and not a non-existent one. Origination, annihilation etc., are
merely particular states of an existent entity. Now thread etc., do really
exist. When arranged in a particular way, they are called clothes etc. It is
seen that even those who uphold the doctrine that the effect is a new
entity (Asatkarya-vadins) will admit this much that no new entity over and
above the particular arrangement of threads is seen. It is not tenable to
hold that this is the coming into being of a new entity, since, by the
process of manufacture there is only attainment of a new name and
special functions. No new entity emerges. Origination, annihilation etc.,
are thus particular stages of an existent entity. With regard to an entity
which has entered into a stage known as origination, its entry into the
opposite condition is called annihilation. Of an evolving entity, a seqence
of evolutionary stages is inevitable. For instance, clay becomes a lump,
jug, a potsherd, and (finally) powder. Here, what is called annihilation is
the attainment of a succeeding stage by an entity which existed
previously in a preceding stage. And this annihilation itself is called birth
in that stage. Thus, the sequence called birth and annihilation being
inevitable for an evolving entity, it is not worthy of you to grieve. Now
Sri Krsna says that not even the slightest grief arising from seeing an
entity passing from a previous existing stage to an opposite stage, is
justifiable in regard to human beings etc.
2.28 Human beings etc., (i.e., bodies) exist as entities; their previous
stages are unknown, their middle stages in the form of man etc., are
known, and their (final) and future stages are unknown. As they thus
exist in their own natural stages, there is no cause for grief. After thus
saying that there is no cause for grief even according to the view which
identifies the body with the self, Sri Krsna proceeds to say that it is hard
to find one who can be said to have truly perceived the Atman or spoken
about It or heard about It or gained a true conception of It by hearing.
For the Atman, which is actually different from the body, is of a
wonderful nature.
2.29 Among innumerable beings, someone, who by great austerity has
got rid of sins and has increased his merits, realises this self possessing
the above mentioned nature, which is wonderful and distinct in kind from
all things other than Itself. Such a one speaks of It to another. Thus,
someone hears of It. And even after hearing of It, no one knows It
exactly that It really exists. The term 'ca' (and) implies that even amongst
the seers, the speakers and hearers, one with authentic percepetion,
authentic speech and authentic hearing, is a rarity.
2.30 The self within the body of everyone such as gods etc., must be
considered to be eternally imperishable, though the body can be killed.
Therefore, all beings from gods to immovable beings, even though they
possess different forms, are all uniform and eternal in their nature as
described above. The inequality and the perishableness pertain only to
the bodies. Therefore, it is not fit for you to feel grief for any of the beings
beginning from gods etc., and not merely for Bhisma and such others.
2.31 Further, even though there is killing of life in this war which has
begun, it is not fit for you to waver, considering your own duty, as in the
Agnisomiya and other sacrifices involving slaughter. To a Ksatriya, there
is no greater good than a righteous war, begun for a just cause. It will be
declared in the Gita: 'Valour, non-defeat (by the enemies), fortitude,
adroitness and also not fleeing from battle, generosity, lordliness ---
these are the duties of the Ksatriya born of his very nature.' (18.43). In
Agnisomiya etc., no injury is caused to the animal to be immolated; for,
according to the Vedic Text, the victim, a he-goat, after abandoning an
inferior body, will attain heaven etc., with a beautiful body. The Text
pertaining to immolation declares: 'O animal, by this (immolation) you
will never die, you are not destroyed. You will pass through happy paths
to the realm of the gods, where the virtuous only reach and not the
sinful. May the god Savitr give you a proper place.' (Yaj. 4.6.9.46).
Likewise the attainment of more beautiful bodies by those who die here
in this war has been declared in the Gita, 'As a man casts off worn-out
garments and takes others that are new ...' (2.22). Hence, just as lancing
and such other operations of a surgeon are for curing a patient, the
immolation of the sacrificial animal in the Agnisomiya etc., is only for its
good.
2.32 Only the fortunate Ksatriyas, i.e., the meritorious ones, gian such a
war as this, which has come unsought, which is the means for the
attainment of immeasurable bliss, and which gives an unobstructed
pathway to heaven.
2.33 If in delusion, you do not wage this war, which has started and
which is the duty of a Ksatriya, then, owing to the non-performance of
your immediate and incumbent duty, you will lose the immeasurable bliss
which is the fruit of discharging your duty and the immeasurable fame
which is the fruit of victory. In addition, you will incur extreme sin.
error
2.35 Great warriors like Karna, Duryodhana, etc., hitherto held you in
high esteem as a heroic enemy. Now by refraining from battle when it
has begun, you will appear to them as despicable and easily defeatable.
These great warriors will think of you as withdrawing from battle out of
fear. Because turning away from battle does not happen in the case of
brave enemies through affection etc., for relatives. It can happen only
through fear of enemies. Moreover
2.36 Moreover, your enemies, the sons of Dhrtarastra, will make many
remarks unutterably slanderous and disparaging to heroes, saying, 'How
can this Partha stand in the presence of us, who are heroes, even for a
moment? His prowess is elsewhere than in our presence.' Can there be
anything more painful to you than this? You yourself will understand that
death is preferable to subjection to disparagement of this kind. Sri
Krsna now says that for a hero, enemies being slain by oneself and
oneself being slain by enemies are both conducive to supreme bliss.
2.37 If you are slain in a righteous war by enemies, you shall thereby
attain supreme bliss. Or, slaying the enemies, you shall enjoy this
kingdom without obstacles. As the duty called war, when done without
attachment to the fruits, becomes the means for winning supreme bliss,
you will attain that supreme bliss. Therefore, arise, assured that
engagement in war (here the duty) is the means for attaining release,
which is known as man's supreme goal. This alone is suitable for you,
the son of Kunti. This is the purport. Sri Krsna then explains to the
aspirant for liberation how to conduct oneself in war.
2.38 Thus, knowing the self to be eternal, different from the body and
untouched by all corporeal qualities, remaining unaffected by pleasure
and pain resulting from the weapon-strokes etc., inevitable in a war, as
also by gain and loss of wealth, victory and defeat, and keeping yourself
free from attachment to heaven and such other frutis, begin the battle
considering it merely as your own duty. Thus, you will incur no sin. Here
sin means transmigratory existence which is misery. The purport is that
you will be liberarted from the bondage of transmigratory existence.
Thus, after teaching the knowledge of the real nature of the self, Sri
Krsna begins to expound the Yoga of work, which, when preceded by it
(i.e., knowledge of the self), constitutes the means for liberation.
2.39 'Sankhya' means 'intellect,' and the truth about the Atman, which
is determinable by the intellect, is 'Sankhyam'. Concerning the nature of
the self which has to be known, whatever Buddhi has to be taught, has
been taught to you in the passage beginning with, 'It is not that I did not
exist' (II.12) and ending with the words, 'Therefore, you shall not grieve
for any being' (II.30). The disposition of mind (Buddhi) which is required
for the performance of works preceded by knowledge of the self and
which thus constitutes the means of attaining release, that is here called
by the term Yoga. It will be clearly told later on, 'Work done with desire
for fruits is far inferior to work done with evennes of mind' (II. 49). What
Buddhi or attitude of mind is required for making your act deserve the
name of Yoga, listen to it now. Endowed with that knowledge, you will
be able to cast away the bondage of Karma. 'Karma-bandha' means the
bondage due to Karma i.e., the bondage of Samsara. Now Sri Krsna
explains the glory of works associated with the Buddhi to be described
hereafter:
2.40 Here, in Karma Yoga, there is no loss of 'Abhikrama' or of effort
that has been put in; 'loss' means the loss of efficacy to bring about the
fruits. In Karma Yoga if work is begun and left unfinished, and the
continuity is broken in the middle, it does not remain fruitless, as in the
case of works undertaken for their fruits. No evil result is acquired if the
continuity of work is broken. Even a little of this Dharma known as Karma
Yoga or Niskama Karma (unselfish action without desire for any reward)
gives protection from the great fear, i.e., the fear of transmigratory
existence. The same purport is explained later thus: 'Neither in this
world nor the next, O Arjuna, there is annihilation for him' (6.40). But in
works, Vedic and secular, when there is interruption in the middle, not
only do they not yield fruits, but also there is accrual of evil. Now, Sri
Krsna distinguishes the Buddhi or mental disposition concerned with
those acts which constitute a means for attaining release from those
which are concerned with the acts meant for gaining the desired objects:
2.41 Here, i.e., in every ritual sanctioned by the scriptures, the Buddhi
or disposition of mind marked by resolution, is single. The Buddhi
marked by resolution is the Buddhi concerned with acts which must be
performed by one desirous of release (and not any kind of work). The
term 'Vyavasaya' menas unshakable conviction: this Buddhi (disposition
of mind) comes out of prior determination about the true nature of the
self. But the Buddhi concerning the performance of rituals of fulfill certain
desires, is marked by irresolution; because here only this much
knowledge of the self is sufficient --- 'the self (as an entity) exists
differently from the body.' Such a general understanding is sufficient to
qualify for performing acts giving fulfilment of certain desires. It does not
require any definite knowledge about the true nature of the self. For,
even if there is no such knowledge, desires for heaven etc., can arise,
the means for their attainment can be adopted, and the experience of
those fruits can take place. For this reason there is no contradiction in
the teaching of the scriptures. [The contradiction negated here is how
can the same scriptural acts produce different results --- fulfilment of
desires and liberation. The difference in the disposition of the mind
accouts of it.] The Buddhi (mental disposition) marked by resolution
has a single aim, because it relates to the attainment of a single fruit.
For, as far as one desiring release is concerned, all acts are enjoined
only for the accomplishment of that single fruit. Therefore, since the
purpose of the scriptures here is one only (i.e., liberation), the Buddhi
regarding all rituals taught in the scriptures too is only one, as far as
liberation-seekers are concerned. For example, the set of six sacrifices,
beginning with Agneya with all their subsidiary processes (though
enjoined in different passages) forms the subject of a single injunction,
as they are all for the attainment of a single fruit. Consequently the
Buddhi concerning these is one only. The meaning of the verse under
discussion must be construed in the same manner. But the Buddhi of
the irresolute ones who are engaged in rituals for winning such fruits as
heaven, sons, cattle, food etc., are endless, frutis being endless. In
rituals like Darsapurnamasa (new moon and full moon sacrifice), even
though attainment of a single fruit (heaven) is enjoined, there accrues to
these the character of having many branches on account of the mention
of many secondary fruits as evidenced by such passages as, 'He desires
a long life.' Therefore the Buddhi of irresolute ones has many branches
and are endless. The purport is: In performing obligatory and
occasional rituals, all fruits, primary and secondary, promised in the
scriptures, should be abandoned, with the idea that release or salvation
is the only purpose of all scripture-ordained rituals. These rituals should
be performed without any thought of selfish gains. In addition, acts
motivated by desires (Kamya-karmas) also should be performed
according to one's own capacity, after abandoning all desire for fruits
and with the conviction that they also, when performed in that way, form
the means for attainment of release. They should be looked upon as
equal to obligatory and occasional rites suited to one's own station and
stage in life. Sri Krsna condemns those who perform acts for the
attainment of objects of desire:
2.42 - 2.44 The ignorant, whose knowledge is little, and who have as
their sole aim the attainment of enjoyment and power, speak the flowery
language i.e., having its flowers (show) only as fruits, which look
apparently beautiful at first sight. They rejoice in the letter of the Vedas
i.e., they are attached to heaven and such other results (promised in the
Karma-kanda of the Vedas). They say that there is nothing else, owing to
their intense attachment to these results. They say that there is no fruit
superior to heaven etc. They are full of worldly desires and their minds
are highly attached to secular desires. They hanker for heaven, i.e. think
of the enjoyment of the felicities of heaven, after which one can again
have rebirth which offers again the opportunity to perform varied rites
devoid of true knowledge and leads towards the attainment of
enjoyments and power once again. With regard to those who cling to
pleasure and power and whose understanding is contaminated by that
flowery speech relating to pleasure and lordly powers, the aforesaid
mental disposition characterised by resolution, will not arise in their
Samadhi. Samadhi here means the mind. The knowledge of the self will
not arise in such minds. In the minds of these persons, there cannot
arise the mental disposition that looks on all Vedic rituals as means for
liberation based on the determined conviction about the real form of the
self. Hence, in an aspirant for liberation, there should be no attachment
to rituals out of the conviction that they are meant for the acquisition of
objects of desire only. It may be questioned why the Vedas, which
have more of love for Jivas than thousands of parents, and which are
endeavouring to save the Jivas, should prescribe in this way rites whose
fruits are infinitesimal and which produce only new births. It can also be
asked if it is proper to abandon what is given in the Vedas. Sri Krsna
replies to these questions.
2.45 The word Traigunya means the three Gunas --- Sattva, Rajas and
Tamas. Here the term Traigunya denotes persons in whom Sattva, Rajas
and Tamas are in abundance. The Vedas in prescribing desire-oriented
rituals (Kamya-karmas) have such persons in view. Because of their
great love, the Vedas teach what is good to those in whom Tamas,
Rajas and Sattva preponderate. If the Vedas had not explained to these
persons the means for the attainment of heaven etc., according to the
Gunas, then those persons who are not interested in liberation owing to
absence of Sattva and preponderance of Rajas and Tamas in them,
would get completely lost amidst what should not be resorted to,
without knowing the means for attaining the results they desire. Hence
the Vedas are concerned with the Gunas. Be you free from the three
Gunas. Try to acquire Sattva in abundance; increase that alone. The
purport is: do not nurse the preponderance of the three Gunas in their
state of inter-mixture; do not cultivate such preponderance. Be free
from the pairs of opposites; be free from all the characteristics of worldly
life. Abide in pure Sattva; be established in Sattva, in its state of purity
without the admixture of the other two Gunas. If it is questioned how
that is possible, the reply is as follows. Never care to acquire things nor
protect what has been acquired. While abandoning the acquisition of
what is not required for self-realisation, abandon also the conservation of
such things already acquired. You can thus be established in self-control
and thereby become an aspirant after the essentail nature of the self.
'Yoga' is acquisition of what has not been acquired; 'Ksema' is
preservation of things already acquired. Abandoning these is a must for
an aspirant after the essential nature of the self. If you conduct yourself
in this way, the preponderance of Rajas and Tamas will be annihilated,
and pure Sattva will develop. Besides, all that is taught in the Vedas is
not fit to be utilised by all.
2.46 Whatever use, a thirsty person has for a reservoir, which is flooded
with water on all sides and which has been constructed for all kinds of
purposes like irrigation, only to that extent of it, i.e., enough to drink will
be of use to the thirsty person and not all the water. Likewise, whatever
in all the Vedas from the means for release to a knowing Brahmana, i.e.,
one who is established in the study of the Vedas and who aspires for
release only to that extent is it to be accepted by him and not anything
else. Sri Krsna now says that this much alone is to be accepted by an
aspirant, established in Sattva:
2.47 As for obligatory, occasional and desiderative acts taught in the
Vedas and associated with some result or other, you, an aspirant
established in Sattva, have the right only to perform them: You have no
right to the fruits known to be derived from such acts. Acts done with a
desire for fruit bring about bondage. But acts done without an eye on
fruits form My worship and become a means for release. Do not become
an agent of acts with the idea of being the reaper of their fruits. Even
when you, who are established in pure Sattva and are desrious of
release, perform acts, you should not look upon yourself as the agent.
Likewise, it is necessary to contemplate yourself as not being the cause
of even appeasing hunger and such other bodily necessities. Later on it
will be said that both of these, agency of action and desire for fruits,
should be considered as belonging to Gunas, or in the alternative to Me
who am the Lord of all. Thinking thus, do work. With regard to inaction,
i.e., abstaining from performance of duties, as when you said, 'I will not
fight,' let there be no attachment to such inaction in you. The meaning is
let your interest be only in the discharge of such obligatory duties like
this war in the manner described above. Sri Krsna makes this clear in
the following verse:
2.48 Abandoning the attachment to kingdom, relatives etc., and
established in Yoga, engage in war and such other activities. Perform
these with equanimity as regards success and failure resulting from
victory etc., which are inherent in them. This equanimity with regard to
success and failure is called here by the term Yoga, in the expression
'established in Yoga.' Yoga is equanimity of mind which takes the form
of evenness in success and failure. Sri Krsna explains why this is
repeatedly said:
2.49 All other kinds of action are far inferior to those done with
evenness of mind, which consists in the renunciation of the main result
and with equanimity towards success or failure in respect of the
secondary results. Between the two kinds of actions, the one with
equanimity and the other with attachment, the former associated with
equanimity removes all the sufferings of Samsara and leads to release
which is the highest object of human existence. The latter type of
actions, which is pursued with an eye on results, leads one to Samsara
whose character is endless suffering. Thus when an act is being done,
take refuge in Buddhi (evenness of mind). Refuge means abode. Live in
that Buddhi, is the meaning. 'Miserable are they who act with a motive
for results': it means, 'Those who act with attachment to the results,
etc., are miserable, as they will continue in Samsara.'
2.50 He, who is established in evenness of mind in the performance of
actions, relinquishes good and evil Karmas which have accumulated
from time immemorial causing bondage endlessly. Therefore acquire this
aforesaid evenness of mind (Buddhi Yoga). Yoga is skill in action. That is,
this evenness of mind when one is engaged in action, is possible
through great skill, i.e., ability.
2.51 Those who possess this evenness of mind while performing
actions and relinquish their fruits, are freed from the bondage of rebirth,
and go to the region beyond all ills. 'Hi' means that this dictum or
teaching is well known in all the Upanisads.
2.52 If you act in this manner and get freed from impurities, your
intellect will pass beyond the tangle of delusion. The dense impurity of
sin is the nature of that delusion which generates attachment to
infinitesimal results, of which you have already heard much from us and
will hear more later on. You will then immediately feel, of your own
accord, renunciation or feeling of disgust for them all. Sri Krsna now
teaches the goal called self-realisation (Yoga) which results from the
performance of duty as taught in the passage beginning with 'Now,
listen to this with regard to Karma Yoga' (2.39) which is based on the
knowledge of the real nature of the self gained through the refinement of
the mind.
2.53 Here 'Sruti' means hearing (and not the Veda). When your intellect,
which, by hearing from us, has become specially enlightened, having for
its object the eternal, unsurpassed and subtle self --- which belongs to a
class different from all other entities ---, then the intellect is firmly fixed,
i.e., in a single psychosis and stands unshaken. In such a concentrated
mind, purified by the performance of duties without attachment, will be
generated true Yoga, which consists in the vision of the self. What is said
is this: Karma Yoga, which presupposes the knowledge of the real
nature of the self obtained from the scriptures, leads to a firm devotion
to knowledge known as the state of firm wisdom; and the state of 'firm
wisdom;' which is in the form of devotion to knowledge, generates the
vision of the self; this vision is here called Yoga. Arjuna, thus taught,
questions about the nature of 'firm wisdom' which constitutes the means
for the attainment of Yoga and which itself is attainable through Karma
Yoga which consists in work with detachment, and also about the mode
of behaviour of a man of 'firm wisdom.'
2.54 Arjuna said -- What is the speech of a man of firm wisdom who is
abiding with the mind controlled? What words can describe his state?
What is his nature? This is the meaning of 'How does a man of firm
wisdom speak etc.?' His specific conduct is now described as his
nature can be inferred therefrom.
2.55 The Lord said -- When a person is satisfied in himself with himself,
i.e. when his mind depends on the self within himself; and being content
with that, expels all the desires of the mind which are different from that
state of mind --- then he is said to be a man of firm wisdom. This is the
highest form of devotion of knowledge. Then, the lower state, not far
below it, of one established in firm wisdom, is described:
2.56 Even when there are reasons for grief like separation from beloved
ones, his mind is not perturbed, i.e., he is not aggrieved. He has no
longing to enjoy pleasures, i.e., even though the things which he likes
are near him, he has no longing for them. He is free from desire and
anger; desire is longing for objects not yet obtained; he is free from this.
Fear is affliction produced from the knowledge of the factors which
cause separation from the beloved or from meeting with that which is
not desirable; he is free from this. Anger is a disturbed state of one's
own mind which produces affliction and which is aimed at another
sentient being who is the cause of separation from the beloved or of
confrontation with what is not desirable. He is free from this. A sage of
this sort, who constantly meditates on the self, is said to be of firm
wisdom. Then, the next state below this is described:
2.57 He, who, has no love for all pleasing objects, i.e., who is indifferent
to them, and who does not feel attraction or repulsion when he is united
with or separated from attractive or repulsive objects respectively, who
neither rejoices at the former, nor hates the latter --- he also is of firm
wisdom. Sri Krsna now mentions the next lower state.
2.58 When one is able to draw the senses away from the sense-objects
on every side when the senses try to contact the sense-objects, just as a
tortoise draws in its limbs, and is capable of fixing his mind on the self --
- he too is of firm wisdom. Thus there are four stages of devotion to
knowledge, each stage being perfected through the succeeding stage.
Now Sri Krsna speaks of the difficulty of the attainment of firm devotion
to knowledge and the means of that attainment.
2.59 The sense objects are the food of the senses. From the abstinent
embodied being, i.e., from one who has withdrawn his senses from
objects, these sense-objects, being rejected by him, turn away, but not
the relish for them. Relish means hankering. The meaning is that the
hankering for the sense-objects does not go away by abstinence alone.
But even this hankering will go away, when one sees that the essential
nature of the self is superior to the sense-objects and that the realisation
of this self gives greater happiness than the enjoyment of sense-objects.
2.60 Except by the experience of the self, the hankering for objects will
not go away. When the hankering for the sense-objects does not go
away, the senses of even a wise man, though he is ever striving to
subdue them, become refractory, i.e., become violent and carry away
perforce the mind. Thus, the subduing of the senses depends on the
vision of the self, and the vision of the self depends on the subduing of
the senses. Consequently, i.e., because of this mutual dependence, firm
devotion to knowledge is difficult to achieve.
2.61 With a desire to overcome this mutual dependence between the
subduing of the senses and vision of the self, one has to conquer the
senses which are difficult to subdue on account of their attachment to
sense-objects. So, focussing the mind on Me who am the only
auspicious object for meditation, let him remain steadfast. When the
mind is focussed on Me as its object, then such a mind, purified by the
burning away of all impurities and devoid of attachment to the senses, is
able to control the senses. Then the mind with the senses under control
will be able to experience the self. As said in Visnu Purana, 'As the
leaping fire fanned by the wind burns away a forest of dry trees, so
Visnu, who is in the hearts of all the Yogins, destroys all the sins.' Sri
Krsna teaches the same here: 'He whose senses are under control, his
knowledge is firmly set.' Sri Krsna says: 'One who endeavours to
subdue the senses, depending on one's own exertions, and does not
focus the mind on Me in this way, becomes lost.'
2.62 Indeed, in respect of a person, whose attachment to senseobjects
is expelled but whose mind is not focussed on Me, even though
he controls the senses, contemplation on sense-objects is unavoidable
on account of the impressions of sins from time immemorial. Again
attachment increases fully in 'a man who thinks about sense-objects'.
From attachment arises desire.' What is called 'desire' is the further
stage of attachment. After reaching that stage, it is not possible for a
man to stay without experiencing the sense-objects. 'From such desire
arises anger.' When a desire exists without its object being nearby,
anger arises against persons nearby under the following. 'Our desire is
thwarted by these persons.' 'From anger there comes delusion'.
Delusion is want of discrimination between what ought to be done and
what ought not to be done. Not possessing that discrimination one does
anything and everything. Then there follows the failure of memory, i.e., of
the impressions of the earlier efforts of sense control, when one strives
again to control the senses.
2.63 'From the loss of memory there comes the destruction of
discrimination.' The meaning is that there will be destruction of the effect
of efforts made earlier to attain the knowledge of the self. From the
destruction of discrimination, one becomes lost, i.e., is sunk in Samsara
or worldliness.
2.64 Having focussed, in the way already described, the mind on Me ---
the Lord of all and the auspicious object of meditation, he who goes
through, i.e., considers with contempt the sense-objects, with senses
under control and free from hate and attraction by reason of all
impurities of mind being burnt out --- such a person has a disciplined
self, i.e., disciplined mind. He attains serenity. The meaning is that his
mind will be free of impurities.
2.65 When the mind of this person gets serene, he gets rid of all
sorrows originating from contact with matter. For, in respect of the
peson whose mind is serene, i.e., is free from the evil which is
antagonistic to the vision of the self, the Buddhi, having the pure self for
its object, becomes established immediately. Thus, when the mind is
serene, the loss of all sorrow surely arises.
2.66 In him who does not focus his mind on Me but is engaged only in
the control of senses by his own exertion, the Buddhi or the right
disposition that is concerned with the pure self never arises. Therefore
he fails in the practice of meditation on the self. In one who cannot think
of the pure self, there arises the desire for sense objects; in him serenity
does not arise. How can eternal and unsurpassed bliss be generated in
him who is not serene but is attached to sense-objects? [The idea is
that without the aid of devotion to God, the effort to control the senses
by one's will power alone will end in failure.] Sri Krsna speaks again of
the calamity that befalls one who does not practise the control of the
senses in the way prescribed above:
2.67 That mind, which is allowed by a person to be submissive to, i.e.,
allowed to go after the senses which go on operating, i.e., experiencing
sense-objects, such a mind loses its inclination towards the pure self.
The meaning is that it gets inclined towards sense-objects. Just as a
contrary wind forcibly carries away a ship moving on the waters, in the
name manner wisdon also is carried away from such a mind. [The idea is
that the pursuit of sense pleasures dulls one's spiritual inclination, and
the mind ultimately succumbs to them unresisting.]
2.68 Therefore, in the way described above, he whose mind is focussed
on Me the auspicious object for meditation, and whose senses are
thereby restrained from sense-objects in everyway, in his mind alone
wisdom is firmly set. Sri Krsna now speaks of the state of attainment
by one whose senses are subdued and whose mind is serene.
2.69 That Buddhi (understanding) which has the self for its object, is
night to all beings, i.e., is obscure like night to all. But he, who has
subdued the senses and is serene, is awake in respect of the self. The
meaning is that he has the vision of the self. All beings are awake, i.e.,
are actively cognisant in respect of objects of the senses like sound. But
such sense objects are like things enshrouded by night to the sage who
is awake to the self.
2.70 The river waters enter into the sea which is full by itself and is thus
the same, i.e., unchanging in shape. The sea exhibits no special increase
or decrease, whether the waters or rivers enter it or not. Even so do all
objects of desire, i.e., objects of sense perception like sound etc., enter
into a self-controlled one, i.e., they produce only sensorial impressions
but no reaction from him. Such a person will attain peace. The meaning
is that he alone attains to peace, who by reason of the contentment
coming from the vision of the self, feels no disturbance when objects of
sense like sound, etc., come within the ken of the senses or when they
do not come. This is not the case with one who runs after desires.
Whoever is agitated by sound and other objects, never attains to peace.
2.71 What are desired, they are called the objects of desire. These are
sound and other sense-objects. The person, who wants peace must
abandon all sense-objects such as sound, touch etc. He should have no
longing for them. He should be without the sense of 'mineness'
regarding them, as that sense arises from the misconception that the
body, which is really non-self, is the self. He who lives in this way attains
to peace after seeing the self.
2.72 This state of performing disinterested work which is preceded by
the knowledge of the eternal self and which is characterised by firm
wisdom, is the Brahmi-state, which secures the attainment of the
Brahman (the self). After attaining such a state, he will not be deluded,
i.e., he will not get again the mortal coil. Reaching this state even during
the last years of life, he wins the blissful Brahman (the self) i.e., which is
full of beatitude. The meaning is that he attains the self which is
constituted of nothing but bliss. Thus in the second chapter, the Lord
wanted to remove the delusion of Arjuna, who did not know the real
nature of the self and also did not realize that the activity named 'war'
(here an ordained duty) is a means for attaining the nature of Sankhya or
the self. Arjuna was under the delusion that the body is itself the self,
and dominated by that delusion, had retreated from battle. He was
therefore taught the knowledge called 'Sankhya' or the understanding of
the self, and Yoga or what is called the path of practical work without
attachment. These together have as their objective the attainment of
steady wisdom (Sthitaprajnata) This has been explained in the
following verse by Sri Yamunacarya: Sankhya and Yoga, which
comprehend within their scope the understanding of the eternal self and
the practical way of disinterested action respectively, were imparted in
order to remove Arjuna's delusion. Through them the state of firm
wisdom can be reached.



BHAGAVADGITA
English translation of Sri Ramanuja's Sanskrit Commentary - Swami
Adidevananda
Chapter 3
RO
3.1 'Arjuna said -- If you consider that knowledge is superior to works,
why do you engage me in this terrible deed?' What is said here is this: If
the firm adherence to knowledge is the only means to the vision of the
self, then how can one accept the idea that devotion to works (Karma)
leads to it? It was said before that this firm devotion to knowledge,
which forms the means for the vision of the self, could arise by the
cessation of the activities of all the senses and the mind in relation to
their respective objects such as sound. If the vision of the self is to be
attained, which arises by the cessation of the activities of the senses, I
should be guided to engage myself solely to acquire firm devotion to
knowledge, which is preceded by the abandoning of all works. For what
purpose, then, do you engage me in this terrible deed, which consists in
the activities of all the senses, and is thus an obstacle for the vision of
the self?
3.2 Consequently, it appears to me as if 'you confuse me with
statements that seem to contradict each other.' For, firm devotion to
knowledge which forms the means for the vision of the self and which is
of the nature of stopping the operations of the senses on the one hand,
and on the other exhortation to action which is of a nature opposite to it,
i.e., knowledge, as a means to the same vision of that Atman --- these
statements are contradictory and confusing. Therefore tell me clearly the
path following which I can take a determined course and win the
Supreme Being.
3.3 The Lord said -- You have not properly understood what I taught
you before. In this world, full of people with varying degrees of
qualifications, I have taught in the days of yore two ways, that of
knowledge (Jnana Yoga) and that of works, according to the
qualifications of aspirants. There is no contradiction in this. It is not
possible for all people of the world in whom the desire for release has
arisen, to become capable immediately for the practice of Jnana Yoga.
But he who performs the worship of the Supreme Person without desire
for fruits and thereby gets completely rid of inner impurities and keeps
his senses unagitated --- he becomes competent for the path of
knowledge. That all activities are for performing the worship of the
Supreme Person will be taught in the Gita verse, 'He from `whom the
activities of all beings arise and by whom all this is pervaded --- by
worshipping Him with his duty man reaches perfection' (18.46). Earlier
also performance of activities without any attachment to the fruits is
enjoined by the verse beginning with. 'You have the right to work alone
...' (2.47). Next for those whose intellect has been redeemed by this kind
of discipline, is enjoined Jnana Yoga by the words, 'When a man
renounces all the desires ...' (2.55). Consequently, firm devotion to
Jnana Yoga is taught only to the Sankhyas, i.e., those persons who are
competent to follow the discipline of the knowledge of the self, and
Karma Yoga to Yogins, i.e., to those competent for the path of work.
Sankhya means Buddhi and those who are endowed with the Buddhi
(intellectual or mental disposition) having only the self for its object, are
Sankhyans. Therefore those who are not fit for this are qualified for
Karma Yoga. Those who are possessed of Buddhi which is agitated by
objects of the senses, are the persons qualified for Karma Yoga,
whereas those whose Buddhi is not thus agitated, are qualified for Jnana
Yoga. Therefore nothing contradictory and confusing is taught. It is
said in the next stanza that Jnana Yoga is difficult to practise all at once,
even when the desire for release arises in any worldy person:
3.4 Not by non-performance of the acts prescribed by the scriptures,
does a person attain freedom from Karma, i.e., Jnana Yoga; nor by
ceasing to perform such actions as are prescribed in the scriptures and
are already begun by him. For, success is achieved by actions done
without attachment to the fruits and by way of worshipping the Supreme
Person. Hence devoid of it (Karma-nistha), one does not achieve Jnananistha.
By those persons who have not worshipped Govinda by acts
done without attachment to fruits and whose beginningless and endless
accumulation of evil has not been annulled thereby, constant
contemplation on the self is not possible. It can be done only if it is
preceded by the attainment of a state in which the operation of the
senses have been freed from disturbance. This view is put forward by
the Lord:
3.5 In this world, no man can rest without doing work; for every person,
even though he may have determined, 'I will not do anything,' is caused
to act, i.e., is compelled to act according to the Gunas born of Prakrti.
The Gunas are Sattva, Rajas and Tamas which increase in accordance
with his old Karma. Consequently, Jnana Yoga can be attained only by
means of a purified inner organ after annulling the old accumulation of
sins by means of Karma Yoga of the aforesaid characteristics and
bringing Sattva and other Gunas under control. Otherwise, one who
engages oneself in Jnana Yoga becomes a hypocrite:
3.6 He whose inner and outer organs of senses are not conquered
because of his sins not being annulled but is none the less struggling for
winning knowledge of the self, whose mind is forced to turn away from
the self by reason of it being attached to sense objects, and who
consequently lets his minds dwell on them --- he is called a hypocrite,
because his actions are at variance with his professions. The meaning is
that by practising the knowledge of the self in this way, he becomes
perverted and lost.
3.7 Consequently, he who, with aspiration to have the vision of the self,
directs his senses to action according to the scriptures, such action
being of the same class as those which he practised earlier, and who
then begins to practise Karma Yoga, after renouncing attachment, with
the senses which are naturally inclined to action --- he, by reason of
there being no chance of errors, excels a man following Jnana Yoga,
because there is no fear of a fall in his case.
3.8 'Obligatory' (Niyatam) means 'concomitant' (Vyaptam); for action is
concomitant with that which is conjoined with Prakrti or the body. The
contact with Prakrti has arisen from beginingless subtle impressions
(Vasanas). You must perform work, because the performance of action is
easy and may not cause accidents by reason of its being obligatory.
Action is superior to non-action, i.e., even to the devotee of Jnana.
Because of the instruction at the beginning (of this context), 'No man
experiences freedom from activity' (3.4), devotion to Jnana alone is
indicated by the word, 'Non-action' (Akarma). Even in the case of one
qualified for devotion to Jnana, devotion to Karma indeed is better
because Jnana-nistha is difficult to perform and liable to accidents, as it
has not been practised previoulsy and as it does not come to one
naturally. Subsequently it will be described how, one with the knowledge
of the true nature of the self can carry on actions along with that
knowledge. Consequently, we should take the meaning here to be that,
because knowledge of the self too is included in Karma Yoga, this kind
of Yoga is superior. This statement on the superiority of activity (Karma
Yoga) over Jnana Yoga is valid even when there is competency for one
to adopt Jnana Yoga. For, if you abandon all activities to qualify yourself
for Jnana Yoga, then, for you, who is thus inactive while following Jnana
Yoga, even the nourishment of the body, which is necessary even for
Jnana-nistha, will not be achieved. The body has to be necessarily
sustained until the means are executed to the full. Performing 'great
sacrifices' with the help of honestly earned wealth, the body should be
sustained by consuming the remainders left after such sacrifices. This is
made clear from scriptural texts like, 'When the food is pure, the Sattva
(mind or inner organ) becomes pure; when the Sattva is pure, then the
remembrance (meditation) will be steady' (Cha. U., 7.26.2). Sri Krsna
himself will declare: 'The sinful ones who cook food for their own sake
eat sin (3.13). Consequently,even the sustenance of the body will not
be possible in the case of one who practises Jnana-nistha, and does not
act. In other ways also Karma Yoga is superior to Jnana Yoga even in
respect of one who is qualified for Jnana-nistha; for, obligatory and
occasional rites like the 'great sacrifices' must be carried out by one who
follows Jnana Yoga too, as he has to sustain the body until he attains
perfection. Besides, the understanding of the true nature of the self is
incorporated in Karma Yoga, as it involves the contemplation of the self
as being a non-agent. It is also in line with the nature of life (Prakrti).
Karma Yoga, is for these reasons easier and it is free from danger of
downfall. Therefore, you must perform Karma Yoga only. This is the
purport of the verse. If it is contended that any action such as earning
money implies 'I-ness', 'My-ness' etc., and will therefore be disturbing to
the senses, and that such a person devoted often to works will be in
bondage through subtle impressions of his acts, Sri Krsna says:
3.9 The world is imprisoned by the bond of work only when work is
done for personal ends, but not when work is performed or money
acquired for the purpose of sacrifice etc. prescribed in the scriptures.
So, for the purpose of sacrifice, you must perform acts like the
acquisition of money. In doing so, overcome attachments generated by
the pursuit of personal ambitions, and then do your work in the spirit of
Yajna. When a person free from attachment does the work for the sake
of sacrifices etc., the Supreme Person, propitiated by sacrifices etc.,
grants him the calm vision of the self after destroying the subtle
impressions of his Karmas, which have continued from time without
beginning. Sri Krsna stresses the need for sustenance of the body
solely by the remnants of sacrifices in respect of those who are devoted
to all ends of human life. He decries the sin of those who nourish the
body by things other than the remnants of sacrifices:
3.10 As there is the scriptural text beginning with 'The Lord of Universe'
(Tai. Na., 11.3), it is justifiable to take the term Prajapati in its wider
connotation and interpret it to mean Narayana who is the Lord of all
beings, the creator of the universe and the Self of the universe. In the
beginning, i.e., during the creation, He, the Lord of beings, saw all
beings helpless by their conjunction with beginningless non-conscient
matter, bereft of the distinctions of name and form, and submerged in
Himself. They were incapable of attaining the major ends of human
existence, being almost one with non-conscient matter. He, the
supremely compassionate, with a desire to resuscitate them, created
them together with sacrifice in order that they might perform sacrifices
as His worship and said: 'By this sacrifice, shall you prosper,' i.e.,
multiply and prosper. May this sacrifice fulfil your supreme object of
desire called release (Moksa) and also the other desires that are in
conformity with it. How, then, should this be done?
3.11 'By this,' i.e., by this sacrifice, you propitiate the gods who form
My body and have Me as their Self. For Sri Krsna will say later on: 'For I
am the only enjoyer and the only Lord of Sacrifices' (9.24). Worshipped
by sacrifices, may these gods, who have Me as their Self, nourish you
with food, drink etc., which are required also for their worship. Thus,
supporting each other, may you attain the highest good called Moksa
(release).
3.12 'Pleased by the sacrifice,' i.e., propitiated by the sacrifice, the
gods, who have Me as their Self, will bestow on you the enjoyments you
desire. Whatever objects are desired by persons keen on attaining
release, the supreme end of human endeavour, all those will be granted
by gods previously worshipped through many sacrifices. That is,
whatever is solicited with more and more propitiation, all those
enjoyments they will bestow on you. Whoever enjoys the objects of
enjoyment granted by them for the purpose of worshipping them,
without giving them their due share in return --- he is verily a thief. What
is called 'theft' is indeed taking what belongs to another as one's own
and using it for oneself, when it is really designed for the purpose of
another. The purport is that such a person becomes unfit not only for the
supreme end of human endeavour, but also will go down towards
purgatory (Naraka). Sri Krsna expands the same:
3.13 Those persons who acquire food materials solely for propitiating
the Supreme Person abiding as the Self of Indra and other deities, and
who, after cooking them, propitiate, through them, the Supreme Person
as He is, and then sustain themselves on the remnants of oblations
(made for such propitiation), they alone will be free of impurities which
have resulted from beginningless evil and which are inimical to the vision
of the self. But they are evil-minded, who acquire for selfish use the
things which the Supreme Being, abiding as the Self of Indra and other
deities, has granted them for worshipping Him with, and use it all on the
other hand for feeding themselves --- they eat only sin. Turning away
from the vision of the self, they cook only for being led to Naraka (for the
expiation of the sin incurred thereby). Sri Krsna says that, from the
standpoint of the world as well as that of the scriptures, everything has
its origin in sacrifice; and He speaks of the need for the performance of
the sacrifices and of the blemish in not performing the same:
3.14 From food arise all beings; from rain food is produced. These two
facts are matters of common experience. 'From sacrifice comes rain' this
is known from the scriptures such as, 'The oblations offered in fire reach
the sun, and from the sun comes rain' (Manu, 6.76), and sacrifice is born
out of activities in the form of collecting materials, etc., by the agent. And
activity arises from 'Brahman', the body born of Prakrti.
3.15 Here ther term, 'Brahman' connotes the physical body consisting
of modifications of the Prakrti; for the Prakrti is denoted here by the term
'Brahman', as in the scriptural text: 'From Him arises, this Brahman and
this 'Brahman' becomes name, form and food' (Mun. U., 1.1.9). Here
also it will be said by Sri Krsna: 'This great 'Brahman' is my womb'
(14.3). Therefore, the words that 'Activity springs from 'Brahman'
teaches that activity is produced by the physical body which is of the
nature of the modification of Prakrti. The 'Brahman' arises from the
imperishable self. Here the term, 'imperishable', indicates the individual
self. The physical body, which is inhabited by the self who is satisfied by
food and drink, is fit for action; hence the physical body which
constitutes the instrument of activity is said to be from the imperishable.
Therefore the 'all-pervading Brahman' means here the bodies of all
persons of diverse kinds which are the products of Prakrti which
comprises all material entities, and is hence all-pervading. They, the
bodies, are established in sacrifice. The meanig is that the bodies have
roots in sacrifice.
3.16 Thus this wheel is set in motion by the Supreme Person: From
food arise embodied selves which are denoted by the word 'beings':
from rain food; from sacrifice rain; sacrifice from activities which
constitute the exercise of an agent; and activity from the embodied self;
and again the body endowed with life from food. In this manner there is
a sequence which revolves like a wheel through the mutual relations of
cause and effect. Hence, He who is engaged in spiritual practice ---
whether one is qualified for Karma Yoga or Jnana Yoga --- if he does not
follow, i.e., does not keep in motion the wheel which revolves in a circle
through mutual relation of cause and effect --- that person by not
maintaining his bodily subsistence by means of the 'remainder of
sacrifice,' lives in sin. His life begins in sin or develops in sin, or is of both
these kinds; he lives the life of sin. Thus he is a reveller in his senses and
not in his self. The senses become the pleasure-gardens of one whose
mind and body are not nourished by the 'remainders of sacrifices.' Rajas
and Tamas preponderate in his body. Being thus turned away from the
vision of the self, he rejoices only in the enjoyment of the senses.
Therefore, even if he were to attempt for the vision of the self, it will be
fruitless. So he lives in vain, O Arjuna. Sri Krsna now says that there is
no need for the performance of the 'great sacrifices' etc., according to
his station and stage of life, only in respect of a liberated person whose
vision of the self does not depend on any external means.
3.17 But for him, who is not in need of the means of Jnana Yoga and
Karma Yoga, who finds delight in the self on his own, i.e., who is
established in the self, who is satisfied by the self alone and not by food,
drink and other things which are other than the self, who rejoices in the
self alone and not in pleasure gardens, garlands, sandalpaste, vocal and
instrumental music etc., and for whom everything, his subsistence,
nourishment and enjoyment, is the self alone --- for him nothing remains
to be performed for the vision of the self, because the essential nature of
the self is perpetually in his unaided vision.
3.18 Thus, for such a one there is no purpose, i.e., nothing to be gained
from work done as a means for the vision of the self, nor is he subject to
any evil or calamity from work left undone, because his vision of the self
does not rest on any external means. To such a person who has turned
by himself away from non-intelligent matter which is different from the
self, there is nothing acceptable as a purpose to be gained from the
constituents of Prakrti and their products; only if there were such a
purpose, there would be the need for the means of retreat therefrom.
For, the adoption of the means is only for effecting such a retreat. But he
is verily liberated. Non-pursuit of the means for vision of the self is only
for that person whose vision of the self no longer depends on any
means. But Karma Yoga is better in gaining the vision of the self for one
who is in pursuit of the means for that vision, because it is easy to
perfom, because it is secure from possible error, because the
contemplation of the true nature of the self is included in it, and because
even for a Jnana Yogin the performance of minimum activity is
necessary. For these reasons, Karma Yoga is better as a means for the
vision of the Atman.
3.19 Therefore, considering that work has to be performed with
detachment, you perform it, considering yourself a non-agent. This will
be declared in the words 'with detachment' and 'which ought to be
done,' meaning that one attains the Supreme by Karma Yoga itself.
3.20 It is also declared that Karma Yoga alone Janaka and others
reached perfection. Because, Karma Yoga is the best means for
securing the vision of the self even for a person who is qualified for
Jnana Yoga, royal sages like Janaka and others, who are foremost
among the Jnanins, preferred Karma Yoga as the means for attaining
perfection. Thus, having first declared previously that Karma Yoga
must be practised by an aspirant for release who is qualified for Karma
Yoga alone, as he is unfit for Jnana Yoga, it was next stated with
reasons that, even for one who is qualified for Jnana Yoga, Karma Yoga
is better than Jnana Yoga Now it is going to be declared (in verses 20-
26) that Karma Yoga must be performed in every way by one who is
virtuous. At least for the guidance of the world, you should do work
even if there is no need of it for yourself.
3.21 Whatever 'an eminent man,' i.e., he, who is famous for his
knowledge of all the scriptures and for his observance of the scriptural
dictates, performs, others who have incomplete knowledge of the
scriptures will also perform, following his example. With regard to any
duty which is being performed with all its ancillaries by an eminent
personage, the people with incomplete knowledge will do it with the
same ancillaries. Therefore for the protection of the world, all acts that
are appropriate to one's station and stage in life must always be
performed by an eminent man who is distinguished for his wisdom.
Otherwise, the evil generated from the ruin of the large masses of the
world (who neglect their duties by following his example), will bring him
down, even if he were a follower of pure Jnana Yoga.
3.22 For Me, who is the Lord of all, who has all desires fulfilled, who is
omniscient, whose will is always true, and who, at My own will, remains
in the three worlds in the forms of gods, men and such other beings,
there is nothing whatever to achieve. Therefore though there is for Me
nothing 'unacquired', i.e., nothing yet to be acquired by work, I go on
working for the protection of the world.
3.23 If I, the Lord of all, whose will is always true, whose sport consists
in creation, sustentation and dissolution of universe at My will, even
though I am born at My pleasure as a man to help the world --- if, I thus
incarnating in the family of Vasudeva who is the foremost among virtuous
men, did not contine to work unwearied at all times suitable to that
family, then, these men with incomplete knowledge would follow My
path, thinking that the way adopted by the son of virtuous Vasudeva
alone is the real way. And in place of winning the self, they would go to
Naraka because of their failure to do what ought to be done and also
because of the sin arising from non-performance of duty.
3.24 If I do not do the work suitable to My station in life, likewise all the
virtuous men also, neglecting their duties by following My example,
would be destroyed on account of not performing their duties. That is,
they will become lost. Thus I would be bringing about chaos among all
virtuous men on account of My failure to conduct Myself as prescribed in
the scriptures. Therefore I would be destroying all these people. Even so,
if you, Arjuna, a son of Pandu and a brother of Yudhisthira and the
foremost of the virtuous, claim to be qualified for Jnana Yoga, then the
virtuous aspirants, who do not know everything and who follow your
way, without knowing their own competency, would give up practising
Karma Yoga and will be lost. Therefore work should be done by one who
is recognised as learned and worthy.
3.25 'The ignorant' are those people who do not know the entire truth
about the self; 'attached to their work' means they are inseparably yoked
to work. Because of their incomplete knowledge of the self, they are not
qualified for Jnana Yoga which is of the nature of practising knowledge
of the self. They are qualified for Karma Yoga only. As they should
practise Karma Yoga for the vision of the self in the same manner Karma
Yoga should be practised by one who is recognised as virtuous, who is
unattached to work by reason of the vision of the self, and who wishes
that his conduct should give guidance to others in virtuous conduct. In
this way he should protect the world from chaos by his example. Such a
person, even though qualified for Jnana Yoga, should practice Karma
Yoga.
3.26 Do not bewilder the minds of ignorant aspirants by saying that
there is, besides Karma Yoga, another way to the vision of the self. They
cannot practise Jnana Yoga on account of their incomplete knowledge
of the self, and attachment to action. They are qualified for Karma Yoga
because of their being fit only for activity on account of the subtle
impressions of their beginningless Karma. What then follows from this?
It is this: Even though one is qualified for Jnana Yoga because of the
complete knowledge of the self, one should do work, holding the view as
said previously, that Karma Yoga by itself without Jnana Yoga is an
independent means for the vision of the self. He should thus generate
love for all types of activity among those who do not know the complete
truth. Sri Krsna declares (in the verses 27 to 30) the way in which the
self is to be contemplated on as not being an agent as required by
Karma Yoga, after demonstrating the difference between the enlightened
and unenlightened among those practising Karma Yoga.
3.27 It is the Gunas of Prakrti like Sattva, Rajas etc., that perform all the
activities appropriate to them. But the man, whose nature is deluded by
his Ahankara, thinks, 'I am the doer of all these actions.' Ahankara is the
mistaken conception of 'I' applied to the workings of Prakrti which is not
the 'I'. The meaning is that it is because of this (Ahankara), that one who
is ignorant of the real nature of the self, thinks, 'I am the doer' with
regard to the activities that are really being done by the Gunas of Prakrti.
3.28 But he who knows the truth about the divisions of the Gunas and
their actions --- namely, about the division among Sattva etc., on the
one hand, and the divisions among their respective functionings on the
other hand --- it is he who, realising that Gunas, i.e., Sattva etc., are
operating on their own products, is not attached to the actions of the
Gunas, being convinced, 'I am not the doer.'
3.29 Those who 'do not know the whole truth' are those persons who
are trying for the vision of the self but are deluded about the nature of
the self, not knowing, on account of their involvement in Prakrti, that
actions proceed from the Gunas of Prakrti. They are therefore attached
to the actions of the Gunas --- i.e., only to actions forming part of Karma
Yoga. They are qualified only for Karma Yoga. One who knows the
complete truth should not, by himself remaining a practitioner of Jnana
Yoga, unsettle those persons who are ignorant and who do not know
the complete truth. Those, the ignorant, who tend to follow the
behaviour of a great man, when they see him transcend Karma Yoga,
will have their minds shaken from Karma Yoga. Thus, the great man,
should himself remain established in Karma Yoga, while having the full
knowledge of the true nature of the self and contemplating on the self as
not being the agent. Thus he should demonstrate that Karma Yoga by
itself is an autonomous means for the vision of the self. He should create
in those who do not know the complete truth the love of Karma Yoga.
The superiority of this Karma Yoga over Jnana Yoga even for those who
are qualified for Jnana Yoga has already been stated. Therefore one who
is a respected person of note should follow this Karma Yoga alone for
the good of the world. The method of performing actions after attributing
agency to the Gunas by discerning the nature of the self as different from
Prakrti, has been taught. The agency of the self is not produced by the
inherent nature of the self, but by its contact with the Gunas. Hence by
discriminating between what is obtained by contact and not obtained
when there is no contact, it has to be understood that this agency is due
to the Gunas or Prakrti. Now it is said that the agency of works, first
attributed to Gunas, ultimately go to the Supreme Person who is the Self
of all. It is done by discerning that the nature of the individual self is one
of subservience to the Supreme Person, as they constitute His body:
3.30 Do all prescribed acts such as war etc., (here a duty) free from
desire or selfishness and devoid of fear, with a mind focussed on the
self. Surrender all acts to Me, the Lord of all, who constitutes the inner
pervading Self of all beings. 'Adhyatma-cetas' is that mind which is
focussed on the self by knowledge of the essential nature of the self as
declared in hundreds of Vedic texts. That this individual self constitutes
the body of the Supreme Self and is actuated by Him, is taught by Sruti
texts like: 'He who has entered within, is the ruler of all beings and is the
Self of all' (Tai. Ar., 3.11), 'Him who has entered inside and is the doer'
(Ibid., 3.23), 'He who, dwelling in the self, is within the self, whom the
Self does not know, whose body is the self, who controls the self from
within --- He is your internal ruler and Immortal Self' (Br. U., 3.7.22).
Smrti texts also speak in the same manner: 'Him who is the ruler of all'
(Manu, 12.122). Sri Krsna will say later on: 'And I am seated in the hearts
of all; from Me are memory, knowledge and the faculty of reason'
(15.15); 'The Lord, O Arjuna, lives in the heart of everything causing
them to spin round and round by His power, as if set on a wheel'
(18.61). Hence, dedicate to Me, the Supreme Person, all actions
considering them as done by Me, by contemplating on the self as
actuated by Me by reason of Its constituting My body. And do every
thing, considering the actions as My worship only; becoming free from
desire for fruits and therefore free from selfishness as regards actions,
engage in acts like war etc., devoid of 'fever', i.e., the excitement caused
by passions like anger. Contemplate that the Supreme Person, Lord of
all, Principal of all, gets done His own works only for the purpose of
getting Himself worshipped with His own instruments, namely, the
individual selves which belong to Him and are His agents. Become free
from selfish attachment to action. Also be free from the feverish concern
originating from such thoughts as 'What will become of me with an
ancient, endless accumulation of evil arising from beginningless time?'
Perform Karma Yoga with ease, for the Supreme Person Himself,
worshipped by acts, will free you from bondage. His Lordship and
Principalship over all are settled by Sruti texts like: 'Him who is the
supreme and great Lord of lords, Him the Supreme Divinity of divinities'
(Sve. U., 6.7), 'The Lord of the Universe' (Tai. Na., 11.3), 'The Supreme
Ruler of rulers' (Sve. U., 6.6-7). Isvaratva is the same as Sesitva, which
means controllership. Sri Krsna declares that this alone is the essential
meaning of the Upanisads:
3.31 There are those persons who are qualified to understand the
Sastras and decide for themselves what is My doctrine, and follow them
accordingly; there are others who are full of faith in the meaning of the
Sastras without however practising it. And there are still others who,
even though devoid of faith, do not cavil at it, saying that the true
meaning of the Sastras cannot be this, i.e., they do not find any blemish
pertaining to the Sastras which possess great qualities. All these
persons are freed from Karmas which are there from beginningless time
and which cause bondage. By the term, api (even) in 'te pi karmabhih'
('even they from Karmas'), these men are divided into three groups. The
meaning is that those who, even if they do not act upon the meaning but
still believe in this meaning of the Sastras and do not cavil at it, will be
cleansed of their evil by their faith and freedom from fault-finding. For, if
they have faith they will, before long, take to the practice of this very
meaning of the Sastras and be freed. Sri Krsna now speaks of the evil
that will befall those who do not practice this instruction of the
Upanisads, i.e., those who are faithless and who cavil at it.
3.32 But those who do not follow this view of Mine, namely, that the self
has Me for Its support, is subservient to Me and is actuated by Me only,
i.e., those who do not perform all acts contemplating in this way as also
those who have no faith in the meaning of the Sastras and calumniate
them --- know them to be extremely deluded and devoid of reasoning
and knowledge and consequently completely lost. For, the function of
the mind is the determination of the real nature of things, and in its
absence, those mentioned above are devoid of reason, and therefore
apostates in knowledge and extremely deluded in all ways. For one
united with the Prakrti (body), the sense of agency results from the
preponderance of the Gunas of Prakrti. But this agency really rests with
the Supreme Person. Contemplating thus, Karma Yoga alone should be
practised by both --- those who are competent for Karma Yoga only and
those who are competent for Jnana Yoga. The implied superiority of
Karma Yoga has the following justifications; it is easy to perform, free
from liability to lapse, and independent of anything else; it comprises the
knowledge of the self also within its scope. On the other hand Jnana
Yoga is difficult to practise, is not free from the liability to lapse, leaves
one dependent on actions for the sustenance of the body etc. And for a
distinguished perosn, this (i.e., Karma Yoga) is especially what ought to
be practised. Next, till the end of this chapter, it is explained how
Jnana Yoga, being difficult, is liable to lead to lapses.
3.33 Such and such is the nature of the self, which is different from the
Prakrti --- this has to be always contemplated upon: thus declare the
Sastras. Even a person who knows this, acts in relation to material
objects only according to his own nature, i.e., guided by his old subtle
impressions. How is this? 'All beings follow their nature.' Beings in
conjunction with non-conscient matter, all follow only subtle impressions
which have continued to come from time immemorial. What can the
control enjoined by Sastras, do to these beings who follow their subtle
impressions? Sri Krsna expounds the way by which individuals are
overpowered to follow their respective natures:
3.34 An unavoidable attraction has been fixed for organs of sense like
ear towards the objects like sound, and for organs of action like that of
tongue towards their objects like tasty food. This longing is in the form of
desire to experience these objects, which is caused by old subtle
impressions. When their experience is thwarted, an unavoidable aversion
is experienced. Thus, these two, attachment and aversion, bring under
their control one who aspires to follow Jnana Yoga, and forcibly engage
him in actions appropriate to them, in spite of his having established
some sort of control over the senses. Such an aspirant fails to get the
experience of the self, and therefore becomes completely lost. So no
one practising Jnana Yoga should come under the sway of attachment
and aversion, which are ruinous. These two, attachment and aversion,
are indeed his unconquerable foes that deter him from the practice of
Jnana Yoga.
3.35 Therefore Karma Yoga is better than Jnana Yoga. For, it forms
one's own duty, since it is natural to one and easy to perform, and
though defective, is free from liability to interruption and fall. Jnana Yoga,
on the other hand, though performed well for some time, constitutes the
duty of another, as it is difficult to practise for one conjoined with Prakrti.
It is therefore liable to interruption. For a person who lives practising
Karma Yoga --- which is his duty because he is qualified for it --- even
death without success in one birth does not matter. For, in the next birth
with the help of the experience already gained in the previous birth, it will
be possible for him to perform Karma Yoga without any impediments.
Jnana Yoga is fraught with fear because of the possibility of errors for
anyone who is conjoined to Prakrti. It is another's duty, on account of it
being not easily adoptable by him.
3.36 Arjuna said -- Impelled by what does a man practising Jnana Yoga
commit sin in the form of experiencing the objects of the senses, as if
constrained by force, even against his own will not to experience the
objects of the senses.
3.37 The Lord said -- The highly ravenous desire is born of the Guna
Rajas originating from old subtle impressions. It has for its objects sound
and other sense contacts. It is a foe to him who is practising Jnana
Yoga, as he is joined with Prakrti constituted of the Gunas which rise
and subside periodically. It attracts him towards the objects of the
senses. It is this desire alone which, when hampered, develops into
anger towards those persons who are the cause of such hindrance. It is
a powerful cause of sin. It incites the aspirant to do harm to others.
Know this, which is born of the Guna called Rajas, as the natural enemy
of Jnana Yogins.
3.38 As a fire is enveloped by smoke, as a mirror by dust and as an
embryo by the membrance, so are the embodied beings covered by this
desire. Sri Krsna teaches the mode of this envelopement:
3.39 The knowledge, having the self for its subject, of this embodied
person (the Jiva) whose nature is knowledge, is enveloped by this
constant enemy in the shape of desire, which brings about attachment
for sense-objects. This desire is difficult to satisfy, i.e., has for its object
things unworthy of attainment and is insatiable, i.e., never attains
satisfaction. Now listen to what constitutes the instruments with which
desire subdues the self. Sri Krsna goes on to expound this:
3.40 The senses, the mind and the intellect are the instruments of desire
in so far as it overpowers the self through them. By means of these, viz.,
the senses, the mind and the intellect, which have been reduced to the
position of servants through attachment to sense objects, desire deludes
the embodied soul caught up in Prakrti by covering up Its knowledge.
Here 'deluding' means making the self a victim of manifold illusions, by
turning It away from the knowledge of Its true nature, and making It
indulge in sensuous experiences.
3.41 For whatever reason a person engaged in Jnana Yoga, which is of
the nature of abandoning the activities of all the senses, should control
this enemy in the shape of desire which turns him away from the self
through creating infatuation for objects of the senses --- for the same
reason, you, who are yoked to the activities of the senses by reason of
being in conjunction with the Prakrti, should, in the beginning itself, i.e.,
at the very beginning of the practice of the means for release, control the
senses by the practice of Karma Yoga, which provides for the regulation
of the working of the senses. And then you must destroy, i.e., slay this
sinful enemy, which is in the shape of desire and which destroys
knowledge and discrimination, i.e., knowledge relating to the nature of
the self and of the discriminative power, which is the means to gain this
knowledge. Sri Krsna speaks of that which is most important among
the adversaries:
3.42 The senses are called the important obstacles of knowledge,
because when the senses keep operating on their objects, the
knowledge of the self cannot arise. 'The mind is higher than the senses':
even if the senses are withdrawn, if the Manas (mind) ruminates over
sense objects, knowledge of the self cannot be had. 'The intellect
(Buddhi) is greater than the mind', i.e., even if the mind is indifferent to
sense objects, a perverted decision by the intellect can obstruct the
dawn of the knowledge of the self. But even if all of them upto the
intellect are quietened from their activity, still when desire, identified with
will, originating from Rajas, is operating, it by itself obstructs the
knowledge of the self by inducing the senses etc., to operate in their
fields. Thus it is said here: 'But what is greater than intellect is that.'
What is greater than the intellect --- is desire. Such is the sense of the
last sentence here.
3.43 Thus, understanding desire, which is higher than even the intellect,
to be the fore antagonistic to Jnana Yoga, and establishing the mind by
means of the intellect in Karma Yoga, slay, i.e., destroy this foe, in the
shape of desire which is difficult to overcome.



BHAGAVADGITA
English translation of Sri Ramanuja's Sanskrit Commentary - Swami
Adidevananda
Chapter 4
RO
4.1 - 4.2 The Lord said -- This Karma Yoga declared to you should not
be considered as having been taught now merely, for creating
encouragement in you for war. I Myself had taught this Yoga to Vivasvan
at the commencement of Manu's age as a means for all beings to attain
release, which is man's supreme end. Vivasvan taught it to Manu, and
Manu to Iksvaku. The royal sages of old knew this Yoga transmitted by
tradition. Because of long lapse of time and because of the dullness of
the intellect of those who heard it, it has been almost lost.
4.3 It is the same ancient, unchanged Yoga which is now taught to you,
who out of friendship and overwhelming devotion have resorted to Me
whole-heartedly. The meaning is that it has been taught to you fully with
all its accessories. Because it is the most mysterious knowledge
declared in the Vedanta, it cannot be known or taught by anyone other
than Myself. In this connection, in order to know the truth about the
Lord's descent correctly, Arjuna asked:
4.4 Arjuna said -- According to the calculation of time, your birth was
indeed later, contemporaneous with our births. And the birth of Vivasvan
was at an earlier time, reckoned as twenty-eight cycles of units of four
Yugas each. How can I understand as true that you taught it in the
beginning? Now, there is no contradiction here, for it was quite
possible that He had taught Vivasvan in a former birth. The memory of
what was done in former births is quite natural for great men. This
should not be taken to mean that Arjuna does not know the son of
Vasudeva, the speaker, as the Lord of all. Because he (Arjuna) says later
on: 'You are the Supreme Brahman, the Supreme Light and the
Supreme Purifier. All the seers proclaim You as the eternal Divine
Purusa, the Primal Lord, unborn and all-pervading. So also proclaim the
divine sage Narada, Asita, Devala and Vyasa. You Yourself also are
saying this to me' (10.12-13.) Arjuna had heard repeatedly from
Bhisma and others during the Rajasuya sacrifice of Yudhisthira, 'Krsna
alone is the cause of creation and submergence of all the worlds. This
universe, consisting of things both animate and inanimate, was created
for the sake of Krsna' (Ma. Bha., 2.38.23) 'The entire universe is
subservient to Krsna' is the meaning of 'For the sake of Krnsa'. This
apparent contradiction may be explained as follows: Arjuna surely
knows the son of Vasudeva as the Bhagavan. Though knowing Him as
such, he questions as if he did not know Him. This is his intention. Can
the birth of the Lord of all, who is antagonistic to all that is evil and
wholly auspicious, omniscient, whose will is always true and whose
desires are fulfilled --- can the birth of such a Person be of the same
nature as that of the gods, men etc., who are subject to Karma? Or can
it be false like the illusions of a magical show? Or could it be real? In
other words, is the birth of the Supreme Being as the incarnate a real
fact or a mere illusory phenomenon produced by a magician's art? If His
birth is real, what is the mode of His birth? What is the nature of His
body? What is the manner of His birth? What is the nature of this body
of His? What is the casue of His birth? To what end is He born? The
way in which Sri Krsna answers Arjuna's question, justifies the
construing of his question in this way.
4.5 The Lord said -- By this, the reality of the Lord's birth is declared in
the sentence, 'Many births of Mine have passed.' 'So is it with you' is
added by way of illustration. The mode of incarnation, the reality of His
body and the cause of His birth are explained in the following verse.
4.6 Without forsaking any of the My special qualities, as supreme
rulership, birthless, imperishability etc., I am born by My free will. Prakrti
means one's own nature. The meaning is that by employment of My own
Nature and taking a form of My choice, I incarnate by My own will
(Maya). The character of My own Nature becomes evident from the
following Srutis: 'Him who is of sun-like colour, beyond darkness
(Tamas)' (Sve. U., 3.8), 'Him who abides beyond Rajas (active matter)'
(Sama 17.1.4.2); 'This Golden Person who is within the sun' (Cha. U.
1.6.6); 'Within the heart, there is the Person consisting of mind, immortal
and golden' (Tai. U. 1.6.1); 'All mortal creatures have come from the selfluminous
Person' (Yaj., 32.2); 'Whose form is light, whose will is truth,
who is the self of ethereal space, who contains all actions, contains all
desires, contains all odours, contains all tastes' (Cha. U., 3.14.2); 'Like a
raiment of golden colour' (Br. U., 4.3.6). 'Atma-mayaya' means
through the Maya which belongs to Myself. Here the term Maya is
identical with knowledge as stated in the lexicon of Yaska: 'Maya is
wisdom, knowledge.' Further there is the usage of competent people:
'By Maya, He knows the good and bad of his creatures.' Hence by My
own knowledge means 'by My will.' Hence, without abandoning My
essential attributes which belong to Me the Lord of all, such as being
free of sins, having auspicious attributes etc., and creating My own form
similar to the configuration of gods, men etc., I incarnate in the form of
gods etc. The Sruti teaches the same thing: 'Being unborn, He is born
in various forms' (Tai. A., 3.12.7). The purport is that His birth is quite
unlike that of ordinary beings. The dissimilarity consists in that He is born
out of His own will unlike ordinary beings whose birth is necessitated by
their Karma. Thus constured, there is no contradiction also between
what was taught earlier and what is taught later as in the statements:
'Many births of Mine have passed, O Arjuna, and similarly yours also. I
know them all' (4.5); 'I incarnate Myself' (4.7); and 'He who thus knows
in truth My birth and work' (4.9). [All this elaboration is meant to refute
the doctrine of mere apparency of incarnations as taught by the
Advaitins. Ramanuja, as stated in his Introduction to the Bhasya,
upholds the absolute reality of incarnations.] Sri Krsna now specifies
the times of His incarnations.
4.7 There is no restriction as to the time of My birth; whenever the
Dharma taught by the Vedas that must be observed according to the
arrangements of the four stations and the four stages of life declines,
and Adharma, its opposite, increases, then I Myself, by My own will and
in the manner stated, incarnate Myself. Sri Krsna gives the purpose of
His birth.
4.8 The good are those who follow the Dharma, as defined above. They
are the foremost among the Vaisnavas, who have taken refuge in Me.
While My name, acts and form are inaccessible to speech and thought,
these devotees cannot get support, sustenance etc., for themselves
without perceiving Me. They regard even a moment's time without Me as
a thousand Kalpas. They become broken in every limb because of the
separation from Me. So I am born from age to age in the forms of gods,
men etc., for protecting them by affording them the opportunity to
behold My form and acts and to converse with Me. I am born also for
the destruction of those who are opposed to such devotees and for the
restoration of declining Vedic Dharma, which consists of My worship.
The main purpose of incarnation is the revealing of His adorable form, so
that all may worship Him. The destruction of the wicked is secondary
only. There is no specific restrictions of the Yugas like Krta, Treta etc.,
for the appearance of Divine Incarnations.
4.9 He who knows truly My life and actions, super-natural and special to
Me, which are intended solely for the protection of the good and to
enable them to take refuge in Me, --- Me who am devoid of birth, unlike
ordinary beings whose birth is caused by Karma associated with Prakrti
and its three Gunas producing the evil of bondage, and who is endowed
with auspicious attributes such as Lordship over all, omniscience,
infallible will etc., --- such a person after abandoning the present body
will never be born, but will reach Me only. By true knowledge of My
divine birth and acts, all his sins that stand in his way of taking refuge in
Me are destroyed. In this birth itself, resorting to Me in the manner
already described, and loving Me and concentrating on Me alone, he
reaches Me. Sri Krsna speaks of the same thing:
4.10 Purified by the austerity called knowledge of the truth of My life and
deeds, many have become transformed in this manner. The Sruti says to
the same effect: 'The wise know well the manner in which He is born'
(Tai. A., 3.13.1). 'Dhiras' means the foremost among the wise. The
meaning is the wise know the manner of His birth thus. It is not that I
protect only those who resort to Me in incarnations in the shapes of
gods, men etc.
4.11 Whoever desirous of resorting to Me, in whatever manner they
think of Me according to their inclinations and take refuge in Me, i.e.,
resort to Me --- I favour them in the same manner as desired by them; I
reveal Myself to them. Why say much here! All men who are intent on
following Me do experience, with their own eyes and other organs of
sense in all ways, i.e., in every way wished by them, My form (including
images), however inaccessible it might be to speech and thought of the
Yogins. Now, after completing the incidental topic (with regard to
divine incarnations), in order to teach the mode in which Karma Yoga
itself acquires the form of Jnana, He begins to speak of the difficulty in
finding persons who are qualified for Karma Yoga of this kind.
4.12 All men, desirous of the fruits of their actions, 'sacrifice', i.e.,
worship or propitiate Indra and other divinities only. But nobody
worships Me abandoning attachment to fruits --- Me, who am the Self of
Indra and other divinities and the real enjoyer of all sacrifices. Why is this
so? Because in this world of men, fruits in the form of sons, cattle, food
etc., follow soon from their performance of such sacrificial rites. The
phrase, 'the world of men' implies heaven etc., also. Because the
unending accumulation of evil heaped up from beginningless time has
not been exhausted, all those worldly people lack discernment.
Therefore they want rapid results and perform those rituals which consist
of the worship of Indra and other divinities for the sake of sons, cattle,
food etc., and for the sake of heaven etc. But none with his mind
anguished by Samsara and aspiring for final release, practises Karma
Yoga of the kind described above. Real Karma Yoga is My worship. Sri
Krsna now speaks of the cause which annuls the evil obstructing the
starting of Karma Yoga.
4.13 The whole universe beginning with Brahma and ending with a
cluster of grass, with the system of four stations divided according to
Sattva and other Gunas and by actions like self-control corresponding to
the Gunas, was created by Me. The mention of 'creation' is for
illustration. The universe is protected by Me alone and is withdrawn by
Me alone. Know Me to be the creator of his manifold actions of creation
etc., but at the same time to be non-agent. Sri Krsna explains here
how this is possible.
4.14 These actions of varied nature like creation etc., do not
contaminate Me i.e., do not bind Me. For the distinctions of gods, men
etc., are not brought about by Me, but by the particular Karmas, good
and evil, of created beings. Therefore by the process of discriminating
between the acquired and the inherent, it will be found that I am not the
author of this varied creations etc. The created or embodied selves, who
are endowed with bodies and organs at the time of creation in
accordance with their own Karmas springing from attachment to fruits
etc., experience all enjoyments available in creation. Thus for them
(embodied selves) alone there is desire for the results of creation etc.,
and for the results of their Karmas. There is no desire in Me for it. The
Sutrakara says to the same effect: 'No partiality or cruelty on account of
there being dependence (on the Karma of souls for inequalities' (Br. S.,
2.1.34). Bhagavan Parasara also says so: 'He (the Lord) is only the
operative cause in the creation of beings. That from which the creative
forces spring constitutes the material cause. Leaving aside the material
cause, the being that becomes embodied does not require the help of
any other thing whatever. A thing is led into the condition in which it is, O
best of ascetics, only by its own potentiality' (V. P., 1.4.51-2). The
Supreme Person is only the operative cause with regard to the creation
of those to be created, i.e., the selves in the bodies of gods etc. The
material cause for the differences into gods etc., is the potentiality in the
form of previous Karmas of the selves to be created. Therefore, leaving
aside the operative cause, i.e., the Supreme Person, the creator, the
embodied beings do not require anything else for causing difference into
conditions of gods etc. For these selves are led to take the forms of
gods etc., by the potentiality of their own old Karma with which they are
connected. Such is the meaning. He who knows Me thus to be the
agent of creation etc., and still a non-agent, i.e., as one who has no
desire for the results of the acts of creation etc., --- such a person is not
tied by previous actions, i.e., he is freed from the old Karmas which
obstruct the undertaking of Karma Yoga by causing attachment to
results. Such is the purport.
4.15 Actions of the kind described above were performed even by the
aspirants of old for liberation, who have become free from evil after
knowing Me in this way. Therefore, after having got rid of the sins by
knowledge of Me in the aforesaid way, perform actions in the same way
as they were performed by those ancients like Vivasvan, Manu etc., in
olden times, in the way in which their performance was taught by Me
even then. I shall declare it again in what follows. Sri Krsna stresses
the difficulty of undertaking the type of Karma that is going to be taught
now.
4.16 What is the form of the action which should be done by an aspirant
for liberation? And what is non-action? Knowledge about the true
nature of the acting self, is spoken of as non-action. The wise, even the
learned scholars, are puzzled, i.e., do not truly know, both these --- the
proper form of the actions to be performed and the proper form of
knowledge included in it. I shall teach you that action which includes
knowledge within itself. Knowing, i.e., following it, you will be released
from evil, i.e., from the bondage of Samsara. Knowledge about the work
to be performed results in its performance. Why is it so difficult to
know this Karma? Sri Krsna replies:
4.17 There is something which ought to be known in regard to action
(Karma) which forms the means of attaining release. So also is the case
in regard to 'multi-form or varied forms of action' (Vikarma). These are
what have acquired variegation as obligatory, occasional and desireprompted
works requiring numerous requisites. There is also something
to be known about non-action, i.e., knowledge of the self. Therefore,
deep, i.e., difficult to understand, is the way of action to be pursued by
the seeker after release. What should be known as regards multi-form or
variegated forms of Karma is that the attribution of differences leading to
differences of fruits in obligatory, occasional and desire-prompted rites
and acquisition of things required for their performace, etc., must be
renounced, realising that the Sastras aim at only one result, i.e., release
(and not several results said to accrue from these works). This has been
declared in connection with the teaching, 'The resolute mind is onepointed'
(2.41) and is not elaborated here. Sri Krsna explains what
must be known in regard to action and non-action.
4.18 Here by the term 'non-action', the knowledge of the self, which is
distinct from action and which forms the subject under consideration, is
meant. 'He who sees non-action in action and also action in non-action,'
denotes him who can perceive knowledge of the self even while action is
being performed and who can also perceive action while engaged in
non-action, i.e., knowledge of the self. What is the import of this saying?
What is taught here is this: One can perceive, by constant
contemplation on the truth about the self, that the action that is being
performed in itself is a form of knowledge. One can also perceive that
this knowledge is also of the form of Karma because of its being
contained in Karma Yoga. Both these (i.e., action in the form of
knowledge and knowledge in the form of actions) are accomplished by
contemplation on the true nature of the self, even while work is being
performed. Thus, he who can see actions as included in contemplation
on the reality of the self, is wise, i.e., he knows the full meaning of the
Sastras; he is fit among men, i.e., fit to attain release. He alone has
fulfilled all actions, i.e., carried out the entire purpose of the Sastras. [The
purport is that no contradiction between knowledge and action is felt by
one who knows the philosophy of the self]. How is the form of
knowledge accomplished through works which are obviously activities
that are being performed? Sri Krsna explains:
4.19 In the case of an aspirant for release, all undertakings of actions in
the form of obligatory, occasional and desiderative acts accomplished
through the acquisition of materials for their performance as also other
works, are free from desire, i.e., are devoid of attachment to fruits. They
are devoid of delusive identification. If the mind identifies the self with
Prakrti and its Gunas, it is Sankalpa, i.e., 'delusive identification.'
Genuine Karma Yoga is free from such identification. Such identification
is overcome through contemplation on the real nature of the self as
different from Prakrti. Those who know the truth call him a sage, who
acts in this way and whose previous Karmas are thereby burnt up by the
fire of knowledge of the real nature of the self generated along with his
actions. He is a true Karma Yogin. Thus that knowledge is involved in
true Karma Yoga, is established. Sri Krsna elaborates this point again:
4.20 Whoever performs actions, renouncing attachment to their fruits
and is satisfied with the eternal, i.e., satisfied with his own self, and
dependent on none, i.e., devoid of dependence on transient Prakrti
(body and external nature) --- such a perosn, even though fully engaged
in actions, does not act at all. He is engaged in the practice of
knowledge under the form of action. Again, Karma, having the form of
knowledge, is examined:
4.21 'Free from desire' means having no attachment to the fruits of
actions. 'His intellect and mind controlled' means one whose intellect
and mind are under control. 'Giving up all possessions' means one who,
on account of his having the self as his primary objective, is devoid of
the sense of ownership in relation to Prakrti and its derivatives. One who
is thus engaged in bodily work alone as long as he lives, does not incur
any sin, i.e., does not get engrossed in Samsara. He gets the vision of
the self by Karma Yoga of this kind itself, and need not resort to any
exlusive practice of Jnana Yoga in between liberation and the practice of
Karma Yoga of the alone description.
4.22 Content with whatever chance may bring for the maintenance of
the body; 'rising above the pairs of opposites' means enduring cold,
heat and such other experiences until one has completed the practice of
Karma Yoga; 'free from ill-will?' i.e., free from ill-will towards others,
seeing his own Karma as the cause of his adversity; 'even-minded in
success and failure,' i.e., even-minded at success like victory in war,
etc., and failure therein --- such a person 'is not bound,' i.e., he does
not fall into Samsara, though devoted to action without any exclusive
practice of Jnana Yoga.
4.23 Of a person whose attachment to all objects is gone because of
his mind being established in the knowledge of the self, who is therefore
liberated from accepting all worldly possessions and who is engaged in
the performance of sacrifices etc., as described above --- in the case of
such a person his beginningless load of Karma, which is the cause of his
bondgae, is completely dissolved, i.e., destroyed without leaving any
residue. So far the nature of Karma as having the form of knowledge
has been described as emerging from constant contemplation on the
nature of the self as different from Prakrti. And now Sri Krsna says that
all actions together with their ancillaries, have the form of knowledge
because of constant contemplation by the aspirant on the Supreme
Person who is the Supreme Brahman, as being his soul.
4.24 The expression 'Brahman is the instrument to offer with' (It is to be
remembered that in Ramanuja's system 'Brahman' in the primary sense
is the 'Whole' with the Supreme Being as the Soul and Atmans and
Matter (Prakrti) as His body in inseparable union with the Whole. So the
word 'Brahman' can, according to the needs of each context, be used
to indicate the Supreme Being, the Atman, or Prakrti; In verse 24 it has
been used in all these senses. We have therefore put it in italics. See
Introduction.) is adjectival to 'the oblation'. That by which an offering is
given, such as a ladle, is an Arpana. It is called Brahman because it is an
effect of Brahman, Brahman being the material cause of the universe.
'Brahmaarpanam' is the oblation, of which the instrument is Brahman.
The oblation, just like the instrument with which it is offered, is also
Brahman. It is offered by the agent Brahman into the fire of Brahman. He
is the Brahma-karma-samadhi who contemplates thus on all acts as
filled with the Supreme Brahman or as having the Supreme Brahman as
the Self. He who contemplates on Brahman as the Soul of all actions,
reaches Brahman alone, as his own self has the Supreme Brahman as
Its Self. The meaning is that the individual self --- which is Brahman
because of Its having Brahman as Its Self --- has to realise Its own real
nature. All actions performed by an aspirant for release have the form of
knowledge because of their association with the contemplation of the
Supreme Brahman as their self. They are a direct means for the vision of
the self without the meditation of Jnana Yoga. Thus, Sri Krsna, after
explaining how Karma takes the form of knowledge, now speaks of the
various kinds of Karma Yoga.
4.25 Some Karma Yogins resort to the sacrifice relating to gods, i.e.,
the sacrifice which takes the form of worshipping gods. The meaning is
that they have steadfast devotion only in this. 'Others offer sacrifice into
the fire of Brahman solely by means of sacrifice.' Here the term,
'sacrifice' is used in the sense of the oblation, the ladle etc., required for
performing a sacrifice and therefore they are said to constitute
'sacrificing.' These are of the nature of Brahman. 'Offer by means of
sacrifice' indicates the ladle and other implements for the
accomplishment of sacrifice.
4.26 Others endeavour towards the restraint of the senses like ear and
the rest, i.e., keep themselves away from the objects pleasing to the
senses. Other Yogins endeavour to prevent the attachment of the
senses to sound and other objects of the senses, i.e., they abstain from
the sense objects even when they are allowed to be near, by the
discriminative process of belittling their valure and enjoyable nature.
4.27 Some again offer as oblations all the functions of the senses, the
activities of the vital breath etc., into the fire of Yoga of restraint of the
mind kindled by knowledge. They endeavour to prevent the mind from
getting attached to the functions of the senses and vital breaths. That is,
by contemplating on the self they sublimate these energies and
overcome even the lurking subtle desires for them.
4.28 Some Karma Yogins perform the sacrifice of material objects.
Some worship the gods with materials honestly acquired. Some practise
charity, some engage themselves in sacrifices and in making oblations
into the sacred fire. All these perform sacrifice with material objects.
Some do the sacrifice of austerity by devoting themselves to Krcchra,
Candrayana, fast, etc. Others perform the sacrifice of Yoga. Some
devote themselves to making pilgrimages to sacred sanctuaries and holy
places. Here the term Yoga means pilgrimages to sacred sancturaries
and holy places as the context relates to aspects of Karma Yoga. Some
are devoted to recitation of Vedic texts and some to learning their
meaning. They are all devoted to the practice of self-control and of strict
vows, i.e., they are men to steady resolution.
4.29 - 4.30 Other Karma Yogins are devoted to the practice of breath
control. They are of three types because of the differences in inhalation,
exhalation and stoppage of breath. Puraka (inhalation) is that in which
the inward breath is sacrificed in the outward breath. Recaka (exhalation)
is that when the outward breath is sacrificed in the inward breath.
Kumbhaka (stoppage of breath) is that when the flow of both inward and
outward breaths is stopped. The clause, restricting of diet, applies to all
the three types of persons devoted to the control of breath. All these,
according to their liking and capacity are engaged in performing the
various kinds of Karma Yoga beginning from the sacrifice of material
objects to the control of breath. They know and are devoted to sacrifices
comprising obligatory and occasional rituals preceded by the
performance of 'the great sacrifices' (Panca-Maha-Yajna), as alluded to
in 'Creating men along with the sacrifices' (3.10). Because of this only,
their sins are done away with. Those who are engaged in Karma Yoga
by sustaining their bodies only by the ambrosia of sacrificial remains will
go to the eternal Brahman. 'Go to Brahman' here means realise the self
which has Brahman for Its soul.
4.31 He 'who offers no sacrifices,' i.e., he who does not devote himself
to obligatory and occasional actions, preceded by the performance of
the 'great sacrifices' etc., will not be able to achieve human ends which
are associated with the material world and are called by the names of
virtue, wealth and worldly satisfactions. How then can the man's
supreme end called release (Moksa), which is other than these, be
attained? As Moksa, man's supreme end, has been mentioned, other
objectives different from it, are named 'this world.' That is, indeed, the
material world. [Perhaps the idea is that all types of sacrificers should
perform the Panca-Maha-Yajnas, and take the remnants of it as their
daily food. Only in this way can we give some meaning to 'ambrosial
food' connected with the performance of all the various kinds of sacrifice
mentioned in the above verses.]
4.32 Thus there are many kinds of Kamra Yoga, which are spread out
for the attainment of the Brahman. That means, they lead to the
realisaion of the true nature of the individual self. Know that all these are
forms of Karma Yoga, which have been previoulsy defined and
diversified, as born of actions. That means, know them as resulting from
occasional and obligatory rites performed day by day. Knowing thus,
observing them in the manner prescribed, you will be released. It has
been stated that actions have the form of knowledge because of the
inclusion of knowledge in them. Now Sri Krsna explains the
predominance of the component of knowledge in such actions which
include knowledge within themselves.
4.33 Karma Yoga has two aspects --- knowledge and material
ingredients. Of these two, the component of knowledge is superior to
the component of material ingredients. Knowledge is the culmination of
all actions and of everything else, accessories and other things helpful.
This knowledge alone, which is to be obtained by all means, is practised
as comprehended in Karma Yoga. And this knowledge being regularly
practised, reaches gradually what is ultimately attainable i.e., the vision
of the self.
4.34 This is the knowledge concerning the self that has been taught by
Me in the verses beginning with 'Know that to be indestructibe' (2.17)
and ending with 'this has been given to you' (2.39). So engaged in
appropriate actions, you can learn, according to the maturity of your
competence, this wisdom from the wise, who will explain it to you, if you
attend on them through prostrating and questioning and by serving
them. The wise are those who have immediate apprehension (or vision)
of the true nature of the self. Having been honoured by you through
prostration etc., and observing your mental disposition characterised by
desire for knowledge which you have evinced by your questions, they
will teach you this knowledge. Sri Krsna now speaks of the
characterisitcs of knowledge concerning the nature of the self, in the
form of direct perception.
4.35 Having which knowledge, you will not again fall into this delusion of
mistaking the body etc., for the self, which is the cause of
possessiveness etc. By this (knowledge) you will see in yourself all the
beings which appear in diversity of forms such as gods, men etc.; for
between you and other beings there is equality of nature when freed
from the hold of Prakrti, as your self and all other selves have the form of
knowledge as fas as their essence is concerned. Sri Krsna will later on
instruct that the nature of the self, dissociated from the evil of contact
with Prakrti, is equal in all beings. 'For faultless Brahman (individual self)
is alike everywhere; therefore, abide in Brahman' (5.19). And then you
will see all beings without any exception in Me, because of the similarity
of nature of the pure selves with one another and with My nature. For Sri
Krsna will teach later on: 'Resorting to this knowledge and partaking of
My nature' (14.5). So the euality of the selves, devoid of name and form,
with the nature of the Supreme, is known from the texts like: 'Then the
wise, shaking off good and evil, stainless, attain supreme equality' (Mun.
U., 3.1.3). Therefore all selves dissociated from Prakrti are equal in
nature to one another and equal in nature to the Lord of all. [The idea is
that blissfulness is the basic nature of all selves. Blissfulness (Ananda) is
the nature of the Supreme Being also. Equality contemplated is in this
respect only, but not in power of creation, which belongs only to Isvara]
4.36 Even though you be the most sinful of all sinners, you will
completely cross over the sea of sins previoulsy accumulated, with the
boat of knowledge concerning the self.
4.37 The fire of knowledge concerning the real nature of the self
reduces to ashes the collection of endless Karmas accumulated from
beginningless times, just as a well-kindled fire reduces to ashes a bundle
of firewood.
4.38 Nothing here in this world purifies like this knowledge; for the
knowledge of the self destroys all evil. He who has reached perfection by
practising Karma Yoga in its form of knowledge daily in the manner
taught, in due time, of his own accord, attaints it, i.e., knowledge
concerning his own self. Sri Krsna expounds the same lucidly thus:
4.39 After attaining knowledge through instruction in the manner
described, he must have firm faith in it and the possibility of its
development into ripe knowledge. He must be intent on it, i.e., his mind
must be focussed thereupon. He must control his senses and keep them
away from all their objects. Soon will he then reach the aforesaid state of
maturity and obtain knowledge. Soon after attaining such kind of
knowledge, he will reach supreme peace, i.e., he attains the supreme
Nirvana (realisation of the self).
4.40 'The ignorant,' i.e., one devoid of knowledge received through
instruction, 'the faithless' or one who has no faith in developing this
knowledge taught to him, i.e., who does not strive to progress quickly,
and 'the doubting one,' i.e., one who is full of doubts in regard to the
knowledge taught --- such persons perish, are lost. When this
knowledge taught to him about the real nature of the self is doubted,
then he loses this material world as also the next world. The meaning is
that the ends of man, such as Dharma, Artha and Karma which
constitute the material ends or fulfilments, are not achieved by such a
doubting one. How then can man's supreme end, release be achieved
by such a doubting one? For all the ends of human life can be achieved
through the actions which are prescribed by the Sastras, but their
performance requires the firm conviction that the self is different from the
body. Therefore, even a little happiness does not come to the person
who has a doubting mind concerning the self.
4.41 The countless ancient Karmas which constitute the cause of
bondage, do not bind him who has renounced actions through Karma
Yoga in the manner explained before, who has sundered all doubts
concerning the self by the knowledge of the self in the manner explained
before, and who is of steady mind, i.e., unshakable, with the mind
focussed steadily on the meaning that has been forth.
4.42 Therefore, after sundering this doubt concerning the self, born of
beginningless ignorance and present in the heart, by the sword of the
knowledge of the self in the manner explained before, practise the
Karma Yoga taught by Me. For that, rise up, O Arjuna.



BHAGAVADGITA
English translation of Sri Ramanuja's Sanskrit Commentary - Swami
Adidevananda
Chapter 5
RO
5.1 Arjuna said -- 'You praise the renunciation of actions, i.e., Jnana
Yoga at one time, and next Karma Yoga'. This is what is objected to: In
the second chapter, you have said that Karma Yoga alone should be
practised first by an aspirant for release; and that the vision of the self
should be achieved by means of Jnana Yoga by one whose mind has its
blemishes washed away by Karma Yoga. Again, in the third and fourth
chapters, you have praised Karma Yoga or devotion to Karma as better
than Jnana Yoga even for one who has attained the stage of Jnana
Yoga, and that, as a means of attaining the self, it (Karma Yoga) is
independent of Jnana Yoga. Therefore, of these two, Jnana Yoga and
Karma Yoga --- tell me precisely which by itself is superior, i.e., most
excellent, being more easy to practise, and quicker to confer the vision
of the self.
5.2 The Lord said -- Even while granting that some persons are
competent for the practice of Jnana Yoga exclusively, it has to be
conceded that renunciation, i.e., Jnana Yoga, and Karma Yoga can be
practised as independent of each other in the pursuit of the highest
excellence. Still, of these two, Karma Yoga excels over the renunciation
of actions, i.e., Jnana Yoga. Sri Krsna explains why this is so.
5.3 That Karma Yogin, who, being satisfied with the experience of the
self implied in Karma Yoga, does not desire anything different therefrom
and consequently does not hate anything, and who, because of this,
resignedly endures the pairs of opposites --- he should be understood
as ever given to renunciation, i.e., even devoted to Jnana Yoga. Such a
one therefore is freed from bondage because of his being firmly devoted
to Karma Yoga which is easy to practise. The independence of Jnana
Yoga and Karma Yoga from each other as means for attainment of the
self is now declared.
5.4 Those who say that Karma Yoga and Jnana Yoga are distinct
because of the difference in results, are children, i.e., are persons with
incomplete knowledge; they do not know the entire truth. The meaning
is that they do not possess true knowledge, who say that Karma Yoga
results in Jnana Yoga only and that Jnana Yoga alone results in the
vision of the self and that the two are thus distinct because of the
difference in their fruits. But on the contrary as both have only the vision
of the self as the fruit, a person who is firmly set in one of them, wins
that one fruit common to both. Sri Krsna further expounds the same:
5.5 The fruit in the form of the vision of the self which is attained by the
Sankhyans (i.e.) Jnana Yogins, the same is attained alone by those who
are Karma Yogins. He alone is wise who sees that Sankhya and the
Yoga are one and the same because of their having the same result.
Sri Krsna points out, if the aforesaid is the case, wherein the difference
between them lies.
5.6 Renunciation, i.e., Jnana Yoga, cannot be attained without Yoga,
i.e., Karma Yoga. A person following Yoga, i.e., following Karma Yoga,
being himself a Muni, i.e., one engaged in the contemplation of self, after
practising Karma Yoga reaches with ease the Brahman i.e., attains the
self soon, i.e., in a short time. But one following Jnana Yoga by itself,
completes Jnana Yoga with great difficulty only. On account of this great
difficulty, he attains the self after a long period only.
5.7 But a Karma Yogin remains engaged in the performance of pure
actions prescribed by the Sastras, which are of the nature of propitiation
of the Supreme Person. By this, he becomes purified in mind. He thus
subdues his self, i.e., subdues his mind easily, because his mind is
engaged in the virtuous actions he has been performing before.
Therefore his senses are subdued. His self is said to have become the
self of all beings. Because of his being devoted to contemplation on the
true nature of the self, he finds that his self is similar to the self of all
beings like gods etc. One who contemplates on the true nature of the
self understands that all selves are of the same form or nature. The
distinctions obtaining among gods, men etc., cannot pertain to the form
of the self, because those distinctions are founded on particular
modifications of Prakrti i.e., the bodies of beings. Sri Krsna will teach:
'For the Brahman (an individual self), when untainted, is the same
everywhere' (5.19). The meaning of this is that when dissociated from
the Prakriti, i.e., the body, the self is of the same nature everywhere, i.e.,
in the bodies of gods, men etc. It is of the same form of knowledge. The
meaning is that one, who has become enlightened in this way, active
though he be, is not tainted on account of erroneously conceiving what
is other than the self (the body) as the self. He is not at all associated
therewith. Therefore, he attains the self without any delay. As Karma
Yoga is superior to Jnana Yoga because it is more easily pursued and is
more rapidly efficacious in securing the fruits, listen to its requirement:
5.8 - 5.9 Thus he who knows the truth concerning the self should reflect
in mind that the ear and the other organs of sensation (Jnanendriyas) as
also organs of action (Karmendriyas) and the vital currents (the Pranas)
are occupied with their own respective objects. Thus he should know, 'I
do not do anything at all.' He should reflect, 'My intrinsic nature is one of
knowledge. The sense of agency comes because of the association of
the self with the senses and the Pranas which are rooted in Karma. It
does not spring from my essential nature.'
5.10 Here the term, Brahman denotes Prakrti. Later on Sri Krsna will
say: 'The great Brahman is My womb' (14.3). Since Prakrti abides in the
form of senses which are particular off-shoots of Prakrti, he who, as said
in the passage beginning with 'Even though he is seeing, hearing ...'
(5.8), understands that all actions proceed from Brahman (Prakrti);
renounces all attachment while engaging himself in all actions, reflecting,
'I am doing nothing.' Such a person, though existing in contact with
Prakrti, is not contaminated by sin which is the result of the wrong
identification of the Atman with Prakrti and is the cause of bondage. Just
as a lotus leaf is not wetted by water, actions do not affect or defile a
person with sin, if he is free from such identification with the body.
5.11 Renouncing attachment to heaven etc., the Yogins perform actions
accomplishable by the body, the mind and the intellect for the
purification of themselves, i.e., for annulling the bonds of his previous
Karma which have afected the self and which involve the self in
Samsara.
5.12 A Yogin is one who has no hankering for fruits other than the self,
and who is exclusively devoted to the self. If a man renounces the fruits
of actions and performs actions merely for the purification of himself, he
attains lasting peace, i.e., he attains bliss which is of the form of lasting
experience of the self. The unsteady person is one who is inclined
towards fruits other than the self. He has turned himself away from the
vision of the self. Being impelled by desire, he becomes attached to
fruits of actions, and remains bound for ever by them. That is, he
becomes a perpetual Samsarin or one involved in transmigratory cycle
endlessly. What is said is this: Free of attachment for fruits and
attributing one's actions to Prakrti which has developed into the form of
senses, one should perform actions merely to free the self from
bondage. Next, the shifting of agency to Prakrti, from which the body
has come into existence, is described:
5.13 The embodied self who is self-controlled, renounces all actions to
the city of nine gates, i.e., the body with its sensory and motor functions
which are nine in number. He discriminates that all actions are due to
conjunction of the self with the body which is rooted in previous Karmas,
and is not by Its own nature. [It means that the self merely rests in the
body, without any identification with bodily activities.] Sri Krsna now
teaches the natural condition of the self as It is:
5.14 When the world of embodied selves exists in conjunction with the
Prakrti in the form of gods, animals, men, immobile things etc., the
master (Prabhu i.e., the Jiva who is the master of the body), who is not
subject to Karma and is established in Its own essential nature, does not
bring about: (i) the agency of gods, men etc. (ii) their manifold and
particular actions and (iii) their connection with the fruits in the form of
embodiment as gods etc., resulting from their actions. Who then brings
about agency etc.? It is only the tendencies that act. A tendency
(Svabhava) is subtle impressions (Vasanas) originating from Prakrti. The
meaning is that agency, etc., do not originate from the natural or pristine
condition of the self but are generated by the subtle impressions created
by misconceiving those forms of Prakrti etc., as of the self. This is the
result of the conjunction of the self with Prakrti in the form of gods, etc.,
which has been generated by the flow of previous Karmas brought about
in beginningless time.
5.15 Because, It, the Atman is 'all-pervading', i.e., is not limited to
particular area or space included in the bodies of gods, men etc.; It is
not the relative or the enemy of any one. For this reason It does not take
away or remove the evil or suffering of anyone such as a son who is
related and therefore dear to one; nor does It take away, i.e., remove the
happiness of anyone whom It deems with aversion. All this is the effect
of Vasanas or subtle impressions of Prakrti. How does do these
contrary Vasanas originte in the case of one whose intrinsic nature is a
described above? In answer it is said that knowledge is enveloped by
the darkness of ignorance. The Atman's knowledge is enveloped, i.e.,
contracted by preceding Karmas which are opposed to knowledge, so
that a person may be qualified to experience the fruits of his own Karma.
It is by this Karma, which contracts knowledge, and can join the Jiva
with the bodies of gods etc., that the misconception that the bodies are
the selves is produced. Consequently there will originate the Vasanas or
the unconscious subtle impressions born of such misapprehension of
the self and the inclination to undertake actions corresponding to them.
Sri Krsna now brings into proper sequence what has been taught before
in the following verses: 'You will completely cross over the sea of all
your sins with the boat of knowledge' (4.36), and 'The fire of knowledge
reduces all Karmas to ashes in the same way' (4.37), and 'For there is
no purifier here equal to knowledge' (4.38).
5.16 While all these selves are thus deluded, in the case of enlightened
souls, their delusive ignorance --- which envelops knowledge and which
is of the form of accumulated, beginningless and endless Karma --- is
destroyed by knowledge. As already described this knowledge is
produced by the teachings of the scriptures about the real nature of the
self, which are enriched by daily practice. The purity of this knowledge is
unexcelled. And in the case of those selves who regain the knowledge
that is natural to Them, it is found that it is unlimited and uncontracted
and illumining everything like the sun. Plurality of the selves in Their
essence is expressly mentioned in the case of those whose ignorance is
overcome, in the expression 'for those' in the text. What was stated at
the commencement, 'There never was a time when I did not exist' (2.12)
is expressed here with greater clarity. Moreover, this plurality is not due
to limiting adjuncts imposed on a single universal self. For, as stated
here, there cannot be any trace of such adjuncts for those whose
ignorance is destroyed, and still They are described as a plurality. Hence
knowledge is taught as an attribute inseparable from the essential nature
of the self, because a difference between the self and its knowledge is
made out in the statement, 'Knowledge, in their case illuminates like the
sun'. By the illustration of the sun, the relation of the knower to his
knowledge is brought out to be similar to the luminous object and its
luminosity. Therefore, it is appropriate to understand that knowledge
contracts by Karma in the stage of Samsara and expands in the stage of
Moksa (release). [In this system the Atman has two forms of Jnana or
Knowledge --- Dharmi-Jnana (self-awareness) and Dharma-bhuta-Jnana
(awareness of objects other than itself). It is the latter that is contracted
by ignorance and expands by knowledge. See Intrdocution.]
5.17 'Those whose intellects pursue It,' i.e., those who have determined
to have the vision of the self in this way; 'those whose minds think about
It,' i.e., those whose minds have the self for their aim, those who
undergo discipline for It, i.e., those who are devoted to the practices for
Its attainment; 'those who hold It as their highest object,' i.e., those who
consider It as their highest goal --- such persons, having their previous
impurities cleansed by the knowledge which is practised in this way,
attain the self as taught. 'From that state there is no return' --- the state
from which there is no return means the state of the self. The meaning is
that they attain the self which rests in Its own nature.
5.18 The sages are those who know the real nature of the self in all
beings. They see the selves to be of the same nature, though they are
perceived in extremely dissimlar embodiments such as those of one
endowed with learning and humility, a mere Brahmana, a cow, an
elephant, a dog, a dog-eater etc., because they all have the same form
of knowledge in their nature as the Atman. The dissimilarity of the forms
observed is due to Prakrti (body) and not to any dissimilarity in the self;
consequently they, the wise, perceive the self as the same everywhere,
because all selves, though distinct, have the same form of knowledge.
5.19 By those whose minds rest in equalness with regard to all selves in
the aforesaid manner, even here, i.e., even at the stage of executing the
means, Samsara is overcome. For the Brahman is of the same nature
everywhere when uncontaminated. The meaning is that the substance of
self, when free from the contaminations resulting from contact with the
Prakrti (body), is the same everywhere i.e., as the Brahman (the Atman).
If they are fixed in the equality of all selves, they verily abide in Brahman.
The abidance in the Brahman is verily the conquest of Samsara. Those
who contemplate on the sameness of all selves, because of their having
the form of knowledge, they are liberated. Sri Krsna now teaches that
mode of life by following which the maturity of knowledge in the form of
sameness of vision comes to a Karma Yogin.
5.20 Whatever is experienced as pleasant by one staying in a body and
remaining in a particular condition because of the subtle impressions of
his old Karmas, and whatever is experienced as unpleasant --- on
attaining those two types of experiences, one should not feel joy or grief.
How? By having the mind on that 'Which is steadfast' i.e., the self,
'Undeluded,' i.e., one must be free from the delusion of identity of the
steadfast self with the transient body. And how can this be? He who
knows Brahman and abides in Brahman, i.e., by becoming a knower of
Brahman by instruction by the teachers --- such a person abides
steadily, engaged in the practices towards winning Brahman. What is
said is this: From the instructions received from the sages who know
the truth, one should learn what has to be learnt about the self.
Endeavouring to actualise the same, one does not consider the body as
the sefl and remains fixed in the joyous experience of the vision of the
steadfast self. Let him not rejoice and grieve when he experiences
pleasant and unpleasant things, as such experiences result from the
Prakrti and are transient.
5.21 He who finds happiness in the self within himself, his mind
detached from external contact in the manner already mentioned, i.e.,
from experience of objects other than the self --- such a person
abandoning the contemplation on Prakrti or bodily experiences, has his
mind engaged in the contemplation on Brahman i.e., the Atman. Thus he
attains everlasting bliss which consists in the experience of Brahman (the
self). Sri Krsna speaks of the abandonment of material pleasure as
easy:
5.22 Those pleasures which result from the contact of sense objects
with the senses, are the wombs of pain, i.e., have pain as their ultimate
fruit 'They have a beginning and an end,' i.e., they are seen to remain
only for a brief period and the reaction that follows their cessation is
painful. He who knows what they themselves are, i.e., know themselves
as Atman, will not find pleasure in them.
5.23 When a man is able to withstand, i.e., to control the impulses of
emotions like desire and anger by his longing for the experience of self,
he is released 'here itself from the body,' i.e., even during the state when
he is practising the means for release, he gains the capacity for
experiencing the self. But he becomes blessed by the experience and
gets immersed in the bliss of the self only after the fall of the body (at the
end of his Prarabdha or operative Karma). [The implication is that in this
system there is no Jivan-Mukti or complete liberation even when the
body is alive. Only the state of Sthita-prajna or of 'one of steady wisdom'
can be attained by an embodied Jiva.]
5.24 He who, renouncing all the experiences of outside objects, 'finds
joy within,' i.e., finds his sole joy in experiencing the self; 'who has his
pleasure within,' i.e., whose pleasure-garden is the self; and with regard
to whom the self increases his happiness by Its own qualities like bliss,
knowledge, sinlessness, etc.; 'whose light is within,' i.e., who lives,
directing his knowledge solely on the self --- a person of such a
description is the Yogin, who 'having become the Brahman (the self),
attains the bliss of the Brahman' i.e., the bliss of experiencing the self.
5.25 The sages are seers who are devoted to the vision of the self. For
them the pairs of opposites are annulled; i.e., they are freed from pairs of
opposites like cold and heat, etc. 'They have their minds well subdued,'
i.e., their minds are directed to the self. 'They are devoted to the welfare
of all beings,' i.e., they are interested in the welfare of all beings like their
own selves. Those persons who are like this have all their impurities,
which are incompatible with the attainment of the self, annulled, and they
attain to the bliss of the Brahman. For those possessing the
characteristics mentioned above, Sri Krsna now teaches that the
Brahman is easy to attain.
5.26 To those who are free from desire and wrath; 'who are wont to
exert themselves' i.e., who are practising self-control; whose 'thought is
controlled,' i.e., whose minds are subdued; 'who have conquered them,'
i.e., whose minds are under their control --- to such persons the
beatitude of the Brahman is close at hand. The beatitude of the
Brahman is already in hand to persons of this type. Sri Krsna
concludes the examination of Karma Yoga already stated, as reaching
the highest point in the practice of mental concentration (Yoga) having
for its object the vision of the self:
5.27 - 5.28 'Shutting off all contact with outside objects,' i.e., stopping
the outward functioning of the senses; seated with his trunk straightened
in a posture fit for meditation (Yoga); 'fixing the gaze between the eyebrows,'
i.e., at the root of the nose where the eye-brows meet;
'equalising inward and outward breaths,' i.e., making exhalatory and
inhalatory breath move equally: making the senses, Manas and intellect
no longer capable of anything except the vision of the self, consequently
being free from 'desire, fear and wrath'; 'who is intent on release as his
final goal,' i.e., having release as his only aim --- the sage who is thus
intent on the vision of the self 'is indeed liberated for ever,' i.e., he is
almost a liberated person, as he would soon be in the ultimate stage of
fruition. Sri Krsna now says that Karma Yoga, described above, which
is facilitated by the performance of obligatory and occasional rites and
which culminates in meditation (Yoga), is easy to practise:
5.29 Knowing Me as the enjoyer of all sacrifices and austerities, as the
Supreme Lord of all the worlds, and as the Friend of every being, he
attains peace, i.e., wins happiness even while performing Karma Yoga.
'Him who is the Supreme Lord of all worlds' means 'Him who is the Lord
of all the lords of the worlds.' For the Sruti says: 'Him who is the
supreme mighty Lord of lords' (Sve. U., 6.7). The meaning is that
knowing Me as the Supreme Lord of all the worlds and the 'friend' of all
and considering Karma Yoga to be My worship, he becomes gladly
engaged in it. All beings endeavour to please a 'friend'.



BHAGAVADGITA
English translation of Sri Ramanuja's Sanskrit Commentary - Swami
Adidevananda
Chapter 6
RO
6.1 The Lord said -- He who, without depending on such fruits of works
as heaven, etc., performs them, reflecting, 'The performance of works
alone is my duty (Karya). Works themselves are my sole aim, because
they are a form of worship of the Supreme Person who is our Friend in
every way. There is nothing other than Him to be gained by them' ---
such a person is a Sannyasin, i.e., one devoted to Jnana Yoga, and also
a Karma Yogin, i.e., one devoted to Karma Yoga. He is intent on both
these, which is the means for attaining Yoga, which is of the nature of
the vision of the self. 'And not he who maintains no sacred fires and
performs no works,' i.e., not he who is disinclined to perform the
enjoined works such as sacrifices, etc., nor he who is devoted to mere
knowledge. The meaning is that such a person is devoted only to
knowledge, whereas a person who is devoted to Karma Yoga has both
knowledge and works. Now Sri Krsna teaches that there is an element
of knowledge in the Karma Yoga as defined above.
6.2 Know Karma Yoga only to be that which they call as Sannyasa i.e.,
as Jnana Yoga or knowledge of the real nature of the self. Sri Krsna
substantiates this by the words, 'For no one whose delusive
identification of the body with the self is not abandoned, becomes a true
Karma Yogin.' 'One whose delusion is abandoned is one by whom the
delusion of identifying the self with Prakrti (body), which is in reality
distinct from the self, is not rejected by the contemplation of the real
nature of the self. One who is not of this kind is one whose delusion is
not abandoned. One who is not of this kind cannot become a Karma
Yogin of the type described here. It has already been said: 'He whose
every undertaking is free from desire for fruits and delusive identification
of the body with the self ...' (4.19). Sri Krsna now teaches that by
Karma Yoga alone one succeeds in Yoga without the risk of fall.
6.3 Karma Yoga is said to be the means for an aspirant for release who
'seeks to climb the heights of Yoga,' i.e., the vision of the self. For the
same person, when he has climbed the 'heights of Yoga,' i.e., when he
is established in Yoga --- tranquility, i.e., freedom from actions is said to
be the means. A man should perform actions until he has attained
release (Moksa) in the form of the vision of the self. Full release comes
only with the fall of the body. The 'vision of the self' referred to here is
called Moksa by courtesy. When does not become established in
Yoga? Sri Krsna replies:
6.4 When this Yogin, because of his natural disposition to the
experience of the self, loses attachment, i.e., gets detached from senseobjects,
i.e., things other than the self, and actions associated with them
--- then he has abandoned all desires and is said to have climbed the
heights of Yoga. Therefore, for one wishing to climb to Yoga, but is still
disposed to the experience of the sense-objects, Karma Yoga consisting
of the practice of detachment to these objects, becomes the cause for
success in Yoga. Therefore one who wishes to climb to Yoga must
perform Karma Yoga consisting in the practice of detachment from
sense-objects. Sri Krsna further elucidates the same:
6.5 By the self (Atman), i.e., by the mind, which is unattached to senseobjects,
one should raise the self. One should not allow the self to sink
by a mind which is of the contrary kind. 'For the self alone,' i.e., the mind
alone is the friend of the self; and it alone is the foe of the self. [The
figure of speech here is of Samsara as the ocean in which the individual
self is like an object with liability to sink. What causes its sinking is the
lingering attachments of the mind to some objects, though in the
discipline of Jnana Yoga one may keep aloof from such objects. A mind
with such attachments is the foe and without them, the friend.]
6.6 A person whose mind is conquered by himself in relation to senseobjects,
has that mind as his friend. In the case of one whose mind is
not conquered in this way, his own mind, like an enemy, remains hostile.
The meaning is that it acts, against his attainment of supreme beatitude.
It has been stated by Bhagavan Parasara also: 'The mind of man is the
cause both of his bondage and his release. Its addiction to sense
objects is the cause of his bondage; its separation from sense objects is
the means of one's release' (V. P., 6.7.28). The proper condition for
the beginning of Yoga is now taught:
6.7 Of him whose self is conquered, i.e., whose mind is conquered,
whose mind is free from fluctuations and who is very calm, 'the great
self' becomes well secured, i.e., exceedingly well secured in connection
with heat and cold, pleasure and pain, and honour and dishonour.
Here the individual self (Pratyagatman) is called 'the great self'
(Paramatman), as the context justifies this only. It can also be called
'great', because it is at a higher stage relatively to previous successive
stages. Or the word may be construed as follows: The self is secured
greatly --- Atma parma samahitah. [In any case it should not be taken as
the Supreme Being].
6.8 That Karma Yogin whose mind is content with the knowledge of the
self and the knowledge of the difference, i.e., whose mind is content with
the knowledge concerning the real nature of the self as well as with the
knowledge of the difference of Its nature from Prakrti; 'who is
established in the self' (Kutasthah), i.e., who remains as the self which is
of the uniform nature of knowledge in all stages of evolution as men,
gods etc. whose senses are therefore subdued; and to whom 'earth,
stone and gold are of equal value' because of his lack of interest in any
material objects of enjoyment on account of his intense earnestness to
know the real nature of the self as different from Prakrti --- he, that
Karma Yogi, is called integrated i.e., fit for the practice of Yoga which is
of the nature of the vision of the self. And also.
6.9 'Well-wishers' (Suhrt) are those who wish one well, regardless of
differences in age. 'Friends' (Mitra) are well-wisheres of equal age. 'Foes'
(Ari) are those who wish ill to one because of some particular cause.
'The indifferent' (Udasina) are those devoid of both friendship and
hostility because of the absence of causes for both; 'neutrals'
(Madhyastha) are those who are by their very nature incapable of both
friendship and hostility. 'The hateful' are those who wish ill to one even
from birth. 'Relations' are those who bear goodwill from birth. 'The
good' are those devoted to virtue. 'The sinful' are those given to sin.
Because of the self being the only end of Yoga, and because of there
being no gain and no opposition from well-wishers, friends, etc., he who
could regard them all with an equal eye as selves, excels in respect of
fitness for the practice of Yoga.
6.10 The Yogin who is steady in the practice of Karma Yoga, should
'constantly', i.e., daily when practising Yoga, fix his mind to the practice
of Yoga, i.e., make himself engaged in the vision of the self. He must
remain in a 'solitary place,' i.e., a place devoid of crowd and noise. And
even there he must be 'all alone,' i.e., must not have a second person
with him. He should 'control his thought and mind,' i.e., he should
control the activities of thinking. He must be free from 'desire', i.e., he
should not depend on anything except the self and be without the 'sense
of possession,' without the idea of mineness with regard to anything
other than the self.
6.11 - 6.12 'In a clean spot,' i.e., in a spot pure in itself, not owned or
controlled by impure persons and untouched by impure things; having
'established a firm seat,' a seat made of wood or similar material, which
is neither too high nor too low; which is covered with cloth, deer-skin
and Kusa grass in the reverse order; seated on it in a way which
promotes the serenity of mind; having the mind concentrated on Yoga;
and holding the activities of the mind and senses in check in all ways ---
he should practise 'Yoga', i.e., practise the vision of the self for 'the
purification of the self,' i.e., to end his bondage.
6.13 - 6.14 Keeping the trunk, head and neck erect and motionless;
well seated in order to be steady; looking not in any direction but gazing
at the tip of the nose; serene, i.e., holding the mind extremely peaceful;
fearless; firm in the vow of celibacy; holding the mind in check; and fixing
his thoughts on Me --- he should sit in Yoga, i.e., remain concentrated
and intent on Me, i.e., he should concentrating on Me only.
6.15 'Ever applying his mind on Me,' i.e., the Supreme Brahman, the
Supreme Person and the holy and auspicious object of meditation, 'the
Yogin of controlled mind,' i.e., one having his mind steady because of
his being purified in mind through contact with Me, comes to the peace
which abides in Me, which is of the highest degree of beatitude. That
means he comes to the peace which is the supreme end of beatitude
which abides in Me. For the person who commences Yoga of the self,
Sri Krsna, after thus teaching how the mind should be fixed on the Lord,
who is the holy and auspicious object of meditation, proceeds in order to
effect the purification of the mind, to speak of the other side of Yoga:
6.16 Over-eating and excessive fasting are opposed to Yoga. So also
are excessive recreation and non-recreation, too much of sleep and too
much of vigil. So too, are overwork and idleness.
6.17 The 'yoga which destroys all sorrows,' i.e., unties bondages, is
successfully practised by him who is temperate in eating and recreation,
temperate in exertion, and temperate in sleep and vigil.
6.18 When the mind which usually goes after sense enjoyments,
abandons such desires and 'rests on the self alone,' i.e., becomes wellsettled
on account of discerning unsurpassable good in the self alone
and rests there alone steadily, without movement --- then, being 'free of
yearning for all desires,' one is said to be integrated. He is said to be fit
for Yoga.
6.19 As a lamp does not flicker in a windless place, i.e., does not move,
but remains steady with its illumination --- this is the simile used to
illustrate the nature of the self of the Yogin who has subdued his mind,
who has got rid of all other kinds of mental activity and who is practising
Yoga concerning the self. The meaning is that the self remains with its
steadily illumining light of knowledge because all other activities of the
mind have ceased, just as a lamp kept in a windless place has an
unflickering flame.
6.20 - 6.23 Where, through the practice of Yoga, the mind, which is
subdued everywhere by such practice, 'rejoices', i.e., rejoices in
surpassing felicity; and where, perceiving through Yoga 'the self (Atman)'
by 'the mind (Atman)' one is delighted by the self and indifferent to all
other objects; and where, through Yoga, one 'knows', i.e., experiences
that infinite happiness which can be grasped only by the 'intellect'
contemplating on the self, but is beyond the grasp of the senses; where,
remaining in that Yoga, one does not 'swerve from that state,' because
of the overwhelming happiness that state confers; having gained which,
he desires for it alone, even when he is awakened from Yoga, and does
not hold anything else as a gain; where one is not moved even by 'the
heaviest sorrow' caused by any berevaement like that of a virtuous son -
-- let him know that disunion from all union with pain, i.e., which forms
the opposite of union with pain, is called by the term Yoga. This Yoga
must be practised with the determination of its nature as such from the
beginning with a mind free from despondency, i.e., with zestful
exaltation.
6.24 - 6.25 There are two kinds of desires: 1) those born of contact
between the senses and objects like heat, cold etc.; 2) those generated
by our mind (will) like that for sons, land etc. Of these, the latter type of
desires are by their own nature relinquishable. Relinquishing all these by
the mind through contemplation on their lack of association with the self;
having relinquished the ideas of pleasure and pain in respect of
unavoidable desires resulting from contract; restraining all the senses on
all sides, i.e., from contact with all their objects --- one should think of
nothing else, i.e., other than the self. Little by little 'with the help of
intellect controlled by firm resolution,' i.e., by the power of
discrimination, one should think of nothing else, having fixed the mind on
the self.
6.26 Wherever the mind, on account of its fickle and unsteady nature,
wanders, because of its proclivity to sense-objects, he should, subduing
the mind everywhere with effort, bring it under control in order to remain
in the self alone by contemplating on the incomparable bliss therein.
6.27 Supreme happiness, which is of the nature of experience of the
self in its essential nature comes to this Yogin whose 'mind is at peace,'
i.e., whose mind does not swerve from the self, whose mind abides in
the self; whose impurities are thereby completely burnt away; whose
Rajas is thereby 'wholly annulled,' i.e., in whom the quality of Rajas is
destroyed; and who has thus become the Brahman, i.e., who remains
steady in his essential nature as the Atman. 'Hi' (for) is added to indicate
reason. The meaning is this: 'On account of the nature of the self which
has the form of supreme bliss.'
6.28 Thus, in the above --- said manner, devoting himself to the Yoga of
the self and by that means expelling all old impurities, the Yogin attains
'perfect', i.e., boundless felicity at all times easily, without stress and
strain. The felicity is born of the contact with the Brahman (Atman),
meaning the joy of experience of the Brahman. Now Sri Krsna says
that the mature stage of Yoga consists of four degrees, as stated in the
succeeding verses from 29th to 32nd.
6.29 (i) On account of the similarity between one self and other selves
when They are separated from Prakrti (i.e., the body), all selves are by
Themselves only of the nature of knowledge. Inequalities pertain only to
Prakrti or the bodies they are embodied in. One whose mind is fixed in
Yoga has the experience of the sameness of the nature of all the selves
as centres of intelligence, the perceived difference being caused only by
the body. When separated from the body all are alike because of their
being forms of centres of intelligence. An enlightened Yogin therefore
sees himself as abiding in all beings and all beings abiding in his self in
the sense that he sees the similarity of the selves in himself and in every
being. When one self is visualised, all selves become visulaised, because
of the similarity of all selves. This is supported by the statements: 'He
sees sameness everywhere' (6.29). The same is again referred to in,
'This Yoga of equality which has been declared by you' (6.33), and the
statement 'The Brahman when uncontaminated is the same everywhere'
(5.19).
6.30 (ii) He who, having reached the highest stage of maturity, views
similarity of nature with Me, i.e., sees similarity of all selves to Myself
when They are freed from good and evil and when they remain in Their
own essence, as declared in the Sruti, 'Stainless he attains supreme
degree of equality' (Mun. U., 3.1.3); and 'sees Me in all selves and sees
all selves in Me.' That is, on viewing one of Them (selves), one views
another also to be the same, because of their similarity to one another.
To him who perceives the nature of his own self, I am not lost on
account of My similarity to him i.e., I do not become invisible to him. He
(the Yogin) viewing his own self as similar to Me, always remains within
My sight when I am viewing Myself, because of similarity of his self with
Me. Sri Krsna describes a still more mature steps (of Yoga):
6.31 (iii) The Yogin who, fixed in the state of Yoga in oneness because
he has the same form of uncontracted knowledge (as Myself), worships
Me steadfastly by renouncing the differences of the Prakrti (i.e., of the
body) --- then that Yogin, even while coming out of Yoga, howsoever he
may live, views Me only, when viewing his own self and all other beings.
The meaning is that he views his similarity to Myself in his own self and in
the self of all beings. Now Sri Krsna proceeds to speak of the maturest
stage beyond this:
6.32 (iv) He who --- because of the similarity between his own self and
other selves, as they are all constituted similarly of uncontracted
knowledge in their essential being --- views the pleasures in the form of
the birth of a son and the sorrows in the form of the death of a son of his
own and of others, as equal, on the ground of their equal unrelatedness
to such pleasures and pains to him. Viewing his own pleasures and
pains of the above description as being not different from those of others
of the same kind --- tht Yogin is deemed the highest; he is judged as
having reached the summit of Yoga. [The idea is to prevent
misconstruing the verse as meaning that one shares the joy and misery
of all as his own. It means only that the highest type of yogins
understand that the self is unrelated to the pain and pleasures of his own
body-mind. He understands also that the same is the case with other
selves.]
6.33 Arjuna said -- This Yoga as explained by you consists in
maintaining equality of vision everywhere, viz., i) among themselves
which have been so far known to be of different kinds such as gods and
men, and ii) between the individual selves and the Supreme, in so far as
(a) all the selves are of the same form of knowledge, and (b) in so far as
the individual self (i.e., the released soul) and the Supreme are alike free
from Karma. I do not see how this Yoga can be steadily established in
my mind, fickle as the mind is.
6.34 For the mind, which is found to be fickle even in matters
incessantly practised, cannot be firmly fixed by a person in one place. It
agitates that person violently and flies away stubbornly elsewhere.
Regarding such a mind, which by nature is fickle even in matters
practised, I regard that its restraint and fixing in the self, which is of quite
opposite nature, is as difficult as restraining a strong contrary gale with
such things as a fragile fan etc. The meaning is that the means for the
restraint of the mind should be explained.
6.35 The Lord said -- No doubt, the mind is hard to subdue on account
of its fickle nature. However, it can be subdued with difficulty by
cultivating favourable attitude in the direction of the self by repeated
contemplation of Its being a mind of auspicious attributes (these being
eternality, self-luminosity, bliss, freedom from Karma, purity etc.), and by
the absence of hankering produced by seeing the host of evil qualities in
objects other than the self hankered for.
6.36 Yoga is hard to attain even in spite of great efforts by one of
unrestrained self, i.e., of unrestrained mind. But the same Yoga which is
of the form of sameness of vision can be attained by proper means by
one who is striving, whose 'mind is subdued,' i.e., by one whose mind is
conquered by works (Karma Yoga) taught before, which is of the nature
of My worship and which includes within itself knowledge (Jnana).
Then Arjuna puts questions in order to hear the greatness of Yoga, as it
really is, which he has already heard about at the beginning of the
teaching, 'Here there is no loss of effort' (2.40). There the greatness of
Karma Yoga as inclusive of knowledge of the self with Yoga as its
culmination was taught. This alone is the real greatness of Yoga.
6.37 - 6.39 Arjuna said -- What way does he go, who has embarked on
Yoga endowed with faith, but who by inadequacy of exertion in practice,
does not gain success in Yoga and has his mind wandering from Yoga?
Does he not perish like a small piece of cloud torn from a large mass of
cloud --- perish without reaching another large mass of cloud? Now
does he not fall away from both (sides)? He has no support and is
confused on the path leading to the Brahman. He is without any support
in the sense that Karma or rituals which constitutes the means of heaven
etc., does not give support for a person who is devoid of attachment to
fruits; for Karma is the means for generating its own fruits. He is also
confused in the path leading to the Brahman on which he has just begun
to traverse; He has lost his way. Does he then get lost by falling down
from both sides, these being attainment of heaven on the one hand and
liberation on the other. Does he not thus perish? You should remove
this doubt altogether from my mind; for there is no other remover of this
doubt than You, who always perceive directly all matters simultaneously.
6.40 The Lord said -- Neither here nor there is destruction for him who
has begun Yoga with faith and has then fallen away from it. The meaning
is that there is no destruction either in the form of failure of attainment of
desires or in the form of Pratyavaya, which means the attainment of what
is undesirable because of defects in the performance of works.
Therefore no one who practises this incomparably auspicious Yoga ever
comes to an evil end in the present, past or future. Sri Krsna explains
how this is so:
6.41 This person, who had wandered away from Yoga because of
desire for whatever kind of enjoyments, he will gain those very
enjoyments through the excellence of Yoga alone. Having attained to the
worlds of those who do meritorious acts, he will dwell there for a long
time, i.e., till his desire for such enjoyments gets exhausted. Then,
devoid of desire for these enjoyment, this person who has swerved from
Yoga at the very beginning of Yoga, is born, by virtue of the excellence
of Yoga, in a family of those who are competent to practise Yoga.
6.42 If one swerves from the right path at an advanced stage of Yoga,
he will be born in a family of wise Yogins who practise Yoga and are
themselves capable of teaching Yoga. Thus, these two types of birth ---
one in the family of those who are fit to practise Yoga and the other in
that of accomplished Yogins --- are hardly met with among common
people in this world. But Yoga is of such great potentiality that even this
rare blessing is achieved through it.
6.43 - 6.44 There, in that existence, he regains the mental disposition
for Yoga that he had in the previous birth. Like one awakened from
sleep, he strives again from where he had left before attaining complete
success. He strives so as not to be defeated by impediments. This
person who has fallen away from Yoga is borne on towards Yoga alone
by his previous practice, i.e., by the older practice with regard to Yoga.
This power of Yoga is well known. Even a person, who has not
engaged in Yoga but has only been desirous of knowing Yoga, i.e., has
failed to follow it up, acquries once again the same desire to practise
Yoga. He then practises Yoga, of which the first stage is Karma Yoga,
and transcends Sabda-brahman (or Brahman which is denotable by
words). The Sabda-brahman is the Brahman capable of manifesting as
gods, men, earth, sky, heaven etc., namely, Prakrti. The meaning is that
having been liberated from the bonds of Prakrti, he attains the self which
is incapable of being named by such words as gods, men etc., and
which comprises solely of knowledge and beatitude. After thus
describing the glory of Yoga the verse says:
6.45 Because of such excellence of Yoga, through accumulation of
merit collected in many births the Yogin striving earnestly, becomes
cleansed from stains. Having become perfected, he reaches the
supreme state, even though he had once gone astray. Sri Krsna now
speaks of the superiority of the Yogin above all others because of his
being devoted to the supreme goal of human existence.
6.46 Whatever end of human endeavour is attained by mere austerity,
by knowledge of different subjects (i.e., different from experience of the
self) and by mere rituals like the horse-sacrifice etc., ---- greater than all
these is the end achieved through Yoga. Consequently the Yogin is
superior to those who practise austerity, to those who possess learning
and to those who perform rituals. Therefore, O Arjuna, become a Yogin.
Thus, so far the vision of the self, which has been expounded in the
teaching of Prajapati as forming a part of supreme Vidya, has been
taught; then Sri Krsna extols that supreme Vidya:
6.47 'Yoginam', which is the genitive case, has to be taken in the sense
of the ablative. In the verses beginning with, 'He sees the self as abiding
in all beings' (6.29), Yogins at four degrees of attainment have been
mentioned. Since the Yogin who is now mentioned in this passage
cannot be included in the four types mentioned earlier, the genitive case
specifying one out of many will be inappropriate here. In 'api
sarvesam,' those who practise austerities etc., are referred to by the
word 'sarva' (all). According to the principle set forth, here also the case
ending has to be taken as ablative. The meaning therefore is that the
Yogin who is now referred to, is the most integrated compared with
those mentioned earlier and all other types. Compared to this Yogin, the
differences in point of superiority and inferiority among the other Yogins
such as the performers of austerities etc., are of no significance like
mustard-seeds compared to Mount Meru. Even though there exists
smallness and bigness in relation to one another among mustard-seeds,
still when compared to Meru, such distinctions among them have no
significance, as they are all small compared to Meru. I consider him the
most integrated who, with his innermost self, has his mind fixed on Me,
on account of My being the only object of his overflowing love and also
on account of his having a nature which cannot be supported by
anything other than Myself; who has 'faith,' i.e., who strives rapidly to
attain Me because of his being unable to bear a moment's separation
from Me on account of My being very dear to him; and who 'worships
Me,' i.e., serves Me with devotion and meditates on Me --- Me whose
sportive delight brings about the origination, sustentation and dissolution
of the entire cosmos filled with multifarious and innumerable objects of
enjoyment, enjoyers, means and places of enjoyment; who is untouched
by any evil without exception; whose divine figure is the treasue-house of
innumerable multitudes of auspicious, unlimited and unsurpassed
attributes such as knowledge, power, lordship, energy, potency and
splendour; whose divine figure is the treasure-house of infinite,
unsurpassed attributes agreeable and highly worthy, such as radiance,
beauty, fragrance, tenderness, pervading sweetness and youthfulness
which are uniform, inconceivable and divine, wondrous, eternal and
flawless; whose essential nature and qualities transcend all thought and
words; who is the great ocean of compassion, condescension, paternal
love and beauty; who is the impartial refuge of all beings without
exception and without considerations of any difference; who is the
reliever of the distress of supplicants; who is the great, unfathomable
ocean of affection for supplicants; who has become visible to the eyes of
all men without abandoning His essential nature; who has incarnated in
the house of Vasudeva; who has made the entire would illumined with
His limitless and excellent glory; and who has satisfied the entire
universe with the impeccable glory of beauty. The idea is that I, who by
Myself alone see all things directly as they are, look upon him, the last
mentioned type of Yogi here, as superior to all other types mentioned
earlier.



BHAGAVADGITA
English translation of Sri Ramanuja's Sanskrit Commentary - Swami
Adidevananda
Chapter 7
RO
7.1 The Lord said -- Listen attentively to My words imparting knowledge
to you, by which you will understand Me indubitably and fully --- Me, the
object of the Yogic contemplation in which you are engaged with a mind
so deeply bound to Me by virtue of overwhelming love that it would
disintegrate instantaneously the moment it is out of touch with My
essential nature, attributes, deeds and glories, and with your very self
resting so completely on Me that it would break up when bereft of Me.
7.2 I will declare to you in full this knowledge having Me for its object,
along with Vijnana or distinguishing knowledge. Vijnana is that
knowledge of God in which His nature is distinguished form all things. I
am distinguished from all things, animate and inanimate, as the only
Being opposed to all that is evil and endowed with infinitely great
manifestation of countless multiples of attributes of all kinds which are
auspicious, unsurpassed and without limit. I will declare to you that
knowledge which has My essence as its object. Why say much? I shall
declare to you that knowledge knowing which nothing else remains to be
known again in relation to Myself. Sri Krsna declares that this
knowledge, which will now be taught, is difficult to attain:
7.3 'Men', i.e., those who are qualified for observing the commands of
the Sastras --- among thousands of such men, only some one strives till
the attainment of perfection. Among thousands who strive till the
attainment of perfection, some one only, understanding Me, strives to
attain success through Me (i.e., through My grace). Among thousands of
those who might know Me, some one only knows Me in reality, as I am.
In other words, there is no one who is capable of knowing Me as I am,
i.e., as distinguished from all other entities, as implied in the expression
Vijnana. Sri Krsna will declare later on: 'It is very hard to find such a
great-souled person' (7.19), and 'But no one knows Me' (7.26).
7.4 Know that Prakrti, the material cause of this universe, which
consists of endless varieties of objects and means of enjoyment and
places of enjoyment, is divided into eightfold substances --- earth, water,
fire, air and ether, having smell, taste etc., as their attributes, and Manas
along with kindred sense organs and the categories Mahat and egosense
--- all belonging to Me.
7.5 This is My lower Prakrti. But know My higher Prakrti which is
different from this, i.e., whose nature is different from this inanimate
Prakrti constituting the objects of enjoyment to animate beings. It is
'higher', i.e., is more pre-eminent compared to the lower Prakrti which is
constituted only of inanimate substances. This higher Nature of Mine is
the individual self. Know this as My higher Prakrti through which the
whole inanimate universe is sustained.
7.6 Know that all beings from Brahma down to a tuft of grass, who have
their origin in these two Prakrtis of Mine, are aggregated forms of the self
and of inanimate matter. Irrespective of whether they are existing in a
superior or inferior form, the selves and inanimate matter are mixed
together in them. On account of their origination in My two Prakrtis, they
are Mine. So, know that because the entire universe has its origination in
these two Prakrtis which have their origination in Me, I am myself the
origin and dissolution of the entire universe. For the same reason, I am
its Lord (Sesin). It is proved on the basis of the Srutis and Smrtis that
these two, Prakrti and Purusa (matter and the self), which form the
aggregate of all animate and inanimate beings, have the Supreme
Person as their cause. This is evident from Sruti and Smrti texts like the
following: 'The Mahat resolves into Avyakta, Avyakta into Aksara,
Aksara into Tamas, and Tamas becomes one with the Supreme Lord'
(Su. U., 2); 'O sage, distinct from the form of Visnu, the Supreme Lord,
the two forms, Prakrti and Purusa, arise' (V. P., 1.2.24); and 'What was
described by Me as Prakrti in its dual form of the manifest and the
unmanifest, and the Purusa do merge in the Supreme Self, and the
Supreme Self is the support of all. He is the Supreme Lord named Visnu,
exalted in the Vedas and Vedanta' (V. P., 6.4.38-39).
7.7 I am absolutely superior to all in two ways: 1) I am the cause of both
the Prakrtis and I am also their controlling master (Sesin). This
controllership over inanimate nature is exercised through the animate
Prakrti (the Jivas) who form the inner controller (Sesin) of their bodies
which are constituted of inanimate nature. 2) I am supreme to all in
another sense also --- as the possessor of knowledge, power, strength
etc., in an infinite degree. There is no entity other than Me with such
attributes of an equal or superior nature. The aggregate of all the
animate and inanimate things, whether in their causal state or in the
state of effect, is strung on Me who abides as their Self, as a row of
gems on a thread. They depend on Me. And it is proved that the
universe of inanimate and animate beings exists as the body with
Brahman (i.e. the Supreme Person) as their Self as declared by the
Antaryami-brahmana and other texts: 'He whose body is the earth' (Br.
U., 3.7-3), 'He whose body is the self' (Br. U. Madh., 3.7.22), and 'He is
the inner self of all beings, without evil, He is the Lord in the supreme
heaven, He is the one Narayana' (Su. U., 7). Thus, as everything
constitutes the body of the Supreme Person forming only a mode of His
who is their Self, the Supreme Person alone exists, and all things (which
we speak of as diversity) are only His modes. Therefore all terms used in
common parlance for different things, denote Him only. Sri Krsna shows
this by coordinating some important ones among these entities with
Himself.
7.8 - 7.11 All these entities with their peculiar characteristic are born
from Me alone. They depend on Me; inasmuch as they constitute My
body, they exist in Me alone. Thus I alone exist while all of them are only
My modes.
7.12 Why should this be declared with particular illustrations? The
reason is as follows: Whatever entities exist in the world partaking of the
qualities of Sattva, Rajas and Tamas in the forms of bodies, senses,
objects of enjoyment and their causes --- know them all to have
originated from Me alone, and they abide in Me alone, as they constitute
My body. 'But I am not in them.' That is, I do not depend for My
existence on them at any time. In the case of other beings, though the
body depends for its existence on the self, the body serves some
purpose of the self in the matter of Its sustenance. To Me, however,
there is no purpose at all of that kind served by them constituting My
body. The meaning is that they merely serve the purpose of My sport.
7.13 Now, in this way, the whole universe, consisting of animate and
inanimate entities belonging to Me, evolves from time to time from Me
only, is absorbed in Me, and abides in Me alone. It constitutes My body
and has Me for its self. Whether in the causal state or in the state of
effect, it is I who have all these entities as My modes, because all entities
form My body. Thus, in regard to all these modes, I am superior to them,
as I am their cause, principal, and as I possess a complex of countless
auspicious attributes like knowledge, strength etc. In every way I remain
as the highest being. There exists none higher than Myself. Such being
the case, I am superior to these entities composed of the qualities of
Sattva, Rajas and Tamas --- superior to them by My extraordinary
attributes and by having these various modes for My enjoyment. I am the
highest and immutable, i.e., I form a unity in Myself. This world
constituted of gods, men, animals and immovables, and deluded by the
three Gunas of Prakrti and its evolutes are inferior and transient. The
forms of bodies, senses and objects of enjoyment comprising the world
are there in accordance with their past Karmas. No one in the world
knows Me. How is it possible that all experiencing beings think as
enjoyable objects which are inferior, constituted of the Gunas and are
transient, while You exist --- You who are of the nature of unbounded
and abundant bliss, who has an eternal unchanging form and who is the
source of the enjoyableness of even the objects of the world? Sri Krsna
replies:
7.14 (a) This Maya of Mine consists of the three Gunas, Sattva, Rajas
and Tamas. Because it is created by Me, the Divine, for purpose of
sport, it is divine in its power and therefore difficult to overcome. The
word Maya is used for the effects of the three Gunas, because it has got
the power of generating wonderful effects as in the case of the magic of
Asuras and Raksasas. See the passages: 'Then the excellent discus,
the flaming Sudarsana, was despatched by the Lord to defend the boy.
The thousand Mayas or wonderfully created weapons of the evildesigned
Sambara were foiled one after another, by that quickly moving
discus, for protecting the body of the boy' (V. P., 1.19. 19-20). Here
the term Maya does not signify the sense of 'false'. Even with regard to
magicians, when the term, Mayavin (one who possesses Maya) is used,
there is origination of real impressions with the aid of certain
incantations, herbs etc., though the objects created are illusory things.
Accordingly the term Maya denotes the incantations, herbs etc., which
have got the power of creating real impressions. Inasmuch as the sense
of the term should be invariable, following the usage in all cases, the
term Maya can be applied to the illusory objects, only in a secondary
sense, while its primary sense in regard to the real impressions
generated in the mind. It is just like in the statement 'The cots cry.' The
Maya of the Lord, which is absolutely real and which consists of the
Gunas, is alone taught in the texts like, 'Know then Maya to be the
Prakrti and the possessor of the Maya to be the great Lord' (Sve. U.,
4.10). It not only obscures the essential nature of the Lord but also
creates the condition of the mind that sees its objects as enjoyable.
Therefore, the entire universe, deluded by the Lord's Maya, does not
know the Lord who is of the nature of boundless beatitude. (On the other
hand they feel objects set forth by Maya as enjoyable). Sri Krsna
teaches the way of deliverance from Maya: (b) But those who take
refuge in Me alone --- Me whose resolves are always true, who has
supreme compassion, and who is the refuge of all beings without
exception and without consideration of their particular status --- such
persons shall pass beyond this Maya of Mine consisting of the three
Gunas. The meaning is that they worship Me alone, renouncing the
Maya. Why, then do all not take recourse to refuge in the Lord which is
conducive to the worship of the Lord?
7.15 'Evil-doers', those who commit evil deeds, do not resort to Me.
They are of four types, according to the degree of their evil deeds: (i) the
foolish, (ii) the lowest of men, (iii) those persons deprived of knowledge
by Maya, and (iv) those given to demoniac nature. 'The foolish' are those
who have misconceived knowledge. True knowledge consists in
understanding that the self is dependent on the Lord and exists for Him.
But 'the foolish' think they are independent and also that all enjoyable
things of the world are their own and for their enjoyment. 'The lowest of
men' are those who are incapable of turning towards Me, even though
My essential nature is known to them generally. 'Persons who are
deprived of knowledge by Maya' are those who, though possessing
knowledge about Me and My manifestations, are moved by deceitful
reasonings to contend that such knowledge is inconsistent and
impossible. 'Those of demoniac nature' are those who have positive
knowledge about Myself and My manifestation but hate Me. The intensity
of sinfulness in these types in the order in which they are successively
placed.
7.16 'Men of good deeds,' i.e., those who have meritorious Karmas to
their credit, and who resort to Me and worship Me alone --- they too are
divided into four types according to the degrees of their good deeds,
each subsequent type being better than the preceding, because of the
greatness of their good deeds and gradation in respect of their
knowledge. (i) The 'distressed' is one who has lost his position in life
and his wealth, and who wishes to regain them (ii) He who 'aspires for
wealth' is one who desires for wealth which he has not till then attained.
Between them the difference is very little, as both of them seek wealth.
(iii) He 'who seeks after knowledge' is one who wishes to realise the real
nature of the self (in Its pure state) as an entity different from the Prakrti.
He is called 'one who seeks to secure knowledge,' because knowledge
alone is the essential nature of the self. (iv) And the 'man of knowledge'
is he who knows that, it is the essential nature of the self to find
happiness only as the Sesa (subsidiary or liege) of the Lord, as taught in
the text beginning with, 'But know that which is other than this (lower
nature) to be the higher Prakrti' (7.5). Without stopping with the
knowledge of the self as different from the Prakrti, he desires to attain
the Lord. He thinks that the Lord alone is the highest aim to reach.
7.17 Of these four, 'the man of knowledge' is the foremost. Why?
Because of being ever with Me in Yoga and devoted to the One only. To
the man of knowledge the attainment of Myself being the only end in
view, he is ever with Me. As for the others, they contemplate on Me only
until the fulfilment of their desires. But to the man of knowledge, there is
single-minded devotion to Me only. Unlike him, the others, want only the
objects of their desire and they are devoted to Me only as a means for
gaining them. Hence he, the man of knowledge, alone is the foremost.
Further I am very dear to the man of knowledge. Here the term 'artha' in
relation to the expression 'athyartham' denotes 'what cannot be
expressed adequately.' That is, even I, the omniscient and omnipotent,
is unable to express how much I am dear to the Jnanin, since there is no
such limit as 'this much' for this love. Such is the meaning. As in the
case of Prahlada, the foremost among men of knowledge, it is said: 'But
he with his thoughts firmly fixed on Krsna while being bitten by the great
serpents, felt no pain from the wounds, being immersed in rapturous
recollections of Him' (V. P., 1.17.39). I reciprocate this love infinitely.
7.18 Because they worship Me alone, all these are generous i.e.,
benefactors. For, those who receive from Me anything, however small
they are, I consider them as contributing everything to Me (and thus as
benefactors). But I deem the man of knowledge to be My very self. I
consider Myself as depending on him for My support. Why is it so?
Because this person considers Me to be the highest and finds it
impossible to support himself without Me; I also find it impossible to be
without him. Thus, verily, he is My self. The attainment of this state of
mind requires innumerable auspicious births. It is attained after gaining
the knowledge of the real nature of the self and the self feels that Its
happiness consists in being a dependant (Sesa) of Myself.
7.19 Further after passing through innumerable auspicious births, one
gets the knowledge: 'I find my sole joy as a Sesa of Vasudeva. I find my
essence, existence and activities to be dependent on Him. He is superior
over all others on account of His innumerable auspicious attributes.'
Consequent to this knowledge he resorts to Me, i.e., meditates on Me,
realising, 'Vasudeva alone is my highest end and also the means for
attaining it, and whatever other desire remains in the mind, He alone is
all that too for me'. Such a great-souled person, i.e., great-minded man
is hard to find. It is very hard to find such persons in this world. This is
the only meaning of the statement that 'Vasudeva is all,' because of the
topic having been begun with the statements: 'For I am very dear to the
man of knowledge' (7.17) and 'For he, integrated, is devoted to Me
alone as the highest end' (7.18). It is so, also because that Jnanin whose
traits are given here, possesses the same qualities as the man of
knowledge described earlier. For, it has been said that the two
Prakrtis, the animate and the inanimate, have their sole essence in being
the Sesa (dependants) of the Supreme Person in the verses beginning
with 'Earth, water' (7.4) and ending with, 'Ego-sense, thus My Prakrti is
divided eightfold. This is my lower (Prakrti). But know that which is other
than this (lower nature) and forms the life-principle to be the higher
Prakrti' (7.4-5). Then take the beginning from 'I am the origin and
dissolution of the whole universe. There is nothing higher than Myself, O
Arjuna' (7.6-7), and ending with, 'Know that all the states of Sattva,
Rajas and Tamas are from Me alone. But I am not in them. They are in
Me' (7.12). It has been declared in these texts that the two Prakrtis, both
in their states of cause and effect, depend upon Him for their essence,
existence and activities and that the Supreme Person is superior to
everything in all respects. Therefore the knower of this truth alone is here
spoken of as a man of knowledge or as one knowing 'All this is
Vasudeva.' [The purpose of this explanation is to eliminate any pure
monistic slant to this passage.] Sri Krsna now explains the rarity of
finding such a person of knowledge.
7.20 All men of this world are 'controlled', i.e., constantly accompanied
by their own nature consisting in the Vasanas (subtle impressions)
resulting from relation with the objects formed of the Gunas. Their
knowledge about My essential nature is robbed by various Karmas, i.e.,
by objects of desire corresponding to their Vasanas (subtle impressions)
born of their Karmas and constituted of Gunas. In order to fulfil these
various kinds of desires they take refuge in, i.e., seek and worship, other
divinities who are regarded as different from Me, such as Indra and
others, observing various disciplines, i.e., practising rituals which are
specially meant to propitiate only these divinities.
7.21 These divinities too constitute My body as taught in the Sruti text
like: 'He who, dwelling in the sun, whom the sun does not know, whose
body is the sun' (Br. U., 3.7.9). Whichever devotee seeks to worship with
faith whatever form of Mine, such as the Indra, although not knowing
these divinities to be My forms, I consider his faith as being directed to
My bodies or manifestations, and make his faith steadfast, i.e., make it
free from obstacles.
7.22 He, endowed with that faith without obstacles, performs the
worship of Indra and other divinities. Thence, i.e., from the worship of
Indra and other divinities, who constitute My body, he attains the objects
of his desire, which are in reality granted by Me alone. Although he does
not know at the time of worship that divinities like Indra, who are his
objects of worship, are My body only, and that worship of them is My
worship, still, inasmuch as this worship is, in reality, My worship, he
attains his objects of desire granted by Me alone.
7.23 The men of 'small understanding' means those whose
understanding is poor, who worship only Indra and other divinities. The
fruit of their worship is small and finite. Why? The worshippers of
divinities like Indra go to the divinities. And Indra and other divinities
possess limited joy and live only for a limited time. So if they attain
equality of enjoyment with them, they also fall down along with them in
due course; but My devotees, knowing that their acts are of the nature
of My worship, renouncing attachment for finite, fruits, reach Me, having
for their purpose the pleasing of Me alone. That is, they never more
return to Samsara. For Sri Krsna teaches later on: 'But on reaching Me
there is no rebirth, O Arjuna' (8.16). Now Sri Krsna declares: 'But
these others (i.e., who worship Indra etc.) regard as insignificant even My
incarnations among men and other beings in order to make Myself easy
for all to resort to.'
7.24 Ignorant people do not know My higher nature, immutable and
unsurpassed. They do not know that it is I, who is worshipped through
all rites, who is the Lord of all, and whose nature is beyond speech and
mind, that has incarnated as the son of Vasudeva, without abandoning
My divine nature, out of My supreme compassion and parental love for
those who resort to Me and in order that I may be the refuge of all. They
consider Me as only a worldly prince who was not manifest before and
who has now become manifest by Karma and has secured a special
form. Therefore, they do not resort to Me, nor do they worship Me.
Why is He not manifest (to them)? Sri Krsna says:
7.25 Concealed by the Maya called Yogamaya, I am associated with a
human form and other generic structures which are special to individual
selves. Because of this I am not manifest to all. The foolish, by seeing in
Me merely the human or the other generic structures, do not know that
My powers are greater than those of Vayu and Indra, that My lustre is
more brilliant than that of sun and fire, that though visible to all, I am
unborn, immutable, the cause of all the worlds, the Lord of all, and that I
have assumed a human form, so that all who want can take refuge in
Me.
7.26 I know all being that have passed away, those that live now and
those that will hereafter. But no one knows Me. Among the beings
existing in the three-fold divisions of time whom I look after, no one
understands Me as of the nature described and as Vasudeva incarnated
to be a refuge for all. So no one resorts to Me. Therefore, the one who
knows Me really (Jnanin) is extremely difficult to be found. Such is the
meaning. So also:
7.27 As soon as beings are born they are deluded. This delusion
springs from sense experiences described as pairs of opposites like heat
and cold. Such reactions spring from desire and hate. The purport is
this: Desire and hatred for the pairs of opposites like pleasure and pain,
which are constituted of Gunas, have their origin in the Jivas from the
past experiences they had in their previous births. The subtle
impressions or Vasanas of these previous experiences manifest again as
instinctive desire and hatred towards similar objects in every succeeding
birth of the Jivas. The delusive force of these impressions make them
deluded from the very beginning. It becomes their nature to have love or
hatred for such objects, in place of having happiness and misery at
union with or separation from Me. The Jnanin, however, feels happiness
when he is in union with Me and misery when separated from Me. No
other being is born with such a nature as found in the Jnanin.
7.28 However, there are some whose sins, accruing from beginningless
time, which cause desire or hatred to the pairs of opposites and annual
the tendency towards Me, have come to an end, i.e., have become
weakened, through the accumulation of good actions in numerous
births, They resort to Me, devoid of delusion produced by the Gunas,
and worship Me alone in proportion to the excellence of their Karmas
previously described. In order to attain deliverance form old age and
death and for acquiring the supreme consummation of reaching Me, they
remain steadfast in their vows. Sri Krsna enumerates what special
things are to be known and what ought to be attained by these three
classes of votaries of God:
7.29 Those who take refuge in Me and strive for deliverance from old
age and death, i.e., for the vision of the real nature of the self as distinct
from the Prakrti, they know brahman (the pure individual self). They also
know all about the individual self, and the whole of Karma. [This
attainment is known as Kaivalya, which means the aloofness of the self
in absorption in Its own bliss.]
7.30 Here, other qualified persons distinct from those already
mentioned (i.e., those who desire Kaivalya) are to be understood,
because of the mention again of the term 'those' (ye). Even though the
declaration --- those seekers of fortune who know Me as being
connected with the higher material entities' (Adhibhuta) and 'with that
which is higher to divinities' (Adhidaiva) i.e., the self in Its lordship ---
resmebles a repetition, it is really an injunction on account of the
meaning not being known otherwise. The statement of knowing Me as
being connected with the sacrifice is also enjoined as an injunction for all
the three types of differently qualified aspirants (those who aspire for
Kaivalya, wealth and liberation) without any difference, because of the
nature of the subject matter, that being sacrificial. None of the three
types of aspirants can give up the performance of the great sacrifices
and other rituals in the form of periodical and occasional rituals. They
know Me at the hour of death in a way corresponding with their
objectivies. Because of the term ca (too) in 'they too,' those who have
been mentioned before as 'striving for release from old age and death'
are also to be understood along with the others as knowing Me at the
hour of death. By this, even the Jnanin knows Me as being connected
with the sacrifice on account of the nature of the meaning of the subject
treated (i.e., sacrifice). They also know Me even at the hour of death in a
way corresponding with their objective. The purport is that, besides the
others mentioned earlier like the knower of the Self, those others who
are now described as knowing Him with Adhibhuta, Adhidaiva and
Adhiyajna are to be included among those who will know Him at the time
of death.



BHAGAVADGITA
English translation of Sri Ramanuja's Sanskrit Commentary - Swami
Adidevananda
Chapter 8
RO
8.1-- 8.2 Arjuna said -- What are that brahman, Adhyatma and Karma
which have been mentioned as what should be known by those who
aspire for release from old age and death while they take refuge with the
Lord? What are Adhibuta and Adhidaiva, which should be known by the
aspirants for wealth? Who is Adhiyajna that is to be known by the three
groups as their dying hour. In what manner are You to be known by
these three groups who are self-controlled?
8.3 The Lord said -- That which is the Supreme Imperishable (Aksara)
has been named 'that brahman' The Aksara is that which cannot be
destroyed and forms the totality of all individual selves. The Srutis say to
this effect: 'The Avyakta is dissolved into the Aksara, the Aksara is
dissolved into Tamas' (Su. U., 2). The supreme Aksara is the essential
form of the self, separated from Prakrti. One's own material nature (the
body) is spoken of as Adhyatma or that which dwells with the self. This
material nature (Svabhava) is Prakrti. It does not form the self but
attaches itself to the self in the form of subtle elements, impressions etc.
This has been taught in the Vidya of Five Fires (Cha. U., 5). Both these
(the Aksara and the Adhyatma) should be known by the aspirants for
liberation (Kaivalya) --- the former as what should be attained and the
latter as what should be relinquished. Karma is that force which
produces the origination of mundane beings. 'Beings' here means
beings such as the human beings. The creative force which produces
their origination is contact with woman. It has been described in the Sruti
passage thus: 'The waters sacrificed in the fifth oblations become those
who are named Purusas' (Cha. U., 5.3.3). That creative force is called
Karma. All the acts associated with that should be considered by
aspirants after release as calling for abstention. This abstention will also
be inculcated immediately in the text, 'Desiring which they practise the
vow of continence' (8.11).
8.4 The perishable existences which have been declared as fit to be
known by the seekers of wealth, power etc., form the Adhibhuta. They
are superior material entities that remain in ether or space and other
elements. They are the evolutes of material elements and are perishable
in their nature. They are also of the nature of sound, touch etc.,
supported by their basic subtle elements but different from, and finer
than, ordinary sound etc., and are of many kinds. Sound, touch, form,
taste and smell on this kind, which are manifold and rooted in their
several bases, are to be gained by the seekers after prosperity and
should be contemplated upon by them. Adhidaivata connotes Purusa.
The Purusa is superior to divinities like Indra, Prajapati and others, and is
the experiencer of sound etc., which are different from, and superior to,
the multitude of enjoyments of Indra, Prajapati etc. The condition of
being such an enjoyer is to be contemplated upon by the seekers after
prosperity, as the end to be attained. I alone am connoted by the term
Adhiyajna (sacrifice). Adhiyajna denotes one who is propitiated in
sacrifices. Indra and others, to whom sacrifices are made, form My
body. I dwell as their Self and I alone am the object of worship by
sacrifice. In this manner the three groups of qualified devotees should
contemplate at the time of the practice of periodical and occasional
rituals like the great sacrificies. This is also common to all the three
groups of devotees.
8.5 He who, at the last moment, while leaving the body, departs
remembering Me alone, attains My being; he attains My condition. In
whatever way he meditates on Me, he attains that very form, in the same
manner as the royal sage Bharata attained the form of the deer
remembered by him at death. Such is the meaning. Sri Krsna further
elucidates that it is the nature of one's last thought that leads to the
attainment of a similar form by the meditator:
8.6 'At the end,' at the time of death, remembering whatsoever thought
one abandones the body, to that alone one goes after death. The final
thought arises only with reference to objects pervioulsy ruminated upon
in one's thought. As the final thought results only about an object
previously contemplated upon,
8.7 Therefore, at all times, until your departure, remember Me, day after
day. Engage yourself in actions appropriate to your station and stage in
life, which would make you remember Me. These actions are
prescribed by the Srutis and Smrtis and comprise the periodical and
occasional rites. Thus, by this means, with your mind and intellect set on
Me, you will remember Me at the time of death and thus attain to Me in
the manner desired by you. There is no doubt about this. Thus, having
laid down the common principle that the attainment of one's end is
dependent on one's last thought, Sri Krsna proceeds to describe
different modes of contemplation (Upasana) to be practised by the three
groups of devotees for acquiring their objectives. Of these, he first
speaks about the modes of contemplation to be adopted by the seekers
of enjoyments and power and the type of the last thought consistent
with their contemplation.
8.8 Contemplating on Me, the Supreme Divine Person, in the way to be
specified further, at the last moment, with a mind trained by constant
practice and Yoga, and not moving towards anything else, one reaches
Me alone, i.e., attains a form similar to that of Mine, by virtue of the
attributes of enjoyment and the prosperity contemplated upon, like the
royal sage Bharata who acquired the form of a deer on account of
contemplating on it at the last moment. Abhyasa is the training of the
mind to be often in touch with the object of meditation at all times
without obstruction to the performance of the prescribed periodical and
occasional rituals. Yoga is the meditation practised day by day at the
time of Yoga practice in the manner prescribed.
8.9 - 8.10 He who focusses his life-breath between the eyebrows at the
time of death with a mind rendered unswerving through its purification
achieved by the strength of Yoga conjoined with Bhakti practised day
after day; and he who contemplates on the 'Kavi' i.e., the Omniscient,
the 'Primeval', i.e., who existed always, 'the Ruler,' i.e., who governs the
universe, 'who is subtler than the subtle,' i.e., who is subtler than the
individual self, 'who is the Dhata' of all, i.e., the creator of all, 'whose
nature is inconceivable,' i.e., whose nature is other than everything else,
'who is sun-coloured and beyond darkness,' i.e., who possesses a
divine form peculiar to Himself --- he who concentrates on Him, the
Divine Person described above, between the eyebrows, attains Him
alone. He attains His state and comes to have power and glory similar to
His. Such is the meaning. Then He describes the mode of meditation
to be adopted by the seeker of Kaivalya or the Jijnasu (i.e., of one who
seeks to know his own self or Atman in contrast to one whose object is
God-realisation).
8.11 I shall show you briefly that goal which the knowers of the Veda
call 'the imperishable,' i.e., as endowed with attributes like nongrossness
etc., --- that imperishable which 'the ascetics freed from
passion enter'; that imperishable 'desiring to attain which men practise
continence'. What is attained by the mind as its goal is called 'pada'. I
shall tell you briefly My essential nature which is beyond all description
and which is explained in the whole of Vedanta and which is to be
meditated upon. Such is the meaning.
8.12 - 8.13 Subduing all the senses like ear etc., which constitute the
'doorways' for sense impressions, i.e., withdrawing them from their
natural functions; holding the mind in Me, the imperishable 'seated within
the lotus of the heart'; practising 'steady abstraction of mind (Dharana)
which is called concentration or Yoga,' i.e., abiding in Me alone in a
steady manner; uttering the sacred 'syllable Om,' the brahman which
connotes Me; remembering Me, who am expressed by the syllable Om;
and fixing his 'life-breath within the head' --- whosoever abandons the
body and departs in this way reaches the highest state. He reaches the
pure self freed from Prakrti, which is akin to My form. From that state
there is no return. Such is the meaning. Later on Sri Krsna will elucidate:
'They describe that as the highest goal of the Atman, which is not
destroyed when all things are destroyed, which is unmanifest and
imperishable' (8.20--21). Thus, the modes of contemplation on the
Lord by the aspirants after prosperity and Kaivalya (Atmannconsciousness)
have been taught according to the goal they lead to.
Now, Sri Krsna teaches the way of meditation on the Lord by the Jnanin
and the mode of attainment by him.
error
8.15 Having attained Me, they are not subject to rebirth, which leads to
a condition that is transient and an abode of sorrow. These great souls,
i.e., men of noble minds, worship and attains Me as the sorrow object of
attainment; because they possess knowledge of My essential nature as
it really is; they are unable to maintain or sustain themselves without Me,
as I am exceedingly dear to them. With their minds deeply attached to
Me and completely dependent on Me, they reach Me as the supreme
goal. Sri Krsna next teaches the reason for the return to Samsara of
those aspirants for Aisvarya (prosperity) and for the non-return to
Samsara of those who have reached the Lord:
8.16 All the worlds, from the realm of Brahma included in the
Brahmanda (cosmic sphere), are spheres in which experiences
conferring Aisvarya (prosperity and power) can be obtained. But they are
destructible and those who attain them are subject to return. Therefore
destruction, i.e., return is unavoidable for the aspirants for Aisvarya, as
the regions where it is attained perish. On the contrary there is no rebirth
to those who attain Me, the Omniscient, who has true resolves, whose
sport is creation, sustentation and dissolution of the entire universe, who
is supremely compassionate and who is always of the same form. For
these reasons there is no destruction in the case of those who attain Me.
He now elucidates the time-period settled by the Supreme Person's
will in regard to the evolution and dissolution of the worlds upto the
cosmic sphere of Brahma and of those who are within them.
8.17 These men who know the order of the day and night as
established by My will in regard to all beings, beginning with man and
ending with Brahma --- they understand that what forms Brahma's day
is a unit comprising in it a thousand periods of four Yugas (Catur-yugas)
and anight is a unit of equal duration.
8.18 Thus, at the dawn of a day of Brahma, the manifest entities
existing in the three worlds, possessing body, senses, objects, and
places of enjoyment appear from the non-manifest (Avyakta), which is
the condition of Brahma's body in that state, and at the beginning of the
night they are dissolved into the condition of the unevolved (Avyakta)
which forms the body of Brahma then.
8.19 The same multitude of beings, controlled by Karma, evolves again
and again, undergoing dissolution at the coming of night. Again at the
coming of the day it comes forth. Similarly, at the end of the life span of
Brahma which consists of a hundred years of three hundred and sixty
days each, each Brahma-day being a thousand Caturyugas, all the
worlds including that of Brahma and Brahma himself dissolve into Me in
accordance with the order thus described in the Srutis: 'The earth is
dissolved into the waters, the waters are dissolved into light' etc., (Su.
U., 2). The process of involution ends, after passing through all the other
stages of dissolution, with the Avyakta, Akasa and Tamas. Therefore, for
every other entity except Myself, origination and annihilation are
unavoidable. So for those who seek Aisvarya (prosperity and power)
birth and dissolution according to the above mentioned time
arrangement are unavoidable. But in the case of those who attain to Me,
there is no return again to Samsara. [The immense duration of time,
according to ancient thinkers, is as follows: Catur-yuga, or a unit of the
four yugas of Krta, Treta, Dvapara and Kali, has a cumulative duration of
4,320,000 human years. A thousand such periods constitute a day time
of Brahma and a similar period his night. Periodic creation and
dissolution of the universe take place in these two periods respectively.
One year of Brahma consists of 360 such diurnal period. A Brahma has
a life-span of 100 such years --- i.e., 311, 040, 000,000,000 human
years. At the end of it, there is a Mahapralaya, and a new Brahma comes
into being. Time thus goes on endlessly]. Now Sri Krsna teaches that
there is no return to Samsara even for those who have attained Kaivalya
(isolation of the self).
8.20 - 8.21 Superior, as an object of human end, to this unmanifest
(Avyakta), which is inanimate Prakrti, there is another state of being, of a
kind different from this, but also called Avyakta. It has only knowledgeform
and is also unmanifest. It is the self, Atman. It is unmanifest
because It cannot be apprehended by any means of knowledge
(Pramanas). The meaning is that Its nature is unique and that It can be
known only to Itself. That is, It can be understood only vaguely in the
ordinary ways of knowing. It is eternal, namely, ever-enduring, because It
is not subject to origination and annihilation. In texts like 'For those who
meditate on the imperishable, undefinable, the unmanifest' (12.3) and
'The imperishable is called the unchanging' (15.16) --- that being the
self. It has been called the unmanifest (Avyakta) and imperishable
(Aksara); when all material elements like ether, etc., with their causes
and effects are annihilated, the self is not annihilated in spite of It being
found alone with all the elements. [The elements are what constitute the
bodies of beings.] The knowers of the Vedas declare It as the highest
end. The meaning is that the imperishable entity which has been
denoted by the term 'highest goal' in the passage, 'Whosoever
abandons the body and departs (in the manner described) reaches the
highest state (Dhama)' (8.13), is the self (Atman) abiding in Its essential
nature free from the contact with the Prakrti. This self, which abides thus
in Its essential nature, by attaining which It does not return, --- this is My
'highest abode,' i.e., is the highest object of My control. The inanimate
Prakrti is one object of My control. The animate Prakrti associated with
this inanimate Prakrti is the second object of My control. The pristine
nature of the freed self, free from contact with inanimate matter, is the
highest object of My rule. Such is the meaning. This state is also one of
non-return to Samsara. Or the term 'dhama' may signify 'luminosity'.
And luminosity connotes knowledge. The essential nature of the freed
self is boundless knowledge, or supreme light, which stands in contrast
to the shrunken knowledge of the self, when involved in Prakrti. [The
description given above is that of Kaivalya, the state of self-luminous
existence as the pure self]. Sri Krsna now teaches that the object of
attainment for the Jnanin, is totally different from this:
8.22 That Supreme Person has been declared in such texts as 'There is
nothing higher than Myself, O Arjuna. All this is strung on Me, as rows of
gems are on a thread' (7.7), and 'Who am beyond them and immutable'
(7.13) --- He is the Supreme Person in whom all beings abide and by
whom all this is pervaded. He is to be attained by undivided devotion as
described in 'Whose mind is not in anything else' (8.14). Now, Sri
Krsna teaches the 'path of light,' described in the Srutis which is
common to the knowers of the true nature of the self and to the persons
who are devoted to the Supreme Person. The nature of this path is
qualified as one of 'non-return to Samsara.' In the case of a person
journeying through the 'path of light,' as described in the text of the
worship of Five Fires is as follows: 'So those who know It (i.e., the
eternal nature of the individual self) thus, as taught in the Vidya of the
Five Fires, and those too who worhip in the forest with faith and Tapas
go to the deity ruling over the rays of light, and from there to the deity of
the day' (Cha. U., 5.10.1). The attainment of the Supreme Brahman and
the non-return to birth are declared with reference to those who go by
the path of light, etc., by the teaching that 'He the Supreme Being leads
them to Brahman ... Those who reach by this path do not return to the
(wordly) life of man' (Cha. U., 4.15.5). This declaration of the goal in the
text, 'Those who know it thus etc.,' is not with reference to the
attainment of the Atman which constitutes ony the limb of the science of
Brahman as taught in the beginning of Prajapati's teaching. For there will
then arise purposelessness for the separate teaching of the same in
regard to the principal science of the Supreme in the text. 'Those who
are in the forest worship by means of faith and austerity etc.,' (Cha. U.,
5.10.1). It is taught in the Vidya (meditation) of Five Fires: 'Thus,
indeed, in the fifth oblation the waters become Purusa' (Cha. U., 5.9.1)
and 'Those with a balance of good Karmas ... and those with a balance
of bad Karmas' (Ibid., 5.10.7). What is to be understood here is that the
state of existence as men and other beings, which has its origin in good
and evil Karmas, refer to the 'waters' which alone are mixed with other
elements (i.e., to the body-mind); as for the self, there is only contact
with them and not identification. Thus, is declared the difference
between intelligent self and inanimate matter. Then, by the texts, 'Those
who know this' (Ibid., 5.10.1), 'Those who go to the rays of light' (Ibid.),
and 'They who proceed by it return not to the human condition here,' it
is instructed that those who know this concerning the sentient and
inanimate entities --- the one to be attained and the other to be rejected
----, they jourey along the path described by the terms 'beginning with
light and do not return to Samsara'. On account of the passage, 'He
leads them to the Brahman' (Ibid., 4.15.5), which holds that the
Brahman is attained by both the knower of real nature of the self and the
devotees of the Supreme Person and also because of the axiom of
'results according to efforts' (Tat-kratu-nyaya), the entity self, separated
from the inanimate matter, should be constantly meditated upon as
having its sole joy in absolute subservience to the Supreme Brahman
who is Its self. The self's nature of finding only joy consists in absolute
subservience to the Surpeme Person. This is proved from the Srutis like
'He who dwells within the self ... whose body is the self' (Sa. Bra.,
14.6.5.5.30).
8.23 - 8.24 Here, the term 'time' denotes a path, having many deities
beginning with day and ending with year. The deities preside over
divisions of time. The meaning is --- I declare to you the path departing
in which Yogins do not return and also the path departing in which the
doers of good actions return. By the clause, 'Light in the form of fire, the
day, bright fortnight, six months of the northern course,' year also is
denoted.
8.25 This denotes the world of the manes etc., described by the term
'starting with smoke.' Here the term Yogin connotes one associated with
good actions.
8.26 The bright path is characterised by the terms 'starting with light.'
The dark path is characterised by the 'terms starting with smoke.' By the
bright path a man goes to the plane of no-return, but he who goes by
the dark path returns again. In the Sruti both the bright and dark paths
are said to be eternal in relation to Jnanis and doers of good actions of
many kinds. This is corroborated in the text: 'Those who know this and
those who worship with faith do Tapas in the forest etc., they go to the
light' (Cha. U., 5.10.1), and 'But those who in the village perform Vedic
and secular acts of a meritorious nature and the giving of alms --- they
pass to the smoke' (ibid., 5.10.3).
8.27 Having known these two paths, no Yogin is deluded. On the
contrary, he goes by the path of gods, his own path. Therefore, be
integrated every day with Yoga called meditation on the path described
by the terms starting with light. Next Sri Krsna speaks of the fruit of
knowing the import of the Sastras, as taught in the two chapters 7 and
8.
8.28 Whatever fruit is said to accrue for meritorious actions in the form
of the regular study of the Vedas Rg, Yajus, Saman and Atharvan as also
for the performance of sacrifices, austerities, gifts --- all these does not
transcend on knowing this, namely the greatness of the Lord as taught
in the two chapters (7 and 8). By immense joy arising from the
knowledge of this, he regards all these results as negligible as straw. Be
being a Yogin, viz., a Jnanin, he reaches the supreme, primal abode
which is without beginning and is attainable by such a Jnanin.



BHAGAVADGITA
English translation of Sri Ramanuja's Sanskrit Commentary - Swami
Adidevananda
Chapter 9
RO
9.1 The Lord said -- I will declare to you, who does not cavil, this most
mysterious knowledge called Upasana, which is of the nature of Bhakti,
together with special knowledge, namely, the distinguishing knowledge
of how it differs from other meditations. The import is this: You have
heard of My eminence, which is distinct in kind from all other forms of
greatness and is unlimited in its modes. You must have been convinced
that it can be so only and not otherwise. To you whose mind is thus
prepared, I shall declare that knowledge by acquiring which, and making
which your way of life, you will be emancipated from all evil that hinders
you from attaining Me.
9.2 This is a 'royal science', the king among sciences; 'the royal
mystery', the king among mysteries. Or royal science may also mean the
science known and practised by kings. Indeed kings are those who have
broad and profound minds. The meaning is that this is the science of
great minds. This is a mystery, because the great-minded alone are
skilled in keeping mysteries. This is 'supreme purifier'; for it removes
completely all blemishes opposed to the attainment of Myself. It is
realised by 'direct perception'. Avagama' is that which is apprehended --
- the subject of knowledge. It is that knowledge which has become
direct perception, so that its object is directly apprehended. The import
is that I, when worshipped in the spirit of Bhakti, become perceptible to
the worshipper immediately. Even so, it is in 'accord with Dharma' or
inseparable from Dharma. What is called Dharma is that which
constitutes the means for the highest good. Though it is of the nature of
supreme good, as it brings about the vision of Myself, yet it is also the
means for completely attaining Me, which is the end unsurpassed and
the final good. Because of this, it is 'pleasurable' to practise; its
adoption is a matter of supreme love. It is 'abiding', imperishable. It does
not perish even after leading to My attainment. That is, I give Myself up
to one who performs this form of worship; even then it appears to Me
that I have done nothing for him. Such is the meaning.
9.3 Some men who even after attaining the state fit for the practice of
this Dharma which is called Upasana (worship) --- which is immensely
dear inasmuch as it has for its goal Myself who am incomparably dear,
and which is the means for the attainment of Myself forming the supreme
good that does not perish --- may still 'lack faith' in it. Such persons who
lack faith which requires eagerness for realization, will not attain Me but
remain in the mortal pathway of Samsara. O how strange it is --- this
hindrance caused by evil Karma! Such is the meaning. [It means, that to
declare that one has faith in a spiritual doctrine and yet to take no steps
to put it into practice, is pure hypocrisy.] Listen then to the
inconceivable glory of Myself, who am the goal tobe attained:
9.4 This 'entire universe,' composed to sentient and non-sentient
beings, is pervaded by Me, the inner controller, whose 'form is not
manifest,' namely, whose essential nature is unmanifest. The meaning is
that all this is pervaded by Me, the Principal (Sesi), so that I may sustain
and rule this universe. This, the pervasion of all by the inner controller,
who is invisible to the entire group of sentient and non-sentient beings, is
taught in the following passage of the Antaryami-brahmana: 'He who
dwells in the earth ... whom the earth 'does not know' (Br. U., 3.7.3) and
'He who dwells in the self ... whom the self does not know etc.,' (Br. U.
Madh., 3.7.22). Therefore 'all beings abide in Me'; all beings rest in Me
who am their inner controller. In the same Brahmana it is taught that
their existence and control are dependent on Him, as they are subject to
His control and as they constitute His body: 'He whose body is the
earth ... who controls the earth from within' (Br. U., 3.7.3) and 'He
whose body is the self ... He who controls the self from within' (Br. U.
Madh., 3.7.22). So also His primacy over everything is taught. 'I am not
in them,' namely, I do not 'depend' on them for My existence. There is
no help derived from them for My existence.
9.5 And yet 'beings do not abide in Me,' as I do not support them as a
jug or any kind of vessel supports the water contained in them. How
then are they contained? By My will. Behold My divine Yoga power,
namely, My wonderful divine modes, unique to Me alone and having no
comparison elsewhere. What are these modes? 'I am the upholder of all
beings and yet I am not in them --- My will sustains all beings.' The
meaning is I am the supporter of all beings, and yet I derive no help for
Myself whatever from them. My will alone projects, sustains and controls
all beings. He gives an illustration to show how all beings depend on
His will for their being and acts:
9.6 The 'powerful air' remains and moves everywhere in the ether
(Akasa) without any perceivable support. So it has necessarily got to be
admitted that the powerful air is dependent on Me for its existence and
is being upheld by Me alone. Even so know that all entities abide in Me,
who am invisible to them, and that they are upheld by Me alone. The
knowers of the Veda declare thus: 'The origin of clouds, the waters of
the ocean remaining within bounds, the phases of the moon, the strong
movements of the gale, the flash of lightning and the movements of the
sun --- all these are marvellous manifestations of the power of Visnu.'
The meaning is that they are all the marvellous miracles which are unique
to Visnu. The Srutis and other texts also declare likewise: 'Verily, O
Gargi, at the command of that Imperishable One, the sun and the moon
stand apart' (Br. U., 3.8.9, and 'Through the fear of Him the wind blows,
through the fear of Him the sun rises, through the fear of Him Agni and
Indra perform their duties' (Tai. U., 2.8.1). It has been declared that the
existence and acts of all beings originate by the will of the Lord, who is
independent of all others. Now Sri Krsna declares that the origin and
dissolution of all entities also are due to His will only:
9.7 All the mobile and immobile entities enter into My Prakrti at the end
of a cycle, namely at the end of Brahma's life in accordance with My will.
This Prakrti, constituting My body, is designated by the term Tamas, as it
cannot be differentiated into name and form. I again send forth the very
same beings at the beginning of a cycle. Manu declares accordingly:
'This universe became Tamas ... by an act of will. He produced it out of
His body' (Manu, 1.5.8). The Srutis also declare thus: 'He whose body
is Avyakta' (Su. U., 7); 'The Avyakta merges into Aksara, the Aksara into
Tamas' (Ibid., 2); and also 'There was Tamas; the intelligence was
concealed by Tamas' (Tai. Br., 1.8.9).
9.8 Operating My Prakrti, with its wonderfully variegated potency, I
develop it eightfold and send forth this fourfold aggregate of beings,
gods, animals, men and inanimate things, time after time. All these
entities are helpless, being under the sway of My Prakrti comprising the
three Gunas which can cause delusion. If this is so, it may be urged,
inequalities of creation can be said to affect the Lord with cruelty,
partiality etc. To this, the Lord answers:
9.9 But actions like unequal creation do not bind Me. There can be no
imputation of cruelty etc., to Me, because the previous actions (Karmas)
of individual selves are the causes for the inequality of conditions like
that of gods etc. I am untouched by the inequality. I sit, as it were, apart
from it as one unconcerned. Accordingly, the author of the Vedantasutras
says: 'Not inequality and cruelty, on account of (creation) being
dependent, for so scripture declares' (Br. Su., 2.1.34), and 'If it be said
that there is no Karma on account of non-distinction, it is replied that it is
not proper to say so, because it is beginningless ...' (Ibid., 2.1.35). [The
idea is this: Creation has no first beginning. It is an eternal cyclic
process of creation and dissolution of the universe. So the differentiation
of Karma, Jiva and Isvara even before creation has to be accepted. Only
in the creative cycle the differentiation becomes patent, and in the
dissolved condition it remains latent.]
9.10 Therefore, My Prakrti, looked at by Me, through My will and under
My supervision creates the world with its mobile and immobile beings in
accordance with the Karma of individual selves. Because of this, namely,
My look at Prakrti in conformity with the Karma of individual selves, the
world revolves. Behold in this wonderful phenomena the lordly power
inherent to Me, the son of Vasudeva, such as My sovereignty, true
resolve and being devoid of cruelty and similar blemishes! So declare the
Srutis: 'The possessor of Maya projects this universe out of this. The
other (i.e., individual self) is confined by Maya in the world. One should
know the Maya to be the Prakrti. And the possessor of Maya to be the
Mighty Lord' (Sve. U., 4.9.10).
9.11 Because of their evil actions (Karmas), fools disregard Me --- the
great Lord of all beings, the Omniscient, whose resolves are true, who is
the sole cause of the entire universe, and who has taken the human
body out of great compassion so that I might become the refuge of all.
They consider Me to be a man like themselves. The meaning is that they
disregard Me, not knowing My higher nature which is an abode of
compassion, generosity, condescension and parental solicitude. This
nature of mine is the cause of My resorting to the human shape. But
without understanding this, the ignorant consider Me as of the same
nature as others, because I have assumed the human form.
9.12 Men yielding to the deluding nature characteristics of Asuras and
Raksas and not aware of My higher nature like compassion etc. When I
am in a human form, are possessed of vain hopes, i.e, their hopes
remain fruitless, and their knowledge also is vain, i.e., is fruitless. They
are so because of their erroneous understanding which fails to know that
all things, mobile and immobile, belong to Me. They are ignorant on
account of their being devoid of knowledge of truth everywhere.
Whatever they do regarding Me, the Lord of all, is done with an attitude
that I am an ordinary mortal. So their efforts go in vain. All this springs
from their partaking of the nature of Raksasas and Asuras.
9.13 Those who, through their multitude of good acts, have taken
refuge in Me and have been thereby released from the bondage of evil --
- they understand My divine nature. They are high-souled. Knowing Me
to be the immutable source of all beings, namely, as the Lord whose
name, acts and nature are beyond thought and speech, and who has
descended in a human form out of supreme compassion to rescue the
good, --- they worship Me with un unswerving mind. As I am extremely
dear to them, without worshipping Me they are unable to find support for
their mind, self and external organs. Thus they become devoted to Me
as their sole object.
9.14 Because of My being very dear to them, they are unable to find
support for their souls even for a moment without 'singing My praises,'
'striving for My sake and bowing to Me in reverence.' Remembering My
names connotative of My special attributes, they cry out My names ---
Narayana, Krsna, Vasudeva etc., with horripilations in every part of their
bodies and with their voices tremulous and indistinct because of joy.
They engage in activities for my sake, such as performing worship, and
doing actions helpful to worship, lik building temples and cultivating
temple gardens. They prostrate themselves on the earth like a stick,
indifferent to dust, mud and the gravel, with all the eight members of
their beings --- the Manas, Buddhi, Ahankara, the two feet, two hands,
and the head, which are bowed down under the influence of Bhakti.
Aspiring for eternal communion with Me, desiring eternal union with Me,
they worship Me, resolved to attain the state of servitude to Me for their
entire being.
9.15 Other high-minded persons worship Me by singing My names,
etc., already described; and they also perform the sacrifice called
knowledge. They worship Me, who, by being 'characterised by diversity
in various ways' in the form of the cosmos, is a multiform, namely,
having all entities as modes (Prakaras) and also as One (the Prakari). The
purport is this: The Lord Vasudeva alone, having the body comprising
animate and inanimate entities in an extremely subtle form (in the state of
Cosmic dissolution) incapable of distinctness by name and form,
resolves by His unfailing true will power: 'May I become embodied in
gross animate and inanimate entities, distinguished variously by name
and form.' He alone then abides, with the variegated cosmos as His
body, comprising gods, animals, men and immobile things. They worship
Me by contemplating on Me thus. Therefore Sri Krsna declares: 'I,
having the universe for My body, alone abide'.
9.16 I am the Kratu, namely, I am Jyotistoma and other Vedic sacrifices.
I alone am the Great Sacrifice (the fivefold sacrifices). I am the Svadha,
the libation offered to nourish the hosts of manes. I am the herb, namely,
oblation. I am the Mantra. I alone am the clarified butter. This implies
other illustrations also. I alone am the oblation of Soma etc. Such is the
meaning. I am the fire such as Ahavaniya etc. I am the act of offering into
fire.
9.17 Of the world consisting of mobile and immobile entities, I alone am
the father, mother, creator and grandfather. Here the term Dhatr stands
for one other than the parents who helps in the birth of a particular
person. Whatever is known from theVedas as purifying, I alone am that. I
am the Pranava, which originates knowledge and forms the seed of the
Vedas. I am the Veda comprising Rk, Saman and Yajus.
9.18 'Gaith' means that which is reached. The meaning is that it is the
place to be reached from everywhere. The 'supporter' is one who props.
The 'ruler' is one who rules. The 'witness' is one who sees directly. The
'abode' is that where one dwells in as in a house etc. The 'refuge' is the
intelligent being wh has to be sought, as he leads one to the attainment
of desirable things and avoidance of evils. A 'friend' is one who wishes
well. The 'base' is that place in which origin and dissolution takes place.
I alone am that 'Nidhana', that which is preserved. What comes into
being and is dissolved is Myself. The imperishable seed is that
exhaustless cause everywhere. I alone am that.
9.19 I send out 'heat' in the form of fire, the sun etc. I 'hold back' the
rain during summer. Likewise, I pour out the rains during the rainy
season. I am 'immortality as well as death' --- I am both these conditions
through which the world lives and dies. Why say more? I am 'the being
and the non-being.' Being is that which exists in the present time. Nonbeing
is that which existed in the past and that which may exist in the
future, but is not experienced now as existing. The meaning is that, I
alone am existent, having all the entities for my modes, as all intelligent
and inhert beings existing in all states, constitute My body. In this way,
they (the wise) worship Me, contemplating, through the realisation of My
essential unity, as the entire universe distinguished by names and forms
and characterished by varied pluralities constituting My body. I alone
exist; all the pluralities are only My modes. Thus, after depiciting the
character of the noble-minded, whose enjoyment consists of only the
experience of the Lord, and in order to bring into bolder relief their
greatness, He describes the behaviour of ignorant men who covet the
objects of desire.
9.20 The three Vedas consist of the Rk, Yajus and Saman. The
followers of the three Vedas are called 'Trai-vidyah', but they are not
devoted to Vedanta (or Trayyanta). The great souls, who rely on
Vedanta, know Me, as mentioned before, to be the only object to be
known from all the Vedas. Considering Me as the highest object of
attainment, they worship Me through singing My names etc., caused by
deep devotion to Me, and also through the sacrifice of knowledge. But
the followers of the three Vedas drink the Soma beverage, forming the
remainder of sacrifices in honour of Indra and other divinities, as
prescribed by the Vedas. They are thereby purified of evil that stand in
the way of attainment of heaven. In these sacrifices, in which Indra etc.,
are regarded as divinties, they really worship Me in the forms of these
divinities. They 'however' do not know that I abide in them in that way,
and so they pray for the way to heaven etc. After attaining the world of
Indra, which is free from unhappiness, they enjoy everywhere the divine
pleasures.
9.21 After enjoying the spacious world of heaven, they return to the
world of mortals when the meritorious Karma forming the cause of that
experience is exhausted. Thus, lacking in the knowledge established in
the Vedanta and desiring only the attainment of heaven etc., they who
follow the teaching of the three Vedas on sacrificial rites, come and go.
After enjoying the trifling and transient pleasures of heaven, they return
to Samsara again and again. But the great souls meditating on Me,
who am incomparably dear to them, attain boundless and unsurpassed
bliss and do not return to Samsara. Sri Krsna desribes their
distinguishing features:
9.22 There are Mahatmas who, excluding everything else and having no
other purpose, meditate on Me as their only purpose, because without
Me they are unable to sustain themselves. They think of Me and worship
Me with all my auspicious attributes and with all my glories. In the case
of such devotees aspiring after eternal union with Me, I Myself undertake
the responsibility of bringing them to Myself (Yoga translated as
'prosperity') and of preserving them in that state for ever (Ksema
translated as 'welfare'). The meaning is that they do not return to
Samsara.
9.23 Those, however, who are devoted to Indra and other divinities,
who rely on the three Vedas alone, and who, possessed of faith, worship
Indra and other divinities --- they too worship Me actually in the light of
the truth that all existing things constitute My body and have Me for their
selves. In the light of this principle, terms like Indra denote Me only. The
worshippers of Indra and other deities therefore worship Me only, in
ways not sanctioned by the Sastras. They do not worship Indra and
other divinities with a proper understanding of the place of these deities
in the light of the Vedanta texts. An example is 'Wherein (i.e., in the
Supreme Self) the sacrifices known as the Caturhotri attain their
fulfilment through the divinities' (Tai. Ar., 4) etc. These texts say in what
way these forms of worship apply to these divinties. For all Vedanta texts
lay down that the Supreme Person alone is to be worshipped directly
when they enjoin the worship of Indra and other divinities, as they form
the body of the Supreme Person. The meaning is that in the Caturhotri
sacrifice like Agnihotra, the full moon and the new moon sacrifices etc., it
is the Supreme Self only that is worshipped, as He abides as the self in
Indra etc., who are the ostensible objects worshipped in these sacrifices
by which these worshippers obtain their fulfilment through them.
Therefore, the votaries of the three Vedas do not understand that these
rituals form the worship of the Supreme Person and that He alone is to
be worshipped. As they do not do so, they become experiencers of
limited results, and they are again liable to fall into Samsara. Sri Krsna
gives expressions to this:
9.24 I am 'the only Lord' --- the meaning is that I alone am the bestower
of rewards everywhere. How wonderful is this, that though devoting
themselves to the same kind of action, on account of the difference in
intention some partake of a very small reward with the likelihood of fall,
while some others partake of a reward in the form of attainment of the
Supreme Person which is unalloyed, limitless, and incomparable! Sri
Krsna explains this:
9.25 The term 'Vrata' in the text denotes will, intention or motive. Those
who intend to worship gods, like Indra and others with the resolution,
'Let us worship Indra and other gods by ceremonies like the new moon
and full moon sacrifices' --- such worshippers go to Indra and other
gods. Those who intend worshipping manes, resolving 'Let us worship
the manes through sacrifices,' --- such worshippers go to the manes or
others resolving --- 'Let us worship the Yaksas, Raksasas,' Pisacas and
other evil spirits' --- they go to them. But those who, with the same rites
of worship, worship Me with the intention, 'Let us worship Lord
Vasudeva, the Supreme Self, whose body is constituted of gods, the
manes and the evil spirits' --- they are My worshippers and they reach
Me only. Those who intend worshipping gods etc., attain gods etc.
After sharing limited enjoyment with them, they are destroyed with them
when the time comes for their destruction. But My worshippers attain
Me, who has no beginning or end, who is omniscient, whose will is
unfailingly effective, who is a great ocean of innumerable auspicious
attributes of unlimited excellence and whose bliss too is of limitless
excellence. They do not return to Samsara. Such is the meaning. Sri
Krsna continues to say, 'There is also another distinguishing
characteristic of My worshippers.'
error
9.27 Whatsoever worldly work you do for the sustenance of the body,
whatsoever you set aside for the sustenance of the body, whatsoever
Vedic acts, obligatory and occasional, like offerings, charity and austerity
you practise --- do all that as an offering to Me. 'Arpana' is offering. Do
all acts, secular and Vedic, as if the doer, the enjoyer and the
worshipped were all offerings to Me. The import is this: The divinities
etc., who are the objects of sacrificial worship, charities etc., and you,
the agent and experiencer --- all belong to Me and have their essence,
existence and actions dependent on Me. Thus only to Me, the supreme
Principal (Sesi) and supreme agent, offer everything --- yourself as the
agent, experiencer and worshipper, all the host of divinities who are the
object of worship and the sum of actions constituting the worship.
Actuated by overwhelming love, contemplate yourself and other factors
such as the objects of worship, as dependent on Me as My Sesas, and
hence as of a nature that finds delight only in subservience to Me.
9.28 Thus, equipped with a mind which is firmly set in Yoga, called
Sannyasa, considering yourself as one whose delight lies in being a
subsidiary (Sesa) to Me and subject to My control and all acts to be My
worship, and engaging yourself in secular and Vedic actions with such
an attitude, you will free yourself from countless bonds, called ancient
Karmas, productive of auspicious and inauspicious results which stands
as a hindrance preventing you from attaining Me. Freed from them, you
shall come to Me only. Listen now, to My supreme nature which
transcends the world:
9.29 Being a refuge for all, I am the same to all creation, be they gods,
animals, men or immovables, who exist differentiated from the highest to
the lowest according to their birth, form, nature and knowledge. With
regard to those seeking refuge, none is hateful because of inferiority in
status by birth, form, nature, knowledge etc. No one is discarded as an
object of odium. Likewise, it is not that one who has resorted to Me is
dear to Me on account of any consideration like birth, status etc. That he
has taken refuge in Me is the only consideration. The meaning is no one
is accepted as a refuge for reasons like birth. But those who worship Me
as their sole objective I like, because I am exceedingly dear to them, and
because they find it impossible to sustain themselves without My
worship. So they abide in Me, irrespective of whether they are exalted or
humble by birth etc. They abide in Me, as if they possess qualities equal
to Mine. I also abide in them, as if they are My superiors. Moreover:
9.30 Even though he has transgressed rules that ought to be followed
and has failed to avoid what a person belonging to a particular class
should avoid, if he has begun to worship Me in the manner described
above with undivided devotion, namely, with worship as the only
purpose --- such a person must be considered highly righteous. He is
eminent among the worshippers of Visnu. He must be esteemed as fit
for honour. The meaning is that he is equal to those Jnanins mentioned
earlier. What can be the reason for this? The reason is that, he has
rightly resolved, i.e., his resolve is in the proper direction. 'The Lord who
forms the sole cause of the entire universe, who is the Supreme
Brahman, Narayana, the Lord of all mobile and immobile beings, is our
Master, our Teacher, and our Friend, highest object of enjoyment,' ---
such a resolve is difficult to be made by all. Its effect, unremitting
worship which has no other purpose, will be found in him who makes
such a resolve. Hence he is holy and is to be highly honoured. When this
resolve, and unremitting worship which is its effect, are found in a
person, he is not to be belittled; for, his transgression of rules is a
negligible mistake compared to this kind of excellence. On the other
hand he is to be regarded with high honour. Such is the meaning. No,
if it be said that transgression of rules will annul the flow of worship, as
declared in the Sruti passages like, 'One who has not ceased from bad
conduct, is not tranquil, is not composed and also not calm in mind,
cannot obtain Him through intelligence' (Ka. U., 1.2.24), Sri Krsna
replies:
9.31 Quickly he becomes righteous, the Gunas of Rajas and Tamas in
him being eradicated with their roots, as he has shaken off all evils
through the worship of Myself without any ulterior motive but only
because of My being dear to him. Quickly he becomes one whose mind
is specially attuned to My worship with all the ancillaries and having all
the obstacles removed. It is this kind of worship which was alluded to by
the term. Dharma at the commencement of this chapter thus:
'Asraddhadanah purusa dharmasy'asya' etc., (9.3). Such a person
obtains enduring peace, i.e., he attains to an eternal state, free from
conduct contrary to the attainment of Myself, and from which there will
be no return to Samsara. O Arjuna, you may affirm that one who has
begun to worship Me in this way will not perish even though he is
tarnished by some misconduct in the past. On account of his devotion to
Me, he annihilates the entire host of obstacles. After obtaining eternal
state of freedom from obstacles, he quickly obtains perfect Bhakti.
9.32 - 9.33 Women, Vaisyas and Sudras, and even those who are of
sinful birth, can attain the supreme state by taking refuge in Me. How
much more then the well-born Brahmanas and royal sages who are
devoted to me! Therefore, roayl sage that you are, do worship Me, as
you have come to this transient and joyless world stricken by the
threefold afflictions. Sri Krsna now describes the nature of Bhakti:
9.32 - 9.33 Women, Vaisyas and Sudras, and even those who are of
sinful birth, can attain the supreme state by taking refuge in Me. How
much more then the well-born Brahmanas and royal sages who are
devoted to me! Therefore, roayl sage that you are, do worship Me, as
you have come to this transient and joyless world stricken by the
threefold afflictions. Sri Krsna now describes the nature of Bhakti:
9.34 Focus your mind on Me; fix your mind on Me uninterruptedly like a
continous stream of oil --- on Me the Ruler of rulers, antagonistic to all
that is evil, the sole abode of auspiciousness, omniscient, whose resolve
is always true, the sole cause of the entire universe, the Supreme
Brahman, the Supreme Person; on Me, of long large eyes like a lotus
petal; who has the complexion of a clear blue cloud; whose shining
lustre is like that of a thousand suns simultaneously risen; on Me, the
great ocean of the nectar of beauty; of four arms, noble and strong, and
of brilliant yellow raiment; on Me, adorned with a pure crown, fishshaped
ear-rings, garlands, bracelet on the arms and bangles at the
wrist; on Me, the ocean of infinite mercy, affability, beauty, sweetness,
majesty, magnanimity and parental affection; on Me, the refuge of all
without exception and without regard to their differences; on Me the
Lord of all. Sri Krsna again makes the same clear. Be My devotee. Be
one whose mind is focussed on Me by contemplating on Me as
exceedingly dear. Such is the meaning. He makes thie yet clearer. Be My
worshipper, namely, become engaged in My worship, which you have
begun to practise by your experience of Me as supremely dear and
unlimited and unsurpassed. What is called worship is the conduct of one
who realises that he is absolutely a subsidiary --- (Sesa) of God. Worship
consists also in offering all things of enjoyment such as waving of lights
etc., all those things which come into bodily contact like garlands,
sandal paste etc., and those meant for offering like food preparations
and other edibles. The meaning is this: Let your mind be focussed on
Me so as to be engaged in My worship, resulting from love which is
unlimited and unsurpassed and which is born from the experience of
Myself. Again Sri Krsna expounds the same: Bow down to Me. Do not
be satisfied only with services of one who is absolutely subsidiary to me.
Do services which are incomparably dear and animated by an
experience of Myself who is dear and unlimited and unsurpassed. Also
bow down to Me in utter humility, regarding Me as the supreme goal,
i.e., He who is the supreme abode and the supreme goal. The
meaning is that having resorted to Me, it is impossible for you to live
without Me. Having disciplined the mind in this way and considering Me
as the supreme goal, you will thus, through love which is unsurpassed
and incomparable, obtain a mind which is fit for experiencing Me. You
will then reach Me alone. Here the term Atman stands for the mind.
The import is that, holding Me as the sole support, possesing a mind of
this kind, meditating on Me, experiencing Me, worshipping Me and
bowing down to Me --- you will reach Me alone. Thus, with such a turn
of mind you carry on, for pleasing Me alone, your secular works for
bodily sustenance and Vedic activities like obligatory and occasional
rites, regarding them as actuated by Me and finding sole joy in absolute
subservience to Me. You shall ever engage yourself in praising My
names with love and in endeavouring to serve Me and bowing down to
Me etc. You shall contemplate on the entire universe as being under My
rule and being subsidiary (Sesa) to Me. Contemplating on the multitudes
of My attributes, which are exceedingly dear to you, and practising every
day this worship as described, you will reach Me alone.



BHAGAVADGITA
English translation of Sri Ramanuja's Sanskrit Commentary - Swami
Adidevananda
Chapter 10
RO
10.1 The Lord said -- Listen with rapt attention to these words which I
shall utter --- words which are supreme and which give you a much
wider understanding of My greatness. I shall speak out to you about the
rise and growth of devotion to Me, as you are pleased with listening to
My greatness and as I too love you.
10.2 However supernatural the vision and however great the knowledge
of the host of the gods and the wise seers may be, they cannot
comprehend My powers. They do not know My name, actions, essence,
attributes etc., for the reason that I am the source in every way of these
gods and great seers. I am the source of their nature and knowledge,
power etc. The knowledge given to them by Me according to their
meritorious deeds constitutes the cause of their being gods, the great
seers etc. That knowledge is limited. Thus, they have limited knowledge
and do not know the real nature of My essence. Sri Krsna proceeds to
explain that knowledge about His real nature, which is beyond the grasp
of gods etc., and which is the means for release from the evil that stands
in the way of the rise of devotion.
10.3 He who exists 'without being born' at any particular time unlike
other beings is 'unborn' in the sense of being eternal. For, this attribute
denotes a unique state distinct in kind both from insentient things which
are subject to modifications, and from the self in Its state of involvement
in Samsara when It is united with insentient matter. In that state the birth
of the self involved in matter is generated by Karma. The temr 'Anadi', or
without beginning, is used to distinguish the state of the Lord, which is
distinct in kind, from that of the liberated state which is birthless but can
be said to have a beginning. For, to the liberated self, the state of
liberation has a beginning, because, in regard to this, conjunction with
matter which deserves to be abandoned, existed previously. Hence the
term 'Anadi' implies that the Lord is without such conjunction and does
not deserve the same description. The Sruti also says: 'Him who is
stainless' (Sve. U., 4.19). Thus, he who is undeluded among the
mortals understands Me as 'the great Lord of the worlds,' as the Lord of
the lords of the worlds. My nature is incompatible with association with
evil which has to be given up. What is called 'delusion' is the wrong
knowledge of taking Me as one among other entities of the same kind.
To be bereft of this delusion is to be 'undeluded'. Such a person is
released from all sins which stand against the rise of Bhakti to Me. The
meaning is this: In this world, the king who rules over men is only like all
those men. He has become a ruler by some good Karma. Such is not
the case with the Lord of the gods (the Supreme Being). Even the lord of
the cosmic egg (Brahma) is of the same class as other beings in
Samsara, because he too is a created being coming within the threefold
classification of beings according to the three innate tendencies for
growth --- namely Karma-bhavana, Brahma-bhavana and Ubhayabhavana.
These three are described respectively as fitness to practise
work alone, fitness to practise meditation alone and fitness to practise
both together. Brahma comes under the third group. The Sruti also says,
'He who creates Brahma' (Sve. U., 6.18). The same is the case with all
those who have acquired the eight superhuman powers like becoming
atomic etc. But I, the Supreme Being, is the great Lord of the worlds. He
who is not subject to the delusion of regarding Me as of the same order
as others, --- such a person knows Me as distinct in kind from nonconscient
matter in its states as cause and effect, from the self whether
bound or free, and from everything else, on account of all of them being
subject to My control. I am antagonistic to all that is evil and I am the
sole centre of innumerable auspicious attributes, unsurpassed and
incomparable. It is also My inherent nature to be the controller of
everything. One who understands Me to be all this is released from every
sin. Thus, after showing the annihilation, by meditation on His nature,
of all evil impeding the rise of Bhakti, and also of the rise of devotion,
through implication, by the destruction of such opposing factors, Sri
Krsna now explains the way in which Bhakti develops by meditation on
His sovereign power and on the multitude of His auspicious attributes:
10.4 - 10.5 'Intelligence' is the power of the mind to determine.
'Knowledge' is the power of determining the difference between the two
entities --- non-sentient matter and the individual self. 'Non-delusion' is
freedom from the delusion of perceiving as silver the mother-of-pearl
etc., which are different from silver etc., previously observed.
'Forbearance', is a non-disturbed state of mind, even when there is a
cause for getting disturbed. 'Truth' is speech about things as they are
actually seen, and meant for the good of all beings. Here, the working of
the mind in conformity with the ideal is intended, because the context is
with reference to the working of the mind. 'Restraint' is the checking of
the outgoing organs from their tendency to move towards their objects
and generate evil. 'Self-control' is the restraint of the mind in the same
manner. 'Pleasure' is the experience of what is agreeable to oneself.
'Pain' is th experience of what is adverse. 'Exaltation' is that state of
elation of the mind caused by experiences which are agreeable to
oneself. 'Depression' is the state of mind caused by disagreeable
experiences. 'Fear' is the misery which springs from the perception of
the cause of future sufferings. 'Fearlessness' is the absence of such
feelings. 'Non-violence' is avoidance of being the cause of sorrow to
others. 'Equability' is to become equable in mind whether good or bad
befalls and to look upon with the same equanimity on what happens to
oneself, friends and enemies. 'Cheerfulness' is the natural disposition to
feel pleased with everything seen. 'Austerity' is the chastising of the
body by denying to oneself pleasures, as enjoined by the scriptures.
'Beneficence' is giving to another what contributes to one's own
enjoyment. 'Fame' is the renown of possessing good qualities. 'Infamy'
is notoriety of possessing bad qualities. The workings of the mind which
are in accordance with fame and infamy must be understood here,
because it is the subject-matter of the context. Austerity and
beneficence are to be understood in the same way. All these mental
faculties --- these functioning of the mind --- resulting either in activity or
inactivity, are from Me alone, i.e., are dependent on My volition. Sri
Krsna declares: 'Thos agents who direct the creation, sustentation etc.,
of all beings, have their activity dependent on My Will.'
10.4 - 10.5 'Intelligence' is the power of the mind to determine.
'Knowledge' is the power of determining the difference between the two
entities --- non-sentient matter and the individual self. 'Non-delusion' is
freedom from the delusion of perceiving as silver the mother-of-pearl
etc., which are different from silver etc., previously observed.
'Forbearance', is a non-disturbed state of mind, even when there is a
cause for getting disturbed. 'Truth' is speech about things as they are
actually seen, and meant for the good of all beings. Here, the working of
the mind in conformity with the ideal is intended, because the context is
with reference to the working of the mind. 'Restraint' is the checking of
the outgoing organs from their tendency to move towards their objects
and generate evil. 'Self-control' is the restraint of the mind in the same
manner. 'Pleasure' is the experience of what is agreeable to oneself.
'Pain' is th experience of what is adverse. 'Exaltation' is that state of
elation of the mind caused by experiences which are agreeable to
oneself. 'Depression' is the state of mind caused by disagreeable
experiences. 'Fear' is the misery which springs from the perception of
the cause of future sufferings. 'Fearlessness' is the absence of such
feelings. 'Non-violence' is avoidance of being the cause of sorrow to
others. 'Equability' is to become equable in mind whether good or bad
befalls and to look upon with the same equanimity on what happens to
oneself, friends and enemies. 'Cheerfulness' is the natural disposition to
feel pleased with everything seen. 'Austerity' is the chastising of the
body by denying to oneself pleasures, as enjoined by the scriptures.
'Beneficence' is giving to another what contributes to one's own
enjoyment. 'Fame' is the renown of possessing good qualities. 'Infamy'
is notoriety of possessing bad qualities. The workings of the mind which
are in accordance with fame and infamy must be understood here,
because it is the subject-matter of the context. Austerity and
beneficence are to be understood in the same way. All these mental
faculties --- these functioning of the mind --- resulting either in activity or
inactivity, are from Me alone, i.e., are dependent on My volition. Sri
Krsna declares: 'Thos agents who direct the creation, sustentation etc.,
of all beings, have their activity dependent on My Will.'
10.6 'The seven great Rsis of yore', namely, those seven great Rsis like
Bhrgu etc., were from the mind of Brahma in the cycle of the past Manu
to perpetuate the creation permanently; and the four Manas called the
sons of Savarna existed for the work of eternal sustentation. All
creatures in the world are their progeny. So they are the generators of
this progeny as also their sustainers till the time of Pralaya. These Bhrgu
etc., and the Manus, derive their mental condition from Me. Their
disposition is My disposition --- they subsist on My disposition. The
meaning is they follow My will.
10.7 'Supernal manifestation' is the glory (Vibhuti) of the Lord. He who
in truth knows this supernal manifestation that all origination,
sustentation and activity depend on Me, and also that Yoga of Mine
which is in the form of auspicious attributes antagonistic to all that is evil
--- such a person becomes united with the Yoga or Bhakti of an
unshakable nature. Of this, there is no doubt. The meaning is: You
yourself will see that the knowledge concerning the supernal
manifestation and auspicious attributes of Mine will increase devotion.
Sri Krsna now shows that the growth of devotion is of the form of the
development of knowledge of His supreme state.
10.8 I am the 'origin', namely, the cause of originating everything in this
universe consisting of wonderful sentient and non-sentient beings. From
Me proceed everything. Thinking thus of My sovereignty, natural and
unhindered, and knowing Me as endowed with a multitude of auspicious
attributes like condescension, beauty, parental affection etc., the wise or
the men of knowledge worship Me with devotion endowed as I am with
all auspicious attributes. 'Bhava' is a particular disposition, here a loving
disposition, of the mind. The meaning is that they worship Me with
intense yearning of the heart. How?
10.9 They live with their minds 'focussed' on Me, namely, with their
minds fixed on Me; with their 'Pranas', i.e., life, centred on Me --- the
meaning is that they are unable to sustain themselves without Me. They
'inspire one another' by speaking about My attributes which have been
experienced by them and narrating My divine and adorable deeds. They
live in contentment and bliss at all times. The speakers are delighted by
their own speech, because it is spontaneous, without any ulterior motive;
the listeners too feel the speech to be unsurpassingly and incomparably
dear to them. They thus live in bliss.
10.10 To those 'ceaselessly united with Me,' namely, those who desire
ceaseless union with Me, and who are worshipping Me, I grant with love,
that same 'Buddhi-yoga' or devotional attitude of a mature state. By that
they come to Me. Likewise:
10.11 To show favour to them alone, abiding in their mental activity, i.e.,
established as the object of thought in their mind, and manifesting the
host of My auspicious attributes by the brillinat lamp called knowledge
relating to Me, --- I dispel the darkness incompatible with knowledge.
This darkness is born of ignorance in the form of old Karma consisting of
attachment to objects other than Myself, to which they were previously
habituated. Thus having heard of the Lord as having a host of
auspicious attributes, and of the extent of His sovereign glories which
are unique and different from all others and which generate unsurpassed
bliss in listeners, --- Arjuna desired to listen to the details about them
and said:
10.12 - 10.13 Arjuna said -- You are He whom the Srutis proclaim as
the Supreme Brahman, the Supreme Light, the Supreme Sanctifier. Thus
the Srutis assert: 'From whom all these beings are born, by whom,
when born, they live and unto whom they go when they perish --- desire
to know that well. This is Brahman' (Tai. U., 3.1.1); 'He who knows
Brahman attains the Highest' (Ibid., 2.1.1); and 'He who knows the
Supreme Brahman becomes the Brahman' (Mun. U., 3.2.9). Likewise He
is the Supreme Light. The term 'Dhaman' connotes light. He is the
Supreme Light as taught (in the Upanisads): 'Now, the light which
shines higher than this heaven ...' (Cha. U., 3.13. 7); 'Attaining the
Supreme Light. He appears with His own form' (Ibid., 8.12.2); 'The gods
worship Him as the Light of lights' (Br. U., 4.4.16). So also He is the
Supreme Sanctifier: He makes the meditator bereft of all the impurities,
and also destroyes them without any trace. The Srutis declares: 'As
water clings not to the leaf of a lotus-flower, so evil deeds cling not to
him who knows thus' (Cha. U., 4.14.3): 'Just as the fibre of Isika reed
(reed-cotton) laid on a fire is burnt up, so also all his sins are burnt up'
(Ibid., 5.24.3); and 'Narayana is Supreme Brahman, Narayana is
Supreme Light, Narayana is Supreme Self' (Ma. Na., 9.4). Sages are
those who know in reality the higher truth (the Supreme Brahman), and
the lower truth (individual selves); they speak of You as the eternal Divine
Person, Primal Lord, the unborn and all-pervading. So also divine sage
Narada, Asita, Devala and Vyasa declare: 'This Narayana, Lord of Sri,
the resident of the Milk Ocean, has come to the city of Mathura
abandoning his Serpent-couch.' 'Where Madhusudana is, there is the
blessed Dvaravati. He is the Lord Himself, the ancient One and Eternal
Dharma (Ma. Bh. Vana. 88. 24-25). Those who know the Vedas and
those who know the self declare the great-minded Krsna to be the
eternal Dharma. Of all sanctifiers, Govinda is said to be the most
sanctifying, the most auspicious among the auspicious. The lotus-eyed
God of gods, the eternal, abides as the three worlds ... Hari who is
beyond thought, abides thus. Madhusudana is there alone' (Ma. Bha.
Vana., 88.24-28). Similarly it is stated: 'O Arjuna, where the divine, the
eternal Narayana the Supreme Self is, there the entire universe, the
sacred water and the holy shrines are to be found. That is sacred, that is
Supreme Brahman, that is sacred waters, that is the austerity grove ...
there dwell the divine sages, the Siddhas and all those rich in austerities
where the Primal Lord, the agent Yogin Madhusudana dwells. It is the
most sacred among the sacred. For you, let there be no doubt about
this' (Ibid., 90.28-32); 'Krsna Himself is the origin and dissolution of all
beings. For, this universe, consisting of sentient and non-sentient
entities, was generated for the sake of Krsna' (Ma. Bha. Sabha., 38.23).
And you yourself say so in the passage beginning with 'Earth, water, fire,
ether, mind, intellect and Ahankara --- this Prakrti, which is divided
eightfold, is Mine' (7.4) and ending with 'I am the origin of all; from Me
proceed everything' (10.8).
10.12 - 10.13 Arjuna said -- You are He whom the Srutis proclaim as
the Supreme Brahman, the Supreme Light, the Supreme Sanctifier. Thus
the Srutis assert: 'From whom all these beings are born, by whom,
when born, they live and unto whom they go when they perish --- desire
to know that well. This is Brahman' (Tai. U., 3.1.1); 'He who knows
Brahman attains the Highest' (Ibid., 2.1.1); and 'He who knows the
Supreme Brahman becomes the Brahman' (Mun. U., 3.2.9). Likewise He
is the Supreme Light. The term 'Dhaman' connotes light. He is the
Supreme Light as taught (in the Upanisads): 'Now, the light which
shines higher than this heaven ...' (Cha. U., 3.13. 7); 'Attaining the
Supreme Light. He appears with His own form' (Ibid., 8.12.2); 'The gods
worship Him as the Light of lights' (Br. U., 4.4.16). So also He is the
Supreme Sanctifier: He makes the meditator bereft of all the impurities,
and also destroyes them without any trace. The Srutis declares: 'As
water clings not to the leaf of a lotus-flower, so evil deeds cling not to
him who knows thus' (Cha. U., 4.14.3): 'Just as the fibre of Isika reed
(reed-cotton) laid on a fire is burnt up, so also all his sins are burnt up'
(Ibid., 5.24.3); and 'Narayana is Supreme Brahman, Narayana is
Supreme Light, Narayana is Supreme Self' (Ma. Na., 9.4). Sages are
those who know in reality the higher truth (the Supreme Brahman), and
the lower truth (individual selves); they speak of You as the eternal Divine
Person, Primal Lord, the unborn and all-pervading. So also divine sage
Narada, Asita, Devala and Vyasa declare: 'This Narayana, Lord of Sri,
the resident of the Milk Ocean, has come to the city of Mathura
abandoning his Serpent-couch.' 'Where Madhusudana is, there is the
blessed Dvaravati. He is the Lord Himself, the ancient One and Eternal
Dharma (Ma. Bh. Vana. 88. 24-25). Those who know the Vedas and
those who know the self declare the great-minded Krsna to be the
eternal Dharma. Of all sanctifiers, Govinda is said to be the most
sanctifying, the most auspicious among the auspicious. The lotus-eyed
God of gods, the eternal, abides as the three worlds ... Hari who is
beyond thought, abides thus. Madhusudana is there alone' (Ma. Bha.
Vana., 88.24-28). Similarly it is stated: 'O Arjuna, where the divine, the
eternal Narayana the Supreme Self is, there the entire universe, the
sacred water and the holy shrines are to be found. That is sacred, that is
Supreme Brahman, that is sacred waters, that is the austerity grove ...
there dwell the divine sages, the Siddhas and all those rich in austerities
where the Primal Lord, the agent Yogin Madhusudana dwells. It is the
most sacred among the sacred. For you, let there be no doubt about
this' (Ibid., 90.28-32); 'Krsna Himself is the origin and dissolution of all
beings. For, this universe, consisting of sentient and non-sentient
entities, was generated for the sake of Krsna' (Ma. Bha. Sabha., 38.23).
And you yourself say so in the passage beginning with 'Earth, water, fire,
ether, mind, intellect and Ahankara --- this Prakrti, which is divided
eightfold, is Mine' (7.4) and ending with 'I am the origin of all; from Me
proceed everything' (10.8).
10.14 Therefore, I deem all this to be a statement of facts as they are in
reality, and not merely an exaggeration --- all this which You tell me of
Your sovereign glory and infinite auspicious attributes which are unique,
unbounded, unsurpassed and natural. Therefore, O Lord, O Treasure of
unsurpassed knowledge, power, strength, sovereignty, valour and
radiance! --- neither the gods nor the demons who possess limited
knowledge know 'Your manifestation', the way in which You manifest
Yourself.
10.15 O Supreme Person, You Yourself know Yourself by Yourself;
namely, by virtue of Your knowledge! O Creator of beings, namely, O
Originator of all beings! O Lord of all beings, namely, O Controller of all
beings! O God of gods, namely, O the Supreme Deity even of all
divinities! Just as the gods surpass men, animals, birds, reptiles etc., in
beauty, condescension and the host of auspicious qualities, You, O
Lord, in the same manner, transcend all these gods in all these
attributes! O Ruler of the universe, O Master of the universe!
10.16 Whatever manifestations there be that are divine, unique to
Yourself --- You alone are capable of describing them without exception.
'You reveal them Yourself' is the meaning. With these innumerable
Vibhutis, these instances of your manifestation indicating Your will to
rule, You abide, pervading all these worlds as their controller. What is
the need for such description? The answer follows:
10.17 I, 'Your devotee' (Yogin), namely, one engaged in Bhakti Yoga,
and 'constantly meditating on You' with devotion, namely, embarked on
meditation on You, --- how am I to know You, the object of meditation,
as possessing a multitude of auspicious attributes like sovereignty etc.?
And in what varied modes of mental dispositions, which are as yet untold
and which are different from the intelligence, knowledge etc., described
earlier, are You the Controller of all, to be meditated upon by me.
10.18 Speak to me again in full, your association with the qualities of
being the creator etc., and Your sovereignty, Your rulership, which have
been briefly described in 'I am the origin of all; from Me proceed
everything' (10.8). For I am not satiated by hearing Your ambrosial
words. The meaning is, 'My enthusiasm to know more and more of your
ambrosial teachings is known to You.'
10.19 The Lord said -- O Arjuna, I shall tell you My auspicious
manifestations --- those that are prominent among these. The term
'Pradhanya' connotes pre-eminence. For it will be said, 'Know Me to be
the chief among family priests' (10.24). I shall declare to you those that
are prominent in the world. For it would not be possible to tell or listen to
them in detail, because there is no limit to them. To be a Vibhuti, the
manifestation referred to should be under the control of the Lord;
because it is stated: 'He who in truth knows this supernal manifestation
and the seat of auspicious attributes' (10.7), after listing the various
kinds of mental dispositions like intelligence etc., of all beings. Similarly it
has been stated there that 'being the creator etc.,' is meant by the term
Yoga, and that their 'being actuated,' meant by the term Vibhuti. Again it
is stated: 'I am the origin of all; from me proceed everything; thinking
thus, the wise worship Me with all devotion' (10.8). Sri Krsna clearly
declares that he rules over all creatures by actuating them from within as
their Self. He also declares His being the creator, sustainer and
destroyer of everything, as connected by the term Yoga.
10.20 I am the Self dwelling in the heart of all beings who constitute My
body. What is called 'Self' is in every way the supporter, controller and
the principal of a body. It is further declared: 'And I am seated in the
hearts of all; from Me are memory, knowledge and their removal' (15.15),
and 'The Lord dwells, O Arjuna in the heart of every being causing them
to spin round and round by His power, as if set on a wheel' (18.61). The
Srutis also declare: 'He who, dwelling in all beings, is within all beings,
whom all beings do not know, whose body all beings are, who controls
all beings from within, is your Inner Controller, immortal Self (Br. U.,
3.7.15); and 'He who, dwelling in the self is within the self, whom the self
does not know, whose body the self is, and who controls the self from
within, He is your Inner Controller and Immortal Self' (Sata. Br., 14.5.30).
Thus, I am the Self of all beings and I am their beginning, the middle and
also the end. The meaning is that I am the cause of their origination,
sustentation and dissolution. Thus, having explained that the Lord's
immanence in all beings, which are His manifestations having Him, as
their Self, is the ground for naming them in the manner of
Samanadhikaranya or co-ordinate predication with Him (i.e., predication
that they are He Himself), Sri Krsna proceeds to present some specific
or distinguished manifestations in the same style of co-ordinate
predication. As the Lord abides as the Self in all, the final significance of
all terms culminates in Him. Terms such as god, man, bird, tree etc.,
though they signify the respective physical forms of those objects, they
culminate through them in the selves in them as their final significance.
Just like that here it is going to be stated in the conclusion of the
account of the manifestations of the Lord, that the Lord's immanence in
them all as their Self is the basis for describing them in such co-ordinate
predication (as He Himself). The text 'There is nothing, moving or
unmoving, apart from Me' (10.39) says that they are inseparable from
Him, and this inseparability is the result of their being under His control.
This has been initially declared in the words 'All proceed from Me' (10.8).
[This word Samanadhikaranya is translated by some also as
'grammatical co-ordination.' It is a context in which a number of words,
usually having varying denotations, are used to signify an identical
object. This kind of co-ordinate relation occurs in all the following verses
in which Sri Krsna equates Himself with various objects having different
denotations as Atman, Visnu among the Adityas, Indra, Marici, Sankara,
Kubera, etc. Further explanation is given in the commentary.]
10.21 Of Adityas, who are twelve in number, I am the twelfth Aditya,
called Visnu, who is paramount. Of luminuous bodies, namely, among
luminaries in the world, I am the sun, the most brilliant luminary. Of
Maruts I am the paramount Marici. Of constellations, I am the moon. The
genitive case here is not to specify one out of many included in a group.
Its use is the same as what is exemplifed in the statement 'I am the
consciousness in all beings' (10.22). I am the moon who is the Lord of
the constellations.
10.22 Of the Vedas, namely, Of Rk, Yajus, Saman, Atharva, I am that
Samaveda which is the paramount one. Of the gods, I am Indra. Of
eleven sense-organs, I am the sense-organ called Manas which is most
paramount. Of living beings, namely, of those with consciousness, I am
that consciousness. Here too the genitive is not used for specifying.
10.23 Of eleven Rudras I am Sankara. Of Yaksas and Raksasas I am
Kubera, son of Visravas. Among the eight Vasus I am Agni. Of
mountains, namely, of those mountains which shine with peaks, I am
Meru.
10.24 I am that Bhraspati who is paramount among family priests. Of
generals, I am Skanda. Of reservoirs of waters, O am the ocean.
10.25 Of great seers like Marici etc., I am Bhrgu. Words are sounds that
convey meaning. Of such words, I am the single-lettered word Pranava
(Or Om). Of the sacrifices, I am the sacrifice of Japa (sacred formula
silently repeated) which is the most prominent form of sacrificial
offerings. Of immovables or mountains, I am the Himalaya.
10.26 - 10.29 Of trees I am Asvattha which is worthy of worship. Of
celestial seers I am Narada. Kamadhuk is the divine cow. I am Kandarpa,
the cause of progeny. Sarpas are single-headed snakes while Nagas are
many-headed snakes. Aquatic creatures are known as Yadamsi. Of
them I am Varuna. Of subdures, I am Yama, the son of the sun-god.
10.26 - 10.29 Of trees I am Asvattha which is worthy of worship. Of
celestial seers I am Narada. Kamadhuk is the divine cow. I am Kandarpa,
the cause of progeny. Sarpas are single-headed snakes while Nagas are
many-headed snakes. Aquatic creatures are known as Yadamsi. Of
them I am Varuna. Of subdures, I am Yama, the son of the sun-god.
10.26 - 10.29 Of trees I am Asvattha which is worthy of worship. Of
celestial seers I am Narada. Kamadhuk is the divine cow. I am Kandarpa,
the cause of progeny. Sarpas are single-headed snakes while Nagas are
many-headed snakes. Aquatic creatures are known as Yadamsi. Of
them I am Varuna. Of subdures, I am Yama, the son of the sun-god.
10.26 - 10.29 Of trees I am Asvattha which is worthy of worship. Of
celestial seers I am Narada. Kamadhuk is the divine cow. I am Kandarpa,
the cause of progeny. Sarpas are single-headed snakes while Nagas are
many-headed snakes. Aquatic creatures are known as Yadamsi. Of
them I am Varuna. Of subdures, I am Yama, the son of the sun-god.
10.30 Of those who reckon with the desire to cause evil, I am the god of
death --- (here an emissary of his who records the time of death of
creatures is meant).
10.31 Of moving things, namely, of things whose nature is to move, I
am the wind. Of those who bear weapons, I am Rama. Here the quality
of bearing weapons is the Vibhuti, as no other sense is possible. Aditya
etc., being individual selves, constitute attributes of the Lord, who is their
Self as they constitute His body. Therefore they stand in the same
position of the attribute as that of bearing weapons.
10.32 Those that undergo creation are 'creatures'. Their beginning is
the cause. The meaning is that, of the creatures which are being created
at all times, I am Myself the creator. Similarly, I am the end, namely the
destroyer of everyone of those who are being destroyed at all times.
Similarly I am the middle, namely, the sustentation. The meaning is, I am
the sustainer of those who are being sustained at all times. Of those who
indulge in Jalpa (argument) and Vitanda (perverse criticism) etc., I am the
fair reasoning which determines the truth.
10.33 Of letters I am the alphabet 'a', which is the base of all letters as
established in the Sruti: 'The letter 'a' itself is all speech' (Ai. Ai., 3.2.3).
Samasika means collection of compound words. In it, I am the Dvandva
compound; it is eminent because the meanings of both constituent
terms are important. I am Myself imperishable Time composed of
(divisions like) Kala, Muhurta etc. I am the four-faced Hiranyagarbha who
is the creator of all.
10.34 I am also death which snatches away the life of all. Of those that
shall be born I am that called birth. Of women (i.e., of goddesses who
are the powers of the Lord) I am prosperity (Sri); I am fame (Kirti); I am
speech (Vak); I am memory (Smrti); I am intelligence (Medha); I am
endurance (Dhrti); and I am forgiveness (Ksama).
10.35 Of Saman hymns, I am the Brhatsaman. Of meters, I am the
Gayatri. Of seasons, I am the season of flowers (spring).
10.36 Of those who practise fraud with a view to defeat each other, I
am gambling such a dice-play etc., I am the victory of those who achieve
victory. I am the effort of those who make effort. I am the magnanimity of
those who possess magnanimity of mind.
10.37 Here the Supreme Vibhuti (manifestation) is that of being the son
of Vasudeva, because no other meaning is possible. Of sons of Pandu, I
am Dhananjaya or Arjuna. Of sages who perceive truth by meditation, I
am Vyasa. The seers are those who are wise.
10.38 I am the power of punishment of those who punish, if law is
transgressed. In regard to those who seek victory I am policy which is
the means of getting victory. Of factors associated with secrecy. I am
silence. I am the wisdon of those who are wise.
10.39 Of all beings, in whatever condition they may exist, whether
manifest or not, I alone am that state. Whatever host of beings are said
to exist, they do not exist without Me as their Self. In the statement,
'Nothing that moves or does not move exists without Me', it is taught
that the Lord exists as the Self, as said in the beginning: 'I am the Self,
seated in the hearts of all beings' (10.20). The purport is that the entire
host of beings in every state, is united with Me, their Self. By this He
makes it clear that He, being the Self of all things, is the ground for His
being denoted by everything in co-ordinate predication.
10.40 There is no limit to the divine and auspicious manifestations of My
will to rule. But it has been described to some extent by Me in brief by
means of a few illustrations.
10.41 Whatever host of beings has 'power', namely the capacity and
means to rule over; has 'splendour', has beauty or prosperity in wealth,
grains etc., has 'energy,' namely, is engaged in auspicious undertakings
--- know such manifestations as coming fro a fragment of My 'power'.
Power (Tejas) is the capacity to overcome opposition. The meaning is,
know them as arising from a fraction of My inconceivable power of
subduing.
10.42 What is the use to you of this detailed knowledge taught by Me?
I sustain this universe with an infinitesimal fraction of My power --- this
universe consisting of sentient and non-sentient entities, whether in
effect or causal condition, whether gross or subtle --- in such a manner
that it does not violate My will in preserving its proper form, existence
and various activities. As said by Bhagavan Parasara: 'On an
infinitesimal fraction of this energy, this universe rests' (V. P., 1.9.53).



BHAGAVADGITA
English translation of Sri Ramanuja's Sanskrit Commentary - Swami
Adidevananda
Chapter 11
RO
11.1 Arjuna said -- To show favour to me, who is deluded by the
misconception that the body is the self, these words of supreme mystery
concerned with the self, i.e., which is a proper description of the self,
have been spoken by You in words beginning from 'There was never a
time when I did not exist' (2.12) and ending with, 'Therefore, O Arjuna,
become a Yogin' (6.46). By that this delusion of mine about the self is
entirely removed.
11.2 Likewise, beginning from the seventh, and ending with the tenth
discourse, the origination and dissolution of all beings other than You, as
issuing from You, the Supreme Self, have been heard at length by me.
Your unlimited greatness, immutable and eternal, Your principalship
(Sesitva) over all sentient and non-sentient things, Your supreme
greatness consisting of the host of auspicious attributes like knowledge,
strength etc., Your being the supporter of all things and actuator of all
activities like thinking, blinking etc., have also been heard. Here the term,
'hi' (verily) expresses the desire to have the vision which is going to be
revealed.
11.3 O Supreme Lord, it is certain that it is even as you have described
Yourself. O Supreme Person, O ocean of compassion for your
dependants! I, however, wish to see or wish to realise directly, Your
Lordly form peculiar to you --- the form as the sovereign, protector,
creator, destroyer, supporter of all, the mine of auspicious attributes,
supreme and distinct from all other entities.
11.4 If You think that Your form as all-creator, as all-ruler and as allsupporter,
can be seen by me, then, O Lord of Yoga --- Yoga is the
property of having knowledge and other auspicious attributes, for it will
be said later on: 'Behold My Lordly Yoga' (11.8) --- O treasure of
knowledge, strength, sovereignty, valour, power and glory which are
inconceivable in any one else! Reveal Yourself to me completely.
'Avyayam' (completely) is an adverb. The meaning is, 'Reveal everything
about Yourself to me.' Thus, prayed to by Arjuna, who was desirous to
know, and whose voice was therefore choked with fervour, the Lord said
as follows to him:
11.5 The Lord said -- Behold My forms which are the foundation of all,
hundreds upon thousands, varied and possessing manifold modes. They
are divine, i.e., supernatural. They are multi-formed and multi-coloured
like white, black etc. And they are of varied configurations. Behold that
form!
11.6 Behold in My single form (i.e., the many forms in the one form
revealed to Arjuna), the twelve Adityas, eight Vasus, eleven Rudras, the
two Asvins and forty-nine Maruts. This is just illustrative. Behold all those
things directly perceived in this world and those described in the
Sastras, and also many marvels, not seen before in all the worlds and in
all the Sastras.
11.7 'Here', in this one body of Mine, and even there, gathered together
in a single spot, behold the universe with all mobile and immobile
entities. Whatever else you desire to see (i.e., Arjuna's chances of
victory), behold that also in one part of this single body.
11.8 I shall reveal to you the whole universe in one part of my body. But,
with your physical eye, which can see only limited and conditioned
things, you cannot behold Me, such as I am, different in kind from
everything else and illimitable. So I bestow on you, a divine, namely,
supernatural, eye by which you may perceive Me. Behold My Lordly
Yoga' (sovereign endowment)! Behold My unique Yoga (special power)!
The meaning is, 'Behold My Yoga such as infinite knowledge and such
other attributes and endless manifestations of lordly power!'
11.9 Sanjaya said -- Having thus spoken, Sri Krsna, who is the great
Lord of Yoga, namely, the Lord of supremely wonderful attributes --- Sri
Krsna who is Narayana, the Supreme Brahman now incarnated as the
son of Arjuna's maternal uncle and seated as a charioteer in his chariot -
-- showed Arjuna, the son of Pritha His paternal aunt, that Lordly form
uniquely His own, which is the ground of the entire universe, which is
manifold and wonderful, and which rules over everything. And that
form was like this:
11.10 - 11.11 'Divyam' means resplendent. 'Anantam' (boundless)
means that form is not limited by time and space because of its being
the foundation of the entire universe in the past, present and future.
'Visvatomukham' means facing in all directions. This form is adorned
with divine raiments, perfumes, garlands, ornaments and weapons
appropriate to it. He explains the same resplendence expressed by the
term 'Divyam':
11.10 - 11.11 'Divyam' means resplendent. 'Anantam' (boundless)
means that form is not limited by time and space because of its being
the foundation of the entire universe in the past, present and future.
'Visvatomukham' means facing in all directions. This form is adorned
with divine raiments, perfumes, garlands, ornaments and weapons
appropriate to it. He explains the same resplendence expressed by the
term 'Divyam':
11.12 This is for illustrating that His splendour is infinite. The meaning is
that it is of the nature of inexhaustible radiance.
11.13 'There', in that unique and divine body of the God of gods ---
infinite in length and breadth, with innumerable hands, stomachs, faces
and eyes, of immeasurable splendour, equipped with innumerable divine
weapons, adorned with innumerable divine ornaments appropriate to
itself and with divine garlands and raiments, fragrant with celestial
perfumes and full of wonders ----, there Arjuna beheld with the
appropriate divine eyes granted by the grace of the Lord, the 'entire
universe' consisting of Prakrti (material Nature) and the selves, all
remaining in 'one single spot,' namely, at one single point. He beheld
'the whole universe' with all its sub-divisions, differentiated into varied
and wonderful classes of experiencing beings like Brahma, gods,
animals, men, immovables etc., and the places, objects and means of
experiences such as earth, ether, Rasatala, Atala, Vitala, Sutala etc. He
beheld thus the entire universe as depicted in such texts as those
starting with 'I am the origin of all; from Me proceed everything' (10.8),
'Indeed I shall tell you, O Arjuna, My glorious self-manifestations' (10.9),
'I am the Self, O Arjuna, dwelling in the hearts of all beings' (10.20), and
'Of Adityas, I am Visnu' (10.21), and ending with 'Nothing that moves or
does not move exists without Me' (10.39), and 'I remain, with a single
fraction of Myself sustaining this whole universe' (10.42).
11.14 Then Arjuna became overcome with amazement on seeing the
Lord, at a point of whose being this wonderful universe in its entirely
stands supported, who enables all things to act, and who is the
possesor of a host of auspicious attributes like omniscience. With his
hairs standing erect, he bowed down like a stick, and with folded hands,
he spoke thus:
11.15 Arjuna said -- O Lord! I behold in Your body all gods and all
classes of living beings as also Brahma, the four-faced ruler of the
cosmic egg. So too Siva (Isa) who is seated in the lotus-seated Brahma,
meaning that Siva abides by the directions of Brahma. So also all the
seers of whom the divine seers are the foremost; and lustrous snakes
like Vasuki, Taksaka etc.
11.16 I behold Your infinite form on all sides with many arms, stomachs,
mouths and eyes. O Lord of the universe, namely, the controller of the
universe, O Universal Form having the universe as Your body! As You are
infinite, therefore, I see no end, no middle and no beginning for You.
11.17 I behold you a mass of light shining everywhere, hard to look at,
blazing like a burning fire and the sun. You, who are identifiable with
Your divine diadem, mace and discus, are indefinable and
immeasurable.
11.18 You alone are the Supreme 'Imperishable Person' indicated as
that which ought to be realised in such Upanisadic passages as: 'Two
sciences are to be known' (Mun. U., 1.1.4). You alone are the 'Supreme
Substratum' of the universe, i.e., supreme support of this universe. You
are 'immutable', namely, not liable to mutation. Whatever might be your
attributes and divine manifestations, You remain unchanged in Your
form. You alone are the guardian of 'the eternal law' --- You who protect
the eternal Dharma of the Veda by incarnations like this. I know you are
the everlasting Person. I know You are the eternal Person, described in
such passages as, 'I know this great Purusa' (Tai. A., 3.12.7) and
'Person who is higher than the high' (Mun. U., 3.2.8). You, who were till
now known to me as the most distinguished of the race of Yadu, have
been realised by me now through direct perception as of this nature, i.e.,
of a nature unknown to me before. Such is the meaning.
11.19 I behold You as without beginning, middle and end. Your might is
infinite, of unsurpassed excellence. Here the term 'might' is used for
illustration. The meaning is that You are the sole repository of
knowledge, strength, sovereignty, valour, power and glory, one whose
excellence cannot be surpassed. Your arms are infinite, i.e., they are
countless. This is also for illustration, implying that You have an infinite
number of arms, stomachs, feet, mouths etc. The sun and moon are
Your eyes; all Your eyes are like the moon and the sun, beaming with
grace and power. The grace is directed towards the devotees like the
gods who offer salutations etc., and power is directed against Asuras,
Raksasas etc., who are opposed to these. For it will be said later on:
'The Raksasas flee on all sides in fear, and all the hosts of Siddhas bow
down to You' (11.36). Your mouth is emitting fire, namely, the fire
appropriate for destroying all things, as the Fire of Time consumes the
world at the time of dissolution. With Your own radiance You are
warming the universe. By radiance (Tejas) is meant the poweer to
vanquish others. I behold You warming (or governing) the universe with
Your own radiance. The meaning is this: 'I directly realise You' as taught
before as the Creator of all, as the supporter of everything, as the
sovereign over everything, as the destroyer of everything, as the ocean
of knowledge and other infinite attributes, as without beginning, middle
and end, and as possessing a divine body of this nature. How, in one
divine body, can there be many stomachs etc.? This is possible in the
following way: From a hip of infinite extent, stomachs etc., as described,
branc off upwards. The divine feet etc., branch off downwards. So there
is no contradiction in attributing a pair of eyes for each face. 'On
perceiving You to be thus, the gods etc., and myself, have become
frightened --- says Arjuna in the following words:
11.20 The terms, 'heaven and earth,' imply all the upper and lower
worlds. The 'Antara', or that between heaven and earth, denotes the
space between them in which are located all the worlds. You alone
pervade all the space and all the quarters. 'Beholding Your marvellous
and teriible form,' beholding Your form of infinite length and extent,
marvellous and terrible, the three worlds are trembling. Gods headed by
Brahma, the Asuras, the manes, the Siddhas, the Gandharvas, the
Yaksas, and Raksasas have come with a desire to see the battle. All the
'three worlds' consisting of these friendly, antagonistic and neutral
beings are extremely frightened. 'Mahatman' means one, the dimension
of whose mind has no limits. It has to be understood that like Arjuna,
other beings also were granted by the Lord the divine eye capable of
directly perceiving the Form which supports the universe. If it be asked
why, the reply is that it was for demonstrating to Arjuna His sovereignty.
Hence it is stated here: 'Beholding Your marvellous and terrible form, O
Mahatman, the three worlds are greatly overwhelmed with fear.'
11.21 These hosts of superior Devas beholding You as the foundation
of the universe, rejoice and move towards You. Among them, some in
fear, on seeing Your extremely terrible and wonderful form, 'extol,'
namely pronounce sentences in the form of praise, according to their
knowledge. Others, the bands of seers and Siddhas, knowers of the
truth, higher and lower, saying 'Hail,' glorify You in hymns of abounding
praise which are suitable to the Lord.
11.22 Usmapa means manes, because the Sruti declares: 'Verily the
manes receive the hot portions of the offerings' (Tai. Br., 1.3.10). All
these, struck with amazement, behold You.
11.23 Beholding Your mighty form, as described earlier, which is an
exceedingly terrifying figure because of the large teeth --- all the worlds,
described earlier and containing three kinds of beings, friendly,
antagonistic and neutral, and I myself too have become panic-stricken.
11.24 The term 'Nabhas' denotes the Supreme Heaven (Parama-
Vyoman), which is beyond the Prakrti composed of the three Gunas as
established by the Sruti passages such as: 'That is in the Imperishable
Supreme Heaven' (Ma. Na. U., 1.2), 'Him, sun-coloured and beyond
Tamas' (Sve., 3.8) 'The dweller beyond the Rajas' (Rg. S., 2.6.25.5) and
'He who is the president in the Supreme Heaven' (Rg. S., 8.9.17.7). This
can be understood as implied in the statement that 'the form touches
the Supreme Heaven.' It expresses the idea that it is the foundation of all
--- of the principle of the Prakrti with its conditions, and of the individual
selves in all states. It has also been initially declared: 'For by You alone
are pervaded the interspace of heaven and earth ...' (11.20). 'Beholding
Your form shining, multicoloured, and with yawning mouths and large
and resplendent eyes, my inner being trembles in fear. I am unable to
find support, namely, I am unable to find support for the body. I am
unable to get peace of mind and of the senses. O Visnu, namely, O
Pervader, beholding You pervading everything, incomparable in
magnitude, extremely wonderful and terrible, I find my limbs quivering
and my senses agitated.' Such is the meaning.
11.25 Looking at Your mouths, extremely terrifying and like cosmic fire
at the end of the universe, and operating for the destruction of
everything, I have lost the sense of recognising the quarters of the sky,
nor do I feel happy and peaceful. O Abode of all the worlds, O Lord of all
the Devas, namely, O Overlord of even gods like Brahma! Be gracious
unto me. The meaning is: 'Do act in such a way that I may attain my
natural condition. Arjuna's charioteer (Parthasarathi), thus showing that
all the worlds depend upon Him for their existence and activities,
showed to the son of Prtha (Arjuna) that what He wanted to do, making
Arjuna a mere instrument of His, was to lighten the burden of the earth
through the destruction of all those who were of Asuric manifestations
and who, in the guise of kings, were presenting themselves as the sons
of Dhrtarastra and their followers. Many such embodiments of Asuras
were present also in the ranks of Yudhisthira's followers. And Arjuna,
after having realised with the divine eyes, received through His grace, the
complete manifestation of the Lord as the Creator etc., witnessed also
the slaughter of the followers of the sons of Dhrtarastra etc., in that Lord
Himself, who is the Self of all, even though it (the slaughter) had not
happened actually according to human calculations. Arjuna continues:
11.26 -- 11.27 All these sons of Dhrtarastra like Duryodhana and others
like Bhisma, Drona, and Suta's son Karna together with the hosts of
monarchs on their side and also the leading warriors on our side, are
hastening to their destruction; they enter Your fearful mouths with
terrible fangs; some, caught between the teeth are seen with their heads
crushed to powder.
11.26 -- 11.27 All these sons of Dhrtarastra like Duryodhana and others
like Bhisma, Drona, and Suta's son Karna together with the hosts of
monarchs on their side and also the leading warriors on our side, are
hastening to their destruction; they enter Your fearful mouths with
terrible fangs; some, caught between the teeth are seen with their heads
crushed to powder.
11.28 - 11.29 These innumerable kings rush to their destruction in Your
flaming mouths, even as many torrents of rivers flow towards the ocean
and moths rush into a blazing fire.
11.28 - 11.29 These innumerable kings rush to their destruction in Your
flaming mouths, even as many torrents of rivers flow towards the ocean
and moths rush into a blazing fire.
11.30 Devouring all these kings with Your flaming mouths, You lick
them up, namely, lick up again and again in great anger. Your lips etc.,
are wet with their blood. Your fiery rays scorch the universe by the
brilliant flow of radiance filling the whole universe. You have manifested
Yourself in this terrible form for revealing Your limitless sovereignty as
requested by me thus: 'Reveal Yourself to me completely'(11.4), so that
I may realise Your limitless sovereignty.
11.31 Who are You of this terrible form, what do You intend to do? I
wish to know. For I do not know Your intended actions. Tell me this.
Salutations to You, O Supreme God! Salutations to You, Lord of
everything! Say with what object and for what purpose You have
assumed this form of the destroyer. Assume a pleasing form. The
Lord, the charioteer of Arjuna, being questioned, 'What is Your intention
in assuming a terrible form when revealing Your cosmic sovereignty out
of overflowing love for Your proteges?' --- He spoke to the following
effect: The manifestation of a terrible form by Me is to point out that I
Myself am operative for the annihilation of the entire world of kings
headed by the sons of Dhrtarastra, without any effort on your (Arjuna's)
part. Reminding Arjuna of this, is to goad him to fight:
11.32 The Lord said -- Kala (Time) is the calculator which calculates
(Kalayati). Calculating the end of the lives of all those under the
leadership of Dhrtarastra's sons, I am causing their destruction. Fully
manifesting Myself with this fierce form, I have begun to destroy the
hosts of kings. Therefore, by My will, even without you, namely, even
without your effort, all these hostile warriors under the leadership of
Dhrtarastra's sons, shall cease to be, i.e., will be destroyed.
11.33 Therefore, arise for fighting against them. Conquering your
enemies, win glory and enjoy a prosperous and righteous kingdom. All
those who have sinned have been already annihilated by Me. Be you
merely an instrument (Nimitta) of Mine in destroying them --- just like a
weapon in my hand, O Savyasacin! The root 'Sac' means 'fastening'. A
'savyasacin' is one who is capable of fixing or fastening the arrow even
with his left hand. The meaning is that he is so dexterous that he can
fight with a bow in each hand.
11.34 Say Drona, Bhisma, Karna, etc., who have ben chosen for
destruction by me alone, as they have transgressed the law of
righteousness. Be not distressed, considering, 'How can I slay these
teachers, relations and others who are attached to enjoyments?' Do not
be thus distressed by thinking about the right and wrong of it, or out of
love and compassion for them. These persons are guilty of
unrighteousness by siding with the evil-minded Duryodhana. They have
been chosen by Me alone for destruction. Therefore fight without doubt.
You shall conqer your enemies in battle. In slaying them, there is not the
slighest trace of cruelty. The purport is that victory is the sure result.
11.35 Sanjaya said -- Having heard the speech of Krsna, ocean of
affection for the seekers of refuge in Him, Arjuna did obeisance to Him.
Trembling with fear, he bowed again and again before Him. With folded
palms, and trembling, Arjuna spoke in a choked voice with emotion.
11.36 Arjuna said: -- 'Sthane' means rightly or it is but proper. It is but
proper that the whole world of gods, Gandharvas, Siddhas, Yaksas,
Kinnaras, Kimpurusas, etc., who have foregathered with a desire to see
the battle, should be delighted with You and love You after beholding
You by Your grace. You are the Lord of all. Rightly after beholding
You, the Raksasas flee in fear on all sides, and rightly all the host of
Siddhas, namely, the host of Siddhas who are favourable to You, pay
their homage to You. The connection with what was said earlier is that
all this is as it ought to be. He further proceeds to explain how all this
is right:
11.37 O Mahatman, for what reason should Brahma and others not
bow down to You, who are great and are the First Being and the Creator
even of Brahma, namely, Hiranyagarbha? O Infinite, O Lord of the
gods, O You who have the universe for Your abode! You are the
'Aksara'. What does not perish, is the Aksara, here, the 'principle of
individual self'; for the individual self does not perish as established in
Sruti passages: 'The intelligent self is not born, nor dies' (Ka. U.,
1.2.18). You alone are the 'existent and the non-existent,' the principle
of Prakrti, in its condition as effect and in its condition as cause. This is
denoted by the terms 'Sat' (existent) and 'Asat' (non-existent). You alone
are the state of effect denoted by the term 'Sat', which is the state of
diversification by names and forms, and also the state of cause, denoted
by the tetm 'Asat', which is the state incapable of such divisions and
diversities. 'What is beyond both' --- what is beyond Prakrti and the
individual self associated with the Prakrti, as also from the principle of
liberated selves who are different from those associated with Prakrti, i.e.,
bound souls. You alone are that also. Therefore:
11.38 You alone are all the knowers and all that must be known. You
alone, abiding thus as the Self of all, are the 'Dhaman' (abode), namely,
the goal to be attained. By You, O infinite of form, is the universe
pervaded. By You the universe, composed of conscient beings and nonconscient
matter, is 'Tatam', pervaded. You are the Primal God, the
Ancient Person. You are the supreme resting place of the universe. The
meaning is that You are the supreme foundation of the universe which
constitutes Your body, as You are its Self. [It is to be noted how
Ramanuja derives here the meaning of 'individual self' for the word
Aksara, which helps him to explain 'Kutasth'oksara ucchyate' in 15.16]
Arjuna says: 'Therefore You alone are expressed by the terms Vayu etc.'
11.39 You alone are the great-grandsire of all and also grandfather etc.
The Prajapatis are the fathers of all creatures. Hiranyagarbha (Brahma),
the father of the Prajapatis, is the grandsire of all creatures. You, being
the father of even Hiranyagarbha, are great grandfather of all creatures.
You alone are denoted by the several terms by which these beings are
known. Such is the meaning. Beholding the Lord in a most marvellous
form, Arjuna, bent with great awe, saluted Him from all sides with his
eyes widely open from joy.
11.40 You, of infinite prowess and measureless heroic action, pervade
all beings as their very Self and therefore, are, in reality all of them.
Terms, naming all other entities, are truly naming You; for they, both
sentient as well as non-sentient, constitute Your body, and as such are
just Your modes. Therefore You alone, having them all as Your modes,
are signified by all terms standing for them. In the texts, 'O by You of
infinite form, is the cosmos pervaded' (11.38) and 'You pervade all, and
hence are all' (11.40), it is clearly stated that the pervasion as the Self is
the only rationale for speaking of them as one with You, in the sense of
co-ordinate predication as in the text, 'You are the imperishable and also
being and non-being' (11.37) and 'You are Vayu, Yama and Agni'
(11.39).
11.41 - 11.42 Infinite power, boundless valour, being the Inner Self of
everything, being the creator etc., these constitute Your majesty. Being
ignorant of this, and considering You only as a friend, and out of
consequent love, or negligence born of life-long familiarity, whatever has
been said rudely, without showing courtesy, such as 'O Krsna, O
Yadava, O Comrade'; and whatever disrespect has been shown to You
in jest, while playing or resting, while sitting or eating, while alone or in
the sight of others --- for all these I beseech forgiveness of You who are
in incomprehensible.
11.41 - 11.42 Infinite power, boundless valour, being the Inner Self of
everything, being the creator etc., these constitute Your majesty. Being
ignorant of this, and considering You only as a friend, and out of
consequent love, or negligence born of life-long familiarity, whatever has
been said rudely, without showing courtesy, such as 'O Krsna, O
Yadava, O Comrade'; and whatever disrespect has been shown to You
in jest, while playing or resting, while sitting or eating, while alone or in
the sight of others --- for all these I beseech forgiveness of You who are
in incomprehensible.
11.43 O Being of matchless greatness! You are the father of this world,
of all that moves and does not move. You are the teacher of this world.
Therefore You are the one most worthy of reverence in this world of
mobile and immobile entities. There is none equal to You. How then
could there be in the three worlds another greater than You? No other
being is equal to You in point of any attribute like compassion etc. How
could there be any one greater? Inasmuch as You are the father of all,
the most worthy of reverence, teacher and exalted over all by virtue of
attributes like compassion etc.,
11.44 Therefore, bowing down and prostrating, I implore You, O
adorable Lord, for Your mercy. Just as, when entreated with salutation,
a father will show mercy to his son, or a friend to a friend, even if he has
been at fault, even so it is meet that You, most compassionate and dear
to me, should bear with me, who is dear to You in all respects.
11.45 Seeing Your form, never seen before, extremely marvellous and
awe-inspiring, I am delighted, transported with love. But my mind is also
troubled with awe. Hence reveal to me only Your most gracious form. Be
gracious, O Lord of all gods! O Abode of the universe! Show me that
form, O gracious Lord of all the gods headed by Brahma, and the
foundation of the entire universe!
11.46 I wish to see You thus, as before, with a crown, and with a mace
and discus in hand. Hence assume again that four-armed shape, shown
to me before, O thousand-armed one of Universal Form! Assume that
shape in place of what You have now revealed with thousand arms and
a cosmic body. Such is the meaning.
11.47 The Lord said -- The 'luminous' form of Mine is a mass of
luminosity. It is 'universal' i.e., constitutes the Self of the universe. It is
'infinite', endless. This is illustrated by describing it as having no
beginning, middle or end. It is 'primeval,' namely, it constitutes the
foundation of all beings other than Myself. It has nevr been seen before
by any one other than you. Such a form is now revealed to you, who are
My devotee, by Me who am gracious, by My own Yoga, namely, by the
power of willing the truth associated with Me. Sri Krsna proceeds to
say, 'It is not possible that I can be realised as I am, through any means
except exclusive Bhakti.'
11.48 In this form, which represents My real nature, I cannot be realised
by such means as study of the Vedas, sacrifices etc., by anyone who is
bereft of exclusive Bhakti towards Me or by any one other than yourself
who has complete devotion towards Me.
11.49 Whatever fear and whatever perlexity have been caused to you by
seeing My terrible form, may it cease now. I shall show you the benign
form to which you were accustomed before. Behold now that form of
Mine.
11.50 Sanjaya said -- Having spoken thus to Arjuna, the Lord, the son
of Vasudeva, revealed His own four-armed form. And the Mahatman,
i.e., one whose resolves are always treu, reassured him who was terrorstricken
on seeing ann unfamiliar form, by resuming the familiar pleasant
form. Possession of His own four-armed form alone is proper to this
Lord of all, the Supreme Person, the Supreme Brahman, when he has
assumed the human form for blessing this world as the son of Vasudeva.
But in answer to the prayer of Vasudeva, who was terrified by Kamsa,
the two extra arms were withdrawn till the destruction of Kamsa. These
became manifest again. For He was prayed to thus: 'You are born, O
Lord, O Lord of gods, withdraw this form bearing conch, discus and
mace out of grace ... withdraw this form of four arms, O Self of all' (V. P.,
5.3.10 and 13). Even to Sisupala, who hated Him, this form of four arms
of Sri Krsna was the object of constant thought, as described in: 'Him
who is of four long and robust arms, bearing the conch, discus and the
mace' (V. P., 4.15.10). Hence Arjuna also exclaimed here; 'Assume
again that four-armed shape' (11.46).
11.51 Arjuna said -- Having beheld this pleasing and unique form of
Yours, human in configuration, endowed with grace, tenderness, beauty
etc., the excellence of which is infinite, I have now become composed,
and I am restored to my normal nature.
11.52 The Lord said -- This form of Mine which you have seen, and
which has the whole universe under control, which is the foundation of
all and which forms the origin of all --- this cannot be beheld by any one.
Even the gods ever long to see this form; but they have not seen it.
Why? Sri Krsna says:
11.53 - 11.54 Sri Krsna says -- By Vedas, i.e., by mere study, teaching
etc., of these sacred texts, it is not possible to know Me truly. It is also
not possible through meditation, sacrifices, gifts and austerities,
destitute of devotion towards Me. But by single-minded devotion i.e., by
devotion characterised by extreme ardour and intensity, it is possible to
know Me in reality through scriptures, to behold Me directly in reality,
and enter into Me in reality. So describes a Sruti passage: 'This Self
cannot be obtained by instruction, nor by intellect nor by much hearing.
Whomsoever He chooses, by him alone is He obtained. To such a one
He reveals His own form' (Ka. U., 2.2.23) and (Mun. U., 3.2.3).
11.53 - 11.54 Sri Krsna says -- By Vedas, i.e., by mere study, teaching
etc., of these sacred texts, it is not possible to know Me truly. It is also
not possible through meditation, sacrifices, gifts and austerities,
destitute of devotion towards Me. But by single-minded devotion i.e., by
devotion characterised by extreme ardour and intensity, it is possible to
know Me in reality through scriptures, to behold Me directly in reality,
and enter into Me in reality. So describes a Sruti passage: 'This Self
cannot be obtained by instruction, nor by intellect nor by much hearing.
Whomsoever He chooses, by him alone is He obtained. To such a one
He reveals His own form' (Ka. U., 2.2.23) and (Mun. U., 3.2.3).
11.55 Whosoever performs all acts like the study of the Vedas
described above, considering them as several modes of worship, 'he
works for Me.' He who 'looks upon Me as the highest,' namely, one to
whom I alone am the highest purpose in all his enterprises, has Me as
'the highest end.' He who is 'devoted to me,' i.e., is greatly devoted to
me and hence unable to sustain himself without reciting My names,
praising Me, meditating upon Me, worshipping Me, saluting Me etc., he
who performs these always considering Me as the supreme end --- he is
My devotee. He is 'free from attachments,' as he is attached to me
alone, and is therefore unable to have attachment to any other entity. He
who is without hatred towards any being, is one who fulfils all the
following conditions: his nature is to feel pleasure or pain solely on
account of his union or separation from Me; he considers his own sins to
be the cause of his sufferings (and not the work of others); he is
confirmed in his faith that all beings are dependent on the Paramapurusa.
For all these reasons he has no hatred for any one.



BHAGAVADGITA
English translation of Sri Ramanuja's Sanskrit Commentary - Swami
Adidevananda
Chapter 12
RO
12.1 Arjuna said -- These are two types of spiritual aspirants who are
contrasted thus: (1) On the one hand there are those devotees who
adore You 'thus'; namely, in the way taught in such text as 'Whosoever
works for Me' (11.55), and who are desirous of being ever 'integrated'
with You, namely, considering You as the supreme end. They adore You
in utter devotion --- You, the ocean of boundless attributes of limitless
excellence like grace, affability, omniscience, true resolve etc., and
endowed with all glory. (2) On the other hand there are those who
meditate on the 'Imperishable', (Aksara) namely, the individual self in Its
true nature, which is the same as the 'Unmanifest' (Avyakta), namely that
whose nature cannot be grasped by organs such as the eye etc. The
question posed is: Which of these two classes of devotees have greater
knowledge of Yoga? Who would reach their respective goals sooner?
Such is the meaning of the question. Sri Krsna clearly states later on, 'O
Arjuna, I become before long their redeemer from the fatal sea of
recurring births and deaths' (12.7), with reference to the speed with
which the latter kind of devotees reach Him.
12.2 The Lord said -- I consider them to be the highest among the
Yogins (i.e., among those striving for realisation) --- them who worship
Me focusing their minds upon Me as one exceedingly dear to them, who
are endowed with supreme faith, and who are ever 'integrated' with Me,
namely ever desirous of constant union with Me. Those who thus
worship Me, focusing their minds on Me as their supreme goal, attain Me
soon and easily. Such is the meaning.
12.3 - 12.5 The individual self meditated upon by those who follow the
path of the 'Aksara' (the Imperishable) is thus described: It cannot be
'defined' in terms indicated by expressions like gods and men etc., for It
is different from the body; It is 'imperceptible' through the senses such
as eyes; It is 'omnipresent and unthinkable,' for though It exists
everywhere in bodies such as those of gods and others, It cannot be
conceived in terms of those bodies, as It is an entity of an altogether
different kind; It is 'common to all beings' i.e., alike in all beings but
different from the bodily forms distinguishing them; It is 'immovable' as It
does not move out of Its unique nature, being unmodifiable, and
therefore eternal. Such aspirants are further described as those who,
'subduing their senses' like the eye from their natural operations, look
upon all beings of different forms as 'equal' by virtue of their knowledge
of the sameness of the nature of the selves as knowers in all. Therefore
they are not given 'to take pleasure in the misfortune of others,' as such
feelings proceed from one's identification with one's own special bodily
form. Those who meditate on the Imperishable Principle (individual self)
in this way, even they come to Me. It means that they also realise their
essential self, which, in respect of freedom from Samsara, is like My own
Self. So Sri Krsna will declare later on: 'Partaking of My nature' (14.2).
Also the Sruti says: 'Untainted, he attains supreme equality' (Mun. U.,
3.1.3). Likewise He will declare the Supreme Brahman as being
distinct from the freed self which is without modification and is denoted
by the term 'Imperishable' (Aksara), and is described as unchanging
(Kutastha). 'The Highest Person is other than this Imperishable' (15.16 -
17). But in the teaching in Aksara-vidya 'Now that higher science by
which that Aksara is known' (Mun. U., 1.5) the entity that is designated
by the term Aksara is Supreme Brahman Himself; for He is the source of
all beings, etc. Greater is the difficulty of those whose minds are
attached to the unmanifest. The path of the unmanifest is a psychosis of
the mind with the unmanifest as its object. It is accomplished with
difficulty by embodied beings, who have misconceived the body as the
self. For, embodied beings mistake the body for the self. The
superiority of those who adore the Supreme Being is now stated clearly:
12.3 - 12.5 The individual self meditated upon by those who follow the
path of the 'Aksara' (the Imperishable) is thus described: It cannot be
'defined' in terms indicated by expressions like gods and men etc., for It
is different from the body; It is 'imperceptible' through the senses such
as eyes; It is 'omnipresent and unthinkable,' for though It exists
everywhere in bodies such as those of gods and others, It cannot be
conceived in terms of those bodies, as It is an entity of an altogether
different kind; It is 'common to all beings' i.e., alike in all beings but
different from the bodily forms distinguishing them; It is 'immovable' as It
does not move out of Its unique nature, being unmodifiable, and
therefore eternal. Such aspirants are further described as those who,
'subduing their senses' like the eye from their natural operations, look
upon all beings of different forms as 'equal' by virtue of their knowledge
of the sameness of the nature of the selves as knowers in all. Therefore
they are not given 'to take pleasure in the misfortune of others,' as such
feelings proceed from one's identification with one's own special bodily
form. Those who meditate on the Imperishable Principle (individual self)
in this way, even they come to Me. It means that they also realise their
essential self, which, in respect of freedom from Samsara, is like My own
Self. So Sri Krsna will declare later on: 'Partaking of My nature' (14.2).
Also the Sruti says: 'Untainted, he attains supreme equality' (Mun. U.,
3.1.3). Likewise He will declare the Supreme Brahman as being
distinct from the freed self which is without modification and is denoted
by the term 'Imperishable' (Aksara), and is described as unchanging
(Kutastha). 'The Highest Person is other than this Imperishable' (15.16 -
17). But in the teaching in Aksara-vidya 'Now that higher science by
which that Aksara is known' (Mun. U., 1.5) the entity that is designated
by the term Aksara is Supreme Brahman Himself; for He is the source of
all beings, etc. Greater is the difficulty of those whose minds are
attached to the unmanifest. The path of the unmanifest is a psychosis of
the mind with the unmanifest as its object. It is accomplished with
difficulty by embodied beings, who have misconceived the body as the
self. For, embodied beings mistake the body for the self. The
superiority of those who adore the Supreme Being is now stated clearly:
12.3 - 12.5 The individual self meditated upon by those who follow the
path of the 'Aksara' (the Imperishable) is thus described: It cannot be
'defined' in terms indicated by expressions like gods and men etc., for It
is different from the body; It is 'imperceptible' through the senses such
as eyes; It is 'omnipresent and unthinkable,' for though It exists
everywhere in bodies such as those of gods and others, It cannot be
conceived in terms of those bodies, as It is an entity of an altogether
different kind; It is 'common to all beings' i.e., alike in all beings but
different from the bodily forms distinguishing them; It is 'immovable' as It
does not move out of Its unique nature, being unmodifiable, and
therefore eternal. Such aspirants are further described as those who,
'subduing their senses' like the eye from their natural operations, look
upon all beings of different forms as 'equal' by virtue of their knowledge
of the sameness of the nature of the selves as knowers in all. Therefore
they are not given 'to take pleasure in the misfortune of others,' as such
feelings proceed from one's identification with one's own special bodily
form. Those who meditate on the Imperishable Principle (individual self)
in this way, even they come to Me. It means that they also realise their
essential self, which, in respect of freedom from Samsara, is like My own
Self. So Sri Krsna will declare later on: 'Partaking of My nature' (14.2).
Also the Sruti says: 'Untainted, he attains supreme equality' (Mun. U.,
3.1.3). Likewise He will declare the Supreme Brahman as being
distinct from the freed self which is without modification and is denoted
by the term 'Imperishable' (Aksara), and is described as unchanging
(Kutastha). 'The Highest Person is other than this Imperishable' (15.16 -
17). But in the teaching in Aksara-vidya 'Now that higher science by
which that Aksara is known' (Mun. U., 1.5) the entity that is designated
by the term Aksara is Supreme Brahman Himself; for He is the source of
all beings, etc. Greater is the difficulty of those whose minds are
attached to the unmanifest. The path of the unmanifest is a psychosis of
the mind with the unmanifest as its object. It is accomplished with
difficulty by embodied beings, who have misconceived the body as the
self. For, embodied beings mistake the body for the self. The
superiority of those who adore the Supreme Being is now stated clearly:
12.6 - 12.7 But those who, with a mind 'focused on Me,' the Supreme
Self, and 'intent upon Me,' namely, holding Me as their sole object,
dedicating to Me all their actions --- i.e., including all worldly actions like
eating which are meant for supporting the body, as also Vedic rites like
sacrifices, gifts, fire-offerings, austerities etc., generally done by worldlyminded
people for other purposes --- worship Me and meditate on Me
with exclusive devotion, namely, with devotion without any other
purpose, adoring Me by all such acts as meditation, worship,
prostration, praises and hymns which are by themselves exceedingly
dear to them and are equal to the end itself --- to these I become soon
their saviour from the sea of Samsara which, on account of its being
antagonistic to the attainment of Myself, is deadly.
12.6 - 12.7 But those who, with a mind 'focused on Me,' the Supreme
Self, and 'intent upon Me,' namely, holding Me as their sole object,
dedicating to Me all their actions --- i.e., including all worldly actions like
eating which are meant for supporting the body, as also Vedic rites like
sacrifices, gifts, fire-offerings, austerities etc., generally done by worldlyminded
people for other purposes --- worship Me and meditate on Me
with exclusive devotion, namely, with devotion without any other
purpose, adoring Me by all such acts as meditation, worship,
prostration, praises and hymns which are by themselves exceedingly
dear to them and are equal to the end itself --- to these I become soon
their saviour from the sea of Samsara which, on account of its being
antagonistic to the attainment of Myself, is deadly.
12.8 'Focus your mind on Me alone,' on account of My being the
unsurpassed end of human endeavour and on My being easily attainable
without delay. Focus your mind in meditation on Me alone. Let your
Buddhi 'enter into Me,' strengthened by the conviction that I alone am
the supreme object to be attained. Then you will 'live in Me alone,' i.e.,
You will live in Me alone immediately after focusing your mind on Me by
forming the conviction that I alone am the supreme object to be attained.
12.9 Now, if you are unable to focus your mind immediately on Me in
deep meditation, then seek to reach Me by the 'practice of repetition
(Abhyasa Yoga)'. By the repeated practice of remembrance full of
immense love, concentrate your mind on Me the ocean of manifold
attributes innate to Me like, beauty, affability, friendliness, affection,
compassion, sweetness, majesty, magnanimity, heroism, valour, might,
omniscience, freedom from wants, unfailing resolves, sovereignty over
all, being the cause of all etc., and being antagonistic to all that is evil. All
these attributes are of unlimited excellence in the Supreme Person.
12.10 If you are incapable of practising remembrance in the above
manner, then devote yourself to 'My deeds.' Such devotional acts
consist in the construction of temples, laying out temple gardens,
lighting up lamps therein, sweeping, sprinkling water and plastering the
floor of holy shrines, gathering flowers, engaging in My worship, chanting
My names, circumambulating My temples, praising Me, prostrating
before Me etc. Do these with great affection. Even performing such
works which are exceedingly dear to Me, you will, before long, get your
mind steadily focused on Me as through the practice of repetitions, and
will gain perfection through attaining Me.
12.11 If you are unable to do even this 'taking refuge in My Yoga,' i.e., if
you are unable even to do actions for My sake, which forms the sprout
of Bhakti Yoga, wherein through meditation I am made the exclusive and
sole object of love --- then you should resort to Aksara Yoga described
in the first six chapters. It consists in contemplation on the nature of the
individual self. This engenders devotion to the Lord. As a means for
practice of this (Aksara Yoga), renounce the fruit of every action. The
state of mind that holds Me as the only worthy object of attainment and
love arises only when all the sins of an aspirant are destroyed without
exception. 'One with a controlled mind' means one with the mind
subdued. When the individual self is visualised to be of the nature of a
Sesa (subsidiary) to the Lord, and when the veil of nescience consisting
in identifying the self with the body is removed by contemplation on the
self generated through the performance of works without attachment to
the fruits and with My propitiation as the sole objective --- then supreme
Bhakti to Me will originate by itself. [The point driven home is this: It is
nescience that stands between the Jiva and the Lord. This nescience
consists in identification of the self with the body. It is through works
done without an eye on their fruits but exclusively as an offering to the
Lord, that this nescience is removed. Thus Karma Yoga is the sprout of
self-realisation, and of Bhakti. On the nescience being removed, the
knowledge that one (i.e., the Jiva) is a Sesa (an absolutely dependent
liege) of the Lord, dawns on the Jiva. Such knowledge generates
exclusive devotion or Bhakti accompanied by Prapatti. Or if the Jiva gets
immersed in Its own bliss, It will attain Kaivalya.] In the same manner,
Sri Krsna will further show in the text beginning with 'By worshipping
Him with his work will a man reach perfection' (18.46) and ending with
'Forsaking the feeling of I and with no feeling of mine and tranquil, one
becomes worthy of the state of Brahman. Having realised the state of
Brahman, tranquil, he neither grieves nor craves. Regarding all beings
alike, he attains supreme devotion to Me' (18.53-54).
12.12 More than the practice of remembrance (of the Lord), which is
difficult in the absence of love for the Lord, the direct knowledge of the
self, arising from the contemplation of the imperishable self (Aksara), is
conducive to the well-being of the self. Better than the imperfect
knowledge of the self, is perfect meditation on the self, as it is more
conducive to the well-being of the self. More conducive than imperfect
meditation (i.e., meditation unaccompanied with renunciation), is the
activity performed with renunciation of the fruits. It is only after the
annihilation of sins, through the performance of works accompanied by
renounciation of fruits, that peace of mind is attained. When the mind is
at peace, perfect meditation on the self is possible. From meditation
results the direct realisation of the self. From the direct realisation of the
self results supreme devotion. It is in this way that Atmanistha or
devotion to the individual self becomes useful for a person who is
incapable of practising loving devotion to the Supreme Being. And for
one practising the discipline for attaining the self (Jnana Yoga) without
acquisition of perfect tranquillity of mind, disinterested activity (Karma
Yoga), including in it meditation on the self, is the better path for the
knowledge of the self. [Thus the steps are performance of works without
desire for fruits, equanimity of mind, meditation on the self, selfrealisation,
and devotion to the Lord.] Now Sri Krsna enumerates the
attributes required of one intent on performance of disinterested activity:
12.13 - 12.14 In these and succeeding verses the Lord mentions the
nature of the Karma Yogi who adores Him through his works. In other
words the Bhakti element in Karma Yoga is emphasised. He never hates
any being even though they hate him and do him wrong. For he thinks
that the Lord impels these beings to hate him and do him wrong for
atoning for his transgressions. He is 'friendly', evincing a friendly
disposition towards all beings whether they hate him or do him wrong.
He is 'compassionate', evincing compassion towards their sufferings. He
is free from the 'feeling of mine,' i.e., he is not possessive with regard to
his body, senses and all things associated with them. He is free from the
feeling of 'I', i.e., is free from the delusion that his body is the self.
Therefore, 'pain and pleasure are the same to him,' i.e., he is free from
distress and delight resulting from pain and pleasure arising from his
deeds. He is 'enduring', unaffected even by those two (i.e., pleasure and
pain) due to the inevitable contact of sense-objects. He is 'content',
namely, satisfied with whatever chance may bring him for the
sustenance of his body. He 'ever meditates,' i.e., is constantly intent on
contemplating on the self as separate from the body. He is 'selfrestrained',
namely, he controls the activities of his mind. He is of 'firm
conviction' regarding the meanings taught in the science of the self. His
'mind and reason are dedicated to Me' i.e., his mind and reason are
dedicated to Me in the form 'Bhagavan Vasudeva alone is propitiated by
disinterested activities, and when duly propitiated, He wil bring about for
me the direct vision of the self.' Such a devotee of mine, i.e., who works
in this manner as a Karma Yogin, is dear to Me.
12.13 - 12.14 In these and succeeding verses the Lord mentions the
nature of the Karma Yogi who adores Him through his works. In other
words the Bhakti element in Karma Yoga is emphasised. He never hates
any being even though they hate him and do him wrong. For he thinks
that the Lord impels these beings to hate him and do him wrong for
atoning for his transgressions. He is 'friendly', evincing a friendly
disposition towards all beings whether they hate him or do him wrong.
He is 'compassionate', evincing compassion towards their sufferings. He
is free from the 'feeling of mine,' i.e., he is not possessive with regard to
his body, senses and all things associated with them. He is free from the
feeling of 'I', i.e., is free from the delusion that his body is the self.
Therefore, 'pain and pleasure are the same to him,' i.e., he is free from
distress and delight resulting from pain and pleasure arising from his
deeds. He is 'enduring', unaffected even by those two (i.e., pleasure and
pain) due to the inevitable contact of sense-objects. He is 'content',
namely, satisfied with whatever chance may bring him for the
sustenance of his body. He 'ever meditates,' i.e., is constantly intent on
contemplating on the self as separate from the body. He is 'selfrestrained',
namely, he controls the activities of his mind. He is of 'firm
conviction' regarding the meanings taught in the science of the self. His
'mind and reason are dedicated to Me' i.e., his mind and reason are
dedicated to Me in the form 'Bhagavan Vasudeva alone is propitiated by
disinterested activities, and when duly propitiated, He wil bring about for
me the direct vision of the self.' Such a devotee of mine, i.e., who works
in this manner as a Karma Yogin, is dear to Me.
12.15 That person who is engaged in Karma Yoga does not become
the cause of 'fear to the world'; he does nothing to cause fear to the
world. He has no cause to 'fear the world,' i.e., no action on the part of
others can cause him fear because of the certainty that he is not inimical
to the world. Therefore he is not in the habit of showing favour towards
someone and intolerance towards others; he has no fear of some or
repulsion for others. Such a person is dear to Me.
12.16 He who is free from 'desires', i.e., who has no longing for
anything except the self; who is 'pure', namely, whose body is nourished
on the food prescribed by the Sastras; who is an 'expert' namely, who is
an expert in performing actions prescribed by the Sastras; who is
'indifferent', i.e., not interested in matters other than those enjoined by
the Sastras; who is free from 'agony', i.e., of pain caused by heat, cold,
contact with coarse things etc., which are inevitably associated with the
performance of rites prescribed by the Sastras; who renounces all
'undertakings,' i.e., who renounces all undertakings except those
demanded by the Sastras --- the devotee who is like this is dear to Me.
12.17 He who does not 'rejoice', i.e., that Karma Yogin, who, on
obtaining things which cause joy to man, does not rejoice; who does not
'hate', does not hate on obtaining anything undesriable; who is not
'grieved' by common sorrows which cause grief among men, as the loss
of wife, son, fortune etc.; who 'does not desire' anything like wife, son,
fortune etc.; not already acquired by him; who 'renounces good and
evil,' i.e., who renounces both merit and demerit because, like demert,
merit also causes bondage, there being no difference between them in
this respect --- he who is like this and devoted to Me is dear to Me.
12.18 - 12.19 The absence of hate etc., towards foes, friends etc., has
already been taught in the stanza beginning with, 'He who never hates
any being' (11.13). What is now taught is that equanimity to be practised
even when such persons mentioned above are present before one who
is superior to those having a general equanimous temperament referred
to earlier. Who has no 'home', namely, who is not attached to home,
etc., as he possesses firmness of mind with regard to the self. Because
of this, he is 'same even in honour and dishonour.' He who is devoted to
Me and who is like this --- he is dear to Me. Showing the superiority of
Bhakti-Nistha over Atma-nistha, Sri Krsna now concludes in accordance
with what is stated at the beginning of this chapter in Verse 2.
12.18 - 12.19 The absence of hate etc., towards foes, friends etc., has
already been taught in the stanza beginning with, 'He who never hates
any being' (11.13). What is now taught is that equanimity to be practised
even when such persons mentioned above are present before one who
is superior to those having a general equanimous temperament referred
to earlier. Who has no 'home', namely, who is not attached to home,
etc., as he possesses firmness of mind with regard to the self. Because
of this, he is 'same even in honour and dishonour.' He who is devoted to
Me and who is like this --- he is dear to Me. Showing the superiority of
Bhakti-Nistha over Atma-nistha, Sri Krsna now concludes in accordance
with what is stated at the beginning of this chapter in Verse 2.
 


BHAGAVADGITA
English translation of Sri Ramanuja's Sanskrit Commentary - Swami
Adidevananda
Chapter 13
RO
13.1 No commentary.
13.2 The body which is cognised in identity with the experiencing self by
co-ordinate predication (Samanadhikaranya) in the propositions, 'I am a
god, 'I am a man,' 'I am fat,' 'I am slender' etc., is described by those
who know the real nature of the body as only the Field (Ksetra) of
experience for the experiencing self, who is distinct from the body.
Those who know this, namely, those who know the exact nature of the
self, call It the Field-knower (Ksetrajna). That knower who knows the
body, as divided into its different members and as their collectivity, can
say 'I know it, the body, as an object.' The person with this perception is
the one who is called the Ksetrajna or the Field-knower, who must
necessarily be different from the Field (Ksetra), which is the object of this
knowledge. It is true that at the time of perceiving an object like a pot
which is different from one's body, the seer who thinks 'I am a god who
sees it' or 'I am a man who sees it' etc., is putting himself as identical
with the body through co-ordinate predication. In the same way he
experiences the body as an object of knowledge when he says 'I know
this body.' Thus if the body is an object of knowledge, it must be
different from the knowing self. Therefore, the Field-knower (Ksetrajna).
The knower, is other than the body which is an object of knowledge like
a jar, etc. But this knowledge which arises by way of co-ordinate
predication is justified on the ground that the body is inseparable from
oneself; for it constitutes an attribute of the self like 'cow-ness' of the
cow etc. The knowing self is however unique in being an eternal and
subtle form of knowledge. But this is inaccessible to the ordinary man's
organs of vision; it is accessible only to a mind refined by Yoga. The
ignorant see the knower only in the form of Prakrti because of close
proximity to or union with Prakrti. Sri Krsna thus declares later on:
'When in identiciation with the Gunas he departs or stays or
experiences, the deluded perceive him not. They, who have the eye of
knowledge, see' (15.10).
error
13.4 What the 'Field is' namely, what its substance is; what it is 'like',
namely, what things depend on it; what its 'modifications' are, namely,
what its transformations are; what the 'purpose' is for which it has been
originated; 'what it is,' namely, what its true nature is; 'who it is,' namely,
who the individual self is and what Its nature is like; what Its 'powers',
are, namely, what powers It possesses. All this, briefly learn from Me.
error
13.6 - 13.7 The 'great elements, the Ahankara, the Buddhi and the
Avyakta' are substances that originate the Ksetra. The 'great elements'
are the earth, water, fire, air and ether. The 'Ahankara' here means
Bhutadi (primeval element). The 'Buddhi' is called Mahat; the 'Avyakta' is
known as the Prakrti. The 'ten senses and the one' and the five objects
of senses are principles depending on the Ksetra. The 'five sensorial
organs' are ear, skin, eye, tongue and nose. The five motor organs are
speech, hands, feet, and the organs of excretion and reproduction.
These are the ten senses. The Manas is the additional 'one' moe. The
'objects of the senses' are five --- sound, touch, form, taste and smell.
Desire, hatred, pleasure and pain, being the transformation of the
Ksetra, are said to be the modifications of the Ksetra. Though desire,
hatred, pleasure and pain are the qualities of the self, yet they originate
from the association of the self with the Ksetra. Sri Krsna will state that
they are the attributes of the self; 'In the experience of pleasure and
pain, the self is said to be the cause' (13.20). The combination of
elements serves as the support (Adhrti) of the intelligent self. As such,
the word Adhrti means substratum. The combination of material
elements has arisen as the substratum for the self to experience
pleasure and pain, and for acquiring worldly experiences and the final
release. The combination of elements is formed by substances
commencing from the Prakrti and ending with the earth; it is the basis of
senses which are endowed with the modifications of the nature of
desire, hatred, pleasure and pain. These form a Sanghata or an
association of elements. It serves as the basis of the experience of
pleasure and pain by the individual self. This is what is said of the Ksetra.
This Ksetra has been explained briefly with its modifications and effects.
Now certain qualities, the effects of the Ksetra, worthy of being
acquired as being the means for securing the knowledge of the self, are
enumerated.
13.6- 13.7 The 'great elements, the Ahankara, the Buddhi and the
Avyakta' are substances that originate the Ksetra. The 'great elements'
are the earth, water, fire, air and ether. The 'Ahankara' here means
Bhutadi (primeval element). The 'Buddhi' is called Mahat; the 'Avyakta' is
known as the Prakrti. The 'ten senses and the one' and the five objects
of senses are principles depending on the Ksetra. The 'five sensorial
organs' are ear, skin, eye, tongue and nose. The five motor organs are
speech, hands, feet, and the organs of excretion and reproduction.
These are the ten senses. The Manas is the additional 'one' moe. The
'objects of the senses' are five --- sound, touch, form, taste and smell.
Desire, hatred, pleasure and pain, being the transformation of the
Ksetra, are said to be the modifications of the Ksetra. Though desire,
hatred, pleasure and pain are the qualities of the self, yet they originate
from the association of the self with the Ksetra. Sri Krsna will state that
they are the attributes of the self; 'In the experience of pleasure and
pain, the self is said to be the cause' (13.20). The combination of
elements serves as the support (Adhrti) of the intelligent self. As such,
the word Adhrti means substratum. The combination of material
elements has arisen as the substratum for the self to experience
pleasure and pain, and for acquiring worldly experiences and the final
release. The combination of elements is formed by substances
commencing from the Prakrti and ending with the earth; it is the basis of
senses which are endowed with the modifications of the nature of
desire, hatred, pleasure and pain. These form a Sanghata or an
association of elements. It serves as the basis of the experience of
pleasure and pain by the individual self. This is what is said of the Ksetra.
This Ksetra has been explained briefly with its modifications and effects.
Now certain qualities, the effects of the Ksetra, worthy of being
acquired as being the means for securing the knowledge of the self, are
enumerated.
13.8 'Amanitva' means freedom from superiority complex towards
eminent people. 'Adambhitva': 'Dambha' is the practice of Dharma for
winning fame as a virtuous person; freedom from it is Adambhitva.
'Ahima' is absence of tendency to injure others by speech, mind and
body. 'Ksanti' is the tendency of keeping the mind unmodified even
when harmed by others. 'Arjava' means having a uniform disposition
towards others in speech, mind and body. 'Acaryopasana' means being
intent in prostrating, questioning, performing service etc., in regard to
the teacher who imparts the knowledge of the self. 'Sauca' is the
competence of the mind, speech and body, as enjoined by the Sastras,
for the knowledge of the self and the means of this attainment. 'Sthairya'
is possessing unshakable faith in the Sastras concerning the self. 'Atmavinigraha'
means the turning away from all objects that are different in
nature from the self.
13.9 'Absence of desire' with regard to sense-objects means
dispassion towards all objects different from the spiritual self by the
constant awareness of the evil in them. 'Absence of egotism' means
freedom from the misconception that the self is the body, which is in
reality different from the self. This is only an illustration standing for other
misconceptions too. It indicates freedom from the feeling of possession
towards things which do not belong to one. 'Perception of evil in birth,
death, old age, disease and sorrow' means the constant contemplation
on the inevitable evil of birth, death, old age and sorrow while in the
body.
13.10 'Non-attachment' means freedom from attachment to things
other than the self. 'Absecne of clinging' to son, wife, home and the like
means absence of excessive affection for these beyond the limits
allowed by the Sastras. 'Constant even-mindedness' to all desirable and
undesriable events means the state of freedom from joy and grief with
regard to occurrences springing from desire.
13.11 'Constant devotion' means devotion with a single end, namely,
Myself the Lord of all; 'remaining in places free from people' means
having no love for crowds of people.
13.12 'Adhyatma-jnana' is the knowledge that pertains to the self.
Reflection for the attainment of knowledge of the truth, namely, being
always intent in the thought having for its object the knowledge of the
truth. 'Knowledge' is that by which the self is realised. The meaning is
that it is the means for the knowledge of the self. The group of attributes
mentioned before, beginning with modesty etc., are those that are
favourable for the knowledge of the self in association with the body. All
the evolutes of Ksetra, which are different from those mentioned above,
constitute ignorance, as they are antagonistic to the knowledge of the
self. Now, the nature of Ksetrajna, characterised as the knower in the
stanza, 'He who knows it' (13.1), is examined:
13.13 I shall declare that nature of the individual self (brahman) which is
the object to be known, namely, what is to be gained by means of
virtues like modesty etc., by knowing which one attains to the self which
is immortal, birthless, free from old age, death and such other material
qualities. [The expression is split up as --- Anadi = beginningless; Matparam
= having Me as the Highest.] Anadi means that which is
beginningless. Indeed, there is no origination for this individual self
(brahman) and for the same reason, It is endless. The Sruti also declares:
'The wise one is not born, nor dies' (Ka. U., 2.18). 'Matpara' means
having Me for the Highest. Verily, it has been told: 'Know that which is
other than this (lower nature), which is the life-principle, to be the highest
Prakrti of Mine' (7.5). By virtue of being the body of the Lord, the nature
of the self finds joy in being completely subsidiary to Him. So the Sruti
declares: 'He who, dwelling in the self, is within the self, whom the self
does not know, whose body the self is and who controls the self from
within ...' (Br. U. Madh., 5.7.22). Similarly do the texts declare: 'He is
the cause, Lord of Lords and of sense organs. He has no progenitor, nor
lord' (Sve. U., 6.9); and 'He is the Lord of the Pradhana and of the
individual selves, and the Lord of qualities (Ibid., 6.16). That which is
conjoined with the quality of infinite dimension or extensiveness can be
designated as brahman. It is different from, and not circumscribable by,
the body etc. The meaning is, It is the principle which apprehends the
Ksetra. Sruti also declares: 'He (i.e., the individual self) partakes of
infinity' (Sve. U., 5.9). By its Karma It is circumscribed. It assumes Its
infinite nature only when It is freed from the bonds of Karma. The term
brahman is applied to designate the individual self as in: 'He, crossing
beyond the Gunas', becomes fit for the sake of brahman' (14.26), 'I am
the ground of the brahman, who is immutable and immortal' (14.27), and
'Having attained to the state of brahman, tranquil, he neither grieves nor
craves; regarding all beings alike, he attains supreme devotion to Me'
(18.54). It (brahman) is said to be neither being nor non-being. The
terms 'being' and 'non-being' cannot signify the nature of the self
because It is neither effect nor cause. For It is called 'being' (Sat) in the
condition of effect when It has the form of gods etc. As It cannot
possess names and forms in the condition of cause, It is said to be 'nonbeing'
or Asat. So the Sruti texts declare: 'In the beginning, verily, this
(brahman) was non-existence; therefrom the being was born' (Tai. U.,
2.7.1) and 'Verily, this (brahman) was then undifferntiated. It became
differentiated by names and forms' (Br. U., 1.4.7). The self's conditions
as effect and cause have arisen on account of veiling by Avidya or
ignorant in the form of Karma. It is not an expression of Its real nature.
So, the terms 'being' and 'non-being' do not signify the nature of the
self, If it is argued that, in the passage 'In the beginning, verily, this
(Brahman) was non-existence' (Tai. U., 2.7.1), it is the Supreme
Brahman in the state of cause that is described --- even then it can be
pointed out that the Supreme Brahman in causal condition has, for His
body, the conscient and non-conscient entities in a subtle state,
incapable of being differentiated by names and forms. Such a
description is therefore valid. On the same principle the nature of Ksetra
(body) and Ksetrajna (individual self) in the state of cause can also be
indicated by the term 'non-being'. But this condition of the individual self
has arisen due to Karma and such descriptions as 'being' and 'nonbeing'
are applicable to the self only in the state of bondage. Its pure
form cannot be signified by the terms 'being' and 'non-being'.
13.14 Everywhere are Its hands and feet i.e., the self in Its pure form is
able to perform everywhere the works of hands and feet. Its eyes, heads
and mouths are everywhere; It performs everywhere the task of eyes etc.
The Sruti declares; 'Without feet or hands, He moves swiftly and seizes
things; He sees without eyes, He hears without ears? (Sve. U., 3.19). It
may be said that it means that the Supreme Brahman performs
everywhere the task of hands, feet etc., even though He is devoid of
hands and feet. If 'Brahman' is taken to mean the self, it can be asked
how this power of the Supreme Brahman (namely, having hand, feet,
eyes, etc., everywhere) can be attributed to the self, then the answer is
that it is established in the Srutis that the pure individual self has the
capacity of performing the task of hands, feet etc., because It is equal to
Him. Sruti also declares: 'Then, the wise seer, shaking off good and evil,
stainless, attains the supreme equality with Him' (Mun. U., 3.1.3). Sri
Krsna will also teach later on: 'Resorting to this knowledge, It partakes
of My nature' (14.2). It exists encompassing all things, whatever
aggregate of things that exist in the world; It encompasses them. The
sense is that in Its pure state, It is all-pervasive, as It has no limitation of
space etc.
13.15 Sarvendriya-gunabhasam i.e., shining by the functions of the
senses --- means that which is shedding light on the functions of all the
senses. The 'Gunas' of the senses means the activities of the senses.
The meaning is that the self is capable of knowing the objects with the
functioning of the senses. 'Yet devoid of the senses' i.e., It is capable by
Itself, of knowing everything. Such is the meaning. It is 'detached',
namely, It is free, by nature, from attachment to the bodies of gods etc.
'Yet supporting all,' yet capable of supporting all bodies, such as of
gods etc., as declared in the Sruti. 'It is one, is threefold ...' (Cha. U.,
7.26.2). It is devoid of Gunas, i.e., by nature It is devoid of Sattva etc.,
and yet It is the experiencer of the Gunas' --- It has the capability to
experience Sattva etc.
13.16 Abandoning the elements like earth etc., It can exist outside the
body. It can exist within them while performing spontaneous activities as
established in the Srutis: 'Eating, playing, enjoying with partners or with
vehicles' (Cha. U., 8.12.3). 'It is unmoving and yet moving' --- it is by
nature, unmoving, It is moving when It has a body. It is so subtle that
none can comprehend It. Although existing in a body, this principle,
possessed of all powers and omniscient, cannot be comprehended by
bound ones because of Its subtlety and Its distinctiveness from the
body. It is far away and yet It is very near --- though present in one's
own body, It is far away from those who are devoid of modesty and
other qualities (mentioned above) as also to those who possess contrary
qualities. To those who possess modesty and such other qualities, the
same self is very near.
13.17 Though the entity called the self is present everywhere in the
bodies of divinities, men etc., It is 'undivided' because of Its form being
that of the knower. However, to those who are ignorant, It appears
divided, by such forms as those of divinities etc. --- 'I am a divinity,'
'man' etc. Though the self can be contemplated by way of co-ordinate
predication as one with the body in such significations as, 'I am divinity, I
am a man,' It can be known as being different from the body, because of
Its being a knower. That is why it has already been pointed out at the
beginning: 'He who knows It? (13.1). Now Sri Krsna says that It can
be known as different also on other grounds --- as the 'supporter of
elements' etc. Because It supports the earth and other elements
combined in the shape of the body, the self can be known as being
different from the elements supported. The sense is that It can be known
as a separate entity. Likewise, It is that which 'devours', namely, the
consumer of physical food etc. Because, It 'devours' the food, It can be
known as an entity different from the elements. It causes 'generation' ---
It is the cause of transformation of consumed food etc., into other forms
like blood etc. As eating, generating etc., are not seen in a corpse, it is
settled that the body, an aggregate of elements, cannot be the cause of
devouring food, generating of species and supporting them.
13.18 This (self) alone is the 'light' which illuminates things like the sun,
a lamp, a gem etc. It is knowledge alone in the form of the effulgence of
the self which illuminates a lamp, the sun etc. But a lamp etc., dispel the
darkness that intervenes between the sense of sight and its subject.
Their illuminating power is limited to this extent. This is said to be beyond
Tamas (darkness). The term Tamas denotes Prakrti in its subtle state.
The meaning is that the self transcends Prakrti. Therefore, It is to be
comprehended as knowledge, i.e., to be understood as of the form of
knowledge. It is attainable by means of knowledge --- such as modesty
etc., already described. It is present in the heart of all, i.e., It is specially
settled, or present in the heart of all beings like men etc.
13.19 This is a brief description of the principle of Ksetra --- i.e., the text
beginning with 'The great elements, the Ahankara' (13.5) and ending
with 'An association' (13.6). 'Knowledge' which is the means for
attaining the comprehension of the principle known as the self has been
taught in the text beginning with 'Modesty' (13.7) and ending with
'Reflection for attainment of knowledge of truth' (13.11). The nature of
Ksetrajna (the self) which is the object of knowledge has also been
concisely taught by the text beginning with 'The beginningless brahman
having Me for the Highest' (13.12) and ending with 'present in the heart
of all' (13.17). My devotee, on knowing this, i.e., the truth about the
Ksetra, the truth about the means for attaining the nature of the self as
distinct from the Ksetra, and the truth about the Ksetrajna, becomes
worthy to attain My state of being. What is called My state of being is My
own nature (Svabhava), namely, the transcendence of transmigratory
existence. The meaning is that he becomes worthy to attain the state of
freedom for transmigratory existence. Next (1) the beginninglessness
of the conjunction between the Prakrti and the self which are completely
distinct, (2) the difference in the workings of these two when they are
associated with each other, and (3) the cause of this conjunction ---
these are treated:
13.20 Know this Prakrti and Purusa (self) are uncreated and are
beginningless. Know that the modifications, desire, hatred etc., which
cause bondage, and the qualities of modesty etc., which cause release,
originate from Prakrti. The Prakrti, having no beginning, develops into the
form of the body, and conjoint with the self, causes bondage through its
own transformations such as desire and hatred. The same Prakrti,
through its transformations like modesty etc., causes release. Such is
the meaning. The difference in the functions of Prakrti and Purusa in
combination is stated ---
13.21 The 'Karya' means the body, the 'Karanas' mean the instruments,
i.e., the senses of perception and action plus the Manas. In their
operations, the Prakrti, subservient to the self, is alone the causal factor.
The sense is that their operations, which are the means of experience,
have their foundation in the Prakrti, which has developed in the form of
the body subservient to the self. In regard to this, the authority is the
aphorism, 'The self is an agent, on account of the scriptures having the
purpose' (B. S., 2.3.33) etc. The agency of the self means that the self is
the cause of the will (effort) to support the body. The self (Purusa)
associated with the body is the cause for experiencing pleasures and
pains. The meaning is that It is the seat of those experiences. Thus,
has been explained the difference in the operations of the Prakrti and of
the self when they are mutually conjoined. He now proceeds to explain
how, though the self, which in Its pristine nature experiences Itself by
Itself as nothing but joy, becomes the cause of experiencing both
pleasure and pain derived from sense objects when It is conjoined with a
body. The term Guna figuratively represents effects. The self (in Its
pristine nature) experiences Itself by Itself, as nothing buy joy. But when
dwelling in the body, i.e., when It is in conjunction with the Prakrti, It
experiences the qualities born of Prakrti, namely, happiness, pain etc.,
which are the effects of Gunas like Sattva etc. He explains the cause
of conjunction with the Prakrti:
13.22 The self, settled in a series of bodies of divinities, men etc., which
are modifications of Prakrti, becomes attached to happiness, pain etc.,
resulting from the Sattva and other qualities associated with the
respective wombs, and hence engages Itself in virtuous and sinful
deeds, constituting the means for happiness, misery etc. In order to
experience the fruits of those good and evil deeds, It is born again in
good and evil wombs. Then It becomes active and consequently is born
again as a result of Its activities. As long as It does not cultivate qualities
like modesty etc., which are the means for realising the self, so long Its
entanglement in Samsara continues like this. Thus, it has been declared
here that attachment causes births in good and evil wombs.
13.23 The self existing in the body becomes the 'spectator and
approver' of this body by means of the will in consonance with the
functioning of the body. Likewise, It is the 'supporter' of the body,
Similarly, It becomes 'experiencer' of the pleasure and pain resulting
from the activities of the body. Thus, by virtue of ruling and supporting
the body and by making the body completely subservient, It becomes
'the great lord' (Mahesvara) in relation to the body, the senses and the
mind. Sri Krsna will further declare: 'When the lord acquires the body,
and when he leaves it and goes on his way, he takes these as the wind
carries scents from their places' (15.8). In the body, It is said to be the
'supreme self' in relation to the body, the senses and the mind. The
word 'self' (Atman) is applied to the body and the mind subsequently. It
is said afterwards: 'Some perceive the self by means of the self through
meditation' (13.24). The particle 'also' (api) indicates that the self is the
'supreme lord'? in relation to the body just as It is the supreme self. The
supremacy of the self has been described in the text beginning with 'It is
the beginningless brahman having Me for the Highest' (13.12). It is true
that the self (in Its emancipated state) has limitless power knowledge.
But It becomes the great lord and the supreme self only in relation to the
body. Such lordship and supremacy is the result of attachment to the
Gunas arising from the beginningless conjunction with Prakrti.
13.24 He who 'understands', namely, knows truly with discrimination,
the self to be thus, and also the Prakrti as having the aforesaid nature
along with Sattva and other Gunas, whose nature will be later examined,
is never born again, i.e., is never reborn conjointly with Prakrti again in
'whatever state he may be placed,' i.e., in whatever painful condition he
may be placed in the bodies of divinities, men etc. The meaning is that at
the time when the body ceases to exist, the self will attain the purified
state characterised by boundless knowledge devoid of evil.
13.25 The different type of Yogis are described herein: (1) Some with
perfect Yoga perceive the self (Atmanam) in the body with the mind
(Atmana) by meditation. (2) Others with imperfect Yoga see the self, with
mind rendered fit for Yoga, by Sankhya Yoga, namely, Jnana Yoga, (3)
Still others, (a) unqualified to practise Jnana Yoga, and (b qualified but
preferring an easier method, and (c) also distinguished persons like
Janaka --- all these perceive the self after being qualified for Yoga by
Karma Yoga which contains within itself knowledge (Jnana).
13.26 But some, namely, those who are not qualified for Karma Yoga
etc., for realising the self, listen to Jnanins who know the truth, and
meditate on the self through Karma Yoga, etc. --- they too pass beyond
death. It means that those who are devoted to what they hear only, even
they, intent on hearing and devoid of evils, begin in due course, the
practice of Karma Yoga etc., and pass beyond death. By the term 'too'
(api), the difference in levels is made out. Now, in order to teach the
contemplation on the distinctness of the self conjoined with the Prakrti,
he says that all entities, movables and immovables, are the product of
combination between the conscient and the non-conscient:
13.27 Whatever being is born, whether it be movable or stationary, it is
born only from the mutual combination of the Ksetra and Ksetrajna. The
sense is that it is born only from this combination, i.e., is born as a
compound of the two and never in their separateness.
13.28 He who sees the Atman as It really is --- he is the one who sees
the Atman as a distinct entity in all embodied beings that are composed
of Prakrti and Purusa, even in bodies of diverse nature of gods, men etc.
The true seer is one who sees the Atman as the supreme ruler in all
these bodies as the imperishable self, though the bodies are subject to
destruction. Conversely the purport is that he who sees the Atman, only
as characterised by the unequal forms of the bodies as men, gods etc.,
and as possessed of birth, death etc. --- such a person is perpetually
caught up in transmigratory existence.
13.29 'The ruler' (the self) abides in the bodies of divinities and the rest
as their supporter, controller and as their Sesin (principal). He who sees
the self free from dissimilar shapes of divinities etc., and as being of the
same form of knowledge, he does not injure himself by 'himself', namely,
by his mind. Therefore, as a result of seeing the sameness of the nature
of the self in every place as a knower, he attains the 'highest goal.' What
is to be reached is called 'goal'. He attains the supreme, namely, the self
in its pure form. On the contrary, if he should view the self as dissimilar in
every place, i.e., identifies It with the bodies, then he 'injure the self,
namely, hurls It into the middle of the ocean of Samsara.
13.30 When he perceives that 'all acts are performed by the Prakrti' in
the manner previously stated in, 'Prakrti is said to be the cause of
agency to the body and sense-organs' (13.20), and perceive also that
'the self, being of the form of knowledge, is not the doer,' and that the
self's conjunction with the Prakrti, Its direction of the body and Its
experiences of happiness and misery are the result of ignorance of the
nature of Karma --- then indeed he perceives the pure self.
13.31 When he perceives that the diversified 'modes of existence' of all
beings as men, divinities etc., are founded on the two principles of
Prakrti and Purusa; when he perceives that their existence as divine,
human, short, tall etc., is rooted in 'one' common foundation, namely, in
the Prakrti, and not in the self; when he sees that 'their expansion', i.e.,
the successive proliferaton into sons, grandsons and such varieties of
beings, is from Prakrti alone --- then he reaches the brahman. The
meaning is that he attains the self devoid of limitations, in Its pure form
of knowledge.
13.32 This 'supreme self' (Atman) has been defined as having a nature
different from that of the body. While existing in the body, It is
'immutable', i.e., It is not liable to decay as It is 'without a beginning,'
i.e., never created at any point of time. Because It is 'free from Gunas,'
being devoid of Sattva and other Gunas of Prakrti, It neither acts nor
gets tainted; It is not tainted by the qualities of the body. Granted that
the self being without Gunas, does not act; but how is it possible that
the Atman is not tainted by Its constant association with the qualities of
the body? To this, Sri Krsna replies:
13.33 As the 'all-pervading ether,' though in contact with all
substances, is 'not tainted' by the qualities of all these substances, as it
is 'subtle' --- even so the self, though 'present in all the bodies,'
everywhere, namely, in divinities, men etc., is not contaminated by these
bodies by reason of Its extreme subtleness.
13.34 As the 'one sun' illumines 'all this world' by his radiance, so the
'knower of the body' illumines the entire Ksetra, i.e., the body, by Its
own knowledge, within and without and from head to toe, by conceiving
'This my body is of this nature.' This self of the said nature is totally
different from the body, because It is the knower of the body. The body
is the object of Its knowledge and is therefore different from It, even as
the illuminating sun is totally different from the illumined world.
13.35 Those who 'discern thus' in the described manner the
'difference', namely, the difference between the body and the knower of
the body with 'the eye of knowledge' or discrimination, and also the
'means of deliverance from manifested Prakrti' --- they attain the
'highest', namely, the self. They are completely delivered from bondage.
Moksa is that by which deliverance is effected. The means of deliverance
as already stated consists of qualities beginning with modesty (13.7).
They, through the knowledge already imparted concerning the
differences between the body and the self, know those differences
existing between them. Then learning about modesty etc., which form
the means of deliverance from Prakrti that has devleoped into material
elements constituting the body, they have to practise these virtues, and
they will thereby be absolutely delivered from bondage and will reach the
self marked by infinite knowledge abiding in Its own form.



BHAGAVADGITA
English translation of Sri Abhinavagupta's Sanskrit Commentary - Dr. S
Sankaranarayan
Chapter 14
RO
14.1 Param etc. Knowledge has been described earlier; the same
I shall again explain thoroughly, i.e., in detail in order to examine
individually the nature of the Strands. By knowing which etc.: By this
[the Bhagavat] proclaims the tested trustworthiness and the popularity of
this knowledge.
14.2 Idam etc. Vyathanti : The suffix tip (Personal Termination,
Third person, Singular) is due to Vedism. The same may be stated in
other [similar] instances of the suffixes of Case Terminations and
Personal Terminations. Now to begin with, [the Bhagavat] speaks of
the sequence in the cycle of birth and death. For, if what is to be
abandoned is understood along with its cause then it is easy to abandon
that -
14.3 Mama etc. For Me : [For Me] Who am of the nature of the
inexplicable Supreme Bliss, the mighty Brahman : the Brahman that is
identical with My own energy, allowing expansion [of all in It]. Taking
hold of just My own energy of Self-consciousness, I cause the
beginningless tiny [individual] Souls to pass through the cycle of birth
and death by way of favouring them. Therefore14.4
Sarvayonisu etc. In all the wombs (whatever gives birth to
anything), the expansive Energy of the Bhagavat exists as the prime
cause; and hence It is the Mother having the innate nature of giving birth
to the entire world process. But I am the Father, the Energetic, the
Inexplicable.
14.5 Sattvam etc. This embodied Soul is bound fast by Her (the
Mother) by means of Her attributes of the Sattva, the Rajas and the
Tamas for the former's enjoyment that continues till his emancipation.
The nature of these is detailed one by one -
14.6 See Comment under 14.8
14.7 See Comment under 14.8
14.6-8 Tatra etc. upto Bharata. The Sattva is dirtless. [Source of
craving-attachment] : that from which the attachment of craving springs
up. Negligence : wasting the human birth which is difficult to get, but
got by means of hundreds of merits accumulated for a very long period,
and which is the sole means for attaining emancipation. That has been
also said- 'Not even a single moment of life is gained by (spending] all
the gems. [Hence], he, who wastes it, is a man of negligence and is the
lowest of men'. Laziness : i.e., in doing good deeds. Sleep : being
poor totally i.e. a contemptible course.
14.9 See Comment under 14.10
14.9-10 Sattvam etc. Rajah etc. Dominates fully i.e. sets [to
work]. The Sattva flourishes by overpowering the Rajas and the Tamas.
But, the Rajas [flourishes by overpowering] both the Sattva and the
Tamas; and the Tamas [does so by overpowering] both the Sattva and
the Rajas. That has been stated : 'The Strands augment by
overpowering each other'.
14.11 See Comment under 14.13
14.12 See Comment under 14.13
14.11-13 Sarva-etc. upto kurunandana. In all the gates : in all the
sense-organs. Greed etc., are born in succession when the Rajas
dominates. Similarly, absence of mental illumination and so on arise in
succession only at the time of the increase of the Tamas.
14.14 See Comment under 14.15
14.14-15 Yada etc. Rajasi etc. When the Sattva is predominantly
on the increase on account of increase on account on account of
incessantly practising actions of the Sattva throughout the entire life-at
that [time] having met dissolution [of body], one attains the auspicious
worlds. Likewise whosoever has practised throughout his life the
activities of the Rajas, he, by his [last] journey attains manhood for mixed
enjoyment. Likewise : i.e. in the same order, if one practises action of
the Tamas alone by one's entire life, then [on his death] he is reborn in
the bodies of the hell, of the animals, of the trees and so on. Those,
who explain [the passage under study to the effect] : 'These results [are
for him in whom] the Sattva etc., have predominantly increased only at
the time of death' - these commentators have not correctly entered into
(grasped) the behaviour of the embodied. For, nothing but delusion
arises, by all means at the last moment, without exception in the case of
one and all. However, with regard to our explanation [given above]
these passages and other verses (Ch. VIII, 5ff) speak in one voice.
14.16 See Comment under 14.20
14.17 See Comment under 14.20
14.18 See Comment under 14.20
14.19 See Comment under 14.20
14.16-20 Karmanah etc. upto asnute. Here, there are certain
unconnected verses that have been concocted. They are of the nature
of repetition, and hence they have to be necessarily rejected. A mode of
life transcending these Strands turn to be nothing but emancipation.
14.21 Kaih etc. But, if he has a body then how could he have
transcended the Strands ? He lives certainly in one way or other with
some mental modification, which is necessarily one a among the three
Strands, With this intention Arjuna raises the question. Now [by way of
giving] answer -
14.22 Prakasam etc. Of course the illumination etc., do exist in all
as their respective attributive marks. Yet, the men of Yoga do not
rejoices in these illumination etc. Nor do they have any hatred [for them].
On the other hand, contemplating 'These exist as attributes merely of
the body; and they are not capable of disturbing me.', these persons
transcend the Strands. Hence [the Bhagavat] says -
14.23 See Comment under 14.25
14.24 See Comment under 14.25
14.23-25 Udasinavad etc. upto ucyate. He, who is ignorant i.e.,
he who does not distinguish [even the existence and nonexistence of
the Strands] - he alone is wise, because of his correct knowledge. That
is why he is not shaken i.e., he does not fall from his own nature. The
means in this regard is the firm conviction : 'The exertion that [in found
in my body etc.] is nothing but the innate nature of the body, the senseorgans
etc.; and I am unconcerned with any fruit [of any action]'.
14.26 Mam ca etc. By this [verse the Lord] teaches the basic
means. Here the word ca has been used in the sense of affirmation in
exclusion of all other things. [So the meaning is] : 'He, who serves Me
exclusively'. Hence, craving for fruits etc. [of action], whosoever takes
hold of that fruit as his principal aim, but Me (the Supreme) as a
subsidiary one-he is excluded by this interpretation. Because the
devotion of this person is not unfailing. For, he has consideration for fruit
[alone]. On the other hand, he who does not entertain any desire for
any fruit; who, even when questioned [by somebody as] 'Why do you
under-take this desagreeable (foolish) act ?' would give reply by silence
alone, shedding tears that roll on his both the eyes wide open, and
having shake in body and bodily hair thrilled-[all] due to his internal
organ, agitated on account of being struck by the incessant devotion
towards the Bhagavat-it should be born in mind that this person alone,
not anybody else, in purified by the unfailing devotion which is (nothing
but) the foremost Energy (Grace) of the Bhagavat, the Supreme Lord.
14.27 Brahmanah etc. It is 'I' who is the support of the
Brhaman. [For], one becomes the [very] Brahman, if 'I' is served [by
him]. Otherwise if the Brahman is contemplated on - because Its nature
is like that of the insentient (i.e., simply a being)-then it leads him (the
seeker) to an emancipation which would simply be undistinguished from
the deep sleep stage.



BHAGAVADGITA
English translation of Sri Ramanuja's Sanskrit Commentary - Swami
Adidevananda
Chapter 15
RO
15.1 The Lord said -- The Vedas speak of the imperishable 'Asvattha
tree' called Samsara, which has its 'roots above and branches below', in
such passages as the following: This Asvattha tree with its roots above
and branches below is eternal' (Ka. U., 6.1), and 'He who knows the tree
with its roots above and branches below' (Tai. A., 1.11.5). It has its roots
above since it has its roots in Brahma (the Creator otherwise known as
Hiranyagarbha) who is seated above the seven worlds. It has 'branches
below' ending with denizens like men, animals, beasts, worms, insects,
birds and immovables. It is 'immutable' since it cannot be felled, being of
the form of a continual flow. It can be felled only at the dawn of perfect
knowledge which causes detachment. They say that the leaves of this
Asvattha tree constitute the Vedas. 'The Vedas are said to be the
leaves', since this tree of Samsara increases by actions prompted by
worldly desires as taught in certain Srutis as, 'He who desires prosperity
should sacrifice a white animal to Vayu' (Taitt. Sam., 2.1.1) and 'The
desirer of offspring shall offer to Indra and Agni a sacrifice with eleven
cups of rice-cakes' (Ibid., 2.2.1). Indeed the tree flourishes with the help
of leaves. He who knows the Asvattha of such a nature 'knows the
Vedas'. The Vedas also set forth the means of felling this tree of
Samsara. He who understands this is called the knower of the Vedas,
since knowledge of the nature of the tree to be cut off is helpful to the
knowledge concerning the means of felling the tree. This tree spreads
downward with men etc., who are the products of their Karma, as
branches. It again spreads above into Gandharvas, Yaksas, gods, etc.
They are nourished by the Gunas of Sattva etc. They have tender shoots
augmented by sense-objects. How does this happen? Sri Krsna
explains:
15.2 The 'secondary roots' of this tree having the main roots in the
world of Brahman and its crest in men ramify below in the world of men.
They bind them according to their Karma. The meaning is that the
effects of acts causing bondag become roots in the world of men. For,
the effect of actions done in the human state brings about the further
condition of men, beasts etc., down below, and of divinities etc., up
above.
15.3 - 15.4 The form of this tree, having its origin above, i.e., in the fourfaced
Brahma and branches below in the sense that man forms the crest
through continual lineage therefrom, and also having its branches
extended above and below by actions done in the human state and
forming secondary roots --- that form of the tree is not understood by
people immersed in Samsara. Only this much is perceived: 'I am a man,
the son of Devadatta, the father of Yajnadatta; I have property
appropriate to these conditions'. Likewise, it is not understood that its
destruction can be brought about by detachment from enjoyments
which are based on Gunas. Similarly it is not perceived that attachment
to the Gunas alone is the beginning of this (tree). Again, it is not
perceived that the basis of this tree is founded on ignorance which is the
misconception of self as non-self. Ignorance alone is the basis of this
tree, since in it alone the tree is fixed. This Asvattha, described above,
firm-rooted, i.e., the roots of which are firm and manifold, is to be cut off
by the strong axe of detachment, namely, detachment from the sense
objects composed of the three Gunas. This can be forged through
perfect knowledge. As one gains detachment from sense-objects, one
should seek and find out the goal from which nobody ever returns.
How does this attachment to sense-objects, which consists of the
Gunas and erroneous knowledge forming its cause, cease to exist? Sri
Krsna now answers: One should seek 'refuge (Prapadyet) in the Primal
Person' alone in order to overcome this ignorance. One should seek
refuge (Prapadyeta) in Him who is primal, namely, the beginning of all
entities, as stated in the following text: 'With Me as the Lord, the Prakrti
gives birth to all that which moves, and that which does not move'
(9.10), 'I am the origin of all; from Me proceed everything' (10.8), and
'There is nothing higher than Me, O Arjuna' (7.7). From Me, the creator
of everything, has streamed forth this ancient activity, continuing from
time immermorial, of attachment to sense-objects consisting of Gunas.
This has been declared already by Me: 'For this divine Maya of Mine
consisting of the Gunas is hard to break through. But those who take
refuge in me alone shall pass beyond this Maya' (7.14). Or a variant of
this stanza is 'prapadya iyatah pravrttih' (in place of 'prapadyet yatah
pravrittih'). This gives the sense that this discipline of taking refuge in the
Supreme Person for dispelling of ignorance has continued from a distant
past. The tendencies of ancient persons seeking liberation are also
ancient. The purport is this: The ancient liberation-seekers, taking
refuge in Me alone, were released from bondage. [This can be taken to
mean that Prapatti or taking refuge in the Lord had originated in the
Bhakti tradition of the Sri-Vaisnavites from ancient sages i.e., from the
Alvars who preceded Ramanuja by several centuries. It is not a creation
of Ramanuja].
15.3 - 15.4 The form of this tree, having its origin above, i.e., in the fourfaced
Brahma and branches below in the sense that man forms the crest
through continual lineage therefrom, and also having its branches
extended above and below by actions done in the human state and
forming secondary roots --- that form of the tree is not understood by
people immersed in Samsara. Only this much is perceived: 'I am a man,
the son of Devadatta, the father of Yajnadatta; I have property
appropriate to these conditions'. Likewise, it is not understood that its
destruction can be brought about by detachment from enjoyments
which are based on Gunas. Similarly it is not perceived that attachment
to the Gunas alone is the beginning of this (tree). Again, it is not
perceived that the basis of this tree is founded on ignorance which is the
misconception of self as non-self. Ignorance alone is the basis of this
tree, since in it alone the tree is fixed. This Asvattha, described above,
firm-rooted, i.e., the roots of which are firm and manifold, is to be cut off
by the strong axe of detachment, namely, detachment from the sense
objects composed of the three Gunas. This can be forged through
perfect knowledge. As one gains detachment from sense-objects, one
should seek and find out the goal from which nobody ever returns.
How does this attachment to sense-objects, which consists of the
Gunas and erroneous knowledge forming its cause, cease to exist? Sri
Krsna now answers: One should seek 'refuge (Prapadyet) in the Primal
Person' alone in order to overcome this ignorance. One should seek
refuge (Prapadyeta) in Him who is primal, namely, the beginning of all
entities, as stated in the following text: 'With Me as the Lord, the Prakrti
gives birth to all that which moves, and that which does not move'
(9.10), 'I am the origin of all; from Me proceed everything' (10.8), and
'There is nothing higher than Me, O Arjuna' (7.7). From Me, the creator
of everything, has streamed forth this ancient activity, continuing from
time immermorial, of attachment to sense-objects consisting of Gunas.
This has been declared already by Me: 'For this divine Maya of Mine
consisting of the Gunas is hard to break through. But those who take
refuge in me alone shall pass beyond this Maya' (7.14). Or a variant of
this stanza is 'prapadya iyatah pravrttih' (in place of 'prapadyet yatah
pravrittih'). This gives the sense that this discipline of taking refuge in the
Supreme Person for dispelling of ignorance has continued from a distant
past. The tendencies of ancient persons seeking liberation are also
ancient. The purport is this: The ancient liberation-seekers, taking
refuge in Me alone, were released from bondage. [This can be taken to
mean that Prapatti or taking refuge in the Lord had originated in the
Bhakti tradition of the Sri-Vaisnavites from ancient sages i.e., from the
Alvars who preceded Ramanuja by several centuries. It is not a creation
of Ramanuja].
15.5 Thus, when they have taken refute in Me, become free from
'perverse notions conerning the self', namely, become free from the
delusion in the form of misconceiving the non-self (body) as the self;
'victorious over the evil of attachment', namely, victorious over the evil
known as attachment to sense-objects consisting of the Gunas; 'ever
devoted to self', namely completely absorbed in the knowledge of the
self which is called Adhyatma or knowledge about the self; when they
have 'turned away from desires' other than this self-knowledge; when
they are liberated from 'dualities called pleasure and pain' --- such
'undeluded souls', namely, those who are able to discern the natures of
self and non-self, attain to that 'imperishable status'. They attain the self
as It is, in the form of infinite knowledge. Consequently for those who
seek refuge in Me, all actions become easy of performance till perfection
is attained by My grace.
15.6 The sun cannot illumine the light of the self, nor moon, nor fire. For,
knowledge is indeed that which illumines them all. External lights,
however, are helpful only in removing the darkness which hinders the
contact between the senses and the objects. It is the intelligence of the
self that reveals such external lights. What reveals this (i.e., the self) is
Yoga (i.e., meditation) only. Beginningless Karma is the hindrance. It has
been taught that the way for the erasing of Karma is self-surrender to the
Lord through detachment etc. That supreme light, reaching which they
do not return any more is the self, which is My glory (Vibhuti) and
therefore belongs to Me and is a part of Myself. Such is the meaning.
The supremacy of this light (i.e., individual self) consists in its capacity to
illumine the light of knowledge. Knowledge alone can illuminate all things
(including the light of the sun which sheds only physical light on
objects.).
15.7 That self, whose nature has been described thus, though
constituting an everlasting part of Myself, becomes the bound individual
self in the world of life. Covered by ignorance in the form of
beginningless Karma, It attracts to Itself the five senses and the mind,
which are located in the bodies of gods, men etc., and which are
particular transformations of Prakrti. Some parts of Myself (i.e., the
selves), becoming free from ignorance (Avidya) in the aforesaid manner,
remain in their own intrinsic nature. But the bound individual self is very
much contracted in power and knowledge. The individual self is the lord
of the senses and the mind in bodies, and forms a bound individual in
combination with a particular transformation of the Prakrti through
Karma. Thus Karma attracts the selves hither and thither according to its
nature.
15.8 Whatever body It acquires, and from whatever body It departs, the
lord of the senses, i.e., the self, goes on Its way taking with It the senses
with the subtle elements, just like the wind carrying scents from place to
place. Just as the wind takes away scents with subtle parts from flowergarlands,
sandal, musk and the rest from their places and moves
elsewhere --- so does the self. What are these senses? Sri Krsna
explains:
15.9 Presiding over these sense-organs, of which the mind is the sixth,
the lord of the body drives the organs towards their corresponding
objects like sound and the rest and enjoys them.
15.10 The deluded do not perceive the Atman (self) as a form of
knowledge separate from Its human and other configurations which are
particular transformations of Prakrti, with which the self is conjoined
when It is in embodied condition, experiencing the objects of the senses.
The self also departs from the body when the body dies and assumes
another body. The deluded or those who misconceive the body as the
self do not understand all this. However, those who possess the eye of
knowledge, i.e., have the knowledge concerning the difference between
the body and the self, perceive the self as having a form different from
the body in all conditions.
15.11 The 'striving Yogins' i.e., those striving in the path of Karma Yoga
etc., after practising Prapatti (self-surrender), purify their inner organs of
perception and percieve the self as established in Its own form as
distinct from the body, with the eye of Yoga, But those of 'unrefined
minds,' namely those who do not practise Prapatti to Me, and are
therefore of 'uncultivated minds, and devoid of intelligence' find
themselves incapable of perceiving the self. They do not perceive It in
distinction from the body. Thus, it has been said that the self, whether
released or not, is a manifestation of the glory (Vibhuti) of the Lord, Its
light of knowledge illuminates even the luminaries such as the sun, moon
and fire which help the senses to see by removing the darkness that
prevents the contact of the senses with their objects as described (in the
verses): 'That supreme light ... is Mine' (15.6) and 'An everlasting part of
Myself having become the (bound) self in the world of life' (15.7). Now,
He declares that even the lights of the sun and other luminaries, which
form particular developments of Prakrti, are Vibhutis of the Lord:
15.12 That brilliance of the sun and other luminaries which illumines the
whole universe --- that brilliance belongs to Me. Know that this capacity
of illumining is granted to them by Me who have been worshipped
severally by them. Sri Krsna states that the power in the earth to
support all those that reside on it belongs to Him alone:
15.13 Entering the earth I uphold all beings by My strength, namely, by
My irresistible power, Likewise, becoming the Soma consisting of the
juice of the nectar, I nourish all herbs.
15.14 Becoming the 'digestive fire', or the fire of digestion, I function
within the bodies of all living creatures. In union with various activities of
'inward and outward breaths', I digest the 'four kinds of food' eaten by
individuals. These consist of foods to be chewed, sucked, licked and
drunk. The Supreme Person who has the Soma, digestive fire etc., as
his glory (Vibhuti) is here equated with Him by means of co-ordinate
predication in the verses 'Becoming the juicy Soma' and 'Becoming the
digestive fire'. He now sets forth the reason for equating these glories
with Himself.
15.15 Controlling everything by My will, I exist as 'the self in their
hearts', namely, in the place from which springs knowledge, the root of
activity and inactivity of all beings as also of the Soma and digestive fire.
So the Srutis declare in the following texts: 'Entering within, He is the
ruler of all things and the Self of all' (Tai. A., 3.11), 'He who, dwelling in
the earth ... He who, dwelling in the self, is within the self ... who controls
the earth' (Br. U. Madh., 3.7. 3. 22); 'The heart which is comparable to
an inverted lotus-bud' (Ma. Na., 11.7); and 'Now, here, in the city of
brahman, is an abode, a small lotus-flower' (Cha. U., 8.1.1). The Smrtis
also declare thus: 'Visnu is the ruler of the whole universe, who
permeates the universe' (V. P., 1.17. 20), 'He is the ruler of all, who is
minutely small among those who are minutely small (Manu., 12.122); and
'He is the controller, the judge, the King, who is seated in your heart'
(Ibid., 8.92). Therefore, the memory of all beings springs from Me
alone. 'Memory' is knowledge springing from experience and its subtle
impressions. They have for their contents past experiences. 'Knowledge'
is determination of a thing through the senses, inference, the scriptures
and intuitive meditation. This is also from Me. So does 'Apohana' too.
'Apohana' signifies the cessation of knowledge. 'Apohana' may also
mean 'Uhana' (conjectural knowledge). Uhana is 'Uha' (conjecture).
'Uha' is that knowledge which is accessory to the actual means of
knowledge (Pramana). It is done by determining whether that means of
knowledge can be operative with reference to the particular subjectmatter
on hand, through the examination of the instruments of that
means of knowledge (Pramana). This 'Uha' also comes from Me.
Indeed 'I am to be known from all the Vedas,' for I am the inner ruler of
Agni, Surya, Soma, Vayu, Sun and Indra and other divinities as their self.
The Vedas are intent on speaking of them (i.e., the divinities). 'I am to be
known from all the Vedas; for, terms like gods, men etc., signify the
individual selves in them. I bring about the fruition of the Veda. 'Vedanta',
here means the end, namely, the fruition, of Vedic injunctions like 'Let
sacrifice be made to Indra' and 'Let sacrifice be made to Varuna.' For, all
Vedas find their consummation in fruition. 'Antakrt' means grantor of
fruits. The meaning is: 'I alone am the grantor of the fruition described in
the Vedas.' This has been already declared in the verses beginning from,
'Whichever devotee seeks to worship with faith whatever form' and
ending with, 'From that faith he gets the objects of his desire, granted in
reality by Me alone' (7.21 - 22); and also 'I am the enjoyer and the only
Lord of all sacrifices' (9.24). I am the knower of the Vedas; I know the
Veda that speaks about Me. The sense is that he who speaks of the
meaning of the Vedas as otherwise than this import, is not the knower of
the Vedas. Therefore, listen from Me alone the meaning or the essene
of the Vedas.
15.16 There are, the Sastras say, 'two kinds of Persons (Purusas)' well
known in the world --- 'the perishable and the imperishable.' Of the two,
the Persons designated by the term 'perishable' (Ksara) are beings
conjoint with non-conscient matter of modifiable nature, from Brahma
down to a blade of grass,who can be signified also by the term Jivas
(individual selves). Here the term Purusa (Person) is used in singular to
indicate the common single condition of being conjoined with nonconscient
matter. That which is the 'imperishable' (Aksara) is called
'unchanging' (Kutastha), this is the released self, devoid of association
with non-conscient matter, remaining in its own form. It is called
'unchangeable' inasmuch as when free from non-conscient matter, It
has no specific connection with particular transformations of nonconscient
matter like the bodies of Brahma etc. Here also the
designation of the term in singular (as expressing a generic class)
denoting the totality of liberated selves, is used on account of the single
condition of dissociation from non-conscient matter. It does not mean
that before this, in time without beginning, there existed but a single
liberated self. So it is stated: 'Purified by the austerity of knowledge,
many have attained My state' (4.10); and 'They are not born at the time
of creation, nor do they suffer at the time of dissolution' (14.2).
15.17 But there is the 'Supreme Person who is other than the bound
and liberated selves' expressed by the terms, the 'perishable' and the
'imperishable'. He forms a completely different category. All Srutis call
Him the Supreme Self. But by that very designation as the Supreme Self,
it may be known that the Supreme Person is a category distinct from the
bound and the liberated selves. How? 'Entering the threefold world,'
supports it. 'Loka' (world) is that which is perceived. There are three
such perceivable worlds, He enters the 'three worlds' which can be
understood from the authority of the Srutis. These are the world of
unconscient matter, the world of conscient selves conjoined with matter,
and the world of liberated selves. As understandable from the Srutis, He
enters into these three categories as their Atman and supports them.
Thus, He is an entity different from the triad which He pervades and
maintains. Further He is different, as He is imperishable and as He is the
Lord. Being imperishable, He is different from the bound non-conscient
matter whose nature is subject to decay. He is different from the bound
conscient selves as the latter is subject to Prakrti and follows its laws.
He is also distinguished from the liberated selves, because in their
previous condition they were connected with matter and mixed with it.
Similarly, He is the Lord of these 'three worlds,' a category distinct from
those which have to be ruled.
15.18 Inasmuch as I transcend the perishable (i.e., bound) Person of the
aforesaid nature, and I am higher, for reasons stated earlier, than the
imperishable Person or liberated self, therefore I am styled the Supreme
Person in the Smrti and Srutis. The Smrti is called Loka by reason of its
leading to the meaning of the Vedas. The meaning is that I am famous in
the Srutis and in the Smrti. In the Sruti for instance; 'Reaching the
Supreme Light, it appears in its own nature. He is the Supreme Person'
(Cha. U., 8.12.3). In the Smrti we have texts like 'I will approach Him (Sri
Krsna), the Supreme Person who is the incarnation of a portion of Visnu,
who is without beginning, middle or end' (V. P., 5.17.33).
15.19 He who, without delusion, knows the Supreme Person as Myself,
as already stated, i.e., knows Me, as differing in kind from the perishable
and the imperishable Persons, because of My being immutable and
because of My being distinguished from them as pervading, supporting
and ruling etc., by nature --- such a devotee knows all. He knows all that
is to be known as the means of attaining Me. He worships Me in 'every
way,' i.e., whatever ways of worshipping Me have been prescribed as
the means of attaining Me, he worships Me by all these modes of
worship. Whatever love is evoked in Me towards one approaching Me by
all forms of knowledge having Me for their object, and whatever love is
roused up in Me towards those who practise various modes of worship
having Me for their object --- all that in a unified form is generatd in Me
towards one who has the knowledge of Me as described. Now, Sri
Krsna eulogises this knowledge of the Supreme Person:
15.20 Thus, this Sastra, the most mysterious of all mysteries and which
teaches My aspect as the Supreme Person, has been imparted to you
by Me, as you are worthy to receive it because you are sinless. By
understanding this, a man will become truly wise and will have fulfilled
his duty. Whatever wisdom has to be cultivated for attaining Me, all that
should be taken as cultivated and that whatever duty has to be fulfilled in
that connection --- all that is to be taken as fulfilled by knowing this (the
Purusottama Vidya). He gets all spiritual fulfilment by this knowledge,
except the direct vision of Purusottama. [Probably the idea is that direct
vision comes only when the body falls at the end of the quantum of
Karma that has brought it into existence. Before that only the state of the
Sthitaprajna can be attained. The thin veil of residual Karma still stands
in the way.]



BHAGAVADGITA
English translation of Sri Ramanuja's Sanskrit Commentary - Swami
Adidevananda
Chapter 16
RO
16.1 The Lord said -- 'Fear' is the pain arising from the awareness of
the cause which brings about pain in the form of either dissociation from
the objects of attainment or association with the objects of aversion. The
absence of this is 'fearlessness'. 'Purity of mind' is the condition of
Sattva, viz., the state of the internal organ being untouched by Rajas and
Tamas. 'Devotion to meditation on the knowledge (of the self)' is firm
adherence to the discrimination between the pure nature of the self and
Prakrti. 'Alms-giving' is the giving away of one's wealth earned through
right means to the deserving. 'Self-control' is the practice of withdrawal
of the mind from sense-objects. 'Worship' is the performance of the
fivefold duties (sacrifices) etc., of life in the spirit of worship of the Lord
without attachment to the fruits. The 'study of the Vedas' is devotion to
the Vedic study with the conviction that all the teachings of the Vedas
deal with the Lord, with His glorious nature and with the mode of
worshipping Him. 'Austerity' is the practice of penances like Krchra,
Candrayana, vow on the twelfth day of the lunar fortnight, etc., which
foster capability for performing acts pleasing to the Lord. 'Uprightness'
consists of the oneness of thought, word and deed in one's dealings
with others.
16.2 'Non-injury' is abstaining from injury to others. 'Truth' is
communication by words of what one knows for certain and what is
conducive to the good of others. 'Freedom from anger' is the absence in
oneself of the mental state, which, if permitted, leads to injury to others.
'Renunciation' is the abandonment of everything that is contrary to the
good of the self. 'Tranquillity' is practice of controlling the senses from
their propensity towards sense-objects. 'Not-slandering others' means
refraining oneself from speech that may cause evil to others.
'Compassion to all beings' means one's incapacity to stand the suffering
of others. 'Aloluptvam' means freedom from desire for sense-objects.
'Gentleness' means absence of harshness, and being worthy of
associating with the good. 'Sense of shame' is shrinking from doing
what should not be done. 'Acapalam' means being unattracted by
objects enjoyable by the senses even when they are at hand.
16.3 'Grandeur' is the quality by virtue of which one cannot be
overpowered by the wicked. 'Forgiveness' is freedom from the feelings
of antagonism towards others even when they cause injury to oneself.
'Fortitude' is the sense of determination to do one's own duty even
under conditions of great danger. 'Purity' is fitness of the body and the
mind as prescribd in the scriptures for the performance of sacred deeds.
'Freedom from hatred' is non-interference with others, viz., absence of
interference in the actions of others according to their wish. 'Over-pride'
(Atimanita) is having unbridled self-esteem; freedom from misplaced
pride is meant here. These are the virtues that are found in one who is
born for the 'divine destiny.' The destiny associated with the divinities is
divine. The divinities are those who are devoted to carry out the
commandments of the Lord. It is their destiny. It is obedience to the
commandments of the Lord. The meaning is that these are endowments
in those who are born with a tendency or disposition towards them and
seek to attain their fulfilment.
16.4 'Dambha or pomposity' is the practice of Dharma for earning a
reputation for righteousness. 'Arrogance' is the elation caused by the
pleasures of sense-objects and the consequent inability to discriminate
between what ought to be done and what ought not to be done. 'Selfconceit'
is the estimation of oneself in a measure not warranted by one's
education and birth. 'Wrath' is the sense of antagonism causing injury to
others. 'Rudeness' is the nature of causing grief to Sadhus. 'Ignorance'
is incapacity to discriminate between hight and low forms of conduct
and principles, and also between what ought to be done and what ought
not to be. These are the qualities that are found in one born for a
demoniac destiny. Asuras are those who rebel against the
commandments of the Lord.
16.5 'The divine destiny,' viz., which is of the nature of submission to
My commandments aids liberation, viz., leads to release from bondage.
The meaning is that it leads to the eventual attainment of Myself. 'The
demoniac destiny' viz, which is of the nature of transgression of My
commandments, is for bondage, i.e., takes one to degradation. To
Arjuna who, on hearing this, became alarmed and anxious about the
classfication of his own nature, Sri Krsna said: 'Do not be grief-ridden.
Surely, you are born for a divine destiny, O son of Pandu. The purport is
that you have a divine destiny, since you are a son of Pandu who was
most eminent among the righteous.
16.6 In this world of works, there are 'two tpyes' of created beings who
perform actions, viz., the divine and demoniac. Creation is production.
By the force of old Karma of the nature of good and evil deeds, beings
are born, divided into two kinds at their very birth for working out the
commandments of the Lord or act contrary to them. Such is the
meaning. Of these, the divine destiny has been told at length. For the
purpose of working out their destiny in accordance with the mode of
conduct, the creation of the godly, viz., of those devoted to My
commandments, occurs; that mode of condut, composed of Karmajnana-
and-Bhakti-Yogas has been described at length. To follow what
conducts leads to the creation of demons --- listen about that conduct.
16.7 The demoniac men do not know the 'path of action and
renunciation,' viz., the Vedic Dharma that leads to prosperity and final
release. 'Cleanliness' is the competence for performing Vedic rites as
established in the Sastras. That 'cleanliness,' be it external or internal, is
alien to the demoniac. Nor 'right conduct,' viz., that right conduct such
as twilight prayers (Sandhya-vandana) etc., by means of which this
internal and external cleanliness arises --- even that right conduct is alien
to them. For it is declared in: 'He who does not perform twilight prayers,
is always unholy and is unfit for any rites' (Daksha Sm., 2.23). Likewise,
'truth' is not found among them, viz., that truthful speech, which is
conducive to the welfare of beings and which is in accordance with
one's actual knowledge, does not characterise them. Moreover:
16.8 They maintain that the universe is 'without truth,' viz., they do not
accept that this universe, which is the effect of Brahman denoted by the
term Satya, has Brahman for its Self. They contend that it is bereft of any
'foundation,' viz., they do not accept that it has Brahman for its
foundation. Brahman as Ananta supports the earth and bears all the
worlds, as declared in 'This earth, sustained upon the head of this great
serpent, supports in its turn, this garland of worlds, along with their men,
demons and gods' (V.P., 2.5.27). They say that it is 'without a Lord,' viz.
they don't accept that this universe is controlled by Me, the Lord of all,
the Supreme Brahman, whose will is always true. It has been already
averred: 'I am the origin of all; from Me proceed everything' (10.8). And
they also contend thus: 'What else can exist without mutual causation?'
i.e., except by the union of the male and the female among men, beasts
etc. What else exists apart from this nature? The meaning is that
nothing else is seen. Therefore the entire world is rooted in sexual lust.
16.9 Holding this view, viz., supporting this view, these men of lost
souls do not realise that the self is different from the body. They are of
'feeble understanding,' they lack the discernment that the self is to be
known as different from the body, because of Its being the knower in the
body which is an object of knowledge such as jars etc. These are of
'cruel deeds' viz., they do much harm to everybody; they are born to
bring ruin to the world.
16.10 Turning to 'insatiable desires,' viz., which concern objects
impossible to get; seizing through 'delusion,' viz., through ignorance that
such desires can be fulfilled only with 'unjustly acquired wealth,' viz.,
with wealth unlawfully hoarded, and following impious vows, viz.,
associated with the vows prohibited in the Sastras; they do actions 'that
are full of ostentation, pride and arrogance.'
16.11 Those who are sure to die today or tomorrow 'obsess themselves
with cares' in regard to objects the attainment of which is not possible
even by the time of death. Likewise, they look upon 'enjoyment of
desires' as their highest aim, viz., they regard the satisfaction of sensual
enjoyments as the highest aim of human life. They are convinced that
this is all, viz., they are assured that there is no value in human life
greater than this.
16.12 They are 'bound by hundreds of fetters of hope,' viz., bound by
hundreds of fetters in the form of hope. They are given over to 'desire
and anger,' viz., they are intent solely on desire and anger. To satisfy
their sensual desires, they endeavour for wealth through immortal
means.
16.13 This land, sons etc., have I gained solely by my ability and not by
the help of any higher force. I shall attain this desire also myself and not
by good fortune or any other means. This wealth, gained solely by my
ability, is with me. And this also shall be mine through my own ability.
16.14 This enemy has been slain by me, powerful as I am. I shall slay
other enemies also --- I who am heoric and valiant. What is the use of
the conception of destiny, which is only an imagination of weak people
of little understanding? Similarly: I am 'the lord,' viz., I am
independent, and I am also the ruler of others. I am the 'enjoyer,' viz., I
am the enjoyer through my own powers, and not through good fortune
etc. I am 'successful,' viz., I am successful by myself and not through
any destiny etc. Likewise, I am strong and happy by myself.
16.15 'I am rich by myself. Who else is there in this world like me
gaining all glory with his own ability? I myself shall sacrifice, I shall give
alms and I shall rejoice' --- thus they think deluded by ignorance, viz.,
deluded by ignorance that they are themselves capable of offering
sacrifices, gifts etc., unaided by the grace of God.
16.16 As do not accept the need for the help of past Karma and the
Lord for their achievements and believe them to be only due to their own
efforts, they are 'bewildered' by many thoughts, 'Thus I shall do, this I
shall accomplish, and still another I shall achieve.' In this way they are
ensnared by the net of delusion. Highly addicted to sensual enjoyments,
they die in the middle of such enjoyments and fall into foul Naraka
[Naraka is sometimes translated as hell. This is the Christian conception.
In the Hindu view it is purgatory where through intense sufferings the
Jiva is purged of sins].
16.17 They are held in 'high esteem by themselves'; the meaning is they
are full of the sense of self-esteem. They feel self-sufficient, viz.,
regarding themselves as perfect, they do nothing. How? They are
'possessed of the intoxication of wealth and pride,' viz., they are
intoxicated by wealth and pride of wealth, learning and descent. They
perform sacrifices in name only,' viz., they perform sacrifices for the
fame of it, the purpose being gaining fame as the performers of sacrifice.
These are performed for ostentation acutated with the motive of
becoming famous as the performers of sacrifices and not in accordance
with the proper rulesof the Sastras, viz., without regard to any
commandment. Sri Krsna says that they perform sacrifices in the
following manner:
16.18 They depend on their egoism in the form of 'I can do everything
without the help of anyone'; likewise, in performing everything they
depend on their power, 'My power is sufficient'; hence pride takes the
following form, 'There is nobody like myself. Desire takes the form of,
'Because I am so, everything is fulfilled by my mere desire.' 'Wrath
consits in conceiving, 'I shall slay those who cause evil to me.' Thus,
depending on themselves, they evince malice towards Me, the Supreme
Person abiding in their own bodies as well as in the bodies of others;
and they hate Me. They endeavour to invent fallacious arguments
against My existence, and being unable to tolerate Me, they perform all
acts like sacrifices etc., depending only on their egoism.
16.19 Those who hate Me in this manner, I hurl them, the cruel,
inauspicious and the vilest of mankind into the cycle of births and deaths
for ever, viz., old age, death etc., revolving again and again, and even
there into demoniac wombs. I hurl them into births, antagonistic to any
friendliness towards Me. The meaning is that I shall connect them to
cruel minds as would impel them to actions which lead them to the
attainment of cursed births.
16.20 'These deluded men,' viz., those entertaining perverse knowledge
about Me, attain repeatedly births that tend them to be antagonistic to
Me. Never 'attaining Me,' viz., never arriving at the knowledge that
Vasudeva, the Lord and the ruler of all, truly exists, they go farther and
farther down, from that birth, to the lowest level. Sri Krsna proceeds to
explain the root-cause of the ruin to the self of demoniac nature:
16.21 Those three which constitute the 'gateway of this hell' in the
shape of demoniac nature, and are destructive of the self (Atman) --- are
known as desire, wrath and greed. The nature of these has already been
explained. 'Gateway' (Dvara) means the path, the cause. Therefore, one
should renounce these three. Therefore, since they constitute the cause
of the extremely dreadful Naraka, one should wholly renounce this triad -
-- desire, wrath and greed.
16.22 One who has been 'released from these three' --- from desire,
wrath and greed which constitute the gates of darkness causing
erroneous knowledge of Myself ---, he works for the good of the self.
Gaining knowledge of Myself, he endevaours to be inclined towards Me.
From there, he attains the supreme goal, which is Myself. Sri Krsna
now teaches that the main cause of this Kind of degeneration is lack of
reverence for the Sastras:
16.23 Here Sastra means Vedas. Vidhi stands for injunction. He who
abandons My injunction called Vedas and acts under the influence of
desire, viz., takes the path according to his own wishes, does not attain
perfection, He does not reach any Siddhi in the next world, nor does he
find the slighest happiness in this world, let alone the attainment of the
supreme state. It is not possible for him to do so. Such is the meaning.
16.24 Hence, the Sastra is to be the only authority for you in
determining what should be done and what should not be done, viz., in
deciding what ought to be accepted and what ought not be accepted.
You should know, i.e., understand, neither more nor less than what
constitutes the truth and the work enjoined in the injunctions of the
Sastras which the Highest Reality called the Supreme Person revealed in
the Vedas. The Vedic injunctions are supplemented by the Dharmasastras,
the Itihasas and the Puranas. The acts enjoined by them are the
means for reaching Him and for pleasing Him. You should perform them;
you should accept them alone.



BHAGAVADGITA
English translation of Sri Ramanuja's Sanskrit Commentary - Swami
Adidevananda
Chapter 17
RO
17.1 Arjuna said -- Those who, 'filled with faith but laying aside the
injunctions of the Sastras,' engage themselves in sacrifices etc., what is
their 'position or basis'? It is Sattva, Rajas or Tamas? Nistha means
Sthiti. What is called Sthiti is that state in which one abides, has one's
position or basis. Do they abide in Sattva, in Rajas or in Tamas? Such is
the meaning of the question. Thus questioned, the Lord, for affirming
the futility of faith and of sacrifices not enjoined in the Sastras, and in
order to show that the triple division in accordance with the Gunas refers
only to sacrifices etc., enjoined in the Sastras --- expounds here the
threefold nature of faith enjoined in the Sastras:
17.2 The Lord said -- 'Threefold is the faith among all' embodied
beings. And it arises from their 'inborn nature.' What is called Svabhava
is the state unique to one's own nature. It is the special taste or
predilection caused by previous subtle impressions, 'Vasanas.' To
whatever one's predilection is directed, there faith is born in respect of it.
For 'faith' is zeal or eagerness about any means in the belief that it is the
way of action to achieve one's own desired object. Vasana (subtle
impression), Ruci (taste) and Sraddha (faith) are the qualities of the self
born from its association with the Gunas. The Sattva and the other
Gunas are the qualities of the body, the senses, the internal organs and
sense-objects. They bring about their qualities in the self associated with
them. These are the Vasanas. These Gunas can be described only by
their effects. These (i.e., Vasanas etc.) originate from experiences with
the body etc., having origination in Sattva and other Gunas. Thus faith is
threefold as marked by Sattva, Rajas and Tamas. Listen about this faith.
17.3 'Sattva' means internal organ (i.e., mind). The faith of everyone is
according to his internal organ. The meaning is that with whatever Guna
his internal organ is conjoined, one's faith corresponds to that Guna (i.e.,
Guna as object). The term Sattva covers here body, senses etc., already
mentioned. Man consists of faith, viz., is the product of his faith. Of
whatever faith he is, viz., with whatever faith a man is possessed, that
verily he is; he is a transformation of faith of that nature. The purport is
this: If the person is associated with faith in auspicious acts he becomes
associated with fruit of these auspicious acts. Consequently, attainment
chiefly follows one's faith. Sri Krsna further explains the same subject:
17.4 'Those who have abundance of Sattva quality and are conjoined
with Sattvika faith worship the gods. The meaning is this: The faith in the
worship (sacrifice) of the gods which causes supreme joy unmixed with
pain is of Sattvika nature. The Rajasika types worship Yaksas and
Raksasas. And the others, i.e., the Tamasika types, worship the
departed ancestors and hosts of Bhutas. The faith born of Rajas brings
about limited joy mixed with pain, while the faith born of Tamas gives rise
to extremely limited joy which verges almost on pain. Therefore, there
is difference in fruits according to the Gunas regarding sacrifices etc.,
which are enjoined in the Sastras and associated with faith. However, no
happiness whatsoever will result from penances, sacrifices etc., not
enjoined in the Sastras and therefore antagonistic to My commandment.
On the contrary, calamity results from them. Sri Krsna proceeds to
explain this more fully.
17.5 - 17.6 'Those men who perform terrible pernances not enjoined by
the Sastras' --- this is illustrative of sacrifices etc., of a similar nature.
Those who perform sacrifices, etc., sacrifices which are not enjoined by
the Sastras and demand much exertion, those who are possessed of
'ostentation and conceit and are goaded by sensual desire, attachment
and passion' --- they torture the group of elements such as earth etc., in
their bodies. They also torture the individual self which is a part of Myself
and is within their bodies. Those who perform such sacrifices etc., know
them to be demoniacal in their resolves. The resolve of demons is
demoniac resolve. The demons are those who act contrary to My
commandments. Since they act contrary to My commandments, they do
not have even a iota of joy, but as stated earlier, they fall a prey to a
multitude of calamities. 'They fall into a foul Naraka' (16.16). Now, Sri
Krsna, resuming the subject, details the differences according to the
Gunas with reference to sacrifice, etc., enjoined by the Sastras. To begin
with, he describes three kinds of food, since the growth of Sattva etc.,
has its source in food, as Srutis declare thus: 'For my dear, the mind
consists of food' (Cha. U., 6.5.4) and 'when the food is pure, the man
becomes pure' (Cha. U., 7.26.2).
17.5 - 17.6 'Those men who perform terrible pernances not enjoined by
the Sastras' --- this is illustrative of sacrifices etc., of a similar nature.
Those who perform sacrifices, etc., sacrifices which are not enjoined by
the Sastras and demand much exertion, those who are possessed of
'ostentation and conceit and are goaded by sensual desire, attachment
and passion' --- they torture the group of elements such as earth etc., in
their bodies. They also torture the individual self which is a part of Myself
and is within their bodies. Those who perform such sacrifices etc., know
them to be demoniacal in their resolves. The resolve of demons is
demoniac resolve. The demons are those who act contrary to My
commandments. Since they act contrary to My commandments, they do
not have even a iota of joy, but as stated earlier, they fall a prey to a
multitude of calamities. 'They fall into a foul Naraka' (16.16). Now, Sri
Krsna, resuming the subject, details the differences according to the
Gunas with reference to sacrifice, etc., enjoined by the Sastras. To begin
with, he describes three kinds of food, since the growth of Sattva etc.,
has its source in food, as Srutis declare thus: 'For my dear, the mind
consists of food' (Cha. U., 6.5.4) and 'when the food is pure, the man
becomes pure' (Cha. U., 7.26.2).
17.7 Even the food which is dear to the host of all beings is of three
kinds because of the association of the three Gunas consisting of Sattva
etc. Similarly, sacrifices also are of three kinds. So too austerity and
charity. Listen about this distinction, which is being described, about
foods, sacrifices, austerities and gifts according to differences of Sattva
etc.
17.8 To a man endowed with Sattva, foods preponderating in Sattva
become dear. The foods preponderating in Sattva promote longevity.
Again they promote intellectual alertness. 'Sattva', means internal organ,
viz., knowledge which is the effect of the internal organ is here meant by
the term Sattva. For the Sattva is the cause of growth of knowledge, as
declared in: 'From Sattva arises knowledge' (14.17). Even as the food
preponderant in Sattva is the cause of the growth of knowledge,
likewise, they promote strength and health; they also promote pleasure
and happiness. As the time of assimilation they, by themselves, promote
happiness, viz, by the performance of actions which cause happiness.
They are sweet, viz., abundant in sweet juices. They are mixed with oil,
viz., wholly oily. They are substantial, viz., they originate substantial
effects. They are agreeable viz., they appear to the eye in beautiful
forms. Food of this kind, full of Sattva-guna, is dear to the person
characterised by Sattva.
17.9 The foods that are bitter, sour, very salty, over-hot, very pungent,
dry and burning, are those that they the taste (Rasa) of bitterness and
sourness, that are inordinately salty, hot, pungent, and that are dry and
burning. Pungent foods are those which are unsuitable and difficult to be
taken by others because of their being ver cold, ver hot etc. Dry things
are those which cause the feeling of dryness in the eater. Burning foods
are those which cause burning sensation. Foods of this kind are relished
by men of Rajasik nature. They promote pain, sorrow and disease.
17.10 Stale (Yatayamam) means that food which has lost its original
state, being kept for a long time. Tasteless (Gatarasam) means that
which has lost its natural taste. Putrid (Puti) means emitting a bad smell.
Decayed (Paryusitam) means acquiring a rancidity by lapse of time.
Refuse (Ucchistam) means the food that has remained over after being
partaken by persons other than Gurus, etc. Unclean (Amedhyam) is that
which is not fit for offering in sacrifice or worship. The meaning is that,
being unfit for offering in worship, they cannot become the sacrificial
remainder. Foods of this kind which promote the growth of Tamas are
dear to those who are characterised by Tamas. Food (Bhojana) means
that which is eaten. Tamasik food promotes further increase of Tamas.
Hence, those persons who care for their own welfare by the growth of
Sattva, should eat food charaterised by Sattva.
17.11 That sacrifice is marked by Sattva which is offered by those
desiring no fruits, with the 'conviction', i.e., with the idea that it ought to
be performed or that it should be offered for its own sake as worship of
the Lord as enjoined in the injunctions of the Sastras, i.e., with hymns,
right materials and proper rituals.
17.12 That sacrifice, performed to gain fruits, full of ostentation and with
fame as its aim, know that sacrifice to be characterised by Rajas.
17.13 They say that sacrifice is Tamasa, which is bereft of the authority
of injunction of Brahmanas of learning and good conduct as 'Do this
sacrifice,' which is 'Asrstanna' viz., which uses offerings (materials) not
sanctioned by the Sastras; which is performed without recitation of
hymns; and which is bereft of gifts and faith. Now, to explain the
threefold division of austerities according to their source in the Gunas,
Sri Krsna describes their differences in respect of the body, speech and
mind:
17.14 The worship of the gods, the twice-born, preceptors and
enlightened ones; purity, viz., by ablutions in sacred water; uprightness,
viz., bodily action in accordance with the mind; continence, viz., absence
of looking at women etc., considering them as objcts of pleasure; noninjury,
viz., not hurting any being --- these constitute the austerity of the
body.
17.15 Verbal austerity consists in using words that do not hurt others,
are true, are pleasing and are beneficial. It also involves studying
scriptural texts.
17.16 Serenity of mind, viz., absence of wrath etc., practice of
benevolence, viz., the direction of the mind for the good of others,
silence, viz., contorl of speech by the mind; self-control, viz., focusing
the activity of the mind on the object of contemplation; purity of mind,
viz., absence of thought about subjects other than the self --- these
constitute the austerity of the mind.
17.17 The threefold austerity practised with supreme faith through the
body, speech and mind by men who have no thoughts of any reward
and who are devoted, viz., are imbued with the thought that it is the
worship of the Supreme Person, they call such austerity as Sattvika.
17.18 'Respect' means recognition by others. 'Praise' means verbal
adulation. 'Reverence' means corporeal actions such as prostration etc.
That austerity, practised with expectation of rewards like respect, etc.,
mentioned above --- it is here said to be Rajasa. It is unsteady and
impermanent, because of the temporary nature of its rewards like
heaven etc.; 'unsteadiness' is the result of the fear of falling.
'Impermanent' means the tendency to perish.
17.19 Deluded persons are those who lack correct understanding. That
austerity which is practised from deluded notion, viz., from the obstinate
determination by deluded persons, by self-torture regardless of one's
own capacity or which is performed for causing sufferings to others ---
that is said to be Tamasika.
17.20 Gifts given without thought of return of favours and with the
feelings, 'These gifts must be given,' at the proper places and time to a
worthy person who makes no return --- such gifts are said to be
Sattvika.
17.21 That gift which is given grudgingly, viz., gift of useless things with
a sly expectation of something in return that is said to be gift of Rajasa
nature.
17.22 That gift which is given to unworthy recipients at wrong place and
time, without due respect, viz., without showing such signs of respect as
cleansing the feet; with contempt, viz., with disdain and without courtesy
--- that is said to be of Tamasa nature. So far, the divisions due to
differences of Gunas in respect of sacrifices, austerities and gifts as
enjoined by the Vedas have been portrayed. Now is given the definition
of Vedic sacrifices etc., according to their association with Pranava (i.e.,
the syllable Om), and as signified by the terms Tat and Sat.
17.23 Here Brahman means the Veda. It is the secondary meaning of
the expression, especially of the ritualistic portion of the Veda. The threefold
expression Om Tat Sat is connected with the Brahman or the Veda.
Sacrifices and similar rituals are prescribed in the Vedas. These
expressions Om Tat Sat are used in these Vedic rites. The connection of
Om is that it should be invariably used at the commencement of the
recitation of Vedic hymns. The syllable Tat and Sat indicate that these
rituals are worthy of honour. The Brahmanas are those who are to
preserve Vedic study as also the Vedas and the sacrificial rites ordained
in them. All these were created by Me in the past. Sri Krsna elaborates
in the next verses the nature of the connection of these syllables with the
Vedic rituals, beginning first with Om.
17.24 After pronouncing Om, the Vedas are recited. Thus the
connection of the syllable Om with the Vedas and the rituals enjoined in
the Vedas such as sacrifices has been described. As the Vedas are
connected with the word Om, all belonging to the three stations of life
who memorise the Vedas and perform the rituals inculcated in them, are
included in the expression, 'expounders of the Vedas.' Now, He
describes the manner by which the word Tat is connected with them:
17.25 Whatever acts such as the study of the Vedas, sacrifices,
austerities and gifts are done without aiming at results by those of the
first three stations, seeking only final release --- these are designated by
the term Tat referring to the brahman, since they constitute the means
for attainment of brahman. For it is well known that the term Tat signifies
brahman, as in the following passage: He is Sah,Vah, Kah, Kim, Yat,
Tat, Padam, Anuttamam.' (M.B., 13.254.91). Thus, the study of the
Vedas, sacrifices etc., which are the means of attaining release, have
been stated; the connection of Tat has been spoken of since the word
Tat signifies them (i.e., the study of Vedas etc.). The connection of the
term Tat with the three stations is shown because of their practising the
study of the Vedas etc., in the way stated. In order to show how the
term Sat is connected with these, Sri Krsna shows the etymology of the
term Sat, as it is prevalent in the world:
17.26 The word Sat is applied in Vedic and common usage, in respect
of all contexts to express existence (Sadbhava) and auspiciousness
(Sadhubhava). Similarly, in relation to any praiseworthy worldly act, viz.,
auspicious undertaking by someone, the word Sat is applied to express,
'This is a good act.'
17.27 Therefore, devotion of persons of the first three stations who
follow the Vedas in respect of sacrifices, austerities and gifts is called
Sat, since it is auspicious. So the Vedas, Vedic acts and the three
stations, expressed by the term 'brahmana,' since they are
characterised by their connection with the words 'Om Tat Sat,' are to be
distinguished from what are not the Vedas and Vedic.
17.28 Offerings etc., when performed without faith, are Asat (i.e.,
unreal, bereft of efficiency), although they might be what has been
enjoined by the Sastras. Why so? Because it is naught here or
hereafter; it will not lead to release nor to any desirable result in
Samsara.



BHAGAVADGITA
English translation of Sri Ramanuja's Sanskrit Commentary - Swami
Adidevananda
Chapter 18
RO
18.1 Arjuna said -- Both Sannyasa and Tyaga as a means for release
are enjoined in such Srutis: 'Not by rituals, nor by progeny, nor by
rituals, nor by progeny, nor by wealth but by Tyaga alone do some attain
immortality ...' (Ma. Na., 5.14). Ascertaining the truth about the Supreme
Reality from a knowledge of Vedanta, and becoming purified in mind by
the means of Sannyasa Yoga, these Yatis (ascetics), at the dissolution of
their bodies, attain the Lord who is higher than the freed selves and
become liberated from bondage' (Man. U., 3.2.6). I want to know
separately the truth, viz., whether Tyaga and Sannyasa are synonymous
or not. The import is this. Do these two terms Sannyasa and Tyaga
have different meanings or do they signify the same thing? If they signify
different things, I want to know their different natures. If they are
synonymous, their identical nature should be elucidated. Then, in order
to prove that the nature of both is identical and that it is such and such,
the Lord explains, showing the disagreements among some disputants:
18.2 The Lord said -- Some scholars understand that Sannyasa is
complete relinquishment of desire-prompted acts. Some other wise men
say that the meaning of the term Tyaga, according to the Sastras dealing
with release, is relinquishment of the fruits not only of all desiderative
(Kamya), but also of obligatory and occasional, duties . Here, the
problem is, whether the Tyaga taught in the Sastras concern
desiderative acts themselves, or fruits of all acts. Sri Krsna has used the
terms Sannyasa in one place and Tyaga elsewhere. From this it is
understood that Sri Krsna uses the terms Tyaga and Sannyasa as
synonyms. Likewise, the decisive teaching is about Tyaga alone in the
statement: 'Hear My decision, O Arjuna, about Tyaga' (18.4). That the
terms are synonymously used to denote the same sense, is conclusively
established from such passages as: 'But the renunciation (Sannyasa) of
obligatory work is not proper. Abandonment (Tyaga) of it through
delusion is declared to be Tamasika' (18.7); and 'To those who have not
renounced the fruits of actions, threefold are the consequences after
death --- undesirable, desriable and mixed. But to those who have
renounced, none whatsoever' (18.12).
18.3 Some sages, viz., the adherents of Kapila and those Vaidikas who
agree with his creed, contend that all acts such as sacrifices etc., should
be renounced by aspirants for release, as they bind even as desires and
other similar defects tend to bind. Other learned men say that acts like
sacrifices etc., should not be renounced.
18.4 Regarding contradictory versions on Tyaga among disputants,
listen from Me My decision. Tyaga has been described by Me in respect
of actions prescribed by the scriptures from three points of view: (1) as
referring to fruits, (2) as referring to acts themselves and, (3) as referring
to agency. It is contained in the statement, 'Surrendering all your actions
to Me with a mind focussed on the self,' and 'Free from desire and
selfishness and cured of fever --- fight' (3.30). The renunciation of fruits
consists in the following manner. 'Heaven and such other results arising
from acts do not belong to Me.' Renunciation of acts is complete
abandonment of the sense of possession in regard to one's acts. This
sense of possession is of the following nature: 'Those acts are mine on
account of their being the means for fruits which are to be mine.'
Renunciation referring to agency is the renunciation of agency of oneself
by ascribing the agency to the Lord of all.
18.5 Acts such as sacrifices, gifts, austerities etc., enjoined in the Vedas
should not be relinquished by the aspirant for release, but should be
performed day after day until his death. Why? Acts like sacrifices,
gifts and austerities associated with the different stations of life, are the
means of purification for the wise., i.e., for those given to contemplation.
Contemplation is worship. For the aspirants who perform such worship
(Upasana) throughout their lives, they (sacrifices etc.) are a help to erase
the previous Karmas which stand in the way of the fulfilment of such
worship.
18.6 Since sacrifices, gifts, austerities etc., are the means for the
purification of the wise, therefore, it is My decided and final view that
they should be performed as a part of my worship until one's death,
renouncing attachment, viz., possessiveness towards actions and their
fruits.
18.7 Obligatory acts consist of daily, and occasional ceremonies like the
five great sacrifices; their abandonment is not proper, for without actions
even the sustenance of the body would be impossible, as already stated:
'From no-work, not even the body can be sustained' (3.8). The
sustenance of the body by eating the sacrificial remnants produces
perfect knowledge. Otherwise, as declared in the statement, 'But the
sinful ones eat sin' (3.13). The satisfaction that comes by eating food
which is not the remnant of sacrifice and which is therefore of the form of
sin, is productive of erroneous knowledge in the mind. For, as declared
in the Sruti, 'The mind consists of food' (Cha. U., 6.5.4), the mind is
sustained by food. Also, there is the Sruti text, 'When the food is pure,
the mind becomes pure; when the mind is pure, remembrance becomes
firmly fixed; and when remembrance is acquired, there is release from all
knots of the heart' (Ibid., 7.26.2). It is therefore proved by the Sruti that
knowledge of the form of direct perception of Brahman, is dependent on
the purity of food. Hence the great sacrifices and such other obligatory
and occasional rites are worthy of adoption till one's death, as they help
in the knowledge of the Brahman. The renunciation of these is therefore
not proper. Thus, the relinquishment of these acts which produce
knowledge through the delusion that they bind the self, is rooted in
Tamas. Tamasika renunciation has its roots in Tamas. Since such
renunciation has its roots in ignorance which is the effect of Tamas, such
renunciation is said to have its roots in Tamas. For Tamas is the root of
ignorance as has been stated: 'From Tamas arise negligence and
delusion, and also, ignorance' (14.17). Ignorance is erroneous
knowledge which is antagonistic to right knowledge. So, it will be taught,
'That reason which, enveloped in Tamas, regards wrong as right, and
which reverses every value, O Arjuna, is Tamasika' (18.32). It is for this
reason that the renunciation of obligatory and occasional actions are
said to have their roots in erroneous knowledge.
18.8 Although actions constitute the indirect menas for release, yet they
produce mental depression, since they can be done only by collecting
materials involving painful effort and since they cause bodily strain on
account of their requiring strenuous exertion. If, on account of such fear,
one decides that the practice of knowledge alone should be tried for
perfection in Yoga, and abandons actions like the great sacrifices
applicable to one's station in life, he practises renunciation rooted in
Rajas. Since that is not the meaning of the Sastras, one cannot win the
fruit of renunciation in the form of the rise of knowledge. So it will be
shown further one: 'That reason by which one erroneously knows, O
Arjuna, is Rajasika' (18.31). In fact, actions do not directly cause purity of
the mind but indirectly by winning the grace of God.
18.9 When rites like obligatory and occasional ceremonies and the great
sacrifices enjoined on one's station and stage in life, are practised for
their own sake, as worship of Myself and as a duty, relinquishing
possessiveness and fruits --- such abandonment is regarded as
Sattvika. It is noted in Sattva. The idea is that it is rooted in the
knowledge of the meaning of the Sastras as it really is. That Sattva
generates the knowledge of things as they really are, has been taught in:
'From Sattva arises knowledge' (14.17), and it will be further declared:
'That reason by which one knows action and renunciation, what ought to
be done and what ought not to be done, fear and fearlessness, bondage
and release, O Arjuna, is Sattvika' (18.30).
18.10 Thus, 'filled with Sattva,' endowed with right knowledge, i.e., with
the knowledge of the reality as it is, and as a consequence of it 'having
all doubts shattered' --- he alone becomes a renouncer of attachment to
work and the fruits of work. He 'neither hates works productive of
harmful effects,' nor 'loves others productive of worldly prosperity.'
Disagreeable acts are fraught with undesirable fruits; and agreeable acts
bring about desirable results such as heaven, sons, cows, food etc. On
account of his renouncing all results other than the Brahman and on
account of his renouncing the sense of agency, he shows neither love
nor hatred for above-mentioned types of works. Here 'sinful acts having
undesirable fruits' are only such acts as are inadvertently performed. For
it has been taught in the Srutis that nor turning away from bad conduct
is antagonistic to the production of knowledge. 'But one who has not
ceased from bad conduct, who is not tranquil, is not composed, is not of
peaceful mind, cannot obtain Him by knowledge' (Ka. U., 1.2.24). Thus,
'the abandonment' according to the Sastras is renunciation of the sense
of agency, attachment and fruits of actions, and not total relinquishment
of actions as such. He explains this further:
error
18.12 The 'undesirable result' is Naraka etc., 'the desirable' is heaven
etc., 'the mixed' is sons, cows, food etc., which are combined with
some undesirable results. Those who have not renounced, namely,
those who are devoid of renunciation of agency, possessiveness and
fruits --- they meet with threefold consequences after death. The
meaning of 'after death' (Pretya) may be understood as subsequent to
the performance of actions. But 'to those who have renounced, none
whatsoever,' viz., to those who have relinquished the sense of agency
etc., no such results antagonistic to release accrue. Here the purport
is this: Agnihotra, the great sacrifices etc. are obligatory throughout life
and are required for attaining the objects of desire; but in regard to
release their application is different. Though externally they appear to be
the same in their nature in both the conditions, they are different in their
fruits by virtue of difference in application. Their application to release is
seen in such texts as 'The Brahmanas desire to know Him by the study
of the Vedas, by sacrifices, by gifts, by austerities conjoined with fasting'
(Br. U., 4.4.22). Here the performance of actions without sense of
agency is enforced. Such giving up agency etc., are relevant only with
regard to acts that are actually performed. Thus Sannyasa or renouncing
of this kind is established in the Sastras. The same is also called Tyaga
or giving up. Sri Krsna now explains the manner of realising that one is
non-agent, by attributing all agency to God, who is the Supreme Person
and the Inner Ruler, By cultivating this attitude, an aspirant can attain the
renunciation of possessiveness with regard to actions and also their
fruits. For it is the Supreme Person who performs all actions through the
individual selves who belong to Him. The organs, bodies and Pranas of
embodied beings are His. They exist for the sake of His own sport as the
only purpose. Therefore, even the appeasement of hunger etc., and
such other acts which affect the life of the individual souls and their
works constitute only the means for accomplishing that purpose,
namely, the sport of the Highest Purusa Himself. The purport of the
argument is this: The analogy of seeds producing the tree and its fruits
is not applicable to the actions of release-seekers. Their actions may
look like those of fruit-seekers externally. But as mentally they do not
entertain any such purpose, the consequence of their actions can be
quite different. The purpose served by their actions is only affording
sport for the Supreme Being.
18.13 'Sankhya' means Buddhi (reasoning). 'Sankhya-krtanta' means
that which is determined after due deliberations by the Buddhi in
accordance with the Vedas on the nature of the things as they are. Learn
them from Me. There are five causes for the accomplishment of all
actions. But the understanding according to the Vedas (Vaidiki-buddhi) is
that the Supreme Self alone is the agent working through body, senses,
Pranas and the individual self, as asserted in the following Srutis: 'He
who, dwelling in the self, who rules the self from within your self, the
Inner Ruler, immortal' (Br. U. Madh., 3.7.22), and 'He who has
penetrated the interior, is the Ruler of all creatures and the Self of all'
(Tai. A., 3.11.3). Sri Krsna nows sets forth the five causes:
18.14 - 18.15 For all actions, performed through body, words or mind,
whether they be authorized by the Sastras or not, the causes are these
five. (1) The body, which is a conglomeration of the 'great elements,' is
known as the seat, since it is governed by the individual self. (2) The
agent is the individual self. That this individual self is the knower and the
agent is established in the Vedanta-Sutras: 'For this reason, (the
individual self) is the knower' (2.3.18) and 'The agent, on account of the
scripture having a purport' (2.3.33.). (3) The organs of various kinds are
the five motor organs like that of speech, hands, feet etc., along with the
mind. They are of various kinds, viz., they have different functions in
completing an action. (4) The different and distinctive functions of vital air
--- here the expression 'functions' (Cesta) means several functions.
Distinctive are the functions of this fivefold vital air which sustains the
body and senses through its divisions of Prana, Apana etc. (5) Divinity is
the fifth among these causes. The purport is this: Among these, which
constitute the conglomeration of causes of work the Divinity is the fifth. It
is the Supreme Self, the Inner Ruler, who is the main cause in
completing the action. It has been already affirmed: 'I am seated in
the hearts of all. From Me are memory, knowledge and their removal
also' (15.15), and He will say further: 'The Lord, O Arjuna, lives in the
heart of every being casuing them to spin round and round by His power
as if set on a wheel' (18.61). The agency of the individual self is
dependent on the Supreme Self as established in the aphorism: 'But
from the Supreme, because the scripture says so' (B. S., 2.3.41). Now
an objection may be raised in this way: If the agency of the individual
self is dependent on the Supreme Self and the individual self cannot be
charged with moral responsibility, then the scriptures containing
injunctions and prohibitions become useless, as the individual self
cannot be enjoined to act in regard to any action. The objection is
disposed off by the author of the Vedanta-Sutras in the aphorism: 'But
with a view to the effects made on account of the purposelessness of
injunctions and prohibitions' (2.3.42). The purport is this: By means of
his senses, body etc., granted by the Supreme Self --- having Him for
their support, empowered by Him, and thus deriving power from Him ---
the individual self begins, of his own free will, the effort for directing the
senses etc., for the purpose of performing actions conditioned by his
body and organs. The individual self Itself, of Its own free will, is
responsible for activity, since the Supreme Self, abiding within, causes It
to act only by granting His permission, just as works such as moving
heavy stones and timber are collectively the labour of many persons and
they are together responsible for the effect. But each one of them
(severally) also is responsible for it. In the same way each individual is
answerable to Nature's law in the form of positive and negative
commandments.
18.14 - 18.15 For all actions, performed through body, words or mind,
whether they be authorized by the Sastras or not, the causes are these
five. (1) The body, which is a conglomeration of the 'great elements,' is
known as the seat, since it is governed by the individual self. (2) The
agent is the individual self. That this individual self is the knower and the
agent is established in the Vedanta-Sutras: 'For this reason, (the
individual self) is the knower' (2.3.18) and 'The agent, on account of the
scripture having a purport' (2.3.33.). (3) The organs of various kinds are
the five motor organs like that of speech, hands, feet etc., along with the
mind. They are of various kinds, viz., they have different functions in
completing an action. (4) The different and distinctive functions of vital air
--- here the expression 'functions' (Cesta) means several functions.
Distinctive are the functions of this fivefold vital air which sustains the
body and senses through its divisions of Prana, Apana etc. (5) Divinity is
the fifth among these causes. The purport is this: Among these, which
constitute the conglomeration of causes of work the Divinity is the fifth. It
is the Supreme Self, the Inner Ruler, who is the main cause in
completing the action. It has been already affirmed: 'I am seated in
the hearts of all. From Me are memory, knowledge and their removal
also' (15.15), and He will say further: 'The Lord, O Arjuna, lives in the
heart of every being casuing them to spin round and round by His power
as if set on a wheel' (18.61). The agency of the individual self is
dependent on the Supreme Self as established in the aphorism: 'But
from the Supreme, because the scripture says so' (B. S., 2.3.41). Now
an objection may be raised in this way: If the agency of the individual
self is dependent on the Supreme Self and the individual self cannot be
charged with moral responsibility, then the scriptures containing
injunctions and prohibitions become useless, as the individual self
cannot be enjoined to act in regard to any action. The objection is
disposed off by the author of the Vedanta-Sutras in the aphorism: 'But
with a view to the effects made on account of the purposelessness of
injunctions and prohibitions' (2.3.42). The purport is this: By means of
his senses, body etc., granted by the Supreme Self --- having Him for
their support, empowered by Him, and thus deriving power from Him ---
the individual self begins, of his own free will, the effort for directing the
senses etc., for the purpose of performing actions conditioned by his
body and organs. The individual self Itself, of Its own free will, is
responsible for activity, since the Supreme Self, abiding within, causes It
to act only by granting His permission, just as works such as moving
heavy stones and timber are collectively the labour of many persons and
they are together responsible for the effect. But each one of them
(severally) also is responsible for it. In the same way each individual is
answerable to Nature's law in the form of positive and negative
commandments.
18.16 In fact, the agency of the individual self is subject to the consent
of Supreme Self; such being the case, if the 'individual self regards Itself
as the agent,' It is of wicked or perverse mind. For, It does not perceive
the agent as It really is, since It possesses an 'uncultivated
understanding,' namely, an understanding which does not reveal the real
state of affairs.
18.17 He who, through the contemplation of the agency of the Supreme
Being, is free from the self-conceit, 'I alone do everything'; he whose
understanding is not therefore tainted, and has come to be informed by
the understanding; 'As I am not the agent of this work, its fruit is not
connected with me; so this work does not belong to me' --- such a
person, though he slays all these men, not merely Bhisma, etc., does not
slay them. Therefore, he is not bound by the actions known as battle.
The meaning is that the fruits of such actions do not accrue to him. Sri
Krsna now teaches how action is induced. For this he differentiates
actions generated by Sattva and the other Gunas. The object is to
inculcate the desirability of the Sattvika type. For, only meditation on the
self not being the agent, brings about the growth of Sattva.
18.18 (i) 'Knowledge' means this knowledge about the acts which ought
to be performed. (ii) The 'object of knowledge' is the act which ought to
be performed. (iii) 'The knower' is the person who knows that act. The
meaning is that the injunction to do acts, like Jyotistoma etc., is a
combination of knowledge, object of knowledge, and the knower.
Among these, action itself, which is the object of knowledge, is briefly
described as threefold --- these being the instrument, action and the
agent. The instrument forms the materials etc., which are the means.
The action consists of the sacrifice etc. The agent is the performer.
18.19 The knowledge of action which ought to be done, the act to be
performed, and the performer of the act are threefold, each of them
being divided in accordance with Sattva etc., Listen about these, which
are differentiated according to the Gunas.
18.20 The self (Atman), which is of the form of knowledge, is alike and
uniform, though distinct, in all beings, even though they may externally,
and from the point of view of duty, be distinguished as Brahmanas,
Ksatriyas, householders, celibates, fair, tall etc. The immutable selves in
all these perishing forms or bodies are unaffected by the fruits of actions.
Such knowledge of the immutability of the self in all changing beings, is
Sattvika.
18.21 Whatever knowledge perceives in Brahmana etc., at the time of
work, the entity known as the Atman as of diverse nature because the
bodies of those beings are tall or fair and are fit to attain the fruits of
work --- know that knowledge to be Rajasika. The point is this: It is not
a condemnation of the plurality of Atman. The Atman, though distinct, is
uniform everywhere. The bodily attributes do not affect it. The knowledge
lacking this understanding is stigmatised as Rajasa.
18.22 But that knowledge which clings to a 'single type of act' as what
ought to be done, viz., act in the form of the worship of ghosts or evil
spirits yielding very small fruits, as if it yielded all fruits; that work 'not
founded on any reason for having attachment,' because it is not a
source of all fruits; 'untrue' because it is based on a false view of things
such as seeing differentiation in the nature of the Atman; 'insignificant',
because the worship of ghosts and evil spirits yields poor results --- for
such reasons knowledge of this kind is declared to be Tamasika. After
having thus classified the threefold division of knowledge relating to work
according to Gunas in respect of a person who is qualified for work, Sri
Krsna explains the triple division of the acts that ought to be done,
according to Gunas.
18.23 'Obligatory act' is that which is appropriate to one's own station
and stage of life. Doing it 'without attachment' means devoid of
attachment to agency etc., and 'without desire or aversion' means that it
is not done through desire to win fame and aversion to win notoriety,
i.e., is performed without ostentation --- when obligatory works are
performed in the above-mentioned way by one who is not after their
fruits, they are said to be Sattvika.
18.24 But whatever act is performed by one who seeks to gratify his
desires, viz., by one who desires the results of his action and with the
feeling of egoism, viz., has the misconceived notion that oneself is the
agent; and with a great deal of effort --- such an act is of the nature of
Rajas. Here va (or) is used in the sense of ca (and). Whatever action is
performed by one who possesses the misconceived notion, 'This action
demanding enormous effort is performed entirely by me' --- it is said to
be Rajasika.
18.25 'Anubandha' or consequence is here the pain which follows when
a work is performed. 'Loss' means loss of wealth involved in doing that
act. 'Injury' is the pain caused to living beings when the work is carried
out. 'Capacity' is the ability of completing the act. Whenever an act is
begun without consideration of these and from delusion, viz., due to
ignoring the agency of the Supreme Person --- that act is said to be
Tamasika.
18.26 'Muktasangah' is one who is free from attachment to fruits.
'Anahamvadi' is one who is devoid of the feeling of being the agent. He
is endued with 'steadiness and zeal.' 'Steadiness' is perseverance in
regard to an act that has been begun in spite of the pain that is
inevitable till the completion of the work. 'Zeal' is the possession of an
active mind. One who is enduded with these, and whose mind remains
firm, untouched by success and failure in war etc., and also in gathering
the material requisities for the work on hand --- such an agent is, of
Sattvika nature.
18.27 The 'passionate' doer is one who aspires for fame; 'who seeks
the fruits of his acts' is one who longs for the fruits of his acts; the
'greedy' is he who does not spend the wealth required for the act; the
'harmful' is one, who while acting, hurts others; the 'impure', is one who
lacks the purity required for the act; who is moved by 'delight and grief'
in war etc., is one who is elated or depressed by success or failure in
victory (or the opposite) --- a doer who fulfils these conditions is
declared to be Rajasika.
18.28 'Ayukta' is the doer who is unqualified for acts enjoined by the
Sastras; the meaning is that he is engaged in perverse acts; who is
'unrefined', means one uninstructed; who is 'stubborn', means one who
is not disposed to act; who is 'depraved' means one who has the taste
for black magic etc; who is dishonest is one who is treacherous; who is
'indolent' is one who is not inclined to carry out actions undertaken; who
is 'despondent' is one given to excessive despondency; and one who is
'dilatory', is a person who, while engaged in black magic, etc., pays
malevolent attention to produce long-standing evil to others --- such a
doer is declared to be Tamasika. Thus, has been told the threefold
division in terms of the Gunas of the knowledge about the work that
ought to be performed, and about the agent of work. Now, Sri Krsna
describe s the threefold division of Buddhi and Dhrti (fortitude) on the
basis of Gunas. These faculties give the determinate knowledge of all
realities in existence and of all ends of human life (Purusarthas).
18.29 'Buddhi' is the knowledge in the form of discriminative
determination. 'Dhrti' is the resolution to hold on with perseverance to
what has been undertaken even against all obstacles. Of these two, hear
now the threefold division according to Sattva and other Gunas.
18.30 'Activity' is that Dharma which is the means for wordly prosperity.
'Renunciation' is that Dharma which is the means for release. The
Buddhi which knows both these as they are, is Sattviki-buddhi. Further,
such a Buddhi is capable of distinguishing between what ought to be
done and what ought not to be done by persons of different stations in
life, having as their duty activity or renunciation at particular places or
times. Such a Buddhi helps them to know 'This ought to be done and
this ought not to be done.' Such a Buddhi discerns transgression of the
Sastras as the cause of fear and observance of the Sastras as the cause
of fearlessness. It enables one to distinguish between bondage and
release, the true nature of Samsara and deliverance from it. The Buddhi
that functions in these ways is Sattvika.
18.31 That Buddhi by which one does not know exactly the twofold
Dharma previously mentioned and its opposite, and what ought to be
done and what ought not to be done by those intent on them in
accordance with place, time and conditions --- that Buddhi is Rajasika.
18.32 That Buddhi is of the nature of Tamas which is 'enveloped in
Tamas' and 'reverses every value.' The meaning is that it regards
Adharma as Dharma and Dharma as Adharma, existent as non-existent,
and non-existent as existent, and higher truth as the lower and the lower
truth as the higher, and thus reverses every value.
18.33 That Dhrti by which one through unswerving Yoga sustains the
activities of the mind and the vital force and the sense-organs is said to
be of the nature of Sattva. 'Yoga is worship of the Lord which forms the
means for release. The meaning is that the Dhrti or fortitude by means of
which one sustains the activities of the mind and other organs in the
practice of Yoga (worship) until one's object is accomplished, is of the
nature of Sattva.
18.34 That Dhrti by which a person who, desirous of fruits, i.e., through
intense attachment holds fast to duty, desires, and wealth, is of the
nature of Rajas. By the terms 'Dharma-kam'artha,' the activities of the
mind, vital force and senses as a means for the attainment of Dharma
(duty) Kama (pleasure) and Artha (wealth) are signified. Even in the
expression, 'One desirous of fruits,' that term indicates duty, desire and
wealth, on account of the Rajasika nature of the aspirant. Therefore,
what is said amounts to this: the Dhrti by which one maintains activities
of the mind etc., with the purpose of attaining duty; desire and wealth, is
of the nature of Rajas.
18.35 That Dhrti by which a foolish person does not give up, i.e.
persists in, sleep, and sensuous indulgence through the activities of the
mind, vital force etc., --- that Dhrti is of the nature of Tamas. The terms
fear, grief and depression indicate the objects generating fear, grief etc.
That Dhrti by which one maintains the activities of the mind, the vital
force etc., as a means for these, is of the nature of Tamas.
18.36 Now, hear about the pleasure to which the knowledge, action,
agent etc., already mentioned are all subservient and which is threefold
according to the Gunas. ... That pleasure in which a person, through
long practice extending over a long time, gradually attains to
incomparable joy and never again is engulfed by the pain of life in
Samsara. Sri Krsna explains the same:
18.37 That pleasure, which 'at the beginning,' i.e., at the time of
beginning of Yoga, is 'like poison,' i.e., is painful because it requires
strenuous efforts and because the distinct nature of the self is not yet
experienced, but which after long practice fructifies in the blissful
experience of the self --- that joy born of a serene state of mind
'focusing on the self' is Sattvika. The Buddhi concerning the self is
'Atama-buddhi.' When all objects are withdrawn from that Buddhi it
becomes serene (Prasanna). The joy born of the experience of the self in
its distinct nature, when all objects are withdrawn from the Buddhi,
becomes 'like elixir'. That joy is said to be Sattvika.
18.38 That which at the 'beginning,' i.e., at the time of experience looks
like elixir because of the contact of senses with their objects agreable to
them, but 'at the end,' i.e., when satiation or further incapacity to enjoy
due to over-indulgence in them occurs, looks life poison --- that pleasure
is said to be Rajasika. In this latter state these so-called enjoyments
cause the misery of Naraka.
18.39 Pleasure of the Tamasika type causes delusion to the self at the
beginning and the end of enjoyment. Here 'delusion' means the absence
of knowledge about things as they are. Pleasure springing from sleep,
sloth and error are the cause of it. Even at the time of experience, sleep
etc., are the cause of delusion. It is clear how sleep causes delusion.
'Sloth' is indolence in sensory operations. When sensory activities are
slow, dimness of knowledge results. 'Error' is heedlessness regarding
what ought to be done. From this also occurs the dimness of
knowledge. Thus, these two also cause delusion. Such pleasure is
declared to be Tamasika. Therefore what is meant is this: subduing
Rajas and Tamas, the Sattva alone should be allowed to develop by the
aspirant for relase.
18.40 There is no Sattva or creature born either among men etc., on the
earth or among the gods in heaven, from Brahma down to immobile
things, and having their basis in Prakrti, that is free from the dominance
of the three Gunas of Prakrti. 'Tyaga', which has been determined as
forming the means for release in the Sruti texts like 'By Tyaga alone do
they attain immortality' (Ma. Na., 8.14), is of the same meaning as of the
word 'Sannyasa'. It is rooted in the relinquishment of the sense of
agency in actions that are being performed. The relinquishment of the
results and of possessiveness in actions, and the relinguishing of agency
are to be gained by ascribing the agency to the Supreme Person. As all
these are the effects of the increase of Sattva-guna, the differences of
the effects of Sattva, Rajas and Tamas have been described at length
with a view to instruct that Sattva is to be cultivated. Now Sri Krsna,
with a view to inculcate that actions done including their fruits, as a
means to release and attainment of Him, must be of the nature of the
worship of the Supreme Person, and that the fruit thereof is the
attainment of Him --- describes the actions obligatory for the qualified
classes of the people such as Brahmanas, differentiated by virtue of the
natural qualities arising from the Gunas such as Sattva, as also the
occupations prescribed for those classes.
18.41 The nature of Brahmanas, Ksatriyas, Vaisyas, and Sudras are due
to their respective inherent dispositions. The meaning is that their past
Karma has been the cause of determining births as Brahmanas etc. The
Sattva and other Gunas are the result of such Karma. The Sattva-guna is
born from the inherent nature of the Brahmana becoming dominant by
suppressing the qualities of Rajas and Tamas. The quality of Rajas
originates from the inherent nature of the Ksatriyas becoming dominant
by suppressing qualities of Sattva and Tamas. Tamoguna arises from the
inherent nature of the Vaisya, becoming dominant in a little way by
suppressing Sattva and Rajas. The duties and works assigned to them
according to the Gunas constituting their inherent nature, are expounded
and allotted by the Sastras in the order described. For the Sastras
analyse that the Brahmanas etc., possess such and such attributes and
such and such are their duties and occupations.
18.42 'Sama' is the control of the external sense-organs. 'Dama' is the
control of the mind. 'Tapas' is the chastisement of the body by
controlling enjoyments, as enjoined by the Sastras. 'Sauca' is fitness for
performing acts as enjoined by the Sastras. 'Ksanti' is preserving the
composure of the mind, though injured by others. 'Arjava' is
straightforwardness expressing itself in correct outward manifestation to
others in consonance with one's own mind. 'Jnana' is knowledge about
the real nature of the higher and lower truths. 'Vijnana' is the knowledge
pertaining to exceptional attributes belonging to the Supreme Reality.
'Astikya' or faith is firm conviction in the truth of all things enjoined in the
Vedas. The meaning is that it is unshakable by any reason whatever.
'Astikya' is positive conviction in the truth to the following effect: (1) The
Lord Vasudeva, the Supreme Person, is signified by the term, Supreme
Brahman. (2) He is devoid of even the slightest trace or evil. (3) He
possesses countless hosts of auspicious and excellent attributes such
as knowledge, strength etc., boundless and natural. (4) To reveal His
nature is the sole purpose of the whole of Vedas and the Vedanta and
He can be known only through them. (5) He is the sole cause of the
universe (6) He is the foundation of the entire universe. (7) He is the
actuator of all. (8) All actions taught in the Vedas form His worship. (9)
When worshipped through them, He confers fruits known as Dharma,
Artha, Kama and Moksa. That such is the meaning has been declared
in the following text: 'Indeed I am to be known from all the Vedas'
(15.15); 'I am the origin of all; from Me proced everything' (10.8), 'All this
is strung on Me' (7.7), 'Knowing me as the enjoyer of all sacrifices and
austerities ... he attains peace' (10.29), There is nothing greater than
myself, Arjuna (7.7) 'He from whom proceeds the activity of all beings
and by whom all this is pervaded --- by worshipping Him with his duty,
will a man reach perfection' (18.46); and 'He who knows Me as unborn,
without a beginning and the great Lord of the worlds ...' (10.3) Such
are the duties of the Brahmana arising from his inherent nature.
18.43 'Valour' is the ability of plunging into a battle without fear.
'Invincibility' is the capacity to remain undefeated by others. 'Steadiness'
is the capacity to complete a work that has been started despite
obstacles. 'Adroitness' is the ability in executing all works. 'Apalayana' is
not fleeing in a battle though one is convinced of one's death.
'Generosity' is parting with one's own possessions to others even to its
entirety. 'Lordliness' is the capacity to govern all others. This is the duty
of a Ksatriya born of his inherent nature.
18.44 'Agriculture' is cultivation to produce crops. The meaning of
'cattle breeding' is the protection and rearing of cattle. 'Trade' is the
activity causing the amassing of wealth through buying and selling. This
is the duty of Vaisya born of his inherent nature. The duty of a Sudra,
born of his inherent nature, is service to the three Orders mentioned
earlier. All these have been described to stress that the occupational
activities of the four stations are auxiliary to the performance of sacrifices
etc., which are ordained by the Sastra. Sacrifices etc., are common to
the first three stations. Control of the senses etc., are common to those
who, among the first three stations, are anxious for release. As a
Brahmana possesses preponderance of Sattva, and as the control of the
senses, mind etc., can be performed by him easily and naturally, control
of the senses etc., have been prescribed as his duty. As control of the
mind, senses etc., can be performed only with difficulty by the Ksatriyas
and the Vaisyas owing to the preponderance of Rajas and Tamas
respectively in them, these have not been stated as their duty. The
occupation of a Brahmana is officiating as priest in sacrifices, teaching
the Vedas and receiving gifts. The occupation of a Ksatriya is protecting
the people and that of the Vaisyas is farming etc., as mentioned before.
The duty and occupation of the Sudra is service to the three stations.
18.45 When one is devoted to his own duty in a way mentioned earlier,
he attains perfection i.e., the supreme state. When a person is devoted
to his duty, how he attains perfection, i.e., attains the supreme state,
listen.
18.46 He from whom arise all activities as origination of all beings and
by whom all this is pervaded, by worshipping Him, i.e., Myself, who
abide in Indra and other divinites as the Inner Ruler, man attains
perfection, consisting in the attainment of Myself by My grace. It has
been told before that everything originates from Me and all this is
pervaded by Me, in texts like the following: 'I am the origin and
dissolution of the whole universe' (7.6), 'There is nothing higher than
Myself, O Arjuna' (7.7), 'This entire universe is pervaded by Me in an
unmanifest form' (9.4), 'Under My supervision, the Prakrti gives birth to
all mobile and immobile entities' (9.10) and 'I am the origin of all; from
Me proceed everything' (10.8).
18.47 One's proper Dharma is that which is suitable for performance by
oneself, in the form of worshipping Myself, relinquishing agency etc., as
has been taught. For, Karma Yoga, consisting in the activities of sense
organs, is easy to perform by one in association with Prakrti. Thus,
Karma Yoga, even if it is defective in some respects, is better than the
Dharma of another, i.e., than Jnana-yoga, even for a person capable of
controlling his senses, which is an attainment liable to negligence,
because it consists of control over all sense-organs; for, though this may
be well performed occasionaly, one is always liable to deflection from it.
He explains the same: As Karma consists of the activities of the
sense-organs, it is ordained by Nature for one who is conjoined with
Prakrti, i.e., the body. So by performing Karma Yoga one does not incur
any stain. But Jnana Yoga is liable to negligence, because it requires the
control of the senses from the very beginning for its performance. One
intent on it is likely to incur stain from negligence. [Thus we are reminded
about what was mentioned in the third chapter - that Karma Yoga alone
is greater.]
18.48 So, one should not relinquish one's works, understanding that
they are natural, are easy to perform and not liable to negligence. Such
thoughts coupled with the idea that there are imperfections in them
should not lead you to abandon them. The meaning is that though one is
fit for Jnana Yoga, one should perform Karma Yoga only. All enterprises,
be they of Karma or Jnana, are indeed enveloped by imperfections, by
pain, as fire by smoke. But still there is this difference: Karma Yoga is
easy and does not involve negligence, but Jnana Yoga is contrary to
this.
18.49 He whose understanding is, on all sides, without attachments,
concerning fruits etc., whose 'self is conquered,' i.e., who has
conquered his mind; who, by contemplating on the agency of the
Supreme Person, is free from the habit of attributing agency to the self;
and who is thus equipped with Sannyasa which has been positively
determined to be the same as Tyaga --- such a man, performing actions,
attains supreme perfection which is free from all activities. The meaning
is that he attains devotion to Dhyana which is the consummation of even
Jnana Yoga; he attains Dhyana Yoga (Yoga of meditation) consisting in
the complete cessation of sensory activity, which is going to be
described hereafter.
18.50 One who has attained 'perfection', viz., one who has attained
perfection in meditation generated by the Karma Yoga performed day
after day till death --- how, in what way, he attains the brahman, learn
this from Me in brief. It is the same Brahman who is described as the
supreme consummation of knowledge. The meaning is that the self is
the supreme consummation, the supreme end, of knowledge which is of
the nature of meditation.
18.51 - 18.53 'Endowed with a purified understanding' means endowed
with the Buddhi capable of understanding the self as it is in reality;
'subduing the mind by steadiness' means making the mind fit for
meditation by turning away from external and internal objects;
'relinquishing sound and other objects of senses' means keeping them
far away, casting aside love and hate occasioned by them (i.e., the
sense objects). 'Resorting to solitude' means living in a lonely place
free from hindrances to meditation; 'eat but little' means eating neither
too much nor too little; 'restraining speech, body and mind' means
directing the operations of body, speech and mind to meditation; 'ever
engaged in the Yoga of meditation' means being like this, i.e., constantly
engaged in the Yoga of meditation day after day until death; 'taking
refuge in dispassion' means developing aversion to all objects except the
one entity to be meditated upon, by considering the imperfections of all
objects and thus cultivating detachment to everything. Forsaking
'egoism' means abandoning the tendency to consider what is other than
the self, as well as neutralising the power of forcible Vasnas (tendencies)
which nourish (egoism), and the resulting pride, desire, wrath and
possessiveness. 'With no feeling of mine' means free from the notion
that what does not belong to oneself belongs to oneself; 'Who is
tranquil' means, who finds sole happiness in experiencing the self. One
who has become like this and performs the Yoga of meditation becomes
worthy for the state of Brahman. The meaning is that, freed from all
bonds, he experiences the self as It really is.
18.51 - 18.53 'Endowed with a purified understanding' means endowed
with the Buddhi capable of understanding the self as it is in reality;
'subduing the mind by steadiness' means making the mind fit for
meditation by turning away from external and internal objects;
'relinquishing sound and other objects of senses' means keeping them
far away, casting aside love and hate occasioned by them (i.e., the
sense objects). 'Resorting to solitude' means living in a lonely place
free from hindrances to meditation; 'eat but little' means eating neither
too much nor too little; 'restraining speech, body and mind' means
directing the operations of body, speech and mind to meditation; 'ever
engaged in the Yoga of meditation' means being like this, i.e., constantly
engaged in the Yoga of meditation day after day until death; 'taking
refuge in dispassion' means developing aversion to all objects except the
one entity to be meditated upon, by considering the imperfections of all
objects and thus cultivating detachment to everything. Forsaking
'egoism' means abandoning the tendency to consider what is other than
the self, as well as neutralising the power of forcible Vasnas (tendencies)
which nourish (egoism), and the resulting pride, desire, wrath and
possessiveness. 'With no feeling of mine' means free from the notion
that what does not belong to oneself belongs to oneself; 'Who is
tranquil' means, who finds sole happiness in experiencing the self. One
who has become like this and performs the Yoga of meditation becomes
worthy for the state of Brahman. The meaning is that, freed from all
bonds, he experiences the self as It really is.
18.51 - 18.53 'Endowed with a purified understanding' means endowed
with the Buddhi capable of understanding the self as it is in reality;
'subduing the mind by steadiness' means making the mind fit for
meditation by turning away from external and internal objects;
'relinquishing sound and other objects of senses' means keeping them
far away, casting aside love and hate occasioned by them (i.e., the
sense objects). 'Resorting to solitude' means living in a lonely place
free from hindrances to meditation; 'eat but little' means eating neither
too much nor too little; 'restraining speech, body and mind' means
directing the operations of body, speech and mind to meditation; 'ever
engaged in the Yoga of meditation' means being like this, i.e., constantly
engaged in the Yoga of meditation day after day until death; 'taking
refuge in dispassion' means developing aversion to all objects except the
one entity to be meditated upon, by considering the imperfections of all
objects and thus cultivating detachment to everything. Forsaking
'egoism' means abandoning the tendency to consider what is other than
the self, as well as neutralising the power of forcible Vasnas (tendencies)
which nourish (egoism), and the resulting pride, desire, wrath and
possessiveness. 'With no feeling of mine' means free from the notion
that what does not belong to oneself belongs to oneself; 'Who is
tranquil' means, who finds sole happiness in experiencing the self. One
who has become like this and performs the Yoga of meditation becomes
worthy for the state of Brahman. The meaning is that, freed from all
bonds, he experiences the self as It really is.
18.54 'Having realised the state of Brahman,' means having got from
revelation an understanding of the nature of the self as consisting of
unlimited knowledge and of being a Sesa (subservient being) to Me.
Subservience to Me has been posited in, 'Know that which is other than
this (Prakrti or lower Nature) to be the higher Prakrti of Mine' (7.5). One
who is 'tranquil' means one who is not contaminated by various forms of
grief (the five Klesas of Yoga-sutras), and does not grieve about any
being other than Myself, nor desires anything other than Myself. On the
other hand, he becomes equally indifferent to all beings other than
Myself as worthless as straw and attains supreme Bhakti for Me. He
attains 'supreme devotion' to Me, which is of the form of an experience
which makes Me dear beyond all description --- Me the Lord of all, to
whom creation, protection and dissolution of the universe is a sport, who
is devoid of the slightest trace of evil, who is the sole seat of countless
hosts of auspicious attributes which are excellent and unlimited; and
who is the ocean of the elixir of beauty; who is the Lord of Sri; who is
Lotus-eyed; and who is the self's own Lord. Sri Krsna declares the
fruits of this (devotion):
18.55 Through such devotion, he knows 'who I am,' i.e., knows My own
essence and My nature, and 'what I am,' i.e., in My attributes and glory.
Knowing Me truly, he rises to a higher level than this Bhakti, and
acquiring knowledge of the truth, enters into Me through devotion. The
meaning is that he attains Me by means of infinite and unsurpassed
Bhakti which develops subsequent in time to the vision of the nature,
attributes and glory of the Lord in reality. Here the term 'Tatah' (through)
denotes that devotion is the cause of attainment; for it has been stated
to be the cause of entrance n the text, 'But by singel-minded devotion it
is possible ...' (11.54). In this way, the crowning development has
been told starting from the disinterested performance of periodical and
occasional rites suitable for the various stations and stages of life, which
are to be performed to propitiate the Supreme Person. Sri Krsna now
explains that even for actions meant for attaining desired objects
(Kamya-karmas) the crowning stage is the same as for these described
above, provided they too are done not for fulfilling one's desires but as
offerings to propitiate the Supreme Person.
18.56 'Taking refuge in Me' means leaving agency etc., to Me. He who
performs 'all works constantly' means works that are not only obligatory
and occasional acts but even those meant to fulfil desires (Kamya
Karmas) --- he attains, by My grace, the eternal realm which is
immutable. 'Pada' means that which is attained. The meaning is that he
attains Me. [The idea is that the performance of even those ritualistic
actions enjoined for those having the fulfilment of certain desires in view,
even these actions, if done without any such desire but only as the
worship of the Supreme Person --- the have the same effect as the
performance of the enjoined daily and occasional rituals to which no
effect except the purification of the self is offered by the Sastras.]
Since it is so, therefore:
18.57 'By your mind' means with thought which considers the self as
belonging to Me and as controlled by Me. For, it has been declared:
'Surrendering all your acts to Me with a mind focussed on the self'
(3.30). Surrendering all acts to Me along with agentship and the object of
worship and regarding 'Me as the goal,' i.e., constantly contemplating
that I alone am to be attained as the goal; performing all acts; and
resorting to Buddhi-Yoga --- focus your mind on Me always. Buddhi
Yoga here implies the mental attitude special to the seeker of salvation in
regard to agency of works, the fruits etc. Thus
18.58 Thus, focusing your thought on Me, if you can perform all acts,
you will, by My grace, cross over all difficulties of Samsara. If, however,
out of 'self-conceit,' i.e., out of the feeling, 'I know well what is to be
done and what is not to be done' --- out of such a feeling, if you do not
heed My words, you shall perish. Except Myself, there is none who
knows what ought and what ought not to be done by all living beings;
there is also none other than Myself who is in the position of a law-giver
to them.
18.59 If, in your 'self-conceit,' i.e., under a false sense of independence
that you know what is good for you and what is not --- if, not heeding
My command, you think, 'I will not fight,' then this resolve based on your
sense of independence will be in vain. For Nature will compel you to go
against your resolve --- you who are ignorant and who adversely react to
my sovereignty. He elucidates the same:
18.60 For, heroism is the duty of a Ksatriya born of his nature. Impelled
by your own duty of heroism born of your own nature, you will lose selfcontrol
when you get the taunts of your enemies. Unable to suffer it, you
will be compelled to engage them in battle, which, now, out of delusion
and ignorance, you do not desire to do. All beings have been ordained
by Me to follow their Prakrti acquired by their previous Karmas. Listen
about it:
18.61 Lord Vasudeva, who is the ruler over all, lives in 'the heart of all
beings,' i.e., in the region from which arises all knowledge which is at the
root of all secular and spiritual activities. How and doing what does He
exist? He exists enabling, by His Maya (power), 'all beings who are
mounted, as it were, on the machine Prakrti' in the form of body and
senses created by Himself, to act in accordance with their Gunas of
Sattva and others. It was already expressed in 'And I am seated in the
hearts of all. From Me are memory, knowledge and their removal also'
(15.15) and in 'From Me proceed everything' (10.8). The Srutis also
proclaim 'He who, dwelling in the self' (Br. U. Madh., 3.7.22). He now
explains the way to get rid of the Maya:
18.62 Such being the case, take refuge with all your heart
(Sarvabhavena), by every disposition of your body, senses and mind
(Sarvatmana) in Him --- Him, the ruler of all, who has become your
charioteer out of compassion for dependents, and who orders you, 'Act
thus' and so on. Even if you do not do so now, fighting in battle etc., is
inevitable for you who are ignorant and actuated by His Maya, but then
you will get ruined. Therefore, fight etc., in the manner which has been
explained by Him. Such is the meaning. Acting in this way, you will
attain supreme peace, release from all bondage, and the eternal abode.
Hundreds of Srutis declare it: 'That supreme place of Visnu which the
sages see' (Rg. S., 1.2.6.5); 'They become meritorious and reach this
heaven where Devas and Sadhyas dwell' (Tai. A., 3.12); 'Where dwell the
ancient sages, the first-born' (Tai.Sam., 4.7.13.1); 'The supreme place
above the paradise in the heart of the Supreme Heaven' (Ma. Na., 8.14);
'He who is in the Supreme Heaven and presides over this' (Rg. S.,
8.7.17.7); 'Now that light which shines above this Supreme Heaven'
(Cha. U., 3.13.7); and 'He reaches the end of the journey, the Highest
abode of Visnu' (Ka. U., 3.9).
18.63 Thus, in this manner, has been set forth everything that is to be
acquired by those aspirants for release --- the mystery of mysteries,
concerning Karma Yoga, Jnana Yoga and Bhakti Yoga. Reflecting on it
fully, do what you wish to do according to your qualification --- i.e.,
follow Karma Yoga, or Jnana Yoga or Bhakti Yoga according to your
liking. Such is the meaning.
18.64 It has been said that Bhakti Yoga is the most secret of all secrets,
in such texts as 'I will declare to you, who does not cavil, this most
mysterious knowledge' (9.1). Hear again My supreme word concerning it
(i.e., Bhakti Yoga). As you are exceedingly dear to Me, therefore, I shall
declare what is good for you.
18.65 What is enjoined in Vedanta texts such as 'I know the Great
Person of the radiance of the sun, who is beyond this Prakrti. Knowing
Him thus, one becomes here immortal; there is no path for immortality'
(Sve. U., 3.8); what is designated by words such as knowledge
(Vedanta), meditation (Dhyana) and worship (Upasana); what is of the
form of direct perception (Darsana) having the character of continuous
succession of memory of a surpassingly loving nature to the worshipped
--- it is this that is enjoined herein by the words 'Focus your mind on
Me,' 'Be My devotee.' It means, be one to whom I am incomparably
dear. Since I am the object of superabundant love, meditate on Me, i.e.,
practise the succession of memory of unsurpassed love of Me. Such is
the meaning. Be My worshipper (yaji). Here also the expression, 'Be My
devotee' is applicable. Yajna is worship. Worship Me as one exceedingly
dear to you. Worship (Aradhana) is complete subservience to the Lord.
Prostrate before Me. Prostration means bowing down. The meaning is:
Bow down humbly before Me with great love. Renouncing thus all egocentredness,
you shall come to Me. I make this solemn promise to you.
Do not take it as a mere flattery. For you are dear to Me. It has been
already stated, 'For I am inexpressibly dear to the man of knowledge and
dear is he to Me' (7.17). He in whom there is surpassing love for Me, I
hold him also as surpassingly dear to Me. Consequently, not being able
to bear separation from him, I myself will enable him to attain Me. It is
this truth alone that has been solemnly declared to you in the expression
that 'you shall come to Me alone.'
18.66 'Relinquishing all Dharmas means the complete relinquishment of
the sense of agency, possessiveness, fruits etc., in the practising of
Karma, Jnana and Bhakti Yogas in the way instructed, and the realising
of Me as the agent, object of worship, the means and the end. It means
that relinquishment is not of all devotional duties but only of the sense of
agency and the fruits. This is the Sastraic relinquishment of all Dharmas.
It is firmly established in the beginning of this chapter commencing from,
'Listen regarding My decision, O Arjuna, about abandonment; for
abandonment is declared to be of three kinds' (18.4), and 'Renouncing
attachments and also the fruit, such abandonment is regarded as
Sattvika ... for it is impossible for one who bears the body to abandon
acts entirely. But he who gives up the fruits of works, is called the
abandoner' (18.9-11). If you practise such abandonment of the sense
of agency and fruits, I will release you from all 'sins' --- i.e., I will release
you from all evil incompatible with the attainment of Myself, consisting of
innumerable acts of the nature of doing what ought not to be done and
not doing what ought to be done. These piled up from beginningless
times from the obstruction in the way. Grieve not, you should not
despair; for I shall release you from all these obstructions. Another
(alternative) explanation is this: Bhakti Yoga is possible only for those
people to whom the Lord is exceedingly dear and who are free from all
evils. Those evils are so huge in their case that the expiatory rites which
could wash them off, could not be performed in the limited time of one's
life span. Ajuna therefore thought that he was unfit for commencing
Bhakti Yoga. To remove the grief of Arjuna the Lord said: 'Completely
relinquishing all Dharmas, seek Me alone for refuge.' Expiatory rites can
be taken here as what is meant by Dharma, Completely forsake these
rites (Dharmas) appropriate for the removal of numerous and varied sins
piled up from beginningless time and obstructing the starting of Bhakti
Yoga. The expiatory rites consist of practices like Krcchra, Candrayana,
Kusmanda, Vaisvanara, Vratapati, Pavitresti, Trvrit, Agnistoma etc.,
which are of manifold varieties, and which are difficult to perform on
account of the brevity of life. So in order to succeed in commencing
Bhakti Yoga, seek Me alone for refuge. I am supremely compassionate,
the refuge of all without considering the differences of character among
them, and am an ocean of tenderness for those dependent on Me. I will
release you from all evil, the nature of which has been explained as
incompatible with the commencement of Bhakti Yoga. Grieve not. [Both
these interpretations of this famous verse are said to teach only Bhakti
Yoga and not Prapatti. But the question will rise in one's mind --- why
should it not be so taken?]
18.67 I have taught you this most secret doctrine. This should not be
imparted by you to someone who has not practised austere disciplines.
Never should this be taught to someone who is not devoted to Me and
to you, the teacher (i.e., when you have to play the role of a teacher of
this doctrine). The meaning is that it should not be taught by you to
someone who, though practising austerities, is not a devotee and does
not serve Me. It is also never to be taught to one who has no wish to
listen, even though he is a devotee. Nor should it be imparted to one
who traduces Me, that is, who --- when My nature, glories and attributes
are described --- discovers defects in them. The differences of case
(from ablative to nominative form) is to teach that the last one is the most
despicable character.
18.68 Whose expounds or elucidates this supreme mystery to My
devotees, he, acquiring supreme devotion towards Me, will reach Me
only. There is no doubt about this.
18.69 There never exists nor has existed anyone other than such a
person as described, who does greater service to Me than he. In the
future too, there will not be another such. The first reference is to those
who are not worthy to hear the Gita. It is meant to teach that explaining
it to them is more displeasing to the Lord than not teaching to those who
are worthy.
18.70 He who will study the dialogue between us, which is consistent
with the path to realisation, by him I shall be worshipped through the
sacrifice of knowledge. Such is My view. The meaning is that whateve
sacrifice of knowledge is taught herein, by that I shall become
worshipped by the mere fact of its study.
18.71 A man who, with faith and without cavilling, hears the Gita when
faught by a qualified teacher, he too is, by such hearing, released from
all evil incompatible with devotional life. He shall reach the Lokas, i.e.,
the realms of the hosts of My devotees who have done virtuous acts,
and who will facilitate the growth of devotion in these new arrivals and
lead them ultimately to liberation.
18.72 O Arjuna, have you heard attentively all that I have taught? Has
your delusion caused by ignorance, been dispelled --- that ignorance
deluded by which you said, 'I shall not fight'?
18.73 Arjuna said -- 'Delusion' or misapprehension is perverted
knowledge. By Your grace it has been destroyed. 'Smrti' or memory is
the knowledge of things as they really are. I have acquired that.
Misapprehension here is the misconception that the self is the Prakrti
(body-mind) which is the non-self in reality. It consists in one not
apprehending that all intelligent and non-intelligent entities, by reason of
their forming the body of the Supreme Being, have Him as their Atman
and are thus ensouled by Him. The misapprehension also consists in the
lack of knowledge that actions, obligatory and occasional, do not cause
bondage but actually form a means for the propitiation of the Supreme
Being. All such misapprehensions are now destroyed. The various
phases of knowledge that cleared the misunderstanding may be
catalogued as follows: (1) The self is different from Prakrti and is
therefore devoid of the qualities of Prakrti. Its nature is that of the knower
of Prakrti. (2) The self is a Sesa (sub-ordinate and servant) of the
Supreme Person and is ruled by Him. The true knowledge about the
Supreme Person is that He is what is signified by the expression
Supreme Brahman. (3) He is the great ocean of all auspicious, excellent
attributes such as knowledge, strength, glory, valour, power, brilliance
etc., which are unbounded and natural. His essence consists solely of
auspiciousness. He is antagonistic to all that is evil without exception.
The origin, sustentation and dissolution of the entire universe are His
sport. (4) You (Sri Krsna) are Vasudeva, the Supreme Person, known
from the Vedanta, and who can be reached only by worship, which has
taken the form of Bhakti. (5) Bhakti can be achieved by the control of the
senses and the mind, the abandonment of prohibited acts and the
performance of occasional and obligatory acts as solely intended for the
goal of the satisfaction of the Supreme Person. Bhakti has to be
developed day after day through the regular practice of the
discriminatory knowledge of the higher and lower truths. All this has
been attained by me (Arjuna). Therefore I stand steadfast, freed from
the doubts and devoid of the depression rooted in perverted knowledge
nourished by compassion and love for relatives. Now I shall fulfil Your
words, concerned with fighting etc., which ought to be done by me. I
shall fight as instructed by You. Such is the meaning. Sanjaya now
relates to Dhrtarastra who had questioned him earlier as to what his
sons and the Pandavas were doing in the battle:
18.74 Sanjaya said -- Thus, in this way have I been hearing, this
wondrous and thrilling dialogue, as it took place between Vasudeva, the
son of Vasudeva, and His paternal aunt's son Arjuna, who is a
Mahatman, one possessed of a great intelligence, and who has resorted
to the feet of Sri Krsna.
18.75 By the grace of Vyasa i.e., by the benefit of the divine sense of
perception, granted by him, I have heard this supreme mystery called
Yoga from Sri Krsna himself --- Sri Krsna who is the treasure-house of
knowledge, strength, sovereignty, valour, power and brilliance.
18.76 Remembering this auspicious and wondrous dialogue between
Sri Krsna and Arjuna, directly heard by me, I rejoice again and again.
18.77 Great amazement is caused in me, stirred by joy born of the
repeated remembrance of that most marvellous and sovereign form of
the Lord revealed to Arjuna and directly witnessed by me. I rejoice again
and again. Why say more?
18.78 Wherever there is Sri Krsna, the son of Vasudeva, the
'Yogesvara' who is the ruler of the various manifestations of Nature
pertaining to all intelligent and non-intelligent entities that have high and
low forms, and on whose volition depend the differences in the essential
natures, existences and the activities of all things other than Himself, and
wherever there is Arjuna, the archer, who is his paternal aunt's son and
who took sole refuge at His feet --- in such places there always will be
present fortune, victory, wealth and sound morality. Such is my firm
conviction.