rīmad Bhagavad Gītā 10 страница

mattaḥ parataraṃ nānyat kiñcid-asti dhanañjayaḥ | mayi sarvam idaṃ protaṃ sūtre maṇi-gaṇā iva || 7 ||

7. There is nothing whatsoever higher than Me, O Arjuna. All this is strung on Me, as clusters of gems on a thread.

Commentary

“I am absolutely superior to all things in two ways:

(1) I am the cause of both the Natures (Prakṛtis) and I am also their Proprietor (śeṣin). The Jīvas exercise control over their bodies as they are the inner proprietors (śeṣin) and I am the Proprietor of all Jīvas.

(2) I am also the Supreme Being because I possess knowledge, untiring strength, sovereignty, immutability, creative power and splendour in an infinite degree.

The totality of all the sentient and insentient beings, whether in their [unmanifest] causal state or in their [manifest] state of effect, is strung on Me, who abide as their Self, as a cluster of gems on a thread — in other words they have their rest and support in Me.”

And it is established that the entire Universe [of sentient and insentient entities] and Brahman (the Supreme Being) exist in the [symbiotic] relationship of body and spirit as declared by the Antaryami-Brahmana and other texts: —

‘He whose body is the earth’ (Br. Up., 3.7-3),

‘He whose body is the Self’ (Br. U. Madh., 3.7.22),

‘He is the Over-Self of all beings, immaculate,

He is the Lord in the supreme heaven, He is the one Nārāyaṇa’ (Sub.Up., 7).

Everything constitutes the “corporeality” and is an “expression” of the Supreme Being who is their Over-Self, thus the Supreme Being alone exists, and all [existing] things are only His modes [of expression]. Therefore all terms used in common parlance for different things denote Him only.

Sri Krishna illustrates this teaching by equating Himself with some important things.

raso’ham-apsu kaunteya prabhāsmi śaśi-sūryayo | praṇavaḥ sarva vedeṣu śabdaḥ khe pauruṣaṃ nṛṣu || 8 ||

8. I am the sapidity in the water, O Arjuna! I am the radiance in the sun and the moon; the sacred syllable Om in all the Vedas; sound in the ether, and valour in men am I.

puṇyo gandhaḥ pṛthivyāṃ ca tejaścāsmi vibhāvasau | jīvanaṃ sarva bhūteṣu tapaścāsmi tapasviṣu || 9 ||

9. I am the pure fragrance in the earth; I am the brilliance in the fire; I am the life-principle in all beings, and Inner Heat engendered by spiritual practitioners.

bījaṃ māṃ sarva bhūtānāṃ viddhi pārtha sanātanaṃ | buddhir-buddhimatām asmi tejas-tejasvinām aham || 10 ||

10. Know Me, O Arjuna (son of Partha), to be the primeval seed of all beings. I am the intelligence of the discerning, and the brilliance of the brilliant.

balaṃ balavatāṃ cāhaṃ kāma-rāga vivarjitam | dharmāviruddho bhūteṣu kāmo’smi bharatarṣabha || 11 ||

11. I am strength in the strong disassociated with craving and attachment. In all beings, I am that desire which is not contrary to Dharma, O Arjuna (Bull of the Bharatas),

ye caiva sāttvikā bhāvā rājasāstāmasāśca ye | matta eveti tān-viddhi na tvahaṃ teṣu te mayi || 12 ||

12. Know that all those states of Sattva, Rajas and Tamas have their origin in Me alone. But I am not in them; they are in Me.

Commentary

Why indeed should this be declared with particular illustrations! The reason is as follows: — “All existing entities in the universe possesses the properties of Sattva (harmony), Rajas (activity) and Tamas (inertia) in the forms of their 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 ‘corporeality’. I am not in them in so far as I do not depend on them for My existence at any time. In the case of sentient beings, though, the physical body depends for its existence on the Self. The Self in turn depends on the physical body for its embodiment. In My case, however, there is no need for any assistance in my “embodiment.” They [all entities] merely serve the purpose of My Lila” [cosmic recreation] — this is the meaning.

tribhir-guṇa-mayair-bhāvair-ebhiḥ sarvam idaṃ jagat | mohitaṃ nābhijānāti māmebhyaḥ param-avyayam || 13 ||

13. The entire universe is deluded by these three conditions originating from the Gunas, and fails to recognise Me, who am beyond them and immutable.

Commentary

“Now, in this way, the entire universe, consisting of sentient and insentient entities belongs to Me. From time to time it is projected by Me, abides in Me and is re-absorbed into Me alone. It constitutes My ‘corporeality’ and I am its Self, whether in the premanifestation state (causal) or in the state of manifestation (effect) all these entities are My various ‘expressions’. I am superior to all these ‘modes’ or ‘expressions’, as I am their cause and proprietor. In every way I remain as the Supreme Being.”

“This world constituted of gods, humans, animals and immovables, are deluded by the three Gunas and its evolutes, and are inferior and transient. All the bodies, senses and objects of enjoyment comprising the world of beings exist in accordance with their individual past Karmas. No one in the world knows Me who am the highest and the immutable Being.”

How is it possible that all experiencing beings consider these inferior, transient objects made up of the Gunas to be a source of delight, while Krishna exists — He is of the nature of unbounded and abundant bliss, existing in an eternal unchanging form and is the [real] source of the agreeableness of even these material objects? Sri Krishna replies: —

daivī hyeṣā guṇamayī mama māyā duratyayā | māmeva ye prapadyante māyāmetāṃ taranti te || 14 ||

14. For this divine Māya of Mine consisting of the three Gunas is hard to overcome. But those who take refuge in Me alone, shall be able to transcend this Māya.

Commentary

“This Māya [deluding potency of the cosmos] originates from Me, for the purpose of recreation, it is by nature divine and therefore difficult to overcome.”

The word Māya is used to describe the effects of the three Gunas, because it has the

power to generate amazing effects like the magical tricks of Asuras and Rakshasas. Take for example the passage: —

‘Then the excellent discus, the flaming Sudarshana, was despatched by the Lord to defend the boy [Prahlada]. The thousand Māyas or wonderfully created weapons of the evilminded 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 Māya does not convey the sense of ‘false’. Even in the case of magicians, who are called Māyavin (those who possess Māya). With the aid of certain incantations, drugs etc., they can produce illusory objects but the perceptions of those objects are actually real. The term ‘Māya’ refers to the incantations, drugs etc. which have the power of creating real impressions. Because [grammatically speaking] the meaning of a word, should be the same in all contexts – the term ‘Māya’ can be applied to the illusory objects that are produced, only in a secondary sense. Its primary sense is in regard to the ‘real impressions’ created in the mind. It is just like in the statement ‘The platform groans.’ (a figurative expression having reference to the sound that is produced)

The Māya of the Lord consisting of the three Gunas is existentially real and is specifically taught in texts like:—

‘Know then Māya to be the Prakṛti and the possessor of the Māya to be the great Lord’ (Sve.Up., 4.10).

Māya not only obscures the essential nature of the Lord but also creates the condition of the mind that sees the created objects as enjoyable. Therefore, the entire universe, deluded by the Lord’s Māya, does not know the Lord of boundless bliss.

Sri Krishna teaches the way of deliverance from Māya is to take refuge in Him. Why then, does everyone not take recourse to seeking refuge in the Lord which leads to devotion?

na māṃ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ | māyayāpahṛta jñānā āsuraṃ bhāvam āśritāḥ || 15 ||

15. The malefactors, the foolish, the lowest of people, those persons deprived of wisdom by delusion (Māya) and those who are dominated by demoniac nature they do not seek refuge in Me.

Commentary

‘malefactors’, (duṣkṛtina) those who act in a wrongful manner and do not seek refuge, they are of four types, according to the degree of their immoral deeds:—

‘The foolish’ (mūḍhah) are those who are confused. Right 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 exist for their personal enjoyment.

‘The lowest of people’ (narādhamāḥ) are those who are incapable of turning towards Krishna, even though they have a general knowledge of His essential nature.

‘Persons who are deprived of insight by Māya’ (Māyayā’pahrta-jñāna) are those who know about Krishna and His manifestations, but due to deceitful reasoning they contend that such teachings are inconsistent and impossible.

‘Those of demoniac nature’ (āsuram) are those who have definitive knowledge about Krishna and His manifestations but hate Him.

The intensity of sinfulness increases in these types in the order in which they are successively placed.

catur-vidhā bhajante māṃ janāḥ sukṛtino’rjuna | ārto jijñāsur arthārthī jñānī ca bharatarṣabha || 16 ||

16. Four types of benefactors worship Me, O Arjuna (Bull of the Bharatas). These are the distressed, the seekers after knowledge, the ambitious, and the wise.

Commentary

‘Benefactors’ — people of good deeds, are those who have meritorious Karmas to their credit, and who take refuge and worship Krishna alone. They too are divided into four categories according to the degree of their good deeds, each subsequent type being better than the preceding, because of the [increasing] positivity of their good deeds and their knowledge.

 The distressed — are those who have lost status and prosperity, and who wish to regain them.

 The ambitious — are those who aspire for prosperity which they have never had. Between them the difference is only nominal, as both of them seek prosperity alone.

 The seekers after knowledge — are those one who wish to know the real nature of the Self [in its pure state] as an entity different from the Prakṛti. They are called ‘the seekers after knowledge,’ because consciousness alone is the essential nature of the Self.

 The wise — are those who know that the essential nature of the Self is to find happiness only in the acceptance of being the shesha (dependant) of the Lord, as taught in the verse 7:5. The wise are not satisfied with the knowledge that the Self is different from Material Nature, but desire to attain the Lord — considering that the Lord alone is the highest goal.

teṣāṃ jñānī nitya-yukta eka bhaktir-viśiṣyate | priyo hi jñānino’tyartham ahaṃ sa ca mama priyaḥ || 17 ||

17. Of these, the wise, being ever steadfast and devoted to the One only, is the foremost; for I am inexpressibly dear to the wise and he too is dear to Me.

Commentary

Of these four, ‘the wise’ is the foremost. Why? Because of being constantly attached to Krishna and being single-minded in devotion to Him alone. The wise person has only one goal, that is to attain Krishna, the focussed devotion being the unifying force. As for the others, they are mindful of Krishna only until the fulfilment of their desires. Their only goal is the attainment of their cherished objects, and devotion is seen as a means to that end. Hence the wise alone is the foremost.

Here in the expression ‘athyartham’ (inexpressibly), the term ‘artha’ denotes that which cannot be adequately expressed. That is, even Krishna the omniscient and omnipotent, is unable to express the degree of love between Himself and the jñanin, since there is no such limit to this love — such is the meaning. As in the case of Prahlada, the foremost among the wise, it is said: —

‘But he, with thoughts firmly fixed on Krishna while being bitten by the great serpents, felt no pain from the wounds, being immersed in rapturous mindfulness of Him (V.P.

1.17.39).

udārāḥ sarva evaitaṃ jñānī tvātmaiva me matam | āsthitaḥ sa hi yuktātmā māmevānuttamāṃ gatim || 18 ||

18. Noble indeed, are all these, but I deem the wise to be My very Self; for he, being fully integrated, is devoted exclusively to Me as the highest goal.

Commentary

“Because they worship Me alone, all these are noble i.e, magnanimous. For, those who accept anything from Me, however small, I consider them as contributing everything to Me [and thus as My benefactors]. But I consider the wise to be My very Self — I consider Myself to be dependent on the wise for My support. How come? Because the wise consider Me to be the highest and find it impossible to support themselves without Me; I also find it impossible to be without them.”

bahūnāṃ janmanām ante jñānavān māṃ prapadyate | vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ || 19 ||

19. At the end of many births, the enlightened one takes refuge in Me, realising that ‘Vasudeva is everything’— It is very hard to find such a great-person.

Commentary

This is the ultimate achievement of innumerable good births — namely taking refuge in Krishna. After passing through countless good births, one obtains the insight:— “I find my ultimate joy in being a dependant (shesha) of Vasudeva. I am such that my essence, existence and activities are completely under His control. He is superior to all others because of His innumerable auspicious attributes.” After realising this, one takes refuge in Krishna, ie., meditates on Him, with the understanding —

“Vasudeva alone is my highest goal and also the means for attaining it, and whatever other desire remains in my mind, He alone, is all that for me too.”

For the Refutation of the doctrine of Identity of the ātman with Brahman please see appendix.

kāmais tais tair hṛta-jñānāḥ prapadyante’nya-devatāḥ | taṃ taṃ niyamam āsthāya prakṛtyā niyatāḥ svayā || 20 ||

20. Controlled by their inherent nature, and deprived of insight by various desires, the worldlyminded resort to other gods, observing various disciplines.

Commentary

Everyone is conditioned by their own nature which is comprised of the psychological tendencies (vāsanas) resulting from an involvement with material nature. Their insight into the Divine Nature is blurred by various desires (kāmas) which are conditioned by the subliminal activators (saṃskāras) created by their previous actions (karmas), in accordance with the three Gunas. In order to fulfill these various kinds of desires they take refuge in, that is, resort to and worship other deities who are regarded as different from Krishna, such as Indra and others, doing spiritual exercises which are meant to propitiate these deities.

yo yo yāṃ yāṃ tanuṃ bhaktaḥ śraddhayārcitum icchati | tasya tasyācalāṃ śraddhāṃ tām-eva vidadhāmy-ahaṃ || 21 ||

21. Whichever manifestation (of the Divine) any devotee desires to worship with faith — that faith I make unshakeable and firm.

Commentary

These divinities too are Krishna’s manifestations as taught in the Vedic texts.

“Although an individual may choose to worship some deity such as the Sun with faith, unaware that all deities are My manifestations, I understand that he is worshipping Me alone, and therefore I make his faith firm and unflinching, that is, free from hindrances.”

sa tayā śraddhayā yuktas tasyārādhanam īhate | labhate ca tataḥ kāmān mayaiva vihitān hi tān || 22 ||

22. Endowed with that faith, one engages in the worship of that [particular] manifestation and thence obtains the desired objects, which are in fact bestowed by Me alone.

antavattu phalaṃ teṣāṃ tad bhavaty-alpa medhasām | devān devayajo yānti mad-bhaktā yānti mām api || 23 ||

23. But verily the reward gained by these persons of limited understanding is finite. The worshippers of the gods will go to the gods but My devotees will come to Me.

Commentary

“The results obtained by their worship is trivial and limited. Why? The devotees of devas like Indra go to them; and Indra and other devas possess limited joy and are conditioned by time and space. So if they attain equality of enjoyment with them, they also fall down along with them in due course. But My devotees, fully mindful of the fact that all their acts are being done as worship of Me, renouncing attachment for finite rewards, and acting in order to please Me alone, reach Me. That is, they never again return to the cycle of transmigration [Samsara].

avyaktaṃ vyaktim āpannaṃ manyante mām abuddhayaḥ | paraṃ bhāvam ajānanto mamāvyayam anuttamam || 24 ||

24. Not knowing My higher nature, immutable and unsurpassed, the ignorant think of Me as an unmanifest entity who has now become manifest.

Commentary

Ignorant people do not know that it is Krishna, who is the ultimate receiver of all worship. That He who is the Lord of all, and whose nature is incomprehensible and inexpressible, has incarnated in human form without compromising His Divinity, out of consummate compassion and solicitous love for all beings to be a source of refuge for all. They consider Me as only a worldly prince who has just now born due Karma and has secured a special form. Therefore, they do not take refuge in Me, nor do they worship Me.

nāhaṃ prakāśaḥ sarvasya yoga māyā samāvṛtaḥ | mūḍho’yaṃ nābhijānanti loko mām ajam avyayam || 25 ||

25. Veiled by Māya, I am not clearly evident to all. This deluded world does not recognise Me as the unborn and immutable.

Commentary

“Concealed by the deluding potency (Māya) called ‘Yoga’ (‘union’ or association with material nature), I am associated with a human form and other generic structures which are characteristic of individual Selves. Because of this, My true nature is not apparent to all. The foolish, by seeing merely the human or the other generic structures that I have adopted, do not know that My powers are greater than those of Vāyu and Indra, that My lustre is more brilliant than that of sun and fire, that though [presently] visible to all, I am unborn, unchangeable, the cause of all the worlds, the Lord of all, and that I have assumed a human form, so that all those who want to, can take refuge in Me.”

vedāhaṃ samatītāni vartamānāni cārjuna | bhaviṣyāṇi ca bhūtāni māṃ tu veda na kaścana || 26 ||

26. I know all beings, O Arjuna, that have been in the past, those now in the present and those yet to come; but no one knows Me.

icchā-dveṣa samutthena dvandva mohena bhārata | sarva bhūtāni saṃmohaṃ sarge yānti paraṅtapa || 27 ||

27. By the phantasm of the pairs of opposites arising from desire and aversion, O Arjuna, all beings are subject to delusion as soon as they are born.

Commentary

Desire for pleasure and aversion from suffering is the dichotomy caused by the Gunas. They have their origin in the experiences of previous births. These experiences create subtle impressions (samskāras) in the mind and manifest again, in every succeeding birth as an instinctive attraction and aversion towards those similar objects. These mental habitual tendencies (vāsanas) are a delusive force acting from the very moment of birth. One develops an inherent fondness or aversion for specific [material] things, instead of feeling joy in communion with Krishna and misery at separation from Him — as does the wise.

yeṣāṃ tvanta-gataṃ pāpaṃ janānāṃ puṇya-karmaṇām | te dvandva-moha-nirmuktā bhajante māṃ dṛḍha-vratāḥ || 28 ||

28. But the doers of virtuous deeds, whose sins have ceased, are freed from the delusion of the pairs of opposites. They worship Me, steadfast in their determination.

Commentary

However, there are some people whose demerit which has accrued from beginingless time, and which causes an attraction or aversion to the pairs of opposites and which hinders the development of devotion, has come to an end, ie., has become attenuated through the accumulation of merit in numerous births. They take refuge in Krishna, and freed from the delusion produced by the Gunas, they worship Krishna alone in proportion to the excellence of their Karma (accumulation of merit) previously described. In order to attain deliverance from old age and death and for acquiring the ultimate goal of reaching Him, they remain steadfast in their vows; that is — they remain determined.

jarā-maraṇa-mokṣayā mām-āśritya yatanti ye |

te brahma tad viduḥ kṛtsnam adhyātmaṃ karma cākhilam || 29||

29. Those who take refuge in Me and strive for liberation from old age and death, fully understand Brahman [ātman], Self-realisation, and Karma.

Commentary

Brahman is the Self in it’s immaculate and essential state.

Self-realisation is freedom from the identification with Material Nature — Prakṛti.

Karma are those activities leading to rebirth.

sādhibhūtādhidaivaṃ māṃ sādhi yajñāṃ ca ye viduḥ | prayāṇa kāle’pi ca māṃ te vidur yukta cetasaḥ || 30 ||

30. And those who know Me associated with the Adhibuta, Adhidaiva and the Adhiyajña, they too, with their minds fixed in meditation, know Me even at the hour of death.

Commentary

Here, other practitioners distinct from those already mentioned in the previous verse are to be understood, because of the repetition of the term ‘those’ (ye).

The declaration — “those who know Me as being associated with the higher material

entities’ (adhibhūta) and ‘with that which is superior to the gods’ (adhidaiva) that is, the ātman in its sovereignty “— appears to be a repetition, but it is really an injunction, because there is no other way of understanding it.

The statement of knowing Krishna as being ‘connected with the sacrifice’ (adhiyajña) is also a clear injunction directed at all the three classes of spiritual aspirants (1. the distressed, 2. the ambitious and 3. the seekers of knowledge) without any exception, because of the perpetual nature of the subject (ie. the sacrifice). None of these three types of aspirants should ever give up the performance of the Five Great Sacrifices (pañca-mahāyajña) as well as the daily and periodical ritual obligations.

‘They will realise Me also at the hour of death’ — in a way corresponding with their desired objectives.

Because of the use of the term ‘ca’ (too) in ‘they too’ — those who have been mentioned before in the previous verse as ‘striving for release from old age and death’ are also included among those knowing Krishna at the hour of death. By this it may be understood that even the wise (Jñanin) know Krishna as associated with the sacrifice on account of the subject under discussion (ie., sacrifice).

hariḥ oṃ tatsat iti śrīmad bhagavadgītāsupaniṣatsu

brahma-vidyāyāṃ yogaśāstre śrī kṛṣṇārjuna saṃvāde jñāna vijñāna yoga nāma saptamo’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga

The dialogue between Sri Krishna and Arjuna

Ends the seventh discourse entitled

“Communion through Knowledge & Realisation”

Chapter 8 t

Tāraka Brahma Yogaḥ

The Way to the Immutable Brahman

Summary of the Teaching

n the seventh chapter, Sri Krishna taught that [He Himself as] Vāsudeva, the Supreme Brahman, is the object of meditation and that He is the ruler and the proprietor of all things, animate and animate. He explained how He is the cause [of all things], how He is the support of everything; how He is denoted by all words on account of all beings being His ‘corporeality’ or ‘modes of expression’. He taught how He is the controller of all; and how He alone is supreme over all on account of His multitude of auspicious attributes. He also taught how He is obscured by Sattva, Rajas and Tamas in the form of bodies and senses and as the objects of experience arising from the stream of negative Karma from beginingless time. He also taught how this obscuration can be removed by taking refuge in Him, and through the performance of virtuous deeds. He also taught the gradation among the practitioners based upon their personal goals which are generated by the relative proportions of accumulated merit; these goals being material prosperity, self-knowledge and the attainment of God. He extolled the greatness of the aspirant who seeks attainment of God with single-minded devotion on account of His inexpressible love for such a devotee. He referred to the rarity of such a devotee and also mentioned the differences among the things that should be known and those that should be practiced by the three classes of aspirants.

Now, in the eighth chapter Sri Krishna gives a detailed description of certain principles and practices that have already been treated in brief earlier:—

Arjuna uvāca kiṃ tad-brahma kim-adhyātma kiṃ karma puruṣottama | adhi-bhūtaṃ ca kiṃ proktam adhi-daivaṃ kim-ucyate || 1 || Arjuna said:

1. What is that Brahman (Ultimate Reality)? What is Adhyātma (that which is associated with the Self) ? What is Karma (action)? What is said to be Adhibhūta (pertaining to matter) ? O Supreme Being, who is said to be Adhidaiva (pertaining to the gods)?

adhi-yajñāḥ kathaṃ ko’tra dehe’smin madhusūdana | prayāṇa-kāle ca kathaṃ jñeyo’si niyatātmabhiḥ || 2 ||

2. Who is Adhiyajña (principle of sacrifice) in this body, and how is He the Adhiyajña, O Krishna? And how are You to be known at the time of death by the self-controlled?

Commentary

What is said to be Adhibhūta — “What are the superior material objects?”,

Who is said to be Adhidaiva — “Who is the Being who is superior to the gods who should be known by those who aspire for prosperity?”

Who is Adhiyajña — “Who is denoted by the word Adhi-yajña (principle of sacrifice)?

How is He the Adhiyajña — “And how does the state of Adhi-yajña arise?”

śrī bhagavān uvāca akṣaraṃ brahma paramaṃ svabhāvo’dhyātmam-ucyate | bhūta-bhāvodbhava-karo visargaḥ karma-saṃjñitaḥ || 3 ||

The Blessed Lord said;

3. The Brahman is the supreme, indestructible Self (akṣara). One’s own material nature (svabhāva) is said to be that which dwells with the Self. The externalised creative force which gives rise to material entities is known as Karma.

Commentary

That which is the Supreme and Imperishable (akṣara) has been called ‘that Brahman’. The akṣara is that which cannot be destroyed and forms the totality of all individual Selves.

The Vedas (Sub.Up., 2,) state: —

‘The Unmanifest (avyakta) is absorbed into the Imperishable (akṣara), the Imperishable (akṣara) is absorbed into Source (Tamas)’

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