rīmad Bhagavad Gītā 11 страница

The essential nature of the Jīva, disjoined from Prakrti is the supreme imperishable state (akṣara). One’s own material nature (svabhāva) is that which is spoken of as Adhyātma — that which is associated with the Jīva. This nature (svabhāva) is material. It does not constitute the Jīva but attaches itself to the Jīva in the form of subtle elements [of the body], & impressions [of the mind] etc. This has been taught in the ‘Doctrine of the Five Fires’ (Chan. Up., 5). Both these (doctrines of the akṣara — the quintessential state, and the adhyātma — conjunction with material nature) should be learnt by the aspirants for liberation (Kaivalya-Moksha) — the former doctrine [regarding the quintessence of the Jīva] is what should be realised and the latter doctrine [the conjunction with material nature] is what should be overcome.

Karma is that force which produces all mundane beings. ‘Beings’ here means entities such as humans and animals. The creative force which produces them is sexual intercourse. That procreative force is here called ‘Karma’. All the acts associated with procreation should be assiduously avoided by aspirants after Moksha. This abstention will also be taught immediately in the verse, ‘Desiring which they practice the vow of celibacy’ (8.11).

adhibhūtaṃ kṣaro bhāvaḥ puruṣaś-cādhidaivataṃ | adhiyajño’hamevātra dehe deha-bhṛtāṃ vara || 4 ||

4. Adhibhūta (pertaining to matter) are those perishable things, O best of the embodied beings; the Adhidaivata (that which is superior to the gods) is the Puruṣa (individual Self). I Myself am the Adhiyajña (Principle of Sacrifice), here in this body.

Commentary

Adhidaivata connotes the individual Jīvātma which is superior to the gods like Indra, Prajāpati and other divinities. The Jīva is the experiencer of sound and the other sense pleasures, which originate from Indra, Prajāpati and the other gods. The seekers after prosperity and power should contemplate upon this state of being such an (absolute) enjoyer, as the end to be attained. But these higher material goals of wealth, power, etc., are all [still] impermanent.

“Adhiyajña denotes one who is propitiated in sacrifices. Indra and others, to whom sacrifices are offered, are My manifestations. I dwell in them as their inner Self and I alone am the goal of sacrifice. The three groups of qualified aspirants should contemplate in this manner at the time of the performance of daily (nitya) and periodical

(naimittika) rituals such as the Five Great Sacrifices (pañca mahā yajña).”

antakāle ca mām-eva smaran-muktvā kalevaram | yaḥ prayāti sa mad-bhāvaṃ yāti nāsty-atra saṃśayaḥ || 5 ||

5. And the one who, at the last moment, while leaving the body, departs, contemplating upon Me alone, attains My being; of this, there is no doubt.

Commentary

In other words, in whatever way one meditates on Me, one attains that very form, in the same manner as the royal sage Bharata attained the form of the deer remembered by him at moment of death. Such is the meaning.

Sri Krishna further elucidates that it is the nature of one’s last thought that leads to the attainment of a similar form by the meditator:—

yaṃ yaṃ vāpi smaran-bhāvaṃ tyajaty-ante kalevaram | taṃ tam-evaiti kaunteya sadā tad-bhāva-bhāvitaḥ || 6 ||

6. Whatsoever concept (bhāvam) one thinks of while leaving the body at the end, to that alone one attains, O Arjuna, having ever been in the contemplation thereof.

Commentary

The thought that occupies the mind while dying, is that which determines the state attained after death. The final thought arises only with reference to objects [and experiences] that were previously the most frequently contemplated upon during one’s life.

tasmāt sarveṣu kāleṣu mām-anusmara yudhya ca | mayyarpita mano-buddhir-mām evaiṣyasy-asaṃśayaḥ || 7 ||

7. Therefore, ever mindful of Me at all times, fight; with your mind and intellect dedicated to Me, you shall surely come to Me, there is no doubt.

Commentary

“Because the last thought arises only in regard to matters previously contemplated upon, therefore at all times until you die, day after day, be continuously mindful of Me. Engage yourself in actions appropriate to your station and stage in life, which would make you mindful of Me.”

“These actions are prescribed by the Śrutis (Vedas) and Smrtis (Legal Codes) and comprise the obligatory (nitya) and periodic (naimittika) duties. Thus, by means of mindfulness (anusmaraṇa); with your mind and intellect focused on Me, you will recall Me at the time of death and thus attain Me in the manner you desire.”

Thus, having laid down the general principle that the attainment of one’s goal is dependent on one’s last thought, Sri Krishna proceeds to describe different modes of contemplation (upāsana) to be practiced by the three groups of aspirants for acquiring their objectives. The first is the seeker of aiśvarya (power & prosperity in a divine realm.)

abhyāsa-yoga-yuktena cetasā nānya-gāminā | paramaṃ puruṣaṃ divyaṃ yāti pārthānucintayan || 8 ||

8. Constantly meditating with a mind made steadfast by habitual practice, without thinking of anything else, one reaches the Divine Supreme Being, O Arjuna!

Commentary

Abhyāsa (habitual practice) is the training of the mind to be steadily focused on the object of meditation at all times without omitting the performance of one’s daily duties.

Yoga is the meditation practiced every day at the time most suitable for practice [in the evening].

kaviṃ purāṇam anuśāsitāram aṇoraṇīyāṃsam anusmared yaḥ | sarvasya dhātāram acintya-rūpam āditya varṇaṃ tamasaḥ parastāt || 9 ||

9. One who meditates upon the Omniscient, Primeval One, Ruler and Creator of all, who is more subtle than an atom, whose nature is inconceivable, who is as refulgent as the sun, and who is beyond Tamas (primordial state of undifferentiated matter) —

prayāṇa-kāle manasācalena bhaktyā yukto yoga-balena caiva |

bhāvor-madhye prāṇam-āveśya samyak sa taṃ paraṃ puruṣam upaiti divyam || 10 ||

10. — at the time of death, with a mind unwavering by the power of Yoga, being possessed of devotion, having focused the Vital Force (Prāṇa) between the eyebrows — reaches that same Divine Supreme Being.

Commentary

One who focuses the Vital-Force [on the ajña cakra] between the eyebrows at the time of death with a mind made steady through [mental] purification achieved by the perpetual practice of Yoga together with Devotion (Bhakti); and who contemplates on the Kavi — ‘the One who knows everything’, Purāṇam — the ‘Primeval One’, i.e., One who has always existed; anuśāsitāram — ‘the Ruler’, i.e., ‘the One who governs the universe’; anoraniyan — ‘One who is more subtle than the most subtle’, ie., One who is more subtle than the individual Self; Dhataram — ‘the creator of all’; acintya-rūpam — ‘whose nature is inconceivable’, ie., whose nature is different to everything else [that can be known], āditya-varṇam tamasaḥ-parastāt — ‘who is as brilliant as the Sun and beyond darkness’, i.e., who possesses a unique divine form — one who meditates on the Divine Being described thus, focusing the mind between the eyebrows, attains Him alone. One attains His state and receives power and glory similar to His — such is the meaning.

Next Sri Krishna describes the method of meditation to be adopted by the seeker of Kaivalya (ie., a state of Self-realisation in contrast to one whose object is God-realisation).

yad-akṣaraṃ deva-vido vadanti viśanti yad-yatayo vītarāgāḥ |

yad-icchanto brahmacaryaṃ carantitat-te padaṃ saṅgraheṇa pravakṣye || 11 ||

11. I shall declare to you briefly that goal, which the knowers of the Veda call the Imperishable, which ascetics, free from desire enter, and for attaining which, they practice the vow of continence (Brahmacarya).

Commentary

That which is the focus [of contemplation] is here called padam — the ‘goal’. “I shall reveal to you briefly My essential nature which is actually indescribable and which is alluded to in the Vedānta and which is to be meditated upon” — such is the meaning.

sarva-dvārāṇi saṃyamya mano hṛdi nirudhya ca | mūrdhny-ādhāyātmanaḥ prāṇam-āsthito yoga-dhāraṇam || 12 ||

12. Having restrained all the gates [of the senses], focusing the mind within the heart, fixing the vital force within the head, engaged in the practice of steady concentration;

om-ity-ekākṣaraṃ brahma vyāharan mām-anusmaran | yaḥ prayāti tyajan-dehaṃ sa yāti paramāṃ gatim || 13 ||

13. uttering the sacred syllable ‘Om’ which denotes the Absolute (Brahman), thinking of Me constantly — one who abandons the body and departs thus, reaches the supreme goal.

Commentary

One should subdue all the senses which constitute the doorways for sense impressions, in other words, withdrawing them from their natural functions and focusing the mind on Krishna, the imperishable One seated within the lotus of the heart; practising steady concentration of mind (Dhārana). Uttering the sacred syllable AUM and fixing the vital force (prāṇa) within the [crown of the] head (sahasrāra cakra) — whosoever abandons the body and departs in this way reaches the highest state. One attains the pure state of the Self liberated from Material Nature, which is of a similar state to Krishna’s own (sārūpya). From that state there is no return — such is the meaning. Later on Sri Krishna will clarify this point:—

“They describe that as the highest goal of the ātman, which is not destroyed when all things are destroyed, which is unmanifest and imperishable.” (8.20-21).

Thus, the method of contemplation on the Lord by the aspirants after sovereignty (aiśvarya) and Self-realisation (kaivalya) have been taught according to their respective goals. Now, Sri Krishna teaches the way of meditation by the Jñanin.

ananya-cetāḥ satataṃ yo māṃ smarati nityaśaḥ | tasyāhaṃ sulabhaḥ pārtha nitya-yuktasya yoginaḥ || 14 ||

14. I am easily attainable by that ever steadfast Yogi, O Partha, who constantly and daily is mindful of Me, not thinking of anything else.

Commentary

Not thinking of anything else — continuously; that is (nityaśaḥ) at the time of meditation and also during all other times (satatam). “He does not desire to share My attributes like sovereignty, power, etc., but I alone am his goal of attainment because of profound love and devotion. Unable to bear the separation, I Myself grant him the capacity to attain full maturity in the devotional practice necessary for attaining Me — namely, the annulment of all obstacles and the establishment of the state of mind that reinforces the bond of love between us.”

The Veda also says:—

‘He whom this (Self) chooses, by him alone He can be obtained’ (Mun.Up., 3.2.3 and Ka.Up., 2.22).

And Sri Krishna Himself will later teach:—

“To those, who desire eternal union with Me and who worship Me, I bestow that discernment by which they come to Me. Out of compassion for them, I, abiding in their heart, dispel the darkness born of ignorance, by the brilliant lamp of knowledge.” (10;10 — 11).

In the remaining part of this chapter, Krishna teaches that the Jñānis and the aspirants after Kaivalya (Self-realisation) do not return [to re-birth], and that the seekers after power and wealth (aiśvarya) do return.

mām-upetya punar-janma duḥkh-ālayam aśāśvatam | nāpnuvanti mahātmanaḥ saṃsiddhiṃ paramāṃ gatāḥ || 15 ||

15. Having attained Me, great ones are never again subject to rebirth in this world which is transient and the abode of sorrow — they have found the highest perfection.

Commentary

Rebirth, in an embodied condition is a state of impermanence and a source of suffering. These noble-minded ones, who seek and worship Krishna as the supreme goal, with profound attachment and complete dependence on Him, attain Him.

Sri Krishna next teaches the reason for the return to Samsāra (cycle of rebirth) of those who aspire for power & wealth (aiśvarya) and for the non-return to Samsāra of those who have reached Him: —

ābrahma bhuvanāllokāḥ punar-āvartino’rjuna | mām-upetya tu kaunteya punar-janma na vidyate || 16 ||

16. All the worlds, from the realm of Brahma down, are subject to return, O Arjuna, but after attaining Me, O Son of Kunti, there is no rebirth.

Commentary

“All the realms of the universe, from the realm of Brahma downwards are spheres in which enjoyment and power are experienced, but they are all impermanent, and those who attain them are [eventually] subjected to rebirth. Therefore return is unavoidable for those who aspire for [spiritual] enjoyment (bhoga) and power (aiśvarya), as the realms in which these things are attained are transient. On the other hand, there is no rebirth to those who attain Me.

Sri Krishna now clarifies the Divine time-frame determined in regard to the evolution and dissolution of the realms of existence including the realm of Brahma and those who are within them.

sahasra-yuga-paryantam aharyad brahmaṇo viduḥ | rātriṃ yuga sahasrāntāṃ te’horātra-vido janāḥ || 17 ||

17. Those who know the duration of the [Cosmic] day and night understand a day of Brahma to last for a thousand Yugas and a night of Brahma to last for another thousand Yugas.

Commentary

Those who know the Divinely established order of Cosmic Time which affects all beings from humankind to Lord Brahma, understand that Lord Brahma’s day is comprised of a unit period of one thousand four Yuga cycles and a night is a unit of equal duration.

Catur Yuga — Tetrad of Ages

Kali Yuga — 432,000 human years

Dvāpara Yuga — 864,000

Treta Yuga — 1,296,000

Krta Yuga — 1,728,000

1 tetrad of Yugas = 1 Mahā Yuga = 4,320,000 human years.

71 Mahā Yugas = 1 Manvantara = 308,448,000 human years

14 Manvantaras = 1 Kalpa = 4,320,000,000 human years

2 Kalpas = one day and night of Brahma = 8,640,000,000 human years

360 Brahma days = 1 Brahma year = 3,110,400,000,000 human years

100 such years = 1 lifetime of Brahma = 311,040,000,000,000 human years

avyaktād-vyaktayaḥ sarvāḥ prabhavanty-ahar-āgame | ratry-āgame pralīyante tatraivāvyakta saṃjñake || 18 ||

18. All the manifested entities come forth from the unmanifest (Avyakta) at the coming of the day of Brahma, at the coming of the night they are dissolved into that alone which is known as the Unmanifest.

Commentary

Thus, at the dawn of a ‘day of Brahma’, all the entities existing in all the three realms [physical, astral and transcendental], possessing physical manifestations, senses, objects and places of enjoyment, appear from the Unmanifest state (Avyakta), which is the ontological condition of Brahma at that time, and at the beginning of the night they are dissolved back into the condition of the Unmanifest.

bhūta-grāmaḥ sa evāyaṃ bhūtvā bhūtvā pralīyate | ratry-āgame’vaśaḥ pārtha prabhavaty-ahar-āgame || 19 ||

19. The same multitude of beings comes forth again and again irresistibly, and is withdrawn at the coming of the night. Once again it comes forth at the coming of the day.

Commentary

The same array of beings, under the sway Karma, is projected at the coming of the cosmic day and is withdrawn at the coming of night. This process continues to repeat itself over and over again. Similarly, at the end of the life span of Brahma which consists of a hundred years of three hundred and sixty days each (311,040,000,000,000 human years) all the worlds including that of Brahma and even Brahma himself are absorbed into Nārāyaṇa in accordance with the order thus described in the Veda: —

‘The earth is dissolved into the waters, the waters are dissolved into light’ etc., (Su. Up., 2).

The process of involution terminates after passing through all the other stages of dissolution, ending with the Avyakta, Akṣara and Tamas. Therefore, for every other entity except Krishna, origination and annihilation are unavoidable. So for those who seek Aiśvarya (prosperity and power) birth and dissolution according to the above mentioned time scheme are unavoidable. But in the case of those who attain Krishna, there is no return again to Samsāra. Now Sri Krishna again states that there is no return to Samsāra even for those who have attained Kaivalya (self-realisation or isolation):—

paras-tasmāt tu bhavo’nyo’vyakto’vyaktāt-sanātanaḥ | yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati || 20 ||

20. There is, however, another Unmanifest Being superior to this unmanifest phase, which is eternal and does not pass away when all entities pass away.

avyakto’kṣara ity-uktas-tamāhuḥ paramāṃ gatim | yaṃ prāpya na nivartante tad-dhāma paramaṃ mama || 21 ||

21. This has [also] been called the Unmanifest (Avyakta) and Imperishable (Akṣara). This, is said to be the highest goal; My ultimate state, reaching which Jīvas do not return to Samsāra.

Commentary

The ‘inferior Unmanifest’ entity is the insentient Material Nature (Prakrti) in which beings are totally entangled. The ‘Superior Unmanifest’ is the Avyakta which is comprised of consciousness and is also non-apparent. It is the Self — ātman (puruṣa). It is unmanifest (non-apparent) because it cannot be conclusively demonstrated by any of the three means of knowing (perception, inference or testimony). In other words its nature is unique and it can be known comprehensively only by and of itself. It can be explained only vaguely by ordinary terms of reference. It is eternal because it is not subject to origination and annihilation.

This, is said to be the highest goal; — the Jīva in it’s essential pristine state unassociated

with material nature is declared to be the supreme goal. Once the Jīva attains this essential state, it does not return to Samsāra — this is the highest sphere of Krishna’s dominion.

In other words; the insentient Material Nature (Prakrti) is the first sphere of Krishna’s dominion. The sentient Jīva conjoined with this Material nature is the second sphere of Krishna’s dominion and control. The pristine state of the liberated Jīva, free from association with Nature, is the highest sphere of Krishna’s dominion — such is the meaning. This state is also one of non-return to Samsāra.

On the other hand the term ‘Dhāma’ may be interpreted as ‘light’. Luminosity indicates knowledge or consciousness — the essential nature of the liberated Self is boundless consciousness, or supreme light, which stands in contrast to the contracted consciousness of the Self, when conditioned by Material Nature.

Sri Krishna now teaches that the objective of the enlightened one (Jñanin), is totally different from this: —

puruṣaḥ sa paraḥ pārtha bhaktyā labhyas-tv-ananyayā | yasyāntaḥ sthāni bhūtāni yena sarvam idaṃ tatam || 22 ||

22. But the Supreme Being in whom all beings abide and by whom all this [universe] is pervaded is to be attained by unswerving devotion, O Arjuna.

For the Doctrine of The Path of Light or The Teaching on the Five Fires please see the appendix. yatra kāle tvanāvṛttim āvṛttiṃ caiva yoginaḥ | prayātā yānti taṃ kālaṃ vakṣyāmi bharatarṣabha || 23 ||

23. Now, I declare to you the time departing at which, the Yogis do not return and also the time, departing in which, they return, O Bull of the Bharatas.

agnir-jyotir-ahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam | tatra prayātā gacchanti brahma brahma-vido janāḥ || 24 ||

24. Light in the form of fire, the day, the bright fortnight, the six months of the northern course of the sun — the knowers of Brahman who take this path go to the Brahman.

Commentary

Here, the term ‘time’ is used in the sense of a path, having many presiding deities beginning with day and ending with year. Fire and light are the deities who preside over divisions of time. The meaning is — “I declare to you the path, departing by which, Yogis do not return and also the path departing by 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’ a period of a year also is denoted.

dhūmo rātris-tathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam | tatra cāndramasaṃ jyotir-yogī prāpya nivartate || 25 ||

25. Smoke, night, the dark fortnight, the six months of the southern course of the sun — the Yogi who takes this path reaches the light of the moon and returns.

Commentary

The path described here is the one that leads to the realm of the manes (ancestors) and other such realms. Here the term ‘Yogi’ refers to one who performs good deeds.

śukla-kṛṣṇe gatī hyete jagataḥ śāśvate mate | ekayā yāty-anāvṛtim anyāyāvartate punaḥ || 26 ||

26. These two paths, the bright and the dark, are said to be everlasting. By the former, one attains the state of non-return, by the other, one returns again.

Commentary

The ‘Path of Light’ is described in verse 24 and the ‘Path of Darkness’ is described in verse 25. In the Vedas both the bright and dark paths are said to be everlasting in relation to both the enlightened ones and those who simply do various good deeds. This is confirmed by the text: —

‘Those who know this and those who worship with faith, meditate in the forest etc., they go to the light’. (Chan. Up., 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).

naite sṛtī pārtha jānan yogi muhyati kaścana | tasmāt sarveṣu kāleṣu yoga-yukto bhavārjuna || 27 ||

27. No Yogi, O Partha, who knows these two paths is ever deluded. Therefore, O Arjuna, at all times engage yourself in Yoga.

Commentary

No enlightened person who fully understands these two paths is deluded by doubt at the time of death. On the contrary, he goes by the path of the gods, his own path. Therefore, every day you should reflect upon these two paths.

Next Sri Krishna speaks of the result of knowing the import of the Shastras, as taught in this and the previous chapters.

vedeṣu yajñeṣu tapaḥsu caiva dāneṣu yat puṇya-phalaṃ pradiṣṭam | atyeti tat sarvam idaṃ viditvā yogī paraṃ sthānam upaiti cādyam || 28 ||

28. Whatever meritorious results are declared to accrue from the study of the Vedas, from the performance of sacrifices, from the practice of austerities and charity, all this is transcended by the Yogi who knows this teaching of Mine, he reaches the Supreme, Primeval abode.

Commentary

Whatever gain is said to be obtained from the four meritorious actions:—

(a) adhyayana — the regular study of the Vedas,

(b) yajña — the performance of sacrifices,

(c) tapa — self-restraint, (d) dāna — charity all this is transcended by knowing this teaching, namely the greatness of the Lord as taught in these two chapters (7 and 8). By the immense joy arising from the knowledge of the greatness of the Divine, one regards all these merits as insignificant as straw. By being a Yogi, that is, an enlightened person one reaches the Supreme, Original State which is eternal — beyond time.

hariḥ oṃ tatsat

iti śrīmad bhagavadgītāsupaniṣatsu

brahma-vidyāyāṃ yoga-śāstre

śrī-kṛṣṇārjuna saṃvāde tāraka-brahma-yogo nāmāṣṭamo’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 eighth discourse entitled

“The Way to the Immutable Brahman”

Chapter 9 t

Rāja-vidyā Rāja-guhya Yogaḥ

The Regal Science & the Royal Secret

Summary of the Teaching

have been dealt with. Now, after investigating the eminence of the Supreme Being who is n the previous chapter the details about the differences among the various kinds of devotees

the focus of devotion, the nature of meditation [upāsana], in the form of Loving Devotion [bhakti], is taught. The superiority of the wise [jñāni] is also elaborated upon.

śrī-bhagavān uvāca idaṃ tu te guhyatamaṃ pravakṣyāmy-anasūyave | jñānaṃ vijñāna sahitaṃ yat-jñātvā mokṣyase’śubhāt || 1 || The Blessed Lord said:

1. I shall declare to you, who do not cavil, this most secret knowledge together with its practical application, knowing which you shall be freed from that which is unhelpful.

Commentary

This most secret knowledge — upāsana (meditation), which consists of bhakti (loving devotion). In other words — “I have told you about My pre-eminence, which is distinct from all other forms of greatness and is unlimited in its expression. You should be convinced by now of this, and so, being thus prepared, I shall now teach you that knowledge by acquiring which, and applying it, you will be freed from all things that stand in your way and prevent you from attaining Me.”

rāja-vidyā rāja-guhyaṃ pavitram idam uttamam |

pratyakṣāvagamaṃ dharmyaṃ su-sukhaṃ kartum avyayam || 2 ||

2. This is the regal science, a regal mystery, the supreme purifier. It is realised by direct experience. It is in accord with Dharma, it is easy to practice and is abiding.

Commentary

This teaching is the greatest among all sciences; and the greatest among mysteries. Alternatively “regal science” may also mean the science known and practiced by kings, and indeed kings are those who have broad and profound minds. In other words this is the science of great minds. This is a great mystery, because the great-minded alone are skilled in keeping secrets. This is the “supreme purifier”; for it removes completely all karmic obstructions which obstruct the attainment of the Supreme Being.

It is realised by “direct perception” — avagama is that which is apprehended: the subject of knowledge — the meaning is that Krishna, when meditated upon with loving devotion, becomes immediately directly perceptible.

Even so, it is inseparable from Dharma. Dharma here indicates that which constitutes the means for attaining the highest good. Though meditation (upāsana) is of itself, supremely good, as it brings about the vision of the Supreme Being, yet it is also the means for completely attaining Him, which is the final goal and the Supreme Beatitude.

Because of these reasons, it is “easy to practice”; and pleasurable to perform. It is “abiding” or imperishable because it does not perish even after leading to the attainment of Krishna. That is, Krishna gives Himself totally to one who performs this form of meditation; even then it appears to Krishna that He has done nothing for the devotee — such is the meaning.

aśraddadhānāḥ puruṣā dharmasyāsya parantapa | aprāpya māṃ nivartante mṛtyu-saṃsāra vartmani || 3 ||

3. Those who have no faith in this Dharma, O Scorcher-of-foes, ever remain in this cycle of death (Samsara), without ever attaining Me.

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