rīmad Bhagavad Gītā 17 страница

10. Non-attachment, absence of clinging to progeny, spouse, home and the like, and constant equanimity of mind in all desirable and undesirable events;

Commentary

'Non-attachment' — means freedom from attachment to things other than the Self. 'Absence of clinging to progeny, spouse, home etc.' — means absence of excessive affection for these, beyond their due as being helpful towards the fulfilment of duties mention by the Shastras. 'Constant even-mindedness' — means the state of freedom from joy and grief with regard to occurrences arising from one’s efforts to achieve one's goals.

mayi cānanya-yogena bhaktir-avyabhicāriṇī | vivikta deśa-sevitvam aratir jana-saṃsadi || 11 ||

11. Consistent devotion directed to Me alone, unadulterated, resorting to solitary places and dislike for crowds:

Commentary

'Consistent devotion' — means devotion towards one single object, namely, Krishna the Lord of all; 'resorting to solitary places and dislike for crowds' — means having no attraction for mundane social activities.

adhyātmajñāna nityatvaṃ tattva-jñānārtha darśanam | etajjñānam iti proktam ajñānaṃ yadato’nyathā || 12 ||

12. Constant reflection on the knowledge of the Self, contemplation directed at the attainment of realisation of the Truth — all this is declared to be wisdom-practice (jñānam), and what is contrary to it is ignorance (ajñānam).

Commentary

'Adhyātma-jñāna' — is the knowledge that pertains to the Self. ‘Contemplation directed at the attainment of realisation of the Truth — namely, being always absorbed in the thought process directed at the realisation of the Truth. 'Wisdom-practice' — is that by which the Self is realised i.e., the means for attaining Self-realisation.

The cultivation of the group of above mentioned virtues, beginning with humility etc., are those that are favourable for developing realisation of the Self in the embodied state. Ignorance comprises of all those attributes of the Field, which are different from the ones mentioned above, because they are an hindrance to Self-realisation.

jñeyaṃ yattat pravakṣyāmi yajjñātvāmṛtam aśnute | anādi mat-paraṃ brahma na sattannāsad ucyate || 13 ||

13. I shall declare that which has to be known, knowing which, one attains immortality — It is beginningless Brahman, to which I am superior; it is said to be neither being nor non-being.

Commentary

“I shall now teach about the nature of the individual Self (Brahman) which is the object to be known, namely, that which is to be gained through the cultivation of the virtues like humility etc., — that, by knowing which, one attains one’s original state which is immortal, birthless, free from old age, death and such other material conditions.”

Anādi — means that which has no beginning. Indeed, there is no origination for this individual Self (Brahman) and therefore no end either. The Veda also declares:

'The intelligent Self is not born, nor dies' (Kat. Up, 2.18).

Matpara — means having Me as Superior. Verily, it has been said earlier:— ‘Know that My Superior Nature is different. It is the life-principle [Jīva-bhuta], by which this universe is sustained.’ (7.5). By virtue of being pervaded by the Lord, the individual Self naturally finds joy in being completely dependant upon Him. (See Br.Up. Madh., 5.7.22, Sve. Up., 6.9 & 16)

The term ‘Brahman’ means that which has the capacity for infinite expansion. It is different from the body and not conditioned by it, in other words it is the [subjective] principle which perceives the [objective] Kṣetra. (See Sve. Up., 5.9.) The embodied state is brought about by Karma, and the ātman can again assume its infinite nature only when it is freed from the bonds of Karma. The term Brahman is also used as a synonym to designate the individual Self in Gita 14.26 & 27 Gita 18.54.

Brahman is said to be neither existent nor non-existent. The terms 'existent' and 'nonexistent' cannot express the essential nature of the ātman because the ātman [in its essential nature] is free from both the states of effect and cause. However, it is said to be existent when it is embodied in the forms of gods, humans and animals etc. In the latent stage it cannot possess names and forms and is therefore said to be 'non-existent'. (See Tait. Up., 2.7.1 & Br.Up., 1.4.7).

The appearance of the ātman in the states of cause and effect occurs due to the obscuring of consciousness by Avidya or ignorance in the form of Karma. It is not an expression of its real nature. So then, the terms 'being' and 'non-being' do not describe the true nature of the ātman.

If it is argued [by the Advaitins] that the passage — 'In the beginning, verily, this (Brahman) was non-existence' (Tait. Up., 2.7.1), is describing the Supreme Brahman in the state of cause — even then, it can be pointed out that the Supreme Brahman in its causal condition is still accompanied by the sentient and insentient entities in a subtle [latent] state as its corporeal manifestation — but undifferentiated by names and forms! In this way the description is still valid. According to the same principle therefore, the nature of Kṣetra (body) and Kṣetrajña (individual Self) in the state of cause can also be expressed by the term 'non-being'. But this condition of the individual Self has occurred due to Karma — in its original immaculate state the Self cannot be signified by the terms 'being' and ‘non-being'.

sarvataḥ pāṇi-pādaṃ tat sarvato’ kṣiśiro-mukham | sarvataḥ śṛutimalloke sarvam-āvṛtya tiṣṭhati || 14 ||

14. Everywhere are Its (Brahman's) hands and feet; Its eyes, heads and faces are everywhere; Its ears are on all sides; and It exists enveloping all things.

Commentary

Everywhere are Its hands and feet — the ātman in its original immaculate state, is able to act and move everywhere, it perceives everything, knows everything and enjoys everything.

Sve. Up. 3 l9 states that the Supreme Brahman although devoid of physical hands and feet etc. is said to move everywhere and act everywhere. It is affirmed by Mun. Up., 3:1:13 that the individual Self (pratyagātman) too, in its original immaculate state also has the power of omnipresence, and omniscience etc, because it obtains equality with Brahman.

It exists enveloping all things: — the purport is that in its essential immaculate state the individual ātman is free from the limitation of space and time and thus reaches everywhere.

sarvendriya guṇābhāsaṃ sarvendriya vivarjitam | asaktaṃ sarva bhṛccaiva nirguṇaṃ guṇabhoktṛ ca || 15 ||

15. Illuminating the functions of the senses while unconnected with the sense organs, detached and yet supporting all, free from the Gunas and yet experiencing the Gunas;

Commentary

‘Illuminating the functions of the senses’ — means that the ātman is capable of experiencing the material world through the operating of the senses. ‘While unconnected with the sense organs’ — means the ātman [in its original state] is capable of knowing everything by itself, without the sense organs. It is 'detached' — namely, it is completely free in its essential nature, from attachment to the bodies of gods etc. [with which it becomes associated]. 'Yet supporting all' — yet it is capable of supporting all bodies, such as those of gods etc 'It is free from the Gunas' — that is, in its essential nature it is free from the three modes of material nature — Sattva (Harmony), Rajas (Activity) and Tamas (Inertia) and yet it is the 'experiencer of the Gunas' — It has the potential capacity to experience the three modes of material nature.

bahir-antaśca bhūtānām acaraṃ caram eva ca | sūkṣmatvāt tad avijñeyaṃ dūrasthaṃ cāntike ca tat || 16 ||

16. It is within and without all beings; It is unmoving and yet moving; It is so subtle that none can comprehend It; It is far away, and yet so very near.

Commentary

'It is unmoving and yet moving' — the ātman is by nature, unmoving, but when it has a body, it is said to be moving. It is so subtle that none can comprehend It: — although embodied, this ātman, possessed of omnipotence and omniscient is yet distinct from the body, and cannot be comprehended by those trapped in Samsara. 'It is far away and yet so very near': — though present in one's very own body, it is not perceived by those who are devoid of humility and other virtues [mentioned previously] as also from those who possess negative qualities. To those who possess humility etc., the same ātman is very near.

avibhaktaṃ ca bhūteṣu vibhaktam iva ca sthitam | bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca || 17 ||

17. Undivided and yet existing as if divided among beings, this ātman is to be known as the supporter of elements, It consumes and regenerates.

Commentary

Though the ātman is present everywhere in the bodies of gods, humans and animals, It is said to be 'undivided' because, the nature of self-consciousness is the same in all. However, to those who are ignorant, it appears as different in the various bodies.

The ātman can also be differentiated on other grounds such as the 'supporter of elements' etc. Because it supports the physical body which is a combination of earth and other elements. Likewise, it is that which 'consumes' nutrients etc. Because the ātman ‘consumes’ the food, it can be regarded as different from the elements [of food]. It causes 'regeneration' — the metabolism of the consumed food. Because eating, reproducing and such activities are not seen in a corpse, it is concluded that the inert body, an aggregate of elements, cannot be the cause of consuming food, reproducing and supporting them — the ātman is the cause.

jyotiṣām api tajjyotis tamasaḥ param-ucyate |

jñānaṃ jñeyaṃ jñāna-gamyaṃ hṛdi sarvasya viṣṭhitam || 18 ||

18. The Light of all lights is this [Self], said to be beyond Tamas (darkness). It is consciousness, It is the knowable, It is to be attained by wisdom, It is present in the hearts of all.

Commentary

‘It is consciousness’ alone in the form of the radiance of the ātman which reveals all sources of light such as the sun, lamp etc. But a lamp and other such sources of light, merely dispel the darkness that intervenes between the eye and its object. This ātman is said to be beyond Tamas (darkness). — The term Tamas here denotes Material Nature (Prakrti) in its subtle state. The meaning is that the Self transcends Prakrti, and is the perceiver or knower of Prakrti.

iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ | mad bhakta etad vijñāya mad bhāvāyopapadyate || 19 ||

19. Thus the Field, knowledge and the object of knowledge have been briefly stated. On realising this, My devotee becomes fit to attain My state of being.

Commentary

‘My state of being’ — that is, a state that is inherent in Me and is not part of the cycle of reincarnation.

prakṛtiṃ puruṣaṃ caiva viddhyānādī ubhāvapi | vikārāṃśca guṇāṃścaiva viddhi prakṛti saṃbhavān || 20 ||

20. Know that both Matter (Prakrti) and Spirit (Puruṣa) are without beginning, and know that the modifications and the qualities arise from the Prakrti.

Commentary

Both Material Nature and the individual Self are in constant association with each other and are both beginingless. The modifications (vikāras) — attraction, aversion and clinging which are the cause of bondage and the qualities (guṇas) — such as humility etc, which lead to liberation, all arise from Material Nature. This Material Nature, active from time immemorial, evolves into physical forms and becomes conjoined with the ātman. Through its own modifications such as attraction, aversion and clinging, it becomes the cause of bondage for the ātman. This same Prakrti through the development of other modifications such humility etc., brings about Liberation — such is the purport.

kārya kāraṇa kartṛtve hetuḥ prakṛtir ucyate | puruṣaḥ sukha-duḥkhānāṃ bhoktṛtve hetur ucyate || 21 ||

21. Prakrti (Material Nature) is said to be the causal agent of the body (kārya) and sense organs (kāraṇa). The Puruṣa (Self) is said to be the cause of the experience of pleasure and pain.

Commentary

The 'Kārya' means the body, the 'Kāraṇas' are the instruments, that is, the 5 senses of perception and the 5 organs of action plus the mind — in the course of their functioning, Prakrti, which is subservient to the ātman, is alone considered to be the operative factor. In other words, the physical functions, which are the means of experience, have their foundation in Material Nature, which has developed into the form of the physical body controlled by the Self.

The agency of the Self really means that it is responsible for the will (effort) to support the body and is thus considered responsible for the experience of pleasure and pain.

puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijān guṇān | kāraṇaṃ guṇa saṅgo’sya sadasad yoni janmasu || 22 ||

22. Indeed, the Puruṣa (Self) situated in Prakrti (Material Nature) experiences the effects (Gunas) that arise from Prakrti. Its attachment to these Gunas is the cause of birth in higher and lower species.

Commentary

The Self (in its pristine state) experiences itself by itself, as nothing but pure joy. But when embodied and in conjunction with Prakrti, It experiences the products which arise from Prakrti, namely; happiness, suffering etc, which are the effects of the Gunas — Sattva, Rajas and Tamas.

The Self, transmigrating through a series of bodies like those of gods, humans and animals, which are all modifications of Prakrti, becomes involved in the happiness and pain resulting from the experiences associated with these respective species. It then engages itself in skilful (puṇya) and unskilful (pāpa) deeds, which produce results in the form of happiness and suffering. Now in order to reap the fruits of these good and evil deeds, the Self is born again in pleasant and unpleasant circumstances. Then it again becomes active, and thus perpetuates the cycle of reincarnation. As long as the virtues like humility etc., which are the means for realising the Self, are not developed, its entanglement in Samsāra is perpetuated. Thus, it has been declared here, that attachment causes births in higher and lower species.

upadṛṣṭānumantā ca bhartā bhoktā maheśvaraḥ | paramātmeti cāpyukto deho’smin puruṣaḥ paraḥ || 23 ||

23. The embodied Self is called the witness, the sanctioner, supporter, experiencer, the great lord and likewise the supreme person.

Commentary

This Self (Puruṣa) existing in the body becomes the one who observes and ‘sanctions’ — permits the physical activities in accordance with volition and other mind states. Likewise, It is the 'supporter' of the body. It becomes the 'experiencer' of the pleasure and pain resulting from its activities. Thus, by virtue of ruling and supporting the body and by making the body completely subservient to its own needs, the Self becomes 'the great lord' (maheśvara) of the body, the senses and the mind. (vide Gita 15.8).

The embodied jivātman is said to be the 'supreme person' in relation to the body, the senses and the mind. The particle 'likewise' (api) indicates that the Self is the 'supreme lord' in relation to the body in the same way as it is the supreme person. The supremacy of the Self has already been described in the text beginning with 'It is the beginingless Brahman to which I am superior' (Gita 13.12). It is true that the Self [in its emancipated state] has limitless power and knowledge. But it becomes 'the great lord' and the 'supreme person' only in relation to the physical body. The term 'Self' (ātman) hereafter will be applied to both the body and the mind, for example:— 'Some perceive the Self by means of the self through meditation' (13.24).

ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha | sarvathā vartamāno’pi na sa bhūyo’bhijāyate || 24 ||

24. One who understands the Puruṣa (Self) ) and the Prakrti (body) thus, along with the Gunas [to be described], is not born again, regardless of one’s (material) situation.

Commentary

One who 'understands'— namely, one who knows these two principles as they really are, by the process of discrimination: — is never re-associated with Material Nature again. 'Regardless of one’s (material) condition' — means in whatever distressful embodiment one may be in [at present].

dhyānenātmani paśyanti kecid ātmānam ātmanā | anye sāṅkhyena yogena karma-yogena cāpare || 25 ||

25. Some perceive the Self within the self (body) by meditation by the self (mind), others by Saṅkhya Yoga, and still others by Karma Yoga.

Commentary

The three different type of Yogis are mentioned in this verse:—

1. Some with perfect mental concentration perceive the Self (Ātmānam) abiding in the body (ātmani) by the mind (ātmanā) through meditation (Bhakti Yoga).

2. Others who cannot achieve perfect concentration realise the Self by means of Saṅkhya Yoga (Jñāna Yoga — Gnosis) through an intellectual process which is a prelude to meditation.

3. Still others, incapable of intellectualisation (through Jñāna Yoga) and those capable, but preferring an easier method, and also some particular people — all these attain Self-realisation after first preparing themselves for meditation by means of selfless action (Karma Yoga) which contains within itself wisdom (Jñana). anye tvevam ajānantaḥ śrutvānyebhya upāsate | te’pi cātitarantyeva mṛtyuṃ śruti parāyaṇāḥ || 26 ||

26. But some, who do not know these [methods], having heard [the teachings] from others, meditate accordingly — these too, being devoted to what they hear, pass beyond death.

Commentary

It means that even those who are not spontaneously capable of Self-realisation by the practice of either Karma Yoga, Jñāna Yoga or Bhakti Yoga, but are devoted to merely listening to the teachings, are thereby transformed and eventually at some later stage begin the actual practice of the three Yogas, and become liberated from the cycle of births and deaths.

yāvat sañjāyate kiñcit sattvaṃ sthāvara jaṅgamam | kṣetra kṣetrajña saṃyogāt tad viddhi bharatarṣabha || 27 ||

27. Whatever comes into being, whether it is moving or stationary6, O Arjuna (Bharatarshabha), know that it is through the combination of the Kṣetra (body) and Kṣetrajña (knower of the Field).

samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram | vinaśyatsv-avinaśyantaṃ yaḥ paśyati sa paśyati || 28 ||

28. Whoever sees the supreme ruler abiding alike in all bodies and never perishing when they perish, he indeed has insight.

Commentary

One who sees the ātman as it really is, perceives it as:—

• a distinctive entity present in all embodied beings.

• as being 'the knower' and therefore of the same universal nature in all bodies,

• as imperishable

samaṃ paśyan hi sarvatra samavasthitam īśvaram | na hinasty-ātmanātmānam tato yāti parāṃ gatim || 29 ||

29. For, seeing the ruler (Self) as equal and abiding alike in every place, one does not vitiate the Self by the self (mind) and therefore reaches the highest goal.

Commentary

Does not vitiate himself — harm himself by his [erroneous] perception of intrinsic ontological diversity but saves himself from Samsāra as a result of seeing the equality of the ātman everywhere as 'the cognising subject'.

prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ | yaḥ paśyati tathātmānam akartāraṃ sa paśyati || 30 ||

30. One who sees that all acts are done universally by Prakrti alone and likewise that the ātman is not the doer, indeed has insight.

Commentary

The ātman, being comprised of consciousness, is not the doer, and that the ātman's conjunction with the Prakrti, and its controlling the body and its experience of happiness and misery are all the result of ignorance (ajñāna) in the form of Karma — then indeed one perceives the Self as it really is.

yadā bhūta pṛthag bhāvam ekastham anupaśyati | tathaiva ca vistāram brahma saṃpadyate tadā || 31 ||

31. When one understands the independent individuality of all beings as being rooted in one basis, as also their evolution, then one attains to the Brahman.

Commentary

Although the general diversified states of existence of all beings are founded on the dual principles of Prakrti-Puruṣa; their particular individual characteristics and the basis for their personal evolution are rooted in 'one' common foundation which is the Prakrti, and not in the ātman. One then reaches the state of Great Expansion (Brahman). The meaning is that one attains the state of the Self free of limitations, in its pure form of [expanded] consciousness.

anāditvān nirguṇatvāt paramātmāyam avyayaḥ | śarīrastho’pi kaunteya na karoti na lipyate || 32 ||

32. This supreme Self, though dwelling in the body, is immutable, O Arjuna, being without beginning. It neither acts nor is tainted, as it is free from the Gunas.

Commentary

Granted that the ātman being free from the Gunas, does not act; but how is it possible that the ātman is not tainted by its constant association with the character of the body? To this, Sri Krishna replies: —

yathā sarvagataṃ saukṣmyād-ākāśaṃ nopalipyate | sarvatrāvasthito dehe tathātmā nopalipyate || 33 ||

33. As the all-pervading ether is not tainted because of its subtlety, even so, the ātman abiding in the body everywhere, is not tainted.

yathā prakāśayatyekaḥ kṛtsnaṃ lokam imaṃ raviḥ | kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata || 34 ||

34. As the one sun illumines this whole world, so does the Knower of the Field (the Self), O Arjuna, illumine the whole Field (the body).

Commentary

The ātman whose nature has been described, is totally different from the body, because it is the subjective knower of the body which is the object of its knowledge, and is therefore different from it, even as the illuminating sun is totally different from the illumined world.

kṣetra kṣetrajñayor-evam antaraṃ jñāna-cakṣuṣā | bhūta prakṛti-mokṣaṃ ca ye vidur-yānti te param || 35 ||

35. Those who thus discern with wise insight, the difference between the body (Field/Kṣetra) and the knower of the body (Field-knower /Kṣetrajña), and the means of deliverance from the manifested Material Nature (Prakrti) — they attain the Supreme.

Those persons, who, through the teaching imparted, understand the difference between the Self and Material Nature, and then learn about the virtues of humility etc., (13.7). and practice these virtues — they will thereby be completely liberated from bondage and will reach their essential ontological state characterised by infinite consciousness abiding in its own state.

hariḥ oṃ tatsat

iti śrīmad bhagavad gītāsūpaniṣatsu brahma-vidyāyāṃ yoga-śāstre

śrī-kṛṣṇārjuna saṃvāde kṣetra-kṣetrajñā-vibhaga-yogo nāma

trayodaśo’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 thirteenth discourse entitled

“Differentiation between Spirit & Matter”

Evolution of Prakrti According to Sankhya

Prakrti

(Primordial Nature)

Mahat

(First impetus to differentiation)

Ahamkara (Notion of separateness)



Sattvika Rajasa Tamasa

(centripetal force) (revolving force) (centrifugal force)

| |

Indriyas Tan-matras

 

Jñanendriyas Karmendriyas sound touch form taste cognitive senses motor organs smell

| | | | |

Taste Grasping space air fire water

Hearing Speech earth

Sensation Reproduction 

Vision Excretion

Smell Locomotion {Maha-bhutas}

Chapter 14 t

Guṇa-traya-vibhāga Yogaḥ

The Threefold Division of the Modes of Material Nature

Summary of the Teaching

Prakrti and Purusha and their mutual conjunction, one should cultivate the virtues of humility n the thirteenth chapter it was taught that after learning the truth concerning the nature of

etc., together with devotion to the Lord as the means for liberation from bondage. And it was also stated in the verse — “Its attachment to these Gunas is the cause of birth in higher and lower wombs” (13.21) — the cause of bondage is attachment to pleasure etc., which arise from affiliation with the Gunas. Now, this chapter deals with the manner in which the Gunas become the cause of bondage and how their hold can be eliminated.

śri bhagavān uvāca paraṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānam uttamam | yaj-jñātvā munayaḥ sarve parāṃ siddhim ito gatāḥ || 1 ||

The Blessed Lord said

1. I shall teach again another kind of knowledge: the best of all forms of knowledge, by knowing which, all the sages have attained the state of perfection beyond this world.

Commentary

Krishna will now deliver the teaching about the Gunas — Sattva, Rajas and Tamas, which is distinct from what was taught earlier, but still in connection with the subject of Prakrti and Purusha.

idaṃ jñānam upāśritya mama sadharmyam āgatāḥ | sarge’pi nopajāyante pralaye na vyathanti ca || 2 ||

2. Resorting to learning this and participating in My Being, they are not born at the time of universal projection, nor do they suffer at the time of its dissolution.

Commentary

“They who study [and assimilate] this teaching about to be expounded, attain qualities that are akin to Mine, and they attain a [metaphysical] similarity to Me”.

mama yonir mahad-brahma tasmin garbham dadhāmyaham | saṃbhavaḥ sarva bhūtānāṃ tato bhavati bhārata || 3 ||

3. My womb is the great Brahman (ie. Mūla-Prakrti), in that I lay the germ. From that, O Arjuna, are all beings born.

Commentary

Prakrti is designated here by the name ‘the great Brahman’ because it is the cause of transformations of described in the text — 'Earth, water, fire, air, ether, mind, intellect and ego-sense; thus My Prakrti is divided eightfold' (7.45). In the Vedas also, Prakrti is designated as Brahman in some places, for example in Mundaka Upanishad 1:1:9

The higher Prakrti which is the aggregate of sentient Jivas, mentioned in the passage — 'Know My higher Prakrti to be distinct from this; it is the life-principle’ (Gita 7.5) — is here expressed by the term ‘Garbha’ — germ, which means the source from which all living beings originate. In other words: “I lay the seed, consisting of the aggregate of sentient Jivas, in that great Mūla Prakrti, which is insentient and forms the matrix. From that conjunction between these two ‘Prakrtis’ brought about by My will, the emanation of all entities from Brahma down to a tuft of grass occurs”.

⇐ Предыдущая 12 13 14 15 161718 19 20 21 Следующая ⇒