rīmad Bhagavad Gītā 18 страница

sarva yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ | tāsāṃ brahma mahad-yonir ahaṃ bīja-pradaḥ pitā || 4 ||

4. Whatever beings are produced in any species, O Arjuna, the Mūla-Prakrti is their great womb and I am the seed giving father.

Commentary

It means that Material Nature or the Mūla-Prakrti, [the evolution of which] begins with the Cosmic Mind (Mahat) and culminates with the appearance of the five elements, together with the aggregate of sentient Jīvas instilled in it by Me, is the cause of existence. I am the seed giving father means that I instil the aggregate of sentient jīvas [into Prakrti] according to each one's individual Karma.

sattvaṃ-rajas-tama iti guṇāḥ prakṛti saṃbhavāḥ | nibadhnanti mahābāho dehe dehinam avyayam || 5 ||

5. Sattva, Rajas and Tamas are the Gunas that arise from Prakrti. They cause the bondage of the immutable Self to the body, O Arjuna.

Commentary

The three Modes of Material Nature — Sattva (harmony), Rajas (activity) and Tamas (inertia) — are inherent in the essential nature of Prakrti and are it’s particular expressions. Their existence can be ascertained only through their effects such as enlightenment etc. They are not apparent in the unevolved state of Prakrti, but become apparent in the cosmic evolution. The Self is immutable, ie., it is not, in its natural state affected by the Gunas, but becomes ‘bound by them’ when residing in the body by virtue of the limiting conditions of being embodied.

tatra sattvaṃ nirmalatvāt prakāśakam anāmayam | sukha-saṅgena badhnāti jñāna-saṅgena cānagha || 6 ||

6. Of these, Sattva, being pure is illuminating and free from morbidity. It causes bondage, O Arjuna, through attachment to pleasure and to learning.

Commentary

Sattva causes illumination on account of its being immaculate or free from all impurity. Purity being defined as a state free from conditions which hinder enlightenment and happiness. 'Illumination’ or enlightenment is the perception of things as they really are. It is ‘free from morbidity’ ie., it is not the cause of ill health, in other words, Sattva is that which is conducive to health.

Sattva, however, binds one [to samsāra] by causing attachment to enjoyment and learning. When attraction to learning and the pursuit of pleasure arises, one engages oneself in secular as well as religious means for obtaining them. Consequently, one is born in such bodies which constitute the means for experiencing their results. In other words — Sattva produces knowledge and happiness and again it causes attachment to them.

rajo rāgātmakaṃ viddhi tṛṣṇā-saṅga samudbhavam | tan nibadhnāti kaunteya karma-saṅgena dehinam || 7 ||

7. Know, O Arjuna (Son of Kunti) that Rajas is of the nature of passion arising from craving and attachment, it causes the bondage of the embodied Self through attachment to action.

Commentary

‘Rāga’ (passion) is sexual attraction (libido). ‘Tṛṣṇa’, (craving) is the hankering for all the sense-objects. ‘Saṅga’ (attachment) is the ardour for constant association with one’s partner, progeny, friends and such other relations.

By creating a strong desire to act, Rajas binds one. All activities undertaken through craving for sense-gratification produce merit and demerit; these in turn perpetuate the cycle of rebirth. In other words — Rajas is the cause of the sex-drive, craving and attachment, and of constant engagement in activity.

tamas tvajñānajaṃ viddhi mohanaṃ sarva dehinām | pramād-ālasya nidrābhis-tan nibadhnāti bhārata || 8 ||

8. Know that Tamas is born of nescience and causes the delusion of all embodied Selves. It causes bondage, O Arjuna, through negligence, indolence and sleep.

Commentary

Knowledge is defined as the perception of things as they really are — by ‘nescience’ (ajñāna) is meant that which is opposed to it or false knowledge. Tamas, arising from false knowledge, deludes all beings. Delusion is mistaken comprehension; in other words, Tamas is the cause of error. Being the cause of negligence, indolence and sleep, it binds the embodied Atman. ‘Negligence’ — is lack of attention, which causes one to do the wrong thing. ‘Indolence’ — is the tendency to avoid work; it may even develop into complete inaction. ‘Sleep’ — is the state of cessation of all externally directed activities due to exhaustion and the need to recover from the same. In sleep (nidrā) when only the externally directed action of the senses stops, [but the mind continues to function] it is called the dream state (svapna). When even the mental activity ceases it is called dreamless sleep (suṣupti).

sattvaṃ sukhe sañjayati rajaḥ karmaṇi bhārata | jñānam āvṛtya tu tamaḥ pramāde sañjayaty-uta || 9 ||

9. The Mode of Sattva generates attachment to pleasure, Rajas to action, O Arjuna. But the Mode of Tamas, obscuring wisdom, generates attachment to negligence.

Commentary

The question arises:— ‘the three Modes of Material Nature evolve from the essential nature of Prakrti, and develop into the psycho-physical being and therefore they always co-exist in all beings at all times. How, then, can they cause effects which are mutually contradictory? Sri Krishna replies: —

rajas tamaścābhibhūya sattvaṃ bhavati bhārata | rajas sattvaṃ tamaścaiva tamas sattvaṃ rajas-tathā || 10 ||

10. Prevailing over Rajas and Tamas, Sattva [sometimes] prevails, O Arjuna. Overwhelming Tamas and Sattva, Rajas preponderates, overwhelming Rajas and Sattva, Tamas [sometimes] predominates.

Commentary

Even though all the three Gunas of Material Nature arise from the union of the Atman with Prakrti, yet owing to the precedence of previous Karmas and the difference in the food nourishing the body, Sattva, Rajas and Tamas are constantly in a state of struggle for supremacy.

Krishna teaches that this struggle of the Gunas can be inferred from observing the effects produced by them.

sarva dvāreṣu dehe’smin prakāśa upajāyate | jñānaṃ yadā tadā vidyād vivṛddhaṃ sattvam ityuta || 11 ||

11. When the light of wisdom radiates from all the gateways (senses) of the body, then, one should know that Sattva prevails.

Commentary

When the light of enlightenment reveals the truth of things as they really are, through all the gateways of knowledge such as the eyes, ears, nose, touch, and taste; then one should know that Sattva operates.

lobhaḥ pravṛttir āraṃbhaḥ karmaṇām aśamaḥ spṛhā | rajasyetāni jāyante vivṛddhe bharatarṣabha || 12 ||

12. Greed, activity, undertaking of projects, restlessness and craving — these arise, O Arjuna (Bull of the Bharatas), when Rajas is ascendant.

Commentary

'Greed' is the unwillingness to share one's own resources. 'Activity' is [in this case] the tendency to be active without any definite useful purpose. 'Undertaking of projects' refers to endeavours undertaken for the achievement of specific goals. 'Restlessness' is incessant desire for sensual stimulation, 'craving' is the desire for possessing objects.

aprakāśo’pravṛttiśca pramādo moha eva ca | tamasyetāni jāyante vivṛddhe kuru-nandana || 13 ||

13. Non-illumination, inactivity, negligence and even delusion — these arise, O Arjuna (Joy-ofthe-Kurus), when Tamas prevails.

Commentary

'Non-illumination' is the absence of wisdom. 'Inactivity' is stupor. 'Negligence' is carelessness resulting in wrong doing. 'Delusion' is erroneous thinking.

yadā sattve pravṛddhe tu pralayaṃ yāti deha-bhṛt | tadottama vidāṃ lokān amalān pratipadyate || 14 ||

14. If the embodied entity meets with disintegration when Sattva predominates, then it proceeds to the pure realms of those who know the highest Truth.

Commentary

If one happens to die when the Sattva Guna is dominant then one attains the assemblage of those [enlightened beings] who know the science of the ātman and who are free from ignorance. In other words one will be born in the families of those who have the knowledge of the Self, and will thus be qualified to perform those virtuous acts which are the means of attaining Self-realisation.

rajasi pralayaṃ gatvā karma saṅgiṣu jāyate | tathā pralīnas tamasi mūḍha-yoniṣu jāyate || 15 ||

15. Meeting with disintegration when Rajas predominates one is born among those attached to action. Similarly, one who has met with disintegration when Tamas prevails, is born among species lacking in intelligence.

Commentary

Dying when Rajas is preponderant, one is reborn in the families of those who are motivated by the desire for achievement; one thus becomes qualified to perform those virtuous acts which lead to heaven and other such [material] benefits.

Similarly, one who dies when Tamas is preponderant is born among species lacking in intelligence, meaning one is reborn as one incapable of realising any [of the four] goals of human existence.

karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam | rajas-astu phalaṃ duḥkham ajñānaṃ tamasaḥ phalam || 16 ||

16. The result of a good deed, they say, is pure and is of the nature of Sattva, but the result of Rajas is suffering; and that of Tamas is ignorance.

Commentary

'Good deeds’ are actions (punya) which are done without a desire for their rewards, they generate more Sattva than before and one becomes more pure, namely, devoid of the slightest vestige of suffering — so say those who know about the development of Sattva.

‘Suffering’ is continuation in Samsāra consisting of successive births in families attached to goal orientated actions. Rebirth of this type increases Rajas further, resulting in more self-gratifying achievements. 'Ignorance' is the result of Tamas predominating at the time of death, and means the continuation of successive states of ignorance.

What are the results such as purity etc., which are derived from the development of the three Modes? To this, Krishna answers: —

sattvāt sañjāyate jñānaṃ rajaso lobha eva ca | pramāda-mohau tamaso bhavato’jñānam eva ca || 17 ||

17. From Sattva, wisdom arises, and from Rajas greed, from Tamas arise negligence and delusion, and indeed, ignorance.

ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ | jaghanya guṇa vṛttisthā adho gacchanti tāmasāḥ || 18 ||

18. Those who persist in Sattva rise upwards; those who abide in Rajas remain in the middle; and those, remaining in the lowest tendencies of Tamas go downwards.

Commentary

‘Those who persist in Sattva rise upwards’, means they attain liberation from Samsāra in successive stages. Those who, ‘abide in Rajas remain in the middle’ means they are born again in this world and pursue the same goal-orientated activities — this [vicious cycle] is mostly suffering, as it is characterised by continued rebirth.

‘go downwards’ means that they become increasingly more degenerate through the expansion of Tamas. And thus descend to the lowest state among human beings, then to the condition of animals; then to that of worms, insects etc., then of immovable things, and even to the condition of shrubs and creepers, and ultimately to the condition of stones, logs, clods, straw etc.

Sri Krishna now teaches how those in whom the Sattva has gradually increased by adopting special diet and performing selfless action rise upward by transcending the Gunas.

nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati | guṇebhyaśca paraṃ vetti madbhāvaṃ so’dhigacchati || 19 ||

19. When the enlightened one perceives no agent of action other than the Gunas, and knows that which transcends the Gunas, then one attains to My state.

Commentary

The enlightened one first has to completely repress the states of Rajas and Tamas and remain in a state of pure Sattva through consuming Sattvic food and performing selfless actions as service alone. The Self, essentially immaculate, acquires agency in respect of various actions, by its involvement with the Gunas — a condition arising from past Karmas. When one perceives that the Self in its essential state is not actually an agent but consists of infinite consciousness, one then attains similitude to Krishna.

guṇān etān atītya trīn dehī deha samudbhavān | janma mṛtyu jarā duḥkhair vimukto’mṛtam aśnute || 20 ||

20. Transcending these three Gunas from which the body arises, the embodied Self, freed from birth, death, old age and suffering, attains immortality.

arjuna uvāca kair-liṅgais trīn guṇān etān atīto bhavati prabho | kim ācāraḥ kathaṃ caitāṃs trīn guṇān ativartate || 21 || Arjuna said:

21. What are the indications of one who has transcended the three Gunas? How does one behaviour? And how does one overcome the three Gunas?

Commentary

With what kind of behaviour is one associated and how does it serve as an indication for knowing one's inner state? — such is the meaning. śrī bhagavan uvāca prakāśaṃ ca pravṛttiṃ ca moham-eva ca pāṇḍava | na dveṣṭi saṃpravṛttāni na nivṛttāni kāṅkṣati || 22 || The Blessed Lord said:

22. Illumination, activity and even delusion, O Arjuna, [he] resents not, while these prevail, nor longs for them when they are absent,

Commentary

One [who is liberated from the Gunas] does not resent the effects of Sattva, Rajas and Tamas known as enlightenment, industry and delusion, respectively, when they arise in regard to things different from the Self which are undesirable; nor does one crave the things that are different from the Self, but desirable, when they are withdrawn.

udāsīnavad āsīno guṇair yo na vicālyate | guṇā vartanta ityeva yo’vatiṣṭhati neṅgate || 23 ||

23. He is said to transcended the Gunas, who remains like one indifferent, undisturbed by the

Gunas; and who, knowing that it is the Gunas that are active, remains stable and does not act; Commentary

He who remains like one indifferent — namely, who is joyful in the realisation of the ātman as being different from the Gunas and is unconcerned about material things and is not therefore disturbed through aversion and attraction and who remains quiescent, reflecting that the Gunas produce their own effects like illumination etc., and so remains inactive and does fall under the control of the Gunas.

sama duḥkha sukhaḥ svasthaḥ sama loṣṭāśma kāñcanaḥ | tulya priyāpriyo dhīras-tulya nindātma saṃstutiḥ || 24 ||

24. One who is poised in pleasure and pain, who focuses within, to whom a clod, a stone and piece of gold are of equal value, who remains the same towards the pleasant and the unpleasant and who is intelligent, and regards both censure and praise of himself as equal;

mānāpamānayos tulyas tulyo mitrāri pakṣayoḥ | sarvārambha parityāgī guṇātītaḥ sa ucyate || 25 ||

25. one who is the same in honour and dishonour, and the same to friend and foe, and who has abandoned all enterprises — such a person is said to have transcended the Gunas.

Commentary

'who focuses within,' means abiding in the ātman because of love for the ātman, and maintaining emotional equanimity in pleasure and pain arising from birth, transformation, sickness old age and death of one's children and other relatives and friends.

‘who regards any praise and blame as equal’ — realising that the good and bad characteristics one may possess are due merely to the fact of being human and identifying with the body rather than the Jīva, and as such are unconnected with the real Self.

‘the same in honour and dishonour’ — because these are feelings based on the misconception that the body is the Self; and 'the same to friend and foe' — because one understands that there is no [substantial] physical connection between oneself and others and who has thus abandoned all enterprises in which embodied beings are involved — these are the indications of one who is said to have transcended the Gunas.

māṃ ca yo’vyabhicāreṇa bhakti yogena sevate | sa guṇān samatītyaitān brahma-bhūyāya kalpate || 26 ||

26. And by serving Me with unswerving devotion, one transcends the Gunas, and becomes fit to attain the state of Brahman.

Commentary

The state of transcendence of Gunas is not attained merely by reflecting on the difference between the Prakrti and the ātman as declared in the text such as “When the enlightened one perceives no agent of action other than the Gunas” (14:19) — for this perception is liable then, to be controverted by contrary subtle impressions (saṃskāras) which have accrued from beginingless time. One who, with unswerving one-pointed Loving Devotion, serves Krishna and takes refuge in Him transcends the Gunas which are otherwise insurmountable, and becomes worthy for the 'state of Brahman' (brahmabhūya) — the meaning is that one attains cognisance of the Self as it really is; immortal and immutable.

brahmaṇo hi pratiṣṭhā’ham amṛtasyāvyayasya ca | śāśvatasya ca dharmasya sukhasyaikāntikasya ca || 27 ||

27. Verily, I am the ground of Matter as well as the immortal and immutable [Self], of everlasting Dharma and of perfect bliss.

Commentary

Although the expression 'everlasting Dharma’ is usually indicative of the practice [of Dharma or right-living] that leads to the goal; yet in the present context it denotes the actual goal to be obtained and not the practice.

The purport is this:— earlier it has been stated in the passage — 'For this divine Māya of Mine consisting of the three Gunas is hard to transcend, except for those who take refuge in Me alone...' (7.14) — that taking refuge in the Lord is the only means for transcending the Modes of Material Nature and the attainment of Self-realisation, supernal glory and unification with the Supreme Being. Thus, taking refuge (prapatti) with one-pointed mind is the only means for transcending the Gunas and for the attainment of the state of Brahman.

hariḥ oṃ tatsat

iti śrīmad bhagavad gītāsūpaniṣatsu brahma-vidyāyāṃ

yoga-śāstre śrī kṛṣṇārjuna saṃvāde guṇa-traya-vibhaga-yogo nāma caturdaśo’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 fourteenth discourse entitled

“The threefold division of the modes of Material Nature”

Chapter 15 t

Puruṣottama Yogaḥ

The Mystery of the Omnipresent Supreme Being

Summary of the Teaching

time out of mind the immaculate Jīva comprised entirely of infinite consciousness, conjoins th n the 13th chapter the nature of Prakrti and Purusha was analysed; it was taught that from

with Material Nature (Prakrti), and is embodied in the forms of gods etc., This produces the cycle of attachment to the Modes of Material Nature (Gunas). Then followed in the 14 chapter the teaching concerning the Gunas was elaborated upon and then it was taught that Devotion to Krishna leads to detachment from the Gunas which in turn results in the realisation of the true nature of the Self.

Now in this 15th chapter, Sri Krishna, the adorable Lord reveals Himself as being in absolute control of the universe; both perishable (Kṣara) or bound Jīvas and the imperishable (Akṣara) or liberated Jīvas. He also states that He is the Supreme Being because of His supernal greatness in being antithetic to all that is negative and being the font of auspicious attributes. He is different in kind from both the perishable and imperishable Jīvas which constitute His Modes.

śrī bhagavan uvāca ūrdhva mūlam adhaḥ śākham aśvatthaṃ prāhur-avyayam | chandāṃsi yasya parṇāni yastaṃ veda sa vedavit || 1 ||

The Blessed Lord said:

1. They [the Vedas] speak of an indestructible Aśvattha tree with its roots above and branches below, the leaves of which are the injunctions; one who knows this knows the Vedas.

Commentary

The Vedas often depict Samsāra as the imperishable Aśvattha (banyan) tree having its roots above and branches below, in such passages as Ka. Up., 6:1 and Tait. Ar., 1.11.5

It has its 'roots above' since it arises from Brahma [the Creator or Hiranyagarbha] who is located beyond the seven realms. It has 'branches below' developing into beings like humans, animals, beasts, worms, insects, birds and plants and minerals. It is 'indestructible' because it cannot be felled except with the dawn of perfect knowledge which causes detachment — it is like a flowing current.

The leaves of this Aśvattha tree are said to be the prescriptions of the Vedas because this tree of Samsāra grows by actions prompted by worldly desires as taught in specific passages.

The tree indeed flourishes with the help of these ‘leaves’. One who knows the Aśvattha tree in this way 'knows the Vedas'. The Veda also describes the means of felling this tree of Samsāra. One who understands this is called the ‘knower of the Vedas’, since knowledge of the nature of the tree to be cut down is helpful in deciding the means of felling the tree.

adhaścordhvaṃ prasṛtās tasya śākhāḥ guṇa-pravṛddhā viṣaya pravālāḥ | adhaśca mūlāny-anusantatāni karmānubandhīni manuṣya-loke || 2 ||

2. Both above and below its branches spread out, nourished by the Gunas, the shoots are the sense-objects, and their dependant roots extend downward in the mortal world resulting in acts which bind (karma).

Commentary

This Aśvattha tree spreads downwards with humans and other beings, produced by their own respective Karmas, as branches. Other branches spread upwards in the forms of [celestial beings] such as Gandharvas, Yakṣas, Devas, etc. They are nourished by the three Modes of Material Nature. They have tender shoots in the form of sense-objects which are sound, sight, taste, feel and smell.

Sri Krishna explains how this happens;— the 'dependant roots' of this banyan tree with the main roots in the world of Brahma and its top in this mortal world extends downwards. These roots are the effects of karma which causes bondage. In other words, the effects of actions done in the human state bring about the further rebirth as humans, beasts etc., down below, and as celestial beings up above.

na rūpam asyeha tathopalabhyate nānto na cādir naca saṃpratiṣṭhā | aśvattham enaṃ suvirūḍha-mūlam asaṅga śastreṇa dṛḍheṇa chitvā || 3 ||

3. Its form as such, is not perceived here, nor its end, nor its origin, nor its support. Having cut down this firmly rooted Aśvattha Tree with the strong axe of non-attachment,

Commentary

Humankind is at the pinnacle, our actions form the branches extending above and below as also its secondary roots — this form of the tree is not understood by those immersed in Samsāra. Similarly, it is not understood that the end [of Samsāra] can be brought about by non-attachment to pleasures which are founded upon the Gunas. It is also not perceived that attachment to the Gunas alone is the foundation of this tree. Nor is it realised that this tree is nourished by ignorance (ajñanam) which is the misconception that the body is the Self. Ignorance alone is the basis of this tree, since in it alone the tree is established.

This Aśvattha Tree is firmly-rooted — its roots are firm and manifold, and it is to be cut down with the strong axe of non-attachment, — namely the axe, forged by right knowledge of non-attachment to the enjoyable sense objects composed of the three Gunas.

tataḥ padaṃ tat parimārgitavyaṃ yasmin gatā na nivartanti bhūyaḥ | tameva cādyaṃ puruṣaṃ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī || 4 ||

4. One should then seek that goal, attaining which one never returns. One should take refuge in that Primal Person from whom this ancient process emanated.

Commentary

As one becomes free from attachment to sense-objects, one should seek and discover the ultimate goal from which one never returns. How can one bring an end to this beginingless attachment to sense objects? Sri Krishna now answers: — one should take ‘refuge (Prapadyet) in the Primal Being’ alone in order to overcome this ignorance. One should seek refuge in Him who is the Original One, namely, the source of all entities.

A variant reading of this stanza is 'prapadya iyatah pravrttih' (in place of prapadyet yatah pravrittih'). This gives the sense that this process of taking refuge in the Supreme Being [prapatti] for the dispelling of ignorance has continued from a distant past. Even in the distant past there were those seeking liberation by this ancient means.

nirmāna mohā jita saṅga doṣā adhyātma nityā vinivṛtta kāmāḥ |

dvandvair vimuktāḥ sukha-duḥkha saṃjñāir gacchanty-amūḍhāḥ padam-avyayam tat || 5 ||

5. Free from delusions, having conquered the affliction of attachment, constant in the [contemplation of the] Self, having rejected desires and been liberated from the pairs of contrasts known as pleasure and pain, the undeluded attain that immutable goal.

na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ | yad gatvā na nivartante taddhāma paramaṃ mama || 6 ||

6. That supreme realm of Mine, after reaching which they do not return again [to Samsāra], is not illumined by the sun nor the moon, nor the fire.

Commentary

The Knowledge of the Self is indeed that which illuminates (reveals) everything else. External lights, however, are helpful only in removing the darkness which obstructs the contact between the senses and their objects. That supreme state of enlightenment is the supreme realm from which they do not return [to Samsāra] any more, it is My Supreme Abode; My glory (Vibhuti) — such is the meaning.

mamaivāṃśo jīva-loke jīva-bhūtas sanātanaḥ | manaṣ ṣaṣṭhān-īndriyāṇi prakṛtisthāni karṣati || 7 ||

7. An everlasting part of Myself, having become the Jīvātman in the mortal world, acquires the [five] senses, and the mind which is the sixth, and abides in Prakrti.

Commentary

The ātman, even though an everlasting part of Myself, becomes bound in the cycle of transmigration. Enveloped by ignorance (avidya) in the form of beginingless karma, it enters into the bodies of various beings acquiring the five senses and the mind, which are specific modifications of Prakrti. Some parts of Myself (ie. Jīvas) become liberated from ignorance (avidya) in the aforesaid manner, and remain in their original pristine state. But the bound Jīvātman has its ability and knowledge inhibited. The Jīvātman participates in an organic synthesis with the body/body complex which is a specific modification of Material Nature resulting from Karma. Thus, in accordance with its Karma the Self manipulates the sense-faculties and the body.

śarīraṃ yad avāpnoti yaccāpy-utkrāmat-īśvaraḥ | gṛhītvaitāni saṃyāti vāyur-gandhān ivāśayāt || 8 ||

⇐ Предыдущая 13 14 15 16 171819 20 21 22 Следующая ⇒