rīmad Bhagavad Gītā 19 страница

8. Whatever body the ruler (Jīvātman) acquires and from whatever body it departs, it proceeds, taking with it these sense-faculties as the wind carrying fragrance from their places [in flowers].

Commentary

The Jīvātman is the lord of the body whanever it departs and goes on its way, it takes with it the [mental] sense-faculties and the elements, in a subtle form; just like the wind carrying the subtle fragrances from flower-garlands, sandal-paste, musk etc. from their sources and spreads them elsewhere.

śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇam eva ca | adhiṣṭhāya manaścāyaṃ viṣayān upasevate || 9 ||

9. Presiding over the ear, the eye, the sense of touch, the tongue, the nose, and the mind, it experiences these objects of the senses.

Commentary

Governing these [five] sense-organs, of which the mind is the sixth, the lord of the body (Jīvātman) projects the sense-faculties towards their corresponding objects like sound and the rest and enjoys them.

utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇān-vitam | vimūḍhā nānupaśyanti paśyanti jñāna-cakṣuṣaḥ || 10 ||

10. The deluded do not perceive it [the Jīvātman] conjoined with the Gunas when departing or staying or experiencing — only the enlightened ones see.

Commentary

The deluded are those who mistakenly take the body for the Self. However, those who possess the eye of knowledge, ie, have the wisdom to be able to discriminate between the body and the Self, perceive the Self as being existentially different from the body in all respects.

yatanto yoginaścainaṃ paśyanty-ātmany-avasthitam | yatanto’pyakṛtātmāno nainaṃ paśyantyacetasaḥ || 11 ||

11. The striving practitioners of Yoga behold It (the ātman) abiding within themselves, but, strive as they may, those of unrefined mind, devoid of intelligence, perceive it not,

Commentary

The 'striving Yogis' are those who strive in the practice of Karma, Jñana and Bhakti Yoga, after taking refuge in Krishna.

Thus, the Jīvātman, both in the liberated and confined phases [of its being] is a manifestation of the glory (Vibhuti) of the Lord. Its light of consciousness illuminates even the luminaries such as the sun, moon and fire which facilitate the seeing process by removing the darkness that prevents the contact of the eye with objects. Now, Sri Krishna declares that even the light of the sun and other luminaries are also in fact Divine Forces.

yadādityagataṃ tejo jagad bhāsayate’khilam | yaccandramasi yaccāgnau tat tejo viddhi māmakam || 12 ||

12. That light that is in the sun which illumines the whole universe, and that which is in the moon and in fire, know that light to be Mine.

Commentary

The Devas presiding over the Sun, Moon and Fire have all propitiated Krishna and thereby have been granted the capability of illumining.

gām āviśya ca bhūtāni dhārayāmy-aham ojasā | puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ || 13 ||

13. And pervading the earth I support all beings by My power. I nourish all herbs by becoming the Moon full of nectar.

“Becoming the Moon (Soma) consisting of the essence of the ambrosia of immortality, I nourish all herbs”.

ahaṃ vaiśvānaro bhūtvā prāṇināṃ deham āśritaḥ | prāṇāpāna samāyuktaḥ pacāmyannaṃ caturvidham || 14 ||

14. Becoming the Vaishvanara Agni, I function within the bodies of all living beings. In association with the Prana and the Apana, I digest the four kinds of food.

Commentary

The 'Vaiśvānara Agni' is the fire of digestion, in union with various activities of the breath; Prāṇa — inspiration, and Apāṇa — expiration, Krishna digests the 'four kinds of food' eaten by beings — these are foods which need to be chewed, sucked, licked and drunk.

sarvasya cāhaṃ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṃ ca | vedaiśca sarvair aham eva vedyo vedānta-kṛd vedavid eva cāham || 15 ||

15. And I am located in the hearts of all. From Me come memory, knowledge and their absence also. Indeed, I alone am that which is to be known from all the Vedas. I bring about the fruition of the rituals of Vedas; I alone am the knower of the Vedas.

Commentary

Controlling everything Krishna abides as the Overself in the hearts of all, namely, in the mind of all beings, from which arises knowledge and the motivation to engage in activity and inactivity. This is supported by various Vedic and Smriti texts.

Because Krishna is the Over-self, the faculty of memory in all beings can be said to arise from Him alone. 'Memory' is cognition arising from the content of past experiences and their subtle impressions. 'Knowledge' is appraisement of a thing with the help of the senses, inference, verbal testimony and insight gained from meditation. 'Apohana' means the cessation of knowledge. 'Apohana' can also mean 'Uhana' (conjectural knowledge) which is that secondary information which is an aid to the factual data (Pramāṇa). This is a process of determining whether the knowledge of the facts presented can be operative with reference to the particular subject-matter on hand, through the examination of the way in which the factual data was obtained — this is 'Uha'.

I am the One to be known from all the Vedas because terms like Devas, humans etc., signify the Jīvas in them. I bring about the fruition of the Veda — 'Vedānta', in this context means [literally] the end, namely, the end result of Vedic injunctions to offer sacrifices. 'Veda-Anta-krt' means 'the bestower of rewards of the actions prescribed in the Vedas’.

I alone am the knower of the Vedas; — I indeed know the Veda to be pertaining to Me in this manner. The idea is that anyone who claims the meaning of the Vedas to be different from this import, is not a "knower of the Vedas".

dvāvimau puruṣau loke kṣarāścākṣara eva ca | kṣaraḥ sarvāṇi bhūtāni kūṭastho’kṣara ucyate || 16 ||

16. There are two kinds of Selves (puruṣas) mentioned [in the Veda] — the perishable (kṣara) and the imperishable (akṣara). All beings are the perishable and the imperishable is [also] called the immutable (kuṭastha).

The category of Purushas designated by the term 'perishable' (Kṣara) refers to the Jīvas conjoined with mutable insentient Matter (Prakrti). Here the term ‘Purusha’ (Person or spirit) is used in the singular to indicate the single adventitious condition of being conjoined with insentient Matter.

The 'imperishable' (akṣara) also called 'immutable' (kuṭastha), is the category of liberated Jīvas, devoid of association with insentient matter, abiding in their own essential nature. The liberated Jīva is called 'immutable' because when it is free from insentient matter, it has no specific relationship with any of the particular transformations of insentient Matter. Here also the term is in the singular (as expressing a generic class) and denotes the single adventitious condition of dissociation from insentient matter. It does not mean that before this, in the course of time without beginning, there existed but a single liberated ātman for it is stated:— 'Many purified by the austerity of wisdom, have attained My state' (4.10); and 'They are not born at the time of creation, nor do they suffer at the time of dissolution' (14.2).

uttamaḥ puruṣas-tvanyaḥ paramātmety-udāhṛtaḥ | yo loka-trayam-āviśya bibharty-avyaya īśvaraḥ || 17 ||

17. Distinct from these is the Supreme Person, described as the Supreme Self [in the Vedas], He who pervading the threefold universe, supports it as the Immutable One and the Lord.

Commentary

The Supreme Being (Paramātma) is different from the bound and the liberated Jīvas who are expressed by the terms, the 'perishable' and the 'imperishable' respectively. How is He different? 'Pervading the threefold universe' He supports it. 'Loka' (realm) is that which is perceived and there are three such perceptible realms which are understood from the authority of the Scriptures. These are the realm of insentient matter, the realm of sentient Jīvas conjoined with matter, and the realm of liberated Jīvas. He enters into these three categories [of entities] as their Over-self and supports them. Thus, being the Pervader and Supporter He is [proven to be] an entity different from the triad [of entities].

yasmāt-kṣaram-atīto’ham akṣarād-api cottamaḥ | ato’smi loke vede ca prathitaḥ puruṣottamaḥ || 18 ||

18. Because I transcend the perishable and am also higher than the imperishable, I am declared to be the Supreme Being (Purushottama) in the Smrti and the Veda.

Commentary

Because I transcend the ‘perishable purusha’ — the bound Jīva, and I am higher than the ‘imperishable purusha’ or liberated Jīva, I am therefore celebrated as the Supreme Being in the Sacred texts. The Smrti is called loka here by reason of revealing ('looking at') the meaning of the Veda. The meaning is [that I am thus known] both in the Shruti (Veda) and in the Smrti.

yo mām-evam asammūḍho jānāti puruṣottamam | sa sarva-vid bhajati māṃ sarva bhāvena bhārata || 19 ||

19. Whoever, being free from all delusion, understands Me thus to be the highest Purusha — knowing all, he worships me in every way.

“He worships Me in every way,' — in all the different modes of devotion that have been prescribed [in the Scriptures] as the means of attaining Me.”

“All the love that arises in Me towards one strives to learn about Me and all the love that arises in Me towards one who worships Me in whatever way one chooses — both types of love are aroused by one who knows Me as described.”

iti guhyatamaṃ śāstram idam uktaṃ mayā’nagha | etad buddhvā buddhimān syāt kṛtakṛtyaśca bhārata || 20 ||

20. Thus, O sinless one, has this most mysterious doctrine been imparted by Me. By understanding this, O Arjuna one will become truly wise and will have fulfilled all duties.

Commentary

“I have revealed to you the most profound of all mysteries about Me as the Supreme Being, because you are worthy to receive this instruction due to being sinless. By understanding this, one will become truly wise and will have fulfilled all duties. — whatever knowledge has to be gained for attaining Me, is hereby acquired and whatever obligation has to be fulfilled in this connection — all that is to be taken as fulfilled by knowing this (the Purushottama Vidya).”

In this stanza it is intimated that the knowledge of the Supreme Being acquired through the Scriptures achieves all this, but it does not give direct experience of God.

hariḥ oṃ tatsat

iti śrīmad bhagavad gītāsūpaniṣatsu brahma-vidyāyāṃ

yoga-śāstre śrī kṛṣṇārjuna saṃvāde puruṣottama yogo nāma pañcadaśo’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 Mystery of the Omnipresent Supreme Being”

Chapter 16 t

Daivāsura Sampad Vibhāga Yogaḥ

The Division between the Divine and the Non-Divine.

Summary of the Teaching

In the preceding three chapters the following teachings were given: —

The true nature of the Material World (Prakrti), and the Jivatman (Purusha), both in isolation as well as in conjunction with each other;

Attachment is the cause for their [continued] conjunction and non-attachment leads to their separation;

Both Prakrti and the Purusha in whatever modes of existence they may be, constitute the plenary expansion (Vibhuti) of the Lord; and

The Lord is truly the Supreme Being who is distinct from insentient matter and sentient Jiva in both the states of bondage and liberation, because He is immutable, all-pervading — the Supporter and the Ruler of all.

In this chapter, the Lord describes the characteristics of those who belong to the Divine Establishment — those who submit to the teachings of Śāstra and those of the Non-Divine Establishment — those who do not — in order to reinforce the point that reliance on the authority of Śāstra is the essential basis for all the teachings given earlier.

śrī bhagavān uvāca abhayaṃ sattva saṃśuddhiḥ jñāna yoga vyavasthitaḥ | dānaṃ damaśca yajñāśca svādhyāyas tapa ārjavam || 1 || The Blessed Lord said:

1. Fearlessness, purity of mind, consistent contemplation on wisdom, philanthropy, self-control, worship, study of Vedas, self-discipline, forthrightness,

Commentary

'Fear' — is defined as anxiety that arises from the perception of [future] suffering in the form of separation from cherished things or association with adverse objects — the absence of this emotion is 'fearlessness'.

'Purity of mind' — the Sattvic condition of the mind being freed from Rajas and Tamas.

'Consistent contemplation on wisdom' — steady persistence in discriminating between the true nature of the Self and of Prakrti.

'Philanthropy' — giving away one's wealth earned through right means to the deserving poor.

'Self-control' — the practice of withdrawing the mind from sense-objects.

'Worship' — the performance of the fivefold sacrifices (pañca-mahā-yajña) and other rituals simply as service to the Lord without attachment to the merit obtained.

'Study of the Vedas' — regular study of the Vedas with the conviction that all the teachings of the Vedas deal with the Lord, with His glories and with the mode of worshipping Him.

'Self-discipline' — the practice of penances like Krcchra & Candrayana; fasting on the twelfth day of the lunar fortnight, etc., which foster an inclination for performing acts pleasing to the Lord.

'forthrightness' — consistency in thought, word and deed in one's dealings with others.

ahiṃsā satyam akrodhas tyāgaḥ śāntir apaiśunam | dayā bhūteṣv-aloluptaṃ mārdavaṃ hrīr acāpalam || 2 ||

2. Non-injury, truthfulness, freedom from anger, renunciation, tranquillity, freedom from slandering, compassion to all beings, freedom from hankering, gentleness, modesty, freedom from whimsicality;

Commentary

'Non-injury' — abstaining from causing pain to other beings.

'Truthfulness' — communicating what one knows for certain and what is conducive to the good of others.

'Freedom from anger' — the absence of mental agitation which could lead to the injury of others.

'Renunciation' — the giving up of everything that is contrary to the good of the Self.

'Tranquillity' — practice of restraining the senses from their predilection for senseobjects.

'freedom from slandering' — refraining from talk that may cause hurt to others.

'Compassion to all beings' — the inability to abide the suffering of others.

'Freedom from hankering' (Aloluptvam) — freedom from craving for sensegratification.

'Gentleness' — absence of harshness, and being worthy of associating with the good people.

'Modesty' — the feeling shame in doing what should not be done.

'Freedom from whimsicality' (Acapalam) — being unmoved by enjoyable objects even when they are at hand.

tejaḥ kṣamā dhṛtiḥ śaucam adroho nātimānitā | bhavanti sampadaṃ daivīṃ abhijātasya bhārata || 3 ||

3. Refulgence, forgiveness, fortitude, purity, freedom from spite and humility these treasures, O Arjuna, belong to one who is born to a Divine Estate.

Commentary

'refulgence' (tejah) — the virtue of not being influenced by the wicked.

'Forgiveness' — freedom from the feelings of animosity towards others even when they are the cause of suffering.

'Fortitude' — the determination to do the right thing even under conditions of great danger.

'Purity' — fitness of the body and the mind, as prescribed in the Scriptures, for the performance of right conduct.

'Freedom from spite' (adroha) — the avoidance of interfering in the freely chosen activities of others.

'Humility' — freedom from misplaced pride (Atimānita); that is, excessive unjustified self-esteem.

These are the virtues that are found in one destined for a ‘divine estate’. The ‘Divine’ are those who live in harmony with the Divine Nature. The meaning is that these virtues are endowments in those who are born with a natural affinity for them and that seek to actualize them.

dambho darpo’bhimānaśca krodhaḥ pāruṣyam eva ca | ajñānaṃ cābhijātasya pārtha sampadam āsurīm || 4 ||

4. Religious hypocrisy, hubris, self-conceit, anger, rudeness and ignorance these, O Arjuna, belong to one who is born to a non-Divine estate.

Commentary

‘Religious hypocrisy' — (dambha) is making a show of the practice of Dharma for earning a reputation for righteousness.

'hubris' — (darpa) the elation caused by sense-gratification and the consequent inability to discriminate between what ought to be done and what ought not to be done.

'Self-conceit' — (abhimāna) the estimation of oneself to a degree not warranted by one's education and birth.

'Anger' — (krodha) the agitation of the mind which leads to causing injury to others.

'Rudeness' — (paruṣyam) is the disposition of causing anxiety to good people.

'Ignorance' — (ajñānam) is inability to discriminate between high and low principles, and between what ought to be done and what ought not to be.

These are the qualities that are found in one born for a Non-Divine Estate. The ‘NonDivine’ are those who are not in harmony with the Divine Nature.

daivī sampad vimokṣāya nibandhāyāsurīm matā | mā śucaḥ sampadaṃ daivīm abhijāto’si pāṇḍava || 5 ||

5. The Divine Estate is deemed to lead to Liberation, the Non-divine to bondage. Grieve not, O Arjuna, you are born to a Divine Estate.

Commentary

'The Divine Estate — which is characterized by conformity to the teachings of the Lord aids the achievement of Liberation. The meaning is, that it leads step by step to the attainment of Krishna. 'The Non-Divine Estate — which is characterised by rejection of the teachings leads to continued bondage — it results in spiritual degradation.

dvau bhūta sargau loko’smin daiva āsura eva ca | daivo vistaraśaḥ proktaḥ āsuraṃ pārtha me śṛṇu || 6 ||

6. There are the two types of beings that have been produced in this world — the Divine and the Non-divine. The Divine has been described at length. Hear from Me, O Arjuna, about the Nondivine.

Commentary

In this realm of [volitional] action (karma-loka), these are the two categories of beings who act. ‘Emanation’ (sarga) means ‘production’ ie. by the influence of previous karma resulting from positive and negative deeds. Sentient beings are born into either one of these two categories — for either working in harmony with the Divine Will or acting contrary to it. Of these, the Divine-estate that is to say; the paths of Karma, Jñana and Bhakti Yogas have been described at length so that the good may fulfil the purpose of their birth by following these teachings. Now hear about the conduct which is the destiny of those born in the later category; —

pravṛttiṃ ca nivṛttiṃ ca janā na vidurāsurāḥ | na śaucaṃ nāpi cācāro na satyaṃ teṣu vidyate || 7 ||

7. The Non-divine know neither the right action nor what to refrain from. Neither purity, nor right conduct nor truthfulness is found in them.

Commentary

'right action nor what to refrain from,' — that is, the Vedic Dharma that leads to prosperity and Liberation.

'Purity' is the prerequisite for performing Vedic rites as established in the Scriptures, that 'purity', be it external or internal, is alien to the non-divine.

'Right conduct,' — observances by means of which mental and physical purity arises, even this right conduct is alien to them.

asatyam apratiṣṭhaṃ te jagad-āhur anīśvaram | aparaspara sambhūtaṃ kim anyat kāma haitukam || 8 ||

8. They say; "This universe is unreal, without any foundation and without a Controller (Iśvara), brought about by mutual union, with lust for its cause; what else?”

Commentary

They (certain schools of philosophy) maintain that the universe is 'unreal' — they do not accept that this universe, which is the manifestation of Brahman and is denoted by the term Reality (Satya), has Brahman for its Self. They contend that it has no 'foundation,' — they do not accept that Brahman is the substrata of the universe.

etāṃ dṛṣṭim avaṣṭabhya naṣṭātmāno’lpa buddhayaḥ | prabhavanty-ugra karmāṇaḥ kṣayāya jagato’hitāḥ || 9 ||

9. Holding this view, these embittered ruined people of deficient intellects commit many atrocities that lead to the destruction of the world.

kāmam āśritya duṣpūraṃ dambha māna madānvitāḥ | mohād gṛhītvāsadgrahān pravartante ‘śuci-vratāḥ || 10 ||

l0. Filled with insatiable desires, grabbing through delusion unjustly acquired resources, and committed to vicious resolutions, they act, full of ostentation, pride and arrogance.

cintām aparimeyāṃ ca pralayāntām upāśritāḥ | kāmopabhoga paramā etāvad iti niścitāḥ || 11 ||

11. Subject to immeasurable anxieties, which extend to the very dissolution of the universe, regarding sense-gratification as their highest ideal, and convinced that this is all;

Commentary

Those who are about to die today or tomorrow [still] obsess themselves with anxiety in regard to objects, the attainment of which is not possible even if they lived until the dissolution of the universe. Likewise, they are convinced that the satisfaction of sensual enjoyments is the highest goal of human life. They that there is no aim in human life greater than this.

āśā-pāśa śatair baddhāḥ kāma krodha parāyaṇāḥ | īhante kāma bhogārtham anyāyenārtha sañcayān || 12 ||

12. Bound by hundreds of fetters of hopes, preoccupied with desire and anger, they strive by unjust means to amass resources for the gratification of their desires.

idam-adya mayā labdham imaṃ prāpsyase manoratham | idam astīdam api me bhaviṣyati punar dhanam || 13 ||

13. "This I have gained today, and this aspiration I shall fulfil. This wealth is mine, and that also shall be mine in the future".

asau mayā hataḥ śatrur haniṣye cāparān api | īśvaro’ham ahaṃ bhogī siddho’haṃ balavān sukhī || 14 ||

14. 'This enemy is slain by me; and others also I shall slay. I am a Lord, I am an enjoyer, I am successful, I am powerful and happy.

Commentary

Here the concept of spiritual recompense (adṛṣṭa), is regarded only as an invention of weak people of feeble minds. Furthermore: 'I am a lord' — I am independent, and I control others. 'I am an enjoyer' — I enjoy through my own achievements and not through karma or Divine Grace. 'I am successful,' — I am the creator of my own success and not through karma etc. Likewise, I am also powerful and happy — through my own self-effort.

āṣyo’bhijanavān asmi ko’nyosti sadṛśo mayā | yakṣye dāsyāmi modiṣye ityajñāna vimohitāḥ || 15 ||

15. 'I am wealthy and nobly-born; who else is equal to me? I shall sacrifice, I shall give charity, I shall rejoice’ — thus they think, deluded by ignorance.

anekacitta vibhrāntāḥ moha-jāla-samāvṛtāḥ | prasaktāḥ kāma bhogeṣu patanti narake’śucau || 16 ||

16. Bewildered by many fantasies, ensnared by the net of delusion, addicted to sensual enjoyments, they fall into a foul purgatory.

Commentary

Rejecting the doctrine of Karma, Divine Grace and other factors in their achievements and believing them to be due entirely to personal efforts, they are confounded by many goal oriented projects — and in this way they are ensnared by the net of delusion.

ātma-saṃbhāvitāḥ stabdhā dhana-māna-madānvitāḥ | yajante nāma yajñāis-te daṃbhenāvidhi pūrvakam || 17 ||

17. Self-conceited, complacent, intoxicated with pride and wealth, they perform sacrifices in name only with ostentation and contrary to the injunctions of the Śāstras.

Commentary

They are 'self-conceited' — they are held in high esteem by themselves only. They are 'complacent' — regarding themselves as perfect, they do nothing [to improve themselves spiritually]. How? They are 'intoxicated with pride and wealth' — they are obsessed by wealth and pride of learning and descent. 'They perform sacrifices in name only' — they perform sacrifices in order to obtain renown as the performers of sacrifice. These are performed with pretension and for self-aggrandisement and not in accordance with the proper directions of the Scriptures.

ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ | mām-ātma para-deheṣu pradviṣanto’bhyasūyakāḥ || 18 ||

18. Overcome with egoism, power, conceit, desire and anger, these malicious people hate Me in their own bodies and in those of others.

Commentary

They depend entirely upon their own egos thinking— 'I can do everything without the help of anyone'; likewise, in all their doings they depend on their own power — this leads to conceit ( 'there is nobody like me'), and then to desire ( 'Because I am who I am, my mere desire will become actualised.') Anger manifests in the thought of — 'l shall destroy all those who cross me.' Thus, being overcome by these ideas, they display malice towards Krishna, the Supreme Being and the Controller abiding in their own bodies as well as in the bodies of others; and they abuse and hate Krishna. They invent fallacious arguments to discredit Him, and being unable to tolerate Him, they perform all acts like sacrifices etc., with complete egocentricity.

tān ahaṃ dviṣataḥ krūrān saṃsāreṣu narādhamān | kṣipāmy-ajasram aśubhān āsurīṣveva yoniṣu || 19 ||

19. These wicked people who are hostile, cruel, and the most contemptible of humankind, I hurl continually into the cycles of births and deaths, into the non-Divine species.

Commentary

The meaning is that Krishna will confirm their malevolent disposition so that they would be impelled to do things which lead to prolonging the cycle of reincarnation.

āsurīṃ yonim āpannā mūḍhā janmani janmani | mām aprāpyeva kaunteya tato yānty-adhamāṃ gatim || 20 ||

20. Fallen into demoniac species and deluded birth after birth, and without attaining Me O Arjuna, they sink down to the lowest state.

Commentary

They are born in conditions that are not conducive to obtaining Krishna and remain deluded — that is, remaining ignorant or misinformed about Him. They never 'attain Me,' — that is, realise that Krishna, the Lord and the ruler of all, truly exists. They sink farther and farther down, from that birth, to the lowest level.

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