![]()
|
|||||||
Shri Bhagavad-Gita 20 страницаindirectly enjoin the worship ofParamapurusha Himself,as the Spirit ensouling that body. (The meaning ofthe Vedanta passage quoted is this) ' ' The Four-Hotri-service ofrituals: Agnihotra*,Darsa,> Purnamasa* etc., find their fulfilment through Indra etc., constituting the body of Paramatma,by means of Param atma Himself, Who is theirSoul.That,ofsuch(Paramatma- ensouled)Indra etc., these rituals being the worship, they (the rituals)obtain their fulfilment from Him. {sampat=. fulfilment=fruition) Hence, the votaries of the' Traividya (or the Karraa-Kanda of the Vedas) do not understand that rituals are but worship-services ofParamapurusha Him.self having Indra etc., as His body,and that Paramapurusha Himself is the real Object of that worship. Hence they are entitled to limited recompense, and possessthe character to fall(from the placeorstate,gained). ff^4wif &c.
1. Zatt: Aran YI1-11-2. (Chatur hotaro yatra sampadam gacchanti devaih).
2. Keeping sacred fire, and daily throwing oblations into it, rice, ghee etc.,
3- Darsa=A penance. Says Zasts Sam: 1-6-8: (ya evam vidvan amava-
syam yajate).
4. Another penance. Says 7ai?: Sam : 1-6-8: (ya evam vidvan paur- namasim yajate). See note under Il-41 Bhs Gizsand Sruta-prakasika, p. 188 (Telugu Edition), =gloss on Sr: Bhashya.
24. Verily am I the Enjoyer ofall sacrifices, and the sole Lord. But they know Me not rightfully. Hence do they fall.' Prabkur-eva cha=-l am the sole Lord,means:I every where am the Granter offruit Stupendously strange it is,indeed, that by the self samekarma(sacrificialceremoniesetc).,engaged in(by men) with the simple difference of motive(with which it is per formed)some merit poor fruit, and lose itagain;butothers come to possess the unlimited and transcendentally blissful fruit,—Paramatma Himself,—and not losing it for ever. This is explained:— qtra &c. 25. ' To the Devas^ go the devotees of the Devas'; to the Pitfis* go the devotees ofthe Pitfis ;* to the Bhutas go the worshippers of the Bhutas, and My worshippers indeed to Myself (go).'* yrala=devotion, holy resolve or willing. Those who will thus: ' By the ceremonies,Darsa-purnamasa etc., let us, worship Indra',go to Indra etc.Those who determine:* By these Pitfi-yajfias etc., let us worship the Pitris', go to the Pitfis. Those who resolve:'We shall worship with sacrifices the Yakshas,^ Rakshas,* Pisachas'etc., go to the respective Bhutas(elemental spirits). But those who will: 'We shall sacrifice to Paramatma,Who is the Lord Vasu- deva. Whose body are those Devas,Pitfis etc.,' attain to Me alone.
1, Celestial beings.
2, The Manes or the Lords of an- cestors next to the Rishis (vide Jans ITI-194 to 201).
* Vide Bka@z z IIT-32 to 35. 3- Supernatural beings (See Vish: Pur. 1-5-43)
4- Demons(See Vish: Pur: 1-5-43)
5- Hobgoblins and other evil Spirits.
The votaries of the Devas etc.,go to them,share with them measured enjoyment,and when the time comes for its finale, the votaries also share the same fate; but those who direct sacrifices to Me,attain to Myself, the Beginningless and Endless, the Omniscient,the Infallible- Willed,the vastOcean ofthe multitudinousand infiniteglori- ous Attributes, and the Measureless Bliss Itself; and from Whom there is no return. There is, further, another distinguishing characteristic of My worshippers;— q^r &c. 26. • Whoso,in love, proffers Me a leaf, a flower, a fruit, water;—what is so lovingly dedicated in purity of heart,— I do enjoy.' 'Whoso offers Me a leaf, or a flower, or a fruit or(a little) water—the most easily obtainable articles—in love.' Love is loving Me so ardently as that without dedicating for My acceptance something, the devotee finds himself unable to tolerate his veryexistence,and so impassionately doth he love Me as to feel that the very act of paying Me homageofleaf etc., is in itselfafulfilment ofhis grand aim, {prayojana). PrayoU-cUma is the pure-minded devotee, purity con sisting in the attitude ofthe mind in dedicating the offering with motives of pure devotion and love, which per se is his highest ambition ful filled. Leafetc., are offerings brought by such a person. ' r=The Lord of all; He to Whom all the Universe's coming into existence,its marvellousshowanditsdisappear ance are like sport; He Whose will is unalterable; He Who is all-satisfied; He,Whose glorious attributes are illimitable and transcendent; Though I,as such,am naturally in the enjoyment of supreme felicity, yet do I enjoy the offering brought Me (in the manner aforesaid),as if I came(anew)in possession ofa treat so rare as to be beyond the most distant expecta tions of a desiring heart It is thus declared in the Moksha-Dharma:— ' Whatsoever acts are consecrated to the Deva(God) with single-pointed devotion,the Deva Himself, forsooth, accepts them all on His head." Inasmuch as such is the special character of the noble- souled jfianis(Gk)d-saints), beyond measure of speech or thought,do thou also therefore become such a jftani; do thou,thyself and thine, bend under the load of such God- love (phakti) as has been described; do thou ever be singing My praises, doing My services, worshipping Me, and prostrating before Me; and do thou perform thy secular, and religious duties,—daily and casual,—in the manner stated in:— &c. 27. 'Whatsoever thou dost do, dost eat, dost oblate, dost give, dost do of iapas, Kaunteya!,do thou that, as dedication (to Me).'* Whatsoever mundane calling thou mayst be engaged in, out of necessity to live; whatsoever thou mayst be eating as thy food, whatsoever daily and occasional Veda-enjoined duties thou mayst be fulfilling, such as homa(fire-sacrifices),ddna=%\hs, austerities, deliver them all unto Me. That which is dedicated, delivered, or offered up is arpana. That is to say,do all acts as if the doer, the enjoyer,and the worshipped were all offered up in Me.
1. Mahd-bha, Santi-parva, t7I- 63, 6342 ‘ Yah kriyah samprayuktas- syur ekantagata-buddhibhih, tds-sar- vas sirasa Devah pratigrighati vai svayam.’
z Cp. XII-6; and XVIII-65. Bh: Gi and Sdéng: Sé : 64. And Vide Bhag : YI-9-13 : Pumsam ato ete,’
The import is this:' In all acts constituting yagas (sacrifices)and danas(gifts),the devas(or lesser gods)are resorted toasobjects ofworship;and thou art the performer ofthe act and theenjoyer. But boththedevasand thyselfare Mine; and depend on Me alone as your Prop, and for all your impulses and very being.In Me,therefore,Whoam the Absolute Lord {seshi), the Paramount Agent or Actor, offer up(i)thyself, the actor, the enjoyer, the worshipper^ (2) the hosts of devas, the worshipped; and(3)the sum ofacts constituting worship. Let thy mode of contem plation united with rapt love be of the manner that thou art My ruled, deriving thy chief characteristic of liegeship (or vassalage) relatively to such(God-)rule, and that the worshipped devas are ofsimilar nature. &c. 28. ' Thus shaft thou be rescued from the bonds of karma consisting ofgood and evil fruits. With mind co-ordinated to this resigned contempla tion {sanydsa yoga), the liberated thou, shaft attain to Me.' The yoga or method called sanydsa, is the complete surrendering or the offering up of all. One whose mind has found reconciliation in such mental resignation is sanydsa-yoga-yukt-dtma. Thus, pondering on the atma as solely My vassal,as solely under Myrule,and calculating all actas My worship^ do thou perform all acts, secular and scriptural. And thou shaft thus be freed from the fetters of all the deeds of the measureless past embodying good and evil fruits, barricad ing thy passage to Me. So rescued from them,thou shaft attain to Me. Listen now as to My paramount nature, transcending all that is worldly —
29. ' To all beings I am the same; to Me is there neither foe nor friend. But whoso worship Me in love, they are indeed in Me,and I also(am) in them.' Be it the divine,the human,the animal,or the station ary, kingdoms; be they high or low, in point of kind(or caste), in point of look, Ccolor etc.,) in point of nature, (character etc.,") or in point ofenlightenment, as Refuge to all,independentofsuch distinctions,I am equal. Inferiority as regards kind, look, nature, or understanding in any person does not, because of it, warrantthat he is hateful to me or fit to be rejected as unworthy to come to Me as his Refuge. No one on the other hand claiming superiority of caste etc., is, because of it, specially entitled to claim Me as'j^is Refuge, or has warrant to be particularly dear to Me. Save the ground that he elects Me as his Refuge, not any qualification (as caste, color etc.,) will constitute a claim for My acceptance of Him. But whoso,ofwhichever description he be,worship Me as the Object of the most endearing love, worship Me with a fervour as that, without it,their very being would be imperilled, worship Measthat worship alone were their sole end and aim, they,—without regard to their superiority or inferiority as regards caste etc.—would dwell in Mein such a stateofblessedness,as compareonly with the blessedness of Myself. I also dwell in them. i. e., dwell in them as if they were My betters.'
1. The meaning is that love would be reciprocative, and sentiments of love—unmixed with fear or differences as between a master and a servant— would be such as subsist berween parents and childrén.
Moreover;— 30. ' Even ifone were of flagitiously wicked ways, if he but pay Me exclusive worship,he is to be esteemed as virtuous; for he has verily steered aright'.' People are born ofseveral castes,each caste having its own rules of conduct, whether of the mandatory or the prohibitory kind. Even if they should transgress those laws, they are deserving of being accounted as righteous men, if, in the manner aforesaid, they do but worship Me, with a worship exclusively devoted to Me. Such a person is to be esteemed or honored as a sadhu or the most staunchly eminent Vaishnava; or to be classed as equal to those of My worshippers already mentioned. But how is this possible? Because His (present) con duct or resolution is definitely settled in the right direction {vis,,of unswervingly worshipping Me). His firm attitude of mind consists in his implicit belief,—which all cannot get—that "the Lord alone is the Cause of the infinite Kosmos,the Para-brahma,Narayana,the Ruler ofmovable and immovable things,'My own' Sovereign Lord, 'My' Teacher,'My'friend,and'My'Object ofsupreme delight." Such a man is hence a good or righteous man. He is also to be honored, or, in other words, he is not an object to be lightly regarded, on account of any slight derelictions frorn the institutes ofhis caste,inasmuch as all his attention and effort are co-centred on the kind of worship aforesaid. He is thusto be more honored. But if it be objected,that transgression of customary laws(ofcaste), mustimpedethe furtherand furtherdevelop mentofthe flow of God-devotion, as in the manner declared in the ®hall not attain Him, who has not ceased from wickedness, who Is not free from passions, whose mind is distracted, and engrossed with manifold occupation,even though he may possess knowledge (of Brahm)'^, the answer is:— &c. 31. ' Speedy becometh he a holy soul,and flieth to eternal rest. Promise Me, Kaunteya!that My Bhakta(beloved)perisheth not.'* Through love to Me, loving for love's sake, and ecstatically transported by that love as he is, he is soon shorn ofall sin;the humours ofrajas and tamos are rooted out; and he speedily becomes a holy soul {dharm-dtma), that is to say, he soon becomes ofa mind exclusively devo ted to My worship with all its auxiliaries, unobstructed. It is this devotion which was alluded to at the commence ment: vis.,' of this Dharma (Path of Virtue), Parantapa!' (Bh: Gi. IX-3), by the term Dharma. Such a person goes to an eternal state from which there,is no return,—a state where all effort contrari-wise to reaching Me ceases. Do thou Kaunteya 1 give Me assurance as to the certi tude ofthis opinion ofMine that,whosois My loving votary, he perishes not, albeit his demeanour vitiated with inimical factors. The great virtue of loving devotion is such that all the army ofopposition is destroyed,and having reached the eternal position of non-obstructiveness (or freedom), the devotee becomes speedily, deeply, imbued with love for Me.
1. Kalk: Up® I-24 ‘ Navirato duscharitan nasinto ndsamahitah, nasanta-mfnaso vd2pi prajfidne- nainam apnuy&t.’ 2, Cp: XVIII-65, Bh: Gi: where the Lord makes the promise to Arjuna: ‘Prati-j@ne priyoz. si Me.’ In this verse, Arjuna’s pledge is asked.
32. ' Be they the sin-born, women,vaisyas or sudras, yet by trusting Me,even they shall go to the superior state.' &c. 33. 'Why doubt then, about the merit-full loving brahmanas and king-saints. Do thou, who art in this transient and joyless world, worship Me'.' By putting trust in Me, even women, the vaisyas, (or the trading class who, bythe very nature of their calling, commit sin)or the Sudras, (the low servile class) though sin-born,do yet go to the supreme state. While so, that well-born brahmanas (priest-class) and king-saints are established in My love, need not be questioned. Joyless world-, because it is stricken with the three-fold afflictions {tapa^;* and it is fleeting. Thou (Arjuna)! art a king-saint and art living in such a world. Do thou worship Me. The nature of bhakti(God-love)is thus described:— &c. 34. ' Fix thy heart on Me, be My beloved, be My worshipper,and bend thyself to Me. Mind thus devoted, and giving thyself up to Me, thou shalt gain Myself.'
‘1, Vide Bhdg: I-7-4: Te vai vidanty etc.’
2. The three kinds of sufferings man is subject to, véz., idhy-atmika = self-caused, adhi-bhautika = those aris- ing from the external world, and Adhi-. daivika = providential visitations.
M:an-tnandh='blly-mindoA or thy heart set on Me. This means,let thy heart ceaselessly, like the continuous stream of poured oil, be fixed on Me;—Me, the Lord of all ;—Me,the Sole Asylum ofall excellences,exempt from fault Me,the Omniscient;—Me,of Indomitable Will;— Me,the sole Cause of the Universe;—Me,the Parabrahma the Purushottama;—Me of the lotus-like clear and large eyes, and of uniform blue cloud-hue;—Me of a resplend ence as ifa thousand suns had simultaneously shone;—Me, the Nectar-Ocean of loveliness, of arms four, broad and stout, and of effulgent orange-hued raiment,^—Me,ornate in immaculate diadem, fish-shaped ear-rings, garlands, bracelets, wristletsetc..—Me, again, the Ocean of infinite Mercy, Compassion, Beauty, Sweetness, Dignity, Bounty, Affection etc.,—Me, the Asylum of all the globes, regard less ofdifferences;—Me,the Sovereign Paramount. Further,such a heartshould be permeated with absorb inglove for Me. He \sMad-bhaktah or Mybeloved.Again lethim be madyaji—M.y worshipper:worship resulting from the delights of enjoying Me in love. K(y««=worship, means the fullness ofservice that a loving leige renders to his beloved master. Service is ofthree kinds:— (i) Aupachdrika (=externals of worship such as waving lighted camphor," fanning etc,,) (2) sdmsparsika, (tactual service, as garlanding, smearing sandal-paste, perfumes etc.,)and (3) dbhyavahdrika(=offerings, food, fruit, milk etc.) Ydga is thus rendering all kinds of pleasing services. The meaning is:letthy mind be tutored as to be ever bent on doing such loving service.' And iwx^'ex bendthyself,or prostrateto Me.Thismeans: let thy mind,—not satisfied with services rendered out of infinite love created by thy communalbliss with Me—be bent in homage and humility to Me,thy Inner Soul. Mat-pardyanah or one who hasgiven himself up,is he to whom I am the Supreme Seat(or State or Rest), or he who, independently of Me, would not exist, and therefore relies on Me.
Along with other texts, read ¢ ewe = ‘yuva-suvasah parivitd agat’ Yayus, brdkmana: VI-1-3. with reference to the personality of God.
Thus disciplining thy mind to be one-pointed towards Me, render it strong enough to be able to revel in the de- lightsofcommuning with Me.Possessed ofsuch a mind and heart {manasj thou shalt attain to Myself. The term Mmd (in the verse)stands for manas or mind. The import of the verse is: that if with such a prepared manas, thou shouldst meditate on Me, thou shouldst enjoy Me,thou shouldst serve Me, thou shouldst prostrate to Me,and shouldst trust to Me Solely, thou shouldst gain Myself. Thus, then, in conclusion, thou shalt carry on all thy worldly duties required for thy bodily subsistence, and scriptural duties,—viz-,daily,casual etc.,rites—as ifall was done to please Me,as done by one who is essentially My leige, and done, being actuated to do so, by Myself. Thou shalt ever in love be engaged in singing My praises,in My services, in bowings etc. Thou shalt contemplate that the Universe is under My rule and guidance,and subsists as essentially My appendage. Thou shalt ponder and reflect over the multitude of My loveable Attributes. Occupyingithyselfdaily,thus,in devotion ofthe afore said description,thou shalt reach Myself. OM TAT SAT. Thus closes The Ninth Discourse, Named,Rdja-vidya-Rdja-guhya- Yoga, Or The Book of Kingly Wisdom,Kingly Mystery, With Sri Rdmdnujd's Commentary thereon, Between Sri Krishna and Arjuna, In the Science of Yoga, In the Divine Wisdom ofthe Upanishads, Or the Chants of Sri Bhagavdn., The Bhagavad-Gita.
============
SRI BHAGAVAD-GITA OR THE DIVINE LAY. WITH SRf RAMANUJA'SYISISHTADVAITA COMMENTARY LECTURE X. NAMED, VIBHUTI- VISTARA-YOGA, OR THE BOOK OF DIVINE GLORIES, PrefPlf ii ^ri Ydmundchdrya. ' To cause and fan God-love,Book Ten takes to discussi His PouAr over all, and His Glories num*rous.
AJJJVI *^hagavad-G^a WITH SRI RAMANUJA'S VISISHTADVAITA COMMENTARY. THE TENTH LECTURE, NAMED VIBHUTI-VISTAR^-YOGA. OR THE BOOK OF DIVINE GLORIES. PROEM. SHAKTIorGod-lovewithitsrequirementswas treated (in Lecture IX). In order to engender such loving devotion,and nourish it, this Lecture undertakes to expatiate on the subject of the infinityof infinite Glories of Bhagavan such as unrivalled Sovereignty (or invio lable Vo'N&^aisvarya),and the governance ofthe Kosmos vesting in Him as its Soul,—the Kosmos constituting His body. SRi BHAGAVAN Continued:—
I. 'Hearken,Oofmighty arm!to Mysublimespeech, which,again,I am about todeliverforthe good ofthee,(My) beloved.' Mybeloved^ becausethou becoipestdelighted athearing Mygreatness. To theethen,for thy benefit,—viz..,toawak en in'theelovingdevotion and fan it toflame,—I shall again sublimely harangue on the amplification of My Greatness, Listen to it with rapt attention, •T^ &c, 2, ' Not the hosts of Suras, nor the Maharshis,ken My Greatness;(for)verilyam I,every way,the prior to Devas and Maharshis,' The companies of the Suras(Devas), and even the Maharshis who are capable of supersensuous perception, and are highly illuminated, know not My High Nature= prabhavamsiprabhdvam. In other words, they know not the Divine nature of My titles. My deeds. My essence, and My attributes. In every way am I the Source of the being,theintelligenceand the power possessd by them (the Devas etc). What intelligence etc., they have, is limited, being butthe measureoftheir merit awarded by Me,making them whattheyare,Devasand Devarshis,Their intelligence (or consciousness)being limited, they cannot gauge the exactitude of My nature. That knowledge concerning Me is now stated, which Devas etc., cannot conceive,—knowledge which would remove the obnoxious elements which stand in the way of Love[bhakti) growing, ^1TWI«TTft: &c, 3, 'Whoso knoweth Me as the Birthless,the Begin- ningless, the Great Kosmic Lord,—he, among mortals, is risen from ignorance, and he is delivered from all sins,' He who is never born is y4/aA=Birthless, This attri bute connotes the Lord, as contra-distinguished from the changeful non-intelligenfsubstance(matter),and the world- enmeshed intelligents {samsdri-chetandh). By the term anddi,the Lord is distinguished from the liberated souls, who,though birthless, have had a beginning for their liberated state. The liberated soul is so charac terizedfrom its having had at onetime association with evil. Hence bythe term anddiisimplied that the Lord had never such association, and occupies a position antidotal to evil. 3ruti also says:—'(He)stainless etc.'^ Thus,he who has grown wise among mortals, under stands Me(i)as essentially differentfrom,and contrary to, anything associated with evil:and(2)as the great Lord of the Kosmos,meaning the Over-lord ofthe several lords of the Kosmos. Asamtnudhah=ih& non-ignorant,or the wise ; wisdom consisting in being destitute of the hallucination in that I am equal to, or I compare with, other things, or notidentifying Me with, or conceiving Me as like unto, other things.
1, Szet: Up: Vi-19: ‘Nira- vadyam etc.
2: Bhdvand-traya = (1) Karma- bhavana, (2) Brahma-bhdvana, and (3) Ubhaya-bhdugna. Janaka and such like persons come under (1), Sanaka and such like, under (2), and Brahma and such like under (3). Con- sult Vedartha-Sangraha Pp: 312-313, (Telugu Edition) and Viskh: Pur: VI-7-48. And therefore they are all amenable to their acts.
Such a devotee is delivered from all obstructive sins preventing the development ofGod-love(or love to Me). The purportisthis:—In the world,the kingofa people is,like anyofhis people,a man himself; but he has become a rulerbysomeact(of merit):such even is the case with the king of the devas[Indra,and even the Lord ofthe mun dane egg(Demiurge=Brahma], who are all like any other ordinary worldling. Every one ofthem comesunderthe one or the otherofthe three-fold bhdvanas.* The Sruti dec- • lares;'(He)Who creates Brahma.|' The same is the case again with all those who may have even acquired the eight kinds of preter-natural powers {siddhis)."^—But He: He is the {\)loka-(2) mah-(3) esvara=\he Great Lord of the Kosmos:— (1) The Kosmos[loka)is the sum-total ofall Sentient and Non-sentient Categories, in both their conditions of latency and patency, the Sentient comprising both the bound and the freed souls;—the Kosmos that is lorded over by Him. (2) Greatness(maha)consi.sts in his being Antidotal to all that is evil, and the being the holyStorehouse oflimit less, countless, attributes ofglory. (3) Isvarah=lMTd,ot the being the Ruler,Essential; (or Rulership not coming as an adventitious condition). Hence, He is, unlike others, singular by Himself. And he who does not incur the error {=moha)of fancying Him like unto others, and so understands Me, is exempt from all sins. Thus,after showing how by meditation of the true nature of the Lord,barriers impeding the growth of Bhakti are broken down, and how,vice versa, by the removal of obstacles, Bhakti is provoked, Gita next undertakes to ex plain how Bhakti may be enkindled b}' meditating pro foundly on His greatness and sublimity, and His blessed attributes.
1. Svet: Up?: VI-8: ‘Yo brah- manam vidadhati.’ 2. (1) animd (2) makimé (3) garimd, (4) faghima, (5) vasitvam, (6) atsvaryam, (7) prapti, (8 prakd- myam., Consult Patanjala-Yoga-Sotras.
4. 'Decision, Knowledge, Disillusion, Forgiveness, • Veracity, Government, Restraint; Happines, and Affliction; Geniality and Non-geniality, Dread and Non-dread &c. 5. ' Harmlessness and Equanimity; Amiability, Aus terity and Beneficence, Fame and Notoriety: all these diversities proceed from Myself.' The varied humours or temperaments or dispositions of mankind all emane from Myself, (f. e., 1 am the Giver of those according to merit), such as:— Buddhi='DQCvavon, or the power of the mind to decide or judge. Jfldriam—Correct or certain Knowledge relating to Intelligent and Non-intelligent substances. Asammoha^'DhiWMsion or right conception, as for example,the right conception ofa pearl-mussel,as a pearl- mussel, which had before been mistaken for silver from its iridiscent nacrine shimmering. Forgiveness, or the preservation of an un disturbed state of mind against disturbing elements. 5a^'a»«=Veracity,or the quality ofthe mind to declare truth as truth for the good ofcreatures. Z?aw<i=Government or the governing or subjugating the external senses or diverting them from their wonted harmful objects. .^«/«tf=RiBstraint, or governing the Inner Organ or sense(the mind). Happiness or delightful experiences. Affliction or unpleasant experiences. Bhava = bhavanam — Uddharsha= Geniality or the blissful glow arising in the mind from a happy experience. Non-geniality or the melancholy or pensive mood into which an unpleasantexperiencethrowsthe mind. Bhayam=''DxtsA orthe direfeeling ofmisery atthe anti cipation ofan impending or approaching misfortune. AdAajyam=Non-dread or the absence of the above. ^Amjfl=HarmIessness, the being not an agent of,or
|
|||||||
|