Thursday, December 8, 2011
The
Bhagavadgita
XIII. atha trayodaśodhyāyaḥ.
(kṣetrakṣetrajñavibhāgayogaḥ)
arjuna uvāca
prakṛtiṃ puruṣaṃ caiva kṣetraṃ kṣetrajñam eva ca
etad veditum icchāmi jñānaṃ jñeyaṃ ca keśava 13.1
śrībhagavān uvāca
idaṃ śarīraṃ kaunteya kṣetram ity abhidhīyate
etad yo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ 13.2
kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata
kṣetrakṣetrajñayor jñānaṃ yat taj jñānaṃ mataṃ
mama 13.3
tat kṣetraṃ yac ca yādṛk ca yadvikāri yataś ca yat
sa ca yo yatprabhāvaś ca tat samāsena me śṛṇu 13.4
ṛṣibhir bahudhā gītaṃ chandobhir vividhaiḥ pṛthak
brahmasūtrapadaiś caiva hetumadbhir viniścitaiḥ 13.5
mahābhūtāny ahaṃkāro buddhir avyaktam eva ca
indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ 13.6
icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaś cetanā
dhṛtiḥ
etat kṣetraṃ samāsena savikāram udāhṛtam 13.7
amānitvam adambhitvam ahiṃsā kṣāntir ārjavam
ācāryopāsanaṃ śaucaṃ sthairyam ātmavinigrahaḥ
13.8
indriyārtheṣu vairāgyam anahaṃkāra eva ca
janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam 13.9
asaktir anabhiṣvaṅgaḥ putradāragṛhādiṣu
nityaṃ ca samacittatvam iṣṭāniṣṭopapattiṣu 13.10
mayi cānanyayogena bhaktir avyabhicāriṇī
viviktadeśasevitvam aratir janasaṃsadi 13.11
adhyātmajñānanityatvaṃ tattvajñānārthadarśanam
etaj jñānam iti proktam ajñānaṃ yad atonyathā 13.12
jñeyaṃ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute
anādimat paraṃ brahma na sat tan nāsad ucyate
13.13
sarvataḥ pāṇipādaṃ tat sarvatokṣiśiromukham
sarvataḥ śrutimal loke sarvam āvṛtya tiṣṭhati 13.14
sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam
asaktaṃ sarvabhṛc caiva nirguṇaṃ guṇabhoktṛ ca
13.15
bahir antaś ca bhūtānām acaraṃ caram eva ca
sūkṣmatvāt tad avijñeyaṃ dūrasthaṃ cāntike ca tat
13.16
avibhaktaṃ ca bhūteṣu vibhaktam iva ca sthitam
bhūtabhartṛ ca taj jñeyaṃ grasiṣṇu prabhaviṣṇu ca
13.17
jyotiṣām api taj jyotis tamasaḥ param ucyate
jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam
13.18
iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ sanāsataḥ
madbhakta etad vijñāya madbhāvāyopapadyate 13.19
prakṛtiṃ puruṣaṃ caiva viddhy anādi ubhāv api
vikārāñś ca guṇāṃś caiva viddhi prakṛtisaṃbhavān
13.20
kārya kāraṇa kartṛtve hetuḥ prakṛtir ucyate
puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve hetur ucyate
13.21
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijān guṇān
kāraṇaṃ guṇasaṅgosya sadasadyonijanmasu 13.22
upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ
paramātmeti cāpyukto dehesmin puruṣaḥ paraḥ 13.23
ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha
sarvathā vartamānopi na sa bhūyobhijāyate 13.24
dhyānenātmani paśyanti kecid ātmānam ātmanā
anye sāṃkhyena yogena karmayogena cāpare 13.25
anye tv evam ajānantaḥ śrutvānyebhya upāsate
tepi cātitaranty eva mṛtyuṃ śrutiparāyaṇāḥ 13.26
yāvat saṃjāyate kiṃcit sattvaṃ sthāvarajaṅgamam
kṣetrakṣetrajñasaṃyogāt tad viddhi bharatarṣabha
13.27
samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram
vinaśyatsv avinaśyantaṃ yaḥ paśyati sa paśyati 13.28
samaṃ paśyan hi sarvatra samavasthitam īśvaram
na hinasty ātmanātmānaṃ tato yāti parāṃ gatim
13.29
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ
yaḥ paśyati tathātmānam akartāraṃ sa paśyati 13.30
yadā bhūtapṛthagbhāvam ekastham anupaśyati
tata eva ca vistāraṃ brahma saṃpadyate tadā 13.31
anāditvān nirguṇatvāt paramātmāyam avyayaḥ
śarīrasthopi kaunteya na karoti na lipyate 13.32
yathā sarvagataṃ saukṣmyād ākāśaṃ nopalipyate
sarvatrāvasthito dehe tathātmā nopalipyate 13.33
yathā prakāśayaty ekaḥ kṛtsnaṃ lokam imaṃ raviḥ
kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata
13.34
kṣetrakṣetrajñayor evam antaraṃ jñānacakṣuṣā
bhūtaprakṛtimokṣaṃ ca ye vidur yānti te param 13.35
(kṣetrakṣetrajñavibhāgayogaḥ)
arjuna uvāca
prakṛtiṃ puruṣaṃ caiva kṣetraṃ kṣetrajñam eva ca
etad veditum icchāmi jñānaṃ jñeyaṃ ca keśava 13.1
śrībhagavān uvāca
idaṃ śarīraṃ kaunteya kṣetram ity abhidhīyate
etad yo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ 13.2
kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata
kṣetrakṣetrajñayor jñānaṃ yat taj jñānaṃ mataṃ
mama 13.3
tat kṣetraṃ yac ca yādṛk ca yadvikāri yataś ca yat
sa ca yo yatprabhāvaś ca tat samāsena me śṛṇu 13.4
ṛṣibhir bahudhā gītaṃ chandobhir vividhaiḥ pṛthak
brahmasūtrapadaiś caiva hetumadbhir viniścitaiḥ 13.5
mahābhūtāny ahaṃkāro buddhir avyaktam eva ca
indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ 13.6
icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaś cetanā
dhṛtiḥ
etat kṣetraṃ samāsena savikāram udāhṛtam 13.7
amānitvam adambhitvam ahiṃsā kṣāntir ārjavam
ācāryopāsanaṃ śaucaṃ sthairyam ātmavinigrahaḥ
13.8
indriyārtheṣu vairāgyam anahaṃkāra eva ca
janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam 13.9
asaktir anabhiṣvaṅgaḥ putradāragṛhādiṣu
nityaṃ ca samacittatvam iṣṭāniṣṭopapattiṣu 13.10
mayi cānanyayogena bhaktir avyabhicāriṇī
viviktadeśasevitvam aratir janasaṃsadi 13.11
adhyātmajñānanityatvaṃ tattvajñānārthadarśanam
etaj jñānam iti proktam ajñānaṃ yad atonyathā 13.12
jñeyaṃ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute
anādimat paraṃ brahma na sat tan nāsad ucyate
13.13
sarvataḥ pāṇipādaṃ tat sarvatokṣiśiromukham
sarvataḥ śrutimal loke sarvam āvṛtya tiṣṭhati 13.14
sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam
asaktaṃ sarvabhṛc caiva nirguṇaṃ guṇabhoktṛ ca
13.15
bahir antaś ca bhūtānām acaraṃ caram eva ca
sūkṣmatvāt tad avijñeyaṃ dūrasthaṃ cāntike ca tat
13.16
avibhaktaṃ ca bhūteṣu vibhaktam iva ca sthitam
bhūtabhartṛ ca taj jñeyaṃ grasiṣṇu prabhaviṣṇu ca
13.17
jyotiṣām api taj jyotis tamasaḥ param ucyate
jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam
13.18
iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ sanāsataḥ
madbhakta etad vijñāya madbhāvāyopapadyate 13.19
prakṛtiṃ puruṣaṃ caiva viddhy anādi ubhāv api
vikārāñś ca guṇāṃś caiva viddhi prakṛtisaṃbhavān
13.20
kārya kāraṇa kartṛtve hetuḥ prakṛtir ucyate
puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve hetur ucyate
13.21
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijān guṇān
kāraṇaṃ guṇasaṅgosya sadasadyonijanmasu 13.22
upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ
paramātmeti cāpyukto dehesmin puruṣaḥ paraḥ 13.23
ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha
sarvathā vartamānopi na sa bhūyobhijāyate 13.24
dhyānenātmani paśyanti kecid ātmānam ātmanā
anye sāṃkhyena yogena karmayogena cāpare 13.25
anye tv evam ajānantaḥ śrutvānyebhya upāsate
tepi cātitaranty eva mṛtyuṃ śrutiparāyaṇāḥ 13.26
yāvat saṃjāyate kiṃcit sattvaṃ sthāvarajaṅgamam
kṣetrakṣetrajñasaṃyogāt tad viddhi bharatarṣabha
13.27
samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram
vinaśyatsv avinaśyantaṃ yaḥ paśyati sa paśyati 13.28
samaṃ paśyan hi sarvatra samavasthitam īśvaram
na hinasty ātmanātmānaṃ tato yāti parāṃ gatim
13.29
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ
yaḥ paśyati tathātmānam akartāraṃ sa paśyati 13.30
yadā bhūtapṛthagbhāvam ekastham anupaśyati
tata eva ca vistāraṃ brahma saṃpadyate tadā 13.31
anāditvān nirguṇatvāt paramātmāyam avyayaḥ
śarīrasthopi kaunteya na karoti na lipyate 13.32
yathā sarvagataṃ saukṣmyād ākāśaṃ nopalipyate
sarvatrāvasthito dehe tathātmā nopalipyate 13.33
yathā prakāśayaty ekaḥ kṛtsnaṃ lokam imaṃ raviḥ
kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata
13.34
kṣetrakṣetrajñayor evam antaraṃ jñānacakṣuṣā
bhūtaprakṛtimokṣaṃ ca ye vidur yānti te param 13.35
THIRTEENTH CHAPTER
Arjuna said:
Prakriti and Purusha, also the Kshetra and the knower of the Kshetra,
knowledge, and that which ought to be known—these, O Keshava, I desire to
learn. 1
The Blessed Lord said:
1. This body, O son of Kunti, is called Kshetra, and he who knows it is
called Kshetrajna by those who know of them (Kshetra and Kshetrajna). 1
2. Me do thou also know, O descendant of Bharata, to be Kshetrajna in all
Kshetras. The knowledge of Kshetra and Kshetrajna is considered by Me to be the
knowledge.
3. What the Kshetra is, what its properties are, what are its modifications,
what effects arise from what causes, and also who He is and what His powers
are, that hear from Me in brief. 3
4. (This truth) has been sung by Rishis in many ways, in various distinctive
chants, in passages indicative of Brahman, full of reasoning, and convincing.
5-6. The great Elements, Egoism, Intellect, as also the Unmanifested (Mulâ
Prakriti), the ten senses and the one (mind), and the five objects of the
senses; desire, hatred, pleasure, pain, the, aggregate, intelligence,
fortitude,—the Kshetra has been thus briefly described with its
modifications. 5
7. Humility, unpretentiousness, non-injury, forbearance, uprightness,
service to the teacher, purity, steadiness, self-control; 7
8. The renunciation of sense-objects, and also absence of egoism; reflection
on the evils of birth, death, old age, sickness and pain; 8
9. Non-attachment, non-identification of self with son, wife, home, and the
rest, and constant even-mindedness in the occurrence of the desirable and the
un-undesirable; 9
10. Unswerving devotion to Me by the Yoga of non-separation, resort to
sequestered places, distaste for the society of men; 10
11. Constant application to spiritual knowledge, understanding of the end of
true knowledge: this is declared to be knowledge, and what is opposed to it is
ignorance. 11
12. I shall describe that which has to be known, knowing which one attains
to immortality, the beginningless Supreme Brahman. It is called neither being
nor non-being.
13. With hands and feet everywhere, with eyes, heads and mouths everywhere,
with ears everywhere in the universe,—That exists pervading all.
14. Shining by the functions of all the
senses, yet without the senses; Absolute, yet sustaining all; devoid of
Gunas, yet their experiencer.
15. Without and within (all) beings; the unmoving and also the moving;
because of Its subtlety incomprehensible; It is far and near. 15
16. Impartible, yet It exists as if divided in beings: It is to be known as
sustaining beings; and devouring, as well as generating (them). 16
17. The Light even of lights, It is said to be beyond darkness; Knowledge,
and the One Thing to be known, the Goal of' knowledge, dwelling in the hearts
of all. 17
18. Thus Kshetra, knowledge, and that which has to be known, have been
briefly stated. Knowing this, My devotee is fitted for My state.
19. Know thou that Prakriti and Purusha are both beginningless; and know
thou also that all modifications and Gunas are born of Prakriti. 19
20. In the production of the body and the senses, Prakriti is said to be the
cause; in the experience of pleasure and pain, Purusha is said to be the
cause. 20
21. Purusha seated in Prakriti, experiences the Gunas born of Prakriti; the
reason of his birth in good and evil wombs is his attachment to the
Gunas. 21
22. And the Supreme Purusha in this body is also called the Looker-on, the
Permitter, the Supporter, the Experiencer, the Great Lord, and the Highest
Self. 22
23. He who thus knows the Purusha and Prakriti together with the Gunas,
whatever his life, is not born again. 23
24. Some by meditation behold the Self in their own intelligence by the
purified heart, others by the path of knowledge, others again by Karma Yoga.
25. Others again not knowing thus, worship as they have heard from others.
[paragraph
continues] Even these go beyond death, regarding what they have
heard as the Supreme Refuge. 25
26. Whatever being is born, the moving or the unmoving, O bull of the
Bhâratas, know it to be from the union of Kshetra and Kshetrajna. 26
27. He sees, who sees the Lord Supreme, existing equally in all beings,
deathless in the dying.
28. Since seeing the Lord equally existent everywhere, he injures not Self
by self, and so goes to the highest Goal. 28
29. He sees, who sees that all actions are done by Prakriti alone and that
the Self is actionless.
30. When he sees the separate existence of all beings inherent in the One,
and their expansion from That (One) alone, he then becomes Brahman.
31. Being without beginning and devoid of Gunas, this Supreme Self,
immutable, O son of Kunti, though existing in the body neither acts nor is
affected. 31
32. As the all-pervading Akâsha, because of its subtlety, is not tainted, so
the Self existent in the body everywhere is not tainted.
33. As the one sun illumines all this world, so does He who abides in the
Kshetra, O descendant of Bharata, illumine the whole Kshetra.
34. They who thus with the eye of knowledge perceive the distinction between
the Kshetra and the Kshetrajna, and also the emancipation from the Prakriti of
beings, they go to the Supreme. 34
The end of the thirteenth chapter designated, The Discrimination of the Kshetra and the Kshetrajna.
CHAPTER XIII
Of Religion by Separation of Matter and Spirit
Arjuna. Now would I hear, O gracious Kesava!
Of Life which seems, and Soul beyond, which sees,
And what it is we know- or think to know.
Krishna. Yea! Son of Kunti! for this flesh ye see
Is Kshetra, is the field where Life disports;
And that which views and knows it is the Soul,
Kshetrajna. In all "fields," thou Indian prince!
I am Kshetrajna. I am what surveys!
Only that knowledge knows which knows the known
By the knower! What it is, that "field" of life,
What qualities it hath, and whence it is,
And why it changeth, and the faculty
That wotteth it, the mightiness of this,
And how it wotteth- hear these things from Me!
Of Life which seems, and Soul beyond, which sees,
And what it is we know- or think to know.
Krishna. Yea! Son of Kunti! for this flesh ye see
Is Kshetra, is the field where Life disports;
And that which views and knows it is the Soul,
Kshetrajna. In all "fields," thou Indian prince!
I am Kshetrajna. I am what surveys!
Only that knowledge knows which knows the known
By the knower! What it is, that "field" of life,
What qualities it hath, and whence it is,
And why it changeth, and the faculty
That wotteth it, the mightiness of this,
And how it wotteth- hear these things from Me!
The elements, the conscious life, the mind,
The unseen vital force, the nine strange gates
Of the body, and the five domains of sense;
Desire, dislike, pleasure and pain, and thought
Deep-woven, and persistency of being;
These all are wrought on Matter by the Soul!
The unseen vital force, the nine strange gates
Of the body, and the five domains of sense;
Desire, dislike, pleasure and pain, and thought
Deep-woven, and persistency of being;
These all are wrought on Matter by the Soul!
Humbleness, truthfulness, and harmlessness,
Patience and honour, reverence for the wise.
Purity, constancy, control of self,
Contempt of sense-delights, self-sacrifice,
Perception of the certitude of ill
In birth, death, age, disease, suffering, and sin;
Detachment, lightly holding unto home,
Children, and wife, and all that bindeth men;
An ever-tranquil heart in fortunes good
And fortunes evil, with a will set firm
To worship Me- Me only! ceasing not;
Loving all solitudes, and shunning noise
Of foolish crowds; endeavours resolute
To reach perception of the Utmost Soul,
And grace to understand what gain it were
So to attain,- this is true Wisdom, Prince!
And what is otherwise is ignorance!
Patience and honour, reverence for the wise.
Purity, constancy, control of self,
Contempt of sense-delights, self-sacrifice,
Perception of the certitude of ill
In birth, death, age, disease, suffering, and sin;
Detachment, lightly holding unto home,
Children, and wife, and all that bindeth men;
An ever-tranquil heart in fortunes good
And fortunes evil, with a will set firm
To worship Me- Me only! ceasing not;
Loving all solitudes, and shunning noise
Of foolish crowds; endeavours resolute
To reach perception of the Utmost Soul,
And grace to understand what gain it were
So to attain,- this is true Wisdom, Prince!
And what is otherwise is ignorance!
Now will I speak of knowledge best to know-
That Truth which giveth man Amrit to drink,
The Truth of HIM, the Para-Brahm, the All,
The Uncreated; not Asat, nor Sat,
Not Form, nor the Unformed; yet both, and more;-
Whose hands are everywhere, and everywhere
Planted His feet, and everywhere His eyes
Beholding, and His ears in every place
Hearing, and all His faces everywhere
Enlightening and encompassing His worlds.
Glorified in the senses He hath given,
Yet beyond sense He is; sustaining all,
Yet dwells He unattached: of forms and modes
Master, yet neither form nor mode hath He;
He is within all beings- and without-
Motionless, yet still moving; not discerned
For subtlety of instant presence; close
To all, to each; yet measurelessly far!
Not manifold, and yet subsisting still
In all which lives; for ever to be known
As the Sustainer, yet, at the End of Times,
He maketh all to end- and re-creates.
The Light of Lights He is, in the heart of the Dark
Shining eternally. Wisdom He is
And Wisdom's way, and Guide of all the wise,
Planted in every heart.
That Truth which giveth man Amrit to drink,
The Truth of HIM, the Para-Brahm, the All,
The Uncreated; not Asat, nor Sat,
Not Form, nor the Unformed; yet both, and more;-
Whose hands are everywhere, and everywhere
Planted His feet, and everywhere His eyes
Beholding, and His ears in every place
Hearing, and all His faces everywhere
Enlightening and encompassing His worlds.
Glorified in the senses He hath given,
Yet beyond sense He is; sustaining all,
Yet dwells He unattached: of forms and modes
Master, yet neither form nor mode hath He;
He is within all beings- and without-
Motionless, yet still moving; not discerned
For subtlety of instant presence; close
To all, to each; yet measurelessly far!
Not manifold, and yet subsisting still
In all which lives; for ever to be known
As the Sustainer, yet, at the End of Times,
He maketh all to end- and re-creates.
The Light of Lights He is, in the heart of the Dark
Shining eternally. Wisdom He is
And Wisdom's way, and Guide of all the wise,
Planted in every heart.
So have I told
Of Life's stuff, and the moulding, and the lore
To comprehend. Whoso, adoring Me,
Perceiveth this, shall surely come to Me!
Of Life's stuff, and the moulding, and the lore
To comprehend. Whoso, adoring Me,
Perceiveth this, shall surely come to Me!
Know thou that Nature and the Spirit both
Have no beginning! Know that qualities
And changes of them are by Nature wrought;
That Nature puts to work the acting frame,
But Spirit doth inform it, and so cause
Feeling of pain and pleasure. Spirit, linked
To moulded matter, entereth into bond
With qualities by Nature framed, and, thus
Married to matter, breeds the birth again
In good or evil yonis.
Yet is this-
Yea! in its bodily prison!- Spirit pure,
Spirit supreme; surveying, governing,
Guarding, possessing; Lord and Master still
PURUSHA, Ultimate, One Soul with Me.
Have no beginning! Know that qualities
And changes of them are by Nature wrought;
That Nature puts to work the acting frame,
But Spirit doth inform it, and so cause
Feeling of pain and pleasure. Spirit, linked
To moulded matter, entereth into bond
With qualities by Nature framed, and, thus
Married to matter, breeds the birth again
In good or evil yonis.
Yet is this-
Yea! in its bodily prison!- Spirit pure,
Spirit supreme; surveying, governing,
Guarding, possessing; Lord and Master still
PURUSHA, Ultimate, One Soul with Me.
Whoso thus knows himself, and knows his soul
PURUSHA, working through the qualities
With Nature's modes, the light hath come for him!
Whatever flesh he bears, never again
Shall he take on its load. Some few there be
By meditation find the Soul in Self
Self-schooled; and some by long philosophy
And holy life reach thither; some by works:
Some, never so attaining, hear of light
From other lips, and seize, and cleave to it
Worshipping; yea! and those- to teaching true-
Overpass Death!
Wherever, Indian Prince!
Life is- of moving things, or things unmoved,
Plant or still seed- know, what is there hath grown
By bond of Matter and of Spirit: Know
He sees indeed who sees in all alike
The living, lordly Soul; the Soul Supreme,
Imperishable amid the Perishing:
For, whoso thus beholds, in every place,
In every form, the same, one, Living Life,
Doth no more wrongfulness unto himself,
But goes the highest road which brings to bliss.
Seeing, he sees, indeed, who sees that works
Are Nature's wont, for Soul to practise by
Acting, yet not the agent; sees the mass
Of separate living things- each of its kind-
Issue from One, and blend again to One:
Then hath he BRAHMA, he attains!
O Prince!
That Ultimate, High Spirit, Uncreate,
Unqualified, even when it entereth flesh
Taketh no stain of acts, worketh in nought!
Like to th' ethereal air, pervading all,
Which, for sheer subtlety, avoideth taint,
The subtle Soul sits everywhere, unstained:
Like to the light of the all-piercing sun
[Which is not changed by aught it shines upon,]
The Soul's light shineth pure in every place;
And they who, by such eye of wisdom, see
How Matter, and what deals with it, divide;
And how the Spirit and the flesh have strife,
Those wise ones go the way which leads to Life!
PURUSHA, working through the qualities
With Nature's modes, the light hath come for him!
Whatever flesh he bears, never again
Shall he take on its load. Some few there be
By meditation find the Soul in Self
Self-schooled; and some by long philosophy
And holy life reach thither; some by works:
Some, never so attaining, hear of light
From other lips, and seize, and cleave to it
Worshipping; yea! and those- to teaching true-
Overpass Death!
Wherever, Indian Prince!
Life is- of moving things, or things unmoved,
Plant or still seed- know, what is there hath grown
By bond of Matter and of Spirit: Know
He sees indeed who sees in all alike
The living, lordly Soul; the Soul Supreme,
Imperishable amid the Perishing:
For, whoso thus beholds, in every place,
In every form, the same, one, Living Life,
Doth no more wrongfulness unto himself,
But goes the highest road which brings to bliss.
Seeing, he sees, indeed, who sees that works
Are Nature's wont, for Soul to practise by
Acting, yet not the agent; sees the mass
Of separate living things- each of its kind-
Issue from One, and blend again to One:
Then hath he BRAHMA, he attains!
O Prince!
That Ultimate, High Spirit, Uncreate,
Unqualified, even when it entereth flesh
Taketh no stain of acts, worketh in nought!
Like to th' ethereal air, pervading all,
Which, for sheer subtlety, avoideth taint,
The subtle Soul sits everywhere, unstained:
Like to the light of the all-piercing sun
[Which is not changed by aught it shines upon,]
The Soul's light shineth pure in every place;
And they who, by such eye of wisdom, see
How Matter, and what deals with it, divide;
And how the Spirit and the flesh have strife,
Those wise ones go the way which leads to Life!
HERE ENDETH CHAPTER XIII OF THE
BHAGAVAD-GITA,
Entitled "Kshetrakshetrajnavibhagayog,"
Or "The Book of Religion by Separation of Matter and Spirit."
BHAGAVAD-GITA,
Entitled "Kshetrakshetrajnavibhagayog,"
Or "The Book of Religion by Separation of Matter and Spirit."
Chapter : 14
XIV. atha caturdaśodhyāyaḥ.
(guṇatrayavibhāgayogaḥ)
śrībhagavān uvāca
paraṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānam
uttamam
yaj jñātvā munayaḥ sarve parāṃ siddhim ito gatāḥ
14.1
idaṃ jñānam upāśritya mama sādharmyam āgatāḥ
sargepi nopajāyante pralaye na vyathanti ca 14.2
mama yonir mahad brahma tasmin garbhaṃ dadhāmy
aham
saṃbhavaḥ sarvabhūtānāṃ tato bhavati bhārata 14.3
sarvayoniṣu kaunteya mūrtayaḥ saṃbhavanti yāḥ
tāsāṃ brahma mahad yonir ahaṃ bījapradaḥ pitā 14.4
sattvaṃ rajas tama iti guṇāḥ prakṛtisambhavāḥ
nibadhnanti mahābāho dehe dehinam avyayam 14.5
tatra sattvaṃ nirmalatvāt prakāśakam anāmayam
sukhasaṅgena badhnāti jñānasaṅgena cānagha 14.6
rajo rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam
tan nibadhnāti kaunteya karmasaṅgena dehinam 14.7
tamas tv ajñānajaṃ viddhi mohanaṃ sarvadehinām
pramādālasyanidrābhis tan nibadhnāti bhārata 14.8
sattvaṃ sukhe saṃjayati rajaḥ karmaṇi bhārata
jñānam āvṛtya tu tamaḥ pramāde saṃjayaty uta 14.9
rajas tamaś cābhibhūya sattvaṃ bhavati bhārata
rajaḥ sattvaṃ tamaś caiva tamaḥ sattvaṃ rajas tathā
14.10
sarvadvāreṣu dehesmin prakāśa upajāyate
jñānaṃ yadā tadā vidyād vivṛddhaṃ sattvam ity uta
14.11
lobhaḥ pravṛttir ārambhaḥ karmaṇām aśamaḥ spṛhā
rajasy etāni jāyante vivṛddhe bharatarṣabha 14.12
aprakāśopravṛttiś ca pramādo moha eva ca
tamasy etāni jāyante vivṛddhe kurunandana 14.13
yadā sattve pravṛddhe tu pralayaṃ yāti dehabhṛt
tadottamavidāṃ lokān amalān pratipadyate 14.14
rajasi pralayaṃ gatvā karmasaṅgiṣu jāyate
tathā pralīnas tamasi mūḍhayoniṣu jāyate 14.15
karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam
rajasas tu phalaṃ duḥkham ajñānaṃ tamasaḥ phalam
14.16
sattvāt saṃjāyate jñānaṃ rajaso lobha eva ca
pramādamohau tamaso bhavatojñānam eva ca 14.17
ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti
rājasāḥ
jaghanyaguṇavṛttisthā adho gacchhanti tāmasāḥ 14.18
nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati
guṇebhyaś ca paraṃ vetti madbhāvaṃ sodhigacchhati
14.19
guṇān etān atītya trīn dehī dehasamudbhavān
janmamṛtyujarāduḥkhair vimuktomṛtam aśnute 14.20
arjuna uvāca
kair liṅgais trīn guṇān etān atīto bhavati prabho
kimācāraḥ kathaṃ caitāṃs trīn guṇān ativartate 14.21
śrībhagavān uvāca
prakāśaṃ ca pravṛttiṃ ca moham eva ca pāṇḍava
ta dveṣṭi saṃpravṛttāni na nivṛttāni kāṅkṣati 14.22
udāsīnavad āsīno guṇair yo na vicālyate
guṇā vartanta ity eva yovatiṣṭhati neṅgate 14.23
samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ
tulyapriyāpriyo dhīras tulyanindātmasaṃstutiḥ 14.24
mānāpamānayos tulyas tulyo mitrāripakṣayoḥ
sarvārambhaparityāgī guṇātītaḥ sa ucyate 14.25
māṃ ca yovyabhicāreṇa bhaktiyogena sevate
sa guṇān samatītyaitān brahmabhūyāya kalpate 14.26
brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca
śāśvatasya ca dharmasya sukhasyaikāntikasya ca 14.27
(guṇatrayavibhāgayogaḥ)
śrībhagavān uvāca
paraṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānam
uttamam
yaj jñātvā munayaḥ sarve parāṃ siddhim ito gatāḥ
14.1
idaṃ jñānam upāśritya mama sādharmyam āgatāḥ
sargepi nopajāyante pralaye na vyathanti ca 14.2
mama yonir mahad brahma tasmin garbhaṃ dadhāmy
aham
saṃbhavaḥ sarvabhūtānāṃ tato bhavati bhārata 14.3
sarvayoniṣu kaunteya mūrtayaḥ saṃbhavanti yāḥ
tāsāṃ brahma mahad yonir ahaṃ bījapradaḥ pitā 14.4
sattvaṃ rajas tama iti guṇāḥ prakṛtisambhavāḥ
nibadhnanti mahābāho dehe dehinam avyayam 14.5
tatra sattvaṃ nirmalatvāt prakāśakam anāmayam
sukhasaṅgena badhnāti jñānasaṅgena cānagha 14.6
rajo rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam
tan nibadhnāti kaunteya karmasaṅgena dehinam 14.7
tamas tv ajñānajaṃ viddhi mohanaṃ sarvadehinām
pramādālasyanidrābhis tan nibadhnāti bhārata 14.8
sattvaṃ sukhe saṃjayati rajaḥ karmaṇi bhārata
jñānam āvṛtya tu tamaḥ pramāde saṃjayaty uta 14.9
rajas tamaś cābhibhūya sattvaṃ bhavati bhārata
rajaḥ sattvaṃ tamaś caiva tamaḥ sattvaṃ rajas tathā
14.10
sarvadvāreṣu dehesmin prakāśa upajāyate
jñānaṃ yadā tadā vidyād vivṛddhaṃ sattvam ity uta
14.11
lobhaḥ pravṛttir ārambhaḥ karmaṇām aśamaḥ spṛhā
rajasy etāni jāyante vivṛddhe bharatarṣabha 14.12
aprakāśopravṛttiś ca pramādo moha eva ca
tamasy etāni jāyante vivṛddhe kurunandana 14.13
yadā sattve pravṛddhe tu pralayaṃ yāti dehabhṛt
tadottamavidāṃ lokān amalān pratipadyate 14.14
rajasi pralayaṃ gatvā karmasaṅgiṣu jāyate
tathā pralīnas tamasi mūḍhayoniṣu jāyate 14.15
karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam
rajasas tu phalaṃ duḥkham ajñānaṃ tamasaḥ phalam
14.16
sattvāt saṃjāyate jñānaṃ rajaso lobha eva ca
pramādamohau tamaso bhavatojñānam eva ca 14.17
ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti
rājasāḥ
jaghanyaguṇavṛttisthā adho gacchhanti tāmasāḥ 14.18
nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati
guṇebhyaś ca paraṃ vetti madbhāvaṃ sodhigacchhati
14.19
guṇān etān atītya trīn dehī dehasamudbhavān
janmamṛtyujarāduḥkhair vimuktomṛtam aśnute 14.20
arjuna uvāca
kair liṅgais trīn guṇān etān atīto bhavati prabho
kimācāraḥ kathaṃ caitāṃs trīn guṇān ativartate 14.21
śrībhagavān uvāca
prakāśaṃ ca pravṛttiṃ ca moham eva ca pāṇḍava
ta dveṣṭi saṃpravṛttāni na nivṛttāni kāṅkṣati 14.22
udāsīnavad āsīno guṇair yo na vicālyate
guṇā vartanta ity eva yovatiṣṭhati neṅgate 14.23
samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ
tulyapriyāpriyo dhīras tulyanindātmasaṃstutiḥ 14.24
mānāpamānayos tulyas tulyo mitrāripakṣayoḥ
sarvārambhaparityāgī guṇātītaḥ sa ucyate 14.25
māṃ ca yovyabhicāreṇa bhaktiyogena sevate
sa guṇān samatītyaitān brahmabhūyāya kalpate 14.26
brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca
śāśvatasya ca dharmasya sukhasyaikāntikasya ca 14.27
FOURTEENTH CHAPTER
The Blessed Lord said:
1. Again shall I tell thee that supreme knowledge which is above all
knowledge, having known which all the Munis have attained to high perfection
after this life. 1
2. They who having devoted themselves to this knowledge, have attained to My
Being, are neither born at the time of creation, nor are they troubled at the
time of dissolution.
3. My womb is the great Prakriti; in that I place the germ; from thence, O
descendant of Bharata, is the birth of all beings. 3
4. Whatever forms are produced, O son of Kunti, in all the wombs, the great
Prakriti is their womb, and I the seed-giving Father.
5. Sattva, Rajas, and Tamas,—these Gunas, O mighty-armed, born of Prakriti,
bind fast in the body the indestructible embodied one. 5
6. Of these Sattva, from its stainlessness luminous and free from evil,
binds, O sinless one, by attachment to happiness, and by attachment to
knowledge. 6
7. Know Rajas to be of the nature of passion, giving rise to thirst and
attachment;
it binds fast, O son of Kunti, the embodied one, by attachment to
action. 7
8. And know Tamas to be born of ignorance, stupefying all embodied beings;
it binds fast, O descendant of Bharata, by miscomprehension, indolence, and
sleep. 8
9. Sattva attaches to happiness, and Rajas to action, O descendant of
Bharata; while Tamas, verily, shrouding discrimination, attaches to
miscomprehension.
10. Sattva arises, O descendant of Bharata, predominating over Rajas and
'Tamas; and Rajas over Sattva and Tamas; so, Tamas over Sattva and Rajas. 10
11. When through every sense in this body, the light of intelligence shines,
then it should be known that Sattva is predominant. 11
12. Greed, activity, the undertaking of actions, unrest, longing—these arise
when Rajas is predominant, O bull of the: Bhâratas. 12
13. Darkness, inertness, miscomprehension, and delusion,—these arise when
Tamas is predominant, O descendant of Kuru. 13
14. If the embodied one meets death when Sattva is predominant, then he
attains to the spotless regions of the worshippers of the Highest. 14
15. Meeting death in Rajas he is born among those attached to action; so
dying in Tamas, he is born in the wombs of the irrational. 15
16. The fruit of good action, they say, is Sâttvika and pure; verily, the
fruit of Rajas is pain, and ignorance is the fruit of Tamas. 16
17. From Sattva arises wisdom, and greed from Rajas; miscomprehension,
delusion and ignorance arise from Tamas.
18. The Sattva-abiding go upwards; the Râjasika dwell in the middle; and the
Tâmasika, abiding in the function. of the lowest Guna, go downwards.
19. When the seer beholds no agent other than the Gunas and knows That which
is higher than the Gunas, he attains to My being. 19
20. The embodied one having gone beyond these three Gunas out of which the
body is evolved, is freed from birth, death, decay and pain, and attains to
immortality.
Arjuna said:
21. By what marks, O Lord, is he (known) who has gone beyond these three
Gunas? What is his conduct, and how does he pass beyond these three Gunas?
The Blessed Lord said:
22. He who hates not the appearance of light, (the effect of Sattva),
activity (the effect of Rajas), and delusion (the effect of Tamas), (in his own
mind), O Pândava, nor longs for them when absent; 22
23. He who, sitting like one unconcerned, is moved not by the Gunas, who,
knowing that the Gunas operate, is Self-centred and swerves not;
24. Alike in pleasure and pain, Self-abiding, regarding a clod of earth, a
stone and gold alike; the same to agreeable and disagreeable, firm, the same in
censure and, praise; 24
25. The same in honour and disgrace, the same to friend and foe,
relinquishing all undertakings—he is said to have gone beyond the Gunas. 25
26. And he who serves Me with an unswerving devotion, he, going beyond the
Gunas, is fitted for becoming Brahman. 26
27. For I am the abode of Brahman, the Immortal and Immutable, of everlasting
Dharma and of Absolute Bliss. 27
The end of the fourteenth chapter designated, The Discrimination of the Three Gunas.
CHAPTER XIV
Of Religion by Separation from the Qualities
Krishna. Yet farther will I
open unto thee
This wisdom of all wisdoms, uttermost,
The which possessing, all My saints have passed
To perfectness. On such high verities
Reliant, rising into fellowship
With Me, they are not born again at birth
Of Kalpas, nor at Pralyas suffer change!
This wisdom of all wisdoms, uttermost,
The which possessing, all My saints have passed
To perfectness. On such high verities
Reliant, rising into fellowship
With Me, they are not born again at birth
Of Kalpas, nor at Pralyas suffer change!
This Universe the womb is where I plant
Seed of all lives! Thence, Prince of India, comes
Birth to all beings! Whoso, Kunti's Son!
Mothers each mortal form, Brahma conceives,
And I am He that fathers, sending seed!
Seed of all lives! Thence, Prince of India, comes
Birth to all beings! Whoso, Kunti's Son!
Mothers each mortal form, Brahma conceives,
And I am He that fathers, sending seed!
Sattwan, Raias, and Tamas, so are named
The qualities of Nature, "Soothfastness,"
"Passion," and "Ignorance." These three bind down
The changeless Spirit in the changeful flesh.
Whereof sweet "Soothfastness," by purity
Living unsullied and enlightened, binds
The sinless Soul to happiness and truth;
And Passion, being kin to appetite,
And breeding impulse and propensity,
Binds the embodied Soul, O Kunti's Son!
By tie of works. But Ignorance, begot
Of Darkness, blinding mortal men, binds down
Their souls to stupor, sloth, and drowsiness.
Yea, Prince of India! Soothfastness binds souls
In pleasant wise to flesh; and Passion binds
By toilsome strain; but Ignorance, which blots
The beams of wisdom, binds the soul to sloth.
Passion and Ignorance, once overcome,
Leave Soothfastness, O Bharata! Where this
With Ignorance are absent, Passion rules;
And Ignorance in hearts not good nor quick.
When at all gateways of the Body shines
The Lamp of Knowledge, then may one see well
Soothfastness settled in that city reigns;
Where longing is, and ardour, and unrest,
Impulse to strive and gain, and avarice,
Those spring from Passion- Prince!- engrained; and where
Darkness and dulness, sloth and stupor are,
'Tis Ignorance hath caused them, Kuru Chief!
The qualities of Nature, "Soothfastness,"
"Passion," and "Ignorance." These three bind down
The changeless Spirit in the changeful flesh.
Whereof sweet "Soothfastness," by purity
Living unsullied and enlightened, binds
The sinless Soul to happiness and truth;
And Passion, being kin to appetite,
And breeding impulse and propensity,
Binds the embodied Soul, O Kunti's Son!
By tie of works. But Ignorance, begot
Of Darkness, blinding mortal men, binds down
Their souls to stupor, sloth, and drowsiness.
Yea, Prince of India! Soothfastness binds souls
In pleasant wise to flesh; and Passion binds
By toilsome strain; but Ignorance, which blots
The beams of wisdom, binds the soul to sloth.
Passion and Ignorance, once overcome,
Leave Soothfastness, O Bharata! Where this
With Ignorance are absent, Passion rules;
And Ignorance in hearts not good nor quick.
When at all gateways of the Body shines
The Lamp of Knowledge, then may one see well
Soothfastness settled in that city reigns;
Where longing is, and ardour, and unrest,
Impulse to strive and gain, and avarice,
Those spring from Passion- Prince!- engrained; and where
Darkness and dulness, sloth and stupor are,
'Tis Ignorance hath caused them, Kuru Chief!
Moreover, when a soul departeth, fixed
In Soothfastness, it goeth to the place-
Perfect and pure- of those that know all Truth.
If it departeth in set habitude
Of Impulse, it shall pass into the world
Of spirits tied to works; and, if it dies
In hardened Ignorance, that blinded soul
Is born anew in some unlighted womb.
In Soothfastness, it goeth to the place-
Perfect and pure- of those that know all Truth.
If it departeth in set habitude
Of Impulse, it shall pass into the world
Of spirits tied to works; and, if it dies
In hardened Ignorance, that blinded soul
Is born anew in some unlighted womb.
The fruit of Soothfastness is true and sweet;
The fruit of lusts is pain and toil; the fruit
Of Ignorance is deeper darkness. Yea!
For Light brings light, and Passion ache to have;
And gloom, bewilderments, and ignorance
Grow forth from Ignorance. Those of the first
Rise ever higher; those of the second mode
Take a mid place; the darkened souls sink back
To lower deeps, loaded with witlessness!
The fruit of lusts is pain and toil; the fruit
Of Ignorance is deeper darkness. Yea!
For Light brings light, and Passion ache to have;
And gloom, bewilderments, and ignorance
Grow forth from Ignorance. Those of the first
Rise ever higher; those of the second mode
Take a mid place; the darkened souls sink back
To lower deeps, loaded with witlessness!
When, watching life, the living man perceives
The only actors are the Qualities,
And knows what rules beyond the Qualities,
Then is he come nigh unto Me!
The Soul,
Thus passing forth from the Three Qualities-
Whereby arise all bodies- overcomes
Birth, Death, Sorrow, and Age; and drinketh deep
The undying wine of Amrit.
Arjuna. Oh, my Lord!
Which be the signs to know him that hath gone
Past the Three Modes? How liveth he? What way
Leadeth him safe beyond the threefold Modes?
Krishna. He who with equanimity surveys
Lustre of goodness, strife of passion, sloth
Of ignorance, not angry if they are,
Not wishful when they are not: he who sits
A sojourner and stranger in their midst
Unruffled, standing off, saying- serene-
When troubles break, "These be the Qualities!
He unto whom- self-centred- grief and joy
Sound as one word; to whose deep-seeing eyes
The clod, the marble, and the gold are one;
Whose equal heart holds the same gentleness
For lovely and unlovely things, firm-set,
Well-pleased in praise and dispraise; satisfied
With honour or dishonour; unto friends
And unto foes alike in tolerance;
Detached from undertakings,- he is named
Surmounter of the Qualities!
The only actors are the Qualities,
And knows what rules beyond the Qualities,
Then is he come nigh unto Me!
The Soul,
Thus passing forth from the Three Qualities-
Whereby arise all bodies- overcomes
Birth, Death, Sorrow, and Age; and drinketh deep
The undying wine of Amrit.
Arjuna. Oh, my Lord!
Which be the signs to know him that hath gone
Past the Three Modes? How liveth he? What way
Leadeth him safe beyond the threefold Modes?
Krishna. He who with equanimity surveys
Lustre of goodness, strife of passion, sloth
Of ignorance, not angry if they are,
Not wishful when they are not: he who sits
A sojourner and stranger in their midst
Unruffled, standing off, saying- serene-
When troubles break, "These be the Qualities!
He unto whom- self-centred- grief and joy
Sound as one word; to whose deep-seeing eyes
The clod, the marble, and the gold are one;
Whose equal heart holds the same gentleness
For lovely and unlovely things, firm-set,
Well-pleased in praise and dispraise; satisfied
With honour or dishonour; unto friends
And unto foes alike in tolerance;
Detached from undertakings,- he is named
Surmounter of the Qualities!
And such-
With single, fervent faith adoring Me,
Passing beyond the Qualities, conforms
To Brahma, and attains Me!
With single, fervent faith adoring Me,
Passing beyond the Qualities, conforms
To Brahma, and attains Me!
For I am
That whereof Brahma is the likeness! Mine
The Amrit is; and Immortality
Is mine; and mine perfect Felicity!
That whereof Brahma is the likeness! Mine
The Amrit is; and Immortality
Is mine; and mine perfect Felicity!
HERE ENDETH CHAPTER XIV OF THE
BHAGAVAD-GITA,
Entitled "Gunatrayavibhagayog,"
Or "The Book of Religion by Separation from
the Qualities."
BHAGAVAD-GITA,
Entitled "Gunatrayavibhagayog,"
Or "The Book of Religion by Separation from
the Qualities."
Chapter : 15
XV. atha pañcadaśodhyāyaḥ.
(puruṣottamayogaḥ)
śrībhagavān uvāca
ūrdhvamūlam adhaḥśākham aśvatthaṃ prāhur avyam
chandāṃsi yasya parṇāni yas taṃ veda sa vedavit 15.1
adhaś cordhvaṃ prasṛtāstasya śākhā
guṇapravṛddhā viṣayapravālāḥ
adhaś ca mūlāny anusaṃtatāni
karmānubandhīni manuṣyaloke 15.2
na rūpam asyeha tathopalabhyate
nānto na cādir na ca saṃpratiṣṭhā
aśvattham enaṃ suvirūḍhamūlaṃ
asaṅgaśastreṇa dṛḍhena chittvā 15.3
tataḥ padaṃ tatparimārgitavyaṃ
yasmin gatā na nivartanti bhūyaḥ
tameva cādyaṃ puruṣaṃ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī 15.4
nirmānamohā jitasaṅgadoṣā
adhyātmanityā vinivṛttakāmāḥ
dvandvair vimuktāḥ sukhaduḥkhasaṃjñaiḥ
gacchhanty amūḍhāḥ padam avyayaṃ tat 15.5
na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ
yad gatvā na nivartante tad dhāma paramaṃ mama
15.6
mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati 15.7
śarīraṃ yad avāpnoti yac cāpy utkrāmatīśvaraḥ
gṛhitvaitāni saṃyāti vāyur gandhān ivāśayāt 15.8
śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇam eva ca
adhiṣṭhāya manaś cāyaṃ viṣayān upasevate 15.9
utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam
vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ 15.10
yatanto yoginaś cainaṃ paśyanty ātmany avasthitam
yatantopy akṛtātmāno nainaṃ paśyanty acetasaḥ 15.11
yad ādityagataṃ tejo jagad bhāsayatekhilam
yac candramasi yac cāgnau tat tejo viddhi māmakam
15.12
gām āviśya ca bhūtāni dhārayāmy aham ojasā
puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ
15.13
ahaṃ vaiśvānaro bhūtvā prāṇināṃ deham āśritaḥ
prāṇāpānasamāyuktaḥ pacāmy annaṃ caturvidham
15.14
sarvasya cāhaṃ hṛdi saṃniviṣṭo
mattaḥ smṛtir jñānam apohanaṃ ca
vedaiś ca sarvair aham eva vedyo
vedāntakṛd vedavid eva cāham 15.15
dvāv imau puruṣau loke kṣaraś cākṣara eva ca
kṣaraḥ sarvāṇi bhūtāni kūṭasthokṣara ucyate 15.16
uttamaḥ puruṣas tv anyaḥ paramātmety udāhṛtaḥ
yo lokatrayam āviśya bibharty avyaya īśvaraḥ 15.17
yasmāt kṣaram atītoham akṣarād api cottamaḥ
atosmi loke vede ca prathitaḥ puruṣottamaḥ 15.18
yo mām evam asaṃmūḍho jānāti puruṣottamam
sa sarvavid bhajati māṃ sarvabhāvena bhārata 15.19
iti guhyatamaṃ śāstram idam uktaṃ mayānagha
etat buddhvā buddhimān syāt kṛtakṛtyaś ca bhārata
15.20
śrībhagavān uvāca
ūrdhvamūlam adhaḥśākham aśvatthaṃ prāhur avyam
chandāṃsi yasya parṇāni yas taṃ veda sa vedavit 15.1
adhaś cordhvaṃ prasṛtāstasya śākhā
guṇapravṛddhā viṣayapravālāḥ
adhaś ca mūlāny anusaṃtatāni
karmānubandhīni manuṣyaloke 15.2
na rūpam asyeha tathopalabhyate
nānto na cādir na ca saṃpratiṣṭhā
aśvattham enaṃ suvirūḍhamūlaṃ
asaṅgaśastreṇa dṛḍhena chittvā 15.3
tataḥ padaṃ tatparimārgitavyaṃ
yasmin gatā na nivartanti bhūyaḥ
tameva cādyaṃ puruṣaṃ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī 15.4
nirmānamohā jitasaṅgadoṣā
adhyātmanityā vinivṛttakāmāḥ
dvandvair vimuktāḥ sukhaduḥkhasaṃjñaiḥ
gacchhanty amūḍhāḥ padam avyayaṃ tat 15.5
na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ
yad gatvā na nivartante tad dhāma paramaṃ mama
15.6
mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati 15.7
śarīraṃ yad avāpnoti yac cāpy utkrāmatīśvaraḥ
gṛhitvaitāni saṃyāti vāyur gandhān ivāśayāt 15.8
śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇam eva ca
adhiṣṭhāya manaś cāyaṃ viṣayān upasevate 15.9
utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam
vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ 15.10
yatanto yoginaś cainaṃ paśyanty ātmany avasthitam
yatantopy akṛtātmāno nainaṃ paśyanty acetasaḥ 15.11
yad ādityagataṃ tejo jagad bhāsayatekhilam
yac candramasi yac cāgnau tat tejo viddhi māmakam
15.12
gām āviśya ca bhūtāni dhārayāmy aham ojasā
puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ
15.13
ahaṃ vaiśvānaro bhūtvā prāṇināṃ deham āśritaḥ
prāṇāpānasamāyuktaḥ pacāmy annaṃ caturvidham
15.14
sarvasya cāhaṃ hṛdi saṃniviṣṭo
mattaḥ smṛtir jñānam apohanaṃ ca
vedaiś ca sarvair aham eva vedyo
vedāntakṛd vedavid eva cāham 15.15
dvāv imau puruṣau loke kṣaraś cākṣara eva ca
kṣaraḥ sarvāṇi bhūtāni kūṭasthokṣara ucyate 15.16
uttamaḥ puruṣas tv anyaḥ paramātmety udāhṛtaḥ
yo lokatrayam āviśya bibharty avyaya īśvaraḥ 15.17
yasmāt kṣaram atītoham akṣarād api cottamaḥ
atosmi loke vede ca prathitaḥ puruṣottamaḥ 15.18
yo mām evam asaṃmūḍho jānāti puruṣottamam
sa sarvavid bhajati māṃ sarvabhāvena bhārata 15.19
iti guhyatamaṃ śāstram idam uktaṃ mayānagha
etat buddhvā buddhimān syāt kṛtakṛtyaś ca bhārata
15.20
FIFTEENTH CHAPTER
The Blessed Lord said:
1. They speak of an eternal Ashvattha rooted above and branching below,
whose leaves are the Vedas; he who knows it, is a Veda-knower. 1
2. Below and above spread its branches, nourished by the Gunas;
sense-objects are its buds; and below in the world of man stretch forth the
roots, originating
action. 2
3-4. Its form is not here perceived as such, neither its end, nor its
origin, nor its
existence. Having cut asunder this firm-rooted Ashvattha with the strong axe
of non-attachment,—then that Goal is to be sought for, going whither they (the
wise) do not return again. I seek refuge in that Primeval Purusha whence
streamed forth the Eternal Activity. 3
5. Free from pride and delusion, with the evil of attachment conquered, ever
dwelling in the Self, with desires completely receded, liberated from the pairs
of opposites known as pleasure and pain, the undeluded reach that Goal Eternal.
6. That the sun illumines not, nor the moon, nor fire; that is My Supreme
Abode, going whither they return not.
7. An eternal portion of Myself having become a living soul in the world of
life, draws (to itself) the (five) senses
with mind for the sixth, abiding in Prakriti. 7
8. When the Lord obtains a body and when He leaves it, He takes these and
goes, as the wind takes the scents from their seats (the flowers). 8
9. Presiding over the ear, the eye, the touch, the taste and the smell, as
also the mind, He experiences objects.
10. Him while transmigrating from one body to another, or residing (in the
same) or experiencing, or when united with the Gunas,—the deluded do not see;
but those who have the eye of wisdom behold Him. 10
11. The Yogis striving (for perfection) behold Him dwelling in themselves;
but the unrefined and unintelligent, even though striving, see Him not. 11
12. The light which, residing in the sun illumines the whole world, that
which is in the moon and in the fire—know that light to be Mine. 12
13. Entering the earth with My energy, I support all beings, and I nourish
all the herbs, becoming the watery moon. 13
14. Abiding in the body of living beings as (the fire) Vaishvânara, I,
associated with Prâna and Apâna, digest the fourfold food. 14
15. I am centred in the hearts of all; memory and perception as well as
their loss come from Me. I am verily that which has to be known by all the
Vedas, I indeed am the Author of the Vedânta, and the Knower of the Veda am I. 15
16. There are two Purushas in the world,—the Perishable and the
Imperishable. All beings are the Perishable; and the Kutastha is called
Imperishable. 16
17. But (there is) another, the Supreme Purusha, called the Highest Self,
the immutable Lord, who pervading the three worlds, sustains them. 17
18. As I transcend the Perishable and am above even the Imperishable,
therefore am I in the world and in the Veda celebrated as the Purushottama,
(the Highest Purusha). 18
19. He who free from delusion thus knows Me, the Highest Spirit, he knowing
all, worships Me with all his heart, O descendant of Bharata.
20. Thus, O sinless one, has this most profound teaching been imparted by
Me. Knowing this one attains the highest intelligence
and will have accomplished all one's duties, O descendant of Bharata. 20
The end of the fifteenth chapter designated: The
Way to the Supreme Spirit.
CHAPTER XV
Of Religion by Attaining the Supreme
Krishna. Men call the
Aswattha,- the Banyan-tree,-
Which hath its boughs beneath, its roots above,-
The ever-holy tree. Yea! for its leaves
Are green and waving hymns which whisper Truth!
Who knows the Aswattha, knows Veds, and all.
Which hath its boughs beneath, its roots above,-
The ever-holy tree. Yea! for its leaves
Are green and waving hymns which whisper Truth!
Who knows the Aswattha, knows Veds, and all.
Its branches shoot to heaven and sink to earth,
Even as the deeds of men, which take their birth
From qualities: its silver sprays and blooms,
And all the eager verdure of its girth,
Leap to quick life at kiss of sun and air,
As men's lives quicken to the temptings fair
Of wooing sense: its hanging rootlets seek
The soil beneath, helping to hold it there,
Even as the deeds of men, which take their birth
From qualities: its silver sprays and blooms,
And all the eager verdure of its girth,
Leap to quick life at kiss of sun and air,
As men's lives quicken to the temptings fair
Of wooing sense: its hanging rootlets seek
The soil beneath, helping to hold it there,
As actions wrought amid this world of men
Bind them by ever-tightening bonds again.
If ye knew well the teaching of the Tree,
What its shape saith; and whence it springs; and, then
Bind them by ever-tightening bonds again.
If ye knew well the teaching of the Tree,
What its shape saith; and whence it springs; and, then
How it must end, and all the ills of it,
The axe of sharp Detachment ye would whet,
And cleave the clinging snaky roots, and lay
This Aswattha of sense-life low,- to set
The axe of sharp Detachment ye would whet,
And cleave the clinging snaky roots, and lay
This Aswattha of sense-life low,- to set
New growths upspringing to that happier sky,-
Which they who reach shall have no day to die,
Nor fade away, nor fall- to Him, I mean,
FATHER and FIRST, Who made the mystery
Which they who reach shall have no day to die,
Nor fade away, nor fall- to Him, I mean,
FATHER and FIRST, Who made the mystery
Of old Creation; for to Him come they
From passion and from dreams who break away;
Who part the bonds constraining them to flesh,
And,- Him, the Highest, worshipping alway-
From passion and from dreams who break away;
Who part the bonds constraining them to flesh,
And,- Him, the Highest, worshipping alway-
No longer grow at mercy of what breeze
Of summer pleasure stirs the sleeping trees,
What blast of tempest tears them, bough and stem:
To the eternal world pass such as these!
Of summer pleasure stirs the sleeping trees,
What blast of tempest tears them, bough and stem:
To the eternal world pass such as these!
Another Sun gleams there! another Moon!
Another Light,- not Dusk, nor Dawn, nor Noon-
Which they who once behold return no more;
They have attained My rest, life's Utmost boon!
Another Light,- not Dusk, nor Dawn, nor Noon-
Which they who once behold return no more;
They have attained My rest, life's Utmost boon!
When, in this world of manifested life,
The undying Spirit, setting forth from Me,
Taketh on form, it draweth to itself
From Being's storehouse,- which containeth all,-
Senses and intellect. The Sovereign Soul
Thus entering the flesh, or quitting it,
Gathers these up, as the wind gathers scents,
Blowing above the flower.-beds. Ear and Eye,
And Touch and Taste, and Smelling, these it takes,-
Yea, and a sentient mind;- linking itself
To sense-things so.
The unenlightened ones
Mark not that Spirit when he goes or comes,
Nor when he takes his pleasure in the form,
Conjoined with qualities; but those see plain
Who have the eyes to see. Holy souls see
Which strive thereto. Enlightened, they perceive
That Spirit in themselves; but foolish ones,
Even though they strive, discern not, having hearts
Unkindled, ill-informed!
Know, too, from Me
Shineth the gathered glory of the suns
Which lighten all the world: from Me the moons
Draw silvery beams, and fire fierce loveliness.
I penetrate the clay, and lend all shapes
Their living force; I glide into the plant-
Root, leaf, and bloom- to make the woodlands green
With springing sap. Becoming vital warmth,
I glow in glad, respiring frames, and pass,
With outward and with inward breath, to feed
The body by all meats.
For in this world
Being is twofold: the Divided, one;
The Undivided, one. All things that live
Are "the Divided." That which sits apart,
"The Undivided."
Higher still is He,
The Highest, holding all, whose Name is LORD,
The Eternal, Sovereign, First! Who fills all worlds,
Sustaining them. And- dwelling thus beyond
Divided Being and Undivided- I
Am called of men and Vedas, Life Supreme,
The PURUSHOTTAMA.
Who knows Me thus,
With mind unclouded, knoweth all, dear Prince!
And with his whole soul ever worshippeth Me.
The undying Spirit, setting forth from Me,
Taketh on form, it draweth to itself
From Being's storehouse,- which containeth all,-
Senses and intellect. The Sovereign Soul
Thus entering the flesh, or quitting it,
Gathers these up, as the wind gathers scents,
Blowing above the flower.-beds. Ear and Eye,
And Touch and Taste, and Smelling, these it takes,-
Yea, and a sentient mind;- linking itself
To sense-things so.
The unenlightened ones
Mark not that Spirit when he goes or comes,
Nor when he takes his pleasure in the form,
Conjoined with qualities; but those see plain
Who have the eyes to see. Holy souls see
Which strive thereto. Enlightened, they perceive
That Spirit in themselves; but foolish ones,
Even though they strive, discern not, having hearts
Unkindled, ill-informed!
Know, too, from Me
Shineth the gathered glory of the suns
Which lighten all the world: from Me the moons
Draw silvery beams, and fire fierce loveliness.
I penetrate the clay, and lend all shapes
Their living force; I glide into the plant-
Root, leaf, and bloom- to make the woodlands green
With springing sap. Becoming vital warmth,
I glow in glad, respiring frames, and pass,
With outward and with inward breath, to feed
The body by all meats.
For in this world
Being is twofold: the Divided, one;
The Undivided, one. All things that live
Are "the Divided." That which sits apart,
"The Undivided."
Higher still is He,
The Highest, holding all, whose Name is LORD,
The Eternal, Sovereign, First! Who fills all worlds,
Sustaining them. And- dwelling thus beyond
Divided Being and Undivided- I
Am called of men and Vedas, Life Supreme,
The PURUSHOTTAMA.
Who knows Me thus,
With mind unclouded, knoweth all, dear Prince!
And with his whole soul ever worshippeth Me.
Now is the sacred, secret Mystery
Declared to thee! Who comprehendeth this
Hath wisdom! He is quit of works in bliss!
Declared to thee! Who comprehendeth this
Hath wisdom! He is quit of works in bliss!
HERE ENDETH CHAPTER XV OF THE
BHAGAVAD-GITA,
Entitled "Purushottamapraptiyog,"
Or "The Book of Religion by Attaining the Supreme."
BHAGAVAD-GITA,
Entitled "Purushottamapraptiyog,"
Or "The Book of Religion by Attaining the Supreme."
(I humbly bow to the
lotus feet of Sree Swamy ji forthe collection )
(The Blog is reverently for all the seekers of truth,
lovers of wisdom and to share the Hindu Dharma with others on the
spiritual path and also this is purely a non-commercial blog)
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