ज्ञानविज्ञानयोगः
Chapter 7
Jñāna-vijñāna-yogaḥ
-Topic of indirect and immediate
knowledge
श्रीभगवानुवाच
मय्यासक्तमनाः पार्थ योगं
युञ्जन्मदाश्रयः।
असंशयं समग्रं मां यथा ज्ञास्यसि
तच्छृणु ॥७.१॥
śrībhagavān
uvāca
mayyāsaktamanāḥ pārtha! yogaṃ yuñjan madāśrayaḥ |
asaṃśayaṃ samagraṃ māṃ yathā jñāsyasi tac[2]-chṛṇu ||7.1||
asaṃśayaṃ samagraṃ māṃ yathā jñāsyasi tac[2]-chṛṇu ||7.1||
pārtha! mayi āsaktamanāḥ,
mad[3]-āśrayaḥ[4],
yogaṃ yuñjan[5]
yathā samagraṃ mām[6]
asaṃśayaṃ jñāsyasi, tat[7]
śṛṇu ||7.1.
7.1. Śrī Bhagavān said:
O Son of Pṛthā (pārtha!)!
With a mind committed (āsakta-manāḥ) to Me (mayi), by taking to (yuñjan)
yoga (yogam), taking refuge in Me (mad-āśrayaḥ), listen (śṛṇu)
to the way (tat) in which (yathā) you will know (jñāsyasi)
Me (mām) totally (samagram), without any doubt (asaṃśayam).
ज्ञानं तेऽहं सविज्ञानमिदं
वक्ष्याम्यशेषतः।
यज्ज्ञात्वा नेह
भूयोऽन्यज्ज्ञातव्यमवशिष्यते ॥७.२॥
jñānaṃ te'[8]haṃ
savijñānam-idaṃ vakṣyāmyaśeṣataḥ |
yaj[9]-jñātvā neha bhūyo’[10]anyaj[11]jñātavyam-avaśiṣyate ||7.2||
yaj[9]-jñātvā neha bhūyo’[10]anyaj[11]jñātavyam-avaśiṣyate ||7.2||
ahaṃ te idaṃ
sa-vijñānaṃ jñānam[12]
aśeṣataḥ vakṣyāmi | yat[13]
jñātvā[14]
iha bhūyaḥ anyat jñātavyaṃ na ava-śiṣyate |
7.2.
I (aham) will teach (vakṣyāmi) you (te) without any
omission (aśeṣataḥ), this (idam) knowledge (jñānam) along
with immediate knowledge (sa-vijñānam),
knowing (jñātvā) which (yat), nothing (na) else (anyat)
ever (bhūyaḥ)
remains (ava-śiṣyate) here (iha) to be known (jñātavyam).
यततामपि सिद्धानां कश्चिन्मां वेत्ति
तत्त्वतः॥७.३॥
manuṣyāṇāṃ sahasreṣu kaścid[15]
yatati siddhaye |
yatatām-api siddhānāṃ kaścin[16]-māṃ vetti tattvataḥ ||7.3||
yatatām-api siddhānāṃ kaścin[16]-māṃ vetti tattvataḥ ||7.3||
sahasreṣu[17]
manuṣyāṇāṃ[18]
kaścit siddhaye yatati[19]
| yatatāṃ siddhānām[20] api kaścit māṃ[21]
tattvataḥ vetti |
7.3. Among thousands (sahasreṣu)
of people (manuṣyāṇām), rarely a person (kaścit) makes effort (yatati)
for accomplishment/mokṣa (siddhaye). Even (api) among the
striving (yatatām) seekers (siddhānām), rarely someone (kaścit)
gets to know (vetti) me (mām)
in reality (tattvataḥ).
(Description
of Aparā Prakṛti (eight of
them) and Parā Prakṛti)
भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव
च ।
अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा
॥७.४॥
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि
मे पराम् ।
जीवभूतां महाबाहो ययेदं धार्यते जगत्
॥७.५॥
bhūmir-āpo’[22]nalo[23]
vāyuḥ khaṃ mano[24]
buddhir-eva ca |
ahaṅkāra itīyaṃ me bhinnā prakṛtir-aṣṭadhā[25] ||7.4||
ahaṅkāra itīyaṃ me bhinnā prakṛtir-aṣṭadhā[25] ||7.4||
apareyam-itas-tvanyāṃ
prakṛtiṃ viddhi me parām |
jīvabhūtāṃ mahābāho! yayedaṃ dhāryate jagat ||7.5||
jīvabhūtāṃ mahābāho! yayedaṃ dhāryate jagat ||7.5||
bhūmiḥ, āpaḥ, analaḥ, vāyuḥ,
khaṃ[26],
manaḥ, buddhiḥ ca, ahaṅkāraḥ eva[27],
iti aṣṭadhā bhinnā me prakṛtiḥ iyaṃ ...
tu aparā[28]...
mahābāho! itaḥ anyāṃ, me parāṃ prakṛtiṃ viddhi, yayā idaṃ jīvabhūtāṃ jagat
dhāryate[29]
|
7.4-5. O Mighty-armed (mahābāho!)! This (iyam), lower (aparā) prakṛti
(prakṛti) of mine (me) is divided (bhinnāḥ) in an
eight-fold way (aṣṭadhā) - i) earth (bhūmiḥ), ii) water (āpaḥ),
iii) fire (analaḥ), iv) air (vāyuḥ), v) space (kham), vi)
mind (manaḥ), vii) and (ca) intellect
(buddhiḥ), viii) indeed (eva) the sense of doership (ahaṅkāraḥ),
thus (iti).....
.....whereas
(tu), understand (viddhi) the one, other (anyām) than this
(itaḥ), my (me) higher (parām)
prakṛtim/my very
nature/principle of Consciousness (prakṛtim), which is the
essential nature of the individual (jīva-bhūtām), by which (yayā)
this (idam) world (jagat) is
sustained (dhāryate).
(Aparā Prakṛti and Parā Prakṛti is the Upādāna Kāraṇa,
Īśvara is the Mahā
Kāraṇa)
एतद्योनीनि भूतानि सर्वाणीत्युपधारय ।
अहं कृत्स्नस्य जगतः प्रभवः
प्रलयस्तथा ॥७.६॥
etad[30]yonīni
bhūtāni sarvāṇītyupadhāraya |
ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayas-tathā ||7.6||
ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayas-tathā ||7.6||
sarvāṇi bhūtāni etat-yonīni -
iti upa-dhāraya[31]
| ahaṃ kṛtsnasya jagataḥ [32]
prabhavaḥ, tathā pralayaḥ[33]
|
7.6. Understand this (iti) well (upa-dhāraya), that all
(sarvāṇī) beings and elements (bhūtāni)
have their cause in this (etat) two-fold causes/prakṛti (yonīni). I (aham) am the creator
(prabhavaḥ) of this entire (kṛtsnasya) world (jagataḥ), as
well as (tathā) the resolver (pralayaḥ).
मत्तः परतरं नान्यत्किञ्चिदस्ति
धनञ्जय ।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव
॥७.७॥
mattaḥ
parataraṃ nānyat kiñcid[34]-asti
dhanañjaya! |
mayi sarvam-idaṃ protaṃ sūtre maṇigaṇā iva ||7.7||
mayi sarvam-idaṃ protaṃ sūtre maṇigaṇā iva ||7.7||
dhanañjaya!
mattaḥ[35]
anyat kiñcit parataraṃ[36]
na asti | idaṃ sarvaṃ sūtre maṇigaṇā iva[37]
mayi protam[38]
|
7.7.
O Dhanañjaya! (dhanañjaya!) There is (asti) no (na) other
(anyat kiñcit) cause superior (parataram) to Me (mattaḥ).
All (sarvam) this (idam) is strung (protam) in Me (mayi),
like (iva) the beads (maṇigaṇāḥ) in a string (sūtre).
(Should be
in Ch-10, Vibhuti Yoga)
रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः।
रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः।
प्रणवः सर्ववेदेषु शब्दः खे पौरुषं
नृषु ॥७.८॥
raso’[39]aham-apsu
kaunteya! prabhāsmi śaśisūryayoḥ |
praṇavaḥ sarvavedeṣu śabdaḥ khe pauruṣaṃ nṛṣu ||7.8||
praṇavaḥ sarvavedeṣu śabdaḥ khe pauruṣaṃ nṛṣu ||7.8||
kaunteya! apsu ahaṃ rasaḥ,
śaśi-sūryayoḥ prabhā asmi, sarva-vedeṣu[40]
praṇavaḥ, khe śabdaḥ[41],
nṛṣu pauruṣam[42]
|
7.8. O Son of Kunti (kaunteya!)!
I am the taste (rasaḥ) in the water (apsu), I am (asmi)
the light (prabhā) in the moon and the sun (śaśi-sūryayoḥ), the
Praṇava (praṇavaḥ - Om) in all the Vedas (sarva-vedeṣu), the
sound (śabdaḥ) in the space (khe), the strength (pauruṣam)
in the men (nṛṣu) |
(Should
be in Ch-10, Vibhuti Yoga)
पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि
विभावसौ ।
जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु
॥७.९॥
puṇyo[43]
gandhaḥ pṛthivyāṃ ca tejaś[44]cāsmi
vibhāvasau |
jīvanaṃ sarvabhūteṣu tapaś[45]-cāsmi tapasviṣu ||7.9||
jīvanaṃ sarvabhūteṣu tapaś[45]-cāsmi tapasviṣu ||7.9||
pṛthivyāṃ puṇyaḥ gandhaḥ, ca vibhāvasau[46]
tejaḥ asmi | sarva-bhūteṣu jīvanaṃ, ca tapasviṣu tapaḥ asmi |
7.9. I am (asmi) the
sweet/auspicious (puṇyaḥ) fragrance (gandhaḥ) in the earth (pṛthivyām),
and (ca) the brilliance (tejas) in the fire (vibhāvasau).
I am (asmi) the very life (jīvanam) in all beings (sarva-bhūteṣu),
and (ca) the ascetic disciplines (tapas) in the ascetics (tapasviṣu).
(Should
be in Ch-10, Vibhuti Yoga)
बीजं मां सर्वभूतानां विद्धि पार्थ
सनातनम् ।
बुद्धिर्बुद्धिमतामस्मि
तेजस्तेजस्विनामहम् ॥७.१०॥
bījaṃ
māṃ sarvabhūtānāṃ viddhi pārtha! sanātanam |
buddhir-buddhimatām-asmi tejas-tejasvinām-aham ||7.10||
buddhir-buddhimatām-asmi tejas-tejasvinām-aham ||7.10||
pārtha! sarva-bhūtānāṃ
sanātanaṃ bījaṃ[47]
māṃ viddhi | ahaṃ buddhimatāṃ buddhiḥ, tejasvināṃ tejaḥ asmi
|
7.10. O Son of Pṛthā (pārtha!)!
Understand (viddhi) Me (mām) as the eternal (sanātanam)
seed (bījam) in all beings (sarva-bhūtānām). I (aham) am (asmi)
the intellect (buddhiḥ) of the intelligent (buddhimatām), the
brilliance (tejas) in the brilliant (tejasvinām).
बलं बलवतां चाहं कामरागविवर्जितम् ।
धर्माविरुद्धो भूतेषु कामोऽस्मि
भरतर्षभ ॥७.११॥
balaṃ balavatāṃ cāhaṃ
kāmarāgavivarjitam |
dharmāviruddho[48] bhūteṣu kāmo’[49]asmi bharatarṣabha! ||7.11||
dharmāviruddho[48] bhūteṣu kāmo’[49]asmi bharatarṣabha! ||7.11||
bharatarṣabha!
ahaṃ balavatāṃ[50]
kāma-rāga-vivarjitam[51]
balam[52]
| ca bhūteṣu dharmāviruddhaḥ kāmaḥ[53]
asmi |
7.11. O! The foremost in the
clan of Bharata! (bharatarṣabha!)! In the strong (balavatām), I
am the strength (balam) that is free from desire and attachment (kāma-rāga-vivarjitam).
In (human) beings (bhūteṣu), I am (asmi) the desire (kamaḥ)
that is not opposed to dharma (dharmāviruddhaḥ).
(Paradox)
ये चैव सात्त्विका भावा
राजसास्तामसाश्च ये ।
मत्त एवेति तान्विद्धि न त्वहं तेषु
ते मयि ॥७.१२॥
ye
caiva sātvikā bhāvā rājasās-tāmasāś[54]
ca ye |
matta eveti tān viddhi na tvahaṃ teṣu te mayi ||7.12||
matta eveti tān viddhi na tvahaṃ teṣu te mayi ||7.12||
ye
sātvikāḥ bhāvāḥ eva, ca ye rājasāḥ, ca tāmasāḥ[55]
[56],
tān mattaḥ eva iti viddhi | te mayi, tu ahaṃ teṣu na [57]|
7.12.
Those beings and things (ye) which are indeed (eva) born of sattva
(sātvikāḥ bhāvāḥ), and (ca) those (ye) born of rajas
(rājasāḥ), and (ca) tamas
(tāmasāḥ), may you know (viddhi) them (tān) to be born of
Me (mattaḥ) alone (eva iti). They (te) are in Me (mayi),
but (tu) I (aham) am not (na) in them (teṣu).
(Inability
of people not knowing the Lord)
त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं
जगत् ।
मोहितं नाभिजानाति मामेभ्यः परमव्ययम्
॥७.१३॥
tribhir-guṇamayair-bhāvair-ebhiḥ sarvam-idaṃ
jagat |
mohitaṃ nābhijānāti mām-ebhyaḥ param-avyayam ||7.13||
mohitaṃ nābhijānāti mām-ebhyaḥ param-avyayam ||7.13||
ebhiḥ tribhiḥ guṇamayaiḥ
bhāvaiḥ[58]
idaṃ sarvaṃ jagat[59]
mohitam | ebhyaḥ[60]
paraṃ mām avyayaṃ[61]
na abhi-jānāti |
7.13. This (idam)
entire (sarvam) world (jagat) deluded (mohitam) by these things (ebhiḥ), which are the
modifications (bhāvaiḥ) of the three (tribhiḥ) qualities (guṇa-mayaiḥ)
does not (na) know at all (abhi-jānāti) Me (mām), who is
changeless (avyayam) and transcendent (param) from these (ebhyaḥ).
(The way
to cross this Māyā)
दैवी ह्येषा गुणमयी मम माया दुरत्यया ।
मामेव ये प्रपद्यन्ते मायामेतां
तरन्ति ते ॥७.१४॥
daivī
hyeṣā guṇamayī mama māyā duratyayā |
mām-eva ye prapadyante māyām-etāṃ taranti te ||7.14||
mām-eva ye prapadyante māyām-etāṃ taranti te ||7.14||
hi eṣā
daivī guṇamayī mama[62]
māyā[63]
duratyayā | ye mām[64]
eva prapadyante[65],
te[66]
etāṃ māyāṃ taranti |
7.14.
Indeed (hi), this (eṣā) divine (daivī) māyā (māyā),
which belongs to Me (mama), which is the modification[67]
of the three guṇas (guṇamayī), is difficult to cross (duratyayā).
Those (ye) who seek (prapadyante) only (eva) Me (mām),
they cross (taranti) this (etām) māyā (māyām) |
न मां दुष्कृतिनो मूढाः प्रपद्यन्ते
नराधमाः।
माययापहृतज्ञाना आसुरं भावमाश्रिताः॥७.१५॥
na māṃ duṣkṛtino[68]
mūḍhāḥ prapadyante narādhamāḥ |
māyayāpahṛtajñānā āsuraṃ bhāvam-āśritāḥ ||7.15||
māyayāpahṛtajñānā āsuraṃ bhāvam-āśritāḥ ||7.15||
duṣkṛtinaḥ[69]
mūḍhāḥ narādhamāḥ māyayā apahṛtajñānāḥ, āsuraṃ[70]
bhāvam āśritāḥ, māṃ na prapadyante[71] |
7.15. Those wrong-doers
(duṣkṛtinaḥ), the deluded (mūḍhāḥ), the lowest among people (narādhamāḥ),
robbed of their discrimination (apahṛta-jñānāḥ) by māyā (māyayā),
have resorted (āśritāḥ) to the condition (bhāvam) of those who
revel in sense-pursuits (āsuram). They do not (na) seek (pra-padyante)
Me (mām).
(Four
types of Bhaktas)
चतुर्विधा भजन्ते मां जनाः
सुकृतिनोऽर्जुन ।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च
भरतर्षभ ॥७.१६॥
caturvidhā bhajante māṃ janāḥ sukṛtino’[72]rjuna!
|
ārto[73] jijñāsur-arthārthī jñānī ca bharatarṣabha! ||7.16||
ārto[73] jijñāsur-arthārthī jñānī ca bharatarṣabha! ||7.16||
arjuna! caturvidhāḥ sukṛtinaḥ[74]
janāḥ[75]
māṃ bhajante | bharatarṣabha! arthārthī ārtaḥ jijñāsuḥ ca jñānī[76]
|
7.16. O
Arjuna! (arjuna!) Virtuous (sukṛtinaḥ) people (janāḥ) who
worship (bhajante) Me (mām) are four-fold (caturvidhā).
O The foremost in the clan of Bharata! (bharatarṣabha!)! They are - the
distressed (ārtaḥ), the seeker of security and pleasure (arthārthī),
the (one) who desires to know (Me) (jijñāsuḥ), and the one who knows
(Me) (jñānī).
तेषां ज्ञानी नित्ययुक्त
एकभक्तिर्विशिष्यते ।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम
प्रियः॥७.१७॥
teṣāṃ
jñānī nityayukta ekabhaktir-viśiṣyate |
priyo[77] hi jñānino’[78]tyartham-ahaṃ sa ca mama priyaḥ ||7.17||
priyo[77] hi jñānino’[78]tyartham-ahaṃ sa ca mama priyaḥ ||7.17||
teṣāṃ nityayuktaḥ[79]
eka-bhaktiḥ jñānī viśiṣyate | hi jñāninaḥ aham atyarthaṃ priyaḥ | saḥ ca mama priyaḥ |
7.17. Among these (teṣām),
the jñānī (jñānī) always united (with Me) (nitya-yuktaḥ),
his devotion resolved in oneness (eka-bhaktiḥ), is distinguished (viśiṣyate).
I (aham) am very much (atyartham) dear (priyaḥ) for the jñānī
(jñāninaḥ), he (saḥ) is also (ca) dear (priyaḥ) for Me (mama).
उदाराः सर्व एवैते ज्ञानी त्वात्मैव
मे मतम् ।
आस्थितः स हि युक्तात्मा
मामेवानुत्तमां गतिम् ॥७.१८॥
udārāḥ
sarva evaite jñānī tvātmaiva me matam |
āsthitaḥ sa hi yuktātmā mām evānuttamāṃ gatim ||7.18||
āsthitaḥ sa hi yuktātmā mām evānuttamāṃ gatim ||7.18||
ete sarve eva udārāḥ[80]
| tu jñānī ātmā eva me matam | hi saḥ yuktātmā[81]
anuttamāṃ gatiṃ[82]
mām eva āsthitaḥ |
7.18. All (sarvaḥ)
these (four) (ete) are indeed (eva) exalted (udārāḥ); but (tu) in my (me) vision (matam) the wise person
(jñānī) is myself (ātmā) alone (eva). Because (hi)
he (saḥ), is the one whose mind is absorbed (yuktātmā) in Me (mām),
he has indeed (eva) reached Me (āsthitaḥ),
beyond which there is no better (anuttamām) end (gatim) |
बहूनां जन्मनामन्ते ज्ञानवान्मां
प्रपद्यते ।
वासुदेवः सर्वमिति स महात्मा
सुदुर्लभः॥७.१९॥
bahūnāṃ janmanām ante jñānavān māṃ prapadyate |
vāsudevaḥ sarvam-iti sa mahātmā sudurlabhaḥ ||7.19||
vāsudevaḥ sarvam-iti sa mahātmā sudurlabhaḥ ||7.19||
bahūnāṃ
janmanām[83]
ante jñānavān sarvaṃ vāsudevaḥ[84]
iti māṃ pra-padyate[85]|
saḥ mahātmā su-durlabhaḥ |
7.19. At the end (ante)
of many (bahūnām) births (janmanām), the one who has gained the
knowledge (jñānavān) “Vāsudeva[86] (vāsudevaḥ)
is everything (sarvam iti),” reaches
(pra-padyate) Me (mām). Such (saḥ) a wise person (mahātmā)
is very rare (su-durlabhaḥ).
(Reason
for worshipping other deities)
कामैस्तैस्तैर्हृतज्ञानाः
प्रपद्यन्तेऽन्यदेवताः।
तं तं नियममास्थाय प्रकृत्या नियताः
स्वया ॥७.२०॥
kāmais-tais-tair-hṛtajñānāḥ
prapadyante’[87]nyadevatāḥ
|
taṃ taṃ niyamam-āsthāya prakṛtyā niyatāḥ svayā ||7.20||
taṃ taṃ niyamam-āsthāya prakṛtyā niyatāḥ svayā ||7.20||
taiḥ taiḥ kāmaiḥ hṛtajñānāḥ,
svayā prakṛtyā niyatāḥ, taṃ taṃ[88]
niyamam āsthāya[89]
anya-devatāḥ pra-padyante[90]
|
7.20. People robbed
of their discrimination (hṛta-jñānāḥ) by their own (taiḥ taiḥ) specific desires (kāmaiḥ), driven (niyatāḥ)
by their own (svayā) dispositions (prakṛtyā),
worship (pra-padyante) other (anya) deities (devatāḥ) following (āsthāya)
the stipulated rule (niyamam).
यो यो यां यां तनुं भक्तः
श्रद्धयार्चितुमिच्छति ।
तस्य तस्याचलां श्रद्धां तामेव
विदधाम्यहम् ॥७.२१॥
yo[91]
yo[92]
yāṃ yāṃ tanuṃ bhaktaḥ śraddhayārcitum-icchati |
tasya tasyācalāṃ śraddhāṃ tām-eva vidadhāmyaham ||7.21||
tasya tasyācalāṃ śraddhāṃ tām-eva vidadhāmyaham ||7.21||
yaḥ
yaḥ bhaktaḥ, yāṃ yāṃ tanuṃ śraddhayā arcitum[93]
icchati, tasya tasya[94]
tāṃ śraddhām[95],
aham eva acalāṃ vi-dadhāmi |
7.21. Whoever (yaḥ yaḥ) be the devotee (bhaktaḥ),
in whichever (yāṃ yām) form (tanum)
he/she wishes (icchati) to worship (arcitum) with reverential
faith (śraddhayā), I (aham) indeed (eva), make (vi-dadhāmi)
that (tām) faith (śraddhām) firm (acalām) for him/her (tasya tasya).
(Īśvara alone gives the phalam/fulfils
the desire/s)
स तया श्रद्धया युक्तस्तस्याराधनमीहते
।
लभते च ततः कामान्मयैव विहितान्हि
तान् ॥७.२२॥
sa tayā
śraddhayā yuktas-tasyārādhanam īhate |
labhate ca tataḥ kāmān mayaiva vihitān hi tān ||7.22||
labhate ca tataḥ kāmān mayaiva vihitān hi tān ||7.22||
saḥ
tayā śraddhayā[96]
yuktaḥ, tasya ārādhanam īhate | ca tataḥ[97]
mayā eva vihitān tān kāmān[98]
labhate
|
7.22.
He/she (saḥ), endowed (yuktaḥ) with that (tayā) faith (śraddhayā),
engages (īhate) in worship (ārādhanam) of that (tasya)
(deity), and (ca) gains (labhate)
from that (tataḥ) those (tān) desired objects (kāmān) that
are in fact (hi) dispensed (vihitān) by Me (mayā) alone (eva).
(Īśvara's devotee obtains lasting phalam)
अन्तवत्तु फलं तेषां
तद्भवत्यल्पमेधसाम् ।
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि
॥७.२३॥
antavat-tu
phalaṃ teṣāṃ tad[99]
bhavatyalpamedhasām |
devān devayajo[100] yānti madbhaktā yānti mām-api ||7.23||
devān devayajo[100] yānti madbhaktā yānti mām-api ||7.23||
tu teṣāṃ alpa-medhasāṃ[101]
tat phalam[102]
antavat[103]
bhavati | devayajaḥ devān yānti, madbhaktāḥ mām api yānti
|
7.23. However (tu),
for those (teṣām) with limited discrimination (alpa-medhasām),
that (tat) result (phalam) is (bhavati) indeed (hi)
finite (antavat). The worshippers of the deities (devayajaḥ) go (yānti)
to the deities (devān), My
worshippers (madbhaktāḥ) go (yānti)
to Me (mām) indeed (api).
(mām, aham,
me means Īśvara, not Kṛṣṇa)
अव्यक्तं व्यक्तिमापन्नं मन्यन्ते
मामबुद्धयः।
परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥७.२४॥
avyaktaṃ
vyaktim-āpannaṃ manyante mām-abuddhayaḥ |
paraṃ bhāvam ajānanto[104] mamāvyayam-anuttamam ||7.24||
paraṃ bhāvam ajānanto[104] mamāvyayam-anuttamam ||7.24||
abuddhayaḥ[105]
mama anuttamam[106]
avyayaṃ paraṃ bhāvam[107]
ajānantaḥ avyaktaṃ mām[108]
vyaktim āpannaṃ manyante |
7.24. Those who lack
discrimination (abuddhayaḥ), not knowing (ajānantaḥ) my (mama)
limitless (param), changeless (avyayam) unsurpassed (anuttamam)
nature (bhāvam), regard (manyante) Me (mām) who is
formless (avyaktam), as one endowed with a manifest (āpannam)
form (vyaktim).
(Cause
of Ignorance)
नाहं प्रकाशः सर्वस्य योगमायासमावृतः।
मूढोऽयं नाभिजानाति लोको मामजमव्ययम्
॥७.२५॥
nāhaṃ prakāśaḥ sarvasya yogamāyāsamāvṛtaḥ |
mūḍho’[109]yaṃ nābhijānāti loko[110] mām-ajam-avyayam ||7.25||
mūḍho’[109]yaṃ nābhijānāti loko[110] mām-ajam-avyayam ||7.25||
yogamāyā-samāvṛtaḥ[111]
ahaṃ sarvasya prakāśaḥ na | ayaṃ mūḍhaḥ
lokaḥ[112]
mām ajam avyayaṃ na abhi-jānāti |
7.25.
Being covered by my Yogamāyā[113]
(yogamāyā-samāvṛtaḥ), I (aham) am not (na)
revealed (prakāśaḥ) to everyone (sarvasya).
This (ayam) deluded (mūḍhaḥ) world
(lokaḥ) does not (na) know at all (abhi-jānāti) Me (mām)
as the one who is unborn (ajam), changeless (avyayam).
(The
omniscience of Īśvara)
वेदाहं समतीतानि वर्तमानानि चार्जुन ।
भविष्याणि च भूतानि मां तु वेद न
कश्चन ॥७.२६॥
arjuna!
sam-atītāni, ca vartamānāni, ca bhaviṣyāṇi[115]
bhūtāni, ahaṃ veda[116]
| tu kaścana māṃ na veda
|
7.26. O Arjuna! (arjuna!)!
I (aham) know (veda) all beings (bhūtāni) that have gone
before (sam-atītāni), as well as (ca)
that exist now (vartamānāni), and (ca)
that will exist in future (bhaviṣyāṇi). However (tu), no (na) one (kaścana) knows (veda)
Me (mām).
(Cause
of not being able to know Īśvara)
इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत ।
सर्वभूतानि सम्मोहं सर्गे यान्ति
परन्तप ॥७.२७॥
icchādveṣasamutthena
dvandvamohena bhārata! |
sarvabhūtāni sammohaṃ sarge yānti parantapa! ||7.27.
sarvabhūtāni sammohaṃ sarge yānti parantapa! ||7.27.
bhārata!
parantapa! sarva-bhūtāni icchā-dveṣa-samutthena[117]
dvandva-mohena[118]
sarge sam-mohaṃ yānti |
7.27.
O Descendant of Bharata! (bhārata!) All beings (sarvabhūtāni) due
to delusion of opposites (dvandva-mohena) arising from likes and dislikes (icchā-dveṣa-samutthena)
go (yānti) into a state of total delusion (sam-moham) in this
creation (sarge), O the scorcher of the enemies! (parantapa!).
(Conversely
features of His devotees)
येषां त्वन्तगतं पापं जनानां
पुण्यकर्मणाम् ।
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां
दृढव्रताः॥७.२८॥
yeṣāṃ
tvantagataṃ pāpaṃ janānāṃ puṇyakarmaṇām |
te dvandvamohanirmuktā bhajante māṃ dṛḍhavratāḥ ||7.28||
te dvandvamohanirmuktā bhajante māṃ dṛḍhavratāḥ ||7.28||
tu eṣāṃ
puṇya-karmaṇām janānāṃ[119]
pāpam antagatam[120]
| te dvandva-moha-nirmuktāḥ[121]
dṛḍhavratāḥ[122]
māṃ bhajante |
7.28.
Conversely (tu), for meritorious (puṇya-karmaṇām) people (janānām),
whose (eṣām) demerits
(pāpam) have come to an end (antagatam), freed from the delusion
of the opposites (dvandva-moha-nirmuktāḥ) they (te) worship (bhajante)
Me (mām) with firm resolve (dṛḍha-vratāḥ).
(29
and 30 are about Saguṇa Sākāra Īśvara
What
is the connection between knowing Brahman and Karma?)
जरामरणमोक्षाय मामाश्रित्य यतन्ति ये ।
ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं
कर्म चाखिलम् ॥७.२९॥
jarāmaraṇamokṣāya mām-āśritya yatanti ye |
te brahma tad[123] viduḥ kṛtsnam-adhyātmaṃ karma cākhilam ||7.29||
te brahma tad[123] viduḥ kṛtsnam-adhyātmaṃ karma cākhilam ||7.29||
ye
mām āśritya[124]
jarā-maraṇa-mokṣāya[125]
yatanti; te[126]
tat brahma kṛtsnam adhyātmaṃ[127][128]
ca akhilaṃ karma[129]
viduḥ[130]|
7.29.
Having taken refuge (āśritya) in Me (mām), those (ye) who strive
(yatanti) for freedom from old-age and death (jarāmaraṇa-mokṣāya),
they (te) know (viduḥ) that (tat) Brahman (brahma)
wholly (kṛtsnam) as themselves (adhyātmam), and (ca) they
also know karma (karma) in its entirety (akhilam).
(Phalam
of knowing Him in entirety)
साधिभूताधिदैवं मां साधियज्ञं च ये
विदुः।
प्रयाणकालेऽपि च मां ते
विदुर्युक्तचेतसः॥७.३०॥
sādhibhūtādhidaivaṃ māṃ
sādhiyajñaṃ ca ye viduḥ |
prayāṇakāle’[131]pi ca māṃ te vidur-yuktacetasaḥ ||7.30||
prayāṇakāle’[131]pi ca māṃ te vidur-yuktacetasaḥ ||7.30||
ye sādhibhūtādhidaivaṃ[132]
ca sādhiyajñaṃ, prayāṇakāle api māṃ viduḥ, te[133]
yukta-cetasaḥ māṃ ca viduḥ |
7.30. Those (ye) who know (viduḥ)
me (mām) as centred on the physical world (sādhi-bhūtam), centred on the devatās
(sādhi-daivaṃ)
and (ca) centred on the rituals (sādhi-yajñam), whose minds are absorbed (yukta-cetasaḥ) in Me, even (api ca) at
the end of their life (prayāṇa-kāle), they (te) know (viduḥ) me (mām).
***
ॐ तत्सदिति
श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे ज्ञानविज्ञानयोगो
नाम सप्तमोऽध्यायः॥७॥
oṃ
tat sat
iti
śrīmad-bhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjuna-saṃvāde
jñāna-vijñāna-yogo nāma saptamo’dhyāyaḥ (7)
***
Om, That (tat)
is the only reality (sat).
Thus
concludes the seventh chapter titled Jñāna-vijñāna-yogaḥ
(Topic of indirect and immediate
Knowledge), in the Bhagavadgītā,
which is the essence of the Upaniṣads, whose subject matter is both knowledge
of Brahman and Yoga, which is in the form of a dialogue between Śrī Kṛṣṇa and
Arjuna.
***
+eṅaḥ
padāntāt ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[4] mayi āsaktamanāḥ, mad-āśrayaḥ - refer to the same person
pratyayaḥ,
paraśca)
[6] samagram (adj) mām
(pronoun)
[7] yathā (relative) tat
(co-relative)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[12] idam (dp) sa-vijñānam
(adj) jñānam (noun)
[13] idam (co-relative) yat
(relative)
ṣaṣṭhī because of addition of saṃkhyā (sahasra)
[19] A jijñāsu is always
rare, at any period.
[20] yatatām (adj) siddhānām
(noun)
[21] kaścit mām - Īśvara,
not Kṛṣṇa avatāra.
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[25] Śrī Kṛṣṇa
refers to "earth,
water, fire, air, space, mind, intellect/understanding, and self-sense" as
the eightfold division of His nature (Bh.Gī.-7.4).
These eight basic elements are expanded to include the 24 tattvas of
matter as per the 25-tattva Sāṃkhya
system. These include - unmanifest prakṛti, (avyakta?) ego (ahaṅkāra/mūla prakṛti), mind (manas/ahaṅkāra),
intellect (buddhi/Mahat), 10 indriyas (5 jñānendriyas, 5 karmendriyas),
5 subtle elements (tanmātrā), 5 gross elements (pañca mahābhūta). It is important to
understand that these 24 elements of prakṛti (matter) are not
"real" and constitute māyā
(illusion). Consciousness (puruṣa)
alone is real; this is #1 of the 25 and is conceived of as Pure Consciousness,
i.e., the Brahman and the Ātman.
[26] The first five great
elements bhūmiḥ, āpaḥ, analaḥ, vāyuḥ, kham - as in Tai.Up. 2.1
[27] manaḥ, buddhiḥ, ahaṅkāraḥ - are also insentient at par with
the five great elements
[28] aparā prakṛtim (inert)
is inferior to parā prakṛtim (Consciousness) - (tad
aprāśastyaṃ)
तत्-सादृश्यम्-अभावश्च, तदन्यत्वं तदल्पता |
अप्राशस्त्यं विरोधश्च, नञर्थाः षट्प्रकीर्तिताः ||
[29] yayā dhāryate - √dhṛ - svārthe
ṇic, not
preraṇārthe
[30] jhalāṃ
jaśo'nte
- Aṣ 8.2.39 (padasya)
[31] upa-dhāraya - √dhṛ - svārthe
ṇic, not
preraṇārthe
[32] kṛtsnasya (adj) jagataḥ
(noun)
[33] prabhavaḥ - pralayaḥ - antonyms
[35]
mattaḥ = īśvarāt
[36] parataram - dvivacana-vibhajyoppade
tarab-īyasunau - Aṣ
5.3.57 (atiśāyane, tiṅaḥ, taddhitāḥ, ṅyāp-prādipadikāt, pratyayaḥ, paraśca)
[37] Simile - sūtre maṇigaṇā iva
[38] has its being
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
Chāndogya...not all)
[41] khe śabdaḥ -
I had been searching the connection of sound with the space since two decades. I thought it is by pāriśeṣa nyāya, which Pūjya Swāmijī
validated. It is here in the Gitā.
[42] should
also mean nāriṣu nāryam
[46] vibhāvasau - 7th case of vibhāvasu
(agniḥ)
[47] sanātanam (adj) bījam
(noun)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[50] balavatām - (balam asya asti iti)
- tad-asyāstyasminn-iti matup - Aṣ 5.2.94 (taddhitāḥ,
ṅyāp-prādipadikāt, pratyayaḥ, paraśca)
- rasādibhyaśca - Aṣ 5.2.95 (tad-asyāstyasminn-iti matup, taddhitāḥ, ṅyāp-prādipadikāt,
pratyayaḥ, paraśca)
bhūma-nindā-praśamsāsu nityayoge'tiśāyane |
saṃsarge'sti-vivakṣāyāṃ bhavanti
matubādayaḥ ||
[51] विद्या विवादाय धनं मदाय शक्ति: परेषां परिपीडनाय |
खलस्य साधोर्विपरीतमेतज्ज्ञानाय दानाय च रक्षणाय ||
खलस्य साधोर्विपरीतमेतज्ज्ञानाय दानाय च रक्षणाय ||
[52] kāma-rāga-vivarjitam (adj) balam
(noun)
[53] dharmāviruddhaḥ (adj) kāmaḥ
(noun)
[55] Three guṇas of Sāṃkhya
introduced (Sāṃkhya could mean Sāṃkhya in Gītā).
[56] Sāṃkhya
model. These three guṇas belong to Prakṛti in Sāṃkhya.
Here in the Advaitic
presentation, they are made to be born of
the Puruṣa (unlike in Sāṃkhya where the Puruṣa is innocuous).
[57] Reminds of - matsthāni sarvabhūtāni, na ca matsthāni
bhūtāni - Ch.9.4-5
[58] ebhiḥ (dp) tribhiḥ guṇamayaiḥ
(adj) bhāvaiḥ (noun)
[59] idam (dp) sarvam (adj) jagat (noun)
[60] from these modifications
of the guṇas
[61] ebhyaḥ param = mām = avyayaṃ - refers to Him only
[62] In Sāṃkhya
the three guṇas belong to Prakṛti.
[63] eṣā (dp) daivī (adj) guṇamayī (adj) māyā (noun)
[64] Īśvara, not Kṛṣṇa the form (as believed in ISKCON).
[65] 1st prapadyante
[66] ye (relative) te
(co-relative)
[67] mayaṭ - vikāre - modification
[69] duṣkṛtinaḥ - (duṣkṛtāni santi
eṣu te duṣkṛtinaḥ)
- tad-asyāstyasminn-iti
matup - Aṣ
5.2.94 (taddhitāḥ,
ṅyāp-prādipadikāt, pratyayaḥ, paraśca)
bhūma-nindā-praśamsāsu
nityayoge'tiśāyane |
saṃsarge'sti-vivakṣāyāṃ bhavanti
matubādayaḥ ||
[70] āsuram - elaborated in Ch16 - daivāsura-saṃpad-vibhāga-yogaḥ
[71] 2nd prapadyante
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
- tad-asyāstyasminn-iti matup - Aṣ 5.2.94 (taddhitāḥ,
ṅyāp-prādipadikāt, pratyayaḥ, paraśca)
- rasādibhyaśca - Aṣ 5.2.95 (tad-asyāstyasminn-iti matup, taddhitāḥ, ṅyāp-prādipadikāt,
pratyayaḥ, paraśca)
- ata iniṭhanau-Aṣ 5.2.115 (tad-asyāstyasminn-iti, taddhitāḥ,
ṅyāp-prādipadikāt, pratyayaḥ, paraśca)
bhūma-nindā-praśamsāsu nityayoge'tiśāyane |
saṃsarge'sti-vivakṣāyāṃ bhavanti
matubādayaḥ ||
[75] caturvidhāḥ (adj) sukṛtinaḥ
(adj) janāḥ (noun)
[76] jñānī - four types of bhaktas - a jñānī is also a bhakta.
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[79] nitya-yuktaḥ = satata-yuktaḥ
[80] ete (dp) sarve (dp) udārāḥ (noun)
[81] saḥ (dp) yuktātmā (noun)
[82] anuttamām (adj) gatim
(noun)
[83] bahūnām (adj) janmanām
(noun)
[84] sarvaṃ vāsudevaḥ - sarvātmā-bhāva vision
[85] Even a jñānī takes many births to obtain Bhagavān.
[86] the Lord - not the form of
Kṛṣṇa. Also the Vāsudeva in Chāndogya
[88] taiḥ taiḥ (relative) taṃ tam (co-relative)
[90] 3rd pra-padyante
[94] yaḥ yaḥ (relative) tasya
tasya (co-relative)
[95] tām (dp) śraddhām (noun)
[96] tayā (dp) śraddhayā
(noun)
[97] tataḥ - the deity one has worshipped. Most devotees do not know
this. Even those who haveread the Bhagavadgītā.
[98] tān (dp) kāmān (noun)
[101] teṣām (dp) alpa-medhasām
(noun) - a snub
[102] tat (dp) phalam (noun)
[103] antavat - tad-asyāstyasminn-iti matup - Aṣ 5.2.94 (taddhitāḥ,
ṅyāp-prādipadikāt, pratyayaḥ, paraśca)
[105] abuddhayaḥ - tad-alpatve
तत्-सादृश्यम्-अभावश्च, तदन्यत्वं तदल्पता |
अप्राशस्त्यं विरोधश्च, नञर्थाः षट्प्रकीर्तिताः||
[106] anuttamam (nāsti uttamaṃ yasmāt tam) - Nañ
Bahuvrīhi (naño'styarthānāṃ vācyo vā
cottara-pada-lopah - Vārtika)
[107] anuttamam (adj) avyayam
(adj) param (adj) bhāvam (noun)
[108] avyaktam (adj) mām (noun)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[111] yogamāyā-samāvṛtaḥ - 3TP - Māyā
united with the three guṇas. Yogamāyā
term introduced.
[112] mūḍhaḥ (adj) lokaḥ (noun)
[113] Yogamāyā
- what is the meaning? Everybody thinks they understand Yogamāyā.
But what exactly is the
meaning?
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥ - Ch 4.5
[115] samatītāni (past), ca
vartamānāni (present), ca bhaviṣyāṇi (future)
[116] Puruṣasūktam-
वेदा॒हमे॒तं पुरु॑षं म॒हान्तम् । आ॒दि॒त्यव॑र्णं॒ तम॑सः॒ पर॑स्तात् ।
तमे॒वं वि॒द्वान॒मृत॑ इ॒ह भ॑वति । नान्यः पन्था॑ विद्य॒तेय॑ऽनाय । - ŚYV-31.18
[117] Sāṃkhya or Vaiśeṣika?
[118] icchā-dveṣa-samutthena (adj) dvandva-mohena
(noun)
- sarvanāmnas-tṛtīyā - Aṣ 2.3.27 (ṣaṣṭhī,
hetuprayoge, hetau)
[119] eṣām (dp) puṇya-karmaṇām
(adj) janānām (noun)
[120] antagatam - 2TP Dvitīyā Tatpuruṣaḥ
[121] dvandva-mohena (Ch 7.27) -
(antonym) dvandva-moha-nirmuktāḥ (Ch
7.28)
[122] te (dp) dvandva-moha-nirmuktāḥ
(adj) dṛḍhavratāḥ (noun)
[125] jarā-maraṇa-mokṣāya - does it work for
relief from jarā - disease?
[126] ye (relative) te
(co-relative)
[127] adhyātmaṃ introduced - Avyayībhāva
[128] kṛtsnam (adj) adhyātmam
(noun)
[129] akhilam (adj) karma
(noun)
[130] akhilaṃ karma viduḥ - what does this mean?
[132] sādhibhūtādhidaivaṃ - New concept – adhibhūta, adhidaivam,
adhiyajña.
[133] ye (relative) te
(co-relative)
