The Bhagavad Gita ( Part 2 )

श्रीमद्भग्वद्गिता THE BHAGAVAD GITA PART 2

Content Chapter

Jnana Vijnana Yoga

Page

3

Akshara Brahma Yoga

31

Rajavidya Rajaguhya Yoga

54

Vibhuti Yoga

81

Visvrupa Darsana Yoga

120

Bhakti Yoga

161

Kshetra Kshetrajna Vibhaga Yoga

182

Jnana Vijnana Yoga The Yoga of Knowledge and Realization Chapter 7

ज्ञानववज्ञानयोि Prakriti- Low and High-The is-ness in the Elements and Beings is Iswara – The Excellences in Beings come from God – The Maya of the Three Gunas – Four types of Viruous Men – The Votaries of Minor Gods – Four types of Virtuous Men – The Votaries of minor Gods- The Characteristics of Iswara – The Discerining and the Non-discerning. श्रीभिवानुवाच ।

मय्यासक्तमना​ाः पार्थ योिं यञ् ु जन्मदाश्रयाः ।

असंशयं समग्रं मां यर्ा ज्ञास्यसस तच्छृणु ॥ ७-१ ॥ śrībhagavānuvāca | mayyāsaktamanāḥ pārtha yogaṃ yuñjanmadāśrayaḥ | asaṃśayaṃ samagraṃ māṃ yathā ṅñāsyasi tacchṛṇu ||

The Blessed Lord said: Listen, O Partha, how, with your mind clinging to Me, and taking refuge in Me and practising yoga, you will without any doubt know Me in full. The term mad asrayah connotes complete indifference to the fruit of action, frame, name and earthly acquisitions and a staunch attachment to the Lord alone. Samagram signifies the glory might, energy, overlordship and divine attributes of Iswara. He who perceives the perfect functioning of a government cannot help appreciating it. Similarly, one’s admiration is carried on a divine

level when one devotes oneself to the study of the cosmic functioning of the Lord. ज्ञानं तेऽहं सववज्ञानसमदं वक्ष्याम्यशेषताः । यज्ज्ज्ञात्वा नेह भय ू ोऽन्यज्ज्ज्ञातव्यमवसशष्यते ॥ ७-२ ॥ ṅñānaṃ teऽhaṃ saviṅñānamidaṃ vakṣyāmyaśeṣataḥ | yajṅñātvā neha bhūyoऽnyajṅñātavyamavaśiṣyate ||

I shall teach you in full this knowledge combined with realization, which being known, nothing more here remains to be known. Whatever is comprehended with the aid of the senses, mind and intellect is jnana or knowledge. And vijnana is the direct grasp of the reality, come about through self-discipline. The one is derived sight and the other through insight. Tuition is needed for oneand intuition for the other. The former is paroksha jnanam and the latter, aparoksha jnanam. Endowed with both of these, the aspirant gets to know Brahman or Truth in Its entirety. मनुष्याणां सहस्रेषु कश्चचद्यततत ससद्धये ।

यततामवप ससद्धानां कश्चचन्मां वेवि तत्त्वताः ॥ ७-३ ॥ manuṣyāṇāṃ sahasreṣu kaścidyatati siddhaye | yatatāmapi siddhānāṃ kaścinmāṃ vetti tattvataḥ ||

Among thousand of men scarcely one strives for perfection, and of those who strive and succeed, scarcely one knows Me in truth. The original word for perfection is siddhi, which a comprehensive term is connoting quite a number of meanings all expecting with great ideas. Fulfilment, accomplishment, complete attainment,

Fulfilment, accomplishment, complete attainment, success, the hitting of a mark, healing of a disease, coming into force, validity, payment, indisputable conclusion, solution of a problem, maturity, preparation, cooking, prosperity. Good luck, bliss, beatitude, complete sanctification. Final emancipation, the acquisition of supernatural yogic power- all these and more are indicated by this one word - siddhi. People are all striving for the achievement of the one or the other of these features. Among them he who aspires for the attainment of the Divinity, stands supreme according to the Lord. The higer the ideal, the harder is the achievement of it. Pitfalls are too many in the path to Divine perfection. Competency for It is rarely found among men. The right attitude, the right understanding, the right adjustment, the right application - these are the fourfold indispensable virtues that lead the aspirant to Divinity. Men who are fully equipped with all these divine qualities are rare indeed. Sri Ramakrishna: The devotees who enter the temple of Mother Annapurna in Banaras cannot get out of it without receiving some consecrated food in accordance with the wont. Some get it immediately while the other have to wait long before being blessed with it. Similarly, Mukti is assured for all. Some get it in this very birth. Others have access to after two or three births, while yet others have to wait and go through countless births before becoming competent for emancipation. But all are destined for Mukti some time or other.

भूसमरापोऽनलो वायुाः खं मनो बुद्गधरे व च ।

अहङ्कार इतीयं मे सभन्ना प्रकृततरष्टधा ॥ ७-४ ॥ bhūmirāpoऽ nalo vāyuḥ khaṃ mano buddhireva ca | ahaṅkāra itīyaṃ me bhinnā prakṛtiraṣṭadhā ||

Earth, water, fire, air, ether, mind, intellect and egism; thus, is My prakriti divided eightfold. An element is defined in one way by the modern science and in quite another way by the Indian systems of philosophy. According to the five senses of perception are the means to take awareness of the elements. The ear perceives sound which is characteristic of ether or Akasa. The skin all over the body is endowed with the sense of touch which is peculiar to air. The eye cognizes form revealed by light or fire. The tongue experiences taste of things dissolved in water; but for aid and agency of water nothing can be tasted. The nose contacts smell produced by earth. These five instruments of knowledge are thus recognized as the revealers of the five elements, of which the world is constituted. The faculty of feeling is designated as the mind, the intellect is that which distinguishes the good from the bad, the agreeable from the disagreeable. That which creates the sense of agency is the egoism, without which action is impossible. The individuality of one is based on the peculiarities of these three internal organs. The eightfold Prakriti mentioned here I elaborated into twenty-four categories by the Samkhya system of philosophy.

अपरे यसमतस्त्वन्यां प्रकृततं ववद्गध मे पराम ् ।

जीवभूतां महाबाहो ययेदं धायथते जित ् ॥ ७-५ ॥ apareyamitastvanyāṃ prakṛtiṃ viddhi me parām | jīvabhūtāṃ mahābāho yayedaṃ dhāryate jagat ||

This is My lower prakriti, but different from it, know, O mighty armed, my higher prakriti - the life element by which this universe is upheld. All the five elements and three internal organs put together form the inferior constituent of the Lord. The cosmic life principle or the sum total of the Jivatman is His superior constituent. An example clarifies this truth. The smoke that originates from fire is its lower nature, and the spark its higher nature. The characteristics of the fire are in the sparks, while its action in the smoke. Techincall put, the smoke is the tatastha lakshanamaccidental definition of the fire and the spark, the svarupa lakshanam- innate definition. Knowing of the spark is equivalent to knowing of the fire. Pure Consciousness which is the Paramatman is inherent in the Jivatman also. The spark is that which has separated itself from the fire. But the Jivatman is not and cannot be dissociated from the Paramatman. As a wave in the ocean, the individual soul is ever in the Cosmic Soul, though with its limiting adjuncts. The Jiva- prakriti or the kshetrajna is utilizing the Jada-prakriti or the kshetra as its body and upholding it too. This act of the conscious principle is like the Aksa containing in itself all the other four elements.

एतद्योनीतन भत ू ातन सवाथणीत्युपधारय ।

अहं कृत्स्नस्य जिताः प्रभवाः प्रलयस्तर्ा ॥ ७-६ ॥ etadyonīni bhūtāni sarvāṇītyupadhāraya | ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayastathā ||

Know that these two are the womb of all beings. I am the origin and dissolution of the whole universe. Life has its origin in the conjugation of the sentient and the insentient. The body bereft of life becomes a corpse; life without instrument of the body becomes ineffective. The act of living ensues from the union of the sentient and the insentient, the kshetrajna and the kshetra. The commingling of these two Prakritis-the conscious principle and the unconscious matter-is evident all over the universe. The cloud has its origin and sustenance in the Akasa, and ultimately it dissolves itself in the Akasa. Likewise, Iswara is the source, support and destiny of His Prakritis. High and low. Sri Ramakrishna: During those days when I was subjecting myself to spiritual discipline, I wished to know what Maya, the deluding power, was like. I saw a drop of water slowly evolving into a girl who further grew into a maid. She produced a baby and strangely enough swallowed it too. This act of hers was repeated several times. I concluded from that vision that it was Maya. मिाः परतरं नान्यश्त्कश्ञ्चदश्स्त धनञ्जय । मतय सवथसमदं प्रोतं सूत्रे मणणिणा इव ॥ ७-७ ॥

mattaḥ parataraṃ nānyatkiñcidasti dhanañjaya | mayi sarvamidaṃ protaṃ sūtre maṇigaṇā iva ||

There is nothing whatsoever higher than Me, O Dhananjaya. All this is strung on Me, as rows of gems on a string. The producer, the sustainer and the withdrawer of the universe is Iswara. There is no power, inessential to Him, to interfere with His work, great or small. The gems sturng together may vary in color and species. But the supporting string is the same all through. The universe sustained by the Lord, may, in that fashion, vary in their appearances; but the Sustainer of all of them is the same. Sutra is the Samskrit word for string. The Lord is therefore called the Satratman- the string-like supporter of the manifested worlds. The Pure Consciousness, which is Substratum of all being’s sentient and the insentient, is the same. Sri Ramakrishna: What Brahman is like cannot be grasped by the ordinary mind. He therefore became Ardhanariswara - half-man, half-woman- in order to make Himself knowable to beings. This form of His indicates that Purusha and Prakriti are but two different readings of the same Reality. He has further materialized Himself into the sentient and the insentient. Therefore, nothing is alien to Him. रसोऽहमप्सु कौन्तेय प्रभाश्स्म शसशसूयय थ ोाः ।

प्रणवाः सवथवेदेषु शब्दाः खे पौरुषं नष ृ ु ॥ ७-८ ॥ Rasoऽhamapsu kaunteya prabhāsmi śaśisūryayoḥ | praṇavaḥ sarvavedeṣu śabdaḥ khe pauruṣaṃ nṛṣu ||

I am the sapidity in water, O son of Kunti; I, the radiance in moon and sun; I am the syllable Om in all the Vedas; sound in ether and manliness in man. The sweetness in eatables indicates the presence of sugar in them. Similarly, the innate nature of Iswara reveals itself in all the modifications He has undergone. It is imperative for the aspirant that he recognizes the presence of Iswara in the varieties of His manifestations. Jnana of this kind is conducive to vijnna. Pure water is tasteless, but the power in it to reveal the tastes it to reveal the tastes of things is really the power of Iswara. But for the indeterminate sapidity in water the determinate in taste between a stone and a candy cannot be made out by the tongue. Fire is another element represented by the sun and moon the light of which when perceived by the eyes bring the knowledge of the color, form and beauty in them. Ether similarly functions as the vehicle of sound, the modifications of which are the various languages and the synthesis of which is the syllable Om. The truths and the facts in Nature conveyed through languages are the Vedas. This way, Iswara reveals Himself as the five elements each of which has a distinctive feature in the revelation of jnana. It is not sufficient for man simply to assume the human form and carry on the human existence. He is verily man who exhibits human excellence in all of his doings. Man fulfils himself this way and this fulfilment is for the glory of the Lord. He adores God best who fulfils himself perfectly.

पुण्यो िन्धाः पगृ र्व्यां च तेजचचाश्स्म ववभावसौ ।

जीवनं सवथभूतेषु तपचचाश्स्म तपश्स्वषु ॥ ७-९ ॥ puṇyo gandhaḥ pṛthivyāṃ ca tejaścāsmi vibhāvasau | jīvanaṃ sarvabhūteṣu tapaścāsmi tapasviṣu ||

I am the sweet fragrance in earth and the brilliance in fire; I am the life in all beings and the austerity in ascetics. Odor in all of its forms is characteristic of the element earth. But the sweet fragrance is specified here because of aroma being associated with the ritualistic worship of the Lord. The brilliance in fire and sun is one and the same. While the former is handy and always available to man the latter is to be beheld with reverence from where he is. But both of them are the physical representations of the undecaying splendor of Brahman. Meditation on sun and fire leads to the cognizance of the divine blaze within oneself. Self-consciousness is associated with the manifestation of life and it perseveres, though in varying degrees in all beings. Meditation on the continuity of life is therefore equivalent to meditation on consciousness. There should be no difficulty for the sadhaka in having recourse to either form of meditation. It is one thing just to live and quite another to make a conscious attempt at intensifying the life that one lives. Ascetics are they who intensify effecting by subjective means. The process of their effecting this end is known as tapas-austerity. The presence of the Lord is patent in this holy act. The sadhaka ought to study the austerity of the successful ascetics so that he may follow in their wake. The Lord Siva is designated as Ghora tapasvin - the One of terrible austerity.

बीजं मां सवथभूतानां ववद्गध पार्थ सनातनम ् ।

बुद्गधबद् ुथ गधमतामश्स्म तेजस्तेजश्स्वनामहम ् ॥ ७-१० ॥ bījaṃ māṃ sarvabhūtānāṃ viddhi pārtha sanātanam | buddhirbuddhimatāmasmi tejastejasvināmaham ||

Know Me, O Partha, as the eternal seed of all beings; I am the intelligence of the intelligent; the splendor of the splendid. The constant source is otherwise known as the eternal seed. The ocean is the eternal seed of the clouds that appear and disappear. The Lord is this wise the source of all beings. He being eternal, the varieties of beings coming into existence is inevitable and endless. Having a reverential attitude to all of them amounts to the adoration of their Source, the Lord. Being are classified as the high and the low in accordance with intelligence evident in them. Clarification of the intelligence is one of the noble purposes of life. As it gets clarified the cognizance of the Atman becomes clear. He who fully understands Brahman becomes himself Brahman. In whomsoever there is intelligence, it has to be adored, even as the Lord is adored. Tejas and Ojas are both splendors born of the ethical and spiritual excellence. While the latter is internal and invisible, the former is patent on the body, particularly the face. Being endowed with this splendor is no accident, fluke or oddity of nature. It is outcome of the divine life that one lives. The spiritual splendor is itself the presence of the Lord evoking adoration. बलं बलवतां चाहं कामरािवववश्जथतम ् ।

धमाथववरुद्धो भूतष े ु कामोऽश्स्म भरतषथभ ॥ ७-११ ॥

balaṃ balavatāṃ cāhaṃ kāmarāgavivarjitam | dharmāviruddho bhūteṣu kāmoऽsmi bharatarṣabha ||

I am the strength of the strong devoid of desire and passion. In being I am desire, not contrary to dharma, O chief of the Bharatas. Kama or desire is the hankering of the mind for objects that are invisible and not yet obtained, while raga or passion is the clinging and craving for the visible and obtained objects. That strength is abused which is directed towards the fulfilment of desire and passion. On the other hand, the strength utilized on noble and holy causes, gets sanctified. The doing of Ravana and Rama are examples of the abuse and proper use of strength. Desire as such is not a vice. The desire to eat is an approved one, when it is prompted by hunger. The desire for self-emulation is a virtue; the desire to surpass another in good conduct is praiseworthy. The keen desire to obtain the grace of the Lord is a divine gift and a foreword to God-vision. Sri Ramakrishna: Why does the mind deviate when one sits in meditation? It is due to base desires. A fly sits now on sacramental food and next on filth. But in the case of the bee is different. It sits on a blossom or in its hive and nowhere fly and the Paramahamsas like the bee. The former is occasionally devoted and the latter ever devoted to the Lord. ये चैव साश्त्त्वका भावा राजसास्तामसाचच ये । मि एवेतत ताश्न्वद्गध न त्वहं तेषु ते मतय ॥ ७-१२॥

ye caiva sāttvikā bhāvā rājasāstāmasāśca ye | matta eveti tānviddhi na tvahaṃ teṣu te mayi ||

And whatever beings are of Sattva, of Rajas or of Tamas, know them to proceed from Me; still I am not in them, they are in Me. Prakriti or Nature constituted of the three categories - Sattva, Rajas and Tamas- has its origin and sustenance in Iswara. Just as a piece of rope appears as a snake in twilight, the Lord puts on the appearance of Nature through His inscrutable Maya. The rope, the original stuff, does not depend for its being on snake the assumed reality; but the seeming snake depends for its existence on the rope, the reality. Means that the unreal snake is a superimposition on the real rope. Similarly, the world of the three Gunas is a superimposition on Iswara. This power of appearing as the prakriti is inherent in Him. This is the meaning of ‘I am not in them, they are in Me.’ The goal of human life is to transcend the perception of the universe and to get fixed in the vision of Iswara. Sri Ramakrishna: A holy man used to smile seeing the colors produced by the chandelier a lamp. He smiled because the seeming universe is as untrue as these colors. त्रत्रसभिण ुथ मयैभाथवरै े सभाः सवथसमदं जित ् ।

मोहहतं नासभजानातत मामेभ्याः परमव्ययम ् ॥ ७-१३ ॥ tribhirguṇamayairbhāvairebhiḥ sarvamidaṃ jagat | mohitaṃ nābhijānāti māmebhyaḥ paramavyayam ||

Deluded by these threefold dispositions Prakriti - the Gunas, this world does not know Me, who am above them and immutable.

Brahman is here as Param which means the One beyond the ken of the intellect and the senses. This Reality undergoes no modification and so It is immutable. Those who see a cinema take no note of the screen on which it is projected. The phenomenal universe is made up of the three Gunas; like and dislikes in all forms are also born of the three Gunas. People entangled in these three categories are immersed in their experiences of the phenomenal existence and they take no note of the Basis which is unaffected by all these modifications. The Chitakasa or Brahman the Pure Consciousness remains as the Substratum of the perceived universe. They who are bound by the Gunas are unable to cognize it. Sri Ramakrishna: Iswara plays at assuming the human forms. He is a great magician. The universe and the beings in it are all His magic, created by His inscrutable power called Maya. The magician is real while his magic is a mere phantom. दै वी ह्येषा िण ु मयी मम माया दरु त्यया ।

मामेव ये प्रपद्यन्ते मायामेतां तरश्न्त ते ॥ ७-१४ ॥ daivī hyeṣā guṇamayī mama māyā duratyayā | māmeva ye prapadyante māyāmetāṃ taranti te ||

Verily this divine illusion of Mine, made up of the Gunas, is hard to surmount; but those who take refuge in Me alone, they cross over this illusion. Daivi maya, the divine illusion, is the cloak that the Lord has assumed. It serves as His body. Maha-mayah is one of the designations of Vishnu. He who is an expert in creating the

illusion, is the meaning of this term. He has hidden His Reality in the garb of Nature. All the same, He agrees to disclose Himself to those who take refuge in Him. The Reality in Him being known, the assumed garb of Maya vanishes. It is like the disappearance of the phantom of the snake when the rope is perceived in its reality. Sri Ramakrishna: Why are we not able to behold the Divine Mother? It is because She keeps Herself concealed behind the chicks of bamboo screen after the fashion of the respectable ladies of an aristocratic family. She sees everything and guides everything, but none can see Her. But the true devotees who are Her kith and kin can cross the chicks, get near and behold Her. न मां दष्ु कृततनो मूढा​ाः प्रपद्यन्ते नराधमा​ाः ।

माययापहृतज्ञाना आसरु ं भावमागश्रता​ाः ॥ ७-१५ ॥ na māṃ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ | māyayāpahṛtaṅñānā āsuraṃ bhāvamāśritāḥ ||

The evil- doers, the deluded, the lowest of men, deprived of discrimination by Maya and following the way of the Asuras, do not seek refuge in Me. Asuras are they who delight in deceit, falsehood and torture of beings. They stand against the worship of the Divine. Practice of cruelty is their pastime. Evil deeds hide the noble traits in man and expose the base ones. The perpetrators of wickedness become progressively deluded. They are not able to discern between the divine and the unholy. They are therefore the lowest of men. Their understanding gets completely distorted. That it is Iswara who

manifests Himself as the universe, is something beyond their ken. They detest everything pertaining to the Divine. The deluded have therefore no alternative to self-destruction. Sri Ramakrishna: The way of the strainer is to let the fine things pass through and hold the rough things to itself. Likewise, the way of the wicked is to let the merits go and hold the evils fast. चतुववथधा भजन्ते मां जना​ाः सुकृततनोऽजन ुथ ।

आतो श्जज्ञासरु र्ाथर्ी ज्ञानी च भरतषथभ ॥ ७-१६ ॥ caturvidhā bhajante māṃ janāḥ sukṛtinoऽrjuna | ārto jiṅñāsurarthārthī ṅñānī ca bharatarṣabha ||

Four types of virtuous men worship Me, O Arjuna; the man in distress, the man seeking knowledge, the man seeking wealth and the man imbued with wisdom, O the best of the Bharatas. Distress comes to beings in one form or another and at some time or the other. Avoidance of it is impossible to the embodied. Just as medicine is resorted to, to cure disease, the way of the devoted is to supplicate the Divine for deliverance from distress. When the modesty of the Queen Draupadi was as stake in the assembly of the Kauravas, she piteously sought the protection of Sri Krishna and His help did come to save her from that situation. The live of many a devotee bear testimony to the fact that the Lord comes to the rescue of the pious in distress. The man seeking knowledge is here designated as jijnasu. It is not given to all to become seekers of God-knowledge. The Lord sees to it that the spiritual thirst of the devotee never goes unslaked. A

recent seeker seeker of God-knowledge was Swami Vivekananda and Providence made provision for his obtaining it. The man seeking wealth usually works for it and is the proper way. One type of devotee’s work for it, praying to the Lord at the same time for the easy acquisition of wealth. Another type of devotees ardently appeals to the Lord and He sends them the required resources. The man imbued with wisdom is here classified as Jnani, the one who has realized the truth. He is one who has gained the insight that Brahman is the Reality while the universe and the beings are all mere superimposition on It. Adoring the Reality to the exclusion of the appearance is but natural to him. Among the people who believe in God, these are the four types who seek to contact Him, each according to his understanding and attainments. All the four groups are virtuous because of their right understanding and right doings. Sri Ramakrishna: Blessed are they who keep God as their goal and strive accordingly. Zeros have no value, but they gain in value when linked to the number one. God is the number one and all the worldly things are zeros. Independent of God, they are mere ciphers, but when associated with Him, they gain in importance. तेषां ज्ञानी तनत्ययुक्त एकभश्क्तववथसशष्यते ।

वप्रयो हह ज्ञातननोऽत्यर्थमहं स च मम वप्रयाः ॥ ७-१७ ॥ teṣāṃ ṅñānī nityayukta ekabhaktirviśiṣyate | priyo hi ṅñāninoऽtyarthamahaṃ sa ca mama priyaḥ ||

Of these, the wise man, ever steadfast and devoted to the One, excels; for, supremely dear am I to the wise and he is dear to Me.

Sistestah is one of the names attributed to Vishnu. He who is dear to the good, is the meaning of this name. The highly evolved ones among the human get to love the Lord. It is but natural for beings to love themselves. The Jnani cognizes Brahman as the real entity and the very essence in Himself. He is supremely attached to the Reality in Himself. That Reality gives the Jnani his true individuality. This is how the Jnani excels. Sri Ramakrishna: After God-realization the aspirant himself gets at godly qualities. उदारा​ाः सवथ एवैते ज्ञानी त्वात्मैव मे मतम ् ।

आश्स्र्ताः स हह यक् ु तात्मा मामेवानि ु मां िततम ् ॥ ७-१८॥ udārāḥ sarva evaite ṅñānī tvātmaiva me matam | āsthitaḥ sa hi yuktātmā māmevānuttamāṃ gatim ||

Noble indeed are all these; but the wise man, I deem, to be My Very Self. For, steadfast in mind, he is established in Me alone, as the supreme goal. The devotees are all favorites of the Lord. Among them again, he who practices the devotion of non-separation stands foremost. As the fuel consigned to fire becomes itself fire, the Jnani absorbed in Iswara who is a blaze of Jnana, becomes one with Him. Sri Ramakrishna: A master is naturally drawn to a servant who serves him whole-heartedly and to the best of his ability. When their mutual love and fidelity get firm-rooted the master may some day entrust the management of his entire property to the servant. Akin to this act of man, the Lord holds His devotee as His Own Self.

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते । वासुदेवाः सवथसमतत स महात्मा सद थ ाः ॥ ७-१९॥ ु ल ु भ bahūnāṃ janmanāmante ṅñānavānmāṃ prapadyate | vāsudevaḥ sarvamiti sa mahātmā sudurlabhaḥ ||

At the end of many births, the man of wisdom takes refuge in Me, realizing that Vasudeva is all that is. Rare indeed is that great soul. Vasudeva connotes the pratyagatman - that which is immanent in everything sentient and insentient, movable and immovable, good and bad. When a sadhaka begins to give a practical shape to his learning that it is God who has become everything, he is styled a Jnani even in that initial stage. But quite a number of sadhakas take innumerable births before they gain complete realization and get fixed in the truth that God alone puts on the appearance of the phenomenon. The man ho has attained this acme of realization is indeed rare in the world. He is verily a god among men. The practice of this theory of Vedanta contributes directly and indirectly to the welfare of the world. By viewing all beings as veritable divinities, sadhaka elevates himself in spiritual stature. This is the benefit directly derived. The indirect benefit consists in the other being unconsciously divinized. The more one is defied, the more the devil in one is eradicated. Sri Ramakrishna: Beholding diversity is born of delusion; beholding unity is born of enlightenment.

कामैस्तैस्तैहृथतज्ञाना​ाः प्रपद्यन्तेऽन्यदे वता​ाः । तं तं तनयममास्र्ाय प्रकृत्या तनयता​ाः स्वया ॥ ७-२०॥ kāmaistaistairhṛtaṅñānāḥ prapadyanteऽnyadevatāḥ | taṃ taṃ niyamamāsthāya prakṛtyā niyatāḥ svayā ||

But those whose discrimination has been led astray by this or that go to other gods, following this or that rite, constrained by their own nature. When it is Vasudeva who has become all that is, the question of other gods existing independent of Him does not arise. His limited aspects are, out of courtesy, called other gods. The minor officers of a government are necessarily under its socereign. When the good will of the head of the command is obtained, those of the petty officers are contined in it. But the courtier must be worthy of the sovereign. To get at the king is difficult; but the benefit that ensues from it is great. To get at the little office-holders is easy; and the returns threof are correspondingly small. Analogous to this, getting the grace of God is difficult, but all conducive to jnana, bhakti and mukti. People given to worldly desires do no betake to the worship of Iswara. Accordingly, they choose to propitiate minor deities with suitable rites. Their attainments and nature are as low as that. Sri Ramakrishna: Healing disease, winning litigation, walking on water - trifling psychic powers such as these, appeal most to men of base mental make. But the true devotees give no thought to those vulgar things. They are solely intent on gaining the gracious vision of the Lord.

यो यो यां यां तनुं भक्ताः श्रद्धयागचथतुसमच्छतत ।

तस्य तस्याचलां श्रद्धां तामेव ववदधाम्यहम ् ॥ ७-२१ ॥ yo yo yāṃ yāṃ tanuṃ bhaktaḥ śraddhayārcitumicchati | tasya tasyācalāṃ śraddhāṃ tāmeva vidadhāmyaham ||

Whatever form any devotee with faith wishes to worship, I make that faith of his steady. Children are very particular to have sweetmeats shaped to their likings, such as a cow, a horse or an elephant. The confectioner supplies them sweets according to their tastes. The way of the Lord is more generous than that. His grace descends suited to the attainments of individuals. The worship of the little gods is not altogether mistaken or sinful as some theologians would have it. It is but a stepping stone to the adoration of the Almighty. The Lord therefore provides the ways and means for the ordinary people to evolve stage by stage in their paths of devotion. स तया श्रद्धया यक् ु तस्तस्याराधनमीहते ।

लभते च तताः कामान्मयैव ववहहताश्न्ह तान ् ॥ ७-२२ ॥ sa tayā śraddhayā yuktastasyārādhanamīhate | labhate ca tataḥ kāmānmayaiva vihitānhi tān ||

Endowed with that faith, he engages in the worship of that form, and from it he obtains his desires, which are being actually ordained by Me. The river, the well, the lake, the spring - these are the sources from which water can be availed of; but the grand source for all of these is the rain, without which all these come to nought. Similar

to this is the grace of the Lord which gives the start, sustenance and support to all beings. All the needs of all the beings come from the same Cosmic Source. But the men of mediocre understanding take it that help comes to them from the gods they worship. Sri Ramakrishna: Water seems to be flowing out from the mouths of cows, tigers and lions attached to the drain pipes from the roof of the house. But all these waters have actually come from the heavens in the form of rain. Similarly, the words uttered by the holy ones are very often the inspiration come from Iswara. अन्तविु फलं तेषां तद्भवत्यल्पमेधसाम ् ।

दे वान्दे वयजो याश्न्त मद्भक्ता याश्न्त मामवप ॥ ७-२३ ॥ antavattu phalaṃ teṣāṃ tadbhavatyalpamedhasām | devāndevayajo yānti madbhaktā yānti māmapi ||

But the fruit that accrues to those men of small intellect is finite. The worshippers of the gods go to the gods; My devotees come to Me. Endeavors are practically the same in all the mines. But there is a difference between the seekers of iron and the seekers of diamond. All men seek to enrich life and to add to happiness. Men of small intellect are they who are unable to distinguish between the fleeting happiness and the lasting happiness. The earthly impermanent attainments and happinesses holy are called the little gods; whereas the permanent spiritual attainments and bliss ever belong to Iswara. The ignorant seek the former while the enlightened seek the latter.

अव्यक्तं व्यश्क्तमापन्नं मन्यन्ते मामबुद्धयाः ।

परं भावमजानन्तो ममाव्ययमनुिमम ् ॥ ७-२४ ॥ avyaktaṃ vyaktimāpannaṃ manyante māmabuddhayaḥ | paraṃ bhāvamajānanto mamāvyayamanuttamam ||

Men of poor understanding think of me, the unmanifest, as having manifestation, not knowing My supreme stat- immutable and unsurpassed. A benevolent and charitably-minded millionaire may be in rags occasionally just for the fun of it. If a beggar misunderstands him as on in rags and passed by without availing himself of one rich man’s charity, the poor man becomes poorer for his ignorance. Such verily is the lot of those ignorant of the glory of Iswara. An Incarnation of God, like Sri Krishna, assumes a human body, just as the bound souls do. But he is no more bound in the manifested body than the sky seen through a window is bound within the frame of that window. The manifested body of Sri Krishna is mutable; but in reality, He is immutable and unsurpassed by the ordinary human beings. His supreme state remains unknown to the people of poor understanding. They do not therefore seek to worship Him. नाहं प्रकाशाः सवथस्य योिमायासमावत ृ ाः ।

मूढोऽयं नासभजानातत लोको मामजमव्ययम ् ॥ ७-२५ ॥ nāhaṃ prakāśaḥ sarvasya yogamāyāsamāvṛtaḥ | mūḍhoऽyaṃ nābhijānāti loko māmajamavyayam ||

I am not revealed to all, as I am veiled by yoga Maya. This deluded world knows Me not, the Unborn, the Unchanging. The magician throws a spell on his audience and keeps it in illusion in regard to his performance. But what seems a magic to the onlookers is not so to the kith and kin of the magician. The nature of his play is well known to himself and his own people. The Lord is the magician who has produced the magic of this world. Its nature is well known to Him only and His devotees. The sun that cannot be hidden by anything seems to be covered by a patch of cloud; but that patch itself cannot be located except with the aid of sun light. The originator of this cloud is none other than the sun. The cloud is the yoga maya concealing the sun. The Prakriti made up of the three Gunas is the yoga maya of Iswara. As it has no existence apart from Iswara, it is held to be in yoga with Him, and because of its veiling capacity it is called maya. Iswara the akhanda sat cit ananda seems to be concealed by His yoga maya while actually He remains unaffected by it. He is sarvajna-the all-knowing One. वेदाहं समतीतातन वतथमानातन चाजन ुथ ।

भववष्याणण च भत ू ातन मां तु वेद न कचचन ॥ ७-२६ ॥ vedāhaṃ samatītāni vartamānāni cārjuna | bhaviṣyāṇi ca bhūtāni māṃ tu veda na kaścana ||

I know, O Arjuna, the beings of the past, the present and the future, but no one knows Me. Iswara is the Lord of maya, having complete control over it. The appearance, stay and dissolution of the beings are all act of maya.

Time also exists in maya. The Lord being all-knowing, the destiny of all of these is within His ken. The beings that were in the past, that are in the present and that are to be in the future are all known to Him. But the individual souls do not know anything worth while about themselves; how then are they going to know about Iswara, The Cosmic Soul! The devotees, however, do not come within this limitation. They constantly adore the Lord and choose to be in His proximity. So, they understand Him to some extent. The other neither adore nor understand Him. Sri Ramakrishna: It is possible for the swan to separate milk from water and partake of the former only. The other birds are unable to do this. Iswara is mingled with maya; he is non-dual with it. The ordinary people cannot distinguish Him from maya. But the Paramahamsas - the men of perfection - are able to cognize Iswara to the exclusion of maya. इच्छाद्वेषसमुत्र्ेन द्वन्द्वमोहे न भारत ।

सवथभूतातन संमोहं सिे याश्न्त परन्तप ॥ ७-२७ ॥ icchādveṣasamutthena dvandvamohena bhārata | sarvabhūtāni saṃmohaṃ sarge yānti parantapa ||

By the delusion of the pairs of opposites arising from desire and aversion, all beings, O Bharata, are subject to illusion at birth, O harasser of foes. Among the pairs of opposites, the foremost and the most lasting is the one pertaining to life and death. Where life is its counterpart, death, should necessarily be. The existence of the one to the exclusion of the other is impossible. From birth onwards, a being

proceeds towards death. The interval between the two is what is called life, which is as impermanent as a bubble on water. Death may at any moment swoop and swallow up the embodied. O the inseparable two, life and death, the desire for the former and aversion for the latter manifest themselves from birth onwards. But both of these attitudes are born of delusion. The pair of opposites pertaining of pleasure and pain comes next. Sensepleasures are always crowned with pain. From birth onwards, beings hug the one and shun the other. But it is an illusion to seek sense-pleasure to the exclusion of pain. Among the pairs of opposites, the desire for the one and aversion for the other are the foes of the seekers of knowledge and devotion. These foes have to be conquered. येषां त्वन्तितं पापं जनानां पुण्यकमथणाम ् ।

ते द्वन्द्वमोहतनमक् ुथ ता भजन्ते मां दृढव्रता​ाः ॥ ७-२८ ॥ yeṣāṃ tvantagataṃ pāpaṃ janānāṃ puṇyakarmaṇām | te dvandvamohanirmuktā bhajante māṃ dṛḍhavratāḥ ||

But those men of virtuous deeds whose sins have come to an end, who are freed from the delusion of the pairs of opposites worship me remaining steadfast in their vows. Whatever action fosters the Jivahood in one, is condemned as sin by the wise. In contrast with it, whatever action contributes of self-abnegation is deemed as virtue. Selfless service has to be carried on incessantly lest the mind should lapse into lethargy and egotism. Purity of the mind follow from constant self-discipline. Unswerving adoration of the Lord is possible to him only whose mind is free from taint. They only who remain unruffled and

unaffected by the pairs of opposites such as victory and defeat, gain and loss, praise and censure and life and death, become steadfast in their vows. Worship of the Lord is possible to such dedicated souls. Sri Ramakrishna: A rusty piece of iron is not actively susceptible to magnetization; but when cleansed of the rust. It readily responds. Similarly, in that mind which has become rusty with attachment and aversion and likes and dislikes, devotion to the Lord does not dawn. Whereas in a pure mind bhakti rises readily. जरामरणमोक्षाय मामागश्रत्य यतश्न्त ये । ते ब्रह्म तद्ववदाःु कृत्स्नमध्यात्मं कमथ चाणखलम ् ॥ ७-२९ ॥ jarāmaraṇamokṣāya māmāśritya yatanti ye |te brahma tadviduḥ kṛtsnamadhyātmaṃ karma cākhilam ||

Those who take refuge in Me and strive for deliverance from decay and death, they realize in full that Brahman, the individual self and all karma. The mind of man takes its own time to be delivered from the delusion of the pairs of opposites. But there are two others factors in life which are ever staring at man. Decay and death are two factors unwanted by him; but he can never escape from their clutches. To lose one’s hard-earned vigor and to become a prey to death - are these he ends of human life? To do deeds of infrequency, to achieve the impossible and then to quit the world as if in banishment - Death does not allow him to be dormant. It gives him rude knocks and wakes him up to realities with which he is not acquainted. When the right enquiries are thereby made,

the sadhaka comes to know of the truths about Brahman, about himself and about karma. Sri Ramakrishna: When a man wants to eat a fruit, he discards its shell and seeds and helps himself to the pulp. But when he wants to purchase that fruit or make a study of It., he has to take into account the shell, the seeds, the pulp and all the contents of the fruit. Very much like this, the seeker of God negates the world and goes to Him. But after God -realization he concludes that it is Brahman that puts on the appearance of the universe and the being. सागधभत ू ागधदै वं मां सागधयज्ञं च ये ववदाःु ।

प्रयाणकालेऽवप च मां ते ववदय ु क् ुथ तचेतसाः ॥ ७-३० ॥ sādhibhūtādhidaivaṃ māṃ sādhiyaṅñaṃ ca ye viduḥ | prayāṇakāleऽpi ca māṃ te viduryuktacetasaḥ ||

Those who realize Me in the Adhibhuta, in the Adhidaiva and in the Adhiyajna, they of steadfast mind realize Me even in the hour of death. The way of the world is to be scared, confused and frightened in the hour of death. But the yogi accepts death calmly and as a matter of course. It has its due place in Nature. A true study of Nature develops into devotion to the Lord. A yogi’s knowledge and devotion reveal themselves best in the hour of death. His Godrealization is at its zenith when he drops the body in death. इतत श्रीमद्भिवद्िीतासूपतनषत्सु ब्रह्मववद्यायां योिशास्त्रे श्रीकृष्णाजन ुथ संवादे ज्ञानववज्ञानयोिो नाम सप्तमोऽध्यायाः

iti śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde ṅñānaviṅñānayogo nāma saptamoऽdhyāyaḥ

In the Upanishad of the Bhagavad Gita, the knowledge of Brahman, the Supreme, the science of Yoga and the dialogue between Sri Krishna and Arjuna, this is the seventh discourse designated: Jnana Vijnana Yoga

Akshara brahma yoga The yoga of the imperishable brahman Chapter 8

अक्षरब्रह्मयोि: The Worship of Iswara- How the Yogi Relinquishes the Body The State of Non-return-Brahma, the Creator’s Stamdard of Time - Immortality - The Paths of Light and Darkness -Be Ever a Yogi. अजन ुथ उवाच ।

ककं तद्ब्रह्म ककमध्यात्मं ककं कमथ पुरुषोिम ।

अगधभूतं च ककं प्रोक्तमगधदै वं ककमुच्यते ॥ ८-१ ॥ arjuna uvāca | kiṃ tadbrahma kimadhyātmaṃ kiṃ karma puruṣottama | adhibhūtaṃ ca kiṃ proktamadhidaivaṃ kimucyate || 1 ||

Arjuna said: What is that Brahman? What is Adhyatma? What is karma? O Best among men! What is said to be Adhibhuta, and what is called Adhidaiva? अगधयज्ञाः कर्ं कोऽत्र दे हेऽश्स्मन्मधुसूदन ।

प्रयाणकाले च कर्ं ज्ञेयोऽसस तनयतात्मसभाः ॥ ८-२ ॥ adhiyaṅñaḥ kathaṃ koऽtra deheऽsminmadhusūdana | prayāṇakāle ca kathaṃ ṅñeyoऽsi niyatātmabhiḥ ||

Who and how is Adhiyajna here in this body, O Madhusudana? And how, at the time of death, art Thou to be known by the selfcontrolled? श्रीभिवानुवाच ।

अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममच् ु यते ।

भूतभावोद्भवकरो ववसिथाः कमथसश्ञ्ज्ञताः ॥ ८-३ ॥ śrībhagavānuvāca | akṣaraṃ brahma paramaṃ svabhāvoऽdhyātmamucyate | bhūtabhāvodbhavakaro visargaḥ karmasaṃṅñitaḥ ||

The Blessed Lord said: The imperishable is Brahman, the Supreme. Its dwelling in the individual body is called Adhyatma. The offering which causes the origin of beings is called karma. The Absolute Reality is Brahman. It is supremely above time, space and causation which are the characteristics of the universe. The senses and the intellect cannot gain access to It. For this reason, It is called paraman- the supreme. As the screen is the background for the moving pictures in a cinematograph, Brahman is the substratum, basis and background of the panorama of the universe. The changes that take place in the universe do not affect Brahman. It is ever Itself, the Being behind the Becoming of the universe. It is therefore called aksharam - the Imperishable. The intrinsic merit or property of a thing is called its svabhava. The svabhava of the sun is to put forth beams of light. Similarly, the svabhava (Inherent nature) of Brahman is to appear as the multitudinous conscious beings called the Jivatman. This assumption of the role of the Jivatman is called Adhyatma. The

vibration or the act of becoming that is taking place in the universe is karma. But here this word is used in a particular sense. The action that is the immediate cause of man having come into existence and of his making progress in life, is here technically called karma. Whatever work promotes the welfare of man is karma. The Parvamimamsa, one of the six systems of Hindu philosophy claim that Karma is the only all-powerful agency for man’s origin, growth and prosperity. अगधभत ू ं क्षरो भावाः परु ु षचचागधदै वतम ् ।

अगधयज्ञोऽहमेवात्र दे हे दे हभत ृ ां वर ॥ ८-४ ॥ adhibhūtaṃ kṣaro bhāvaḥ puruṣaścādhidaivatam | adhiyaṅñoऽhamevātra dehe dehabhṛtāṃ vara ||

Adhibhuta pertains to the perishable Nature and Purusha is the Adhidaivata; I alone am the Adhiyajna here in this body, O best of the embodied. The five elements- ether, air, fire, water and earth-are designated as adhibhuta. In contrast with Brahman which is aksharam the elements are ksharam or perishable. The physical structure of the Reality is made up of the elements. Though insentient by themselves, they get their uniqueness by their clinging to the sentient. This fact may be clarified through two examples. In speech, the part that the consonant plays clinging to the vowel, is analogous to the function of the elements. Again, the orgin and function of the skin of a fruit are analogous to the part that the elements play in the phenomenon. It is with the aid of the

elements the sentient is revealing itself. Being require the elements for their embodiment. He who resides in a Puri (city or fortress) is Purusha. He is designated as Adhidaivata. He is Hiranyagarbha or the Cosmic Soul whose rays are the individual souls. All the beings in the universe are controlled by Hiranyagarbha. Vishnu is identified with yajna. His designation as Adhiyajna is therefore appropriate. Divinity is present wherever an act of selfsacrifice takes place. A sacrifice is at its zenith when the Jivatman dissolves himself completely in the Parmatman. With the surrender of his individuality, his individual consciousness gives place to Cosmic Consciousness which is the Paramatman. Therefore, wherever Adhiyajna takes place, the presence of the Lord is patent there. Further, Divinty is also patent in perfected beings. This is due to their having made oblation of themselves in the sacrificial fire of Iswara.This is the sublimest act that a human being can ever do. Sri Ramakrishna: He is truly a holy man whose body and mind are entirely dedicated to the Lord. He has no occupation other than being absorbed all the while in God. Knowing that the Lord is residing in the hearts of all, he devotedly serves them to the best of his ability. And these are the sure indications of a true man of God. अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम ् ।

याः प्रयातत स मद्भावं यातत नास्त्यत्र संशयाः ॥ ८-५ ॥ antakāle ca māmeva smaranmuktvā kalevaram | yaḥ prayāti sa madbhāvaṃ yāti nāstyatra saṃśayaḥ ||

And whoever, at the time of death, leaving the body, goes forth remembering Me alone, he attains My being; there is no doubt about this. ‘My being’mentione here comprises Iswara in His supreme state. The essence of the sum total of the entire thoughts and feelings that have been taking place in the mind of man during the span of his life, stands condensed into a single state of mind at the time of his departure from the body. To affect the thought of the Lord at the last moment is therefore well nigh impossible. Preparation for it has to go on all through the life. He who is absorbed in the thought of god while departing from the body gets merged in Cosmic Consciousness. And this is mukti getting which there is no more return to mundane life. This is the universal law; there need be no doubt about it. यं यं वावप स्मरन्भावं त्यजत्यन्ते कलेवरम ् ।

तं तमेवैतत कौन्तेय सदा तद्भावभाववताः ॥ ८-६ ॥ yaṃ yaṃ vāpi smaranbhāvaṃ tyajatyante kalevaram | taṃ tamevaiti kaunteya sadā tadbhāvabhāvitaḥ ||

Whatever being a man thinks of at the last moment when he leaves his body, that alone does he attain, O kaunteya, being ever absorbed in the thought thereof. Dream is only a projection of the mind and it has no corresponding external reality. But it is indicator of the trend of the mind of and individual; it cannot be recast or pre-arranged according to one’s will and pleasure. Just as the dreamer is, while in a dream, the creature of his own mental make up, so does the dying man assume

at the time of death, a mental make up based on his bent in the course of that career. The gross manifestation, at a suitable time and environment, of that mental structure is what is called the next birth. Man is therefore always the architect of his destiny. तस्मात्सवेषु कालेषु मामनस् ु मर यध् ु यच ।

मय्यवपथतमनोबुद्गधमाथमेवष्ै यस्यसंशयम ् ॥ ८-७ ॥ tasmātsarveṣu kāleṣu māmanusmara yudhya ca | mayyarpitamanobuddhirmāmevaiṣyasyasaṃśayam ||

Therefore, at all times thinks upon Me only and fight. With mind and understanding set on Me, you will surely come to Me. The immediate duty of Arjuna is to wage the righteous war, as it is his svadharma. The Lord therefore commands him to fight. Every individual has to discharge faithfully the duty that is his. There are people who neglect or give up their earthly duties on the plea that they have take to spiritual life. And there are the others who excuse themselves from spiritual practices on the plea that in the midst of their worldly engagements they have neither the time nor the inclination for anything else. The sacred and the secular are incompatible, is their view. But the Lord’s message is to sanctify the entire life. The so-called secular duty may be converted into the service of the Lord. Whatever man does or thinks ought to be for the glory of the Maker. By this way man’s life gets perfectly enriched. Sri Ramakrishna: The singing mendicant on the street artfully plays on the stringed instrument with one hand and with the other, gracefully beats the drum fastened round his neck. These

two items of music serve as accompaniments to his songs. In this manner, man ought to discharge his worldly duties carefully and at the same time be inclined Godward. He should imbibe godly tendencies more and more. अभ्यासयोियुक्तेन चेतसा नान्यिासमना ।

परमं परु ु षं हदव्यं यातत पार्ाथनगु चन्तयन ् ॥ ८-८ ॥ abhyāsayogayuktena cetasā nānyagāminā | paramaṃ puruṣaṃ divyaṃ yāti pārthānucintayan ||

With the mind not wandering after anything else, made steadfast in the yoga of constant practice, he who meditates on the Supreme, Resplendent Purusha, reaches Him, O Partha. Each Sadhaka has his own concept of Iswara, known as his Istamurti or chosen Deity. Life-long meditation on that phase of Iswara is abhyasa-yoga. Because of his residing in the Puri of the body, He is known as Purusha. As the sun is resplendent in the physical plane. He is Resplendent in the spiritual plane. Constant thought of Him rids the sadhaka of body -consciousness, after the way of the ripening fruit getting itself separated from its skin. The yogi’s spiritual attainment becomes evident at the time of death. कववं पुराणमनुशाससतारमणोरणीयंसमनुस्मरे द्याः ।

सवथस्य धातारमगचन्त्यरूपमाहदत्यवणं तमसाः परस्तात ् ॥ ८-९ ॥ kaviṃ rāṇamanuśāsitāramaṇoraṇīyaṃsamanusmaredyaḥ | sarvasya dhātāramacintyarūpamādityavarṇaṃ tamasaḥ parastāt ||

प्रयाणकाले मनसाचलेन भक्त्या यक् ु तो योिबलेन चैव ।

भ्रुवोमथध्ये प्राणमावेचय सम्यक्स तं परं पुरुषमुपैतत हदव्यम ् ॥ ८१०॥

prayāṇakāle manasācalena bhaktyā yukto yogabalena caiva | bhruvormadhye prāṇamāveśya samyaksa taṃ paraṃ puruṣamupaiti divyam ||

The Omniscient, the Ancient, the Ruler, Minuter than an atom, the Supporter of all, of Form inconceivable, Effulgent like the sun, and Beyond all darkness; he who meditates on this Resplendent, Supreme Purusha, at the time of death, with a steady mind, devotion and strength of yoga, well fixing the entire Prana in the middle of the eye-brows, he reaches Him. (9, 10) These are the fit states of the mind and prana or life energy, when the yogi finally renounces are body and re-enters Brahma-nirvana or the Cosmic Consciousness. Constant practice or abhysa-yoga is the sure means to achieve this sublime end. The eight-fold glory of the Lord has to be deeply meditated on daily so that the mind and intellect be cast permanently in that divine mould. The eight supermundane distinctions of Iswara are: - Kavi - the Omniscient. One can discern the presence of intelligence as the background of the functioning of the entire cosmos. The personal intelligence of all beings is derived from this Cosmice Intelligence. Attuning one’s personal understaning to this Pure Consciousness is meditation. Purana is the Ancient One. Prior to Him there is nothing. The Original Stuff of everything sentient and insentient is He.

Anusasita is the Ruler. He designs the structure and carries out the working of the entire cosmos. Everything is included in His regime. Anoraniyan is the Subtlest of the subtle. There is naught finer than Pure Consciousness. It persists because of Its subtlety. Sarvasya Dhata is He who is the Support of all. As the ocean is the support of the waves that have come out of it, so is Brahman the Support of the universe that has come out of It. Acintyarupa is what Incomprehensible is to the unrefined mind. It can be grasped only to the extent the mind gets purified. Adityavarna is the Efulgence of the sun which is ever the same. The sun never rises nor sets through it seems to to us, in relation with the revolving earth. Paramatman undergoes no modification even as the sun does not. Tamasah parastat is the state of the Paramatman being supremely above the darkness of ignorance exactly as the sun is not affected by a patch of cloud seeming to hide it. The Effulgence of Iswara is ever itself, untouched by the modifications of Prakriti. Acala-manas, bhakti, yoga-balam – these three divine gifts are interrelated. That mind which does not waver for any reason whatsoever, but is ever steady in its godly pursuit is endowed with the first gift. As it grows in purity, devotion which is the second gift spontaneously manifests itself in the sadhaka. The practice of yoga being a part and parcel of his life, He steadily rises in spiritual stature. The physical, mental and moral strength accruing from it stands him in good stead. He evolves into a sterling personality. A man endowed with spiritual strength is fully equipped for the battle of life. Knotty problems of life are all

solved by him as a matter of course. Death is no terror to him. He put it on a par with life and forces both with the same equanimity. The yogi is ever himself, both in life and death. Prana or life-energy of the ordinary man leaves the body at death through the apertures. But it goes out differently when the yogi departs from the body. It gets concentrated between the eye-brows and exits through the skull. This last event is also the outcome of the strength of yoga. यदक्षरं वेदववदो वदश्न्त ववशश्न्त यद्यतयो वीतरािा​ाः । यहदच्छन्तो ब्रह्मचयं चरश्न्त तिे पदं सङ्ग्रहे ण प्रवक्ष्ये ॥ ८-११ ॥ yadakṣaraṃ vedavido vadanti viśanti yadyatayo vītarāgāḥ | yadicchanto brahmacaryaṃ caranti tatte padaṃ saṅgraheṇa pravakṣye ||

That which the knowers of Veda call the Imperishable, and into which enter the Sanyasins, self-controlled and freed from attachment, and desiring which they lead a life of continence, that I shall declare to you with brevity. Nature is the Veda come from God; Scripture is the Veda come from the Enlightened Ones. Both of these forms of the Veda complement each other. The knower of the Veda by ether way, state that the Imperishable Brahman is the substratum of the perishing universe. Sanyasins are they who are not tainted by worldly desires and who live the rigid life of continence. Through Brahmacharya or continence the physical energy in man gets converted into spiritual energy. The faculty of understanding gets keen thereby. Intuition is the outcome of that exalted discipline.

Sri Ramakrishna: He who wants to become spiritual should not lustfully look at even the picture of a woman. Spirituality is not where lust is. The sadhaka established in Brahmacharya develops a faculty know as medha which promotes his spiritual knowledge. सवथद्वाराणण संयम्य मनो हृहद तनरुध्य च । मूध्न्याथधायात्मनाः प्राणमाश्स्र्तो योिधारणाम ् ॥ ८-१२ ॥ sarvadvārāṇi saṃyamya mano hṛdi nirudhya ca | mūrdhnyādhāyātmanaḥ prāṇamāsthito yogadhāraṇām || ओसमत्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन ् ।

याः प्रयातत त्यजन्दे हं स यातत परमां िततम ् ॥ ८-१३॥ omityekākṣaraṃ brahma vyāharanmāmanusmaran | yaḥ prayāti tyajandehaṃ sa yāti paramāṃ gatim ||

All the gates of the body closed, the mind confined within the heart, having fixed his life-energy in the head, engaged in firm yoga; uttering the one-syllabled ‘Om’ Brahman, thinking of Me, he who departs, leaving the body, attains the Supreme Goal. - 12 13 This is how the yogi brings his embodied existence to an end. As the river enters the ocean, the individual consciousness of the yogi merges in the Cosmic Consciousness, which is Brahman. The activities of the body and the senses all cease, as when going to sleep. As a bird returns to a tree to roost, the mind of the yogi gets settle in his heart, at the time of death. Contrary to this, the mind of the wordly wanders woefully on mundane things. Cold spreads all over the body as prana leave it. As a traveler goes to a vehicle

station, the prana of the yogi’s head is the last region from which warmth vanishes. It is Yogadharana for the mind to be fixed in Iswara at the time of departure. The sound vibration ‘Om’ persists then. The spiritual content of this vibration is experienced as Infinite Bliss and Brilliance of the Pure Consciousness. This Brahmanirvanam is the Supreme Goal attained by the yogi. Sri Ramakishna: The formative thought that dominates the mind of the one who leaves the body, is the factor that governs and contributes to the next birth of that individual. Spiritual discipline is therefore imperative to one and all. The devotee of the Lord is ever immersed in the thought of God. Being firmly fixed in it, he reaches the Lord on giving up the body. अनन्यचेता​ाः सततं यो मां स्मरतत तनत्यशाः । तस्याहं सुलभाः पार्थ तनत्ययुक्तस्य योगिनाः ॥ ८-१४ ॥ ananyacetāḥ satataṃ yo māṃ smarati nityaśaḥ | tasyāhaṃ sulabhaḥ pārtha nityayuktasya yoginaḥ ||

I am easily attainable, O Partha, by that over-steadfast yogi, who constantly remembers Me daily and thinks of none else. Just as material wealth gets added only to those who already own it, so he grace of the Lord is ever on the increase to those yogis who have made themselves worthy of it. The Lord is ever available to those who seek Him. It is the ignorant man that alienates himself from the Lord. Sri Ramakrishna: When we take one stride towards the Lord, He takes ten strides towards us.

मामुपेत्य पन ु जथन्म दाःु खालयमशाचवतम ् ।

नाप्नुवश्न्त महात्मानाः संससद्गधं परमां िता​ाः ॥ ८-१५ ॥ māmupetya punarjanma duḥkhālayamaśāśvatam | nāpnuvanti mahātmānaḥ saṃsiddhiṃ paramāṃ gatāḥ ||

Having come to Me, the great souls are no more subject to rebirth, which is transitory and the abode of pain; for they have reached the highest perfection. आब्रह्मभव ु नाल्लोका​ाः पन ु रावततथनोङजन ुथ ।

मामुपेत्य तु कौन्तेय पुनजथन्म न ववद्यते ॥ ८-१६ ॥ ābrahmabhuvanāllokāḥ punarāvartinoarjuna | māmupetya tu kaunteya punarjanma na vidyate ||

All worlds including that of Brahma are subject to return, O Arjuna; but on reaching me, O son of Kunti, there is no rebirth, Different panes of existence are known as the various worlds, the highest among them being the Brahma-loka. But all these worlds are subject to mutation and repetition, because of their being under the sway of time, space and causation. While the beings in all these worlds are compelled by their karma to be reborn, only those who go to Brahma-loka have two alternatives. The liberation-seekers among them work for it in that highest region and gain karma-mukti or progressive liberation when the entire universe dissolves in pralaya. But the enjoyment-seekers among them are forced by their karma to take new births.

Sri Ramakrishna: When the boiled paddy is sown in the field it sprouts not, even so, when a perfected person puts away the body, he is not born again. सहस्रयि ु पयथन्तमहयथद्ब्रह्मणो ववदाःु ।

रात्रत्रं युिसहस्रान्तां तेऽहोरात्रववदो जना​ाः ॥ ८-१७ ॥ sahasrayugaparyantamaharyadbrahmaṇo viduḥ | rātriṃ yugasahasrāntāṃ teऽhorātravido janāḥ ||

Those who know that the day of Brahma lasts a thousand Yugas and that his night lasts a thousand Yogas, they are the knowers of day and night. The part that time plays in the livesof beings is a factor worth studying. There are creatures within our ken that complete their career and fulfil themselves in the course of a few days or weeks. The question of want of time does not arise in their cases. Brahma, the Creator is also a Jivatman having cosmic function to fulfil and wending his way towards mukti. That Purusha who attains Prakriti-laya or the universal power and efficiency in a previous kalpa or cycle, becomes Brahma in a succeeding cycle. Countless eons of ours put together form a day to Brahma and a similar expanse of time, his night. That way brahma has his day and night, his own months and years and his own full span of life. It expands into infinity, so to say. Still Brahma, the creator also has his wheel of birth and death and emancipation too from that wheel. He gets into karma-mukti after his span of life, vacating his place for the succeeding Brahma. Those of us who understand this cosmic design, understand what is meant by the wheel of time, the wheel of birth and death and emancipation from this

relativity. This intellectual grasp is an aid for our seeking mukti from the wheel of birth and death. अव्यक्ताद्व्यक्तयाः सवाथाः प्रभवन्त्यहरािमे । रात्र्यािमे प्रलीयन्ते तत्रैवाव्यक्तसञ्ज्ञके ॥ ८-१८ ॥ avyaktādvyaktayaḥ sarvāḥ prabhavantyaharāgame | rātryāgame pralīyante tatraivāvyaktasaṃṅñake || 18 ||

At the coming of day all manifest beings proceed from the unmanifested, and at the coming of night they merge again in the same which is called the unmanifested. The plan of Nature is the same both in the macrocosm and the microcosm. In accordance with it, when a Jivatman goes to sleep the world projected from his mind gets withdrawn into it. The manifest and the unmanifest states of his world are all related to the wakefulness or otherwise of his mind. Similarly, are macrocosmos comes into being when Brahma wakes up and it helplessly vanishes into the unmanifested state when he goes to sleep. His day and night function on a universal basis, Creation, preservation and destruction of the universe are all contained in the states of the mind of Brahma. And this is an eternal cosmic play. भत ू ग्रामाः स एवायं भत्ू वा भत्ू वा प्रलीयते ।

रात्र्यािमेऽवशाः पार्थ प्रभवत्यहरािमे ॥ ८-१९ ॥ bhūtagrāmaḥ sa evāyaṃ bhūtvā bhūtvā pralīyate | rātryāgameऽvaśaḥ pārtha prabhavatyaharāgame ||

This multitude of beings, coming forth again and again, merge, O Partha, in spite of themselves, at the approach of night, and remanifest themselves at the approach of day. Man’s free-will be an inaccuracy. Beyond a certain limit man has not got the freedom to keep awake or to go to sleep. He is a helpless creature of his own mind given to the modifications of wakefulness and sleep. Much more helplessly than this, the multitude of beings are dragged into creation or the manifest state when Brahma wakes up and they go into the unmanifested when he retires to sleep. The process of being revolved in this wheel of birth and death has to go on indefinitely, sometimes even through the life periods of a few Brahmas, until perfection is reached and mukti obtained. परस्तस्मािु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनाः । याः स सवेषु भूतेषु नचयत्सु न ववनचयतत ॥ ८-२० ॥

parastasmāttu bhāvoऽnyoऽvyaktoऽvyaktātsanātanaḥ | yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati ||

But beyond this unmanifested, there is yet another Unmanifested Eternal Existence which does not perish even when all existences perish. In the existence of things there are two phases - the relative and the absolute. Water exists as vapor, steam, mist, fog, snow and in several other states which are all perishing and perishable. These varying states, therefore, of water are all relative existences. But this substance as such persists in the midst of its modications. Its persistence is its absolute existence and its perishing forms and

modifications, its relative existence. Similar to this, Brahma, the Creator and his Creation have their relative existence and absolute existence too. Their perishing nature is their relative existence. To enter into the nature is their relative existence. To enter into the unmanifested state even as the vapor does, is one phase of the phenomenal universe; to become manifest to the senses and intellect is its other phase. The manifest state and the unmanifest state of the universe and its beings come within relative existence. But there is an Absolute Existence which is eternal and ever unmanifest. It never becomes the object of perception. It is ever the Thing-in-Itself. अव्यक्तोऽक्षर इत्युक्तस्तमाहुाः परमां िततम ् ।

यं प्राप्य न तनवतथन्ते तद्धाम परमं मम ॥ ८-२१ ॥ Avyaktoऽkṣara ityuktastamāhuḥ paramāṃ gatim | yaṃ prāpya na nivartante taddhāma paramaṃ mama ||

This Unmanifested is called the Imperishable; It is said to be the Ultimate Goal. Those who attain to It is said to be the Ultimate Goal.Those who attain to It return not. That is My Supreme Abode. Brahman is this Unmanifested Reality. It is designated in this way because It is incomprehensible and inaccessible to the mind, intellect and the senses. It is further designated as the Imperishable because of Its being ever constant undergoing no modification whatsoever. Prakriti also is called the unmanifested when it is in pralaya or dissolution. It is then inaccessible to the mind, intellect and the senses. But the difference between the two has to be borne in mind. Prakriti is Ksharam, perishable while

Brahman is Aksharam, Imperishable. Beings involved in Prakriti continue to appear and disappear; beings that attain Brahman do not undergo these changes. They do not return. Brahman being the highest and constant abode for beings, It is called the Lord’s Supreme Abode. पुरुषाः स पराः पार्थ भक्त्या लभ्यस्त्वनन्यया ।

यस्यान्ताःस्र्ातन भत ू ातन येन सवथसमदं ततम ् ॥ ८-२२ ॥ puruṣaḥ sa paraḥ pārtha bhaktyā labhyastvananyayā | yasyāntaḥsthāni bhūtāni yena sarvamidaṃ tatam ||

That Supreme Purusha, O Partha, is attainable by unswerving devotion to Him alone within whom all beings dwell, by whom all this is pervaded. Ananya bhakti is the devotion of non-separation. It is the outcome of the right understanding of the relationship between the Jivatman and the Paramatman. They are interrelated in the way in which the sea and the waves are interrelated. The waves do not have any existence independent of the sea. Similarly, Jivatman is no entity apart from Paramatman. He who understands this fact cannot help having unswerving devotion to the Lord. When the individuality of the Jivatman is forgotten in the absorption in the Lord, it is then the devotion of nonseparation. Sri Ramakrishna: God is in all beings; but all beings are not in God.

यत्र काले त्वनाववृ िमाववृ िं चैव योगिनाः ।

प्रयाता याश्न्त तं कालं वक्ष्यासम भरतषथभ ॥ ८-२३ ॥ yatra kāle tvanāvṛttimāvṛttiṃ caiva yoginaḥ | prayātā yānti taṃ kālaṃ vakṣyāmi bharatarṣabha ||

Now I shall tell you, O the best of the Bharatas, the time in which the yogis depart never to return and also the time in which they depart to return. अश्ग्नजोततरहाः शुक्लाः षण्मासा उिरायणम ् ।

तत्र प्रयाता िच्छश्न्त ब्रह्म ब्रह्मववदो जना​ाः ॥ ८-२४ ॥ agnirjotirahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam | tatra prayātā gacchanti brahma brahmavido janāḥ ||

Fire, light, day-time, the bright half of the moon, and the six months of the northern path of the sun, then going forth, the knwers of Brahman go to Brahman. धम ू ो रात्रत्रस्तर्ा कृष्णाः षण्मासा दक्षक्षणायनम ् ।

तत्र चान्रमसं ज्ज्योततयोिी प्राप्य तनवतथते ॥ ८-२५ ॥ dhūmo rātristathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam | tatra cāndramasaṃ jyotiryogī prāpya nivartate ||

Smoke, night, the dark half of the moon, and the six months of the southern passage of the sun, then going forth, the yogi obtains the lunar light and returns.

शक् ु लकृष्णे िती ह्येते जिताः शाचवते मते ।

एकया यात्यनाववृ िमन्ययावतथते पन ु ाः ॥ ८-२६ ॥ śuklakṛṣṇe gatī hyete jagataḥ śāśvate mate | ekayā yātyanāvṛttimanyayāvartate punaḥ ||

The bright and the dark, these paths are deemed to be the word’s eternal paths; by the one a man goes, not to return, by the other returns again. What is contained in these three stanzas is a matter for thought. The Jivatmas transmigrating through death pass along two paths known as devayana and pitryana. They are described as the path of light and the path of smoke respectively. The former is bright and the latter dark. The one leads the soul to regions higher and the other keeps him lingering and lagging long behind. Aliteral meaning of these stanzas leads us into a ludicrous impossibility. Fire and light are held to take the departing soul upward. There is no difficulty whatsoever in creating this favourable environment to a dying soul. If this situation ensures an upward progress, ethical and spiritual endeavours become superfluous, which is absurd. It is further stated that he who dies in the day-time progresses and he who dies in night lags behind. But day-time can easily be created to a dying soul in these days with the help of an aeroplane. This means that man’s spiritual progress depends on the physical amenities he is able to command, which is also absurd. The northern path of the sun is held auspicious because of its warmth and brightness to those living in countries to the north of the equator. But by air transport to Australia and South America during the southern path of the sun, a dying man on the northern

hemisphere can be placed in a favourable situation for his taking to the path of light. The dark half of the moon is the only natural event which man cannot counteract. But reason revolts against the belief that the exit of man from the earth during one fornight aid his upward march and that the other hinders it. The attainments of the departing souls also do not warrant this position. Man having conquered time, space and causation to a great extent, these factors in nature cannot in any way contribute to his taking to the path of light or that of smoke. The two paths mentioned here are the allegorical expressions of the paths of knowledge and ignorance. The soul pursuing the path of knowledge gets progressively into the brilliance of Atman.That other soul which is steeped in ignorance stagnates and deteriorates. Death is the indicator of the attinments of a soul in the span of a life. As a lamp brightens up just at the last moment of its becoming extinguished, a man pursuing the path of knowledge gets into the clarity of awareness while leaving the body. The intensity of the awareness is compared with fire, light, day-time, the bright half of the moon and the six months of the northern path of the sun or more accurately the brighter path of the sun. Contrary to it, the darkness of the ignorance in the other man becomes increasingly enshrouded as is mentioned herein. Blessed are they who pursue the path of light in their succeeding births, till the goal is reached. नैते सत ृ ी पार्थ जानन्योिी मुह्यतत कचचन ।

तस्मात्सवेषु कालेषु योियक् ु तो भवाजन ुथ ॥ ८-२७ ॥

naite sṛtī pārtha jānanyogī muhyati kaścana | tasmātsarveṣu kāleṣu yogayukto bhavārjuna ||

Knowing these two paths, O Partha, no yogi is deluded. Therefore, O Arjuna, be steadfast in yoga, at all times. As living the embodied life is a constant process, the practice of yoga also should be an interminable effort. All the activities in life may be transformed into the several aspects of yoga. In doing so the yogi pursues the path of light. Sri Ramakrishna: In whatever direction the ship may sail, the needle of the compass in it ever points to the north. Similar to it, let the mind of the devotee the ever fixed on the lotus feet of the Lord, irrespective of his occupation. वेदेषु यज्ञेषु तपाःसु चैव दानेषु यत्पण् ु यफलं प्रहदष्टम ् ।

अत्येतत तत्सवथसमदं ववहदत्वायोिी परं स्र्ानमुपैतत चाद्यम ् ॥ ८२८॥

vedeṣu yaṅñeṣu tapaḥsu caiva dāneṣu yatpuṇyaphalaṃ pradiṣṭam | atyeti tatsarvamidaṃ viditvāyogī paraṃ sthānamupaiti cādyam ||

The yogi who knows this transcends the fruits of meritorious deeds attached to the study of the Vedas, sacrifices, austerities and gifts, and attains to the supreme intuitive Abode. This chapter commenced with seven questions raised by Arjuna. And the Lord has answered all of them in order. He who understands the explanation understands Akshara Brahman. The

regular chanting of the Vedas, the correct performance of the ritualistic Yajnas, the ardent doing of the austerities and the reverent payment of gifts are all meritorious acts conducive to the attainment of Svarga or heaven. But this high state also comes within the wheel of birth and death. On the other hand, an intellectual grasp of Akshara Brahman and attuning oneself to the attainment of Him steadily lead one towards that Supreme Goal. Blessed is the yogi that wends his way towards this primeval Abode. इतत श्रीमद्भिवद्िीतासप ू तनषत्सु ब्रह्मववद्यायां योिशास्त्रे श्रीकृष्णाजन ुथ संवादे अक्षरब्रह्मयोिो नाम अष्टमोऽध्यायाः ॥

iti śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde akṣarabrahmayogo nāma āṣṭamoऽdhyāyaḥ ||

In the Upanishad of the Bhagavad Gita, the knowledge of Brahman, the Supreme, the science of Yoga and the dialogue between Sri Krishna and Arjuna, this is the eight-discourse designated: Akshara Brahma Yoga

Rajavidya rajaguhya yoga The yoga of sovereign science and sovereign secret Chapter 9 राजववद्याराजिह् ु ययोि:

The Relationship between Saguna Brahman and Prakriti – The Ways of the Ignorant – The Ways of the Devoted – Iswara is Everything – The Way of the Enjoyment seekrs – Man Gets What He Seeks – Worship of Iswara is the Easiest – The Neutral Iswara is the Votary’s own. श्रीभिवानुवाच ।

इदं तु ते िह् ु यतमं प्रवक्ष्याम्यनसय ू वे ।

ज्ञानं ववज्ञानसहहतं यज्ज्ज्ञात्वा मोक्ष्यसेऽशभ ु ात ् ॥ ९-१॥ śrībhagavānuvāca | idaṃ tu te guhyatamaṃ pravakṣyāmyanasūyave | ṅñānaṃ viṅñānasahitaṃ yajṅñātvā mokṣyaseऽśubhāt ||

The Blessed Lord said: To you who do not cavil, I shall surely declare this. The most profound knowledge combined with realization by knowing which you will be released from evil. Mundane life itself is an evil, and ignorance is the basis of this transitory life. It is because of ignorance that man embraces evil and suffers from its consequences. Mere intellectual knowledge of Atman would not free man from misery. It requires to be combined with realization which is the real Brahma-jnana. The man of Selfknowledge alone is free from evil and its outcome, misery. Grumble

which is born of pride and jealousy is a rotten disease of the mind that prevents man from rising in knowledge and wisdom. It robs him of divine disposition. Arjuna is no victim to this canker; he is all magnanimity and broad-mindedness. He is therefore eminently fit for the most profound knowledge combined with realization. राजववद्या राजिुह्यं पववत्रसमदमुिमम ् ।

प्रत्यक्षाविमं धम्यं सस ु ख ु ं कतम ुथ व्ययम ् ॥ ९-२ ॥ rājavidyā rājaguhyaṃ pavitramidamuttamam | pratyakṣāvagamaṃ dharmyaṃ susukhaṃ kartumavyayam ||

The sovereign science, the sovereign secret, the supreme purifier is this; directly realizable, in accord with dharma, very easy to practise and imperishable. The public road is called raja-patha. The yoga common to all religions is called raja-yoga. Similarly, Brahma-jnana which is the birthright of all is called raja-vidya. All are entitled to it and they are wending their way to it knowingly of unknowingly. If so, can all get at Brahma-jnana as unfailingly as all are able to procure food for the body? No, the impure in heart cannot have access to it. The purity of mind is the criterion for it. They alone shall inherit this Divine Treasure who are perfectly pure at heart. But those that have not yet refined the mind, those that are given to cavil and such like defects will not be able to grasp it even. To them it is the sovereign secret. This science is a sealed book to them. As water cleanses the body, Brahma jnana cleanses the Jivatman of his fallen state and reinstates him in Brahmanhood. The knower of Brahman becomes Brahman. Brahma-vidya is therefore the supreme purifier. A man who wakes up from a

dreadful dream brushes aside his agony as a mere fiction of his mind. The mundane life itself is a misery-laden prolonged dream from which the Brahma-jnani wakes up into the bliss of Reality. Thenceforth his life gets fixed in Truth. Therefore, it is bound to be in accord with dharma. Self-knowledge is the home-coming of the Jivatman, and so it is very easy to practice. There is a possibility of a thing easily obtained being easily lost also. But Brahma-jnana being one’s Original State, is never lost any more then the man losing himself. It is imperishable. अश्रद्दधाना​ाः परु ु षा धमथस्यास्य परन्तप ।

अप्राप्य मां तनवतथन्ते मत्ृ युसस ं ारवत्मथतन ॥ ९-३॥ aśraddadhānāḥ puruṣā dharmasyāsya parantapa | aprāpya māṃ nivartante mṛtyusaṃsāravartmani ||

Men devoid of Sraddha for this dharma do not attain Me, O oppressor of the foes, but return to the path of the mortal world. A fish on lond that does not know that there is water within its reach has to suffer necessarily. Men who do not know and who do not care to know of moksha-dharma or the path of deliverance have no alternative to being respeatedly born in this world of transmigration and transitory pleasure. For want of sraddha they suffer as destitues. मया ततसमदं सवं जिदव्यक्तमूततथना ।

मत्स्र्ातन सवथभत ू ातन न चाहं तेष्ववश्स्र्ताः ॥ ९-४ ॥ mayā tatamidaṃ sarvaṃ jagadavyaktamūrtinā | matsthāni sarvabhūtāni na cāhaṃ teṣvavasthitaḥ ||

All this universe is pervaded by Me in My unmanifested form; all beings exist in Me, but I do not abide in them. As waves take their origin from the sea and sport on it, all beings from Brahma down to a blade of grass take their orgin in Brahman and resto on Him. As the sea is not contained in the waves, the unmanifest Brahman is not contained in the manifest beings. He is infinite while these are all finite. न च मत्स्र्ातन भूतातन पचय मे योिमैचवरम ् ।

भत ू भन्ृ न च भत ू स्र्ो ममात्मा भत ू भावनाः ॥ ९-५ ॥ na ca matsthāni bhūtāni paśya me yogamaiśvaram | bhūtabhṛnna ca bhūtastho mamātmā bhūtabhāvanaḥ ||

Nor do the beings dwell in Me, behold My divine yoga! Bringing forth and supporting the beings, My Self does not dwell in them. While truly reflecting the objects placed before it, a mirror ever remains unaffected by its function. Similar to this, Brahman has the divine yoga power to bring forth the universe and the beings out of Himself. There is a grandeur, uniformity, precision, plan and purpose in projecting, preserving and withholding the universe. But Brahman is ever Himself, in the midst of this sport. He is unattached and unaffected by the phenomenon. यर्ाकाशश्स्र्तो तनत्यं वायुाः सवथत्रिो महान ् ।

तर्ा सवाथणण भत ू ातन मत्स्र्ानीत्यप ु धारय ॥ ९-६ ॥ yathākāśasthito nityaṃ vāyuḥ sarvatrago mahān | tathā sarvāṇi bhūtāni matsthānītyupadhāraya ||

As the mighty wind moving everywhere ever rests in the Akasa, know you that so do all beings rest in Me. Akasa is the origin and background of the other four elements. At the same time, it remains unattached to the other elements. Even so the manifested universe that has come forth from Brahman causes no modification or mutation in Him. An understanding of the way of Akasa aids the comprehension of Brahman. Sri Ramakrishna: Though the wind carries the good and bad odour alike it remains unaffected by both. Para-Brahman is in this wise unaffected by the phenomenal universe. सवथभूतातन कौन्तेय प्रकृततं याश्न्त मासमकाम ् ।

कल्पक्षये पन ु स्तातन कल्पादौ ववसज ृ ाम्यहम ् ॥ ९-७ ॥ sarvabhūtāni kaunteya prakṛtiṃ yānti māmikām | kalpakṣaye punastāni kalpādau visṛjāmyaham ||

All beings O Kaunteya, go into My Prakriti at the end of the Kalpa, I generate them again at the beginning of the next Kalpa. When Brahma the Creator goes to sleep it is the end of a kalpa, extending into a thousand yugas. It works into an incalculable crore of years of the human standard. Then the entire manifestation goes into the unmanifest state and remains dormant for an equally long period which is Brahma’s night. When he wakes up again, the universe with the multitudinous beings comes into manifestation. This is an eternal process. प्रकृततं स्वामवष्टभ्य ववसज ु ाः पुनाः । ृ ासम पन

भत थ ात ् ॥ ९-८ ॥ ू ग्रामसममं कृत्स्नमवशं प्रकृतेवश

prakṛtiṃ svāmavaṣṭabhya visṛjāmi punaḥ punaḥ | bhūtagrāmamimaṃ kṛtsnamavaśaṃ prakṛtervaśāt ||

Animating My Prakriti, I send forth again and again all this multitude of beings helpless under the regime of Prakriti. The act of animating the prakriti takes place on a miniature scale at all levels of our existence. Waking up in the morning all beings writhe, wriggle and twist their limbs in order to animate them. We animate the field by ploughing it. The beast is animated with a whip. The pupil is animated with a shake up. In all these acts spirit is infused into matter. At the beginning of a kalpa, Prakriti comes from the unmanifest to the manifest state, being animated by the Purusha. Being then helplessly wake up from sleep. न च मां तातन कमाथणण तनबध्नश्न्त धनञ्जय । उदासीनवदासीनमसक्तं तेषु कमथसु ॥ ९-९ ॥ na ca māṃ tāni karmāṇi nibadhnanti dhanañjaya | udāsīnavadāsīnamasaktaṃ teṣu karmasu ||

Nor do these acts, O Dhananjaya, bind Me who remain like one unconcerned, unattached to these acts. The very presence of the school master convinces the student to his studies. Likewise, the very proximity of Iswara prevails on Prakriti to carry on her activities of creation, preservation and destruction. Theology designates Iswara as the male principle and Prakriti as the female principle, spouse to Him. Karma pertains to Prakriti and not to Iswara. The power of effecting comes to her from her Lord who is unconcerned and unattached to her activities. The sadhaka in his turn has to practice unconcern and

non-attachment to the duty that he discharges. And this is the means for his self-emancipation. Sri Ramakrishna: When egoism goes all miseries vanish along with it. When the devotee gets fixed in the conviction that whatever happens is by the will of the Lord and that he is merely an instrument in His hand, mukti is ensured for him in this very birth. मयाध्यक्षेण प्रकृतताः सूयते सचराचरम ् ।

हे तुनानेन कौन्तेय जिद्ववपररवतथते ॥ ९-१० ॥ mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram | hetunānena kaunteya jagadviparivartate ||

Because of My proximity, Prakriti produces all this, the moving and the unmoving; the world, therefore, revolves, O son of Kunti. The relationship between the active Prakriti and Iswara, the actionless stimulator thereof is rather difficult to understand. The Lord therefore takes us along with Him by the method called Arundhati naya. A subtle point is arrived at, by proceeding from the known to the less known, Lord states “I generate them again at the beginning of the next Kalpa.” Prakriti is here only an instrument in His hands. He next says that he animates His Prakriti to do that work thereby making her semi-responsible for her work. Thirdly all responsibility is placed on Prakriti and the Lord is just a Witness, unconcerned and unattached. Finally, Prakriti derives her power of action because of the closeness of Iswara. It is like the creative forces of the sunbeams owing their potentiality to the sun himself. Adhyaksha is he who presides over

a proceeding and keeps an alert eye on it. In His Magnificent Presence everything in the establishment of Prakriti goes on well. He is therefore the actionless Almighty. अवजानश्न्त मां मढ ू ा मानष ु ीं तनम ु ागश्रतम ् ।

परं भावमजानन्तो मम भूतमहे चवरम ् ॥ ९-११ ॥ avajānanti māṃ mūḍhā mānuṣīṃ tanumāśritam | paraṃ bhāvamajānanto mama bhūtamaheśvaram ||

Fools disregard Me as one clad in human form, not knowing My higher nature as the Great Lord of beings. The Lord who is not bound by karma is not bound by the human form also. Akasa is not limited by the forms taken by the other four elements. While containing all of them in itself it expands undivided into infinity. The same is the case with the Cid-akasa as well. It is eternally pure, wakeful and free. Though this Paramatman is the common background to the entire creation, He assumes occasionally a perfect human form and seems to be enshrined in it, solely with the object of teaching humanity that it is possible for them also not to be bound by the body while residing in it. Not knowing this divine play of the Lord, they treat the Incarnation also as an earth-bound one and slight Him. Sri Ramakrishna: The elephant has the visible tusks and the invisible set of teeth. Similarly, the Incarnations like Sri Krishna have the human and the Divine combined in them. While appearing as the human, they are the transcendental Divine, unaffected by karma and things mundane.

मोघाशा मोघकमाथणो मोघज्ञाना ववचेतसाः । राक्षसीमासुरीं चैव प्रकृततं मोहहनीं गश्रता​ाः ॥ ९-१२ ॥ moghāśā moghakarmāṇo moghaṅñānā vicetasaḥ | rākṣasīmāsurīṃ caiva prakṛtiṃ mohinīṃ śritāḥ ||

Of vain hopes, of vain actions, of vain knowledge, devoid of discrimination, partaking verily of the delusive nature of Rakshasas and Asuras. Mohini Prakriti is the delusive nature which makes men believe that bodily existence is the be-all and end-all of life. The transitoriness of the mundane existence does not occur to them. Sense indulgence is the one thing and appeals to them. Their hopes, activities and understanding are all directed to this one end. It is impossible for them to discern between the real and unreal, between permanent and the impermanent. Among the men of this base make up, Rakshasas are they in whom rajasic nature predominates and those others are Asuras in whom tamasic element predominates. महात्मानस्तु मां पार्थ दै वीं प्रकृततमागश्रता​ाः ।

भजन्त्यनन्यमनसो ज्ञात्वा भूताहदमव्ययम ् ॥ ९-१३ ॥ mahātmānastu māṃ pārtha daivīṃ prakṛtimāśritāḥ | bhajantyananyamanaso ṅñātvā bhūtādimavyayam ||

But the Mahatmans, O Partha, partaking of the divine nature, worship Me with a single mind, knowing Me as the immutable and the source of all beings. Daivi prakriti is the divine nature which runs counter to the delusive nature mentioned in the previous stanza. This is born of

sattva guna. Beings have all come from Paramatman. Those who know this fact and strive to go back to Paramatman are the Mahatmans, the great-souled ones. Self-control, love of beings, commending themselves to God - noble traits like these are evident in them. सततं कीतथयन्तो मां यतन्तचच दृढव्रता​ाः । नमस्यन्तचच मां भक्त्या तनत्ययक् ु ता उपासते ॥ ९-१४ ॥ satataṃ kīrtayanto māṃ yatantaśca dṛḍhavratāḥ | namasyantaśca māṃ bhaktyā nityayuktā upāsate ||

Glorifying Me always, striving, firm in vows, prostrating before Me, they worship Me with devotion, ever steadfast. Mind takes the coloring of what it glorifies; by glorifying God, godly qualities come to it. Further, mind gets to know more of the field in which it strives. Venturing in divine pursuit, it imbibes the divine increasingly. Rigid vows add to self-culture. By prostrating before God, one gives one self over to Him and by worshipping Him with devotion one’s individuality gets merged in God. Because of these varieties of ways of creating link with the Lord, the devotees thus engaged are said to be ever steadfast. ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते ।

एकत्वेन पर् ु म ् ॥ ९-१५ ॥ ृ क्त्वेन बहुधा ववचवतोमख ṅñānayaṅñena cāpyanye yajanto māmupāsate | ekatvena pṛthaktvena bahudhā viśvatomukham ||

Yet other sacrifice with the Yajna of knowledge and worship Me in various ways as the one, as the distinct and as the all-faced.

Worshipping the Lord as the one, undivided Pure Consciousness is the way of Advaita or non-dualism. Adoring the Almighty as the distinct is the way of Dvaita or dualism. He is held as distinct from the Jagat amd the Jivatman-the universe and the beings, both of these categories being dependent on Him. Invoking Iswara as the all-faced is the way of Visishtadvaita or the qualified nondualism. The universe and the beings in it are all the unconscious and conscious aspects of the body of the Lord. It is for this reason He is called the all-faced. In whatever way the Lord is worshipped, it is acceptable to Him. These several ways of understaning the Lord by the devotees are all their respective Jnana-yajnas or sacrifices of knowledge. Sri Ramakrishna: Whatever be your concept of God, be it with form or formless, hold fast to it and ardently worship Him. But be not stuck-up that your concept alone of Him is the finale. In the course of your sadhana you will come to know by His grace that His attributes and forms are infinite. अहं क्रतुरहं यज्ञाः स्वधाहमहमौषधम ् ।

मन्त्रोऽहमहमेवाज्ज्यमहमश्ग्नरहं हुतम ् ॥ ९-१६ ॥ ahaṃ kraturahaṃ yaṅñaḥ svadhāhamahamauṣadham | mantroऽhamahamevājyamahamagnirahaṃ hutam ||

I am Kratu, (Vedic ritual) I am Yajna, (Vedic and Post-Vedic forms of sacrificial worship) I am Svadha, (offerings made to the manes) I am medicinal herb, I am Mantra, I am also the clarified butter, I am fire, I am oblation.

Kratu is a Vedic ritual while Yajna denotes Vedic and post-Vedic forms of sacrificial worship. The offering made to the manes is svadha. The food that is medicinal and at the same time nourishing is called aushadha. The formative thought behind the chanted hymn is mantra. Apart from God there is no object, no thought and no act. Holding everything as He is the way to reach Him. वपताहमस्य जितो माता धाता वपतामहाः । वेद्यं पववत्रमोङ्कार ऋक्साम यजरु े व च ॥ ९-१७ ॥ pitāhamasya jagato mātā dhātā pitāmahaḥ | vedyaṃ pavitramoṅkāra ṛksāma yajureva ca ||

I am the Father of this world, the Mother, the Dispenser and the Grandfather; I am the knowable, the Purifier the syllable Om and also the Rik, the Saman and the Yajus. God being the source of the universe and the beings in it. He is held as the Father, the Mother and the Grandfather. Each individual is rewarded by the Lord according to his efforts and therefore He is the Dispenser. Knowing Iswara, everything comes to be known in its perspective; the Lord is therefore the knowable. The elements earth, water, fire and air have the power to purify the things brought in contact with them. Man gets purified as he contacts God; God is therefore the most efficacious Purifier. The Rik, the Saman and the Yajus deal with the origin, sustenance and end of the Prakriti. No mention is made here of the Atharva, the fourth Veda, as it does not come up to the level of the other three in orthodoxy.

Languages are all based on the science of sound. In this respect the Vedas may be said to have reached perfection. They are sacred books which proclaim that sound is the seed from which the universe has come into being. Sound is God, Nada Brahman. He persists eternally as the syllable Om, which is a bending of a+u+m. sound originates as a, sustains as u and terminates as m. By the Creator uttering Om once, the universe is projected, maintained and withheld. The sadhaka who gets fixed in the chanting of Om evolves in Godhood. Sri Ramakrishna: Bhagavan, Bhagavatam and the Bhaktas these three are identical. िततभथताथ प्रभाःु साक्षी तनवासाः शरणं सहृ ु त् ।

प्रभवाः प्रलयाः स्र्ानं तनधानं बीजमव्ययम ् ॥ ९-१८ ॥ gatirbhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṃ suhṛt | prabhavaḥ pralayaḥ sthānaṃ nidhānaṃ bījamavyayam ||

I am the Goal, the Supporter, the Lord, the Witness, the Abode, the Shelter, the Friend, the Origin, the Dissolution, the Foundation, the Treasure-house and the Seed Imperishable. The goal of life varies with people. But all the divergent goals of all the people can be sorted and brought unmistakably under three classes - striving for long efficient life, seeking after wider knowledge and searching for more happiness. And these three groups are nothing but the modifications of Sat-cit-ananda- life, Light, Love. This is a comprehensive definition of God. He is therefore being direct or indirect Goal of all beings. Because all sustenance comes from God, He is the Supporter of beings. As the sea is the owner of the waves, Cosmic Life is the owner of the

individual lies. He is therefore the Lord. The universe and the beings appear from and disappear into Iswara; He is therefore the Witness. Being rest and reside in the Cosmic Consciousness even as the cinema pictures get themselves expressed on a screen. The Lord is therefore the Abode. He is the only lasting Shelter to those who want to be freed from the clutches of the cold hand of death. The Lord is the one fast Friend residing in the hearts of the good and the bad in the form of Conscience and directing them on the right way. What the ocean is to the wave, the Lord is to the entire Creation. He is therefore the Origin, the Dissolution, the Foundation, the Treasure-house and the Seed Imperishable. तपाम्यहमहं वषं तनिह् ृ ासम च । ृ णाम्युत्सज

अमत ुथ ॥ ९-१९ ॥ ृ ं चैव मत्ृ युचच सदसच्चाहमजन tapāmyahamahaṃ varṣaṃ nigṛhṇāmyutsṛjāmi ca | amṛtaṃ caiva mṛtyuśca sadasaccāhamarjuna ||

I give heat, I withhold and send forth the rain; I am immortality and death; I am being as well as non-being, O Arjuna. As the Immanent Reality, the working of Iswara in and through the Cosmos has its glory. As the sun, the Lord gives heat and as sun-rays He is the cause of the rain commencing and ceasing. Based on the fruits of karma, the Lord is the seeming immortality of the Devas and the death of the human beings; the former is in fact, as evanescent as the latter. Both of these transitory states are helpful to train the Jivatman and make him fit for enlightenment. In His manifested state the Lord is the being of the Cosmos and in His unmanifested state He is the non-being. The non-being should not be construed as nihility.

त्रैववद्या मां सोमपा​ाः पूतपापा यज्ञैररष्​्वा स्विथततं प्रार्थयन्ते । ते पुण्यमासाद्य सुरेन्रलोकमचनश्न्त हदव्याश्न्दवव दे वभोिान ्

॥२०॥ traividyā māṃ somapāḥ pūtapāpā yaṅñairiṣṭvā svargatiṃ prārthayante |te puṇyamāsādya surendralokamaśnanti divyāndivi devabhogān ||

The knowers of the three Vedas, the drinkers of Soma, purified from sin, worshipping Me by sacrifices, pray for the way to heaven. They reach the holy world of the Lord of the Devas and enjoy in heaven the celestial pleasures of Devas. What is mentioned here is the foremost among the heavenly enjoyments to which the three Vedas - the Rik, the Saman and the Yajus - show the path. Indra is the title of the Lord of the Devas. This status comes to the one who successfully performs a hundred fruit-motivated yajnas. ते तं भुक्त्वा स्विथलोकं ववशालं क्षीणे पुण्ये मत्यथलोकं ववशश्न्त

।एवं त्रयीधमथमनप्र ु पन्ना िताितं कामकामा लभन्ते ॥ ९-२१ ॥ te taṃ bhuktvā svargalokaṃ viśālaṃ kṣīṇe puṇye martyalokaṃ viśanti | evaṃ trayīdharmamanuprapannā gatāgataṃ kāmakāmā labhante ||

Having enjoyed the vast world of heaven, they return to the world of mortals on the exhaustion of their merits; thus, abiding by the injunctions of the three Vedas, desiring objects of desires they go and come.

Just as the men of means are respected in the mortal world, the men of merits are assigned status in the celestial world. But they are not permitted to continue there after their merits run out. They are obliged to return to this world of karma again for a further acquisition of merits. As slaves to enjoyment they are forced to knock to and fro in this manner. अनन्याश्चचन्तयन्तो मां ये जना​ाः पयप ुथ ासते ।

एषां तनत्यासभयक् ु तानां योिक्षेमं वहाम्यहम ् ॥ ९-२२॥ ananyāścintayanto māṃ ye janāḥ paryupāsate | eṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmyaham ||

To those men who worship Me alone, thinking of no other, who are ever devout, I provide gain and security. This is a sublime statement revealing the law of life at the spiritual level. In the economy of nature, the distribution of labor is benignly meted out. It is all right for the body-bound man to toil for food and clothing. But he who has completely attuned himself to the Divine loses in caliber when he brings his mind down to the mundane level. The grace of the Lord works in such a way that this downfall does not take place. In every respect the spirituality of the spiritual man is promoted. It is ananyabhakti when the love of the Jivatman for the Paramatman takes away all distinctions between the two. Yoga in the context of this stanza means the provision of the means required for the devotee’s bodily maintenance; and kshema means the protection of what has been provided. The baby in the womb gets its nourishment from the mother because of the state of non-separation between the two. The boon

of ananyabhakti is greater and more consequential than this. While the mother and the baby will be separated by time, this Jivatman and Paramatman will become united for eternity. The grace of the Lord unfailingly facilitates this union. While the seekers of heaven chase the phantom, the genuine devotee of the Lord gains Him, the Incomparable. Sri Ramakrishna: When the devotee takes one stride towards the Lord, He takes ten strides towards that devotee. Such is His grace. येऽप्यन्यदे वता भक्ता यजन्ते श्रद्धयाश्न्वता​ाः ।

तेऽवप मामेव कौन्तेय यजन्त्यववगधपव थ म ् ॥ ९-२३ ॥ ू क Yeऽ pyanyadevatā bhaktā yajante śraddhayānvitāḥ | teऽpi māmeva kaunteya yajantyavidhipūrvakam ||

Even those devotees who, endowed with Sraddha, worship other gods, worship Me alone, O son of Kunti, by the wrong method. Because these are devotees endowed with sraddha, they are necessarily believers in God and in His grace. It is not wantonly, but only for want of right understanding that they adopt the wrong method. A good government has its sound administrative system from which its loyal officers do not deviate. Be it supposed that a citizen has applied to an officer for a favour and he has sanctioned it, coming as it does within the purview of the system. It is a mistake if the applicant fancies that the officer has shown him a concession. The actual position of the minor gods is equal to that of the government officers. As all powers come to them from the government, even so whatever power the other gods have, it has come to them from Iswara. Apart from and independent of

Him no deity has any power to bestow any boon. The wrong method consists in getting the things done counter to this truth. अहं हह सवथयज्ञानां भोक्ता च प्रभरु े व च ।

न तु मामसभजानश्न्त तत्त्वेनातचच्यवश्न्त ते ॥ ९-२४ ॥ ahaṃ hi sarvayaṅñānāṃ bhoktā ca prabhureva ca | na tu māmabhijānanti tattvenātaścyavanti te ||

I am verily the enjoyer and the Lord of all Yajnas. But these men do not know Me in reality; hence they fall. The same food when fed by the nurse has one effect on the body and mind of the baby and quite another effect when fed by the mother. There is no substitute in the world for mother’s love; and this makes a world of difference in the build of the baby. The love of Iswara is the love of the mother and much more too. The minor gods give their votaries things impermanent and entangle them more in the wheel of birth and death; hence they fall. The effect of the worship of Iswara is deferent. While granting the devotees the things of the world they pray for, He instills in them increased Bhakti and Jnana which prepare them form Mukti. This power is exclusively with Iswara. He is therefore the Enjoyer and the Lord of all Yajnas. It is obligatory on the sadhaka to understand this truth and devote himself exclusively to the worship of Iswara. The Lord’s statement “I alone am the Adhiyajna here in this body”, in Chapter eight stanza four requires to be taken note of. याश्न्त दे वव्रता दे वाश्न्पतून्याश्न्त वपतव्र ृ ता​ाः ।

भत ू ातन याश्न्त भत ू ेज्ज्या याश्न्त मद्याश्जनोऽवप माम ् ॥ ९-२५ ॥

yānti devavratā devānpitūnyānti pitṛvratāḥ | bhūtāni yānti bhūtejyā yānti madyājinoऽpi mām ||

Votaries of the Devas go to the Devas; the votaries of the Pitrus go to the Pitrus; ot the Bhutas go the Bhuta worshippers; My votaries come to Me. The water in the pipe can rise to the level in the reservoir to which it is connected. Likewise, the mind of man rises to the level of the deity whom he adores. The sadhaka should therefore be able to distinguish between the minor deities at various cosmic levels and Iswara, the Ultimate Reality. The Devas are more evolved man men. Their span of embodied life being great, they are called the immortals; but they are also subject to birth and death. By worshipping those men may gain longevity and supernatural powers which are all hindrances to bhakti, jnana and mukti. The Piturs are the manes who form a region of their own. Sending holy thoughts for the welfare of the departed ancestors is good; but drifting into ancestor-worship is not desirable. Priestcraft usually encourages this weakness and credulity in man. The ancestors necessarily get changed with every new birth that make takes. Therefore, for Pitrus is purposeless and detrimental to spiritual growth; it only adds to earthy attachment and bondage. The Bhutas are, in scale of evolution, intermediate between men and Devas. By worshipping them the votaries may at best get some psychic power, the votaries may at best get some psychic power, leading to vanity and greater bondage to mundane life. It is worship of Iswara, the Supreme Reality that is beneficial. It leads to prosperity, perfection and emancipation.

Sri Ramakrishna: A dyer once had a unique method of coloring clothes. He had a solitary dye tub into which he would dip the cloths brought in by the customers and give whatever color they wanted. Red, yellow, blue, green, purple all these and more colors were produced from the same tub. An intelligent customer who watched these miracles entrusted his cloth to the dyer and requested him to dye it as he liked. Our mind is the cloth. Iswara is the dyer and dyeing tub. He gives us what we pray for. The best that we can do is not to ask Him for anything but give ourselves over to Him. He in His turn gives Himself to us. पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छतत ।

तदहं भक्त्युपहृतमचनासम प्रयतात्मनाः ॥ ९-२६ ॥ patraṃ puṣpaṃ phalaṃ toyaṃ yo me bhaktyā prayacchati |tadahaṃ bhaktyupahṛtamaśnāmi prayatātmanaḥ ||

Whoever offers Me with devotion, a leaf, a flower, a fruit or water, I accept that, the pious offering of the pure in heart. Metaphysical understanding and material abundance are of no avail to gain access to the Lord. It is pure devotion to which the Lord submits Himself. He who has Bhakti gains Bhagavan easily. A leaf and such like things are mere tokens of love. The gruel offered by Vidura was accepted with pleasure by Sri Krishna. The flattened dry rice hesitatingly brought by Sudama was pulled out from and partaken of with relish by Krishna. The dried fruits offered by Sabri were graciously accepted and eaten by Sri Rama. Lord Siva accepted the tongue-tainted venison and mouthful of water offered by the hunter Kannappa. Bhakti is all-in-all to the Lord.

यत्करोवष यदचनासस यज्ज्जह ु ोवष ददासस यत ् ।

यिपस्यसस कौन्तेय तत्कुरुष्व मदपथणम ् ॥ ९-२७ ॥ yatkaroṣi yadaśnāsi yajjuhoṣi dadāsi yat | yattapasyasi kaunteya tatkuruṣva madarpaṇam ||

Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you gift away, whatever austerity you practise. O Kaunteya, do it as an offering to Me The remedy for all the evils of earthy life is presented here. To change the secular into the sacred is the only way to metamorphose the human into the divine. Self-seeking ought to give place to selfdenial. Making gift is often for self-advertisement. Practicing austerity with self-interest may bring in spiritual vanity. But when all these good deeds are done for the glory of the Lord, the doer emerges as the divine. The turning point in life comes in dedicating man’s everything to God, instead of petitioning to Him for things here and hereafter. Sri Ramakrishna: “O Mother, I am an Instrument; You are its manipulator. I am the house; You are the resident. I am the chariot and You the charioteer. I move as You make me move. I speak as You direct. My doing are all Your doings. Not I; not I; but You.” शभ ु ाशभ ु फलैरेवं मोक्ष्यसे कमथबन्धनैाः ।

संन्यासयोियुक्तात्मा ववमुक्तो मामुपैष्यसस ॥ ९-२८ ॥ śubhāśubhaphalairevaṃ mokṣyase karmabandhanaiḥ | saṃnyāsayogayuktātmā vimukto māmupaiṣyasi ||

Thus, shall you be free from the bondage of actions yielding good and bad results. With the mind firmly set in the yoga of renunciation and liberated, you shall come to Me. The good and bad results of karma contribute for the continuity of the cycle of births. But when they are all offered to the Lord, they become as ineffective as the burnt-up seeds, unable to sprout any further. The yogi is in this way freed from bondage. The conflict between engaging oneself in action and emerging from it gets reconciled in sanyasa yoga. All selfishness is renounced; that way it is sanyasa. Work is vigorously done for the sake of the Lord; tha way it is yoga. Such a yogi is a Jivan-mukta while yet in body; he becomes a videha mukta when he drops his body. Sri Ramakrishna: What should you do when you are in this world? You should dedicate everything your to Iswara. You take refuge in Him. Then you will have no misery whatsoever. You will forthwith get to the Lord. समोऽहं सवथभूतेषु न मे द्वेष्योऽश्स्त न वप्रयाः ।

ये भजश्न्त तु मां भक्त्या मतय ते तेषु चाप्यहम ् ॥ ९-२९ ॥ Samoऽ haṃ sarvabhūteṣu na me dveṣyoऽ sti na priyaḥ | ye bhajanti tu māṃ bhaktyā mayi te teṣu cāpyaham ||

I am the same to all beings; to Me there is none hateful, none dear. But those who worship Me with devotion, they are in Me and I also in them. The sunlight falls equally on all things, good and bad; but its effect and utilization vary according to the nature of those things. The very presence of the sun is seen in a mirror because of its

fitness. Though the all-pervading Lord is in the hearts of all, His presence is patent only in the pure heart of the devotee. As one gives oneself to God, one gets purified and God’s presence in that one becomes evident. Sri Ramakrishna: God is in all beings; but all beings are not in God. And that is the cause of their suffering अवप चेत्सुदरु ाचारो भजते मामनन्यभाक् ।

साधुरेव स मन्तव्याः सम्यग्व्यवससतो हह साः ॥ ९-३० ॥ api cetsudurācāro bhajate māmananyabhāk | sādhureva sa mantavyaḥ samyagvyavasito hi saḥ ||

Even if a man of the most sinful conduct worships Me with undeviating devotion, he must be reckoned as righteous, for he has rightly resolved. The dirtiest water can be brought back to its original pure state through distillation. Even while in dirt its innate element is not lost. Man’s case is much more definite than that of water. There is no such thing as eternal damnation to the sinner as some religions would have it. The intolerable sin is an inaccuracy. Salvation of mankind is the supreme plan of the Divine. The more man turns to God the purer he becomes. His mind gets automatically set aright in God-thought. His good action then follows in the trail of his purified thought. He emerges as one reclaimed in virtue. Sri Ramakrishna: How to wean people from worldliness to godliness, thought the twin saints - Nityananda and Gouranga. They struck upon the plan of preaching that the chanting of the Lord’s name would bring in to them more of wealth and earthly

enjoyments. Attracted by the offer, people in large numbers joined the saints in singing and chanting the glory of God, the divine ecstasy that emanated from that holy act made people forget all vulgar pleasures and turn their minds more Godward. God is the divine talisman for all worldly evil. क्षक्षप्रं भवतत धमाथत्मा शचवच्छाश्न्तं तनिच्छतत । कौन्तेय प्रततजानीहह न मे भक्ताः प्रणचयतत ॥ ९-३१ ॥ kṣipraṃ bhavati dharmātmā śaśvacchāntiṃ nigacchati | kaunteya pratijānīhi na me bhaktaḥ praṇaśyati ||

Soon does he become a man of righteousness and obtains lasting peace. O Kaunteya, know for certain that My devotee never perishes. Many a sinner has within the extent of a single life-time after conversion changed into the divine. The oldest case known to us is that of the sage Valmiki. An illustrious recent convert is Girish Chandra Ghose who after contacting Sri Ramakrishna changed quickly from profligacy to purity. The Pandava brothers themselves bear testimony to the fact that the devotees of the Lord never get lost. All the five of them had unflinching devotion to Krishna. They lost their empire; they were exposed to many dangers; untold trials and tribulations came upon them; the life of ling exile in the forest was painful. But they did not falter in their faith in God. Hardship only increased their love of the Lord. They were blessed in the end with sreyas, the best in life. मां हह पार्थ व्यपागश्रत्य येऽवप स्याःु पापयोनयाः ।

श्स्त्रयो वैचयास्तर्ा शर ू ास्तेऽवप याश्न्त परां िततम ् ॥ ९-३२ ॥

māṃ hi pārtha vyapāśritya yeऽpi syuḥ pāpayonayaḥ | striyo vaiśyāstathā śūdrāste ऽpi yānti parāṃ gatim ||

For those who take refuge in Me, O Partha, though they be of inferior birth-women, Vaisyas and Sudras-even they attain the Supreme Goal. Papa yoni ought not to be misconstrued as sinful birth or wicked birth. It simply means imperfect birth, quite common in Nature. It may be found that in all species the feminine body is less perfect and less majestic than the masculine. And in the human, the mind is more important than the body. Women as a class are less developed in mind than men, though exceptions may be found. They only are classified as Vaisyas and Sudras who are not fully developed in mind. The inferior birth, therefore, is a statement of fact. Even the mediocre mentioned herein are competent to reach Godhood. No human being is disqualified from this birthright. पापयोतन

Sri Ramakrishna: When there is a hurricane, it is not possible to distinguish one tree from another. Similarly, when there is the hurricane of bhakti in the mind, distinctions such as sex, caste, color and race vanish of their own accord. ककं पुनब्राथह्मणा​ाः पुण्या भक्ता राजषथयस्तर्ा ।

अतनत्यमसख ु ं लोकसममं प्राप्य भजस्व माम ् ॥ ९-३३ ॥ kiṃ punarbrāhmaṇāḥ puṇyā bhaktā rājarṣayastathā | anityamasukhaṃ lokamimaṃ prāpya bhajasva mām ||

How much more then the holy Brahmanas and devoted royal saints! Having come into this transient, joyless world, do worship Me. Punayam is in contrast with papam already mentioned. A Brahmana is one who is perfect in mind and completely given over to spiritual life. The Kshatriya comes to next to him and he is also entirely devoted to God. These two types of highly evolved people can easily attain Godhood. What is sought as a fragrant and fresh flower today is cast aside as rubbish tomorrow. This is the case with everything in the world. Misery is the counterpart of every earthly joy. Sorrow is deep-rooted in happiness. The highly evolved souls, discriminating, ones should therefore take to the worship of Iswara so that they may transcend this relative existence. Sri Ramakrishna: How shall we attain the Lord? Can you with a distressed heart pray to Him for His grace and revelation? You shed pots full of tears for the sake of your wife, children and property. Have you ever shed a drop of tear seeking the Lord? As long as the baby is interested in toys, the mother minds her own business. But when the baby throws away those things and screams, the mother rushes to attend on it. You behave likewise towards God; and He will reveal Himself to you. मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।

मामेवैष्यसस यक् ु त्वैवमात्मानं मत्परायणाः ॥ ९-३४ ॥ manmanā bhava madbhakto madyājī māṃ namaskuru | māmevaiṣyasi yuktvaivamātmānaṃ matparāyaṇaḥ ||

Fix your mind on Me; be devoted to Me; sacrifice unto Me; bow down to Me. Having thus made yourself steadfast in Me, taking Me as the Supreme Goal, you will come to Me. A selfish man resorts to God to have his desires fulfilled and his individuality preserved. But the command of the Lord to the discriminating devotees is different. The sadhaka is not to practice escape-mentality nor is he to develop quietism. On the other hand, his talents have all to be connected to make life a fulfilment. In dedicating himself and his service to the Divine he gets himself utilized to the maximum. As the river gives itself to the ocean and becomes one with it, the devotee gives himself to the Lord and becomes one with Him. इतत श्रीमद्भिवद्िीतासप ू तनषत्सु ब्रह्मववद्यायां योिशास्त्रे श्रीकृष्णाजन ुथ संवादे राजववद्याराजिुह्ययोिो नाम नवमोऽध्यायाः॥

iti śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde rajavidya rajaguhya yogo nāma navamoऽdhyāyaḥ ||

In the Upanishad of the Bhagavad Gita, the knowledge of Brahman, the Supreme, the science of Yoga and the dialogue between Sri Krishna and Arjuna, this is the ninth discourse designated: Rajavidya Rajaguhya Yoga

Vibhuti Yoga The yoga of Divine Manifestations Chapter 10

ववभूततयोि: Iswara the source of Everything - The knowledge of Vibhuti fosters Devotion- The Buddhi-yoga - Bliss Evident in God’s Glories - The Vibhutis Defined - The Essence of the Vibhutis. श्रीभिवानव ु ाच | भूय एव महाबाहो शण ृ ु मे परमं वचाः |

यिेऽहं प्रीयमाणाय वक्ष्यासम हहतकाम्यया ||१०-१|| śrībhagavānuvāca: bhūya eva mahābāho śṛṇu me paramaṃ vacaḥ | yatte'haṃ prīyamāṇāya vakṣyāmi hitakāmyayā ||

The Blessed Lord said: Once again, O mighty-armed, listen to My supreme word. Out of a desire to do you good I wish to speak it to your absorbing delight. The Lord is pleased with Arjuna’s keen interest in hearing of His divine glories. The master’s zeal to teach waxes in unison with the receptive faculty of the taught. This psychological fact is made evident here. The Vedantic verdict - “Wonderful is the teacher, and equally clever the pupil” is more than proved by Sri Krishna and Arjuna. What the Lord imparts is the life-saving ambrosia to Arjuna. For, knowing and loving are interrelated. What else can

man do than bend his head in reverence before the Grandeur and Sublimity of the Lord! न मे ववदाःु सरु िणा​ाः प्रभवं न महषथयाः |

अहमाहदहहथ दे वानां महषीणां च सवथशाः ||१०-२|| na me viduḥ suragaṇāḥ prabhavaṃ na maharṣayaḥ | ahamādirhi devānāṃ maharṣīṇāṃ ca sarvaśaḥ ||

Neither the hosts of Devas nor the great Rishis know My origin; for in every respect I am the source of the Devas and the great Rishis. The birth of the son and his progress in life is known to the father, but the birth and boyhood of the father ever remains beyond the ken of the son Analogously Brahman is the Source and Witness of the universe that comes from Him and merges into Him. The Eternal Brahman is to some extent cognized by the perfected beings like the great Rishis. But His glory in its entirety can never be known by the hosts of saints and sages. He only remains partially revealed even when He embodies as an Incarnation like Rama or Krishna. Sri Ramakrishna: The Divine breeze blowing from the ocean of Sat-cit-ananda Brahman transports people into ecstasy. Sanka, Sanantana and other ancient Rishis got themselves perfected by this divine breeze. A mere glimpse of this ocean sent Narada into raptures. Suka the born Brahma jnani touch this water but once and got himself filled with Brahmavasha and wandered the world as a divine lad. Siva the Cosmic Teacher took only three sips from this Great Ocean and became dazed with transcendental Bliss.

Indeed, who can measure the depth or the characteristics of the Infinite ocean of Brahman. यो मामजमनाहदं च वेवि लोकमहे चवरम ् |

असम्मूढाः स मत्येषु सवथपापैाः प्रमच् ु यते ||१०-३|| yo māmajamanādiṃ ca vetti lokamaheśvaram | asaṃmūḍhaḥ sa martyeṣu sarvapāpaiḥ pramucyate ||

He who knows Me as unborn and beginningless, as the Great Lord of the worlds, he among mortals is undeluded and freed from all sins. In His Absolute State, Brahman is unknown and unknowable. Truputi or the trio of the seer, the seen and the process of seeing is not in Him. But in His Transcendent State, a glimpse of His Reality in intuited by the perfected ones like the Rishis. They realize the existence of the Imperishable as the basis of the perishing Prakriti. This contact is like the looking at the infinite sky through a peep-hole. But this realization is very important to a sadhaka. He intuits that the Lord is unborn and beginningless and that He is the Supreme Sovereign of the world. After knowing this truth, he is no more deluded about the functioning of the phenomenon. Sin consists of construing man’s life as independent of Iswara’s ordainment. But the sadhaka who links his life entirely with the plan and purpose of the Lord, gets himself freed from all sins. To see into the way of the Transcendent Reality is given to the Enlightened only. But Brahman filters Himself down further into Immanenee. In this aspect of His, He is available to the ordinary sadhakas too.

बुद्गधज्ञाथनमसम्मोहाः क्षमा सत्यं दमाः शमाः |

सुखं दाःु खं भवोऽभावो भयं चाभयमेव च ||१०-४|| buddhirjñānamasaṃmohaḥ kṣamā satyaṃ damaḥ śamaḥ | sukhaṃ duḥkhaṃ bhavo'bhāvo bhayaṃ cābhayameva ca

Intellect, wisdom, non - delusion, patience, truth, self-restraint, calmness, pleasure, pain, birth, death, fear and fearlessness. Buddhi or intellect is the capability of grasping matters subtle and mysterious. Jnanam or wisdom is the discernment of Atman. Asammohah or non-delusion is the clarity of the mind even in critical and trying situations. Kshama or patience is the kindly attitude of the mind even towards opponents and enemies. Satyam or truth is the accurate presentation of what one has seen, known and experienced. Damah or self-restraint is the control of the external senses of touch, taste, sight, smell and hearing. Samah or calmness is the practice of the quietude of the mind and intellect. अहहंसा समता तश्ु ष्टस्तपो दानं यशोऽयशाः |

भवश्न्त भावा भत ू ानां मि एव पर् ृ श्ग्वधा​ाः ||१०-५|| ahiṃsā samatā tuṣṭistapo dānaṃ yaśo'yaśaḥ | bhavanti bhāvā bhūtānāṃ matta eva pṛthagvidhāḥ ||

Non-injury, equanimity, contentment, austerity, charity, fame and obloquy - these different qualities of beings arise from Me alone. Samata or equanimity is the balanced state of the mind in the midst of the happenings of the desirable and undesirable occurrences.

Tapas or austerity is the determined change of life-habits from bad to good through a rigorous self-discipline. Tapas or austerity is the determined change of life-habits from bad to good through a rigorous self-discipline. Danam or charity is the gift of the good and useful things made to the deserving persons. Yasah and Ayasah or fame and obloquy are the outcome of doing the right or wrong deeds. Electric power utilized by man expresses itself differently through different instruments. According to their attainments acquired through their karma in this life and in the past lives, men become the instruments for the expressesion of the Sat-cit-ananda positively as well as negatively. The qualities mentioned herein are all come from the same source - Iswara. महषथयाः सप्त पव ू े चत्वारो मनवस्तर्ा |

मद्भावा मानसा जाता येषां लोक इमा​ाः प्रजा​ाः ||१०-६|| maharṣayaḥ sapta pūrve catvāro manavastathā | madbhāvā mānasā jātā yeṣāṃ loka imāḥ prajāḥ ||

The seven great Rishis and the four ancient Manus, endowed with My power, were born of My mind; and from them have come forth all the creatures in the world. The seven great Rishis are Bhrigu, Marichi, Atri, Pulah, Pulastya, Kratu and Angiras. The four ancient Manus are Svarochisha, Svayambhu, Raivata and Uttama. These leaders are of human origin. They are all born of the mind of Brahma, the Creator. In other words, they are all personification of the several phases of the Cosmic Reality. The seven great Rishis represent the seven

planes of consciousness. They are therefore said to be the originators of beings at all levels of existence and all grades of evolution. Naught exists beyod the pale of their domains. While the seven Rishis represent the created beings in their entirety, the four ancient Manus function as the orderly administrators of the entire Creation. The correctness and regularity evinced by Nature are all due to the efficient establishment of the Manus. एतां ववभूततं योिं च मम यो वेवि तत्त्वताः |

सोऽववकम्पेन योिेन यज्ज् ु यते नात्र संशयाः ||१०-७|| etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvataḥ | so'vikampena yogena yujyate nātra saṃśayaḥ ||

He who knows in truth this glory and power of Mine is endowed with unfaltering yoga; of this there is no doubt. Electricity manifests itself in various forms in instruments suited to those forms. In whatever form this energy expresses itself, the power is the same. This is a specimen of the power of the primordial power of the Lord evolving itself into the glorious varieties of the sentient and the insentient, abounding in Nature. The discriminating man knows that whatever he senses, is the power and glory of Iswara. He cannot therefore be any more separate from Iswara than he can be separate from earth. His yoga with God is thereby made unfaltering. Sri Ramakrishna: A lamp cannot burn without oil. Even so, man cannot be bereft of God. अहं सवथस्य प्रभवो मिाः सवं प्रवतथते | इतत मत्वा भजन्ते मां बुधा भावसमश्न्वता​ाः ||१०-८||

ahaṃ sarvasya prabhavo mattaḥ sarvaṃ pravartate | iti matvā bhajante māṃ budhā bhāvasamanvitāḥ ||

I am the origin of all; from Me all things evolve. The wise know this and adore Me with all their heart. The farmer who wants to bring up robust plants gives all his attention to the soil, it being the basis of good cultivation. The wise in this wise give their mind to God knowing that He is the source of everything and that the thought of Him alone enriches and ennobles the mind. Their attention does not on any account deviate from God. As the plant gets itself rooted in the earth, the yogi gets himself attached to the Almighty. And that is the unfaltering yoga. मश्च्चिा मद्ितप्राणा बोधयन्ताः परस्परम ् |

कर्यन्तचच मां तनत्यं तष्ु यश्न्त च रमश्न्त च ||१०-९|| maccittā madgataprāṇā bodhayantaḥ parasparam | kathayantaśca māṃ nityaṃ tuṣyanti ca ramanti ca ||

With their minds fixed on Me, with their life absorbed in Me, enlightening each other and ever speaking of Me, they are contented and delighted. The easiest of all acts for one is to fix one’s mind on what one likes most. The child that understands that its all in all are mother and father, gets spontaneously absorbed in the parents. The devotee who comes to know that the Lord is the source and stay of himself, naturally directs his mind on the Maker. An adult sacrifices his everything in the service of the parents. The devotee spontaneously absorbed in the parents. Nothing is dearer to one

than life. The Bhakta devotes that life to the Lord. But it is not like the lovers devoted on each other; for there is lustful selfishness in their act. The devotee, on the other hand, invites other to share the devotion with them. Temperamental differences are set aside in this holy act. He devotedly recounts his understanding of the Lord to the others and eagerly receives their experiences and studies on the Lord. Repeated recount of His glories does not render them stale or distasteful. Rather they become increasingly absorbing. Deviating personalities do in this divine manner get commingled in God. Holy communications create contentment and not the frustration which follows tolerance. Unearthly bliss is the fruit of all forms of Godly pursuit. Sri Ramakrishna: No picture can be painted on a fresh glass. But if it be coated with the required chemicals, painting on it then becomes possible and effective. Similarly, if man’s heart were coated with the chemicals of devotion, the imprinting of the august presence of Iswara on it becomes easy. तेषां सततयुक्तानां भजतां प्रीततपव थ म् | ू क

ददासम बुद्गधयोिं तं येन मामुपयाश्न्त ते ||१०-१०|| teṣāṃ satatayuktānāṃ bhajatāṃ prītipūrvakam | dadāmi buddhiyogaṃ taṃ yena māmupayānti te ||

To them, ever devout, worshipping Me with love, I give the yoga of discrimination by which they come to Me. On trial sugar is found to taste sweet. Thought is then bestowed to make varieties of sweetmeats with it. This is the buddhi yoga

pertaining to sugar. The glory of God begins to dawn in the mind of the sadhaka who devoutly and persistently practices yoga. This initial experience gives motivation for further pursuit of yoga, leading to greater cognition of God’s glory. This is the buddhi yoga endowed with which the sadhaka gets to know more and yet more of the sweet sublimity of the Lord and be ardently drawn to Him. Devotion does this way wax with buddhi yoga. Sri Ramakrisha: A man confined within a dark room a ray of light coming in through a tiny space. He gathers knowledge of light to that extent. But as the space increase in size his conception of light widens. A man in the broad day light has his own view of light. Similar to this, God reveals Himself in varying degrees and aspects according to the nature and attainments of His devotees. तेषामेवानुकम्पार्थमहमज्ञानजं तमाः |

नाशयाम्यात्मभावस्र्ो ज्ञानदीपेन भास्वता ||१०-११|| teṣāmevānukampārthamahamajñānajaṃ tamaḥ | nāśayāmyātmabhāvastho jñānadīpena bhāsvatā ||

Out of pure compassion for them, dwelling in their hearts, I destroy the ignorance - born darkness, by the luminous lamp of wisdom. The Lord’s choosing to reside in the hearts of beings is His compassion. Because of His presence as Conscience, beings are prompted to seek what is good or at least what seems good. The lamp of wisdom that the Lord lights is constituted of divine components. Discrimination functions as the container of oil. The contentment coming bhakti is the oil. The flame gets put out by filthy air. But this flame is fed by the pure air of meditation on

Iswara. Prajna or the Awareness of the Self resulting from the constant Brahmacharya, serves as the wick. The heart freed from all worries and anxieties is the lamp function. A burning lamp runs the risk of being blown out by a breeze. But a mind unaffected by attachment and dislike is the best wind-screen to this lamp. The unbroken consciousness of Iswara is the flame emanating from this lamp of wisdom, set up in the heart of the devotee. He beholds the Divine Presence within himself with the aid of this divine lamp. Sri Ramakrishna: The policeman patrolling at night carried a bull’s -eye lantern with the aid of which he sees the persons loitering about. But this lantern does not disclose its carrier. If he, however, turns it on himself the others then come to know who he is. Likewise, Iswara reveals Nature and its contents, but keeps Himself hidden. Nobody can see Him except through His grace and compassion. अजन ुथ उवाच |

परं ब्रह्म परं धाम पववत्रं परमं भवान ् |

परु ु षं शाचवतं हदव्यमाहददे वमजं ववभम ु ् ||१०-१२|| arjuna uvāca: paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān | puruṣaṃ śāśvataṃ divyamādidevamajaṃ vibhum ||

Arjuna said: You are the Supreme Brahman, the Supreme Abode, the Supreme Purifier, the Eternal, Divine Purusha, the Primeval Deity, the Unborn, the Omnipresent.

Param Brahman is the Supreme Brahman, Nirguna Nirupadhika Brahman, the Pure Consciousness. Apara Brahman is Iswara, Saguna Brahman, the Reality with all attributes and glory. Param Dhama is the Substratum of everything manifest and unmanifest, the Supreme Abode. आहुस्त्वामष ृ याः सवे दे ववषथनाथरदस्तर्ा | अससतो दे वलो व्यासाः स्वयं चैव ब्रवीवष मे ||१०-१३| āhustvāmṛṣayaḥ sarve devarṣirnāradastathā | asito devalo vyāsaḥ svayaṃ caiva bravīṣi me || All the rishis have thus acclaimed You, as also the Deva Rishi Narada; so also, Asita, Devala and Vyasa; and now You Yourself say it to me. The Rishi is one who has transcended the senses and the intellect and contacted the Reality through intuition. सवथमेतदृतं मन्ये यन्मां वदसस केशव | न हह ते भिवन्व्यश्क्तं ववदद ु े वा न दानवा​ाः ||१०-१४|| sarvametadṛtaṃ manye yanmāṃ vadasi keśava | na hi te bhagavanvyaktiṃ vidurdevā na dānavāḥ ||

I hold as true, all that You say to me, O Kesava Neither the Devas nor the Danavas, O Lord, know verily Your manifestation. Bhagavan is he who fully manifests six divine qualities which are: Bala, omnipotence; dharma, righteousness; jnana, wisdom; vairagya, dispassion. Further He knows that the past, present and future of beings. His manifestation in the human form remains

unknown to the Devas themselves; how then shall the Danavas or Asuras come to know of His intents and extents! Sri Ramakrishna: The sun is immensely greater than the earth; but because of the distance it appears as a small disk. In this wise Iswara’s attributes are infinite; but we know very little of Him because of our ignorance. स्वयमेवात्मनात्मानं वेत्र् त्वं पुरुषोिम |

भूतभावन भूतेश दे वदे व जित्पते ||१०-१५|| svayamevātmanātmānaṃ vettha tvaṃ puruṣottama | bhūtabhāvana bhūteśa devadeva jagatpate ||

Verily You alone know Yourself by Yourself, O Purushottama, O Source of beings, O Lord of beings, O God of gods, O Ruler of the world. The individual souls are called Purushas out of courtesy because they temporarily occupy the Puri of the Prakriti and then they vacate it when they get mukti. But the Lord being the eternal Presiding Deity over the Prakriti, He is properly glorified as Purushottama. Being the orgin of all beings, he is Bhuta bhavanah. Ruler of all beings that He is, the appellations Bhutesa and Jagatpati are appropriate to Him. His glory in its entirety is known to Him alone and to none else. Sri Ramakrishna: An individual took a diamond to the market place for valuation and asked several shop-keepers about it. The brinjal seller opined that five baskets of brinjals might be bartered for that gem. The rich merchant viewed that two bags of rice could be liberally given in exchange for it. The draper in his turn held

that a bale of linen might be unhesitatingly offered for that precious thing. Finally, it was given to the diamond merchant who alone could value it at two lakhs of rupees! In this fashion who alone could value it at two lakhs of rupees! In this fashion the Lord is also beheld in varying ways according to the people’s power of understanding. God’s glories are verily unfathomable. वक्तम ु हथस्यशेषेण हदव्या ह्यात्मववभत ू याः |

यासभववथभूततसभलोकातनमांस्त्वं व्याप्य ततष्ठसस ||१०-१६|| vaktumarhasyaśeṣeṇa divyā hyātmavibhūtayaḥ | yābhirvibhūtibhirlokānimāṃstvaṃ vyāpya tiṣṭhasi ||

Condescend to tell without reserve of Your divine glories, You remain pervading all these worlds. A musician alone can bring out the fine touches in melody. The strength of an elephant could be demonstrated only by that stately animal turning out gigantic work. The wealth of a monarch can be well described by none but God himself. It is only given to an Incarnation of God to reveal all of His divine splendors and glories. Sri Ramakrishna: The revelation of God comes purely by His mercy. He is the sun of knowledge. It is possible for a single ray of His to enlighten the whole world. We are therefore able to understand one another and to acquire knowledge in all of its forms More than all these, we get to know Him by His grace only. कर्ं ववद्यामहं योगिंस्त्वां सदा पररगचन्तयन ् |

केषु केषु च भावेषु गचन्त्योऽसस भिवन्मया ||१०-१७||

kathaṃ vidyāmahaṃ yogiṃstvāṃ sadā paricintayan | keṣu keṣu ca bhāveṣu cintyo'si bhagavanmayā ||

How may I know You, O yogin, by constant meditation? In what various aspects are You, O Lord, to be thought of by Me? How shall my extrovert mind cognize Your presence in things objective? The sight of the toys of the child stirs up the thought of that child in the mother; May I, in that manner, have the means to revel in You through the things of the world? Sri Ramakrishna: As the toy fruits and toy elephant remind one of the true fruits and elephant, the symbols and images remind the devotee of the eternal and formless God. ववस्तरे णात्मनो योिं ववभूततं च जनादथ न |

भूयाः कर्य तश्ृ प्तहहथ शण्ृ वतो नाश्स्त मेऽमत ृ म ् ||१०-१८|| vistareṇātmano yogaṃ vibhūtiṃ ca janārdana | bhūyaḥ kathaya tṛptirhi śṛṇvato nāsti me'mṛtam ||

Tell me again in detail, O Janardana, of Your yoga powers and attributes; for I am not satisfied with hearing Your life-pervading words. He is Janardana who is adored by people both for earthy enjoyments and for emancipation. Yoga here indicates the power to know and handle things properly. They are the attributes of God which spontaneously remind man of Him. Absorption in the attributes of God is as good as the absorption in Him. While matters earthy are satiating, matters Godly are never so. The Jivatman grows increasingly in divinity as he dwells on the divine attributes of the Paramatman.

Sri Ramakrishna: The relationship between Iswara and Jivatman is like that between magnet and iron. श्रीभिवानव ु ाच |

हन्त ते कर्तयष्यासम हदव्या ह्यात्मववभूतयाः |

प्राधान्यताः कुरुश्रेष्ठ नास्त्यन्तो ववस्तरस्य मे ||१०-१९|| śrībhagavānuvāca: hanta te kathayiṣyāmi divyā hyātmavibhūtayaḥ | prādhānyataḥ kuruśreṣṭha nāstyanto vistarasya me ||

The Blessed Lord said: Very well! I shall now tell you My divine glories according to their distinction, O best of the Kurus; there is no end to the details of My manifestation. The splendours in Nature are all verily the attributes of Isawaraa. It is impossible for Iswara Himself to recount them all. A few speciments only can be mentioned; his infinitude may be inferred from them. Sri Ramakrishna: To define God from scriptural knowledge is like defining the holy city of Banaras after getting an idea of it from the map. अहमात्मा िड ु ाकेश सवथभत ू ाशयश्स्र्ताः |

अहमाहदचच मध्यं च भूतानामन्त एव च ||१०-२०|| ahamātmā guḍākeśa sarvabhūtāśayasthitaḥ | ahamādiśca madhyaṃ ca bhūtānāmanta eva ca ||

I am the Self, O Gudakesa, seated in the hearts of all beings. I am the beginning, the middle and also the end of all beings.

The Lord is the innermost Self in all beings, which are all His gross manifestiation. The effect is nothing but the cause in another form. The Lord is the material as well as the efficient cause of the universe. Gudakesa is he who has conquered sleep. The one awakened in the Self can cognize the fact that Iswara is putting on the appearance of the visible universe. Sri Ramakrishna: It is my Cosmic Mother who has become everything. She of omnipotence has become the universe and the beings in it. She reveals Herself as the body, the intellect, the virtuous path and the spiritual pursuit. Sakti and Brahman are one. In the manifest state She is Sakti and in the absolute state, Brahman. आहदत्यानामहं ववष्णुज्ज्योततषां रववरं शम ु ान ् |

मरीगचमथरुतामश्स्म नक्षत्राणामहं शशी ||१०-२१|| ādityānāmahaṃ viṣṇurjyotiṣāṃ raviraṃśumān | marīcirmarutāmasmi nakṣatrāṇāmahaṃ śaśī ||

Of the Aditya I am Vishnu; of the luminaries, the radiant Sun; I am Marichi of the Maruts; of the asterisms the Moon am I. Though all flowers, fruits and crops come from the same land, the best among them are selected for exhibition. The whole of the manifested universe is the glory of Iswara; but the prominent among them, those that capture the attention of the beholder, are selectively mentioned as the vibhuti or the attributes of Iswara. The same Aditya assumes twelve names during the twelve months. These names commencing from April are Amsu, Dhata, Mitra, Vishnu, Varna and Pusha. The Aditya of January is called

Vishnu, who is very much liked by people for his beginning his course towards the summer solstice progressively dispelling the pinching cold of winter. In the Vishnu Sahasranama the 258the name is Vishnu attributed to the sun god go across the universe. Vishnu Himself has become Suryanarayana. Among the forty-nine Maruts or wind gods Marichi is the foremost. The wind causes immense good to the world. The best of the wind gods is therefore identified with Iswara. The luminary of the day is the sun. The foremost among the luminaries at night is the moon. These two heavenly bodies are therefore viewed with veneration as the manifest representatives of Iswara. वेदानां सामवेदोऽश्स्म दे वानामश्स्म वासवाः | इश्न्रयाणां मनचचाश्स्म भत ू ानामश्स्म चेतना ||१०-२२|| vedānāṃ sāmavedo'smi devānāmasmi vāsavaḥ | indriyāṇāṃ manaścāsmi bhūtānāmasmi cetanā ||

Of the Vedas I am the Saman; I am Vasava among the Devas; of the senses I am the mind and among living beings I am consciousness. One of the names attributed to Vishnu is Samaga, which means the chanter of the Sama Veda. Among the four Vedas, Saman is the one best set to music. It is therefore enchanting even to those who cannot understand it. Thought of God comes to all who chant or hear it. It is verily the glory of god.

Vasava is another name of Indra. The lord of the Devas. By sheer merit the deserving ones rise to this position. And all merits are the glories of God. The functioning of all the five senses becomes purposeless when the mind wanders away from them. The ways of the absentminded man verify this position very clearly. Mind being the recorder of all the sensations, it is reckoned as an attribute of the Lord. The difference between the living and the dead is in the presence or otherwise of consciousness. The more evolved the being, the clearer is the consciousness. Ultimately the Pure Consciousness gets equated with God. As wealth distinguishes the wealthy man, these glories reveal the Lord. रुराणां शङ्करचचाश्स्म वविेशो यक्षरक्षसाम ् |

वसन ू ां पावकचचाश्स्म मेरुाः सशखररणामहम ् ||१०-२३|| rudrāṇāṃ śaṅkaraścāsmi vitteśo yakṣarakṣasām | vasūnāṃ pāvakaścāsmi meruḥ śikhariṇāmaham ||

Of the Rudras I am Sankara, of the Yakshas and Rakshasas I am Kubera. Of the Vasus I am Pavaka and of mountains I am Meru. Rudras are eleven in number. Puranas are not all agreed in naming them. But their wide accepted names are Ajikapad, Ahirbudhnya, Virabhadra, Girissa, Sankara, Aparajita, Hara, Ankaraka, Pinaki, Bhaga and Sambhu. The cosmic function of the Rudras is to make men cry, true to the etymological meaning of this world. Crying of people in particular is always for gain either in Preyas or Sreyas. The characteristic of the Rudras is to make them cry for Sreyas.

Sankara among these elven is the doer of good as his name indicates. Through distress, he takes the sadhakas direct Godward. Spiritual anguish purifies people very quickly. Yakshas and Rakshasas belong to the celestials. The former of these two groups are very found of acquiring wealth and the final of notification it. Both of these divisions serve their king Kubera, the lord of fabulous wealth. Whoever among men, strives for, on right lines, and saves money becomes a kubera in his own way. Though of a transitory nature, wealth wields power in its own way and is therefore a glory of God. Vasus are eight in number. They are land, water, fire, air, ether, moon, sun and star, constituting the gross structure of Nature. Of these, {avaka or fire assumes various degrees of warmth and sustains life. The Lord therefore mentions it as His special manifestation. The golden Mount Meru is believed to be the axis round which all the heavenly bodies rotate. But it is an allegorical representation of the brahmadanda or the spinal cord in the human structure. The science of Yoga admires it as the golden lustrous sushumna from which all forms of sensation originate, It is consciousness that gives it its brilliance. As the Devas resort to the Mount Meru of mythological fame, the senses the prana in the human tabernacle are all adhering to the spinal cord. The Lord therefore speaks of it as His special manifestation. पुरोधसां च मुख्यं मां ववद्गध पार्थ बह ृ स्पततम ् |

सेनानीनामहं स्कन्दाः सरसामश्स्म सािराः ||१०-२४|| purodhasāṃ ca mukhyaṃ māṃ viddhi pārtha bṛhaspatim|se nānīnāmahaṃ skandaḥ sarasāmasmi sāgaraḥ ||

Of priests, O Partha, know Me to be the chief, Brihaspati; of generals I am Skanda and of bodies of water I am the ocean. The function of the priest is to administer ritualistic worship and a sanctified code of conduct among people. Brihaspati discharges this sacred duty among the Devas and so he is a deity of great eminence. Seekers of learning and wisdom pay homage to Brihaspati. It is but proper to behold him as endowed with the attributes of Iswara. Godhead can be reached only through right understanding and right performance. These two divine qualities are personified as Ganesa and Skanda, the sons of Siva. His second son, Skanda is the best among the generalissimos leading Siva’s hosts to victory over the demons. It is but appropriate that the Lord claims the general as His own embodiment. The ocean suggests the infinitude of the Lord. Merging the mind in its expanse is a form of the worship of the Almighty. महषीणां भि ृ ुरहं गिरामस्म्येकमक्षरम ् |

यज्ञानां जपयज्ञोऽश्स्म स्र्ावराणां हहमालयाः ||१०-२५|| maharṣīṇāṃ bhṛgurahaṃ girāmasmyekamakṣaram | yajñānāṃ japayajño'smi sthāvarāṇāṃ himālayaḥ ||

Of the great Rishis I am Bhrigu; of utterances I am the monosyllable “Om”. Of Yajnas I am japa -yajna and of unmoving things, the Himalaya. Among the Rishis born of the mind of Iswara, Bhrigu is ever in the highest superconscious plane. So, the Lord’s glory is reavled best through him.

“Om”is the most sacred sound symbol of Iswara. Constant utterance of this monosyllable is a sure means to reach Divinity. It is equivalent to Iswara. Yajna is the act of the Jivatman making himself over to the Paramatman. The easiest and the most potent of all yajnas is the Japa-yajna, Constant mental repetition of the Lord’s name is Japa-yajna. It can be performed at any time and in the midst of any other activity. It involves no harm or hindrance to anybody. The Lord is present where Japa-yajna takes place. The Vegetable kingdom is classified as the unmoving beings. They are stationary lives, growing and thriving in the same place. Hills and mountains are held as imbued with dormant life. Among the mountains the Himalaya is the greatest, striking wonder on its beholder. The glory of God is patent in it. अचवत्र्ाः सवथवक्ष ृ ाणां दे वषीणां च नारदाः |

िन्धवाथणां गचत्ररर्ाः ससद्धानां कवपलो मुतनाः ||१०-२६|| aśvatthaḥ sarvavṛkṣāṇāṃ devarṣīṇāṃ ca nāradaḥ | gandharvāṇāṃ citrarathaḥ siddhānāṃ kapilo muniḥ ||

Of all trees I am Asvattha; of Deva Rishis I am Narada; of the Gandharvas I am Chitaratha and of the Siddhas I am the Muni Kapila. Asvattha is the peepul or the holy fig tree. It yields no edible fruit and nothing in this tree is any way useful to man. Still it has ever been associated with worship of the Divine. Any thought of this tree brings in its train ideas and ideals all connected with God. It is, for this reason, recognized as His vibhuti.

The spiritually enlightened ones are called the Rishis. Not only from among men, but also from among the Devas. Rishis have sprung up. Among the Deva Rishis the sage Narada is the foremost. He constantly sings the glory of God. In addition to this he is famous for setting up conflicts and quarrels which end as blessings in disguise. Contact with Narada amounts to contact with God Himself. He is therefore the glory of God. The Gandharvas are celestials with several good and useful traits. They are invoked to safeguard the intoxicating Soma juice associated with some forms of Yajnas. They are expert physicians and musicians. They are given to excessive lust and are for this reason invoked in marriage vows. The gamblers seek the aid of the Gandharvas, who are inordinately fond of this art. The Vedas set to tune are expounded by these celestials. At times they play the role of the preceptors to the Rishis, in this respect. Chitraratha being the king of these heavenly beings, it is proper that the Lord claims him as a divine attribute of His. They are called Siddhas who are endowed from birth onwards with righteousness, wisdom, dispassion and overlordship. A muni is he who is constantly established in Japa-yajna. Sage Kapila is one endowed with all these virtues. He is the author of the Samkhya system of philosophy. Further he is held to be an incarnation of Vishnu. It is but natural that the Lord should claim him as His own. उच्चैाःश्रवसमचवानां ववद्गध माममत ृ ोद्भवम ् |

ऐरावतं िजेन्राणां नराणां च नरागधपम ् ||१०-२७|| uccaiḥśravasamaśvānāṃ viddhi māmamṛtodbhavam | airāvataṃ gajendrāṇāṃ narāṇāṃ ca narādhipam ||

Of horses, know Me to be the nectar-born Ucchaisravas; of lordly elephants, Airavata and of men, the monarch. Mythology speaks elaborately of the churning of the ocean of milk by Devas and Asuras to get nectar from it. The horse Ucchaisravas and the elephant Airavata along with several other high beings and great things came out of that unique undertaking. But this event is an allegorical statement of the eternal process of the good and bad people jointly churning the ocean of life to obtain happiness through wealth, learning and prosperity. A monarch born with royal excellence is regarded as a spark of the divinity come in the human form. The best of the horses, the best of the elephants and the best of the human are indeed the manifestations of the divine glory of the Lord. आयुधानामहं वज्रं धेनूनामश्स्म कामधुक् |

प्रजनचचाश्स्म कन्दपथाः सपाथणामश्स्म वासकु काः ||१०-२८|| āyudhānāmahaṃ vajraṃ dhenūnāmasmi kāmadhuk | prajanaścāsmi kandarpaḥ sarpāṇāmasmi vāsukiḥ ||

Of weapons I am the thunderbolt; of cows I am Kamadhuk; I am Kandarpa of the progenitors; of serpents I am Vasuki. Mace and discus are the wonted weapons of Sriman Narayana. Instead of referring to these celebrated weapons, the Lord has purposely made mention of Vajra or the thunderbolt. The former weapons are eternally part and parcel of His innate being. Whereas Vajra is a manufactured one for a set purpose. Indra, the lord of the Devas found it impossible to vanquish the invincible Vrtrasura except with the weapon of Vajra. But where on earth or in heaven could the material be found to achieve this great end?

The material for the manufacture of this all-powerful arm is the bones of a sage who is all purity, all austerity and all perfection, voluntarily given to this cause of universal welfare. Indra found the fulfilment of all of these conditions in the sage Dadhichi. On Indra’s presenting his case, the sage sat in Samadhi and gave up the body for the conquest of evil. The thunderbolt could be made because of the sacrifice of Dadhichi. Manufacture of Varjrayudha is the ideal ever held out to India in particular and humanity in general, to combat wickedness. The willing self-sacrifice of a large number of holy men and women for public welfare is what is wanted. This holy act is allegorically put as the weapon of Vajra. The Lord is present where the weapon of Vajra is present. Kamadhuk or milch cow of desire is one of the rare products from the churning of the ocean of milk already mentioned. This cow has the power to supply all the requirements in life. Tradition has it that the Rishi Vasishta was never in want because of the abundant supply made by this divine cow. Mention is made in chapter three, stanza ten that a willing and cheerful mind and the actions on right lines create this milch cow of desire. In plain words, high-spirited and wholesome schemes are indeed the glories of God. Kandarpa is Cupid - the personification of the progenitive instinct. Progeny is possible because of this urge in beings. It is not to be condemned as base but revered as divine in origin. The Lord puts it to us that this urge is His divine attribute. The serpent is a venomous creature. All the same it is associated with Iswara in all of His forms. It is the symbol of Sakti, the Cosmic Energy. In man the dormant power is called the Kundalini

Sakti or the coiled-up energy symbolized as serpent power. Happiness and misery, life and death are both expressions of energy. The negative expression is the poison in the snake. Vasuki the poisonous snake was utilized as the rope to rotate the Mount Meru in the act of churning the ocean. The Lord speaks of this snake as His own energy. अनन्तचचाश्स्म नािानां वरुणो यादसामहम ् |

वपतॄणामयथमा चाश्स्म यमाः संयमतामहम ् ||१०-२९|| anantaścāsmi nāgānāṃ varuṇo yādasāmaham | pitṛṇāmaryamā cāsmi yamaḥ saṃyamatāmaham ||

Of the Nagas I am Ananta; of the water- deities I am Varuna. Of the Piturs I am Aryama; of controllers I am Yama. The Nagas are non-poisonous snakes. Ananta among them is conceived of or represented as five-headed. This is a symbol of the Prakriti being made up of the five elements. Because the Lord is resting on Ananta, He speaks of it as His vibhuti. Varuna is one of the Vedic deities. He has his jurisdiction on earth and in heaven. H is noted for intelligence. With the march of time he associates himself with the water-deities and becomes their king; as such he is also one of the glories of the Lord. Pitrus are the departed ancestors. The very first to enter the world of the manes is Aryama and so he is the presiding deity over them. All those who pay homage to their departed ancestors pray to Aryama as well. This way he becomes the vibhuti of the Lord. The practice of self-control is called yama, in the science of Yoga. Punishment in the form of pain is inflicted on one who does not practice self-control. And this is the experience of one and all. The

lord of death is called Yama. He does not deviate on iota in his deal of justice. Life and death are meted out by Yama to beings according to their desert. He is therefore the best among the controllers. This merit comes to Yama from Iswara. प्रह्लादचचाश्स्म दै त्यानां कालाः कलयतामहम ् |

मि ृ ाणां च मि ृ ेन्रोऽहं वैनतेयचच पक्षक्षणाम ् ||१०-३०|| prahlādaścāsmi daityānāṃ kālaḥ kalayatāmaham | mṛgāṇāṃ ca mṛgendro'haṃ vainateyaśca pakṣiṇām ||

Of the Daityas I am Prahlada and of recknoers I am Time; of beasts I am the lord of beasts, and Vainateya of birds. The Daityas were the sworn enemies of the Devas. Prahlada was the son of Hiranyakasipu, the king of those Titans. From birth onwards Prahlada showed extreme devotion to the Lord Vishnu, which act of his ran counter to the plan and design of his father. Prahlada is the model of the Bhaktas. Proof is found in him of the fact that great ones are sometimes born of the low. It is befitting that he is an attribute of Iswara. Time is the great and unfailing recorder of the appearance, stay and disappearance of the things and beings in the universe. That it is identified with Iswara is therefore appropriate. The lion is the lord of beasts. He is majestic and magnanimous in his own way. Because of his prowess he has become the vehicle of the Cosmic Mother. The glory of the Lord does indeed reveal itself in this beast. Vainateya is the son of Vinata. This is another name for Garuda who, being the vehicle of Sri Vishnu, may be equated with Him.

पवनाः पवतामश्स्म रामाः शस्त्रभत ृ ामहम ् |

झषाणां मकरचचाश्स्म स्रोतसामश्स्म जाह्नवी ||१०-३१|| pavanaḥ pavatāmasmi rāmaḥ śastrabhṛtāmaham | jhaṣāṇāṃ makaraścāsmi srotasāmasmi jāhnavī ||

Of purifiers I am the wind; of the wielders of weapon I am Rama. Of fishes I am the shark, and of rivers I am the Ganges. All the four elements - earth, water, fire and air- are in fact purifiers. Among them air is all pervading and doing this great work very effectively. It is capable of purifying earth, water and fire too. It makes fire burn; it converts impure water into vapor and reinstates it as pure rain water. The smell produced by earth and earthly things is purified and made smell-less by air. The glory of the Lord reveals itself through this great purifier. Unarmed countries and under-armed countries are exposed to disturbance and attack. In this respect Rama has a lesson to teach to countries and governments. Weapon is a power for good or bad. Rama’s weapon was the deadliest in those days; but he never abused it, Evil would have followed if he had ever abused it. Whenever he put his weapon to action, good only came out of it. To be well armed and to make good and timely use of the arm is the lesson that Rama teaches kings and rulers. Any deviation from his teaching is not for public safety. Rama is an Incarnation of God, and Krishna identifies Himself with Him. Among fishes the shark is most powerful. It has derived that power from God’s cosmic energy.

Ganges is also known as Jahnavi because of her having become the daughter of the sage Jahnu. When Bhagiratha was escorting the Ganga, she flooded the sacrificial field of the sage Jahnu, who became annoyed at her interruption and swallowed her up. But at the requestof Bhagiratha the sage permitted the river to come out of his ear. That way she became Jahnavi. Among rivers Ganges is most sacred. Her water bottled for any length of time does not decay. She is adored as having come from the head of Siva. Many saints and sages have performed austerity on the banks of this river. She has a sanctifying influence on the sadhakas. This divinity in her is derived from Lord. सिाथणामाहदरन्तचच मध्यं चैवाहमजन ुथ |

अध्यात्मववद्या ववद्यानां वादाः प्रवदतामहम ् ||१०-३२|| sargāṇāmādirantaśca madhyaṃ caivāhamarjuna | adhyātmavidyā vidyānāṃ vādaḥ pravadatāmaham ||

Of created things I am the beginning and the end also the middle, O Arjuna. Of the sciences I am the science of the Self; of those who debate I am the reason. In the twentieth stanza of this chapter the Lord states that He is the beginning, the middle and also the end of beings. Here He states that the same is the case in regard to the elements as well. While making an ornament, while maintaining it as such and while melting it back to the original state, gold material cause of it, remains ever the same. In this way Iswara the root cause of the universe is ever Himself even while projecting and preserving it. The science of the Self is Atma vidya or Brahma vidya. Ignorance vanishes when Brahman is known. The delusion of birth and

death disappears; all problems get solved. The knower of Brahman becomes Brahman. There is no science superior to this. The Lord is Himself this Atma vidya. Reason is the most useful instrument possessed by man for enquiry into the real and the non-real, into truth and its opposite. Brushing aside all prejudices ad predispositions, if reason be faithfully followed it takes the inquirer up to the gateway of intuition. Pure reason is a glory come from God. Sri Ramakrishna: Know the One that is the root of everything. Then truth becomes self-evident to you. Put the number one first and then add the zeros to it; This done, the zeros have their value. Without the number one, they are valueless. The many get their values from the original number one. Iswara is the number one; the univers and the beings are the zeros appended to it. अक्षराणामकारोऽश्स्म द्वन्द्वाः सामाससकस्य च | अहमेवाक्षयाः कालो धाताहं ववचवतोमख ु ाः ||१०-३३|| akṣarāṇāmakāro'smi dvandvaḥ sāmāsikasya ca | ahamevākṣayaḥ kālo dhātā'haṃ viśvatomukhaḥ ||

Of letters I am the letter A, and of word - compounds I am the dual (Dvandva). I am verily the inexhaustible Time. I am the Dispenser facing everywhere. Brahman, the Unmanifest Reality, manifests Itself as Nada Brahman or Sound Reality. The universe is the gross manifestation of Sound Reality. A thing in the world is called pada-artha which means word and its meaning. The homogeneous sum total of the sound in the Cosmos is “Om.” The very first phase

of this monosyllable is the letter A, the modification of which form the other letters. In all languages A is the first letter and it is rightly equated with Brahman. Word-compounds in Samskrit conform to certain principles. While compounding themselves when two words retain equal importance they are called the dual or dvandva. For example, Rama and Krishna together form Ramakrishna, both the personalities maintaining their individualities. A moment, an hour, a day, a year- divisions of time such as these have their beginnings and ends. But time in itself is beginningless and endless, and it is equated with God who is called Mahakala. The Lord Himself has become the multitudinous beings, each of them enjoying the fruits of its own karma. In this way the Lord is the Dispenser. Because of His being present everywhere as the countless individualities, He is termed as facing everywhere. This fact is self-evident in Nature. मत्ृ युाः सवथहरचचाहमुद्भवचच भववष्यताम ् |

कीततथाः श्रीवाथक्च नारीणां स्मतृ तमेधा धतृ ताः क्षमा ||१०-३४|| mṛtyuḥ sarvaharaścāhamudbhavaśca bhaviṣyatām | kīrtiḥ śrīrvākca nārīṇāṃ smṛtirmedhā dhṛtiḥ kṣamā ||

And I am the all- devouring Death. I am the prosperity of those who are to be prosperous; and of female qualities I am Fame, Fortune, Speech, Memory, Intelligence, Constancy and Forbearance. Life and death are the obverse and reverse of existence. To the born, death is certain. The Lord is as much the force of destruction as He is of creation.

As the rain bearing clouds are attracted to the verdure of forests, the grace of the Lord in the form of prosperity comes to those who have made themselves worthy of it. Fame, fortune, speech, memory, intelligence, constancy and forbearance are termed female qualities because of their grace and tenderness. Wherever these excellences are found in exuberance, there the presence of the divine is prominent. Sri Ramakrishna: It is the cosmic Mother that reveals Brahman, Without the Vidya maya or revealing power of the Mother, who can comprehend Brahman? Without knowing the Sakti, Iswara cannot be known. बह ृ त्साम तर्ा साम्नां िायत्री छन्दसामहम ् |

मासानां मािथशीषोऽहमत ृ ूनां कुसुमाकराः ||१०-३५|| bṛhatsāma tathā sāmnāṃ gāyatrī chandasāmaham | māsānāṃ mārgaśīrṣo'hamṛtūnāṃ kusumākaraḥ ||

Of the Saman hymns I am the Brihat -Saman; of metres I am Gayatri. Of months I am Margasirsha and of seasons I am the flowery spring. Music is one of the means to approach God. Among the Vedas, the Saman abounds with hymns set to music. Both Siva and Narayana are said to be very fond of the Saman hymns. Ravana the Demon pleased Siva by singing the Saman. Inthis veda again that portion known as the Brihat-Saman is the best. The combination of music and sublime matter have made it so. Metre is characteristic of poetry. The Vedas contain various types of metres, the Gayatri metre among them being the foremost.

Adoration to the several Deities comes in the forms of their respective Gayatri. The Devi Gayatri, the Rudra Gayatri, the Brahma Gayatri, the Paramahamsa Gayatri and several other Gayatris may be found in the Vedas. There is a special merit in the month of Margasirsha. The time before the sun-rise is called the Brahma-muhurtam, the most favourable time for spiritual practices. An earthly year is a day for the Devas. Margasirsha is the month in December-January in which the Brahma-muhurtam is contained. The worship of God done in this month has a salutary effect on the mind. The Lord therefore extols this monthe as a special attribute of His. The life of the vegetable kingdom and that of the others too to some extent, get suspended in the snowy winter; but in the spring, they get reanimated. Men and beings beam with fresh life and activities. So, the Lord describes Himself as the Vasanta or the flowery spring among the season. द्यूतं छलयतामश्स्म तेजस्तेजश्स्वनामहम ् |

जयोऽश्स्म व्यवसायोऽश्स्म सत्त्वं सत्त्ववतामहम ् ||१०-३६|| dyutaṃ chalayatāmasmi tejastejasvināmaham | jayo'smi vyavasāyo'smi sattvaṃ sattvavatāmaham ||

I am the gambling of the fraudulent, I am the splendor of the splendid; I am victory; I am effort; I am the goodness of the good. Robbery, forgery, fixing undue price on things, passing imitation articles as genuine - acts of these kinds are all dishonest. Gambling also comes under this category. But people and governments approve some forms of gambling as lawful. Betting for example on

horses in a race is accepted as lawful. Gambling with dice was approved as legal during the Mahabharata days. Dishonesties other than the approved gambling cannot be openly practiced. In an open assembly Pandavas and Kauravas gambled with dice in which they risked their empire and everything else. Some forms of gambling require the use of intelligence on which their success depends. Intelligence in all forms comes from Iswara. As the light of a lamp is equally useful for forgery and for pious reading, the discrimination derived from the Cosmic Intelligence is available both for noble and ignoble purposes. As the light of the lamp is not in anyway affected by the abuse the forgerer makes of it, the Cosmic Intelligence which is the Lord is not in tainted by the misuse the gambler makes of It. His intelligence also gets its light from the Cosmic Intelligence. This fact is explained by the Lord. Tejas is original word for splendor. The brightness that is evident on the physique as a result of excellent health, sense-control and continence is termed as Tejas. Victory consists of the elimination of the bad and the establishment of the good. Vyavasaya is effort to perform the good and useful undertaking with all determination. It leads to noble and great achievements. It is effort again that takes man to the presence of the Lord. Sattva is here spoken of as the food. Though all the three Gunas are the constituents of the Prakriti, the sattva alone among them takes one Godward. वष्ृ णीनां वासुदेवोऽश्स्म पाण्डवानां धनञ्जयाः |

मन ु ीनामप्यहं व्यासाः कवीनामश ु ना कववाः ||१०-३७||

vṛṣṇīnāṃ vāsudevo'smi pāṇḍavānāṃ dhanaṃjayaḥ | munīnāmapyahaṃ vyāsaḥ kavīnāmuśanā kaviḥ ||

Of the Vrishuis I am Vasudeva; of the Pandavas, Dhananjaya; of the sages I am Vyasa and of the seers I am Usana the seer. The Yadavas had come of Vrishni race; so, they were called Vrishnis. Krishna was the son of Vasudeva and so He is called Vasudeva. That He is the best among the Yadavas is evident. Arjuna is called Dhananjaya because he had claimed the hoardedup treasures of several kings and utilized them all for good purposes. There is a purpose in the Lord saying that He is Arjuna not Yudhishthira among the Pandavas. He reminds Arjuna that he has no individuality apart from the Lord. This is the position of all the beings. When man comes to know of it, he would be rid of conceit and self-importance. A muni is he who turns his mind within and realizes divinity there. The sage vyasa is one who has in this way become a perfect Jnani. He is also renowned as Veda Vyasa and Badarayana. Yet other names by which he is distinguished are Dvaipyana and Krishna-dvaipayana. He was born of Satyavati to Parasara. The Vedas were compiled by him and the Vedanta Sutras composed by him. The Mahabharata and the eighteen celebrated Puranas were all written by him. He is the father of Suka, the born Brahmajnani. It is no wonder he is viewed as an incarnation of Vishnu. He who had an intuitive knowledge of things was a Kavi according to the ancient element. But lately a poet is called Kavi. Usana Kavi was a famous figure. He was also known as Sukra.

He had the psychic power to bring the dead to life. Because of the training he imparted to the Asuras, they became very powerful. दण्डो दमयतामश्स्म नीततरश्स्म श्जिीषताम ् |

मौनं चैवाश्स्म िह् ु यानां ज्ञानं ज्ञानवतामहम ् ||१०-३८|| daṇḍo damayatāmasmi nītirasmi jigīṣatām | maunaṃ caivāsmi guhyānāṃ jñānaṃ jñānavatāmaham ||

Of punishers I am the sceptre; of those that seek victory I am statesmanship; and of secrets I am also silence; and I am the wisdom of the wise. The duty of the monarch is to mete out just punishment to the offender. The scepter is the symbol of the measured punishment and justice. This done, the accused himself feels that he has been justly handled. Not only does this act reform the convict, but it is also a lesson to the common man. Punishment is therefore the grace of the Lord come in the shape. It may be mentioned here that diseases and ailments are the punishments awarded by Nature for known and unknown irregularities in life. Not only does this act reform the convict, but it is also a lesson to the common man. It may be mentioned here that diseases and ailments are the punishments awarded by Nature for known and unknown irregularities in life. Not only does Iswara function as Yama, He also functions as the scepter. Neeti is rendered here as statesmanship. Right attitude, right relationship and right proceedings are all born of Neeti. Any victory won by wrong method will not be lasting; It will only lead to noble ends. Adoption of sound policy in mutual relationship is statesmanship. Such a policy savors of divinity. Secret is that

which is not divulged to the others for valid reasons. The technic of harnessing certain resources of nature is kept secret for the exclusive advantage of the concerned few. The hidden powers of Nature are kept secret by others for some other considerations. God-knowledge remains a secret to the majority not because of any narrow outlook on the part of those who have had Godrealization, but because of this science being open to those only who are pure in heart and who have a thirst for sacred knowledge. Nature is ever in vibration, and whatever vibrates produces sound. Silence is not therefore in Nature. Brahman is motionless; no vibration takes place in Him. Silence and Brahman are one and the same. To the knowers of Brahman nothing is more eloquent and public than Brahman. To the ignorant nothing is more secret and hidden than Brahman. The universe is where there is the triad of the knower, the knowledge and the object known. When the process of knowing is directed on the knower it becomes Atma vidya. Here the subject and object become one. Referring to this Self-knowledge the Lord says “I am the wisdom of the wise.” यच्चावप सवथभत ू ानां बीजं तदहमजन ुथ |

न तदश्स्त ववना यत्स्यान्मया भत ू ं चराचरम ् ||१०-३९|| yaccāpi sarvabhūtānāṃ bījaṃ tadahamarjuna | na tadasti vinā yatsyānmayā bhūtaṃ carācaram ||

And whatever is the seed of all beings, that am I, O Arjuna. There is no being, whether moving or unmoving that can exist without Me.

नान्तोऽश्स्त मम हदव्यानां ववभत ू ीनां परन्तप |

एष तूद्दे शताः प्रोक्तो ववभूतेववथस्तरो मया ||१०-४०|| nānto'sti mama divyānāṃ vibhūtīnāṃ paraṃtapa | eṣa tūddeśataḥ prokto vibhūtervistaro mayā ||

There is no end of my divine manifestations, O harasser of foes; this is only a brief exposition by Me of the extent of My glories. The mother hen puts the chicks in the way of helping themselves to grains of food. The young ones catch the process and continue to feed themselves. Likewise, the way of recognizing the Divinity in all is pointed out by the Lord. The sadhaka cognizes God alone everywhere as he pursues the spiritual path. The act of seeking God advances into seeing God. Sri Ramakrishna: Who can know Iswara in his entirety? That power and privilege are not given to us. Again, it is not necessary that we know His infinitude. As our understanding permits, it is enough if we know Him alone to be the Real. Let it be supposed that one wants to see the Ganges and have a holy dip in it. Steady along from Gangotri to Gangasagar that is from the source to the bay need not be gone through. Contact with this sacred river at any convenient spot serves the purpose. यद्यद्ववभतू तमत्सत्त्वं श्रीमदश्ू जथतमेव वा |

तिदे वाविच्छ त्वं मम तेजोंऽशसम्भवम ् ||१०-४१|| yadyadvibhūtimatsattvaṃ śrīmadūrjitameva vā | tattadevāvagaccha tvaṃ mama tejoṃśasaṃbhavam ||

Whatever being there is glorious, prosperous or powerful, know that to have sprung but from a spark of My splendor. The sun’s ray spreads everywhere and reveals things in their true perspective. The revealing light here is different from the things revealed. But God is Self-revealed. He manifests Himself as everything. As glory, as brilliance, as splendor, as beauty, as power and as so many other divine attributes, He is expressing Himself. Whatever catches our imagination, draws our attention, sends us into raptures and infuses bliss into us that is none but the glory of God. Sri Ramakrishna: Do you know what is meant by Brahman with divine attributes? It is like a vast expanse of water with waves, ripples, billows, bubbles, sprays, froths and so on. Forms appearing in Cit-akasa or the Expanse of Consciousness can be experienced. Even the Incarnations of God come within this category. अर्वा बहुनैतेन ककं ज्ञातेन तवाजन ुथ | ववष्टभ्याहसमदं कृत्स्नमेकांशन े श्स्र्तो जित ् ||१०-४२|| athavā bahunaitena kiṃ jñātena tavārjuna | viṣṭabhyāhamidaṃ kṛtsnamekāṃśena sthito jagat ||

But what need is there, O Arjuna, for this detailed knowledge? Stand supporting the whole universe with a single fragment of Myself. An expert cannot display all his talents when tied into a gunny bag and made to run. Though the Lord reveals Himself in multiform, these revelations are but partial. All manifestations are

in fact limitations. The waves are mere insignificant aspects of ocean. Even so the infinite phenomenal expressions of Iswara are all just a negligible speck in His magnitude. When this itself is profound, what to speak of Him as the Unmanifest! Sri Ramakrishna: God is with form, without form and also transcending all these. He alone knows who and what He is. इतत श्रीमद्भिवद्िीतासप ू तनषत्सु ब्रह्मववद्यायां योिशास्त्रे श्रीकृष्णाजन ुथ संवादे ववभूततयोिो नाम दशमोऽध्यायाः॥

iti śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde vibhuti yogo nāma dasamoऽdhyāyaḥ ||

In the Upanishad of the Bhagavad Gita, the knowledge of Brahman, the Supreme, the science of Yoga and the dialogue between Sri Krishna and Arjuna, this is the tenth discourse designated: Vibhuti Yoga

Visvarupa Darsana Yoga The Yoga of The Vision of The Cosmic Form Chapter 11

ववचवरूपदशथनयोि: अजन ुथ उवाच |

मदनग्र ु हाय परमं िह् ु यमध्यात्मसंक्षज्ञतम ् |

यत्त्वयोक्तं वचस्तेन मोहोऽयं ववितो मम ||११-१|| arjuna uvāca: madanugrahāya paramaṃ guhyamadhyātmasaṃjñitam | yattvayoktaṃ vacastena moho'yaṃ vigato mama ||

Arjuna said: By this profound discourse concerning the Self, which You have delivered out of compassion for me, my delusion has been dispelled. The Lord made it clear to Arjuna that it is just with an infinitesimal fraction of His Entirety that He has become the manifested universe and that His unmanifest Reality is immeasurable. Based on this truth Arjuna has revised his conceptions about himself, about the world, about his relationship with the world and about his duty. He has thus been delivered from delusion. भवाप्ययौ हह भत ू ानां श्रत ु ौ ववस्तरशो मया |

त्विाः कमलपत्राक्ष माहात्म्यमवप चाव्ययम ् ||११-२||

bhavāpyayau hi bhūtānāṃ śrutau vistaraśo mayā | tvattaḥ kamalapatrākṣa māhātmyamapi cāvyayam ||

From You, O Lotus-eyed, have been heard by me in detail of the origin and dissolution of beings and also of your inexhaustible greatness. The dilatation made by the Lord is brief from His own standpoint and it is elaborate from the standpoint of Arjuna. Each of them is in this respect, a standard for himself. Iswara is the source of the universe. But on this ground, He is not entangled. The working of the universe derives is design and process from the Lord. He suffers no mutation on this account. It is all His glory. एवमेतद्यर्ात्र् त्वमात्मानं परमेचवर | रष्टुसमच्छासम ते रूपमैचवरं पुरुषोिम ||११-३|| evametadyathāttha tvamātmānaṃ parameśvara | draṣṭumicchāmi te rūpamaiśvaraṃ puruṣottama ||

As you have declared Yourself to be, so it is, O Lord Supreme, (Yet) I desire to see Your Iswara form, O Purushottama. Divine attributes are inherent in Iswara. As brilliance cannot be separated from burning fire divine excellences cannot effaced from Him. Outstanding features such as knowledge, lordship, strength, potency, heroism and brilliance may be easily marked in Him. There are hidden glories which may be cognized only when He condescends to reveal. Arjuna supplicates for a vision of His latent glories.

मन्यसे यहद तच्छक्यं मया रष्टुसमतत प्रभो |

योिेचवर ततो मे त्वं दशथयात्मानमव्ययम ् ||१-४|| manyase yadi tacchakyaṃ mayā draṣṭumiti prabho | yogeśva ra tato me tvaṃ darśayātmānamavyayam ||

If you, O Lord, think it possible for me to see it, then do, O Lord of yoga, show me your Eternal Self. Not only does yoga emanate from Iswara, but He is also the bestower of it on worthy aspirants. Creating; protecting, withdrawing, veiling and revealing - these are the five divine activities which the Lord is pleased to carry on eternally. Among these five, the glory of the Cosmic revelation it is that Arjuna supplicates to have a glimpse of. The granting of the spiritual vision is an act of grace that comes from the Yogeswara. To give prominence to personal will is not the way of the Bhakta. He subordinates self-will to the will of the Lord. Consistent with this attitude, Arjuna pleads that the vision of the Cosmic Form of Iswara might granted to him if the Lord thought he was worthy of it. श्रीभिवानुवाच |

पचय मे पार्थ रूपाणण शतशोऽर् सहस्रशाः | नानाववधातन हदव्यातन नानावणाथकृतीतन च ||११-५|| śrībhagavānuvāca: paśya me pārtha rūpāṇi śataśo'tha sahasraśaḥ | nānāvidhāni divyāni nānāvarṇākṛtīni ca ||

The Blessed Lord said: Behold My forms, O Partha, by hundreds and thousands, manifold and divine and of multi - colors and shapes. Things and beings seemingly superfluous to Iswara are not so in fact. Naught exists outside the pale of the Lord. Branches they are of His vastness, the divine element is in one and all of them. It is going to be revealed shortly that the varieties in form, color, nature and existence are all really the manifestations of the Cosmic Entity who is one without a second. By asking Arjuna to behold His macrocosmic form, the Lord recognizes his worthiness for that Holy Communion. Sri Ramakrishna: It is Narayana who has become the all. Man is Narayana; all creatures are Narayana; the Rishi is Narayana, the wicked man is Narayana; whatever is, Narayana, Narayana sports in multiform, displaying His glory in all these forms. पचयाहदत्यान्वसन्र ू र ु ानश्चवनौ मरुतस्तर्ा |

बहून्यदृष्टपूवाथणण पचयाचचयाथणण भारत ||११-६|| paśyādityānvasūnrudrānaśvinau marutastathā | bahūnyadṛṣṭapūrvāṇi paśyāścaryāṇi bhārata ||

Behold the Adityas, the Vasus, the Rudras, the two Aswins and also the Maruts. Behold, O Bharata, many marvels never seen before. The manifest aspect of Iswara is finite compared with His unmanifest infinitude. But even this seemingly finite aspect expands into infinitude to the inquirer who seeks to analysis into it. The remarkableness of the solar systems or of the lunar systems,

the sensitivity in the structure of the atom disappearing into infinitude - these are sufficient data to make man stand astonished at the structure of the universe which is ever available for observation. इहै कस्र्ं जित्कृत्स्नं पचयाद्य सचराचरम ् |

मम दे हे िुडाकेश यच्चान्यद् रष्टुसमच्छसस ||११-७|| ihaikasthaṃ jagatkṛtsnaṃ paśyādya sacarācaram | mama dehe guḍākeśa yaccānyad draṣṭumicchasi ||

Now behold today, O Gudakesa, the whole universe of the moving and the unmoving and whatever else you desire to see, all concentrated in My Body. In chapter 2 stanza 6, Arjuna raised a doubt whether Pandavas should vanquish Kauravas or Kauravas should Vanquish Pandavas. The answer to this question can now be found selfrevealed in the working of the Cosmos. The plan and purpose of the universe ever stand self-revealed. It is open to the enquirer to get at them whenever he wants. न तु मां शक्यसे रष्टुमनेनैव स्वचक्षुषा |

हदव्यं ददासम ते चक्षुाः पचय मे योिमैचवरम ् ||११-८|| na tu māṃ śakyase draṣṭumanenaiva svacakṣuṣā | divyaṃ dadāmi te cakṣuḥ paśya me yogamaiśvaram ||

But you cannot see Me with these of yours; I give you the divine eye; behold My Supreme Yoga. In the scheme of the evolution of life, one species evolves (develop) into another until perfection in body and mind is reached in the human. Nothing in Nature can be found parallel to the human

case, the human brain and the human mind. Man is a source of knowledge. He has added marvelously and continues to add to his knowledge of things in Nature. He is correspondingly gaining mastery over everything in it to an enormous extent. Humanschemed aids to sense-knowledge, such as the telescope, the microscope, the X-ray and the stethoscope are equally marvelous. But the seeming mastery over Nature has not minimized his proneness to misery; it has in a way aggravated it. His enormously increased intellectual knowledge has not solve the problems of life and death; it has only complicated them further. Yoga steps in here to make the human life a fulfilment. Through the practice of yoga, a supersense called the divine eye can be developed. It is neither a freak nor an accident. With precision and certainty, the spiritual eye can be evolved. It is outcome of a perfectly disciplined pure life. Man completes his development with the attainment of this divine insight. After getting established in spiritual excellence the sadhaka is required to subordinate his personal will to the Cosmic Will which is termed as the grace of the Lord in theological turn of phrase. When these conditions are fulfilled the realization of God becomes possible. God reveals Himself variously in the various planes of consciousness. At the mental plane He is cognized as the miracle; at the ethical level as, reliable Law; at Bhava Samadhi or the divine eye level as the Immanent or the kinetic aspect of Iswara; at Nirvikalpa Samadhi or the intuition freed from mind as the Transcendental Reality or the static aspect of Iswara; finally, the individual merges into the Absolute which is Brhman. Godrealization takes place into this order.

Arjuna is blessed with the vision of the Immanent Iswara, this realization relieves him of all of his problems, personal and public. He gets enlightened so as to discharge his duty as a willing instrument at the hands of the Lord. The Sage Vyasa is all perfection and he intuits Iswara in all of His aspects. By the grace of this sage, Sanjaya is favored with the same Cosmic Vision which Arjuna gets and he faithfully reports it to his blind monarch Dhrtarashtra. Sri Ramakrishna: The Great ones compare Bhakti with the magic collyrium applied to the eye. Sreemati Radha once told her companion maids that she saw Sri Krishna only wherever she turned her eyes. “You have anointed your eyes with the divine collyrium of Bhakti; therefore, you behold your darling Krishna in this way." answered the companions. सञ्जय उवाच |

एवमक् ु त्वा ततो राजन्महायोिेचवरो हरराः |

दशथयामास पार्ाथय परमं रूपमैचवरम ् ||११-९|| saṃjaya uvāca: evamuktvā tato rājanmahāyogeśvaro hariḥ | darśayāmāsa pārthāya paramaṃ rūpamaiśvaram ||

Sanjaya said: Having thus spoken, O King, the great Lord of yoga, Hari showed to Partha His supreme and Iswara form. अनेकवक्त्रनयनमनेकाद्भुतदशथनम ् |

अनेकहदव्याभरणं हदव्यानेकोद्यतायध ु म ् ||११-१०||

anekavaktranayanamanekādbhutadarśanam | anekadivyābharaṇaṃ divyānekodyatāyudham ||

With many mouths and eyes, with many marvelous sights, with many divine ornaments, with many uplifted divine weapons; The entire universe is His manifest body; His mouths and eyes are therefore countless. Many a divine happening is beyond the scope of the human knowledge. Such happenings have to be admired as marvelous to look at. Beauty emanates form Iswara. The attractive and lovely forms all over Nature adorned with magnificent decorations appear as if decked with divine ornaments. The divine designs and happenings are inevitable. Nothing can resist God’s plans and executions. The uplifted divine weapons reveal Him as the Almighty. हदव्यमाल्याम्बरधरं हदव्यिन्धानल ु ेपनम ् |

सवाथचचयथमयं दे वमनन्तं ववचवतोमख ु म ् ||११-११|| divyamālyāmbaradharaṃ divyagandhānulepanam | sarvāścaryamayaṃ devamanantaṃ viśvatomukham ||

Wearing heavenly garlands and raiments, anointed with celestial perfumes, all wonderful, resplendent, boundless, with faces on all sides. Panorama corresponding to this definition is available even to the physical eye; what to speak then of the spectacle cognized with the divine eye! Godly features alone are in evidence everywhere and at all levels.

हदवव सूयस थ हस्रस्य भवेद्युिपदश्ु त्र्ता |

यहद भा​ाः सदृशी सा स्याद्भासस्तस्य महात्मनाः ||११-१२|| divi sūryasahasrasya bhavedyugapadutthitā | yadi bhāḥ sadṛśī sā syādbhāsastasya mahātmanaḥ ||

If the splendor of a thousand suns were to blaze forth all at once in the sky, that would be like the splendor of that Mahatman. The unkown has to be inferred citing the known as the pattern. Even then the inference can only be vague if not erroneous. The realized souls only can have a correct view of Him. Men with godly qualities alone can cognize God in His true import. The smile of a thousand sun indicates that Iswara is unparalleled. He is therefore Mahatman - the Great Soul. तत्रैकस्र्ं जित्कृत्स्नं प्रववभक्तमनेकधा |

अपचयद्दे वदे वस्य शरीरे पाण्डवस्तदा ||११-१३|| tatraikasthaṃ jagatkṛtsnaṃ pravibhaktamanekadhā | apaśyaddevadevasya śarīre pāṇḍavastadā ||

There, in the body of the God of Gods, Pandava then saw the whole Universe with its many divisions drawn together in one. Unity in variety is the plan of Nature. The Cosmic Life is manifesting Itself as the celestials, as the human beings, as animals, as birds, as the vegetable kingdom and other species. These are all expressions of the same Consciousness. The celestial world, the terrestrial world, and the nether world these are all regions intended for enjoyments of various kinds and each region has its own object of enjoyment. All these are contained in Iswara

who is the Life of lives; this is how the unity in variety is made possible. तताः स ववस्मयाववष्टो हृष्टरोमा धनञ्जयाः | प्रणम्य सशरसा दे वं कृताञ्जसलरभाषत ||११-१४|| tataḥ sa vismayāviṣṭo hṛṣṭaromā dhanaṃjayaḥ | praṇamya śirasā devaṃ kṛtāñjalirabhāṣata ||

Then Dhananjaya, struck with amazement, his hair standing on end, bending down his head to the Lord in adoration, spoke with joined palms. When a yogi is blessed with the vision of God, its exuberance reveals itself through the spiritual charge it induces in his body and mind. Being struck charge it persuades in his body and mind. Being struck with blissful amazement is the effect it brings on his mind. The hair standing on end, the head bowing down in reverence and the palms joining in spontaneous adoration are the marks of ecstasy visible on his body. Out of the fullness of the heart the mouth speaks. अजन ुथ उवाच |

पचयासम दे वांस्तव दे व दे हे सवांस्तर्ा भूतववशेषसङ्घान ् |

ब्रह्माणमीशं कमलासनस्र्मष ृ ींचच सवाथनरु िांचच हदव्यान ् ||११-१५|| arjuna uvāca: paśyāmi devāṃstava deva dehe sarvāṃstathā bhūtaviśeṣasa ṅghān | brahmāṇamīśaṃ kamalāsanasthaṃ ṛṣīṃśca sarvānu ragāṃśca divyān ||

I see all the gods, O God, in Your body and hosts of all grades of beings; Brahma, the Lord, seated on the lotus and all the Rishis and celestial serpents. The four-faced Brahma is the Creator of all beings; he is therefore revered as Isa. He is seated on the lotus come out of the navel of Mahavishnu. Beings movable and immovable are all contained in the Cosmic Form. Rishis like Vashishta and serpent like Vasuki and visible therein. अनेकबाहूदरवक्त्रनेत्रं पचयासम त्वां सवथतोऽनन्तरूपम ् |

नान्तं न मध्यं न पुनस्तवाहदं पचयासम ववचवेचवर ववचवरूप ||१११६||

anekabāhūdaravaktranetraṃ paśyāmi tvāṃ sarvato'nantarūpam | nāntaṃ na madhyaṃ na punastavādiṃ paśyāmi viśveśvara v iśvarūpa ||

I behold you, infinite in form on all sides with countless arms, stomachs, mouths and eyes; neither Your end nor middle nor beginning do I see, O Lord of the Universe, O Universal Form. All the varieties of manifestations are His forms and He also transcend them all. ककरीहटनं िहदनं चकक्रणं च तेजोरासश ं सवथतो दीश्प्तमन्तम ् |

पचयासम त्वां दतु नथरीक्ष्यं समन्ताद् दीप्तानलाकथद्यतु तमप्रमेयम ् ||११-१७||

kirīṭinaṃ gadinaṃ cakriṇaṃ ca tejorāśiṃ sarvato dīptimant am | paśyāmi tvāṃ durnirīkṣyaṃ samantād dīptānalārkady utimaprameyam ||

I see you with diadem, club, and discus; a mass of radiance blazing everywhere, hard to look at, all around dazzling like flaming fire and sun and immeasurable. Any brilliance experienced in dream seems to dazzle the physical eyes though they are not actually affected thereby. The divine eye is said here to get dazzled on a greater measure; but its effect on the mind is salutary. Even the spiritual eye which is of a caliber superior to that of the fleshy eye, is not helpful to cognize the Cosmic Form in its completeness. It is therefore adored as the immeasurable. The color of the sattva guna is white. The reflection therefore of the brilliance of Atman on it is more dazzling than the bright sun. त्वमक्षरं परमं वेहदतव्यं त्वमस्य ववचवस्य परं तनधानम ् |

त्वमव्ययाः शाचवतधमथिोप्ता सनातनस्त्वं पुरुषो मतो मे ||११-१८|| tvamakṣaraṃ paramaṃ veditavyaṃ tvamasya viśvasya para ṃ nidhānam| tvamavyayaḥ śāśvatadharmagoptā sanātanast vaṃ puruṣo mato me ||

You are the Imperishable, the Supreme Being to be realized. You are the great treasure-house of this universe; You are the imperishable Guardian of the Eternal Dharma. You are the ancient Purusha, I believe.

He who realizes Iswara becomes worthy of attaining Him. The realization of that Supreme Being is therefore the goal of the sadhaka. The Lord is the treasure-house of this universe even as akasa is the treasure-house of the moving clouds. When the universe perishes periodically, He remains imperishable. In his sublime proximity the Eternal Dharma or the functioning of the universe takes place regularly. Arjuna is now convinced of these verities. अनाहदमध्यान्तमनन्तवीयथमनन्तबाहुं शसशसय थ ेत्रम ् | ू न

पचयासम त्वां दीप्तहुताशवक्त्रं स्वतेजसा ववचवसमदं तपन्तम ् ||१११९|| anādimadhyāntamanantavīryam anantabāhuṃ śaśisūryanet ram | paśyāmi tvāṃ dīptahutāśavaktraṃ svatejasā viśvamid aṃ tapantam ||

I see You as one without beginning, middle or end, infinite in power, of endless arms, the sun and the moon being Your eyes, the burning fire Your face, whose radiance burns up this Universe. There is no beginning, middle or end to the One who is beyond time, space and causation. Iswara is infinite in power because He creates, sustains and withdraws the universe as a mere sport. God is of infinite arms as He gets His Cosmic scheme worked out engaging all beings as His instruments. It is the brilliance of Atman that shines as the light in the senses. The light in the sun, moon and fire is only a reflection of the original Atma jyoti. Speaking of the sun and the moon as the eyes of Iswara and of the

fire as His mouth is poetic. The universe is cognizable because of the radiance of Iswara. द्यावापगृ र्व्योररदमन्तरं हह व्याप्तं त्वयैकेन हदशचच सवाथाः |

दृष्​्वाद्भत ु ं रूपमग्र ु ं तवेदं लोकत्रयं प्रव्यगर्तं महात्मन ् ||११-२०|| dyāvāpṛthivyoridamantaraṃ hi vyāptaṃ tvayaikena diśaśca sarvāḥ | dṛṣṭvādbhutaṃ rūpamugraṃ tavedaṃ lokatrayaṃ pravyathitaṃ mahātman ||

The space between the earth and the heaven and all the quarters are filled by You alone. Having seen this, Your wonderful and terrible form, the three worlds are trembling with fear, O Mahatman. Arjuna now realizes that the lord is all- pervading. The Lord is not only all charm and sweetness, He is also all fierceness and terror. Of these opposite the experience of the one or the other comes to the beholder only to reflect his own frame of mind. Arjuna sees this terrible form of the Lord quite in tune with his disposition. He who did not want to create a ghastly war scene now realizes that with or without his instrumentality, the Lord has assumed this terrific form to purge the world of evils. अमी हह त्वां सरु सङ्घा ववशश्न्त केगचद्भीता​ाः प्राञ्जलयो िण ृ श्न्त | स्वस्तीत्युक्त्वा महवषथससद्धसङ्घा​ाः स्तुवश्न्त त्वां स्तुततसभाः पुष्कलासभाः ||११-२१||

amī hi tvāṃ surasaṅghā viśanti kecidbhītāḥ prāñjalayo gṛṇa nti | svastītyuktvā maharṣisiddhasaṅghāḥ stuvanti tvāṃ stuti bhiḥ puṣkalābhiḥ ||

These hosts of Devas indeed enter into You; some in admiration praise You with joined palms; bands of great Rishis and Siddhas pronounce, “May it be well” and praise You with sublime hymns. When the need for it comes, the Lord destroys not only the human beings on a large scale, but also the Devas who are called immortals by courtesy. As disease cleanses the body of bad matter, the Lord cleanses the world of wickedness by destruction on a colossal scale. Those who vaguely understand this design of the Lord, tremblingly submit themselves to the inevitable, with folded hands. There is as much grandeur in the sunset as there is in the sunrise. Like this, there is as much divinity in the Lord’s wiping out the universe as in His creating it. Great Rishis like Narada and Siddhas like kapila intuit the sublimity of this divine sport and go into raptures in extolling it. Their hymns abound with inspiring idea clothed in exuberant language. The purport of the praise is, “Lord, may good come out of Your great deed!” रुराहदत्या वसवो ये च साध्या ववचवेऽश्चवनौ मरुतचचोष्मपाचच | िन्धवथयक्षासुरससद्धसङ्घा वीक्षन्ते त्वां ववश्स्मताचचैव सवे ||११२२||

rudrādityā vasavo ye ca sādhyā viśveśvinau marutaścoṣmap āśca | gandharvayakṣāsurasiddhasaṅghā vīkṣante tvāṃ vism itāścaiva sarve ||

The Rudras, Adityas, Vasus, Sadhyas, Vishwa Devas, the two Ashwins, Maruts, Ushmapas and hosts of Gandharvas, Yakshas, Asuras and Siddhas - they are all gazing at You and they are amazed.

Usmapas are they who delight in partaking of hot cakes and hot drinks. The Piturs or manes are called Ushmapas. Even the celestials are not able to gauge the Cosmic Form of Iswara in its entirety. Some aspects of it come within their purview and drive them into bewilderment. रूपं महिे बहुवक्त्रनेत्रं महाबाहो बहुबाहूरुपादम ् | बहूदरं बहुदं ष्राकरालं दृष्​्वा लोका​ाः प्रव्यगर्तास्तर्ाहम ्

||११-२३|| rūpaṃ mahatte bahuvaktranetraṃ mahābāho bahubāhūrup ādam | bahūdaraṃ bahudaṃṣṭrākarālaṃ dṛṣṭvā lokāḥ prav yathitāstathāham ||

Seeing Your immeasurable form with myriad mouths and eyes, O Mighty-armed, with many arms, thighs and feet, with many stomachs and fearful with many tusks, the worlds are terrorstruck, and so am I. Man project the contents of his mind and cognizes them in the world outside. Arjuna had no idea till then it is Iswara who has become the entire universe and that there is also a terrific aspect to His manifestation. The sudden and unexpected vision of it frightens him even though he is a person of extraordinary caliber. He projects this unsettled state of his mind on the world and says that the world is terror struck even as he is. नभाःस्पश ृ ं दीप्तमनेकवणं व्यािाननं दीप्तववशालनेत्रम ् |

दृष्​्वा हह त्वां प्रव्यगर्तान्तरात्मा धतृ तं न ववन्दासम शमं च ववष्णो ||११-२४||

nabhaḥspṛśaṃ dīptamanekavarṇaṃ vyāttānanaṃ dīptaviśāl anetram | dṛṣṭvā hi tvāṃ pravyathitāntarātmā dhṛtiṃ na vin dāmi śamaṃ ca viṣṇo ||

When I see You touching the sky, blazing with many colors, with mouths wide open, with large fiery eyes, my heart trembles in fear and find neither courage nor peace, O Vishnu. It is but natural that one gets unnerved when one is driven into an inconceivable world-devouring sight. One gets settled understanding only when one realizes that fury and calmness are concomitant in the ocean of the Cosmic Being. दं ष्राकरालातन च ते मख ु ातन दृष्​्वैव कालानलसश्न्नभातन |

हदशो न जाने न लभे च शमथ प्रसीद दे वेश जिश्न्नवास ||११-२५|| daṃṣṭrākarālāni ca te mukhāni dṛṣṭvaiva kālānalasannibhā ni | diśo na jāne na labhe ca śarma prasīda deveśa jagannivā sa ||

When I see your mouths terrible with tusks resembling Pralayafires, I know not the four quarters nor do I find peace. Be gracious, O Lord of the gods, O Abode of the universe. The quarters are discerned with the help of the sun and moon. But let it be supposed that one gets immersed in the womb of the blazing and boundless sun. In such a situation the quarters and the directions are all lost sight of. Arjuna finds himself in such a position now. Like the fire of the dissolution of the universe, the all-consuming blasé of the Cosmic Form has confounded Arjuna. Therefore, he begs of the Lord to withdraw that terrible form and resume the calm and gracious form.

अमी च त्वां धत ृ राष्रस्य पुत्रा​ाः सवे सहै वावतनपालसङ्घैाः |

भीष्मो रोणाः सूतपुत्रस्तर्ासौ सहास्मदीयैरवप योधमुख्यैाः ||११-

२६|| amī ca tvāṃ dhṛtarāṣṭrasya putrāḥ sarve sahaivāvanipālasa ṅghaiḥ | bhīṣmo droṇaḥ sūtaputrastathāsau sahāsmadīyaira pi yodhamukhyaiḥ ||

All the sons of Dhrtarashtra with hosts of kings of the earth, Bhisma, Drona and Sutaputra, with the warrior chiefs of ours, वक्त्राणण ते त्वरमाणा ववशश्न्त दं ष्राकरालातन भयानकातन | केगचद्ववलग्ना दशनान्तरे षु सन्दृचयन्ते चणू णथतैरुिमाङ्िैाः ||११-२७|| vaktrāṇi te tvaramāṇā viśanti daṃṣṭrākarālāni bhayānakāni | kecidvilagnā daśanāntareṣu saṃdṛśyante cūrṇitairuttamāṅgaiḥ ||

Enter hurrying into your mouth, terrible with tusks and fearful to look at. Some are found sticking in the gaps between the teeth with their heads crushed to powder. Sutaputtra means the son of a charioteer. Here this word connotes Karna, the sworn enemy of Arjuna. He sees his arch-enemy doomed to death. Further his enemies are all already in the grip of death. His allies are also destined to be wiped out in the imminent conflagration. The object of the impending great war is to rid the world of the dead weight of the human weed. The loss for the victor is going to no less than that for the vanquished. (26, 27)

यर्ा नदीनां बहवोऽम्बुवेिा​ाः समर ु मेवासभमुखारवश्न्त |

तर्ा तवामी नरलोकवीरा ववशश्न्त वक्त्राण्यसभववज्ज्वलश्न्त ||११२८|| yathā nadīnāṃ bahavo'mbuvegāḥ samudramevābhimukhā dravanti | tathā tavāmī naralokavīrā viśanti vaktrāṇyabhivij valanti

Truly, as the many torrents of rivers rush towards the ocean, so do these heroes in the world of men fling themselves into Your fiercely flaming mouths. The rivers that emerge from mountains have no alternative but to rush to empty themselves in the ocean. The rulers of the earth plan for their permanent domination over it while actually they are caught in the death-trap of Destiny. While being consumed they are planning for conquest. यर्ा प्रदीप्तं ज्ज्वलनं पतङ्िा ववशश्न्त नाशाय समद् ृ धवेिा​ाः |

तर्ैव नाशाय ववशश्न्त लोकास्तवावप वक्त्राणण समद् ृ धवेिा​ाः ||११२९||

yathā pradīptaṃ jvalanaṃ pataṅgā viśanti nāśāya samṛddh avegāḥ | tathaiva nāśāya viśanti lokāḥ tavāpi vaktrāṇi samṛd dhavegāḥ ||

As moths rush headlong into a blazing fire for destruction, so do these creatures hurriedly speed into Your mouths for their destruction.

Though merged in the ocean, the waters of the rivers continue to play their parts in the cosmic function. Whereas, as moths rush only to perish in the blazing fire, these multitudes are marching into the coming conflagration for their destruction which has become a cosmic necessity. But their redemption lies in their being reborn with a change of attitude. लेसलह्यसे ग्रसमानाः समन्ताल्लोकान्समग्रान्वदनैज्ज्वथलद्सभाः | तेजोसभरापूयथ जित्समग्रं भासस्तवोग्रा​ाः प्रतपश्न्त ववष्णो ||११-३०|| lelihyase grasamānaḥ samantāt lokānsamagrānvadanairjval adbhiḥ |tejobhirāpūrya jagatsamagraṃ bhāsastavogrāḥ prat apanti viṣṇo ||

Devouring all the worlds on every side with Your flaming mouths, You are licking (in enjoyment) Your lips. Your fierce rays, filling the whole world with radiance, are burning, O Vishnu! Vishnu is he who is all-pervading. He pervades the word as a force creative and destructive. At this juncture the Lord appears to Arjuna as a destructive force. आख्याहह मे को भवानग्र ु रूपो नमोऽस्तु ते दे ववर प्रसीद |

ववज्ञातुसमच्छासम भवन्तमाद्यं न हह प्रजानासम तव प्रववृ िम ् ||११-

३१|| ākhyāhi me ko bhavānugrarūpo namo'stu te devavara prasī da |vijñātumicchāmi bhavantamādyaṃ na hi prajānāmi tava pravṛttim ||

Tell me who You are, so fierce in form. I bow down to You, O God Supreme; have mercy. I desire to know You, the Primal One. I know not Your purpose.

The calm, charming and beautiful form of God attracts the devotees. Being drawn to Him in this way is deemed as devotional worship. His terrific form arrests the attention of the devotee in another way. And getting absorbed in it is also a form of worship. The fully qualified devotee is he who accepts the sublime and the terrific aspects of God with equal devotion and absorption. Fear is conquered by the worship of the fearful. But Arjuna like many an ordinary devotee is not prepared for the worship of the Terrible. That Iswara is everything is being realized by Arjuna. But what all phases are comprised in that everything, is not known to him and it is impossible for him to know. A man and his activities are interrelated. Knowing his activities is one of the ways of knowing the man, to some extent at least. Similar God can be known in a way through His doings. And that is the supplication that Arjuna makes. श्रीभिवानव ु ाच |

कालोऽश्स्म लोकक्षयकृत्प्रवद् ृ धो लोकान्समाहतसुथ मह प्रवि ृ ाः |

ऋतेऽवप त्वां न भववष्यश्न्त सवे येऽवश्स्र्ता​ाः प्रत्यनीकेषु योधा​ाः ||११-३२||

śrībhagavānuvāca: kālo'smi lokakṣayakṛtpravṛddho lokānsamāhartumiha prav ṛttaḥ | ṛte'pi tvāṃ na bhaviṣyanti sarve ye'vasthitāḥ pratyanī keṣu yodhāḥ ||

The Blessed Lord said: I am the mighty world-destroying Time now engaged in wiping

out the world. Even without you, the warriors arrayed in hostile armies shall not live. In spite of a life-long companionship with Sri Krishna, what Arjuna has come to know of Him is very little and what remains to be known is much. Hence raises the question, “Tell me who You are.” The answer, “I am the mighty world-destroying Time” is one among the numerous definitions of Iswara. He is known as Mahakala. This answer solves the immediate puzzle in the minds of Arjuna. All events in Nature get buried in time. Relentlessly and constantly it is consuming everything. Attain it is time that measures all events. As akasa contains all manifested things in itself, time contains all events or causation in itself. As one ascends a hill one sees the ups and downs below merging into a vast expanse. Similarly, in the infinitude of time all the happenings in the universe get swallowed. This time is verily Iswara. “I know not Your purpose” is the frightened inquiry made by Arjuna. The Lord deals with that mystery. He says He is intent on wiping out the world. Death in fact is taking place ceaselessly. When it is scattered and spread out, it is called the law of nature; but when it is concentrated, it is called a catastrophe. The Lord has this work of extermination done in both the ways - severally and collectively; extensively and intensively. The Mahabharata war is an instance of His intensive destruction of mankind. Whenever a need for it arises He does it very effectively. He truly adores God who sees His hand at work in all destructions small and great. Nothing in the world is terrible to the knower of the ways of the Lord.

Arjuna is given to understand now that the destruction of Bhisma, Drona and Karna is inevitable. He who did not want to be the cause of the death of the venerable ones, realizes now that it is not possible for man to avert the design of the Lord. Arjuna’s eagerness to take revenge on Karna is now cut off of its personal tragedy and spite. It is certain that these men of might are going to perish independent of Arjuna’s instrumentality. Why then should he at all engage himself in this killing? तस्मात्त्वमुविष्ठ यशो लभस्व श्जत्वा शत्रन ू ् भुङ्क्ष्व राज्ज्यं

समद् ै े तनहता​ाः पव थ ेव तनसमिमात्रं भव सव्यसागचन ् ू म ृ धम ् |मयैवत ||११-३३||

tasmāttvamuttiṣṭha yaśo labhasva jitvā śatrūn bhuṅkṣva rājyaṃ samṛddham | mayaivaite nihatāḥ pūrvameva nimittamātraṃ bhava savyasācin ||

You therefore arise and obtain fame. Conquer the enemies and enjoy the unrivalled kingdom. By Me have they been verily slain already. You be merely an outward cause, O Savyasachin. The Lord’s work does not depend on the agency of man for its fulfilment. Precisely and effectively it takes place of its own accord. Man, but earns merit by participating in it. By rising equal to an occasion and by discharging his duty, man emerges the better for it. By availing himself of the opportunities and facilities providentially provided in the training ground of this world, man builds his personality. And that is his gain in being a willing instrument in the hands of the Lord.

Fame is not an end in itself. It comes as a by-product of an exemplary and dutiful life. The man of sterling character and noble deeds is praised by all even as a fully blossomed flower is admired by all. Opposing evil and vanquishing it is the duty of a Kshatriya. The Lord’s plan here is helpful to this auspicious end. Prosperous earthly life is no detriment to spiritual progress. Rather it is a stepping stone to Sreyas. Earthly kingdom conquered by conforming to dharma is a rare achievement. Efficient and prosperous protection and prosperous protection of the kingdom enriches man’s life temporally and spiritually. The Lord has willed to wipe out wickedness from the world. Arjuna is no more confronted with any uphill task. It is more than sufficient if he merely makes a show of waging the war. The total destruction of the enemies will be the result. But Arjuna is not a man of ordinary stuff. He is a Savyasachin (ambidextrous) - one who can make a deadly delivery of the arrow with the left hand even. He is invincible in war. The opportune moment has come to him to show his valor. By being an instrument in the hands of the Lord, he can gain the glory of having defeated Drona and Bhisma. Right action at right time leads to victory, prosperity and blessedness. A doubt may rise in the mind of Arjuna whether the vision that he has had just now was not a self-created illusion. The Lord relieves him of this apprehension. रोणं च भीष्मं च जयरर्ं च कणं तर्ान्यानवप योधवीरान ् |

मया हतांस्त्वं जहह मा व्यगर्ष्ठा युध्यस्व जेतासस रणे सपत्नान ् ||११-३४||

droṇaṃ ca bhīṣmaṃ ca jayadrathaṃ ca karṇaṃ tathānyāna pi yodhavīrān | mayā hatāṃstvaṃ jahi māvyathiṣṭhā yudhya sva jetāsi raṇe sapatnān ||

Slay Drona, Bhishma, Jayadratha, Karna and other brave warriors who are already doomed by Me. Be not distressed with fear. Fight and you will conquer you enemies in battle. It has been already made clear that killing of Drona and Bhisma is not contrary to dharma. The next question is whether they can be killed at all. For, Drona is endowed with weapons divine. And Bhisma is one whom death cannot approach without his own permission. Nobody has so far successfully combated with him. Yet another problem is in regard to Jayadratha. By hard penance his father has acquired the power to make the head of that man burst who succeeded in slaughtering his son. Fourthly vanquishing Karna is equally problematic. He is armed with ‘Sakti’a deadly weapon bestowed upon him by Indra. There is no escape for that man against whom this weapon is used. Karna keeps it to take vengeance on Arjuna. To be hesitant with fear is but natural to one in Arjuna’s plight. ‘When God is with us who is against us? When God is not with us, who is for us?’- This maxim is worth pondering over and to be pursued in life. God is here with Arjuna. What can his powerful enemies do agaist him? The Lord has willed to have them destroyed. Their prowess is already withdrawn from them. They are now like pictures which can be easily brushed aside. Arjuna has only to function just as an arrow at the hands of an archer. The Lord will have His work done through his agency. The glory

of a great conquest will be his, as a reward fro this agency. This point is driven home into the mind of Partha. सञ्जय उवाच | एतच्ुत्वा वचनं केशवस्य कृताञ्जसलवेपमानाः ककरीटी |

नमस्कृत्वा भूय एवाह कृष्णं सिद्िदं भीतभीताः प्रणम्य ||११-

३५|| saṃjaya uvāca: etacchrutvā vacanaṃ keśavasya kṛtāñjalirvepamānaḥ kirīṭī | namaskṛtvā bhūya evāha kṛṣṇaṃ sagadgadaṃ bhītabhītaḥ p raṇamya ||

Sanjaya said: Having heard that speech of Kesava, the crowned one (Arjuna) with joined palms, trembling, prostrating himself, again addressed Krishna, in a choked voice, bowing down, overwhelmed with fear. The crown is the symbol of monarchy. A king with a crown on, should not bow his head to anybody. To be fearless is his dharma. Instead of paying homage to others he is to receive homage from others. To be firm and resolute in his utterances is the way of a crowned one. But such kingly conventions have all taken to their heels. Even kings have to humble themselves before God. The more the Jivatman humbles himself before the paramatman, the better it is for him.

अजन ुथ उवाच |

स्र्ाने हृषीकेश तव प्रकीत्याथ जित्प्रहृष्यत्यनुरज्ज्यते च |

रक्षांसस भीतातन हदशो रवश्न्त सवे नमस्यश्न्त च ससद्धसङ्घा​ाः ||११-३६|| arjuna uvāca: sthāne hṛṣīkeśa tava prakīrtyā jagatprahṛṣyatyanurajyate c a | rakṣāṃsi bhītāni diśo dravanti sarve namasyanti ca siddh asaṅghāḥ ||

Arjuna said: It is meet, O Hrishikesa, that the world is delighted and rejoices in Your praise; Rakshasa fly in fear in all directions, all all the hosts of Siddhas bow to You. If a rustic from a remote rural area be brought into a huge factory with gigantic machinery, he would get terrified and run away. People with some knowledge about the modern machines would stand by and look on the huge machines at work, while the mechanics and technicians would be busily working in that factory. Arjuna’s vision of the cosmic form of Iswara is parallel to this. The Rakshasas who are ignorant about the working of the universe run pell-mell bringing ruin on themselves. The knowing devotees of the Lord admire His macrocosmic creation and speak highly of it. The perfected ones such as the yogis and Siddhas pay their reverence by participating in His cosmic functions. Sri Ramakrishna: People are all variously related to Iswara. The Rishis are all His kith and kin. The other spiritually advanced people are like His friends and companions. The commonalty is just His creation.

कस्माच्च ते न नमेरन्महात्मन ् िरीयसे ब्रह्मणोऽप्याहदकत्रे |

अनन्त दे वेश जिश्न्नवास त्वमक्षरं सदसित्परं यत ् ||११-३७|| kasmācca te na nameranmahātman garīyase brahmaṇo'pyā dikartre | ananta deveśa jagannivāsa tvamakṣaraṃ sadasatt atparaṃ yat ||

And why should they not, O Great-souled One, bow to You, greater (than all), the Primal cause even of Brahma, O Infinite Being, O Lord of gods, O Abode of the universe; You are the Imperishable, the being and that which is the Supreme. The urge to praise Iswara rises spontaneously in the minds of the enlightened ones. For, knowing and admiring are interrelated. Iswara is Mahatman as there is none greater He. He is Ananta due to His transcending time space and causation. He is the Lord of all the gods, their destiny being shaped by Him. As the ocean is the abode of the waves, the Lord is the abode of the universe. Brahma the Creator is the Immanent Aspect of Iswara. He is also known as Hiranyagarbha. For the convenience of our conception of him, he may be put as the sum total of the Jivatmans, Iswara is the primal cause of Brahma even, just as the ocean is the primal cause of all the waves put together. The manifest aspect of the universe is sat, the unmanifest being asat. Iswara is glorified as Akshara since no modification of any kind takes place in Him, even when the universe comes into being from Him. The lord is not only the Immanent Reality, but He is also the Transcendental Reality. For this reason, He is praised as Param. The glories of God are infinite. What else can the realized souls do than going

into raptures and extolling Iswara? The sadhaka rises in spiritual stature as he indulges in the praise of the Lord. त्वमाहददे वाः पुरुषाः पुराणस्त्वमस्य ववचवस्य परं तनधानम ् |

वेिासस वेद्यं च परं च धाम त्वया ततं ववचवमनन्तरूप ||११-३८|| tvamādidevaḥ puruṣaḥ purāṇaḥ tvamasya viśvasya paraṃ n idhānam |vettāsi vedyaṃ ca paraṃ ca dhāma tvayā tataṃ vi śvamanantarūpa ||

You are the Primal God, the Ancient Purusha, You are the Supreme Abode of all this, You are the Knower, the Knowable and the Supreme Abode; This Universe is pervaded by You, O Being of Infinite Forms. The Lord is adideva or the Primal God because of His being the source of everything sentient and insentient. The Puri of Prakriti is His construction; and He being its oldest occupant, He is Purana Pursha. When Prakriti is withdrawn during Parlaya, it goes to rest in Him. For this reason, He is called Param Nidhanam or the Surpreme Abode. The sun throws light and reveals the earth that has come out from itself. Akin to this, the Lord is the cognizer and the object cognized. The sea is the abode, it being the originator, the sustainer and the withholder of the waves. Even so, the Lord is the Supreme Abode, Param Dhama, of the universe, the effect known as the universe is pervaded by the cause known as Iswara in His infinite forms.

वायुयम थ ोऽश्ग्नवथरुणाः शशाङ्काः प्रजापततस्त्वं प्रवपतामहचच |

नमो नमस्तेऽस्तु सहस्रकृत्वाः पुनचच भूयोऽवप नमो नमस्ते ||११३९||

vāyuryamo'gnirvaruṇaḥ śaśāṅkaḥ prajāpatistvaṃ prapitām ahaśca | namo namaste'stu sahasrakṛtvaḥ punaśca bhūyo'pi namo namaste ||

You are Vayu, Yama, Agni, Varuna, the Moon, Prajapati, and the Great Grandfather, Salutations! Salutations! to You, a thousand times and again salutations, salutations unto You. नमाः पुरस्तादर् पष्ृ ठतस्ते नमोऽस्तु ते सवथत एव सवथ |

अनन्तवीयाथसमतववक्रमस्त्वं सवं समाप्नोवष ततोऽसस सवथाः ||११४०|| namaḥ purastādatha pṛṣṭhataste namo'stu te sarvata eva sar va | anantavīryāmitavikramastvaṃ sarvaṃ samāpnoṣi tato's i sarvaḥ ||

Salutation to You before, salutation to You behind, salutation to You on every side, O All! Infinite in might and immeasurable in strength, You pervade all and therefore You are all. The question of seeking God does not arise to the enlightened; it is a matter of seeing and recognizing Him everywhere and in everything. Arjuna has now risen to this exalted position. The Lord is revealing His omnipotence exuberantly through the working of the universe. A reverent recognition of it is a form of adoration offered to the Almighty. Nay, man has something more

to do. The powers and resources he is gifted with, have all come from God. A proper utilization of them for public good is a potent form of prayer. It is the proper application of man’s dharma. He who fails to discharge his dharma spoils his life. Just as a fruit is inclusive of the pulp, the seed and the skin, Iswara is inclusive of the universe and the beings in it. In the act of adoring the Lord, the act of upholding and propitiating the beings is included. In serving the beings, the Lord is served well. सखेतत मत्वा प्रसभं यदक् ु तं हे कृष्ण हे यादव हे सखेतत |

अजानता महहमानं तवेदं मया प्रमादात्प्रणयेन वावप ||११-४१|| sakheti matvā prasabhaṃ yaduktaṃ he kṛṣṇa he yādava he sakheti | ajānatā mahimānaṃ tavedaṃ mayā pramādātpraṇ ayena vā'pi ||

Whatever I have rashly said from carelessness or love, addressing You as “O Krishna, O Yadava, O friend,” looking on You merely as a friend, ignorant of this Your greatness; यच्चावहासार्थमसत्कृतोऽसस ववहारशय्यासनभोजनेषु |

एकोऽर्वाप्यच्युत तत्समक्षं तत्क्षामये त्वामहमप्रमेयम ् ||११-४२|| yaccāvahāsārthamasatkṛto'si vihāraśayyāsanabhojaneṣu | eko'thavāpyacyuta tatsamakṣaṃ tatkṣāmaye tvāmahamapra meyam ||

In whatever way I may have insulted You for jest while at play, reposing, sitting or at meals, when alone, O achyuta, or in company - that I implore You, Immeasurable One, to forgive. It is but natural that the vision of the cosmic form of Iswara brings a dramatic change in the attitude of Arjuna. His assuming

a spontaneous reverent relationship with Sri Krishna is the immediate transformation that has come over him. Not only in Him, but in all sadhakas this solemn attitude requires to be invoked and extended to the entire creation. The truth is that the Lord is manifesting Himself in all of these forms. All are therefore unknowingly cognizing fragments of His cosmic form. Cultivation of reverent attitude towards the entire creation is the most potent among spiritual practices. (41, 42) वपतासस लोकस्य चराचरस्य त्वमस्य पज्ज् ू यचच िरु ु िथरीयान ् |

न त्वत्समोऽस्त्यभ्यगधकाः कुतोऽन्यो लोकत्रयेऽप्यप्रततमप्रभाव ||११-४३||

pitāsi lokasya carācarasya tvamasya pūjyaśca gururgarīyān | na tvatsamo'styabhyadhikaḥ kuto'nyo lokatraye'pyapratimaprabhāva ||

You are the Father of this world moving and unmoving. You are to be adored by this world, You the greatest Guru; none there exists, who is equal to You in the three worlds; who can excel You, O Being of unequalled power? तस्मात्प्रणम्य प्रणणधाय कायं प्रसादये त्वामहमीशमीड्यम ् |

वपतेव पुत्रस्य सखेव सख्युाः वप्रयाः वप्रयायाहथसस दे व सोढुम ् ||११४४||

tasmātpraṇamya praṇidhāya kāyaṃ prasādaye tvāmahamīś amīḍyam | piteva putrasya sakheva sakhyuḥ priyaḥ priyāyār hasi deva soḍhum ||

Therefore, bowing down, prostrating my body, I implore You, adorable Lord to forgive me. Bear with me, O Lord, as a father with a son, as a friend with a friend, as a lover with his beloved. When the glory of the Lord is realized man cannot help adoring Him. That adoration spontaneously expresses itself as bowing down and prostrating vast difference in power and wealth among the worldly people creates a gulf between man and man. But the greatness of God is no hindrance to the insignificant man gaining free access to Him. Arjuna feels automatically the devoted love of the son for the father. But there is a certain amount of reverent aloofness of the son from the father. That handicap is removed by raising the relationship to that between two intimate friends moving on terms of equality. This love is further made charming and sweet by converting it into the dotage of the lovers upon each other. None is dearer to man than God. Sri Ramakrishna: When man develops ecstatic love, he feels God as his own. It is like the Gopis of Brindavan identifying themselves with Sri Krishna. They always claim Him as Gopinatha and not as Jagannatha. अदृष्टपव ू ं हृवषतोऽश्स्म दृष्​्वा भयेन च प्रव्यगर्तं मनो मे | तदे व मे दशथय दे व रूपं प्रसीद दे वेश जिश्न्नवास ||११-४५||

adṛṣṭapūrvaṃ hṛṣito'smi dṛṣṭvā bhayena ca pravyathitaṃ m anome | tadeva me darśaya deva rūpaṃ prasīda deveśa jaga nnivāsa ||

I rejoice that I have seen what was never seen before, but my mind is confounded with fear. Show me that form only, O God; have mercy. O God of god, O Abode of the universe. The watery expanses on the globe are endless, presenting varieties of aspects of theirs. The boisterous part is one among them. Parallel to this, in the cosmic form of Iswara, the terrific is an aspect only. This aspect in particular is shown to Arjuna in order to relieve him of his war problems. Having been enlightened in regard to his function in this inevitable catastrophe, he does not desire any further to behold that terrible vision. He pleads that he might be put in communion with the placid and pleasant aspect of the cosmic form. While the boisterous aspect is by the way, the peaceful and the blissful aspect is the norm with beings as well as with Iswara. Ramakrisna: Brother Hari puts on the makeup of a lion for the fun of it and tease his sister into fear. But when he sees the jest too much for the timid girl, he throws away the mask and reveals himself in his true form. In this wise Brahman covers Himself with maya and puts on a destructive and terrible form. When the veil of maya is removed He shines in His original calm and blissful splendor. ककरीहटनं िहदनं चक्रहस्तं इच्छासम त्वां रष्टुमहं तर्ैव |

तेनैव रूपेण चतभ ु ज ुथ ेन सहस्रबाहो भव ववचवमत ू े ||११-४६|| kirīṭinaṃ gadinaṃ cakrahastaṃ icchāmi tvāṃ draṣṭumaha ṃ tathaiva | tenaiva rūpeṇa caturbhujena sahasrabāho bhav a viśvamūrte ||

I desire to see you as before, crowned, bearing a mace and a discus in the hand, in Your former form only, having four arms, O thousand-armed, O Universal Form. The human beings are two-armed. God is conceived of as fourarmed as an indication of His superhuman powers. It is mentioned in the Bhagavata Purana that Sri Krishna had on a few occasions revealed Himself as the four-armed Vishnu to some of His devotees. Even with the two arms He was ever manifesting superhuman and divine powers. Arjuna now says that this human form would be quite sufficient and highly desirable for their normal relationship. श्रीभिवानुवाच | मया प्रसन्नेन तवाजन ुथ ेदं रूपं परं

दसशथतमात्मयोिात ् | तेजोमयं ववचवमनन्तमाद्यं यन्मे त्वदन्येन न दृष्टपूवम थ ् ||११-४७||

śrībhagavānuvāca: mayā prasannena tavārjunedaṃ rūpaṃ paraṃ darśitamātm ayogāt |tejomayaṃ viśvamanantamādyaṃ yanme tvadanyen a na dṛṣṭapūrvam ||

The Blessed Lord said: Graciously have I shown you, O Arjuna, this Supreme Form, by My yoga power, this resplendent, universal, infinite, primeval, which none but you have ever seen. Spiritual exuberance and the experience thereof is the common inheritance of all. Exclusiveness and favoritism have no place in it. Arjuna is beset with a worldly problem. The solution for it has to be found on the background of the cosmic functioning of the Lord. Along with it a peep into the beyond also is provide for him

by the grace of the Almighty. Each man finds the reflection of his own face in the mirror. Similarly, Arjuna finds problems peculiar to himself solved in the cosmic setting. His peculiar case is no doubt a solitary incident fittingly solves by the Lord. न वेदयज्ञाध्ययनैनथ दानैनथ च कक्रयासभनथ तपोसभरुग्रैाः | एवंरूपाः शक्य अहं नल ृ ोके रष्टुं त्वदन्येन कुरुप्रवीर ||११-४८|| na veda yajñādhyayanairna dānaiḥ na ca kriyābhirna tapob hirugraiḥ | evaṃrūpaḥ śakya ahaṃ nṛloke draṣṭuṃ tvadanyena kurupr avīra ||

Neither by the study of the Vedas and sacrifices, nor by gifts, nor by rituals, nor by severe austerities, can I be seen in this form (Universal Form) in the world of men by anyone else but you, O great hero of the Kurus. All the meritorious acts mentioned herein are good in themselves. They are all helpful to spiritual growth as well. But in the practice of all of them, egoism prevails to some extent at least, Individualism, however refined it may be, has its own limitations. But when a devotee gives himself over to the Lord and depends on His grace, the reward that comes to him is abundantly great. Sri Ramakrishna: One man gets intoxicated with one peg of liquor while another needs an overdose of it before he becomes tipsy. But when intoxicated both are in the same state. In this way some get into bliss with a ray of realization while the others do so after coming into the blaze of the Divine Presence. However, the effect is the same in both the cases.

मा ते व्यर्ा मा च ववमूढभावो दृष्​्वा रूपं घोरमीदृङ्ममेदम ् |

व्यपेतभीाः प्रीतमना​ाः पुनस्त्वं तदे व मे रूपसमदं प्रपचय ||११-४९|| mā te vyathā mā ca vimūḍhabhāvo dṛṣṭvā rūpaṃ ghoramīdṛ ṅmamedam | vyapetabhīḥ prītamanāḥ punastvaṃ tadeva me rūpamidaṃ prapaśya ||

Be not afraid nor bewildered on seeing this terrific form of Mine; free from fear and delighted at heart, do you again see this My former form. सञ्जय उवाच | इत्यजन ुथ ं वासुदेवस्तर्ोक्त्वा स्वकं रूपं दशथयामास भूयाः |

आचवासयामास च भीतमेनं भत्ू वा पन थ ात्मा ||११ु ाः सौम्यवपम ु ह ५०||

saṃjaya uvāca: ityarjunaṃ vāsudevastathoktvā svakaṃ rūpaṃ darśayāmās a bhūyaḥ | āśvāsayāmāsa ca bhītamenaṃ bhūtvā punaḥ sau myavapurmahātmā ||

Sanjaya said: Having spoken thus to Arjuna, Vasudeva showed again His own form; and the great-souled One assuming His gentle form consoled him who was terrified. अजन ुथ उवाच |

दृष्​्वेदं मानष ु ं रूपं तव सौम्यं जनादथ न |

इदानीमश्स्म संवि ृ ाः सचेता​ाः प्रकृततं िताः ||११-५१||

arjuna uvāca: dṛṣṭvedaṃ mānuṣaṃ rūpaṃ tava saumyaṃ janārdana | idānīmasmi saṃvṛttaḥ sacetāḥ prakṛtiṃ gataḥ ||

Arjuna said: Having seen this Your gentle human form, O Janardana, I am now composed and am restored to my own nature. The fish in the troubled water is ill at ease; it regains its normalcy when water becomes calm. Even so the Jivatman cannot remain composed when put in touch with the terrific aspect of Iswara. Arjuna bears evidence to this fact. श्रीभिवानव ु ाच |

सुदद ु थ शसथ मदं रूपं दृष्टवानसस यन्मम |

दे वा अप्यस्य रूपस्य तनत्यं दशथनकाङ्क्षक्षणाः ||११-५२|| śrībhagavānuvāca: sudurdarśamidaṃ rūpaṃ dṛṣṭvānasi yanmama | devā apyasya rūpasya nityaṃ darśanakāṅkṣiṇaḥ ||

The Blessed Lord said: Very hard it is, indeed, to see this form of Mine which you have seen. Even the Devas are very eager to see this form. नाहं वेदैनथ तपसा न दानेन न चेज्ज्यया |

शक्य एवंववधो रष्टुं दृष्टवानसस मां यर्ा ||११-५३|| nāhaṃ vedairna tapasā na dānena nacejyayā | śakya evaṃvidho draṣṭuṃ dṛṣṭavānasi māṃ yathā ||

Neither by the Vedas nor by austerity nor by gift, nor by sacrifice can I be seen in this form as you have now seen Me.

भक्त्या त्वनन्यया शक्य अहमेवंववधोऽजन ुथ |

ज्ञातुं रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप ||११-५४|| bhaktyā tvananyayā śakya ahamevaṃvidho'rjuna | jñātuṃ draṣṭuṃ ca tatvena praveṣṭuṃ ca paraṃtapa ||

But by unswerving devotion can I, of this form, be known and seen in reality and also entered into, O scorcher of foes. Ananya bhakti is unswerving devotion. In this state, the sadhaka recognizes nothing but Iswara, He makes over his entire being to the Lord. All that he contacts through the senses and the intellect is He. Whatever he does is the Lord’s activity. From the way in which the subordinates and attendants conduct themselves in a palace. The presence of the king in it can be inferred. Seeing the king in person is superior to believing in his presence. There is a state greater than seeing the sovereign. Contact and communion with him is what is wanted. Ananya bhakti takes the devotee through all of these stages in his pursuit of the Lord. He feels first the presence of the Divine; he gets the vision of the Lord next; then he moves intimately with Him until unison is reached. Unswerving devotion provides all these possibilities. Sri Ramakrishna: Many have heard of milk. Those who have seen it are lesser in number. The partakers of milk are lesser still. Even such is the contact of man with God. A talk arose whether man can see god with his physical eyes. No, He cannot be perceived with fleshy eyes. When bhakti is practiced, the sadhaka develops a superior sense organ, which has the power to see and hear supermundane things. With that spiritual eye, God is beheld and the devotee is commingled with Him.

मत्कमथकृन्मत्परमो मद्भक्ताः सङ्िवश्जथताः |

तनवैराः सवथभूतेषु याः स मामेतत पाण्डव ||११-५५|| matkarmakṛnmatparamo madbhaktaḥ saṅgavarjitaḥ | nirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava ||

He who does work for Me, who looks on Me as the Supreme, who is devoted to Me, who is free from attachment, who is without hatred for any being, he comes to Me, O Pandava. It is in the nature of beings to work. The make of an individual is known from the work he engages himself in. To work for oneself is the way of the world. The devotee however works not for himself but for the Lord. Worldly people strive for prosperity, power and enjoyment. The devotee strives to attain the Lord Supreme. The mind thrives getting attached to one thing or another. But it does not cling to two things at the same time. As it grows in devotion to the Lord, its attachment to the world wanes. Hatred is born of rivalry or mutual exclusion. But these base motives have no place in the devotee’s attempt to recognize the immanency of God in all beings. Man gains that to which he applies himself. By giving himself to the Lord, he gets Him in return, and there is no gain superior to this. Sri Ramakrishna: Do you know what kind of devotion we ought to have towards our Maker? The love of a chaste wife to her husband, the attachment of a miser to his hoarded wealth, the craving of a worldling for sense-pleasure- all these rolled into one

and directed towards the Lord make Bhakti. We shall verily gain Him in this way. इतत श्रीमद्भिवद्िीतासप ू तनषत्सु ब्रह्मववद्यायां योिशास्त्रे

श्रीकृष्णाजन ुथ संवादे ववचवरूपदशथनयोिो नाम एकादशोऽध्यायाः॥ Iti Srimad bhagavadgitasupanisatsu brahmavidyayam yogasastre sri Krishnarjuna samvade visvarupa darsana yogo nama ekadaso ’dhyahah |

In the Upanishad of the Bhagavad Gita, the knowledge of Brahman, the Supreme, the science of Yoga and the dialogue between Sri Krishna and Arjuna, this is the eleventh discourse designated:

Bhakti Yoga The Yoga of Devotion Chapter 12

भश्क्तयोि: Brahman-with and without Attributes - The worship of Saguna Brahman - The Devotee’s Divine Traits. अजन ुथ उवाच |

एवं सततयुक्ता ये भक्तास्त्वां पयप ुथ ासते |

ये चाप्यक्षरमव्यक्तं तेषां के योिवविमा​ाः ||१२-१|| arjuna uvāca: evaṃ satatayuktā ye bhaktāstvāṃ paryupāsate | ye cāpyakṣaramavyaktaṃ teṣāṃ ke yogavittamāḥ ||

Arjuna said: Those devotees who, ever steadfast, worship You thus, and those again who worship the Imperishable, the Unmanifest - which o these are better versed in Yoga? श्रीभिवानव ु ाच |

मय्यावेचय मनो ये मां तनत्ययुक्ता उपासते |

श्रद्धया परयोपेता​ाः ते मे यक् ु ततमा मता​ाः ||१२-२|| śrībhagavānuvāca: mayyāveśya mano ye māṃ nityayuktā upāsate | śraddhayā parayopetāḥ te me yuktatamā matāḥ ||

The Blessed Lord said: Those who have fixed their minds on Me, and who, ever steadfast and endowed with supreme Sraddha, worsgip Me - them do I consider perfect in Yoga. The Lord is having the cosmos for His physical body. He is Parameswara, Saguna Brahman. He rules remaining immanent in the universe. He is the Lord of the yogis, the Omniscient. His devotees are they who have dedicated themselves to His worship. They are free from attachment, aversion and thinness. Thought of the Lord alone dominates their hearts day and night. They live for the service of the Lord. They are therefore perfect yogis. Sri Ramakrishna: It is quite all right to meditate on God viewing Him as formless. But do not entertain the thought that only your own conception of God is correct and that the beliefs of the others are erroneous. To meditate on Him as with form is also a method. You persevere staunchly in your path until you reach the realization of God. After that, you will come to know that all paths lead to the same goal. ये त्वक्षरमतनदे चयमव्यक्तं पयप ुथ ासते |

सवथत्रिमगचन्त्यञ्च कूटस्र्मचलन्रव ु म ् ||१२-३|| ye tvakṣaramanirdeśyaṃ avyaktaṃ paryupāsate | sarvatragamaciṃtyaṃca kūṭasthaṃ acalaṃdhruvam ||

But those who worship the Imperishable, the Indefinable, the Unmanifest, the Omnipresent, the Unthinkable, the Unchangeable, the Immovable, the Eternal –

सश्न्नयम्येश्न्रयग्रामं सवथत्र समबद् ु धयाः |

ते प्राप्नुवश्न्त मामेव सवथभत ू हहते रता​ाः ||१२-४|| saṃniyamyendriyagrāmaṃ sarvatra samabuddhayāḥ | te pr āpnuvanti māmeva sarvabhūtahite ratāḥ ||

Having restrained all the senses, even-minded everywhere, engaged in the welfare of all beings-verily they also come unto Me. Nirguna Brahman is indeterminate Pure Consciousness. It can be arrived at by eliminating all obstructive modifications which are characteristic of prakriti. Aksharam is the Imperishable. The universe of form appears and disappears; whereas Pure Consciousness is ever Itself. Anirdesyam means the Indescribable. It cannot be defined by comparison as there is nothing similar to It. Avyaktam means the Unmanifest. The manifest is that which can be cognized with the aid of the senses. But no sense organ can have any access to Pure Consciousness. As such It is unmanifest. Sarvatragam means the Omnipresent. A limp of ice buried at the bottom of the sea, remains ever unmanifest and uncognized. Is it because of concealment somewhere in this way that Brahman is unmanifest? No, there is nothing to hide It, the Omnipresent. Space is negated in Brahman. A huge mountain perceived in dream exists in the space created by the dreaming mind. But in wakefulness the dream space is negated. Similarly, the space in the universe is negated in Brahman, who is Omnipresent. Achintyam means the Unthinkable. Mind thinks of the good and bad and feels happy or miserable. Brahman does not lend Itself to

be conceived by the mind in this way, It is the Wakefulness throwing light on the mind, but inaccessible to it. Kutastham means the Unchangeable. The word Kuta connotes the painful and impermanent phenomenal existence. The permanent basis to this changing existence is Kutastha, the Unchangeable Brahman. Achalam means the Immovable. The moving clouds are supported by the wind which in turn is moving in its own way. But that kind of relative movement is not in Brahman. It is constant. Dhruvam means the Eternal. Akasa which is the background of the wind and clouds is constant; it does not move. But in pralaya this akasa does not exist. From the immovable state it goes into the state of dissolution. Brahman does not suffer from that feature. It is the Eternal. The sadhaka who is competent to adore the Formless Reality has the following attinments. He has complete mastery over the senses. He neither runs after the pleasant nor recoils from the painful; he remains unaffected by both of them. Does the sadhaka reduce himself then to the position of a corpse which lies unaffected by pleasure and pain? No, he raises himself to even-mindedness which is found in him only who is ethically and spiritually evolved. This attitude again does not mean passiveness. It expresses itself in the form of service to all beings. Recognizing Divinity in them. When the sadhaka’s mind flows out in this way, cognizing Godhood everywhere, it is to be regarded as the worship of Brahman. Sri Ramakrishna: When a bell is rung, each stroke has a soundform of its own. But the formless sound is also heard for a while

after stopping the striking. Similarly, God is both with form and without form. क्लेशोऽगधकतरस्तेषामव्यक्तासक्तचेतसाम ् ||

अव्यक्ता हह िततदथ ाःु खं दे हवद्सभरवाप्यते ||१२-५|| kleśo'dhikatarasteṣāṃ avyaktāsaktacetasām || avyaktāhi gatirduḥkhaṃ dehavadbhiravāpyate ||

Greater is their difficulty whose minds are set on the Unmanisted, for the goal of the Unmanifested is very hard for the embodied to reach. Though the goal is the same, the worship of god without form is very difficult for the sadhaka soaked in body-consciousness. As he thinks of himself with form he cannot help thinking of his God also as with form. The worship of Saguna Brahman is easy. He who adores Nirguna Brahman has to be free from body-feeling right from the beginning. But the attainment of that state is not possible for all. The spiritually advanced soul alone rises to that level. The easy and natural course for the ordinary sadhaka is proceed with the worship of God with form. Ramakrishna: The Jnani or the realized soul says “Aham Brahmasmi- I am Brahman.” But the body-bound-man should not say so. It is harmful to him to say “I am Brahman” when actually he is the body. He deceives himself and the world by such a statement. ये तु सवाथणण कमाथणण मतय संन्यस्य मत्पराः |

अनन्येनैव योिेन मां ध्यायन्त उपासते ||१२-६||

ye tu sarvāṇi karmāṇi mayi saṃnyasya matparaḥ | ananyenaiva yogena māṃ dhyāyanta upāsate ||

But those who worship Me, renouncing all actions in Me, regarding Me as the Supreme Goal, meditating on Me with singleminded yoga तेषामहं समद् ं ारसािरात ् | ु धताथ मत्ृ यस ु स

भवासम नगचरात्पार्थ मय्यावेसशतचेतसाम ् ||१२-७|| teṣāmahaṃ samuddhartā mṛtyusaṃsārasāgarāt | bhavāmi na cirātpārtha mayyāveśitacetasām ||

For them whose thought is set on Me, I become very soon, O Partha, the deliverer from the ocean of the mortal Samsara. The ignorant man who separates himself from the Whole which is Brahman invites complication and trouble to his earthly career. He, on the other hand, who attunes his personal life to the cosmic functioning which is the sport of Iswara, gains in Sreyas and gets into the plenitude supremely above the wheel of birth and death. Sri Ramakrishna: There are indications of the attainment of Godhood. He in whom Bhakti is surging with fervour has already come to the threshold of Divinity. Know it for certain that he will very soon get into union with Iswara. मय्येव मन आधत्स्व मतय बुद्गधं तनवेशय |

तनवससष्यसस मय्येव अत ऊध्वं न संशयाः ||१२-८|| mayyeva mana ādhatsva mayi buddhiṃ niveśaya | nivasiṣyasi mayyeva ata ūrdhvaṃ na saṃśayaḥ ||

Fix your mind on Me alone, let your thoughts dwell in Me. You will hereafter live in Me alone. Of this there is no doubt. To feel is the way of the mind and to decide is the way of the intellect. And these are the inner subtle organs of man. A man’s residence need not be reckoned basing on the locality where he has placed himself bodily. Man, verily is where his mind is. There are those who live in hell on earth; and there are those others who make a heaven of this earth. It is the mind of man that makes the heaven and the hell. When the mind is made over to God, man is then verily in the Divine Presence. The Lord says there is no doubt about this the devotee can verify this verity for himself. Sri Ramakrishna: Man is born with two tendencies, Vidya guna and Avidya guna-the noble and the base, dormant in him. The former leads him Godward and the latter make him earth-bound. In baby-hood both the tendencies are in equilibrium, as if equally distributed in the two scales of a balance. If he grows in the life in the senses, the scale of worldliness goes down with that base weight. But if he emerges in spirituality, the scale in him of Godliness goes down towards Iswara with that holy weight. अर् गचिं समाधातुं न शक्नोवष मतय श्स्र्रम ् |

अभ्यासयोिेन ततो मासमच्छाप्तुं धनञ्जय ||१२-९|| athacittaṃ samādhātuṃ na śaknoṣi mayi sthiram | abhyāsayogena tato māmicchāptuṃ dhanaṃjaya ||

If you are not able to fix your mind steadily on Me, O Dhananjaya, then seek to reach Me by Abhyasa-yoga. Staunch is that devotion of the sadhaka which does not deviate from the Lord. Wavering is that devotion which wavers between

God and the world. Through constant practice the mind has to be weaned away from the world. It is Abhyasa-yoga which is practiced ceaselessly until the mind is permanently reclaimed from baseness. The impossible can be made possible through constant practice. Nature can be changed by nurture, it being the most effective mean. Sri Ramakrishna: A man was rearing a pet dog allowing it undue indulgence. One day when he was conversing with a leaned visitor the dog, as was its wont, jumped on to the lap of its master and lick his face. “This is no good,” observed the new comer. The remark produced a salutary effect on the man who decided then and there to train the dog properly. Thenceforth, he gave a knock every time the dog jumped up to lick his face. The sagacious animal was not slow to find out that the master did not approve of that act. It changed its habit accordingly. Similarly, the unwanted desire is a wretched dog that man has fondly reared. It dominates over him and depraves him woefully. Repeated blows in the form of counter-thoughts and ideas are the only to rectify it. अभ्यासेऽप्यसमर्ोऽसस मत्कमथपरमो भव | मदर्थमवप कमाथणण कुवथश्न्सद्गधमवाप्स्यसस ||१२-१०|| abhyāse'pyasamartho'si matkarmaparamo bhava | madarthamapi karmāṇi kurvansiddhimavāpsyasi ||

If you unable even to practice Abhyasa-yoga, be your intent on doing actions for My sake; even by performing actions for My sake you will attain. Perfection.

Force of habit is too strong to be changed or restrained; it drags the man along its own way. Even such a bent can be turned to advantage. While the bent is allowed to have its sway, it is utilized in the service of the Lord. A talkative man for example, may go on talking of God instead of worldly things. An active man may work hard for the glory of his Maker and not form common. When he becomes an instrument of the Lord in this way, no work taints him. His mind becomes gradually purified. Godhood is reached. Sri Ramakrishna: When a man changes his attitude, he is freed from bondage. Whatever work takes place through man is actually the work of the Lord. “Lord, You have Your work done by me. In ignorance I feel ‘I am the doer.’ May I be only an instrument.” Attitude of this kind liberates the as aspirant. अर्ैतदप्यशक्तोऽसस कतुं मद्योिमागश्रताः |

सवथकमथफलत्यािं तताः कुरु यतात्मवान ् ||१२-११|| athaitadapyaśakto'si kartuṃ madyogamāśritaḥ | sarvakarmaphalatyāgaṃ tataḥ kuru yatātmavān ||

If you are not able to do even this, then taking refuge in Me, abandon the fruits of all action with the self-subdued. Among virtues, unselfishness is the most paying. Godhood is the reward for complete self-denial. When the sadhaka established in unselfishness meditates on God, he rushes his union with Him. But selfishness dies hard. It persists in many an unknown subtle form and causes interruption to meditation. That interruption hast to be eliminated by Abhyasa-yoga. Failing in that, all actions

inherent in may be performed for the glory of the Lord. But if the selfishness be so deep-rooted that a man does not desire to get out of it, or is incapable of outgrowing it, even for him there is a way out. The earth-bound man is not prepared to abandon the fruits of his actions. Rather he wants to gather more and yet more fruits of his work. He ought to be told that the fruits of his karma will last long with him if he lived a life of self-control. He must be told next that more profit would come to him if he relied on God. Thirdly he must be induced into the belief that by offering a portion of his income to God and through God to His children, his income is bound to be multiplied. He learns by experience that selfishness is more paying when it is based on selflessness. An effort at abandoning the fruits of action is to be instilled into the ordinary man gradually in this way. In course of time he comes to learn that surpramundane life comes of self-denial and not of selfseeking. Sri Ramakrishna: You cannot remain without doing work. Your inborn nature forces you to work. Therefore, let your activities be carried on well. But if they were done without attachment, they take you Godward. Be not affected by the pleasure and pain succeeding from your activities. Associate them all with Iswara. Prepare yourself in this way for union with Him. श्रेयो हह ज्ञानमभ्यासाज्ज्ज्ञानाद्ध्यानं ववसशष्यते | ध्यानात्कमथफलत्यािस्त्यािाच्छाश्न्तरनन्तरम ् ||१२-१२|| śreyo hi jñānamabhyāsājjñānāddhyānaṃ viśiṣyate | dhyānātkarmaphalatyāgastyāgācchāṃtiranantaram ||

Better indeed is knowledge than (formal) Abhyasa; better than knowledge is meditation; better than meditation is the renunciation of the fruit of action; peace immediately follows renunciation. Ritualistic religious practice is called Abhyasa. Many a man does it mechanically without any feeling behind it. With him it is a social habit involuntarily picked up, falling in line with what the others are doing. A conventionally pious man goes to the temple, stands before the symbol of the Deity, pays homage with folded palms, turns around on all directions palms remaining folded as they are, prostrates before the Deity and goes home with the thought that he has discharged his duty to the Maker. He knows nothing of the principles underlying his actions. There is another man who is not given to this habitual formalism, but who knows theoretically that the cognition of the Divinity should commence at the temple, but that it should not end there. That adoration ought to be extended in all directions to aught that is. This second man’s act of understanding the principle is better than the first man’s act of ignorantly observing a formality. A third man sits at appointed hours and meditates on the truth that it is Divinity that is manifesting Itself as the various beings that he contacts every day. What this man does is better still because he attempts to get fixed in the truth that he has intellectually grasped. A fourth man gives a practical shape to his understanding by devotedly sharing with other whatever good things he has obtained by hid personal efforts. Because of the renunciation that he practices, this man stands foremost among the sadhakas,

heartfelt abhyasa, right knowledge and god meditation are all implicitly contained in this holy act of his. That peace immediately follows renunciation is self- evident. A few dogs fight among themselves for a few pieces of bread strewn about. Evidently there is no peace among them. Elsewhere a crow calls its comrades to share some scattered rice. They flock and eat peacefully because of their spirit of mutual help which is equivalent to the spirit of renunciation. This is an objective example. Subjectively a yogi can feel how much of peace and cheerfulness there are in giving away and sharing with others, then in grabbing and jealously keeping things all to oneself. Renunciation is the key to higher life. Sri Ramakrishna: A kite snatched a piece of meat from a butcher’s shop and flew to a branch of a tree to feast on it. But immediately ensued a scramble when some other birds swooped to loot it. The kite flew from tree to tree, but there was no escape from the raiders. To avoid this botheration, it let go the meat and perched quiet upon a bough. A sage who saw this scene learnt a lesson from the kite- Tranquility is born of renunciation. अद्वेष्टा सवथभूतानां मैत्राः करुण एव च |

तनमथमो तनरहङ्काराः समदाःु खसुखाः क्षमी ||१२-१३|| adveṣṭā sarvabhūtānāṃ maitraḥ karuṇa eva ca | nirmamo nirahaṅkāraḥ samaduḥkhasukhaḥ kṣamī ||

He who hates no being, who is friendly and compassionate to all, who is free from the feeling of ‘I and mine, ‘even-minded in pain and pleasure and forbearing,

सन्तुष्टाः सततं योिी यतात्मा दृढतनचचयाः |

मय्यवपथतमनोबुद्गधयो मद्भक्ताः स मे वप्रयाः ||१२-१४|| saṃtuṣṭaḥ satataṃ yogī yatātmā dṛḍhaniścayaḥ | mayyarpitamanobuddhiryo madbhaktaḥ sa me priyaḥ ||

Ever content, steady in meditation, self-controlled and possessed of firm conviction, with mind and intellect fixed on Me, he My devotee is dear to Me. The felling of oneself as alien to others is born of ignorance. An aggressive form of this feeling is hatred, capable of creating poison in the system, this destructive feeling therefore has no place in the wholesome life of a devotee. Mere avoidance of hatred is not sufficient. Stone and stone-like people do not hate; but they are none the better for it. Life should take a positive turn. Feeling oneself friendly to all is the mark of a devotee’s life. Careerists often cultivate friendship with all, with the base motive of self-advancement. But a devotee of God is he who has nothing to seek, but everything to give. He is so compassionate that he ever promotes the welfare of the others. Of all forms of egoism, the spiritual egoism is the most dangerous one. If one develops the egoistic feeling that he is rendering spiritual help to others, he can hardly ever get out of that harmful dilemma. A true devotee is always free from the feeling of ‘I and mine.’ Resulting from his benign service to others, a devotee may lose his possessions, may even be put to hardship. But that ordeal causes him no pain. When the world happens to speak highly of his

exemplary life and work, he derives no pleasure from that praise. He is even-minded in the midst of these occurrences. It is no unsoften that a devotee is put to unwarranted complaint by the ignorant and stubborn ones. But in such a trying circumstance a genuine devotee is always forbearing. Contentment, bliss and cheerfulness ever mark a yogi for their own. Being established in yoga, self-control and disciplined life become part and parcel of his being. In matters spiritual he is not wavering; he is noe of firm conviction. His refined feelings and his clarified understanding are all centred on the Lord. As the needle of a compass always points to the north, the faculties of the devotee are ever intent on Him. Such a devotee is ever dear to Him. Sri Ramakrishna: Does the Lord attach any value to the wealth and property dedicated to Him? Nothing whatsoever. The Lord bestows His grace on that devotee only who has an excessive love and devotion for Him. The Blessed Lord attaches all importance to devotion, discrimination and detachment from worldliness. यस्मान्नोद्ववजते लोको लोकान्नोद्ववजते च याः | हषाथमषथभयोद्वेिम ै क् ुथ तो याः स च मे वप्रयाः ||१२-१५|| yasmānnodvijate loko lokānnodvijateca yaḥ | harṣāmarṣabhayodvegairmukto yaḥ sa ca me priyaḥ ||

He by whom the world is not afflicted and whom the world cannot afflict, he who is free from joy, anger, fear and anxiety-he is dear to Me.

The life of a devotee causes harm to nobody in the world. Directly or indirectly, everything good emanates from his life and nothing evil. Some of his doing may sometimes seem painful to others; but even in such actions essential good alone succeeds. What the surgeon does to the patient and the teacher to the pupil may appear hurtful; but in effect they are wholesome. A devotee in the position of Arjuna is obliged to bring about a killing. But ultimate good to the world is contained in that seeming evil. Again, whatever harm befalls a devotee from the world is not viewed by him as an injury. Sterling is his mind which accepts all afflictions as blessings in disguise come from the Highest. The more the affliction, the greater is the devotee’s delightful submission to the will of the Lord. Prahlada is the model of the super-devotee. What is the sort of self-culture that brings forth this genuine frame of mind in the devotee? One should not feel joyous when one comes at things pleasant; for, that mind which is a victim of misery. A strong mind, on the other hand, remains unaffected by joy and sorrow. A devotee is he who conquers anger and envy which are his twin enemies. Every time he is overcome by either of these, the stamina of his mind declines. The wind of anger or envy may toss the creeper of the mind of the ordinary man; but the mind of the devotee stands like a stalwart tree, unperturbed by it. He is too strong to be affected by such petty feelings. Fear is worse than death, which can only rob man of his body; whereas the former wrecks the entire personality. The frightened man is a heap of empty sensation; nothing worthy emanates from him. The devotee knows no fear and mental disease which eats into the stamina of man. The devotee takes all happenings as divine dispensation and

there is nothing to be disturbed about. The devotee who is made up of such sterling qualities is claimed by the Lord as His own. Sri Ramakrishna: That man wastes his own time and energy who always engages himself in recounting the worth of the others. For, in doing so, he neither gains in building his own character nor in getting fixed in the glory of the Lord. अनपेक्षाः शगु चदथ क्ष उदासीनो ितव्यर्ाः |

सवाथरम्भपररत्यािी यो मद्भक्ताः स मे वप्रयाः ||१२-१६|| anapekṣaḥ śucirdakṣa udāsīno gatavyathaḥ | sarvārambhaparityāgī yo madbhaktaḥ sa me priyaḥ ||

He who no wants, who is pure and prompt, unconcerned, untroubled, and who is selfless in all his undertakings, he who is thus devoted to Me, is dear to Me. That man is free from wants who does not seek after sensual pleasures. He becomes pure to the extent he rids himself of all sensual pleasures. When the thought, word and deed of a man are not contaminated by sensuality he is established in purity. To be prompt in the discharge of duty is possible only for him who lives a disciplined life. Even a very grave crisis, suddenly sprung upon him, does not confuse his understanding; he handles it promptly as he ought to. Worldly people behave in one way towards friends and in quite another way towards foes. But the devotee of the Lord is unconcerned whether those he deals with are friends or foes. He behaves in the same simple and straightforward manner with one and all. His dealings being clean he remains untroubled by their consequences. Serving the Lord being his sole motive, he is

selfless in all his undertakings. He has everything to dedicate to the Maker and His beings; he has nothing to ask of them. Therefore, he is dear to the Lord. Sri Ramakrishna: He who is not deceived by his own mind - a person such as he alone, gains access to the divine presence of the Lord. The point comes to this: an attitude free from guile and deceit and a devotion true to the core- these are the means to take one Godward. यो न हृष्यतत न द्वेश्ष्ट न शोचतत न काङ्क्षतत | शभ ु ाशभ ु पररत्यािी भश्क्तमान्याः स मे वप्रयाः ||१२-१७|| yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati | śubhāśubhaparityāgī bhaktimānyaḥ sa me priyaḥ ||

He who neither rejoices nor hates nor grieves nor desires, renouncing good and evil, full of devotion, he is dear to Me. The worldly people rejoice obtaining things pleasing to the senses; but the lover of God does not behave as they do. They hate them who create unwanted situations; but the devotee pays no heed to bad people and unpleasant situations. He does not grieve when he is deprived of worldly possessions nor does he desire to procure them for his personal enjoyment. His intense devotion to the Lord admits no other desire into his heart. He is free from the notions of good and evil, even as an innocent baby is. A devotee with these qualities is attractive to the Lord. Sri Ramakrishna: God’s presence cannot be felt in that heart which is given to attachment, aversion and fear.

समाः शत्रौ च समत्रे च तर्ा मानापमानयोाः | शीतोष्णसुखदाःु खेषु समाः सङ्िवववश्जथताः ||१२-१८|| samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ | śītoṣṇasukhaduḥkheṣu samaḥ saṅgavivarjitaḥ ||

He who is the same to foe and friend and also in honor and dishonor, who is the same in cold and heat, in pleasure and pain, who is free from attachment. तल् ु यतनन्दास्ततु तमौनी सन्तष्ु टो येन केनगचत ् |

अतनकेताः श्स्र्रमततभथश्क्तमान्मे वप्रयो नराः ||१२-१९|| tulyanindāstutirmaunī saṃtuṣṭo yena kenacit | aniketaḥ sthiramatirbhaktimānme priyo naraḥ ||

To whom censure and praise are equal, who is silent, content with anything, homeless, steady-minded, full of devotion-that man is dear to Me. Day and night are inevitable on earth, but in the blazing sun they have no place. Friendship and enmity are but natural among fellow beings; but in the fervor of the divine love of God these differences vanish of their own accord. A prohibited love in the initial stage is mindful of shame and social modesty. But when it deepens into open familiarity all sense of shame is set aside. There is some similarity between this and the divine love of God, which pays no heed to honor and dishonor. While the former leads the fallen one to immorality, the latter elevates the devotee into the Sublime. The worldly people are superficial both in honoring and dishonor in a devotee of God. But

unconcerned that he is with these passing phases, the devotee goes headlong in his love of the Maker. To the one subject to body-consciousness the feeling of cold and heat is natural with the change of climate. But to the one given to divine ecstasy born of Bhakti, this feeling does not come. The feeling of pleasure and pain is associated with the feeling of cold and heat. When the attachment to the body is overcome, these feelings disappear as a matter of course. A worldly man with a talent for music sings to receive the clapping of the public. He derives pleasure in their praise and pain in their censure if any. But when a Bhakta sings the glory of the Lord, he is indifferent to the censure and the praise of the people. His activities are likely to be exposed to public remarks. But he remains dead to all their observations and goes his own divine way. The devotee prefers to be silent. If at all he talks, it would be about the Lord and nothing else. His training the tongue in this way is equivalent to the practice of silence. A person unexpectedly and hurriedly returning home on some important business, resolves himself with any means of transport that is immediately available. He is not much worried if there be any lack of amenities and facilities in the travel. The Bhakta’s position in the world is very much like this. Communion with God is the sole concern. He is therefore content with anything worldly that comes his way in his earthly visit. To a hurrying traveler sitting accommodation in any of the railway coaches is sufficient. The Bhakta, the Godward pilgrim on earth does not claim any residence as his home. He holds on to the

ideal: - “Have thou no home. What home can hold thee, friend? The sky thy roof; the grass thy bed,” The devotee seeks nothing but God. He is therefore steady-minded. He gives himself completely to God. So, he becomes the favorite to God. The devotee seeks nothing but God. He is therefore steady-minded. He gives himself completely to God. So, he becomes the favorite of God. Sri Ramakrishna: Do not allow worldly thoughts and concerns disturb your mind. Discharge your duties as and when they present themselves to you. But fasten your mind even at the feet of the Lord. ये तु धम्याथमत ुथ ासते | ृ समदं यर्ोक्तं पयप

श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे वप्रया​ाः ||१२-२०|| ye tu dharmyāmṛtamidaṃ yathoktaṃ paryupāsate | śraddadhānā matparamā bhaktāste'tīva me priyāḥ ||

They, verily who follow this immortal dharma described above endued with Sraddha, looking upon Me as the Supreme Goal, and devoted - they are exceedingly dear to Me. Sraddha is the common factor to all the forms of spiritual practices. It is therefore linked here with the path of Bhakti. On the ground of his holding the Lord as the Supreme Goal, the devotee does not unrestraint work. He holds fast to the practice of dharma. Mukti and Immortality being the outcome of the practice of dharma, it is here equated with Immortality. It is also called the Sanatana Dharma. He who conforms to dharma never comes to grief or destruction. Being both and ardent devotee and a staunch practiser of dharma, he is the dearest to the Lord.

Sri Ramakrishna: Bhakti is of two kinds- the Vaidika bhakti and the Prema bhakti. To conform to the injunctions in the Scripture, to chant the name of the Lord as many times as prescribed, to fast and pray, to go on pilgrimage, to perform ritualistic worship with the aid of the enjoined materials- all these belong to the former kind. An earnest pursuance of these means leads the devotee ultimately into the latter, the Prema bhakti, in which there is no place for any kind of earthly attachment. The Bhakta gives himself over entirely to the Lord. This whole-hearted offering is graciously accepted by the Lord and the devotee becomes His own. इतत श्रीमद्भिवद्िीतासूपतनषत्सु ब्रह्मववद्यायां योिशास्त्रे श्रीकृष्णाजन ुथ संवादे भश्क्तयोिो नाम द्वादशोऽध्यायाः॥

Iti Srimad bhagavadgitasupanisatsu brahmavidyayam yogasastre sri Krishnarjuna samvade bhaktiyogo nama dvadaso ’dhyahah |

In the Upanishad of the Bhagavad Gita, the knowledge of Brahman, the Supreme, the science of Yoga and the dialogue between Sri Krishna and Arjuna, this is the twelfth discourse designated:

Bhakti Yoga

:

Kshetra Kshetrajna Vibhaga Yoga The Yoga of The Discrimination of The Kshetra And the Kshetrajna Chapter 13

क्षेत्रक्षेत्रज्ञववभाियोि: Prakriti and Purusha Constitute Everything - The Vehicles of Revelation - The Constiuents of Kshetra - Self-culture - Brahman Defined - The Effect of Evolving in Wisdom - One Appearing as the Many - Bhakti Evolves into Jnana - Prakriti and Purusha are the Many - Bhakti Evolves into Jnana - Prakriti and Purusha are Eternal Verities - The Seed of the Mundane Life - Brahma –jnana Dispels the Delusion of Birth - The Four Yogas - Gaining in Unity is Mukti - Karma Pertains to Prakriti- Brahman is Selfsufficient. अजन ुथ उवाच |

प्रकृततं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च |

एतद्वेहदतसु मच्छासम ज्ञानं ज्ञेयं च केशव || arjuna uvāca: prakṛtiṃ puruṣaṃ caiva kṣetraṃ kṣetrajñameva ca | etadveditumicchāmi jñānaṃ jñeyaṃ ca keśava ||

Arjuna said: Prakriti and Purusha, also the Kshetra and Kshetrajna, knowledge and that which ought to be known, these, O Kesaava, I desire to learn.

श्रीभिवानुवाच |

इदं शरीरं कौन्तेय क्षेत्रसमत्यसभधीयते | एतद्यो वेवि तं प्राहुाः क्षेत्रज्ञ इतत तद्ववदाः ||१३-१|| śrībhagavānuvāca: idaṃ śarīraṃ kaunteya kṣetramityabhidhīyate | etadyo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ ||

The Blessed Lord said: This body, O Kaunteya, is called Kshetra, the field; he who knows it is called Kshetrjna by the sages. The literal meaning of Kshetra is that which is protected from perishing. The body of beings is called Kshetra because it is saved from destruction to which it is inclined to. The word Kshetra also means the field. It becomes increasingly productive to the extent it is improved. But its fertility provides scope both for the corn and the weed to prosper in it. Similarly, in the field of his body, man reaps the fruits of his good and bad karma. The body is therefore the darma kshetra of the Jivatman. There is an intelligent principle that not only resides in the body but also cognizes and governs it. The sages designate that discerning principle as Kshetrajna. Sri Ramakrishna: The human body may be compared to a pot. The mind, intellect and the senses are parallel to the water, rice and potato but into that pot placed on a hearth. Within a while the pot gets heated and the water boils the rice and potato. The contents then become too hot to be handled. This heat, however belongs to the fire and not to the pot and its contents. Similarly, it

is the Sakti of Brahman that enlivens the body, mind, intellect and the senses. क्षेत्रज्ञं चावप मां ववद्गध सवथक्षेत्रष े ु भारत |

क्षेत्रक्षेत्रज्ञयोज्ञाथनं यिज्ज्ज्ञानं मतं मम ||१३-२|| kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata | kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama ||

And know Me as the Kshetrajna in all Kshetras, O Bharata. The knowledge of Kshetra and Kshterajna is deemed by Me as true knowledge. Prakriti and Purusha are called respectively as Kshetra and kshetrajna - the non-self and the self. The former is insensitive and the latter sensitive. The Purusha identifies himself with the Prakriti and notions that its characteristics are all his own. It is like the color of a flower which seems transposed to a crystal kept near it. That Purusha is called a Jivatman who identifies himself with the Prakriti that he handles. The variation in Prakriti is infinite; for this reason, the Jivatmans are also infinite. The Cosmic Intelligence is Iswara. While He appears to be filled with the characteristics of the Prakriti, He is actually untouched by it. He is the Innermost Self in all beings. The individual souls and the universe have no existence independent of Iswara. He is therefore the Kshetrajna in all the Kshetras. Though containing everything in Himself, He is eternally free, pure and blissful. Jnana or knowledge is the true understanding of both- the Kshetra and the Kshetrajna. The knowledge affecting to the Kshetra is classified as Apara vidya or the lower Knowledge and that affecting to the Kshetrajna as Para vidya or the Knowledge

Superior. To be well-versed and versatile in the Vedas, the agamas, grammar, oratory, and the branches of science and arts-all these come under the lower knowledge. Brahma jnana or the Selfknowledge is the supreme knowledge. Analysis originates with an attentive study of Nature and concludes in the Brahma jnana. Secular knowledge lacking of the sacred is therefore incomplete. The former is the stepping stone to the latter. True knowledge consists of wisdom affecting to the wonder and the Noumenon. A puranic story illustrates this point. Ganesa and Kartikeya are the sons of the Lord Shiva. It was once put to these valiant sons that whoever returned first after surveying the entire Existence, would get as prize a celestial fruit brought by the Sage Narada. No sooner was this announcement made than Kartikeya dashed abroad on his speedy peacock. The plumpy Ganesh contemplated over the terms imposed, moved slowly but surely on his tiny vehicle of a mouse, circumambulated his Father and Mother, and claimed the prize. But within a while came the younger brother also, successfully terminating his expedition. Both the brothers were wise in their own way. Kartikeya inquired into the manifest Prakriti and Ganesh into the unmanifest purusha. A harmonious combination of these two inquiries constitutes true knowledge. Knowing the one to the exclusion of the other is imperfect knowledge. The scientific enquiry made by the modern man is a true search into the Prakriti. It has taken him very near the Purusha. As Kartikeya’s survey terminated in his coming back to the Divine, the scientist will very soon come to know that the manifest universe has its origin and sustenance the Cosmic Intelligence.

Sri Ramakrishna: One is not termed as rich by one’s merely owning money. There are sings of one’s being rich. His house would be well lit in all the rooms. Whereas a poor man cannot afford to have many lights. The human body is the tabernacle of the Lord. It should not be kept in the darkness of ignorance. It should be lit with the lamp of wisdom. When you illumine your heart with this lamp, you will observe the tenderly Lord there. Jnana can be gained by one and all. There are in the human temple two entities – the little Jivatman and the great Paramatman. The former is dependent on the latter. As the electricity from the same source illuminates all the houses, the Paramatman gives light to all the Jivatmans. The Divine Knowledge illumines your body, yourself and the Paramatman in you, all at one. तत्क्षेत्रं यच्च यादृक्च यद्ववकारर यतचच यत ् |

स च यो यत्प्रभावचच तत्समासेन मे शण ृ ु ||१३-३|| tatkṣetraṃ yacca yādṛkca yadvikāri yataśca yat | sa ca yo yatprabhāvaśca tatsamāsena me śṛṇu ||

Hear briefly from Me, What the Kshetra is, what its properties are, what its modifications are, whence what is; and who He is and what His powers are. Naught exists and naught remains to be known outside the pale of the Kshetra and Kshetrjna. The Vedas and the Vedanata philosophy are all directed to the enquiry into these two ultimate Realities. All the branches of knowledge that are so far revealed and that are yet to be revealed, that are conventionally divided into the sacred and the secular - all of them are engaged in explaining the Kshetra or the Kshetrjna or both.

ऋवषसभबथहुधा िीतं छन्दोसभववथववधैाः पर् ृ क् |

ब्रह्मसूत्रपदै चचैव हे तुमद्सभववथतनश्चचतैाः ||१३-४|| ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak | brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ ||

This has been sung by Rishis in many ways, in various distinctive chants, in passages indicative of Brahman, full of reasoning and convincing. The sages have fully utilized the sciences and arts for the revelation of Truth, which remains unaffected by the track of time. The value of Truth does not go down for its being covered in imperfect language. But the Rishis have taken care to talk about it in the most refined and appropriate language. The accuracy of expression has been increased by them with music. Accurate language is by itself appealing to the intellect. When music is combined with it, the joint appeal to the head and the heart becomes doubly effective. Music is by itself very powerful and fascinating to all beings. Wild and venomous beings are easily famed by it. Emotion is awakened and refined by music. Bliss and sweetness are engendered by it. The Rishis have sanctified both of these instruments, literature and music, by utilizing them for conveying divine message. Literature and music become lop-sided when harnessed exclusively for the cultivation of emotion. The sages have avoided that defect by balancing it with rigid reasoning which is another powerful instrument to arrive at Truth. Reason that is consistently followed, leads to clarification and conviction.

Emotion devoid of reason lands one in mere sentimentalism, in which many a careless, gullible and average devotee lands himself. Clarity of understanding and firmness of action cannot be expected of such namby-pamby one. Again, there is the other one given to dry and dull intellectualism, lacking of any sweet touch of life. But a balanced personality is that in which love and understanding are well knit together. Sri Ramakrishna: Sage Narada was endowed with a penetrating intellect and an all absorbing divine love. Devotees ought to evolve after his pattern. महाभूतान्यहं कारो बुद्गधरव्यक्तमेव च |

इश्न्रयाणण दशैकं च पञ्च चेश्न्रयिोचरा​ाः ||१३-५|| mahābhūtānyahaṃkāro buddhiravyaktameva ca | indriyāṇi daśaikaṃ ca paṃca cendriyagocarāḥ ||

The great elements egoism, intellect, as also the unmanifested, the ten senses and the one mind, and the five objects of the senses; इच्छा द्वेषाः सुखं दाःु खं संघातचचेतना धतृ ताः |

एतत्क्षेत्रं समासेन सववकारमुदाहृतम ् ||१३-६|| icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaścetanā dhṛtiḥ | etatkṣetraṃ samāsena savikāramudāhṛtam ||

Desire, hatred, pleasure, pain, the aggregate, intelligence, firmness the Kshetra has been thus briefly described with its modifications. The great elements. The ether, the air, the fire, the water and the earth - these are the elements creating the infinite universe. In their gross form they are not equally distributed everywhere. But

in their subtle state they pervade the whole universe. They are for this reason called the great elements. Egoism. It is the cause of the five elements. The Self projects the non-Self and identifies Itself with it. This identification is egoism. When the Pure Consciousness thinks of Itself as the materialized. Consciousness, it is egoism. Intellect is the tattva or principle of determination. It is from this principle that egoism originates. It is also known as the Mahat. The Unmanifested is technically called avyaktam or mula prakriti. That which is in the unmodified state is the meaning of this term. This principle is the cause of buddhi or the intellect. These are all the powers of Iswara. “Verily this divine illusion of Mine, made up of the Gunas is hard to surmount,” said the Lord. In chapter seven, stanza fourteen. He also called them “My prakriti divided eightfold.” In the fourth stanza of that chapter. The Ten Senses are the eye, the ear, the skin, the tongue and the nose forming a group known as the sense of knowledge – the Jnana indriyas. The external world is cognized and interpreted with the aid of these organs. The other group consists of five organs of action-karma indriyas. They are the hand, the foot, the mouth, the anus and the genital organ. Mind is the principle that thinks and doubts. It is therefore held as the aggregate of sankalpa and vikalpa. It functions as the background of all the ten senses. The demon Ravana with his ten heads is the personification of the mind functioning through the ten senses. The Sense-objects are five in number. They are the taste, form or color, touch, sound and smell, on which the senses feed and thrive.

The Samkhya school of philosophy is based on these twenty-four categories or principles technical known as tattvas. The Vaiseshika school of philosophy claims that desire, hatred, pleasure and pain mentioned here, to be the characteristics of Atman. But these are actually the modifications of the mind; they are the objects of experience; they are impermanent; they only reveal the nature of the Kshetra. As such they are classified with the Kshetra. Desire is that form of mentation which seeks the repetition of the contact with the objects that seem agreeable to the senses. Hatred is that mental state which seeks to avoid with dislike those sense-objects which are disagreeable and painful. Pleasure is an experience that pacifies the mind and promotes sttva guna. Pain is an experience tha pacifies the mind and promotes sattva guna. The Aggregate is assemblage of the various parts of the body. A machine is assembled by fixing all its parts in their proper places. The best and the most marvelous organic machine is the human body Its functioning at all levels is equally marvelous. Chetana is intelligence or the power to reveal and interpret. A piece of iron that comes into contact with the reveals the fire in its own way. Similarly, the capacity of the senses to absorb and to reveal the characteristics of the Atma is the chenta or intelligence inherent in them. Since the body is being experienced and interpreted by this intelligence, It is classified as the Kshetra. Dhrti or firmness is the stamina to keep the body and the senses fit and active. Left to themselves they get exhausted and sense

into idleness. But the resolve that originates from within pervades fresh energy and activity into them. This particular urge is called firmness. It gives longevity to the body. Since dhrti is also an object of experience it is classified as the Kshetra. The items from ‘desire' to the ‘firmness'’ mentioned here, are the qualities or the modifications of the mind stuff. The body is classified as the Kshetra in the first stanza. And it is thoroughly dealt with in two stanzas. Sri Ramakrishna: Why do the devotees look after this body so carefully when it is actually a combination of things perishable? Nobody pays heed to an empty package. But people preserve carefully a paper box containing precious gems and jewels. In that manner the devotee takes care of the body due to its being the temple of the Lord. They cannot afford to neglect it. All human bodies are the treasure chests containing Iswara. अमातनत्वमदश्म्भत्वमहहंसा क्षाश्न्तराजथवम ् |

आचायोपासनं शौचं स्र्ैयम थ ात्मववतनग्रहाः ||१३-७|| amānitvamadambhitvamahiṃsā kṣāntirārjavam | ācāryopāsanaṃ śaucaṃ sthairyamātmavinigrahaḥ ||

Humility, modesty, non-injury, forbearance, uprightness, service of the teacher, purity steadfastness, self-control; Humility is in evidence when the sadhaka does not think of himself superior to the others. Superiority-complex engenders conceit and contaminates the mind. Modesty marks that aspirant, as its own, who does not think or speak of the merits in his activities. All excellences originate from the Lord. Man’s laying claim to them is born of ignorance.

Non-injury is possible to him only who beholds all beings as the manifestations of the one Cosmic Being. Forbearance is the act of not being affected by the wrong done to one by the others. An example illustrates this position. It happens that while a man speaks, his teeth hurt the lip involuntarily. For this reason, the man does not think of knocking out the teeth, which are his own. He who seeks divine relationship with all, practices for with those who wrong him knowingly or unknowingly. Uprightness comes to him who harmonizes his thought, word and deed and who is intent on right conduct. Service of the teacher is quite essential to the spiritual aspirant. An individual unconsciously absorbs the individualities of the person who he serves. By doing physical service to the teacher, the disciple gets into his holy personalities. Purity affects both to the body and the mind. Bodily purity can be affected with the aid of the environment, air, water and sunlight. But purity of the mind which is more important and essential to spiritual life can only be affected by the mental discipline. That mind which shuns all sense-pleasures as poison gains steadily in purity. Steadfastness is his who is not mindful of the time taken for selfculture. It may be that the sadhaka has to tread through a few births before he attains perfection in any one among the many virtues that remain to be acquired by him. Unswerving perseverance is needed to mould oneself in spirituality.

Self-control is the opposite of self-indulgence which dissipates the personality. Through rigid self-restraint, the sadhaka grows in godhood which is his original state. इश्न्रयार्ेषु वैराग्यमनहं कार एव च |

जन्ममत्ृ युजराव्यागधदाःु खदोषानुदशथनम ् ||१३-८|| indriyārtheṣu vairāgyamanahaṃkāra eva ca | janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam ||

Dispassion towards the objects of the senses, and also absence of egoism; perception of evil in birth, death, old age, sickness and pain; Nature bears evidence to the truth that beings evolve surely, though slowly, from the low order of existence to the high. Evolution of the body is complete at the human level. But there are stages of mental evolution to be striven after. Man has to perfect his mind in ethical and spiritual discipline. He should not therefore depreciate at the physical plane. His ideal in life is to emerge from the earthly existence into the divine. This is best affected by detachment from the ordinary and attachment to the extraordinary. Craving for the objects of the sense gives place to holy hankering after the divine. It is egoism when man identifies himself as Atman. Bodily existence is necessarily associated with birth, death, old age, sickness and pain. This evil is transcended by him who rises above body-consciousness. It is in this wise that spiritual life originates for the aspirant. Sri Ramakrishna: Man grows in devotion to the Lord in direct proportion to his detachment from the objects of the senses.

असश्क्तरनसभष्वङ्िाः पुत्रदारिह ृ ाहदषु |

तनत्यं च समगचित्वसमष्टातनष्टोपपविषु ||१३-९|| asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu | nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu ||

Unattachment, non-identification of self with son, wife, home, and the like, and constant equanimity in the occurrence of the desirable and the undesirable; There are objects of senses to which man gets deeply attached if not to the enjoyment thereof. Such attachments require to be eliminated by discrimination. Inordinate identification with son, wife and home drives one to the position of holding them as one’s own self. Ailment if any of kith causes misery to one, due to imaginary ownership. The death of the wife or the son deals a greater blow than the death of oneself can possibly render. The loss of the earthly possessions of a miser brings complete frustration to him. Such are the effects of the baneful identification with people and property that are not actually one’s own for ever. The right attitude therefore is to view all beings and all possessions as belonging to the Lord. Worldly events are prone to cause likes and dislikes in a worldly man. But the spiritual aspirant ought to practice even mindedness in all eventualities. Sri Ramakrishna: A person found it very difficult to meditate on God because of his inordinate attachment to a relative. “Behold your favorite relative as God come in that form.” was the advice given to him. On pursuing that attitude meditation on the Lord became easy to that person.

मतय चानन्ययोिेन भश्क्तरव्यसभचाररणी | ववववक्तदे शसेववत्वमरततजथनसंसहद ||१३-१०|| mayi cānanyayogena bhaktiravyabhicāriṇī | viviktadeśasevitvamaratirjanasaṃsadi ||

Unswerving devotion to Me in yoga of non-separation, resort to sequestered places, distaste for the society of men; Mind in its entirety must be dedicated to the Lord, with the strong conviction that there is nothing else worthy of interest. The way of the devotee is never to divided and distract his mind between the Real and the Unreal. His constant absorption is and ought to be in the Lord. A place endowed with natural beauty, pleasing and elevating to the mind, quite healthy and free from disturbance by wild animals is to be selected by the sadhaka for his residence. Company of the holy ones at the initial stage and severance from them too, at the advanced stage is a spiritual necessity to the sadhaka progressing in the path to perfection. Sri Ramakrishna: The moth abandons darkness and rushes to the light of the lamp. The ant would rather give up its life than sever contact with juice. Even so the devotee is ever intent on the Lord and he has no other concern in life. अध्यात्मज्ञानतनत्यत्वं तत्त्वज्ञानार्थदशथनम ् |

एतज्ज्ज्ञानसमतत प्रोक्तमज्ञानं यदतोऽन्यर्ा ||१३-११|| adhyātmajñānanityatvaṃ tattvajñānārthadarśanam | etajjñānamiti proktamajñānaṃ yadato'nyathā ||

Constancy in Self-knowledge, awareness of the end of the knowledge of Truth; this is declared to be knowledge, and what is opposed to it is ignorance. Sentimental devotion to the Maker is not sufficient. Divine love ought to be seasoned by diligent inquiry into the nature of the Self and non-Self. Brahman is Truth. All accomplishments ought to be directed to the realization of this verity. Pursuit of Brahma vidya as provided in the Upanishads is the reliable means to this great end. All the dispositions elaborated from the seven stanzas up to this, contribute jointly to the development of wisdom, the divine eye and the intuitive faculty leading to the realization of Brahman. These dispositions are all called Jnana because of their great and unfailing contribution to it. Dispositions counter to them are vanity, self-esteem, injury, revengefulness, crookedness, indifference towards the teacher, dirty habits, fickleness, self-indulgence, longing for the objects of the senses, egoism, perception of pleasure in bodily life, earthy attachment, identification of self with son, wife, home and the like, restlessness due to occurrence of the desirable and the undesirable, lack of devotion to the Maker, Longing for a social life and dislike for sacred studies. People inclined in these ways contaminate their minds: they do not grow in wisdom and Selfknowledge. Sri Ramakrishna: How is it that we are not able to contact Iswara who is all pervading? Standing by the side of a pond covered with moss and reeds, one feels inclined to think that there is no water in it. But the moss has to be pushed aside to see the

water brushed Similarly Maya with her concealing Power has to be brushed aside from our mind before we are blessed with a vision of the all-pervading Iswara. ज्ञेयं यित्प्रवक्ष्यासम यज्ज्ज्ञात्वामत ु े | ृ मचनत

अनाहदमत्परं ब्रह्म न सिन्नासदच् ु यते ||१३-१२|| jñeyaṃ yattatpravakṣyāmi yajjñātvā'mṛtamaśnute | anādimatparaṃ brahma na sattannāsaducyate ||

I shall describe that which has to be known, knowing which one attains to immortality. Beginningless is the Supreme Brahman. It is not said to be ‘sat’ or ásat.’ Saguna Brahman is inherent in Prakriti. In that state all contradictions and conflicts meet him. In the relative existence the immortality of the Devas and the death of the human beings emanated from Saguna Brahman. His manifest aspects with variation in the three Gunas is ‘sat’and His unmanifest aspect in which the three Gunas disappear in equilibrium, is ‘asat.’ But in Nirguna Brahman there is no modification of any kind. The manifest state and the unmanifest do not apply to Him. He is Pure Consciousness, having neither a beginning nor an end. While the Devas have a relative immortality, Nirguna Brahman is the Absolute immortality. This Supreme State is to be realized in intuition or Nirvikalpa Samadhi. That Jivatman who intuits this Brahma nirvana gets merged in Brahman. Absolute Immortality then becomes his own. He is no more affected by the relative ‘sat’ and ásat’- being and non-being, the manifest state and the unmanifest state.

Sri Ramakrishna: Akanda Brahman can be experienced in Samadhi only. What follows is all silence. Enquiry into the nature of the Purusha and Prakriti, knowledge and ignorance -all these thoughts come to an end. Beatitude alone persists. There, the position of the Jivatman is the same as that of a salt doll, incapable of surving a sea- bath. सवथताः पाणणपादं तत्सवथतोऽक्षक्षसशरोमुखम ् |

सवथताः श्रतु तमल्लोके सवथमावत्ृ य ततष्ठतत ||१३-१३|| sarvataḥ pāṇipādaṃ tatsarvato'kṣiśiromukham | sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati ||

With hands and feet everywhere, with eyes and heads and mouths everywhere, with ears everywhere - He exists enveloping all. A river assumes the characteristics of the sea as it flows to its proximity. Before the Jivatman merges into the Nirguna Brahman he gets a panoramic view and realization of Iswara. While the multitudinous beings seem to have their own individualities, they are actually part and parcel of the Cosmic Entity. There is nothing outside the pale of Iswara. Not an atom can move independent of Iswara. One supreme purusha puts on the role of the innumerable. Sri Ramakrishna: As long as there is a trace of egoism in me, I see Iswara as the Owner off the universe and all the beings in it. सवेश्न्रयिुणाभासं सवेश्न्रयवववश्जथतम ् |

असक्तं सवथभच् ुथ ं िुणभोक्त ृ च ||१३-१४|| ृ चैव तनिण sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam | asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca ||

Shining by the functions of all the senses, yet without the senses; Absolute, yet sustaining all; devoid of Gunas, yet, He experiences them. The sunlight enables us to see colorful forms in their true perspective. It may be said that the sunlight reveals itself as the interpreter of all forms and colors. While apparently assuming for and hues, sunlight is not in itself with form and color. It is unattached to all these modifications. Chaitanya Atman, plays a role similar to that of the sunlight. Consciousness lights up the senses and aids them function in their respective accustomed. Brahman or the Absolute Awareness is also known as the Chidakasa. It is the bedrock to everything sensitive and insensible as the screen is the bedrock to the cinema pictures appear in their true colors. Similarly, the three Gunas are not in Brahman. All the same Brahman aids the Gunas shine in their colors and characteristics. The awareness of the Gunas is possible because of the background of Brahman, who is all Awareness. Sri Ramakrishna: Both the aspects, that with form and that without form, belong to the same God. Faith in the one implies faith in the other. The fire and its heating property cannot be separated one from the other. The sun and the sunbeams are inseparable. Milk and its whiteness are inseparable. Similarly, Saguna Brahman and Nirguna Brahman are one and the same. It is not possible to conceive of the one to the exclusion of the other. बहहरन्तचच भूतानामचरं चरमेव च |

सूक्ष्मत्वािदववज्ञेयं दरू स्र्ं चाश्न्तके च तत ् ||१३-१५||

bahirantaśca bhūtānāmacaraṃ carameva ca | sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat ||

Without and within all beings; the unmoving and also the moving; because of his subtlety He is incomprehensible; He is far and near. How the Cosmic Consciousness remains undivided has to be comprehended through a few descriptions. In a block of ice immersed in the sea, water is present within and without, again akasa remains undivided in and through all things with form or formless. Similarly, paramatman is all-pervading and undivided by the manifest forms. There is movement on the surface of the sea while it is all stillness at the bottom. There is movement in Paramatman modified ad the Prakriti. As Nirguna Brahman, He is all stillness. The sea water transformed into vapor becomes subtle and invisible. Nirguna Brhaman, He is all stillness. The sea water transformed into vapor becomes subtle and invisible. Nirguna Brahman who is all Awareness and all Intelligence remains incomprehensible to those who have not purified the mind. To the ignorant one, God is far away somewhere in heaven, but to the knowing one, none is nearer than God, He being the innermost Self. Sri Ramakrishna: The symptoms of egoism are found in the one come down from Samadhi to wakefulness. Such and enlightened one sees himself, all the beings and the universe as the various manifestations of Iswara. When there is egoism in you, there is no alternative to your holding Iswara as with form. The Nirguna Brahman cannot be comprehended by the embodied one. Again, the Saguna Brahman is not a fiction of the mind. The body, mind and

the world may be viewed as mere projections. But Iswara or the Saguna Brahman is as real as the Nirguna Brahman. अववभक्तं च भत े ु ववभक्तसमव च श्स्र्तम ् | ू ष

भत ू भतथ ृ च तज्ज्ज्ञेयं ग्रससष्णु प्रभववष्णु च ||१३-१६|| avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam | bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca |

He is undivided and yet He seems to be divided in beings. He is to be known as the supporter of beings. He demolishes and He generates. The akasa is all pervading. Yet it appears as if divided into the innumerable forms. The fact is that it expands undivided while seeming as if divided. Even such is the case with the Paramatman. As akasa is the support to the remaining four elements, Paramatman the universal Consciousness is the support to the Jagat and the Jivatman. In Pralaya they merge into the Paramatman. In creation they reappear in the Paramatman. They are not exterior to the Paramatman in creation, preservation and destruction. As the waves come up, stay and disappear in the sea, these manifest things and beings are either patent or latent in the Lord. Sri Ramakrishna: A holy man once saw clouds appearing suddenly in the clear sky and disappearing again, blown by the wind. This sight threw him into raptures. He exclaimed: “Brahman is Contentless consciousness like the clear sky. As clouds appear in the latter, the universe of beings appears in the former and then disappears too! Brahman remains ever Itself.

ज्ज्योततषामवप तज्ज्ज्ज्योततस्तमसाः परमुच्यते |

ज्ञानं ज्ञेयं ज्ञानिम्यं हृहद सवथस्य ववश्ष्ठतम ् ||१३-१७|| jyotiṣāmapi tajjyotistamasaḥ paramucyate | jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam ||

The Light of all lights, He is said to be beyond darkness; knowledge, the knowable, the goal of knowledge, seated int heart of all. Though the sun and the stars are self-luminous, they lose their luminosity while in Pralaya. Buddhi acquires its power of understanding from the Atman; but it also loses that borrowed faculty; whereas the Atman never loses Its light. The physical light and darkness, one is not able to see one’s own body and clothing. But that darkness is no prevention to the self-cognizing its own presence. This self-knowledge is not improved upon by the presence of sunlight. Self-awareness is manifest. The sunlight and the darkness are perceived by the physical eye because of the light it has acquired from the Atman cherished in the heart. The senses identify, the mind feels and the intellect thinks because of the light they get from the Atman. Sri Ramakrishna: He who realizes Iswara in his heart is able to realize Him outside too. He who has not known Him within himself, cannot cognize Him elsewhere. Therefore, he who sees God in his heart sees Him everywhere. इतत क्षेत्रं तर्ा ज्ञानं ज्ञेयं चोक्तं समासताः | मद्भक्त एतद्ववज्ञाय मद्भावायोपपद्यते ||१३-१८||

iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ sanāsataḥ | madbhakta etadvijñāya madbhāvāyopapadyate ||

Thus, the Kshetra, knowledge and that which has to be known have been briefly described. My devotee, on knowing this, is fitted for My state. On whatever object a man directs his entire attention, he is able to understand that object in its true state. He who is absorbed in devotion to Iswara is able to know Him. It is jnana when man understands that God alone is revealing Himself as everything. This wisdom places him for ever in the presence of Iswara. Soaked as he is in the thought and feeling of God he dwells with God. Sri Ramakrishna: God He alone is a Jnani who has realized Iswara. He becomes like a babe after God-realization. The baby has no individuality of its own. Therefore, divinity beams through it. प्रकृततं पुरुषं चैव ववद्ध्यनादी उभाववप |

ववकारांचच िुणांचचैव ववद्गध प्रकृततसम्भवान ् ||१३-१९|| prakṛtiṃ puruṣaṃ caiva vidyanādi ubhāvapi | vikārāṃśca guṇāṃścaiva viddhi prakṛtisaṃbhavān ||

Know that Prakriti and Purusha are both without beginning; and know also that all modifications and Gunas are born of Prakriti. Prakriti and Purusha are not essentially two different things. The same Reality enjoys two phases of self-assertion and selfexpression. As suddha chaitanya or Pure Consciousness, it is ever Itself and there is no modification in it. This Changeless Reality puts on the appearance of changefulness and modifications. The

former phase is Purusha and the latter phase, Prakriti. Prakriti put on the embodiment of time, space and causation. It is constituted of the three Gunas- Sattva, Rajas and Tamas. Because of its changeful nature, it called Maya. This substance being an eternal verity, it is termed as having no beginning, and therefore, no end too. Sri Ramakrishna: As the ocean is sometimes calm and placid and at other times boisterous and furious, Brahman is both actionless and active. When free from action, He sis termed Brahman and when active, Maya. कायथकारणकतत्थ ृ वे हे ताःु प्रकृततरुच्यते |

पुरुषाः सुखदाःु खानां भोक्तत्ृ वे हे तुरुच्यते ||१३-२०|| kāryakāraṇakartṛtve hetuḥ prakṛtirucyate | puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate ||

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. It is the father who transforms himself into the son. Subsequently some of the doing of the son delight the father while some other activates pain him. It is the Purusha that poses to become the Prakriti. Modifications of the Prakriti are known as the body and the senses. The senses in their turn get themselves classified as the senses of awareness and those of action. Both the forms of the senses are serviceable to the Jivatman to have contact and communication with Prakriti. The relationship created in this way begets pleasure and pain. The experience of pleasure and pain is the foremost factor in moulding the character of the Jivatman and

in educating him for the life supramundane. Prakriti is the fostermother leading the Jivatman from the unreal to the real, from ignorance to enlightenment and from death to immortality. Sri Ramakrishna: Plenitudes and blessings such as Brahma jnana and the bliss of Brahman come to us mortals because of the gracious meditation of Maha maya. But for Her involvement none can have even a peep into the Beyond, what to speak of getting fixed into the Absolute! Experience of the transitory world also comes to man because of Her grace. The enjoyer and the enjoyment do not exist outside Her realm. पुरुषाः प्रकृततस्र्ो हह भुङ्क्ते प्रकृततजान्िुणान ् |

कारणं िण ु सङ्िोऽस्य सदसद्योतनजन्मसु ||१३-२१|| puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān | kāraṇaṃ guṇasaṅgo'sya sadasadyonijanmasu ||

Purusha seatd in Praktiti, experiences the Guns born of Prakriti; attachment to the Gunas is the cause of birth in good and evil wombs. He who is exposed to the sun gets heat and he who is exposed to rain get wet. Similarly, the Jivatman gets identified with prakriti and imagines that its qualities are all his own. The varying sensations such as happiness and misery and the modifications of the mind such as delusion and discrimination- these are all the significance of clinging to the one other of the Gunas. It is this attachment again that extends the cycle of birth. By adhering to the superior Guna, the Jivatman is born as a heavenly or fully evolved human being. By holding on to the inferior Guna, he is

born as an animal or bird. Getting stuck in associated Gunas, he is born as a mediocre human. उपरष्टानम ु न्ता च भताथ भोक्ता महे चवराः |

परमात्मेतत चाप्यक् ु तो दे हेऽश्स्मन्पुरुषाः पराः ||१३-२२|| upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ | paramātmeti cāpyukto dehe'sminpuruṣaḥ paraḥ ||

The Supreme Purusha in this body is also called the Spectator, the One who permits, the Supporter, the One who experiences, the Great Lord and the Supreme Self. Manifold are the activities taking place in the human body. The Jivatman hidden in ignorance images himself the author thereof. But the fact is that this Jivatman is merely a reflection of the Great Lord enshrined in the body. And His glories are as follows: Upadrashta- the Witness. The person who witness the game or the person who acts as the mediator is able to see better into the regulation and tangle up in a game. The Lord resides in the human heart as witness to all that takes place in the body and the mind. Anumanta- the One who permits. To one who has no ear for music a fine melody in classical music is no more than meaningless sound, His approval or permission for the musical performance to go on, counts or nothing. Whereas when an expert critic who enjoys that melody, pleads for its continuance, there is pleasure and purpose in that act. More seriously and effectively than this, Lord witnesses the activities of the Jivatman, knows them in their true perspective and permits those of the activities which are conducive to the progress of the Jivatman. He is therefore one that permits.

Bharta – the Supporter. More important than witnessing a play and approving of it, is to materially aid and support it. In that way the Lord is the Supporter of the Jagat and the Jivatman. Bhokta – the One who experiences. A husband is not only the supporter of his wife, but he is also a partner, enjoyer and the one that experiences the family life. In this wise the Omniscient Lord is the One that experiences the insentient Prakriti. Maheswara – the Great Lord. Gaining the devoted love of a chaste wife is more important in a family life than gathering variety of experiences in it. An ideal wife is never self-willed but subordinates her will to that of her husband Prakriti is eternally spouse to Iswara; and she functions ever subservient to her Lord. Because of His complete mastery over Prakriti, He is adored as the Great Lord. In the midst of His comprehensive relationship with Prakriti, He is eternally established in His entirety and is no way affected by the modifications of the Prakriti. He is therefore Paramatma- the Supreme Self, residing in the human chest. Sri Ramakrishna: The universe has come into being as a result of the union of the Purusha and the Prakriti. And do you know how it functions? The master of the family is seated somewhere absorbed in some serious thought. The housewife busies herself running here and there and attending to all the details of the affairs of the household. Now and then she acquaints her husband with what is taking place here and there and seeks his counsel too, when necessary. The man approves of what has taken place already and suggests what ought to take place next. It is in this way that the Purusha and the Prakriti function.

य एवं वेवि पुरुषं प्रकृततं च िुणैाः सह |

सवथर्ा वतथमानोऽवप न स भय ू ोऽसभजायते ||१३-२३|| ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha | sarvathā vartamāno'pi na sa bhūyo'bhijāyate ||

He who thus knows the Purusha and Prakriti together with the Gunas, is never born again, is whatever way he may live. A perfect mirror exactly reflects the things place before it. But on that account the mirror undergoes no modification whatsoever. Like that, Brahman is in no way affected by the presence of Prakriti in His nearness. That Jivatman who cognizes the Supreme Brahman in his heart, becomes Brahman; for, that his real state. Thenceforth he is not affected by the Prarabdha karma that keeps the body going. This karma may produce good and and bad effects on the body; but the Brahma jnani is not affected by them. Like the reflections in a mirror, Prakriti is cognized in his pure heart. His praising it or his ignoring it is all the same to Him. His body floats on as long as the past momentum maintains it. Apparently, he resides in it as a Jivan Mukta. A burnt rope may retain its form, but it is no more useful for tying. The agami karma and the Sanchita karma are all burnt out in the fire of wisdom. There is, therefore, no motive power to produce a new body. The Enlightened one merges in Brahman, never again to be reborn. Sri Ramakrishna: When the unburnt pots get damaged, the potter makes new pots out of them. But when a pot burnt in an oven breaks, the broken pieces are rejected as useless. Similarly, the man in ignorance is to be born and reborn. But that man whose karma

is burnt out by the fire of knowledge is not reborn. He enters the Absolute. ध्यानेनात्मतन पचयश्न्त केगचदात्मानमात्मना | अन्ये साङ्ख्येन योिेन कमथयोिेन चापरे ||१३-२४|| dhyānenātmani paśyanti kecidātmānamātmanā | anye sāṅkhyena yogena karmayogena cāpare ||

By meditation some behold the Self in the self by the self, others by the yoga of knowledge and yet others by karma yoga. अन्ये त्वेवमजानन्ताः श्रत्ु वान्येभ्य उपासते |

तेऽवप चातततरन्त्येव मत्ृ युं श्रुततपरायणा​ाः ||१३-२५|| anye tvevamajānantaḥ śrutvānyebhya upāsate | te'pi cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ ||

Still others, not knowing thus, worship as they have heard from others; they too go beyond death by their devotion to what they have heard. Among the four Yogas, Bhakti Yoga is the easiest. Scriptural knowledge and keen discrimination are not necessarily assistance to this all absorbing path. The Gopis of Brindavan were uneducated and devoid of intellectual equipment. Still, through pure devotion they made the Lord of the universe their own. But if learning and wisdom can be properly utilized and if pure devotion is also side by side developed, progress in spirituality becomes easier still. Sri Ramakrishna: Devotion to the Lord may be compared to a ferocious tiger. As the latter destroys the cattle, the former destroys lust, greed and such like enemies to man, If Bhakti comes

up but once, there is no more fear of being disturbed by lust and anger which will be all exterminated from the mind. The gopis of Brindavan were free from these taints because of their extraordinary love of the boy Krishna. यावत्सञ्जायते ककश्ञ्चत्सत्त्वं स्र्ावरजङ्िमम ् |

क्षेत्रक्षेत्रज्ञसंयोिािद्ववद्गध भरतषथभ ||१३-२६|| yāvatsaṃjāyate kiṃcitsattvaṃ sthāvarajaṅgamam | kṣetrakṣetrajñasaṃyogāttadviddhi bharatarṣabha ||

Whatever being is born, the unmoving or the moving, O best of the Bharatas, know it to be from the union of Kshetra and Kshetrajna. An analogy from the cinematograph facilitates the understanding of the relationship between Kshetra and Kshetrajna. The moving light and shadow projected on the stationary screen, produce the required effect. The picture of an active man is possible because of the combined contribution of the moving light and shadow and the unmoving screen. A blazing fire is seen on the screen, which in fact remains unaffected. Parallel to this are the contributions made by the Kshetra and kshetrajna in producing the extraordinary universe and the beings in it. The insensible Kshetra appears sensitive due to its being super-imposed on kshetrajna. The immovable Kshetajna in his turn appears to be born, to grow and to die, due to his identification with Kshetra. The man in ignorance misunderstands the characteristics of the Kshetra in the Kshetrajna and vice versa. It is knowledge to understand these two entities as they are in themselves, and not as they seem to be because of their mutual combination.

Sri Ramakrishna: The stuff called milk itself divided into two stuffs called butter and butter-milk. Similar to this is Brahman the Reality in Its absolute and relative states. When you lose your individuality in Samadhi, you are one with the Nirguna Brahman the Absolute Reality. Burt when you assume your Jiva vyakti or egoistic individuality, you cognize Iswara and His Prakriti with its twenty-four categories. समं सवेषु भूतेषु ततष्ठन्तं परमेचवरम ् |

ववनचयत्स्वववनचयन्तं याः पचयतत स पचयतत ||१३-२७|| samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati ||

He sees, who sees the Supreme Lord, remaining the same in all beings, the undying in the dying. Parameswara is the Chit-akasa or Chiambaram or the Screen of Consciousness. It is the persisting Substratum. On this screen the perishing pictures of the Jagat and Jivatman- the universe and the beings - appear and disappear. As the cinema screen remains ever itself while the projected pictures on it come and go, the Paramatman is ever Himself unaffected and unmodified by the appearance and disappearance of the wonder. The Jnani takes note of the background, Paraameswara who provides apparent life and consciousness to the Prakriti clinging on to Him. In his vision the universe is not independent of the Paramatman. Whereas to the ignorant man the spirit of the universe seems real while the Paramatman remains unknown. Sri Ramakrishna: The sun is spreading his light equally everywhere and he is visible in all parts of the extensive world.

Still, a small patch of cloud hides him from our sight. Similarly, Maya hides the all-pervading Brahman from our cognition. When the veil of Maya is removed the Sat-chit-ananda Brahman is cognized everywhere an in all beings and things. समं पचयश्न्ह सवथत्र समवश्स्र्तमीचवरम ् |

न हहनस्त्यात्मनात्मानं ततो यातत परां िततम ् ||१३-२८|| samaṃ paśyanhi sarvatra samavasthitamīśvaram | na hinastyātmanātmānaṃ tato yāti parāṃ gatim ||

Because he who sees the Lord, seated the same everywhere, destroys no the self by the self, therefore he reaches the Supreme Goal. Ignorance is the cause of all the evils committed by man. And the worst of all evils is the belief that man is the body and not the Atman. For, the continuity of the births is kept up by this belief. As long as he stumbles in this delusion, he cannot help meeting with death repeatedly. The indestructible Atman is held by him as being destroyed by death. Due to ignorance man further believes that beings are separate, one from another. That they are all mere modifications of the one Cosmic Entity remains denied by him. Injury is done to the other because of the belief that they are separate. Whereas the knower of Brahman cognizes nothing alien to Brahman. His beholding Brahman in and through all the manifestations is the Supreme Goal that he attains while yet in body. Sri Ramakrishna: When the nest is pull apart the bird flies away in the sky. Similarly, when the body-consciousness is negated and

attachment to the world conquered, the Jivatman flies away into the sky of the Paramatman, only to be merged into Him. प्रकृत्यैव च कमाथणण कक्रयमाणातन सवथशाः ।

याः पचयतत तर्ात्मानमकताथरं स पचयतत ॥१३-२९|| prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ | yaḥ paśyati tathātmānamakartāraṃ sa paśyati ||

He verily sees, who sees that all actions are done by Prakriti alone and that the Ataman is actionless. Heat and light are inherent in the sun. Even so prakriti is inherent in Brahman. But on this account Brahman undergoes no modification or pollution. Prakriti or Sakti is full of activities. The body of the Jnani belongs to Prakriti. Activities therefore may go on to any extent in it. The supreme state of the Jnani is in no way affected by it. He, the Atman is actionless, while the body which is seemingly his, is full of activities. He who senses this is the enlightened one. Sri Ramakrishna: I adore Him as Brahman, who is all awareness unaffected by activities such as creation, preservation and destruction. I adore Her as Sakti, or Maya or Prakriti who carries on all these activities regularly in the proximity of the actionless Brahman. यदा भूतपर् ृ ग्भावमेकस्र्मनुपचयतत |

तत एव च ववस्तारं ब्रह्म सम्पद्यते तदा ||१३-३०|| yadā bhūtapṛthagbhāvamekasthamanupaśyati | tata eva ca vistāraṃ brahma saṃpadyate tadā ||

When he realizes the whole variety of beings as resting in the One, and is an evolution from that One alone, then he becomes Brahman. The wave, the billow, the ripple, the tide, the breakers, the froth all these modifications belong to the sea. The potentiality of the sea expresses itself in all these forms, which have no existence independent of the sea. In this manner, the inscrutable Maya Sakti inherent in Brahman manifests itself as the innumerable being resting on Brahman. Neither the beings nor the Sakti who is their root, is pointless to Brahman. The knower of this truth becomes a Brahma Jnani. Sri Ramakrishna: The static Brahman and the kinetic Sakti are in fact one and the same. The Absolute Sat-chit-ananda Brahman is also the omnipotent, omniscient and all blissful Cosmic Mother. As fire and heat are one and the same, Brahman and Sakti are the same. अनाहदत्वाश्न्निण ुथ त्वात्परमात्मायमव्ययाः |

शरीरस्र्ोऽवप कौन्तेय न करोतत न सलप्यते ||१३-३१|| anāditvānnirguṇatvātparamātmāyamavyayaḥ | śarīrastho'pi kaunteya na karoti na lipyate

Having no beginning and possessing no Gunas, this Supreme Self, imperishable, though dwelling in the body, O kaunteya, neither acts nor is tainted. A thing that is created has a beginning. But Brahman is one Reality that is not created. He is therefore having no beginning. All production of Maya are the components of the three Gunas which are subject to transformation. For this reason, the things

made up of the Gunas are perishable. Brahma being Nirguna or beyond the Gunas, is imperishable. In his equanimity vibration is impossible. In other words, no karma takes place in Him. He being the One without a second, there is nothing to taint Him. That destruction to which the Brahma jnami’s body is exposed, does not affect him. The karma taking place in his body is not his. While the surface of the sea is all activity, its depth is all poise and peace. While the bpdu of the Jnani is active, he is supremely above action. Sri Ramakrishna: What are the characteristics of Brahman? He is untarnished by the Gunas. There is no action or movement in Him. The question of going and coming does not arise in His case. He is stationary like the Mount Meru. यर्ा सवथितं सौक्ष्म्यादाकाशं नोपसलप्यते | सवथत्रावश्स्र्तो दे हे तर्ात्मा नोपसलप्यते ||१३-३२|| yathā sarvagataṃ saukṣmyādākāśaṃ nopalipyate | sarvatrāvasthito dehe tathātmā nopalipyate ||

As the all-pervading Akasa is not tainted, by reason of its subtlety, so the Self seated in the body everywhere, is not tainted. Solidity, liquidity, gaseity - water is in all these three states. Among them its vapour state defies being dirtied because of its subtlety. akasa is the subtlest among the five elements. It therefore remains untainted by the others. Finally, there is nothing subtler than the Atman. He being the subtlest of all, there is nothing to taint Him. akasa is all-pervading. Bodies such as the planets are not able to cut and cleave it in parts. Parallel to it the Chit-akasa or Brahman is all-pervading. The physical forms of

beings do not and cannot cleave Him. He is neither attached to the bodies nor is tainted by them. Sri Ramakrishna: Jnana and ajnana, good and evil, dharma and adharma- dualities such as these do not gain access to Brahman who is beyond them and unaffected by them. यर्ा प्रकाशयत्येकाः कृत्स्नं लोकसममं रववाः |

क्षेत्रं क्षेत्री तर्ा कृत्स्नं प्रकाशयतत भारत ||१३-३३|| yathā prakāśayatyekaḥ kṛtsnaṃ lokamimaṃ raviḥ | kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata ||

As the one sun illumines this whole world, so does the Lord of the Kshetra illumine the whole Kshetra, O Bharata. The sun that illumines the world is one without a second. Even so, the Paramatman who gives spiritual luminosity to the entire universe is one without a second. All beings great and small, high and low, get their consciousness from the same Source. While the sunlight falls equally on all things, the merits and demerits of those things do not affect the sun in any manner. In the same way the presence of the Paramatman in the hearts of the multitudinous beings ever shines in its original glory. The purity of the heart of the saint does not increase the profundity of the glory of the Paramtman. Neither does the impurity in the heart of the wicked diminish or tarnish the brilliance of the Lord. He remains ever in His glory while providing life, light and love to all beings. Sri Ramakrishna: Brahman is like a luminous lamp. One may utilize the light of the lamp for reading holy books while another may make use of it for preparing false documents. It is from Brahman that all get their power of understanding. The various

use to which the intellects of the beings are put do not affect Brahman. क्षेत्रक्षेत्रज्ञयोरे वमन्तरं ज्ञानचक्षुषा | भूतप्रकृततमोक्षं च ये ववदय ु ाथश्न्त ते परम ् ||१३-३४|| kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā | bhūtaprakṛtimokṣaṃ ca ye viduryānti te param ||

They who observes with the eye of wisdom this distinction between the Kshetra and Kshetrajna and the liberation of beings from the Prakriti, they go to the Supreme. The doctor has too understood first the nature of the disease and the peculiarities of the patient before he could effect a radical cure. Ig either the ailment or the ailing person be not properly known, the treatment becomes ineffective to that extent. More earnest and more accurate ought to be the study of the Kshetra and Kshetrajna by the spiritual aspirant. The distinction between these two has to be clearly understood. Above all, the development of the intuitive faculty by means of a coordinated and devotionally tuned spiritual life is most imperative. For, the divine eye alone opens up the vista to Truth. Mere book learning leads the aspirant nowhere. Whereas the intuitive knowledge makes him at one with the Reality. The dream and the delusion of the earthbound life is transcended. That Brahman is the Eternal Verity is realized in Samadhi. The Prakriti appears and disappears on the substratum the Purusha. The goal of the Jivatman is not to get entangled in Prakriti, but to make use of it with an attitude of detachment and gain reunion with the Parmatman.

Sri Ramakrishna: It is easy to say that the world is Maya-a delusion. But do you know the implication of this statement? It is like burning the camphor which leaves no residue. It is no like burning the fuel which leaves the ash behind. True spiritual pursuit leads the sadhaka into Samadhi in which the Jagat and the Jiva are eliminated. All relative existence vanishes leaving behind Brahman, the Absolute. इतत श्रीमद्भिवद्िीतासूपतनषत्सु ब्रह्मववद्यायां योिशास्त्रे

श्रीकृष्णाजन ुथ संवादे क्षेत्रक्षेत्रज्ञववभाियोिो नाम त्रयोदशोऽध्यायाः॥ Iti Srimad bhagavadgitasupanisatsu brahmavidyayam yogasastre sri Krishnarjuna samvade ksetra ksetrajna vibhaga yogo nama trayodaso’dhyahah |

In the Upanishad of the Bhagavad Gita, the knowledge of Brahman, the Supreme, the science of Yoga and the dialogue between Sri Krishna and Arjuna, this is the thirteenth discourse designated: Kshetra Kshetrajna Vibhaga Yoga