Gîtâbhâshya - 2

2. SÂNKHYAYÔGA

1.
sanjaya uvâca:
tam tatha krpayavistam
asru-purnakuleksanam
visidantam idam vakyam
uvaca madhusudanah
Sanjaya said:

To him thus overwhelmed with pity, whose eyes were beclouded by tears and who was much depressed, Madhusudhana spoke these words.

2.
sri-bhagavan uvaca:
kutas tva kasmalam idam
visame samupasthitam
anarya-justam asvargyam
akirti-karam arjuna

Sri Bhagavan said:

Arjuna, where has this dejection come over you at such a crisis. It is un-aryan(ignoble) and it does not lead to heaven and brings no fame to you.

3.
klaibyam ma sma gamah partha
naitat tvayy upapadyate
ksudram hrdaya-daurbalyam
tyaktvottistha parantapa

Yield not to this faint-heartedness,O Partha, for it does not become you, cast off this paltry weakness of heart and arise, O vanquisher of enemies.

4.
arjuna uvaca:
katham bhismam aham sankhye
dronam ca madhusudana
isubhih pratiyotsyami
pujarhav ari-sudana

Arjuna said:

O Madhusudhana, how shall I in battle fight with arrows, Bhishma and Drona who are worthy of reverence, O Slayer of foes ?

5.
gurun ahatva hi mahanubhavan
sreyo bhoktum bhaiksyam apiha loke
hatvartha-kamams tu gurun ihaiva
bhunjiya bhogan rudhira-pradigdhan

It is better to live in this world by begging than to kill these gurus, worthy of reverence. If I kill gurus, albeit desirous of wealth, I shall be enjoying only blood stained pleasures.

6.
na caitad vidmah kataran no gariyo
yad va jayema yadi va no jayeyuh
yan eva hatva na jijivisamas
te 'vasthitah pramukhe dhartarastrah

We do not know which is just likely, whether we conquer them or they conquer us, these sons of Dhrtarastra after slaying whom we do not desire to live, are standing before us in battle array.

7.
karpanya-dosopahata-svabhavah
prcchami tvam dharma-sammudha-cetah
yac chreyah syan niscitam bruhi tan me
sisyas te 'ham sadhi mam tvam prapannam

My essential nature being over powered by faint heart and my mind being confounded as to what is Dharma I ask you to tell me decisively what is good for me. I am your disciple, command me, I seek refuge in you.

8.
na hi prapasyami mamapanudyad
yac chokam ucchosanam indriyanam
avapya bhumav asapatnam rddham
rajyam suranam api cadhipatyam

I do not understand what will drive away my grief that withers my senses, a grief that must continue to haunt me, even if I should here obtain rich kingdom without any rival or even the rulership over Gods.

9.
sanjaya uvaca:
evam uktva hrsikesam
gudakesah parantapah
na yotsya iti govindam
uktva tusnim babhuva ha

Sanjays said:

Having thus spoken to Hrishikesha, Arjuna, conqueror of enemies, said to Govinda, 'I will not fight' and became silent.

10.
tam uvaca hrsikesah
prahasann iva bharata
senayor ubhayor madhye
visidantam idam vacah

O Bharata! Hrishikesha, smiling as it were, addressed the following words to him who was sitting there sorrowing in the midst of two armies.

In between two armies Sri Krishna taught Gîta to Arjuna, who was lamenting entangled in love for his relatives.

11.

sri-bhagavan uvaca:
asocyan anvasocas tvam
prajna-vadams ca bhasase
gatasun agatasums ca
nanusocanti panditah

Sri Bhagavan said:

You grieve for those that should not be grieved for and speak seemingly wise words, reasoned in your own way. The wise do not grieve either for the actually living or for the dead.

Here prâjnâvâdam means thought based on ones own intelligence. Why one should not worry? Wise do not grieve either for the living or for the dead.

12.
na tv evaham jatu nasam
na tvam neme janadhipah
na caiva na bhavisyamah
sarve vayam atah param

Never was there a time when I did not exist, nor you, nor these princes. Not surely shall we all ever cease to exist here after.

How is the soul everlasting? Here there is no need to prove the eternality of God (Krishna). Hence taking God (Krishna) as an example it is told- "The way God is told to be eternal in the Vedas and ancient scriptures, same way you and these princes here are also eternal".

13.
dehino 'smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati

Just as child hood, youth and old age, comes to the dweller of the body in one and the same body, So also one gets another body after death. The wise man is not perturbed by it.

There is soul which is different from the body. To prove this above example is given. It can be proved that same soul experiences child hood, youth and old age, similarly after getting new body soul is same.

It is not possible to experience child hood and other perceptions from inanimate body once it is dead as there is no life air (respiration), stomach fire (power to digest food in stomach), sense perception and no feelings. It is possible to put forth the argument that body itself is soul as we experience the feeling that we are human beings. But it is not correct argument. In sleep state we don't see any activity of the body driven by intelligence. In the same way it cannot be said mind itself is soul as we find mind active even during unconscious state, but there is no knowledge. Mind is only a means to attain knowledge just like fuel is required for fire.

It is told in Vedas -

"asmât sarîrât ûrdvam utkramya amushmin svarge lôke" - "Soul is going to leave this body and go to heaven"

this and other such statements prove that soul is not body.

Like experience even Vêdas are evidence. As Vêdas are not man made it is not possible to argue that they are not authoritative. It is not possible to imagine ignorance and other human defects in Vêdas as they are not man made. If there are no non-human statements, it is not possible to prove right from the wrong. If some one says there is nothing like right living and wrong living, then he is not a philanthropic person. There is no subject or purpose left in his argument. A non believer cannot say there are no such thing as right living based on the argument - "There is no direct evidence to prove it". Because when so many philanthropic people are telling there is such a thing as right living, without giving any evidence it cannot be disproved as well. Then how to prove such a thing as right living exist? The faith and belief that is present in so many philanthropic people itself is a proof. If we consider faith and belief as not evidence, then it is not possible for any interaction to take place in this world. If belief is not proof how will you know whatever you have said is listened by other person? It is not possible to say by his reply. There also belief is involved. [One gets knowledge by belief and faith ]. If you say such knowledge is not conclusive, then like knowledge, even your religion or thoughts are going to be mere speculation. There is no well being of the world either by put forting atheistic argument.

If sentences which are going to decide right and wrong are made by humans, then there is a possibility of ignorance and other defects in that person. Hence it is not possible to get complete faith in the sentences made by such person. Even if that person tells he does not have ignorance and other defects it is difficult to believe in him. Hence decision of what is right and wrong should be based on sentences which are not man made. Till date Vêdas are the only literature which are known to have no author. Hence Vêdas are those non man made sentences. It is not right to argue "Just because there are no known authors for Vêdas , it cannot be concluded that they are not man made as author himself could have claimed that it is not his and is not man made". This concept that Vêdas was present earlier, I am studying already existing Vêdas is present in Vêdas only. Thus Vêdas are not human made and are proof in itself.

Is Arjuna worried thinking his body or soul is going to perish? There is no reason to lament in both cases. Krishna clarifies why one should not grieve for the sake of soul in "natvêvâham" (2-12). Similarly it is clarified in "dêhinosmin"(2-13) why one should not grieve for the body. We don't grieve when our youth body goes and we get old age body. In the same way we need not grieve when old age body goes and we get a new body.

14.
matra-sparsas tu kaunteya
sitosna-sukha-duhkha-dah
agamapayino 'nityas
tams titiksasva bharata

O Kunti's Son the contact of sense objects with senses cause pleasure and pain through sensation of cold and heat. They come and go and are contingent on Abhimana. Make them ineffectual.

If Arjuna is worried thinking he will not be able to see relatives once they are dead or does not want to see his relatives being pierced with arrows, Krishna clarifies. Here "mâtra" means objects perceived by senses. "sparsha" is the experience our senses have when they come in contact with the sense objects. They give rise to sensation of cold and heat. When body comes in contact with cold and heat soul experiences pain and pleasure.

Contact of sense objects cause pleasure and pain, Why? It is because of attachment. It is not just the contact of sense objects which cause pain and pleasure. Imagination we have "It is good for me" due to love, and "It is bad for me" due to hatred, that is really causing pleasure and pain, not the actual nature of jiva. (It is not innate property of the soul or Jiva).

There is no relation between Jiva and external object other than knower and knowledge of Object. Contact of sense objects with senses always do not cause pleasure and pain. During sleep and when we are unconscious these contacts don't cause any pleasure and pain. It is not continuous. Thus it is the false attachment that we have towards body which is the cause of pain and pleasure. Those who don't have this false attachment will not get affected by death of relatives. Leaving this false attachment over come heat and cold.

15.
yam hi na vyathayanty ete
purusam purusarsabha
sama-duhkha-sukham dhiram
so 'mrtatvaya kalpate

O Chief of men, that brave and wise person who is not tormented by these and who reacts to pain and pleasure with the same equanimity becomes fit for salvation.

Results are described here. In sleep one is not tormented by contact of senses. One who is never tormented by contact of senses and who has overcome false attachment completely is called purusha (fit for salvation). How to over come this false attachment? By reacting equally to pain and pleasure. How can we do that? by Bravery.

16.
nasato vidyate bhavo
nabhavo vidyate satah
ubhayor api drsto 'ntas
tv anayos tattva-darsibhih

From bad deeds no happiness or good can ever result and from good deeds no misery or bad results either; in respect of both of these the truth has actually been perceived by seekers after truth.

It is told Soul is everlasting. Are there other things which are everlasting? Yes. They are described in "nâsatah" shloka. "asatah" means non-living inert matter which is the cause and "satah" means brahman.

"Nature, God and time are eternal" -Vishnu Purâna

Where is it told that Nature is the cause?

"Nature or inert matter is the cause for properties" - Bhâgavata

Even in the Upanishadic sentences "asataha sadAjayata" the word "asatah" is used as causal inert matter. In "ubhayOrapi" it is told that even through disciplic succession we are receiving the same knowledge. Here "anta" means "nirnaya" or decision.

17.
avinasi tu tad viddhi
yena sarvam idam tatam
vinasam avyayasyasya
na kascit kartum arhati

Know that Brahman by whom all this is pervaded is absolutely indestructible; no one would be able to cause the destruction of this self which is imperishable.

What are these indestructible things? All the things which are not bound by place and forms like Vêdas are eternal i.e. "avinashina". They don't have destruction of their forms as well. No deformations also.

18.

antavanta ime deha
nityasyoktah saririnah
anasino prameyasya
tasmad yudhyasva bharata

These bodies of the embodied Jivas are perishable, while Jivas are eternal, being the reflected images of God, Who is omnipresent and immeasurable. Therefore, O Bharata, do fight just as a way of worship to earn His Grace.

If some one tells just like Soul body is eternal, answer is no as in - "antavanta". When mirror is destroyed reflection in the mirror also gets destroyed. In the same way if some one thinks Soul is also destroyed. It is told No, by "nityaha" (eternal). "sharIrinaha" is used to exclude the divine body of the God as God does not have mundane body. There is no destruction of Soul. Why? Soul also has a form similar to Lord. When an object is moved farther from the mirror its reflection is not visible. It cannot be argued similarly soul will also get destroyed when he moves away from the God, because God is all pervading.

"After Liberation one will remain as reflected image of God having the eternal, beautiful divine body similar to God" - as said by Bhagavan

19.

ya enam vetti hantaram
yas cainam manyate hatam
ubhau tau na vijanito
nayam hanti na hanyate

He who thinks a person to be killer and he who thinks another person as killed - both of them are ignorant. He does not kill nor does the other get killed.

Only people who are bound to the material world think - "they are doing", why? "he does not kill nor does the other get killed". Reflection cannot move on its own. By the movement of original object alone reflection can move. "dhyâyatîva" sentence from Vêdas state "Lord makes Jîva to worship Him". Thus Jîva is always dependent on God.

20.
na jayate mriyate va kadacin
nayam bhutva bhavita va na bhuyah
ajo nityah sasvato 'yam purano
na hanyate hanyamane sarire

The Jiva is neither born nor does he die; nor having been once in existence does he produce himself again, for he is unborn indestructible and eternal. He is not killed when his body is slain.

Soul is established as eternal through scriptures in "na jâyate" shloka. He is eternal -"bhutva bhavita", just like knowledge of God. In "tadaikshata" vedic statement the knowledge of God is mentioned as being born from the power of the Lord. In other vedic statement it is stated -

"In all places and time, in all states, without there being difference in its nature or form, Lord with his knowledge is same."

How Jîva is eternal? As he has properties which are similar to God. "shâshvatah" means having same form always. Soul takes up different bodies in told by "purâna". That is why he is not killed even when his body is slain.

21.
vedavinasinam nityam
ya enam ajam avyayam
katham sa purusah partha
kam ghatayati hanti kam

O Arjuna, how can he who knows this Jiva to be indestructible, eternal, unborn and unchangeable, think of killing or cause another to kill or to be killed?

How can one who knows Jîva to be eternal and unchanging, think of killing or cause another to kill?

"avinâshina" - means one who does not have destruction of the form. "nitya" - means one who does not have destruction of original nature,

or

"avinâshina" - means one who experiences misery due to attachment even though by nature there is no misery or defects. "nitya" - means one who exists always.

22.
vasamsi jirnani yatha vihaya
navani grhnati naro 'parani
tatha sarirani vihaya jirnany
anyani samyati navani dehi

Just as a person casts off worn out cloths and puts on others - new ones, so also the in-dwelling soul gives up worn out bodies and enters others that are new.

Clear distinction between body and soul is shown in - "vâsâmsi" shloka.

23.
nainam chindanti sastrani
nainam dahati pavakah
na cainam kledayanty apo
na sosayati marutah

Weapons do not cut him, fire does not burn him, waters do not drench him nor wind dry him.

Even though by nature Jiva is indestructible, if some one thinks, external influence like weapons etc. can destroy Jîva, it is denied in - "nainam" shloka.

24.
acchedyo 'yam adahyo 'yam
akledyo 'sosya eva ca
nityah sarva-gatah sthanur
acalo 'yam sanatanah

He is uncuttable, unburnable and undryable. He is eternal, all pervading, stable, immovable and immutable.

All this time it is told Jîva is indestructible in the past. If some one thinks it may get destroyed in the future , it is denied in - "achêdyo" shloka.

By informing in present tense destroyable property of Jîva itself is denied. Why it does not have this property? as jiva is similar in form to Lord who is eternal and all pervading.

Earlier by word "shâshvata" it is told that there is no natural destruction, by "sthanur" it is clarified there is no destruction by external influence also. Here "nitya" is an adjective for "sarvagathaha" which means God. Other wise it becomes redundant.

Even though similarity between jiva and God is told in many places, as different adjectives of God are described at one place, it is not redundancy. The all pervading nature of God is not present in reflected images i.e. Jîvas.

"Each jiva is a reflection of different forms of the lord" - Upanishad.

"âbhasa êva cha" = "jiva is reflection of God only" - Brahmasûtra

"mâmivâmsha jîva loke" - does not oppose this view. Because Jiva is a reflection of God, he is also known as "part of God". A specific view or form of the object is also called "part of". These two sentences here are expressing the same view. If "part of" and "reflection" mean different things then it is not possible to resolve the conflict.

A thread is a part of cloth, but is not a reflection. We don't see our reflection different from us. Even though God is stable, he is known to do actions as well. Such conflicting attributes can exist is God. He is all powerful. It is not correct to tell they are imaginary.

"O, all powerful, in you there are no conflicting things"

"Lord does not have physical body, this is not because of Yoga, but because of his own power."

"O, instrument of all actions, it is not surprising to see you creating this whole universe without any effort"

"Right living, wealth, desire, liberation - among them liberation is better. Wise see happiness in the two ends (i.e. right living and liberation) and sorrow with middle ones (wealth and desire). "

"Heavenly world obtained with desire and action deteriorate."

"Who will get Moksha without pleasing Lord vAsudEva?"

"What you can't get if infinite Lord is pleased?"

"If Lord is pleased there is no doubt one will attain the highest goal"

"If God gets pleased with a person who has taken shelter solely on God, above all material desires, without any conceit, that person will not get the feeling of "Me" and "mine" in this material body which is eaten by vultures. He will get the understanding of the greatness of the Lord and will over come ocean of transmigration."

"If He (God) is pleased what is not attainable?"

"Pious activity, wealth and desire are nothing in front of His (Gods) grace."

"O Lord, in this ocean of transmigration formed by material desire, Jiva is not going to get happiness. There fore we are taking shelter at your lotus feet which is responsible for the experience of happiness."

"Without your grace how can we get liberation?, One who knows this is the Learned"

"One who knows Me (God) as devoid of defects and best among men is the Jnanin" - thus told by Lord Krishna himself.

"It is true, it is true, even by crore oaths it is true, Even if you divide the greatness of Lord Vishnu by crore and divide one of these crore times, the greatness of Lakshmi, Brahma and Rudra are not even equal to it."

"Among all scriptures Mahâbhârata is superior"

"Who else can write Mahâbhârta other than Pundarikâksha himself"

"No one is equal to Lord Nârâyana, neither in the past, nor in the future.. By this sentence which is telling truth I can derive all meaning"

"When you were pleased four faced Brahma was born, when you were angry Rudra was born."

"No body is there who is equal or above you"

These are not ordinary praising statements. This is told when asked "Who is the most powerful and supreme God?". In Purânas, even though other Gods are praised as most powerful, it is when they perform extraordinary task, not in comparison with Nârâyana. In that way even Agni and Indra are praised as most superior in Vêdas.

"Oh! Agni, you are Indra, you are most pious. You are Vishnu who is eligible to be worshiped by all"

"Indra is most powerful"

- and many other such statements.

Even those scriptures which are pro Shiva, does not agree with the supremacy of Siva. In Skanda Purana which is pro Shiva it is told as follows:

"In the forest the difference that exist between Tiger and Lion,
difference between mountains Mernu and Vindya,
difference between Sun and Jupeter,
that difference is there between Rudra and Indra.
Difference between Lion and Elephant in the forest,
Sun and the Moon in the Sky,
Ganga and Yamuna Rivers,
That difference is there between Brahma and Rudra.
Difference between the water at the time of dissolution of the universe and a drop of water,
the Fire during dissolution and a grass stick,
such is the difference between Vishnu and Brahma.
As Vishnu has no limit in terms of space and time and other properties
there is infinite distance between Him and other demigods.
This example is only to show the greatness of Him."

"There is nobody who is equal or greater than Him.
By stating this truth I am entering Him only."

In the same context sage Markandeya told Shiva -

"One who is submerged in the ocean of transmigration, you are now going to get liberated."

In Padmapurana in the area where it is pro Shiva during the story of Markandeya, Liberation is rejected from Shiva and is told that Vishnu is the only person who can give liberation.

"Oh Son, I fulfill material desires. It is only Janârdhana who gives liberation."

Brahmapurana which is considered as balanced by both Shiva and Vishnavas also oppose the supremacy of Lord Shiva. As told in "yadi vidyAt" Vêdas need to be understood with the help of Purânas only. Otherwise it is natural to get doubt whether Indra is the Supreme God. It is also said that all names (like Indra and Rudra) represent Vishnu only. Thus stating the supremacy of Lord Vishnu is the basic purport of Vedic scriptures.

As Vedic scriptures are proof in itself, supremacy of the Vishnu is established. There is no reason to believe otherwise. There is no opposition for this in any scriptures. It is not right to argue this is 'not true' as supremacy is not found else where in the world. This is a specialty with the Lord. If some one does not agree that Vêdic scriptures are proof in itself, then it becomes necessary to produce evidence for this. Then it may also be necessary to produce evidence for the new evidence. It leads to infinite regress. It becomes over thinking and does not lead anywhere.

Even without the expectation of liberation as result, Supremacy of Lord Vishnu can be proved from scriptures.

"Vêdas convey Nârâyana only"

"All Vêdic statements state the property of the Lord."

"Purport of Vêdas lie in Lord Vâsudêva"

Thus all Vêdas are conveying Lord Vishnu only.There are no contradictions in Vêdas. Vêdas reveal knowledge based on the seeker. This is known from long time.

"dravyam Karma cha kAlashcha" = "Wealth, luck, time and other eternal elements are in existence by the grace of Lord. "

"Vedas praise Lord without any expectations"

For inactive Lord activity in the form of Knowledge is possible due to his independence and infinite power. It is not imagination.

From the non moving perspective -

"One who has no material happiness...",
"One who is above sorrow and happiness...",
"without knowledge...".

"penance is my heart...",
"knowledge is my body...',
"activity in the form of creation is my form..."

"I who am the embodiment of knowledge of science is born from super soul who is having infinite power." - lord Brahma.

"One who has infinite knowledge, infinite auspicious qualities, infinite attributes"

"His infinite power, knowledge and activity are of various forms and are natural."

Unmanifest, inconceivable and unchanging he is called. Therefore knowing him as such, you should not grieve.

As He has infinite power, He can assume form which is Unmanifest.

26.
atha cainam nitya-jatam
nityam va manyase mrtam
tathapi tvam maha-baho
nainam socitum arhasi

O mighty armed, even if you regard him as inevitably born, and inevitably dying, it is not right for you to grieve.

Even though soul is eternal it has birth and death with respect of being attached and getting detached from the body. If you are going to grieve for this type of death Krishna answers -

27.
jatasya hi dhruvo mrtyur
dhruvam janma mrtasya ca
tasmad apariharye 'rthe
na tvam socitum arhasi

Death is certain to one who is born and birth for one who dies, therefore, you should not grieve over what is unavoidable and inevitable.

Why one should not grieve? Such birth and death will any way come as told in - "jâtasya".

28.
avyaktadini bhutani
vyakta-madhyani bharata
avyakta-nidhanany eva
tatra ka paridevana

O Bharata, bodies of creatures have their origin in the unmanifest, manifest between birth and death; they indeed have their end in the unmanifest. What is there for lamentation in respect of such bodies ?

It is made even clearer in - "avyaktâdin".

29.
ascarya-vat pasyati kascid enam
ascarya-vad vadati tathaiva canyah.
ascarya-vac cainam anyah srnoti
srutvapy enam veda na caiva kascit

Some one sees him as a marvel, likewise some one speaks of him as a marvel, some one else hears him as a marvel, yet even after such hearing, no one knows him at all.

"One should not grieve for getting new body or for leaving old body as soul is eternal being the reflected image of the God" - having stated this fact second time, to give stress Krishna says it is surprising. It means it is very rear to find this knowledge in the world. As it is difficult to find a person who knows the nature of atman he is called a surprise. In the world that which is rear to find becomes a surprise.

30.
dehi nityam avadhyo 'yam
dehe sarvasya bharata
tasmat sarvani bhutani
na tvam socitum arhasi

This Jiva is ever invulnerable. O Bharata, in every body; therefore, you should not grieve for any creature.

31.
sva-dharmam api caveksya
na vikampitum arhasi
dharmyad dhi yuddhac chreyo 'nyat
ksatriyasya na vidyate

Even from the view point of your own duty, you should not vacillate; for there is nothing more beneficial for a Kshatriya than waging a righteous war.

32.
yadrcchaya copapannam
svarga-dvaram apavrtam
sukhinah ksatriyah partha
labhante yuddham idrsam

O Partha, it is only the blessed among the kshatriyas who come by a war like this, which has come unsought as an open door to heaven.

33.
atha cet tvam imam dharmyam
sangramam na karisyasi
tatah sva-dharmam kirtim ca
hitva papam avapsyasi

But, if you will not wage this righteous war, you will incur sin by abandoning your own duty and losing honor.

34.
akirtim capi bhutani
kathayisyanti te 'vyayam
sambhavitasya cakirtir
maranad atiricyate

Besides, men will recount your ever lasting ill fame and for one who is highly esteemed ill-fame exceeds death.

35.
bhayad ranad uparatam
mamsyante tvam maha-rathah
yesam ca tvam bahu-mato
bhutva yasyasi laghavam

Maharathas will think you have withdrawn from the battle out of fear and you will be slighted by the very person who had held you in high esteem.

36.
avacya-vadams ca bahun
vadisyanti tavahitah
nindantas tava samarthyam
tato duhkhataram nu kim

Your enemies decrying your prowess will utter unmentionable words. Can anything be sadder than that ?

37.
hato va prapsyasi svargam
jitva va bhoksyase mahim
tasmad uttistha kaunteya
yuddhaya krta-niscayah

If killed, you will attain heaven; if victorious, you will enjoy the earth; therefore, O son of Kunti, rise up determined to fight.

38.
sukha-duhkhe same krtva
labhalabhau jayajayau
tato yuddhaya yujyasva
naivam papam avapsyasi

Regarding pleasure and pain, gain and loss, victory and defeat with equanimity, gird up for battle, there by you will not incur sin.

39.
esa te 'bhihita sankhye
buddhir yoge tv imam srnu
buddhya yukto yaya partha
karma-bandham prahasyasi

This teaching so far imparted to you is the one relating to Sankhya ( Soul). Listen now to the exposition of Yoga, the means of obtaining that knowledge equipped with which , O Partha, you will cast away the bonds of all action good and evil.

Sânkhya - means transcendental knowledge.

"Right knowledge about Soul is sânkhya" - states Vyâsa Smruti.

Yoga is the means to attain that transcendental knowledge.

"For the benefit of human race our ancestors found the ways of attaining knowledge" - Bhâgavata

In this Bhâgavata sentence "Yoga" is used in the sense of "means to attain knowledge". As there is no mention of Sânkhya and Yoga in Vedic Scriptures, in different form than the one described above , Sânkhya shâstra and Yoga shâstra (of Pâtânjali) are different and is not the one described in Bhagavad Gîta. Also in môkshadharma canto of Mahâbhârata conflict between Snâkhya shâstra (Pâtânjali's) and Vêdas is stated and Pancharâtras are praised. When Pancharâtra is praised, it does not mean it is is against Vêdas. Opposition stated here is against Sânkhya shâstra. It is also stated here that "Chitrashikhandi shâstra" which is based on Pancharâtra is pro Vêdic.

In the future also whenever Sânkhya and Yoga are used in Gîta it needs to be interpreted as Knowledge and means of attaining it. It also holds good based on the context. Till now knowledge with respect to liberation of Soul is explained. In future means of attaining it will be described. "Buddhi" in this stanza is used in the context of "words which give knowledge". Thus meaning of "êshâ tê abhihitâ sânkhyê" is "I have spoken these words which give knowledge of Soul."

40.
nehabhikrama-naso 'sti
pratyavayo na vidyate
sv-alpam apy asya dharmasya
trayate mahato bhayat

In this path there is no loss of attempt once made nor sin engendered by lapses; even a little of this protects from the great fear.

41.
vyavasayatmika buddhir
ekeha kuru-nandana
bahu-sakha hy anantas ca
buddhayo 'vyavasayinam

O Joy of Kurus, the teaching which forms the true conclusion is but one, be it of the worldly, or Vedic topics. The teachings of those who are devoid of true knowledge are naturally conflicting, many directional and endless.

Krishna advised "Listen to Yoga, the means of attaining that knowledge". But there are different ways which are stated as means to attain knowledge, which are contradictory. How can I put faith in one method? This question is answered by - "vyavasâyâtmika" shloka. Conclusions derived with right intelligence and understanding is one only.

42, 43.
yam imam puspitam vacam
pravadanty avipascitah
veda-vada-ratah partha
nanyad astiti vadinah

kamatmanah svarga-para
janma-karma-phala-pradam
kriya-visesa-bahulam
bhogaisvarya-gatim prati

O Partha, the ignorant who rejoices in the superficial sense of the vedas and who are devoted to worldly pleasures and think that Svarga is the highest goal, say that there is nothing beyond these and proclaim these flowery words which promise birth, action and rewards and prescribe ceremonies which bring on joys and wealth.

44.
bhogaisvarya-prasaktanam
ta yapahrta-cetasam
vyavasayatmika buddhih
samadhau na vidhiyate

To people who are lured by such wealth and pleasure and whose minds are captivated by the flowery language in the Vedas, the knowledge of true conclusions will be unattainable for concentration of the mind on the Lord.

Those who rejoice in the superficial meaning of Vêdas are not real knowers of Vêdas. They say heaven is the only fruit of actions prescribed in Vêdas - this point is explained in - "yâmimâ" shloka.

"yâm pravadanti" of 42nd shloka goes with "taya" of 44th shloka.

Liberation is like fruit if heaven is like flower. Those who prescribe ceremonies based on Vêda and say there is nothing beyond are the ones who know only superficial meaning of Vêdas.

"Vêdas reveal hidden nature of God"

"Demigods in Vêdas love the hidden meaning"

"Vêdas prescribe ceremonies keeping Me (God) in mind. They are revealing Me only"

From these statements from scriptures it is clear that usually vedas reveal God in an hidden way.

"Bhogaishvarya prati" - means with desire to acquire and enjoy material pleasure and wealth. This is told with respect to those who state Vedas teach only material things and nothing else. They will not be able to understand the final conclusions of the Vedas. Hence their mind will not stabilize in God. Those who have the knowledge derived from the final conclusions of Vedas will be able to make their mind steady in God. Having a mind in this state is a means to attain Liberation. It is told in Bhâgavata -

"One who does not realize the fact that material happiness is not permanent just like dream, for him the most sacred Vêdas will not reveal the true meaning."

45.
trai-gunya-visaya veda
nistrai-gunyo bhavarjuna
nirdvandvo nitya-sattva-stho
niryoga-ksema atmavan

The vedas seem to treat of matters relating to the three qualities, O Arjuna, but rise above them. Being free from the pairs of opposites, let your mind be steady always in the eternal pure Lord; do not endeavor to acquire or safeguard what is forbidden; be ever devoted to Him.

Now Krishna starts describing Yoga (till the end of 6th chapter). Superficially Vêdas talk about matter relating to three properties (Satva, Rajas, Tamas). Do not think they talk only about Heaven and topics related to three properties. They also have hidden meaning describing the God.

"Vêdas reveal secret knowledge about God" -states the Vêdic Scripture.

Don't ever get into this doubt in the future, is the meaning. "vishaya" here means a line of thought. This does not deny the true conclusions of Vedas.

"Lord Vishnu is prescribed in Vêdas, Râmâyana, Purâna and Mahâbhârata at the beginning, middle and in the end. "

"All Vêdas reveal God only."

"All vêdas, works of those who knew Vêdas, Opinion, routine followed by pious people, one's interest - these are the basis for deciding right knowledge"

"That which is pro Vêda is right knowledge, that which is against Vêdas is wrong knowledge."

These Vêdic statements clearly states that all the Vêdas reveal only Vishnu who is all powerful. That which is pro Vêda is right and that which is against is wrong.

46.
yavan artha udapane
sarvatah samplutodake
tavan sarvesu vedesu
brahmanasya vijanatah

That purpose realized in a pond of water is more than served by the vast; similarly what is realized through all the vedas, is obtained by the learned man who has visioned God.

A Jnânin will not get the same results as that of a person doing activity with expectations. This is clarified in - "yâvânartha" shloka.

"All the purpose of a well is served by a lake, in the same way all the fruits obtained by the knowledge of Vêdas is also obtained by a Brahma Jnânin. Brahmin means one who has attained Brahman i.e., one who has transcendental knowledge. He goes to Brahman. The word "vijânatahâ" shows that transcendental knowledge is the result of attaining Brahman.

47.
karmany evadhikaras te
ma phalesu kadacana
ma karma-phala-hetur bhur
ma te sango 'stv akarmani

You have a right in respect of action alone never in respect of its fruits. Let not the fruit of action be your motive and let there be no attachment to inaction either.

Here desire is prohibited. Why ? Looking at sruti "Perform sacrifice which results in heaven" one may get the doubt, along with instruction to perform sacrifice it also tells one to expect fruits. This doubt is clarified in "karmnye"- shloka. Here "tE" (you) is applicable to every one in general. Even a Jnânin is advised to perform action without expectation of results.

"Even though Arjuna is in human form he is a jnânin as he is part of Indra. He is currently over taken by attachment. If Arjuna who is always situated in the mode of Satva (rightousness) is not a Jnânin, who else can be? As Indra has taught "Knowledge of Brahman" to sage Vishvâmitra we can consider Arjuna as Jnânin. In the list of Jnanins told by Brahma Arjunas name is also mentioned.

Here desire for fruits is only curtailed (not action), because we don't have independence in terms of the results of action. It is not possible to get the results of action without doing action. In the same way after doing action with expectation for results it is not possible to prevent the results. Thus performing action is the right thing. By performing action without expectation for results one will get knowledge. One has right to perform action. It is also true from the point of Vêdas. Jnânin performs action without expectation for results. In the same way you (Arjuna) also perform action (battle).

Purport of Vêdic statements stating results for action is given by Vêdavyâsa himself in Bhâgavata -

"To generate interest in pious activity Svarga is stated as result. In order to make children drink medicinal syrup one mixes them with sweet, in the same way in order to generate interest in pious activity svarga is stated as result."

The statements in Vêdas mean "do the sacrifice if you are interested in Heaven". It does not mean "perform the sacrifice with the expectation of Heaven." It is also stated in Vedas "sacrifice done without desire for fruits results in Knowledge". Same fact is stated in Bhagavad Gîta as well in other places also (18-6). There is also Vêdic statement - "Every Spring perform Jyoti (light) sacrifice." Thus don't perform action with desire for fruits. One who performs action with the purpose of getting results is "karma phalahetu". Don't become one like that.

If one argues, he is not going to perform action as he is not interested in results, Krishna clarifies in "mâtê" - shloka. It states "Do not show interest in not doing your duty." Because even though action performed without desire will not give any material fruits, one is sure to get devotion towards God, transcendental knowledge and God's grace. It is fine to have such desire. This is justified by Vedic statement - "We perform all activities as a worship to you (God)".Nowhere scriptures ask not to have such desire. It is common in the world not to mention specific exceptions while talking in general. [ Like birds fly does not mean all birds fly. In the same way don't have any desire does not mean don't have desire for devotion towards God.]

"Some pray only for my love and nothing else."
"One should study about Brahman with the ambition of obtaining the Brahman's knowledge."
"One should obtain transcendental knowledge by obtaining knowledge about this world."
"One should have the ambition of seeing God."

From these Ved~ic sayings one can conclude asking for God's devotion and knowledge is right. Even in the world it is commonly observed that master is more dearer and happy with slave who likes to serve him than with one who is selfish.

48.
yoga-sthah kuru karmani
sangam tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva
samatvam yoga ucyate

O Dhananjaya, renouncing attachment and being unmoved alike in success and failure, do your duties firmly entrenched in yoga. This state of equanimity is called Yoga.

What is told in the earlier shloka is clarified here - in "yogasya" shloka. "yogasyaha" means engaged in the means to attain knowledge. "sangam" - means desire for results. Leaving desire for results, reacting equally to success and failure - this is the yoga I am telling.

49.
durena hy avaram karma
buddhi-yogad dhananjaya
buddhau saranam anviccha
krpanah phala-hetavah

O Dhananjaya, action with a lower motive is far inferior to knowledge leading to salvation. Take therefore, refuge in knowledge. Pitiable are those who have such motive for their action.

One should thrive for obtaining knowledge is told in - "dûrêna" shloka. "budhiyogât" - means to obtain knowledge, dûrêna - is very far off, Take refuge in intelligence to obtain knowledge. One who performs action with expectation of results is "karma phalahêtavaha".

50.
buddhi-yukto jahatiha
ubhe sukrta-duskrte
tasmad yogaya yujyasva
yogah karmasu kausalam

Possessed of knowledge of God, he casts off here both good and evil. Therefor, exert yourself for yoga. Skill in the performance of duties done for the sake of the grace of the Lord without any desire for the fruits is Yoga.

In "budhiyukto" shloka fruits of having the right knowledge is described. From this knowledge he looses all the effects of good and bad deeds which results in person being bound to transmigration.

He will not loose results of "sâdhana" or results of good deeds done without expectation of results.

"Good deeds of a Jnânin will not diminish."

"Results of sacrifices and other good deeds performed without the transcendental knowledge gets destroyed."

"If a Jnanin wishes to see pitrus, just by his thought pitrus come in front of him".
"I am entering the court house of Lord Vishnu".
"I am going to get more knowledge than Brahmins."
"He enjoys with women and chariots."
"Whatever a liberated person wishes, he experiences them by grace of God. Eating whatever he wants, taking the forms that he wishes he travels"
"Liberated will become single formed".

"He leaves this body and goes there ..."
"After nearing the all blissful God ... "

From these statements it is very clear that properties of liberated is described after leaving the material body. Jnânin will not become one with Brahman after liberation. How can one not experience sorrow if he forgets his past and is without knowledge. By these statements oneness of Brahman and Jiva is denied in mokshadharma parva of Mahâbhârata. While instructing Dharmaraja, Bhishma also tells that even liberated desire happiness and are distinct. Even though Shukrâchârya is liberated he appears different from Brahman.

"jagadvyapâravarjam" = "There is similarity between Jiva and God except for the creation destruction and sustenance activities of the universe".

In this brahmasutra difference between Brahman and liberated soul is stated with respect to attributes.
This states constraints to the attributes of liberated soul. "After obtaining the knowledge they will come near Me" - even this Vedic statement tells difference between Jîva and God.

When the original object is destroyed even reflection gets destroyed. The objects which are same even after reflection does not appear different.

"I have always stayed as Brahman never having sorrow"

Oneness of Jîva and Brahman contradicts this experience of Brahman. It is not right to say in the form of Jîva I experience sorrow and not in the form of Brahman, as there is no difference between the two. Even in the world we don't see merging of object and its reflection. There is no evidence to state that reflected image is destroyed after liberation. Not having the remembrance of the past is in itself ignorance. This is a state of sorrow. As told in brahmasutra -

"yâvadâtmabhâvidvât" = "as long as âtman is there upâdi (reflection) is also there, thus upâdhi is for ever."

Thus even though there are other srutis that state oneness of Jiva and God they are said with qualities in mind. Sage Narada has seen liberated who are different from Brahman. By stating "He becomes one in form" - in every part of Veda we see the difference stated between Jiva and Brahman.

When there are conflicts between the statements in Vedas, the one that appears right to the intelligence holds good. I have explained earlier the Vedic statement - "madvasy hi panêajnâne" - "I have always stayed as Brahman never having sorrow.", which shows difference and is agreeable to our intelligence (We know we experience sorrow). In the examples below oneness with respect to its properties and nature is told not with respect to object itself.

"Pure water poured into pure water becomes one."
"River flows and becomes one with ocean".

If water poured in to water becomes one, how is that it is increasing in volume. Even at the places where river joins ocean we see increase in the volume of water. As ocean is very big it cannot be observed at all the places.

"Sage Vasishtha returned the Indra's water that he had put into his kamandala".

"Not even Brahma and Rudra get to your supreme position"

"Liberated person does not see anything"

- means Liberated person has the understanding that everything is under the control of the Lord. If liberated person cannot see and hear how is that person going to be happy. They are not imagination as explained earlier. If there is only one Lord after liberation how is it that scripture say - "the liberated will have form". Liberated soul having body is not against scriptures. The body of the liberated is different from that of the ordinary peoples body. From the power of the Lord these bodies are non-phisical and continue to be reflected images of the Lord.

"From the 16th section of the art liberated get body" - in Nârayana ashtâkshara kalpa.

The sentences which state the absence of properties to liberated speak of absence of material properties. E.g.. "without happiness', "without sorrow", etc. In the same way it is told liberated will not have physical body. The scriptures state the meaning of body as -that which gets destroyed. But body of the liberated does not get destroyed this way.

"Liberated are not born during the creation and are not destroyed during total destruction of the universe" -states scriptures.

As non-physical body is similar in form to our human body hence word "body" is used.

"Liberated are without material senses, they do not eat, they don't do anything and are full of fragrance".

"They are without material senses and stay in Vaikunta."

Thus here asharîra means not having physical body. It is not right to say that liberation with attributes in swêtadvîpa (white Island) is different from the the state of liberation without attributes. Scriptures deny existence of any other state of liberation other than the one stated above.

"There is no need to discuss too much. As long a yogi doe not reach SvEtadwipa ha will not get liberated."

"The way demons and demigods enter the human body and experience happiness, in the same way after liberation, liberated experience happiness."

"Liberated state is without sorrow",
"sorrow less state",
"After liberation there is no sorrow"

"Shesha and others after expiration of their term enter the Supreme Lord Vishnu. There is no doubt about it."

There fore results of bad deed are destroyed completely.

"O supreme Janârdhana I would like to get liberated" - thus prays even Brahma who is having no sorrow.

Therefore liberated state is not only without sorrow but is also full of bliss. Except for the happiness of Lord Vishnu which is not possible to be described by words or can be comprehended by mind, no other happiness is equal to liberation. From these Vedic statements it is shown that liberation is higher than even Brahma's position. Therefore exert yourself in Yoga. Yoga is means of attaining knowledge. It is skill in performing action.

51.
karma-jam buddhi-yukta hi
phalam tyaktva manisinah
janma-bandha-vinirmuktah
padam gacchanty anamayam

Those who renounce the fruits of karma surely become possesses of God and get liberated from the bondage of birth, reach the goal free from suffering.

Means to liberation is explained in - "karmajam" shloka. Renouncing the fruits of action - means doing the duty without desire and offering it to God. "bhudhiyuktaha" -means having transcendental knowledge, they get liberated.

52.
yada te moha-kalilam
buddhir vyatitarisyati
tada gantasi nirvedam
srotavyasya srutasya ca

When your mind gets over the barrier of delusion, then you attain to the full benefit of what has been already heard and what yet remains to be heard.

How far a person wishing to get liberated should perform duties without expectation for results is told in - "yadâ tê" shloka.

"Nirvêdam" - means fruits of action.
"tasmât brâhmanyanah pândityam nirvidya bâlêna tishtâsêt" = "A brahmin should get scholarly knowledge in child hood itself"
Even in above Vêdic statements "nirvêidya" word is used in the sense of getting knowledge. It does not mean getting detached from the world. In that sense "pânditya" should be "pândityat". Also a jnânin will never get detached from hearing the greatness of the Lord.

"Sages who have known the self, even though have no intention of results, pray to God with nine forms of devotion like listening , hearing etc."

Because Lord Sri Hari has such properties to attract devotees. Great sages like Shuka have performed such devotion. It is not right to say that results of these action is not happiness. Doing such devotion to God itself is the greatest happiness for them.

"The amount of pleasure derived by worshiping your lotus foot and listening to the stories of you and your devotees is greater than the pleasure derived by just liberation. When this is so is it necessary to specifically state that pleasure derived in Svarga is not even comparable?"

"A Jnanin will not care for the liberation"
"Some Jnanins do not like to be liberated."
"Some even if I give do not take liberation."

Such statements which praise those who don't want to get liberated will be left without meaning. Because even those who are not desiring for liberation will have same liberation as the end result. Those who wish to get liberated also get same liberation. Here are the statements which tell the hierarchy -

"The way Jnanins have variation in there devotion towards Supreme Lord, in the same way there is variation also after the destruction of this body with gender."

"There is hierarchy among the Yogis, who are full of bliss who have got liberated after the destruction of the body with gender."

"Even in mukti nobody will stand above you for any reason. But you with my devotion and knowledge is always above all."

Therefore statements which tell equality are with respect to "completeness of not having sorrow". This is told in Nârâyana astâkshara kalpa-

"'Not having sorrow', 'complete happiness', 'destruction of the body with gender' - they are same for all liberated. Even though bliss is common to all, it varies depending on ones transcendental knowledge and devotion towards the Lord."

Thus "detachment towards hearing" is not what is told in this stanza. As "nirvêda" can be used with meaning of getting result. There is no need to alter the meaning to mean "detachment towards hearing words opposed to God". Thus actual meaning is - "You will attain the full benefit of what has been already heard and what yet remains to be heard". [Note that this meaning is relevant also in the context.]

53.
sruti-vipratipanna te
yada sthasyati niscala
samadhav acala buddhis
tada yogam avapsyasi

When your mind first in conflict with the vedas shall stand unshaken and remain unperturbed and steady in deep meditation, then you will attain yoga.

Same is further clarified in - "srutipratipanne" shloka. "srutibhihi" - means Vêdas, "vipratipanna" -knowledge which was opposed. Mind in the beginning opposed to Vêdas gets stabilized in knowledge of Vêdas. After that it does not vacillated by other knowledge or theories, having complete bliss by direct perception of the God, shaken even by beatings of Drums and kettle drums. Then you will attain Yoga.

54.
arjuna uvaca:
sthita-prajnasya ka bhasa
samadhi-sthasya kesava
sthita-dhih kim prabhaseta
kim asita vrajeta kim

Arjuna said:

O Keshava, What is the description of him who has this firmly founded wisdom and who is in deep meditation ? How will that person of steadfast perception speak, and what are the characteristics of his movements ?

Person whose mind does not vacillate from the transcendental knowledge that person is "sthitaprâjna". "bhâsha" means property. As Arjuna is asking for sthitaprajna's properties other than - to be stead fast in mind. For this reason he is using the the word "samadhistastya'.

'Ka' -means four faced Brahma. "isha" - means Rudra. "Va" - means one who appoints them. Thus he is known as Kêshava. In Harivamsha during Krishna's visit to himalayas, Rudra tells the same meaning to word - Kêshava.

"Hiranya gharbha is known as 'Ka'. Shankara is known as "Isha". As you are performing creation and destruction of the universe through then you are called Keshava." - another Vedic statement.

"kimâsît" means with what intention will he be in that state?

It does not mean Arjuna does not know the properties of "sthitaprajna".

"In olden days sages and kings, in spite of having the knowledge, with the intention of glorifying their teacher, with the purpose that world should know about these secret things, used to ask questions. If such hidden topics are not presented in Puranas in the form of question and answers, it will not reach the common people."

The Lord said:

O Partha, when one gives up all the desires of the mind and by the grace of the God, is content in him, then he is called God centered sage.

Like mad person even "sthitaprajna" will not have much intentions behind his actions. This is told in - "yâ nishâ" shloka. Before that his characteristics are described in - "prajahâti" shloka. If sthitaprâjna is always full of bliss, why will he indulge in any action ? - is the purpose of Arjuna's question. For a Jnanin due to the results of his past deeds, if the knowledge of Brahman is diminished, then he indulges in action with purpose. This is clarified in "ya nisha" shloka.

"One gives up all desires" - means one gives up all material desires. Even great liberated sages like Shuka has desire to see the Lord.

"Even the Jnanins who are liberated desire to have devotion towards your lotus feet". -states Vedic scriptures.

When Indra and others show more interest in desire opposed to devotion, their transcendental knowledge gets masked. It is told -

"People in the ruling class like Kings and demigods, due to results of their strong deeds, their transcendental knowledge will have variations." -state Vedic Scriptures.

Thus is we see desire opposed to transcendental knowledge in people other than the eligible class (demigods), we can conclude they are not Jnanins.

This shloka does not describe the person in samâdhi (in the sense of sitting and meditating). It is told

"yaha sarvatra na bhisnêhah" = "Jnanin will not have interest in material desire."

One who is in samadhi does not experience good or bad. Because he will not have the knowledge of the material world outside. Therefore it contradicts with the statement

"Even if he experiences the material world he will not have interest in it."

There is no rule that a state of having no material desire can be found only in samâdhi.

"Those Jnanins who are far from the results of bad deeds, even though have mind which is not stable, by the grace of the Lord will not get material desires." -thus state Vedic statements.

Interest for the material object is present in mind. When in that mind itself the knowledge is stabilized which is against material desires - then it is natural not to have material desire. This is told by the word - "manogatam". It is stated in 2-59 that there is conflict between knowledge and material desire - "rasopyasya param drustvâ nivartatê".

It is not right to argue that "it is not possible to give up all material desires as we have not seen such a person in the world." It is common in the world that each person will have different qualities than the other.

In the shloka "âtmanâ" - means from the God, "âtmani" - means in God. It is required to interpret it as one who stays in God. "A person who is concentrated on the God, by His grace will get satisfaction" is the meaning.

"Leaving all material desire, having concentrated on the God, by grace of the God one will get satisfaction. There is no other means."

56.
duhkhesv anudvigna-manah
sukhesu vigata-sprhah
vita-raga-bhaya-krodhah
sthita-dhir munir ucyate

He whose mind remains unperturbed in sorrow and he who is devoid of pleasures and is free from passion, fear and anger, is called a Sage of steadfast wisdom.

In next three shlokas the characteristics of a Jnânin is elaborated. They are also the ways to be adopted by one who is in search of Moksha. It is said - "The qualities which are natural for a Jnanin are the one to be practiced by a person seeking to become Jnanin".

The wrong knowledge that - "an object is good for me when it is not" is "rAga". "rAga, rasa and ???" - means 'wrong perception that it is good" as given in dictionary.

57.
yah sarvatranabhisnehas
tat tat prapya subhasubham
nabhinandati na dvesti
tasya prajna pratisthita

He who has no attachment anywhere and who neither welcomes nor abhors when he meets with good or evil, has steadfast wisdom.

A Jnânin does not have any interest in material objects. Therefore when he meets with good or evil, he will neither hate not like them.

58.
yada samharate cayam
kurmo 'nganiva sarvasah
indriyanindriyarthebhyas
tasya prajna pratisthita

When he withdraws his senses from their objects, as a tortoise, does its limbs, on all sides effortlessly, his wisdom is firmly established.
 
 

59.
visaya vinivartante
niraharasya dehinah
rasa-varjam raso 'py asya
param drstva nivartate

The objects of senses, but not the relish for them turn away from the person who fasts, and even this relish disappears on the realization of the Supreme Brahman.

The knowledge leading to the characteristics of a Jnânin described above will not come easily is told in next three shlokas.

By keeping fast strength of the senses to experience material desire decreases, not the desire for material objects. Another meaning is - By keeping fast desire for other material objects other than food decreases. Desire for relishing food does not decrease. This goes only by grace of the Lord. It is said -

"Jnanins who are fasting over come all the senses except tongue. Tongue will neither loose strength nor desire to have food" -stated in Bhâgavata.

'rasa' - also means desire.

60.
yatato hy api kaunteya
purusasya vipascitah
indriyani pramathini
haranti prasabham manah

A person without transcendental knowledge i.e., who has only material knowledge, his mind is carried away by senses. "purushasya" - means person who is having attachment towards body. (It can be male or female). What is problem with mind being carried away by senses? "pramathini" - they have characteristics of bringing misery to a person.
 

61.
tani sarvani samyamya
yukta asita mat-parah
vase hi yasyendriyani
tasya prajna pratisthita

Having restrained them all, he should sit in contemplation meditating that I am his Supreme Lord. Of him, who has verily senses under his control, wisdom is steadfast.

Is sense control impossible to achieve ? This is answered in "tâni" shloka. By trying hard it is possible to over come senses. Therefore one should try in that direction. "Yuktaha" - means one who has put mind in Me (God), One who has the knowledge that I am the supreme Lord of all he is "matparaha". In the second half results of controlling senses is described.

62, 63.
dhyayato visayan pumsah
sangas tesupajayate
sangat sanjayate kamah
kamat krodho 'bhijayate

krodhad bhavati sammohah
sammohat smrti-vibhramah
smrti-bhramsad buddhi-naso
buddhi-nasat pranasyati

Whoever muses on the objects of senses, develop attachment to them; from attachment springs up desire; and from desire arises anger; from anger results delusion or error of judgment; from delusion, loss of memory such as scriptural commandments and injunctions; from shattered memory there will be loss of good sense and understanding and he perishes from the loss of good sense and understanding.

Cause and effect of passion and other defects are explained in these two slokas. "sammohah" means desire to do things which should not be done. Same meaning is told for "moha" in Upagîta -

"Result of bad deeds and the interest which is cause for these bad deeds is called - moha".

Even in other places same thing is told - "sammohodharmakânitâ". Desire to do bad deeds is "sammoha". "smrutivibhrama" - is the stage where one looses the knowledge that he should not do wrong thing. "budhinasha" - is the stage where person looses the knowledge that there is such a thing as wrong. "vinashyati" - means he obtains Hell (naraka). Same is told in other places also -

"Person interested in doing unrighteous things forgets the conclusions derived from scriptures. Then having no knowledge of wrong, will do things which should not be done. As a result he will go to Hell."

???where?

64.
raga-dvesa-vimuktais tu
visayan indriyais caran
atma-vasyair vidheyatma
prasadam adhigacchati

On the other hand, he who with the senses free from likes and dislikes and kept under perfect control and whose mind is disciplined attains purity of mind and peace or tranquillity.

In the next two slokas results obtained by controlling the senses is told. Even though he is experiencing the contact of sense objects with senses. (???). "vidheyatma" - means one who has controlled senses. "prasadam" - obtains purity of mind.

65.
prasade sarva-duhkhanam
hanir asyopajayate
prasanna-cetaso hy asu
buddhih paryavatisthate

In that tranquillity all his miseries become extinct and the knowledge of him who is of serene mind becomes firmly established.

How can all miseries go away just by purity of mind? By direct perception of Brahman his mind becomes firmly established. "Prasada" - means mind not going after sense objects even without effort.

66.
nasti buddhir ayuktasya
na cayuktasya bhavana
na cabhavayatah santir
asantasya kutah sukham

One who is not able to restrain his mind from being distracted, is not able to concentrate and one who is not able to contemplate on God with concentration is incapable of divine meditation that leads to direct perception of God. He who has no such perfectly practiced perfection cannot get liberated; and without liberation where is happiness or bliss ?

Next two shlokas describe the problem we face if we don't have purity of mind. Without purity of mind it is not possible to concentrate. Without concentration it is not possible to obtain transcendental knowledge. "na cha yuktasy" also tells the same thing. "shânti" - means moksha or liberation. "shânti, moksha and nirvâna or synonyms as given in dictionary.

67.
indriyanam hi caratam
yan mano 'nuvidhiyate
tad asya harati prajnam
vayur navam ivambhasi

When the mind goes after the senses that rove among objects, his understanding and the conclusions arrived at by a study of vedas are lost, as a ship carried away by wind on the waters.

Why a person with distracted mind cannot meditate? This is answered in "indriyanam" shloka.

Is it not that God makes mind to go after senses? This is told in "budhi jnanam" shloka (10-4). "prAjnAm" - means transcendent knowledge. Distracted mind prevents the birth of transcendental knowledge. Present transcendental knowledge diminishes.

68.
tasmad yasya maha-baho
nigrhitani sarvasah
indriyanindriyarthebhyas
tasya prajna pratisthita

Therefore, O mighty armed, he whose senses are completely restrained from the sense objects, has his knowledge firmly established.

As it is possible to meditate only after having sense control, person with senses under control can only be a Jnânin. This is stressed finally in the - "tasyad" shloka.

69.
ya nisa sarva-bhutanam
tasyam jagarti samyami
yasyam jagrati bhutani
sa nisa pasyato muneh

That which is night for all beings therein the man of self-restraint is wide awake. Where other beings keep awake, it is night for the sage contemplating on God.

All the characteristics of a Jnanin are summarized in "yâ nishâ" shloka. Transcendental knowledge of the Lord is like night for Ajnânis. Because a person who is sleeping does not know anything about the outside world. In the same way ajnani's don't know anything about the knowledge of the Lord. But those who have controlled their senses will be awake in this direction. Ajnânin will be interested in material topics and objects. A Jnanin will be sleeping here. i.e., he is not affected by any such material distractions. Even though having no interest or intentions a Jnanin will be engaged in action just like a mad person. It is told -

"A person who has direct perception of the Lord knows that body which is clothed by skin is not his own and is under the control of Lord Sri Hari. That body will be under the control of the Lord" - Bhâgavata.

One who meditates is known as "muni". "pashyata" - means obtains transcendental knowledge. Meditation is described as a way to obtain transcendental knowledge.

70.
apuryamanam acala-pratistham
samudram apah pravisanti yadvat
tadvat kama yam pravisanti sarve
sa santim apnoti na kama-kami

Just as water flows into the ocean which, though being filled on all sides, yet remain steady, all objects of desire enter him who is steady and it is he who attains salvation; not he who goes hunting after pleasure.

Way Jnanin experiences the material objects is described in "apûrya mâna" shloka. One who even experiencing material objects remains stable, he does not get exited when he gets them, does not try for one when he does not get it, nor he becomes depressed - he attains liberation. Ocean is given as an example for such a person. Ocean does not increase too much in size because of water from rivers, it does not decrease too much if rivers don't join. It does not try for rivers to join as well.

71.
vihaya kaman yah sarvan
pumams carati nihsprhah
nirmamo nirahankarah
sa santim adhigacchati

He who gives up all desires and experiences all the sense objects without any attachment is the one who finally attains salvation.

Same concept is clarified in "vishaya" shloka. Person who experiences all sense objects without interest for them in mind, one who is devoid of ego, that I am doing, and one who is devoid of attachment that it is mine, is the real human being (Others are animals). He alone gets liberated.

72.
esa brahmi sthitih partha
nainam prapya vimuhyati
sthitvasyam anta-kale 'pi
brahma-nirvanam rcchati

O Partha, this is the state of Brahman realization and having attained it one is not deluded. If he should manage to continue thus even at the moment of death, he reaches the Supreme Being.

The topic on characteristics of a Jnânin is concluded with - "êshâ" shloka. "brahmin sthiti" means having the characteristics of a Jnânin with transcendental knowledge of Brahman. If a jnânin is in this state while leaving the body he attains Brahman. Otherwise he takes rebirth. In "yam yam vApi" (8-7) same thing is stressed again. If results of bad deeds are remaining then even Jnânin may have to take rebirth. In brahmasutra it is told

"bhogEnatu itare" = "One has to experience the results of bad and good deeds".

Enough results of action may be left which needs to be experienced in many life when one becomes Jnânin.

"He takes birth seven times as Brahmin" - from vedic scriptures.

Even from scriptures it can be seen that a Jnanin will have many births. I

"A Jnanin by name Ûrdhva took the position of Rudra then Shesha and then by the grace of the Lord got Liberated."

Jnanin will get liberated without doubt irrespective of the number of births.

"Liberation for Jnanin will be delayed a long as he gets over the results of his action."
"Irrespective of whether his children do sacrifice or not Jnanins will get liberated"

"the way cotton is burnt by fire the transcendental knowledge burns the results of action performed with expectations".
"The way lotus leaves are not wet by water a Jnanin is not affected by the results of his action. "
"Transcendental knowledge like fire destroys results of all action."

"Those who follow akshapAda, kanAdara, sAnkhya yOga and pAshupata methods and oppose vEdas are of little knowledge"

Thus pAshupata theory is opposed in scriptures. Wherever these scriptures are praised it is praised with respect to Shiva's devotees who are in right path. All that is told here is not true. They don't stand as evidence at places where they oppose other Vedic statements. In this respect it is stated -

"I am going to drive people towards wrong knowledge. O Rudra create theories which are very attractive to mind. In these theories put forth arguments which are never found in real world. Propose supremacy that is mine as yours. Hide me and elevate yourself."

"An Agnanin will never be able to remember God while leaving body" -states Gâruda purana.

"Only those who have prayed Lord Hari for many births with complete devotion will be able to remember God during their Last moment." - states Brahmavivarta purana.

"nirvânam" - means without body. kâya, bâna, sharîra are synonyms. In "êtad bânamavashtabhya" -"I taking shelter in this body" "bâna" is used as body. The way liberated is called "anindriya" the God is known as "nirvana" as he does not have material body.

How is it that in all the purânas Gods forms are described if he does not have body? It cannot be said that Brahman is different from Vishnu and he is having no forms.

"Vishnu is known as Brahman, Paramâtma and Bhagavân - states Bhâgavata.

"Parabrahma who is Bahagavan ..."
"Janardhana who is parabrahma ..."
"Vishnu who is Parabrahman ..."
"I am above kshara tatva (souls) and also akshara (the insentient), hence I am known as Purushottama"
"He is above the objects sensible through senses"
"There was no one who is equal to nArayana, no one was there is the past, no one will be in future."
"There is no one who is equal to you. How can there be someone above you?"

"He is having form of bliss"
"His body is of the color of golden Lamp"
"There is space inside heart, one should meditate on Brahman who is there"

If Brahman has no form, statements should be "Brahman in bliss", but it is specifically told that Brahman is having body in the form of bliss. How can a person without form have golden body. How can a person without form stay in the space within heart. There are people who meditate on the Lord who is present within heart.

"sahsrashIrshA purushaha" = "person with thousand heads."
"rukmavarnam kartAram" = "golden colored, ruler of the universe"
"Aditya varnam tamasaha purastAt" = "shining like Sun, who is beyond imagination."
"sarvataha pAnipadam tat" = "one who has hands and kegs every where."
"vishvatashchakshuhu" = "who is the eyes of the universe"

From these statements we can know that Brahman has form.

One who is complete in terms of knowledge, wealth, bliss, power is known as bhagavan. It is proved through Vedic scriptures that knowledge, power, creation are natural to God.

"One who knows everything."
"He is one who has complete happiness"
"The happiness given by him is experienced by all other living beings"
"He is one without beginning, middle or end."
"He has the glow of thousand lakh moons"
"I was born from Him who has infinite power, knowledge and bliss" - Lord Brahma.
"In the forms of 'turya' Lord will be observing everything"
"Due to his complete knowledge he knows about himself and others also."
"Who else will be called Bhagavan other than Lord Mukunda"
"One who is complete in respect of happiness and Knowledge is called 'bhaga'. You are capable of doing things which even others cannot imagine."

"Brahman is of the form of knowledge and bliss"
"Complete bliss is Brahman"
"truth, knowledge and bliss is Brahman"
"Actions of Lord are with knowledge"
"O Lord who is complete is all respect please enter me."

"Neither he lived in the womb of Devaki, nor was he born from Vasudeva, Dasharata or Jamadajni. Even though he is full of bliss just as a play he made the world to believe that he was born."

"Lord Rama who is the creator of the universe one who is ever indestructible, who is complete with bliss, even though is of the form knowledge, showing ignorance to people, when to Sugriva in search of loved Sita who wa kidnapped by Ravana"

"Lord Rama who is having lotus feet worshiped by four faced Brahman traveled in the world like humans, displaying dejection shown by those are attached to Women."

"Even though Sri Rama who is all powerful, is also Parashurama, in order to keep the words given to demon Atula by demigod Rudra, pretended as though prashurama was defeated. Lord Parashurama being pleased by Bhishm's devotion did not kill him, did not make him to marry Amba. Who is there who is more kind than Him?"

- states Skanda purAna.

One should not identify the properties of sorrow to Lord here. This was performed to show the ways of living in this world.

"In scriptures at some places difference between different forms of the God are depicted which appear different for Ajnânins. It is natural for a ajnAnin to think that forms like Rama and Krishna are different from that of Vishwarûpa."

'Your forms like Rama and Krishna are always complete. There is no difference between them. Even then you attract our mind in one or the other form." - instructs nAradiya purana.

Therefore one will attain Lord Nârâyana, who is Parabrahman, who is full of auspicious qualities, who is always without defects, who is same in all his forms after obtaining the transcendental knowledge.