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Geeta Chapter 9 - The Way Of Kingly Knowledge and Kingly Way

The Lord said:

  1. To you, who does not, I shall declare the most profound knowledge, united with realization, knowing which you shall be free from the evil of worldly existence.

  2. This knowledge is a highest science, profound, supremely holy, most excellent, directly perceptible, attended with virtue and very easy to practice and imperishable.

  3. Arjuna, people having no faith in this Dharma, failing to reach Me, return to the path of the world of death.

  4. The whole of this universe is pervaded by Me in my un-manifest form, and all beings exist in Me. Therefore, really speaking, I am not present in them.

  5. Nor those beings exist in Me; but behold the wonderful power of My divine yoga; though the sustainer and creator of being, I in reality do not dwell in those beings.

  6. As the mighty wind, moving always everywhere, rests ever in the space, like that do all beings rest in Me.

  7. During the final dissolution (end of cosmic evolution) all beings enter My nature (the prime cause), and at the beginning of creation, I send them forth again.

  8. Animating My nature I project, again and again (according to their respective karmas) all this multitude of beings subject to the influence of their own nature.

  9. Arjuna, those actions, however, do not bind Me, I am unattached to such actions and stand apart as it were.

  10. Due to my influence, Nature produces all this, the moving and the unmoving; the world wheels round and round, O son of Kunti, because of this.

  11. Fools, not knowing my supreme nature, consider Me a ordinary mortal man, who have put on the human form.

  12. Those deluded persons with vain hopes, futile actions and fruitless knowledge have taken form of demons and devils.

  13. On the other hand, Arjuna, great souls who have embraced the divine nature, knowing Me as the prime source of all lives the imperishable and eternal, worship Me constantly with single mind devotion.

  14. Glorifying Me always and striving with firm resolve, bowing down to Me in devotion, always steadfast, they worship Me.

  15. Others, who follow the path of knowledge worship Me the all-formed, identifying me in one distinct form.

  16. I am the Vedic ritual, I am the sacrifice, I am the offering to the departed; I am the medicine; I am the sacred formula, I am the clarified butter, I am the sacred fire, and I am the oblation.

  17. I am the sustainer and ruler of this universe, its father, mother and grandfather, the one worth knowing, the purifier, the sacred syllable OM, and the three Vedas-Rik, Yajus and Sama.

  18. I am the supreme goal, supporter, lord, witness, abode, refuge, well wisher seeking no return, origin and end, resting-place, store-house (to which all beings return at the time of universal destruction) and imperishable seed.

  19. I radiate heat as the sun, and hold back as well as send forth showers, Arjuna. I am immortality as well as death; I am being and non-being both.

  20. Those who perform action with some interested motive as laid down in these three Vedas and drink the sap of the soma plant, and have thus been purged of sin, worshipping Me through sacrifices seek access to heaven;They attain Indra’s paradise as a result of their virtuous deeds, they enjoy the celestial pleasures of gods in heaven.

  21. Having enjoyed the extensive heaven-world, they return to this world of mortals after the stock of their merits is exhausted. Thus devoted to the ritual with interested motive recommended by the three Vedas and seeking worldly enjoyments, they repeatedly come and go.

  22. However, those who constantly meditate on Me, and worship Me unattached, to such devotees, I bring full protection by preserving what they have and bring them up where they need help.

 

  1. Arjuna, even those devotees who, endowed with faith, worship other gods (with some interested motive) worship Me alone, though with a mistaken approach.

 

  1. For I am the enjoyer and also the lord of all sacrifices; but they do not know Me in reality, hence they return to the mortal world.

 

  1. The worshipers of gods go to the gods; those who worship forefathers reach the forefathers; those who adore the spirits reach the spirits and those who worship Me come to Me alone.

 

  1. Whosoever offers to Me with love, a leaf, a flower, a fruit or even water; I appear in person before that devotee of pure mind, and delightfully accept the article offered by him.

 

  1. Arjuna whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you bestow as a gift, whatever you do by way of penance, do that as offer to Me.

 

  1. With your mind thus established in the yoga of renunciation you will be freed from the bonds of karma in the shape of good and evil consequences; and freed from them, you will attain Me.

 

  1. I am same to all beings; there is none hateful or dear to Me. They, however, who devoutly worship Me abide in Me; and I too stand revealed in them.

 

  1. If even a very wicked person worships Me with devotion to none else, he should be regarded as good, for he has rightly resolved.

 

  1. Speedily he becomes virtuous and secures lasting peace, know it for certain that My devotee never falls.

 

  1. After taking refuge in Me, they also, who might be of inferior birth women, vaisyas, as well, as Sudras attain to the Supreme Goal.

 

  1. What need to mention holy Brahmans and royal sages devoted to Me. Having obtained this joyless and transient human life, constantly worship Me.

 

  1. Fix your mind on Me, be devoted to Me, worship Me and make obeisance to Me; thus linking yourself with Me and entirely depending on Me, you shall come to Me.

 

The end of chapter nine, designated as The Way of Kingly knowledge and the Kingly Secret.

 

 

 

Geeta Chapter 8 - The Way to the Imperishable Brahman

Shree Bhagvan said:

  1. I will now tell you how with mind focused on Me, taking refuge in Me, and practicing Yoga will you know Me without doubt.

  2. I shall tell you in full, of knowledge, in full, knowing which, nothing else here remains to be known.

  3. Hardly one among thousands of men strives to realize Me; of those striving yogis, again, some rare one knows Me in reality.

  4. My nature on material plane is divided in eight parts, namely; earth, water, fire, air, ether, mind, intellect, and ego.

  5. This indeed is My lower (material) nature. Other than this is My higher (spiritual) nature in the form of consciousness, by which the whole universe is sustained, (the life –principle), O Arjuna.

  6. Arjuna, all beings have evolved from these two types of nature. I am the source of the entire creation, and into Me again it disappears.

  7. There is nothing else beyond Me, Arjuna. Like clusters of jewels on a thread, this entire universe is threaded on Me.

  8. Arjuna, I am the liquid in water and the light in the moon and the sun; I am the sacred syllable OM in all the Vedas, the sound in space, and the virility in men.

  9. I am the sweet fragrance in earth, and the brilliance in fire; I am the life in all beings, and the austerity in ascetics.

  10. Arjuna, I am the eternal seed of all beings. I am the intellect of the intelligent, and the glory of the glorious.

  11. Arjuna, I am the might, free from passion and desire; I am the desire in all beings unopposed to virtue.

  12. And whatever states pertaining to Sattva, Rajas, and Tamas know them to be evolved from Me alone; yet I am not in them, but they are in Me.

  13. The whole of this creation is deluded by these objects evolved from the three traits of nature, sattva, Rajas and Tamas; that is why the world fails to recognize Me as separate from these and imperishable.

  14. This most wonderful illusion of Mine, consisting of three traits, is extremely difficult to break through; however, those, who constantly devote themselves to Me alone are able to cross it.

  15. Those whose wisdom has been carried away by illusion, and who have embraced the demoniac nature, such foolish and vile men of evil deeds do not adore Me.

  16. Four types of devotees of noble deeds worship Me, the seeker of worldly pleasures, the distressed, the seeker for knowledge, and the man of wisdom.

  17. Of these the best is the man of wisdom, ever established in identity with Me and possessed of exclusive devotion. I am extremely dear to the wise man and he is extremely dear to Me.

  18. Indeed all they are noble, but the man of wisdom is My very self; such is My view. For with his mind steadfast, he is firmly established in Me alone, as the highest goal.

  19. In the very last of all births the enlightened soul takes refuge in Me, realizing that all this is Self. Such a great soul is very rare.

  20. Those whose wisdom had been carried away by various desires, being prompted by their own nature, worship other deities adopting rites relating to each.

  21. Whatever form a devotee chooses to worship with reverence, I dispense the faith of that particular devotee in that very form.

  22. Endowed with such faith he worships that particular-deity and obtains through him without doubt his desired enjoyments as ordained by Myself.

  23. But the fruit to these men of little understanding is limited. The worshippers of the gods go to the gods; My devotees eventually come to me.

  24. Not knowing My transcendental and immutable supreme nature, the ignorant regard Me, the supreme spirit, as beyond the reach of mind and senses, having taken a finite form.

  25. Veiled by illusion due to traits, I am not manifest to all. Hence these ignorant persons fail to recognize Me, the unborn and imperishable supreme.

  26. I know, O Arjuna, the beings of the whole past, the present, and the future, but none knows Me.

  27. O Arjuna, through delusion in shape of pairs of opposites (such as pleasure and pain etc) arising from desire and aversion, all living creatures in this world are deluded.

  28. Those men of virtuous deeds, whose sin has come to an end –they, freed from the delusion of the pairs of opposites- worship Me with firm resolve.

  29. Those who strive for freedom from old age and death, taking refuge in Me –they know Brahman, the whole of sprituality, and karma in its entirety.

  30. Those who know Me with the Adhibhuta, the Adhidaiva,and the Adhiyajna know Me even at the time of death, steadfast in mind.

 

The end of seventh chapter, designated as, The Way of Knowledge with Realization.

 

 

 

Geeta Chapter 7 - The Way Of Knowledge with Realization

Shree Bhagvan said:

  1. I will now tell you how with mind focused on Me, taking refuge in Me, and practicing Yoga will you know Me without doubt.

  2. I shall tell you in full, of knowledge, in full, knowing which, nothing else here remains to be known.

  3. Hardly one among thousands of men strives to realize Me; of those striving yogis, again, some rare one knows Me in reality.

  4. My nature on material plane is divided in eight parts, namely; earth, water, fire, air, ether, mind, intellect, and ego.

  5. This indeed is My lower (material) nature. Other than this is My higher (spiritual) nature in the form of consciousness, by which the whole universe is sustained, (the life –principle), O Arjuna.

  6. Arjuna, all beings have evolved from these two types of nature. I am the source of the entire creation, and into Me again it disappears.

  7. There is nothing else beyond Me, Arjuna. Like clusters of jewels on a thread, this entire universe is threaded on Me.

  8. Arjuna, I am the liquid in water and the light in the moon and the sun; I am the sacred syllable OM in all the Vedas, the sound in space, and the virility in men.

  9. I am the sweet fragrance in earth, and the brilliance in fire; I am the life in all beings, and the austerity in ascetics.

  10. Arjuna, I am the eternal seed of all beings. I am the intellect of the intelligent, and the glory of the glorious.

  11. Arjuna, I am the might, free from passion and desire; I am the desire in all beings unopposed to virtue.

  12. And whatever states pertaining to Sattva, Rajas, and Tamas know them to be evolved from Me alone; yet I am not in them, but they are in Me.

  13. The whole of this creation is deluded by these objects evolved from the three traits of nature, sattva, Rajas and Tamas; that is why the world fails to recognize Me as separate from these and imperishable.

  14. This most wonderful illusion of Mine, consisting of three traits, is extremely difficult to break through; however, those, who constantly devote themselves to Me alone are able to cross it.

  15. Those whose wisdom has been carried away by illusion, and who have embraced the demoniac nature, such foolish and vile men of evil deeds do not adore Me.

  16. Four types of devotees of noble deeds worship Me, the seeker of worldly pleasures, the distressed, the seeker for knowledge, and the man of wisdom.

  17. Of these the best is the man of wisdom, ever established in identity with Me and possessed of exclusive devotion. I am extremely dear to the wise man and he is extremely dear to Me.

  18. Indeed all they are noble, but the man of wisdom is My very self; such is My view. For with his mind steadfast, he is firmly established in Me alone, as the highest goal.

  19. In the very last of all births the enlightened soul takes refuge in Me, realizing that all this is Self. Such a great soul is very rare.

  20. Those whose wisdom had been carried away by various desires, being prompted by their own nature, worship other deities adopting rites relating to each.

  21. Whatever form a devotee chooses to worship with reverence, I dispense the faith of that particular devotee in that very form.

  22. Endowed with such faith he worships that particular-deity and obtains through him without doubt his desired enjoyments as ordained by Myself.

  23. But the fruit to these men of little understanding is limited. The worshippers of the gods go to the gods; My devotees eventually come to me.

  24. Not knowing My transcendental and immutable supreme nature, the ignorant regard Me, the supreme spirit, as beyond the reach of mind and senses, having taken a finite form.

  25. Veiled by illusion due to traits, I am not manifest to all. Hence these ignorant persons fail to recognize Me, the unborn and imperishable supreme.

  26. I know, O Arjuna, the beings of the whole past, the present, and the future, but none knows Me.

  27. O Arjuna, through delusion in shape of pairs of opposites (such as pleasure and pain etc) arising from desire and aversion, all living creatures in this world are deluded.

  28. Those men of virtuous deeds, whose sin has come to an end –they, freed from the delusion of the pairs of opposites- worship Me with firm resolve.

  29. Those who strive for freedom from old age and death, taking refuge in Me –they know Brahman, the whole of sprituality, and karma in its entirety.

  30. Those who know Me with the Adhibhuta, the Adhidaiva,and the Adhiyajna know Me even at the time of death, steadfast in mind.

 

The end of seventh chapter, designated as, The Way of Knowledge with Realization.

 

 

 

Geeta Chapter 6 - The Way of Meditation

The Lord said:

  1. He who does his duty without expecting the fruit of action is both sankhya and karma yogi. He is not a sanyasi who has merely renounced yajnya. And he who has simply given up action is not a yogi.

  2. Arjuna, you must know that what they call Sanyasa is no other than yoga; for none, without giving up thoughts of the world can become a sanyasi.

  3. For the man of meditation wishing to attain purification of heart leading to yoga, work is said to be the way .For him when he has attained such inaction absence of all thoughts is said to be the way.

  4. Surely, when there is no attachment, either to sense-objects, or to actions, having renounced all thoughts, then is one said to have attained yoga.

  5. A man should uplift himself by his own self; so let him not weaken this self. For this Self is the friend of oneself, and this Self is the enemy of oneself.

  6. The active part of our nature is the friend of the Self, for him who has conquered himself by this Self. But to the unconquered self, this Self is like foe.

  7. The supreme spirit is rooted in the knowledge of the self-controlled man whose mind is perfectly calm in the midst of pairs of opposites, such as cold and heat, joy and sorrow, and honour and dishonour.

  8. One whose heart is filled with satisfaction by wisdom and realization, who is unmoved under all circumstances, whose senses are conquered, and to whom a lump of earth, stone and gold are the same is known as steadfast or a Yogi.

  9. He who looks upon well-wishers and neutrals as well as mediators, friends and foes, relatives and hateful, the virtuous and the sinful with equal regard, stands supreme.

  10. A Yogi should constantly practice meditation remaining in seclusion all by himself, with the mind and body subdued, and free from hope and possession.

  11. Having established in a clean spot, his seat firm, neither too high nor too low, made of a cloth, a skin, and kusa-grass below.

  12. Occupying that seat, concentrating the mind and controlling the functions of the mind and senses, he should practice yoga for self-purification.

  13. Let him firmly hold his body, head, and neck erect and still, gazing at the tip of his nose, and not looking around.

  14. Firm in the vow of complete purity and fearless, keeping himself perfectly calm and with the steadfast mind fixed on Me, the vigilant yogi should sit absorbed in Me.

  15. Thus constantly applying mind to Me, the yogi of disciplined mind attains the everlasting peace, consisting of supreme bliss, which abides in Me.

  16. Yoga is not for him who eats too much or too little or, for him who sleeps too much or too little.

  17. To him who is moderate in eating and recreation, in his effort for work, and in sleep and wakefulness, yoga becomes the destroyer of misery.

  18. When the completely controlled mind rests serenely in the self-alone, free from longing after all desires, then is one called steadfast.

  19. The subdued mind of a Yogi is like a sheltered lamp, which does not flicker in the wind.

  20. The state in which, through the practice of yoga, the mind becomes still; and in that state, realizing God through subtle reason the soul rejoices only in God.

  21. In this state the soul experiences the eternal and infinite joy, which can be reached only through the subtle and purified intellect, and wherein established the said yogi does not move from truth on any account.

  22. And having obtained that in which he does not reckon any other gain as greater than that, and established in which he is not shaken even by the severest of sorrows.

  23. That state is called yoga, which is free from the contact of sorrow; this yoga should be resolutely practiced with perseverance.

  24. Completely renouncing all desires arising from thoughts of the world, and fully restraining the whole lot of the senses from all sides by the mind, he should through gradual practice attain tranquility.

  25. Fixing the mind on God through reason controlled by steadfastness, he should not think of anything else.

  26. Drawing back the restless and unsteady mind from all those objects after which it runs, he should repeatedly fix it on self.

  27. During the course of time, supreme bliss comes to yogi of perfectly tranquil mind, with passions calmed, and who is one with Brahman, the embodiment of truth, knowledge and bliss.

  28. The yogi, thus uniting his self constantly with the Supreme, easily enjoys the eternal Bliss of oneness with Brahman.

  29. The yogi sees evenness of identity with the all-pervading, infinite consciousness, and beholds the Self present in all beings and all beings in the Self.

  30. He who sees Me in all things and sees all things in Me, he never becomes separated from Me, nor do I become separated from him.

  31. The yogi who is established in union with Me, and worships Me as residing in all beings abides in Me, no matter how he lives.

  32. He who looks upon pleasure or pain to anyone, by the same standard as he applies to himself, that yogi, O Arjuna, is regarded as the highest.

Arjuna said:

  1. Krishna, owing to restlessness of mind I do not perceive the possibility attaining success in this Yoga of equanimity, which you have just spoken of.

  2. For, the mind is very unsteady, turbulent, tenacious and powerful; therefore, I consider it as difficult to control as the wind.

Sri Bhagavan said:

  1. The mind is restless no doubt, and difficult to control, Arjuna, but it can be brought under control by repeated practice and by the exercise of restraint.

  2. Yoga is hard to be attained by one of uncontrolled self; such is my conviction; but the self-controlled, striving by right means can attain it.

Arjuna said:

  1. Though possessed of Sraddha but unable to control himself, with the mind wandering away from yoga, and failing to gain perfection in yoga, what end does one meet?

  2. Strayed from the path leading to God-Realization and without anything to stand upon, is he not lost like the torn cloud, deprived of both God-Realization and heavenly enjoyment?

  3. Krishna I request you to dispel this doubt of mine completely, for none other than you can clear this doubt.

The Lord said:

  1. Arjuna, there is no fall for him either here or hereafter. For none who strives for the good ever meets with evil destiny.

  2. Such person obtains higher worlds, and having lived there for countless years he takes birth in a pure and noble family.

  3. Or else he is born in the family of yogis; but such birth in this world is very rare to obtain.

  4. There he regains the intelligence acquired in previous birth, and he strives more than before, for perfection.

  5. Due to the sheer force of his past action he feels drawn towards God. Even the one who has desire for Yoga rises better than the performer of Vedic actions.

  6. Yogi, making continuous efforts, purified of taint, gradually gaining perfection through many births reaches the highest goal.

  7. Yogi is superior to ascetics; he is superior those who obtain wisdom through shastras. He is also superior to those who perform action according to Vedas. Therefore you be a Yogi.

  8. Of all Yogis, he who devotedly worships Me with his mind focused on Me is considered by Me the best Yogi.

 

End of sixth chapter designated as, Way of Meditation.

 

 

 

Geeta Chapter 5 - The Way of Renunciation

Arjuna said:

1. Krisna, you recommend renunciation of action, and again, performance of action also; tell me decisively which is better of the two.

Sri Bhagavan said:

2. The yoga of knowledge and the yoga of Action both lead to supreme

Bliss. Of the two, however, the yoga of action is superior to the yoga of knowledge.

  1. The karmayogi who neither likes nor dislikes should be ever considered a sanyasi. For, Arjuna, he who is free from the pairs of opposites is easily freed from bondage.

  2. Ignorant, not the wise, speak of knowledge and performance of action, as distinct. He, who truly lives in one, gains the fruits of both.

  3. The Karmayogi attains the supreme state that is reached by the sankhyayogi also. Therefore, he alone who sees knowledge and performance of action as one really understands.

  4. Renunciation of action, O Arjuna is hard to attain to without performance of action; the man of meditation, purified by devotion to action, quickly reaches god-realized state.

  5. The karmayogi who has fully conquered his mind and mastered his senses, whose heart is pure, and who has identified himself with self of all beings remains untainted even though performing action.

8-9. The snnkhya yogi however, who knows reality of things, must believe, even though seeing, hearing, touching, smelling, eating or drinking, walking, sleeping, breathing, speaking, opening or closing eyes, that he does nothing, holding that it is senses that are moving among the objects.

  1. He, who acts offering all actions to God, and shaking off attachment, remains untouched by sin as the lotus leaf by water.

  2. The devotees in the path of work perform action only with their senses, mind, intellect and body, withdrawing the feeling of mine in respect of them and shaking off attachment, simply for the sake of self-purification.

  3. Offering the fruit of action to God, the Karmayogi attains everlasting peace in the shape of God-Realization, whereas, he who works with a selfish motive, being attached to the fruit of actions through desire, gets tied down.

  4. The self –controlled Sankhyayogi, doing nothing himself and getting nothing done by others, rests happily in God, the embodiment of truth, knowledge and Bliss, mentally banishing all actions to the city of nine gates (body).

  5. Neither agency, nor actions does the Lord create for the world, nor the union with the fruit of action. It is nature that does it all.

  6. The omnipresent God does not receive the virtue or sin of anyone. Knowledge is enveloped with ignorance; hence beings get deluded.

  7. But whose ignorance is destroyed by the knowledge of Self, in them wisdom shines like the sun and reveals the supreme (Brahman).

  8. Those whose mind and intellect are wholly merged in Him, who remain constantly established in identity with Him, and have finally become one with Him, their sins being wiped out by wisdom, reach the state from where there is no return.

  9. The knower of the Self looks with an equal eye on a Brahmana endowed with learning and humility, a cow, an elephant, a dog, means he sees same brahmn in all creatures.

  10. Existence has been conquered by them, even in this world, whose mind rests in evenness, since Brahman is even and is without imperfection: therefore they indeed rest in Brahman.

  11. He who, with reason firm and free from doubt, rejoices not on obtaining what is pleasant and does not feel disturbed on meeting with the unpleasant, that knower of Self lives eternally in identity with Brahma.

  12. With the heart unattached to external objects, he realizes the joy that is in the Self. With the heart completely identified with Brahman, he attains everlasting happiness.

  13. Since pleasures are contact-born they are the source of suffering. They have a beginning and end, therefore, O son of kunti, a wise man does not indulge in them.

  14. He alone who is able to stand - in this very life before casting off this body - the urges of lust and anger is a yogi; and he alone is a happy man.

  15. He whose happiness is within, whose relaxation is within, and whose light is within and who has identified himself with Brahman, gains absolute freedom.

  16. With imperfections exhausted, doubts dispelled, senses controlled, engaged in the good of all beings, that man obtains absolute freedom.

  17. To those wise men that are free from lust and anger, who have subdued their mind and have realized God, absolute freedom is there for such yogis, both here and hereafter.

  18. Shutting out external objects; steadying the eyes between the eyebrows; restricting the even currents of inhale and exhale inside the nostrils;

  19. The senses, mind, and intellect controlled; with liberation as the supreme goal; freed from desire, fear, and anger: such a man of meditation is verily free forever.

 

End of fifth chapter, designated, The Way of Renunciation.

 

 

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