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Then Sanjaya said to king
Dhritarashtra, "O King, kindly listen to the import of yoga, which Lord
Krishna will impart to Arjuna. The Lord had arranged a feast of enlightenment,
which I happened to attend as an uninvited guest. what luck! It is as if a
thirsty man drank what he thought to be water and found, after tasting it,
that it was nectar. By a happy chance, we have indirectly received the
benefit of this doctrine of Brahman, to which Dritarashtra said, "I
never asked you to tell me all this." When he said this, Sanjaya guessed
that the king's mind was fully occupied with the fate of his sons(1-5). He
smiled and said to himself, "This old man is accursed with infatuation,
but the discourse has been excellent so far. But how can he appreciate it?
How can one blind from the birth see the sawn?" He was afraid that his
frank talk would attract his wrath. He hailed the conversation between the
Lord and Arjuna and was transported with joy in his heart. Now, with a mind
serene and full of joy, he will recount to the King respectfully what the
Lord said. This is an endearing occasion in the Sixth Chapter of Gita like
sweet nectar found in churning the sea of milk (6-10). This chapter is the
essence of the meaning of the Gita, the farther shore of the sea of
discriminating knowledge, and the open men of yogic treasures. It is the
resting-place of Adimaya, before whom even the Vedas remain mute. This Gita
is like a creeper, which provides shoots in the form of doctrines. This sixth chapter will be told in
a literary style, to which you should listen with rapt attention. I shall
choose such beautiful diction of the local language (Marathi) that it will
easily win, by its sweetness, a wager with nectar. Its melodious words will
outshine musical notes and in their presence even fragrance will lose its
sweetness, (11-15). The ears will put out tongues to savoir their taste and
the senses will quarrel as to who should first enjoy them. though the words
are naturally the object of ears, the tongue will stake its claim to taste
their flavor and even the nose would like to enjoy their fragrance. What is
more marvelous than this? The eye, comforted by its poetic style, will aver
that it is a mine of beautiful forms. When the Lord utters a complete
sentence, the mind moves out to embrace it with open arms. So the senses will
enjoy this chapter according to their natures, but it will gratify them
equally like the sun, which singly awakens the world (16-20). Know that the
word possesses such extraordinary pervasive power that one who comprehends
its meaning finds in it qualities of a philosopher's stone. I have served the
juice of liberation in the dish of poetry and offered a feast for those who have
renounced desire. It will be of avail only to those who, using the light of
the self, will partake of it without the knowledge of the senses. The
listeners will have to make do without the ears and enjoy this discourse only
with the aid of the mind. Removing the outer rind of words, they should go
straight to the core of Brahman to enjoy its bliss (21-25). If you develop
this lightness of touch, it will become fruitful; otherwise it will be the
case of a mute talking to the deaf. But it is not necessary to tell
you who are qualified to hear it, as you are free from desire and have
forsaken this world and the heaven for the sake of wisdom. Others, however,
will not be able to appreciate the sweetness of this talk. Even as the crow
does not know the moon, ordinary men will not understand this text. But as
the same moon provides food to the chakora birds, so this text is a refuge to
the wise and out of bounds to the ignorant. There is therefore, nothing more
to be said about this subject (26-30). But I said it casually for which I
crave your indulgence, O wise men. Now I shall proceed to relate the
conversation of the Lord with Arjuna. It is difficult to comprehend its
meaning and to express it in words, but I hope to perceive it in the light of
Shri Nivritti's compassion. if one achieves the power of super sensuous
knowledge, one is ableto perceive even that which is beyond the reach of
sight; for if the philosopher's stone comes to hand through good fortune, one
can turn iron into gold which even the alchemist cannot achieve. So if one
receives the compassion of his Guru, what can he not achieve? Jnanadeva says,
"I have received this compassion in abundant measure (31-35). By vitue
of that I shall give form to the formless and tender for the enjoyment of these
ness that which is beyond their grasp. The blessed Lord in whom dwell the six
great attributes, namely success; grace, munificence, wisdom, dispassion and
prosperity, and who is the friend of all who are not attached to the world,
said to Arjuna, "Give your attention to what I say". The blessed Lord said: 1.
whoever performs his duty, without desire for its fruit, is a true
renounce and Yogi, and not one who does not kindle the sacred fire and
perform their other duties. Know that renunciation and Yoga are non-different.
If you reflect upon them, you will find them one and the same. If you discard
the apparent difference based on two different names, you will see that yoga
is renunciation and not different from the standpoint of true knowledge
(36-40). Just as the same person is known by two different names or the same
place can be reached by two different paths, or the same water is filled in
different pots, know the Yoga and renunciation differ in the same way.
Arjuna, all is agreed that he alone is Yogi. Who performs actions but is not
attached to their fruits. Just as the earth produces plants without any
self-sense and does not expect the reward of fruits given by them, so by dint
of his wisdom and according to his caste (41-45), he performs properly actions
which come his way without egoistic feeling and without hankering after their
fruit. O Partha, believe me, he is a renounce as well as a great Yogi.
Otherwise, whoever thinks of renouncing his lawful duties as leading to
bondage and embarks upon other actions, becomes distracted in vain like a
person who, out of obduracy, washes one stain only to soil himself again.
Though the householder's lot has fallen upon him, he gives it up and takes on
the burden of a enunciate (46-50). Therefore, when a person does not cross
the boundary of action by performing sacrificial rites, the joy of yoga
greets him of its own accord. 2.
That which they call renunciation, know that to be yoga, O son of
Pandu, For no one who has not renounced volition can ever become a yogi In this world many other scriptures have unfurled
the banner of identity between renunciation and the Yoga. It is known from
experience that the essence of Yoga is attained only when volition stops
after it is renounced. 3.
For a sage who wishes to ascend yoga, action is said to be the means.
But for one who has ascended Yoga, self-control is said to be the means. He who wishes to climb the summit of Yoga should
not spurn the easy steps of the way of action. After reaching the foot-hill
through the practice of rules of restraint of senses and the mind
(yama-niyama), he should take the foot-path of Yogic postures and climb the
cliff of breath control (51-55). Then he reaches the precipice of
self-control, where even the intellect slips and the Hathayogis too give up
their wager of climbing it. But through the force of practice, he should fix
his fingernails of dispassion on the edge of the precipice of self-control,
where even the intellect slips and the Hathayogis too give up their wager of
climbing it. But through the force of proactive, he should fix his
fingernails of dispassion on the edge of the precipice of self-control. Thus,
from the plateau of breath control, he takes the path of fixed attention
(dharana) and climbs until he reaches the summit of meditation. When his
spiritual practice reaches the goal of the union with Brahman, the ascent
stops and his craving for action also ceases. Then the Yogi remains steady in
the plane of Saamadhi in which there is no further journey and no
recollection of past practice (56-60). Now I shall describe to you the
characteristics of the Yogi, who has ascended yoga by these means and
attained perfection. 4.
When one is not attached to actions, or to the objects of senses, and
has renounced all volition, then he is said to have ascended Yoga. When the Yogi remains in the linear chamber of
wisdom, the sense objects do not enter the4 region of the senses. His mind
does not become agitated by pleasure and pain and conscious of the
sense-objects even if they are present before him. Even when his organs of
actions become active and undertake actions, his mind does not hanker after
their fruit. Even if he remains awake in his body, he is as if dead to the
world; know then without doubt that he has ascended Yoga (61-65). Then Arjuna
said. "Lord, I am surprised to hear all this. Please tell me who gives
him this capacity." 5.
He should raise himself up through the self (mind) and never debase
himself; for verily mind alone is his friend, and mind alone is his enemy. Lord Krishna said with a smile, "I am
surprised at your talk. In this non-dual state, who can give what and to
whom? When the embodied self sleeps on the bed of delusion in ignorance, he
experiences the bad dream of life and death. When he suddenly wakes up, this
dream vanishes and he apprehends the reality as nothings else but his own
self. Therefore, O Arjuna, one brings about his own doom by identifying
oneself falsely with his body (66-70). 6.
The mind is a friend to him who has controlled it by himself, but for
one who has not mastered his mind, (This) very mind becomes hostile like a
foe. When a person renounces his ego through reflection,
he becomes the existent Brahman and attains the supreme good. But he who
regards the decked body as the Self becomes his own enemy like the silkworm.
This is just like a luckless person, who feeling like one blind shuts his
eyes, when prosperity is at the corner, or like a person who, out of
delusion, looks upon himself to be lost and remains under this mistaken
fantasy all the time. Otherwise the embodied self is Brahman itself, but he
does not realize this truth. Do you think that one can really die of wounds
inflicted in a dream? (71-75).It is like the parrot that sits on a pipe hung
from a tree, and when it starts moving fast, he does not fly away but grips
it out of fear. It then aimlessly turns its neck round, draws in its legs
close to the heart and remains holding the pipe firmly in its beak. It falls
into the trap under the mistaken notion that it is bound and its legs,
although free, get entangled more and more in the pipe. Even if it were cut
in the middle, it would not let go the pipe. When it is caught like this
needlessly, can one say that somebody has bound it to the pipe? Likewise, he
who increases his desires becomes his own enemy. Therefore, O friends, he
alone is enlightened who does not falsely regard himself as bound (76-80). 7.
Of him who has subdued his mind and is tranquil, his higher (embodied)
self becomes poised in heat and cold, pleasure and pain, as also in honour
and dishonour. 8.
He who is satisfied with wisdom and knowledge, who has steadily
subdued his senses, who regards a clod, a stone and a gold bar the same, that
yogi is said to be absorbed in yoga. To him who has subdued his mind and stilled his
desires, the Supreme Self is not distant as to others. As with the separation
of baser metal gold becomes pure, so in the absence of desire the embodied
self becomes one with Brahman. When the pot is destroyed, the space therein
does not have to go to another place to merge with the akasha, so when the
ego is destroyed root and branch, the embodied self remains in his pristine
all-pervasive form. Then the sensations of cold and heat or thoughts of
pleasure and pain or words of praise and blame do not affect him (81-85).
Wherever the sun moves, all the paths become lighted; so he regards all
things which he sees as non-different from him. When the clouds send showers,
they do not prick the sea; likewise the good and evil deeds do not affect the
yogi. When he reflects on wordly knowledge, he realizes its inadequacy, and
when he seeks wisdom, he apprehends that he himself is that. Then he begins to ponder over whether he is
all-pervasive or limited; but all such speculation stops when dualistic
thought ceases, When a person; conquering his senses even while in the body,
has measured up to the level of the supreme self (86-90) and does not
entertain such distinctions as small and great, in short, when he has subdued
his senses, he becomes endowed with yoga. He treats equally the Meru Mountain
of pure gold and clod of earth and is so indifferent to the world that he
regards a precious jewel of greater worth than the earth as nothing does
better than a stone. 9.
He excels who has equal consideration for well wishers, friends, foes
and the neutral, for mediators, for hateful men and relations, and for good
men and sinners too. Then how will he believe in the strange distinction
between an ally and an enemy, an indifferent person and a friend? When he
realizes that he is one with the world, then who is whose brother and who is
whose enemy (91-95)? How can he view anything as petty or grand? How cans the
touch of the philosopher's stone produce different qualities of gold? Just as
it will produce only pure gold, his intellect will find unity in animate and
inanimate things. Even as different ornaments are fashioned out of
gold, all worldly things having different shapes have emerged from Brahman.
When this full knowledge is attained by him, he is not deceived by the
diversity of creation. Just as a close look shows that cloth is made of yarn,
he perceives nothing but Brahman in this world (96-100). He attains
equanimity when he reaches this conviction on the basis of experience, which
is true knowledge. He is a prince among holy men whose sight gives
satisfaction and whose company grants Brahmahood even to the deluded. His
words enliven religion, his mere glance produces miraculous powers, and
heavenly pleasures etc. are mere toys, which he can gift away. A person who
remembers him by chance receives this capability from him. In short, to
praise and honour him confers great benefit. 10.
The yogi should meditate constantly remaining alone in solitude,
controlling his mind and body, and having no desires and possessions. When the sun of non-duaalism rises in him never to
set again, he remains whole in his pristine nature (101-105). He is non-dual
who discrimiinates in this way, and is without worldly possessions. O Partha.
Thus Lord Krishna described with greater consideration than to himself the
special characteristics of an enlightened person. The Lord said : He is the
reacher of the enlightened - nay the light in their eyes, the Lord whose will
has created this world. The fine iterary garment of the Vedas spun in the
mart of the sacred syllable Om could not sufficiently cover his glory. His
physical lustre sustains the activities of the sun and the moon; how then can
the world function without this support? (106-110). When even the heavens
seem insignificant when his name is uttered, how can you grasp his attributes
one and all? Enough of this praise! I do not know howto descirbe his
characteristics, but felt like telling them to you. (Shri Jnanadeva says) :
the Lord thought that if he were to disclose the knowledge of self which destroys
the notion of duality, he would miss the affection of his dear Arjuna. He,
therefore, spoke screening that knowledge from Arjunaa, and kept his mind
seperate in order to enjoy their mutual friendship. He said to himself, let
not those who have almost reached the state of union with God and pining for
liberation cast an evileye on his affection (111-115). If he were to lose his
ego-sense and become myself, then what shall I do alone without his company?
Then who will be there, by seeing whom I can cool my eyes, whom i can talk to
freely and hug closely? If I were to attain oneness with Arjuna, whome can I
tell my intimate thoughts which I cannot hold in my mind. With an aching
heart, therefore, the Lord of the world described to Arjuna the enlightened man
and avoided the communion of their minds. This may seem somewhat odd, but you must remember
that Arjuna was the very embodiment of the happiness of Lord Krishna
(116-120). When a woman thought to be barren gives birth to a child late in
her life, she becomes the very embodiment of affection and dances around it.
Similar was the state of Lord Krishna. I would not have mentioned this, but
for the fact that I saw his excessive affection for Arjuna. How wonderful!
How marvellous! The instruction was as memorable as the occasion. Lord
Krishna danced round Arjuna like a marionette. What can one say of a fondness
which is bashful, of a hobby which is tiresome and a crazy which is not
infatuating? What I mean to convey in this is that Arjuna is the abode of Lord's
friendship, the very mirror of his mind filled with happiness (121-125). So
blessed was Arjuna, pure and holy, the perfect soil for the seed of devotion,
that he became the fit recipient of the Lord's grace. Partha was the
presiding deity of friendship, which is anterior to the ninth form of
devotion, namely self-surrender to God. Instead of praising the Master, I
have praised in his presence the qualities of his pal Arjuna, so dear to
Krishna. You see, does not the faithful wife who serves her husband with
devotion and is also respected by him, receive more praise than him?
Thererfore, I thought it better to praise Arjuna specially because he became
the sole beneficiary of good fortune in the three worlds (126-130). Beacause
ofhis fondness for Arjuna, the formless God assumed form and though
self-suffcient the longed for the company of Arjuna. Then the hearers said: "How lucky we are! What
superb diiction! Its elegance exceeds even the melody of seven notes of
music". Is it not amazing that this diction in the local language should
leave on the mind an impress of the seven sentiments (rasas)? The knowledge
embodied in it shines like the moonlight and the import of the verses pleases
like the night-blooming lotuses. It made even the saintly hearers full of desire
so that they became enrapt with inner bliss and began to reel (131-135).
Percelving their state of mind, Jnandeva, thedisciple of Nivritti, said,
"Please listen. The sun in the form of Lord Krishna shed light on the
Pandvas. Devaki bore him in her womb, Yashoda reared him with great effort,
but ultimately he went to the aid of the Pandavas. Arjuna was so fortunate
that he did not have even to serve him for long.Then the hearers said,
"Enough of this digression. Continue the story." Then Jnandeva
continued: Arjuna, thereafter, accosted Lord Krishna thus: "O Lord, I do
not possess these charachtristics, but I could attain that capabiliity
through your instruction (136-140). If you dhoe mr yhid kidness, I shall even
attain union with Brahman. No matter what you tell me, I shall gladly
practise it. Even though I have not fully comprehended your talk, I immensely
value it and shall be thrilled to attain that greatness. Lord, will you
extend me this favour and make me fit for it?" The Lord smiled and said,
"Yes, I will do that for you." Until one attains bliss, one
experiences sorrow now and then, but after its attainment, what else would he
want? Moreover, a servant of God can easily become one with Brahman. See how
fortune has brought abundant harvest to Arjuna (141-145). He, whom Indra and other gods could not attain
evern after thousand births, has become amenable to Arjuna that he wil not
deny him anything. When Arjuna said that he would like to become one with
Brahman, the Lord heard it all. He thought to himself. "Since Arjuna is
loging to become Brahman, dispassion has entered his understanding. Just as a
treenot fully grown bends with a profusion of blooms in speing, so Arjuna is
sure to blossom into the state of oneness with Brahman. Lord Krishna was convinved
that Arjuna had become so full of dispassion that he would attain before long
union with Brahman (146-150). He said to himself, "Whatever he does now
he will reap its fruit. If I instruct him in the practice of Yoga, it will
not go waste." With this tought, Lord Krishna said on that occasion:
Arjuna, listen very carefully to this royal path. In this path, the tree of
activity is laden with thousand fruits of inactivity. Lord Shiva is still a
pilgrim treading this path. Soome yogis, taking the bypath, they came to this
straight path of knowledge and made great strides therein (151-155). The great sages also traversed this path and became
adepts (siddhas) and becoming enlightened they attained eminence. Those who
tread this path, forget hunger and thirst, and do not know when the day ends
and the night comes and vice versa. Wherever they step, they find an open
mine of salvation, and even if they go off the path, they gain happiness in
heaven. By taking the path of activity, they reach the path of inaction and
continue their steady progress on this path. When they reach the goal, they
come to realize that they are the goal. But why should I tell you all this?
You will come to know it by and by (156-160). Then Partha said, "O Lord,
when will you explain this yoga to me and rescue me from this sea of anxiety
in which I am plunged." The Lord replied : Why are you talking so
impatiently? I was on the point of explaning it to you when you asked me. 11.
He should set pu in a clean place a firm seat for himself, neither too
high nor too low, made of cloth, deer skin and kusha grass, one below the
other. I shall tell you this yoga in detail, but it
becomes fruitful with practice. Firstly, you must choose a proper spot for
practice. That spot should be so pleasant that no one should think of leaving
it and that its very sight should redouble dispassion. It must have been
occupied by saints before, so that it should make you happy, enthused and
firm in your vow (161-165). The place should be so pleasant that one should be
able to practise yoga with ease and gain spiritual experience there. Even, if
a sceptic, O Partha, passes by that place, he should feel like doing penance
at that spot. The place should be such the even if a person arrived there by
chance, he should forget the purpose for which he had undertaken the journey.
It should be able to detain a person who wishes to leave, to make a wanderer
remain there and promote dispassion. Even if a voluptuous prince were to see
that spot, he should feel instantly that he should renounce his kingdom and
stay there in seclusion (166-170). That spot should be so pleasant and pure that its
sanctity should be apparent to anyone. It must be further borne in mind that
it should have been inhabited by spiritual aspirants and not frequented by
common people. It should have dense fruit-bearing trees, having roots as
sweet as nectar. It should also have pure water here and there even outside
tha rainy season, especially of natural springs, easy of access. There should
be a mild sun and a cool breeze, (171-175) not much of noise and no movement
of animals. though there may be a few parrots and bees. It may have a few
ducks, some swans and two or three crows and it does not matter if a cuckoo
visits the place somtime or the other. If a few peacocks come there not
always but occasionally, we will not raise any objection to it. O Arjuna, the aspirant should find a spot of this
description and locate therein a secret cave of Shiva Temple. He should
choose whichever he finds congential, and remain seated there in a secluded
place (176-180). After seeing whether he can keep his mind steady there, he
should seldct a suitable seat there. Then he should place one below the other
a clean cloth, a deer skin and a mat of kusha gras. The kusha grasses must be
soft and similar and they should be so joined that they keep together. If the
seat is too high, the body will feel shaky and if it is too low, it will be
affected by the defects of the ground (such as dampness, insects etc.). It
should therefore, be placed at a reasonable height and the seat should be as
described above (181-185). 12.
Seated there in that seat, making his mind one-pointed, and
controlling the functions of his mind and senses, he should practise
meditation for the purification of the mind. Then he should concentrate his mind after
remembering the Guru. When he remembers the Guru with reverence, his mind
becomes full of sattba quality and his egoism loses its strength. He will
then be oblibious to the sense-objects, his senses wil lose their vigour, and
the mind will settle down in the heart. He should remain on that spot until
the mind becomes united with the heart, and when he becomes conscious of it,
he should take theseat. Then when he holds his body erect and controls his
breath, he gains superb experience (186-190). When he becomes seated and his
activity ceases, he easily achieves concentration and becomes proficient in
yoga. I shall now describe to you an excellent Mudra.
first he should sit folding the legs on the corresponding thighs placing the
left leg obliquely over the other leg. Then pressing firmly the right heel
against the sphincter of the anus, and keeping it on the ground, he should
press it against the pubic bone so that the right heel perches on the left
heel. Of the space of four fingers between the anus and the male organ he
should leave the space of one and half fingers above and below (191-195) and
press by the upper part of the heel the middle space one finger wide. Then
balancing the body, as if lifting the lower part of the spinal column, he
should keep the two ankles straight. Now the whole body, O Partha, remains
steady on the two heels, Arjuna, this is the characteristic of the mudra
known as mulabandha, also known as vajrasana, the diamand posture. When he achieves
this mudra, the inbreath, with its downward passage blocked, begins to move
backwards (196-200). 13.
Holding the body, head and neck erect and steady without motion, he
should fix his gaze on the tip of his nose, without looking around. Then he should place both his palms on the left
knee, so that the shoulder blades are raised up. Since the shoulders are
lifted up, the head becomes buried (in the chest) and the eye-lashes begin to
close. The upper eye-lash remains steady and the lower one spreads out so that
the eyes look half-closed. In this way, the vision remains inwards and even
if it tries to go out, it remaains confined to the region of thenose-tip.
Thus this half-closed sight remains centered inwards and unable, to go
outwards, rests on the nose-tip (201-205). Then all desire to look in all
directions or to wait until the activity of vaious form to impinge on the
sight naturally ceases. Thereafter the adam's apple is pushed back and the
chin is tightly set against the jugular notch pressing against the chest.
When the adam's apple disappears from sight, the bandha so formed, O Arjuna,
is known as Jalandhara (Chin-Lock). Then the navel comes up, the belly
becomes deflated and inside the diaphragm rises up. This bandha which is
formed above the lowest nerve centre and below the nerve-centre ate the neval
is known as Udiyana. When the yoga proceeds in this manner in respect of the
parts of the body, then it reduces the grip of the mental functions. 14.
Then with a serene mind, and becoming fearless and firm in the vow of
chastity, the yogi should control his mind, thinking of ME and remain devoted
to Me. Then the imagination subsides, activity becomes
calm, and the functions of the body and the mind stand still. Then thoughts
of hunger and sleep do not bother him and he does not even remember them. The
in-beath which was confined by the anal construction (mulabandha) moves
backwards and being excited and puffy, it grows in its place of confinement
and bangs at the naval centre (manipura). Then this expanded in breath churns
the belly from all sides and removes the impurities collected theirin from
childhood. But instead of rolling at the bottom, it enters the belly and
destroys the bile and phlegm therein. It overturns the seven humours without
leaving a trace, pulversies the rolls of fat and draws out the marrow of the
bones. It calms the nerves and making the limbs loose, frightens the
spiritual aspirant, but he should not funk. It gives rise to illness, but
cures it also instantaneously and mixes together the liquid (bile, phlegm
etc.) and solid (flesh, marrow etc.) parts of the body (216-120). O Arjuna,
next the heat nererated by the posture wakes up the serpent power known as
Kundalini like a young serrpent bathed in red pigment (kumkuma) resting
twisted round itself, this small serpent power, the kundalini, is asleep with
mouth downwards in three and a half coils. She is like a streak of lightening
or a fold of flame, or a polished band of pure gold. This kundalini sitting crowded at the naval centre
wakes up, when she gets pushed up by the annal contraction (mulabandh)
(221-225). Now as though a star has fallen or the sun's seat has broken loose
or the seed of lustre, which has been planted, has produced a sprout, so this
serpent power is seen to uncoil herself and stand up relaxing her body on the
naval centre. She has been hungry for long, and by reason of her being woken
up, she opens her mouth wide and forcefully raises it up. Arjuna, then she
embraces the in-breath collected under the lotus of the heart, and begins to
bite the upper and lower flesh (226-230). She easily swallows the flesh
wherever she can find it, and then she takes one or two mouthfuls of the
heart's flesh also. Then she searches for the soles of the feet and palms of
hands, and piercing their upper parts she shakes up all the limbs and joints.
Thereafter without leaving her place, she draws out the core of the
finger-nails, and cleansing the skin, clings to the skeleton. She clean up
the bones and scrapes the fibres of muscles, so tht the grwoth of the
hair-roots of the body begin to wither. Then she quenches her thirst by
lapping up the seven humours, and makes the body completely dried up all over
(231-235). Then she draws in forcibly the out-breath, flowing outwards from
the nostrils to a distance of twelve fingers. She thereafter pulls up the
in-breath and pulls down the out-breath, and when they meet, only the sheaths
of nerve-centres remain. Both the breaths would have mingled at that time;
but the Kundalini, being uneasy for a moment, asks them to keep away. O
Arjuna, this serpent power eats up all the solid stuff in the body, and
leaves nothing of the watery parts also. When she eats these solid and liquid
parts of the body, she becomes satisfied and remains calm in the spinal cord
(236-240). In this state of satiation, the venom she turns in
nectar and sustains life. The fiery venom which comes out nectar and sustains
life. The fiery venom which comes out cools internally the body, which
regains once again the strength which it had lost. The nervous flow stops and
the nine life-breaths except prana cease and then the body too loses its
functions. Then the breaths flowing through the left and right nostrils
mingle, the knots of the three lower nerve-centres become loose, and the six
nerve-centres become disjoined. The sun and moon currents of breath, which
flow through the nostrils, are so subtle that they are not felt on the fibre
held before them (241-245). The sparkle the intellect then ceases and the
frangrance in the nose, along with the serpent power, entres the spinal cord.
The cask of moon-nectar situated above tilts on one side, and the nectar
begins to flow into the mouth of the Kundalini. The nectar fills her and then
spreads to the whole body and is soaked therein by the aid of the prana. As
wax, placed in a red-hot mould melts and fills it up, so the body looks as if
lustre, covered by skin, has descended in the human form (246-250). As the
sun, hidden behind the cloak of a cloud, comes out in full splendour when the
cloud is scattered, so the scales of skin, which seemed dry, fall off like
husk, and then the body assumes a complexion so comely as though it is
fashined out of crystal or has sprouted from a gem, or dressed up with the
red hue of the evening sky, of it is the figure taken on by the inner light.
Then his body looks as if it is filled with red pigment and nectar or it
appears as though it is peace incarnate (251-255). It is like a picture of
delight, or a form of great happiness, or a full-grown bush of contentment,
or a bud of gold-flowered champak (michelia Champaca) or a bust of nectar or
an orchared laden with tender leaves, or like the moon embellished with the
autumnal dew, or like a statue made of lustre sitting on a seat, when the
Kundalini drinks the moon elixir. Then even Death-god stands in awe of that
figure. Then old age recedes, youthfulness takes a leap
backwards, and the childhood which had long past returns (256-260). Even
though he looks so young, he performs great feats and his courage is equally
great and unexcelled. Even as sparkling buds come out from the leaves of the
golden tree, new lustrous finger-nails come out of his body. He also gets new
teeth, but they are so small, that they look like two rows of pearls set in
the mouth. Like the broken bits of atom-sized rubies, tips of hair grow on
his whole body. The palms of the hands and the soles of the feet become red
like red lotuses and how can one describe his clear eyes (261-265)? Just as
the shell cannot contain the pearl when it swells and becomes oversize, and
its seam gives way and begins to open, so the sight, instead of being held
within the eye-lashes, goes out far and wide and pervades the whole heaven. O
Arjuna, the body takes on a golden colour but possesses the lightness of
wind, having lost the liquid and solid parts of matter. Then the yogi can see beyond the seas, hear the
sounds of heaven, and comprehend the desire of an ant. He can ride on the
wind, walk on water without wetting his feet, and in this way he acquires
many miraculous powers (266-270). Holding the hand of prana and climbing the
steps in the region of hearts, the Kundalini reaches the heart centre through
the spinal cord. This Kundalini is the mother of the world, who illumine the
self and gives shade to the sprouted seed of the universe. It is the
embodiment of the formless Brahman, the cask of Lord Shiva, the main spring
of the sacred syllable Om. When this youthful Kundalini enters the
heart-centre, she begins to utter unbeaten sounds. The sounds fall slightly
on the ears of intelligence, which is very close to the serpent power
(271-275). In the cubicle from which these sounds emanate, they manifest
themselves as figures as if drawn on the lines of Om. This can be known only
by imagination, but where to find one who possess it? No one knows that
rumbling foes on in the region of the heart. I forgot to mention, O Arjuna, that so long as
prana remains, these subtle sounds are produced in the region of the heart. When
the latter resounds with these sounds resembling the rumbling of clouds, then
the window to the Brahmarudhra redily opens. There is another great region
resembling the calyx of a lotus, in which the self resides aloft (276-280).
The supreme Kundalini then enters this abode of the self and offers him the
victuals of her lustre. She indeed offers intelligence as a vegetable dish to
him and does it in such a way as to leave no trace of dualism. Then the
Kundalini gives up her fiery complexion and reamins in the gaseous state. You
might as well ask how she looks at that time. She dissolves herself in this
gaseous form and keeps aside her garment of golden stripes. Even as the light
is extinguished by the touch of the wind, or the lightning flashes and disappars
in the sky (281-285), so when the Kundalinin enters the lotus of the heart
centre, she looks like a gold-chain or like water flowing from a spring of
light. Then all of a sudden she subsides into the calyx of the heart, and her
form merges into the formless Shakti. Although she is called Shakti, she is
still in the form of gas (Vayu). At that time one is not aware of the Nada,
or the Bindu or of the Kalajyoti. Then the conquest of mind, the support of
breath-control and resort to meditation do not survive, and though and its
absence come to a stop. So she is the crucible in which the gross elements
crubmle (286-290). That the body should be swallowed by the body is the Natha
creed and and its purport is disclosed here by Lord Krishna, the incarnation of
Vishnu. Untying the bundle of that purport and unfolding the truth, I have
presented it before you, who are its clients. 15.
By applying himself thus constantly the self-controlled Yogi attains
peace consisting of infnite bliss, that abides in Me. Arjuna, when the Shakti loses her power, the body
becomes bereft of form and becomes invisible to the world. But then the body
looks like a banana tree which, shedding its outer skin, stands bare in its
core or like the sky which has put forth limbs (291-295). When the body
assumes this form, the yogi is called the sky-rover. When he attains to his
state, his body works wonders in the world. When he walkes leaving a trail
behind him, then the eight miraculous powers wait upon him at every step. But
of what avail are these powers to us? O Arjuna, the elements of earth, water
and fire get dissolved in the body. the earth is dissolved by water, water by
fire, and the wind dissolves the fire in the heart. Then the wind alone
remains, but in the form of the body; and that too becomes absorbed in the
sky of the Brahmarandhra (296-300). She retains her shakti form until she
becomes one with Brahman. Now she is not known as Kundalini, but takes on the
name 'aerial' (maruta). Then leaving the jalandhara bandha and breaking open the
end of the sushumna nadi she enters the cidakasha of Brahmarandhra. Placing
her foot on the back of Omkara, she then crosses the second stage of speech
known as pashyanti. Then she pierces the half crescent matra of Om and enters
the cidakasha, as the river enters the sea. Making herself steady in the
Brahmarandhra with the conviction that 'I am Brahman there. then with the
destruction of the veil of the five great elements results the union of Shiva
and Shakti. And she along with the cidakasha becomes merged in the blilss of
Brahman, just as the sea water being transformed into clouds (by the process
of enaporation) and the clouds pouring down into the rivers, ultimately
rejoin the sea, in the same way the embodied self, by means of the human
body, enters the abode of Brahman and becomes united with it. At this stage all doubt or discussion whether there
is duality or unity comes to an end. When a person experiences this state in
which the cidakasha becomes merged in akasha, he becomes one with it (306-310).
This state cannot possibly be experessed in words so that it can be explained
in conversation. O Arjuna, even Vaikhai, the fourth form of speech which
boasts of its power of expressing a thought remains mute in this case. Even
the makara, (the third syllable of Om) finds it difficult to enter the region
behind the eyebrows. Similarly, the vital breath prana experiences difficult
to enter the region behind the eyebrows. Similarly, the vital breath prana
experiences difficulty in entering the cidaksha. When it gets merged in the
cidakash, the expressive power of words comes to an end, and then even the
akasha becomes attenuated, so that one finds it difficult to trace it in
thedeep waters of the unmanifest state of the Absolute. Of what avail are
words then? (311-315). This state cannot be certainly brought within the
scope of words or of hearing: this is the absolute truth. If fortune favours
a person and he cares to experience it, he becomes one with it. Then nothing
remains to be known, O archer, and any further talk about it would be
fruitless. It is a state from which words turn back, in which desire ends and
which is beyond paleof thought. This is the beautiful state of mental
obsorbtion, the youthful state of samadhi in which the yogi becomes one with
Brahman.It is beginningless and unfathmable (316-320). It is the orgin of the
universe, the fruit of the Yoga-tree and the very sentience of bliss. It is
that in which the state of emancipation, all beginning and end get merged.
This Brahman is the orgin of the five great elements, the light of light, in
short, o partha, it is my own essence. When the non-believers persecuted the
band of my devotees, I became incartnate and assumed the beautiful human form
with four arms. In order to attain the indescribable bliss of this form men
strove creaselessly and became full of bliss (321-325). Those who practised this method of Yoga described
by me became purified and achieved a capability equal to mine. There bodies
appear brilliant, as if they are fashioned out of the essence of the supreme
spirit, cast in the mould of the human form. Once such experience illumines
the mind, the entire world of appearance vanishes. Then Arjuna said, "O Lord, what you say is all
true; by following the path preached by you, one clearly goes to the abode of
Brahman. I have now come to realize from your talk that those who practise
this Yogaassiduously, surely attain to Brahman (326-330). This realisation
has dawned on me after hearing you. Then how can one who has actually
experienced it not become one with it? There is nothing strange about it, but
please listen for a moment to what I have to say. The Yoga described by you
certainly appeals to my mind; but I may not be able to practise it for want
of competence. I shall fain followthat path, if I could pursure it to the end
with all the strenght at my command. But if you feel that this Yoga is beyond
my capacity then tell me a path which is well within my limited capacity
(331-335). With this thought uppermost in my mind, I asked you about this. I
have listened carefully to the Yoga which you have preached. But is it
possible for anyone to practise it or only one with requisite capacity can
follow it? Then Shri krishna replied, O Arjuna, what a
question to ask! The practice of this Yoga conduces to liberation. But even
in the case of any ordinary work, can one perform it without capacity on his
part? One can assess the capacity of a person only from the suceess of his
undertaking. Only if there is such ability, the work undertaken is completed
(336-340). But this capacity is not a thing which can be had merely because
it is desired. Tell me, is there a mine of ability from which you can extract
it? Only a person who performs his prescribed duty with disinterestedness can
attain this capacity, is it not so? You yourself could acquire this capacity
by following this device. In this way Shri Krishna cleared the doubt of
Arjuna. He further said, O Partha, there is, however, one rule about this
capacity that it cannot be attained by one who does not perform his
prescribed duty 16.
Yoga is not for him who eats too much, nor for him who eats too
little, nor for him who indulges in too much sleep and surely not for him who
keeps awake (too long). One whoo is a slave to his palate or given to sleep
is not considered qualified for the study of Yoga, (341-345) nor he who
starves himself by suppressing his hunger and thirst nor one who deprives
himself of sleep. If a person begaves thus through obstinacy,even his body
does not remain under his control; then how can he succeed in Yoga?
Therefore, one should avoid excessive enjoyment of sense-objects; one should
neither spurn it nor restrain one's natural impulses. 17.
He who is moderate in eathing and movement, in exertion and in work,
in sleep and wakefulness, to him accrues yoga which destroys sorrow. A person should eat to live, and so he should eat
w3holesome food in moderation. Whatever work he unndertakes, he should also
do it in moderation. He should be moderate in his speech and in walks and go
to sleep at a fixed hour (346-350). If he has to keep awake, he should do so
for a limited period. By means of such a regulated life, he is able to
maiantain the seven primary fluids of the body in due prportions. If senses
are kept satisfied by providing then their sense-objects in a regular way,
the mind also remains contented. 18.
When his mind well controlled rest in self alone, he becomes
indifferent to all enjoyments; then he is said to be yukta i.e. absorbed in
yoga. When the external senses are so regulated, the
internal organ becomes full of happiness. In this way the Yogi attains to
Yoga without any efort. Just as when fortune smiles at a person, prosperity
walks to his door-step without much effort on his part, in the same way when
one practises Yoga with ardour, one attains self-realisation (352-355).
Therefore, O Arjuna, the fortunate person who has mastered the art of
self-restraint adorns the throne of emancipation. 19.
Like a lamp kept in a windless place that flickers not, this metaphor
is thought of in the case of the mind of the Yogi who has controlled it by
practising meditation on the self. When regulated food is combined with the practice
of Yoga, their happy conjnction becomes like Prayaga, the confluence of three
rivers. He whose mind remains steady in that state till the end like a monk
who remains permanently at a holy place, he is entitled to be called a Yogi.
Now remember that his mind is then comparable to a lamp kept in a windless
place. Now reading your mind, I shall do nsome plain speaking, which you
should bear in mind. you wish for success in the practice of Yoga, but you
are not giving as much attention to it as you ought. Are you affraid that
this practice of Yoga is difficults to undertake (356-360)? But, O Arjuna, if
you entertain such a fear in your mind, know that these cunning senses are
ever creating goblins out of simple things to frighten you. O arjuna, though
medicine postpones death and increases longevity, does not the palate regard
it as an enemy? Even so the senses always find such actions troublesome as
conduce to the supreme good. Otherwise, is thereany mehtod as simple as Yoga? 20.
That in which his mind funds peace, restrained by the practice of Yoga
and in which he, seeing the self by the mind, rejoices in the self, 21.
that in which he experiences absolute bliss, which can be grasped by
the intellect, but is beyond the senses and in which, being established, he
swerves not, in truth, from it, If this Yoga is practiced by adopting a steady
posture, then it will bring about restraint of the senses. Onely when the
senses become restrained through the practice of Yoga, the mind, of its own
accord, realizes the self (361-365). When the mind turns away from the
sense-objects and becomes introspective, it perceives the self and identifies
itself with the self. Thereafter it experiences the kingdom of permanent
bliss and become one with the self. Then themind abides in the self beyond
which there is nothing which is beyond the senses. 22.
That by gaining which he thinks no greater gain beyond it and in which
being established, he is not shaken by sorrow, however great, Then even if mountains of misery bigger than the
Meru come down crashing upon him, his mind is not shaken. nor does his mind,
which is reposing in the supreme bliss, become agitated, even if his body is
cut with a weapon or falls into fire (365-370). When the mind is absorbed in
the bliss of self, it soes not remain conscious of the body, and having
attained this indescribable bliss, forgets all things which affect the body. 23.
That one should know by the name Yoga, which is detachment from the
bond of pain. That Yoga should be practiced with conviction and with
undespairing mind. When the mind has savoured of this bliss of self,
it forgets all desires and withdraws itself from the worldly life. this bliss
is the grace of Yoga, the kingdom of contentment and the experience of
wisdom. This bliss is realised directly through the practice of yoga and one
who realizes it becomes one with it. 24.
Abandoning without exception all desires born of volition, and
restraining on everyside all the senses by the mind alone. Neverthless, O Arjuna, this yoga is a simple path
in one way. This yoga is easy to attain, if one (destroys desire) and so makes
volition mourn the death of its child (371-375). When volition realizes that
with the elimination of the sense-objects the activities of the senses are
completely brought under control,it will die of a broken heart. When
dispassion fills every pore of the body and mind, then volition stops
functioning and the intellect dwells happily in the mansion of fortitude. 25.
gradually he should cease from action by means of his intellect
sustained by steadiness; aand fixing the mind on the self, he should think of
nothing else. 26.
from wherever the mind wanders, fickle and unsteady, by restraining it
thereform, he should bring it under his control. If the intellect has the strong support of
fortitude, it brings themind gradually on the path of self-realisation and
establishes it in the temple of the supreme self. If this cannot be done,
then i shall tell you another easy way, please listen. we should first make a
rule and resolve not to deviate from it (376-380). if the mind becomes steady
by means of this rule, then it has served its purpose. if this does not
happen, the mind should be left to itself. Wherever then this uncontrolled
mind wanders, it should be arrested from there and brought back. in this way,
it will gradually become steady of its own accord. 27.
Supreme bliss come to the Yogi whose mind is at peace, whose passion
has subsided and who is stainless and has become one with Brahman. When the mind remains steady for a long time, it
gets near the Self and when it perceives the true self, becomes one with it.
then the duality mjerges into unity, and all the three worlds become radiant
in the light of this unity. As when the clouds scatter, there remains behind
the all-prevading sky (381-385), so when the mind becomes merged in the self,
the whole world becomes permeaated by the radiant llight of the self. By this
way, it is possible to achieve self-realisation without much effort. 28.
Constantly applying his mind thus, theYogi who is free from stain,
enjoys with ease the infunite bliss of contact with Brahman. In this way, several persons have, by adopting this
method of yoga and renouncing desire, attained self-realisation and oneness
with Brahman. Just as salt having come into contact with water cannot be
separated from it, such is the state achieved by the embodied self when he
becomes one with Brahman. Then he feels as if the world is the temple of
unity and the people are celebrating the festival of lights. In this manner,
one should turn one's face in the reverse direction towards one's original
state (the self). But if you find this also difficult, then please listen; I
shall tell you another way (386-390). 29.
Absorbed in meditation, he sees the self in all beings and all beings
in the self and sees the same everywhere. 30.
He who sees me everywhere and sees all beings in Me - I am not lost to
him nor is he lost to Me. Entertain no doubt about the fact that I dwell in
all bodies and that all beings also live in me. You must grasp the notion
that this world and all the beings therein are mutually connected. So my
devotee, O Arjuna, sees me in all creatures with the feeling of unity and
worships me with equanimity. He sees me alike in all beings without
distinction, although these seem many and different. Then it become needles
to say that he and myself are one (391-395). Just as the lamp and its light
are one, so he exists in me and I exist in him. Just as there is fluidity in
water or vacuity in the sky, such a yogi abides in a form like mine. 31.
He who worships me in all beings established in unity, in whatever
condition he lives, that Yogi dwells in Me. He sees me everywhere with the feeling of unity
like yarn in cloth. Just as the ornaments of different forms are made of gold
only, he has a steady conviction that all things in this world are one. Or
just as although the leaves are different they belong to a sintgle tree, in
the same way when the sun of non-dualism dawns, the night of ignorance
vanishes (396-400). How then can the Yogi dwelling in a body made up of the
five elements remain confined in it? For he has attained to equality with me
because of his experience of the Self. When he has realised my all-perasive
nature through his experience, he naturally becomes all pervading without my
saying so. Even though he dwells in the body, he does not feel any attachment
towards it. How can this thing be made clear though the medium of words? 32.
He who, in comparison with himself, O Arjuna, sees alike (as his own)
the happiness or sorrow of every being is deemed the best yogi. This much should suffice in thematter. he ever
views the universe, both movable as well as immovable, as himself and does
not make any distinction between emotions such as pleasure and pain, or
between actions as good and bad (401-405). He regards all odd and even
feeling and multiform things as his limbs form one body. In short, he
experiences that he is all the three worlds and although he is regarded by
the people according to their popular usage as passessing a body, he is still
of thevery form of Brahman because of his experience. Therefore, O Arjuna,
you should develop in your self equanimity, by which you will view the entire
universe as yourself. For this reason, I have been stressing time and again
that there is not better thing in this world than equanimity (406-410). Arjuna said: 33.
This yoga, which you have declared as equanimity, O killer of Madhu
(Krishna), I do not see how it can remain stable owing to out fitfulness. 34.
for the mind is fickle, O krishna, impetuous, strong and stubborn; I
think its control to be as dificult as that of the wind. Thereupon Arjuna said, "O lord, you have
disclosed to me the path of Yoga out ofafffection, but owing to the fickle
nature of the mind it will not endure. If we ponder over this mind, how it is
and of what kind, we are unable to fathom its nature. Even the three worlds
are not sufficient for it to waqnder in. Could a monkey go into samadhi or
the tornado ever become tranquil? This mind torment the intellect, makes
determination unsteady and gives the slip to courage. it confounds right
thought, makes contentment dance round it and makes a person, though sitting,
wander in all directions (411-415). If it is curbed, it runs riot, but if it
is restrained, it comes to out aid. How can such a mind give up its fickle
nature ? Therefore, it is not possible to make the mind steady and acquire
equanimity. The blessed Lord said: 35.
With out doubt, O mighty-armed Arjuna, the mind is fickle and hard to
curb. Yet, O son of Kunti, by constant practice it is held in check. Thereupon the blessed Lord said, O Arjuna, what you
say is indeed true. The mind is by nature fickle. But it is possible to make
it steady after sometime, if one takes recourse to dispassion and directs the
mind to the path of yoga. It is the quality of the mind that if it takes a
liking for a thing, it forms an attachment ot it. You should, therefore,
create a liking in it for the experience of self (416-420). 36.
I agree that yoga is hard to achieve by a person who has not subdued
hismind. But this can be achieved by the right means by a self-controlled
person who makes the effort. I concede that those who are not indiferent to the
world and do not practise yoga cannot possibly control the mind. But if we do
not proceed along the path of self-control, vever enen remember what
dispassion is, but keep on pluning in the waters of sense-objects and do not
apply the cane of self-restraint, how can you make the mind still? Therefore,
adopt the means by which you can restrain the mind and then let us see how
the mind does not become steady. Do you think that the path of Yoga which has
been laid down is all empty talk? The most that you can say is that you are
unable to practise yoga (421-425). if you acquire the strength of Yogic
discipline, how can the mind remain fickle? Will you not be able to bring
with the aid of Yoga thegreat principle (mahat) and others under your thumb?
" Then Arjuna said, "O God, what you say is true. The strength of
the mind is feeble before the power of Yoga. So far I had not known what this
Yoga is and how one can practise it. I, therefore, thought that it is
difficult to control the mind. It is only now, for the first time, in my
life, that I have come to know, through your grace, O supreme person, what
Yoga means. Arjuna said: 37.
(If) he who is unrestrained but has faith, with his mind wandering
from yoga, fails to achieve perfection in yoga, what state does he reach, O
Krishna? 38.
Fallen from both, does be not perish like a rent cloud, lacking firm
support, O mighty armed krishna, bewildered in the path of Brahman? 39.
Pray, dispel fully this doubt of mine, O krishna, for there is none
other than you to reslove this doubt. But O lord, I have another doubt, which none but
yourself will be able to resolve (426-430). Therefore, O shri Govind
(Krishna), enlighten me on this. Suppose, there is a man full of faith, who
wanted to attain liberation without the practice of yoga. Leaving the place
of senses, he proceeded along the path of faith with the object of reaching
the state of self-realisation. But he could not reach the destination of
libration nor could he retrace his steps (and enjoy the sense-objects). In
this condition the sun of his existence set (and he got stranded). Just as a
thin unseasonal cloud does not last and give rain, in the same way both the
paths were closed to him. While the attainment of liberation remained
distant, he was also deprived of sense enjoyment which he had left behind out
of faith (431-435). In this way, when he loses both even when he remains full
of faith, what state does he attain?" The blessed Lord said: 40.
Neither here nor hereafter, O Partha, is there doom for him, for no
one who does good, dear friend, treads the path of evil. Then Lord Krishna said, "O Partha, how can one
who longs for the bliss of libration, reach any destination other than
liberation? what happens is this that he has to take respite in his journey.
But the happines which he attains in that state is not availableeven to gods.
Had he pursued the practice of Yogta at a quicker pace, he would have
attained liberation even before the end of his life span. But as he was lax
in his effort, he had to tarry in the midst of his journey. But he is
destined to reach the state of liberation in the end (436-440). 41.
Having attained the worlds of the virthous and living there for many
years, he who has strayed from the pathe ofyoga is born in the house of the
pure and prosperous. It is a wonder that this seeker attains easily the
(celestial) world, to attain which even Lord Indra has to exert himself (by
performing hundred sacrifices). While he is enjoying these elysian pleasures,
he feels remorse and says "O God, why has this obstacle come in my
way?" Then he is reborn in this mortal world into a virtuous family.
Just as the plants which are reaped in theprocess of harvest bive out profuse
shoots, in the same way his wealth increases. All members of his family tread
the path of virtue, speak the truth with frankness and follow the code of
conduct laid down in the scriptures (441-445). In this family the Vedas are
his living deity, his sesne of duty provides the code of conduct and
discriminative thought is his adviser; God is the only object ofcontemplation
and family-deity bestows prosperity. In this manner, the person who has
strayed from the path of yoga takes birth on thestrength of his merit in a
properous family, which provides him worldly pleasuers. 42.
Or may be, even in the family of yogis possessed of widsom. It is
indeed very difficult to attain in this world a birth of this kind. 43.
There he regains the knowledge acquired in the former body and thence
he strives evermore for perfection, O Scion of the Kuru race. Or he who has strayed from yoga takes birth in the
family of those yogis who performknowledge-sacrifice, who are well-versed in
the subject of the self, who are the hereditary enjoyers of self-bliss, who
have mastered the secret of the great doctrine and have attained the kingdom
of heaven, who are the cuckoos singing in te forest of contenment (446-450),
and who sit at the foot of the tree of discriminating knowledge. When he is
born, the knowledge of the self sawns upon him. Just as light spreads out all
around before the rise of the sun, so ominiscience weds him in his childhood
without waiting for him to become a youth. Then the intelligence and all the
lores acquired in the previous birth attend upon him and all the scriptures
issue from his mouth. This yogi takes birth in such a noble family. destring
which the denizens of heaven murrer prayers, perform sacrifices (451-455) and
sing praises of this mortal world like bards, 44.
For by that very former practice, he is pushed forward involuntarily;
a mere seeker of yoga too transcends the Vedic ritual. Then he acquires the wisdom which he had attained
at the end of his previous birth. Just as a fortunate person born with the
lags foremost is able to discover, by applying antimony to his eyes, and
underground treasure, in the same way his intellect is able to grasp abstruse
philosophical doctrines without receiving insttruction of a teacher. His
hitherto unbridled senses come under his control, the mind merges in the life
- breath (prana) and the prana along with the mind merges in the cidakasha
(456-460). One knows not how, but yoga accrues to him without any effort on
his part and samadhi comes in search of him. Then he appears as if he is lord
Shiva (Bhairava) on the seat of yoga, of the glory of the commencement of
yoga of the expecience of dispassion become visible in a human form. Or this
Yogi become the measuring rod of wordly existence or the island of the eight
branches of yoga. Just as fragrance takes the form of stadalwood, it looks as
if contentment has taken on his form. His spiritual excellence displays
itself in the stage when he is yet a seeker, as though he has emerged from
the treasure - houlse of perfection. 45.
But the yogi who strives with assiduity is purified from sin; being
perfected through many births he reashes the supreme goal. For he has now reached the shore of
self-realisation after overcoming the obstacles of thousand lives in milions
of years (461-465). Because of this all the means of emancipation follow him
automatically and he occuties the royal throne of discriminati;ng knowledge.
the knowledge, which transcends all thought, recedes and he becomes merged in
Brahman, which is beyond the reach of all thought. Then the mental clouds
melt away, the windiness of wind (prana) comes to an end and the cidakasha
becames merged in the half syllabic bliss and espouses silence. He thus
becomes the very embodiment of the Brahmic state, which is the highest goal.
(466-470). He has already swept off completely all dirt in the water in the
form of crazy notions accumulated in the previous births. so as soon as he is
born, the auspicicous hour fixed for the wedding approaches and he is wedded
to the Brahmic state and becomes one with it. Just as the cloud vanishes and
becomes one with the sky, so he becomes merged; while in his body; with
Brahman, which is the origin and dissolution of the universe. 46.
The Yogi is thought to be greater than the ascetics, greather than
even the men of knowledge, greater than also the men of action. Therefore, be
a Yogi, O Arjuna. With the desire to attain Brahman, the men of
action, trusting in courage, take a dip in the current of six dutiies
(appropriate to a Brahmin). With the same object, knowers, wearing the armour
of knowledge, grapple with wordly existence (471-475). With the same aim the
acetics try to climb the broken, difficult and slippery cliff in the form of
austerities. The Yogi becomes one with Brahman which is the object of
devotionand the God of sacrifice and so worthy of being worshipped by all.
For this reason he is worthy of being adored by the men of action, flt to be
known by the men of knowldege and is an eminent ascetic among ascetics. When
his self eminent ascetic among ascetics. When his self merges in the supreme
self, he attains to its greatness even while he is in this body (476-480). I
have, therefore, been telling you with all my heart that you should yourself
become a yogi. 47.
And among all the yogis too, he who, full of faith, worsips me, with
his inner self absorbed in me, is deemed by me to be the best of yogis. Know ye that this yogi is the God of gods, my sole
hapiness-nay my very life. He has the uninterrupted experince that I am the
triad of the means of devotion, namely the devotee, devotion and the object
of devotion. Moreover, it is difficult to describe in words the affection
which subsists between me and my devotee. The only simile which can describe
our loving union is to say that I am the body and he is the soul in it.
(481-485). Sanjaya said to Dhritarashtra, "Thus spoke
Shri Krishna, who is the moon that gladdens the chakora birds in the form of
devotees, who is the ocean of all the best qualities and the sovereign of all
the three worlds. The lord of the Yadus realised that the desire of Arjuna to
listen to his teaching had now redoubled. Shri Krishna was overjoyed to see
that Arjunas face revealed as in a mirror whatever he taught. In the
excitement of this joy, he would now relate the story further. The next
chapter will display the sentiment of serenity and open the bag containing
the seeds of knowledge. Then the downpour of righteous feelings will soften
the minds of the hearers, which will then become ready beds for sowing the
seeds of knowldge (486-490). When the ground is steamed with the warmth of
attention, shri Nivrittinath longed to sow the seeds of doctrines. My Guru
has used me as the funnel for sowing the seeds and has placed the seeds in my
mind after placing his palm on my head. Because of this whatever words will
come out of my lips will penetrate directly the hearts of the saints. This
apart, I shall now relate what the lord said to Arjuna. Please listen to it
with wrapt attention, think over it with your understanding and try to
apprehend its import with your mind. Then store this talk in your heart, so
that it will gratify the minds of all you, saintly people (491-495). This
talk will benefit everyone, will lead to the fulfilment of life's goal and
conduce to great happiness. Now I shall describe in the Ovi meter the clever
and comely conversation which Lord Krishna had with Arjuna (496-497). [ Top ] |
