Gita Satsang - Chapter 5 : Verses 21-25 - Thu. Feb 8, 2001

[Guest guest]

Namaste,

 

mat chittaaH mat gata-praaNaaH bodhayantaH parasparam.h .

kathayantaH cha maa.n nitya.n tushhyanti cha ramanti cha ..

shriimad-bhagavad-giitaa 10:9

 

'With their thought on Me, with their life absorbed in Me,

instructing each other, and ever speaking of Me,

they are content and delighted.'

Ch.10:v.9.

____________________

_____________________

======================================================================

=====================

atha pa~nchamo.adhyaayaH . Ch. 5: v. 21-25 [with Shankara-Bhashya,

tr. Sw.Gambhirananda]

 

sa.nnyaasa-yogaH . The Way to Renunciation of Actions.

----

----------------------

cotd.]

 

Further, the one who is established in Brahman-

 

baahyasparsheshhvasaktaatmaa vindatyaatmani yatsukham.h .

sa brahmayogayuktaatmaa sukhamakshayamashnute .. 21..

 

baahya-sparsheshhu asakta-aatmaa vindati aatmani yat sukham.h .

sa brahma-yoga-yukta-aatmaa sukham akshayam ashnute ..

 

21. With his heart unattached to external objects, he gets the bliss

that is in the Self. With his heart absorbed in meditation on

Brahman, he acquires undecaying Bliss.

 

asakta-aatma, with his heart, internal organ, unattached;

baahya-sparsheshhu, to external objects-sparshaH means objects that

are contacted, viz sound etc.; baahya-sparshaH means those things

which are external (baahya) and are objects of contact; that person

who thus has his heart unattached, who derives no happiness from

objects; he

vindati, gets that

sukham, bliss;

yat, which is;

aatmani, in the Self.

brahma-yoga-yukta-aatma, with his heart absorbed in meditation on

Brahman-meditation (yoga) on Brahman is brahma-yoga; one whose

internal organ (aatma) is absorbed in (yukta), engaged in, that

meditation on Brahman is brahma-yoga-yukta-aatma; he

ashnute, acquires;

akshayam, undecaying;

sukham, Bliss.

 

So, he who cherishes undecaying happiness in the Self should withdraw

the organs from the momentary happiness in external objects. This is

the meaning.

____________________

______________________

 

For this reason also one should withdraw:

 

ye hi sa.nsparshajaa bhogaa duHkhayonaya eva te .

aadyantavantaH kaunteya na teshhu ramate budhaH .. 22..

 

ye hi sa.nsparshajaaH bhogaaH duHkha-yonayaH eva te .

aadi-antavantaH kaunteya na teshhu ramate budhaH ..

 

22. Since enjoyments that result from contact (with objects) are

verily the sources of sorrow and have a beginning and an end,

(therefore) O son of Kunti, the wise one does not delight in them.

 

hi, since;

bhogah, enjoyments;

ye sa.nsparshajaaH, that result from contact with objects, that arise

from contact between the objects and the organs; are

eva, verily;

duhkha-yonayah, sources of sorrow, because they are creations of

ignorance. It is certainly a matter of experience that physical and

other sorrows are created by that itself. By the use of the word eva

(verily), it is understood that, as it happens here in this world, so

does it even in the other world. Realizing that there is not the

least trace of happiness in the world, one should withdraw the organs

from the objects which are comparable to a mirage.

Not only are they sources of sorrow, they also

aadi-antavantaH, have a beginning and an end. aadi (beginning) of

enjoyments consists in the contact between objects and senses, and

their end (anta), indeed, is the loss of that contact. Hence, they

have a beginning and an end, they are impermanent, being present in

the intervening moment. This is the meaning. (Therefore) O son of

Kunti,

budhah, the wise one, the discriminating person who has realized the

Reality which is the supreme Goal;

na ramate, does not delight;

teshhu, in them, in enjoyments. For delight in objects is seen only

in very foolish beings, as for instance in animals etc.

 

This extremely painful evil, which is opposed to the path of Bliss

and is the source of getting all miseries, is difficult to resist.

Therefore one must make the utmost effort to avoid it. Hence the

Lord says:

____________________

_______________________

 

shaknotiihaiva yaH soDhuM praakshariiravimokshaNaat.h .

kaamakrodhodbhava.n vega.n sa yuktaH sa sukhii naraH .. 23..

 

shaknoti iha eva yaH soDhum praak-shariira-vimokshaNaat.h .

kaama-krodha-udbhava.n vega.n saH yuktaH saH sukhii naraH ..

 

23. One who can withstand here itself-before departing from the body-

the impulse arising from desire and anger, that man is a yogi; he is

happy.

 

yah shaknoti, one who can, is able to;

soDhum, withstand;

iha eva, here itself, while alive;

praak, before;

shariira-vimokshaNaat, departing from the body, till death-. Death

is put as a limit because the impulse of desire and anger is

certanily inevitable for a living person. For this impulse has got

infinite sources. One should not relax until his death. That is the

idea.

 

kaama, desire, is the hankering, thirst, with regard to a coveted

object-of an earlier experience, and which is a source of pleasure-

when it comes within the range of the senses, or is heard of or

remembered. And

krodha, anger, is that repulsion one has against what are adverse to

oneself and are sources of sorrow, when they are seen, heard of or

remembered. That impulse (vega) which has those desire and anger as

its source (udbhava) is kama-krodha-udbhava-vega.n. The impulse

arising from desire is a kind of mental agitation, and has the signs

of horripilation, joyful eyes, face, etc. The impulse of anger has

the signs of trembling of body, perspiration, biting of lips, red

eyes, etc. He who is able to withstand that impulse arising from

desire and anger, saH naraH, that man; is

yuktaH, a yogi; and

sukhii, is happy, in this world.

 

What kind of a person, being established in Brahman, attains

Brahman? The Lord says:

____________________

_______________________

 

yo.antaHsukho.antaraaraamastathaantarjyotireva yaH .

sa yogii brahmanirvaaNaM brahmabhuuto.adhigachchhati .. 24..

 

yaH antaH-sukhaH antara-aaraamaH tathaa antar-jyotiH eva yaH .

saH yogii brahma-nirvaaNaM brahma-bhuutaH adhigachchhati ..

 

24. One who is happy within, whose pleasure is within, and who has

his light only within, that yogi, having become Brahman, attains

absorption in Brahman.

 

yaH antaH-sukhaH, one who is happy within, in the indwelling Self;

and so also

antar-aaraamaH, has pleasure within-he disports only in the Self

within; similarly,

antar-jyotiH eva, has his light only within, has the indwelling Self

alone as his light; [He has not to depend on the organs like ear etc.

for acquiring knowledge.]

saH yogii, that yogi;

yaH, who is of this kind;

brahma-bhuutaH, having become Brahman, even while he is still

living;

adhigacchati, attains;

brahma-nirvaaNam, absorption in Brahman-gets Liberation.

____________________

_______________________

 

Besides,

 

labhante brahmanirvaaNamR^ishhayaH kshiiNakalmashhaaH .

chhinnadvaidhaa yataatmaanaH sarvabhuutahite rataaH .. 25..

 

labhante brahma-nirvaaNam R^ishhayaH kshiiNa-kalmashhaaH .

chhinna-dvaidhaaH yata-aatmaanaH sarva-bhuuta-hite rataaH ..

 

25. The seers whose sins have been attenuated, who are freed from

doubt, whose organs are under control, who are engaged in doing good

to all beings, attain absorption in Brahman.

 

R^ishhayaH, the seers, those who have full realization, the monks;

kshiiNa-kalmashhaaH, whose sins, defects like sin etc., have been

attenuated;

chhinna-dvaidhaaH, who are freed from doubt;

yata-aatmanah, whose organs are under control;

rataaH, who are engaged;

sarva-bhuuta-hite, in doing good to all beings-favourably disposed

towards all, i.e. harmless;

labhante, attain;

brahma-nirvaaNam, absorption in Brahman, Liberation.

____________________

______________________

======================================================================

======================

For Gita Dhyana Shlokas/Mantras and Mahatmya

/message/advaitin/6987

----

-----------------------

Adi Shankara's commentary, translated by Swami Gambhirananda, at URL:

[kindly supplied by Madhava-ji]

advaitin/Gita/Shankara1/gmbCH5.htm

____________________

_______________________

 

Adi Shankara's commentary, translated by Shri Varriar, at URL:

[kindly supplied by Shankara-ji]

advaitin/GCh5SYAABV1-24

____________________

_______________________

 

Swami Chinmayananda's commentary at URL:

[kindly supplied by Ram-ji]

advaitin/Gita/Chinmaya/COMM5.HTM

======================================================================

=======================