Guest guest Posted June 2, 2001 Report Share Posted June 2, 2001 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 shhashhTho.adhyaayaH . Chapter 6 : Verses 37-47 [with Shankara- Bhashya, tr. Sw.Gambhirananda] dhyaana-yogaH. The Yoga of Meditation ____________________ _______________________ arjuna uvaacha . ayatiH shraddhayopeto yogaachchalitamaanasaH . apraapya yogasa.nsiddhi.n kaa.n gati.n kR^ishhNa gachchhati .. 37.. Arjuna said: 37. O Krishna, failing to achieve perfection in Yoga, what goal does one attain who, though possessed of faith, is not diligent and whose mind becomes deflected from Yoga? O Krishna, apraapya, failing to achieve; yoga-sa.n-siddhim, perfection in Yoga, the result of Yoga, i.e. full Illumination; kaa.n gatim, what goal; gachchhati, does one attain; who, though upetaH shraddhayaa, possessed of faith, belief in God and in the other world; is ayatiH, not diligent, devoid of effort on the path of Yoga; and, at the time of death, too, chalita-maanasaH, whose mind becomes deflected; yogaat, from Yoga, (i.e.) whose memory has been lost? kachchinnobhayavibhrashhTashchhinnaabhramiva nashyati . apratishhTho mahaabaaho vimuuDho brahmaNaH pathi .. 38.. 38. O Mighty-armed one, fallen from both, without support, deluded on the path to Brahman, does he not get ruined like a scattered cloud? Mahabaho, O Mighty-armed one; ubhaya-vibhrashhTaH, fallen from both, having fallen from the Path of Action and the Path of Yoga; apratishhThaH, without support; vimuuDhah, deluded-having become deluded; brahmanaH pathi, on the path of Brahman, on the path leading to Brahman; kachchit na, does he not; nashyati, get ruined; iva, like; a chhinna-abhram, scattered cloud? Or is it that he does not? etanme sa.nshayaM kR^ishhNa chhettumarhasyasheshhataH . tvadanyaH sa.nshayasyaasya chhettaa na hyupapadyate .. 39.. 39. O Krishna, You should totally eradicate this doubt of mine. For, none other than Yourself can be the dispeller of this doubt! O Krishna, arhasi, You should; asheshhataH, totally; chhettum, eradicate, remove; etat, this; sa.nshayam, doubt; me, of mine. hi, for; na tvad anyah, none other than You, be he a sage or a god; upapadyate, can be; chhettaa, the dispeller, the destroyer; asya, of this; sa.nshayasya, doubt. Therefore you Yourself should dispel (the doubt). This is the meaning. shriibhagavaanuvaacha . paartha naiveha naamutra vinaashastasya vidyate . na hi kalyaaNakR^itkashchiddurgati.n taata gachchhati .. 40.. The Blessed Lord said: 40. O Partha, there is certainly no ruin for him here or hereafter. For, no one engaged in good meets with a deplorable end, My son! O Partha, eva vidyate, there is certainly; na vinaashaH, no ruin; tasya, for him; iha, here, in this world; or amutra, hereafter, in the other world. Ruin means a birth inferior to the previous one; that is not there for one who has fallen from Yoga. hi, for; na kashcit, no one; kalyaaNa-kR^it, engaged in good; gachchhati, meets with; durgatim, a deplorable end; taata, My son! A father is called taata because he perpetuates himself (tanoti) through the son. Since the father himself becomes the son, therefore the son also is called taata. A disciple is called putra (son). [sri Krishna addressed Arjuna thus because the latter was his disciple.] But what happens to him? praapya puNyakR^itaa.n lokaanushhitvaa shaashvatiiH samaaH . shuchiinaa.n shriimataa.n gehe yogabhrashhTo.abhijaayate .. 41.. 41. Attaining the worlds of the righteous, and residing there for eternal years, the man fallen from Yoga is born in the house of the pious and the prosperous. praapya, attaining, reaching, lokaan, the worlds; puNya-kR^itaa.n, of the righteous, of the performers of the Horse-sacrifice, etc.; and ushitvaa, residing there, enjoying the stay; for shaashvatiH, eternal; samaH, years; (then,) when the period of enjoyment is over, the yoga-bhrashhTaH, man fallen from Yoga, the one who had set out on the path Yoga, i.e. a monk-as understood from the force of the context [From Arjuna's question it might appear that he was asking about the fate of people who fall from both the paths, viz that of Karma and of Meditation. But the possibility of getting ruined by performing actions (rites and duties) according to Vedic instructions does not arise, since their results are inevitable. However, the question of ruin is relevant in the case of a monk, for on the one hand he has renounced actions, and on the other he may fail to attain perfection in Yoga in the present life. Hence, the Lord's answer relates to the fall and ruin of a monk alone.]; abhijaayate, is born; gehe, in the house; shuchinaam, of the pious, who perform actions according to scriptural instructions; and shriimataim, who are prosperous. athavaa yoginaameva kule bhavati dhiimataam.h . etaddhi durlabhataraM loke janma yadiidR^isham.h .. 42.. 42. Or he is born in the family of wise yogis [Persons possessing knowledge of Brahman. (S. concedes that some rare householders also can have this knowledge, and he cites the instances of Vasishtha, Agastya, Janaka and Ashvapati of olden days, and Vachaspati and the author of Khanada of recent times.)] only. Such a birth as is of this kind is surely more difficult to get in the world. athavaa, or; bhavati, he is born; kule, in the family; dhiimataam, of wise; yoginaam, yogis; eva, only, who are poor-which is different from the family of the prosperous. etat janma, such a birth; yat iidR^isham, as is of this kind-a birth that is in the family of poor yogis, in a family as described; is hi, surely; durlabha-taram, more difficult to get, as compared with the earlier one; loke, in the world. Because, tatra taM buddhisa.nyoga.n labhate paurvadehikam.h . yatate cha tato bhuuyaH sa.nsiddhau kurunandana .. 43.. 43. There he becomes endowed with that wisdom acquired in the previous body. and he strives more than before for perfection, O scion of the Kuru dynasty. tatra, there, in the family of yogis; labhate, taM buddhisamyogam, he becomes endowed with that wisdom; paurva-dehikam, acquired in the previous body. And yatate, he strives; bhuuyaH, more intensely; tataH, than before, more intensely than that tendency acquired in the previous birth; sa.nsiddhau, for, for the sake of, perfection; kuru- nandana, O scion of the Kuru dynasty. How does he become endowed with the wisdom acquired in the previous body? That is being answered: puurvaabhyaasena tenaiva hriyate hyavasho.api saH . jiGYaasurapi yogasya shabdabrahmaativartate .. 44.. 44. For, by that very past practice, he is carried forward even in spite of himself! Even a seeker of Yoga transcends the result of the performance of Vedic rituals! hi, for; tena eva, by that very; purva-abhyasena, past practice-the powerful habit formed in the past life; hriyate, he, the yogi who had fallen from Yoga, is carried forward; avashaH api, even inspite of himself. If he had not committed any act which could be characterized as unrigtheous etc. and more powerful than the tendency created by the practice of Yoga, then he is carried forward by the tendency created by the practice of Yoga. If he had committed any unrighteous act which was more powerful, then, even the tendency born of Yoga gets surely overpowered. But when that is exhausted, the tendency born of Yoga begins to take effect by itself. The idea is that it does not get destroyed, even though it may lie in abeyance over a long period. jij~naasuH api, even a seeker; yogasya, of Yoga from the force of the context, the person implied is a monk who had engaged in the path of Yoga with a desire to know his true nature, but had falled from Yoga- ; ;even he, ativartate, trascends-will free himself from; shabda- brahma, the result of the performance of Vedic ritual. What to speak of him who after understanding Yoga, may undertake it with steadfastness! And why is the state of Yoga higher? prayatnaadyatamaanastu yogii sa.nshuddhakilbishhaH . anekajanmasa.nsiddhastato yaati paraa.n gatim.h .. 45.. 45. However, the yogi, applying himself assiduously, becoming purified from sin and attaining perfection through many births, thereby achieves the highest Goal. The yogi, the man of Knowledge; yatamaanaH, applying himself; prayatnaat, assiduously, i.e. striving more intensely; and as a result, sa.nshuddha-kilbishhaH, becoming purified from sin; and aneka- janma-sa.nsiddhaH, attaining perfection through many births- gathering together tendencies little by little in many births, and attaining perfection through that totality of impressions acquired in many births; tataH, thereby coming to have full Illumination; yaati, achieves; the param, highest, most perfect; ;gatim, Goal. Since this is so, therefore. tapasvibhyo.adhiko yogii GYaanibhyo.api mato.adhikaH . karmibhyashchaadhiko yogii tasmaadyogii bhavaarjuna .. 46.. 46. A yogi is higher than men of austerity; he is considered higher even than men of knowledge. The yogi is also higher than men of action. Therefore, O Arjuna, do you become a yogi. A yogi is adhikaH, higher; tapasvibhyaH, than men of austerity; he is mataH, considered; adhikaH, higher than, superior to; api, even; j~naanibhyaH, men of knowledge. j~naana here means scriptural learning. (A yogi is superior) to even those who possess that (learning). The yogi is adhikaH, higher, greater; karmibhyaH, than men of action - karma means agnihotra etc.; (greater) than those who adhere to them. Since this is so, tasmaat, therefore; O Arjuna, bhava, do you become a yogi. yoginaamapi sarveshhaaM madgatenaantaraatmanaa . shraddhaavaanbhajate yo maa.n sa me yuktatamo mataH .. 47.. 47. Even among all the yogis, he who adores Me with his mind fixed on Me and with faith,he is considered by Me to be the best of the yogis. api, even; sarveshhaaM yoginaam, among all the yogis, among those who are immersed in meditation on Rudra, Aditya, and others; yaH, he who; bhajate, adores; maam, Me; antaraatmanaa,with his mind; madgatena, fixed on Me, concentrated on Me who am Vasudeva; and shraddhaavaan, with faith, becoming filled with faith; saH, he; is mataH, considered; me, by Me; to be yukta-tamaH, the best of the yogis, engaged in Yoga most intensely. [it has been shown thus far that Karma-yoga has monasticism as its ultimate culmination. And in the course of expounding Dhyana-yoga together with its auxiliaries, and instructing about the means to control the mind, the Lord rules out the possibility of absolute ruin for a person fallen from Yoga. He has also stated that steadfastness in Knowledge is for a man who knows the meaning of the word tvam (thou) (in 'Thou are That'). All these instructions amount to declaring that Liberation comes from the knowledge of the great Upanisadic saying, 'Thou art That.'] AUM tatsaditi shriimadbhagavadgiitaasuupanishhatsu brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade aatmasa.nyamayogo naama shhashhTho.adhyaayaH .. 6.. END OF CHAPTER 6 ====================================================================== ======================= 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] advaitinGita/Shankara1/gmbCH6.htm ____________________ ________________ Swami Chinmayananda's commentary at URL: [kindly supplied by Ram-ji] advaitinGita/Chinmaya/COMM6.HTM Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 2, 2001 Report Share Posted June 2, 2001 Sloka-s 40-41 are often quated in Vedanta discussions. Krishna gives an authoritative answer to what happens to the one who kicks the bucket without gaining the highest. Krishna says nothing is lost and he will be born in the most conducive environment and will be propelled to rapidly to towards the highest. This is very satisfying and confortable to know and exemplifies that fundamental law that nothing is lost in this universe. It also explains why we witness during our own lives the birth and rapid progress of some great souls even at a very young age, which cannot be explained by any thing that they have done in this life to deserve it. Life history of Bhagavaan Ramana is clear example for that. The experience that he encountered when he was only 17 years old is not precipitated due to anything that he did or any practices that he performed when he was younger. But noting happens that which is uncalled for. Krishna provides here clear cut logic how and why that happens. One is propelled to higher goals rapidly only becuase of one's efforts in the past lives. Hari Om! Sadananda _______________ Get your FREE download of MSN Explorer at http://explorer.msn.com Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 2, 2001 Report Share Posted June 2, 2001 Namaste, In the selection of 42 verses from the Gita, Ramana Maharshi chose #s 25, 26, and 29 which fit most exactly in Advaita Vedanta. He also remarked that one's real birthday is the day when one realises one's identity with the Supreme Spirit. Regards, s. advaitin, "Kuntimaddi Sadananda" <k_sadananda@h...> wrote: > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 2, 2001 Report Share Posted June 2, 2001 Namaste, Gita Chapter 6 is has been especially favored by Jnaneshvara for his commentary [Jnaneshvari or Bhavartha-Dipika in Marathi]. An English translation is now on-line at URL: http://www.bvbpune.org/author.html Reghards, s. advaitin, sunderh wrote: Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 5, 2001 Report Share Posted June 5, 2001 Namaste, The verses from the sixth chapter selected by Bhagavan Ramana Maharshi in his Gita Saaara are the following : "Shannaihi Shannairuparamedh Bhudhya Dhrithigriheethaya Aatmasamstham Manaha Kruthva Na Kinchithapi Chinthayeth " 6-25 "One should gradually attain quietude with the intellect held steadfast and the mind sunk in the Self, allowing no thought to arise." "Yatho Yatho Nischarathi Manaschanchalam Asthiram Thatho Thatho Niyamyaithadaatmanyaiva Vasham Nayaith" 6-26 "To whatever side the restless unsteady mind wanders, one should check it and bring it back controlled to the Self." "SarvaBhoothaSthamaatmaanam Sarvabhoothaanii cha Aatmani Iikshathe Yogayukthaathma Sarvathra Samadarshana" 6-29 "One who is thus integrated in yoga sees all with equal eye, seeing himself in all beings and all beings in Himself" These three Shlokas bring forth the Yoga Marga to Sama Darshana. Regards, Anand Get personalized email addresses from Mail - only $35 a year! http://personal.mail./ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 8, 2001 Report Share Posted June 8, 2001 On Sat, 2 Jun 2001, Kuntimaddi Sadananda wrote: > > Sloka-s 40-41 are often quated in Vedanta discussions. Krishna gives an > authoritative answer to what happens to the one who kicks the bucket without > gaining the highest. Krishna says nothing is lost and he will be born in > the most conducive environment and will be propelled to rapidly to towards > the highest. This is very satisfying and confortable to know and > exemplifies that fundamental law that nothing is lost in this universe. > [...] namaste. Fully concurring with what is said above, I like to add: No good deed ever done is wasted. And no bad deed done ever will go without corresponding bad effect. Thus, there should be no concern that good deeds done in this life will go wasted if Knowledge does not dawn before the end of this life (or as shri Sadanandaji says before one kicks the bucket). Now, the deed (either good or bad) need not be action itself. Even a good thought has a positive effect and a bad thought has an accumulated ill-effect. The thought need not be a sustained flow. Even a fleeting (bad or good) thought has its effect imprinted. > > Hari Om! > Sadananda > Regards Gummuluru Murthy ------ Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.