Gita Satsang - Chapter 6 : verses 37-47 [concluded] - June 2, 2001

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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.

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atha shhashhTho.adhyaayaH . Chapter 6 : Verses 37-47 [with Shankara-

Bhashya, tr. Sw.Gambhirananda]

 

dhyaana-yogaH. The Yoga of Meditation

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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

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For Gita Dhyana Shlokas/Mantras and Mahatmya

/message/advaitin/6987

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

[kindly supplied by Madhava-ji]

advaitinGita/Shankara1/gmbCH6.htm

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Swami Chinmayananda's commentary at URL:

[kindly supplied by Ram-ji]

advaitinGita/Chinmaya/COMM6.HTM

[Guest guest]

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

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[Guest guest]

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:

>

[Guest guest]

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:

[Guest guest]

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./

[Guest guest]

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

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