Guest guest Posted August 22, 2001 Report Share Posted August 22, 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 saptamo.adhyaayaH . Chapter 7 : Verses 15-20 [with Shankara-Bhashya, tr. Sw.Gambhirananda] j~naana-vij~naana-yogaH. The Yoga of Knowledge and Wisdom ____________________ 'If it is that those who resort to You cross over this Maya, why then do not all take refuge in You alone?' This is being answered: na maa.n dushhkR^itino muuDhaaH prapadyante naraadhamaaH . maayayaapahR^itaGYaanaa aasuraM bhaavamaashritaaH .. 15.. 15. The foolish evildoers, who are the most depraved among men, who are deprived of (their) wisdom by Maya, and who resort to demoniacal ways, do not take refuge in Me. muuDhaaH, the foolish; dushhkR^itinaH, evildoers, sinners; who are nara-adhamaaH, the most depraved among men; who are also apa-hR^ita-j~naanaaH, deprived of, despoiled of (their) wisdom; maayayaa, by Maya; and aashritaHh, who resort to; aasuram bhaavam, demoniacal ways, such as cruelty, untruthfulness, etc.; na, do not; prapadyante, take refuge; maam, in Me, the supreme God. ____________________ chaturvidhaa bhajante maa.n janaaH sukR^itino.arjuna . aarto jiGYaasurarthaarthii GYaanii cha bharatarshhabha .. 16.. 16. O Arjuna, foremost of the Bharata dynasty, four classes of people of virtuous deeds adore Me: the afflicted, the seeker of Knowledge, the seeker of wealth and the man of Knowledge. Again, O Arjuna, foremost of the Bharata dynasty, caturvidhaa, four classes; of janaaH, people; who are eminent among human beings and are pious in actions, and are sukR^itinaH, of virtuous deeds; bhajante, adore; maam, Me; aartaH, the afflicted-one who is overcome by sorrow, who is in distress, ['One who, being in distress and seeking to be saved from it, takes refuge (in Me).'] being over-whelmed by thieves, tigers, disease, etc.; jij~naasuH, the seeker of Knowledge, who wants to know the reality of the Lord; arthaarthii, the seeker of wealth; and j~naanii, the man of Knowledge, [i.e. one who, already having intellectual knowledge, aspires for Liberation.] who knows the reality of Visnu. ____________________ teshhaa.n GYaanii nityayukta ekabhaktirvishishhyate . priyo hi GYaanino.atyarthamahaM sa cha mama priyaH .. 17.. 17. Of them, the man of Knowledge, endowed with constant steadfastness and one-pointed devotion, excels. For I am very much dear to the man of Knowledge, and he too is dear to Me. teshhaam, of them, among the four; j~naanii, the man of Knowledge, the knower of Reality, is nitya-yuktaH, endowed with constant steadfastness as a result of being a knower of Reality; and he also becomes eka-bhaktiH, endowed with one-pointed devotion, because he finds no one else whom he can adore. Consequently, that person of one-pointed devotion vishishhyate, excels, becomes superior, i.e. he surpasses (the others). hi, since; I, the Self, am, priyah, dear; j~naaninaH, to the man of Knowledge; therefore aham, I; atyartham, very much; priyah, dear to him. It is indeed a well known fact in the world that the Self is dear. The meaning, therefore, is that Vasudeva, being the Self of the man of Knowledge, is dear to him. And saH, he, the man of Knowledge, being the very Self of Me who am Vasudeva; is very much priyah, dear; mama, to Me. 'If that be so, then the other three-the afflicted and the others-are not dear to Vasudeva?' 'This is not so!' 'What then?' ____________________ udaaraaH sarva evaite GYaanii tvaatmaiva me matam.h . aasthitaH sa hi yuktaatmaa maamevaanuttamaa.n gatim.h .. 18.. 18. All of these, indeed, are noble, but the man of Knowledge is the very Self. (This is) My opinion. For, with a steadfast mind, he is set on the path leading to Me alone who am the super-excellent Goal. sarve, ete, all of these three, without exception; are eva, indeed, udaaraaH, noble, i.e.; they are verily dear to Me. For, no devotee of Mine can become disagreeable to Me who am Vasudeva. But the man of Knowledge becomes very much dear. This is the difference. Why is this so? In answer the Lord says: tu but; j~naanii, the man of Knowledge; is aatmaa eva, the very Self, not different from Me. This is me, My; matam, opinion, conviction. hi, for; yuktaatmaa, with a steadfast mind-having his mind absorbed in the idea, 'I am verily Vasudeva, the Lord, and none else', that man of Knowledge aasthitah, is set on the path leading to, he is engaged in ascending to, going to; maam eva, Me alone, to the supreme Brahman; who am the anuttamaam gatim, super-excellent Goal to be reached. ____________________ The man of Knowledge is being eulogized again: bahuunaa.n janmanaamante GYaanavaanmaaM prapadyate . vaasudevaH sarvamiti sa mahaatmaa sudurlabhaH .. 19.. 19. At the end of many births the man of Knowledge attains Me, (realizing) that Vasudeva is all. Such a high-souled one is very rare. ante, at the end, after the completion; bahuunaam, of many; janmanaam, births, which becme the repository for accumulating [Ast. omits this word.-Tr.] the tendencies leading to Knowledge; j~naananavaan, the man of Knowledge, who has got his Knowledge matured; directly prapadyate, attains; maam, Me, Vasudeva, who am the inmost Self; (realizing)-in what way?-iti, that; Vasudeva is sarvam, all. saH, such a one, who realizes Me [Here Ast. adds the word Narayana.-Tr.] thus as the Self of all; is mahaatmaa, a high-souled one. There is none else who can equal or excel him. Therefore he is su-durlabhah, very rare among thousands of men, as it has been said (in verse 3). The reason why one does not realize that all this is verily Vasudeva, the Self, is being stated: ____________________ kaamaistaistairhR^itaGYaanaaH prapadyante.anyadevataaH . taM taM niyamamaasthaaya prakR^ityaa niyataaH svayaa .. 20.. 20. People, deprived of their wisdom by desires for various objects and guided by their own nature, resort to other deities following the relevant methods. People, hR^ita-j~naanaaH, deprived of their wisdom, deprived of their discriminating knowledge; taih taih kamaih, by desires for various objects, such as progeny, cattle, heaven, etc.; and niyataaH, guided, compelled; svayaa prakR^ityaa, by their own nature, by particular tendencies gathered in the past lives; prapadyante, resort; anya-devataaH, to other deities, who are different from Vasudeva, the Self; aasthaaya, following taking the help of; tam tam niyamam,the relevant methods-those processes that are well known for the adoration of the concerned deities. [to be continued. ====================================================================== 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 August 23, 2001 Report Share Posted August 23, 2001 Namaste! These loving slokas of Lord Sri Krishna clearly point out the need for interacting with God directly on one to one basis by direct prayer and surrender.This is what Bhagawan Shankara himself did in the famous Sri Laksmi Narasimha Karavalambana Stotram wherein he prays to God to extend His hand and rescue him from samsara as well Kanakadhaara stotram wherein he prays to Mother Lakshmi for Her Grace,and Sri Ramanuja did constantly and Sri Madhwacharya prays to Lord Sri Krishna.All these acaryaas are the greatest devotees of the Lord Sri Krishna.So too Jesus who was interacting with God the Father throughout His Life.So also all other saints who have direct devotion to God. To my humble mind,as Lord Krishna says in His Ultimate Geetha,Jnanam should ultimately merge into Devotion to Him.Devotion is the natural response of the human heart for the Supreme Father who is our dearest and only Friend ,Helper and Well Wisher(suhrudam Sarwa Bhootaanam)! --- sunderh wrote: > 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 saptamo.adhyaayaH . Chapter 7 : Verses 15-20 > [with Shankara-Bhashya, tr. Sw.Gambhirananda] > > j~naana-vij~naana-yogaH. The Yoga of Knowledge and > Wisdom > ____________________ > > 'If it is that those who resort to You cross over > this Maya, why then > do not all take refuge in You alone?' This is being > answered: > > na maa.n dushhkR^itino muuDhaaH prapadyante > naraadhamaaH . > maayayaapahR^itaGYaanaa aasuraM bhaavamaashritaaH .. > 15.. > > 15. The foolish evildoers, who are the most depraved > among men, who > are deprived of (their) wisdom by Maya, and who > resort to demoniacal > ways, do not take refuge in Me. > > muuDhaaH, the foolish; dushhkR^itinaH, evildoers, > sinners; who are > nara-adhamaaH, the most depraved among men; who are > also > apa-hR^ita-j~naanaaH, deprived of, despoiled of > (their) wisdom; > maayayaa, by Maya; and aashritaHh, who resort to; > aasuram bhaavam, > demoniacal ways, such as cruelty, untruthfulness, > etc.; na, do not; > prapadyante, take refuge; maam, in Me, the supreme > God. > ____________________ > > > chaturvidhaa bhajante maa.n janaaH sukR^itino.arjuna > . > aarto jiGYaasurarthaarthii GYaanii cha > bharatarshhabha .. 16.. > > 16. O Arjuna, foremost of the Bharata dynasty, four > classes of > people of virtuous deeds adore Me: the afflicted, > the seeker of > Knowledge, the seeker of wealth and the man of > Knowledge. > Again, O Arjuna, foremost of the Bharata dynasty, > caturvidhaa, four > classes; of janaaH, people; who are eminent among > human beings and are > pious in actions, and are sukR^itinaH, of virtuous > deeds; bhajante, > adore; maam, Me; aartaH, the afflicted-one who is > overcome by sorrow, > who is in distress, ['One who, being in distress and > seeking to be > saved from it, takes refuge (in Me).'] being > over-whelmed by thieves, > tigers, disease, etc.; jij~naasuH, the seeker of > Knowledge, who wants > to know the reality of the Lord; arthaarthii, the > seeker of wealth; > and j~naanii, the man of Knowledge, [i.e. one who, > already having > intellectual knowledge, aspires for Liberation.] who > knows the reality > of Visnu. > ____________________ > > teshhaa.n GYaanii nityayukta ekabhaktirvishishhyate > . > priyo hi GYaanino.atyarthamahaM sa cha mama priyaH > .. 17.. > > 17. Of them, the man of Knowledge, endowed with > constant > steadfastness and one-pointed devotion, excels. For > I am very much > dear to the man of Knowledge, and he too is dear to > Me. > teshhaam, of them, among the four; j~naanii, the man > of Knowledge, > the knower of Reality, is nitya-yuktaH, endowed > with constant > steadfastness as a result of being a knower of > Reality; and > he also becomes eka-bhaktiH, endowed with > one-pointed devotion, > because he finds no one else whom he can adore. > Consequently, that > person of one-pointed devotion > vishishhyate, excels, becomes superior, i.e. he > surpasses (the > others). hi, since; I, the Self, am, priyah, dear; > j~naaninaH, to the > man of Knowledge; therefore aham, I; atyartham, very > much; priyah, > dear to him. It is indeed a well known fact in the > world that the Self > is dear. The meaning, therefore, is that Vasudeva, > being the Self of > the man of Knowledge, is dear to him. And saH, he, > the man of > Knowledge, being the very Self of Me who am > Vasudeva; is very much > priyah, dear; mama, to Me. > > 'If that be so, then the other three-the afflicted > and the others-are > not dear to Vasudeva?' 'This is not so!' 'What > then?' > ____________________ > > udaaraaH sarva evaite GYaanii tvaatmaiva me matam.h > . > aasthitaH sa hi yuktaatmaa maamevaanuttamaa.n > gatim.h .. 18.. > > 18. All of these, indeed, are noble, but the man of > Knowledge is the > very Self. (This is) My opinion. For, with a > steadfast mind, he is > set on the path leading to Me alone who am the > super-excellent Goal. > sarve, ete, all of these three, without exception; > are eva, indeed, > udaaraaH, noble, i.e.; they are verily dear to Me. > For, no devotee of > Mine can become disagreeable to Me who am Vasudeva. > But the man of Knowledge becomes very much dear. > This is the > difference. > Why is this so? In answer the Lord says: tu but; > j~naanii, the man > of Knowledge; is aatmaa eva, the very Self, not > different from Me. > This is me, My; matam, opinion, conviction. hi, > for; yuktaatmaa, with > a steadfast mind-having his mind absorbed in the > idea, 'I am verily > Vasudeva, the Lord, and none else', that man of > Knowledge aasthitah, > is set on the path leading to, he is engaged in > ascending to, going > to; maam eva, Me alone, to the supreme Brahman; who > am the > anuttamaam gatim, super-excellent Goal to be > reached. > ____________________ > > The man of Knowledge is being eulogized again: > > bahuunaa.n janmanaamante GYaanavaanmaaM prapadyate . > vaasudevaH sarvamiti sa mahaatmaa sudurlabhaH .. > 19.. > > 19. At the end of many births the man of Knowledge > attains Me, > (realizing) that Vasudeva is all. Such a > high-souled one is very > rare. > ante, at the end, after the completion; bahuunaam, > of many; > janmanaam, births, which becme the repository for > accumulating [Ast. > omits this word.-Tr.] the tendencies leading to > Knowledge; > j~naananavaan, the man of Knowledge, who has got his > Knowledge > matured; directly prapadyate, attains; maam, Me, > Vasudeva, who am the > inmost Self; (realizing)-in what way?-iti, that; > Vasudeva is sarvam, all. saH, such a one, who > realizes Me [Here Ast. > adds the word Narayana.-Tr.] thus as the Self of > all; is mahaatmaa, a > high-souled one. There is none else who can equal > or excel him. > Therefore he is su-durlabhah, very rare among > thousands === message truncated === Make international calls for as low as $.04/minute with Messenger http://phonecard./ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 24, 2001 Report Share Posted August 24, 2001 Namaste. I am also of the opinion that these four stages are in the order of spiritual evoulution; the order being a->b->c->d-> : a) aarti 80% -> largely practice -> Bhakti, Karma Yogaas b) ararthaarthi 15% -> largely practice -> Karma Yoga c) jiGYaasu 4.99% -> largely practice -> Raaja, Jnaana Yogaas d) GYaanii 0.01% -> -> all Karma, Bhakti, Raaja, Jnaana yogaas at the same time On the right-hand side, the possible way to moksha the said group will take, in my humble opinion. Please note that the above order is slightly different from 'aarto jiGYaasurarthaarthii GYaanii'. Further, is is also true that an individual may fall under each of the above catergories at different times on any day. Percentages of population in each group shown are all guess work. Further, b understands a; c understands b,a; d understands a,b,c. In my humble opinion. Please correct/suggest as necessary. With Love, Raghava advaitin, sunderh wrote: > Namaste, > chaturvidhaa bhajante maa.n janaaH sukR^itino.arjuna . > aarto jiGYaasurarthaarthii GYaanii cha bharatarshhabha .. 16.. > Quote Link to comment Share on other sites More sharing options...
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