Gita Satsangh, Chapter 9 Verses 4 to 6

[Guest guest]

Chapter 9: The Yoga of Royal Knowledge and Royal Secret

(RaajavidyaaraajaguhyayogaH)

 

Let us continue with the Gita Satsangh of Chapter 9 verses 4 to 6.

This is the most opportune time to divert our focus back to the

Satsangh. We had enough discussions on the verses 1 to 3 and enough

is enough. As I stated before, all the commentaries are already

available in the File section of this web site. The verses and their

meanings are posted below.

 

ProfVK will continue to lead the discussions corresponding to these

verses. Once again I request all members to take active participation

in the Satsangh and focus their attention only on the subject matter.

This is a golden opportunity for all of us to ask a question or to

express our agreement or disagreement or share our thoughts, insights

and expertise through this Satsangh.

 

Warmest regards,

 

Ram Chandran

 

Gita Satsangh; Chapter 9 Verses 4 to 6

 

mayaa tatamidaM sarva.n jagadavyak{}tamuurtinaa .

matsthaani sarvabhuutaani na chaahaM teshhvavasthitaH .. 9\.4..

 

na cha matsthaani bhuutaani pashya me yogamaishvaram.h .

bhuutabhR^inna cha bhuutastho mamaatmaa bhuutabhaavanaH .. 9\.5..

 

yathaakaashasthito nitya.n vaayuH sarvatrago mahaan.h .

tathaa sarvaaNi bhuutaani matsthaaniityupadhaaraya .. 9\.6..

 

This entire universe is an expansion of Mine. All beings depend on Me

(like a chain depends on gold, and the milk products depend on milk).

I do not depend on „o or affected by „o them; because I am the highest

of all. (See also 7.12) (9.04)

 

Look at the power of My divine mystery; in reality, I „o the sustainer

and creator of all beings „o do not depend on them, and they also do

not depend on Me. (In fact, the gold-chain does not depend on gold;

the gold-chain is nothing but gold. Also, matter and energy are

different as well as non-different). (9.05)

 

Perceive that all beings remain in Me ¡X without any contact or

without producing any effect ¡X as the mighty wind, moving everywhere,

eternally remains in space. (9.06)

 

Note: This translation is from the book of Bhagavad Gita by Ramananda

Prasad. His entire book and many interesting Gita related materials

are available at International Gita Society's Home page:

http://www.gita-society.com/index.htm

[Guest guest]

Namaste

 

Now let us concentrate on Verses 4 to 6. These constitute the

first of the three secret(s) of secrets. So we have to

understand these slokas carefully.

In this context I would like to draw attention to my post #2356

of 5th October 1999, where the verses 4 and 5 have been

explained in respect of the apparent contradictions implied in

them.

I will come back with more detail on this in a later posting.

 

praNAms to all advaitins

profvk

 

 

=====

Prof. V. Krishnamurthy

My website on Science and Spirituality is http://www.geocities.com/profvk/

You can access my book on Gems from the Ocean of Hindu Thought Vision and

Practice, and my father R. Visvanatha Sastri's manuscripts from the site.

 

 

 

Faith Hill - Exclusive Performances, Videos & More

http://faith.

[Guest guest]

Namaste;

 

The verse 9.4 under discussion is a rewording of the verse 12 of

Chapter 7. Swami Dayananda Saraswati's elaborate commentary of verse

12 of chapter 7 is quite appropriate for our discussion.

Poojya Swami Dayananda Saraswati, the founder of Arsha Vidya

Gurukulam studied under the guidance of Swami Chinmayanandaji and he

is a great Vedantin. Let me take this opportunity to express my

thanks to Swamiji for granting permission to post his Homestudy Gita

Notes to the Gita Satsangh discussions. The Gita Homestudy Gita Notes

along with chanting of the entire Gita verses are available at

Arshavidyagurukulam.(.http://www.arshavidya.org/)

 

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

Gita Chapter 7 Verse 12

ye caiva sattvika bhava rajasastamasasca ye

matta eveti tanviddhi na tvaham tesu te mayi

 

ye ca — and those; eva — indeed; sattvikah — born of sattva; bhavah —

beings and things; ye ca — and those; rajasah — born of rajas; (ca —

and;) tamasah — born of tamas; tan — them; mattah eva — from Me

alone; iti — thus; viddhi — may you know; te mayi — they are in Me;

tu — but; na aham — I am not; tesu — in them

 

And those beings and things which are indeed born of sattva, rajas,

and tamas, may you know them to be born from Me alone. They are in Me

but I am not in them. Ye ca eva sattvikah bhavah — those things which

are born purely of sattva. Desires which are sattvika in nature, like

a desire to know, are born of sattva. If the antah-karana consists of

three qualities, sattva, rajas and tamas, sattva accounts for

anything noble, anything in keeping with dharma. Even experiences

like happiness, sukha, and tranquillity, santi, are born of sattva.

Right attitudes, devotion, prayer, are all sattvikah bhavah. Then

those things which are born of rajas like ambition, dislike, anger

and so on, are all rajasa. And those things, which are tamasa in

nature are born of tamas. Or we can take it this way. Ye bhavah can

mean those living beings, and sattvikas, can mean those who are born

of sattva, like the devatas. In this case it would mean predominantly

sattva. And all the raksasas and so on are born of predominantly

rajas. Similarly, tamasas can mean those who are born of

predominantly tamas, such as the animals. Then we have the human

beings who are sattva, rajas, and tamas put together.

 

This accounts for all types of beings. Or we can take `ye bhavah' as

those people who are predominantly sattvika, or rajasa or tamasa.

Such people, all these various beings are all born out of their own

karma. That being so, they are all born of Me because the very karma

is Me, the law of karma itself is Me. And further, the cause for

everything is Me; so, nothing is separate from Me. To be born you

require a physical body and for that you require all five gross

elements. These are all Me. And you require subtle elements because

without the subtle elements there would be no subtle body nor would

there be any gross elements. And the subtle elements are also born of

Isvara. Therefore, there is nothing that is away from Me. To be born

with a given body, all these ingredients are required. All of them

are Me. I provide the upadana, I am the material for all of them. So,

according to one's own karma, whatever form one takes, whether it is

a tamasa or a sattvika form, that form is non-separate from Me. Even

though they are born of Me, na tu aham tesu — I, however, am not in

them. This means I am not under their control, I don't depend upon

them. Since they are born of Me, I do not depend upon their

existence. This is similar to how the existence of the clay does not

depend on the existence of pot. But they are in Me — all of them,

sattvika, rajasa, tamasa, all depend entirely upon Me, upon My laws.

According to My laws they are born and the laws are Me. And

everything is Me, so, to exist they entirely depend upon Me. To

breathe they require air which is Me; they require water which is Me;

they require fire which is Me; they require earth, food that is Me.

They all depend entirely upon Me. But I am not in them.

 

Here Sankara gives an introduction to the next verse. Even though

this is how it is, even though I am the taste in water, I am the

strength in the strong, I am the desire itself, I am the one from

whom all of the sattvika, rajasa and tamasa are born and even though

nothing is separate from Me; even then, the world of people does not

recognise Me, Paramesvara. Who is that Paramesvara? Sankara tells

here that he is parama as well as Isvara. Parama indicates the

svarupa of Isvara. Whenever we use the word Paramesvara, it covers

both the svarupa of the Lord as well as his status of being sarva-

karana, the cause of everything. Why do we say sarva-karana? In the

world we draw a line and delineate different causes. Physical bodies

are born of the physical elements. Therefore, the physical elements

are the cause for the physical bodies. Then, the physical elements

themselves are products of the subtle elements and so, the subtle

elements become the causes. In this way, we can keep on tracing the

cause. From the standpoint of a product we can trace the cause

elsewhere, and that cause again is a product for which the karana,

cause is elsewhere. Since there are many karanas in this world we

have to use the word sarva-karana for the cause of all. Sarva-karana

is called Isvara.

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

 

Essentially, the Lord says that He is the material cause but

the 'material' is not Him. Atman is real, the body, mind and

intellect are unreal and only Atman is responsible for the

recognition of the existence (non existence) of body, mind and

intellect! Body, mind and intellect are not responsible for the

existence of Atman!

 

Warmest regards,

 

Ram Chandran

 

advaitin, "Ram Chandran" <rchandran@c...> wrote:

> Chapter 9: The Yoga of Royal Knowledge and Royal Secret

> (RaajavidyaaraajaguhyayogaH)

>

[Guest guest]

Namaste,

 

This is a translation of the gist of Sri Satchidanandendra

Saraswathi Swamiji's kannaDa commentary on Bhagavad Gita Chapter 9,

verses 4-6.

 

I have tried hard to capture the essence of Swamiji's commentary

which runs to about 4-5 pages. Any mistakes as usual are mine. The

clarity of his talks and commentary is hard to bring out in English.

I have skipped a couple of examples which don't translate well

into English, but I think one can still get the point.

 

Sri gurubhyo namaH,

 

This world really is paramAtma Himself. All beings are in paramAtma,

they are created in paramAtma, and still paramAtma is not in them.

Although the entire creation is paramAtma, we see the world

differently because of our delusion. Delusion is what makes the

unreal look real and hides the reality from us. Even when we are

witnessing the world, it is sustained and witnessed by paramAtma

alone. Although paramAtma alone is real and the world unreal, still

it seems to us that the world is an independent entity, and we

don't see paramAtma. All this is because of ajnAna. When we

experience the truth that paramAtma alone is real, our delusion is

completely lost.

 

"All beings are in Me, I am not in them". Sri krishNa showed

this to yashoda devi in his childhood play. Yashoda actually saw the

14 worlds in krishNa's mouth, but soon the truth was lost on her

due to her accustomed moha for krishNa. – "pashya me

yogamishvaram" – Look at the power of yogamAya! The Lord, as

paramArtha for the jnAni, appears as world to the ajnAnis. This is

the power of yogamAya.

 

Air is everywhere, still it is in space – similarly all beings

are in paramAtma. A couple of subtle points here – air is

all-pervasive, but on further thought it is clear that space which

sustains air is even more pervasive – similarly all beings are

sustained by paramAtma alone, and paramAtma doesn't undergo any

modifications because of the beings; just as space is not in any way

affected by air or its movements anywhere. On further thought, air

is really a function of space, it has no existence without space, or

air is a modification of space, similarly all beings are created in

aramAtma, are a modification of paramAtma, and cannot exist apart

from paramAtma.

 

In this way, paramAtma dons the beings on Himself; he is not in the

beings. He is the cause of the beings. He is the only reality,

everything else is just like dream objects. All things are just

imagined in paramAtma just like the snake imagined on the rope. It

was described in the 8th chapter - in pralaya all the elements are

hidden in paramAtma and re-manifest again with the new creation.

Even though the world is constantly going thru' the shrisTi –

stiti - pralaya cycle, all the beings in each shrisTi still marvel

at the world and assume it is real and beautiful. On account of our

false identification with the world, we are being imprisoned in our

samsAra. This doesn't in any way affect paramAtma. Just as in the

case of a rope being mistaken for a snake, there can be no doer ship

attributed to the rope; similarly paramAtma has no identification

with ajnAna or with the miseries of the world.

 

With jnAna comes liberation. When we are going thru' any miseries

or hardships, it is an experimental fact that we can dissect them

and look into them. Before the misery, during the misery and after

it is past, we are able to look at it and analyze it from a witness

perspective. But because we actually don't distinguish this

witness from the suffering "I"/ego, our knowledge is not fully

utilized.

 

The main theme so far is that paramAtma is our own atman. He is the

witness of everything. Since there is an "I"/ego that is

witnessable in us, it should be different from the witness. This

"I" is not always bound to us. This is only available to us

during

our waking (jAgrat) and dream (swapna) states only. The knower,

known and means of knowledge (triputi) is available to us only

during these states. This is not available to us in the deep sleep

state, still the real Atma as the witness is there in deep sleep.

It is not possible to say that I did not exist in sleep, because

that experience is undeniable. The witness consciousness exists in

all the states including deep sleep and samadhi. This is the pure

nirguNa consciousness.

 

In order to distinguish between the "I" and the witnessing

consciousness, there is a story in the shruti about the 2 birds

seated on the same tree. While one eats and enjoys the fruits, the

other just watches the first. The body is like the tree in the

story, the "I"/ego and the witnessing consciousness are the 2

birds on the tree. The "I"/ego assumes all the happiness and

miseries as it's and suffers in the world, the witness

consciousness is not affected by any of this. The "I"s are

many, as many as the dreams and the waking states, but the

witnessing consciousness is our only real Atma. It is akin to

discarding one's own son in exchange for nurturing adopted sons.

BhagavAn has mentioned "mayA tatamidam sarvam

jagadavyatamUrtinA" –

this world is pervaded by that un-manifest Me. He has also mentioned

that He can be directly understood or experienced –

"pratyakshAvagamaM". This witness consciousness in every

being is worthy of this description. This is the experiential jnAna.

The unreal "I"/ego is eternally bound to the mortal world. To

go

beyond that and to reach out for immortality, we have to take our

stand in the witness consciousness. This indeed is the experience

(vijnAna) that has been described in the beginning of this chapter.

 

Savithri

[Guest guest]

Dear Savithri Devaraj,

 

Thank you so much for posting your translation of Swami

Satcidanandendras' Kannada Gita commentary. As you probalbly know this

very important work is not yet available in English,and I eagarly

await your future translations as this 'Gita SatSangh'continues.

 

Hari Om

Atmachaitanya

 

 

advaitin, "savithri_devaraj" <savithri_devaraj>

wrote:

> Namaste,

>

> This is a translation of the gist of Sri Satchidanandendra

> Saraswathi Swamiji's kannaDa commentary on Bhagavad Gita Chapter 9,

> verses 4-6.

>

[Guest guest]

Dear Atmachaitanya-Ji,

 

I am extremely happy that Savitri-Ji's mail brought you out. You

know, we set a bait for you! Why don't you be with us more actively.

We very much need you amidst us.

 

Pranams.

 

Madathil Nair

________________________________

 

advaitin, "atmachaitanya108" <stadri@a...> wrote:

> Dear Savithri Devaraj,

>

> Thank you so much for posting your translation of Swami

> Satcidanandendras' Kannada Gita commentary. As you probalbly know

this

> very important work is not yet available in English,and I eagarly

> await your future translations as this 'Gita SatSangh'continues.

>

> Hari Om

> Atmachaitanya

[Guest guest]

--- savithri_devaraj <savithri_devaraj

wrote:

> Namaste,

>

> This is a translation of the gist of Sri

> Satchidanandendra

> Saraswathi Swamiji's kannaDa commentary on Bhagavad

> Gita Chapter 9,

> verses 4-6.

 

Namaste all,

 

I am still trying to catch up with past mail but

thought the following might be of interest. About

three years ago I carried out a lengthy study on

verses 4,5,and 29 of Chapter Nine because of the

interesting paradoxes that appear at first reading...a

typical method of teaching.

 

I was particularly interested...at that time...by

three words which Shankara uses in his commentary on

verses 4 and 5...saMShlesha (contact), asaMsargi,

(non-stickiness) and bibharti (sustains).

I believe it was a search for answers to questions on

these that brought me to this site in the first place.

 

As part of the study I placed three translations of

these verses, and Shakara's commentary,side by side

for comparison then had a go at my own gloss.

 

Behind this study was a question as to spiritual

experience as contact with/in Absolute using the

analogy of the pot and the space within, without and

permeating the molecular structure.

 

Here are the three translations by Sastry, Warrier and

Panoli, I am afraid that I have not tried to sort out

the problems of transferring my transliteration font

but hope that this does not cause any problem:

 

Alladi Mahadeva Sastry

 

4. All this world is pervaded by My Highest Being, My

form being invisible to the senses.

 

 

 

In Me, of the unmanifested form, dwell all beings from

Brahmaa down to the plant. No being devoid of the Self

can ever become an object of experience.

Wherefore they dwell in Me, i.e. they are

self-existent ( or have an individual existence)

through Me, the Self, i.e. they are what they are in

virtue of Me, the Self, underlying them all.

Since I am the Self of all those beings, it would seem

to the deluded as though I dwell in them.

Wherefore I say: I do not dwell in those beings,

because of the absence of contact with others, unlike

corporeal things. I am certainly the innermost essence

even of aakaasza.

That which is unconnected with any object cannot be

contained anywhere as though in a receptacle.

Wherefore, as I am unconnected with any object.

5.And yet these beings, from Brahmaa downwards, dwell

not in Me; behold My Divine working, the Divine

Mystery, the real nature of the Self.

 

Accordingly, the szruti speaks of the unattached

nature of the Self, seeing that He is unconnected with

any object: 'Devoid of attachment, He is never

attached'. (Brihad. 3 9 26)

Behold, there is yet another mystery. Though

unattached, My Self supports all beings, but does not

dwell in them, as shown above with reasons.

 

 

Then how to justify the Lord's words, 'My Self'?- We

answer: Separating (from the Real Self) the aggregate

of the physical and other material environments, and

regarding the aggregate as 'I', the Lord speaks of the

Self as 'My Self'- so far following only popular

conception; not certainly that He believes, as the

masses ignorantly believe, that the AAtman, the Self,

is distinct from Himself.

And further it is Myself that causes all beings to

come into being, that causes all beings to grow.

 

29. I am like fire: just as fire does not ward off

cold from those who are at a distance and wards it off

from those who go near it, so I bestow My grace on My

devotees, not on others.

 

 

Those who worship Me, the Lord, with devotion are in

Me, as a matter of course, but not owing to any

attachment on My part.

In them also I am, only as a matter of course, not in

others. By this behaviour I cannot be said to hate

the latter.

 

 

 

Dr A G Krishna Warrier

 

4. 'By Me'-by that supreme form of My being all this

world has been pervaded. That form of My being is

unmanifest-beyond the range of the senses of

perception. This the meaning.

In Me, with that unmanifested form dwell all beings

from Brahmaa to a blade of grass; for no being devoid

of the Self can empirically exist.

 

Therefore, they are said to exist or have Me as their

Self. That is how they are said to exist in Me.

 

 

 

Since I alone am the Self of beings, to deluded minds

I appear to dwell in them.

 

Hence I affirm that I do not dwell in contact with

them, as unlike a concrete body, I am not held in

them. Indeed I am the inmost principle even of space.

 

No objects without contacts may have a contained

existence in any receptacle.

 

Not being in material contact with anything.

5. 'Beings', Brahmaa, etc., do not exist in Me. Behold

the manner of My creative power or of fashioning of

beings by Me as the Lord, i.e. the truth of the Lord's

creative process.

Thus the Veda also points out the detachment of the

Lord as Self, that is unassociated with all things:

'Detached, the Self cleaves not'. (Brihad. 3 9 26)

 

And behold another marvel: though detached: My Self

sustains all beings: yet it does not dwell in them, as

has already been explained above. Reason shows Self to

be no content.

Why then is it stated 'My Self? Analysing the

conglomerate of body, senses and so forth, and

superimposing the I-sense on it, the Lord uses the

expression 'My Self' as in common parlance, and not,

like the deluded world, due to failure to note that

Self cannot have another Its Self.

 

 

 

 

This Self gives rise to beings or multiplies them.

Hence the expression 'brings into existence'.

 

29. 'The Same'--equal, am I towards all beings: I hate

none, nor hold any dear. Like fire am I. As fire does

not remove cold from those remote from it, but does so

from those drawing near, so do I bless devotees and

not others.

Those who worship Me, the Lord, with devotion dwell in

Me of course, and not due to My partiality.

 

And thus, of course I dwell in them and not in others.

This implies no hatred of them. V V Panoli

 

4. This entire earth is pervaded by that supreme

nature of Mine, who am unmanifest since My form is

vyakta, (manifest). The meaning is, I am not

perceptible to the senses.

>From Hiranyagarbha down to a clump of grass- all exist

in Me, the Unmanifest. Any being devoid of Self cannot

be conceived.

 

Therefore, they all abide in Me, i.e. remaining in Me

they abide through Me in the form of the Self.

 

 

Since I am the Self in all beings, the ignorant think

as though I dwell in them.

 

Therefore I say, I do not dwell in these beings for

without any contact which all objects of form have, I

am the inner (essential) factor even of aakaasza.

 

An unconnected thing can never remain anywhere as

though in a container.

 

Therefore, since I do not have contact with anything.

5. And yet these beings Hiranyagarbha and the rest do

not abide in Me. Behold My Divine constitution, the

real nature of the Self.

 

So too the szruti speaks of the non-attachment (of the

Self) owing to the absence of contact-

'Unattached, never indeed is He attached'. (Brihad 3 9

26)

 

And behold again yet another mystery. Though

unattached My Self sustains all beings without

dwelling in them, for (My) dwelling in these beings is

illogical for the reason aforesaid.

Then how is it said, 'My Self'?

Separating (from the Self) the aggregate of the body

etc. and assigning 'I' to that aggregate even as it is

seen in common parlance, the Lord says 'My Self', but

never regards His Self as distinct from Himself as the

ignorant people do.

 

 

 

 

 

So too the term bhuutabhaavanaa, for he creates the

beings or makes them grow.

 

 

29. I am equal to all beings. I have neither hatred

nor love. like fire which does not ward off cold from

those who are far, but wards it off from those who go

near it, I bless the devotees, but not others.

 

Those who worship Me, the Lord,, in the usual course,

but not due to any raga (attachment) on My part.

 

I am also drawn to them in the usual course, but not

to others, to who however, I am not hateful.

 

 

 

 

 

 

 

The following is my own attempt made at that time:

 

Initial Translation

 

4. By which supreme form of mine is pervaded all this

world. The manifested form is not of my own form, by

such being I am unmanifested. I am not appearing for

the organs of sense through My own form. This is the

meaning.

 

In such as Me are abiding all beings from Brahmaa the

Creator up to a tuft of grass. Indeed, any existing

thing without Self-ness is not possible for the

empirical world.

 

Hence beings are resting through Me, by the Self, by

the Self-ness. So beings are resting in Me here. So,

only I am the Self nature of those beings are said to

be.

 

Since only I am the Self in them it appears to the

perplexed of buddhi, to the confused, that the Self

has stood in them .

 

Hence I say that I am not abiding in or among those

beings through contact. Indeed, I am the innermost,

the heart of even subtle space.

Indeed, never can the essence of any really existing

or abiding substance, by being contained, be attached

anywhere.

 

Hence there is no contacting because of My

abstractedness.

 

5. Yet all creatures do not abide in Me. Behold my

mode of forming things with Brahmaa as the foremost,

this is the fact or truth of the majestic yoga of

Myself, of the Lord. This is the meaning.

 

And likewise the ssszruti, because of the

unattached-ness of the aatman the unattached-ness is

revealed:

'It is imperceptible, for it is not

perceived;....unattached, for It is not attached.'

(Br-hadaaran-yaka Upanis-ad: 3 9 26)

 

 

Thus, behold here another astonishing thing. Though

unattached, My Self supports all beings by the

aforesaid axiom, the real principle, owing to the

impossibility of abiding in creatures.

 

Having separated the system of the body (from) that

(Self), having the ego (self) superimposed, he

declares, following the worldly knowledge,

'The Self cannot have another, some different Self,

thus is the manner of thinking of the deluded world.'

Thus He divides, originates all beings, or causes

beings to come into existence.

 

29. The same, equal to all beings. I am like fire

that does not dispel cold of an object afar off but

does dispel the cold of the passers-by (those near).

In that manner I bless, give grace to the devotees,

not the rest.

 

Those who take refuge in Me by devotion, they are by

(their) own nature, being, abiding in Me only, not by

any attachment of Mine.

 

Thus only am I abiding in them and not in others. In

these (latter) there is not any dislike of Mine.

Interpreted Version with Gloss

 

4. This whole world is pervaded by My Supreme Form or

Nature. This all-pervading Nature is unmanifested.

This means that it cannot be perceived using the

organs of sense.

 

 

All beings, from the highest to the lowest, from the

first created to the last, are abiding in Me. For

certainly, no created thing can exist without My

all-pervading nature which is its Self; its very

essence.

Hence beings are ever remaining or resting through and

in Me, by the Self. So beings are resting in Me here.

So, I only am said to be the Self-nature, the

Self-ness of those beings.

 

Since only I am the Self it appears to those without

spiritual insight, (without the Divine Eye), that the

Self stands or resides in them.

 

However I say that I am not residing in those beings

in a way that suggests contact. Certainly I am the

innermost, the heart even of subtle space, but never

can the essence be attached anywhere although

apparently being contained.

 

 

Hence there is no point of contact because My Nature

is an abstractedness. ( somewhere in here you can put

the analogy with the butter in the pot. The pot

supports the butter through contact. Brahman supports

without contact)

 

5. Yet all creatures do not abide in Me. Behold how

in this manner of my majestic Yoga, the creativeness

of the Lord, all beings from the first to the last

have their being.

 

And note also the statements of the szruti which

confirms that through the understanding of the

un-attachedness, the unstickiness, of the Self, the

AAtman is revealed:

'It is imperceptible, for it is not

perceived......unattached, for It is not attached.'

(Br-hadaaran-yaka Upanis-ad: 3 9 26)

Thus, behold another astonishing fact. Through the

above principle, though unattached, My Self supports

all beings because it does not abide in any singular

form.

 

The Lord speaks in the manner of the world only when

He uses the term 'Self' as being separate from the

body and declares: 'The Self cannot have another, some

different Self although this is the thinking of the

deluded world.'

 

Through this yoga He divides and originates all beings

and causes them to come into existence.

 

29. ( Being without contact and being all pervading) I

am the same to all beings. Through the single pointed

devotion of those devotees of Mine (those devotees who

understand the essence of the Lord's teaching above) I

am in them and they are in Me. However this does not

imply any attachment on my part because of their

devotion. I am like fire. Those near-by are warmed

and those afar off remain cold. Likewise I bless or

give grace to those devotees and not others.

It is only in this way of speaking that I can be said

to be abiding in them and not in others for there can

be no hatred, no disaffection, in Me for those others.

 

 

 

 

 

 

- We Remember

9-11: A tribute to the more than 3,000 lives lost

http://dir.remember./tribute

[Guest guest]

advaitin, "atmachaitanya108" <stadri@a...> wrote:

> Dear Savithri Devaraj,

>

> Thank you so much for posting your translation of Swami

> Satcidanandendras' Kannada Gita commentary. As you probalbly know

this

> very important work is not yet available in English,and I eagarly

> await your future translations as this 'Gita SatSangh'continues.

>

> Hari Om

> Atmachaitanya

>

 

Namaste atmachaitanya-ji,

 

You are very welcome! It is my pleasure to do this - as I was telling

Sri. Sadananda-ji, I am the most to benefit from this exercise. Any

use to anyone else is a valuable by-product.

 

As others have said, I would love to read more from you.

 

Hari Om

Savithri

[Guest guest]

Namaste.

It appears I have missed to note the gems of thought on not

only the Slokas 4, 5 but also of 29 (yet to be seen) of ninth

chapter , by Ken Knight in his Post of #14991. The three

points, namely, non-contact, non-stickiness, of the Self with

any non-Self, and at the same time the supporting of the

non-Self by the Self – all the time knowing full well that the

non-Self has only a lower reality, -- these are important for

the understanding of Advaita. Ken Knight has rightly drawn

from the three translations of Alladi Mahadeva Sastri, Warrier

and Panoli of these three verses and added to it his own

synthesis of all three of them. Thank you, Kenji, for a

delightfully enlightening post.

 

praNAms to all advaitins

profvk

 

 

 

=====

Prof. V. Krishnamurthy

My website on Science and Spirituality is http://www.geocities.com/profvk/

You can access my book on Gems from the Ocean of Hindu Thought Vision and

Practice, and my father R. Visvanatha Sastri's manuscripts from the site.

 

 

 

Faith Hill - Exclusive Performances, Videos & More

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[Guest guest]

Namaste.

 

This is supposed to be a winding up of the discussions on Ch.9

Verses 4 to 6. It is difficult to summarise the multifaceted

discussions that these verses generated. Also no summary can

bring the full flavour of the actual discussion or the

characteristic emphasis of the different participants.

 

The contradictions apparent in the verses 4 and 5 in the words

‘matsthAni sarva bhUtAni’ and ‘na ca matsthAni bhUtAni’

interested almost every one. Besides the old post #2356 on this

subject, we had powerful explanations from Dayananda Saraswati’s

commentary on 7.12 (attention drawn by Ramchandranji in #14923),

Satchidananda Saraswati’s commentary (appreciated by several

members) in Kannada (brought to us by Savithri Devraj #14986),

-- which incidentally had another welcome consequence of

bringing out Atmachaitanyaji, from whom we hope we will hear

more -- Ken Knight’s enlightening post (#14991) on a deep study

of commentaries by Alladi Mahadeva Sastry, Krishna Warrier and

VV Panoli , and extracts from Aurobindo’s Essays on the Gita in

4 posts (#s14995, 15000, 15014 and 15016) and, finally from

Venkatesananda’s commentary (#15007). All these have to be read

in full. It is not fair to highlight just one part of them.

Still here is a small sample of some pearls of wisdom picked up

from this ocean of commentaries:

 

Air is pervasive but space is even more pervasive. (#14986)

No doership for the rope. (#14986)

Non-contactness and non-stickiness.(#14991)

God is not the becoming. They are his becoming. He is their

being. (#14995)

All is one in the self, but all is variation in the phenomenon.

(#15000)

That which is unconnected with any object cannot be contained

anywhere as though in a receptacle. (#14991)

Four facets through which you can conceive of brahman: Divine

manifest in Cosmic nature; One silent self of all; prabhu vibhu;

supreme supracosmic Godhead. (#15000).

It is all Consciousness and nothing else; no

compartmentalisation of Consciousness. (#14926).

It is as if we are sitting in the cinema with wide open eyes and

not only seeing the moving figures but the screen on which they

are projected (# 15007).

 

It is interesting that this series of discussions did not stop

with just the meanings and significance of these gita verses 4

to 6 but several supplementary questions were raised and each

one went into a stream by itself. We had the question that if

brahman is everywhere, then but what about a dead body?; the

question on savikalpa and nirvikalpa which brought out a

beautiful thesis from our Chief, Sadanandaji (#14998) and the

discussion on the limitation of analogies (rope and snake, wind

in space, movie screen, universal set). The subsequent question

on the visibility of nirvikalpa raised by Harsha (#15025) is

still under discussion.

 

Similarly the digression into String theory (#15006) which arose

from the savikalpa-nirvikalpa debate is likely to be alive for a

long time.

 

The question ‘When did vAsanAs start’ elicited several useful

posts, each having a definite point to make and a different

style. Continuing the theme that creation and vAsanAs have no

beginning but have an end, Michael Reidy (#14992) brought in

Sage Ramana on the topic of comparison and contrast of Doctrine

and Myth from two distinct traditions.

 

Keep it up, friends, let us continue in the same spirit!

 

It is time we move on to the next set of verses. So let us look

forward now to the verses 7 and onward. Of course this certainly

does not prevent any of us to go back and raise further

questions and clarifications on verses 4 to 6. The Gitasatsangh

has to keep its doors always open.

 

praNAms to all advaitins

profvk

 

 

 

 

=====

Prof. V. Krishnamurthy

My website on Science and Spirituality is http://www.geocities.com/profvk/

You can access my book on Gems from the Ocean of Hindu Thought Vision and

Practice, and my father R. Visvanatha Sastri's manuscripts from the site.

 

 

 

Y! Web Hosting - Let the expert host your web site

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[Guest guest]

Enjoyed reading the summary. Now one can selectively read particular

posts if one does not have time to study all.

 

Hari OM!

Sadananda

 

 

--- "V. Krishnamurthy" <profvk wrote:

> Namaste.

>

> This is supposed to be a winding up of the discussions on Ch.9

> Verses 4 to 6. It is difficult to summarise the multifaceted

> discussions that these verses generated. Also no summary can

> bring the full flavour of the actual discussion or the

> characteristic emphasis of the different participants.

 

 

=====

What you have is His gift to you and what you do with what you have is your gift

to Him - Swami Chinmayananda.

 

 

 

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