j~nAna and bhakti -

[Guest guest]

advaitin, "Sunder Hattangadi" <sunderh>

wrote:

>

> For the sake of ease of cross-referencing the various verses

in

> the Gita on the subject of bhakti, and the commentaries of Sankara

> and Madhusudana Sarasvati on these particular verses, the following

> series has been extracted. I hope that readers will find it useful.

 

Namaste,

 

Here are verses from the Gita containing the word Jnana :

[There are many others related to Jnana, but not containing this word]

 

 

j~nAna

 

loke.asmin dvividhaa nishhThaa puraa proktaa mayaanagha .

GYaanayogena saaN^khyaanaa.n karmayogena yoginaam.h .. 3\-3..

na buddhibheda.n janayedaGYaanaa.n karmasaN^ginaam.h .

joshhayetsarvakarmaaNi vidvaanyuktaH samaacharan.h .. 3\-26..

ye tvetadabhyasuuyanto naanutishhThanti me matam.h .

sarvaGYaanavimuuDhaa.nstaanviddhi nashhTaanachetasaH .. 3\-32..

sadR^isha.n cheshhTate svasyaaH prakR^iterGYaanavaanapi .

prakR^iti.n yaanti bhuutaani nigrahaH kiM karishhyati .. 3\-33..

aavR^itaM GYaanametena GYaanino nityavairiNaa .

kaamaruupeNa kaunteya dushhpuureNaanalena cha .. 3\-39..

indriyaaNi mano buddhirasyaadhishhThaanamuchyate .

etairvimohayatyeshha GYaanamaavR^itya dehinam.h .. 3\-40..

tasmaattvamindriyaaNyaadau niyamya bharatarshhabha .

paapmaanaM prajahi hyenaM GYaanaviGYaananaashanam.h .. 3\-41..

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viitaraagabhayakrodhaa manmayaa maamupaashritaaH .

bahavo GYaanatapasaa puutaa madbhaavamaagataaH .. 4\-10..

yasya sarve samaarambhaaH kaamasaN^kalpavarjitaaH .

GYaanaagnidagdhakarmaaNa.n tamaahuH paNDitaM budhaaH .. 4\-19..

gatasaN^gasya muktasya GYaanaavasthitachetasaH .

yaGYaayaacharataH karma samagraM praviliiyate .. 4\-23..

sarvaaNiindriyakarmaaNi praaNakarmaaNi chaapare .

aatmasa.nyamayogaagnau juhvati GYaanadiipite .. 4\-27..

dravyayaGYaastapoyaGYaa yogayaGYaastathaapare .

svaadhyaayaGYaanayaGYaashcha yatayaH sa.nshitavrataaH .. 4\-28..

shreyaandravyamayaadyaGYaajGYaanayaGYaH parantapa .

sarva.n karmaakhilaM paartha GYaane parisamaapyate .. 4\-33..

tadviddhi praNipaatena pariprashnena sevayaa .

upadekShyanti te GYaanaM GYaaninastattvadarshinaH .. 4\-34..

api chedasi paapebhyaH sarvebhyaH paapakR^ittamaH .

sarva.n GYaanaplavenaiva vR^ijinaM santarishhyasi .. 4\-36..

yathaidhaa.nsi samiddho.agnirbhasmasaatkurute.arjuna .

GYaanaagniH sarvakarmaaNi bhasmasaatkurute tathaa .. 4\-37..

shraddhaavaa.Nllabhate GYaanaM tatparaH sa.nyatendriyaH .

GYaanaM labdhvaa paraaM shaantimachireNaadhigachchhati .. 4\-39..

yogasa.nnyastakarmaaNaM GYaanasa~nchhinnasa.nshayam.h .

aatmavantaM na karmaaNi nibadhnanti dhana~njaya .. 4\-41..

tasmaadaGYaanasambhuutaM hR^itstha.n GYaanaasinaatmanaH .

chhittvainaM sa.nshayaM yogamaatishhThottishhTha bhaarata .. 4\-42..

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naadatte kasyachitpaapaM na chaiva sukR^itaM vibhuH .

aGYaanenaavR^itaM GYaanaM tena muhyanti jantavaH .. 5\-15..

GYaanena tu tadaGYaanaM yeshhaa.n naashitamaatmanaH .

teshhaamaadityavajGYaanaM prakaashayati tatparam.h .. 5\-16..

tad.hbuddhayastadaatmaanastannishhThaastatparaayaNaaH .

gachchhantyapunaraavR^itti.n GYaananirdhuutakalmashhaaH .. 5\-17..

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GYaanaviGYaanatR^iptaatmaa kuuTastho vijitendriyaH .

yukta ityuchyate yogii samaloshhTaashmakaa~nchanaH .. 6\-8..

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GYaanaM te.ahaM saviGYaanamidaM vakShyaamyasheshhataH .

yajGYaatvaa neha bhuuyo.anyajGYaatavyamavashishhyate .. 7\-2..

na maa.n dushhkR^itino muuDhaaH prapadyante naraadhamaaH .

maayayaapahR^itaGYaanaa aasuraM bhaavamaashritaaH .. 7\-15..

bahuunaa.n janmanaamante GYaanavaanmaaM prapadyate .

vaasudevaH sarvamiti sa mahaatmaa sudurlabhaH .. 7\-19..

kaamaistaistairhR^itaGYaanaaH prapadyante.anyadevataaH .

taM taM niyamamaasthaaya prakR^ityaa niyataaH svayaa .. 7\-20..

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idaM tu te guhyatamaM pravakShyaamyanasuuyave .

GYaanaM viGYaanasahitaM yajGYaatvaa mokShyase.ashubhaat.h .. 9\-1..

moghaashaa moghakarmaaNo moghaGYaanaa vichetasaH .

raakShasiimaasurii.n chaiva prakR^itiM mohinii.n shritaaH .. 9\-12..

GYaanayaGYena chaapyanye yajanto maamupaasate .

ekatvena pR^ithaktvena bahudhaa vishvatomukham.h .. 9\-15..

ahaM hi sarvayaGYaanaaM bhoktaa cha prabhureva cha .

na tu maamabhijaananti tattvenaatashchyavanti te .. 9\-24..

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buddhirGYaanamasammohaH kShamaa satya.n damaH shamaH .

sukhaM duHkhaM bhavo.abhaavo bhaya.n chaabhayameva cha .. 10\-4..

teshhaamevaanukampaarthamahamaGYaanajaM tamaH .

naashayaamyaatmabhaavastho GYaanadiipena bhaasvataa .. 10\-11..

daNDo damayataamasmi niitirasmi jigiishhataam.h .

mauna.n chaivaasmi guhyaanaa.n GYaanaM GYaanavataamaham.h .. 10\-38..

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===

shreyo hi GYaanamabhyaasaajGYaanaad.hdhyaanaM vishishhyate .

dhyaanaatkarmaphalatyaagastyaagaachchhaantiranantaram.h .. 12\-12..

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prakR^itiM purushha.n chaiva kShetra.n kShetraGYameva cha .

etadveditumichchhaami GYaanaM GYeya.n cha keshava .. 13\-1..

shriibhagavaanuvaacha .

kShetraGYa.n chaapi maaM viddhi sarvakShetreshhu bhaarata .

kShetrakShetraGYayorGYaanaM yattajGYaanaM mataM mama .. 13\-2..

adhyaatmaGYaananityatva.n tattvaGYaanaarthadarshanam.h .

etajGYaanamiti proktamaGYaanaM yadato.anyathaa .. 13\-12..

jyotishhaamapi tajjyotistamasaH paramuchyate .

GYaanaM GYeyaM GYaanagamya.n hR^idi sarvasya vishhThitam.h .. 13\-18..

iti kShetra.n tathaa GYaanaM GYeya.n chokta.n samaasataH .

madbhakta etadviGYaaya madbhaavaayopapadyate .. 13\-19..

kShetrakShetraGYayorevamantaraM GYaanachakShushhaa .

bhuutaprakR^itimokSha.n cha ye viduryaanti te param.h .. 13\-35..

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paraM bhuuyaH pravakShyaami GYaanaanaa.n GYaanamuttamam.h .

yajGYaatvaa munayaH sarve paraaM siddhimito gataaH .. 14\-1..

idaM GYaanamupaashritya mama saadharmyamaagataaH .

sarge.api nopajaayante pralaye na vyathanti cha .. 14\-2..

tatra sattvaM nirmalatvaatprakaashakamanaamayam.h .

sukhasaN^gena badhnaati GYaanasaN^gena chaanagha .. 14\-6..

tamastvaGYaanajaM viddhi mohanaM sarvadehinaam.h .

pramaadaalasyanidraabhistannibadhnaati bhaarata .. 14\-8..

sattvaM sukhe sa~njayati rajaH karmaNi bhaarata .

GYaanamaavR^itya tu tamaH pramaade sa~njayatyuta .. 14\-9..

sarvadvaareshhu dehe.asminprakaasha upajaayate .

GYaanaM yadaa tadaa vidyaadvivR^iddha.n sattvamityuta .. 14\-11..

karmaNaH sukR^itasyaahuH saattvikaM nirmalaM phalam.h .

rajasastu phalaM duHkhamaGYaanaM tamasaH phalam.h .. 14\-16..

sattvaatsa~njaayate GYaanaM rajaso lobha eva cha .

pramaadamohau tamaso bhavato.aGYaanameva cha .. 14\-17..

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utkraamantaM sthitaM vaapi bhu~njaanaM vaa guNaanvitam.h .

vimuuDhaa naanupashyanti pashyanti GYaanachakShushhaH .. 15\-10..

sarvasya chaahaM hR^idi sannivishhTo

mattaH smR^itirGYaanamapohana~ncha .

vedaishcha sarvairahameva vedyo

vedaantakR^idvedavideva chaaham.h .. 15\-15..

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abhayaM sattvasa.nshuddhirGYaanayogavyavasthitiH .

daanaM damashcha yaGYashcha svaadhyaayastapa aarjavam.h .. 16\-1..

dambho darpo.abhimaanashcha krodhaH paarushhyameva cha .

aGYaana.n chaabhijaatasya paartha sampadamaasuriim.h .. 16\-4..

aaDhyo.abhijanavaanasmi ko.anyo.asti sadR^isho mayaa .

yakShye daasyaami modishhya ityaGYaanavimohitaaH .. 16\-15..

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GYaanaM GYeyaM pariGYaataa trividhaa karmachodanaa .

karaNaM karma karteti trividhaH karmasa.ngrahaH .. 18\-18..

GYaanaM karma cha kartaacha tridhaiva guNabhedataH .

prochyate guNasaN^khyaane yathaavachchhR^iNu taanyapi .. 18\-19..

sarvabhuuteshhu yenaikaM bhaavamavyayamiikShate .

avibhakta.n vibhakteshhu tajGYaanaM viddhi saattvikam.h .. 18\-20..

pR^ithaktvena tu yajGYaanaM naanaabhaavaanpR^ithagvidhaan.h .

vetti sarveshhu bhuuteshhu tajGYaanaM viddhi raajasam.h .. 18\-21..

shamo damastapaH shauchaM kShaantiraarjavameva cha .

GYaanaM viGYaanamaastikyaM brahmakarma svabhaavajam.h .. 18\-42..

siddhiM praapto yathaa brahma tathaapnoti nibodha me .

samaasenaiva kaunteya nishhThaa GYaanasya yaa paraa .. 18\-50..

iti te GYaanamaakhyaataM guhyaad.hguhyataraM mayaa .

vimR^ishyaitadasheshheNa yathechchhasi tathaa kuru .. 18\-63..

adhyeshhyate cha ya imaM dharmya.n sa.nvaadamaavayoH .

GYaanayaGYena tenaahamishhTaH syaamiti me matiH .. 18\-70..

kachchidetachchhrutaM paartha tvayaikaagreNa chetasaa .

kachchidaGYaanasammohaH pranashhTaste dhana~njaya .. 18\-72..

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[Guest guest]

Namaste Sunderji:

 

Thanks for posting the appropriate verses that contain the

word 'jnana' from Bhagavad Gita. I want to select the following

three verses quoted by you from Chapter 5. These verses nicely bring

together the interconnection between jnana and bakti. I strongly

encourage other members to go over the verses connected to different

chapters and bring the essence of those verses. Recently Sri Shankar

pointed out correctly that just stating the verses may not provide

enough motivation to the members to get a better understanding of the

linkage between jnana and bhakti.

 

The quoted verses for the discussion are:

 

naadatte kasyachitpaapaM na chaiva sukR^itaM vibhuH .

aGYaanenaavR^itaM GYaanaM tena muhyanti jantavaH .. 5\-15..

 

GYaanena tu tadaGYaanaM yeshhaa.n naashitamaatmanaH .

teshhaamaadityavajGYaanaM prakaashayati tatparam.h .. 5\-16..

 

tad.hbuddhayastadaatmaanastannishhThaastatparaayaNaaH .

gachchhantyapunaraavR^itti.n GYaananirdhuutakalmashhaaH .. 5\-17..

 

 

The statement of the Lord that "God does not receive the virtue or

sin of anyone" is intended to convey that even though all actions are

performed by men, the source of energy of those actions are Him. In

other words, it is He who endows men with energy, intelligence and

senses etc, according to their past Karma; He does not receive the

actions performed by them. In other words, He does not reap their

fruit Himself. The statement that God does not receive the virtue or

sin of anyone. He is very unconnected with the fruits of His own

actions in the same way as He is unborn though accepting birth (IV.

6) and remains a non-doer though performing the functions of

creation, preservation and destruction of the universe (IV.l3). Hence

it is but reasonable to say that God does not receive the virtues of

anyone.

 

The indeclinable `Tu' has been used here to differentiate the Self-

realized souls from the common run of man who are thus deluded. The

verse confirms that those whose ignorance has been driven away by

true Knowledge of God, are not so deluded. As the sun, dispelling

darkness, reveals the true nature of all objects, even so Knowledge

dispels ignorance and reveals the true nature of God. In other words,

those who have attained real Knowledge never and in no circumstance

fall a victim to delusion.

 

A follower of the path of Knowledge should come to realize, through

the teachings of the scriptures and the preceptor, that the whole

world is but illusory and that God, the embodiment of Truth,

Knowledge and Bliss, is the only reality. The seeker of True

Knowledge should then give up all thoughts of material objects, and

in order to rest his mind firmly in God should meditate on his

blissful aspect. The seeker should understand the fact that

everywhere there is joy and joy alone perfect joy, boundless joy,

tranquil joy, solid joy, steady joy, constant joy, ever lasting joy,

conscious joy, joy which is identical with wisdom, supreme joy, great

joy, unending joy, unthinkable joy, spiritual joy, nothing but joy.

The mind of such a seeker rests firmly in identity with God, the

embodiment of Truth, Knowledge and Bliss. On the mind being thus

merged in God, the truth about God is brought home to the intellect

as vividly as though directly perceived. When by constant meditation

on this truth so ascertained the intellect loses its identity and

becomes one with God, the embodiment of Truth, Knowledge and Bliss,

it is said to have wholly merged in Him.

 

Mind and intellect are the principal factors that draw an imaginary

line between the Atman and the Brahman. When the delusion that

differentiates between the Atman and the Brahman has been got rid of

in the manner described above, the Sankhyayogi is firmly established

in identity with God, the embodiment of Truth, Knowledge and Bliss.

For such a Yogi, nothing remains in his/her consciousness, except

God. His mind, intellect, vital airs, etc, all become one with God.

The word "Tatparayanah" therefore, denotes such men as have actually

become one with God, the embodiment of Truth, Knowledge and Bliss, by

directly Perceiving Him. Instantaneously the jnanayogi transforms

into bhaktiyogi who surrenders the intellect and mind that divided

the line between Atman and Brahman. These verses once again confirm

the advaitic truth that True jnana is no different from True bhakti.

The debate whether 'true jnanam' transforms into 'true bhakti' or

vice-versa can start only with delusion! All that we can say that

direction of the transformation is less important but according to

Shankara, the most important ingredient for the transformation is

God's grace.

 

Warmest regards,

 

Ram Chandran

 

 

advaitin, "Sunder Hattangadi" <sunderh>

wrote:

> Namaste,

>

> Here are verses from the Gita containing the word Jnana :

> [There are many others related to Jnana, but not containing this

word]

>