Gita Satsangh Chapter 12 Verses 1 to 2

[Guest guest]

Namaste dear Satsanghis:

 

On the basis of suggestions that I received from the members, I have

decided to reformat my presentations as follows: The transliteration

of the Sanskrit verses will be followed by English translation of the

entire verse by Swami Gambirananda (Sankara Bhasya). This will be

followed by an English translation of the Sanskrit words and phrases.

Along with this, the excellent commentary by Swami Chinmayanda will

be provided. Every week, I will present two to three verses

(depending on their relevance and appropriateness) using this

format. If and when necessary, I will also provide a more detailed

commentary by Swami Dayananda Saraswati to bring the Vedantic

Insights of Gita. Since this list focuses on Sankara's Advaita

Philosophy, I will not be presenting commentaries and translation of

verses due to Ramanujacharya or Madhvarcharya.

 

Members who want to share those translation can post such translation

and commentaries without analyzing the merits/demerits of the views

expressed by the Acharyas. All these Acharysa – Sankaracharya,

Ramanujacharya and Madhwacharya are philosophical giants with great

number of followers and believers. They have presented what they

truly believed and we have no means to judge their interpretations.

For those of us in this list, Sankara Bhasya is more appealing and

conducive to what we believe in. It will be very beneficial for all

those who follow the Satsangh to get a copy of Holy Gita by Swami

Chinmayananda which can be purchased from Chinmaya Mission

Publication or from Amazon.com. Chinmaya Mission also publishes

booklets by chapter of Bhagavad Gita with Sanskrit verses,

transliteration, meanings by verses followed by commentary. They are

sold at very nominal prices. (Holy Gita is $15.00 and Gita booklets

of 18 chapters complete set for $20.00).

 

Swamiji's entire Book is also available for reading or downloading at:

http://www.journeytothetruth.com/index.htm

 

The ebook is in pdf format and it contains the Sanskrit verses,

transliteration, translation, meaning and commentary.

 

The twelfth discourse indicates that the path of devotion is easier

than the path of knowledge. In this path the aspirant Arjuna worships

God in His Cosmic Form of the Supreme Personality. Arjuna develops a

loving relationship with Him, adores Him, remembers Him and chants

His glories and Name. He thus effects union with the Lord and attains

not only His formless aspect but also the Lord as the manifest

universe.

 

'In the chapters beginning with the second and ending with that on

the divine manifestations (Chapter 10) has been stated the meditation

on the supreme Self, Brahman, the Immutable, devoid of all

qualifications. And, in various places, has also been stated the

meditation on You who are God possessed of all mystical powers [The

power of Yoga, i.e., the power of bringing about creation, existence,

destruction and merger of the whole Universe.] and the power of

omniscience, and have the quality of sattva as the limiting adjunct.

But in the chapter on " The Revelation of the Cosmic Form " , the

primal, divine Cosmic form of Yours comprising the whole Universe has

been revealved by You for the sake of meditation itself! And after

revealing that, You have said, " ....he who works for Me, " etc.

(11.55). Therefore, [Therefore: Since the unqualified Brahman and

the qualified Brahman have been presented as objects of knowledge and

meditation respectively, therefore....] in order to learn which is

the better of these two views, I ask You,'-

 

Gita Satsangh Chapter 12 Verses 1 to 2

 

Arjuna Uvaacha:

Evam satatayuktaa ye bhaktaastwaam paryupaasate;

Ye chaapyaksharamavyaktam teshaam ke yogavittamaah. Verse 1

Arjuna said:

Sankara Bhashya (Swami Gambiranda's translation)

 

Arjuna said:

 

1. Those devotees who, being thus ever dedicated, meditate on You,

and those again (who meditate) on the Immutable, the Unmanifested-of

them, who are the best experiencers of yoga [(Here) yoga means

samadhi, spiritual absorption.]

 

The subject-matter stated in the immediately preceding verse, '...he

who works for Me,' etc. is referred to by the word evam (thus).

 

Ye bhaktah, those devotees who, seeking no other refuge; evam, thus;

satata-yuktah, being ever-devoted, i.e., remaining unceasingly

engaged in the works of the Lord, etc., intent on the aforesaid

purpose; paryupasate, meditate; tvam, on You, in the Cosmic form as

revealed earlier; ye ca api, and those others, again, who have

renounced all desires, who have given up all actions; who meditate on

Brahman as described (below), aksaram, on the Immutable; avyaktam, on

the Unmanifested, which is so on account of being bereft of all

limiting adjuncts, (and) which is beyond the comprehension of the

organs-in the world, whatever comes within the range of the organs is

said to be manifest, for the root anj conveys that sense; but this

Immutable is the opposite of that and is endowed with qualifications

that are spoken of by the great ones; those again, who meditate on

that-; tesam, of them, among the two (groups); ke, who; are the yoga-

vit-tamah, best experiencers of yoga, i.e., who are those that are

surpassingly versed in yoga?

 

But leave alone those who meditate on the Immutable, who are fully

enlightened and are free from desires. Whatever has to be said with

regard to them, we shall say later on. As for those others-

Swami Chinmayananda's Commentary;

The philosophical discourses contained in the Divine Song, though

written in a conversational style, never overlook the systematic

development of its thoughts, not only within the chapter but also

from chapter to chapter. The last chapter ended with an assurance

from the Lord that any seeker can realize the glory of the Cosmic-

Form, if only he can entertain an unwavering devotion. As a prince of

royal blood, Arjuna must have felt tickled by this great challenge

thrown at him. As a practical man of the world, he enquires here as

to the form on which he should meditate.

 

The question is very intelligently put. It is quite well-known that

in the world there are two types of seekers, seeking one and the same

goal. Some meditate upon the manifested-form of the Infinite and

others contemplate upon the unmanifested-Supreme. Both of them are

sincere; both progress onwards. But the question is as to which, out

of these two types of seekers, is better versed in Yoga?

 

In philosophy, the unmanifest (avyakta) is that which is not directly

perceptible to the sense organs (indriya-agocaram). The objects that

can be brought within the perceptible powers of our sense organs are

called the manifested (vyakta). Arjuna was taught in his early

studies of the Vedas that the Supreme was unmanifest and all-

pervading. But he had, in the previous chapter, a personal experience

of the Divine Cosmic-Form. Naturally, the determined prince, seeking

to understand the right Path of spiritual evolution, asks here a

pertinent question as to who is the better seeker --- is it the one

who devotes himself in love to the Lord-manifest, or he who, with

complete detachment from all external stimuli, meditates with ease

and poise upon the unmanifested-Infinite?

 

The question expresses the great controversy that exists even today

in the world. Can the Lord be meditated upon and realised ultimately

through idol worship? Can any symbol represent HIM? Can a wave

represent the ocean?

 

EXPLAINING THE PATH OF MEDITATION ON A FORM REPRESENTATIVE OF THE

DIVINE, KRISHNA THE INFINITE, STARTS HIS DISCOURSE

Sri Bhagavaan Uvaacha:

 

Mayyaaveshya mano ye maam nityayuktaa upaasate;

Shraddhayaa parayopetaaste me yuktatamaa mataah. Verse 2

 

Sankara Bhashya (Swami Gambiranda's translation)

 

The Blessed Lord said:

 

2. Those who meditate on Me by fixing their minds on Me with

steadfast devotion (and) being endowed with supreme faith-they are

considered to be the most perfect yogis according to Me.

 

Ye, those who, being devotees; upasate, meditate; mam, on Me, the

supreme Lord of all the masters of yoga, the Omniscient One whose

vision is free from purblindness caused by such defects as attachment

etc.; avesya,by fixing, concentrating; their manah, minds; mayi, on

Me, on God in His Cosmic form; nitya-yuktah, with steadfast devotion,

by being ever-dedicated in accordance with the idea expressed in the

last verse of the preceding chapter; and being upetah, endowed;

paraya, with supreme; sraddhaya faith;-te, they; matah, are

considered; to be yukta-tamah, most perfect yogis; me, according to

Me, for they spend days and nights with their minds constantly fixed

on Me. Therefore, it is proper to say with regard to them that they

are the best yogis.

 

'Is it that the others do not become the best yogis?'

No, but listen to what has to be said as regards them:'

 

Swami Chinmayananda's Commentary;

In this very opening stanza, Krishna points out three conditions that

are absolutely necessary in order that devotion unto the Lord may

yield its promised dividend. Generally, there is a feeling that

the 'Path-of-Devotion' is very easy. It is equally true to say that

no chosen 'Path' is difficult for the seeker who has chosen

it. 'Paths' are different only because of the vehicles employed; in a

boat we can never travel through the grand-trunk road, nor can we

sail over the waves in a plane, nor on a cycle dash at 60-miles an

hour! There are limitations to each vehicle. But progress is assured

to the intelligent and the careful even with any such vehicle.

Similarly, for self-development, each type of seeker, according to

the vehicle available, chooses either the 'Path-of-Devotion' or

the 'Path-of-Action' or the 'Path-of-Knowledge.' To each one of them,

his 'Path' is the easiest.

 

FIXING THEIR THOUGHTS ON ME --- Thought is the content of our subtle

body. Both the mind and intellect are nothing but thoughts. It is not

sufficient if they leisurely wander around the concept of the Lord,

but they have actually to penetrate, delve into, merge, and

ultimately dissolve themselves to become the very ideal perfection

which the Lord represents. The word that is being used here in the

stanza (Aveshya) indicates not merely a " THOUGHT CONTACT " but an

actual " THOUGHT PENETRATION. " In fact, human thought takes the form

of, gathers the fragrance of, and even puts on the glow of the

qualities in the objects of its contemplation. Thus, when a devotee's

thoughts gush forward in sincerity, in a newly found urge of

irrepressible love towards the Lord, the devotee, as a personality,

ends for the time being, and himself acquires the glow and beauty of

the Lord-of-his-heart.

 

EVER SELF-CONTROLLED, WORSHIP ME --- The second condition necessary

for a devotee to accomplish his evolution through the 'Path-of-

Devotion' is that he must have sufficient balance in himself to

exercise regular self-control while worshipping the Lord. The mind,

by its very nature, will always try to run wild from its objects of

contemplation, and the art of keeping the thoughts balanced at its

point-of-concentration is called self-control. The Sanskrit term

Upasana though it can be translated as 'worship', should not be

misunderstood by the superficial suggestion that automatically comes

to us when we hear the word 'worship.' True Upasana is an inward act

of attunement with the Higher Principle so as to get ourselves

completely merged with It.

 

WITH SUPREME FAITH --- Faith is generally understood as " blind

belief " ... blind belief is not Shraddha. Shraddha is " MY BELEIF IN

SOMETHING I DO NOT KNOW, SO THAT I MAY COME TO KNOW WHAT I BELIEVE

IN. " Without this faculty developed in him, a devotee may not succeed

sufficiently in bringing about a self-divinisation in himself even

after years of practice.

 

Thus, three main conditions are enumerated in this stanza as

essential and unavoidable for one to become a true devotee, viz., (1)

Perfect faith, (2) Ever steadfast in worship and (3) One's mind

totally merged with the concept of the Lord. If these are

accomplished in anyone, he is considered as the most steadfast

devotee by the Lord.

 

THEN, ARE NOT THE OTHERS YOGIS? " WAIT; HEAR NOW WHAT I HAVE TO SAY

REGARDING THEM " :

[Guest guest]

" Ram Chandran " <ramvchandran wrote:

 

> Swamiji's entire Book is also available for reading or downloading at:

> http://www.journeytothetruth.com/index.htm

>

> The ebook is in pdf format and it contains the Sanskrit verses,

> transliteration, translation, meaning and commentary.

 

 

Dear All,

Please forgive me if I create a little deviation from the main topic.

Was anybody able to download succesfully this ebook of Swami

Chinmayananda?

My download shows only ten pages and not possible to read the rest of

them.

Any suggestions welcome.

Thanks in advance,

Mouna

[Guest guest]

Dear Mouna,it appears that each chapter is a separate pdf file, so if you are reading on the web, it works just fine, but if you are downloading for offline perusal, you will need to save each chapter separately.I hope that helps you.Harih OMEdadvaitin From: maunnaDate: Sun, 24 Aug 2008 14:56:22 +0000 Re: Gita Satsangh Chapter 12 Verses 1 to 2

 

 

 

"Ram Chandran" <ramvchandran wrote:

 

> Swamiji's entire Book is also available for reading or downloading at:

> http://www.journeytothetruth.com/index.htm

>

> The ebook is in pdf format and it contains the Sanskrit verses,

> transliteration, translation, meaning and commentary.

 

Dear All,

Please forgive me if I create a little deviation from the main topic.

Was anybody able to download succesfully this ebook of Swami

Chinmayananda?

My download shows only ten pages and not possible to read the rest of

them.

Any suggestions welcome.

Thanks in advance,

Mouna

 

 

 

Talk to your Friends via . Find Out How

[Guest guest]

Namaste Satsanghis:

 

Here is a link where you can download the entire Holy Gita either in

pdf or Ebook format. The chinmaya mission UK site also contains lots

of other useful downloadable files.

 

Enjoy!

 

Harih Om!

 

Ram Chandran

 

advaitin , Ed Akehurst <nichiketa wrote:

>

>

>

> Dear Mouna,

>

> it appears that each chapter is a separate pdf file, so if you are

reading on the web, it works just fine, but if you are downloading

for offline perusal, you will need to save each chapter separately.

>

[Guest guest]

http://www.chinmayauk.org/Resources/Downloads.htm

 

I am extremly sorry for not providing the link address!

 

advaitin , " Ram Chandran " <ramvchandran

wrote:

>

> Namaste Satsanghis:

>

> Here is a link where you can download the entire Holy Gita either

in

> pdf or Ebook format. The chinmaya mission UK site also contains

lots

> of other useful downloadable files.

>

> Enjoy!

>

> Harih Om!

>

> Ram Chandran

>

> advaitin , Ed Akehurst <nichiketa@> wrote:

> >

> >

> >

> > Dear Mouna,

> >

> > it appears that each chapter is a separate pdf file, so if you

are

> reading on the web, it works just fine, but if you are downloading

> for offline perusal, you will need to save each chapter separately.

> >

>

[Guest guest]

praNAms Advaitins,

 

Thanks to Shri Ram Chandran-ji who restarted this Satsangh. Earlier I had

thought that I will post material from many sources so that we can do a

comparative study, but now I think that the commentaries that Shri Ram

Chandran-ji is posting are enough. (Sometimes I will post verses from

Jnaneshwari though.)

 

Here are some questions and answers to some of them, for the Satsanghis to

ask themselves to understand the relevant material. These questions will be

my contribution to the Satsangh. I request the Satsanghis as well as the

the learned members to correct my understandings. I have ordered these

questions (as what I think) from easy to difficult.

 

[Level 1]

 

1. What is the answer given by Lord Krishna to Arjuna when asked between what

path he should pursue: Karma Yoga or Jnana Yoga? How is the above reply similar

to the reply that Lord Krishna gives in these verses of chapter 12 about the

upaasana of avyakta vs. upaasana of vyakta (worship of the unmanifest vs.

worship of manifest)?

 

Hint: At the beginning of chapter 5 Lord Krishna says:

sa.nnyaasastu mahaabaaho duHkhamaap{}tumayogataH

But, O mighty-armed one, renunciation is hard to attain without (Karma-)

yoga. [5.6]

 

This is not very different from what Lord Krishna says in these verses of Gita.

k{}lesho.adhikatarasteshhaa.n avyak{}taasak{}tachetasaam.h

The Goal which is the Unmanifest is attained with difficulty by the embodied

ones. [12.3]

 

2. What practical advise methods does Gita give on upaasana of the unmanifest?

Hint: Look up chapter 6.

 

[Level 2]

 

3. In view of question 1, why does it seem that Lord Krishna is always asking

Arjuna to take the " easy way out " ? Why do these answers enforce the practical

use of Gita in the spiritual path?

 

In particular, is it possible for the seeker who is in the Karma Yoga stage to

do the upaasana of unmanifest? Conversely, is it possible for the seeker in the

Jnana Yoga stage to do the upaasana of manifest? Further, is there really a

choice between Karma/Jnana and vyakta/avyakta upaasana? Or is it that one

*gradually* changes to another?

 

Hint: If you ask what should you do, then there is probably a doubt. Then

you should pursue with dedication, what is easier and what is at hand.

One's own duty, properly pursued will give you sufficient maturity to go to

the next level. Just because something else is more atttractive does not mean

it is easy. The " something else " could mean the premature pursual of Jnana Yoga

when someone's karma has not been exhausted. Or it could also mean the

premature pursual of avyakta-upaasana when someone's mind is not sufficiently

mature for advanced meditation.

 

Hence, the advanced stages not be relevant to the seeker at the current stage

of his/her development. Once sufficient maturity dawns in, it will turn out

that the advanced stage is not that hard at all! Please read Swami Dayanada's

introduction in post #41384.

 

[Level 3 (questions to ponder)]

 

4. In view of question 1, what do we know about the subjectivity aspect

in vedantic teaching? In other words, why is the Guru perfectly right when

he/she gives antinomical answers to the same questions posed by different

seekers?

 

[Level 4 (purely intellectual questions)]

 

5. Prof. Deutsch in his Gita translation asks on why the Gita not does end

with the grand epiphany in chapter 11. He later " justifies " the latter

chapters gives a reasoning about the teaching trying to bring Arjuna to a

" normal stage " , from his " elevated stage " in chapter 11. What do you think

about it?

 

Krishnam Vande Jagad Gurum.

praNAms to all Advaitins

Ramakrishna