6.10-15 Yogi etc. upto adhigacchati. Self : the mind. Let him yoke it : let him make it single-pointed. Always : not for a limited period of time. If the conditions like remaining alone etc., are fulfilled, this [controlling of mind] is possible and not otherwise. On account of the firmness of seat, the time-nerve (or the body ?) remains firm and due to this, mind remains firm. He, by whom the mental activities i.e., those that are in the form of intention, and other activities of the sense-organs are subdued i.e., are brought under full control; [he is the person of the subdued mental and sensual activities]. Holding : i.e., with effort. If the nose-tip is looked at, [it is possible] not to look at [different] directions. Let him remain endowed with the state of having Me alone as supreme goal. This is the meaning [here]. He who yokes i.e., concentrates his self (mind) in this manner, there arises for him Peace in which the culmination - as far as the end-is the same as attaining Me.


6.16 See Comment under 6.17


6.16-17 Yogosti etc. Yuktahara etc. For foods : for sense-objects that are being brought [by sense-organs]. Effort : activity for enjoying [them]. Its appropriateness is neither to have unlimited indulgence, nor to have unlimited abstention. The same is in all cases. The rest [of the text] is clear. On the authority of the Sage [Vyasa], the form jagaratah etc. [may be viewed correct] as those in the Vedic literature. The same is in other similar instances also.


6.18 Yada etc. The distinguishing mark of this man of Yoga is : Havnig his mind controlled in nothing but the Self, he does not crave at all [for anything].


6.19 Yatha etc. Just as a lamp existing in the windless palce does not shake, so is the man of Yoga. Shaking in his case is the efforts like aciring sense objects and so on.
Now, the characteristic of this Brahman - Itself being Its own nature - is described indirectly with a good number of adjectives. This is different from the characteristics assumed in other systems -


6.20 See Comment under 6.23


6.20-23 Yatra etc. upto anirvinna-cetasa. Where the mind well restrained remains iet : i.e., on its own accord. Where he realises the limitless Bliss : Becuase the dirts created by the sense-objects are absent. Any other gain : the gain obtained through the close contacts with wealth. wives, childeren etc. The idea is : With regard to other objects, the notion of their being sources of pleasure disappears; and it is the nature of the thing in estion. Not shaken much : not shaken to a great extent; [hence] there is yet [a little] shaking in him, purely due to [former] mental impression; and it lasts only for a moment due to his compassion [towards all creatures], and not due to the wrong notions like 'Alas ! I am undone ! What is to done by me.' and so on. That, due to which the cessation of contact with misery results-that must be yoked i.e., practised (concentrated upon) by all means, with determination i.e., with faith, born of the belief [in the Self]. Of undepressed mind. i.e., because the goal has been reached. Or of depressed mind : i.e., depressed that the birth-and-death-cycle is very firm and is full of misery.
The means for abandoning desire is to abandon intention. This (the Lord) says :


6.24 See Comment under 6.25


6.24-25 Sankalpa - etc. Sanaih etc. By mind alone : i.e., not by withdrawing from activities. Holding steadiness; thinning, step after step, the misery born of desired; let him not think anything like receiving and abandoning objects and so on.
Others have explained [the passage] as 'Let him think only negation (or void). But this (explanation) is not up to our taste. For, that world result in the doctrine of nihilism.
What is to be achieved is not a mere withdrawl [or one-self] from the objects. This is stated as -


6.26 See Comment under 6.28


6.27 See Comment under 6.27


6.26-28 Yatah etc. upto adhigacchati. From whatever objects the mind returns, immediately after its return, let him ieten it on the Self. Otherwise, being not firmly established [in the Self], the mind would again take hold of nothing but the sense-objects. But the Bliss, assuming the roll of an agent (or subject, kartv-bhuta) comes to the object (karmabhuta), viz., the man-of-Yoga, whose mind remains ite in the Self. By this way alone the men-of-Yoga attain the Brahman easily and not by [any] difficult Yoga etc. This is the idea [here].


6.29 Sarva - etc. Let him consider the Self to be entering into (i.e., inherent in and manifesting as) all beings as a perceiver (or as a subject); again let him unify all beings in the Self through his realisation of the Self as being object [for them]. As a result of this, there arises a capacity to observe eally and also arises the Yoga. This is in short what is meant here. The details have been dealt with by myself (Ag.) in [my] manual, like the bhedavadavidarana and [my commentary], the Devistotra-Vivarana; and hence they may be ascertained there only.
The same idea is made clear [as] -


6.30 Yo Mam etc. Loss : i.e., on account of serving no purpose [on the part of a thing]. For example : He who does not see the all-pervasive nature of the Supreme Self, from him the Supreme Self has fled away, because It does not reveal Its own nature. Further, this aggregate of objects, which is being perceived, remains settled down in the Supreme Self, which is the very nature of their illumination (being known). Now, whosoever fails to veiw the object as such, he gets lost from the naute of that Supreme Self. For, nothing shines without It. On the other hand, he who finds Me (the Supreme Consciousness) as immanent in all - for him I am not lost; because I appear [to him] in my own nature. [Again], when he perceives objects in Me-when his perceiverhood is complete on account of the possibility of illumination and manifestation of these objects due to This - then he is not lost for the Supreme Self.


6.31 Sarva - etc. Whosoever is completely possessed of the knowledge of this kind, he necessarily realises the Bhagavat as one and immanent in all and does not get stained [by any of his actions] is whatever condition he is.


6.32 Atma-etc. 'That he finds the pleasure and pain of all on analogy of himself'. This is only a statement of characteristic mark [of the Yogin]; and it is not an injunction enjoining a new action.


6.33 See Comment under 6.34


6.33-34 Yo' Yam etc. Cancalam etc. By this and which, the two words denoting [respectively] what is actually perceived and what is not perceived, the following is indicated : Thanks to the series of methods spoken just before by the Bhagavat, the Brahman is of course clear and has been no doubt shown as if by perception. Yet, It remains at agreat distance due to the unsteadiness and wickedness of the mind, and It behaves as if It is beyond perception. [Destructive] : The mind destroys both the visible and invisible [ends of man's action]. Strong : Powerful. Obstinate : impossible to ward off from evil acts.
Now the answer -


6.35 Asamsayam etc. Through an attitude of desirelessness, the craving for sense objects is destroyed. Through practice, stage after stage, the side of emancipation is occupied [by the mind]. Hence both are included. Regarding this, it has been said by the revered author of the Bhasya as :
The restraint of mental modifications depends on
both [the attitude of desirelessness and practice].
Hence is this solemn declaration :


6.36 Asamyata - etc. In do way whatsoever, is the Yoga attainable for a man with uncontrolled self i.e., for a man without desirelessness. One, with subdued self : one, with an attitude of desirelessness. By him who exerts : by him who has practice. By means : by undertaking the means enjoined in many scriptures of the Siddanta and the rest.


6.37 See Comment under 6.39


Sri Abhinavgupta did not comment on this sloka


6.37-39 Ayatah etc. upto na hyupapadyate. Even if his mind has moved away from the Yoga, he had reached, the faith in [his] mind is not lost. for, a person - even if he has achieved the Yoga - makes all [achievements] useless, if his faith is completely lost. That has been said :-
'Even after attaining the perfect knowledge, if it gets vitiated due to the caprices of mind, that very moment it perishes soon, just as a heap of cotton does due to fire'.
If a complete success in the Yoga has not been achieved, then having come out of this [material] world, and having not yet got himself absorbed in the Brahman, would he get lost ? Or, because he has not yet got established in the Brahman, does he permanently get destroyed as the other world (heaven) is [also] ruined for him ? This is the estion.
On this [estion], the conclusion -


6.40 Partha etc. The idea [here] is : There is no [estion of] destruction for the fallen-from-Yoga, either is this world or in the other; because his faith is not lost. He has indeed performed as auspicious act of seeking the Bhagavat, and that act is not of perishing nature as the Agnistoma sacrifice etc., are.


6.41 Prapya etc. Of Sasvata of Visnu (personal god). [His] years : three years of Visnu. Of the pure persons : of those whose mind is prone to touch (to meditate upon) the body (amsa) of the Lord.


6.42 Atha va etc. If emancipation is destined to come to him by way of difference (or in grades), then he is rorn nowhere but in a family of the men of Yoga. That is why (the Lord) says : 'For, this birth is more difficult ot get'. Indeed in the house of the rich there are necessarily many obstacles.


6.43 See Comment under 6.45


6.44 See Comment under 6.45


6.43-45 Tatra etc. upto param gatim. For a full success : for emancipation. Being not a master of himself : Indeed being exclusively under the control of other [force], he is forcibly driven towards the practice of Yoga by that [mental impression of his] former practice. This is not an ordinary thing. For, his act of passing over what strengthens the [sacred texual] sound is only due to his desire for knowing the Yoga. He passes over, i.e., he does not undertake, what strengthens the sound i.e., that which is of the nature of hymn-recitation etc. After that : after [the rise of] desire for knowing [Yoga]. Striving by method of practice, he attains the Vasudevahood (identity with the Surpeme) at the time of destruction of his body. It should not be regarded that he has achieved success by [his pratice in] that single body gone. Instead, it should be regarded that he had practised during the course of many a life-period. Therefore, it may be conclude that the fallen-from-Yoga is he who craves continously for activities of [attaining] the Bhagavat by abandoning all other activities.
The superiority (or importance) of the Yoga, [the Lord] describes:


6.46 Tapasvibhyah etc. The superiority [of Yogin] over the men of austerities has already been indicated. The knowledge is the fruit of Yoga. Hence Yogin's superiority over the men of knowledge. He is superior to men of action, because he alone knows how to perform action.
The God-discarding difficult Yoga, does not itself yield success. This is stated [as]-


6.47 Yoginam etc. He, who establishes Me in his internal organ; who is totally addicted to devotion and faith and who serves i.e., internally experiences Me alone, and not anything else, following the method of tradition, learnt by rendering service to the revered teachers-he alone among all the Yogins, is the best master of the Yoga i.e., one who is fully absorbed in the Supreme Lord. Thus the superiority of the Yoga with Godly knowledge over all [other means] has been explained.


7.1 See comment under 7.2


7.1-2 Mayi etc. Jnanam etc. The words jnana and vijnana mean [respectively] 'knowledge' and 'action'. There remains nothing apart from these [two]. For, all the knowables are rooted in the knowledge and action.


7.3 Manusyanam etc. All [persons] are not fit for this subject. By this statement, [the Bhagavat] has declared that, as the subject is difficult to grasp, it is to be learnt with effort.


7.4 See Comment under 7.5


7.4-5 Bhumih etc. Apard etc. [The demonstrative] 'this' denotes what is being perceived [as objects] through sense-organs by all men at the stage of mundane life. This is only one and at the same time is divided eigth-fold. Therefore the universe is one and unitary, because it is made of one single material cause. By this statement, monism is demonstrated even while following the Prakrti theory. The selfsame Prakrti has become the living one i.e., the personal Soul. Hence it is superior [to what has become eight-fold]. It also belongs to Me alone and not to anybody else. This Prakrti is [thus] two-fold and varied in the form of the universe consisting of the knowables and the knower. That is why this Prakrti (the basic material nature), being the substratum of all beings reflected on the surface of the clean mirror, viz., the Self , is nothing but Self's own nature and [hence] never leaves Him. This world : the Earth etc. [mentioned in the 4th verse].


7.6 See Comment under 7.7


7.6-7 Etadyonini etc. Mattah etc. Keep them nearby : You should place them in your neihbourhood following the method of experience augmented by practice. Or [it may mean that] You should bear in mind that I, the Vasudeva, am both the origin and destruction of all beings. What is indicated by 'I' is this : Even though [it is viewed that] the Absolute (Isvara) is distinct from the Prakrti, Soul and Supreme Soul, It remains by all means immanent in all; hence there is no room for the theory of dualism of the Sankhya and the Yoga schools. Just as the pearls on the string. Just as the string does exist unobserved in the interior [in a necklace] though its form remains undetected, in the same fashion I remain in all.


7.8 Raso 'ham apsu etc. I am that [basic] taste which has not yet devolped as to have the classification of sweetness and so on, and which is being tasted in all waters. Similarly, the light : That [light] which is devoid of gentleness and fierceness etc. (The sound that exist] in the ether in the sky. The sound that etc. Here the emphasis is on all sounds, as they are attributes of the ether. Or, the passage denotes that empty basic sound which, being exclusively an attribute of th ether; which does not depend on any other external cuases like union and partition [of some objects]; which exists in the ether within the cave of the Brahman; which is ite intelligible to the groups of Yogins with attentive heart (mind); which bears the name Anahata; and which pervades the entire groups of the Vedas - that sound represents the Absolute. Manly vigour ; that lusture by means of which one is identified as a man throughout the earth.


7.9 Punyah etc. By its own nature pure is that smell which exists in the earth as its exclusive property. The foulness, the excessiveness [of th smell] are due to contamination of other elements. That has been stated [elsewhere] as :
'[A particular thing] becomes hard because of the excess of the properties of the earth; foul-smelling on account of the rise of the fire-properties; and stiff due to liberality (excess) of the properties of water' and so on.


7.10 See Comment under 7.11


7.10-11 Bijam etc. Balam etc. The seed : the subtle prime cause. The strength, free from desire and attachment : It is of the nature of vigour and is capable of supporting all that exist. Deire : the Will, which is nothing but Pure Consciousness and which is not opposed to any of the attributes (its objects) like pot, cloth etc. For, the Will, because it is the [conscious] energy of the Bhagavat, is immanent in all and nowhere is it opposed, eventhough it is being differentiated (i.e. the wills or desires are classified) on account of its attributes like pot, cloth etc., which are [only] accidental. Thus the wise, because they are devoted to this Will, are of the nature of Pure Consciousness. That has been said also in the Sivopanisad as -
'[A man of wisdom] would concentrate his mind on
the Will or [Self] Consciousness that arises'. (VB, 98)
[Here in this otation] that arises means 'that has just risen but has not yet spread outside.'
Ignoring this way of interpretation [of the Gita passage] some interpret it so as to bring out the idea 'He would enjoy the group of the three, not hindering mutually'. These (commentators) are ignorant of the customs (karma) sanctioned by the traditions; yet they interpret the secret about the Absolute ! No doubt they deserve [our] salutation.


7.12 See Comment under 7.13


7.12-13 Ye ca etc. Tribhih etc. The [Strands] Sattva etc., are derived from Me, and not I from them. That is why he who has achieved his identity with the Bhagavat (the Absolute), properly realises all [objects] as being the Bhagavat [Himself]. On the other hand, the person who is established in the knowledge of objects of umpteen varieties does not understand the reality of the Bhagavat. This krama (traditional order) pleases the mind of all. With this idea only the Lord is going to declare presently 'Vasudeva is all'. There the meaning is this : He, whose internal organ is favoured by the descent of the Supreme Energy or grace (Sakti-pata) that arises after [teaching the stage of] eableness of effects of actions (karma-samata) that is brought about by the enjoyment [of effects] through many births; and who realises the reality of Bhagavat, with conviction 'verily all is Vasudeva' - that person is the great Soul and he is difficult to find. But, not knowing in this manner and, on the contrary, being duluded by the Strands, Sattva etc., this world, fails to perceive the reality of Vasudeva, transcending the Strands.
[The Lord] declares why the persons established exclusively in the Sattva etc. (Strands), are not conscious of the real nature of the Bhagavat :


7.14 Daivi etc. Deva means 'one who plays'. What is born of (or exists in) him is daivi 'play'. Hence, the meaning is : 'This is My play'. Due to this [play-trick], the [Strands] Sattva etc., even though they are not really different from the Supreme Brahman, the Pure Consciousness, manifest as different from That. This [differentiation] itself accounts for their secondary nature i.e., the nature of being an object of enjoyment i.e., being dependent on the existence of the enjoyer. This peculiarity of dual-nature is inexplicable for the persons of mundane life. Hence to them it is a trick-of-Illusion. Therefore, those who have realised the light of the Brahman, the Supreme Reality, and find the universe as not distinct from that [Brahman], they [alone] cross over the trick-off-Illusion which is of the nature of manifesting in duality and is in the form of the dependent status of the Strands, Sattva etc. This is the idea indicated by 'alone' in 'Me alone'. On the other hand those who would find just the manifestation of duality as they [appear to] exist - they do not across over the trick-of-Illusion. Thus it is rightly said 'I am not in them (in the beings of the Sattva etc.) etc.'


7.15 Na mam etc. Those who do not take refuge with attention in Me, even while their body remains fit for the purpose, they are evil-doers and the basest of men, deluded, demoniac, i.e. given to darkness (ignorance). Hence, this is only the power of the trick-of-illusion.


7.16 See Comment under 7.19


7.17 See Comment under 7.19


7.18 See Comment under 7.19


7.16-19 Caturvidhah etc., upto sudurlabhah. Those who worship Me are men of good action. They are of four types. All these are noble ones. For, other persons, mean-minded as they are, beg a cure of their affliction, and money etc., from persons who have hands, feet, stomach, body and intelligence (or bodily strength) that are eal to their (the beggers) own, or even from those who are very much inferior. But, by comparison with the man of wisdom, [the other three under estion] are of inferior intelligence. For, they entertain, at that sage too, a sense of duality. Becuase, a sense of duality 'I seek this from the Bhagavat' is clearly discernible in them. On the other hand, the man of wisdom hangs on Me alone with a sense of identity [of him with Me]. Hence, I am verily indentical with him. It is I alone, and not [any other] gain, that is dear to him. That is why he is having a mind purified by the firm conviction 'All is nothing but Vasudeva'.


7.20 See Comment under 7.23


7.21 See Comment under 7.23


7.22 See Comment under 7.23


7.20-23 Kamaih etc. upto man api. On the other hand, those persons, whose minds are conditioned by a variety of their own respective desires for the best and so on (or the desires that may be classified as the best and so on) - they have thier thinking faculty carried away by their desires, and worship a particular deity who possesses nothing but My intermediate body that suits only to those devotees' desires. Hence, they obtain their desired result from Me alone. But, that result has an end of its own, because it is limited by the mental impressions of their own. Therefore those who perform sacrifice etc., with the aim of becming Indra etc., (or of attaining the houses of Indra etc.) gain their desired fruit accordingly. On the other hand, those whose chief aim is to attain Me, they gain Me alone.
But, while the Absolute-being is immanent in all, how is it that the fruit achieved by the worshippers of other deities is limited ? The answer is given as :


7.24 Avyaktam etc. Becuase of their poor intellect, these [worshippers of other deities] do not at all recognise the unmanifest and ultimately true nature of Mine. On the contrary, they conceive Me merely as one, possessing only a manifest form with a particular knowledge and a particular innage nature, all suitable to their own desires. [They think] not otherwise. That is why, no name or form [of a deity] is insisted upon [by the Lord].
However, this is the established view [of the teachers of the school] in this regard : If a person holds fast to a specific form of a deity in order to get rid of desires, that [itself] results in his becoming pure and emancipated. If the case is reversed, [the result] would be a contrary one.


7.25 See Comment under 7.26


7.25-26 Naham etc. Vadaham etc. I am not perceivable to all.
But the actions themselves, if performed, would beget emancipation at the time of dissolution [of the world]. otherwise, how does the total dissolution come to be there ? When this doubt arises, [the Bhagavat] commences [to answer] as :


7.27 Iccha-etc. [At the time of destruction] he (the personal Soul) is led to expand exceedingly, while he still remains unconcious on account of his desire, aversion, agner, dellusion etc. On account of this, the entire world takes recourse to the sleeping stage while it continues to exist in its entirity within the stomach of the Prakrti (the Prime Casue); and to exist just being (temporarily) not capable of performing its activities. For, as long as there is delusion, the mental impressions are to be experienced, as in the case of the sleeping stage in the night time every day. But on that account no emancipation is gained. For, when the experience of loss of unconsciousness is over (i.e., when consciousness is regained), again the mundane life with its varieties of activites is found.


7.28 See Comment under 7.30


7.29 See Comment under 7.30


7.30 Yesam etc. upto yukta-cetasah. Those, in whom the darkness (ignorance) has totally vanished, and the Self is well secured due to the decaying of the good and bad effects of actions-they break off the canopy of their [castle of the] mighty delusion and realise everything as the Brahman studded (purified) with the rays of the Bhagavat, emerging out of the darkness of old age and death; and realise 'what governs the Self, the beings, the deities and the sacrifices are all My own different aspects'. They also experience Me at the time of their journey, on account of their having internal organ permanently immersed in the thought of the Bhagavat. For, those who remember the Bhagavat even earlier, since their birth-they at the last momnet would very well remember the Absolute Lord. [Hence] it is good to simply keep silent with regard to those who opine 'What is the use of worshiping since [the time of] birth ?'


Sri Abhinavgupta did not comment on this sloka


8.1-2 What has been introduced by the Bhagavat by saying 'They know that Brahmn etc.,' [at the end of the last chapter], the same [the Sage] decides by raising nine estions [as follows] :
Kim tad Brahman etc. Adhiyajnah etc. Who and how is the adhiyajna ? Who in this body ? : 'does reside' may be supplimented.


8.3 Aksaram etc. the Supreme is [called] Brahman because It is big and causes everything to grow [in It]. On the same ground, what is termed 'as the Lord-of-self' is that thing which bears the name Consciousness which never ceases to be in It (Brahman) and which is nothing but the Brahman (svah bhavah). This Brahman, which is nothing but Consciousness, embraces the Power of [creating] the universe because of Its unlimited aspect of being external; and on account of Its freedom in the form of supremacy there arises the emitting (i.e. creative) activity [in it] in the form of manifesting Itself as the external inanimate beings and also as various external animate ones. [These two aspects of] this activity cause respectively the birth of the inanimate beings - i.e. the insentient beings, and the animate ones i.e. the sentient beings like Brahman etc. [In other words], It manifests as varigated insentient and sentient beings.
Again this activity bestows on what is real, its intrinsic nature i.e. creates a reality for the one from which all that is false is excluded. this emitting activity is what is known as 'action'.


8.4 Adhibhutam etc. The world of material beings, like pot etc., is of changing nature, because it flows or gushes forth with its innate nature of changes etc. Person : Self. It is the lord of the devinities, as all deities are established in It (or all deities get their perfections in It). On the same reason it is only Myself, the Supreme Soul, Who remain lording - as an enjoyer of sacrifice in its entirty - over sacrifices i.e. actions that are to be performed inevitably; and it is I only Who dwell in the body. Thus, a pair of estions have been decided by single effort.
Now, the other estion that remains to be answered viz., 'How are You to be realised at the time of departure ?', the Lord decides as :


8.5 See Comment under 8.7


8.6 See Comment under 8.7


8.5-7 Antakale etc., upto asamsayam. At the time of departure also : i.e., not only as longs as [one is] in the healthy and unmolested condition. Me alone : Me, with all attributes undistinguished. But at the time of unhealthy state (at the time of death) of a person, how cloud the Bhagavat enter the path of his memory, when all the activities of the senses of that person have totally ended ? Hence [to achieve this result the Lord] teaches also the means or device by 'Therefore' etc.: The Bhagavat surely, on His own accord, becomes [even at the time of death] the object of memory of that person from whose heart (mind) the Bhagavat has never gone away in any cirucumstance connected with the mundane life also; who has [thus] renounced all his actions to the Bhagavat alone; and who is full of (fully absorbed in) the Bhagavat. For this end, the means is to remain constantly absorbed in the thought of the Bhagavat. That is why He Says : 'With whatever object the internal organ of a person is filled up always, that object alone is remembered by him at the time of death, and the state of that being alone is attained [by him]. Hence, let a person, by all means, have Me alone as his goal and be desirous of attaining Me'. This is the idea here.
The idea [intended here] is certainly not 'What is remembered, without fail, at the last moment that being alone is attained by him'. Because in that case the attainment of the man of wisdom would also be just like that of an ignorant man. For, the former too [at the time of death] gets [complete] dulness of mind that is benumbed by the disorder (or defect) of he elements existing in his entire body. Certainly it is not proper to accept this here. For, it would go agains the authority of the scriptures. For, the fact is-
'He who has attained liberation simultaneously with realisation [of the Self], and whose sorrows [therefore] have been destroyed - he attains completely unity [with the Absolute] even though [at the time of death] he has lost his memory and abandons his body in a sacred place or in the house of a dog-cooker (i.e., man of a low tribe)'. (PS, 83).
Therefore the matter-of-fact statement (or explanation) and injunction [that are meant here] are the following :
If a person's internal organ is absorbed incessantly in the thought of a particular being, the same being is attained by him at end after departure. It is immaterial whether [at the time of departure] that being is remembered or not. This secondary importance [of the remembrance] is indicated by the word api 'also'. The word va 'or' makes it clear that the rememberance does not exist in each and every case. The Sage (Vyasa) himself clarifies his idea 'Let a man always remain by all means keeping Me (the Absolute Lord) as his supreme goal'. Since the Sage says : 'Therefore at all times keep Me (the Absolute) in your mind'. Therefore, the following is the combination of words [of the verse intended here] :
If a person, remembering always, or at the last moment - the use of or denotes 'or not remembering [at the last moment]' - a particular being, leaves his body, he attains that particular being alone. For, he is always absorbed in the thought of that being.
But others [interpret the verses as follows] : When one leaves his body as the end, just at the moment of leaving the body i.e., at that moment which is not cognizable to the perceivers like relatives, sons etc. [standing nearby]; at that moment that comes last after the limb-movements, like [heavy] breathing, exertion, hiccup, convulsive utterance etc., [have endred]; at that fraction of time when the bondage of pleasure, pain and bewilderment is weakened as a result of the weakening of the control of the bodily strength; at that time that goes by the term dehatyajana 'the moment of casting the body off'; at that moment whatsoever being a person remembers, his nature becomes entriely identical with that being, favoured (taken as an object) by the First Consiousness. the cause for remembering [the Lord] at that moment is to remanin ever absorbed in the thought of Him. The word tyajati [of verse 6] is to be construed as the seventh case [meaning 'at the time of abandoning']. Hence, the purport [of the passage] is only what has been said above.
What is the use of such a remembrance of Him at the last moment ? But, who told that [there] is a use [for it] ? But, the remembrance is certainly brought about as a natural course at the last moment.
But this [proposition] would lead to an undersirable conseence. For, it has been observed that a person [usually] remberances at the last moment either the maintenance of his children, wife and relatives, or drinking of cold water and so on. So, he would become identical with those things.
It is not so. The moment, you speak of, is not the last moment. For, at that moment the existence of body is being clearly felt. Really that last moment, which we would like to speak of, can't be perceived by persons like you. In what form alone the remembrance should be there at the last moment is decided by [its cause], a potential mental impression certainly arising at that time - even though it is far off - according to the general principle :
'The remembrance and the potential mental impression [that causes it] being identical in form, there should be a seential immediacy [between them], even though they are removed [from one another] by many births, by long distance and by long passage of time'. (YS, IV, 9).
Thus, depending on the potential mental impression, there arises remembrance of a particular being, and becuase of its remembrance one attains the identity of that being.
However in the case of certain body the same [process] is accidentally indicated even at the stage of healthy body-condition. See for example, the remembrance of a deer etc., [both in the healthy conditions and in the dying moment] and the conseential attainment of the deerhood, as described in the Puranic literature. That is why api ca 'and also' is employed in [the statement] like 'and also at the time of journey.' Therefore, those who constantly think of the Bhagavat with intention 'Let us become this Being'; they attain [in the following order] the identity with Absolute Lord, of the exclusive nature of Consciousness : [First] there arises the thought (smarana) of the Lord at the moment when the bodily existence is felt; then at that unperceivable last moment the potential mental impression, born of the said thought, gives rise to the remembrance of the Lord by striking down all the other potential mental impressions, according to the principle :
'The potential mental impression, born therefrom , make all other potential mental impressions powerless (YS., I, 50).
Then only at the moment of the fall of the body, because at that time the mental impression created by [the sense of] time has come to an end and because the differences of the objects like 'this', 'that' etc., are not felt-at that moment he attains identity with the Lord. This much of discussion is enough.
Without doubt (verse 7) : one should not entertain any doubt in this regard.


8.8 Abhyasa-etc., He, who is engaged in the after-reflection : he who reflects on the Bhagavat after the pain created by the body has ended following the break of [his connection with] the body.


8.9 See Comment under 8.10


8.9-10 Kavim etc. Prayana-etc. He who would meditate in this manner (i.e. as described in the verse) etc. The Sun-coloured. The Sun-colour does not delmit the Absolute (Vasudeva-tattva). However, a comparison with the sun is drawn because the absolute too transcends the darkness of ignorance consisting of the varied wrong notions, like fancying forms etc. This is the idea here. In between the eye-brows : [This may be understood] as above.


8.11 Yad aksaram etc. A means is called sangraha because by using this, the end is grasped i.e., determined. That Goal, together with means I shall tell you : Let me tell you now the means for [your] constant practice.


8.12 See Comment under 8.14


8.13 See Comment under 8.14


8.12-14 Sarvadvarani etc., upto Yoginah. The gates : the sense organs, like the eyes and not the place of excrement etc. Restraining the mind in the heart : By this, only the absence of attachment towards the objects, and not any seat, is stated. One's own Prana : the driver of one's own Self (the vital air). So, the meaning is 'Fixing this Prana in the head i.e., the very Self with the Power-of-Will, lying beyond all categories. Thus the controlling of body [has been prescribed]. Reciting Om : This denotes the act of controlling the sense of speech. Meditating on Me : It signifies the non-wandering of the mind over other objects. Whosoever travels well : Whosoever travels day after day not to return back (i.e., for final emancipation). Therefore casting away the body i.e., longing 'How to avoid taking once again the body, a repository of all troubles', whosoever remembers Me always with his mind, that thinks nothingelse-he reaches Me i.e., he realises My state. Really the Sage (Vyasa) does not favour [the idea of] upward flight [of the Soul from the body] that may go against the pronounced intention of [attaining] total identity with the Absolute Brahman that admits no duality. Therefore it has been said :
'If the Siva-existence (the Absolute State) is Omnipresent, then the upward flight serves no purpose indeed. On the othe hand, if Siva (the Absolute) is not Omnipresent then the upward flight cannot yield Siva (the Auspicious one, the Absolute)'.
Alternately [the Gita passage may be interpreted as :] If some persons have not undergone the process of constant practice, yet at the time of death there arises [in them] - due to some undefinable reason, like the Free Will of the Lord and the like-a condition, similar to the one mentioned above, then [in the case of those persons] this condition itself - characterised as 'the flight from the body' (getting oneself disassociated from the body) - is stated [by the Sage] as a means obstructing all the other potential mental impressions. That is why in the passage starting 'That unchanging one which the Veda-knowers speek of' and ending 'I shall tell you that', [the Sage] has made a solemn declaration in order to explain the astonishing nature of the reflection on the Bhagavat - even though it lasts only a moment - marked by the destruction of all the [other] potential mental impressions. Hence the great teachers also say :
'O Sambhu ! If You could set Your foot, atleast for the duration of a single winking of the eye, in [my] blemishless mind, what else would You not accomplish [for me]'.
That is why, with a view to satisfy those who raise the estion 'But the breaking [of body of the wise] has been found without remembrance [of the Lord] at the time of departure', here it is said 'He who [remembers Me] constantly with the mind, not attached to any other thing.' The meaning of it is : 'He whose mind is not attached to any other result to be achieved.' For him I am easy to attain : For him there is no need to undertake the trouble of searching for a suitable time for departure; making pilgrimage to sacred places; [waiting for] the time of the summer solastice; taking shelter in the temples; augmenting the [Strand] Sattva; remaining absorbed in the thought [of the Lord]; [expecting] the auspicious moment of einox and of the day [time]; selecting a locality that is naturally pure; having body free from dirt of attachment (or unguent); wearing clean cloth; and similar other ones. Hence it has been stated earlier [under VIII, 5-7 above] 'Either in a sacred place or in the house of a dog-cooker' etc.
But it has been declared that 'He attains My State.' Will there he rirth for him even after attaining that State ? Considering this doubt [the Lord] says :


8.15 Mam upetya etc. In the next verse it is going to be asserted that from all others (other goals) one has to return back. But [in the present verse it is declared that ] 'having attained Me, the Yogins do not again suffer from fear of rirth etc.'


8.16 A Brhma etc. [This verse] has been interpreted by all as 'There is rirth even for those who have reached the world of Brhma (the personal god).' If this interpretation is accepted, then it would amount to the proposition that going to the worlds that are higher than that [of Brahma], is emancipation [from rirth]. However according to us, with our inner sight blurred by the powerful darkness of doubt, this interpretation does not seem to touch the heart [of the text]. Hence, the following is the wick of the lamp brought from the Agama literature : Till Brahman : Till the status of the Supreme Brahman is attained. Till then all are subject to return (to rirth) from each and every world, whether it lies adjacently, or above or below [the world of Brahman]; men run round like a wheel wandering without stop from one place to another.
But who knows in this manner viz., 'from all the world there is return' ? For, it is heard [in the Puranas] that [the personal gods like] Brahma etc., themselves exist indeed for a very long period. How is it that they too are subject to return again ? If they are subject to return, will they not be of the nature of having birth and death ? Expecting this objection, [the Lord] says :


8.17 See Comment under 8.19


8.18 See Comment under 8.19


8.17-19 Sahasra-etc., upto aharagama. Those who could see afar (great seers), see [actually] the night and day even in the case of Brahma as being marked [respectively] by the destruction and creation [of the world]. Accordingly, having risen from sleep, the same [Selves] continue their own respective activities every day; they theyselves, putting an end to their activities every night, remain exclusively in the form of Energy [of the Absolute]. In this manner they come to be again and again at the time of creation and of dissolution. No new, but only the self-same personal Souls are let loose. Their mutual difference in the form of the idea of the long and short lives is based only on the concept of time. This delimitation is unavoidable even in the case of the Prajapatis. Hence it is established that they too are cetainly of the nature of having evolution and dissolution.
[The Lord] clarifies His [own] statement : 'People do return from each and every world; but having attained Me, the Supreme Lord, they do not do so.'


8.20 See Comment under 8.22


8.21 See Comment under 8.22


8.22 Parah etc. upto pratisthitam. The Absolute (Vasudevatattva) of the above description is beyond the concept of Time Manifest : [because] It is immanent in all beings. In spite of being so, It is Unmanifest : because It is difficult to attain. That It is, however, attainable by means of devotion has also been made clear already. In This exists this universe which is [Its] perennial nature that remains always the same.
Now, what is the meaning of the word, punah 'again' and of the word avrtti 'returning' ? This meaning certainly presupposes a conditon of disruption of one's own nature for sometime in the intervening period. The auspicious Supreme Lord's real nature is His Absolute Freedom viz., the Supreme Consciousness that transcends the universe, yet remains identical with the universe, and serves as the basis of the universe; and It is perennial. Hence, it cannot be assumed that there was some disruption at any time for this real nature and that the Supreme Lord regained that nature. Hence it is rightly said 'Having attained Me' etc.
So far the behaviour of those persons who attain the Bhagavat by constant practice without much labour has been described. Now a difference that lies between those who, by departing, will (or attain) emancipation and those who will enjoyment [of mundane life], is described :


8.23 Yatra etc. The non-return : emancipation. The return : i.e., for enjoying [worldly life]. (23)


8.24 See Comment under 8.25


8.24-25 Agnih etc. Dhumah etc. Northern : upper (or upward). Course : the one taken [by the sun] during the period of six months. This course, on account of its illuminating nature, is figuratively described by the words denoting fire etc., and the course, contrary to this, by opposite terms. This course is intercepted with the lunar parts of enjoyment. Hence [it leads to] the return for enjoyment.


8.26 Sukla-krsne etc. By the first of these two courses the non-return i.e., the liberation is attained, and by the other, the enjoyment [of the mundane life].


8.27 Naite etc. The idea here is this : [That Yogin does not get deluded] who knows these two courses by adopting 'the internal method' , approved by the [school of] Yoga practice. This point, if explained in detain, would lengthen our treatise. Hence let us stop here. Therefore etc. Whatsoever are the [units of] time that are internal let one practise the Yoga that is concerned with them all.
Our preceptors have however said as : So far the peculiarity in the passing away [of the Yogins], as indicated by the internal times, has been described, in the middle of the discourse, for the benefit of one and all. Having done this, now the chief topic, under consideration, regarding the external units of times, is being wound up by the words 'Therefore, concerned with all times etc.'


8.28 Vedesu etc. He goes beyond : he humiliates, because he, by his [constant] remembrance of the Bhagavat, neutralizes all the mental impression of all the activities. When all the actions (their mental impressions) are destroyed, he easily attains the Supreme Siva.


9.1 Idam etc. Not to entertain displeasure is an important reisite for communicating knowledge. The words Jnana and Vijnana [mean respectively 'knowledge' and 'action'] as above.


9.2 Raja-etc. Shines : that which illumines in the midst of all sciences. Here [in the Gita] itself it is said 'The science of the Self [is the chief] among the sciences'. Here in this science kings like Janaka etc., have a right and pervilege (adhikara) [to learn]. It is their secret, as it is much protected (by them) by heroism easy for the Ksatriyas. As they do not waver [in their mind] because of their heroic nature that is common in the members of the warring class, it is very easy to do i.e., to observe. Imperishable : Unlike other actions this action of worshipping Brahman does not perish through the enjoyment of [its result].


9.3 Asraddadhanah etc. They remain eternally : Again and again they are born and they die.


9.4 Maya etc. All beings exist in Me : Because no other abode of rest is available, even if one wanders [in search of it] for long. The beings (or elements) that form the objects of knowledge possess their well-known nature of insentiency. When these beings manifest with this nature foremost, their other innate nature viz., sentiency, that is opposed to this [former nature], remain hidden. This is what He says by I do not exist in them.


9.5 Na ca etc. Yet, the beings do not exist in Me : For, the persons, who are blind with nescience, do not see the reality. The ignorant do not consider the Absolute Lord - Who is of the nature of infinite Consciousness - as a basis of determinate knowledge of all objects. On the other hand conceiving [like] 'I, the lean Devadatta, know this, as existing here on the floor', they view [things of] finite nature aone as the basis [of determination].
But why this contradiction ? On this doubt [the Lord] says Look at the Sovereign Yoga of Mine. Yoga signifies the Power [of the Absolute], because it is being employed. This is indeed My Sovereignty, which is the Freedom of behaving in this manner in a highly strange way. This is the idea (here).


9.6 Yatha etc. Evam etc. In spite of the concomitant connection between the ether and the wind, the touchability of the ether is never heard of. In the same manner the Absolute pervades the entire universe and yet remains not comprehended by all men.


9.7 Sarva- etc. Nature : unmanifest form.


9.8 Prakrtim etc. Taking hold of My own nature : By this much [of statement] it is explained that this host of Beings, though itself insentient, attains luminosity as it is linked to the Absolute nature of [Consciousness]


9.9 See Comment under 9.10


9.9-10 Na ca etc. Maya etc. There is for Me no bondage of actions, because I remain unconcerned. That is why, not resorting to any activity, I am the pirme cause in the process of world-creation.


9.11 Avajananti etc. I am reclining within all that is born Being the Self of all, I become the object of disrespect. For, [they raise the estion] : 'Apart from the fourteen types of creation, like man etc., no Lord is found; hence how can He exist ?'


9.12 Mogha-etc. Their action, knowledge and aspirations are all futile, as these are concerned with the unreal. The demoniac and devilish nature etc. They are of the nature of excessive desire and ignorance.


9.13 See Comment under 9.15


9.14 See Comment under 9.15


9.13-15 Mahatmanah etc., upto Visvato-mukham. Divine nature i.e., of goodness. Offering sacrifices : i.e., by means of sacrifices with the external materials. But others worship Me with knowledge-sacrifice only. Hence through knowledge some [worship Me] as One, while others [worship Me] as Many through the action-Yoga. However all conceive Me alone, as their highest goal.
But, action certainly abounds in the idea of duality, because it is coextensive with hosts of different causes (karakas). So how can it lead to the Absolute state ? It is answered [as] :


9.16 See Comment under 9.19


9.17 See Comment under 9.19


9.18 See Comment under 9.19


9.16-19 Ahim kratuh etc. upto Arjuna. The Brahman-being is of course only one and admits of no parts. The action also depends only on the assumed [or not real] causes. Hence, it accomplishes the aloneness (or oneness) of the Brahman. For, if it is performed with the realisation that all the different causes are nothing but the Self, then the action is not far away from reaching the Bhagavat. That has also been stated -
'This self same action-power of Siva, if it exists in the ignorant, binds [him]; the same power, when it is realised that it is a path to his own Self [Siva], then it leads to the goal (the Lord).' (SpK, III, 16).
I have myself (Ag.) stated elsewhere as :
The intellect that confirms, in the beginning, to [the duality of] the beings and the non-beings; the same intellect does not conform, at the time of withdrawl, to [the duality of] the beings and the non-beings.
This subject has been discussed in detail in different places. Hence let us stop [the present discussion] here.
I give heat etc. This is said in the context of discussing the One that admits no duality.
But if the Brahman can be attained by means of external sacrifices also, then, is a different god (different from Vasudeva) worshipped in the sacrifices like the Agnistoma ? If it is admitted, then it would lead to the doctrine of duality. If [on the other hand] it is Vasudeva Himself, the how is it that emancipation is not attained by the performence [of these sacrifices] ? Therefore it is stated -


9.20 See Comment under 9.21


9.20-21 Traividyah etc. Te tam etc. Of course, they worship Me (Vasudeva) alone. However, the action [like sacrifice] is limited (or is known [to them]) by their aspiration for heaven only. Hence, on account of the weakness is their own being (sattva), they condition the action solely by the result of the heaven. That is why their religious act leads to rirth and thus they attain the state of going and coming. But [on that account] it is not the inherent nature of the sacrifice to beget rirth.
For instance :


9.22 Ananyah etc. [See for example] those who are different [from the above mentioned] and who think of Me. How [do they think] ? They have nothing else : They have no other fruit apart from Me to desire for. Acisition : gaining (realising) My nature not gained (realised) earlier. Security of acisition : protection of the already achieved gain of being well established in the nature of the Bhagavat. On account of this there may not be even a doubt regarding the fall from the Yoga. This is the idea here.


9.23 See Comment under 9.26


9.24 See Comment under 9.26


9.23-26 Ye' pi etc. upto prayatatmanah. Even those who worship [gods] with other names, they too [in fact] worship Me alone, becaue there is nothing (no god) to be worshipped apart from the Brahman. But the difference is that [they do so] by non-injunction. Non-injunction : different injunctions. [This amounts to saying that] having the innate nature of the Absolute Brahman-Existence, I am indeed worshipped by manifold injunctions (i.e., sacrifices enjoined by injunctions).
But non-injunction should not be explained as 'by defective injunction' as it has been done by others (other commentators), who acire dirts of great sins by insulting other systems of philosophy. If their view is correct then the declarations that are actually found viz., 'They offer sacrifice to Me alone', and 'I am alone the enjoyer of all sacrifices' - all would be inconsistent. Enough of talk with the sinful ones.
Our preceptors, however, explain [ye'pyanya-etc.] as follows : Those who, following the principle of the doctrine of duality consider certain deity as different from their own Self and as devoid of the innate nature of the Brahman, and offer sacrifice to that deity only-but it is only to Me, their own Self that even those men offer their sacrifices, however by non-injunction i.e. by faulty injunction of the nature of duality-view. That is why [the Lord] says (in verse 25) 'They do not recognise Me, their own Self, correctly as that deity itself, i.e., as the enjoyer [of the oblation of the sacrifice]. Hence they move away from My nature . Why ? By being votaries of gods, they attain the gods etc. (verse 26). It amounts to say that this [fact of attaining these gods] is itself nothing but moving away [from Me, the Self]. On the other hand, those who realise My nature (i.e. Me) as being not different [from their Self], they offer sacrifices to Me alone, even though those sacrifices etc. are for the gods, goblins and manes.' [The Lord] is going to conclude [the present topic] as : '(Thus) offering sacrifice to Me they attain Me alone.' (IX-29,35).
But that alone is called a deity which is aimed at [according to injunction], for offering things (i.e. oblation). Hence, how can a sacrifice be offered to one's own Self, a category that cannot be aimed at ? For example, there is the injunction: 'The oblation [of rice] of the rite prayana, crooked in the milk, is intended for the deity Aditi'; and hence this Aditi becomes the object intended [in the sacrifice], because that particular deity is an adjunct of an injunction, and because it is included in the injunction as one to be aimed at. But [in the present case], there is no injunction that concerns the Self. Having [these objections] in mind [the Lord] says : [They offer sacrifice] to Me following non-injunction.
The idea is this : An injunction is reired only in the case of a deity that is different from one's own Self. For, the injunction is one of the nature of imparting the knowledge only of that particular thing which is not known [otherwise]. But, one's own Self, the Absolute Lord, is known, not following any injunction. For, the knowledge of the Self is not brought by injunction. Certainly no action is undertaken not aiming the Self. Therefore in all cases [of offerings], intended for the deities like Indra etc., this Self of one's own is certainly intended , as the Self is, by nature, the illuminator of the entire Universe; as It is like a thread in a garland; and as It is illumining [on Its own accord], asserting Its superiority [over all others] and only serving as a background (bhittih, 'a screen', or 'a wall') of the manifestations of the deity so intended by him [in the sacrifice]. Thus it is established by logic that even the votaries of gods offer sacrifices to Me (the Absolute) alone, becuase 'I' depends on no injunction.
As far as these sacrificers are concerned, the principal effect of the sacrifice viz., attaining 'Me', is not intended by them as their own. On the other hand, they are very much satisfied with attaining the status of Indra etc., just as a priest is satisfied with limited fees. To indicate this, the parasmaipada form (yajanti) [is used]. For, it has been stated by myself (Ag.) [else-where] as :
'One, who knows the Vedas and does not know [to intend for] the status of (or the word) Sambhu (the Absolute), would feel afflicted in despair. [For], aspiring for the heaven, and [hence] rejecting the status of [the actual] performer of of sacrifice (yajamana), [but at the same time] performing sacrifice for others (yajan), he has become a [mere] priest in the sacrifice. Indeed, the divergently flowing floods of taste for action, without exception, - even though they flow from the Absolute consciousness - do not bestow [on the performer] the mighty ocean of Bliss of one's own Self if they do not gain a complete stability'
Thus whosoever realises in the said manner, his sacrifice, though aimed at the deities like Indra, is in fact a sacrifice offered to the Absolute Lord.
Whatever may be the other actions of his, they too become acts of worshipping his own Self, the Absolute Lord, as It alone is intended in all his action. This [the Lord] says :


9.27 See Comment under 9.28


9.27-28 Yat karosi etc. Subhasubha - etc. Because the performers of sacrifices intending other deities have in their mind only limited purpose, and [hence] belitle the [principal] result [of the sacrifice etc.]; therefore all [actions] you should offer, by the method advised above, to Me i.e., consider them to be absorbed in Me (or to be born of Me). This is the renunciation-Yoga. Extensively it has already been made almost ite clear.


9.29 See Comment under 9.31


9.30 See Comment under 9.31


9.29-31 Ksipram etc. I swear etc. This result (or subject), has logic [as its strong basis] and now being promised by the Bhagavat, it becomes established most firmly.


9.32 See Comment under 9.34


9.32-34 Man hi etc; upto Matparayanah. Those who are of sinful birth : I.e., the animals, birds, reptiles etc. Women denotes the ignorant. Men of working class denotes those who find pleasure in different vocations, like agriculture etc. Men of the fourth caste : those who do not have any claim whatsoever for [performing] the Vedic rituals and whose livelihood depend on others. By taking refuge [solely] in Me, even these all attain Me alone. The deeds of the exceedingly compassionate Bhagavat, like the one granting liberation to a chief of the elephants are heard in thousands [in the Puranas]. Certainly it must be so, for those whose behaviour is just the opposite to that of these persons.
Some (commentators] declare : The present sentence [of the Lord] intends to glorify the twice-born and members of the ruling class, and it is not uttered with the intention of speaking of the attainment of liberation in the case of the women etc.
Indeed these persons [aim to] break into pieces the Graceous-to-all Power of the Bhagavat by foistering upon It, a limited applicability; likwise they do not tolerate the profoundly compassionate nature of the Absolute Lord; they contradict the [Lord's own] statements 'To Me none is hateful and none is dear (IX, 30)', 'Even a highly evil-doer etc. (IX, 31)', and other similar statements, very clearly of the same import; with all effort they [strive to] bring in something indicative of duality even in the Absolute-being, Whose non-dual nature has been well established firmly by the diversity of the best reasonings; they are not mindful of other contradictions [that lurk in their theory] with the revealed literature; when simply estioned 'How is this ?' and 'How is that ?', these persons, having their internal organ totally possessed by the mighty devil of the caste [considerations], concealed within, and having their tongue, face and eyes all twisted by their sense of jealously, hypocrisy and shame-they prattle evil for the entire humanity; and thus they put upon themselves the status of being an object of ridicule. Therefore the above explanation [of ours] does good to all.


10.1 See Comment under 10.5


10.2 See Comment under 10.5


10.3 See Comment under 10.5


10.4 See Comment under 10.5


10.1-5 The subject-matter that has been indicated in the previous nine chapters - the same in being detailed here in this chapter by citing individual instances. That is why [the Bhagavat] says 'Yet again etc.' (10.X, 1). He thus indicates 'Hear the subject matter, which has already been related to you, but which once again being explained in order to make it clear'. Arjuna too says in the seel likewise 'Tell me once again etc.' (10.X, 18). This is the purport of [this] chapter. Other items are clear by mere reciting. Hence, why to repeat them ? However, whatever is doubtful that shall be decided [then and there].
Bhuyah etc. upto prthagvidhah. Steadiness is that which induces one.


10.6 See Comment under 10.11


10.7 See Comment under 10.11


10.8 See Comment under 10.11


10.9 See Comment under 10.11


10.10 See Comment under 10.11


10.9-11 Maharsaya etc., upto bhasvata. Through the process of mutual enlightening, the wisdom-shock is transmitted to each other. On account of that, they get the all-inclusive [knowledge] 'Indeed all sentient subjects are only a single Absolute Lord'. By means of this extensive pervasion, they easily come to realise their own Self as Omnipotent and omnipresent and by that they attain the Absolute Lordship. This is the idea here.


10.12 Sri Abhinavagupta did not comment upon this sloka.


10.13 Sri Abhinavagupta did not comment upon this sloka.


10.14 Sri Abhinavagupta did not comment upon this sloka.


Sri Abhinavgupta did not comment on this sloka


10.16 Sri Abhinavagupta did not comment upon this sloka.


10.17 Sri Abhinavagupta did not comment upon this sloka.


10.18 Sri Abhinavagupta did not comment upon this sloka.


10.19 See Comment under 10.42


10.20 See Comment under 10.42


10.21 See Comment under 10.42


10.22 See Comment under 10.42


10.23 See Comment under 10.42


10.24 See Comment under 10.42


10.25 See Comment under 10.42


10.26 See Comment under 10.42


10.27 See Comment under 10.42


10.28 See Comment under 10.42


10.29 See Comment under 10.42


10.30 See Comment under 10.42


10.31 See Comment under 10.42


10.32 See Comment under 10.42


10.33 See Comment under 10.42


10.34 See Comment under 10.42


10.35 See Comment under 10.42


10.36 See Comment under 10.42


10.37 See Comment under 10.42


10.38 See Comment under 10.42


10.39 See Comment under 10.42


10.40 See Comment under 10.42


10.41 See Comment under 10.42


10.19-42 Hanta te etc. upto jagat sthitah. I am the Soul etc. (verse 20) : By this [the Bhagavat] wards off the exclusion [of any being as different form Him]. Otherwise the sentences like 'Of the immovable [I am] the the Himalayas' (verse 25) etc., would amount to the exclusive statement that the Himalayan range is the Bhagavat and not any other one. In that case, the indiscriminateness of the Brahman is not established and hence the realisation of the Brahman would be a partial (or conditioned) one. For, the [present] text of exposition is intended for that seeker whose mind cannot contemplate on the all-pervasiveness [of the Brahman], but who [at the same time] is desirous of realising that [all-pervasiveness]. Hence, while concluding, [the Bhagavat] teaches the theory of duality-cumunity by saying 'whatsoever being exists with the manifesting power' etc., and then concludes the topic with the theory of absolute unity, as 'Or what is the use of this elaboration;৷৷৷৷.I remain pervading this [universe] by a single fraction [of Myself] This has been declared indeed [in the scriptures] as :
'All beings constitute [only] His one-fourth; His [other] immortal three-forths are in the heaven.' (Rgveda, X, xc, 3).
Thus, all this and the prime cause of creatures, are nothing but the Bhagavat (Absolute). And hence, He Himself becomes the object of knowledge of all, but being comprehended with the different strange alities.


11.1 Now Arjuna seeks to perceive, with his own sense-organ (11.eye), what has been taught in the last chapter. The subject matter, learnt through the [teacher's] instructions, becomes ite clear if it is grasped by the knowledge of perception. For that end only the following conversation is made -


11.2 Sri Abhinavagupta did not comment upon this sloka.


11.3 Sri Abhinavagupta did not comment upon this sloka.


11.4 Sri Abhinavagupta did not comment upon this sloka.


11.5 Sri Abhinavagupta did not comment upon this sloka.


11.6 Sri Abhinavagupta did not comment upon this sloka.


11.7 Sri Abhinavagupta did not comment upon this sloka.


11.8 Sri Abhinavagupta did not comment upon this sloka.


11.9 Sri Abhinavagupta did not comment upon this sloka.


11.10 Sri Abhinavagupta did not comment upon this sloka.


11.11 Sri Abhinavagupta did not comment upon this sloka.


11.12 Sri Abhinavagupta did not comment upon this sloka.


11.13 Sri Abhinavagupta did not comment upon this sloka.


11.14 Sri Abhinavagupta did not comment upon this sloka.


11.15 Sri Abhinavagupta did not comment upon this sloka.


11.16 Sri Abhinavagupta did not comment upon this sloka.


11.17 Sri Abhinavagupta did not comment upon this sloka.


11.18 Tvam aksaram etc. Guardian of the pious acts of the Satvatas. Satvatas are the same as the Satvatas i.e. those who are established in the Truth that does not take cognizance of any difference between the Action (11.Spanda) and the Consciousness; the Truth which is nothing but Existentiality and is in the form of Awarenes. Their pious act is that act [of meditation] of theirs which - on account of its being continously engaged in the process of undertaking and rejecting [things] - consists of the act of emanation and absorption, and is the most superior of all the paths [leading to salvation]. The Lord protects that pious act. This is the secret in this chapter and it has been made almost clear by me (11.Ag.) in my (11.Ag.'s) Vivrti (11.Commentary) on the Devistotra (11.Goddess-Hymn). That is self-evident to the learned readers, with critical accuman, and initiation. Hence, why to take recourse to the verbiage of explaining again and again what is already known very clearly.


11.19 Sri Abhinavagupta did not comment upon this sloka.


11.20 Sri Abhinavagupta did not comment upon this sloka.


11.21 Sri Abhinavagupta did not comment upon this sloka.


11.22 Sri Abhinavagupta did not comment upon this sloka.


11.23 Sri Abhinavagupta did not comment upon this sloka.


11.24 Sri Abhinavagupta did not comment upon this sloka.


11.25 Sri Abhinavagupta did not comment upon this sloka.


11.26 Sri Abhinavagupta did not comment upon this sloka.


11.27 Sri Abhinavagupta did not comment upon this sloka.


11.28 Sri Abhinavagupta did not comment upon this sloka.


11.29 Sri Abhinavagupta did not comment upon this sloka.


11.30 Sri Abhinavagupta did not comment upon this sloka.


11.31 Akhyahi etc. I do not clearly comprehend Your behaviour : I.e. with what intention this terrific nature of this sort [has been assumed by You].


11.32 Sri Abhinavagupta did not comment upon this sloka.


11.33 See comment under 11.34.


11.33-34 Tasmat etc. Drona etc. The world is of the nature of perfect and imperfect knowledge and it is swallowed (11.completely controlled) by the power of the perfect, imperfect and mixed Consciousness. Hence, here an answer is given accordingly by the Bhagavat. This secret is a almost indicated in this chapter. Yet for the benefit of those persons who are capable of understanding only what has been clearly marked, let us (11.Ag.) assume the misfortune of taking the trouble of writing a few lines.
What is declared by the Bhagavat - viz., 'As the foes have been slain [by Me], be a token cause and win glory', this is by way of answering to what Arjuna has said earlier viz., 'We do not know who, amongst both of us, is more powerful than the other etc. (11.II, 6)'.


11.35 Sri Abhinavagupta did not comment upon this sloka.


11.36 Sthane etc. By high glory : by highly singing the glory.


11.37 Kasmat etc. Existent (11.Sat) : i.e. as a purport of words (11.or as material object). Non-existent (11.Asat) : Because, the Absolute does not become an object of perception. Or Asat signifies negation; [in fact] it is also well connected with the words which denote it directly, or indicate it indirectly by denoting what contains it; it also enjoys a form (11.becomes an object) of knowledge (11.of its own); and [hence] is has no separate existence other than the existence of the Absolute Brahman ? (11.It is) beyond both the existent and non-existent : For, It is realised when the knowledge of both of them disappears. (11.38)


11.38 Sri Abhinavagupta did not comment upon this sloka.


11.39 See comment under 11.40.


11.39-40 Namo namah etc. Salutation and salutation : This repetition reveals the intensity of the devotion. What has been taught by the past chapters by the Bhagavat regarding His own intrinsic nature, Arjuna - witnessing the same by perception - declares it openly by way of devotional hymn. Hence, to comment on the hymn would symply amount to the repetition [of what has already been said by us]. Hence, let me (11.Ag.) abstain [from commenting on it].


11.41 Sri Abhinavagupta did not comment upon this sloka.


11.42 Sri Abhinavagupta did not comment upon this sloka.


11.43 Sri Abhinavagupta did not comment upon this sloka.


11.44 Sri Abhinavagupta did not comment upon this sloka.


11.45 Sri Abhinavagupta did not comment upon this sloka.


11.46 Sri Abhinavagupta did not comment upon this sloka.


11.47 Sri Abhinavagupta did not comment upon this sloka.


11.48 Sri Abhinavagupta did not comment upon this sloka.


11.49 Sri Abhinavagupta did not comment upon this sloka.


11.51 Sri Abhinavagupta did not comment upon this sloka.


11.51 Drstva etc. At the end of the act of withdrawing all, the Brahman assumes the highly tranil stage of the tattva. Hence at the stage of withdrawl, gentleness is in the Bhagavat.


11.52 Sri Abhinavagupta did not comment upon this sloka.


11.53 Sri Abhinavagupta did not comment upon this sloka.


11.54 See comment under 11.55


11.54-55 Bhaktya etc. Mat-karma etc. Those, whose devotion, charming by the absence of any other object in it, bursts forth-to the field of realisation of those persons descends the Vasudea - tattva, the Absolute being, without any effort (on their part) just on account of their appreciation of the advice given earlier as 'Having the realisation that Vasudeva is all, one takes refuge in Me. etc.'


12.1 Evam etc. The estion is for getting an explanation regarding the superiority among those who are the worshippers of the Absolute with Sovereign power, by the said method and those who worship the Self alone [without any attribute].


12.2 Mayi etc. Those are considered by Me to be the best among the masters of Yoga, whose act of entering into (fixing the mind in) the Supreme Lordship is a spontaneous (unartificial) act of becoming one with Him. By this [statement] a solemn declaration is made [by the Lord].


Sri Abhinavgupta did not comment on this sloka


12.4 See Comment under 12.5


12.3-5 Ye tu etc. upto avapyate. On the other hand, those, who contemplate on the Self as the motionless Brahman - by them also all the attributes of Absolute Lord are superimposed on the Self - the attributes that are indicated by the adjectives 'omni-present' etc. Therefore even the contemplators of the [attributeless] Brahman reach nothing but Me, of course. However, the trouble they undergo, is much more. For, they [first] superimposed on the Self the actonary of attributes like absence-of-sin etc., and then comtemplate on It. Thus, while without any effort [on the part of the contemplator] the Lord is readily available with the greatness due to the host of self-accomplished attributes, these persons undergo two-fold trouble.


12.6 See Comment under 12.8


12.7 See Comment under 12.8


12.6-8 Ye tu etc. upto asthitah. Those who renounce all (all actions) in Me according to the instruction related above - of them I am the redeemer from all the afflictions like obstacles [on the way to realisation] etc. The act of causing the mind to enter [into the Supreme] has been explained (under XII, 2 above). Therefore, this alone is the highest form of Yoga, because it is natural. Hence [I have said] in my Hymn :
'If, during [one's] concentration, reflecting with high esteem and remaining in a [particular] posture, and the best process (karana), a person causes a certain awakening to shine forth, that is not the Consciousness of Yours (i.e. of the Goddess) that rises up perennially and flows with its own (unadulterated) taste; for, here (in the former) too the presence of the triad is distinctly felt.
On the other hand, when [glowing] without fuel; holding to its independence; following horripilation, [bodily] shake and tears, [all] breaking forth spontaneously; and clearly assuming the indifference [even] to the body; the awakening fire of Consciousness suddely shines, on its own accord simultaneously; then alone, O Goddess, that body of Yours, the mightly Lord (Mahesa) is realised - a body which is devoid of [all] supports, and which breaks the bondage of the dependent.'
And so on.


12.9 Atha etc. to cause the mind [to enter into the Lord] is hard to achieve without the descent of the Lord's Grace with greater force, and without the favour of the revered preceptors, pleased [by services etc.] for a considerable period of time. Hence, practice [is prescribed].


12.10 Abhyase'pi etc. The constant practice too becomes impossible due to the predominance of the obstacles etc. In that case, in order to eradicate them, you should perform actions like worship, repetition [of the Lord's name etc.], recitation [of scriptures], offering oblations, etc.


12.11 Atha etc. In case due to ignorance, you do not know the method, enjoined in the scriptures and hence you are not able to perform actions for the Lord, then renounce (dedicate) all that to Me, through offering your own self [to Me]. This is the intention [here]. Holding the same intention, I have myself declared in the Laghuprakriya as :
'Whatever action I have done, whether it is incomplete or superfluous, not properly understood, bereft of a proper order of precedence, devoid of [good] care, and full of slip of intellect;
O Lord of All ! Please, with mercy forgive all these of me, the afflicted and foolish devotee of Yours; for you are compassionate;
With this prayer-Yoga, I offer myself to You [so that] I do not become a receptacle of miseries again unnecessarily.'
the same idea may be observed in the scriptural texts of the Siddhanta [system] - that have the Supreme Lord as their subject matter - while they speak of offering oneself [to the Lord].
The same purport is summed up -


12.12 Sreyah etc. Knowledge in the form of entering into [the Lord] is superior to practice; for practice bears that result. Due to the entering into the Lord, the meditation i.e., getting absorbed in the Bhagavat, becomes pre-eminent i.e., attains superiority, because of the achievement of what is desired. When meditation i.e., getting absorbed in the Bhagavat is accomplished, then it is possible to renounce fruits of actions. Otherwise how can there be a renunciation in what is unknown ? When renunciation of fruits of actions is achieved, there arises an uninterrupted peace. Therefore, being the root of all [these], the knowledge a'one, in the form of fixing the mind in the Lord is important.


12.13 See Comment under 12.14


12.13-14 Advesta etc. Santustah etc. [Friend] : he who has friend-liness (or goodwill) i.e. unselfishness. In the same manner 'compassionate' [is to be interpreted]. 'These are mine' etc., is the sence of 'mine' (or sense of possessiveness); 'I am generous', 'I am powerful', 'I am victorious' etc., is the sense of 'I' (or egotism). In whom these two are absent that man is free from the senses of 'mine' and of 'I'. Forbearance : a thought that entertains no enmity even towards an enemy who has [actually] injured. A man of Yoga at all times : because his internal organ remains completely iet even at the stage of his mundane dealings.


12.15 See Comment under 12.20


12.16 See Comment under 12.20


12.17 See Comment under 12.20


12.19 See Comment under 12.20


12.15-20 Yasmat etc. upto Me priyah. One who has no fixed thought : One who has no resolution, [in his mundane life] like 'This alone must be done by me'. He, who enjoys, with contentment, both pleasure and pain as they come, and has his mind completely absorbed in Supreme Lord - that person happily (or easily) attains the Supreme Isolation (Emancipation)


13.2 See Comment under 13.3


13.2-3 Somewhere in the scriputures it is heard that 'The Field-sensitizer must be worshipped'. Is He the same as the Soul, or the Lord or an altogether different third entity ? On a doubt regarding this problem -
The Bhagavat instructs-Idam etc. Ksetrajnam etc. For persons of wordly life their body is the Ksetra 'Field' where the seeds of action grow. That is why their personal Soul covered with incoming (or foreign, not-natural) dirt, is called Field-sensitizer. In the case of the enlightened persons, the self-same body is [again] the Ksetra, But there is difference in etimological meaning viz : It decays the fetters of the result of action by means of consuming [it]; and it protects [them] from the fear of birth-and-death [cycle]. With reference to these persons, the Supreme Soul, Vasudeva is the Field-sensitizer. He who sensitizes this Field : He who causes it to know. Here the root vid includes within itself, the meaning of the causal suffix ni. Therefore [the meaning is :] He, on account of Whose grace this insentient [body] attains the status of being sentient, He alone, an no one else, is the Field-sensitizer. But, the [only] difference is this : Taking into consideration th aspect of limited pervaisveness, He is taken to be Soul; and on account of [His] unlimited pervasiveness in all the Fields, [He is called] the Supreme Soul, the Bhagavat Vasudeva. Of Me : the Sixth Case here is in the objective sense. Hence the idea is : I may be known by means of this knowledge.


13.4 See Comment under 13.5


13.4-5 Tat Ksetram etc. Rsibhih etc. Why it modifies : due to what this [Field] suffers modification. Collectively : not at all separately (one by one). [The Bhagavat] decides all the estions in a general way. Of course, many a time in many a way this has been declared by the seers and by the scritpures. But, let Me (the Bhagavat) explain this collectively (briefly).


13.6 See Comment under 13.7


13.6-7 Mahabhutani etc. Iccha etc. The Unmanifest : the [prime] material cause. The organs : together with the mind, they are eleven in number. The object of the snese - organs : the colour etc., that are five in number. Sensibility : the perceiving energy i.e. the Individual Soul. Feeling of satisfaction (or self-?nd) : It is well known that at the last moment, when a given action is [just] begun or accomplished and desire, anger etc. (come up and accomplished) there arises - in the case of everone from Brahma (personal god) down to the worm-a feeling of satisfaction (or self-?nd) as 'This much is ite sufficient for me; what is the use of another one ? Let me always be in this manner',-a feeling which upholds one's life, and is in the form of consolation and which is called by the expression raga in the highly secret ?ndments. (5-6)
The Field has been explained as above; so also the Field-sensitizer. Now [what conduces to the true] knowledge is mentioned as-


13.8 See Comment under 13.12


13.9 See Comment under 13.12


13.10 See Comment under 13.12


13.11 See Comment under 13.12


13.8-12 Amanitvam etc. upto anyatha. [Devotion] with me Yoga of non-difference etc. : a conviction, 'There exists nothing else different from the Mighty Lord, the Supreme Soul,' - a conviction, which allows no difference and is itself a Yoga, i.e. a devotion in the form of this conviction. Hence this never fails. For, either the desires that are considered to be causes for failure are absent, or those desires which are of the form of mind-modifications, are completely absorbed in Him alone. The above may be borne in mind in all [other] cases too. What is opposed to this is [conducive to] wrong knowledge : such as pride and others.
That which is to be known by this knowledge is described [as] -


13.13 See Comment under 13.18


13.14 See Comment under 13.18


13.15 See Comment under 13.18


13.16 See Comment under 13.18


13.17 See Comment under 13.18


13.13-18 Jneyam etc. upto visthitam. Beginningless is the Supreme Brahman : by means of the attributes (descriptions) like these, [the Bhagavat] describes the Brahman as being not separate from the Supreme Consciousness (or action) expressed in every utterance and [thus] gracing [the seeker] to infer his [or Its] own nature. These attributes however have already been explained. Hence what is the use of a fruitless repetition ?


13.19 Etat etc. He, who understands this traid of the Field, the knowledge and what is to be known-he alone is a devotee of Mine; and he atains My state.
After making this definition, the same is now examined as -


13.20 See Comment under 13.23


13.21 See Comment under 13.23


13.22 See Comment under 13.23


13.20-23 Prakrtim etc. upto parah. The Material Cause also is beginningless, because it has no other casue. Modifications : the cloth and the like. What is known as Material Cause is the basis for the process of cause-and-effect. But, the Soul, because of Its importance, constitutes the enjoyer. [Thus] the Material Cause and the Soul have verily an existence of interdependence just as that of the lame and the blind. Hence, the nature of the Soul is described by the authors of the scriptures by nomenclatures having different forms such as 'the Spectator' and so on. The meaning, intended here is this : The Material Cause, Its modifications, the fourteen types of creation and also the Soul - this is all beginningless and perennial as it is completely illuminated by the category Brahman and is identical with it.
Hence [the Bhagavat] said :


13.24 Ya evam etc. a men of Yoga who knows the Material Cause, the Soul, the Strands and their modifications in this manner i.e., by means of this above mentioned Brahman-perception which is in the form 'All are identical with It' - he is certainly emancipated eventhough he behaves in different ways i.e., in whatever manner [he chooses].


13.25 See Comment under 13.26


13.25-26 Dhyanena etc., Anye etc. A knowledge of this sort is the main. [For this end] some practise religious meditation of the Self as Self; others [try] by means of the Sankhya (knowledge) mentioned already (Ch. V, 5ff), while still others [strive] through action. Still others, bent upon hearing [from the preceptors etc.] practise the religious meditation as they have heard, even though they do not themselves know, (have) the knowledge of this kind. They too cross over the death, i.e., the cycyle of birth and death. What is conveyed here is this : The category Bhagavat, if mentally reflected upon by one means or the other, does transport across [the ocean of death circle]. Therefore , let one remain in this fashion by all means.


13.27 Yavat etc. Whatever is a thing, whether moving or unmoving - all this is born not as something altogether different from the Field and the Field-sensitizer.
Therefore -


13.28 Sri Abhinavagupta did not comment upon this sloka.


13.29 Samam etc. A man of Yoga, who's thought is on what is eal in one and all, does not harm the Self i.e, does not fell the Self down in the ocean of the cycle [of birth and death], difficult to cross over.


13.30 Prakrtya etc. He whose firm conviction is of this nature 'The Material Cause alone performs (or creates) this; I do nothing' - he, though he performs (or creates) all, does not perform (or create) anything [in fact]. In this manner, is the absence of doership in him.


13.31 See Comment under 13.34


13.32 See Comment under 13.34


13.33 See Comment under 13.34


13.31-34 Yada etc. upto na upalipyate. When [a man of Yoga] perceives the mutual difference i.e., separateness of all beings (all mutually different beings) in the very Self on account of Its all pervasive nature and realises the said difference as having sprung up from the Self alone - even then he does not get any stain. For [in that case] he would be the creator (or performer) of all. For, he is none but the Supreme Self; and though residing in the body, he is not stained just as the Eather is [not stained].


13.35 Yatha etc. But, how is it that a single Supreme Self pervades many a Field ? This doubt has even been removed by the well known example, the sun. The entire Field : It means [all] the movable and immovable Fields.


14.1 Param etc. Knowledge has been described earlier; the same I shall again explain thoroughly, i.e., in detail in order to examine individually the nature of the Strands. By knowing which etc.: By this [the Bhagavat] proclaims the tested trustworthiness and the popularity of this knowledge.


14.2 Idam etc. Vyathanti : The suffix tip (Personal Termination, Third person, Singular) is due to Vedism. The same may be stated in other [similar] instances of the suffixes of Case Terminations and Personal Terminations.
Now to begin with, [the Bhagavat] speaks of the seence in the cycle of birth and death. For, if what is to be abandoned is understood along with its cause then it is easy to abandon that -


14.3 Mama etc. For Me : [For Me] Who am of the nature of the inexplicable Supreme Bliss, the mighty Brahman : the Brahman that is identical with My own energy, allowing expansion [of all in It]. Taking hold of just My own energy of Self-consciousness, I cause the beginningless tiny [individual] Souls to pass through the cycle of birth and death by way of favouring them.
Therefore-


14.4 Sarvayonisu etc. In all the wombs (whatever gives birth to anything), the expansive Energy of the Bhagavat exists as the prime cause; and hence It is the Mother having the innate nature of giving birth to the entire world process. But I am the Father, the Energetic, the Inexplicable.


14.5 Sattvam etc. This embodied Soul is bound fast by Her (the Mother) by means of Her attributes of the Sattva, the Rajas and the Tamas for the former's enjoyment that continues till his emancipation.
The nature of these is detailed one by one -


14.6 See Comment under 14.8


14.7 See Comment under 14.8


14.6-8 Tatra etc. upto Bharata. The Sattva is dirtless. [Source of craving-attachment] : that from which the attachment of craving springs up. Negligence : wasting the human birth which is difficult to get, but got by means of hundreds of merits accumulated for a very long period, and which is the sole means for attaining emancipation. That has been also said-
'Not even a single moment of life is gained by (spending] all the gems. [Hence], he, who wastes it, is a man of negligence and is the lowest of men'.
Laziness : i.e., in doing good deeds. Sleep : being poor totally i.e. a contemptible course.


14.9 See Comment under 14.10


14.9-10 Sattvam etc. Rajah etc. Dominates fully i.e. sets [to work]. The Sattva flourishes by overpowering the Rajas and the Tamas. But, the Rajas [flourishes by overpowering] both the Sattva and the Tamas; and the Tamas [does so by overpowering] both the Sattva and the Rajas. That has been stated :
'The Strands augment by overpowering each other'.


14.11 See Comment under 14.13


14.12 See Comment under 14.13


14.11-13 Sarva-etc. upto kurunandana. In all the gates : in all the sense-organs. Greed etc., are born in succession when the Rajas dominates. Similarly, absence of mental illumination and so on arise in succession only at the time of the increase of the Tamas.


14.14 See Comment under 14.15


14.14-15 Yada etc. Rajasi etc. When the Sattva is predominantly on the increase on account of increase on account on account of incessantly practising actions of the Sattva throughout the entire life-at that [time] having met dissolution [of body], one attains the auspicious worlds. Likewise whosoever has practised throughout his life the activities of the Rajas, he, by his [last] journey attains manhood for mixed enjoyment. Likewise : i.e. in the same order, if one practises action of the Tamas alone by one's entire life, then [on his death] he is rorn in the bodies of the hell, of the animals, of the trees and so on.
Those, who explain [the passage under study to the effect] : 'These results [are for him in whom] the Sattva etc., have predominantly increased only at the time of death' - these commentators have not correctly entered into (grasped) the behaviour of the embodied. For, nothing but delusion arises, by all means at the last moment, without exception in the case of one and all. However, with regard to our explanation [given above] these passages and other verses (Ch. VIII, 5ff) speak in one voice.


14.16 See Comment under 14.20


14.17 See Comment under 14.20


14.18 See Comment under 14.20


14.19 See Comment under 14.20


14.16-20 Karmanah etc. upto asnute. Here, there are certain unconnected verses that have been concocted. They are of the nature of repetition, and hence they have to be necessarily rejected. A mode of life transcending these Strands turn to be nothing but emancipation.


14.21 Kaih etc. But, if he has a body then how could he have transcended the Strands ? He lives certainly in one way or other with some mental modification, which is necessarily one a among the three Strands, With this intention Arjuna raises the estion.
Now [by way of giving] answer -


14.22 Prakasam etc. Of course the illumination etc., do exist in all as their respective attributive marks. Yet, the men of Yoga do not rejoices in these illumination etc. Nor do they have any hatred [for them]. On the other hand, contemplating 'These exist as attributes merely of the body; and they are not capable of disturbing me.', these persons transcend the Strands.
Hence [the Bhagavat] says -


14.23 See Comment under 14.25


14.24 See Comment under 14.25


14.23-25 Udasinavad etc. upto ucyate. He, who is ignorant i.e., he who does not distinguish [even the existence and nonexistence of the Strands] - he alone is wise, because of his correct knowledge. That is why he is not shaken i.e., he does not fall from his own nature. The means in this regard is the firm conviction : 'The exertion that [in found in my body etc.] is nothing but the innate nature of the body, the sense-organs etc.; and I am unconcerned with any fruit [of any action]'.


14.26 Mam ca etc. By this [verse the Lord] teaches the basic means. Here the word ca has been used in the sense of affirmation in exclusion of all other things. [So the meaning is] : 'He, who serves Me exclusively'. Hence, craving for fruits etc. [of action], whosoever takes hold of that fruit as his principal aim, but Me (the Supreme) as a subsidiary one-he is excluded by this interpretation. Because the devotion of this person is not unfailing. For, he has consideration for fruit [alone]. On the other hand, he who does not entertain any desire for any fruit; who, even when estioned [by somody as] 'Why do you under-take this desagreeable (foolish) act ?' would give reply by silence alone, shedding tears that roll on his both the eyes wide open, and having shake in body and bodily hair thrilled-[all] due to his internal organ, agitated on account of being struck by the incessant devotion towards the Bhagavat-it should be born in mind that this person alone, not anybody else, in purified by the unfailing devotion which is (nothing but) the foremost Energy (Grace) of the Bhagavat, the Supreme Lord.


14.27 Brahmanah etc. It is 'I' who is the support of the Brhaman. [For], one becomes the [very] Brahman, if 'I' is served [by him]. Otherwise if the Brahman is contemplated on - because Its nature is like that of the insentient (i.e., simply a being)-then it leads him (the seeker) to an emancipation which would simply be undistinguished from the deep sleep stage.


15.1 See Comment under 15.2


15.1-2 Urdhva-mulam etc. Adhas ca etc. In other scriptural texts it is delcared 'All is the holy Fig-tree; that alone is to be meditated upon'. The present verse tells us this : What is intended by that declaration is only the religious meditation of the Brahman, the Bhagavat. Root : the one with a highly tranil nature. That is high (above) : Becasue it can be attained by him alone who has withdrawn himself from every other [lower] thing. The [Vedic] hymns are the leaves [of it] etc. : Just as the girth, height, the fruits and the taste etc. of a tree are indicated by its leaves, in the same fashion the idea of the Brahman-being is through the scriptures that are included in the 'Vedic hymns'. This is what is narrated here. With Strands : i.e., with the Sattva etc. Well developed : i.e., starting from gods down to the stationary ones. Of this tree, the roots, that are below, are the good and bad actions.


15.3 See Comment under 15.5


15.4 See Comment under 15.5


15.3-5 Na rupam., upto avyayam tat. Cutting this [tree] etc. Here the action [of cutting] mentioned with regard to the alified one [viz৷৷ the tree] appropriates for itself, the place (or word) of alification [viz. the root below], just as in the case of the injunction : 'Let the man-with-stick recite the Praisa hymns. By this way [we get the meaning] : 'Let him cut off the roots tha are grown below. That Abode : The absolutely Tranil One. The changeless Abode is nothing but That.


15.6 Na tat etc. There is no scope for the sun etc., in [illumining] That. For, they are conditioned by time etc., because they are objects of knowledge, [and] because they are the helpers of the sense organs. On the other hand, That [Absolute] is unrestricted by space, time etc. It is the knower, the one inducer of the sense organs and also the one transcending them.


15.7 Mama etc. The individual Soul is a portion just of the Brahman only : Because, due to the attribute (or, nature) viz., the nescience, the Self does not realise Its all pervaisveness and because the Consciousness is also not absent, It is figuratively referred to as portion [of the Brahman]. For, a real apportioning is not possible [in the Absolute]. For the scripture also says :
'In the case of the Brahman (the Absolute), even the particular manifestation (or a particular space) does not preclude Its all-comprehensive nature'.
This figurative usage may be resorted to wherever reired. Hence there is no room for any difference of opinion.


15.8 Sariram etc. Attains to : seizes. Goes up : abandones along with them. Just as the wind, going everywhere reaches an abode of rest made of earth and carrying away thence an odour enters just with that into another place, in the same way does the individual Soul together with the octad of cities.
So far the association of the individual Soul with them ( the sense organs etc.) at both the stages of creation and of withdrawal has been described. Now it is being decided that It acts only in association with them even at the stage of existence which consists of acts like standing, sitting, contemplating etc. and which is a stage of receiving objects-


15.9 See Comment under 15.11


15.10 See Comment under 15.11


15.9-11 Srotram etc. upto asetasah. Mind : the internal organ is hery implied. Hence, due to His association of the bodily existence, when He remains [in the body], or rises up to seize another body, or enjoys the sense objects - at that time the deluded persons do not perceive Him, because they are not well enlightened. But, considering everything as manifestation of the [Self] awareness, the highly enlightened men recognize Him. Thus they are men of unbroken contemplation. Because they are engrossed in their exertion.
But in the case of those who have not mastered their self (mind), even their effort does not yield any fruit, because their passion has not yet been fully decayed. Indeed the seeds of corn, sown during the autumnal season are not capable of yielding a rich harvest, even though the means like water etc., get collected together. Therefore, it (the water etc.) does not constitute a collection of means. Indeed totally different is the water sent forth by the mass of clouds that had been filled up in the month of Madhu. Altogether different is the earth that had been under the grip of the Cold-season (Sisira) and has (now) brilliance by the simple touch of the sun-rays. In the same way, the effort of the men of uncontrolled self, never gets to the stage of fulfilment of all reisities . That is why those who, even after receiving the means like the inititation etc. necessary for the realisation of the Supreme Lord, continue to have their inner vision filled with the collection of the knots (granthi) of anger, bewilderment etc., in the manner as before-in their case, even the means does never bear any fruit. This must be borne in mind. For, it is has been said :
'When anger etc., are seen, then even the initiated one never gets emancipation'.


15.12 See Comment under 15.14


15.13 See Comment under 15.14


15.12-14 Yad aditya-etc. upto caturvidham. While clarifying the role [of the Lord] as the Creator, Sustainer and Destroyer - a role that has been indicated in the Tenth Chapter - by [the description of Him as identical with] the triple luminories like the sun etc., our venerable preceptor has rightly said : The present passage declares that the power, the pentad of elements has [both] collectively and individually, to sustain the world, is the Absolute power of the Bhagavat Himself. For instance : The sunlight has the power of illumining and sustaining, because the twin elements of the fire and the earth are one [with the Bhagavat]. This has been started by the twin hemistitches '[That light] which is found in the sun etc.' and 'And by penetrating the earth etc.' The moon-light is illumining and nourishing because of its assoication of the elements of the earth, the water and the fire [with the Bhagavat]. That has been stated by the portion '[That light] which is in the moon' and by the hemistitch 'Being the sapful moon I nourish all plants'. The light of fire is, however, of the nature of illumining, parching, burning, sweating and ripening (or cooking). It is so because of the association of the elements, the earth, the water, the fire and the wind [with the Bhagavat]. The same has been said here by the portion, '[That light] which is in the fire' and also by the [entire verse] 'I, being the digestive fire etc.' But the [element] ether is no doubt all pervaisve (inclusive), because it is of the form of room which is nothing but awareness.
Therefore, having so far explained the nature [of the Absolute Self] as the object of knowledge, now, with a view to show the Self to be conscious of the freedom that remains as a background (or substratum) of that very nature of object of knowledge; to be of transcending nature; to be the Supreme Lord; to be independent in all knowledges; and to be the Creator of all; [the Lord] says -


15.15 Sarvasya etc. The heart (core) of all obejcts is the Awareness which has the freedom of drawing in all [beings within itself] In it exists [as identical with it] the I-consciousness. From This are born (1) the faculty knowing, which is illumining anything new - a faculty which is (hence) in the form the mighty creation of the universe; (2) he faculty of differentiating, like fancying 'This is nothing but a pot', which fancying is in essence a sort of limiting Its status of being everything; which is suitable for the perceiver, full-of-Illusion in the form of creating a bonded Soul; and (3) also the faculty of remembrance which is the faculty of reilluminating what has been reduced ot mental impression and has been [thus] with-drawn. These [three] are inclusive of all [sorts of] knowledge. Thus [the Lord's primary] doership, which is nothing but the sovereignty of will and which presupposes His ominscience, has been taught [in this verse here].
By means of all [the Vedas] etc. : Indeed nothing, but the Supreme Lord is to be explained and proved by all the scriptures. [The description of the Lord] as the author of the Vedas and the ends of the Vedas (Upanisads) amounts to say this :- The Bhagavat alone has got the sovereign freedom in creating the entire universe, through the medium for the actions, their results, their [mutual] connections etc., and in re-establishing it on His (or its) own nature after rooting it out. Thus the Lord's creatorship with regard to the universe is explained.
Others say : The word apohanam denotes the faculty of excluding (viz), 'This results from this non-performance.' [Again Vedantakrt] means : 'He effects the final part of the Vedas' i.e৷৷ by absorbing them into Himself. Similarly [with] 'the Vedas' too.