6.34 चञ्चलम् restless? हि verily? मनः the mind? कृष्ण O Krishna? प्रमाथि turbulent? बलवत् strong? दृढम् unyielding? तस्य of it? अहम् I? निग्रहम् control? मन्ये think? वायोः of the wind? इव as? सुदुष्करम् difficult to do.Commentary The mind constantly changes its objects and so it is ever restless.Krishna is derived from Krish which means to scrape. He scrapes all the sins? evils? and the causes of evil from the hearts of His devotees. Therefore He is called Krishna.The mind is not only restless but also turbulent or impetuous? strong and obstinate. It produces violent agitation in the body and the senses. The mind is drawn by the objects in all directions. It works always in conjunction with the five senses. It is drawn by them to the five kinds of objects. Therefore it is ever restless. It enjoys the five kinds of sensobjects with the help of these senses and the body. Therefore it makes them subject to external influences. It is even more difficult to control it than to control the wind. The mind is born of Vayutanmatra (wind rootelement). That is the reason why it is as restless as the wind.


6.35 असंशयम् undoubtedly? महाबाहो O mightyarmed? मनः the mind? दुर्निग्रहम् difficult to control? चलम् restless? अभ्यासेन by practice? तु but? कौन्तेय O Kaunteya? वैराग्येण by dispassion? च and? गृह्यते is restrained. Commentary The constant or repeated effort to keep the wandering mind steady by constant meditation on the Lakshya (centre? ideal? goal or object of meditation) is Abhyasa or practice. The same idea or thought of the Self or God is constantly repeated. This constant repetition destroys Vikshepa or the vacillation of the mind and desires? and makes it steady and onepointed.Vairagya is dispassion or indifference to senseobjects in this world or in the other? here or hereafter? seen or unseen? heard or unheard? achieved through constantly looking into the evil in them (DoshaDrishti). You will have to train the mind by constant reflection on the immortal? allblissful Self. You must make the mind realise the transitory nature of the wordly enjoyments. You must suggest to the mind to look for its enjoyment not in the perishable and changing external objects but in the immortal? changeless Self within. Gradually the mind will be withdrawn from the external objects.


6.36 असंयतात्मना by a man of uncontrolled self? योगः Yoga? दुष्प्रापः hard to attain? इति thus? मे My? मतिः opinion? वश्यात्मना by the selfcontrolled one? तु but? यतता by the striving one? शक्यः possible? अवाप्तुम् to obtain? उपायतः by (proper) means.Commentary Uncontrolled self he who has not controlled the senses and the mind by the constant practice of dispassion and meditation. Selfcontrolled he who has controlled the mind by the constant practice of dispassion and meditation. He can attain Selfrealisation by the right means and constant endeavour.


6.37 अयतिः uncontrolled? श्रद्धया by faith? उपेतः possessed? योगात् from Yoga? चलितमानसः one whose mind wanders away? अप्राप्य not having attained? योगसंसिद्धिम् perfection in Yoga? काम् which? गतिम् end? कृष्ण O Krishna? गच्छति meets.Commentary He has faith in the efficacy of Yoga but he is not able to control the senses and the mind. He has no concentration of mind. His mind wanders away when the last breath departs from his body and he loses the memory also. Having failed to achieve perfection in Yoga? i.e.? Selfrealisation or the knowledge of the Self? what path will he tread? and what end will such a man,meet


Swami Sivananda did not comment on this sloka


6.39 एतत् this? मे my? संशयम् doubt? कृष्ण O Krishna? छेत्तुम् to dispel? अर्हसि oughtest? अशेषतः completely? त्वत् than Thou? अन्यः another? संशयस्य of doubt? अस्य of this? छेत्ता dispeller? न not? हि verily? उपपद्यते is fit.Commentary There can be no better teacher than Thee for Thou art the omniscient Lord. Thou alone canst dispel this doubt. A Rishi (seer)? a Deva (god)? or a Muni (sage) will not be able to destroy this doubt.


6.40 पार्थ O Partha, न not, एव verily, इह here, न not, अमुत्र in the next world, विनाशः destruction, तस्य of him, विद्यते is, न not, हि verily, कल्याणकृत् he who does good, कश्चित् anyone, दुर्गतिम् bad state or grief, तात O My son, गच्छति goes.Commentary He who has not succeeded in attaining to perfection in Yoga in this birth will not be destroyed in this world or in the next world. Surely he will not take a birth lower than the present one. What will he attain, then? This is described by the Lord in verses 41, 42, 43 and 44.
Tata: son. A disciple is regarded as a son.


6.41 प्राप्य having attained? पुण्यकृताम् of the righteous? लोकान् worlds? उषित्वा having dwelt? शाश्वतीः everlasting? समाः years? शुचीनाम् of the pure? श्रीमताम् of the wealty? गेहे in the house? योगभ्रष्टः one fallen from Yoga? अभिजायते is born.Commentary Yogabhrashta one who has fallen from Yoga? i.e.? one who was not able to attain perfection in Yoga? or one who climbed a certain height on the ladder of Yoga but fell down on account of lack of dispassion or slackness in the practice (by becoming a victim to Maya or his turbulent senses).The righteous Those who tread the path of truth? who do virtuous actions such as charity? Yajna? rituals? worship of the Lord? and who act in accordance with the prescribed rules of the scriptures.Everlasting years means only a considerably long period but not absolutely everlasting.The pure those who lead a pure? moral life those who have a pure heart (free from jealousy? hatred? pride? greed? etc.). (Cf.IX.20?21)


6.42 अथवा or? योगिनाम् of Yogis? एव even? कुले in the family? भवति is born? धीमताम् of the wise? एतत् this?,हि verily? दुर्लभतरम् very difficult? लोके in the world? जन्म birth? यत् which? ईदृशम् like this.Commentary A birth in a family of wise Yogis is more difficult to obtain than the one mentioned in the preceding verse.


6.43 तत्र there? तम् that? बुद्धिसंयोगम् union with knowledge? लभते obtains? पौर्वदेहिकम् acired in his fomer body? यतते strives? च and? ततः than that? भूयः more? संसिद्धौ for perfection? कुरुनन्दन O son of the Kurus.Commentary When he takes a human body again in this world his previous exertions and practice in the path of Yoga are not wasted. They bear full fruit now? and hasten his moral and spiritual evolution.Our thoughts and actions are left in our subconscious minds in the form of subtle Samskaras or impressions. Our experiences in the shape of Samskaras? habits and tendencies are also stored up in our subconscious mind. These Samskaras of the past birth are revivified and reenergised in the next birth. The Samskaras of Yogic practices and meditation and the Yogic tendencies will compel the spiritual aspirant to strive with greater vigour than that with which he attempted in the former birth. He will endeavour more strenuously to get more spiritual experiences and to attain to higher planes of realisation than those acired in his previous birth.


6.44 पूर्वाभ्यासेन former practice? तेन by that? एव verily? ह्रियते is borne? हि indeed? अवशः helpless? अपि even? सः he? जिज्ञासुः he who wishes to know Yoga? अपि even? योगस्य of Yoga? शब्दब्रह्म wordBrahman? अतिवर्तते goes beyond.Commentary The man who fell from Yoga is carried to the goal which he intended to reach in his previous birth? by the force of the Samskaras of the practice of Yoga though he may not be conscious of them and even if he may not be willing to adopt the course of Yogic discipline on account of the force of some evil Karma. If he had not done any great evil action which could overwhelm his Yogic tendencies he will certainly continue his Yogic practices in this birth very vigorously through the force of the Yogic Samskaras created by his Yogic practices in his previous birth. If the force of the evil action is stronger? the Yogic tendencies will be overpowered or suppressed for some time. As soon as the fruits of the evil actions are exhausted? the force of the Yogic Samskaras will begin to manifest itself. He will start his Yogic practices vigorously and attain the final beatitude of life.Even an enirer in whom a desire for information about Yoga is kindled goes beyond the Brahmic word? i.e.? the Vedas. He rises superior to the performer of the Vedic rituals and ceremonies. He is beyond the entanglement of forms and ceremonies. He is not satisfied with mere ritualism. He thirsts for a satisfaction higher than that given by the sensual objects. He who simply wishes to know the nature of the principles of Yoga frees himself from the SabdaBrahma? i.e.? from the effects of the Vedic rituals and ceremonies. If this be the case of a simple enirer? how much more exalted should be the condition of a real practitioner or knower of Yoga or of one who is established in Nirvikalpa Samadhi He will be absolutely free from the effects of the Vedic rituals and ceremonies. He will enjoy the eternal bliss and the everlasting peace of the Eternal.An aspirant who is desirous of obtaining Moksha alone is not affected by the sin of nonperformance of action even if he renounces all the obligatory and optional or occasional duties. He goes beyond the word of Brahman (the scripture or the Vedas).When such is the case of an aspirant who is without any spiritual inclinations or Samskaras of the previous birth? how much more exalted will be the state of that student who has done Yogic practices in his previous birth? who has fallen from Yoga in his previous birth? and who has taken up Yoga in this birth? renouncing all the worldly activitiesImpelled by the strong desire for liberation he practises rigorous Sadhana in this birth. He is constrained? as it were? by the force of the good Samskaras of his previous birth to take to Yogic practices in spite of himself.In this verse the Lord lays stress on the fact that no effort in the practice of Yoga goes in vain. Even the smallest effor will have its effect sooner or later in this birth or another. Therefore there is no cause for disappointment even for the dullest type of spiritual aspirant.


6.45 प्रयत्नात् with assiduity? यतमानः striving? तु but? योगी the Yogi? संशुद्धकिल्बिषः purified from sins? अनेकजन्मसंसिद्धः perfected through many births? ततः then? याति reaches? पराम् the highest? गतिम् path.Commentary He gains experiences little by little in the course of many births and eventually attains to perfection. Then he gets the knowledge of the Self and attains to the final beatitude of life.


6.46 तपस्विभ्यः than ascetics? अधिकः superior? योगी the Yogi? ज्ञानिभ्यः than the wise? अपि even? मतः thought? अधिकः superior? कर्मिभ्यः than the men of action? च and? अधिकः superior? योगी the Yogi? तस्मात् therefore? योगी a Yogi? भव be? अर्जुन O Arjuna.Commentary Tapasvi One who observes the austerities of speech? mind and body prescribed in chapter XVII. 14? 15 and 16.Jnani One who has a knowledge of the scriptures (an indirect knowledge or theoretical knowledge of the Self).Karmi He who performs the Vedic rituals.To all these the Yogi is superior? for he has the direct knowledge of the Self through intuition or direct cognition through Nirvikalpa Samadhi. (Cf.V.2XII.12XIII.24)


6.47 योगिनाम् of Yogis? अपि even? सर्वेषाम् of all? मद्गतेन merged in Me? अन्तरात्मना with inner Self? श्रद्धावान् endowed with faith? भजते worships? यः who? माम् Me? सः he? मे to Me? युक्ततमः most devout? मतः is deemed.Commentary Among all Yogis He who worships Me? the Absolute? is superior to those who worship the lesser gods such as the Vasus? Rudra? Aditya? etc.The inner self merged in Me The mind absorbed in Me? (Cf.VI.32)?(This chapter is known by the names Atmasamyama Yoga and Adhyatma Yoga also.)Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the sixth discourse entitledThe Yoga of Meditation.


7.1 मयि on Me? आसक्तमनाः with mind intent? पार्थ O Partha? योगम् Yoga? युञ्जन् practising? मदाश्रयः taking refuge in Me? असंशयम् without doubt? समग्रम् wholly? माम् Me? यथा how? ज्ञास्यसि shall know? तत् that? श्रृणु hear.Commentary He who wishes to attain some result or reward performs the ritual known as Agnihotra or does charity? sinks wells? builds hospitals? resting places? etc.? with Sakama Bhavana (with an inner profit motive) and attains them. But the Yogi on the contrary practises Yoga with a steadfast mind and takes refuge in the Lord alone? with the mind wholly fixed on Him? on His lofty attributes such as omnipotence? omniscience? omnipresence? infinite love? beauty? grace? strength? mercy? inexhaustible wealth? ineffable splendour? pristine glory and purity.The servant of a king? though he constantly serves the king? has not got his mind fixed on him. The mind is ever fixed on his wife and children. Unlike the servant? fix your mind on Me? (the allpervading One)? and take refuge in Me alone. Practise control of the mind in accordance with the instructions given in chapter VI. Then you will know Me and My infinite attributes in full.If you sing the glory and the attributes of the Lord? you will develop love for Him and then your mind will be fixed on Him. Intense love for the Lord is real devotion. You must get full knowledge of the Self without any doubt.He who has taken refuge in the Lord? and he who is trying to fix or has fixed his mind on the Lord cannot bear the separation from the Lord even for a second.


7.2 ज्ञानम् indirect knowledge of Sastras? ते to thee? अहम् I? सविज्ञानम् combined with realisation (direct knowledge of the Atman through experience)? इदम् this? वक्ष्यामि will declare? अशेषतः in full? यत् which? ज्ञात्वा having known? न not? इह here? भूयः more? अन्यत् anything else? ज्ञातव्यम् what ought to be known? अवशिष्यते remains.Commentary Jnanam is Paroksha Jnanam or indirect knowledge of Brahman obtained through the study of the Upanishads. Vijnanam is Visesha Jnanam? i.e.? Aparoksha Jnanam obtained through direct Selfrealisation (intuitional wisdom).In this verse the Lord praises knowledge in order to make Arjuna follow His instruction closely with rapt attention? faith and interest. The Lord says I shall teach thee in full. You will attain to omniscience or perfect knowledge of the Self? after knowing which nothing more remains to be known here. If anyone attains the knowledge of the Self? he will know everything. That is the reason why Saunaka? the great householder? approacehd Angirasa respectfully and asked What is that? O Lord? which being known all this becomes known (Cf.XIII.11)


7.3 मनुष्याणाम् of men? सहस्रेषु among thousands? कश्चित् some one? यतति strives? सिद्धये for perfection? यतताम् of the striving ones? अपि even? सिद्धानाम् of the successful ones? कश्चित् some one? माम् Me? वेत्ति knows? तत्त्वतः in essence.Commentary Mark how difficult it is to attain to the knowledge of the Self or to how Brahman in essence. Siddhanam literally means those who have attained to perfection (the perfected ones) but here it means only those who strive to attain perfection.Those who purchase diamonds? rubies or pearls are few. Those who study the postgraduate course are few. Even so those who attempt for Selfrealisation and who actually know the Truth in essence are few only. The liberated ones (Jivanmuktas) are rare. Real Sadhakas are also rare. The,knowledge of the Self bestows incalculable fruits on man? viz.? immortality? eternal bliss? perennial joy and everlasting peace. It is very difficult to attain to this knowledge of the Self. But a good and earnest spiritual aspirant (Sadhaka) who is endowed with a strong determination and iron resolve? and who is eipped with the four means to salvation can easily obtain the knowledge of the Self.


7.4 भूमिः earth? आपः water? अनलः fire? वायुः air? खम् ether? मनः mind? बुद्धिः intellect? एव even? च and? अहङ्कारः egoism? इति thus? इयम् this? मे My? भिन्ना divided? प्रकृतिः Nature? अष्टधा eightfold.Commentary This eightfold Nature constitutes the inferior Nature or Apara Prakriti. The five gross elements are formed out of the Tanmatras or rootelements through the process of Pancikarana or fivefold mixing. Tanmatras are the subtle rootelements. In this verse? earth? water? etc.? represent the subtle or rudimentary elements out of which the five gross elements are formed.Mind stands here for its cause Ahamkara intellect for its cause the Mahat Ahamkara for the Avyaktam or the unmanifested (MulaPrakriti) united with Avidya which is conjoined with all kinds of Vasanas or latent tendencies. As Ahamkara (Iness) is the cause for all the actions of every individual and as Ahamkara is the most vital principle in man on which all the other Tattvas or principles depend? the Avyaktam combined with the Ahamkara is itself called here Ahamkara? just as food which is mixed with poison is itself called poison.


7.5 अपरा lower? इयम् this? इतः from this? तु but? अन्याम् different? प्रकृतिम् nature? विद्धि know? मे My? पराम् higher? जीवभूताम् the very lifeelement? महाबाहो O mightyarmed? यया by which? इदम् this? धार्यते is upheld? जगत् world.Commentary The eightfold Nature described in the previous verse is the inferior Nature. It constitutes the Kshetra or the field or matter. It is impure. It generates evil and causes bondage. But the superior Nature is pure. It is My very Self? Kshetrajna (knower of the field or Spirit) by which life is sustained? and that which enters within the whole world and upholds it. It is the very lifeelement or the principle of Selfconsciousness? by which this universe is sustained.


7.6 एतद्योनीनि those of which these two (Prakritis) are the womb? भूतानि beings? सर्वाणि all? इति thus? उपधारय know? अहम् I? कृत्स्नस्य of the whole? जगतः of the world? प्रभवः source? प्रलयः dissolution? तथा also.Commentary These two Natures? the inferior and the superior? are the womb of all beings. As I am the source of these two Prakritis or Natures also? I am the cause of this universe. The whole universe originates from Me and dissolves in Me.In the Brahma Sutras (chapter 1? section 1? aphorism 2) it is said? Janmadyasya yatah meaning that Brahman is that omniscient and omnipotent cause from which proceed the origin? subsistence and dissolution of this world.Just as the mind is the material cause and also the seer (Drashta) for the objects seen in a dream? so also Isvara is the material cause of this world (UpadanaKarana) and also the seer (Drashta). He is also the efficient or the instrumental cause (NimittaKarana). (Cf.XIV.3)


7.7 मत्तः than Me? परतरम् higher? न not? अन्यत् other? किञ्चित् anyone? अस्ति is? धनञ्जय O Dhananjaya? मयि in Me? सर्वम् all? इदम् this? प्रोतम् is strung? सूत्रे on a string? मणिगणाः clusters of gems? इव like.Commentary There is no other cause of the universe but Me. I alone am the the cause of the universe. This illustration of gems and thread illustrates only the idea that all beings and the whole world are threaded on the Lord. The thread is not the cause of the gems. As Brahman is all in all there is nothing whatever higher than It.


7.8 रसः sapidity? अहम् I? अप्सु in water? कौन्तेय O Kaunteya (son of Kunti)? प्रभा light? अस्मि am (I)? शशिसूर्ययोः in the moon and the sun? प्रणवः the syllable Om? सर्ववेदेषु in all the Vedas? शब्दः sound? खे in ether? पौरुषम् virility? नृषु in men.Commentary In Me all beings and the whole world are woven as a cloth in the warp. In Me as sapidity the water is woven in Me as light? the sun and the moon are woven in Me as the sacred syllable Om all the Vedas are woven in Me as virility all men are woven.The manifestations of the Lord are described in the verses 8? 9? 10 and 11. (Cf.XV.12)


7.9 पुण्यः sweet? गन्धः fragrance? पृथिव्याम् in earth? च and? तेजः brilliance? च and? अस्मि am (I)? विभावसौ in fire? जीवनम् life? सर्वभूतेषु in all beings? तपः austerity? च and? अस्मि am (I)? तपस्विषु in ascetics.Commentary In Me as odour in the earth woven in Me as brilliance is the fire woven in Me as life all beings are woven in Me as austerity all ascetics are woven. I am the support (Adhishthanam or Asraya) for everything.I am the power or Sakti which helps the ascetics to control the mind and the senses.Krishna says? I am the agreeable odour. If Arjuna had asked Him? Then who is the disagreeable odour? He would have replied? It is also I.


7.10 बीजम् seed? माम् Me? सर्वभूतानाम् of all beings? विद्धि know? पार्थ O Partha? सनातनम् eternal? बुद्धिः intelligence? बुद्धिमताम् of the intelligent? अस्मि am (I)? तेजः splendour? तेजस्विनाम् of the splendid? अहम् I.Commentary Seed means cause.Tejas also means heroism or bravery.Had Arjuna asked? Who is the seed for Thee? the Lord would have replied? There is no seed for Me. There is no cause for Me. I am the source of everything. I am the causeless Cause. I am the primeval Being.


7.11 बलम् strength? बलवताम् of the strong? अस्मि am (I)? कामरागविवर्जितम् devoid of desire and attachment? धर्माविरुद्धः unopposed to Dharma? भूतेषु in beings? कामः desire? अस्मि am (I)? भरतर्षभ O Lord of the Bharatas.Commentary Kama Desire for those objects that come in contact with the senses.Raga attachment for those objects that come in contact with the senses.I am that strength which is necessary for the bare sustenance of the body. I am not the strength which generates desire and attachment for sensual objects as in the case of worldlyminded persons. I am the desire which is in accordance with the teachings of the scriptures or the code prescribing the duties of life. I am the desire for moderate eating and drinking? etc.? which are,necessary for the sustenance of the body and which help one in the practice of Yoga.


7.12 ये whatever? च and? एव even? सात्त्विकाः pure? भावाः natures? राजसाः active? तामसाः inert? च and? ये whatever? मत्तः from Me? एव even? इति thus? तान् them? विद्धि know? न not? तु indeed? अहम् I? तेषु in them? ते they? मयि in Me.Commentary This is a world of the three Gunas? viz.? Sattva (purity)? Rajas (passion) and Tamas (inertia). All sentient and insentient objects are the aggregate of these three alities of Nature. One ality predominates in them and the predominant ality imparts to the object its distinctive character or definite properties.In the gods? sages milk and green gram? Sattva is predominant. In Gandharvas (a class of celestials)? kings? warriors and chillies? Rajas is predominant. In demons? Sudras? garlic? onion and meat? Tamas is predominant.Though these beings and objects proceed from Me? I am not in them they are in Me. I am independent. I am the support for them they depend on Me just as the superimposed snake depends on the rope. The snake is in the rope? but the rope is never in the snake. The waves belong to the ocean but the ocean does not belong to the waves. (Cf.IX.4and6)


7.13 त्रिभिः by three? गुणमयैः composed of Gunas? भावैः by natures? एभिः by these? सर्वम् all? इदम् this? जगत् world? मोहितम् deluded? न not? अभिजानाति knows? माम् Me? एभ्यः from them? परम् higher? अव्ययम् immutable.Commentary Persons of this world are deluded by the three alities of Nature or Maya. Affection? attachment and infatuated love are all modifications of these alities. On account of delusion created by these three alities they are not able to break the worldly ties and to turn the mind towards the Supreme Soul? the Lord of the three alities.Avyayam Immutable or unchangeable or inexhaustible or imperishable. The Self is of one homogeneous essence. It has not got the six changes or modifications (Shad Bhava Vikaras) which the body has? viz.? existence? birth? growth? modification? decay and death. (Cf.VII.25)


7.14 दैवी divine? हि verily? एषा this? गुणमयी made of Gunas? मम My? माया illusion? दुरत्यया difficult to cross over? माम् to Me? एव even? ये who? प्रपद्यन्ते take refuge? मायाम् illusion? एताम् this? तरन्ति cross over? ते they.Commentary Maya is the Upadhi or the causal body (Karana Sarira) of Isvara. It is the material cause of this universe. It is inherent in the Lord. It is constituted of the three alities? viz.? Sattva? Rajas and Tamas. Those who completely devote themselves to the Lord alone after renouncing all formal religion (Dharma) cross over this illusion which deludes all beings. They attain liberation or Moksha.Isvara is the Lord of Maya (illusion). He has perfect control over it. Avidya is the Upadhi (limiting adjunct) of the Jiva (individual soul). The Jiva is a slave of this ignorance. Ignorance is the veil that has screened the Jiva from Satchidananda Brahman or the ExistenceKnowledgeBliss Absolute. When the veil is removed by the dawn of knowledge of the Self the Jiva loses his characteras a Jiva or an individual soul and becomes identical with Brahman. (Cf.XV.3and4)


7.15 न not? माम् to Me? दुष्कृतिनः evildoers? मूढाः the deluded? प्रपद्यन्ते seek? नराधमाः the lowest of men?,मायया by Maya? अपहृतज्ञानाः deprived of knowledge? आसुरम् belonging to demons? भावम् nature? आश्रिताः having taken to.Commentary These three kinds of people have no discrimination between right and wrong? the Real and the unreal. They commit murder? robbery? theft and other kinds of atrocious actions. They speak untruth and injure others in a variety of ways. Those who follow the ways of the demons take the body as the Self like Vivochana and worship it with flowers? scents? unguents? nice clothes and palatable foods of various sorts. They are deluded souls. They try to nourish their body and do various sorts of evil actions to attain this end. Therefore they do not worship Me. Ignorance is the root cause of all these evils. (Cf.XVI.16and20)


7.16 चतुर्विधाः four kinds? भजन्ते worship? माम् Me? जनाः people? सुकृतिनः virtuous? अर्जुन O Arjuna? आर्तः the distressed? जिज्ञासुः the seeker of knowledge? अर्थार्थी the seeker of wealth? ज्ञानी the wise? च and? भरतर्षभ O lord of the Bharatas.Commentary The distressed is he who is suffering from a chronic and incurable disease? he whose life is in jeopardy on account of earthake? volcanic eruption? thunder? attack by a dacoit or enemy or tiger? etc. When Draupadi and Gajendra were in great distress they worshipped the Lord. These are the instances of Aarta Bhakti.Jijnasu is the enirer. He is dissatisfied with this world. There is a void in his life. He always feels that sensual pleasure is not the highest form of happiness and there is yet pure eternal bliss unmixed with grief and pain? which is to be found within. Janaka and Uddhava were devotees of this type.Seeker of wealth is he who craves for money? wife? children? position? name and fame. Sugriva? Vibhishana? Upamanyu and Dhruva were all devotees of this type.The wise are the men of knowledge who have attained to Selfillumination. Sukadeva was a JnaniBhakta.Kamsa? Sishupala and Ravana thought of the Lord constantly on account of fear and hatred (VairaBhakti). Hence they are also regarded as devotees.Be devoted to God? whatever be your motive. Devotion will purify the motive in due course.


7.17 तेषाम् of them? ज्ञानी the wise? नित्ययुक्तः ever steadfast? एकभक्तिः whose devotion is to the One? विशिष्यते excels? प्रियः dear? हि verily? ज्ञानिनः of the wise? अत्यर्थम् exceedingly? अहम् I? सः he? च and? मम of Me? प्रियः dear.Commentary Ekabhaktih means unswerving? singleminded devotion to the Supreme Being.The JnaniBhakta is beyond all cults or creeds or formal religion or rules of society. As the wise man is constantly harmonised and as he is devoted to the One? he is regarded as superior to all the other devotees. As I am his very Self or Antaratma? I am extremely dear to him. Everybody loves his own Self most. The Self is very dear to everybody. The wise man is My very Self and he is ear to Me also. (Cf.II.49IX.29XII.14?17and19)


7.18 उदाराः noble? सर्वे all? एव surely? एते these? ज्ञानी the wise? तु but? आत्मा Self? एव very? मे My? मतम् opinion? आस्थितः is established? सः he? हि verily? युक्तात्मा steadfastminded? माम् Me? एव verily? अनुत्तमाम्,the supreme? गतिम् goal.Commentary Are not the other three kinds of devotees dear to the Lord They are. They are all noble souls. But the wise man is exceedingly dear because he has a steady mind he has fixed his mind on Brahman. He does not want any worldly object? but only the Supreme Being. He seeks Brahman alone as the supreme goal. He practises Ahamgraha Upasana (meditation on the Self as the all). He tries to realise that he is identical with the Supreme Self. Therefore I regard a wise man as My very Self. (Cf.II.49)


7.19 बहूनाम् of many? जन्मनाम् of births? अन्ते in the end? ज्ञानवान् the wise? माम् to Me? प्रपद्यते approaches? वासुदेवः Vaasudeva? सर्वम् all? इति thus? सः he? महात्मा the great soul? सुदुर्लभः (is) very hard to find.Commentary Vaasudeva is a name of Lord Krishna as He is the son of Vasudeva. He is the allpervading Brahman.The aspirant gradually evolves through Yogic practices? selfless service? devotion and constant meditation in many births and ultimately attains the inner Self. He realises that all is Vaasudeva. It is very difficult to find such a great soul? who has attained to perfection. No one is eal to him. That is the reason why the Lord has said? One in a thousand perchance strives for perfection even among those successful strivers? only one perchance knows Me in essence. (Cf.VII.3.)


7.20 कामैः by desires? तैः तैः by this or that? हृतज्ञानाः those whose wisdom has been rent away? प्रपद्यन्ते approach? अन्यदेवताः other gods? तम् तम् this or that? नियमम् rite? आस्थाय having followed? प्रकृत्या by nature? नियताः led? स्वया by ones own.Commentary Those who desire wealth? children? the (small) Siddhis? etc.? are deprived of discrimination. They devote themselves to other minor gods such as Indra? Mitra? Varuna? etc.? impelled or driven by their own nature or Samskaras acired in their previous births. They perform some kinds of rites to propitiate these lower deities. (Cf.IX.23)


7.21 यः who? यः who? याम् which? याम् which? तनुम् form? भक्तः devotee? श्रद्धया with faith? अर्चितुम् to worship? इच्छति desires? तस्य तस्य of him? अचलाम् unflinching? श्रद्धाम् faith? ताम् that? एव surely? विदधामि make? अहम् I.Commentary Tanu or body is used here in the sense of a Devata (god).The Lord? the indweller of all beings? makes the faith of that devotee who worships the lesser divinities? which is born of the Samskaras of his previous birth? steady and unswerving. (Cf.IV.11IX.22and23)


7.22 सः he? तया with that? श्रद्धया with faith? युक्तः endowed? तस्य of it? आराधनम् worship? ईहते engages in? लभते obtains? च and? ततः from that? कामान् desires? मया by Me? एव surely? विहितान् ordained? हि verily? तान् those.Commentary The last two words Hi and Tan are taken as one word? Hitan meaning benefits. This is another interpretation. The devotee who worships the lesser gods attains the objects of his desire (minor psychic powers? etc.). Those objects are ordained by the Lord only as He alone knows exactly the relation between the actions and their results or rewards and as He is the Inner Ruler of all beings. Unwise or undiscriminating people only take recourse to the means of getting these finite rewards which can hardly give entire satisfaction. Pitiable indeed is their lot They have,no power of eniry (VicharaSakti) or right understanding. They get hold of pieces of glass instead of attaining the jewel of the Self? of incalculabe value.


7.23 अन्तवत् finite? तु verily? फलम् the fruit? तेषाम् of them? तत् that? भवति is? अल्पमेधसाम् those of small intelligence? देवान् to the gods? देवयजः the worshippers of the gods? यान्ति go to? मद्भक्ताः My devotees? यान्ति go to? माम् Me? अपि also.Commentary The exertion in the two kinds is the same and yet people do not attempt to worship the Supreme Being in order to attain the maximum benefits or the infinite reward (liberation or Moksha). The reward obtained by men of small understandng and petty intellect who worship the minor deities is small? perishable and temporary.Yajnas (Vedic rituals)? Homas (rituals in which oblations are offered into the sacred fire) and Tapas (penance) of various sorts can bestow only temporary rewards on the performer. Liberation from the wheel of transmigration alone will give everlasting bliss and eternal peace.Those who worship Indra and others are Sattvic devotees those who worship Yakshas and Rakshasas (demoniacal beings) are Rajasic devotees and those who worship the Bhutas and Pretas (discarnate spirits) are Tamasic devotees.The knowledge of those who worship the small deities is partial and incomplete. It cannot lead to liberation. (Cf.IX.25)


7.24 अव्यक्तम् the unmanifested? व्यक्तिम् to manifestation? आपन्नम् come to? मन्यन्ते think? माम् Me? अबुद्धयः the foolish? परम् the highest? भावम् nature? अजानन्तः not knowing? मम My? अव्ययम् immutable? अनुत्तमम् most excellent.Commentary The ignorant take Lord Krishna as a common mortal. They think that He has taken a body like ordinary human beings from the unmanifested state on account of the force of Karma of the previous birth. They have no knowledge of His higher? imperishable and selfluminous nature as the Highest Self. They think that He has just now come into manifestation? though He is selfexistent? eternal? beginningless? endless? birthless? deathless? changeless? infinite and unmanifest.


7.25 न not? अहम् I? प्रकाशः manifest? सर्वस्य of all? योगमायासमावृतः veiled by YogaMaya? मूढः deluded? अयम् this? न not? अभिजानाति knows? लोकः world? माम् Me? अजम् unborn? अव्ययम् imperishable.Commentary I am not manifest to all the people? but I am certainly manifest to the chosen few who are My devotees? who have taken sole refuge in Me alone. I am not visible to those who are deluded by the three Gunas and the pairs of opposites? and who are screened off by this universe which is a manifestation of the alities of Nature? My YogaMaya or My creative illusion. This veils the understanding of the worldlyminded people. So they are not able to behold the Lord Who keeps Maya under His perfect control.YogaMaya is the union of the three alities of Nature. The illusion or veil spread thery is called YogaMaya. The worldly people are deluded by the illusion born of the union of the three alities. Therefore? they are not able to know the Lord Who is unborn and immutable.This YogaMaya is under the perfect control of the Lord. Isvara is the wielder of Maya. Therefore it cannot obscure His own knowledge? just as the illusion created by the juggler cannot obstruct his,own knowledge or deceive him. The illusion which binds the worldly people cannot in the least affect the Lord Who has kep Maya under his perfect subjugation. (Cf.VII.13IX.5X.7XI.8)


7.26 वेद know? अहम् I? समतीतानि the past? वर्तमानानि the present? च and? अर्जुन O Arjuna? भविष्याणि the future? च and? भूतानि beings? माम् Me? तु verily? वेद knows? न not? कश्चन any one.Commentary Persons who are deluded by the three alities of Nature do not know the Lord. As they lack in the knowledge of His real nature? they do not adore Hi. But the Lord knows through His omniscience the beings of the past? the present and the future. He who worships the Lord with singleminded devotion knows Him in essence. He has knowledge of His real nature.


7.27 इच्छाद्वेषसमुत्थेन arisen from desire and aversion? द्वन्द्वमोहेन by the delusion of the pairs of opposites? भारत O Bharata? सर्वभूतानि all beings? संमोहम् to delusion? सर्गे at birth? यान्ति are subject? परन्तप O Parantapa (scorcher of the foes).Commentary Where there is pleasure there is Raga or attachment where there is pain there is Dvesha or aversion. There is the instinct in man to preserve his body. Man wishes to attain those objects which help the preservation of the body. He wishes to get rid of those objects which give pain to the body and the mind. On account of delusion caused by the pairs of opposites? desire and aversion spring up and man cannot get the knowledge of the things as they are? even of this external universe of senseexperience and it needs no saying that in a man whose intellect is overwhelmed by desire and aversion there cannot arise the transcendental knowledge of the innermost Self.Raga (attraction) and Dvesha (repulsion)? pleasure and pain? heat and cold? happiness and misery? joy and sorrow? success and failure? censure and priase? honour and dishonour are the Dvandvas or the pairs of opposites. Desire and aversion (or attraction and repulsion) induce delusion in all beings and serve as obstacles to the dawn of the knowledge of the Self.He whose intellect is obscured by the delusion caused by the pairs of opposites is not able to realise I am the Self. Therefore he does not adore Me as the Self.He who is a victim of RagaDvesha loses the power of discrimination. He wishes that pleasant objects should last for ever and that disagreeable or unpleasant objects should disappear immediately. How could this be Objects that are conditioned in time? space and causation will perish. That which is agreeable and pleasant now will become disagreeable and unpleasant after some time. The mind is ever fluctuating. It demands variety and gets disgusted with monotony.


7.28 येषाम् of whom? तु but? अन्तगतम् is at the end? पापम् sin? जनानाम् of men? पुण्यकर्मणाम् of men of virtuous deeds? ते they? द्वन्द्वमोहनिर्मुक्ताः freed from the delusion of the pairs of opposites? भजन्ते worship? माम् Me? दृढव्रताः men steadfast in vows.Commentary By the performance of good deeds the heart is slowly purified Sattva increases Rajas and Tamas are gradually thinned out. The mind becomes serene and calm. The little selfarrogating personality slowly dies. You grow in spirituality. The divine flame becomes brighter and brighter. You become impersonal.Sin To forget ones identity with the Supreme Soul is the greatest sin. To see difference is sin. To take the body as the Self? to believe that this world is real is sin. Selfishness is sin. Egoism is sin. Ignorance is sin.Steadfast in vows The man steadfast in vows entertains a firm resolve I must realise the Self now I will not budge an inch from my seat till I attain Selfrealisation. He has the firm conviction that Brahman is the only Reality. This world is unreal. It is like a mirage. I can attain immortality and eternal bliss if I realise the Self only. There is not an iota of happiness in the sensual objects. Therefore the Lord says? Those persons of pure deeds worship Me steadfast in vows.


7.29 जरामरणमोक्षाय for liberation from old age and death? माम् Me? आश्रित्य having taken refuge in? यतन्ति strive? ये who? ते they? ब्रह्म Brahman? तत् that? विदुः know? कृत्स्नम् the whole? अध्यात्मम् knowledge of the Self? कर्म action? च and? अखिलम् whole.Commentary They attain to the full knowledge of the Self or perfect knowledge of Brahman. They attain to the Bhuma or the Highest or the Unconditioned. All their doubts are totally destroyed. They fully realise now? All is Vaasudeva. All indeed is Brahman. There is no such thing as diversity.They are not rorn here and have thus conered old age and death. They are liberated here and now.


7.30 साधिभूताधिदैवम् with the Adhibhuta and the Adhidaiva together? माम् Me? साधियज्ञम् with the Adhiyajna? च and? ये who? विदुः know? प्रयाणकाले at the time of death? अपि even? च and? माम् Me? ते they? विदुः know? युक्तचेतसः steadfast in mind.Commentary They who are steadfast in mind? who have taken refuge in Me? who know Me as the knowledge of elements in the physical plane? as the knowledge of the gods in the celestial or mental plane? as the knowledge of the sacrifice in the realm of sacrifice? are not affected by death. They do not lose their memory. They continue to keep up the consciousness of Me even at the time of their departure from this world. Those who worship Me along with these three know Me even at the time of death. (Cf.VIII.25)(This chapter is known by the names Vijnana Yoga and Jnana Yoga also.)Thus in the Upanishads of the glorious Bhagavad Gita? the Science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the seventh discourse entitledThe Yoga of Wisdom and Realisation. ,


Swami Sivananda did not comment on this sloka


8.2 अधियज्ञः Adhiyajna? कथम् how? कः who? अत्र here? देहे in body? अस्मिन् this? मधुसूदन O Madhusudana? प्रयाणकाले at the time of death? च and? कथम् how? ज्ञेयः knowable? असि art? नियतात्मभिः by the selfcontrolled.Commentary Arjuna put seven estions to the Lord1. What is that Brahman Is it Brahman with the Upadhis (limiting adjuncts) or Brahman without them2. Is it the aggregate of the senses or individual consciousness (PratyakChaitanya) or distinct? pure consciousness3. What is Karma Is it Yajna Or? is it distinct from Yajna4. Adhibhuta is knowledge of the Bhutas. Is this the knowledge of the elements or something else5. Adhidaiva is that which is associated with the gods. Is this the meditation on the gods Or? is it the consciousness associated with the Suryamandala? etc.6. Adhiyajna is that which is associated with Yajnas or Vedic rituals. Is this the Para Brahman (Supreme Being) or any special god Is it of the same form (Tadatmyarupa) or is it entirely nondifferent (Abheda) Does it exist in the body or outside it If it exists in the body? is it the intellect (Buddhi) or distinct from it7. At the time of death? when the memory is lost and when the senses become cold (i.e.? whenthey lose their vitality) how can the man of onepointedness and of steadfast mind know the LordO Lord Madhusudana Thou art allmerciful. Thou hast killed Madhu and removed the miseries of the people. Even so Thou canst remove my difficulties and doubts very easily. This is nothing for Thee? the omniscient Lord. (This is the reason why Arjuna addresses the Lord by the name Madhusudana.)


8.3 अक्षरम् imperishable? ब्रह्म Brahman? परमम् Supreme? स्वभावः (His) Nature? अध्यात्मम् Selfknowledge? उच्यते is called? भूतभावोद्भवकरः that which causes the origin and growth of beings? विसर्गः offering (to gods)? कर्मसंज्ञितः is called action.Commentary Brahman is imperishable? immutable? eternal? selfexistent? selfluminous? unchanging and allpervading. It is the source? root and womb of everything. In It all beings that are manifested live? move and have their very being. Hence? It is Paramam? the Supreme and Akshara.Its essential nature or Svabhava is Adhyatma. Brahmans dwelling in each individual body as the innermost Self (the Pratyagatma) is called Adhyatma. Yajnavalkya (a great sage of the Upanishadic period) said O Gargi Heaven and earth stand upheld in their places. The Brahmanas call this (Brahman) the Akshara (the imperishable). It is neither red nor white It is not shadow? not darkness? nor air? not ehter? without adhesion? without smell? without eyes? without ears? without speech? without mind? without light? without breath? without a mouth or door? without measures? having nothing within and nothing outside It. It does not consume anything? nor does anyone consume It. Akshara is the Supreme Brahman only.Akshara here does not mean the holy word Om? or the Avyakta (the unmanifested source of all that is in Nature). There is Laya (absorption) for Om. There is destruction for the unmanifested Nature also. Therefore Brahman is the Akshara? the Imperishable? the Supreme Being.Offering All virtuous work.The sacrificial act which consists of offering cooked rice? cakes? etc.? to the gods and which causes the genesis and support of beings is called Karma. The oblations in the sacrifice assume a subtle form and reach the sphere of the sun. Through the sun there is rain? and various sorts of grains? vegetables and fruits crop up. The living beings (Bhutas) live and develop on account of rice and other foodstuffs. Therefore Yajnas are the cause of the genesis and support of all beings.


8.4 अधिभूतम् Adhibhuta? क्षरः perishable? भावः nature? पुरुषः the soul? च and? अधिदैवतम् Adhidaivata? अधियज्ञः Adhiyajna? अहम् I? एव alone? अत्र here? देहे in the body? देहभृताम् of the embodied? वर O best.Commentary Adhibhuta the perishable nature the changing universe of the five elements with all its objects all the material objects everything that has birth the changing world of names and forms.Adhidaiva Purusha literally means that by which everything is filled (pur to fill). It may also mean that which lies in this body. It is Hiranyagarbha or the universal soul or the sustainer from whom all living beings derive their sensepower. It is the witnessing consciousness.Adhiyajna Consciousness the presiding deity of sacrifice. The Lord of all works and sacrifice isVishnu. Lord Vishnu identifies Himself with all sacrificial acts. Yajna is verily Vishnu? says the Taittiriya Samhita of the Veda. Lord Krishna says? I am the presiding deity in all acts of sacrifice in the body. All sacrifices are done by the body and so it may be said that they rest in the body.


8.5 No Commentary.


8.6 यम् which? यम् which? वा or? अपि even? स्मरन् remembering? भावम् nature (idea of object)? त्यजति leaves? अन्ते in the end? कलेवरम् the body? तम् to that? तम् to that? एव only? एति goes? कौन्तेय O Kaunteya? सदा constantly? तद्भावभावितः thinking of that object.Commentary The last thoughts determine the next birth. The most prominent thought of ones life occupies the mind at the time of death. The predominant idea at the time of death is what in normal life has occupied his attention most. The last thought determines the nature or character of the body to be attained next. As a man thinketh? so shall he becometh.The force of Samskaras which one has created by his previous practice is the cause of their remembrance at death. Those who have practised worship of God throughout their life can have remembrance of their tutelary deity at the time of death.The analogy of the wasp and the caterpillar (BhramaraKitaNyaya) can be applied here. The caterpillar constantly remembers the wasp and becomes eventually transformed into a wasp. Even so he who constantly remembers his tutelary deity becomes identical with that deity. Nandikesvara is an example. He constantly thought of his Lord and assumed a form eal to that of the Lord.If you constantly think of the immortal Self during your lifetime? you will entertain the thought of the Self only even at the time of death and will attain immortality. If you always think of your body and identify yourself with the perishable body you will be born again and again. If you think of you pet dog at the time of death you will be born as a dog. Raja Jadabharata thought of his pet deer at the time of his death and so he took the birth of a deer.Every man has a definite outlook on life? definite mode of thinking? definite cravings? desires and hopes? definite character? temperament? taste? disposition and attitude.This is all due to the impressions which have become part and parcel of his subconsciousness. This is all due to experiences which have left their indelible impressions on his mind.He always thinks of his body and physical needs. He searches for his happiness in the external? perishable objects. He identifies himself with the perishable body. He ignores his innermost? allblissful? immortal Self? the source of everything. He trains his body? senses? mind and intellect in worldly pursuits. He ignores the Yogic discipline of the mind and the senses. Therefore he always thinks of his body? bread? drink and clothing. He forgets all about God and the Self? the indweller? an embodiment of bliss and knowledge? fountain of joy and happiness.Desires are endless. Therefore man cannot gratify them in one birth. At the time of death the whole storehouse of impressions and desires is churned out and the most prominent? the strongest and cherished desire comes to the surface of the mind or the field of mental consciousness. This churned up butter or cream (cherished desire) arrests his attention for immediate gratification. He thinks of only that at the time of death. Just as the most vital mango plant shoots up prominently in the nursery? so also the strongest desire shoots up on the surface of the mind. If the desire is not gratified his mind gets saturated with it and it is gratified in his nextbirth. This desire will become very promenent in his next birth.You yourself are the author of your own destiny. You yourself are responsible for your thoughts? character? feelings? actions and experiences. You planted certain worldly desires and Samskaras in your subconscious mind? and allowed them to germinate and grow. If you had planted spiritual aspiration? the desire for liberation and spiritual Samskaras? you would reap the fruit of immortality and eternal bliss. As you sow so shall you reap.He who practises constant and profound meditation on the Self of his own tutelary deity throughout his life will be able to meet death with an unruffled mind. He alone would go to the Supreme? thinking of It at the time of his departure from this world? too. You should have exclusive devotion to God. Your whole mind must be absorbed in Him. You should not allow any outside worldly impressions? wherein there is an iota of selfish desire? to sink into your subconscious mind. Then you can think of the Lord exclusively at the time of death and enter His very Being.


8.7 तस्मात् therefore? सर्वेषु in all? कालेषु (in) times? माम् Me? अनुस्मर remember? युध्य fight? च and? मय्यर्पितमनोबुद्धिः with mind and intellect fixed (or absorbed) in Me? माम् to Me? एव alone? एष्यसि (thou) shalt come to? असंशयम् doubtless.Commentary The whole mental machinery should be dedicated to the Lord. You must work with the mind and intellect devoted to Him.Fight Perform your own Dharma? the duty of a Kshatriya. It will purify your heart and you will attain to knowledge and come to Me. The term fight is Upalakshana (suggestive). It means Do your duties according to your caste and order of life. VarnashramaDharmas (the duties pertaining to the various castes and orders of life) and NityaNaimittika Karmas are the Upalakshanas (factors suggested or alluded to).The ChittaVritti which is of the form of the object meditated upon is the Bhavana. (ChittaVrittis is mental modification). The Bhavana is for those who practise Saguna Upasana. Bhavana at the time of separtion of the body is not necessary for a sage or a Jnani who has attained to the knowledge of the Self or Selfrealisation. (Cf.IX.34XII.8?11)


8.8 अभ्यासयोगयुक्तेन (with the mind made) steadfast by the method of habitual meditation? चेतसा with the mind? न not? अन्यगामिना moving towards any other thing? परमम् Supreme? पुरुषम् Purusha? दिव्यम् the resplendent? याति goes? पार्थ O Partha? अनुचिन्तयन् meditating.Commentary Abhyasa means practice. Practice is the constant repetition of one idea of God. In the practice of meditation Vijatiya Vrittis (worldly thoughts or thoughts of a type different from the object of meditation) are shut out and there is Sajatiya Vrittipravaha (continous flow of thoughts of the Self or the Absolute alone). This is Abhyasa. Abhyasa is Yoga. This will terminate in Nirvikalpa Samadhi. The Yogi with Samahita Chitta (eanimity of mind) attains Paramatman or the Supreme Soul. Just as the rivers abandoning their names and forms because one with the ocean? so also the sage or the Vidvan? being liberated from names and forms? and virtue and vice? becomes identical with the Supreme Self.The most vital factor in this practice is regularity. Be regular in your meditation. You will soon reach the goal.Purusham Divyam The resplendent? transcendental Being or the Inner Ruler (Antaryamin) in the solar orb.He who meditates constantly without allowing the mind to wander among the sensual objects? in accordance with the instructions of the scriptures and the perceptor reaches the Supreme Purusha.


8.9 कविम् Omniscient? पुराणम् Ancient? अनुशासितारम् the Ruler (of the whole world)? अणोः than atom? अणीयांसम् minuter? अनुस्मरेत् remembers? यः who? सर्वस्य of all? धातारम् supporter? अचिन्त्यरूपम् one whose form is inconceivable? आदित्यवर्णम् effulgent like the sun? तमसः from the darkness (of ignorance)? परस्तात् beyond.Commentary Kavim The sage? seer or poet? the omniscient.The Lord dispenses the fruits of actions of the Jivas (individual souls). He is the Ruler of the world. It is very difficult to conceive the form of the Lord. He is selfluminous and He illumies everything like the sun.


8.10 प्रयाणकाले at the time of death? मनसा with mind? अचलेन unshaken? भक्त्या with devotion? युक्तः joined? योगबलेन by the power of Yoga? च and? एव only? भ्रुवोः of the two eyrows? मध्ये in the middle? प्राणम् Prana (breath)? आवेश्य having placed? सम्यक् thoroughly? सः he? तम् that? परम् Supreme? पुरुषम् Purusha? उपैति reaches? दिव्यम् resplendent.Commentary The Yogi gets immense inner strength and power of concentration. His mind becomes ite steady through constant practice of concentration and meditation. He practises concentration first on the lower Chakras? viz.? Muladhara? Svadhishthana and Manipura. He then concentrates on the lotus of the heart (Anahata Chakra). Then he takes the lifreath (Prana) through the Sushumna and fixes it in the middle of the two eyrows. He eventually attains the resplendent Supreme Purusha (Person) by the above Yogic practice.This is possible for one who has devoted his whole life to the practice of Yoga.


8.11 यत् which? अक्षरम् imperishable? वेदविदः knowers of the Vedas? वदन्ति declare? विशन्ति enter? यत् which? यतयः the selfcontrolled (ascetics or Sannyasins)? वीतरागाः freed from attachment? यत् which? इच्छन्तः desiring? ब्रह्मचर्यम् celibacy? चरन्ति practise? तत् that? ते to thee? पदम् goal? संग्रहेण in brief? प्रवक्ष्ये (I) will declare.Commentary The Supreme Being which is symbolised by the sacred monosyllable Om or the Pranava is the highest step or the supreme goal of man.The same ideas are expressed in the Kathopanishad. Yama (the God of Death) said to Nachiketas? The goal which all the Vedas speak of? which all penances proclaim and wishing for which they lead the life of celibacy? that goal (world) I will briefly tell thee. It is Om. Satyakama the son of Sibi estioned Pippalada? O Bhagavan? if some one among men meditates here until death on the syllable Om? what world does he obtain by that Pippalada replied? O Satyakama? the syllable Om is indeed the higher and the lower Brahman. He who meditates on the higher Purusha with this syllable Om of three Matras (units) is led up by the Samaverses to the Brahmaloka or the world of Brahma. (Prasnopanishad)Pranava or Om is considered either as an expression of the Supreme Self or Its symbol like anidol (Pratika). It serves persons of dull and middling intellects as a means for realising the Supreme Self.Chant Om three times at the commencement of your meditation you will find concentration of mind easier.


8.12 सर्वद्वाराणि all gates? संयम्य having controlled? मनः mind? हृदि in the heart? निरुध्य having confined? ट and? मूर्ध्नि in the head? आधाय having placed? आत्मनः of the self? प्राणम् breath? आस्थितः established (in)? योगधारणाम् practice of concentration.Commentary The gates are the senses of knowledge. Closing the gates means control of all senses by the practice of Pratyahara or withdrawal of the consciousness from them. Even if the senses are controlled? the mind will be dwelling on the sensual objects. Therefore the mind is confined or fixed in the lotus of the heart and thery all the thoughts or mental modifications are also controlled. The whole lifreath is now taken up and fixed at the crown of the head (Brahmarandhra or the hole of Brahman).


8.13 Om? इति thus? एकाक्षरम् onesyllabled? ब्रह्म Brahman? व्याहरन् uttering? माम् Me? अनुस्मरन् remembering? यः who? प्रयाति departs? त्यजन् leaving? देहम् the body? सः he? याति attains? परमाम् supreme? गतिम् goal.Commentary Having controlled the thoughts the Yogi ascends by the Sushumna? the Nadi (subtle psychic nervechannel) which passes upwards from the heart. He fixes his whole Prana or lifreath in the crown of the head in the Brahmarandhra or the hole of Brahman. He utters the sacred monosyllable Om? meditates on Me and leaves the body.


8.14 अनन्यचेताः with the mind not thinking of any other object? सततम् constantly? यः who? माम् Me? स्मरति remembers? नित्यशः daily? तस्य of him? अहम् I? सुलभः easily attainable? पार्थ O Partha? नित्ययुक्तस्य eversteadfast? योगिनः of Yogi.Commentary I am easily attainable by that eversteadfast Yogi who constantly and daily remembers Me (for a long time)? not thinking of anything else (with a single mind or onepointed mind)? O Partha (Arjuna).Commentary Constantly remembering the Lord throughout the life is the most easy way of attaining Him.Ananyachetah He has no attachment for any other object. He will not think of any other object save his IshtaDevata or tutelary deity.Nityasah For a long time? i.e.? till the end of life.He who remembers the Lord by fits and starts or he who remembers Him for six montsh and then leaves the practice and then again remembers Him for six months and so on cannot attain Him. (Cf.IX.22?34)


8.15 माम् to Me? उपेत्य having attained? पुनर्जन्म rirth? दुःखालयम् the place of pain? अशाश्वतम् noneternal? न not? आप्नुवन्ति get? महात्मानः Mahatmas or the great souls? संसिद्धिम् to perfection? परमाम् highest? गताः having reached.Commentary Birth is the home of pain or seat of sorrow arising from the body. Study the Garbhopanishad. There the nature of pain? i.e.? how the child is confined in the womb? and how it is pressed during its passage along the vaginal canal and the neck of the womb or uterus? is described. Further it is much affected by the PrasutiVayu (the vital air which is responsible for the delivery of the child).Mahatmas (great souls) are free from Rajas and Tamas.Having attained Me This denotes KramaMukti or gradual liberation. The devotees who pass along the Devayana through the force of their Upasana? attain to Brahmaloka (the world of Brahma the Creator) or Satyaloka (the world of truth? the highest of the seven worlds) and there enjoy all the divine wealth and glory of the Lord and then attain to Kaivalya Moksha (final liberation) through the knowledge of Brahman? along with Brahma during the cosmic dissolution.Mahatmas or great souls who have attained Moksha do not come again to birth. Those who have not attained Me? take birth again in this world.


8.16 आब्रह्मभुवनात् up to the world of Brahma? लोकाः worlds? पुनरावर्तिनः subject to return? अर्जुन O Arjuna? माम् Me? उपेत्य having attained? तु but? कौन्तेय O Kaunteya? पुनर्जन्म rirth? न not? विद्यते is.Commentary Those devotees who practise Daharopasana (a kind of meditation on the mystic space in the heart) and other devotees who reach Brahmaloka through the path of the gods (Devayana) and attain gradual liberation (KramaMukti) will not return again to this world. But those who reach Brahmaloka through the practice of the Panchagni Vidya (a ritual) will enjoy life in Brahmaloka and come back to this world.All the worlds are subjected to return because they are limited or conditioned by time.


8.17 सहस्रयुगपर्यन्तम् ending in a thousand Yugas (ages)? अहः day? यत् which? ब्रह्मणः of Brahma? विदुः know? रात्रिम् the night? युगसहस्रान्ताम् ending in a thousand Yugas (ages)? ते they? अहोरात्रविदः knowers of day and night? जनाः people.Commentary Day means evolution or projection or manifestation of the universe. Night means involution of the universe or Pralaya. The worlds are limited or conditioned in time. Therefore they return again. The world of Brahma (Brahmaloka or Sattyaloka) is also transient? although it lasts for a thousand ages. When the four great Yugas have gone round a thousan times? it make a daytime of Brahma and when an eal number of Yugas pass again it makes a night. Those who can see and live through the day and night of Brahma can really know what is a day and what is a night.The Suryasiddhanta speaks of the same division of time.According to it YearsKaliyuga (with its Sandhya andSandhyamsa) consists of 432?000Dvapara Yuga (do) 864?000Tretayuga (do) 1?296?000Kritayuga (do) 1?728?000Thus a Mahayuga consisting ofthese four Yugas comprises 4?320?00071 such Mahayugas with an additionalSandhya? at the close of 1?728?000years make one Manvantara of 308?448?00014 such Manvantaras with anotherSandhya? at the close of 1?728?000years constitute one Kalpa of 4?320?000?000Two Kalpas make a day and nightof Brahma of 8?640?000?000360 such days and nights make oneyear of Brahma consisting of 3?110?400?000?000100 such years constituteHis lifetime of 311?040?000?000?000The world is absorbed in the Avyakta or the Unmanifested or Mulaprakriti during the cosmic Pralaya (involution of the world). Just as the tree remains in a latent state in the seed? so also this whole universe remains in a latent state in a seedform in the Mulaprakriti during Pralaya. This is the night of Brahma. This is the cosmic night. Again the world is projected at the beginning of the Mahakalpa (evolution). There comes the cosmic dawn or cosmic day. This eternal rhythm of cosmic day and night (evolution and involution) is kept up in the macrocosm.Nothing that comes under this everrevolving wheel of cosmic day and night lasts for ever. That is the reason why the seers of the Upanishads? the sages of yore? lived in the transcendental Supreme being? the imperishable Self? the indestructible Purusha? the supreme goal of life? the highest end of man? which is beyond the cosmic day and night. Just as the seeds that are fried can hardly germinate? so also those who have attained to the imperishable Brahman? the Absolute? the Eternal? cannot return to this world of sorrow? pain and misery. They know neither day nor night. They are one with Existence Absolute.The manifested and the unmanifested dwell in Brahman. Brahman is beyond the manifested and the unmanifested. When the world and the body are destroyed Brahman is not destroyed. The waves come out and subside? but the ocean remains unaffected. So also the worlds come and subside? but Brahman the source of everything? the source of Mulaprakriti? ever remains unaffected. Just as ornaments come out of gold and then go back to gold when they are melted? so also all the worlds come out of Brahman and go back to Brahman. Gold is in no way affected by the various forms such as earning? bracelets? anklets? etc.? that have been made of it. Even so Brahman is not in the least affected by the projection and destruction (dissolution) of the worlds and the bodies of beings. It remains always as It is.


8.18 अव्यक्तात् from the Unmanifested? व्यक्तयः the manifested? सर्वाः all? प्रभवन्ति proceed? अहरागमे at the coming of day? रात्र्यागमे at the coming of night? प्रलीयन्ते dissolve? तत्र there? एव verily? अव्यक्तसंज्ञके in that which is called the Unmanifested.Commentary When Brahma awakes? all manifestations? moving and unmoving (animate and inanimate) stream forth at the coming of the day from the Avyakta or the Unmanifested. When Brahma goes to sleep? all the manifestations merge in the Unmanifested? for the cosmic night has set in.Coming of the day Commencement of creation.Coming of the night Commencement of dissolution. (Cf.IX.7and8)


8.19 भूतग्रामः multitude of beings? सः that? एव verily? अयम् this? भूत्वा भूत्वा being born again and again? प्रलीयते dissolves? रात्र्यागमे at the coming of night? अवशः helpless? पार्थ O Partha? प्रभवति comes forth? अहरागमे at the coming of day.Commentary Avidya (ignorance)? Kama (desire) and Karma (action) are the three knots that bind the individual to Samsara. Desire is born of Avidya. Man exerts to attain and enjoy the objects of his desires. During this activity he favours some and injures others through the force of RagaDvesha (love and hatred or attraction and repulsion). Therefore he is caught in the wheel of Samsara or transmigration. He has to take birth again and again to reap the fruits of his own actions. He repeatedly comes forths and dissolves through the force of his own Karma.The individual souls have lost their independence as they are bound by ignorance? desire and activity. Therefore they are subject to the sorrows? miseries and pains of this Samsara. In order to create dispassion in their minds and a longing for liberation in their hearts? and to remove the fallacious belief that a man reaps the fruits of what he has not done or that he does not reap the fruits of what he has done? the Lord has said that all creatures involuntarily come into being again and again at the coming of the day and dissolve at the coming of the night (on account of the actions or Karmas caused by desire born of ignorance).


8.20 परः higher? तस्मात् than that? तु but? भावः existence? अन्यः another? अव्यक्तः unmanifested? अव्यक्तात् than the unmanifested? सनातनः Eternal? यः who? सः that? सर्वेषु all? भूतेषु beings? नश्यत्सु when destroyed? न not? विनश्यति is destroyed.Commentary Another unmanifested in the ancient or eternal Para Brahman Who is distinct from the Unmanifested (Avyakta or Primordial Nature)? Who is of ite a different nature. It is superior to Hiranyagarbha (the Cosmic Creative Intelligence) and the Unmanifested Nature because It is their cause. It is not destroyed when all the beings from Brahma down to the ants or the blade of grass are destroyed. (Cf.XV.17)


8.21 अव्यक्तः unmanifested? अक्षरः imperishable? इति thus? उक्तः called? तम् That? आहुः (they) say? परमाम् the highest? गतिम् goal (path)? यम् which? प्राप्य having reached? न not? निवर्तन्ते return? तत् that? धाम abode (place or state)? परमम् highest? मम My.Commentary Para Brahman is called the Unmanifested because It cannot be perceived by the senses. It is called the Imperishable also. It is allpervading? allpermeating and interpenetrating. Para Brahman is the highest Goal. There is nothing higher than It. This is the true nondual state free from all sorts of limiting adjuncts. The attainment of Brahmaloka (the region of the Creator) etc.? is inferior to this. Only by realising the Self is one liberated from Samsara. (Cf.XII.3?XV.6)


8.22 पुरुषः Purusha? सः that? परः highest? पार्थ O Partha? भक्त्या by devotion? लभ्यः is attainable? तु verily? अनन्यया without another object (unswerving)? यस्य of whom? अन्तःस्थानि dwelling within? भूतानि beings? येन by whom? सर्वम् all? इदम् this? ततम् pervaded.Commentary All the beings (effects) dwell within the Purusha (the Supreme Person? the cause) because every effect rests within its cause. Just as the effect? pot? rests within its cause? the clay? so also all beings and the worlds rest within their cause? the Purusha. Therefore the whole world is pervaded by the Purusha.Sri Sankara explains exclusive devotion as Jnana or knowledge of the Self.Purusha is so called because everything is filled by It (derived from the Sanskrit root pur which means to fill) or because It rests in the body of all (derived from the Sanskrit root pur). None is higher than It and so It is the Supreme Person. (Cf.IX.4XI.38XV.6and7)


8.23 यत्र where? काले in time? तु verily? अनावृत्तिम् nonreturn? आवृत्तिम् return? च and? एव even? योगिनः Yogis? प्रयाताः departing? यान्ति go to? तम् that? कालम् time? वक्ष्यामि (I) will tell? भरतर्षभ O chief of Bharatas.Commentary I shall declare to you? O Prince of the Bharatas? the time at which if the Yogis leave their body they will not be born again and also when if they die they will be born again.To return means to be born again.


8.24 अग्निः fire? ज्योतिः light? अहः day? शुक्लः the bright fortnight? षण्मासाः six months? उत्तरायणम् the northern path of the sun? तत्र there? प्रयाताः departed? गच्छन्ति go? ब्रह्म to Brahman? ब्रह्मविदः knowers of Brahman? जनाः people.Commentary This is the UttaraMarga or Devayana? the northern path or the path of light? by which the Yogis go to Brahman. This path leads to salvation. It takes the devotee to Brahmaloka. The six months of the northern solstice is from the middle of January to the middle of July. It is regarded as the better period for death. There is a vivid description in the Chhandogya Upanishad? the Kaushitaki Upanishad and the Brahma Sutras? chapter IV.3 and 4? ii. 18 and 21.On the road beginning with light (the departed soul proceeds)? on account of that being widely known.Having reached the path of the gods he comes to the world of Agni (fire)? to the world of Vayu (air)? to the world of Varuna (rain)? to the world of Indra (king of the gods)? to the world of Prajapati (the Creator)? to the world of Brahman.They go to the light? from the light to day? from day to the waxing half of the moon? from the waxing half of the moon to the six months when the sun goes to the north? from those months to the year? from the year to the sun.When the person goes away from this world he comes to Vayu (air). Then Vayu room for him like the hole of a wheel and through it he mounts higher. He comes to the sun.From the moon to the lightning there a person that is not human leads him to Brahman.Time is here used in the sense of the path or the stage on the path. Fire and light are the deities who preside over time. Daytime is the deity who presides over the day. The bright fortnight is the deity presiding over it. The six months of the northern solstice are the deity who presides over the northern path.This is the path of illumination that leads to liberation.The lifreaths of the liberated sages who have attained knowledge of the Self do not depart. They are absorbed in Brahman. The Jivanmuktas who attain KaivalyaMoksha or immediate,salvation or liberation have no place to go to or return from. They become one with the allpervading Brahman.Each step may mean a plane or a state of consciousness or the degree of purity or illumination. The more the purity the more the divine light. There are bright objects throughout the course of the path. There is illumination or knowledge when one passes along this path. Hence it is called the path of light.After Bhishma was mortally wounded? he lay on the bed of arrows till the onset of the northern solstice and then departed from here to the Abode of the Lord.


8.25 धूमः smoke? रात्रिः night? तथा also? कृष्णः the dark (fortnight)? षण्मासाः the six months? दक्षिणायनम् the southern path of the sun? तत्र there? चान्द्रमसम् lunar? ज्योतिः light? योगी the Yogi? प्राप्य having attained? निवर्तते returns.Commentary This is the Pitriyana or the path of darkness or the path of the ancestors which leads to rirth. Those who do sacrifices to the gods and other charitable works with expectation of reward go to the Chandraloka through this path and come back to this world when the fruits of the Karmas are exhausted.Smoke? night time? the dark fortnight and the six months of the southern solstice are all deities who preside over them. They may denote the degree of ignorance? attachment and passion. There are smoke and darkcoloured objects throughout the course. There is no illumination when one passes along this path. It is reached by ignorance. Hence it is called the path of darkness or smoke.


8.26 शुक्लकृष्णे bright and dark? गती (two) paths? हि verily? एते these? जगतः of the world? शाश्वते eternal? मते are thought? एकया by one? याति (he) goes? अनावृत्तिम् to nonreturn? अन्यया by another? आवर्तते (he) returns? पुनः again.Commentary The bright path is the path to the gods taken by the devotees. The dark path is of the manes taken by those who perform sacrifices or charitable acts with the expectation of rewards. These two paths are not open to the whole world. The bright path is open to the devotees and the dark one to those who are devoted to the rituals. These paths are as eternal as the Samsara.World here means devotees or people devoted to ritual.Pitriloka or Chandraloka is Svarga or heaven.


8.27 न not? एते these? सृती two paths? पार्थ O Partha? जानन् knowing? योगी the Yogi? मुह्यति is deluded? कश्चन anyone? तस्मात् therefore? सर्वेषु in all? कालेषु times? योगयुक्तः steadfast in Yoga? भव (be) thou? अर्जुन O Arjuna.Commentary Knowing the nature of the two paths and the conseences they lead to? a Yogi never loses his discrimination. The Yogi who knows that the path of the gods or the path of light leads to Moksha (gradual liberation)? and the path of darkness to Samsara or the world or region of birth and death? is no longer deluded. Knowledge of these two paths serves as a compass or a beaconlight to guide the Yogis steps at every moment. He strives to stick to the path of light.


8.28 वेदेषु in the Vedas? यज्ञेषु in sacrifices? तपःसु in austerities? च and? एव also? दानेषु in gifts? यत् whatever? पुण्यफलम् fruit of merit? प्रदिष्टम् is declared? अत्येति goes beyond? तत् that? सर्वम् all? इदम् this? विदित्वा having known? योगी the Yogi? परम् Supreme? स्थानम् abode? उपैति attains? च and? आद्यम् primeval (first? ancient).Commentary The glory of Yoga is described in this verse. Whatever meritorious effect is declared in the scriptures to accrue from the proper study of the Vedas? from the performance of sacrifices properly? from the practice of austerities -- above all these rises the Yogi who rightly understands and follows the teaching imparted by Lord Krishna in His answers to the seven estions put by Arjuna? and who meditates on Brahman. He attains to the Supreme Abode of Brahman Which existed even in the beginning (primeval)? and is the first or ancient.Idam Viditva Having known this. Having known properly the answers given by the Lord to the seven estions put by Arjuna at the beginning of this chapter.(This chapter is known by the name Abhyasa Yoga also.)Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the eighth discourse entitledThe Yoga of the Imperishable Brahman. ,


9.1 इदम् this? तु indeed? ते to thee? गुह्यतमम् greatest secret? प्रवक्ष्यामि (I) shall declare? अनसूयवे to one who does not cavil? ज्ञानम् knowledge? विज्ञानसहितम् combined with experience? यत् which? ज्ञात्वा having known? मोक्ष्यसे thou shalt be free? अशुभात् from evil.Commentary Idam (this) alludes to knowledge of the Self.Jnana Theoretical knowledge of Brahman through the study of the Upanishads? also known as Paroksha Brahma Jnana.Vijnana Direct intuitive perception of Brahman or AtmaSakshatkara? also known as Aparoksha Brahma Jnana.This alone forms the direct means of attaining to liberation from evil or the bondage of Samsara? freedom from birth and death.The knowledge of the Self is the most profound secret. It can hardly be described in words. It can be realised only through direct experience or spiritual intuition. Atman or Brahman or the selfluminous? eternal? Supreme Purusha is ever shining in the chambers of the hearts of men. Throughout the ages there have always been a few who have trodden the spiritual path and found out this secret or the spiritual treasure of the precious pearl of the Self. Knowledge of the Self is the only direct means for attaining liberation? Karma Yoga purifies the heart and leads to the dawn of the knowledge of the Self.Lord Krishna says? O Arjuna? I shall teach you this profoundest secret knowledge combined with realisation as you are free from jealousy. From this we can clearly understand that freedom from jealousy is an important alification for an aspirant. Knowledge can only dawn in a mind which is free from all forms of jealousy which causes great distraction of the mind and produces intense heartburning. Matsarya (malicious envy)? Irshya (jealous of others prosperity or happiness) and Asuya (envious or indignant over the merits of another) are all varieties of jealousy. If you superimpose evil alities on a virtuous man who really does not possess these alities on a virtuous man who really does not possess these alities and speak ill of him? this is jealousy (Asuya). To behold evil or to look at a person with the faultfinding evil eye? and to see evil in him who is free from any kind of fault and who is virtuous is Asyua. Jealousy is only pettymindedness. This is a modification of ignorance. It can be eradicated by eniry of the nature of the Self and cultivating its opposite alities? viz.? nobility? broad and universal tolerance? magnanimity and largeheartedness.To thee who does not carp or cavil This implies that Arjuna was endowed with all the virtues of a disciple such as straightforwardness? selfcontrol? restraint of the senses? serenity of mind? discrmination? dispassion? etc. This is the Upalakshana (the truth alluded to where only a part is stated) and Asuya is the Upalakshaka (the hint which alludes to the Upalakshana).


9.2 राजविद्या the king of sciences? राजगुह्यम् kingly secret? पवित्रम् purifier? इदम् this? उत्तमम् highest? प्रत्यक्षावगमम् realisable by direct? intuitional knowledge? धर्म्यम् according to righteousness? सुसुखम् very easy? कर्तुम् to perform? अव्ययम् imperishable.Commentary In this verse Lord Krishna eulogies the knowledge of Brahman very highly in order to create a great interest in the spiritual aspirants for attaining It ickly.There is neither blind faith nor faithmongering in this royal science. The truth? the sovereign,secret (the Self or the Absolute) can be directly realised by intuition or immediate perception. The science of the Absolute is the most splendid of all sciences. It is the science of sciences. Of sciences the highest? of secrets the most profoun? of purifiers the supreme is this. The knowledge of Brahman is the best purifier. It reduces the roots of all Karmas and all the Karmas themselves which have been stored up in the course of many thousands of births? into ashes in the twinkling of an eye. It destroys Avidya along with its effects. An expiatory act (Prayaschitta) cannot destroy all sins. It removes the effect of a single sin? only to some extent. Even if it is removed the effect of that sin remains in a subtle state in the mind and forces him to do sinful acts in his next birth. But the knowledge of the Self destroys ickly all the sins in their gross and subtle states that are accumulated in the course of several thousands of births along with Avidya? their cause. That is the reason why it is a supreme purifier. The causal body of the Jiva is called MulaAvidya (rootignorance). The Avidya or the veil of ignorance that envelops the visible objects of this world is called Sthula Avidya or gross ignorance.The knowledge of the Self is not opposed to Dharma. It is the fruit of all actions done in many births without expectation of fruits. Further? the knowledge of the Absolute can very easily be attained. One may think that this knowledge will perish soon as it is easily obtained? when its effect is exhausted. It is not so. It is imperishable. It is everlasting. It shines for ever by its own Selfeffulgence. He who has tasted this nectar even once becomes immortal. Therefore the knowledge of the Absolute is certainly worth aciring. You will have to strive very hard to attain it anyhow in this birth? as it is very difficult to get a human birth. Strive hard every moment? for life is uncertain and the prize (final liberation) is great.


9.3 अश्रद्दधानाः without faith? पुरुषाः men? धर्मस्य of duty? अस्य of this? परन्तप O scorcher of foes? अप्राप्य without attaining? माम् Me? निवर्तन्ते return? मृत्युसंसारवर्त्मनि in the path of this world of death.Commentary Arjuna asks? O Lord? why do people not attempt to attain this knowledge of the Self when it can be easily attained? when it is the highest of all things? and when it gives the greatest benefits All should certainly attain this knowledge. The Lord replies? O My beloved disciple? people have no faith in this Dhrama or knowledge and so return to the path of this world of death. Even if they strive with the help of the means of their own imagination they cannot attain Me as they are not endowed with the right means prescribed by the scriptures.Dharma means law? religion? knowledge of the Self.This faith is not mere intellectual belief in certain dogmas or principles. It is not merely belief in the statement of another. It is unshakable firm inner conviction that the knowledge of the Self alone can give one supreme peace? immortality and eternal bliss. It was this strong and unflinching faith of Sri Sankara that goaded him to leave his mother and take shelter under the kind protection of his Guru Sri Govindapada for attaining this knowledge which is the supreme purifier? intuitional? accordig to righteousness? very easy to perform? and imperishable. It was the strong faith of Lord Buddha that induced him to have that iron determination which he expressed in these words? I will not budge an inch from my seat till I get illumination. Faith goes hand in hand with fiery determination.The Lord has eulogies the knowledge of the Self in the first two verses by the positive method (Vidhi Mukhastuti). He has extolled it in the third verse by the negative method (Nishedha Mukhastuti). The benefits of obtaining knowledge of the Self are described in the first and the second verses. This is Vidhi Mukhastuti. The disastrous effects that result from not obtaining the knowledge of the Self are described in the third verse. This is Nishedha Mukhastuti.The greedy? lustful and sinful persons who are the followers of the philosophy of the flesh? who lead the life of the demons? who worship the body taking it to be the Self? and who have no faith in the knowledge of the Self? do not reach Me. They do not even possess an iota of devotion which is also one of the paths that lead men to Me. They remain in the path of the world of death which leads to hell and the lower births of animals? worms? etc.


9.4 मया by Me? ततम् pervaded? इदम् this? सर्वम् all? जगत् world? अव्यक्तमूर्तिना by the unmanifested form? मत्स्थानि exist in Me? सर्वभूतानि all beings? न not? च and? अहम् I? तेषु in them? अवस्थितः placed.Commentary Avyaktamurti is Para Brahman or the Supreme Unmanifested Being invisible to the senses but cognisable through intuition. All beings from Brahma? the Creator? down to the blade of grass or an ant? dwell in the transcendental Para Brahman. They have no independent existence they exist through the Self which is the support for everythin? which underlies them all.Nothing here contains It. As Brahman is the Self of all beings? one may imagine that It dwells in them. But it is not so. How could it be How can the Infinite be contained in a finite object Brahman has no connection or contact with any material object? just as a chair or a table has contact with the ground or a man or a book. So It does not dwell in those beings. That which has no connection or contact with objects or beings cannot be contained anywhere as if in a vessel? trunk? room or receptacle. The Self is not rooted in all these forms. It is not contained by any of these forms just as the ether is not contained in any form though all forms are derived from the ether.All beings appear to be living in Brahman? but this is an illusion. If this illusion vanishes? nothing remains anywhere except Brahman. When ignorance? the cause of this illusion? disappears? the very idea of the existence of these beings also will vanish.In verses 4 and 5 the Lord uses a paradox or an apparent contradiction All beings dwell in Me and yet do not dwell in Me I do not dwell in them. For a thinker there is no real contradiction at all. Just as space contains all beings and yet is not touched by them? so also Para Brahman contains everything and yet is not touched by them. Even Mulaprakriti? the source or womb of this world? is supported by Brahman. Brahman has no support or root. It rests in Its own pristine glory. (Cf.VII.12?24VIII.22)


9.5 न not? च and? मत्स्थानि dwelling in Me? भूतानि beings? पश्य behold? मे My? योगम् Yoga? ऐश्वरम् Divine? भूतभृत् supporting the beings? न not? च and? भूतस्थः dwelling in the beings? मम My? आत्मा Self? भूतभावनः bringing forth beings.Commentary Brahman or the Self no connection with any object as It is very subtle and attributes and formless and so It is unattached (Asanga). There cannot be any real connection between matter and Spirit. Saakara (an object with form) can have no connection with Nirakara (the formless). How could this be Devoid of attachment It is never attached. (Brihadaranyaka Upanishad? III.9.26) Though unattached? It supports all beings It is the efficient or instrumental cause It brings forth all beings but It does not dwell in them? because It is unconnected with any object. This is a great mystery. Just as the dreamer has no connection with the dream object? just as ether or air has no connection with the vessel? so also Brahman has no connection with the objects or the body. The connection between the Self and the physical body is illusory.The Adhishthana or support (Brahman) for the illusory object (Kalpitam) superimposed on,Brahman has no connection whatsoever with the alities or the defects of the objects that are superimposed on the Absolute. The snake is superimposed on a rope. The rope is the support (Adhishthana) for the illusory snake (Kalpitam). This is an example of superimposition or Adhyasa. (Cf.VII.25X.7.XI.8)


9.6 यथा as? आकाशस्थितः rests in the Akasa? नित्यम् always? वायुः the air? सर्वत्रगः moving everywhere? महान् great? तथा so? सर्वाणि all? भूतानि beings? मत्स्थानि rest in Me? इति thus? उपधारय know.Commentary The Lord gives a beautiful illustration or simile in this verse to explain what He has said in the previous two verses. Just as the wind ever rests in the ether (space) without any contact or attachment? so also all beings and objects rest in Brahman without any attachment or contact at all. These objects cannot produce any effect on It.What sort of relationship is there between Brahman and the objects of this universe Is it Samyoga? Samavaya or Tadatmya Sambandha The relationship of the stick with the drum is Samyaoga Sambandha. Let us assume that there is such a Sambandha (relationship or connection). There cannot be connection between all the parts because Brahman is infinite and the elements are finite. You may say that there is connection of the Ekadesa type. This is also not possible? because there can be such relationship only between objects which possess members or parts like the tree and monkey. (Ekadesa is partial). Brahman has no parts.If you say that there is Samavaya Sambandha between Brahman and the objects or the elements? this is also not possible. The relationship between the attribute and the possessors of that attribute is called Samavaya Sambandha. The relationship between an individual Brahmin and the whole Brahmin caste is also Samavaya Sambandha. The relationship between hand and man? between the leg and the man is also Samavaya Sambandha. Such relationship does not exist between Brahman and the objects or the elements.The third kind of relationship? viz.? Tadatmya Sambandha is seen to exist between milk and water? fire and the iron ball. Milk shares its alities of sweetness and whiteness with water. Fire shares its alities of brilliance? heat and redness with the hot iron ball. This too is not possible between Brahman and the objects or the elements? because Brahman is ExistenceKnowledgeBliss Absolute and allfull and perfect whereas the elements are insentient? finite and painful. How can they with ite contrary alities have Tadatmya Sambandha with BrahmanTherefore it can be admitted that the elemtns have only got Kalpita Sambandha (superimposition) with Brahman. That object which is superimposed on the substratum or support exists in name only. It does not exist in reality. Brahman is the support or the substratum for this world of names and forms. World here includes all beings and their three kinds of bodies (physical? mental and causal). Therefore? the elements or the beings in this world are not really rooted in Brahman. They do not really dwell in Brahman. It is all in name only.Vayu also means Sutratman or Hiranyagarbha. Bhuta also means the individual consciousness. Just as the ether in the pot is not distinct from the universal ether before the origin and after the destruction of the pot and even when the pot exists? and it is of the nature of the universal soul is of the nature of Brahman during the three periods of time? past? present and future.Just as all efects exist in a state of nondifference in their material cause before they appear? during their period of existence and after their destruction? so also the individual souls are not different from Brahman before the origin of the various limiting adjuncts like mind? intellect? etc.?,during the period of their existence and after their destruction.


9.7 सर्वभूतानि all beings? कौन्तेय O Kaunteya? प्रकृतिम् to Nature? यान्ति go? मामिकाम् My? कल्पक्षये at the end of the Kalpa? पुनः again? तानि them? कल्पादौ at the beginning of the Kalpa? विसृजामि send forth? अहम् I.Commentary Prakriti The inferior one or the lower Nature composed of the three alities? Sattva? Rajas and Tamas.Just as the grass grows from the earth and dries up in the earth? just as the ripples and waves rise from the ocean and disappear in the ocean itself? just as the dreams proceed from the mind and melt away in the mind itself when the dreamer comes back to the waking state? so also the beings which arise from Nature merge into it during dissolution or Pralaya.Pralaya is the period of dissolution. MahaUtpatti is the time of creation. (Cf.VIII.18?19)


9.8 प्रकृतिम् Nature? स्वाम् My own? अवष्टभ्य having animated? विसृजामि (I) send forth? पुनः again? पुनः again? भूतग्रामम् multitude of beings? इमम् this? कृत्स्नम् all? अवशम् helpless? प्रकृतेः of Nature? वशात् by force.Commentary The Lord leans on? presses or embraces Nature. He invigorates and fertilises Nature which had gone to sleep at the end of the Mahakalpa or universal dissolution and projects again and again this whole multitude of beings. He gazes at each level and plane after plane comes into being.The term Prakriti denotes or indicates the five Kleshas or afflictions? viz.? Avidya (ignorance)? Asmita (egoism)? Raga (likes)? Dvesha (dislikes) and Abhinivesa (clinging to earthly life). (Cf.IV.6)


9.9 न not? च and? माम् Me? तानि these? कर्माणि acts? निबध्नन्ति bind? धनञ्जय O Dhananjaya? उदासीनवत् like one indifferent? आसीनम् sitting? असक्तम् unattached? तेषु in those? कर्मसु acts.Commentary These acts Creation and dissolution of the universe. I am the only cause of dissolution of the universe. I am the only cause of Nature and its activities and yet? being indifferent to everythin? I do nothing. Nor do I cause anything to be done.I remain as one neutral or indifferent or unconcerned. I have no attachment for the fruits of those actions. Further I have not go the egoistic feeling of agency I do this. I know that the Self is actionless. Therefore the actions involved in creation and dissolution do not bind Me.As in the case of Isvara so in the case of others also the absence of the egoistic feeling of agency and the absense of attachment to the fruits of action is the cause of freedom (from Dharma and Adharma? virtue and evil) The ignorant man who works with egoism and who expects rewards for his action is bound by his own actions like the silkworm in the cocoon.Just as the neutral referee or umpire in a cricket or football match is not affected by the victory or defeat of the parties? so also the Lord is not affected by the creation and destruction of this world as He remains unconcerned or indifferent and as He is a silent and changeless witness. (Cf.IV.14)


9.10 मया by Me? अध्यक्षेण as supervisor? प्रकृतिः Nature? सूयते produces? सचराचरम् the moving and the unmoving? हेतुना by cause? अनेन by this? कौन्तेय O Kaunteya? जगत् the world? विपरिवर्तते revolves.Commentary The Lord presides only as a witness. Nature does everything. By reason of His proximity or presence? Nature sends forth the moving and the unmoving. The prime cause of this creation is Nature. For the movable and the immovable? and for the whole universe? the root cause is Nature itself.Although all actions are done with the help of the light of the sun? yet? the sun cannot become the doer of actions. Even so the Lord cannot become the doer of actions even though Nature does all actions with the help of the light of the Lord.As Brahman illumines Avidya (ignorance)? the material cause of this world? It is regarded as the cause of this world. The magnet is ite indifferent although it makes the iron pieces move on account of its proximity. Even so the Lord remains indifferent although He makes Nature create the world.As the Lord and the Witness? He presides over this world which consists of moving and unmoving objects the manifested and the unmanifested wheel round and round.What is the purpose of creation Why has God created this world when He has really no concern with any enjoyment whatsoever This is a transcendental estion or Atiprasna. It is therefore irrelevant to ask or to answer this estion. You cannot say that God created this world for His own enjoyment because He really does not enjoy anything. He is a mere witness only. (Cf.X.8)


9.11 अवजानन्ति disregard? माम् Me? मूढाः fools? मानुषीम् human? तनुम् form? आश्रितम् assumed? परम् higher? भावम् state or nature? अजानन्तः not knowing? मम My? भूतमहेश्वरम् the Great Lord of beings.Commentary Fools only find fault with My pure nature? just as a man with jaundiced eyes finds all objects to be yellow. The man who is suffering from fever finds even milk as bitter as the essence of neem. Those who wish to behold Me by means of the physical eyes cannot know Me. If anyone takes the mirage for the Ganga? can he find any water thereFools who do not have discrimination and right understanding despise Me? dwelling in the human form. I have taken this body to bless My devotees. These fools have no knowledge of My higher Being. They do not know that I am the great Lord? the Supreme SElf? the luminous? omniscient? pure? ever free? immortal? wise? the Self of all. These fools take Me for an ordinary mortal and despise Me always. The wise know both My transcendental nature and the glory of My manifestation.I pervade? permeate and interpenetrate the universe. I am the support of this world? body? mind? lifeforce and the senses and yet there are some miserable fools? who say that I do not exist. There is thus not a place anywhere where I am not? and yet these people are not able to see Me. Look at the misfortune of these people. Pitiable is their lot (Cf.IV.6VII.24)


9.12 मोघाशाः of vain hopes? मोघकर्माणः of vain actions? मोघज्ञानाः of vain knowledge? विचेतसः senseless? राक्षसीम् devilish? आसुरीम् undivine? च and? एव verily? प्रकृतिम् nature? मोहिनीम् deceitful? श्रिताः (are) possessed of.Commentary They entertain vain hopes? for there can be no hope in perishable forms. It is vain hope because they run after transient objects and miss the Eternal. It is vain action? because it is not performed by them as sacrifice unto the Lord. The Agnihotra (a ritual) and other actions performed by them are fruitless? because they insult the Lord. They are senseless. They have no,discrimination. They have no idea of the eternal Self. They worship their body only. They behold no self beyond the body. They neglect their own Self. They do atrocious crimes and cruel actions. They rob others property and murder people. They partake of the nature of the demons and the undivine beings.The Rakshasa are Tamasic and the Asuras are Rajasic.Prakriti means here Svabhava (ones own nature).They see the external human body only. They have no knowledge of the Self that dwells within the body. They do not behold God in the universe. They life for eating and drinking only.He who entertains hope of getting the rewards of actions through mere Karma alone? without the grace of the Lord is one of empty hope and empty deed. Karmas are insentient. They cannot give rewards independently. The omniscient Lord Who knows the relationship between Karmas and their fruits can dispense them. He who has obtained knowledge from books which do not admit of the existence of the Self and which do not speak of the Self is one of empty knowledge. This will not give any reward. That knowledge obtained through the study of spiritual books which treat of Brahman alone can give the reward. (Cf.VII.15XVI.6?20)


9.13 महात्मानः great souls? तु but? माम् Me? पार्थ O Partha? दैवीम् divine? प्रकृतिम् nature? आश्रिताः refuged (in)? भजन्ति worship? अनन्यमनसः with a mind devoted to nothing else? ज्ञात्वा having known? भूतादिम् the source of beings? अव्ययम् imperishable.Commentary Jnatva Bhutadimavyayam There is another interpretation -- knowing Me to be the source or the origin of beings and imperishable.Daivim Prakritim Divine or Sattvic nature. Those who are endowed with divine nature? and who possess selfrestraint? mercy? faith? purity? etc.Mahatmanah Or? the highsouled ones are those whose pure minds have been made by Me? as My special abode. I dwell in the pure minds of the highsouled ones. They have sincere devotion to Me. Those who possess divine Sattvic nature? who are endowed with a pure mind? and who have knowledge of the Self are Mahatmas.Bhutas All living beings? as well as the five elements.


9.14 सततम् always? कीर्तयन्तः glorifying? माम् Me? यतन्तः striving? च and? दृढव्रताः firm in vows? नमस्यन्तः prostrating? च and? माम् Me? भक्त्या with devotion? नित्ययुक्ताः always steadfast? उपासते worship.Commentary These great souls sing My glory. They do Japa (repetition) of Pranava (Om). They study and recite the Upanishads. They hear the Srutis (the Vedas) from their spiritual preceptor? reflect and meditate on the attributeless Absolute (Nirguna Brahman). They cultivate the Sattvic virtues such as patience? mercy? cosmic love? tolerance? forbearance? truthfulness? purity? etc. They control the senses and steady the mind. They are firm in their vows of nonviolence? truthfulness and purity in thought? word and deed. They worship Me with great faith and devotion as the inner Self hidden in their heart. As a neophyte cannot see God face to face? he will have to worship his Guru (spiritual preceptor) firt and regard him as God or Brahman Himself.


9.15 ज्ञानयज्ञेन with the wisdomsacrifice? च and? अपि also? अन्ये others? यजन्तः sacrificing? माम् Me?,उपासते worhsip? एकत्वेन as one? पृथक्त्वेन as different? बहुधा in various ways? विश्वतोमुखम् the Allfaced.Commentary Others too sacrificing by the wisdomsacrifice? i.e.? seeing the Self in all? adore Me the One and the manifold? present everywhere. They regard all the forms they see as the forms of God? all sounds they hear as the names of God. They give all objects they eat as offerings unto the Lord in vaious ways.Some adore Him with the knowledge that there is only one Reality? the Supreme Being Who is ExistenceKnowledgeBliss. They identify themselves with the Truth or Brahman. This is the Monistic view of the Vedantins. Some worship Him making a distinction between the Lord and themselves with the attitude of master and servant. This is the view of the Dualistic School of philosophy. Some worship Him with the knowledge that He exists as the various divinities? Brahma? Vishnu? Rudra? Siva? etc.Visvatomukham Others worship Him who has assumed all the manifold forms in the world? Who exists in all the forms as the Allfaced (the one Lord exists in all the different forms with His face on all sides? as it were). (Cf.IV.33)


9.16 अहम् I? क्रतुः sacrifice? अहम् I? यज्ञः the sacrifice? स्वधा the offering to Pitris or ancestors? अहम् I? अहम् I? औषधम् the medicinal herbs and all plants? मन्त्रः sacred syllable? अहम् I? अहम् I? एव also? आज्यम् ghee or clarified butter? अहम् I? अग्निः the fire? अहम् I? हुतम् the offering.Commentary Kratu is a kind of Vedic sacrifice.Yajna is the worship enjoined in the Smriti or the holy books laying down lay and the code of conduct.I am the Mantra? the chant with which the oblation is offered to the manes or ancestors? and the shining ones (the Devatas or gods).Hutam also means the act of offering.Aushadham All plants including rice and barley or medicine that can cure diseases. (Cf.IV.24)