Bhagavad-Gita (Besant 4th)/Discourse 7

by Krishna-Dwaipayana Vyasa

Layout 2

 

SEVENTH DISCOURSE.

श्रीभगवानुवाच ।

मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः ।

असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु ॥ १ ॥

The Blessed Lord said:

With the mind^[1] clinging to me, O Pârtha, performing yoga, refuged in Me, how thou shalt without doubt know Me to the uttermost, that hear thou. (1)

 

ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः । यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ॥ २ ॥

I will declare to thee this knowledge and wisdom in its completeness, which, having known, there is nothing more here needeth to be known. (2)

 

मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये । यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः ॥ ३ ॥

Among thousands of men scarce one striveth for perfection; of the successful strivers scarce one knoweth Me in essence. (3)

 

भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च । अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥ ४ ॥

Earth, water, fire, air, ether, Mind,^[2] and Reason^[3] also and Egoism^[4]—these are the eightfold division of My nature.^[5] (4)

 

अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् । जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥ ५ ॥

This the inferior. Know My other nature,^[5] the higher, the life-element, O mighty-armed, by which the universe is upheld. (5)

 

एतद्योनीनि भूतानि सर्वाणीत्युपधारय । अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ॥ ६ ॥

Know this to be the womb of all beings. I am the source of the forthgoing of the whole universe and likewise the place of its dissolving. (6)

 

मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय । मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥ ७ ॥

There is naught whatsoever higher than I, O Dhananjaya. All this is threaded on Me, as rows of pearls on a string. (7)

 

रसोऽहमप्सु कौन्तेय प्रभाऽस्मि शशिसूर्ययोः । प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु ॥ ८ ॥

I the sapidity in waters, O son of Kuntî, I the radiance in moon and sun; the Word of Power^[6] in all the Vedas, sound in ether, and virility in men; (8)

 

पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ । जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥ ९ ॥

The pure fragrance of earths and the brilliance in fire am I; the life in all beings am I, and the austerity in ascetics. (9)

 

बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् । बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ॥ १० ॥

Know Me, O Pârtha! as the eternal seed of all beings. I am the Reason^[7] of the Reason^[7]-endowed, the splendour of splendid things am I. (10)

 

बलं बलवतामस्मि कामरागविवर्जितम् । धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥ ११ ॥

And I the strength of the strong, devoid of desire and passion. In beings I am desire not contrary to duty,^[8] O Lord of the Bharatas. (11)

 

ये चैव सात्त्विका भावा राजसास्तामसाश्च ये । मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ॥ १२ ॥

The natures that are harmonious, active, slothful,^[9] these know as from Me; not I in them, but they in me. (12)

 

त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत् । मोहितं नाभिजानाति मामेभ्यः परमव्ययम् ॥ १३ ॥

All this world, deluded by these natures made by the three qualities,^[10] knoweth not Me, above these, imperishable. (13)

 

दैवी ह्येषा गुणमयी मम माया दुरत्यया । मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥ १४ ॥

This divine illusion^[11] of Mine, caused by the qualities,^[10] is hard to pierce; they who come to Me, they cross over this illusion.^[11](14)

 

न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः । माययाऽपहृतज्ञाना आसुरं भावमाश्रिताः ॥ १५॥

The evil-doing, the deluded, the vilest men, they come not to Me, they whose wisdom is destroyed by illusion,^[11] who have embraced the nature of demons.^[12](15)

 

चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन । आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥ १६ ॥

Fourfold in division are the righteous ones who worship me, O Arjuna; the suffering, the seeker for knowledge, the self-interested and the wise, O Lord of the Bhâratas. (16)

 

तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते । प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥ १७ ॥

Of these the wise, constantly harmonised, worshipping the One, is the best; I am supremely dear to the wise, and he is dear to Me. (17)

 

उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम् । आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम् ॥ १८ ॥

Noble are all these, but I hold the wise as verily Myself; he, Self united, is fixed on Me, the highest Path. (18)

 

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते ।

वासुदेवः सर्वमिति स महात्मा सुदुर्लभः ॥ १९ ॥

At the close of many births the man full of wisdom cometh unto Me; "Vâsudeva^[13] is all." saith he, the Mahâtmâ, very difficult to find. (19)

 

कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः । तं तं नियममास्थाय प्रकृत्या नियताः स्वया ॥ २० ॥

They whose wisdom hath been rent away by desires go forth to other Shining Ones, resorting to various external observances, according to their own natures. (20)

 

यो यो यां यां तनुं भक्तः श्रद्धयाऽर्चितुमिच्छति । तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ॥ २१ ॥

Any devotee who seeketh to worship with faith any such aspect, I verily bestow the unswerving faith of that man. (21)

 

स तया श्रद्धया युक्तस्तस्याराधनमीहते । लभते च ततः कामान्मयैव विहितान्हि तान् ॥ २२ ॥

He endowed with that faith, seeketh the worship of such a one, and from him he obtaineth his desires, I verily decreeing the benefits; (22)

 

अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् । देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ॥ २३ ॥

Finite indeed the fruit that belongeth to those who are of small intelligence. To the Shining Ones go the worshippers of the Shining Ones, but my devotees come unto Me. (23)

 

अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः । परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥ २४ ॥

Those devoid of Reason^[14] think of Me, the unmanifest, as having manifestation, knowing not My supreme nature, imperishable, most excellent. (24)

 

नाहं प्रकाशः सर्वस्य योगमायासमावृतः । मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥ २५ ॥

Nor am I of all discovered, enveloped in My creation-illusion.^[15] This deluded world knoweth Me not, the unborn, the imperishable. (25)

 

वेदाहं समतीतानि वर्तमानानि चार्जुन । भविष्याणि च भूतानि मां तु वेद न कश्चन ॥ २६ ॥

I know the beings that are past, that are present, that are to come, O Arjuna, but no one knoweth Me. (26)

 

इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत । सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप ॥ २७ ॥

By the delusion of the pairs of opposites, sprung from attraction and repulsion, O Bhârata, all beings walk this universe wholly deluded, O Parantapa. (27)

 

येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम् । ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः ॥ २८ ॥

But those men of pure deeds, in whom sin is come to an end, they, freed from the delusive pairs of opposites, worship Me, steadfast in vows. (28)

 

जरामरणमोक्षाय मामाश्रित्य यतन्ति ये । ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम् ॥ २९ ॥

They who, refuged in Me, strive for liberation from birth and death, they know the Eternal, the whole Self-knowledge, and all action. (29)

 

साधिभूताधिदैवं मां साधियज्ञं च ये विदुः । प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः ॥ ३० ॥

They who know Me as the knowledge of the elements, as that of the Shining Ones, and as that of the Sacrifice,^[16] they harmonised in mind, know Me verily even in the time of forthgoing.^[17] (30)

 

इति श्रीमद्भगवद्गीता॰ ज्ञानयोगो नाम सप्तमोऽध्यायः ।

Thus in the glorious Upanishads of the Bhagavad-Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Shrî Krishna and Arjuna, the seventh discourse, entitled:

THE YOGA OF DISCRIMINATIVE KNOWLEDGE.

 

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1. Manah.
2. Manah.
3. Buddhi.
4. Ahañkâra.
5. Prakriti, matter in the widest sense of the term, including all that has extension. The "Higher Prakriti," of the next verse, is sometimes called Daivîprakriti, the Light of the Logos.
6. The Prañava, the Aum.
7. Buddhi.
8. Dharma.
9. Sattvic, rajasic, tamasic, that is, those in whom one of the three qualities, Sattva, Rajah, Tamah, predominates.
10. Gunas.
11. Mâyâ.
12. Asuras, the opponents of the Suras or gods.
13. A name of Shrî Krishna, as the son of Vasudeva.
14. Buddhi.
15. Yoga-Maya, the creative power of Yoga, all things being the thought-forms of the One.
16. These six terms are: Brahman, Adhyâtma, Karma, Adhibhûta, Adhidaiva, Adhiyajña.
17. Death—going forth from the body.