Scribd Logo
Upload

Welcome to Scribd!

  • 1K views

    Sarva Gita Sara 2012 Edition by Swami Sivananda

    Uploaded by

    kartikscribd
    The crown and glory of Indian philosophy is the Advaita vedanta. The genius of India is specially distinguished for its rare tolerance and universality. "Ekam sat viprah bahudha vadanti" the scripture declares. Even while asserting emphatically that TRUTH is ONE, yet, simultaneously allowance is made for varied expressions of the one Truth. Truth is the Goal and Destination of humanity. As such, the highest Truth is for even the least amongst men. But sage-wisdom perceived that neither capacity nor fitness to receive was alike in all beings. Thus it came about that the rich spiritual lore of India has come to contain within its wide range numerous shades and grades of revelatory and expository works. Different works embodied a different style and presentation, so as to be accessible to and assimilable by different types of minds. The Infinitude of rruth was never allowed to get stifled by the cramping confinement of a single severe style and a set mode of rigid expression. Now the most difficult and obscure of works are the upanishads and the Sutras. These tough treatises touch the highest peak-points of the sublime Vedanta philosophy. But even as the lofty philosophy they deal with, these works themselves are equally inaccessible to most men. The reasons are that, first of all, their language itself is obscure and archaic. Secondly, their style is severely terse and aphoristic. Few indeed can understand them without explanation and elaboration. Then the strict orthodox social convention allows only the Sannyasin to take to Upanishadic study. The ordinary layman, thus, finds it impossible to ascend to the height of supermundane knowledge. Hence came the Smritis, the Itihasas, the puranas and such simple and easy texts as these numerous Gitas collected in this present volume. The chain of Gitas served admirably to surmount this barrier and bring to all seekers and aspirants, to whatever Ashrama they belong, the sustaining inspiration and grandeur of the highest Absolutistic Monism. (7) In these Gitas are found the loftiest flights of grand Advaita-Vada. With their comprehensive range, these Gitas present us with the essence of all philosophy, religion,- spiritual Sadhana, Dharma andpsychology. What is more, this they do in a language easily intelligible to the layman. Further these are not d.y to .eid, brrt on the other hand beautiful poetical c-ompositions, so fine and inspiring that unconsciously one finds oneself committing them to memory without much effort. Sri Swami Sivananda has ever been striving to simplify even the highest of philosophy and present it in forms suitable and acceptible to every sort of person and temperament. He is well known to the readers as one who has successfully undertaken the important task of presenting to the modern man the essence of Indian Philosophy and spirituality in concise form and convincing style. The philosophy of voluminous scriptures is found in these Gitas in a nutshell. This is the special value of these works which commends them to the general majority of the readers and spiritual aspirants. In the present book we have sought to bring out the very ..iurn of the various beautiful Gitas contained in the sacred scriptures. The contents will thus be found to be inspiring, informative, illuminating and of immense practical help and guidance. It is at once a precious text-book and companion on the ipiritual path, for the constant study of one and all. We have no doubt tMt it will shower rains of peace and joy upon one and all. -THE DIVINE LIFE SOCIETY

    Copyright:

    Attribution Non-Commercial (BY-NC)
    Download as PDF, TXT or read online from Scribd

    Sarva Gita Sara 2012 Edition by Swami Sivananda

    Uploaded by

    kartikscribd
    1K views272 pages
    The crown and glory of Indian philosophy is the Advaita vedanta. The genius of India is specially distinguished for its rare tolerance and universality. "Ekam sat viprah bahudha vadanti" the scripture declares. Even while asserting emphatically that TRUTH is ONE, yet, simultaneously allowance is made for varied expressions of the one Truth. Truth is the Goal and Destination of humanity. As such, the highest Truth is for even the least amongst men. But sage-wisdom perceived that neither capacity nor fitness to receive was alike in all beings. Thus it came about that the rich spiritual lore of India has come to contain within its wide range numerous shades and grades of revelatory and expository works. Different works embodied a different style and presentation, so as to be accessible to and assimilable by different types of minds. The Infinitude of rruth was never allowed to get stifled by the cramping confinement of a single severe style and a set mode of rigid expression. Now the most difficult and obscure of works are the upanishads and the Sutras. These tough treatises touch the highest peak-points of the sublime Vedanta philosophy. But even as the lofty philosophy they deal with, these works themselves are equally inaccessible to most men. The reasons are that, first of all, their language itself is obscure and archaic. Secondly, their style is severely terse and aphoristic. Few indeed can understand them without explanation and elaboration. Then the strict orthodox social convention allows only the Sannyasin to take to Upanishadic study. The ordinary layman, thus, finds it impossible to ascend to the height of supermundane knowledge. Hence came the Smritis, the Itihasas, the puranas and such simple and easy texts as these numerous Gitas collected in this present volume. The chain of Gitas served admirably to surmount this barrier and bring to all seekers and aspirants, to whatever Ashrama they belong, the sustaining inspiration and grandeur of the highest Absolutistic Monism. (7) In these Gitas are found the loftiest flights of grand Advaita-Vada. With their comprehensive range, these Gitas present us with the essence of all philosophy, religion,- spiritual Sadhana, Dharma andpsychology. What is more, this they do in a language easily intelligible to the layman. Further these are not d.y to .eid, brrt on the other hand beautiful poetical c-ompositions, so fine and inspiring that unconsciously one finds oneself committing them to memory without much effort. Sri Swami Sivananda has ever been striving to simplify even the highest of philosophy and present it in forms suitable and acceptible to every sort of person and temperament. He is well known to the readers as one who has successfully undertaken the important task of presenting to the modern man the essence of Indian Philosophy and spirituality in concise form and convincing style. The philosophy of voluminous scriptures is found in these Gitas in a nutshell. This is the special value of these works which commends them to the general majority of the readers and spiritual aspirants. In the present book we have sought to bring out the very ..iurn of the various beautiful Gitas contained in the sacred scriptures. The contents will thus be found to be inspiring, informative, illuminating and of immense practical help and guidance. It is at once a precious text-book and companion on the ipiritual path, for the constant study of one and all. We have no doubt tMt it will shower rains of peace and joy upon one and all. -THE DIVINE LIFE SOCIETY

    Copyright

    © Attribution Non-Commercial (BY-NC)

    Available Formats

    PDF, TXT or read online from Scribd

    Did you find this document useful?

    Is this content inappropriate?

    The crown and glory of Indian philosophy is the Advaita vedanta. The genius of India is specially distinguished for its rare tolerance and universality. "Ekam sat viprah bahudha vadanti" the scripture declares. Even while asserting emphatically that TRUTH is ONE, yet, simultaneously allowance is made for varied expressions of the one Truth. Truth is the Goal and Destination of humanity. As such, the highest Truth is for even the least amongst men. But sage-wisdom perceived that neither capacity nor fitness to receive was alike in all beings. Thus it came about that the rich spiritual lore of India has come to contain within its wide range numerous shades and grades of revelatory and expository works. Different works embodied a different style and presentation, so as to be accessible to and assimilable by different types of minds. The Infinitude of rruth was never allowed to get stifled by the cramping confinement of a single severe style and a set mode of rigid expression. Now the most difficult and obscure of works are the upanishads and the Sutras. These tough treatises touch the highest peak-points of the sublime Vedanta philosophy. But even as the lofty philosophy they deal with, these works themselves are equally inaccessible to most men. The reasons are that, first of all, their language itself is obscure and archaic. Secondly, their style is severely terse and aphoristic. Few indeed can understand them without explanation and elaboration. Then the strict orthodox social convention allows only the Sannyasin to take to Upanishadic study. The ordinary layman, thus, finds it impossible to ascend to the height of supermundane knowledge. Hence came the Smritis, the Itihasas, the puranas and such simple and easy texts as these numerous Gitas collected in this present volume. The chain of Gitas served admirably to surmount this barrier and bring to all seekers and aspirants, to whatever Ashrama they belong, the sustaining inspiration and grandeur of the highest Absolutistic Monism. (7) In these Gitas are found the loftiest flights of grand Advaita-Vada. With their comprehensive range, these Gitas present us with the essence of all philosophy, religion,- spiritual Sadhana, Dharma andpsychology. What is more, this they do in a language easily intelligible to the layman. Further these are not d.y to .eid, brrt on the other hand beautiful poetical c-ompositions, so fine and inspiring that unconsciously one finds oneself committing them to memory without much effort. Sri Swami Sivananda has ever been striving to simplify even the highest of philosophy and present it in forms suitable and acceptible to every sort of person and temperament. He is well known to the readers as one who has successfully undertaken the important task of presenting to the modern man the essence of Indian Philosophy and spirituality in concise form and convincing style. The philosophy of voluminous scriptures is found in these Gitas in a nutshell. This is the special value of these works which commends them to the general majority of the readers and spiritual aspirants. In the present book we have sought to bring out the very ..iurn of the various beautiful Gitas contained in the sacred scriptures. The contents will thus be found to be inspiring, informative, illuminating and of immense practical help and guidance. It is at once a precious text-book and companion on the ipiritual path, for the constant study of one and all. We have no doubt tMt it will shower rains of peace and joy upon one and all. -THE DIVINE LIFE SOCIETY

    Copyright:

    Attribution Non-Commercial (BY-NC)
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    1K views272 pages

    Sarva Gita Sara 2012 Edition by Swami Sivananda

    Uploaded by

    kartikscribd
    The crown and glory of Indian philosophy is the Advaita vedanta. The genius of India is specially distinguished for its rare tolerance and universality. "Ekam sat viprah bahudha vadanti" the scripture declares. Even while asserting emphatically that TRUTH is ONE, yet, simultaneously allowance is made for varied expressions of the one Truth. Truth is the Goal and Destination of humanity. As such, the highest Truth is for even the least amongst men. But sage-wisdom perceived that neither capacity nor fitness to receive was alike in all beings. Thus it came about that the rich spiritual lore of India has come to contain within its wide range numerous shades and grades of revelatory and expository works. Different works embodied a different style and presentation, so as to be accessible to and assimilable by different types of minds. The Infinitude of rruth was never allowed to get stifled by the cramping confinement of a single severe style and a set mode of rigid expression. Now the most difficult and obscure of works are the upanishads and the Sutras. These tough treatises touch the highest peak-points of the sublime Vedanta philosophy. But even as the lofty philosophy they deal with, these works themselves are equally inaccessible to most men. The reasons are that, first of all, their language itself is obscure and archaic. Secondly, their style is severely terse and aphoristic. Few indeed can understand them without explanation and elaboration. Then the strict orthodox social convention allows only the Sannyasin to take to Upanishadic study. The ordinary layman, thus, finds it impossible to ascend to the height of supermundane knowledge. Hence came the Smritis, the Itihasas, the puranas and such simple and easy texts as these numerous Gitas collected in this present volume. The chain of Gitas served admirably to surmount this barrier and bring to all seekers and aspirants, to whatever Ashrama they belong, the sustaining inspiration and grandeur of the highest Absolutistic Monism. (7) In these Gitas are found the loftiest flights of grand Advaita-Vada. With their comprehensive range, these Gitas present us with the essence of all philosophy, religion,- spiritual Sadhana, Dharma andpsychology. What is more, this they do in a language easily intelligible to the layman. Further these are not d.y to .eid, brrt on the other hand beautiful poetical c-ompositions, so fine and inspiring that unconsciously one finds oneself committing them to memory without much effort. Sri Swami Sivananda has ever been striving to simplify even the highest of philosophy and present it in forms suitable and acceptible to every sort of person and temperament. He is well known to the readers as one who has successfully undertaken the important task of presenting to the modern man the essence of Indian Philosophy and spirituality in concise form and convincing style. The philosophy of voluminous scriptures is found in these Gitas in a nutshell. This is the special value of these works which commends them to the general majority of the readers and spiritual aspirants. In the present book we have sought to bring out the very ..iurn of the various beautiful Gitas contained in the sacred scriptures. The contents will thus be found to be inspiring, informative, illuminating and of immense practical help and guidance. It is at once a precious text-book and companion on the ipiritual path, for the constant study of one and all. We have no doubt tMt it will shower rains of peace and joy upon one and all. -THE DIVINE LIFE SOCIETY

    Copyright:

    Attribution Non-Commercial (BY-NC)
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    You are on page 1of 272

    ffiAffiN

    fuM

    SARVAGITA SARA

    SARUAGTTA SARA
    Sat, Swarari Saaa*aada.

    Published by

    THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR--_249 192 Distt. Tehri-Garhwal, Uffarakhand, Himalayas, India www.sivanandaonl ine.org, www.dlshq.org

    First

    Edition: Second Edition: Third Edition: Fourth Edition:


    [
    1,000 Copies ]

    1956
    1986

    1999

    2012

    OThe Divine Life Trust Society

    ISBN 8l-7052-049-s
    8S135

    PRICE:

    {100/-

    Published by Swami Padmanabhananda for The Divine Life Society, Shivanandanagar, and printed by him at the Yoga-Vedanta Forest Academy Press, P. O. Shivan andanagar, D i stt. Tehri- Garhwal, Uttarakhand,

    Himalayas,India For online orders and Catalogue : visit dlsbooks'org

    @a6lw

    ne

    Beloved Aspirant,

    This book of Gitas is a Celestial key for you to gain entry into the domain of Divine Life and Splendour. These Gitas contain living messages from illumined seers. They have the
    power to transform your life. Start a new life the day you get this book. Put into practice the Upadesha contained here. LIVE these GITAS. Be inspired. Elevate yourself. Become illumined. Practise, and become Perfect. May you shine as a divine being! May these GITAS guide you to Glory!

    (5)

    SRI SWAMI SIVANANDA


    Born on the 8th September, 1887, in the illustrious family of Sage Appayya Dikshitar and several other renowned saints and savants, Sri Swami Sivananda had a natural flair for a life devoted to the study and practice of Vedanta. Added to this was an inborn eagerness to serve all and an innate feeling of unity

    with all mankind. His passion for service drew him to the medical career; and
    soon he gravitated to where he thought that his service was most

    needed. Malaya claimed him. He had earlier been editing a health journal and wrote extensively on health problems' He discovered that people needed right knowledge most of all; dissemination of that knowledge he espoused as his own mission. It was divine dispensation and the blessing of God upon mankind that the doctor of body and mind renounced his career and took to a life of renunciation to qualify forministering to the soul of man. He settled down at Rishikesh rn 1924, practised intense austerities and shone as a great Yogi, saint, sage and Jivanmukta. In 1932 Swami Sivananda started the Sivanandashram. In 1936 was bom The Divine Life Society. In 1948 the Yoga-Vedanta Forest Academy was organised. Dissemination of spiritual knowledge and training of people in Yoga and vedanta were their aim and object. In 1950 Swamiji undertook a lightning tour of India and Ceylon. In 1953 Swamiji convened a ,World Parliament of Religions'. Swamiji is the author of over 300 volumes and has disciples all over the world, belonging to all nationalities, religions and creeds' To read Swamiji's works is to drink at the Fountaitt of Wisdom Supreme. On 14th July,
    1963 Swamiji entered Mahasamadhi' (6)

    PUBLISHERS' PREFACE
    The crown and glory of Indian philosophy is the Advaita vedanta. The genius of India is specially distinguished for its rare tolerance and universality. "Ekam sat viprah bahudha vadanti" the scripture declares. Even while asserting emphatically that TRUTH is ONE, yet, simultaneously allowance is made for varied expressions of the one Truth. Truth is the Goal and Destination of humanity. As such, the highest Truth is for even the least amongst men. But sage-wisdom perceived that neither capacity nor fitness to receive was alike in all beings. Thus it came about that the rich spiritual lore of India has come to contain within its wide range numerous shades and grades of revelatory and expository works. Different works embodied a different style and presentation, so as to be accessible to and assimilable by different types of minds. The Infinitude of rruth was never allowed to get stifled by the cramping confinement of a single severe style and a set mode of rigid expression. Now the most difficult and obscure of works are the upanishads and the Sutras. These tough treatises touch the highest peak-points of the sublime Vedanta philosophy. But

    even as the lofty philosophy they deal with, these works

    themselves are equally inaccessible to most men. The reasons are that, first of all, their language itself is obscure and archaic. Secondly, their style is severely terse and aphoristic. Few

    indeed can understand them without explanation

    and

    elaboration. Then the strict orthodox social convention allows only the Sannyasin to take to Upanishadic study. The ordinary layman, thus, finds it impossible to ascend to the height of supermundane knowledge. Hence came the Smritis, the Itihasas, the puranas and such simple and easy texts as these numerous Gitas collected in this present volume. The chain of Gitas served admirably to surmount this barrier and bring to all seekers and aspirants, to whatever Ashrama they belong, the sustaining inspiration and grandeur of the highest Absolutistic Monism.
    (7)

    these Gitas are found the loftiest flights of grand Advaita-Vada. With their comprehensive range, these Gitas present us with the essence of all philosophy, religion,- spiritual Sadhana, Dharma andpsychology. What is more, this they do in a language easily intelligible to the layman. Further these are not d.y to .eid, brrt on the other hand beautiful poetical c-ompositions, so fine and inspiring that unconsciously one finds oneself committing them to memory without much effort. Sri Swami Sivananda has ever been striving to simplify even the highest of philosophy and present it in forms suitable and acceptible to every sort of person and temperament. He is well known to the readers as one who has successfully undertaken the important task of presenting to the modern man the essence of Indian Philosophy and spirituality in concise form and convincing style. The philosophy of voluminous scriptures is found in these Gitas in a nutshell. This is the special value of these works which commends them to the general majority of the readers and spiritual

    In

    aspirants. In the present book we have sought to bring out the very ..iurn of the various beautiful Gitas contained in the sacred

    scriptures. The contents will thus be found to be inspiring, informative, illuminating and of immense practical help and guidance. It is at once a precious text-book and companion on the ipiritual path, for the constant study of one and all. We have no doubt tMt it will shower rains of peace and joy upon one and all.

    -THE

    DIVINE LIFE SOCIETY

    (8)

    INTRODUgTION
    Gita is song. Sortg and verse appeal directly to the human heart. The same subject, the same truths, when clothed in verse, become more welcome to you than when put down in prose. Verse is fluent to recite and easy to memorise. Poetry is inspiring. So we find that many ancient Rishis of ancient India have given their sublime Upadesha in majestic verse. These poetic compositions of theirs form the various scriptures like the Itihasas, the Puranas, the Yogavasishtha, etc. In these are contained most of the Gitas from which selections have been presented here. The most classical and renowned among them all is the great Srimad Bhagavad-Gita. From this you will understand how these Gitas are expositions of the greatest facts of Philosophy, Dharma and Yoga-Sadhana by the most illumined seers and towering spiritual personalities of the sacred land. They embody the teachings of super-Siddhas and Triknla-Jnanls like Dattatreya, Vasishtha, Rishabha-Deva. You will realise now the supreme importance and peerless value of these marvellous Gitas or divine poetical works. They are gems culled out of the vast mines of Hindu scriptural lore. Being outpourings of Self-realised seers they are sure to influence, inspire and elevate you without fail. They are

    instructions and answers given Jivanmuktas and Aparol<sha-Jnanis to the eager questionings of eamest seekers. Hence they comprise valuable advice and practical guidance to
    aspirants of all classes.

    by

    A glance at the table of contents will give you an idea of the arrangement that is followed in presenting them before you. Section I is rightly devoted to the Guru-Gita, for it is the spiritual preceptor that unlocks for the beloved disciple the doorway that gives him entry into the mansion of Truth and Transcendental Life. Section II contains first the two grand works expounding the philosophy of the highest Advaita and then the essence of the Bhagavad-Gita which outlines the Sadhanas for the realisation of these truths. Almost all the minor Gitas under Section III deal briefly and beautifully with
    (e)

    the Advaita Vedanta and Para-Vairagta. The last Section forms a fitting concluding portion in which is contained the best invaluable Upadesha on the most important matters connected with spiritual

    life, Sadhana and Self-realisation. The miscellaneous Gitas give

    you illuminating guidance on Sadachara, Dharma,

    IJpasana,

    Guru-Bhakti, Mchara, Yairagyaand the like. Thus a sincere study of this book will be of immense help to you for attaining the highest success in life. In this symposium of Gitas has been made the choicest collection of all the great admonitions which are based on the intuitive experience of the Rishis. Even a single reading of any portion from this book will thrill and elevate you to spirinral heights. A daily perusal of the selections will radically change your outlook and give you a new vision of spiritual boldness and courage. It will create powerful new spiritual Samskaras in you. You will certainly become a new man, a spiritual personality. Such is the transforming force of these Gitas. These Gitas are for daily study. You must make them a part of your usual Swadhyaya. Keep a copy of the book constantly by your side. The great ideas contained therein will provide you with a true and right sense of values. You will then nevei be easily shaken by the passing events of this fleeting earth-life. Perfect serenity, peace and spiritual strength are the fruits of a careful study and grasping of this volume of the Gitas. May you attain the highest Jivanmukti state in this very life! May the study of these Gitas inspire you and elevate you to the grand heights of Advaitic realisation! May you obtain the sublime and magnificent experience of Atmic or Cosmic Consciousness! May the Grace and Blessings of the ancient Rishis bestow upon you Immortal Life and Eternal Bliss!
    24th May, 1956

    l(10)

    CONTENTS
    Pecp PUBLISHERS'PREFACE

    ..
    t

    1 9

    INTRODUCTION
    SECTION

    GURU

    GITA'
    SECTTON II

    15

    MAJOR GITAS

    1. ASHTAVAKRA GITA 2. AVADHUTA GITA 3. BHAGAVAD GITA


    SECTION III

    31

    52

    79

    MINOR GITAS ANU GITA BRAHMA GITA. JANAKAGITA RAMA GITA I (Adhyatma-Ramayana) RAMA GITA II (Tattva-Sarayana) RIBHU GITA
    SIDDHA GITA UTTARA GITA VASISHTHA GITA
    SECTION IV
    101

    tt2
    t23
    130 140

    r64
    r67
    170

    t79

    MISCELLANEOUS GITAS

    1.

    BAKA GITA
    (11)

    195 197

    GOPI GITA

    20r
    206

    I3.
    14. 15.

    HAMSA GITA' JIVANMUKTA GITA KAPILA GITA. NAHUSHA GITA NARADA GITA PANDAVA GITA RISHABHA GITA. SHAUNAKAGITA SRUTI GITA YUGALAGITA VYADHA GITA YUDHISHTHIRAGITA

    2tt
    2t4 2t6
    220
    223

    230 234 242 246 250 254 260

    (r2)

    SECTION ONE

    GURU GITA

    S1

    gwftrrurr:
    ESSENCE OF GURU GITA
    The Guru Gita is a conversation between Siva and Parvati.

    It

    stresses the need for and the importance of seeking a spiritual

    Teacher (Guru) and extols his greatness. It is a praise to the Guru, the giver of spiritual wisdom. The Guru is identified with the Supreme Absolute or Brahman and the Brahman Itself is considered as the Guru. Without the help of the Guru no Sadhana or Self-realisation is possible. Guru is the representative of God on earth. He is the mediator between the aspirant and the Brahman. He dispels the ignorance of the Sadhaka and opens his eye of wisdom. I{ence the Guru is to be worshipped as God, and no difference should be made between Guru and God. One who has supreme and absolute devotion to the Guru who is well chosen, crosses the ocean of Samsara and attains the highest state of the Immortal Brahman. This is the gist of the Guru Gita.

    {fl'f,rq{ur

    rfl.f,
    Efl.f,

    piM r1q

    s_irq{qr(
    I-dSt=N:
    Eft:

    t{sg{wi grsft"-rm qq'orr+i

    llt ll

    The Auspicious Peace-chanting should be done in the


    beginning as it is the custom of righteous people and as it brings the desired fruit. Bhagavan Vishnu is the Auspicious One. The Lord who sits on Garuda is Auspicious. The Lord who is Lotus-eyed is Auspicious. The Lord Hari is the Abode of (1) Auspiciousness.
    (15)

    16

    SARVAGITA SARA

    q-+Rilq

    Wf, qfrsrnrq ffi

    n? n

    Prostration to the lnfinite Vishnu who is Full and ever exalted, who is the cause of the sprout of the whole universe, who is the highest manifestation of Existence-Knowledge-Bliss. (2)

    rrsl;rffisqrq *tc5.gsc[.rnd ilil ffinTq gd gffirfr rnrr

    Prostration to the Guru who is the witness of the intellect, who is to be known through the Vedanta, who is the Source of Absolute Consciousness-Bliss, who is the Essence of Truth and Bliss. (3)

    Ud-{r S{: qI ffi.

    ru{fdr IR qq

    dc fixre

    qtsr, ilr: nyn

    Guru is Brahma. Guru is Vishnu. Guru is Siva. Guru is the Supreme Brahman Itself. Prostration to that (4)

    Guru.

    enAFrftrfuFqs

    qg{dfui +r dC

    Tr-fl5SfltETF[il

    {rr:n\u

    Prostration to that Guru, who, through the collyrium of Knowledge, opens the eye of him who is blinded by the gloom of ignorance. (s)

    {qret
    c.Itfq

    qsd
    Efrfti

    tr

    qIR
    dF+

    qlRfr.Tqrq

    ;rrl:ll\l

    Prostration to that Guru, who shows the Truth of the word 'Thou', who pervades the whole universe of mobile and immobile creation with its stationary and moving creatures. (6)

    ESSENCE OF GURU GITA

    17

    3dGugrIEgEItc5l-{

    d-i{q

    ERfti

    n{ dst re

    qrki nr

    q{Iqq

    Trr: n\gil

    Prostration to that Guru, who shows the truth of the word

    'That', who pervades the mobile creation in the form of the Undivided Infinite. (7)

    ffii

    qd ffini sq{qt eTki ERfti nq dC *g,e uz n


    ;FT:

    'Art' (in the sentence 'That thou art'), who, in the form of the
    Mass of consciousness, pervades the whole of the three worlds

    Prostration to that Guru, who shows the Truth of the word

    with theirmobile and immobile inhabitants.

    (8)

    iilEi

    ynsd

    YI-Ri

    aqlnfti

    ft1qaq

    irc

    tua

    irT: l13,ll

    Prostration to that Guru, who is beyond Nada, Bindu and Kala, who is Pure Consciousness, Eternal, peaceful, beyond space and untainted. (9)

    {fl-&r
    q(I-{+

    q'rdrei wrd5rfrT ril.ft K

    ;rffir id

    *gd

    qIT:

    uto

    Prostration to that Guru, due to whose Existence the world exists, due to whose Effulgence the world is illumined, due to whose Bliss all are happy. (10)

    Ufr{RT+

    UirRr+

    nrt (d

    GT{

    Uirfhh

    cN:

    T{:llltll

    There is no reality beyond Guru. There is no penance


    beyond Guru. There is no knowledge beyond Guru. Prostration to that Guru. (11)

    18

    SARVAGITASARA

    UqH{f,

    [-?Ki

    qiqryi Ui Eqr ilq? il Ut-dtsd The form of Guru is the root of meditation. The feet of
    (r2)

    5t{ffi

    f,n-{n

    5i,

    T(rT

    Guru are the root of worship. The teaching of the Guru is the root of all Mantras. The Grace of Guru is the root of Salvation.

    5{qre+

    gFI

    [d(t,
    Guru's

    gq1

    *ari Tiqtq {Er $T'

    lt I

    The water with which the feet of the Guru are washed is the sacred drink. The remains after Guru's meal are the proper food. Right meditation is on the Form of Guru. Constant Japa is of

    Name.

    (13)

    3TflH{f,6{ur

    qq*.dFrqnurq

    il:+ffimet Ut,
    the bondage of Karma.

    qTt+h ftfu. llqYll

    For the purpose of acquiring knowledge and dispassion, one should drinkthe water with which Guru's feet are washed, which cuts at the root of ignorance, which overcomes birth and
    (14)

    ql{fr+i frdt-qs ql6fr


    xtffiSur, qrarq

    q{uilqfi.

    ilTfr erq frwt

    llq,\ll

    Kashi is the abode. Ganga is the water with which Guru's feet are washed. Siva himself is the Guru. The Taraka Mantra is (15) undoubtedly the Supreme Brahman.

    enqi qlqi 4q qrfl


    qrqt{
    vnilai

    T{q-rksq

    llqq ll

    The aspirant (disciple) shouid please the Guru by offering (16) him seat, bedding, clothing, vehicle, ornaments, etc.

    ESSENCE OF GURU GITA

    19

    ql-ftftBii
    3{rcrqRftir q-d

    ylqHefsq4qr-*rfl-{

    qq{}"il fraqh nq\etl

    One should offer to the true Guru, one,s body, senses, life, ' wealth, friends, relatives, the self, the wife and all. (17)

    q'r.rrd ilflHcgfrrarqq Ut' .R-dr qTR q qEnlrlq Uq nqu n T{H


    q.fw

    The Guru alone is the whole world, including Brahma, vishnu and Siva. Nothing greater than Guru exists.-Therefore Guru is to be worshipped. (l g)

    q;ffir qr-n

    trEKi

    rrqH ffi

    rrdqrss{rq+E

    5q I{in*ilr,3il

    Without any feeling of shame one should fall in full prostration before the Guru and adore the Guru through action, - (19) mind and speech, at all times.

    qwsrfiq+<i
    5r,Tr+qfu+s

    qEITI freisnki qrgi*r Wll?oll

    The baths taken in pilgrimages to the seven oceans bring only a thousandth partof the effect produced by drinking a drop of the waterthat is used forwashing Guru,s feei.

    ed)

    fl{ra ut $qrf,r
    Erofir 5-d5 HRr'r

    Ut FU ;T iner-{t
    wiq
    qqrshil?qlt
    1Z

    When God is an9ry, Guru is the Saviour. When Guru gets angry none is the saviour. Hence, obtaining the family_ Guru (a suitable Guru), one should properly take shelter unaeinim.

    i;

    f+er*u-6; q{qi irsi ftfrr qreFqffndr

    ftfrr

    ffir
    rr

    vfrfui &trrrr

    20

    SARVAGITASARA

    that direction in which shines the pair of the feet of the Lord of (22) Lakshmi.

    Daily one should devoutly prostrate oneself in

    FgH<

    q{qgqq .rrtrs-$i

    affii
    E{{ ii

    il{$
    I

    ffiTfti
    qs
    $flqr&i

    ilf,tr{qrRoqqq

    Frei ftror*i

    udenrnfhqsq

    {qrftilR? il

    I prostrate myself before that Guru, the Existence, devoid of the three Gunas, beyond comprehension, the witness of all mental functions, changeless and pure, one and eternal, transcending the pairs of opposites, expansive like the sky, reachable through the sentences like "Thou art That", the Bliss of Brahman, the Giver of Supreme Happiness, the Mass of
    Absolute Wisdom.

    (23)
    t

    ysd flTffiri freqr{gq +rn-<'frg=i rrdffii {Tq5q fl{cqqd rqrfr ?x I


    3nl{flrn<aht
    I
    I

    I constantly prostrate myselfbefore the blessed Guru, who is the physician for the disease of Samsara, who is the adorable Lord of Yogis, who is blissful, who is the source of happiness, who is always pleased, who is the essence of knowledge, who is (24) identical with the Real Existence.

    Eq

    sfrfcilq{ieei ftrdlqi riRroftlq& qft(U{ qffi-drffipi erfq.gqnffi qry ll?\ ll


    t

    One should meditate on the Divine Form of the Guru, as seated in the centre of the lotus of the heart, as installed on the grand throne, who shines like the lustre of the moon, who is ready to give the desired boon of the attainment of the

    Existence-Knowledge-Bliss.

    (2s)

    ESSENCE OF GURU GITA

    21

    frdi Ud fr{rqrui ffi frc+mr ffidffistr sfl qql-Erq il?q il


    prostrate myself before that Guru, the Brahman, the Consciousness-Bliss, the eternal Knowledge, the taintless, the formless, the reflectionless (beyond appearances), the pure, the etemal. (26)

    $
    3RU+

    F{Es

    gf-*

    Xuriftwwrvur,

    frs-a H q'.+q

    stU{tff{t:ll?\ell

    One who addresses the Guru as "thou", who says "hum" before the Guru, who speaks indecently in the presence of the Guru, becomes a Brahma-Rakshasa (a formidable demon) in a waterless forest tract. (27)

    frdi {q
    ril-sq1

    FRr*.R

    ilgrrri

    ft$'I

    dqteq

    {m

    ffi

    qenil?z il

    One should know the Supreme Brahman, the eternal, the formless, the qualityless, by affirming his being Brahman Itself, as a light is in relation to another light. (28)

    eesE

    Efq{T<
    Wf

    frdi

    tTrdnfti qrrfl{,,q ftt'T dr"tr{iRra{ n?q n


    ofall.

    I adore the Satchidananda, which is beyond the reach of thought, the Master of the Universe, etemal, full, formless, quality-less, indwelling as the Self (29)

    ffi
    um-.qr

    g{t+
    55ff-n

    rr0fturm

    ffinlo

    Guru is Siva. Guru is God. Guru is the relative (friend) of human beings. Guru is the Atman. Guru is the Jiva. There is nothing other than Guru. (30)

    22

    SARVAGITA SARA

    flTflN 5{wlqi frrqqrfr frswm' efr,[TR q qHrfr qrrnRr o-tft fu ntq n


    t

    The Guru who has no knowledge, who is a liar and a hypocrite should be shunned. He does not know how to bring (31) peace to himself. How can he give peace to others?

    qrqG{; qlqril qtfror


    *f,ETcr ${=IRT: Effir

    t(Sdq'

    clthTiltl:

    llti

    ll

    They are not Gurus who are infidels, who are given to sin, atheists, of differentiating temperaments, who take pleasure in women, who are ofbad conduct, ungrateful and roguish. (32)

    @
    u{*
    dfrfr

    {Es + qtffi

    Sqqiqq

    rrqrft

    uofrry. iltt il

    I take refuge in the Lord, the Guru, who shows the inner secret by brushing aside all phenomenality, by removing all (33) doubts, and by integrating the consciousness.

    'uR r+ gdt,
    4{q

    ftq1qm5rr*-r, nrqmrqarrq ntYu

    There are many Gurus who extract the life out of therr disciples; but rare is that Guru who removes the pain in the heart (34) of the disciples.

    qg{q fr}fi q
    bright.
    discriminative,

    3lqrqflirdt-rH,1
    I

    rTrr{i Ffei q-r Wci dFT {ilr+}llt\ I His Guruship really shines who is very
    full

    able,

    of spiritual wisdom, pure, and mentally (3s)

    ESSENCE OF GURU GITA

    23

    self-controlled.

    Gurus are pure, peaceful, good-natured, speaking very little, devoid of passion and anger, of righteous conduct, and
    (36)

    wrqilyErdrt fr g41 mft{ki rlccrr

    gr t-q rqilr qrsrffill\e1

    He who does not care forthe Guru who gives him initiation into the Mono-syllable (OM), goes to the wombs of dogs in hundreds ofbirths, and is born among pariahs. (37)
    I

    UurqqM ltGi TGh fr. ut.lt


    Death is inevitable to himwho abandons the Guru. poverty catches hold of him who abandons the Guru-Mantra. He goes to the Raurava hell who abandons the Mantra given by the Guru.
    (3 8)

    :l
    qs

    SReaq

    iltqil

    The seven crores of great Mantras are all for the bewilderment of the mind. There is only one great Mantra, the two-lettered word "Guru". (3e)
    Uc5f{f-*n-{A

    3+q-"Tffireq

    Ffi-{RHtTfl
    Urften*qe
    I

    txo

    "Gu" is darkness. "Ru" is'its


    removes darkness, he is called a "Guru"

    remover. Because one (40)

    rdrg$funqqg

    3qlT{s.t TqI

    T{

    ir;rwrfuqqrr EEfr Hfr. ilYl, il

    One should, full of devotion, go to a Brahman-knowing Guru, with offerings to the Guru, desiring to acquire the

    24

    SARVAGITASARA

    knowledge of the Vedanta, with faith in the sentences declaring (41) the Final Emancipation.

    fiftq@
    qen sqr

    zlcM

    1ffi

    wt s trgT{i i5-Rq1

    llYR

    ll

    First is the hearing in front of the Guru. After that is the reflection upon (what is this word). Then profound meditation (42) becomes the cause ofFull Knowledge .

    qr-dFrFr

    nw gsq{frq f*+r +er*lfrFrwstri q ffillx? ll

    sTdri q ffit

    Even as bom-blind man has no knowledge of forms, so one cannot get the Knowledge of the Reality even in crores of creation-cycles, except through initiation by the Guru. (43)

    +{r rrqqqElqfr $rdfr ilEr tTrlclcFPnrlt[urea[fl-d 56r vr+ilt

    {nd

    qdsftrfr{-m'

    gad

    U$rs<mfllyYll

    When the grace of the Guru descends, then faith in hearing the stories of God, in meditation, etc. dawns. The disciple should be tranquil, self-controlled, extremely dispassionate, full of great faith, devoted to the Guru, and established in austerity.

    (44)

    ffi
    YUI-EI

    qsfrd Uullura lqftn"r$h <pq ffiqq.qt vrdfutrr

    l+Tql U{T n q{Tilf,rEi frfr?i +t.qfrftnxqn


    Guru, circumambulating round him, prostrating himself before him, saluting him with folded hands, with much humility, should ask, "O Lord, O Guru, tell me the secret of the supreme Truth in its (4s) fullness."

    The disciple, approaching the Brahmanishtha

    ESSENCE OF GURU GITA

    25

    {&i ud,i {n<i H{qi E-d frurqr


    g{i+n U{gq
    ggqTq@llYqll
    qG,eq.r

    fuq-in.frqM tRrrfi

    f,q+il{qr r+rsr d-Er {rffiEi

    qiqny\s

    He shall reap the fruit of Jnana, who, with supreme devotion, worships the Guru, who is the Parameshvara, the imparter of divine knowledge, utterly unknowable by those of dull understanding, correctly knowable through the words of the Guru, seated in the hearts of all, peaceful, all-pervading,
    omniscient.
    (46 &.47)

    qel

    (dil

    Hqrr
    q.lrrdr

    qftFden

    H iTsrr ufrt
    qEf,arl;T:

    Eef,

    Ydil{f+

    llYC ll

    He who has supreme devotion to God, and to the Guru as much as to God,-to that blessed soul these truths reveal (48) themselves.

    q.rfqrt U{ erar d-drfli


    3{t"IRC[FFTT{FTE[

    q4+qgaq

    it{R,

    I]-{qITIqIIYS,II

    People cross the ocean of Samsara by sitting in the strong boat of the sentence of the Guru, blown by the wind of the

    power of practice and past Samskaras, and steered by the pilot, (4e) Guru.

    rs.i
    g-d,*

    lM
    g{qlcrelT

    dq

    ilnfifq1

    Trqt'*-duri ftqTil\o lt
    the

    Difficult it is to renounce sense-objects, diffrcult is

    vision ofthe Truth, diffrcult is the affainment of Self-realisation, (s0) without the grace ofthe Guru.

    26

    SARVAGITA SARA

    s:

    irt:

    f{rqtq
    xtt<ilzl

    ftsgqflrq
    Prostration

    ntqqr+qilt frrrf,qrq Muqq u


    uta
    essence of l, supportless and effulgent.
    (5 1)

    to the Guru, Siva, the

    Satchidananda, worldless, peacefu

    FiftfrTlffiftfnwiEiqHqt,&,r
    diq
    vnosqns
    IFIkI;l: llq? ll
    Thou art Vishnu. Thou art Brahma. Thou art the god Mahesvara. Thou alone art the form of Sakti. Thou art the (s2) attributeless Eternal.

    :lr[, {ffflFlT}

    g$q

    qffi1-q

    {fr

    Uuflqrq qt

    er{rftfrq-flq

    qil\t

    Prostration to Thee, the being of Peace, the great hidden Secret, unthinkable, immeasurable, beginningless and endless.

    (s3)

    qq+ q+

    qrrffi'r{ql-q

    {trR

    qfrstf,ilf,rq gfuqrq rm ilflm


    Prostration

    qrfr}

    frt

    {d+drzr{nql {I,&il-qlt\yn
    cause

    to thee, the Existence, the

    of the

    universe. Prostration to the One Consciousness, the support of all the worlds. Prostration to the Truth of Non-Duality, the bestower of Salvation. Prostration to the Brahman, the (s4) all-pervading and eternal.

    iTt
    Ef'qTrrrqt+

    tffiffiqrft)t
    ;IrI:

    ll\\

    Prostration to Dakshinamurti, who appears in the threefold form of God, Guru and the Self, who pervades everything with (ss) his form like the sky.

    ESSENCE OF GURU GITA

    27

    fiqn
    1ta

    {dfu{rri
    u-ffiorqi

    ftTqi mEflnqr{f}

    qffiMrq

    irl: ll\Q ll

    Prostration to Dakshinamurti, the origin of all kinds of knowledge, the physician to those suffering from the illness of Samsara, the Guru of all the worlds. (56)

    qf*-rqrrifrilqq udqrqsrqi zi { t<a= q.rri ii ii xp5 fife n\\eu

    This (Guru Gita) is the destroyer of all sins, the bestower of Dharma, Artha, Kama and Moksha. One obtains through this whatever object of desire he desires. This is certain. (s7)

    {fu1or ilT{<} Uu'frdi qqR tr tqi qdrd@ y{$q q ffin\cn


    Who, pure in heart, full of knowledge, incessantly recite this Guru Gita-by even seeing them and touching them, one is liberated from rebinh. (58)

    SECTION TWO

    MAJOR GITAS

    -\, \t,

    EISSENCE OF ASHTAVAKRA GITA The Ashtavakra Gita is a conversation between Sage Ashtavakra and King Janaka. This Gita is a thoroughgoing
    Advaitic text. It resembles the Avadhuta Gita in many respects. It is not an intellectual but an intuitional treatise. The aini of life is the realisation of the Truth or Brahman. The Jivanmukta alone is the most blessed person. Bondage is due to ignorance and removal of this ignorance constitutes Liberation from the thraldom of the earth. Absolute Freedom is the very essence ofthe Self. The appearance ofa second entity other than the Self is the cause of all worry and sorrow. Complete detachment is the only remedy to get rid of Samsara. The total sinking and dissolution of the self in Pure Existence is the Goal of all endeavour. This is the height of Perfection and Bliss. This is the gist of the Ashtavakra Gita.

    5fufrr=

    +dm qrqTd{qqrfrwei

    fu

    frwH

    frqtrf,t"tl

    ftryrqorr

    If you want Liberation, O child renounce all objects as poison; resort to mercy, straightforwardness, compassion, (r.2) contentment and truthfulness, as nectar.

    ;TYdqwi
    qqT
    qrfkurqr.qri

    qfiH qrgdi

    tufl

    qT

    tdk

    WI
    5ffitil

    You are neither earth nor water; neither ftre, nor air, nor sky; for the purpose of Liberation, know the Self which is the witness of all these and which is Pure Consciousness. (I. 3)
    (3 1)

    32

    SARVAGITA SARA

    qR H yqf..q

    eqta gd {nd
    gs

    frft

    frxr-q

    {-er5fr1

    qMtt

    ffir

    Consciousness, even just this moment you can become huppy, peaceful and liberated from bondage. (I. 4)

    If you separate the body and take your rest in

    qqhm

    q q-dtfu ;T rffi

    g,Ej HTqfi

    q A

    ftq)l
    udErrr

    Utr \'drfu

    Righteousness and unrighteousness, pleasure and pain, belong to the mind; they are not of you, O all-pervading One! You are not the doer or the enjoyer; you are always in the liberated condition. (r.6)

    qsi qqtq

    HErfu

    fr

    u4H

    gfrgrqisfr
    EIET

    u*qrr

    {-*

    ll

    You are the one Seer of everything; you are always emancipated; your only bondage lies in that you are seeing the seer as a separate being. (r.7)
    3{-d

    qrE

    q.tfr frarvrsga frr 5d

    rrqn

    You have been bitten by the great black serpent of the egoistic feeling "I am the doer"; (counter-act this poison) by drinking the ambrosia of the faith "I am not the doer", and be happy. (r.8)

    \'*i
    determination

    Mqlsfrfr ffi*'

    ftskiTt
    tl"t
    I
    I

    Burn the forest of ignorance with the fire of the "I am the One Pure Consciousness"; thus be rid
    and be happy.

    ofgrief,

    (r.e)

    ESSENCE OF ASHTAVAKRA

    GITA
    r

    33

    q:{

    qrq{qr+<: {r frqo; gq

    rTrfr sfui qu{q

    q{il

    Where this universe appears, being imagined like a snake in the rope, that Consciousness-Bliss, the Supreme Bliss you are! Move on happily! (r.10)

    5_u.rFrur{

    ts-d+ilE

    fr) fr q-di qarFmrqfrr .i q1 sft, q1 qfr:fk u&i


    um)

    rr

    One who thinks that rat he is liberated is indeed liberated liberated;one

    who thinks that he is bound is indeed 'whatever you indeed bound; "whatever think, that you become" " is a true saying saying indeed. (r.1 ( I)
    3TI'TTT

    srs frU' Wf
    fr,96'

    srqst

    Yr<} yrnd vqrq {iqlcqrfrqls il


    free,

    \d

    gffiflEBq:

    The Atman is witness, omnipresent, full, one,

    consciousness, actionless, unattached, desireless and peaceful; through delusion it appears as if of the world. (r.12)

    TZeI

    mqqldqr.qri

    qfu+r+qt

    enqrdsE

    qti

    U{cqr

    Hd

    qrflqe11q

    Consider that the Self is immovable, Consciousness, Non-dual, by giving up the false notion of the feeling of externality and internality and the delusion "I am a reflection".
    (r.13)

    fr{
    dsfrsr

    fri

    qdsfr

    STst
    H"f

    illu-g+{

    ll

    O child! Since long have you been bound with the rope of the belief "I am the body"; cut it off with the sword of the wisdom "I am Consciousness", and be huppy. (r. 14)

    34

    SARVAGITASARA

    fr'rS FrBmsfr
    3rqtq

    ft e

    Ei
    Er-tr:

    Hq-*.Hil fr1qa;1
    sqTRTrJftrsfrtt

    You are unattached, actionless, self-effi.rlgent and taintless; your bondage lies in that you are practising Samadhi. (L l5)
    ccl-{tt

    udgds6qFl qT

    fr{i Hfr rti


    rTEr:

    gfun
    {ftftTI{FI:

    qqlsfd:

    You are pervading this universe, and in fact it is centred rn you; you are the Form of Purity and Consciousness; do not be (r.16) petty-minded.

    FKqfr

    ftffi
    tl"t

    ftrtr,

    u'nrgk{ry*

    fuqrrqrs{.tt

    You are desireless, changeless, without duty, free from


    passions, infathomable consciousness, undisturbed; therefore, (I. 17) desire for Consciousness alone.

    qrs-Rrrlii

    frtr*n g
    q

    frsortr

    1'affiqfiq

    gqrfaqhrq,ll

    Know that which has a form to be unreal and the formless to be changeless; after being instructed in this Truth, there is no (r.18) more coming back to Samsara.

    q-s rd'ki dq

    frdi ffi
    qerT

    eMer

    qtr
    iTstr I I

    {q

    The one all-pervading sky is outside and inside the jar; rn the same manner, the eternal, indivisible Brahman exists in the (r.20) multitude ofbeings.

    q ffi
    iTe11

    fiTeTR{HT' t+gqq,

    3{r.d {

    Rr=i

    frsqrcqfrFpinqsl

    ESSENCE OF ASHTAVAKRA GITA

    differentfromit.
    d:EqTi
    3TIF{G

    Even as the waves, foam and bubbles are not different from water, the universe which is expressed by the Self is not

    (II.4)

    qa TdW
    H-dEd

    zrdFqrta:

    Just as, when carefully analysed, cloth is found to be nothing but threads, so this universe, when properly investigated, is found to be nothing but the being of the Atman. (r. s)

    3ircqlflHlsflqrft

    3IITTTIIIqI=T

    lqffitERqfft

    qrstr

    frtt

    it does not appear when there is Self-knowledge; the snake appears because of the ignorance of the rope; when the rope is known, the snake disappears. (II. 7)

    The world appears because of the ignorance of the Self;

    yqffiil

    {fl rfinil frd


    such.

    n fui G.i 6Xs15snr6 ikr:


    irqrdqrs

    !F

    frrr
    (rr.8)

    Effi.rlgence is my true form; I am not anything other than this. When the universe manifests itself, it is I alone shining as

    qfr frft'ki fr{i q+q oqffir


    {R ytr} se dfr' q-{+ q-efr qerTn
    The universe which has come out of myself will dissolve tself in me alone, even as a pot dissolves itself in earth, waves n water, a bracelet in gold. (r. l0)

    ffi qgr Trft tr sgrRwqq{<i q-'r*frsft ftrwrT' n


    sr$ 3{E q.rfr .rd

    36
    How wonderful

    SARVAGITA SARA

    I am! Prostration to myself; I know no

    destruction of myself; even when the universe, from Brahma to a blade of grass, is destroyed, I exist. (II. l1)

    3Td

    3iE
    II<TT

    Hfud

    TflHSd qrq<TT qrq frsrqRra,

    qfr

    ffir

    tt

    How wonderful I am! Prostration to myself; though there is a body, I am one alone; I neither go nor come to any place; I (rr.12) exist pervading the whole universe.

    3n&

    3iE

    3l{iTf{q

    ffit"r

    {+

    Td

    qqi

    il-ffi6

    qa{Ir[:

    tq

    furi

    tu mil

    How wonderful l am! Prostration to myself; there us none equal to me in ability; without touching the body, I support the (rr. 13) universe eternally.

    Ailnoq-d

    E'rei araflslfr
    rrdHs

    Rqfil{qr

    ffisqo,tt

    MI

    O, all sorrow is rooted in duality; there is no remedy for this except the knowledge that all this visible universe is a falsity and that I alone am the pure essence of Consciousness. (rr. 16)

    {fti

    sdrrqi{iaq th

    Hrirr*l

    {-eTq}qil

    TIiI

    q.d

    dEIT

    frqqq-a,

    11

    Body, heaven, hell, bondage, liberation, fear,-all these are mere imaginations; what have I to do with all these, who am (rr.20) Pure Consciousness?

    3r& q=Rltrtsfr
    }r{trqft-q

    tr

    6'

    H qwil qrTt {fr q;{iluq tl

    ESSENCE OF ASHTAVAKRA

    GITA

    37

    O, even in the multitude of people, I am not seeing duality; it is all like a wilderness; what am I to attach myself to? (II. 21)
    3TEi

    qq4ru6rnnsn

    ffi

    vgftqr
    u5uilr
    r

    O, in me, the great infinite ocean, various wonderful waves of universes are produced, when the wind of the mind blows.

    (rr.23)
    eTrdrfld

    TflR EaR ffi

    vk{rR

    ft{fiqq:

    FIHIcrT: lt

    O, wonder! In me, the infinite great ocean, the waves

    of

    Jivas arise, dash against one another, play (for a short time), and enter according to theirnature. (rr.2s)

    ffi
    tui
    being?

    frftrHv+nrriletr
    Ehn

    qEIT

    {WIIETYq

    Ah! Due to the ignorance of the Self, there arises love for
    the objects of delusive perception, even as due to the ignorance of the mother-of-pearl, there arises greed for the illusory silver.

    (rrr.2)

    r5;{fr qk

    *sEreftfr fuatq

    fh t{ {q

    d{sr {q

    qr,rftt

    qrqfrrr

    Knowing yourself to be That where universes throb like waves in the ocean, why do you run about like a miserable

    (III.3)

    gqtsird{isfr1

    T.qrfr @

    qlftilqqftrrrafr

    Even after hearing that the Self is Pure Consciousness and that it is extremely beautiful, how is it that one is polluted by lust forwomen? (rrr.4)

    38

    SARVAGITASARA

    q
    3ns{

    flqgtrrmqrqifrgde'

    srqlrlsr$E 5sqa6gfi6'

    11

    Knowing that passion is the worst enemy of wisdom, it ts surprising that even one who has become weak and reached one's last days should hunt after lustful enjoyment. (III. 7)

    s{E
    3{r.qri

    tfti q

    Msft

    q gqft ;I

    {silqrisft

    vfqrr

    gqfrtl

    The hero, however, whetherhe is always given a feast or is always tormented, neither gets elated nor become angry but (rrr. e) sees the one absolute Self.

    TITqTqHK

    fr?i

    q
    seI

    sTfr qfrRt Td

    Tsft

    tdrril+tgs:

    fr{tfr' ll
    (III'
    I

    How can the bold-minded one, seeing this universe as a mere illusion, having lost all curiosity, be frightened even if

    deathistoapproachhim?

    11)

    fi'q qri

    ffisft +{ dsretrarT{ws gil{r


    q-{zl

    qEf,.q{:

    qrqttt

    With whom can that great-souled one be compared, who is desireless even in disappointment, and is satisfied with (IIL 12) Self-knowledge?

    sTTAK
    ?l-[=Eqr

    qfrrud

    f,rd

    n{

    rr6raq;Tll

    TdqFi ii

    ftil

    qTtd s: ll

    Who can be capable of preventing him from living as he pleases, who is the great-souled one who has realised that all (rv.4) this world is butthe Self alone?

    qtfr

    3il-aqFrllfl

    ir{l

    q'rfrq mfffi g;{e ;r q"i der gafuq tt


    r

    ESSENCE OF ASHTAVAKRA GITA

    39

    One who knows the secondless Self as the source of the whole universe, does what he knows, and he has no fear from any side. (IV. 6)

    t u$sft ffi qgrdFffii fr.


    ;T

    qdfq

    th {dsEfir6ful

    EI-Ei

    el"Ill

    Dissolve yourselfby knowing that you are unattached, that you, the pure one, have nothing to renounce, and by dissolving the complex embodiment (the body and mind). (v. l)

    3tft
    sfr

    trdd fr+i qft+kq an+fiqrcqT{iqtq wi


    r-iFirm ETmt{ilq vri

    Ef(: FTn

    Dissolve yourself by knowing that the universe rises in you like bubbles in the ocean, and that the Atman alone exists.

    (Y.2)

    srcqqrqqdqEGd
    Eq

    Hr{Tt
    el"Til

    Dissolve yourself by knowing that the universe, though visible, does not exist in you, the pure, because it is a non-entity, and appears only like a snake in the rope. (v.3)

    31ffi'
    {FT

    qqiq Gi

    {[tI:

    elGIll

    Dissolve yourself by knowing that you are the same in pain and pleasure, hope and disappointment, life and death, and are

    everfull.

    (v.4)

    3iTfr]Tl.rfl-+Sd

    Efr

    {ri

    q
    dTTil

    d+ns ;T

    yrfd ql ;T nd BT:ll
    (VI.

    jar;-this is wisdom. This


    accepted nor destroyed.

    I am Infinite like the sky; the world is phenomenal like a is neither to be abandoned nor

    l)

    40

    SARVAGITASARA

    fi
    I

    3f6

    rlT

    ud\ig

    FdTdTqrI)

    qfrr

    f,FI

    a*rs

    q Ht-ril

    q nA EFr: il
    (vr.4)

    am in all beings; all beings are in me; this is neither to be

    abandoned nor accepted nor destroyed.

    wryr<rcrn+n

    =kqrwnqgqt1ffii q
    3i-d

    HHlckI:

    Hft: ll

    Let the wave of the universe rise or vanish of itself in me, the infinite great ocean; I neither increase nor decrease thereby. (vII. 2)

    stKl

    3lil

    rIrI sei

    FT

    t*qrt++-q{n

    O, I am pure Consciousness alone; the world is only a juggler's trick! Hence, how and where can there be rejection or (vr.5) acceptance or any such imagination in me?

    vffir {*fr qEr frd Biffi tu|runfr T6tft tdlrEqqfr gwfrtl

    il(t

    There is bondage when the mind desires for something, grieves for something, rejects something, accepts something, rejoices at something, and gets angry with something. (VIII. 1)

    derT 5fr{-qT

    q5{frq

    tui q qlBfr q qffir


    TI6|-fr

    Eqfr

    q gqfttl

    Then comes Liberation, when the mind neither desires, nor grieves, nor rejects, nor accepts, nor rejoices nor gets angry. (vrrr. 2)

    qEr

    Tr-6 il(t

    fafr

    mfr qqrE t*flqr T6rur

    il.TFT

    il(rl
    qTil

    lega

    ESSENCE OF ASHTAVAKRA

    GITA

    41

    When there is no "I", then there is Liberation; when there "I", is then there is bondage; therefore, knowing thus, do not (vrrr.4) accept or reject anything.

    6{qrfr dkT slerg frfrt=or gg{r q

    <ilsA
    rkTT:

    ll

    Rare is that blessed person, O child, who, by seeing the foolish ways of the world, has extinguished his desire for life, (IX. 2) enjoyment and learning.

    srfrei
    3I{TR

    {d+k

    ffift

    drqfdc+&l
    Frflrn

    qnqfrtt

    A wise man becomes quiet by knowing that all this rs perishable, vitiated by the afflictions (the bodily, worldly and heavenly), essenceless, contemptible and worth rejecting. (rx.3)
    I

    .rRl-{T

    rF

    ilgrTil ql-s{rflITilE RIFarg

    {ist-{ Efr {qf frgq


    ztelt

    ilT:

    Desire alone is Samsara; The removal of Samsara is through renunciation of desires; now (rx.8) you may live as you like.

    deIIll therefore renounce all desires.

    dq_qTilq-ffi

    frrt*@'tt

    ffi

    *Fr Er

    Erl

    Consider that friends, property, wealth, houses, wives, relatives and such possessions are a mere dream or juggler's (x.2) tricks, lasting for a very short time.

    dfs*dq' {d ws frsqsflQnt sTffi q foltrdur .FT ggrur derrfr ttt


    You are the One Pure Consciousness; the universe is inert and unreal; ignorance also is not anything; then what desire to (x.5) know can there be in you?

    42

    SARVAGITASARA

    {rei gilr: qrf,{rDr ql-ffir gqrft qt {isirsrfr qufi iFr wqfr qqfrrr
    Kingdom, sons, wives, bodies, pleasures, were all lost to you birth after birth, though you were attached to them. (X. 6)

    3asqft s.r+r S{' {srr*r<rt


    Fil ;T m'fr q-qfi g:urnqrsd q.d
    cease from actions.

    qfr

    EEffi

    mCunr

    ry[4qTq{: ll (x.7)

    Enough of wealth and desire and virtuous deeds; the mind could not find peace in these in the lonely forest ofthis Samsara.

    m.ft{

    rr;t-{TT Frcrr tl

    ilrgq{@

    Since how many births have you not done hard and painful work with your body, mind and speech! Hence now, at least,

    (x.8)

    ffiqrrweng

    gqr

    mqffiflEqrR[f,,

    tt

    The performance of action is ignorance; renunciation of action is equally an ignorance. Knowing this truth fully well, thus, indeed, do I abide. (XII.6)

    3TfuflflEi HTr[qr]

    Ht-rs"i q+frft+sft d,r[

    qerguq il

    The peace that ensues by renouncing everything cannot be had even one were to possess but a single kaupeena (loin-cloth). Therefore, abandoning both renunciation and acceptance, I live happily. (xrrr. l)

    if

    si{Tfr

    SI?TEI

    fu6r

    g-dTfr

    FI: $-{rfr arflcrccfi g{Erq Rra,

    gqil

    Mr

    ESSENCE OF ASHTAVAKRA GITA

    There is trouble from the body somewhere, the tongue creates trouble somewhere, the mind gives trouble from somewhere. Renouncing all these, I have happily established (xrrr.2) myself in the highest Goal of aspiration.

    ffit{*erffirq't

    qergq

    il

    The Yogis who are attached to the body insist upon action and inaction. Because I have neitherunion nor separation, I live (xrrr.4) happily.

    H<*q
    qendfrqefrq

    gvrwrarwrgr

    Frd{qlntuT: qr+trr

    q.[

    The various behaviour of one who is devoid of thought within, but outwardly moves as he likes, like a deluded person, (XIV. 4) can be understood only by those who are like him.

    3TIffi

    rdgmt
    q{kH

    frgsfttt

    Aman of pure intellect achieves his goal even by a casual instruction (from others); the other is perplexed even after (xv. 1) enquiring throughout his life.

    +fr
    qdrqh

    M{Fi {;tfr tdAri qffi


    qi

    +qFffi1
    derT

    {{T:

    silt

    Dispassion for objects is liberation; passion for things is bondage. This is knowledge. Now do as you please. (XV. 2)

    6-frft

    This intelligent and greatly active person dumb, inert and inactive;

    gggFr, t aufrsfrsqrrosd knowledge of the Truth makes an eloquent,


    t

    Tfiwsrq

    44

    SARVAGITASARA

    hence

    it is rejected by those who want to enjoy worldly


    (xv.3)

    pleasures.

    fu{ilsfr s<r srfr ftOa'

    q c.i k) q e H +ul

    effif

    q Er qql

    gs

    q{n

    You are not the body, the body is not yours; you are neither the enjoyer nor the doer; you are the Form of Pure Consciousness; you are always the witness and desireless. Move onhappily. (xv.4)

    {r're$

    ftffi sft frtnrqr ftFfq'R' gu

    Fn?rfi r

    qq

    l[.qEFTl

    q{n

    Attachment and hatred are the Dharma of the mind; the mind is never yours; you are without thoughts, without change; you are the being of Pure Consciousness. Move on happily. (xv. s)

    fr+i

    ry{ft
    q

    6+q

    qiq d{-st {q {frf}'qt M


    ;n{ fr

    uFrtt qqn

    O Form of Consciousness! You are indeed that in which this universe appears like waves in the ocean; there is no doubt about this. Be you free from fever. (xv.7)

    rffi

    ?nd rG-g

    {tqTffiq} tlrlclFrr-arlT ci

    $.66q S,l
    Y{:

    ll

    Have faith, O child, have faith; do not delude yourself in this. You are the Lord, you are the form of Knowledge, you are the Atman, you are beyond Prakriti. (xv.8)

    Fi Trqfu dl*,Fdtq yfurrcr$t fih yq.f rrrrril Hqfq 67519.69u il

    ESSENCE OF ASHTAVAKRA GITA

    Whatever you may perceive, in that you alone, the one, are perceived. Do bracelets, armlets, and anklets appear different (xv. 14) from gold?

    qffifr ftfbs fr,{^S'SFT: gd


    behappy.

    3i=i frstwi

    qr6

    t++r'rFrfr

    rirqqt rtqll

    Give up such distinctions as "This I am, this I am not;" considering all to be the Self (Atman), be without thoughts, and

    (xV.

    15)

    frd .qfs' qclTsfd'l ;ffir efrsd {rR {i{fi {Rin-ft q $*FItl


    This universe exists sheerly through your ignorance; in fact, you alone exist; other than you, there is neither anyone (xv. 16) bound in Samsara nor anyone not bound by it.

    tlrld ?qri {&


    s{r.rrT

    rTT

    t+ffldR

    qrrqt

    c.i Ud \-drfr fth t*Wq q.Rsfutt

    Give up completely even meditation; do not contemplate upon anything; you are already the liberated Self; what will do (xv.20) by thinking?

    iTelrsft ;T

    3{l=[F[ Tg

    c{T

    dr-f, il-{rilqruqis{r'

    i1c[

    Hrrzi

    g{frg1u1q}11

    O child! You may speak upon or hear various scriptures tn

    many ways; but you cannot have Self-realisation unless you

    forgeteverything.

    (XVI.

    1)

    fui

    qti

    q-d qqlfr ErI F{ td{ dqrft tt Fner+rqiqrtrsei ffitt

    O wise man! You may enjoy, act, or practise Samadhi; but

    your mind wilt still long for That which is beyond all desires. (xvl 2)

    SARVAGITASARA

    qi}ffi

    3ilqrqrE

    Ff,d Srfr ii cilil'ft sfit

    srr: yFifr

    f;{frn

    rr

    All are unhappy because they do action; nobody knows this secret. This very instruction is sufficient for a fortunate man to attain liberation. (xvr.3)

    irstilsgfrurs

    qrvrt M

    gq

    qE ftffirRr
    ;Trerel

    qs&

    rf

    Happiness belongs to that master-idler who finds it irksome even to do the act of closing and opening his eyelids; to none else. (XVI.4)

    Et T&E-r t 5ft, qqilSsft Erl iTensft ;T itcl H;qe"i qdfrq{q-rd


    |

    Let even Siva or Vishnu or Brahma be your instructor; but unless you forget everything, you cannot have Self-realisation.

    (xu. ll)

    ;T

    *<Tfuqn@ dsf,i
    wf

    E< ffir
    ilEnEqug(Iqll

    ?rd

    O, the knower of the Truth never grieves in this world; for this whole universe is filled by himself (XVII. 2)

    alone.

    q {Tdr ;T ffi
    qTSI,Ti

    Y[qr @{w

    iqr fr*.dFftffir qt
    ffitt

    There is neither attachment nor detachment in one for whom the ocean of Samsara has dried up;his look is empty, his action is purposeless and his senses are impotent. (XVII. 14)

    sTfq-6-f,rqr,

    fui Fr T

    Ett qgqft11;q
    T6t-{rrr:

    Hafr Ufi W

    ll

    ESSENCE OF ASHTAVAKRA

    GITA

    47

    The great person is Self-centred and undisturbed, whether he sees a lovely woman or the dreadful approach of death; he is, (xvr. 14) verily, liberated.

    qqTqrqRrflffi't q qrnfr eqfrH {iRrfl' ll


    The sage of empty mind does not know the conflicting imaginations of concentration or non-concentration, the pleasurable or the miserable; he rests in Absoluteness.

    (xvrr.

    18)

    furq, fih ffi

    3{rnrr

    q&fr frfYn

    r+rqnild q tnfrrdr q $r}fr fu.rr fih

    {i

    Knowing that the Atman is Brahman itself, that existence and non-existence are both mere imaginations, what has the (XVIII. 8) desireless one to know, say or do?

    t{ Eq qt {Er frse ildfr @ frffiFrfb<)Eeifrqq{qfrrr


    "I

    One who has beheld the Supreme Brahman meditates thus:

    am Brahman." What should the thoughtless one think, who (xvm. 16) sees no second being?

    ffi

    frqrqrq;

    fqTq,{iwrrdrer

    M
    ?ftn

    w@d

    gqffi6

    5ffi-*+I;T.l
    11

    Desireless, supportless, living as he likes, the one freed from bondage, moves like a dry leaf blown by the wind of (xvrrr.21) Samskara.

    ilTrFrqrgnd

    frnrR-qrrrd.

    iF-d'qil

    ;T

    qr{lfr

    ;T qf{Ifttt

    48 sees.

    SARVAGITA SARA

    The man of wisdom, being tired of various reasonings, attains quietude, and neither thinks, nor knows, nor hears, nor

    6VIII.27)

    Fi qqTeM r<: yr+fr @1 3{eirdrqrfr


    H-.sd-qqw,

    *1sft Xry il

    The dull-witted person becomes perplexed on hearing the exact Truth; on the other hand, the clear-witted one withdraws himself as ifhe is a dull person. (xvlr.32)

    ffiqfrgqqrlq qEil rrdft


    knowingtheTruth.

    3dmcqr.rrcndr

    {A Trdfr

    ftdfrq

    fr{d, n
    (XVIII.34)

    The ignorant person does not retum to the Self either by inaction or action; the wise man rests in the Self merely by

    ;T {rR' dlTe IIaf ?kr: vtFrgft@ftt eft{ffii frfrBrs q-dqr {r{rrr;rs: tl


    The fool wants peace, and he does not get it; the wise man knows the Truth and hence is ever in peace. (XVIII. 39)

    Fdrcrn q{ii TFr {qr{iTqtt ?ft{-Ri ii ;T q{qft W1


    How can there be the vision of the Self to him whose knowledge is based on objectivity? The wise do not see this (objectiveness), but see the imperishable Self. (XVIII. 40)

    fr-dlqi Eft e{* Wft Tf,rrA q {ru-r* ffi


    Seeing the

    ffiq,r

    grFna:ll

    lion of

    desirelessness,

    the elephants of

    sense-objects quietly run away, and when disabled, become its

    ESSENCE OF ASHTAVAKRA

    GITA

    49

    becomes only a simple sport desirelessness).

    to one who is established in (xvrrr.46)

    {ti

    {Er qffidETffi ilqr d-;Tt


    qr.4gri qrfr der +Er child-like.

    fr

    x-g:

    drcrq

    The man of truth does whatever comes to him as duty, whether good or bad (from the relative standpoint); for his
    actions are all

    (XVIII.49)

    fun{rR fukrfiffi{T

    qEn+iffi

    ftr

    trftrrq
    5ffi96q:
    |

    sTdfrr

    Those great ones who are free, liberated from imaginations and from the functions of the intellect, sometimes sport with great enjoyments, and sometimes enter into mountain caves.

    (xvrrr.53)

    frQfqq{i Wfti fiq{ S{dr qEqF ?ft{Fq q 6rfr ER qRHT ll


    ses or worships a man

    *f*i |+oi

    There is no desire in the heart of the wise one, whether he of sacred leaming, a god, holy place, a damsel, a king or a dear one. (XVIII. 54)

    Td, g1' qelg dfr)sTfr rhf,S, fuffi i@ fr'ft q qrfr ftqfii FrrT n q v{E: fu*sft q Mr
    di di iflRn qq
    qrqilrr

    The Yogi does not get upset even in the least, even if he is laughed at and treated contemptuously by his servants, sons, wives, grandsons and relatives. (XVI[. 55)

    vtdsfr
    TsrsdE{ri
    Even

    if he is pleased, he is not pleased; even if he is grieved, he is not grieved; his wonderful states only those like him can understand (XVIL 56)

    ESSENCE OF ASHTAVAKRA

    GITA

    50

    3ry{Hfr
    SdHfr

    udr q;$'l g 5-srfr y{rd fr Fru-$-<T,ll


    +ifrqrq;q[, qr

    Even when doing nothing, the foolish man is always agitated and distracted; but the skilful one, though doing 6VIII. 58) altions, is undistracted.

    gqqrd gq til wqrqft qrft

    gq

    qriF gq 5E+ qrtrtsft

    {ll<T*: ll

    Peaceful even in practical life, the man of wisdom sits happily, sleeps happily, comes happily, goes happily, -speaks (XVIII. 59) trafirity, eats happily.

    rSrAsTf,st"r

    6FE[:6qc[T

    vfftr s q qwkT:l qla,mE{,mffimtt

    For one who shines as the Infinite Reality and does not perceive the relative universe, where is bondage and where is (XV[I. 72) iiberation, where is joy and where is grief?

    i H'n +q {r*1 ffi{


    nothing exists in Yogic vision.

    +q ftt {S{rrts5+qmTqwTqftrqt.
    There is no heaven, no hell; no Jivanmukti.

    In

    (XVIII.

    short, 80)

    q eE {sKqrcqrt q Eqiq{EffiqT.}qqffitt
    eftn

    frEuftt

    This wise one does not hate Samsara, does not crave to see the Self. He is without joy and sorrow. He is neither dead nor (XVUI' 83) alive.

    qffi

    rdffi

    {qqfi fi-affi i

    q{m ffi

    ffitt

    gqfrt

    ESSENCE OF

    ASHTAVAKMGITA
    (xurr.

    51

    When praised, he is not pleased; when insulted, he is not


    annoyed. He does not fear death, he does not covet life. ee)

    ;T elrdfr

    Emrfruf

    aRuq5qqnfrEft:1

    qqrqftrsilrr
    The peaceful-minded one neither runs after a crowded place, nor after the lonely forests; he remains in the same condition wherever he is. (xvr[. 100

    \tp

    ESSENCE OF AI,ADHUTA GITA

    I
    The Avadhuta Gita is a conversation between Sage Dattatreya and Skanda. It asserts the highest realisations of a
    Jivanmukta. This Gita is meant for the highest kind of spiritual aspirants, who have already purified their hearts through the preliminary ethical disciplines of Yama, Niyama and
    Sadhana-Chatushtaya.

    The non-dual Brahman alone exists. The world does not exist in the three periods of time. The whole universe is Brahman only. There is neither evolution nor involution, neither creation nor destruction. Brahman, the Absolute, alone is. This is the gist of the Avadhuta Gita.

    $ra{rgtrdreq gsn}iln-{tqr

    @ll
    Wise men have an Advaitic inclination only due to the grace of God (Isvara), which is one's redeemer from all fears.
    (1)

    n+q

    fr{r*lt
    itself?

    sei TA uFri

    ffil

    ftrqraqqq tt

    How can I salute that undivided, blissful, imperishable, formless Self which is filling the whole world in the Self by
    (2)

    (s2)

    ESSENCE OF AVADHUTA GITA

    53

    qilIdrrFq*

    fr{.i

    qftffiqtr
    frqa,;g

    The whole universe made up of the five great elements is like the water of a mirage; whom should I salute, then? I alone (3) exist, the taintless One.

    ontq *-*i ud tnld ;T ffiI 3TR nR sei qs, frqq, qFil{rft t


    f,ri
    3fd{raqT frtrmt,
    and Knowledge.

    rr

    The one Atman alone is all this; there is neither difference nor non-difference; how can I say whether it is existence or (4) non-existence? It is simply a wonder to me!

    f*{T{td
    -ffi

    EnTIckT:ll

    This is the sum and essence of all Vedanta, this is Wisdom "I am the Atman that is formless, all-pervading (s) by nature."

    fr a

    Fdfr'r*1

    HqfrCe: {fr:

    H M
    {T

    rrrliqq:

    \-dTE

    ;T Ii{t-rT, ll

    There is no doubt that I am the all-inclusive Divine Being, partless, and like ether, pure by its very nature, and ever holy. (6)

    go Sd ;T EilqTfr mti m.srfr qdt tr


    I
    affect anybody.

    3rdhn6qds;kl:

    {Gfdltr;Tfur:

    alone am imperishable, infinite, the form of pure Consciousness; I do not know pleasure or pain or how they can
    (7)

    q qm{i

    q-d

    q.rfufr *.d $rrgri

    ws{ t
    t
    r

    54

    SARVAGITA SARA

    q qTf*h m.C {tngti t


    flHrTd

    Uflfrmsdqll

    To me there is no action of mind, good or bad; no action of body, good or bad; no action ofspeech, good or bad; I am the essence of Knowledge, pure and beyond the reach of the senses. (8)

    rrn a
    {ffii

    ,rq.n*.rt

    FT: Ed i

    {n a

    Fd+gqt
    rrgTfd' ll

    F[:

    The mind is free like space, the mind is all-pervading. The mind is great. The mind is everything. Yet, the mind is not the (e) highest Truth.

    sTffi
    T{qrft

    fir@r merqrcqri vsqi crr ftrttqrr

    [d ffii

    I, the One, am this all, unbounded by space, and without


    difference (or taint); how can I see the Atman as either visible or (10) otherwise?

    dffih fr 6ei ;T SE{A

    vli ft stg frry1


    q-+ftld]fu

    dqqFsd, vS frqr q qir q Hei fr rqfr tt


    homogeneous, the imperishable, seated in the being of all; why do you not know this? You are ever exalted and undivided; why do you, then, (11) think that there are day and night?

    You alone are the One, the

    3{t-eTl;I

    {tiftT

    {d}i

    3il6

    e4rdT q{

    srst

    frqaqq

    $sr1il

    ESSENCE OF AVADHUTA

    GITA

    55

    Know always that the Atman is absolute, existing


    everywhere equally; I am the meditator and the supreme object of meditation; how can the indivisible be divided? (12)

    qrfr

    Td)sfr e.i ;T

    {rd

    Edfr

    frski rfrft

    e k,

    qgqr Afr,

    s-ffi{

    lt

    You are neither born nor dead; you have no body at any time; know that everything is Brahman. This is what the Sruti declares in many ways. (l 3)

    {T qrolurdtsfr C.i ftrq' gdr vfqr {d-&kt: sei HIRI: yqrcfr fwnqrr
    ghost?

    You are outside and inside; you are blissful at all times and

    in all places. Why do you run, deluded, here and there, like

    (14)

    *q)rrrq

    qc.i

    ffi'rrq

    qt't ;T

    qTE q,Trq

    q e q tr
    (

    udrmfu *qqq rr
    1s)

    Neither union nor separation exists, either for you or for me. You are naught, I am naught, the world is naught;
    everything is only the Atman.

    vrrqrfurdh,srsr

    Hiq

    qd

    ffiFirt5q, irErk[: fr

    qftdq0

    tl

    The five principles of sound, etc., you are not, nor do they belong to you. You alone are the Supreme Reality. Why, then, do you feel sorry? (16)

    -r+I
    6eI

    rftfr

    fui wi + Er.{T
    t

    {rr6ri ;T t

    {-qfrq+

    $il-us

    qt

    rr

    You have no birth, uo death, no mind; you have no


    bondage, no liberation, nothing good, nothing bad. Why do you

    SARVAGITASARA

    weep, O child? You have no name and form, nor have

    any.

    (17)
    31-a

    3Tft=j

    fufl sei rT<r: vqrqfr frilqqq rrw grartFt {TqgpTIqgft rt"t

    I I

    O mind! Why do you run, deluded, like a devil? See the Atman that is differenceless. Be happy by renouncing desires.
    (1

    8)

    dtq Fi

    frqrqftfr fr ffiqTFdroq :T t q {lil Usl-cfr f+trtr, sei fr {idqfr qrrq'rra. ll

    fr

    ffiri

    '

    You alone are the Truth which is devoid of all modifications, changeless, the one, the form of the highest emancipation; for you there is neither passion nor dispassion. (19) Why do you, then, grieve on account of desires?

    +gR [f,{: q-qf fr$'T {ffi1 3nrft{ qri ffii irrTi frk ;T {i{FI' ll
    All the Srutis declare the One Truth that is attributeless, pure, indestructible, bodiless, equanimous. Know that Truth to (20) be Myself; there is no doubt about this.
    qTaFneS

    q+rffi
    q6fq qli il

    ;T

    ftrr*.n

    frr<qt

    g4f.Rppr[: ll

    Know that which has a form to be unreal; know the undivided formless one. After being instructed in this Truth, (21) there is no more coming to Samsara.

    @+

    fr

    ffis;1

    ffirr

    ESSENCE OF AVADHUTA

    GITA

    57

    The wise declare that there is only the one uniform Reality. When you abandon desire and mental action, the diversity vanishes. (22)

    Hei vqrRTq:i vfffET: TEtl-qsTi 3rdfr il-dfr sai qril-fh3+TI-'IT5TT

    q g

    qTqrssri

    qfr

    *rdtqq

    rr

    If the Atman is dual, how can there be Samadhi? If the Atman is not so, how can there, again, be Samadhi? How can
    there be Samadhi when

    it is

    neither existence nor

    non-existence; when it is the One, the All, the form of Freedom

    itself?

    e3)

    frUdsfr
    qril-frd

    qq cl

    qlrrfrsrffri

    fqkrqqsilsapr:

    Fqro sq{il

    You are the uniform, pure Truth. you are beyond the body, you are unborn, imperishable; how can you say that you know or know not the Atman? (24)

    TcqFrTkcTq+q

    EII'ITT

    tft

    tfr

    yftrffia:
    qiq$fuoq

    aft-tqtqili

    rr

    The sentences like "Tat Tvam Asi" (That thou art) declare this Atman; the words "neti, neti" (Not this, not this) declare that this world of five elements are unreal. (2s)

    ercr#qrcr+r {r{ c.rql wf ?ardT *qri q A ftFi tr*i ql?ft sel(il


    You are filling all existence without division, with the Self in the Self; you have no meditation; you are not the meditator; you have no mind; are you not ashamed to meditate even then?

    (26)

    5B

    SARVAGITASARA

    flfl.i
    frrci

    a qffi qei ursrfr

    q qrrfr sei {qTfr


    t

    siE ffiflqrridti {q-s6ti rlrr+wi q ll


    I do not know that blissful one; how can I speak? I do not know that blissful one; how can I worship It? For, I alone am
    that blissful one, the Supreme Realiry uniform and vast like the (27) sky.

    {16 Gl
    I

    {FT rcl
    Htiti
    Hq

    ,{t( il

    am not the elemental principle. I am the Supreme Principle, equanimous, devoid of imagination, freed from the states of the perceiver and the perceived; how can the One
    Self-Consciousness become
    3Fl<I-sTT

    otherwise?

    (28)

    qftTEffi
    qrfr

    ilf,gsri

    q fr qE frhkt q qqfo1

    ;Tffi
    Msfr
    frq'i

    eTlftfrGri

    q{qreiffii
    11

    There is nothing other than the Infinite Essence; there is nothing other than the One Reality; the Supreme Truth is that the Atman alone is; there is neither the injurer nor injury. (29)

    {H

    rcI

    frttrqrqqq

    6emr.qr{

    f4ffi.a sei 5;T: ll

    You are the holy Reality that is homogeneous, formless, birthless, deathless; how can there be delusion with regard to (30) the Atman? And, moreover, how can I be deluded?

    ESSENCE OF AVADHUTA

    GITA
    t

    59

    q ra ;T Ta-fl{il ;T tr "ffir6, +fti sn {ifdk Mfqrr

    There is neither the jar, nor the space within the jar; there is neither the Jiva, nor the receptacle thereof. Know that everything is Brahman alone without the knower or the known. (32)

    q t(qqrm ;T q {ftrqrlil q-&*.sq q{qretd\qq


    g1

    +(t q +sT q g{r ;T Tf,r qqfafr +d ym ;T srrft,


    I

    'e neither the Vedas nor the worlds, There are worlds, neither gods, nor Yajnas; neither either Varnas Varnas nor Ashramas, as, neither neither families nor castes, neither r Pitriyana nor Devayana. ayara. The suor supreme Truth is that Brahman alone is the all. (34)

    oTeii

    sd

    Fi q t+qR @rr
    rd
    {i+ft

    AffipsR mr= R

    qrqtr

    Some people desire non-duality, some others desire duality. But they do not know the Truth which is devoid of both non-duality and duality. (36)

    TErqdfrq

    il(t

    fr

    ril

    ffi
    ;T

    ,rrrnqqt

    ffinrr

    When one perceives that all this, body and the like, is unreal like empty space, then he comes to know Brahman in which there is no duality at all. (38)

    r ffi
    qt

    E{qr.rnfr Ufu*, yfuTrft t dq+ii e4rnr e4ri Hei q&rr

    SARVAGITASARA To me it appears that the real Self is non-different from the Supreme. That one is like the sky; how can there be a meditator

    or

    meditation? ?rffitfr q-ffirft


    qd-.qd

    (39)

    qt

    {geft

    Eqrfr Kl
    tt (40)

    fdf}frUdlsErfrsqq'

    Whatever I do, whatever I eat, whatever I sacrifice, whatever I give,-all this is nothing mine; I am the pure,
    unborn,

    imperishable. q'rBk {d

    [d [d
    {rd

    q,Tcfr
    q.TEK

    q'rBk

    M frrt*-sqq

    ffiq1r

    Frr?-fti

    tt

    Know that the whole universe is formless; know that the whole universe is changeless; know that the whole universe is the form of purity; know that the whole universe is the form of (41) Bliss alone.

    ril-fl qlqr sei dkT 6lqT 6lqT q ffi

    dffi

    {d

    6frnqTi

    Fnqqlt

    you say, "Maya, Maya!" Where is "shadow, shadow"? All this is the one Reality, taintless and (43) all-pervading.

    O child! Why

    do

    ankqEqrflgfrlsE

    qdsr

    s-qEFT

    Hr+r-dfrt'e, U& Eft

    FrFdd-r

    qfr' ll

    I am without beginning, middle or end; I am never bound; I am unblemished and pure by my very nature; this is my firm (44) conviction.

    T6-(Ifr q-dq

    qqed q t*ffioqrfr it +tri q-d 6ei qqfruRrfr, tt

    ESSENCE OF AVADHUTA

    GITA

    61

    The whole universe, right from the Mahat, does not appear to me even in the least. All this is Brahman alone; how can there be Varna and Ashrama in it? (45)

    qrqrft
    unreal.

    udqr

    fi-trf,qqr5i q

    q-dqtfqi fuqr qf,q dmfurmqtt

    am the one, undivided. I am supportless plenum. The world with the sky and other elements is g6)

    I know everything fully. I

    q-grr+rnd g i
    {i}fu{-{TrH

    56rrflrH

    wiqFi

    tuue g +q udtl g t-d uc


    wr+q

    {qil

    The Truth is pure, not because of the practice of yoga, not because of the destruction of the mind, not because of the instructions of the Guru. The Truth is pure by its very nature. (48)

    q fr

    .iq-r.T*1

    errctq +tri

    td) frtdi rrd gftq s

    +st q frr xi $q{u

    There is no body constituted of the five elements; there is therefore no bodiless state. All this is the absolute Self alone. How can there be the three states and the fourth state? (What is meant here is that there is only eternal state which is not a grade or degree of cons ciousness). (4e)

    {d)
    Eidf

    td U*1st q q q ftnrse
    duality.

    qTE sl-Wt: Ye[t

    q1qqsqffil6,

    sg

    I am neither bound nor liberated; I am not different from Brahman. I am neither the doer nor the enjoyer. I am without
    internal and external

    (50)

    62

    SARVAGITASARA

    qql

    rfft

    wi

    qA

    qki qfui Wt
    vFor{rfr

    $q

    rr

    When water is mixed with water, water alone remalns without difference. In the same way Prakriti and Purusha appear (5 1) to me to be non-different.

    qmrfr

    e fi qemt fr
    q

    5-i

    vrqqi rmfrqqq

    6.i

    qq0iffiqqtt

    I know that your form is Supreme Immediacy, omnipresent like the sky. If there is anything other than this, it is like the (s3) water of a mirage.

    n ffiRq qffid tck ,rrri tdk fudst


    fudswrfttsfr
    3{E qrarIT q{

    frqTl
    ll

    E[sTIctiT:

    There is neither Guru, nor instruction; neither limiting adjuncts nor action for me. Know the spiiltual consciousness (54) which is like ether. I am pure by my very nature.

    q t fui q{rdrql ilsFrfr {S q wq0 tt


    (55)

    You are pure and bodiless; you have no mind; you are higher than the high, I am the Atman, the supreme Truth' Do not
    feel ashamed to assert

    this.

    6ei

    tftfr \ fua u.forqrqrT


    *.{

    r{E[l

    frq

    Er.{T 5.f,1-ftflki q{qrmll


    r11E

    O mind! Why do you weep? Become the Self by the self. O child! Drink the untainted supreme nectar ofNon-Duality. (56)

    q qrfrsn Tfr qrfr q t ft$"r lrg s;sfr

    silsql
    HPi
    rTrI

    ll

    ESSENCE OF AVADHUTA

    GITA

    63

    I am neither born nor dead; I have done neither good nor bad deeds. I am the pure affributeless Brahman; how can there
    be bondage and

    liberation for me?

    (5e)

    dt qkfrqgdw@r q qqTqra q favqqrd. sei fr iaftki fr ffitt


    ft=qT

    qt q rrrdr q frdr q q=g-

    You have neither mother nor father, neither relative nor wife, neither son nor friend. you are neither partial nor impartial. How can there be, then, grief in the mind? (63)

    *i qttui
    Yrfttc.i

    wqqR

    q
    sPi

    frt
    ll

    Sfl'

    You have no mind, no day, no night, no sunrise, no sunset. How can wise men attribute a body to the bodiless? (64)

    nr af,rft qrlr q{ 5a Tdr erfr *Fr+ffi msr+ qaromrMrr


    jar into the unlimited space.

    In whatever condition, and wherever the yogis may die, they merge (into Brahman) there itself like the space within the
    (6e)

    qqfrffiqTirq
    Ter+
    +FH,

    @r

    Yogis consider Dharma, Artha, Kama, desire for freedom, all moving creatures, all unmoving beings, and everything as mere water in a mirage. (7 l)

    {qniaftrc$;Tqtf**R, {rrqiaffi q q n fus'R't

    64

    SARVAGITASARA

    qd etrd sfii

    qqtffi
    rsfrqfr55q
    q1

    rr{r5i

    vw{i

    I am not touched by the dust of Samsara; I am unchangeabte. I have neither the chain of sorrow nor the

    obsession of darkness. I have no effect of the performance of Svadharma. I am the wisdom immortal, the homogeneous (rrr.14) essence, all-pervading like the sky.

    f* qrq tftfi sd q sRI { T:


    th qrq tftfr sd q q sr+rS:Wl

    flqr5i qqrri r6ffi55q

    f*il_qtRBsdqqtffi
    11

    O friend! Why do you weep? There is neither old age nor death. O friend! Why do you weep? There is no fear of being born. O friend! Why do you weep? There is no modification for you. (Assert:) I am the wisdom immortal, the homogeneous (III. 34) Lrr.n"., all-pervading tike the sky.

    fr il-q niRfr sd q q t esri thqHtftfrqdqqtfrsqqt

    f* qrq liRR qd q q t {qifr iril5i qqrri rPrffi5g


    11

    O friend! Why do you weep? You have no form. O friend! Why do you weep? You have no ugliness (or formlessness). O friend why do you weep? You have no age! I am the wisdom immortal, the homogeneous essence, all-pervading like the sky' (III. 35)

    E6{rd{fri

    qqffid$i tdk ffi+qt

    fck

    ffin-

    ESSENCE OF AVADHUTA GITA

    65

    tdk
    ,rqqfud tq{nci

    frk ffi+u1

    ffifr

    Know the One Consciousness which is without fire or air. Know the One Consciousness which is without earth or water. Know the One Consciousness which is without space and air. Know the One Consciousness which is expansive like
    the sky.

    (rrr.44)

    ffiffi
    u+oqT"i ;I

    ;Tfr ;Tfr*T

    fr;T

    fr

    d;T

    ITrCru

    vf,qfr

    ar.i

    q{trqr{T: ll

    The enlightened sage who has purged out all desires, who is merged in the homogeneous essence, declares the truth that one never succeeds in knowing It (Brahman) and that even the Vedas cannot describe It. (vr. 1s)

    ccfnrfqT

    Ef,r t E(qr q-fl qrfl{ilr mr t


    i<T'yrdT qTrIF[

    cqrt{

    qlTqxII Edf t
    r

    frni

    fifturvnuqrr

    By pilgrimage the omnipresence of Divinity is denied. By meditation, its supermental state is denied. By praise, its being beyond speech is denied. Kindly forgive me for these three mistakes. (vrr. 1)

    $r+d frdr3q. yrr<r:

    [$:

    ftft rwtuil 5ft, tr

    {tfuiFi;qq,

    One who is unaffected by desires, self-controlled, sweet-nafured, clean, without any possessions, without

    SARVAGITASARA

    ambitions, eating moderately, tranquil, steady, taking refuge rn (V[I. 2) the Self, and silent.

    3Tsrfr rttft{rcqr
    3Tqrfr HFr(:

    q-d t*'

    qm

    frovqgq't

    qtt,Fr+ q.h, tt

    Who is without pride, sagacious in nature, full of courage, victorious over the six evil qualities, without arrogance, giving respect to others, ideal, friendly, compassionate, and wise.

    (vrrr.3)

    qsslfr5aasr.qr

    trrt:

    vdtflr+n gdq*-rr*' tt

    Who is merciful, of a non-vindictive nature, full of the power of endurance, patient towards all beings, the essence of Truth, high-souled, possessed of equal vision, doing good to all.

    (VIII. 4)
    3iclrllilHuT
    I

    il
    This is the nature of the Avadhuta, worthy of being known by the devotees, by the knowers of the meaning of the words of the Veda, and by the expounders of the Veda and Vedanta.

    (vru.5)

    rr+sr Hdqr Err{

    qi

    wrilsqqril crr qH-<

    sqdi

    6fl

    gmtwr

    qR tt

    Let woman be renounced through mind, body and speech. You can have neither heaven nor liberation if you set your heart
    on pleasure.

    (vrrr.
    t

    11)

    a qnrft q'Pi t{ frftdr grfrtr+ tdk srftieqq.rlff,rqtt {ffi

    ESSENCE OF AVADHUTA GITA

    67

    I do not understand why woman is created. She is a great


    traitress, and a barrier to the bliss of Svarga and Moksha.

    (vrrr.

    12)

    +;nfr

    Gffi-dr

    {rfr il-sd vd}fuH

    kq{ilqGqfinT

    ;1

    O, who created this woman who is filled with crookedness


    and pride, who is devoid of truth and purity, who is the noose to

    bind allhumanbeings?

    (vrrr.

    14)

    dsi qrfr rn-kt:r Er Er {srceiRrft, tt


    Even if she may be the wife of Brahman himself, a woman is hell itself. Man is born in this hell, enjoys with this hell. Ah! Look at this pitiable state of Samsara! (vrrr. 15)

    Mwflvr

    q{*1 uqr

    wnfr {Gfr il-t ?F qmrfr {-qqt qwi qrd tt-&t,r Srwlq errcfr tt
    I know, I certainly know woman to be a hell,
    a bondage.

    her.

    Man is born through her, and being attached, again runs after

    rym.

    16)

    qt{

    q{gGq

    qfui

    grf--qq

    Hmq

    ql

    ft

    qqFf,d

    qfdrg{qEqtl

    The whole universe, with the gods, the Asuras and men, is deluded by an orifice in the skin, foul-smetling and a sore.

    (urr. le)

    MA
    +nfr

    [kd fitrTr Tr0 rri

    rdrdti

    +q
    +E

    {ilFrcq

    s*5qr

    Awoman's body is a dreadful ocean, filled with the waters ofblood. O, who created this woman with her snare! (VIII. 20)

    68

    SARVAGITASARA

    srdt

    'rci

    tdk
    q{qR,

    *tfrFi
    fdrtrq

    qrflq@l

    ffitt
    (VIII. 21)
    I

    Inside is hell, outside

    it is falsely decorated-this is

    woman. She is the enemy of the great Mantra (the Upanishads).

    3TFr$us$qr

    {qilq

    {rfr Tf,Snrgfr ;r{: ffitd dsrni qftTd+(tt


    Tdrqrq
    qrft{irr{Ttq

    Woman is like a burning pit of fire; man is like a pot full of ghee. If they come in contact with each other, the ghee will melt (vrrr.24) away. Therefore woman shouldbe avoided
    q-Fil-{

    dFTr{

    dq

    qnsq ilf,ffi

    qt qfuft' tt

    Drinking liquor and association with women are the two great sins. Therefore, abandoning these two, the sage should establish himself in the Supreme Truth. (UII. 26)

    NOTE:-Ift

    criticism of woman given here is to be taken

    to apply to man too. What is asked to be abandoned is not


    woman or man, but the consciousness of sex and the attachment upon such consciousness.

    fu<rsr<i qr-$ii Yrft{ qU ffi qrili qrR {rql

    Tsrki rffi {qIufri H{ai ffi gS{: snrqRr tt

    When the mind is afflicted with sorrow, the physical body also suffers. When the mind is diseased, the constituents of the body begin to decay. Therefore, the mind should be properly taken care of; it is only in a healthy mind that the faculties of (Yrrr.27) intelligence thrive well.

    ESSENCE OF AVADHUTA

    GITA

    69

    II

    q)

    Rr+

    q-EFFT{I

    ffiT

    gm'i
    +E,

    T{sr

    USq

    yFcrilfr

    @t

    t rr

    When the jar is broken, the space within it merges into differencelessness. I do not see any difference between the Supreme Self and the purified mind. (r. 3 l)

    q# rdEr FdHcqri ud {g+q{k{ q rqi frk


    Self.

    ;r

    ffit
    {ivtq' tl
    (I. 33)

    all times, the all, the Self, the eternal, the stable. The entire existence is a vacuum as well as a plenum. I am That Supreme

    Know for certain that I am that which is everywhere and at

    f,ri q il*l ;T qqrRrq}ril ;T hrmrd ;T 5sqfo1, ErlqiBRRd q d\cr1

    TrlsT{ts,(.q qd

    w qlt

    permanent.
    qR

    There is no leaming, no logic, no concentration and yoga, no place, no time, no Guru, no instruction. I am the self-existent Consciousness, the Reality which is like the sky, true and

    (I.58)

    3I<{

    If the Consciousness-Light is omnipresent, eternal, full


    and differenceless, how can there be space for anything inside and outside?

    it to pervade
    (I. 60)

    +5r&q

    q-& rrrql Tdr+& ttrffi$sT{r

    @r

    1s

    70

    SARVAGITA SARA

    The whole universe shines as an indivisible and differenceless Mass. O, look at this Maya and the great
    delusion, which gives rise to the imaginations of duality and

    non-duality!
    Trpfltrh

    (I.61)

    q fr {ffi

    frffih

    fr g,rrgurft q q frR qrflr{rqqq u


    ;T
    I

    Know the imperishable Atman to be neither undivided nor divided, neither sorrowful nor joyous, neither full nor nil.

    (r.65)

    vsqi q qtqi q
    If you alone
    be either visible or invisible?

    drls:
    3ilFITri

    {Tr5

    qRr
    rfiP]1 l t

    {rra

    are the Reality which is without the duality of the pervader and the pervaded, how can you consider the Selfto

    (r.3s)

    ffifti

    qerqR

    s?i

    rct

    qffi+uil

    rlaqrfuqqfrtql

    How can anyone talk of the Self which is beyond the reach of mind and speech, which is devoid of the colours oI (r.37) whiteness, etc., and of the qualities of sound, etc.?

    ilEt

    ccl

    qfr

    3r{iki

    ' frh qFfirqelfl 5q, f,qa 6?r1il sitsrncqri

    You are That, there is no doubt at all regarding this. And what can I even know (as second to me)? How can you know whether the Atman is unknowable or is Self- Knowledge itself?

    (r.42)

    ;I qrd
    ql-{a

    q dcn q Sqrd 6d-;il ETT FKT<qFqFi q-qo $ertil

    fu

    ESSENCE OF AVADHUTA

    GITA

    71

    The Self is neither a eunuch nor a male nor a female nor knowledge nor imagination. How can you say whether it is blissful or is not blissful? (r.47)

    qFrqU*\frqqdsfr grs.r-t s fur*Kqrrni {iT+


    qR Ifyou

    .5qEFT

    Herl il

    are not free, you are not bound, also. How can you say whether the Atman is with form or without (I. 52)

    form?

    +?n q qdsn q dqrdq F qt q+g{r' {Er q}q, {T dq} ;TraTerr trrr

    td

    neither knowledge nor non-knowledge, nor knowledge-cum-non-knowledge. Whoever possesses this kind of knowledge at all times, his knowledge will not be further contradicted. (r.s7)

    There

    is

    Hr*lt q ffi
    Tdt

    tfr

    tftfr
    *,+o'

    EdET

    frt{'

    tt

    One should abandon both difference and non-difference,

    both the formed and the formless, through the "neti neti,' method, and should exist as the Absolute Bliss. (r.62)

    ilE
    I

    qtH

    i6-f,i

    ;T +t.r
    tctE)

    q q i *.C g{r5{r ErT ft{tft qtft ftnq.rr

    am neither the doer nor the enjoyer. I have no Karma either of the old or of the present. I am neither embodied nor disembodied. What is "mine"ness and "not-mine"ness to me? (r. 66)

    qn
    3ITflTI;T

    uTrRtri Am g'Ei ffifr q i qrfti frql.Ei rt-rT+qqq

    SARVAGITASARA

    have no evil desire, etc. I have no sotrow ofbody, etc. Know that I am the one Atman, expansive like the sky. (I. 67)

    uA {rA

    rt;T:

    ft
    rdfuq

    dgfreq

    Fr: {csRTi

    dtd ffii

    *firii

    BrrI

    @t
    11

    qq-frqfr5fr

    O friend, mind! What is the use of much talking? All this is, indeed, indescribable. Whatever is the essence, that I have told you-you alone are the Reality which is unbounded like
    the sky.

    (r.68)
    EIT

    fr{ qffiqtt qf,ffi q str:


    Independence.

    qgqrflfr

    nrsqr*i qkrr

    W.t

    Whether it be in a sacred place or in the house of a Pariah, or even in a state of loss of memory-if one leaves one's body when the mind is equanimous, one shall attain to absolute

    (I.70)

    3Tdmrrilii q.d {dqri (*q q *.tfr ;T llqrfr Eft i fu{f,r


    I

    rTfr: ll

    never do or enjoy either the past or the present or the future actions and their fruits; this is my firm conviction. (I.72)

    {[qrflt

    sIItqTT$GItlt[{cT: I qTlRltFlT ,rd

    frrrld : q{fr fr

    +{-dqr-cqfr @tt Renouncing all pride, living in a sequestered

    ffi

    place,

    purified by the homogeneous essence, living single, filled with

    ESSENCE OF AVADHUTA

    GITA

    73

    joy, the naked Avadhuta attains the All in the Absolute Self. (r. 73)

    fiffi-Efti

    qft;r fr q,t d1 ffii ffi qfrq ft q:r ErqiqqT q


    :
    I

    {s

    gtr:

    mqfut

    iHil

    Where there are no three states and no fourth state there he attains the Absolute Self. Where there are no Dharma and Adharma, how can there be the difference of the bound and the (r.74) liberated?

    ffiffiqfrqfrFi
    vsffi6ilqqTT,

    6+f,qT'i;Tftqftql qrkdf,d: u{rgq'n


    ll
    That is not reachable through any Mantra. That is not
    reachable by the Veda and the Tantra. This supreme utterance is made by the Avadhuta who is devoid of all desires, and who is (r.7s) merged in the homogeneous essence.

    F*pqri q {smdi ;T ffit rmrcrril-df,, fti {rrq{iBRTEhll


    Neither all-vacuity nor plenitude, neither truth nor untruth exists. This is told with personal experience and with the (r.76) knowledge of all scriptures.

    {(il

    ffikq
    qR

    vdER {il{: rdqlfr

    Wmrn qqqr q

    ffiRH-

    @r

    -l-q *i

    t5erqtl

    74

    SARVAGITA SARA

    The Srutis declare in various ways that we, the elements like the sky, and all else are like the water in the mirage. If all this is the one differenceless homogeneous Bliss, how can

    anythingbecomparedtoanything?

    (VI.

    l)

    ffi5knEfrrilq J@r qfr ffird


    {F+ilEqTil -cld;Ifir
    "F9FT

    ll

    There are no two phenomena like day and night. There is a negation ofincrease and decrease (sunrise and sunset). Ifall this is the one differenceless homogeneous Bliss, how can there be sun, moon and fire? (vr.4)

    qt
    qft
    qfr
    If there

    ffirr*rurqr
    ffi1a1grdftrEi

    {ft{ q tnai gfti u "Fer{u


    if
    is neither difference nor the negation of difference; there is neither the knower nor the known, if all this is the one

    differenceless homogeneous Bliss, how can there be the three states and the fourth state ofconsciousness? (vr.7)

    qfr

    .rkdr,'Tki ;T {drftrft tqftmFqkt r fr TdTFrfrl

    fr

    ffiGilrrdfoi

    frq+Ergkrqitu

    sqn

    If all that is told and not told is untrue, if all that is known and not known is untrue, if all this is the one differenceless homogeneous Bliss, how can there be objects, senses, intellect andmind? (vr.8)

    ESSENCE OF AVADHUTA
    rl-rI;T

    GITA

    75

    qR

    q fr usftfr q{"ft n a fr vsffi


    wdn
    t

    fufitd

    wf,ryq mei qfui q 6elqu


    earth and fire are untrue, if all Bliss, how can ther.e homogeneous this is the one differenceless (vr. e) be cloud and rain?

    If sky and air are untrue, if

    qR sFrilffi{r*ui qR ffitr5qunt

    qR

    fufrrEi

    U"ffif,qT{qfd{q sqtu
    the world is an imaginary nothing, if the body is an imaginary nothing, if all this is the one differenceless homogeneous Bliss, how can there be the distinction of good

    If

    qualities

    andevilpropensities?

    (VI.

    10)

    re6nfriqfr1tia,rdFriifr 3ilERqe4Gd ;T lr(rqt fr uei qErfr qg a qrlrelffii


    t

    Fmr5i Hrr{i

    rrrrfrqfrsEq ll

    gross nor subtle; it neither comes nor goes; it has no beginning, middle or end; it is neither high nor [ow. I am

    It is neither

    speaking the truth, indeed, the Supreme Reality. I am the wisdom immortal, the homogeneous essence, all-pervading like (rrr.8) the sky.

    {ifdk {nck

    {dfrwiw

    uffi

    +nftt+fi ilfrfrqirq
    t

    SARVAGITASARA

    {nck+nqqei qfrffir$it TrqrTi qqui rrriqfrsEq tl


    Consider that all the senses are the forms of the Absolute. Consider that all objects are the forms of the Absolute. Know the one unblemished Truth which is neither bound nor liberated. I am the wisdom immortal, the homogeneous essence, all-pervading like the sky. (rrr.e)

    fiqrqqrq(dfr

    ftedq+q{* fr+ftrsftrn

    fr gdT{msE fr grnFilstqt fr gil{msE


    rp5ffi55q
    11

    {HrTi
    I

    qqr+i

    I am the fire which burns all qualities. I am without bondage, and I am the fire which burns all bondage. I am the wisdom immortal, the homogeneous essence, all-pervading like the sky. (m. 10)
    am without qualities, and

    I am without faults, and I am the fire which burns all faults.

    q +fr sri gfu s.rmri qR q ift mei frvnrq {n<i T( ft q$i rnqrelrci EnTrftT qrtti rrrrffisg tt
    rerrrri qR
    r

    If there are not the three states, how can there be the
    fourth? If there are no three periods of time, how can there be the quarters? Indeed, the Absolute Reality is Supreme Peace. I

    am the wisdom immortal, the


    all-pervading like the sky.

    homogeneous essence, (rrr.20)

    ff q, g{ffr q t fct{Fil ffifr;T i frqm,


    1

    ESSENCE OF AVADHUTA GITA

    77

    *1"i

    {T{rTi Hqr{i rppffi5g

    fr{dntufrqtfrr+Fil
    11

    I have neither the difference of length nor of weight. I am neither differentiated by expansiveness nor congestion. I am neither differentiated by angular shape nor by circular shape' I am the wisdom immortal, the homogeneous essence, (rrr.21) all-pervading like the sky. ql-qErqqcHT

    qt qiEe-(nn-++r qqn {sqtft(+ITqqt


    {Hryi
    {TIrcT

    f+*n'
    ftrn-('

    r6ffi5gqg

    ffi

    have no modification of Maya and the creation of the world. I have no modification of the appearance of crookedness and pride. I have no modification of the conceptions of truth and falsehood. I am the wisdom immortal, the homogeneous (ril.27) essence, all-pervading like the sky.

    fr fr

    6eI
    cFgI

    {qTfr

    {flfr

    F
    ilTr[d

    frca{g,i

    qryi

    ft

    rppffi56

    ia

    1g

    How can I say whether this is a forest or a house? How can I say whether existence is proved or doubtful? Indeed, all this is undifferentiated, homogeneous and unperturbed. I am the wisdom immortal, the homogeneous essence, all-pervading like (rrr.3o) the sky.

    quftHftffii
    isrcqfridfuq

    {kkT

    tcr+rfr

    {iffi

    qiIf,
    Fmt

    fu+rfr f+{Tft
    t

    f,lrt5i uqrti

    rPPffi56

    11

    78

    SARVAGITA SARA

    All this is shining as the unborn and the uncreated. All this is shining as the unsupported and devoid of the change of Samsara. All this is shining as the indestructible and deathless. I am the wisdom immortal, the homogeneous essence,
    all-pervading like the

    sky.

    (III. 32)

    3%

    ESSENCE OFTHE BHAGAYAD GITA


    The Bhagavad-Gita is a conversation between the Lord Sri Krishna and Arjuna. This Gita was given on the eve of the Mahabharata War. Arjuna developed a false love for his relative-enemies, and refused to fight. Krishna instructed him on the eternal verities of existence and dispelled his
    despondency.

    One should work without egoism and attachment. None can live without action, even for a moment. Prakriti impels all embodied beings to act. Equanimity of mind and skill in action is Yoga. All actions should be offered to God. He who has absolute devotion to God has fear from nothing. He transcends Maya. Renouncing all else, one should take refuge in God alone. He shall be liberated from all sins. Renouncing all thoughts, one should meditate on God. He shall acquire the wisdom which burns all actions and raises him to the height of Immortality. This is the gist of the Bhagavad-Gita.

    fr *ratatgam:

    ;T
    H]-q
    3{STT

    "ilqe

    fiHe

    ErI

    sqrfu-

    \sr frs
    Eqf

    qFddr -II ;I

    W'l

    ;T

    {rrIdfrs?I sr"il qfit rr Eqqri


    (7e)

    SARVAGITASARA
    The Blessed Lord said:

    He is not born, nor does He ever die; after having been he again ceases not to be; unborn, eternal, changeless and ancient, He is not killed when the body is killed. (II. 20)

    ti ffi {FHrFr ti ;I ii e+trnTm {M


    ;T

    qIqfi:
    III{?T:
    |

    I |

    Weapons cut Him not, fire bums Him not, water wets Him not, wind dries Him (11.23)

    not.

    erdeil@
    fre,
    uf,ra'
    {sngrddsFi

    ql
    {FIkl;I: ll

    This Self cannot be cut, nor burnt, nor wetted, nor dried up. He is eternal, all-pervading, stable, immovable and ancient. (il_ 24)

    erqn+sffiszrgqt
    lryiltugffi11
    This (Self) is said to be unmanifested, unthinkabe and unchangeable. Therefore, knowing this to be such, thou shouldst not grieve. (rr.25)

    sTIilFI

    msTilnw$s {

    ft Ta [Sq qq Tdrs q

    Te.i

    vilfugqfu

    rr

    For certain is death for the born, and certain is birth for the dead; therefore over the inevitable thou shouldst not grieve.

    (il.27)

    gug,d si Tdr Erqrffn wrrwfr ild gdrq gqe fti vrqm.qfu


    -

    11

    _ Having made pleasure and pain, gain and loss, victory and defeat the same, engage thou in battle; thus thou shalt notincur sin. (rr.38)

    ESSENCE OF THE BHAGAVAD GITA

    81

    Msfr
    ETEWIaNq qCR

    yffirfr

    ilqt

    ,r{d

    ffir wil

    In this practice there is no loss of effort, nor is there any harm (production of contrary results or transgression). Even a little of this knowledge (even a little practice of this yoga) protects one from great fear. (rr.40)

    mffir*nrt ut s{u-qtg{qi A
    qT

    EaS

    ETq;T

    {iril srsEffir ll

    Thy right is to work only; but never with its fruits. Let not the fruits of action be thy motive, nor let thy attachment be for inaction. (1.47)

    frrnq, F{ *-qffu riH EFrcrI srjsq {rfr r1dr HFi ut'r sqe ll

    Perform action, O Dhananjaya, being steadfast in yoga, abandoning attachment, and balanced in success and failure. Evenness of mind is called Yoga. (rr.48)

    gGg frr'rrslE :l
    fi6qppffiq'
    Rx-nft$ft5qtr il
    He whose mind is not shaken by adversity, who does not hanker after pleasures, who is free from attachment, fear and anger is called a sage of steady wisdom. (rr.56)

    I[:

    ilffrq<ft

    q eE d-eT :rm

    {qruqt
    yftEor
    rr

    He who is everywhere without attachment, on meeting with anything good or bad, who neither rejoices nor hates, his wisdom is fixed. (rr. s7)

    82

    SARVAGITASARA

    tdwr

    frFr+ffi

    fr{rdrrg

    {qild 1fr5uxs qi

    Fdr

    ffitrr

    tFq'

    The objects of the senses turn away from the abstinent man, leaving the longing (behind); but his longing also turns (II. 59) away onhis seeing the Supreme.

    qr fun Hdr1ilqi d{qi qprft riqfr qsi qrfr trTft vr fun qr{fr 5}, ll
    t

    That which is night to all beings, in that the self-controlled man wakes; where all beings are awake that is the night for the (rr.6e) Muni (sage) who sees.

    {rSfirrrT:

    il{ffiTqr
    q

    {nmft

    ?i vffi

    yB{rR' {fl|
    qe
    11

    q s1q6rft

    He attains Peace into whom all desires enter as waters enter the ocean which, filled from all sides, remains unmoved; (rr.70) but not the desirer ofdesires. fr6Tq
    IFFIIEI:

    Hqfl
    {T

    gqir*n ft,ga :l

    frffi
    without egoism.

    qnffiffi

    il

    That man attains peace who, abandoning all desires, moves about without longing, without the sense of 'mine', and
    (rr.71)
    t

    qqr drd Rrft' qrei t{i YIaT fr5uft il ftrersrq<orisft


    This is the Brahmic state (Eternal state), O son of Pritha. Attaining to this, none is deluded. Being established therein,

    ESSENCE OF THE BHAGAVAD

    GITA

    83

    even at the end of life, one attains to oneness with Brahman.

    {fr
    sdt
    sfrEsrFT

    (rr.72)

    q.tr*qTurqfr

    qg
    qd,

    Mfor

    @EI{t:

    th-C

    effi{i:;1

    Verily none can ever remain, even for a moment, without performing action; for everyone is made to act helplessly, indeed, by the qualities born of Prakriti. (III. 5)

    sqq s 3il-R Fr{n Hql EBilqh frfr.qT frearfl-{, q sq} tl


    He who, restraining the organs of action, sits thinking in his mind of the sense-objects, he, of deluded understanding, is

    calledahypocrite.

    (III.6)
    I

    4Rriq{fttq

    srqrctr{Hfq Hr;tcr: srrir+q q s{IKs 6-d q ffitt

    But the man who rejoices only in the Self, who is satisfied with the Self, who is content in the Self alone, for him v.erily thereisnothingtodo. GII. 17)

    tq
    T

    iTFT

    q-g

    EtqTefr

    qrTafu .FFFT

    *F++fqqrfrT: il
    (III.
    qt'Tffrl T[dqt,
    I

    For him there is here no interest whatever in what is done or what is not done; nor has he any depending on any being for

    anyobject.

    18)

    q,afwnrft All

    rqt rr

    actions are wrought in all cases by the qualities of Prakriti only. He whose mind is deluded by egoism thinks .,I am the doer". (trr.27)

    B4

    SARVAGITASARA

    dHBg

    qErcra

    yn

    Uqs{f+Tprfr:
    rrGlT ;T

    5mE

    TdR Efr

    vqil

    tt

    But he who knows the truth, O mighty-souled, about the divisions of the qualities and (their) functions, knowing that
    Gunas as senses move amidst Gunas as objects, is not attached. (rrr. 28)

    r5t$uP@1'

    Etr+

    gurfifg

    inq5ffif{drcE,mfu1@tl
    Those deluded by the qualities of Prakriti are attached to the functions of the qualities. The man of perfect knowledge should not unsettle the foolish who are of imperfect knowledge.

    (rrr.2e)

    qfr

    Fdffrr *qiftr riqsrunerimff ffiHffi r5qr yqs frrroqr'tl

    Renouncing all actions in Me, with the mind centred in the Self, free from hope and egoism, free from (mental) fever, do (rrr.30) thou fight.

    *nI Hqfr
    TIil

    fqSor'

    q$nf-ggml
    qqftffi: ll

    fui fu,

    q{qm

    Better one's own dury though devoid of merit, than the duty of another well discharged. Better is death in one's own duty; the duty of another is fraught with fear (is productive of
    danger).

    (III.3s)

    uKr {Er ft

    qdg ffiffi Hil.qri

    qrGTl

    \Flqdqll

    Whenever there is decay of righteousness, O Bharata, and (rv.7) rise ofunrighteousness, then I manifest Myself.

    ESSENCE OF THE BHAGAVAD GITA

    qfiHrunq

    srt{{i fdffrq q qftirqrr+qiq {irm'fr gt


    qerT

    gyil-q g} rr

    For the protection of the good, for the destruction of the wicked, and for the establishment of righteousness, I appear in
    every age.

    (rv.8)

    qtr T.ffit

    qi yrfl+ diwtq

    quil-q{q

    npr: qrrl

    {l-d{r:n

    In whatever way men approach Me, even so do I reward them; My path do men tread in all ways, O son of Pritha. (IV. I l)

    ssr{"i
    H&q

    qstfdfisrn rffidi tq

    Erqw

    Edq

    T{s'rf{qrEr+r n

    Brahman is the oblation; Brahman is the clarified butter; by Brahman is the oblation poured into the fire of Brahman; Brahman, verily, shall be reached by him who always sees Brahman in action. (tY.24)

    t+q
    Td

    mqifui qrrl {ri

    ffi:

    ITKFI

    qfrsqrqil

    1p

    Superior is knowledge-sacrifice to the sacrifice with objects, O Parantapa (harasser of foes). All actions in their entirety, O Partha, culminate inknowledge. (rv.33)

    vffir
    BEraeqR

    qnwfq

    tqqT

    f,ri ffitq,rr
    vdq :
    qtui
    9TTSTITI:
    I

    Know That by long prostration, by question and by service; the wise who have realised the Truth will instruct thee in (that) knowledge. (rv.34)
    gTfr

    +ft

    qrEq'

    Fd

    iilqqliE

    {idfr'qfu n

    SARVAGITA SARA

    Even if thou art the most sinful of all sinners, yet thou shalt (rv.36) verily cross all sin by the raft of knowledge.

    qtqift

    frtstufwqINils$ar

    r{F{srqN.t

    derr

    ll

    As the blazingfire reduces fuel to ashes, O Arjuna, so does (rv.37) the fire ofknowledge reduce all actions to ashes.

    afrTrhqgtffiffit
    ,rdrqq
    {r{
    q{t

    ?rffii *rpifrG: st-ffi


    dlr.e

    ffitt
    riqtBq,
    t

    Verily, there is no purifier in this world like knowledge. He who is perfected inYoga finds it inthe Self intime. (IV. 38)

    f,ri

    eroEIT

    ffitt

    rlFR:

    The man who is fulI of faith, who is devoted to it, and who has subdued the senses, obtains (this) knowledge; and having obtained knowledge he goes at once to the Supreme Peace.

    (rv.3e)

    :T

    q q+fqniqli Eq-rqq v+dil tt


    Neither agency nor actions does the Lord create for the world, nor union with the fruits of actions. But it is Nature that ry. 14)

    q-{d

    ;T

    q.qtft

    {*fr W,

    acts.

    {Kfr q;sfusni ;T ie U{-. fu'l {l-{ tq TuRr qf,q: tt


    The Lord takes neither the demerit nor even the merit oI any; knowledge is enveloped by ignorance; thereby beings are (v. 1s) deluded.

    ESSENCE OF THE BHAGAVAD GITA

    87

    Triq g r{rri tqi


    AqrqrRe-{-Tr=i

    qTfrrilil-.F:

    y*-rflqfr

    df,r{q il

    But to those whose ignorance is destroyed by knowledge of the Self, like the sun, knowledge reveals the Supreme (Brahman). (v. 16)

    nffir{a+ewr,
    Intellect absorbed

    in That, their Self being That,

    established in That, with That for their supreme goal, they go whence there is no return, their sins being dispelted by knowledge. (v. 17)

    {F +d v+qr+
    + fr
    {Fqrtqr

    tu

    Frsm

    TIB

    tRfi
    *rrqfifq'

    qGil,

    tt

    Sages look upon with an equal eye a Brahmin endowed with learning and humility, a cow, an elephant, and even a dog and an outcaste. (v. 18)

    3na<Ft<T,

    qtfrq { tE {qt 5H'lt

    fi'n

    S'q*+q

    F tt

    The enjoyments that are born of contact are only


    generators of pain, for they have a beginning and an end, O son of Kunti (Kaunteya); the wise does not rejoice in them.

    (v.22)

    q +'ft il{Hui yqxilsftrr@fr

    *sm' gdsm{KrqwqT

    T:

    rr

    He who is happy within, who rejoices within, who is illumined within, that Yogi attains absolute freedom in Brahman, himself being Brahman. (Y.24)

    88

    SARVAGITASARA

    g
    a

    riqrqFrft vEfr

    iT

    Tdk
    ITdft

    IIItrgq
    .h'FrT

    Eriqg{ireil *rft

    ll

    Do thou, O Pandava, know Yoga to be that which they call renunciation; not one verily becomes a Yogi who has not (vI.2) renounced thoughts.

    qflfr
    q-ffi

    fBqr$g

    ;IHd{TJwil
    +rn-5-6wfiqil

    I I I

    When a man is not attached to sense-objects or to actions, having renounced all thoughts, th.n he is said to have attained (vr.4) toYoga.

    qrgqfr q qrts

    qrgffitt
    sfg

    He who is of the same mind to the good-hearted friends, enemies, the indifferent, the neutral, the hateful, relatives, the (vr. e) righteous and the unrighteous, excels.

    gm-+Es

    gffisq{dqs

    ffi

    trdft

    g:Erfl ll

    Yoga becomes the destroyer of pain for him who is


    moderate in eating and recreation (such as walking, etc.), who is moderate in exertion in actions, and who is moderate in sleep

    andwakefulness.

    (vr.

    17)

    ?i floEtt qTq{ ETTTT Tqd {rfufr ikt:

    qfrt1 RrA
    heavy

    ;T

    g:*;T U{unfr

    ffi

    tt

    Which, having obtained, he thinks there is no other garn superior to it; wherein established, he is not moved even by

    sorrow.

    (YI.22)

    ESSENCE OF THE BHAGAVAD GITA

    89

    iT

    {T ffi{
    sni{Fi 3Trqrt{

    fusrg'q{ifr'rkfrri

    ffi

    S,rilsFrffirsrtt

    Let that be known by the name of Yoga, the severance from

    union with pain. This Yoga should be practised with (vr.23) determination and with undesponding mind.

    gqffi
    il-ga

    [nffi
    ffiq

    ildrll
    q
    ,IUil
    rr

    Undoubtedly, O mighty-armed, the mind is diffrcult to control and restless; but by practice, O Kaunteya, and by (VI. 35) dispassion it may be restrained.

    iaE qft @
    qrei

    (kr

    .rwft tt

    ffir

    O Partha, neither in this world, nor in the next world ts there destruction for him, the aspirant; none, verily, who does (vr.40) good, O my son, ever comes to grief.

    f,cirqrfr+

    t+d ffi
    +rs

    u*ilsft

    H:l

    ftrfl-$ft

    {roncEnftHft ll

    By that very former practice he is bome on in spite of


    himself. Even he who merely wishes to know Yoga goes beyond (vr.44) the injunctions ofthe Vedas.

    f,Jqrun qildrqft

    E{eg

    frffii +trd;qi +fr

    offi

    ftrci

    ilFkT: ll

    Among thousands of men, one, perchance, strives for perfection; even among those successful strivers only one, (VII. 3) perchance, knows Me in essence.

    Ef,:

    qfr

    qtilt {dfuq

    sli-Sq

    vki

    qFrrun

    {q

    lt

    90

    SARVAGITASARA

    All this is strung

    There is nothing whatsoever higher than I, O Dhananjaya. on Me as clusters of gems on a string. (VII. 7)

    3(l-{t: Ud qla f,rfr -.kte t ql snRra: fr gffircqr qriq6{qi ,@rr


    man,
    Noble indeed are all these devotees of Mine; but the wise I deem, as My very Self; steadfast in mind, he is established in Me alone as the supreme goal. (V[. 18)

    SffiItri +rdftfr

    flTqrqi
    tr

    srst

    rr6r.qr gdrT: lt

    At the end of many births the wise man comes to Me, realising that all this is Vaasudeva (the innermost Self); such a great soul (Mahatma) is very hardto find. (vrr. 1e)

    .i .i qrfr W ii ffisRq

    11pi

    Frqiar*

    qt@
    t

    {l-EI

    Glrqrnfua,

    Whosoever at the end leaves the body, thinking upon any being, to that being only he goes, O Kaunteya (son of Kunti), (because) of his constant thought ofthat being. (VIII. 6)

    dslrs+g *.rfo qrq{+t gea q


    mind and intellect fixed (or absorbed)

    gfut++sqs{i{rq: ll
    Therefore at all times remember Me only and fight. With in Me, thou shalt doubtless cometo Me alone. (V[I. 7)

    sfrFre*lqri rq {: sTrfr W H

    qrfJwl q qrfr q{qi ,furr

    q-q

    and remembering Me, he who departs, leaving the body, attains the (Vm. 13) SupremeGoal.

    Uttering the one-syllable OM, the Brahman,

    ESSENCE OF THE BHAGAVAD

    GITA

    91

    S:EIETqI1@l

    TIT{R, {6rerFr: {ifuk


    Having attained Me, these great souls do not again take birth which is the abode of pain and is non-eternal, they having reached the highest perfection (Moksha). (vrrr. ls)

    Hgq-s

    g sHq y{Sq r ffirr t


    GFIT: vffi

    U+rrqffisSq

    (All) worlds, including the world of Brahma, are subject to retuming, O Arjuna; but he who reaches Me, O Kaunteya, has no rebirth. (vrr. l6)

    qrqe+aq-d qi tqi ffirgfrrqi

    *'rfti

    {6rqfl

    ll

    To those men who worship Me alone, thinking of no other, to those ever-united, I secure that which they do not possess (Yoga), and preserve what they already possess (Kshema).

    (rx.22)

    tsqqt{dl
    tsft
    method.
    rn+q

    11fi'I

    ffi+

    :r6wft61.
    '

    +tfu

    rdnhlq1isqn

    Even those devotees who, endowed with faith, worship other gods, worship Me alone, O son of Kunti, by the wrong

    (IX.23)

    Tffiftfr
    offerest

    Tf,qsfu

    {qwrfu

    qge.fr

    (qrfu K.
    qC"rtr

    6Hq

    ilqNq

    Whatever thou doest, whatever thou eatest, whatever thou in sacrifice, whatever thou givest, whatever thou practisest as austerity, O Kaunteya, do it as an offering unto Me.

    (rx.27)

    92

    SARVAGITASARA

    sfrst {d,ttg q i ?$sR q frq, t rr{ilfr g qi r+rnr qft i tg qq6q tl

    The same am I to all beings; to Me there is none hateful or dear; but those who worship Me with devotion are in Me and I (rx.2e) am also inthem.

    rTi

    ffi

    fr qrel qrqrDrfl tsfr e:


    +rqrmqT

    qtqfr{q,

    xFr*sft qrft q{i

    @tt

    For, taking refuge in Me, they, also, who, O Partha, maybe of a sinful birth-women, Vaishyas as well as Sudras-even (rx.32) they attain the Supreme Goal.

    fr

    y{cl

    rk5t

    rrq{qRan

    3Tkflrgtd

    vlar l{q{.t qll

    How much more (easily) then the holy Brahmanas and devoted royal saints (would attain the goal)! Having obtained this impermanent and unhappy world, do thou worship Me.

    (rx.33)

    tqi

    qra5drqi lrndi mfufql gH,i d t{ qEwrfr t tt


    (x. l0)

    To them, ever steadfast, worshipping Me with love, I grve the Yoga of discrimination, by which they come to Me.

    iill: ril-FrdT ll
    I

    Out of mere compassion for them,I, dwelling within therr Self, destroy the darkness born of ignorance, by the luminous (x. rl) lamp ofknowledge.

    ESSENCE OF THE BHAGAVAD

    GITA
    ildrs{
    I

    93

    3{?*rr qgtt{

    fth

    NTET

    fr$qr$K EHffir

    RrA

    wqil

    But of what avail to thee is the knowledge of all these details, O Arjuna? I exist, supporting this whole world by a (X.42) fractionofMyself.

    3{hr

    q+Knqi

    t*, 6rdut w ql

    f;rffi

    {Ir[$:El-$GI: qft tt fr{t6R : He who hates no creature, who is friendly and forgiving.

    compassionate to all, who is free from attachment and egoism, (XII. 13) balanced inpleasure andpain, and

    {igu' {dd +rft qdrcql EaFrr+rI: qzafiffigffi r1frfr: {T i frq' tt


    Ever content, steady
    possessed of

    in meditation, self-controlled, firm conviction, with mind and intellect dedicated (xrr. 14) to Me, he, My devotee, is dearto Me.

    q z[:l qtq|+ffi EH ffiq+at$fri {: {T q t frq:ll


    He by whom the world is not agitated (afflicted), and who cannot be agitated by the world, who is free from joy, envy, fear
    and

    anxiety-he
    36Qq1:

    is dearto Me.

    (xrr.

    15)

    uqknrqM fr
    Me.

    ffia

    rklalel:

    q t

    frq'tt
    expert,

    unconcerned, untroubled, renouncing all undertakings (or commencementsFhe who is (thus) devoted to Me is dear to

    He who is free from wants, who is pure,

    (xn.

    16)

    94

    SARVAGITASARA

    frqEqfr;r tDa Yffi q qiqft


    Uql-gt{qfiHr'ft

    r+fuHq

    : {T i

    fr{T' ll

    He who neither rejoices nor hates, nor grieves, nor desires, renouncing good and evil, full of devotion, is dear to Me.

    (xrr. l7)

    HrI:

    {rn q fr} q
    {lr['

    itert

    qHrqqI{q},1

    Yn+6q-gq,Gg

    He who is the same to foe and friend, and also in honour and dishonour, who is the same in cold and heat and pleasure andpain, who is free from attachment. (xrr. l8)

    e+ft*a'

    ftnqfttffuni

    tr
    ;R: ll are equal, who is silent,

    Br+

    To whom censure and praise content with anything, homeless, steady-minded, full of devotion-that man is dear to Me. (xrr. 1e)

    3ilqqTq-qi

    {iti

    mRr@r
    0dqrcqfrfrrc, tl non-injury forgiveness,
    steadfastness,

    Humility, unpretentiousness, uprightness, service of the teacher, purity,

    self-control.

    (XIII.7)

    gBgrqs i{Fqr+dsR gq qt
    wq1q-qrl6qTRrg:sfrqrgtrn
    Indifference to the objects ofsenses, and also absence of egoism, perception of (or reflection on the) evil in birth, death, old age, sickness and pain. (xrrr.8)

    frei q

    ESSENCE OF THE BHAGAVAD GITA

    Non-attachment, non-identification of self with son, wife, home and the rest, and constant even-mindedness on the attainm0nt of the desirable and the undesirable.

    (xrrr.

    e)

    qfuqTq*trr+ffil
    il
    Unswerving devotion unto

    Me by the Yoga of
    (XIII.
    10)

    non-separation, resort to solitary places, distate for the society

    ofmen.

    3lqlaq

    f,|-{

    frffii
    Ytuqflt

    dsaF{rel

    qilwqftfr

    E{t{q
    tt

    u{frsaw

    Constancy in Self-knowledge, perception of the end of


    true knowledge;-this is declared to be knowledge, and what is opposed to this is ignorance. (xrr. 1l)

    G+ftrqrqfr

    p)ftrgqq'
    {Hrrq Ede
    of lights, is
    said

    qqEqe to be

    Trq

    +i

    ft@rr
    beyond

    That, the Light even

    darkness; knowledge, the knowable, and the goal ofknowledge, (xlr. 17) seated in the hearts of all.

    zqr TTE@1
    it-fi

    W q frHrt sg sETflil ir(r

    When one sees the whole variety ofbeings as resting in the One, and spreading forth from That (One) alone, one, then, becomes Brahman. (xrrr.30)

    gdffi

    HQ-$:U$GI:

    {E[fe[:

    gqmtgT{trd6iq{:

    Alike in pleasure and pain, who dwells in the Self, to whom a clod of earth, stone and gold are alike, to whom the dear

    96

    SARVAGITASARA

    and the undear are alike, firm, the same in censure and praise.

    (xrv. 24)

    ftffiq&rfr'

    qqkqqtepft

    sqt

    ll

    The same in honour and dishonour, the same to friend and foe, abandoning all undertakings-he is said to have crossed (XIV.25) beyondthe Gunas.

    Tqrr ;T ffi

    rGrgqn WT ;T {RTi*1 ;T q-{s:

    ilgH qGi

    qIT lt

    The sun does not shine there, nor the moon, nor fire; having gone thither they return not; that is My Supreme Abode.

    (xv.

    6)

    {qtfrilr6i ffi

    qqqrtr+nsfuf,I(l
    qIIIs-q
    I
    I

    Tq-flfu Tqrfr dffi

    That Light which, residing in the sun, illumines the whole world, that which is in the moon and in the fire-know that (xv. 12) Lightto be Mine.

    erfrsfr d* a? q

    *ITTI,
    y{Ye,

    gofu{, il

    As I transcend the perishable and am even higher than the Imperishable, I am declared as the Purushottama (the Highest (xv. 18) Purusha) in the world and in the Veda.
    GrFdd
    T6TT[:

    *}*rmqr Aq6g1fu

    Trs.dq il

    xi &rr

    ;TNFTTTEFT:

    Triple is the gate of this hell, destructive of the Self- lust, anger and greed; therefore one should abandon these three. (xvl. 21)

    ESSENCE OF THE BHAGAVAD GITA

    97

    r[:

    ilqBRTnqfq {T frkq-qTqift q

    qde trtrrcnrtT: gs q Y{i ,rfurr

    He who, having cast aside the ordinances of the scriptures, acts under the impulse of desire, attains not perfection, nor happiness, northe Supreme Goal. (XVI.23)

    {ilqqr$qt qrrft{ ?Trr sqt tl

    Worship of the gods, the twice-born, the teachers and of the wise, purity, straightforwardness, celibacy, and non-injury are called the austerity ofthe body. (xvr. 14)

    ilffi
    EqIqIqT}"Igi

    VFI

    qKt
    3q)
    tl

    +d

    qTs-.q{ dq

    Speech which causes no excitement, truthful, pleasant and beneficial, and the practice of the study of the Vedas are called the austerity of speech. (xvrr. 15)

    frEq..i

    :l
    qFTsSqil il

    Serenity of mind, good-heartedness, silence, self-control, purity ofnature-this is called the mental austerity. (XVII. l6)
    -9 \,,

    dT_flUTFfr

    fte{il ilsqfuEq: rTiT: tqrrq rtruq frBm, grr n

    "OM TAI SAT": this has been declared to be the triple


    designation of Brahman. By that were determined formerly the Brahmanas, the Vedas, andthe sacrifices. (XVII. 23)

    frffifr

    ft-di

    @Hft

    ?klEilcFFI-{FIFRT:

    +{r"i

    {r5qrfk.

    tl

    98

    SARVAGITA SARA

    mind subdued, always engaged in meditation


    concentration, and taking refuge in

    Dwelling in solitude, eating but little, speech, body and


    and

    dispassion.
    ;T

    (XVm. 52)
    t

    sl-iltlg:

    Y{IEIICTIT

    {[r[:

    Tig f,ffi

    q Yffi

    qierfr

    aqe

    qil

    Becoming Brahman, serene in the Self, he neither grieves nor desires; the same to all beings, he obtains supreme devotion (xvrr.54) to Me.

    trd{,

    udlgflqi

    EAmsS

    ftffir
    rnqqr ll

    UTr+-<dr1drft

    +ilr66rfr

    The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusive power, to revolve, as if (xvIII.61) mounted on a machine.

    F+r;TT qrl

    qriffi {di t

    rrgrfr qi

    4trqld

    yftMr) fi+sfr t

    tt

    Fix thy mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. Thou shalt come to Me alone; truly do I (xvrrr.6s) promise unto thee, (for) thou art dear to Me.

    udemit

    qntgq qrhi
    {dqrhm

    3{E

    rcII

    {R i mqTFrqrfr qT

    el"T

    W:

    tl

    Abandoning all (other) duties, take refuge in Me alone; I

    will liberate thee from all sins; grieve not.

    (xvrr.66)
    I

    zlrT

    qlt{-q{'

    il-I

    *ffi

    E*il zlrt qPfr Tj*{:


    t1ftS-dr

    {ftfiftflq

    Wherever is Krishna, the Lord of Yoga, and wherever ts Partha, the wielder of the bow, there are prosperity, victory happiness and firm policy; such is my conviction. (XVIII. 78)

    SECTION THREE

    MINOR GTTAS

    3;

    3Erftilrgn:
    the Mahabharata. Arjuna asks Sri Krishna to repeat to him the original (Bhagavad) Gita, as he had forgotten the same since it was delivered to him on the eve of the war. In reply, Sri Krishna says that a repetition of the Gita is impossible, and narrates a

    ESSENCE OF ANU GITA This Gita is a part of the Ashvamedha-Parva of

    story in which are embodied spiritual precepts which form a sequel to the original Bhagavad-Gita.

    +afuegurs<i

    Felr{rq

    ffi

    Hfuu{ilfr RIft'

    g:wTail-gT' ![-jr'il

    Nowhere can be found permanent happiness. Nowhere is a state ever-enduring. There is, again and again, fall from even a great position which is attained through much suffering and

    pain.

    (I. 30)

    g{: larq q{"i qq +q


    sdr{Kr frfreTr ![fr-r:

    frdr qrilfril,

    g.T: W'l
    WTr: il

    Again and again there is death. Again and again there is birth. Varieties of foods have been eaten and various mothers' breasts have been sucked. (r.32)

    ffiqr {Yr: ftd{rq gqfi q tdffir g,rsrft q


    qrdt

    YelGqr, {qt$IE[ ll
    t

    (101)

    102

    SARVAGITA SARA

    Very many mothers and varieties of fathers have been seen. Wonderful pleasures and terrible pains have also been (r. 33) experienced.

    friffi
    rFFTT{rfq

    d({I: {qrsrqrffi'
    {flfr

    sE

    (-offi 3,d{ 6({q

    1;

    Separation from the dear ones as well as life with those who are hateable have been experienced. Even though acquired (I. 34) with much effort and suffering, all wealth was lost.

    3rlEilffilT:

    gSETfa

    Yk[:

    EI-STTRTgTI

    xnfttr' qn-{il

    qrsft

    aq{r

    tiFKKulT:

    ll

    Unbearable insults have been endured, from relatives as well as others. Very dreadful pains of the body and the mind (r.3s) have also been undergone.
    YTHI

    ffiIT

    IKFT

    mAq

    etlGr-srlfq
    rrrf,il-fq

    (r{uII: qqq{t tt
    I

    Extreme forms of disgrace have been borne. Horrible murders and imprisonments have been experienced. Many times were experienced a fall into the hell and sufferings in the (r.36) abode ofYama.

    q{rtrnw

    {dii dtsfr*Sqnrfr

    6TS{Ift

    r1ft{r,

    rf,dfi

    IFIT II

    Many times old age and disease have caused trouble. Much sorrow has been experienced in this world due to the (r.37) working of the pairs of opposites. tftf:

    qt
    qfuffih
    g,rent+
    tI{T

    fr*-#i

    qqr ll

    ESSENCE OF ANU

    GITA

    103

    Thus having been cut and torn by subjugation, insult and suffering of all kinds, sunk in heavy sorrow, I have developed disgust for everything, and have renounced the three worlds.

    (r.38)

    gffit
    near.

    3d8: ({tI qftnrqr ffi

    q-Fr ffi

    ffif
    yqRftrr

    One whose life is coming to an end begins to act in a perverted manner. His intellect gets clouded when his death is GI. 7)
    I

    qr.i qai q

    m-lci qrfdRdT qrflq-krerT oTfdaug.nrnfr efrrgrq+nnqn rr

    Without considering his condition, strength and time, one possessed by materiality eats at wrong hours what is detrimental to his own self. (rr. 8)

    qflsqqffi
    srerffi
    En

    $sd q

    rqiugqfrH
    .rT TgEn EEFT

    He undergoes much suffering of all kinds. He either eats very much or never eats at all. (rr.e)

    +q+qF+t& qt WEnFrqqFi q U{ qrqfui Ugqt ilftrmoJ frqT 5T, F'lllt


    He eats polluted food and flesh and such foods as are
    contradictory to one another. He takes heavy meals and overeats even when there is indieestion (TT ges . o.r (r. Il0)

    qlqrqqftrqri

    qcFi

    Edii

    sffiqTET

    vrFi

    +'i

    frt&rr

    ffir

    104

    SARVAGITA SARA

    He plays too much and indulges much in sexual intercourse. Due to being controlled by Karmas he acts

    accordingtoimpulses.
    {tsTFgffii
    3T[ffifl-rril
    .TT

    (II'

    11)

    s.ra

    wiM
    iE

    fr-dTgti

    ffirr

    ffil

    He eats spiced food too much, and sleeps during the day time. Such acts as these excite the personal sins, untimely, even (rr. r2) when the hour for death has not yet come.

    $n4rq{qlTr q
    gTq

    il{ilsfr

    ft) A+ aeIT deIT tt

    tu

    Actions, whether good or bad, do not perish. Having been acquired again and again, their fruits are reaped, in different (rr. 1) bodies, in the like manner.

    Fr frlngd d:t S'Ei Egfrfr Wl {qr{rq.t *i dfisft Wwqll


    difficult to cross, when he realises that all pleasures are pain only in
    He crosses the dreadful ocean of Samsara, vorY another

    form.

    GIL 3 3)

    sr}*r< 3ilff++quff frr&qt qfrgq {T fr{Rnlq1 rria tt


    Sitting in a lonely place, silent, thinking nothing, gradually renouncing everything one by one, one becomes freed from all GV' 1) actions or initiatives.

    {dftr{'

    {l-n
    s-rq-dr

    Ifri ftrtfu' T{: ll 5qe


    t

    ESSENCE OF ANU GITA

    105

    That man is liberated, who is a friend of all, who bears everything patiently, who is tranquil and self-controlled, who is devoid of fear and anger, and who is without passions. (IV. 2)

    3[r.u-d.rdr(tg

    qrqtHqf,'

    3Tq[fr ffirqn'
    egoless and prideless.

    rffiUsge
    gug'd Ht[: {T

    gfr'

    H: ll

    He is indeed liberated all round, who, pure at heart, self-controlled, considers all beings as his own Self, and who is (rv.4)

    mF*i
    drrTrf,rq

    q{'i

    +q

    q u"qt

    d+q qt
    rr

    He is liberated, who is the same in life and death, pleasure


    and pain, gain and loss, love and

    hatred.

    (IV. 4)
    t

    fr*A *d{Hr.qr sdw Us w


    3ufudF
    smemief*.rqrq

    qrqqHrfr ftrq
    :

    He is certainly liberated, who asks for nothing from others, insults none, who is beyond the pairs of opposites, who is devoid of desires. (ry.s)

    l:
    ftncrrsim

    6fu6 u-qt tr

    He is liberated, who has no enemies and no friends, no children, who has abandoned Dharma, Artha and Kama, who
    has no expectations.

    (rv.6)

    +d qff ;T qrrff f,frqfurtr q EI:l frtqg, v{n<niqt frdq' q frgqt

    rr

    He gets liberated, who is neither virtuous nor vicious, who does not hoard anything, who has crucified the flesh, who is serene-souled, who is without the pairs of opposites. (IV. 7)

    106

    SARVAGITA SARA

    3imqf qTksrsiqTfq q$qrrfinql

    3rq{errfri frdi qq[qq{r${u


    One, being actionless and desireless, should consider that the whole world is transient, restless, hard to control, always harassed by birth, old age and death. (rv.8)

    $rsqmftrfti E5rssmri

    ftgqft

    11

    One gets liberated when one beholds the Self which is odourless, tasteless, touchless, soundless, unseizable, colourless, unknowable. (IV. l0)

    fqtrt', sffi,wd
    Tfn*ft
    H{IT<fq!rcT

    Erq natql
    frsqqtqrr

    When one gets freed from all Samskaras, one, then, attains the eternal Brahman, the Supreme, the Peaceful, the Immovable, the Everlasting, the Imperishable. (rv. 14)

    g {Es rFT 3{rcqfr qrla fiEi dwr ilr: S mqr*,i gFR lt


    EEgrfrT

    After abstracting the senses, the mind should be fixed on the Atman. In the beginning severe austerity should be practised; then the Yoga for liberation should be practised.

    (rv.

    17)

    TErfrSmqr.qFiqq{.qfr kE q dtrcn: E& M zr: 95,

    When a person clearly beholds the Self as the Absolute ldentity, to him there is no Lord, for he himself is the Lord of the three worlds. (rY.24)

    ESSENCE OF ANU GITA

    107

    ffi

    t+--gm,

    s.nqfr

    q{ft

    Erq qqqqr+ft

    t{q{rTsmq tl

    The one who is Self-centred gives godhood even to the gods; he abandons the perishable body and attains the (IY.26) Indestructible Brahman.

    fdffiq q *iltg q q"i ir-EI qrqil


    fuqqrig tttg ;T {T ffi
    thereby.

    +&rr
    (rv.27)

    When the worlds are destroyed he does not fear from anything; when beings undergo suffering, he is not pained

    ti

    fr*{+ ;r {q{qrs ffir ;[R[: gqil{ Cnlfld+ *Iq;T gut


    {rqrfu

    rr

    Him the weapons harm not, to him there is no death. No happiness greater than that can be found anywhere in the world.

    (rv.2e)

    unrEfli

    q-ilcqr+rT-cr+q yqfqfr

    Htq q ydqt

    vrqrrcfr

    {rfl-sfr: lt

    When, having been centred in the Self, one sees the Self in the Self, he does not crave for the position of Indra. (IV. 32)

    f,ri +q qt f+q, {qrci ilT q Tq & fr{rqrei ilTffii ftfuqznd [dr1d{rrqTmri H uffikilr
    Knowledge alone is the supreme. Sannyasa is the greatest Tapas. He who knows for certain, the Truth of wisdom, the undisturbed, the Self which is in all beings, is the Source and (xx. 16) Refuge of all.

    108

    SARVAGITASARA

    rg {rdl itr[: qrqi qei +q rrcil'qfr: rdwrft sndfi Edi trdq{ W1

    Brahman is Truth. Tapas is Truth. The Creator is Truth. All beings are born from Truth. The whole world with its contents is Truth. (xx.34)

    irFT

    .rf,trgrrrqr

    si-ffiqtiilrqr

    frqr frdi fudr

    frrp6qq1,

    qdtrq,

    tt

    The Brahmins, therefore, are rooted in Truth. They are ever devoted to Yoga. They are beyond anger and suffering. They are self-controlled and are the bridges of righteousness.

    (xx.3s)

    3rilq{ffiFilrft 5flt-f,r q ffir gqsni uqr S'{d g:uerr;d Fqt gqq n


    The day lasts until sunset. The night lasts until sunrise. Happiness begets sorrow. Sorrow begets happiness.

    (xxvr[.

    18)

    q{

    qrq[dr frqqr' kFrnlr:

    {ffiq1;1
    frfuaq
    rr

    {+rfirq fuil'[Rr q{un<i q


    All hoarding

    is until complete exhaustion. Ascent is until a fall. Union is until separation. Life is until death. (XXVII. 19)

    {d Ed tdfftl<i sTrdFr q{"i g6r{t 3]{l-l-r*i fr d+sfr{ gq1 1B5a5t'Tqq

    11

    All action is until destruction. Death is certain for one who is born. All moving and unmoving beings are impermanent in this world. (xxvrrr.20)

    ESSENCE OF ANU GITA

    109

    EE

    afrseftd
    is
    offered

    ildfi fuqrrq t nT{Fil;1 q ffi


    in
    sacrifice, given

    rr

    That which

    in

    charity,

    practised penance for, studied, all Vratas and observances,-all these are subject to destruction. There is no end to Wisdom. (xxvrrr. 21)

    ruTGf,rfq

    frffi

    ffi

    {tr

    Y{Ttdr.fl ftrtBq,

    Uqt

    q{qffi1'

    11

    Therefore one who is purified through Wisdom, tranquil-minded, self-controlled, without "mine"-ness, without (xxvrrr.22) egoism,-is freed from all sins.

    mriT q ;I E+d rrf,rt) frf,{I q+Er ;T qrfdFrqTi Frtd AEfti v1q-qft6,

    11

    (The Bhikshu) should not feel exhilarated when he gains anything; nor should he be depressed at a loss. He should not eat Bhiksha much, for he is expected to keep only his Pranas intact. (xxx. 20)

    {I-EIRT iTTT HreqT m*ftelT {H {

    ffi't
    q{
    fug: tl

    Those who speak the Truth say that Sannyasa is Penance. The Brahmins who are merged in Brahman say that Knowledge (xxx. 1) is Brahman and Supreme.

    EIiq

    iiltst

    +q frt'

    qTqR WI

    f,dr Through wisdom and penance, the heroes behold that Supreme, they, the stable-minded, the pure, freed from Rajas (XXXI.3) andwithoutdirt.

    ftftltq+q'

    110

    SARVAGITASARA

    ilrfl

    Srrqgqri

    rr@ft
    qErFdA

    frei n q

    qr}wr
    SIT: ll

    Those who are always established in Sannyasa, who are the knowers of Brahman, through penance, they walk on the blessed path and reach the Supreme Lord. (XXXI. 4)

    FffitE

    qift

    rr+{jF{qn q+ft

    EIg {nwl

    q {rRqqil

    Two leffers lead to death. Three letters lead to the eternal Brahman. "l![g1n3"-"mine" leads to death. ..Na-mama,,-((161 mine" leads to Eternity. (xxxv.2e)

    q-d tffi KgkdqT T{r:t t g Tdr Erdr-cqrqi q y{iHR *.d t


    rr

    great-souled ones neverpraise

    Some dull-witted people praise Karma. The wise Karma. (XXXV.30)

    6dq-r
    56q

    vlqe wg{ffiqr1 qlgfll-c{s, T{e frdn d-qrflqTilRmq tl

    A being is born with body and sixteen parts due to Karma. It partakes of the immortal Purusha, the knowable, through the possession of Knowledge. (XXXV. 3l)

    dFqmt'g
    t+srq+s?i

    fr,*{r

    +
    E

    i;frronqfih,
    qdBT'

    {fr:ll
    (xxxv.32)
    I

    Knowledge, not full of Karma.

    do not make friendship with Karma. This Self is full of

    Therefore, those who have the vision of the Truth beyond,

    qqryi
    qqqrcqHqiRrg

    frffimd

    fuq

    TF{EqT{q

    Tdi q&rr

    ESSENCE OF ANU GITA

    111

    He never dies who knows, thus, the immortal, the eternal,


    the ungraspable, the imperishable, the dear Self, the unattached.

    (xxxv.33)

    3;
    A

    EEEI-ITITTT{TR:

    ESSENCE OF BRAHMA GITA


    The Brahma Gita is a part of the Nirvana Prakarana of the Yoga-Vasishtha. It is a conversation between sage Vasishtha and Sri Rama. This Gita is highly philosophiial and treats of the highest Reality or Existence. The nature of Brahman, the world and the soul is clearly expounded. There is only the Eternal Brahman in truth. Nothing else really exists. The world is only a misrepresentation or an appearance of Brahman. The individual is a bubble in the ocean of Brahman. The whole world is a long dream and is utterly unsubstantial. Only Brahman, the Absolute Undifferentiated Mass of Satchidananda, exists. The realisation of this one essence of Truth is the attainment of Eternal Life. This is the gist of the Brahma Gita.

    sn-d'fuo JetE[

    funw
    fuqr+rrfs

    ger

    q+d

    E+

    qffi6l

    affirtt
    (r.e)

    Sri Vasishtha said: Just as the individual consciousness alone appears as wood, stone, etc. in the dream state, so also the one Infinite
    Consciousness alone puts on the differences of creation, and the

    like.

    ffi*ncftfr g{ss {err ttg:


    qqtflsflrs-|{rqdqrsRrirgrrt
    (l l2)
    I

    ESSENCE OF BRAHMA GITA

    113

    im{rffifr der cqfern qg, w6i {qqrrt"i fu< @'11

    Just as the individual is made up ofboth consciousness and the unconscious body with its nails, hairs and water, space and other forms of appearance, similarly the Absolute is Consciousness and appears as the cosmic insentient body of the universe with its moving and unmoving inhabitants. By itself, (r. 10& l1) the Absolute is etemally formless.

    q wrR q
    frqfti
    All this is the Infinite
    HcT+CqT

    RTf,r

    vgGTr ll

    Consciousness alone, and there is neither the perceiver nor the perceived. This is the great Silence and this is the state of the great waking up of the dreaming man (r. 13) (the ignorant Jiva).

    il-6 .\

    dr$
    z5T

    gfu-o,

    5e

    3ilKs

    d{s.(Ir il

    When one feels "I am not a wave; I am the ocean itself' through logical reasoning, then how can that wave remain as a (r. 17) wave?

    rgoilss crs-'frdrqTi zkrkkT: drf,.drdrfl.A drd rrfrt Rrfti ,ril tt

    The One Brahman alone appears as a wave. The being of the wave and the being of the ocean are the two powers of the (I. 18) one Brahmanalone appearing.

    fuqffisersrA F-i HtrTq q6iffi dRq ft rn {Fr lr+e[tr: frenq{' n

    The creator Brahma is the cosmic mind which is the dream-consciousness of the Infinite Reality which, by itself,

    114

    SARVAGITASARA

    does not abandon its form of absoluteness (in spite of creation).

    (r.le)

    @q' 6qi sri qffisft qrfur


    r+ilcti*-flgrddq

    tn

    The grand dazzling of the Infinite Consciousness is called the universal Lord (Virat or Isvara), who is like a city created by imagination, and his creations are also equally mental. (1. 26)

    qrf

    qi

    '

    w:

    F[trT \F AfttrqT wH

    Fql

    qiqrr

    Creation is a dream. Waking also is a dream. The body is a dream. Just as the mass of sleep is disturbed by dream, so also the empirical consciousness is due to the apparent movement in the Absolute Consciousness. (r.27)

    qq fu
    dtdqrTftrhi

    gti

    q,q+-qrqil

    lt

    The self-refracting dazzle of the One Consciousness alone appears as the universe of plurality. It is the Self alone that is experienced as the universe. (r. 3 1)

    ffi

    Trrd

    qrFllrrlIqkqqll
    The supreme creator of the world and the space are the one Mass of Consciousness appearing. They all are by nature like the constructions in the dream of the self, the world with its mountains and elephants, which is only a dream. (r.32)

    q.fd

    sq+ifusr

    qrRsqrrTtq

    frtdrqTft E-dilA

    w@ll

    t*or

    ESSENCE OF BRAHMA GITA

    115

    Just as varieties of objects are created in one's personal dream, so also the creation ofthis universe is only a dream in the Absolute Consciousness. The world is only an appearance. The
    three worlds are, therefore, Brahman only.

    (r. l)

    {rrfRts{

    {Frk{

    FgPoffi5 gqrfl-.q

    fiffirrqa, il
    the

    faqi

    rq :l

    Worlds are waves

    in the Brahman-Ocean. All

    individuals are the overflow of these waves. The other forms of this diversi$ing creation and the unifying consciousness of Bliss are all That. Hence duality and its opposition have no
    existence.

    (il.2)
    ETq;TTR

    quft
    qfrilii

    qr{t
    6'eFIrqI

    This world, when properly known through reflection, is just what dream objects are in the waking condition. How can there be desire, then, for one possessing discrimination? (II. 4)

    frHq.c'.i q{

    qlEi {rFdf,e.i g rigfr, qri tr qqrqri ;T qrrdft frrq tt

    The state of Nirvikalpa is the condition of supreme indifference. Savikalpa is the condition of being alive to the
    relative universe. Neither concentration nor meditation, in these relative states, can reach the ultimate consciousness. (II. l0)

    q-rrf-s<itrflfr

    HrRqFi fttB-+,
    ffd{ffi-AEq'

    The Jivanmukta comes into being through this highest discrimination and correct knowledge which recognises the utter impossibility ofworld-creation because of its being a mere illusion.(rr. 13)

    116

    SARVAGITASARA

    d({frwsrcq

    dgffift
    ir;qlq{
    Eft

    dHqffifr rth
    Moksha.

    wt
    vrRnt
    rr

    The highest state of existence is the limitless silence (like sleep). It is called Turiya and Nirvana, and is also termed

    (I1

    15)

    vprdqffi{dr

    qr$

    uilqftft Wt qi rrflil '

    That condition of being in the Mass of Eternal Wisdom alone is the zenith of meditation. It is the state where all objective being is gone to utter annihilation. That Absolute (II. 16) KnowledgeistheSupremeGoal.

    iT=r

    q frftisei

    ;T q

    EIT

    qfdsei q

    q Wmmi qkr
    4Wl

    It is not inert like a stone. It is not unconscious like sleep. It is neither Nirvikalpa nor Savikalpa; nor is it non-existent. (rr. 17)

    Ewrs{Ritr+r-.q dtcTEi fr tqt ilsd d.T thfuq il{dhq efr qn


    It is the extreme non-existence of all forms of objectivity. That alone is the original (genuine) Consciousness. That is Everything and That is Nothing. Only That knows That. (II. 18)

    gnq-{srdqrHui
    qsnRrdfrq

    q{

    ilffi5@l

    tqrd

    iLrrd

    y-ilzi

    rrdRil

    This whole perceptible universe in That is in a state of total dissolution. It is the Peace of Truth-Consciousness. It is the (rr.1e) Highest Existence.

    ESSENCE OF BRAHMA GITA

    117

    q dT

    qFTTS:Tr;Ir;T

    ;r q

    foflq frrq

    @:

    {T v(ffi:ll

    There is nothing many or one. It is naught; it is the all. It is the extreme end of and beyond all conceptions of being and (rr. 20) non-being.

    il-qft

    drdrrfk{r

    d**n{qtffiq Hrrf' yrqi { g

    iF_{q.T

    Srirdr il

    The delusion of world-perception cannot be overcome through austerities and pilgrimages. Austerities and sacred
    baths may bring heavenly life, but never

    Liberation.
    ;II-akT:

    (I1..26)

    grR' vrrqft {nqr@t


    ll
    Delusion is overcome through understanding the sacred texts and profound meditation on their meaning. Liberation is possible only through Self-Ifuowledge and not through any (rr.27) othermeans.

    rTrst

    Hqrf,.{rH

    {q

    {rl<i fu{dq

    trqrr
    (nI. 3)

    qt

    The world is unreal like the woman that is enjoyed in one's dream. The Truth is that the Peace of Infinite Consciousness
    alone reigns

    supreme.
    Ud

    qmtri
    q,Tflh

    dh
    eart,

    {qwrtr{ql

    s'rrd

    {Er{c[; 5trrll
    (III.6)

    Objective consciousness itself is a dream-construction. Then, how can there be earth, etc., and how can there be

    creation?

    118

    SARVAGITA SARA

    ffi*sndt

    frqrnrM
    qh
    dt++;

    Tf,}*rmr.qH

    HRi

    qg'll

    That movement of Consciousness is a sport for Itself in Itself. It is the Infinite Reality appearing in the Infinite Reality. This all is the Form ofthat perfectly Pure Being. (III. I 1)

    irf,R
    dr[Gq+i

    rer

    rffiaqr
    rdmr
    ft56q
    sg

    That One Supreme Formless Brahman alone in its Self-same state is this entire formed universe of manifold characteristics. (rr. l5)

    il&naqft

    fuqrrnr$+skq
    T{Rrfuq

    Fqrdrilk{@

    ryl ,f=gft

    tt

    The One Brahman alone is, by its nature, appearing as the individual fictitious self. The Eternal which never changes its nature appears as if it is a differentiated psychic being. (III. 17)

    td Y'=rG n td q ffi
    .IITIqT +fti
    Ei

    rF[:

    Rzral
    STS-drqt ll

    There is no earth here. There is no body. There is nothing at all to be seen. The one being of the mind alone has spread itself as this expansive universe, and is ever fluctuating. (III.22)

    +qEi

    qrft

    :T ffi
    fuqrdqrflildqfr

    t+at

    ftelqrr

    When properly reflected over, it will be found that nothing at all exists here, not even the mind. Only the One Mass of Consciousness-Absolute is shining by Itself in Itself. (III. 23)

    ESSENCE OF BRAHMA GITA

    119

    rqedrRrdt+q

    frk
    frRi

    Ylrdqfrsf,:

    sa-q|ffiqi 6+q

    qwd qn
    s,kr
    E&.ll

    Know that this all is the absolutely Peaceful Eternal Reality. The birthless, the decayless, the Absolute, the Grand, the Homogeneous Truth is this world. (rrr.34)
    EEIH

    Htrrdgrft
    vrrRi

    lTrft

    Et{
    Rrd

    utiifr ftrd
    passes

    qTffi

    Brahman appears as the world (of creation) even as sleep into dream. But all this is the one blissful, peaceful Reality. When it shines it appears to become manifold. (III. 38)

    eil{qTrffiq

    E[[:

    rTssrq Ew

    d+r

    ilTs'tur

    foolish imaginations. Through the supreme Wisdom, the


    Essence of Knowledge, one should merge the entire existence in the Self. (rrr.77)

    One's precious life should not be reduced to ashes through

    3[l-$t{:

    qur

    q*)sfr

    fi{t

    ir{tslr

    t{

    udrrti Eqt
    Yrlt-(:

    gru+fr

    rr

    wealth of the universe put together. If anyone wastes his precious life, uselessly, his error is really unpardonable. (rrr. 78)

    Even a moment of one's life cannot be purchased for all the

    fu
    exists.

    v{dt

    t+f,dd

    Rr+*on+rmi

    ildq

    q ;TTTT fr*f} sil sr.Tqqlt

    Here nothing ever comes forth. Nothing ever disappears. The one beginningless and endless Absolute Brahman only

    (v.e)

    120

    SARVAGITASARA

    frh 6-1 6KUi arq fuqrf rr{E ircr Er fth HET q.KUi *-{ frqrf qrq crT @tt

    What is the cause of what, through what, and for what purpose, and where? This question has no basis (for all is (v. r0) Brahman).

    ilTI
    3r{rfr

    *qve
    frfun

    il-dq

    dr{d-sqt vft

    frqn,
    qE

    fiRrRkT:

    tt

    There is none ignorant, there is none knowing. How can one talk of the tree grown in the sky, as it is unreal? (V. 14)

    iE
    q-+ql

    rrqrR

    ssFdd

    mfr(.r

    Yndqqft{

    qil

    There is not a single being here existing as a differentiated entity. At all times, the entirety of existence is the one Peaceful, (vr.21) Undifferentiated Brahman.

    Ue
    Tqralqrd

    rifuqi

    f,d

    qlrdqgfrrTratrsq

    veanR

    eqdq-aqfrkq

    tt

    The Pure, the Ocean of Wisdom, the Absolute, the Tranquil, the Undifferentiated Reality seems as if it is the materiality of the earth, etc., which is only a dream or (vr.22) imagination. 3lrEr.r+

    qlf,rl-illr

    {ffi

    s inkfr-q
    r1rfr

    sfswt

    fuqry qe11ll

    This universe does not exist either in the beginning or in the end, for it has no cause whatsoever. Hence, even in the present (in the middle) it is only an illusory presentation like (vr.23) dream-perceptions.

    ESSENCE OF BRAHMA GITA

    121

    d, qrr{I q$r"Ti .r*m, qkfr T{flr qffiuitq frerqqfoi

    fru, I tdg: tt

    The heaven, the earth, the air, the sky, the mountains, the

    rivers, the different quarters,-all these are known to be the great Flood of the Supreme Undifferentiated Consciousness (Y1.24) only.

    +ifur+orqrroi tqi

    ud frflffifi tdk

    llq{-dTR qt + ffi65a6H11
    (vr.42)

    Since all the worlds are only the Consciousness Mass merely, their earths, the mountains-all these are the luminous light of Consciousness only. What else can be said about these?

    fo<gqTfr{S

    ffi

    iffiqtt

    fuGg,

    The trees are the Brahman-Consciousness. The earth is the Brahman-Consciousness. The heaven is the Brahman Consciousness. The sky is the Brahman-Consciousness. The mountains are the Brahman-Consciousness. Nothing that is not (vr.48) the Brahman-Consciousness can ever exist. )

    qT-dflqR{i

    {nd

    {nd

    ffit

    drdflrdRq

    S,ET

    {ftEi

    tfui

    ffirr

    As one gradually develops this steady perception of the Brahman-Consciousness everywhere, so gradually do his (vr.5e) sorrows disappear completely in a short time.

    {dgy-d{drnfui

    {iyftffi{qHqrMtt

    Eftqqqt

    The fools who lead a very unfortunate life, who have not got this perception of the Brahman-Consciousness,-to them

    122

    SARVAGITASARA

    this long Samsara is hard and real Vajra, and it never comes to
    an end.

    (vr.61)

    Rxi tqfr

    frqdft ynt il<i vri Rrtq

    ftraqmrqmr*'rfr

    t+gn+il tt

    The Absolute Consciousness is existing in the Absolute Consciousness. Silence is existing in Silence. The Infinite is existing in the Infinite. Wisdom is blossming in Wisdom.

    (vrr.3)

    {fu*t
    here.

    fm, {FilqyfrEi ud

    {ifrq.
    ;I

    qfrftGr{<*,q qsftrqqR fr rr

    The hands are the Pure Consciousness. The head is the Pure Consciousness. The senses are the Pure Consciousness. All this is the Peaceful Undivided Essence. Nothing is divided

    (vrr.6)

    HEr Rq
    {FW4q

    q{i
    {drqrft

    tu-Fltffi

    tuni

    The seer, seeing and the seen are all the shining of the Conscisousness of the Absolute Reality. Everything perceived is an empty dream. Hence, all this universe is only the Infinite Consciousness. (vrr. r8)

    3:

    ffi.
    EISSENCE OF

    JANAI(A GITA

    The Janaka Gita is apart of the Upashanti Prakarana of the Yogavasishtha. It is a soliloquy by king Janaka after his hearing the song sung by the Siddhas near his palace.

    The world

    is an empty shadow

    characterised by

    impermanence and death. Life as an individual is most miserable, and life as the Absolute is the only thing worth striving for. Intellectual knowledge is nothing before Intuitional Wisdom. Everything passes away and nothing is seen to last for ever. The world is an evil dream and human life is very wretched. Brahman-Realisation is attained through discrimination and profound meditation. This is the gist of the Janaka Gita.

    yfrqrui q vsd q gsrfr g'qfrrsrfr g:ufi g

    ]rsq

    vftqTorq

    5T, lt

    Janaka said: Every year, every month, every day, and every moment, huge masses of pain and sorrow come in the form of pleasures. (r. 13) But in reality they are for grief only.

    q-wl(*-sT-qtdsqqrtrd
    3Tfufr'

    ftffi

    effisft tt
    r{r{qffinfuflEq: il

    (l 23)

    124

    SARVAGITASARA

    Even with all my intelligence, this great delusion has overpowered me now, just as a dark cloud obstructs the expression ofthe radiance ofthe sun. (I. 1 7)

    .FSit
    qrd

    : 6 Ef

    rTrT

    el--?-lt[J;

    ri*t+Eqrgm,

    tt

    What are all these, my great enjoyments! What are these, my relatives! Even as a child is obsessed by a ghost, I am (r.18) deluded by the sense of individuality.

    qrE

    ftEg EIT gE frfdqT

    qRl-Sl

    qtdi yft *}

    fr

    TE' frrflselgq@p61 s1

    Let my possessions go away or stand as they are; what is all this to me? Why should I love all these things? Like bursting bubbles are all my riches; they are totally unreal. (I. 20)

    rdTEtIqT

    [d

    EfrqPi

    yrd

    rffi

    4ffi.8 sr

    kr:

    frrerqf;tf,qt:

    tlfr:

    All my grandeur and enjoyment, all my friends, companions and relatives,-all these are mere imaginations. What attachment can I have for all these imaginary things?
    (t.2r)

    Fr rrilfr qfrqni
    ytffiilft
    y{rdrH

    El-ilut:

    ati

    EI q{R'

    zIT

    td{-dwdr rrT il

    Where are all the riches of kings? Where are all the worlds created by Brahma? All these are destroyed and dissolved (in the eternal process of time). How can I have faith in all these things? (r.22)

    firft{arfi-.rf,qnFr qi fiffie6t-ei

    5g{frq
    fodRqFA

    qrfiftr

    ITet: ll

    ESSENCE OF JANAKAGITA

    125

    Millions of Indras have been swallowed up like bubbles rn the ocean of eternity. Wise men will laugh at me for my having (r.23) pinned my faith to earthly life.

    qrdl E-q"ri *H FITflI: qig{+Nr: tnt

    qrtq{Eq{r.

    ffiilrr

    Millions of Brahmas have passed away. Several cycles of creation have elapsed. Kings of the earth have disappeared like particles of dust. Where is the conf,tdence, then, in my life and (r.24) its stability?

    {iqK{rBE:Eq

    H
    dlqi

    3{r{{Ti +qqqTfr

    yir
    flrqR&rr

    The world is an evil dream in the dark night of Samsara, and the sensuous body is but a misconception of the mind. If I (I. 25) rely on these things, then fie upon my

    unstability.

    si=i frWffi

    qel

    3rffi{
    Ed

    meq{rsqSffi
    Rrfl,

    tt

    "He is that","I am this",-all these foolish conceptions are born of mere imagination which is unreal. It is the outcome of the devil of egoism. Oh! Why am I so ignorant as this! (1.26)

    T{qafr ;T T{qlft

    Edfu(

    H-srqrg{rf,ilql;lqr

    qtrqr

    i5-rcr&sqr

    ll

    Life is every moment blasted by the powerful blows of time which is working silently; even while seeing this, I am as (I.21) though blind to it.

    qrqft)
    s.rf,f,rqlfus-r

    qrHfis{sEsr'

    t*.qr{i qfr

    qe'rfu tt

    126

    SARVAGITASARA

    Those great beings who used Sivas and Vishnus as mere servants and play-toys,--even such mighty and formidable manifestations have been rooted out by Time! O love for life! Why do you unnecessarily dance in me? (I. 28)

    iFUlccFeR Yffr
    3i-srfr T

    ffisfr

    $:reff$:El-il{ lkt:
    Er

    {Ursl qrrrrrnrqq tl

    beings.

    Diffrculties after diffrculties have bothered me. Sorrows after sorrows have tormented me. Even now I do not have dispassion! Ah! Fie upon me who am the most wretched of

    (I.31)

    tg
    drft

    tu
    drfr

    trdr

    ffi

    {&r

    lTrd{r tIq{qll

    ffirqqrr

    In whatever objects faith was placed and heart was set with love, all those have perished even while being seen! What, then, is good here on earth? (r.32)

    tg

    tg

    T(r{5
    dFTI-TI

    ts t+q

    Tfr

    qETrft

    qHq:

    il{H

    T{rq tl

    In whatever objects man centres his love, those objects


    themselves turn to be the roots of his own quick destruction.

    (r.34)

    tt sffiffi' fr
    3il-rl-qrqrfu fr{d 3rqrwfi risrt fth

    qrd

    ffi
    s.ifr

    .rfrf,rEtT:

    Sqf

    ui-:

    ll

    In childhood one is under the sway of ignorance. In youth he is overpowered by woman. The rest of his life is assaulted by worries of family. What can this fool do at any time? (I. 36)

    q{Treqerful

    dmv+ft B*ft' tt

    ESSENCE OF JANAKAGITA

    127

    all times, affected by the miseries of life's changing conditions, transient, dry and worthless is this
    Essenceless at
    Samsara. Yet, the fool does not see

    this.
    qrdre

    (I. 37)

    +1sd

    srilsR -d
    T*FTTTfl+dr

    E{T

    qr yhrq,
    {e[T9-(:

    ll

    Where is that place in heaven or on earth or in the nether land, in which one is not overtaken by these misfortunes! (I. 39)

    sdsvn ftrdr {fH {fH {Aqrzril sas {ffi g,rnft ftFfth rrqlqErT ll
    |

    Non-being is sitting on the head of being. Ugliness is seated on the top ofbeauty. Above pleasures are seated sorows. (r.41) How can I resort to any of these?

    qr+ q fitr+ q Yrg?II: gflsT-ttr: q-{r ntq *{--qt gdqT, tnIgEH: tt


    people.

    The whole earth is undividedly (very densely) populated by the petty creatures, the worldly-minded, who are born and die in great numbers. It is diffrcult to find really good and wise

    (r.42)

    tqi

    frffiq!furdi

    ycffit
    s'T

    dl-g[I: g{sT: qR qlBn rrurtq

    ll

    There are persons whose opening and shutting of eyelids constitute the creation and destruction of many universes. What (r.44) are people like me before them?

    6-|s-crdqffiq

    {FqITFII

    qqRrfr

    t1t{

    m.fudr

    qef

    ffiqqr++tt

    128

    SARVAGITASARA

    This universe is only an accidental presentation. In this illusion, the fool vainly creates the difference between the desirable and the undesirable. (r.4e)

    5rf,r-dildHrg

    qfut
    sffinsrfuq
    rr

    sr-+nrsflfr1sfr

    Just as a moth is interested in falling into fire, so also

    am

    attached to these apparent pleasures which can never bring permanent satisfaction and which bring agitation and bewilderment. (r.50)

    @ q

    wr
    iqrakrfu{f,ig

    ftki

    irqfiiS {iqr{fdg lt

    It is better to get oneself bumt in concentrated hell-fires than suffer through the enterprises of Samsara where one is
    tossed up and down by pain and

    grief.

    (I. 51)

    :ryBrr5q'd {igrt + d qfls<fi g,Erfi vrqil


    great pains and sorrows

    qffi561,
    rTg{'uire.I{
    I

    I
    I

    Those unfortunate beings who have fallen into the terrible

    of Samsara,-they will certainly consider all other sufferings as very sweet enjoyments. (I. 53)

    vgdsR
    rrn
    qH

    vafrsfr

    r{grR

    EgTfrts?FIrrtFT:

    fri

    eo,n

    Oh! Now I have opened my eyes. Now I am happy. Now the thief who steals the Atman is found out. This mind is the thief; I shall kill him now. Since long have I been troubled by this thief. (r.60)

    frEq,

    HrgFr, ftrfrE

    Hrg yfrRro:

    3ilTTTTTq-frl,6-rfr

    q{ql;lqsrsrq il

    ESSENCE OF JANAKA GITA

    129

    have now been properly awakened by the wise great Siddhas. I will now resort to the Self which is the Source of (I. 63) Supreme Bliss.

    3mf,tfrrfltad $ft
    E;ftdqqTg
    xrrqgQfr
    al-dt-({l-FrrkT:

    ftguftlufui
    O

    qfrsq

    rn

    frre

    t tdls n

    Discrimination! Prostration to thee. Now I will completely dispel by force the unreal conceptions of "I am this", "this possession is mine", etc., and killing the extremely (r.65) powerful mind-enemy,I will attain to Peace.

    3:
    aft rrqrX6, HR:
    EISSENCE OF RAMA GITA
    (F rom A dhy atm a- Ramay
    an

    a)

    This Gita occurs in the Adhyatma-Ramayana.

    It is a

    conversation between Sri Rama and his brother Sri Lakshmana. It expounds the Advaita-Vedanta with its different principles of Jiva, Avidya, Isvara, Maya, etc., and the process of the realisation of the Etemal Being, the Brahman.

    gft grq Jelrcr


    GFqr

    firqrBrd

    qililt
    Sri Rama said:

    g{: frqr Tfidtrt


    All works

    d rr+4, gflFrut, iH g{: {rtltfr


    I

    rl"[: ll

    lead to further bondage and rebirth. Due to love

    and hatred these actions appear to be different from one another.

    Man does good and bad actions through attachment, and thus gets more and more births. There is again action after rebirth. In this way the course of worldly life revolves like a wheel. (8)

    3iflqt{-s fr
    nGr+hdTl fr?n

    fr6-q r*ffitfr Tffi


    (130)

    frffir

    wsRur

    q o-{ ir*i qktqfr@rr

    ESSENCE OF RAMAGITA

    131

    The root cause of this is ignorance; removal of ignorance is

    the only means for destroying this course of worldly life. Knowledge alone is capable of annihilating this ignorance.
    Action cannot destroy it, for it is born of ignorance and is not its contrary or opposite. (e)

    qrflq-drfr{

    dir: g{: {iqffidr irsrfr flqGrq r+tctt

    Ttra,

    m.C

    {r'rirfr
    sfrqgcfu
    |

    The performance of action does nqt destroy either


    ignorance or attachment. It leads to further pain of embodiment.

    Therefore a wise man should abandon action which is full of defects and devote himself to knowledge and meditation. (10)

    ffi' ffitqre q5-qd


    3il1-irTl![FtdFTtRl-r[ut
    :

    gfrqiq.r

    u(t
    il

    Therefore, let the wise man abandon all works. There can be no combination of knowledge with work, because work is opposed to knowledge. Let him withdraw the senses from all

    objects and devote himself always


    Self-realisation.

    to the

    attainment of
    (16)

    Tqr
    qk
    {lt6rc5T

    qncqtrqh+q+++;

    fuHlncrqqr+rft
    rTrqT

    Wl yffiqsr

    mnurqrcq+iqt, tt

    When one attains the Supreme Light of Knowledge in the Self, which destroys the idea of the separateness of the supreme Self and the individual soul, then Maya along with its offshoots,

    132

    SARVAGITASARA
    causes

    which

    birth and rebirth and action,

    immediately.

    vanishes (l 8)

    TTI
    I

    ffi-

    "59I

    qEqsfr

    q.rfuftuft

    RHKFd{r

    gilifrErft

    tl

    When ignorance has been annihilatedby knowledge which

    is mere luminosity, pure and non-dual, it cannot once again appear; how can Avidya cause again actions when it is once destroyed through the knowledge derived from the Srutis? (19)

    ur

    AfttuZfurE qri

    qruiwrwrfurod"ri{gql
    qrdT-dkorE

    ilt frfrrrq q q,fsrr{q

    q erfu{i Aft1

    The Taittiriya Upanishad has zealously declared that one should certainly renounce all actions. The Brihadaranyaka Upanishad also said that knowledge alone leads to Moksha, and never any action that is done. (2r)

    Ut' YqEIqfr U6TTFRT: frflq torcqqqr.rffi,


    r1ffiflg6ET{';1
    of the Guru, know the

    ffiHffia

    Let one, full of faith and pure-minded, acquiring the grace oneness of the Jiva with Brahman, through the great sentence "Tat Tvam Asi" (Thou art That), and be happy and stable like the Meru Mountarn. (24)

    ESSENCE OF RAMA GITA

    133

    sTd TflefqqfrG

    HRui
    I

    qr+npiffiS frerr+f,'

    riwrrT

    qtqffifrqqT-

    qdfr *orcqqqniddkrr
    The way of realising the significance of this sentence is the knowledge of the meaning of the three words therein. "Tat" and "Tvam" stand for the Supreme Self and the individual self; "Asi" signifies the identity ofthese two. (2s)

    tudrq{W@t
    {{ilfUdi eqTuril

    q ETlsdi f,rc.[r ErTriqHqrrEm fr.


    t
    t

    By eliminating the Upadhis-inwardness and remoteness limit the Jiva and Ishvara, and the Dharmas which -which make them objects of perception, by taking only their inner essence of Pure Consciousness through the method of BhagaTyaga-Lakshana, and thus knowing one's Self, one attains Absoluteness. (26)

    fiqmi g:q.gcTftrful
    rilqrq{i *e4uwfuqr.tr{, I The gross body which is composed of the five
    1

    quintuplicated elements, which is the home ofthe enjoyment of the fruits of actions, viz., pain and pleasure, which has a beginning and an end, born of Karma and characterised by
    Maya, is the limiting adjunct ofthe Atman.

    (28)

    134

    SARVAGITASARA

    (q=i

    @l +$'

    gsritTsrwi

    rra-

    dcl-Elk{r.Il-igsrT'll
    The subtle body consists of the mind, the intellect, the ten senses and the five Pranas. It is born of the unquintuplicated elements. It moves the gross body in experiencing pleasure, etc. (2e) This is another limitation of the Atman.

    3ffi
    qrqr

    $RUI

    yqri g

    Yt Yrtrfrq I I

    3qrftt{E rkT: YRwi

    @il
    Maya is the beginningless and inscrutable most important causal body of the Atman. It is indescribable. Due to its different modes of limitation Brahman appears as Ishvara and Jiva. The identification of the Self by the Self should be (30) practised through logical methods.

    "ltg ffiilfr {i{rq. w,ffi

    riq4fr

    ffisfrwfrA ffitrr

    iffiqlT;frqert .rfrsAfr

    The crystal appears to be red when it is placed near a red flower. Even so the Atman appears to be of the form of the five sheaths because of its proximity to them. When one investigates and meditates on the great sentence "Asangoyam

    Purushah"-1hsn he realises that this Atman is unattached,


    birthless and non-dual.
    (3

    l)

    ESSENCE OF RAMA GITA

    135

    gefurrT

    HqTRlih
    qqIqAsR

    fffi

    R*t
    Tr*qrcqr't
    {qT

    6qFrqFd

    ffiArsmffifrrtrr

    The conditions of the intellect are threefold, waking, dreaming and deep sleep. These are due to its association with
    the Gunas. These are really false conditions of the intelligence, for two of them are absent when the other is present. They are not the nature of the Supreme Brahman which is eternal, (32) absolute, bliss.

    ifr xrrfu
    Eqr sffii @,

    Frr5-drffi

    q'klrffii

    trr sqrur: rddrft reror(ll


    One should negate the whole universe through the "neti neti" method and taste within the Immortal Essence of the Mass of Consciousness. One should renounce everything aftertaking only the essence ofExistence, just as one throws offthe skin and (34) shell of a fruit after sucking its juice.

    EqTfuffiqrrTfrrqrqt

    { ffi nfr f+etfils=rq.r Mfurq:


    .

    gGrTFr-"F:

    Er{iE$T: gffisqrgq' ll
    The Atman never dies nor is it bom. It is not subject to increase or decrease. It is beyond all additions to its greatness i.e., unsurpassed. It is of the nature of bliss itself, self-luminous, (3s) all-pervading, ancient and one without a second.

    136

    SARVAGITASARA

    zrdq(ffi tdqr.{e qrn-

    ffia,t
    emftfnsfrBqqi
    g9II

    Erfrfr arffi

    qqEll

    Adhyasa or superimposition is said to be that process by which one thing which is different from another thing is falsely identified with that thing, through delusion. Just as a snake is superimposed on the rope, so also the world is superimposed on Brahman. (37)

    fo*eqqtrTGn ffis EIF-R qq !eFI: Y+fro: sTezrRT q-{Fqfr Hffi

    ffi il{fu ffi


    diseaseless Brahman, the Supreme

    qtrr

    The idea of the ego or "I" is the first superimposition on the Atman which is free from the imperfection of thought and illusion, and pure Consciousness itself. This is all mere wrong identification with the Atman which is the cause of all, the

    Absolute.
    vrirr(-

    (38)

    dfi

    qrunflf,mfrffil
    u

    sr+qqqrw{ncrffi qfls*i q fuEr.q-+ird:

    The Atman, the Chidabhasa and the intellect appear to partake of the affributes of each other through mutual connection or superimposition due to existing together, just as iron partakes of the nature of fire when it is placed in the fire. The intelligent nature of the Atman appears in the intellect and
    the non-intelligent nature of the intellect appears in the Atman.

    ESSENCE OF RAMA GITA

    137

    This is the Chidjada-Granthi or the knot between the Atman and (41) matter (intellect).

    s-*.HrsfrsEf,S55q6*5

    u5B'I{rfrs5rft

    frfEl'

    qruf
    I

    FRTtrq:

    arr+qdstq$Fq'

    tt

    am the Great Light. I am birthless and non-dual. I am self-luminous. I am extremely pure. I am the mass of Pure Consciousness, diseaseless, full, the embodiment of bliss, (43) actionless.

    qk

    ffi't

    rrfr1stqfuffiftqT-

    3HfrqIT5ET6H{i

    ffr+rffis'eR
    I

    ffiFr'

    sqtt

    am always free, possessed of unimaginable power, the knowledge which the senses cannot have, without any action. I am infinite, unfathomable. I am day and night meditated upon in their own selves by sages who are devoted to the study of the (44) Vedas.

    qq @

    fuqrrrtors

    eqffi.rtq

    fua+r+qr 6.R*
    t

    {flqi {GqTRtii

    {cT:

    ll

    Thus one should always, with an unceasing feeling, meditate on the Self. He shall have illumination which will destroy Avidya together with its effects, in a very short time, just as a sick person destroys diseases by taking the elixir of (4s) life.

    138

    SARVAGITA SARA

    fifum enfr{

    3qrreGm
    1-

    ffi

    frfrfttarcqr ftqf,rmmrq,

    fr{r+qdffi

    3r-gq{iftrtr;11

    One should sit in a lonely place, withdraw the senses from their functionings, restrain the self and win victory over it, and centre oneself in the Pure Ideal. Thus one should meditate on the One, without any thought of a second being having the eye of consciousness, and established in the Absolute Self. (46)

    One should merge the whole universe in the Cause of all things, the Self, and see the entire existence as verily Brahman. Thus one abides in the Self which is full and bliss itself, and knows nothing external or intemal. (47)

    W EKr
    ErFr-{E:

    qkFKIilFIlcF[:
    r

    qftH+Tnfus,
    I

    ena q
    HrqnftEfrlsumdftftFgq
    I

    Having thus attained Self-realisation, having found the bliss in his own Self, having forgotten everything else, the sage ever abides in his own etemal, blissful, effulgent nature, free from all bondage of limitation, unfathomable as the ocean without awave to disturb its surface. (s2)

    ftEaqil

    ffii

    sfrgm"{Fr-krtrrr;r:
    I

    ESSENCE OF RAMA GITA

    139

    yrfffi
    q*q
    qrwrcvkfrqil irfl: lt
    Thus meditating on his Self day and night, the sage should abide, free from all bonds and from egoism, till his Prarabdha Karma which gave him this present body is exhausted. He shall, (54) then, merge in Me alone.

    qICITT

    WT&Ei

    r(rffi+; qiq.r

    a6rgqffiil{Rrf,qTUil ?rKrFI Rqisflfri ERII


    So long as one does not behold all as Myself, let one practise devotion to Me. I do abide for ever in the heart of him (s8) who has intense faith in and devotion to Me.

    qrtd ud qft6s trqr

    xrd{ft qngt q{t


    11

    ffi' gd qqm<qm ftqrf,q'

    Brother! alt this visible world is nothing but Maya. Withdraw your mind from it by knowing its fictitious nature. Purify your mind through meditation on Me alone. Thus be you (60) happy, free from all sorrow, and full ofbliss.

    g:

    d"ffi.
    ESSENCE OF NAMA GITA
    (From Tattva- S arayana)

    This is apart of the famous book Tattva-Sarayana. It is a conversation between Sri Rama and Hanuman. It is a scripture of the Anubhavadvaitins. This Gita treats of Jnana, Bhakti, Vairagya and yoga. It treats of the system of the vedanta as found in the Upanishads and as expounded by Sri Sankaracharya. It stresses the acquirement of Knowledge, and not retirement from the world. The highest knowledge culminates in Brahman-consciousness, Jivanmukti and finally Videhamukti. sft{-rq Jerct

    wf*.nuntrft

    Tdqeft{i ?rnE
    Sri Rama said:

    ftt+rfr{q rqil rr

    That which establishes the identity of the Jiva and Brahman, of effect and cause, is the doctrine of the Advaitins, and this doctrine presupposes the origin ofthe Jiva. (III. 6)

    3;rsagqrri
    eiqT{i

    fu

    der THfr q fueqfr

    *}mstoAtgqrl

    When there is no origin for the Jiva, there cannot be its destruction. If there is no destruction, then duality must be
    (140)

    ESSENCE OF RAMA

    GITA

    141

    eternal. This, however, causes the displeasure of the Srutis that (rrr.7) declare Unity.

    fi{s

    BBelwrft

    t+qr{i

    fr+siq-cqrqd'

    {isrt

    |ryrr
    Bftq
    I

    uEl

    The Jiva is of trvofold nature; its destruction, too, is twofold. The Jiva denoted by the word "thou" is subject to (III.8) Samsara, and is embodied.

    etfficsrs
    3,ilo-d{ffi5

    ffi
    iTHI{:

    ftrs*{fr,

    The destruction of the Jiva, who is born of nescience, and who is the intemal modifications as heat is to the heated iron ball, is brought about just in the same way as the other (rrr. e) modifi cations (of Prakriti).

    3i-qwirqHrqis{iqrfr

    {&er:

    ysrn

    qrcd fqETilsq(gl q ll

    rrilk+il{:

    The other meaning of the word "thou" is the one devoid of the Samsaric life, the witness-consciousness, the rock-seated being, the internal Self, the representation of the Supreme Self (m. 10) (Paramatman).

    rgffi-f,dsrs Eftrf,dq

    q-4qral

    BrahmanConsciousness, like a sPark from f,rre, is destroyed by its merging in Brahman, the Non-dual Consciousness-Mass, the (III. 1 1) Highest Natural Principle.

    "f,d This one who has come

    fr{t{t,

    Hsi rq'{ffitt
    out of the

    qwr6rfr qri tq ffi qr ql ffi ffifr il{cfra fr gggfr, ll

    142

    SARVAGITA SARA

    From which beings come forth, by which they are supported and in which they live, in which they are again
    dissolved in the end, that one Brahman alone should be known by those who aspire for Liberation. (rrr. 12)

    q,l{ui Ha *fl-{i
    e{q*tm{Tr{l-qfr

    il*rrdt

    @r g

    ]t

    The cause of all Jivas is the Nirguna Brahman and not anything else. It is also the Source of the unquintuplicated elements, but it is never the source ofthe universes. (I[. 14)

    qrcq'RurfrnBi

    HWr

    Brq
    Errrdi

    a-e*gaqr+i

    ftfri

    Tsht qgil

    The cause of the universe is the Isa, the Lord, the Saguna Brahman. He is the instrumental cause ofthe universe and olthe quintuplicated elements. (rrr.1s)

    ffi

    sqrEri

    H-qr

    ql
    s6

    frswa. tt

    The material cause of the universe is Maya, constituting sentiency and non-sentiency. Hence the enquiry regarding the effect, the cause, the universe and the Lord, is of no ,r. h.r.. (rrr. 16)

    tugrd. S {Ic.IT

    W++ru

    ehrdqq irs t
    *crerchiflquT:
    I

    The source of all beings is by its very nature capable of being known and meditated upon. Those who aspire for Kaivalya-Moksha must, therefore, first know it. (III. 20)

    ddwfr$ui

    3{qh

    q{

    {rc"r qrfr ffi

    trq dw

    ESSENCE OF RAMA GITA

    143

    Then, by meditating, without any feeling of difference, on that Nirguna Brahman, the ever full, the undifferentiated, those who aspire for it reach that Eternal, the desired end. (III. 21)

    gqtq
    sci<qn0a

    ft

    ftrwfr

    rr=kraeiqrcfdr

    tt

    The Vivarta-Vada, verily, becomes established in the case of one who is well advanced (in knowledge and meditation). But he who simply prattles about it undergoes (rrr.23) self-degeneration. He is a killer ofthe Atman.

    rigfr qlqqr}or fdq. 5-ml q

    {ieru: ll

    the Brahman and the Self, by remaining in the Consciousness of that Identity alone, one undoubtedly gets liberated. (III. 26)

    By constantly meditating, in seclusion, on the identity of

    AHfr
    Aril-t

    frB?i

    ft$*

    sg

    rth ssq gftfiaft

    sdfln;ilgwll

    Knowledge is said to be of trvo kinds, viz., essential (Svarupa) and psychical (Yrittl). Of the two, the first relates to theNirgunaBrahman, the True, Infinite, Blissful. (lll.27)

    3rqg udrdrcd qtqrqrtq\i +&i

    3dGluglrSKril-i[FT:

    ffieaqrEqrd

    gg

    The other is called the Shuddha-Sattva or Pure Psychical Existenc9 relating to the undivided spiritual essence of the Self. This knowledge again is of two kinds, viz.,the indirect and the (rrr.28) direct.

    kflfr

    sTrtffiIUT

    ilfld+ Fi ,ril Si Y6"qffi1

    11

    144

    SARVAGITA SARA

    The first (indirect knowledge) brings liberation through progressive evolution, when the dissolution of the world of Brahma (Brahma-Loka) takes place. The second (direct knowledge) brings immediate Liberation, here itself, when the Prarabdha-Karma is exhausted. (rIJ.2e)

    fr-d{fu{qRq ffist
    3lir:
    slqrfrFr$l

    fuwfrt
    lil-dq
    1l

    {rtrfl ril

    desires.

    Jivanmukti, too, is attained even in this life. Hence you shall always meditate on Brahman, after getting rid of all Gn.30)

    Tqfq fi$q rti;


    qf,qTqfrft
    Ehi

    ftfrei

    il.rqqrt

    tffidqgqq{1

    That which is called the Nirguna Brahman is of two kinds.

    That which is'capable of being meditated upon is called Salakshana or associated with affributes. The athibuteless is
    called Alakshana, which is beyond the reach of meditation.

    (rrr.3l)
    T'T

    ftnqnffiflRrd.r

    drqra=i

    dqt

    fr+r

    rr

    The wise one, having seated himself in a firm posflre, concentrating the intellect on That, obtains the being of That, without even the slightest difference. (rrr.33)

    qrrrf,fu+1

    qrFrfu

    ffie

    iltlFr

    ffirr

    The differences known as Sajateeya and Vijateeya, which pertain to the world and the Jivas, do not at all exist in the Supreme Brahman which is of Triple Nature. (rrr.34)

    ESSENCE OF RAMA GITA

    145

    8is Hrr+ ,)t qEn Eilq-dr ;r fr q+fr *rdrdFil Tq riqrfsnftre

    rr

    When there is no Svagata-Bheda or difference within itself, then Brahman becomes incapable of being meditated
    upon. Certainly, when there is no meditation, Moksha can never be achieved by the Jivas here, which are subject to Samsara. (rrr. 35)

    q-elqgerqi ffi, tdsft mfr Etq W sFq}eflflt q

    cr'{=tr n

    In the state of bondage, there is difference between the Jivatman and the Paramatman. In the state of Moksha there is non-difference, and in the state transcending even Moksha, there is nothing at all. (rrr.36)

    eTou**-{nd?n

    frtd5-sdi

    tFq, gftrrrn, tt

    The Brahmins who have reached the end of the Vedas say that those whose consciousness is drowned in the ocean of the One Undivided Blissful Essence attain Videha-Mukti or disembodied salvation. (rrr.38)

    qqrRr+rTmr.qr

    ffiEis'Ift[EIRFI:

    ftffi*Rrq

    ss{t il

    He is called a Videha (disembodied) who is established in the union of Samadhi, who has freed himself from the impressions ofthe world, etc., who is actionless, and who is free from all kinds ofmodifications. (rrr.3e)

    sqrfqfi{r,

    qrftsr

    e[flrelffi{,t
    trr

    ftFi

    146

    SARVAGITASARA

    Those sinful men who are devoid of the Consciousness of Samadhi, who boast themselves of mere verbal (intellectual) knowledge, who are ever bent on doing whatever they (rrr. 41) like,-such men go to the regions of hell.

    iFel

    t{RF{gft
    trafrE il

    i5q

    T+ffil
    mind?

    How can one, whose mind is not destroyed, free himself from Samsara? How can one, who has no consciousness of
    Samadhi, destroy his

    (ll[.42)
    I

    tufr. *{Ftq q {igf,, fr'rFRnsrd Eh,qrqsriliqKrgkl{rfi ll Fcqft

    ;T

    The wise one who is endowed with Vairagya, who is ever intent on practising Yoga, does not, at any time, fear from anything, even from this Samsara which is hard to cross.

    0rr.4e)

    Tflri

    *rrm*qq

    {rft
    frgm,

    fcrrrnc'qq:

    qlqrilcffi{qliEm

    Surrgt

    rr

    The Jnani, having established himself in the highest Yoga, freed from all impurities, liberated from Maya and its binding (rr.50) effects, enj oys supreme happiness.

    Em
    The great Yogi, whose
    Liberation.

    gftnr+rgqrd

    11

    senses have ceased from agitation, etc., who has of mental who is devoid functioning, realised the identity of Brahman and the Self, attains immediate

    (u. sr)

    rrql
    H[: a;{tg:

    Hrft

    Edfr fu<+q

    tr

    ESSENCE OF RAMA

    GITA

    147

    The great Meditation on the Attributeless (Nirguna) Akhanda-Satchidananda, is the highest of all meditations. This is the cause of instantaneous Kaivalya Moksha, which constifutes the meditation "I am Brahman.', (rrr. 57)

    gs'il**T&M:
    Il-flaqr

    qftWilsilqrne"r

    ffirr

    That Paramatman, the subject of enquiry is the True, Blissful, the ever Full, the Mass of Consciousness, and is realised only through direct (immediate) Cognition. (IV.2)

    3{qrfus.r

    ffidr {Tfr
    rlqf

    qrfuilfirwen

    fiftffrss

    frgm,

    rr

    The attributes like Consciousness-Bliss, etc., which are opposed to Maya and Avidya, belong to the characterless Brahman, and are eternally proved or self-existent. (IV. g)

    qerffiwt
    ?rFI
    qrdTftiR

    {T

    fr+dhr t6rtqr{ fr-d{rF Eqil rr

    The knowledge of the identity of Brahman and Atman removes the false identification of the Self with the body. He who has no "I"-ness regarding the body is called a Jivanmukta. (IV. ls)

    {rffii ;T E6 zrs 4rffii qq-ffi il6Pr@ qd, {T trd{I-ffi Eqtrr


    To whom the

    world is neither permanently real nor unreal, and who is rooted in the changeless Consciousness, is called a Jivanmukta. (ry. 16)
    HqTq}
    {T

    {zIl$ceIITI;FR

    ftI:
    qqe

    frdgm

    rr

    148

    SARVAGITA SARA

    He who has the Experience of the Self in Samadhi and has the same Experience even after rising from Samadhi, who rests in mere Self-Consciousness alone, is called a Jivanmukta.

    (rv.

    17)

    {IIlqI{fr'

    gi-qf*{T+tP{ri

    {T trc{-t. qqt tt
    the

    ffi'l

    He who exists beyond the Sakshi-Vritti or

    Witness-Consciousness arid is below the Akhandaikarasa State or the One-Undivided-Essence-Consciousness, is called a (rv. 18) Jivanmukta.

    NOTE:-Ih e Jivanmukta transcends the individual and the witness consciousness but has not yet reached the Consciousness of the Eternal Absolute where Be-ness alone
    remains. The Jivanmukta rests in the Brahmakara'Vritti, which also subsides when his body is cast off and when he reaches the Akh an d a- E kar as a- S at chi d an an d a.

    s1ffi q-el iafut ' q qffid: FIrilr trdi5-m Eqt tt


    He who has the Akhandaikarasa-Vritti, full
    of
    Consciousness in his mind,-he, even if he has a mind, has no (rv. le) mind at all in truth; he is called a Jivanmukta.

    sffi+qrfiildqTft

    qts'FrfrsR
    life inthe world, is called
    a

    ffi+q {T trd{_m
    Jivanmukta.
    [qr

    z[:

    qqt

    rr

    He who appears sometimes like a Karmi or a Bhakta, sometimes like a Yogi, and a Jnani at other times, in his daily
    (IV. 20)
    1

    tdsEtrffii
    mHK{qKdgk

    EFH:

    Yg6ftrsq

    !rq@

    il

    ESSENCE OF RAMA GITA

    149

    Bondage lies in the belief "I am the body." Liberation lies in the constant faith "I am Brahman." Hence an intelligent man should always meditate as "I am Brahman," by melting his ego in the Absolute. (rv.21)

    q-el kFrrgk:
    Tsrffidsxdr

    irFI

    He who has Abhimana (self-identification) in the body has fear from all sides. Hence, with all possible effort, one should try to renounce the idea that the body is the Self. (rv.23)

    EfrKA

    qe[

    wd

    qkrr

    Just as a pure white crystal appears to possess red colour when brought into contact with a china-rose, so does the Atman appear to be insentient due to its contact with the non-intelligent triad ofthe Gunas. (rv.24)

    qeri ilqfrwri Fildsn ki


    frtndqkffnE
    {[E[:

    q{6qfr

    iqqqqgt

    11

    Just as the principal nature of fire is heat, so is the principal nature of the Eternal Self Pure Consciousness. Through the knowledge of the Oneness of Consciousness one attains immediate Salvation. (rv.26)

    Eft tqri q+{s {T ft+t@rr

    3rcus)sET{dsE

    vftryils5r6+,

    He shall attain the state of a Jivanmukta who continuously meditates: "I am Undivided, I am Infinite, I am Full and Secondless." (rY.27)

    3I-FI

    gd

    4ffi;g
    erorRr*

    150

    SARVAGITA SARA

    The Jivanmukta, on account of the apparent existence of the body, which persists in him like a burnt cloth, will have to undergo slight temporary miseries, but he has no rebirth, (IV.30) however.

    .TFdtS

    qr*g

    qkdrrTrfufiCg
    SETFI

    vrGr{hh

    qnffi ft{{+

    frtt

    When all the Sanchita and the Agami Karmas fall offfrom the Jivanmukta, only the Prarabdha still keeps awake in order to (rv.3r) produce its effects onhim.

    qqt

    qEI

    t+srcTgq{r'

    s{qr

    TTTR

    {kkT

    {TW

    g{rfrflrT: ll

    He alone is the Purushottama to whom peace, self-control and such other virtues constantly emanate from Self(IV 43) Knowledge, in a spontaneous manner. ftTPdg
    I

    zr-FT qrradrr-fisft
    admiration Anima, etc.

    {T F

    5tfrf,{, ll
    (IV.45)

    'He alone is the Purushottama who never has even the tinge

    of

    for even the most marvellous Siddhis, like

    frffiS

    qttrqrofgt
    5tulrTrr:ll
    a

    qFI q wqffisft q F

    He alone is the Purushottama who does not even smile on seeing the wonderful creations of the Universal Lord.

    bit

    (rv.46)

    vrfr-flqrg gft6g qF Eqsft qlqt


    ugHng

    q-I q

    5ofrr[lT, ll

    ESSENCE OF RAMA GITA

    151

    He alone is the Purushottama who does not desire, even in dream, the fourfold salvation, like Salokya, etc. (rv.47)

    R
    +{

    trsfr
    tdse

    rnot

    ftqn,

    One who has forgotten his body is a Videhamukta, even when the body which is the effect of Prarabdha continues to exist. (v.8)
    I

    frdgtn Eft rtm, vdftr4eft{q+rErr


    He is called a Jivanmukta who has neutralised the effect

    of

    his Sarupa-Chitta, and who is established in the

    Supreme

    Akhandakara-Vritti, the Consciousness of the Undivided Essence, on account of his firm conviction in regard to the illustriousness of everything else. (v. 11)
    I

    arqut*.rgrfri fcwr ;T E{rR Akhandaikarasa.

    qil
    (V.24)

    The objects touch him not, who is of the form of


    Akhandaikarasa, who eats Akhandaikarasa, who is rooted in

    ffiry1
    3rsugq.d

    qt'

    f+gqr, f,wR,

    dq. il

    whose observance is Akhandaikarasa, who is dependent on Akhanda ikarasa, who is merged in Akhandaikarasa. (v.2s)
    I

    Even the gods worship him

    di

    +{<T

    ffi

    q.il

    152

    SARVAGITASARA

    The Vedantas proclaim His glory whose delight is tn Akhandaikarasa, whose attention is always directed to Akhandaikarasa, who is dissolved in Akhandaikarasa. (V. 26)

    zl-er

    E'{fr t{e
    (v.27)

    He is called one establishe established in Wisdom, who considers not Akhandaikarasa, even for a moment. even an atom as other than Akhi

    e{Surqrftrrrnftt

    Frlil

    fttrnrrq

    Rtcrsr{,

    sqa il

    He is called one established in Wisdom, who is ever undisturbed, who is extremely solemn and deep like the
    waveless ocean, who is actionless andmodificationless. (V.28)

    qsMTt-dFd5r fu{q

    frfrwqil

    {T

    s-ztt ll

    He is said to be established in Wisdom whose condition is similar to that of a python, who is as unshakable as the Meru Mountain, who is devoid of all mental modifications. (Y.29)

    tcHsdft q ylr
    qtdsft fcad

    A-sr

    r: Rmw, {T sqt tt
    qlrgaltJl{s"Kq

    tq

    rqrqt

    He is said to be established in Wisdom who never feels: "I am Videhamukta," who, though a Jivanmukta, is indeed a (V.30) Videhamukta.

    frttu
    E|(4:

    {TE5ITHI

    +mrwqr

    s&@

    il

    ESSENCE OF RAMA GITA

    153

    Mandavya, Janaka, and such others have attained Videhamukti. Many others have been mentioned in the Srutis. (v.48) Do not have any doubt regarding this.

    sTF{cqrt

    {i;il{r: {trd

    {gqJqililqr
    rrqft

    wt
    ?tq.tt

    continuously meditating on the AkhandaikarasaBrahman, the mind is very quickly destroyed together with its (v.4e) root. This is certain.

    By

    qt5 gdur+--tt\ t Frsfrqr[rffi+<n' {+{il qftA-ilrrfist

    d.,ilf,qrS{ ;IrT

    qq

    fuxl' ll

    Prostrations to those holy beings who tive in forests and mountain caves, whose minds have been dissolved in the Essence of the Eternal Consciousness, with the locks of whose (v. s2) hairs birds build nests on their heads.

    rsrsfrffiil,t
    {ceffi}:
    qTunH{r+sr

    3+rqsftffisq-

    Egfti fr rr

    They who have no other form, whose bonds have been burst, who are established in the enjoyment of the Nectar of the One Undivided Consciousness, who have no further rise from Samadhi,-verily, the stay of those most elevated beings here,
    even for a moment, is very rare.

    (v

    s3)

    qrr+kot

    3[Org"5-r{Ttrr q

    to'

    tqrssusdq

    qt
    frr+a
    rr

    Yrqflffi

    1il

    SARVAGITA SARA

    When, through the Akhandaikarasa-Vritti and the other two kinds of Akhandaikarasa, the Vasanas are destroyed, then the mind comes to cessation like a lamp (without oil). (VI. 38)

    EdqKr(I+slTHrnfusdItl

    frt'

    {iqtqil qqq{rqruFrr(Um

    The mind which is the cause of birth, old age and death comes into being with its extremely wavering nature, due to

    constantthinkingofthingsintenselyexperienced. (VI.49)

    GFqe ffiqs

    cIEFTIcHI{: !fu[:

    Er<e

    ;T q

    cIRFIT

    tr

    The Pranas begin to vibrate on account of the subtle


    Vasanas. Vasanas themselves do not vibrate. This vibration is transmitted by the mind seed which is the cause of the further (VI. s0) sprouts therefrom.

    efiq
    \r*.frrq

    cfr, Sm {H e q

    foqrw

    yrursfldrg)

    fu+tqn, tt

    There are two seeds for the tree of the mind,-the vibration of the Pranas and the Vasanas. If one of them is destroyed, both (VI.51) of them are naturally destroyed.

    ffi;Ty+dttt
    The Vasanas cannot grow due to the cultivation of
    non-attachment, due to the driving out of all worldly thoughts, due to the perception of the perishable nature of the body.

    WfiTql

    (vr.52)

    u,u{-{iqfisr*k
    3i.[r{l;ldrHfti {fl
    q

    ESSENCE OF RAMA GITA

    155

    When the Vasanas are renounced, the mind becomes no mind. Foq due to want of Vasanas, the mind completely stops

    thinking.

    (VI.53)

    sTTFIKTI

    ftf,ri

    idtfr
    vE+d

    q{frq{Hrfl

    HE[:

    +TqfiRuFT II

    Then, due to the cessation of the functioning of the mind, the bestower of Supreme Peace, there arises the Consciousness, the cause ofimmediate Salvation. (vr.54)

    sr-Fr

    {urqmu

    rn Igfr{ ftrqr
    {Mfr

    Mind is the root ofthis Samsara-Tree which has thousands (vr.60) ofbranches, shoots, blossoms and fruits.

    {lc[FT

    irEa
    ztEIT

    {ilrvur{

    This tree is in essence imagination only. By ceasing from imagining, dry up the mind, and together with it, the tree of (VL 61) Samsaraalso shall dryup.

    $ren

    r0ffi

    T{qft

    *.fr5

    ynri {t

    *rr-fl, ll

    When one is firmly rooted in Advaita, and when Dvaita is destroyed, then the world is perceived as a dream, due to one's being established in the highest state of Consciousness. (vrr. 14)

    3i<r$sffr
    qftnr;iffiqr

    eryil rr Such a one, being actually awake to the internal consciousness, though he appears to have external

    frdi frdi

    qk{RTqtsft

    qr

    156

    SARVAGITASARA

    consciousness, looks like a sleepy man because of his having becomepeaceful. (vrr. l7)

    Il5ffi' dqfudtnai

    x.t"r

    HkT riqqi

    qffi;6fts'1
    {9fu6I: ll

    The Mumukshus or the aspirants are in the first three Bhumikas of knowledge. The Brahmavit lives in the fourth Bhumika. The Brahmavid-vara lives in the fifth Bhumika.

    (vrr.20)

    qFn

    q@ qgqi qftgkqrF@r
    Eft

    +d5ul

    tqkTTfqcqrtsft q(rrlrt: |

    The Brahmavidvariyan lives in the sixth Bhumika. The Brahmavidvarishtha lives in the seventh Jnana-Bhumika. The last one is called a Jivanmukta, though the last four also are Jivanmuktas. (vrr.2t)

    qfrft\r:
    Fi

    vfrdil

    qffisq),

    tt

    The Videhamukta goes beyond even the seventh Bhumika, and is incomprehensible. He has no body, no mind. The Variyas and the Varishthas look upon him as the Reality Supreme.

    (Yrr.22)

    sTR rTrfr &i F-i


    factors (that constitute

    qrr

    3{fflrFt dg5tT qTfl

    ilfr

    rq( il

    Existence, Knowledge, Bliss, Form and Name are the five a thing). Of these the first three characteristics belong to the world. (vrrr.2)

    sEry qfift

    ilqsE
    q-dEr

    qtqil+Keq{,

    sq@

    EITSWII EIR, ll

    ESSENCE OF RAMA GITA

    157

    By discarding Name and Form, by being devoted to


    Satchidananda alone, one should practise Samadhi, at all times, either Antar-Nirvikalpa or Bahir-Nirvikalpa. (vrrr.3)

    fri
    SRTEIITIiTFTIqFT

    q{ql;I<frqql
    frq'
    n

    qqrfHdft{i

    It is called Nirvikalpa (Asamprajnata) Samadhi, very dear to the Yogis, when the mind is cleansed of all Vrittis, when the Light of Supreme Bliss is revealed. (vrrr. l2)

    3dcuAsErffi+sE

    qiqfrstrgq'

    {rfqflSlisE e;1ftqi sfrftPsg


    am

    11

    I am undivided. I am infinite. I am full. I am secondless. I Satchidananda-Svarupa. I amthe Lightoflights. (VIII. l7)

    3nd{arTrs-nst

    ffifiis
    I

    ffi

    WTf,R:

    +qm<rd sFrqil

    am without the three states of Consciousness. I am the fourth State of Consciousness. I am Higher than the high. I am devoid of the three bodies. I am the essence of Consciousness andBliss. (vrrr. 18)

    m++r*rfiist
    fuqrorqrqsfrsE

    EflFTEIqETQTUT:

    "rsF5T{Ilkcftffl: ll I am without the three kinds of imaginations. I am the Supreme Prajnana-Ghana, the Mass of Wisdom. I am the
    Essence of Chidakasa.

    I am without the insentient sky, etc.

    (vrr.

    19)

    eilqg-dsffi:t
    +rqfrswfuf,rqrfr frnqftsfr firfq,
    11

    158

    SARVAGITASARA

    am without fickleness.

    Avidya, etc. I am without impurity. I am the Support for the whole universe. I myself need no support. I am fearless.

    I am without form. I am without


    (vrrr.20)

    ezirenrqrctsfr

    ftsqq+sfr frd<'

    ffi

    1q${I[tr{TItR:

    ft$q,

    I am the essence of Self-luminosity. I am the Ocean of the Immortal Essence of Reality. I am without the universe and beyond the pairs of opposites. I am the Absolute Self. I am Nirguna. (vrrr.21)

    tuqUSsfr
    firery+}sfr

    ffi M

    FFrSAsfr

    1mrsfr ff;I: ll
    (Ytrr.22)

    fuo,t

    am eternally pure. I am beyond Maya. I am eternal Consciousness. I am undifferentiated. I am eternally free. I am desireless. I am eternally perfect. I am without family and
    relations.
    3iIR[: 3iIR[:

    YF+

    : {f,et; {f,{$n1 f+rqt qR' !*rt, WtSEq fqruii

    rr

    and empty outside like the empty jar kept in the sky. I am full inside and full outside, like the full jar kept in the ocean. (vrrr.23)

    I am empty inside

    F+qrr;aFi EIFI ilSFT

    tuffi.

    gnt

    {rffi

    qftrt*gr'squ
    fqgpe
    rr

    Thus a wise man of Shabdaviddha Samadhi should divest himself of the not-Self through enquiry centre himself in Brahman, and get liberated. (Yrrr.24)

    un{T4r}

    qfrsq

    q@r
    uqrfExFreffi
    tt

    ESSENCE OF RAMA GITA

    159

    Samadhi is the state of the mind when it exists undisturbed and meditation vanish into the absolute perception of the meditated alone. (vrrr.32)

    like a lamp in a windless place, when the meditator

    {Tsr(qtr
    yep4fr5qqr.rTr

    metcqfqft qrtrarTl ;I
    qrTrfr

    T"ilft

    fii*H

    il

    It is the state of Samadhi, where the Self sees nothing else, hears nothing else, and understands nothing else, than itself.

    (vrrr.38)

    ft

    srqnF+q

    ;TTIR:

    u{un

    trdffiqA11

    This essential Self within is exactly Brahman itself and nothing else. Thus this identity--{Ayamatma Brahmaoccurring in the Atharvaveda) is relatively taught by the Guru to the disciple forthe latter's purification. (xrv. 12)

    Hrq+(rrd

    Tg

    q[ffi

    ilFrel,

    Elr4:

    ilIl.frflar qq*ff*rfqrq q ll
    I

    sentence occurring in the Samaveda, viz., Tat-Tvsm-Asf, is to be understood word by word for the purpose of grasping both its superficial and indicative meaning.

    The

    (xrv.
    srclus

    13)

    trs ailh g

    YFTITTcITT Eiqh

    ewil H*+ffrefFrqt rr
    t

    The Undivided Nirguna Brahman is indicated by the word "Tat." The internal Self is indicated by the word "Tvam," and, the word'7si" denotes the identity of the two. (xrv. 14)

    ffifr qrcai g rg+E{ii rr(r 6spfr5ffi q|d UrqrsMfi


    3{E

    rr

    160

    SARVAGITA SARA

    The great sentence "Aham Brahma Asmi" occurs in the Yajurveda. The meaning of this is then to be imparted to one

    (xry.

    15)

    ffiqr

    UO.r

    W{efr ftt't
    5qffsp+rvrei

    qq.

    ildTR

    qqt

    I, the witness of the body, etc., the rock-seated being, the attributeless supreme, am the Brahman, the full. The word "Asmi" denotes the identity of "Aham" and "Brahma."

    (xrv.

    16)

    ITri Erg qwi


    aqrqT qutffisPr

    qgt+rdgqt
    sgqfrrr*ea:
    n

    The sentence"Prajnanam Brahma" occurs in the Rigveda. The description of the meaning of this is for the purpose of (xrv. 17) Self-realisation.

    +{
    udri

    sffiffi{d
    {rfqil{<dHui
    916r

    conscious, that is Consciousness or Prajnana only. "Brahma" is the all-pervading


    Essence of

    Through which the Jiva

    'is

    all

    Satchidananda.
    q{

    (XIV. 18)

    dfttq qi trq Sfttq dfttq rr{T qnft--ffiq


    Effirlgence alone is the Highest State.

    qt

    Eql
    ITEIT

    II

    The Supreme Effulgence alone is the Highest Brahman. The Supreme Effirlgence alone is the Highest Happiness. The Supreme Effrrlgence alone is the Highest Peace. The Supreme

    (xY.24)

    frqrud dftwTfr<ti Fi q
    il-srflffi{
    dftrr*qui

    diqg

    5{il

    ESSENCE OF RAMA GITA

    161

    The Supreme Light I am. I am the Supreme Light. The Supreme Light you are. You are the Supreme Light. Therefore, with all your effort, search for this Supreme Light. (Xv.21)

    EqT n-E Alq qRsq qffi


    Ehrrr: mltrwan

    qkrr

    Renouncing the evils of lust, anger, pride, greed, infatuation, etc., the Parivrat should become free from impurity. (XV.40)

    q qrE .FTr[:
    EFcqr Esu'mcfrq rF

    xrwft
    q{rFrq{il

    rr

    Never is desire satiated by its fulfilment. On the other hand, it thereby increases like fire after ghee is poured over it.

    (xv. 44)
    TT FE{{I E{dr qlc.ff
    ;T

    q+

    5ffiqr q
    ;R:t
    E[r

    "Tfr

    {T

    ftil

    -flqft

    ftfrfu's1
    6V.45)

    He is said to have controlled his senses who, whether hearing, touching, eating, seeing or smelling, is neither elated

    nordepressed.
    {q

    @ ift
    rrdi

    fta

    fti

    +syr{fr ;T vqft
    qFm

    ffi

    yqqilrr

    One who does not feel 'this is good'and 'that is not good,, and eats whatever food he gets without attachment, who speaks the minimum, but truthfully, sweetly and appropriately,is really a man without tongue in the spiritual sense. (xv.46)

    162
    3f,r

    SARVAGITA SARA

    qrdi qw {rtf

    deII

    Wt
    qugEF:

    {r-d-dqfqfrEq*rfrftlq'n,

    ll

    Whether casting a look on a baby born just now, or on a girl of sixteen, or on a woman hundred years old, who is (XV. 47) unperturbed, is really a eunuch.

    firqrslqci q{q

    +n{H vt qrft udqr trta

    fru*rq.{unq q

    : ll

    Who walks only for the sake of Bhiksha and for the sake of answering the calls of nature, who does not walk farther than a distance of eight or nine miles, is really a lame man. (XV. 48)

    ftrrd ilnA qrft q-FT qgd ffi.l q-g$qi !F 5{r qftilq ritsq sqA ll
    Whose eyes do not look at anything , whether he is standing or walking, who does not look farther than four feet (XV. 49) from his body, is really a blind Bhikshu.

    ffii rn{ri *l
    lf.qTfr

    qql
    qRR' q vfrmd: ll

    Thf{q

    Who is indifferent even after hearing good or bad, sweet or harsh words, which may cause solrow or joy, is really deaf. (xv. s0)

    sfiri
    gHffi

    frqqturi {:

    frdi

    qqpfrsffiEq, frg{,rT 3-q.t ll


    t

    Even when objects of senses are rolling under his feet, and when he is capable of enjoyment, who remains like a man in deep sleep, with senses steadied, is called one devoid of consclousness.

    (xv. sl)

    ESSENCE OF RAMA GITA

    163

    frrqgftSd

    or[cdq

    qr*.ifr-c+qm{q vdEr

    ffir

    rr

    A Brahmin (a wise man) should always hate respect like poison. He should ever crave for insult as if it is nectar. (XV. 54)

    gs El-.rrkr: tt gs s yfuSqe gs q{fr dhft 3{zrnrT fu+rqft


    quickly.
    q YfrSTnEIEE, 3trtEi ql-qqdi qhrr HrcTrrefrqf

    rr

    He who is insulted sleeps happily, gets up happily, moves on happily in this world. But he who insults the other perishes

    (XV.55)

    sq<

    q q

    &r

    One should not get angry with an angry man. One should speak sweetly even when excited by anger. Not a single word of untruth of any kind should be uttered. (XV. 57)

    e&qrdT{ffi{,
    happiness.
    EEsMi
    aTfiqqT

    *r**

    grrqqh'

    3il?qtq u5rAq gsrs

    ffiq,tl

    Established in the Self, seeing Oneness everywhere, with the Self alone as companion, one should wander, aspiring for

    (XV.sg)

    q \RF[rq[ilf,iq *"qil tt

    ffiqr {T'rhqr}r q

    By controlling the senses, extinguishing love and hatred, loving all creatures equally, one becomes fit for Immortality.

    (xv.5e)

    3:

    xgrftilrgR'
    ESSENCE OF RIBHU GITA
    The Ribhu Gita forms a part of the Vishnu Purana. Sage Ribhu instructs his disciple Nidagha on the Vedanta Philosophy.

    *-U{-rAId

    qn

    gils

    drzr gfrri

    swrqi

    EftrqfgtT qrqt

    qftf@fu ll

    Ribhu said: O Brahmin! He who is hungry becomes satisfied with the food that he eats. I was never hungry at all; how then can I be satisfied (by eating)? Why do you ask me this question (i.e., (r. 1e) whether I am satisfied with my meal)?

    qk{r qrf}la
    r+sryfu q

    qrd
    ffim

    qTfrT

    Iun

    il

    When, by the working of the digestive fire, the organs of digestion get tired, there is the appearance of hunger; and when the water (in the system) thereby gets exhausted, there is the (r.20) appearance of thirst also.

    sgd
    dfl:

    gcqErrdr@ Eft11fr

    kqqid ;T qfre

    q-fr

    Bqt
    q-(r

    ll

    Hunger and thirst are the Dharmas of the body and are not mine, O Brahmin! Because there cannot be hunger for me, I am (r.21) always satisfied.
    (164)

    ESSENCE OF RIBHU GITA

    165

    F[{T:

    El-el-flI q-{zt

    gEtrdaqqifrfr

    ffi

    lrq

    il{@

    SITrmr{ gqt

    ll

    Satisfaction is the tranquillity of the mind. Both these (hunger and thirst) are the functions of the mind. Enquire, then, to whom this mind belongs,-that person (he Self) is not attached to these. (r.22)

    5q {rffi
    $cT: $.1

    qrfr
    iFI

    rkt:

    rr<Tffidqqpl+oerq

    tt

    The Self is all-pervading like the ether. Therefore, where is the meaning in asking "Wherefrom are you coming, where are you going," etc.? (r.24)

    frst rt..TI q qFl<TT lqt{rfttil{: ..i qrn q q q ..i q rra tqroqqfl rr

    I who am That, neither go nor come. I do not remain in any one place. You are not you, others are not others, I am not I. (r. 2s)

    t*-[qtEPI

    {qiq

    ETT {E T(|-W

    gwdsR ffinql
    ntdlr*.rc*q
    rr

    What is unpleasant, and what is palatable to the hungry man? The palatable tirrns unpalatable (causes disgust) at anothermoment. (1.27)

    qw

    qFIt EE {sz6ffi
    foTi

    qq:

    3Trfueard{rt5

    didflrqtl

    The unpleasant becomes pleasant, and man becomes disgusted with the pleasant. Which food is there that is
    uniformly palatable, in the beginning, middle and end? (L 28)

    166

    SARVAGITASARA

    WqqfrTaTT{qrfui Rri ,{k


    qrflfilszi iTen

    k,

    wfltA,

    q1qrgfi{:

    Just as a house made of clay is strengthened by the coating

    of clay itself, this body made of earth is


    particles of earth itself (i.e. food).

    strengthened by

    (r.2e)

    flc.lt

    i[+l;l: -fdff,R

    q.f$

    {Er[EFddft

    qE
    gm+
    r

    {rd fr

    Knowing all this, your mind which questions about the pleasant and the unpleasant should be made to rest in
    equanimiry for the purpose of Liberation.
    (r.
    3

    l)

    qqfsfr
    qqfnn{

    frk
    qgr

    TR

    {ltheT

    s6ri

    wl
    ll

    {{ril-FFT:

    Know, thus, that everything is One;there is no diversity in

    all this world. AU this is the Fonn of the One Supreme Self called Vaasudeva. (r.35)

    ^\, \t,

    fugrftmgrt'
    SIDDHA GITA
    The Siddha Gita is a part of the Upashanti-prakarana of the Yogavasishtha. It is the song sung by many Siddhas near the palace of King Janaka of Videha. The expansion of consciousness into Infinity is effected through self-control and the negation of the subjectobject-relationship. This is the gist of the Siddha Gita.

    fu1;rrog,

    :l qki HqTcriltcei fi:FT< ugvrs|

    11

    Tlte Siddltas said: The seer and the seen commingle each other-there is objective perception, or the individual merges into the Supreme-and there arise awareness and joy, or Self-Wisdorn and Bliss. That Changeless Self we resort to. (r.e)

    EEEI@

    i*rdr

    EIRFPTT

    [6

    Eqtrselqnil-sqr.qri

    uSvwt

    rr

    Renouncing the seer, the seeing and the seen, together with all the Vasanas, we resort to the Self which is the Root-Consciousness behind objectifi cation. (r. l0)

    v-flqH

    6frdqqd

    ffi
    (167)

    Trffift

    qmq).r

    lsRqHrqrcqTi

    q-5qHt tl

    168

    SARVAGITASARA

    We resort to the Self which is the Light of all lights, which is in the middle of the concepts of is' and 'is-not', which occupies the neutral centre between existence and

    non-existence.

    (I.11)

    qGffid zret qd Ek[: vd qsnkqr

    t{ gd qk ud

    d.Tdi qSqrs+

    tl

    We resort to that Truth, in which is everything, of which is

    everything, from which is everything, to which is everything, (t. 12) by which is everything, which is everything.

    3ftKgfr

    srsqgq{<T Fl

    @l
    il

    We resort to that Self which always asserts itself as "I" in all beings, which begins with the letter "A" and ends in "HA" with the dot "M" (i.e., "AHAM"), which exists in all forms. (r.13)

    {isq rutnr;i tflei r+rR t


    t
    rf,qFrqlR,

    str-K{arfrtEqT: ll

    Those who forsake the God who is within the cave of the heart, and search for another God outside,-they are really going in search of conch-shells after abandoning the Kaustubha (r.14) gemwhich is intheir hands.

    frd

    {rflq
    {flfl-flr

    q-dtil{drcqt

    ffitt ffi'l
    t
    t

    This Supreme Fruit (of the Self) can be obtained only by him who renounces all hopes and desires, who has cut the root of the poisonous creepers of craving and ambition. (I. 15)

    qE{rft lTIffii ,Is Tn

    {:

    T(tUg

    il-d

    {T

    ,r{r{'

    SIDDHAGITA

    169

    He is only an ass, and not a human being, who, in spite of the knowledge of the extreme non-existence of happiness in all objects of the world, does yet attach himself to them. (I. 16)

    ${:

    5;I,

    tftfffrtt

    The serpents of the senses which rise again and again from within, and hiss again and again, should be slain by the rod of firm discrimination, just as Indra broke the mountains by his (r. 17) weapon Vajra.

    g{rrtkT:

    {rqrfr

    {TT$

    wrFrcm+q'

    {q+ HGt
    tt

    ta:

    rrdfrgdftftrfiTqrfrnq

    One should obtain the sacred happiness of tranquillity. He who is tranquil controls his mind very easily. He who has inhibited his mind rejoices for ever in the Highest Bliss of (L 18) Self-Realisation.

    \y

    gtrflftar*ilT:
    ESSENCE OF UTTARA GITA
    The Uttara Gita is a portion of the Brahmanda purana. It is

    a supplement to the famous Bhagavad Gita. It treats of Jnana and Yoga and allied topics. Gaudapada, the grand-Guru of Sankara, is said to have written a commentary on this Gita.

    is done through sense-abstraction and breath-regulation. The sage who is satisfied with the immortal wisdom has no duty, whatsoever, to do. The mind is dissolved in the state of Samadhi where Pure Consciousness alone remains. The body is a help in Yoga-Sadhana and should not, therefore, be ill-treated. The body is an expression of the fundamental awareness. Sadhana is only a relative process and does not hold good in the state of the Absolute. Study of books is not to be undergone too much. The essence is to be meditated upon without break. The whole universe is Brahman only. This is the essence of the Uttara Gita.
    Mind-control

    gpratargaw

    vffiil+
    The Blessed

    rEifrq

    vilfitci qg**,.$i qqt


    Irdsrgrf+fl: ll

    years.

    Lord said: Whether walking or standing, who controls his breath, at all times, through protracted practice, shall live for a thousand

    0.7)
    (170)

    ESSENCE OF UTTARA GITA

    171

    r-elrTlzrg qandfud

    ierrfr
    qr;qreff

    ilqfrflr+ilffit,
    y-e[r4frq6'

    11

    Awise person, after studying all books, and after acquiring all knowledge and wisdom, should abandon all books like husk (r. l7) after getting the grain out of it.

    qqTs{t{

    Etrg
    f,IC"IT

    q{rqT

    fih

    frqqt
    yfrsrqqtr

    \tq ilflGi

    ae

    {rR

    Even as one who has drunk deep nectar does not requtre water, so the one who has known Brahman has no benefit from (r.1e) the Vedas.

    {'rqT{aq

    :T qTR

    thffi

    Ers

    ErI5s{q

    q}FH'

    fu q rsgatt

    A Yogi who is satisfied with the immortal wisdom, who has done all that is to be done, has no duty whatsoever to perform. If there is any, he, then, is not a knower of Reality. (r.20)
    STItFT{T TTl;ruT

    ET

    rF[: Tiqf fr{Fqfl


    sqTflreQ*q
    EqTUrq

    Fu-dfl<i

    ll

    He whose mind is like the expansive sky and is devoid of all desires, who has known the immovable being, is said to be in (r.2e) the state of Samadhi.

    +ngd{q frdr

    flgr{QT:

    u(t gd

    ?i

    sqrqse

    Frdi

    qqrRd-qr{rfil

    tt

    He who lives on air for a long period, having drunk, through the Yogic process, the essence of nectar, ever lives in
    the bliss of Samadhi which destroys death

    itself.

    (I. 30)

    't72

    SARVAGITASARA

    sdqqqq.

    Y[q 3ilFift

    qtINEq
    qqrErcQrs

    urEriffi'q
    dqTurq

    ll

    In the state of Samadhi one experiences the Self which has nothing above, nothing below, nothing in the centre, nothing anywhere (for it is everything). (r. 3 l)

    ;o,dqfqtr,

    wf
    3TIFift

    qtITTf

    Tfl?ql
    Hq{ur{ lt

    qqrfu{Prs

    In the state of Samadhi one experiences the Self which is full above, full below, full in the centre, full everywhere, for it alone is everything. (r.34)

    u<i frfti EHr fu{fur srffi Edftft qr}gi


    3TrflYil
    3TFFHTEI

    u;tl[rql

    gd

    rr

    The blessed person, pure in heart, meditating on the taintless One as "I am the One, this All," attains the Supreme. (r. 36)
    ErcrfrHRq

    err*w+fti q Kt St: {rd ft,{rq sfl sqil tl


    it

    The sky is a vacuum, for spreads itself as mere emptiness. That (Brahman) pervades the sky. The quality of the sky is sound. The soundless one is Brahman. (r.46)

    R qU $d)

    EBqrqi

    ftt+{

    qYqR

    qFFII:

    frrTll

    Men, through restraint of the senses, behold the Self in the body. If the body itself is not kept well, and is destroyed, how

    can there exist intellect, and without intellect how can knowledge be attained? (r.47)

    ESSENCE OF UTTARA GITA

    173

    drdtq

    friq' W qrrfti ;T ffit


    qqtile
    qfri+qq{qfr
    u

    tdRt

    As long as one does not realise the Truth one should


    practise self-control. When the Truth is realised, he sees the (r.s2) One alone everywhere.

    3Ts<Tqffi

    sr++r<t nten

    ts

    t8

    qrs<ftde'

    IFEI

    {ilri

    freffi tt

    The body is extremely impure and cannot be purified. The Self is ever pure and does not require purification. Knowing this great difference between the two, whose purification are you (I. s4) going to do?

    qqr wA wi

    lqrd

    qfrt

    3Tffi

    r+H

    ffi'11

    fi{ qt Wt

    Even as water mixes with water, milk with milk, and ghee with ghee, the individual soul mixes with the Supreme Soul, (rr.2) without the least differentiation therein, in Truth.

    {riq frfrt tt
    il{Amrfu{r
    fudl1

    Skd{rqR--dr

    fr{M+qqtt

    When the person is lighted up by wisdom, his intellect becomes a part of Brahman Itself, and he, the sage, bums the bondage of Karma with the fire of the Knowledge of Brahman. (rr. 5)

    qrt q,t Tfr fl{ t{ EIT +{ Tqn seII udtki ailq a* TT gri rkT: ll

    Whichever be the place, and whatever the condition, in which a Jnani dies, he merges into Being and becomes like the (rr. 8) all-pervading sky.

    174

    SARVAGITASARA

    q) rU Fdrfl{i ddffiq, q{rcqfr

    Ere-Tdqmni

    ftqqri sw

    qt

    11

    Even as, when a jar is broken, the space within the jar exists as the original great space, so the Jiva, when its embodiment is broken, exists as the eternal Infinite. (1I.37)

    frtri afr q rBft ft{qai il=rfr#i q


    qa-orqrfudrcrTri

    irGkr:

    {yFr,

    One who knows in truth that the Self is only like the space within a jar, liable to dissolution, goes to the Seif-existent itate attainable through wisdom. There is no doubt about this. (II. 3g)

    qffierceTftI {q-ilmg-6fr

    qsl
    sins

    fr qi+rrq
    Tgi

    q etqfrn&enq rr

    meditation, even as fuel is burnt by

    Thousands of sins of killing Brahmanas and hundreds of of destroying embryos shall be burnt through the yoga of -

    fire.

    (IL 40)

    3Trtrq

    *st

    iffi.

    qffir
    ({'
    qr*.ei

    ufqrr
    qerT n

    Fil q qrilfr

    He who does not.realise ..I am Brahman',, even after studying the four Vedas and the Dharma-Shastras, is like a
    spoon dipped in delicious elixir (knowing not the taste thereof).

    (rr. 41)

    qeII

    q{r+<{qn-qrfi

    r{t-tg +f,r ;r

    qR ;T W sf{dtq:

    d+q {rrerFr q{qsfts


    il

    g qq{s

    An ass laden with sandalwood knows only the weight on its back, and not the fragrance of it. Even so one who studies

    ESSENCE OF UTTARA GITA

    175

    many books, but knows not the Essence, carries merelY the (1r.42) burden ofbooklore.

    qq{fi{ {ki qdfrTf,gqrfrs ftffirqi q1dffii q ffi il


    I

    So long as there is no knowledge of Reality one goes to sacred places of pilgrimage, takes holy baths, does many charitable acts, observes purity, practises penance and performs (rr.43) sacrifices for getting happiness.

    rrerqiqqulhi

    qft{

    {r{

    tEHr

    Tlt[r

    sfttrquta'

    qqT ll

    Cows are of different colours, but milk is of the same colour. Similarly wisdom is of the same nature, though bodies (rr.4s) are of different natures like the variegated cows.

    3rT6nkflrqfTi
    f,H

    g
    I

    T{q-rqRIEit

    ffi{

    f,riq

    fin' qUFT, Hrlr{t: ll


    (rr.46)

    Food, sleep, fear and sexual copulation are common to both beasts and men. Only in knowledge man is distinct from the beast. Persons not possessing knowledge are only beasts-

    qqG qr+ qT ErI, qrtq qrEil+

    ffiftmr

    SRqrqqT

    In the morning, time is spent in answering the calls of


    nature, at noon in food and drink, and at night in conjugal act or (rr.47) sleep. (These are common with beasts).

    176

    SARVAGITASARA

    T{q}
    TET

    g-{ftHq
    qrg;q-ftilri il(r

    ffiqqnt

    iltrGi Tqll
    (r. sl)

    When the mind is killed and becomes no_mind, then duality is not perceived. The destruction of the mind is the
    aff

    ainment of the Supreme Condition.

    3ffifrffii qgifrilq Frel{q qrriil 45q5q fut'


    t

    TRXT

    ilgqTfuF{

    E*

    selT

    ftfqr5fra1rr

    separatingitfromwater.

    very short. obstacles are countless. Hence whatever is the essence is to be taken, even as a swam drinks only milk by
    GII.
    1)

    Scriptures are numberless. Knowledge is limitless. Time is

    gwi

    rTrki

    grqr{rk{isrt

    ytrgilFr qlmqrsg

    frBqfi q ftqflrr

    The Puranas, the Mahabharata, the Vedas, the various scriptures, the bondage of Samsara in the forms of son, wife, etc., are all obstacles in the practice ofYoga. (rrr.2)

    {q
    3Tft

    ilfr

    k{rd
    yn-qrRi

    q{sdsrg:

    ilgfu=sfr,
    a1fur6ft1;

    This is knowledge, and this is to be known. This is what you wish to know. Even if you live a thousand years, you cannot reach the end of scriptures and books. (rrr.3)

    frilseil$+ni

    frki qrfr =@r u-ffir rffidi ilgvrqu

    ESSENCE OF UTTARA GITA

    177

    Life is very fickle. Only the Imperishable Existence


    (Be-ness) is to be known. Abandoning all scriptures and books, resort to what is the Truth. (rrr.4)

    yflmi

    qrfr

    lf,drfr

    fta-dq{Qrftfuns{r
    fth

    ftil-6)q{erqngri

    yferai

    v+srq

    rl

    All the things of the earth are centred in the tongue and the
    genitals. When the tongue and the genitals are abandoned, what is the use of this earth? (rr.s)

    sTFCsi

    ffii

    5fri
    {rdT

    ER tqqt
    srqRf{rq
    rr

    @tqi

    To the Brahmins God is in fire, to saints in the heart, to dull-headed men in idols, to equal-minded men everywhere.

    (rrr.7)

    *r

    qrT

    drt it-{ qt gq

    rn

    qrfr

    iDr ftr qt Tql

    qdr

    {rrrdRtq

    Wherever the mind goes, there and there it sees only the Supreme Truth. There and there, everywhere, exists the Absolute Brahman. (rrr.e)

    q)ftpa' .IT qrt ffi T1 d'{ S{+j Ht-ril tfr.i q1

    Frtui

    Fftrqld

    Wherever Yogis stay, even for half a second, there and there are Kurukshetra,Prayaga and the Naimisha forest.

    (m. l5)

    fifui

    frFrqrd E{T yrFr+rsez@r


    EqlTH

    frMrr

    178

    SARVAGITASARA

    Spiritual contemplation on the Self even for a moment, or even a lesser time, is greater than thousands and crores of sacrifices. Meditation alone is supreme. (III. 16)

    fr{tquqqrwl frHrfui 5u g:uFrurftE {rrr$Tql \q qlTrqqfi q iTeIT ft<rq{iHq rr

    ildTnrrkn

    +rft

    The Yogi, through the fire of Brahma-Jnana, should burn both demerit and merit, friend and foe, happiness and sorrow, the pleasurable and the hatable, the good and the bad, respect
    and disgrace, censure and praise.

    (rrr.17)

    ftIqild tArrtf 4ri qfrdfrdqqr 3ryqri q fr$,?i q {rd Yrrc++i dert qni fud++rft qfr frwtqil rr
    I

    If he desires to attain Moksha, the Yogi should look upon equally, the food received as Bhiksha for keeping up the body, clothing used for averting cold, stone and gold, nice dishes and

    amealofrice,withadifferencelessvision. (I[.

    19)

    3:
    eRrsarftarsn:
    the Yogavasishtha. Sage Vasishtha instructs Rama on the eternal tnrths.

    EISSENCE Or. VASISHTHA GITA This Gita is a part of the Nirvana-Prakarana of

    The whole of Samsara is an utter untruth. There is no use relying of upon it even for a moment. The form of the world is unreal, and the innermost essence of the world is the Infinite Brahman. There is sorrow in the consciousness of the not-Self which is born of delusion. The highest happiness can be had through the assertion of the Eternal Existence. All this is Brahman only, appearing in Brahman, and through Brahman. Love for life is the cause of bondage. Life in Brahman is Immortality. This Gita is meant for those who practise the highest kind of Jnana-Yoga.

    3ft

    dftry

    Jetret

    qs errq-l-.l{urflr {nf,s+dftF{dr qcn'rdwTfilT qf,tq q {Me tt

    Sri Vasishtha said: He who has cast off the veils, who has pacified all the desires and ambitions, who is filled with the Supreme Immortal Essence, shines as Existence Itself. (r. 3)

    TTt++i

    eTfrqril{iil
    (t7e)

    qrrtrqwt il

    180

    SARVAGITA SARA

    The enjoyments in heaven are like fondling the son of a barren woman in dream. This world which we are experiencing is utterly non-existent. (r.7)

    {ifltqrwrqPi 5;-d r{hr FTTI[TdIiq}: {r{l-}q 6-eaEfrqfr When the whole play of Samsara is an untruth, what

    orf,ffiq

    11

    purpose can be there in life? Both Svarga and Moksha are mere words only, just like the sons ofbarren women. (r.e)

    qTfrdger+r+sd

    ;T Hqi 4
    Fdi

    ;T Hril ;T q frqfui
    dream

    WFdr I qndqfrsil, 11

    Eternity.

    Everything is in fact a great delusion. There is neither nor deep sleep. There is neither heaven nor emancipation. The Truth is that everything is the Peace of

    (I.

    16)

    qrffi

    fun {inq+
    3nF[qra

    ikdr

    +n

    eqil
    .FeIq

    ll

    When seen, delusion is discovered to be non-existent, for it has no reality. How can silver be found in the mother-of-pearl? It is totally unreal. (r. l7)

    Eft

    gwr ffiE

    r5g,rei Errd

    +fti

    {-rt:
    r

    dBeftqaq

    In the state of the not-Self there is great sorrow and suffering. In the state of the Self there is absolute peace.
    Knowing thus, with discrimination, you can do whatever you like. (r.20)

    wr(q{Fqriq sg

    ffi

    qrlc{qq*

    f,sFr HEE{qr

    frq,

    ESSENCE OF VASISHTHA GITA

    181

    It is who in the in Brahman. Those believe appearing Brahman only dreamy world are themselves dreamy men and are unreal. (r. 2s)
    The form of the world is an unreal presentation.

    qfr
    qrql'

    ffi

    -t

    yndq|sT{rft}ql

    rqfr

    rr

    Your absolute Brahman-Consciousness is in me, too, the Peaceful, expansive like the sky. It appears to be different like the air in motion, with its apparently different waves, though in (r.27) reality it is one.
    316

    dE

    g {++*qi yq' sqq6frq1 dflr+ n wrqqfrr {q il

    Existence to those who know it. But I appear like a dream to others who are in dream. They, too, are non-existent to me, like the dream-objects of a person who is (r.28) dreaming.

    I am the Etemal

    tE A q-ddTt t il{ils ilflFr Rtqt t Tff{qR q{zrt diTdrci qq ll


    My dealing with other persons is in truth Brahman only apearing in Brahman. Let people take a fancy to perceive
    anything they like. Enough, enough of objective experience.

    (r.2e)

    qrnfr
    drtr{rtffiqrqrs{itT

    qdr
    frtfu-+, ll

    Just as the experiences in dream are mere fancy tales to a man in the waking state, so is the great play of the world to a (r.3s) person of right discrimination.

    182

    SARVAGITASARA

    tt-qrrqrs+t{ ffi ildgai der sefl qrE ;T +isg, q11-diffi tt


    I

    One attains that Eternal State through the practice of Yoga. Then he realises that the ego is not, Samsara is not; only the Eternal Silence remains. (I. 36)

    {Er

    Er+rdErrR, ft1ffift qrqrfuor q,r{{v{ il(t FtEr: WH Eq qnE{fr

    11

    When there is establishment in the essential nature of the Self, in the Etemal Peace, then the perceptible universe vanishes as a dream passes into deep sleep. (rr.3)

    ril-rn

    qqqE-trrT

    {-?r+

    enqlqrsffi

    Fd*tqt
    {nrzRnq ll

    Enjoyments are great diseases of Samsara. Relatives are strong ropes to tie one to Samsara. Acquisition ofwealth is only for self-destruction. Therefore, take rest in the Self through the Self. (II. 4)

    3tenilclfarlil

    ,lgfri qrr+qr Ynqdi k @u

    Wt' Ftrfr+fifcrdf

    frrq:

    Creation is contrary to the nature of the Reality. Truth is the Identity, ever blessed. Live in the Great Reality. Be calm. Do not suffer in this Samsara. (rr.s)

    {rcqHT{rr@Ift ;T EI{I q ils Yn-d sMsfr rdqTG

    qrrQ[$T

    @rr

    I do not experience the individual self. I do not perceive anything. I have no world-illusion. I have entered the Peace of Brahman. I am myself the diseaseless Brahman. (II. 6)

    ESSENCE OF VASISHTHA GITA

    't83

    9I-EITfTIT

    g5H)

    Aft + srf qrri.qr {q aft i +fr n R.i suasefr r ffi11

    One who is centred in Brahman does not know creation. One who is centred in the work of creation does not know Brahman. The sleeping man does not know dream. The (rr.e) dreaming man does not know sleep.

    qerT {f,tr{'n {s-flr+d


    iTE[Tq
    IilT(tHR[:

    ftrsil

    qrqrPlfH fiIflt

    tt

    Just as a city created through imagination does not exist apart from imagination, so is this world-appearance non-different from the Supreme Truth. (rrr.20)

    ftrwsirunEqii

    .rtr[:
    qruRdqr

    sw frs{"i

    ffii
    qrrRq

    ?IeIIl

    q\

    rr

    Just as air moves as wind without any cause whatsoeveq similarly, this universe is the causeless movement of the Eternal (rv.3) Consciousness Rays.

    Tdrfrft

    Tdrt5.ri

    qftG rrrlril qrr(l

    dffid

    s-qft

    ft*rci

    qunfud

    rr

    Just as brightness naturally exists in a crystal, so the Pure Consciousness of the Infinite Existence shines as this world.

    (IV.s)

    K.il

    The difference between the universe and Brahman is also an unreality. The one Existence cannot become two, for it is the (rv. 16) Great Infi nite Consciousness alone.

    184

    SARVAGITA SARA

    Tfl
    q*T.qft

    6trq

    ilfltd

    df

    r{d ffi

    As the sky is, so all this universe is mere emptiness. It is superimposed on the One All-pervading Pure Existence of (IV.21) Consciousness.

    6errrdrk1 6mE tffiqrsnilTg\t ffiH+q qrs+ r+rft qm rcrffi tt


    How can the sky become not-sky? A second sky cannot exist. In the Infinite Consciousness the universe shines in the (IV.23) formof luminosity orlight.

    qalr

    riqr$rqM
    frfrkdTqrs

    srTrtrfirqlqq: tl

    The real form of this Samsara is dead silence. It is like the fruitless struggle of one to see forms, while closing his eyes.

    (rv.2s)

    funrTa

    eFrfur frrqil YrrEriT @r


    {rd

    q{rfuruhrdriqr

    qil

    There is no object of perception. Hence all this is the indescribable, eternal, blissful, bodiless, universeless, absolute (IV.41) Peace only

    appearing.

    qrerq

    qRilq

    +rrrqrRrcq

    ffiwi

    Hk

    Hvrgqt

    tt

    That is called Liberation which is attained when the illusion of the world is detected, when the mind is purged of all impressions, when all objective existence becomes essenceless. (ry.s1)

    ESSENCE OF VASISHTHA GITA

    185

    qilk

    3i-fl-{q{gffis

    frqqfrrcTf,r.T{,

    qafui

    ;T ffitt

    This is the sign of one who has recovered from the fever of ignorance, whose self is cooled by knowledge, that the water of (v.2) enjoyment does not appear to him tasty.

    ffi:t
    Frqtui

    rf+rrq6m

    1s

    Know that to be the state of Nirvana, wherein the consciousness of "I" (individuality) is lost. Enough of other semblances of knowledge, mere juggleries of words and (v.3) cleverness of expresston.

    mw*-mq+

    3Tffi,

    drry5ds@l
    qtt<rrrrFr

    uwftmq

    11

    Resort peacefully to the True Existence, where all objective desires are dissolved, where renunciation and acceptance have no meaning, where change and 'othering'do
    not

    exist.

    (V. 9)

    Wdi lMqr
    TPfudi

    fudi q{m rtT:t

    furnry+

    Fffitt

    In the Nandana-Forest of the Bliss ofNirvana, live without worry, drink the supreme essence, exist as the Infinite (V. 13)

    Consciousness.

    ;TNTEI

    g'urft ilr+rtq

    q{qer ll

    The itlusory world which is like the city seen in the clouds is for your bondage and destruction. Why are you proud in this illusion? Pains come in the form of pleasures. All these are for (v. 17) your destruction only. Behold!

    186

    SARVAGITASARA

    s-dqR$r'JrFr

    FrdrFr

    srqrfr

    qt
    qrqft
    rr

    wJll<{t-flfrq

    Hqqrfrq

    (The liberated soul) looks upon his thousands of sons, wives, properties, friends, riches, etc. as mere dream-objects, as of some old past life. (vrr. 14)

    TqirifydrfiRr
    d{sqs{r?TKr:

    Ef,sfr
    {isruskd

    5trrar' I Irfr, ll

    He laughs at the flow of the river of Samsara with its fickle bursting waves and bubbles, appearing deluded and intoxicated in their forms. (vrr. l6)

    q
    3radqqfr"T<)

    ffi

    HTms-{-tq}qun,

    ffiq

    qPIT {ltI: ll

    He, though living, is like a corpse, and having rooted himself in the wonderful state of Realisation does not have the consciousness of anything of the world, even of highly attractive things like women, morley and fame. (vrr. l7)

    q-ddfts

    qqM

    sds
    qfrfr
    a

    tffil
    {d
    q}fYfl, tt
    sleeping man when awakened by

    He gets terribly distressed on seeing worldly activiry,


    business and enjoyment, like others.

    ryn.20)
    q-FI

    srrsfrfi tffidr
    H gd
    qrsrgffi
    has not woken up
    renouncing objects.

    Rtg

    ryril
    {R[dT
    I

    RqsTi

    fr

    Who sees complete and extreme essencelessness in all objects, is one in whom wisdorn has dawned. The person who

    to wisdom cannot have the power of


    (vrr.36)

    ESSENCE OF VASISHTHA GITA

    187

    IR

    qqISTH5ffiI
    irT: ll

    3{ffii t{ il4a rC Tcgm

    Concentration is the supreme desirelessness for objects. Who has acquired this state of abstraction,-to that Divinity (VII. 46) among men we offer our salutations

    F q
    qt

    YrrJqR Fred

    qftfrfdgqrqe

    $qri

    In whom the dispassion for objects has reached the highest peak ofperfection, in his meditation, even the Gods and Asuras, (vlr.47) and even Indra himself, cannot put obstacles.

    ffi{Euq

    EME4I-{

    y{Ile4il-rT

    ffi

    flTrfle4l;l{m{

    tqq

    11

    Let Vajra-like meditation be practised through extreme dispassion for objects. When difference is annulled through
    knowledge, what is the use of other meditations which are like (vrr.48) mere straw?

    {iqE,

    yq-ql{+{

    d{SgS+rS{r:

    5H, ll Wealth and women are perishable like bubbles of water. Which wise man will take pleasure in them which are like the (rx.4e) shade under the hood of a venomous serpent?
    e{rlffiT{qTruri

    {qil

    qITdfr

    H-Eelq
    ;T

    zt: m-tfr

    Ff6r

    rc)

    ilU ii

    {trqtd

    Even knowing the worthlessness of the act of amassing

    worldly objects and wealth, one who takes interest in


    them,-that deluded beast among men no one should touch.

    (Ix.50)

    188

    SARVAGITASARA

    fudn
    Ir6rm

    ;T

    'rdT-$i

    R;Tq
    Hritq

    gdH,

    q(tw{: ll
    (X.22)

    God is not far away, and is not hard to get. The greatest Lord is one's own Self which is the ocean of Infinite

    Knowledge.

    dC Ed irir: q-{ q ud {dwq :l Ssn, Edqq) frdi Hd q-dH TtI: ll


    Prostrations to that Self which possesses everything, from which proceeds everything, which itself is everything, which is everywhere, which is inside and all-pervading, which is eternal, the Soul of everything. (X.23)

    ftt*i il-R Wqi Y[+i qrssEri-dall okT W rrn TrR *.i qdfft ftIfr, ll
    Beings, in truth, have no bodies. Nor have they a form of non-being. Hence mind does not exist. The remainder is mere Existence, which is thyNature. (XI. 20)

    rildiqrd$

    We ilqft

    q ilft ErT ysqfi-A ailE rrqqrd r errcqfr tt

    The wise sage rests in the Self in an equanimous state, even if a rain of burning embers were to fall, even if the wind of world-destruction were to blow, even if the earth is to be tossed up into the sky. (xr.43)

    3tf,t-{ui

    TilgE

    ilsllJkf:

    q *.dgrdrvt q Efrlffi qErrq: tl

    The Absolute is eternal Consciousness and is not a cause; it is not an effect, too. (Thus there is no creation.) (XIII. 2)

    ESSENCE OF VASISHTHA GITA

    189

    dsrfrssEt{-dr{A

    sA q

    snr++q

    Since there is no such thing as creation, all the different Jivas and creafures, also, become non-existent; for there is no (xrrr.3) cause of which they canbe the effect.

    yqlqa

    CFlnlE

    forq

    qrqfr

    whffirpf

    {roileisd+fl,

    tt

    Nothing here is ever born, nothing here ever dies. The subject of instruction and the purpose of all teaching is only a (xrrr.4) play ofwords or sounds.

    EtIuqffi
    3tfr

    ffiq, {y{ft @l
    qirre(qT-fidrF.q
    E[f6rI:

    ll

    Nothing here exists as an external object. The one Consciousness alone appears as externality. All objective existence grows from the internal consciousness, like a tree
    from
    a seed.

    (xnr.8)

    dqsmkq
    +eInrqrtr4en

    frsi

    Rrdtq

    wlE

    {nf,qk*.r

    et5-aqilr il

    The whole universe exists within one's own supreme Consciousness, just as divisions are seen within a plantain tree. (xrrr. e)

    trrqroa, Asrrfrflqryi

    TgEqqll
    (xrr.
    10)

    The whole universe is the fragrance of Consciousness' The Infinite which is both inside and outside appears as such

    through space and time.

    190

    SARVAGITASARA

    ilJ-iltft

    flqrsr,q)

    q,rqd+

    {d
    house.

    +fu?rg

    qerr

    ftNil, lt
    (bodily)

    When knowledge dawns, the

    tie of earthly

    a child becomes relieved of fear when instructed that there is no ghost in the

    bondage in the three worlds disappears, even as

    (xrrr.26)

    Sq

    qq-d) ffi

    fur drrftri serr rrrr: p

    ftqil

    This great error of objective perception is the form of the great nescience. In reality it does not exist at all, even as there is no water in a mirage-river. (xrv.5)

    d(fii
    oTMqq1T{i

    Fdt-flqi

    Tflfu(q-{gqt
    vrrRrfr

    {nahfr

    rl

    That Eternal Reality is the Great Mass of Consciousness. It is the unknowable essence of all Knowledge. It is the Absolute,
    changeless Peace.

    (xv.5)
    TrOr[mq+rqfr
    t

    qilfrsrfrfq11-g-:+

    qrqr{sFffi
    ever, what remains is that Pure Truth.

    il

    When Brahma, Vishnu and Siva remain only in name at the

    time of the great dissolution, when name and form vanish for

    (xv.6)

    ;T q il-kflft d-ns UqA turykrr ;T +drdft H-*F Ts {rFilRi d-(t il


    That Essence of Conscionsness cannot be said either to exist or not to exist, for it is perfect Silence. (XV. 9)

    ESSENCE OF VASISHTHA G]TA

    191

    YYTr{f

    ffi

    Y$Hki
    the Full. The

    $
    Wtiq

    ffir
    aqqRroq
    tt

    The Full does proceed from the Full. The Full does shine in Full alone remains when the Full is taken outofthe

    Full.

    (xv.20)

    SECTION FOUR

    MTSGELLANEOUS GITAS

    g;

    ESSENCE OF BAK.A, GITA


    This is a conversation between Indra, the king of the gods, and sage Baka who lived for many Kalpas (cycles). Indra asks the sage as to what the experiences ofhis long life are. The sage

    gives a description of the sorrowful condition of the world which a person who lives for a long time has to see. This Gita occurs in the Mahabharata.

    amesara
    il
    Baka Rishi said: Those who live for a long time experience the pain of contact with hatable objects, loss of the company of deir ones, and companywith the wicked (lS)

    grqr{kffilsr Enfr{i gE(rqft qlsarrail Fi fr g E:srt ird: n


    qFTq,qrr tdlnd+g yftr+rft t
    ed$frffi{,

    Sons and wives die. Relatives and friends also perish. Great sorrows come from enemies. what can be a greater grief than this? ql

    if

    g{e: ttt,
    (les)

    qEqftqgt il

    196 others.
    {im'i
    All

    SARVAGITA SARA

    It does not seem to me that any solrow is heavier in the world than that a poverty-stricken person is ill-treated by
    (20)

    3rgffiHr

    ffiri

    g'a

    rTlri

    ydqT{i

    gffiHql

    q{qft

    ffifoa,

    11

    Debased people rise to a high status. People in an exalted down to low poverty. There is union and condition

    faf

    separation.

    these do those who live long see.

    (2r)

    t*crqrr-?rtq3fr$Krq-{Il:t

    xr5-cR

    Mi fr 3 E'qf,t dd:ll

    Gods, Asuras, Gandharvas, human beings, serpents, these suffer from miserable changes in life. What demons, -all Q3) can be agreater solrow than this?

    g;A

    qtdT{q

    3{rditrflqtrdT

    ,fr3
    M
    R*e

    ffi

    AEfrrtrngTr:

    $:EkI{

    dd: ll

    People born in high families suffer due to subjection to those whb are of low families. Those who are rich ill-treat the (24) poor. What canbe more solrowful than this?

    fr*

    eqffidg

    Aq-wrrq R*+

    yrf,.h]fuEr:

    dwql
    I

    prevail everywhere. Ignorant people are happy, but wise and iearned men suffer much. Human life, thus, is seen to be torn by (25) much pain and grief.

    Eruil rr In the world unrighteousness or irony of fate is

    qg'sqftfrqi

    qEqfrE

    seen to

    g:

    frgrft6p5q'
    ESSENCE OF BHIKSHU GITA
    This Gita occurs in the eleventh Skandha of the Srimad Bhagavata. The Lord Sri Krishna quotes to Uddhava, as an illustration, the story of a greedy Brahmin who became a sage later and bore with fortitude all insults from the world. The Brahmin sings a song which has as its burden the method of the control of the mind.

    dldar

    3eilct

    qFI

    snt
    tdil.qr
    q{

    w'.gtgr{*f*'rm,

    F[:
    gqrGEs'
    The Brahmin said:

    mnurqlr{R

    qfisdiso rr

    Neither these people nor the gods, nor the self, nor the planets, nor Karma, nor time is the cause of my happiness and misery. It is the mind that is the real cause, as it sets whirling the wheel of Samsara. (43)

    ffi
    v{

    gd u mqfftr v trg*crfr

    EqqT

    fufr

    zrTrq
    r

    qtfr ffi

    q+ftrildqpTt<Tr:

    r+q. 1ffi1'
    (te7)

    11

    198

    SARVAGITASARA

    Charity, performance of one's own duty, restraint, observances, study of the Veda, rifuals, Vratas,-all these are done for the purpose of controlling the mind; equilibrium of mind is the highest Yoga. (46)

    sqTki
    Er.TTftfr:

    qs rt;r: ]r{Tt<i
    I

    qqTft0tv+flt ffift1,
    If one's mind is collected

    ft {q mFq Tilq 3r{iqd .Is -rn fuflq-

    11

    and is serene, what has he to do with charity and such other acts? If one's mind is not controlled through charity, etc., but becomes worse, then, what other good purpose have they to serve? (i.e. nothing). (47)

    rr+aq)s+ Eqq FT FI{r[ il-q-q ili ertfr

    t*
    r

    tffi fr k,H51r: @ iMii{Tfr tqtq,

    The senses and their gods are under the control of the mind; the mind does not come under the control of any other. The formidable god called mind is stronger than the strongest. Hence, whoever brings the mind under control is, indeed, the God ofgods. (48)

    ?i gfr
    -rcdq dn

    frks tfut

    {EF@-

    ._dtr-{Tgerfr{ftR frrlfi, n
    Not having conquered this invincible enemy of irresistible force, who corrodes the vital parts, some create a useless strife with people, and are foolish enough to make friends with some, enemies with some, and neglect some others. (4e)

    ${-+rsQ"rdry

    ESSENCE OF BHIKSHU GITA

    199

    rfrqtrftri

    .TfrT

    qqlEfutrefiU+

    WI,

    oq55q$sqftft dqfr

    Ff"r

    qffi11

    Mistaking this body, which is a mere creation of the mind,

    for the Self, men, blinded in their senses, with the deluded notions of "I," "Miner" "I am thisr" "he is anotheq" etc., wander
    in the great expanse ofdarkness.

    (s0)

    fr-q6ryagrt rflfut fu6i Hfud$flft gqk-

    RAflqi E6ip6q gfrd tl


    If the body is the cause of pleasure andpain (even adopting this wrong position), what has that to do with the Atman? That relation is only between two bodies, both parts of the earth. If sometimes one bites his own lips with his own teeth, with whom should he be angry? (s 1)
    3TT'IIT

    qR

    EIT.UGTS:reIk:

    frqEril1
    q

    frqsr+[q:

    uffiis;T{ft il{qr HrcFFIht gci a

    $+d

    g:q

    If the self is the cause of happiness and misery evidently there is nothing from another; if there is anything other than the self, it must necessarily be unreal; and how can there be any occasion for anger? If there is no cause, there can be neither pleasure nor pain. (53)

    ;T mqiqffit-rq

    tReiT{t-s

    200

    SARVAGITASARA

    zIelIErT:

    ki

    {i{{ft Gftq' Frtlrgd r frtft q|' tt

    From no cause, at no place and in no manner can the attack

    of the pairs of opposites be imagined in that Higher than the high (Self), as in the ego, the cause of Samsara. One who has
    realised this truth has no fear from anything.

    (s7)

    3:

    rilfrrftrrsrr
    ESSENCE OF GOPI GITA
    The Gopi Gita is apart of the tenth Skandha of the Srimad Bhagavata. During the Rasa-Lila the Lord Sri Krishna disappeared from the sight of the Gopis, in order to teach them a lesson. The Gopis suffer the pangs of separation from the Lord and give expression to the outpourings of their hearts, in majestic and touching words. This Gita is replete with the highest kind of devotion to the Supreme Lord.

    arlrq

    ag;

    qqfr Nfr?fr qq{r


    ,rird fi{r qfrd Rrai

    EM:
    t

    {rrdfl fr ftg iTlqfiwftq-dm{Eifrffitt


    The Gopis said:

    O Beloved One! By Thy birth this Vraja shines most


    exalted; so does Lakshmi surely abide here at all times. Pray reveal Thyself to us. In every direction, we, the creatures who (1) live in Thee, seek

    Thee.

    {rsatrt Fs{ktrfl
    gw{rq qrq ffi

    qrgqrf,s-

    Rnt tsgo.Erfu*l fE fr dtr:il


    (20r)

    SARVAGITASARA'

    O Lord of happiness! O Giver of boons! We are Thy gratuitous servants. Is this not really killing us here by disappointing us with Thy eyes which overshadow the splendour of the inner petals of a full-blossomed lotus in a lake in the season of Sharat? (2)

    ;T g-g rilft5;aqfr q"n-

    lffild) vts 3fu

    t+v+gH+

    Hrtrdi gi

    rr

    Verily, Thou art not the son of the Gopika (Yasoda). Thou art indeed the witness-consciousness in the hearts of all beings that are embodied. Having been prayed to by Brahma, Thou hast, O friend, appeared in the family of the Saffvatas, in order to sustain the Universe. (4)

    fufuonni

    q{uTfui
    H-{sfr5E

    {trrg{ t
    {qe1kl
    "h'l<I
    SIrI(

    frRtu qfr ;[: fim-{rqtt O foremost of the Vrishnis! Place on our head Thy
    gracious lotus-like palm which gives fearlessness (salvation) to those who seek refuge from the fearful Samsara,-Thy palm that has espoused the hand of Lakshmi and that bestows all desires, O beloved! (s)

    silw+rffifl *{
    Frsf,{gqqq{fud
    I

    +frdi

    rl.q{d qqr@ ,FIi


    qrc q{iq
    1;

    srd{,Erqi

    O Lord that removest the afflictions of the people of Vraja! O Hero! O beloved Lord whose smiles destroy the pride of Thy

    ESSENCE OF GOPI GITA

    devotees! O friend of poor women! Kindly be pleased to accept us, Thy servants, and show to us Thy charming lotus-like face. (6)

    qmnqfi wntffli E rq{E'i *ft*mrq sffii t yErEsi


    r

    Tg g;i5 r: gFE E@rFr n


    Thy lotus-foot dissipates the sins of those who bow down to Thee. It accompanies those that live on grass (cows or ascetics). It is the abode of Lakshmi. It trod on the hood of the serpent (Kaliya). May Thou set it on our breast and cure the affliction of our hearts. (7)

    irq HQnTi iTf,ff


    m.fuFrftE,i *Eqqrrql

    rqqrffii UF TrR t

    *ffii

    lfR<r wTT: lt

    The nectar ofThy stories is the very life ofthe distressed. It is highly praised by sages, it is the remover of sin, it is the most auspicious to hear, it is the most soothing and elevating, and they give in plenty who sing of it and celebrate it on earth. (9)

    v6ki
    tdd{ri f6fu

    si{s

    dfuA qr

    q t

    fu

    ir*qT'i
    tzil;rr$.f,q
    I

    q+' qilrqR fr ll

    &{r'

    O Dear! Thy smile, Thy loving glance, Thy deportment most happy to meditate upon, Thy secret promises,-all these go deep into our hearts, and O deceitful one, they distract us. (10)

    204

    SARVAGITASARA

    YqililTTE

    efiFrqrsi

    q{qr-ffii

    uM

    tffit vradqt
    Rlq{qrFdfl

    T{qrffii

    ;[:

    O Beloved one! The Bestower of happiness, who removes

    all afflictions! Pray set on our bosom Thy most blissful


    lotus-like foot, worshipped by Brahma, fit to be meditated upon in times of distress, the omament of the earth, fulfilling every (13) desire ofthose thatbow down to it.

    gffi+i
    *atr+EqT W {dtrrrBsrui

    {ilq.il{ri

    sfur

    tdil{ *{ T* sqrmu

    wn

    O Heroic One! Give us the nectar of Thy lips, which enhances the joy of love and roots out sorrows, which is enjoyed through a beautiful kiss by the sounding flute, and
    which makes people forget all other

    desires.
    s.Hi

    (14)

    31-fr

    ?rq

    aaffi
    Sftrg-rei

    srs Bfrrdi YFr5qry11

    rcqe
    (

    WI

    When thou goest away to the forests during the day, a moment becomes an age to us who do not see Thee. And dull-witted is that Brahma, the creator of the eyelids which obstruct our seeing Thy bewitching face graced with curls of
    hairs. 1s)

    rdfu

    E6++i
    ffiqTUTq
    t

    }IEfuilqi

    ESSENCE OF GOPI GITA

    205

    EE$' fim
    IECIqET

    *w rrq e
    Tqe

    Ft: ll

    The thought of Thy secret promises, Thy passion-kindling smiling face and loving looks, Thy broad chest which is the abode of Lakshmi, fires us every moment with extreme desire (17) and it makes our heart restless.

    ilffi{tf,si
    q|fld--{d

    qfurq
    q

    sqre

    fu-qtrffit
    qFdWn

    wqr{6qi

    O Beloved! Thy sight completely puts an end to the sins of those that dwell in Vraja. It is auspicious to the whole Universe. Grant us, who cherish only Thee in our heart, at least a little of

    that (balm) which surely kills all the pains in the heart of Thy (18) devotees.

    qt

    gGil-d

    q{qrg R}g
    I

    t{rrfrf,tr ilfleft q thR-

    Sat, qri, &q EfiqR q-&tg

    WtRtm

    *rt+qi;T: ll

    O Dear! Thou walkest in the woods with those graceful tender lotus-feet which we, lest we should pain them, VerY gently set on our hard bosoms; when we, whose life is centred in Thee, think how these feet are put to the rock on the gravelly (1e) ground, ourmindreels.

    3:

    EISSENCE OFHAMSA GITA The Hamsa Gita is a conversation between the Lord Vishnu in the form of a swan and the sons of Brahma. This occurs in the midst of the instructions of Sri Krishna to
    Uddhava. This Gita considers the world as an illusion and the Atman alone as the permanent reality.

    sft *ra@-flgdrrr

    Efqr qT d 3qtrq Edr rnqrF14fll filuFrtrfr: Scclt gFg, s1 qffift


    The Blessed

    11

    Lord said:

    By seeing Me they came up and bowed at My feet; and with Brahma in their front, asked Me, "Who art Thou?,' (20)

    ryF
    T{ctqqd

    gf;rFT' @l

    ffiq

    ttr
    {En, t 3ilTfl-rl: ll

    When questioned by the sages who were eager to know the Truth, what I told them, that, O Uddhava! hear from Me. (21)
    ErFTFIIccFITaTFT :

    qpi qtd

    eFI
    n s

    lqyr

    {S-qi

    If there is no difference in the real entity of the Atman, how, O Brahmins! can such a question be put, and on what am I to base any answer? (22)
    (206)

    ESSENCE OF HAMSA GITA

    207

    qqrrfu

    +1

    rrdrFft

    'rng
    E[:

    wT\

    El-Sd:

    wn

    qrflnn U;Ifs: ll

    Or, when all the five Bhutas (elements) are really the same substance, your question "Who art Thou?" is only words and (23) has no sense. FTST

    qrRIt
    ;T

    3rdrq

    q!ffift

    EHT

    rgqtsffRt,
    gE4t-Tq9t,RTT

    ll

    Unders tand that whatever is perceived by the mind, speech, sigh t or other senses is Myself, and nothing else than (24) Myself.

    sffi

    fi{s k
    gftS
    UUrRq

    ffi
    3tri

    5qr'{ffi
    5'NTffi

    FIT:

    {ilcrFT: ll
    gets

    O children! The objects enter the mind, and it


    Jivawhich is Myself.

    entangled in the objects. Both these constitute the body of the

    (25)

    qrGnrfurm$q{i

    fuf,erdr

    rfl

    Btl.i &tt

    uqt{ql

    The Jiva who realises himself as Myself should renounce both the mind caught up in the objects, by constantly resorting (26) to them, and also the objects born ofthe mind.

    3f{dFr(Td

    +qqrcqnsefMqq
    {iqrFdfrr

    ffidtrs

    One who realises that bondage is the work of egoism in relation to the Atman and that it is unreal, should develop dispassion and taking his stand on the Turiya state, rid himself (2e) ofthe griefof Samsara.

    208

    SARVAGITASARA

    uIIclErHrei$:

    ;T fr{+d gffi't
    FIqTfl:

    IilTqFffr

    Erq

    Entnui

    ZI9IT

    So long as the sense of man which sees the existence of difference in things, does not disappear, in spite of his reason and logic, he is really ignorant, sleeping while wakeful, just as he is wakeful indreams. (30)

    qq-dT4ffins+qi r+rd{i kTdr ftr(r r-d+ H'trTg{il qelr ll {qT

    As all things other than Atman have no real existence, the notion of difference created by them, the various modifications and causes of this difference, are all unreal like dreamperceptions. (31)

    qrqt fuqrr*rm"nserh
    Hqra-qr{frR msqffiqt
    {T

    {q+ WH Bqiilt
    It is but one Atman

    Ts.+

    {'F:

    :ll

    who, in the waking state, enjoys through all the senses the external transient objects, in dreams experiences objects similar to them, and in sleep withdraws himself from them, because he remembers his identity in all the three states, as the lord ofthe senses. (32)

    qg t+1w 5urfr q;RrrrrrerT


    rt-+il-irqT

    uft

    {tua
    ffnfu{r

    g,or Eft frFqoreri, rTrsfuErui{rqrFdq

    ffi

    ErfuqmrefrrftwrI
    I

    Having thus investigated and arrived at the conviction that the three states of the mind are produced by the Gunas and through My Maya are created in Me, and having cut offegoism

    ESSENCE OF HAMSA GITA

    209

    which is the source of all doubts, through the precepts of the wise and through the sharp sword of wisdom, you do meditate
    on

    Me.

    (33)

    ifrd fdlilft r+tft f{mrui


    EE

    fumt*.W+q
    a

    @r

    rqqfuqrx@frqis'91
    One should see that the whole world is a mad delusion and dance of the mind, a seeming appearance, perishable, inconsistent like the circle of a fire-brand, that the One Consciousness alone appears as the many, and that the dreamy difference created by the Gunas in three ways is an illusion. (34)

    frHft

    rTrqr

    q*tr trthqgq$ri frft6' riBqn Er q qfifl{Egeqr

    Efr ikr: vftfirq-d

    f+a+qrsoT-

    ef; qrnq q r1+qftrfrqrdrd ll


    Having withdrawn the eye from the visible world and having turned away from craving, one should remain silent without ambitions, in the bliss of Self-realisation; if sometimes this (world) still appears to be, that will not cause delusion, as it is once abandoned as unreal, but it will linger only as a memory.
    (35)

    Hq
    ftrd
    q

    Ett

    qwfr qdseqrrrresqq

    qr*

    qerT

    ,W

    rrftKqEr*r: n

    One who has thus gained wisdom and has realised his essential nature does not see the transient body, whether it is

    210

    SARVAGITASARA

    motionless, or is moving, or falls down, whether controlled by or rid of Karma, like a person blinded by the intoxication of liquor, and does not see whether his cloth remains on or falls (36) from his body.

    tdsft t{q{FT, sg u,{


    Hr-ctFi yftrsfrra

    znqq {Te:J

    ii

    qsq{qf*$6sqrftrfr{:

    Hrq Urd rrqt yfrg6{q: tl


    The body under the control of the force of Karma, lasts until its cause, Karma, gets exhausted; the individual who is established in Samadhi-Yoga, having affained superconsciousness, does not again resort to the world which is like a (37) dream.

    s,
    ESSENCE OF JTYANMUKTA GITA
    This is a Gita explaining the nature of the Jivanmukta. Its authorship is ascribed to Sage Dattatreya.

    frq,
    beings.

    fr1-q,

    qqf{rFtq{q1

    ud+q qiqd affi56, fr ;ftagm: H Yqe tl


    I

    He is called a Jivanmukta who perceives with sameness of vision the One Infinite seated in the Jiva and Siva and in all (2)

    \rq

    {iRki sun.

    ee qrTiq&ki qrgil {B' {dWHi tr+{m, u rqt tl

    He is called a Jivanmukta who sees the One Brahman which, seated in all beings, illumines the whole world, like the.
    (3)
    |

    wen qgen +q Rqt wcrq<trf, 3{rcrrinft aQffi fiagm' tt Bqt tl


    E&$ ftr.i
    Err +qnia
    (21l)

    He is called a Jivanmukta who, through the knowledge of the Self, realises that the One appears as the many, tike the moon reflected in different receptacles of water. (4)

    qgiqTFTqwirq

    "ftq\F: rT

    q ffi
    dqil

    tl

    212

    SARVAGITASARA

    He is called a Jivanmukta who, seeing the One Brahman existing in all beings, does not perceive any difference. (5)

    fuq"i sFd

    qrfri
    vdt1nri

    q{ITlsI{i
    {T

    qrrfr[c[{q

    sqt

    tl

    He is called a Jivanmukta who sees everything as filled with the One Consciousness which is the Rulerof all, andwhich (10) is all-pervading like ether.

    3ffi ffi'

    wHi u*fng

    Sqgtn,

    fiq' ffi
    {T

    eqt

    eqil

    rl

    He is called a Jivanmukta who, seeing that the Jiva which is identical with Siva (Brahman) exists eternally, does not ( I 1) create enmity with any being.
    3{I-'TTT

    5{{q

    TKTIIKT

    rq

    qrR

    tdsi

    fuq]-*rqil;I ftruqtt
    {I

    dqil

    tl

    He is called a Jivanmukta who knows that the Self, the Guru, the universe are all the taintless Ether of Consciousness (12) and that nothing actually comes or goes.

    3ilaznt

    {qe

    sqq)flfi

    {rR ffd{ffi: tT Bq} tl

    frdi qil qTsi qt

    He is called a Jivanmukta who has neither bondage nor liberation, and whose mind ever takes delight in being merged (ts) in the practice of meditation.

    lSTfr

    {qt

    fr-ei

    er+rqgurqfrfd'

    sd-f,ir{srsrfr

    {T 6qt tl

    He is called a Jivanmukta who partakes of the essence of the bliss of Brahman, and rejoices alone, and for eveq being (16) devoid of habits, natures, etc.

    ESSENCE OF JIVANMUKTA GITA

    213

    qr,lFF[qwfuq

    frsr

    {n

    g0sr+Rrii

    q-qr

    ffihd

    fi+gffi:

    {T Eqil rl

    He is called a Jivanmukta who has transcended the waking, dreaming and sleeping states, and is established in the (1e) Eternal Consciousness of S elf-Identity.

    frsr Rrii ffi


    msE Fer

    fregm: TT 3qh |

    Qg qFrqq Rnqr
    |

    He is called a Jivanmukta who realises his being the Pure Consciousness which connects all beings as a thread connects (20) all pearls, and his being the attributeless Brahman.

    ftmq-fr
    3[f,Wpfr

    rt'*d 3rdwrrft qRds' qfupft fiag-m: H: Eqt tl

    He is called a Jivanmukta whose mind practises the highest Yoga, who has intemally renounced everything, but appears inert outside, and who has abaadoned everything (23) intemal and external.

    s%

    ffi;
    EI'SENCE OF KAPILI\ GITA
    The Kapila Gita is the series of the teachings of the Divine Incarnation, Kapila, to his great Brahmavadini mother, Devahuti. This Gita occurs in the third Skandha of the Srimad Bhagavata.

    aefuf,

    Jelrret

    {Ers i ffi
    Sri Kapila said:

    frilqs

    eqd

    1ffi1Qsgftrft,
    furqfirqfrqa

    rr

    When the mind ceases to perceive through the work of the senses the differences among the objects as favourable or unfavourable, while the objects are equal in their nature. (24)

    {T

    Ht{Fr{Tani

    ffitkoqrsd

    FI:HS {IGW

    t\.

    TqfrqTil n

    Then one realises the Supreme Self by means of his own self as one of equal vision, unattached to anything and without anything to be shunned orto be sought. (25)

    il-{qH qi { Y{qtrfTd{' 5uql {qt rr EWTRFT: YQIITil-}ffi


    The Supreme Atman, the highest Purusha which is Brahman, is nothing but pure Consciousness; that one glorious
    (214)

    ESSENCE OF KAPILAGITA

    215

    Being is perceived through all the separate phenomena as things


    seen, etc.

    (26)

    qlt{ gcqtsnrrfr Eefr


    \tleTrq

    {Tq}iE
    qeiq-f,E

    qlFH,

    $Fl.{I: ll
    of

    Only this is the desired end to be reached by all the Yoga

    a Yogin, that he rids himself completely of phenomenal attachment and attaches himself to the Highest Goal of

    aspiration.

    (27)

    Trq++r q{dfiGtf-q
    erqr+reei6tq

    qr+11

    ft{qtr
    rr

    wqrfteTfrtun

    It is only the absolute Consciousness which is the Nirguna Brahman that through illusion of the perverted senses appears (28) as things possessed ofsound and other affributes.

    qde 2rgqr r+rcqr frrrnqr0r fapm; fr'{S tdrf,sr qffitt


    non-attachment and

    It is only this (Brahman) that the Jiva realises through faith, devotion, constant Yoga-practice, concentration,

    renunciation.
    YQrcItt'}

    (30)

    qqfri'

    tl-WIT q'

    iTM ffi

    ffq{.fFl'

    11

    Just as the one substance endowed with many qualities is variously perceived through the senses which have different natures, so also the one glorious Being is perceived in different (33) ways by different paths of scriptures.

    g:
    TgYrn?rRrR:
    EISSENCE OF NAHUSHA GITA Bhima, the brother of Yudhishthira, was tied fast by the
    large serpent, Nahusha, in a forest, and when Yudhishthira went in search of him, Nahusha challenged the king with a host of questions to which Yudhishthira replies; again Nahusha speaks to Yudhishthira on Dharma when requested by the latter. This Gita occurs in the Mahabharata.

    g&8"
    Hei

    Jeilet

    E{{l<

    qrr
    qr[

    HTTI

    =ilt<

    q|iffi{{i*.i nfrsgon q qrM Eft Qd: ll


    r

    Yushishthira said:
    truth, charitable nafure, forgiveness, good conduct, compassion, austerity, mercy, abide, he is called a (r.2r) Brahmana.

    In whom

    &i
    ?I:{

    u{ q{ Fq fid,uruEi
    rlcc[I

    q {foqR

    qKl

    tlckt: ft ffiry6q11

    That which is worth knowing is the Supreme Absolute, which is beyond pain and pleasure, reaching which, wise people do not come to grief. (r.22)

    xs g sggw qavgiq}= t

    Bq
    qT-flfr
    (2r6)

    GT ;I ffiI
    q q
    HI6M: ll

    ESSENCE OF NAHUSHA GITA

    217
    a a

    a Sudra has not got the qualities of a Sudra, and if Brahmana has not got the qualities of a Brahmana, he is not
    Sudra and he is not
    a

    If

    (r.2s) NOTE: A spiritual-minded Sudra is not inferior to a


    Brahmana.

    Brahmana, and a vicious Brahmana is equal to a Sudra.

    qiilgHt
    q}rn

    rTM

    u{Tt
    d

    IT

    EITdUT

    '

    qn:l
    ftft+n
    tl

    {FFrft

    Wherever spiritual splendour abides, that is a Brahmana. Wherever there is no spiritual splendour, that is a Sudra. (1.26)

    qqr rTrr qft,


    pleasure do not

    rF a

    garg'Eruri

    q{

    fi

    TrR

    qE

    wHqr

    qe[t qT Fq}

    wil
    r

    I am of the opinion that there is no place where pain and abide. G.2g)

    drdqqm

    a'fr+i

    Aq qfre+

    qrdafi ;T qrqt TJ: T<frqEu*5rftd

    1g

    As long as a person is not initiated into the Vedas, he is verily a Sudra. Any doubtregarding this has been cleared by the

    SvayambhuvaManu. qkrfi qErq{ Uq.d ii drdrurqd

    (t.35)

    frftsqt
    5wrilm

    rr

    I have already told that one whose nature is purified through the knowledge of the Vedas, is a Brahmana. (I. 37)
    d.gr3-dra

    qT)

    qer futugEqr ssgqsr q


    H'f

    qrkr

    qftCq

    sg

    218

    SARVAGITA SARA

    Nahusha said:
    He goes to the heavenly region who gives in charity to the best suited (deserving), who speaks sweetly, who speaks the GI. 2) truth, who isdevotedto

    non-injury.

    ftrd a .rdfr q
    qEq
    srfqRTlq

    wfidfr:
    fttffiFrrq

    qBtTrrr

    Three kinds of births are acquired by beings through their Karmas,-human birth, heavenly life and beastly living. (II. 9)
    it-1

    qnfi,

    wigpe n
    qiq.r

    Human beings attain to Svarga (heavenly life), having (II. 10) been purified through charity, non-injury etc.

    ffieE
    ftrd'frftrtaeil

    {+<
    ilrd

    6Rqtr
    fuiqrolr

    qryt rr
    these virtuous

    If the human being follows the opposite of


    qualities, he is born as a beast.

    (rr.11)

    sTqdrqurqfrl

    ffirruqRf,;1 xqrt rr

    He who is full of lust and anger, who is addicted to violence (injury) and greed, is hurled down from the human (ll- 12) status and is born among the beasts.

    gfr{I-.Tq'n

    iTKT

    sflrlq
    Sftwg+tulr

    ftrffit

    rqrDrdr fr

    {iqT

    qa(r

    The intetlect is very near the Atman and reflects the intelligent quality of the Atman, just as a heated iron ball
    acquiris the burning and lustrous qualities of fire. The intellect is dependent on the Atman and cannot work without its help.

    ESSENCE OF NAHUSHA

    GITA

    219

    The intelligence of the Atman is always needed by the intellect.

    (rr. 2s)

    gfu-T{t qr+ffiqn{fq fr
    S*JIT

    H,ITlr rqwqqrfr+d

    rr

    The intellect functions only in activity, whereas the mind exists at all times. The mind also becomes possessed of such a quality as the intellect is, on account of being conditionedby the properties ofthe latter.

    Gi.26)

    Kttqui
    Em{rnr+ig-d,

    dkT r#gfur
    mei

    il q=Tt wl1r
    {01
    I

    These are the qualities of and the difference between the mind and the intellect. You know this already. (II.27)

    Uraqfr
    TdrTrr.

    ffifiq

    sg

    if a person be very intelligent and clever, he is -Eyen deluded by wealth. I am of the opinion that all those who are immersed in the pleasures of life are ever deluded.
    {rel
    qrqqFrfr qTTrGqr

    v(r ssr ;T lnfui gE ilil

    erdftsar

    non_injury, rootedness in virtue,-these are the helps to men, not casie or

    Truth, self-restraint, austerity, charity,

    family.

    (rr.42)

    3%

    ;rr(qrftirRrn:
    ESSENCE OF NANAI'A GITA
    This is a conversation between the Lord Sri Krishna and Narada. It treats of the general requisites of a spiritual aspirant. It stresses the supremacy of the Guru or the spiritual preceptor.

    sfr eruargdl-a-

    qr{(
    The Blessed

    etqe
    Lord said:

    dsr( Ssrq t5,ffi fd{r U{ ;T fue=rft ll


    As long as one does not accept a Guru, so long he cannot attain Mukti. Hence one should search for a Guru, because, (3) without Guru, perfection cannotbe attained.

    td{r {q

    sql iE

    iTETT

    3r-dsi ${:

    6dq

    U{E

    5{fe qt dtft {{: ll

    Even as a house is dark without a light in it, similarly without a Guru, a disciple is dark. without doubt one should resort to a Guru, for through the Guru man gets a proper (4) eyesight.

    T{Sql

    tr'fii
    a

    qerr tai

    sqr {rfr {Fde{ qw ftqt


    5r&+mut
    a

    ;R: ll
    a

    commander.

    day without the sun, like an army without


    (220)

    A man without a Guru is like

    night without the moon, like

    a king or

    (5)

    ESSENCE OF NARADA

    GITA
    tsurq,
    t

    221

    STEEI

    q5ft q 5d iril rrdqrt s


    who takes one across Samsara.

    BirA frqtr f,{: ffi

    .r=sfr

    tt

    A ship is made of wood. A Guru is made of the Vaishnava stuff. He alone can lead one to Liberation. He is the dear relative
    (11)

    ffir
    eqil rrq qffiu@
    qTESIETFI

    ffi

    Mr
    tdsgi

    isurqr;qrquri6elr
    Gnqil

    g,ft'

    tt

    One who insults the Vedas, the sacred scriptures, the Vaishnavas and the Brahmins, lives for sixty thousand years as a worrn revelling in fi lth. (14)

    g
    +{

    IIeI

    sdi q

    qlfq

    ql-rqrfusrqil il

    O Narada! The Vaishnavas are my body. This is the truth. One who rejects them is really a person of low birth. ( l6)

    E{ii iq {Eq {Fdqrhl enfl{K{tffi{s q G :rdti t+qr tt

    The sin committed by looking at a pariah is expiated by looking at the sun. But the mistake of not getting oneself initiated by a Guru cannot be corrected except by hearing the Srutis fromthe Guru. (22)

    gwayrm
    AqTlqi

    ?Kr

    il(t
    5dr

    gfuvu

    e'rqil

    .rqi

    @+rr
    (25)

    When a person starts to meet the Guru for getting initiated, his ancestors are highly pleased. After his initiation, they all get

    liberation.

    222

    SARVAGITASARA

    rffiur
    Frr-.rrT {frmfii

    ilqriwrie

    qt

    s{ffi

    xgafi

    11

    When a person kills the elephant of the mind with the spear of Jnana, then that Jnani becomes fully liberated from all sins.

    (27)

    qs rq q ,ffi
    appear diverse. One

    rq{-rrq

    ftrdFr*fq
    qrtrn

    q
    r

    qlrrfr

    5+r*t

    Brahman is one. But the fivefold senses make things who discards sense-perception and takes is really a Sadhu in all the Brahman,-he the One recourse to (28) three worlds.
    TIITI

    ,fdr q asq-il' sfr{r h$q

    Ek{rq

    qw qqi Awrdr +*.r

    sftrgt il

    In the Kali Yuga, Ganga, Gita, Vaishnavas, the brownishyellow cow, the Lord Hari's Name, are the boats to carry one (33) across the ocean of Samsara.

    g{ftNq
    Sd.q'

    ElAffirfr {6Ed'

    ffi

    ;Tl1qtl

    Such a disciple should be kept, who is pure, good-natured,

    of good conduct, who acts according to the Guru's wishes, stable-minded, full of love for the Guru, and devoid of pride.
    (35)

    Bfi g {Gfr qrd lg'frrd rsrad tt


    A Guru who has not realised the Truth, a disciple who has not been initiated and instructed,-these two, O Narada, go to (36) the lowest hell.

    ilf,+f,r td{r qrq AqTi ftrqTi td{r

    ;R:

    ^t/ \#

    ffi:
    ESSENCE OF PANDA\rA GITA
    The Pandava Gita is a collection of the various prayers offered by different devotees to the Supreme Lord. It treats of the highest kind of Bhakti and self-surrender. The verses form parts of the Mahabharata and the puranas.
    TtFTqt

    qTlr +{ mfuffi rrrg: qmq(i q g;T: ffi

    ;rrrqui

    gr5{ {rfti

    5q{R

    tt

    Those men who, being devoid of passion and filled with


    supreme wisdom, rememberthe Divine GuruNarayana through meditation, they, having burnt their sins and their minds, do not again drink the milk of mother's breast (i.e. are not bom again).

    (3)

    TKr{ruil

    trt T{ruri $tqt


    Htdi

    qtq

    tl

    The person called Narayana is the greatest thief ever possible on earth. Even when he is merely thought of in the mind, he completely steals away all the sins accumulated by
    men since many

    lives.

    @)

    (223)

    224

    SARVAGITA SARA

    furi
    frdisi*
    Sumki

    N {e
    I
    qR

    Srsft{ilTdlqi

    uffi}r+rem

    tt

    salute that Vishnu, the Lord of all the worlds, the lotus-eyed, attainable only through righteous deeds, shining with the Kaustubha gem on his body, marked with the Srivatsa, wearing the golden yellow silk cloth, and blue like the sky. (5)

    qR

    q g,dfcfi+ vlqe qf*rfrt

    qrqil qt<nrcql FFHrdqfr rrar qq

    qqg

    ffi

    r+ftntor tt

    Even if I am destined to go to hell, bound by the noose of death, even if I am born as a bird or as an insect, even if I am to live as a wonn in many lives, let me have devotion to the Lord (8) Vishnu who is seated in my heart.

    ilgI

    zrf,c[{rilq

    v"rFi

    ry{R M

    Mt$f,tq{r:

    qfr

    ;Ir1:ll

    Prostrations even to those who prostrate themselves before the Lord Vishnu, the Yajna-Varaha, the mighty and powerful. (e)

    qfhg

    rr{g t{lq .{kt-ET r+furqorsqFrqrftpft

    (qa')

    {rr:

    ulrt

    ?DT

    ffiqKrf,+{
    qlt

    O Lord! Even if I am to be born in the bodies of insects, birds, beasts, reptiles, fairies, devils, men or anywhere, be

    .ESSENCE OF PANDAVA

    GITA

    225

    pleased to bless me with a firm devotion to Thee alone, and to (12) no

    otherbeing.

    qE*i

    qksq
    qrilfr-frt

    EM

    frs=i

    q]fr

    tdgqqe Stq,tt

    The deluded person who leaving Vaasudeva begins to worship any other deity, is searching for a well on the bank of
    the Ganga, in order to quench his thirst.
    (1

    7)

    ERIFI qRl-g q

    3il6

    TI-{Rur{-f,EI-q-

    q-Aq ${il q'rfr ruTqd qr;Tntsfr

    (IU(RI: q-wri

    eil*

    rr

    I am the slave of the slave of the slave of the slave of the


    slave of Lord Narayana. The king rules the world and all men, (20) but I am different from all these men of,the world.

    qEt{s

    HrF[:

    tqr

    Erg{q

    <rfrst

    $re qqfr q;qfr tt

    {II<Il-krErkl-tTI{{TI:

    Let me, in all my births to come, become the servant of the servant of those who have become tranquil-minded due to their intense devotion to Vaasudeva and are absorbed in Him. (21)

    t t

    Eilr-ds?ftq

    {rit

    q+ritq Effiffire)q t t rkTr t{wgfr FIKIT: *1eilsft t+g qt r g@: ll


    Whoever were killed by the Lord holding the discus, the Lord of the three worlds, Janardana, they all have gone to the abode of Vishnu;-ven the anger of the Lord is equal to (23) blessings fromHim!

    226

    SARVAGITASARA

    F{+q

    rTrfiT

    diq

    H+q +g{q
    fr{r

    q frdr Hiq
    {I-GTT

    H+q

    H+q nd

    EE"i qrt

    F{+q

    Rqrr

    O Lord of lords! You alone are my mother. you alone are my father. You alone are my relative. you alone are my friend. You. alo_ne ar-e my knowledge (learning). you alone are my wealth. You alone are my everything (Zgi 3n-F6ur Jetar

    w
    SIET

    Tqfr TEirfr q1 qi o-{ft frs*,


    firer

    ?Ierr T{i

    q-fsrEG{ITTfl tl

    The

    Lord said:

    Whoever incessantly remembers me and calls out "K!-sh1a, Krishna, Krishna," him I tift up from all sufferings and hells, even as the lotus is lifted above water. (36)

    T{t
    Fh

    trqqri
    ccfqT

    {rffi

    q+{ qhnmr
    ' *T[q' afrgHHH,
    11

    A person who is cooked in hell is asked there by yama, "Why did you not worship the Divine Lord Vishnu who
    removes all sufferings?" (3e)

    \{;ril<R
    T{turi

    E{eq
    qftq'qrqqi

    tfrqn qffift1, E's+ qfu , yqrqt tt


    Krishna.

    After purifuing themselves through Tapas, meditation and Samadhi in thousands of births, men, being tleansed of all sins, develop devotion to the Lord (40)

    qT fftrrftlorqi frq+wrqrfuft
    HIEHfa: {TT t

    ESSENCE OF PANDAVA GITA

    227

    What intense love the ignorant men have for sense-objects, let that love not leave my heart, O Lord, which is centred in (42) Thee.

    ryr 3rfu t fflg


    qrurs.trurgqt

    rTFrrrrqq:

    H.crdrdi?I{fud

    s{ui gr*

    sr5il-dfrri:
    tt

    O Krishna! Let the Rajahamsa (the royal swan) of my mind enter the chamber of the lotus of Thy feet now itself. How can there be Thy remembrance at the time of the passing away of life, when the throat is choked by phlegm, wind and bile?(52)

    Fsqfr

    rrf,'f,

    rrdrrdR

    qrH v+til Tsr-u lril(rlim +te' ll


    qrrT q-Fr
    r

    In whose tongue the blessed name of Krishna resides, the (54) crores of his great sins get bumt to ashes in an

    instant.
    I

    qqrfr

    qT{zrwqr+isEi

    s.tfr
    T(rft

    qRlqqfs{

    {rEr

    :TRTqq?TrIr frfti
    qRTrluld\rHaFrrr ll

    s{rfr
    I

    prostrate myself before the lotus-feet of Narayana. I always do the worship of Narayana. I utter the divine Name of Narayana. I meditate on the Imperishable Truth of Narayana. (60)

    rrrqmfr q$.Pt HlrR derrfr T{+ dt

    qrrqffi

    il

    There is the great Mantra "Narayana," the formula which bestows on one everything; yet, it is surprising that people fall (62) into the great hell.

    228

    SARVAGITASARA

    th

    dFT

    q+rd)
    {Er:

    {fr

    il-{qurfifr

    vqfelsrqq' tt

    What is the use of many Mantras to him who has devotion to Vishnu? "Om Namo Narayanaya"-this one Mantra is sufficient forone to acquire everything. (63)

    Ekd{ft

    ql'Tfi

    gutui{fr

    oTffi
    Even

    @
    tq

    Sd:
    qlcl-fr:
    I

    Ee+q ft

    sinners repeat the Name of Hari, they shall be liberated by Hari. Even when touched disinterestedly, fire shall burn him who touched it. (6s)

    if

    uug-qRii qftm-r*q

    dG:

    frqrq

    fiirsrrmt 'r a;qi yfr tt

    He who has once uttered the two letters "Hs1i"-hs hng forjourneying towards (66) Pmancipation.
    made himself ready (girded up his loins)

    qT

    qI

    qr-e]"Is{ddr

    *fid

    qTti qrfr

    qEki

    q @rr

    There is destruction, there is the greatest evil, there is blindness, inertia and idiocy that very moment when Vaasudeva
    is notremembered.

    (70)

    3Tre,ilgq

    {++t

    q-ffir ffii g{: gfrETi *ffi ;rRrM:

    5{'l
    {Kr il

    Having pored into all scriptures and ratiocinated again and again,I have come to this conclusion, that Narayana is to be meditated upon at all times. (73)

    ESSENCE OF PANDAVA GITA

    229

    {fti
    sfrqei

    qqfu qlflTrsi fut qrnffii a=fr ilrquil fr,

    ll
    (74)

    full of diseases. The water of the Ganga is the medicine. The Lord Narayana, Hari, is the
    The nine-holed body is physician.

    rfr51qr@[-q}

    frsd

    fudi gar fdwnfi tq :

    5-{R

    isurqt'

    fug}qttt

    Devotees worry themselves unnecessarily about food, clothing, etc. Will that universe-sustaining Lord discard his (75) devotees?

    srrfi{rrcqki

    fri

    qeIT

    *q=i vfr

    q=oft {FIql
    .rwft
    tt

    Just as all the water that falls from the sky enters the one ocean, the prostrations offered to all gods go to the one Lord

    Vishnu.

    (80)

    m.
    &fitt

    \tp

    ESSENCE OF RISHABHA GITA


    Rishabha, the sage, gives instructions to his children. This Gita occurs in the fifth Skandha of the Srimad Bhagavata.

    Hfr ftP grnr tr ki UdilsE sflfui Frqu


    Rishabha said:

    il"i H ttqTqi Td+ q BTqTra ftqJqi i


    r

    This body is not meant to be given to the miserable of Tapas, O sons, is fitted to human beings, through whibh the
    pleasures which even beasts and birds enjoy; the divine duty

    mind becomes pure Saffva, and from this arises the infinite bliss of Brahman-realisation. (l)

    The wise say that service of the great ones is the way to salvation and that association with those who are attached to women is the way to darkness. They are the great ones who are
    (230)

    ESSENCE OF RISHABHA

    GITA

    231

    possessed

    of equanimity of mind, peaceful, free from

    anger,

    friendly towards all and

    good-natured.

    (2)

    .rT

    qig

    ffii

    E-dst{qrqi

    ttqrqrftf*S

    {tg

    q frftg-ml

    "rlqrild{rrdr.g qr+qertrq ail* rr

    Those who have love for Me, the Lord, as their sole purpose, have no love for people who are given to objects for nourishing the body and to household life consisting of wife, children, friends and wealth, and are contended with what is just (3) sufficient for their bare existence.

    13

    9rlr[:

    qRBsfiaq

    ;T Vrg Ir+

    3n1uilfr | q-fr 31-;5fr5q-

    lFn M
    3TRT fu'

    {sefr frrq

    tt

    Surely, a person carelessly commits sin when he is busy gratifying his senses; I do not think it is right to do again that which, having been done in previous births, has given rise to (4) this miserable body which is unreal.

    ersra

    qlcht

    ffiq

    fotnqd

    3{rarkrrT

    sqfffii

    fia

    +{

    vrfttrxr'

    lt

    This loss of Self-awareness due to ignorance lasts as long as one does not enquire into the Truth of the Self; the mind lasts as long as there is action; the bondage of this mortal body is (s) caused by action (Karma).

    232

    SARVAGITASARA

    et*,

    wti

    tqfu

    qEED1

    frsPrFqfrk erqt=rtr'

    fr6vq*-rq'

    {n<G'ci q

    q &

    gcrffiW'n

    The world is by nature blind to what is really good; it is filled with desires and works for attaining worldly objects; ignorant people hating one another for a little pleasure do not see the source of endless sorrow. (16)

    UE{ {T srsq+ frdr q u gr.il{fr

    qq

    Hq
    H

    qHs'

    dGTIET

    gr wl qft{q q Erril

    HT-

    He is not a Guru, he is not a relation, he is not a father, she is not a mother, it is not a Deity, he is not a Lord, who does not show the way of salvation to the Jiva. ( 18)

    q-q)5q1q1-gq6'

    srrtr+ffUqni

    tqi

    qfti+ilri

    qfr

    fu

    @r

    qw
    tqr-

    lTfuEnq1

    There is nothing which is other than I, who am the Infinite, higher than the highest, the Lord of heaven and emancipation. What have they to seek from any other, who are devoted to Me and therefore have nothing else to seek after? (25)

    Irqffu

    qksuq-flT

    lrdkqa

    va{rFr Wr-fr Vdr gst+r*a;qfi e

    f{@gg5;{ui

    d trr

    ESSENCE OF RISHABHA

    GITA

    233

    O sons! All moving and unmoving beings ought to be always treated by you with respect and equal vision, because
    they are My abode; this is My true

    worship.

    (26)

    qrqnqd

    td{r

    t ffui

    fr-ils

    ftr
    tt

    gqr*q q.il<tll{nH

    TdTHqtdI-

    ffig;ftfr.

    The highest worship is to resign to Me, the Lord, whatever is done by the mind, the speech, the eye or the senses; failing to do this, man cannot hope for liberation from the noose of time (27) which is the cause ofterrible delusion.

    d1

    vilf,firfdT
    SIIAT'NAKA GITA
    has a great psychological value and solves many spiritual problems and traces all evils to passion, affection, greed or
    The sage Shaunaka instructs yudhishthira, the king, on the secrets of the general life of the beings of the universe. The Gita

    desire. This Gita occurs


    Mahabharata.

    in the Aranya-parva of

    the

    eilrco Jeficr

    :
    WTQIFT

    {flTffi

    Yrdrfr

    q qGdqrr

    Shaunaka said: Thousands ofcauses for griefand hundreds ofcauses for fear are there daily to an idiot. These do not exist for a wise man.

    qfrf,H
    HqTfdg

    (t)

    @ q-st

    gfu<i
    r Td*fr
    qT

    {g+}g

    mfg

    rrqQqr, tt

    Wise people do not attach themselves to works which destroy goodness, which are full of defects and which are set in
    opposition to the Good. (2)

    3iurgi gf#ryf
    Afrqfdsqgdr
    {rq1

    1@r
    ee1-qRrflr
    11

    (234)

    SHAUNAKA GITA

    235

    O king! You have that eightfold wisdom (knowledge of the eight limbs of Yoga) which destroys all evils existing as bars to salvation, which is supported both by Sruti and Smriti. (3)

    ae@g
    rrfufld,dd

    gtg

    qrqeg

    FlsFfFT q

    mER

    qqfrt11, tt

    Wise men like you do not grieve because of physical and mental troubles, lack of riches or sufferings of one's own
    relatives, or even when caught in great

    calamities.

    (4)
    I

    ?gri

    qfiTqrsrfr

    cr+r qer gn

    3Tre{q.r{eil-{s-{T

    frar, {Elts-r q-6rcr[4T ll

    Hear now,-I shall narrate to you-how in olden days the great-souled Janaka sang these verses which revert one's mind (s) to the Self.

    Titdsgcenqi g:raTrzri ild qfq-sqrsrqi {rffiri

    "rc1

    TE II The whole world is weighed down by the sufferings

    created by the mind and the body. Hear now as to how to pacify these sorrows, in brief, and in detail. (6)

    S,Ei

    n-ftt

    qnfr, {r+dt tt
    (7)

    Physical sufferings come due to four reasons: illness, contact with undesirable objects, fatigue and loss of dear

    possessions.

    d-(t

    resftrfrRFeq

    euftrqfl{wni

    G6qr+rrEt{

    {fti

    qrfcfu@
    g
    I

    By counteracting these four sources of suffering, and also by not brooding upon them, the physical and mental diseases

    SARVAGITASARA are cured. These are the two ways of action for ridding oneself

    ofpain. qftrrd

    (8)

    U-fr tu,
    &n@T+

    TTFRI-FI

    Yt-'i

    yrtq gde snffi{qsgl

    Intelligent physicians cure the mental illness first, through sweet speech, anecdotes, offering to the mind its desired objects and physical enjoyments. (e)

    qH+{ fr

    g'qwfrT ffiT

    S'dr

    {-ft{gq-dcqil

    gtEtRiFaTFr@tl

    The body suffers due to the sorrows of the mind, even as the water kept in a jar begins to boil due to its contact with a heated ironball. (10)
    ITFRT

    Hn+
    T{fr

    Hqi

    UFT

    Yrfi{gq{refr

    The mental illness should be cured through knowledge, even as fire is cooled by pouring water over it. When the mind is tranquil, the body also becomes healthy. (11)

    g:q6i g +d

    frrE

    vwt

    srg!,utr'rgtft

    {qrorqil
    q

    The cause of mental illness is love and affection. Through love and affection the individual gets attached, and comes in contact with heavy sorrow. (t2)

    @ ffi

    g'urft
    dsll-qrcT:

    ffi
    sd

    :rqfi

    qt

    All sorrows have affection as their root. All fears also are born of affection. Grief, exhilaration, fatigue, and every pain ori ginate from affection. ( l3)

    SHAUNAKA GITA

    237

    *tr<rfrsgnrrrq
    g{}q-srgtrt-}d

    yqi
    [+{nT

    m
    s{:

    iTs[r

    qd:

    ll

    From affection arises heart-felt imagination, and through affection deep attachment is developed towards the objects of the world. Both these are against one's ultimate good' The (14) original Guru of all troubles is affection'

    ffidgIl{hi
    trqIq]

    qii
    nqrsdsft

    qTqq

    {'raim

    ffiott

    d<t

    Just as even a little fire kept inside the hollow of a tree will burn up the whole tree itself, similarly, even a little affection for (1 5) ,.rrr.-obi..ts shall burn up all virtue and

    prosperity'

    ffiiqg fr{rri

    iqFft M
    treil

    qqrq-i

    w{tr+t

    frrqq-: il

    He who is deprived of sense-objects is not a man of renunciation. He who perceives defect in contact with sense-objects and thus icquires dispassion is one of real
    renunciaiion. He has no hatred and no

    craving.

    6)

    dsrdd q md ftr*fr r++iqqt wrftqg.ai q {rh ffirr


    for friends and riches. The affection which is already inside
    shoutd be removed through knowledge. Hence one should not develop affection for anything, even

    (17)

    flqTRtg 5tg

    qtguwe

    rrTq-ig

    Edrcf,g

    Affection does not arise in those full of wisdom, who are self-controlled, who have knowledge of the sacred scriptures, who have fulfilled all duties, even as water does not stick to a
    lotus-leaf.
    (1 8)

    238

    SARVAGITASARA

    6.rtq

    qkfqe
    f++ft
    is

    {6r
    The person who is
    in

    ilf,[wn

    rr

    full of

    attachment

    pass.ion. He develops desire and then craving takes a stri"ng root

    dragged by
    (19)

    him.

    NOTE: Raga is inclination to love. Kama is desire for possession. Ichha is a wish to possess the object even after
    enjoyment. Trishna is insatiety even after repeatLd enioymeits.

    wnfr
    we*+gor

    ESnfur +q

    ftr

    frd}}E

    qnr

    qmgqftrft

    The most sinful of all things is craving. Craving causes eternal suffering. Craving is the womb of vice, and is the dreadful impeller of sin. (20)

    +sd yrwffi
    hope to get

    qT gkffir

    Eftdft ilfo, +qgi gTI El.rk[: SWtt

    craving is hard to overcome by fools; it does not become old even when the person becomes otd. It is the disease which persists till the end of one's life. only by renouncing it can one

    happiness.

    (21)

    3+Trl<Ir

    ffi

    fr

    q*n srdeEfidT mt Edfi 3T+ftq {drr. ll


    HT

    craving has neither beginning nor end. It is rooted in the . internal recesses of all people. It destroys all beings even as fire in a heated iron ball burns things. (22)

    g{*q, F{sge+{ qk{r ilTrTEUfr q-6iq ffirr HefisEdr.qr e}rlq

    SHAUNAKA GITA

    239

    Even as wood burns itself through the fire arisen from (23) itself, so the fool perishes through his own greed'
    {IGK[:

    wf,{rqft

    rrsrqef+oi

    frdi

    snurTarFrq tt

    Even as all living creatures have in them the dread of death, so the rich people have dread from the king, from floods, (24) fire, thieves and even from relatives.

    qerT uFrqqr*.fr qfkft,

    a+rvfulH

    qq{+ sffi TdRqI

    EdT

    tuq il
    Nt

    Even as birds eat flesh in the air, wolves eat flesh on earth, fishes eat flesh in water, so also the rich man is consumed (2s) everywhere.

    3{ei F qel, ffi

    fr+ q-sfr1
    q+

    H ffi

    lIqI

    ;R: ll

    Wealth alone is the cause of all human miseries. Even if wealth is utilised for good purposes, that will bring no
    permanent happiness to man.

    (26)

    q.r{uti

    F qlt
    (27)

    fqt'

    Hence all kinds of acquisitions of wealth are only for increasing the delusion of the mind, to excite miserliness, pride,
    haughtiness, fear and anger.

    sTeiqrft

    ersifrtrrqt

    Yrlr g:qr+trrfr fut +q .ndi q deIT q{t tt

    Wise men know that the soffows of all human beings are due to acquisition of wealth, preservation of wealth and (28) exhaustion of wealth.

    240

    SARVAGITA SARA

    sdR
    .nqtg,Ei

    r,Ei qfrffii

    ETfr +dref6r-{ultd

    Ybl.I: ll

    commit murders; and when wealth passis away, ihey sutfer pains again, for they have given protection to'the enemy,

    For the sake of acquiring wealth, people suffer great pains,

    wealth.

    S,dr qrfffi
    !(6r:

    Qg)

    kilri

    dsmmi

    q qrRr

    tu&r
    ITBf,T:II

    . - Wealth is acquired with much suffering. Its passing away is, therefore, so painful that one does not want even to think of it' These fools are always bereft of happiness. only *ir" *.n acquire real happiness. (30)
    3r-<}

    {rR

    ftqmrqr, v<}q,

    q{

    q{'i gqt
    YBil' n

    wqR.

    the best way to happiness. contentment alone is considered by the wise as the (31j

    There is no end for craving. Hence contentment alone is

    supreme.

    M ffi
    covet these things.

    sTfrdi

    +qi

    s-i sm*i

    T+ff ;r

    {cT{iTq:

    qBa:

    Impermanent are- youth, beauty, life, possession lordship, company

    of the dear ones. A wise man should not


    (32)

    or riches,

    q qAq qk qt qfr11sitErp&E{qe frqqfq, eiirkT qfif+, jFrrfl-5nf yqrst


    Eftn Hr+iwsrrq
    I

    rr

    All possessions, therefore, should be renounced. All pains arising from such renunciation should be borne with fortitude.

    SHAUNAKA GITA

    241

    Is there anyone possessing wealth and yet free from sorrows? Hence all righteous people extol non-covetousness and
    renunciation.
    (3 3)

    qqf?i qFT fr-i-6T q{


    eqrrf,{rk

    qs-s tq}

    dFT

    frft.rm

    Fqdi

    TTrttl

    Even if one wishes to amass wealth for the sake of righteous deeds, it is better for him to develop more dispassion. Instead of washing the hands after touching filth, it is better not (34) to touch it at all.

    sfuei
    qil"r

    H+g

    q
    s.rd

    E6r

    q$rtu ttflstd' ll
    r

    O Yudhishthira! Thus, you should not develop desire for anything. If you wish to live a righteous life, then renounce all (3s) love forwealth.

    3:

    ESSENCE OF SRUTI GITA


    The Sruti Gita is a part of the tenth Skandha of the Srimad Bhagavata. It is a prayer offered by the Srutis to the Lord Narayana in His abode of Sveta Dvipa. The prayer comprehends the sublime philosophy of the Vedanta and expounds its principles in the spirit of the Vedas and the Upanishads.

    f?r.<zd$:

    qftErqd. ufr

    +qftrqr
    d

    ftquBi H{qqR{rR

    glrcfrt:

    dfu

    ;T

    ild: rtf{ rr}e+frqr0n

    5qlRfr

    Frqr

    ul-{mcrf-dr

    The Srutis said: Those who think that Being is born of Non-Being, or that the Atman dies, or that beings are many and different, or that rituals bear real fruits, teach to others their own misapprehensions. The notion of difference that Purusha is constituted of three Gunas is due to ignorance of Thyself (the Supreme Lord); such difference is not in Thee; nor does that ignorance exist in Thee, for Thou art Absolute Consciousness. (2s)

    sftq r{W
    (242)

    Ar+r-eqffiiFT

    :l

    ESSENCE OF SRUTI GITA

    243

    q fr frgfii rrqR

    cr-fther
    rr

    ir{.rilqr

    The mind which creates the three Gunas, which appears to be real, though actually it is unreal, is superimposed on Thee; but those who know the Atman consider all this to be Sat or real Existence, as being Atman Itself; for those who are in quest of gold do not reject its modifications (ornaments), because the modifications also are gold; this whole universe is the Atman, because It makes it and is in it. (26)

    it-.r

    qft n ffi
    firt fr*t'
    frUer,
    I

    iT &T q-{sr-FTkrrqq

    qM

    wlFrq lq-{r t*gwqfr diwfu

    Entraqr: sg

    5afr

    rt

    Only those who devoutly worship Thee as the one Source

    of all beings, overcome and keep their foot on the head of


    Death; but those who turn away from Thee, though they may be learned, Thou keepest bound in Samsara like cattle by a word of

    command; for only those who are devoted to Thee become exalted in purity; not those who have turned their faces away from Thee. (27)

    q&T

    5fr4:

    vfftr5qrt!ilm-

    dqruqr

    qsgffi1
    fuegrfrvrur,
    rr

    F{fr iT Ef ilfr ftBqiTqgfr, qG

    qna {cTUf} qgfr

    Neither Prakriti nor Purusha nor both can be the cause of the Jiva; Jivas come into existence like bubbles in water; they with all their several names and qualities vanish into Thee, like rivers do into the sea, and all tastes into honey. (3 1)

    244

    SARVAGITASARA

    q {6 {dR rt
    qgaqrdrRil,

    qfrfrf,gq-rqfuq'
    qq-{6rq

    qFrq {dM

    5foq{"i

    Fffi1.effiufexr

    qed tt

    Those who try to control the unmanageable horse of the mind of very fickle disposition merely by curbing the senses and breaths, without seeking the help of a Guru's feet, painfully labour and continue to be in countless miseries, and they are like merchants who have not secured a pilot for their vessel in the sea. (33)

    RT Fq5R1ii qftfr +d
    )rqqfr qR-fr d

    etm{ft Fr q {qT q npiqqgo qdfi+ frq-q Effi5;qq{Eqrqr

    ir#fii
    t

    scqfrRm-{erssl-{ n

    If it be argued that this universe is real, being evolved out of the Real, this argument is fallacious, being contradicted by the examination of facts through logic; sometimes it appears to be too much, sometimes it is altogether false; the universe cannot be both real and false; for the purpose of worldly life, it is admitted as an illusion; speech and language in a beginningless blind tradition fill with misapprehension, through their various plays, those dull-witted men who do not
    perceive the Truth.

    (36)

    q qkflr

    trn@qT,n

    q tlM fremr EfrffidtT Eqft fuilfr {iloG 3id Bqffi qBurqrfrkf,cqqq


    o{RT

    This universe did not exist in the beginning and it has no future existence; only the unreal universe in the middle is

    ESSENCE OF SRUTI

    GITA

    245

    superimposed on Thee, who is the One Essence; therefore it is compared to various forms of matter, viz., gold, nature, superimposition, etc.; this baseless fancy called the universe, (37) the ignorant take as Real.

    grfl
    dqfr

    q-mnsugfr-qqr

    W t

    r
    cfrrsl

    {cl

    {qifr

    wfu

    fr vgfldffir

    ilR

    {g

    rurd{fiilfln
    Ict{ulT:
    I

    v6 {qa+rffiq-a1'
    11

    Even the gods ruling over the heavens do not see Thy limit; for Thou art unlimited; Thou Thyself dost not become limited; in Thee do infinite eggs of universes (cosmoses) abide with all their several sheaths, moving about like particles of dust in the sky, driven by the wheel of Time; the Vedas hold good for Thy

    Glory only by speaking of Thee as a negation of everything


    else, (for they cannot describe what Thou actually

    art).

    (4 1)

    3:

    ESSENCE OF

    II,'GALA GITA

    The Yugala Gita is a part of the tenth Skandha of the Srimad Bhagavata. When Sri Krishna was in the woods, tending the cows, the Gopis begin to describe His Glory in a very emotional tone. This Gita gives a description of the wonderful effects which the voice of the divine flute had upon those that heard it. All begin to flock to Sri Krishna and stand still in a state of concentration of mind.

    aiw ag:

    ffim. {6 ftr$trfrilrreqqd RI.'TT: ffi,


    I

    *.{Ri q$qqil+q;

    1g

    The Gopis said: O Gopis, when Mukunda inclines IIis left cheek to his left arm with dancing brows and, with His tender fingers on its holes, applies the reed to His lips and fills it with His voice,

    celestial women passing with their consorts through the


    (246)

    ESSENCE OF YUGALA

    GITA

    247

    air-cars, listen to it (the music) cast in wonder, and blushing to find their hearts struck with the arrows of Cupid, stand confused insensible of their waist-clothes getting loose. (2,3',)

    E<

    iq-*rqm'

    Elfdrq 3{fu ftnfugqr

    Tsk
    n

    r{-d q qffiE:
    il$I{qr
    ffiEEcE.tfflI

    WI

    fttrdr1@rr

    TilsuTt

    O what joy! What wonder! Women, listen to this! When with smiles like wreaths of pearls and with streaks of lightning, permanently settled on His chest, this son of Nanda, sweetly sounds his flute, bringing delight to the afflicted, there flock in crowds, even from a distance, the bulls of Vraja, the deer and the cows, with their hearts charmed by the music of the flute, with half-chewed mouthfuls of grass between their teeth and listening with erect ears, and stand as if in deep sleep, (or) as painted animals. (4,5)

    qffufud"i

    EFrrre{r-

    @-qTfuqE
    qft
    E<

    ger*qgf,+:

    ffi;6)E,

    sg

    vrwdsfddHrI

    rqrrff,dil+f,s \rFr Tdfqf,r Eftgqrtil t

    t1rfr{r:

    248

    SARVAGITASARA

    When with a charming Tilaka on His forehead, He appreciated the delightful and the high-pitched music of the bees that are intoxicated with the honey of the Tulasi of divine fragrance in the Vanamala, and plays on His flute, Sarasa, Hamsa, and other birds of the lake, their hearts drawn away by the charming music, attend Hari with their mind under perfect
    contemplate on Him in perfect silence.

    control-what wonder it is!-shutting their eyes and


    (10,11)

    frEeTrfrrq{tg t5cTu s[eIT


    iTcl

    tuatn

    $n:

    qft

    ffitqn'

    qErser{tdd

    (dig{++{srft: ll
    {rs{rd

    saqredgqeff

    q{tfrgt{r;

    chcl-{t

    3T|-i-d;h_-tRfurl[:

    q'{Ri rrgrfrfrcrsr,

    tt

    O Yashoda, when thy son, an expert in the various games of Gopas, places the reed between His beautiful lips and distinctly evolves His own varied and original tunes, there attend the great and wise gods, Indra, Siva, Brahma and others, with their head and heart bent in reverence and listen to the music evolved in different pitches and stand too confused to (14, 15) perceive its true character.

    ffi1q1' .@

    ITI

    rTIE-qt qfrrorr-ergowr :l

    vqffiqq5s q.qr0 vfHq gqqr-trd q,t ll


    I[Eq-Tqsa gsupJfu,
    1

    ESSENCE OF YUGALA GITA

    249

    Etpqi

    rilfu{r g+ frgm-'55rrn,

    tt

    When in some places, wearing a wreath of beads and wreath of Tulasi of favourite perfume, and resting His arm on the shoulder of His beloved attendant, He sings on the Venu counting the cows in His charge, the female mates of the deer with their hearts fascinated by the sounds of Krishna's flute follow the Lord of Infinite Excellence and continue to be with Him, forgetting to return home, like the Gopis who have (18,19) renounced all attachment to their homes.
    sfr e3m Jelrct:

    qq TqM q
    tFrtsE'g

    (fuflKffigl

    qfr+r:

    tt

    Sri Suka said: Thus the highly blessed women of Vraja, O king, sang the sportful activities of Krishna, and delightfully spent their time during the day with their mind and heart given up to Him. (26)

    \1,

    qrwftilr
    Y-TADHA GITA
    The Vyadha Gita is a sermon delivered by the righteous hunter who served his parents with great devotion, performing his duty of killing animals and selling meat. The sage Kaushika is advised as to how a person attains beatitude through adherence to one's own Dharma. The Gita treats of the general methods of self-purification and spiritual exaltation. This Gita occurs in the Mahabharata.

    srdNrer Jerd:

    tdflHrei qgqruTi FT: s y+dt dcrTar s.Fi tr-f,+ hid g kqsrq rt

    Dharma-Vyadha said: For the purpose of objective perception, the mental operation (psychosis) takes place at first. Then lust and anger originate in beings. (1)

    ilf,Filqef

    Tda

    H.d

    q-{qe {(t

    Eutai

    GrIrl-.qFIrqEIRi

    frHrr

    In order to fulfil that end, the individual begins to perform strenuous actions. Then he begins to enjoy through the senses the pleasurable sights and scents, etc. (2)

    ild {FI: y:rdfr tq{q ilfr "ilq' ltrdfr qtdeq (2s0)

    ilfl({q

    d-({d{q tl

    VYADHA GITA

    251

    Then comes co attachment, and then, again, hatred. And these are followed ed by greed and (3)

    infatuation.

    H-d

    qfr Gilqe Sffi

    ElqTnrFR {nNdilFq

    ettfr

    q q tt

    He who is filled with greed and assaulted by love and hatred, does not have his intellect directed towards Dharma. Or, he follows Dharma with haughtiness (or pretension). (4)

    6il-qr qG

    qrqr ftrgqr}5 q\ Bqssq dlq {qil gkwn, qr.i ffiSftr


    r

    Trfqel

    qrqq

    ffil

    gafgqftfmunq

    qFsilfq

    frfrrq

    With crookedness (with a counterfeit nature) he adheres to Dharma. With crookedness he longs for wealth. When wealth is amassed through unrighteous means, the intellect begins to take pleasure there alone, and then starts committing sins, even when obstructed from doing so by friends and wise men. (5 & 6)

    FR gTq{fuBerkrs

    r+egft+mt
    {s}
    {FtAqsI: tl

    He quotes the Srutis in reply, though against their import, and lives in a way against the law of the Srutis. He is sunk in the threefold vices born of the evil of (7)

    attachment.

    +q rftfr q 6tfr qt dsrqd r{fls Ipn wqR {Ttrrr,: il


    qr.i ffi
    He thinks of sinful deeds, speaks sinfully and does sinful actions. In him, who is given to unrighteousness, all noble qualities perish. (8)

    252

    SARVAGITASARA

    qwfrfuq

    qt{

    rrf,+ qrqfiFtq: g'rrn*fr qcr q Mtt

    They, the sinful men, make friendship with those who are possessed of similar (sinful) nature. They, thereby, suffer (e) sorrows, and even in the other world meet with grief.

    I[Iqrcqt

    @
    $rrET:
    iI-FT

    rrdft +{
    v{ql

    qCeni

    si

    T5

    Aqrt

    $tragqsft

    sg

    Thus is the sinful person. Now hear of the acquirement of Dharma. The righteous one foresees through his intelligence all (10) vices and evils.

    gqg'dg

    vrtirqrgqtdil qrqt tt

    The righteous one is all-well both inhappiness and sorrow.

    He serves saints. Due to company with saints, he develops an (11) intellect centred in Dharma.

    Eq tdsi
    q-dTTdlffi*t

    qrfr

    frcqg: t+ld

    sq

    ;tkT:

    qt-ili

    rr

    This universe, this whole world, is the eternal Brahman, hard to attain, appearing as the great elements. The universe is (12) nothing else but That.

    dq*Ei

    $ET{I

    q-Sd-l-q

    NT qqT { qFI

    y+dqqr

    s+qt

    tl

    The quality of Tamas creates infatuation. Rajas impels activity. But Sattva is the best quality, because it is of the form (15) of light and purity.

    VY'ADHA GITA

    253

    qtdilr{gd {d '
    gfr-"Rd)surtI:

    Eqtffi

    ffi6a'

    v*1u6sd{I:

    ll

    He who is full of Avidya is an idiot, sleepy and senseless. He is of uncontrolled senses, deluded, anEry,lethargic and idle. (16)

    yglildlH} Fdf}trqqri

    T-*qfr ffi w"?i


    ?ftft

    -agS5aqr*:

    qrfr q

    {lsl-{T:ll

    Able in speech, clever in the execution of works, an important man, without jealousy, full of desires, proud and (17) egoistic, is a person of the quality of Rajas. y"T{ltl-gmi

    3i-fiern

    Tt

    frffifffi5qq1q, $qr1 Eidt-+q q urfu+' tt

    Full of light and intelligence, courageous,

    desireless,

    without jealousy, angerless, highly wise, self-controlled, is a (18) person ofthe quality of Sattva.

    \t,

    ffi:
    ESSENCE OF UDHISHTHIBA GITA The Yudhishthira Gita is a conversation between
    Yudhishthira and a Yaksha who was sitting on a tree and who had rendered all the brothers of Yudhishthira senseless. This Gita occurs in the Mahabharata. The Yaksha puts many diffrcult questions, all which Yudhishthira answers promptly, after which the brothers are all revived to their consciousness. This Gita treats of the basic ethics which forms the bedrock of virtue and divine life.

    g&fr-{

    Jelrar:

    at{

    frM

    TflT sBfrqn1

    trcft trdft

    dqqr ffi

    gm

    re.
    gatavrt

    Yudhishthira suid: One becomes a Srotriya through the study of the Srutis. Through Tapas one attains the Supreme. Through self-restraint one becomes secondless. One becomes wise through service of elders. (rrr. 48)

    Fil?
    q{UI

    Tq

    qqT

    dTT

    qqT

    silfu{

    qlqfr

    qfierd*rorfuq

    tt

    Svadhyaya (study of the Vedas) is the godliness of the


    Brahmanas. Penance is their divine virtue. Death is the nature of the human being. Insulting Vedas and Brahmanas is the nature of wicked people. (rr.50)

    (2s4)

    ESSENCE OF YUDHISHTHIRA GITA

    255

    Erqd|.rsqd

    qd

    Hd

    yffisqE

    ffi

    uH[:

    W.tt

    Ability and perfeqtion is the one cause of Dharma. Charity is the one cause of fame. Truth is the one cause ofheaven. Good conduct is the one cause ofhappiness. (rrr.70)

    51 3{LIIT Tl-gqg

    ITIqf

    Bwfrqi

    s rffi

    {TGIT

    ql;Ifg

    q{FIUFT

    ll

    Son is the self of man. Wife is his god-given friend. His life is based onrain. Charity is his (ilI.72)

    resort.

    rqqIIF{ qrwi qqTiltrnri drrilqi tq snfr"i gqrri

    uq
    gfrErqr
    r

    The best thing for fortunate people is perfection and ability. The best wealth is the knowledge of the Vedas. The best gain is good health. The best happiness is contentment. (rIJ.74)

    sTrirtr{ qt Tn qrq ;T {ffi

    {I(IIFET:

    fr{t rr
    (rrr.76)

    Compassion is the best virtue. The practice of the three


    Vedas always brings the desired fruit. By conholling the mind,

    people get rid of grief. Good people do not break friendship.

    qri
    Hfoi st-ri

    kl
    k.qT

    fifr
    ;T

    kT
    kcqr

    -ffi.

    qffir
    qkrr

    lrcfr

    rrdfr

    rilti

    gd

    By removing pride, one becomes happy. By abandoning anger one overcomes sorrow. By overcoming passion, one

    256

    SARVAGITASARA

    becomes prosperous. gleeful.

    By

    renouncing greed one becomes (rrr.78)


    r

    qqfaf

    grdif
    lT{unef

    Tas

    qH q{frPf re+dt e rrqrPi +q {rdg u

    One gives in charity to a Brahmana for acquiring virtue, to dancers and actors for the sake of fame, to servants in order to feed them, to kings in order to avert fear from them. (III. 80)

    3i@
    drr+sqfr

    q y+rqrt fr*.wwr ftHrFr r$Im,f q ,r=sfr tt

    The world is enveloped by ignorance. There is no light when there is darkness. Through greed friends are forsaken. Through bad company one loses heaven. (IIL 82)

    {flF.rqkq: ll Tdq frtui A poverty-stricken person is dead. A country without a king is dead. Rites performed without the Vedic system are
    dead. Sacrifice
    performed (honorarium) is dead.

    Tfr

    ERE

    5{'m }TG

    Td

    without giving

    Dakshina (1Ir.84)

    fiITI

    eqfr{ffi..i rdsfuEEi

    q-{fr

    qqi

    (rI:

    ffiqqrr
    YrqFdflq{ndf,r qrrforar tt

    Establishment in one's own duty is Tapas. Control of mind is self-restraint. Fortitude is endurance ofthe pairs of opposites. Shyness is abstaining from wicked deeds. (rrr.88)

    f,ri
    (qr

    rsrpiileTrq

    Knowledge of the Reality is Wisdom. Tranquillity is the peaceful existence of the mind. Compassion is the wish that all

    ESSENCE OF YUDHISHTHIRA GITA

    257

    may be equally happy. Staightforwardness is even- mindedness.

    (rrr. e0)

    IIildTfi urgwrgff&,

    qrfYr+;r*'

    qfl: ll
    (til.e2)

    Anger is the enemy most difficult to conquer. Greed is the endless disease. A saint is the friend of all creatures. Amerciless
    man rs a rogue.

    qtd

    ft

    qt'{Fi

    erffrBqdr sd{di

    ffil {irsw-flq

    gail

    rr

    Ignorance of Dharma is delusion. Pride is self-conceit. Lethargy is non-perfonnance of Dharma. Grief is nescience. (rrr. e4)

    Hqfr

    Hrt

    Rr{-dr

    rqd
    Er{

    rrfrqerqrfr

    a lfrryrr

    Q{frQsfrn5'

    Steadiness is rootedness in one's own Dharma. Courage is restraint of the senses. Bath is the cleansing of the dirt of the (rrr. e6) mind. Charity is protection of all creatures.

    qffiil

    qTRr*1 qd Tqt

    ffigrq EflrM {RR:

    qf,:

    ll

    Aknower of Dharma is a wise man. An atheist is an idiot. Desire is the cause of Samsara. Jealousy is the burning of the (III.98) heart.

    qffii

    rti

    Etr)

    erdg&q'

    qf$urq ll

    Egoism is the great ignorance. Pride is abiding by Dharma for the sake of fame. God is the fruit of Charity.
    lnsulting others is mean-mindedness.

    (u.

    100)

    258

    SARVAGITASARA

    dIE"i Trdrerfift

    + ffi
    q+

    Hqrrrfl

    qrqqHqfuryl frswi TGF Tsq il

    Having invited a poor Brahmana needing Bhiksha, who afterwards tells him: "Get away, there is no Bhiksha"-fus g6sg to perennial hell. (rrr. 104)

    frsni

    qrqrn-dfr

    + ffi.
    dkT

    drn(rqffifd, *swi TGfr ilqq il

    Even when filled with wealth, through greed and


    enjoyment, who abandons charity and says: "Nothing will be given,"-1re goes to perennial hell. (rrr. 106)

    q srsqrfr ;T q aql sR"i ft fr1wa q T.riq q {irFT, il


    TE
    qH

    $o

    Neither family, nor learning, nor Vedic erudition, but the internal nature alone determines the quality of a Brahmana. (rr. 108)

    3rtrq6fi Tdrfr r@R qErqrEq{l tm' r*rr*ftfuR' fuflrqdqa' W.n


    wonderthanthis?
    Everyday beings die .and go to the abode of Yama. Still, others think that they are immortal. What can be a greater

    (III.

    116)

    ilsisyFdur
    ErErsn

    H gffis El-r: ryl ?rdg Gi ftko Tdqr


    fu Td: H F-elT: ll
    Logic is fickle. Srutis are contradictory. There is no sage who does not differ from others in his views and who can be
    taken as an authority. The secret of Dharma is hidden in the cave

    Tdq) tcF{eT.

    ESSENCE OF YUDHISHTHIM

    GITA
    (IIL

    259

    of the heart. The road to It is the one trodden by the great ones.
    117)

    ErqrBa

    rl-FI g6g'G dqq q +t + gderfi ;R: lt

    He is the person possessing all wealth, who is the same in regard to pleasant and unpleasant things, to happiness and (rrr. 121) sorrow, to the past and the future.

    3:

    rilertntrsnt
    ESSENCE OF MOKSHA GITA
    3FTIIq<FT

    {TFdIg

    3{rgr=nqfu

    fi@tr
    TtI: ll

    1. Salutations to Sat-Chit-Ananda Para-Brahman, that glorious first Preceptor, who is self-luminous, eternal,
    indivisible, pure, spotless, desireless, attributeless, timeless,
    spaceless, changeless, beginningless and endless.

    ffia*
    HfrRerT
    3Idut1grpei

    rfurtrh udEEKU q il-rsqffit-dq

    fr.tq.r
    r

    ilfti
    2.

    .rci

    ti;fuang

    qrr+.ffiHrt

    rr

    That ultimate Reality, which is the support for this world, body, Prana, mind and senses, which is the womb of the Vedas, which is all-pervading and all-permeating, which is colourless, odourless, tasteless, nameless, and formless-that something shines eternally.

    (260)

    ESSENCE OF MOKSHA GITA

    261

    3+IFt{qq

    rftfrw+iqnqfut
    t

    q{ ilf,qqhi q frrq w-qprsq {rqqll sTurqfrffii


    qfr-qtai

    3. q{
    ;T

    Some indescribable supreme principle which is

    imperishable, unborn, undecaying, fearless, motionless, one without a second, ancient and infinite,-that alone eiists.

    6FI q cll q Twi ffi qr Ufld q

    {rg

    Err

    q q-flg il( ilafr

    {-eN

    ffi

    qr E{rtt
    tt

    ir

    f+g"qnq

    What is neither short nor long, neither that much nor this much, neither black nor white, neither stout nor thin, neither good nor bad-that should be understood as Brahman.

    4.

    zlrr (qq ;T .[T qT-< qFI qrril{ qFI qT ereq+grttnq FT fdaffiqi

    {q tft MIi ilE Edfr frgean-q tt


    5.

    That which is neither subtle nor dense, which has neither caste nor name, which is immutable, immortal and bodiless, which is beyond the reach of mind and speech-that
    should be understood as Brahman.

    {B[rqqq{ft{rqi

    (Ie[I

    flri
    6.

    rq

    sEr

    U.fi

    qftr*dfuqffrq tt

    Brahman is distinct from the gross, subtle, and causal bodies. He is the soul of all. He is the Inner Ruler of all. He is etemally free. He is without action, and without motion.

    3{Hai sg

    Er-fl

    ffiq

    Tfr frdqi fo,


    tsa:

    ftEtrrftili

    SARVAGITASARA

    qqef

    Zfr{ft{frd

    +fti iler Hu"il fr


    qrf

    frsqurq

    tfrcpnesrygt

    rr

    7. Brahman cannot be defined. To define Brahman is to deny Brahman. The only adequate description of Brahman is a series of negatives. That is the reason why the Upanishads declare: "Neti \sfi"-"116t this, not this".

    qrfl fr

    {Affiqesqi di

    3i"nftrfr

    sTHiafut

    qutiliftdT T(sGqi fl+oqon

    Trrr{rhil-dsqri:

    I
    r

    @tqrdrafu,
    H-qrqrgCfrfrur,

    sl

    8. Maya is indescribable (Sat-Asat Vilakshana Anadi Bhava Rupa Anirvachaniya). She is neither Sat nor Asat. Maya is Anadi Santam. She is beginningless but has an end only for the sage who has realised the Self. Maya is Suddha-Sattva or pure Sattva

    {t

    Hqi fdtss

    fr rd

    yrr+f,sr

    3r-cqfli

    g ffi

    flrgfcerFr{icrd n

    He who gets knowledge of the Self, having overcome Maya, the illusory power, will alone know what Maya is, how it arises and is destroyed.

    9.

    3ffii
    TEI 5qqqfr,

    ki

    ffir

    {TT s)ql-f{q<

    gfu,

    tt

    10. Avidya is Malina-Sarva. It is the Upadhi or limiting adjunct of the Jiva. It is the Karana-Sarira ofthe individual soul. Avidya is Anandamaya-kosha.

    sTrilqletqrri

    erfrsffi

    dkT tqrsfrsr

    fr

    t++q{fr

    du-Tqgtdatl

    ESSENCE OF MOKSHA GITA

    When one gets knowledge of the Self, this Avidya vanishes. It is the destruction ofAvidyathat is the Brahmic seat.
    qFIS-TTI-FTfi

    11.

    frk dBwi ffi Hrcqfrqffil

    @l

    ffi{d

    qftffi11q11

    This universe of names and forms has its origin in ignorance. It is dissolved by knowledge of the Self. This universe, being other than the Self, is unreal like a dream. It is like a mirage.

    L2.

    FT: {rmflA Aq ffiur qR gdll qil qTtriTE{T+i il-qiq-srqh 13. The mind has the power of creating or undoing the
    whole universe in the twinkling of an eye. Slay this mind through Vichara (enquiry), destruction of Vasanas and control of its fluctuation.

    Hg

    WI

    riwi rT fr
    3i-fr
    14.

    {f,dmrcri frS,

    EEffirT qR iIrrci fr5as

    11

    The enemy ofthe Atman is the fluctuating mind only. The mind through its power of fluctuation generates countless Vasanas and Sankalpas. Destroy this fluctuating power of the mind through constant Brahma-Vichara.

    sil
    3ra
    iT{rq

    rTrfr

    *fl-{T,

    tTT: [qi

    detqlsftr1d+

    15. Brahman will not shine when the dualities of the mind are not destroyed. Destroy the dualities. Brahman will shine in its pristine glory.

    264

    SARVAGITASARA

    ffiE{e
    qITTfrqT

    selt &
    na.Aa.

    qrq*r

    16 Fr4er Frtrf,

    iTeII q;[: dkT qrqil rr

    16. Just as gold is purified by heating it on the fire, so also mind is purified by the fire of meditation.

    rqqfrgg rflqrflg itr"kt: q {qrh:}sffrq tt 3Td Bqs ffi T6al*ffir 5{, imurrrrffi dkT ffi r*gn
    3Tfr
    17.

    Understand the right significance of the "Tat Tvam Asi" Mahavakya. The knowledge relating to the identity of the individual soul and the supreme Soul that arises from Mahavakyas like "Tat Tvamlsi " (Thou art That) is the means to emancipation.

    3nfua-f,rqn

    dtq

    refr erEM: qt \: qrafr' yftqftfl-q


    frgn,

    tr

    ftffi

    eqrrrd qftn+rt{ yrrii

    H{Frrq qt
    cl-.{T TdqT tl

    18. 'OM' is the symbol of Brahman. It is the word of power. It is the sacred monosyllable. It is the essence of all the Vedas. It is the boat to take you to the other shore of fearlessness ('OM" and Immortality. Meditate on with Bhava and meaning.

    qR e ildffrEsr Effi{wn fu+rqrq (ffifr qrcqTi ffirm qen qer


    derT

    iTer F{fu s{a-fr

    q-.{T yfrrq} rr

    ESSENCE OF MOKSHAGITA

    19. If you want to attain Brahman all longings for objects should perish. The more you are removed from objects, the more the effulgence of Brahman will radiate in you.

    q Ei ffi

    qtfrfuTfrT

    gH rrfr murfrrt:
    gtrilU gftnrrt

    Trj ilmq qfit

    *nI:I
    I

    c"i aqrrorqri dd-frE

    tl

    20. Thou art not this perishable body. Thou art not the wavering mind. Thou art not the senses. Thou art not the intellect. Thou art not the causal body. Thou art the All-pervading, Immortal Brahman. Realise this and be free.
    g.i yA;aqn Ur.rn

    rg

    q.i

    fuqli

    neil

    Hql;IflflflFfi cct frflrqq{, yqn 3{-dgq q{ iftqt(Iq ltq 5fulTIE


    wisdom). Thou art Chidghana-Brahman (mass of consciousness). Thou art Vijnana-Ghana Purusha (mass of knowledge). Thou art Ananda-Ghana Atman (mass of Bliss).
    Realise this and be free.

    of

    2L.

    Thou art the Prajnana-Ghana-Atman (embodiment

    rg Ei q
    eftrrreemirr-raqr

    fuqrxqu:

    HEnIril frqq, sEqS q{ ilf,frq q"r gfuq tt


    22. Thou art

    Akhandaikarasa-Brahman (one

    homogeneous essence). Thou art Chinmatra-Purusha (pure consciousness). Thou art spotless, passionless, sexless and bodiless soul. Realise this and be free.

    qdqmd{rcqr

    srhi .r$i 4 il(q-(iq drss

    266

    SARVAGITASARA

    23. That supreme Brahman which is the Immortal Selfof all, which is the beginningless entity, which is immutable and infinite, which is beyond the reach of mind and speech-that Brahman art thou. Meditate on this. Realise this and be free.
    OM TAT SAT

    =r\='-=f\='

    :?c

    o :?a

    \, \

    i,,

    \f;

    lI
    I
    #

    Advaita Vedanta is the liberating knowledge. All the Upanishads have revealed this knowledge like blossoming of lotuses in the hearts of genuine seekers of Truth. The obscure utterances of the Upanishads made it hard to behold the true vision it contained. Hence great Masters have sung the same Truth as songs, called the Gita, in simple and lucid verses with grace and rhythm. The Bhagavad Gita is considered as milk where all the Upanishads stand as cows. It is true with all the other Gitas like Ashtavakra Gita, Avadhuta Gita, Rama Gita etc. All the Gitas sing the essence of Advaita Vedanta alone.

    Swami Sivanandaji Maharaj has further extracted the essence (Sara)of all the Gitas, similar to extracting clarified butter from milk and truly named it 'Sarva Gita Sara'. For those who genuinely long to taste the nectar (Amita)of that liberating knowledge, no doubt, it is hidden in the pages of this book.

    llililIlil illlffill!fillilllfl

    llillll llllffi

    lll I llll

    ESl35
    '1. ltl
    ',

    {1 00/-

    You might also like