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The original Sanskrit verses and
(word for word translated) of the
Mahābhārata, Bhīshma Parva ch. 23-40.

with comments taken from the writings of



 

 

 

 

'Naasti Lobha Samo Vyaadhih
Naasti Krodha Samo Ripuh:
Naasti Daaridryavat Dukham
Naasti Jnaana Samo Sukham'

There is no disease like greed,
No enemy like anger,
No sorrow greater than poverty,
No happiness equal to wisdom.

 

1 2a 2b 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18a 18b

 

Chapter 9
The Yoga of Confidentiality
'On the confidential of knowledge'
Rāja Vidya Rāja Guhya Yoga  

 

 

       The ninth chapter of the Bhagavad Gītā is of paramount importance. It deals with the rāja vidya (sovereign knowledge) and the rāja guhya (sovereign secret). It is concerned with occult experience and the esoteric mysteries of the human soul. This chapter is in the middle of the Gītā and is like a beautiful bouquet that links the two halves of a gorgeous garland of fragrant flowers that the various other chapters in the Bhagavad Gītā are. And in this central chapter is contained the supreme knowledge of the ātmā. - Summer Showers in Brindavan 1979, p. 140-1.

 

   

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[slokas 26 to 31]

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Verse 1.

s'rī-bhagavān uvāca
idam tu te guhyatamam
pravakshyāmy anasūyave
jńānam vijńāna-sahitam
yaj jńātvā mokshyase 's'ubhāt

      Krishna speaks of Arjuna as anasūya, "envy-less." What a great compliment! Therefore, He proposed to teach him the mysteries of spiritual discipline. - Sathya Sai Speaks IV, p. 101.

      Anasūya or the absence of envy (not spiteful), jealousy and malice, is a prerequisite for gaining an intimate, immediate and personal experience of the omnipresent reality of divinity. Every spiritual aspirant must necessarily cultivate the quality of anasūya. It is a divine characteristic, which makes a man's personality pure and pellucid.
Asūya or chronic jealousy (indignation, especially at the merits or the happiness of another) is the source of all mental and physical ailments in this world. In order to acquire mental equipoise and inner tranquility, man should make his heart pure by purging his mind of this psychological mania called jealousy. Man must first humanize himself before attempting to divinize himself. To feel jealous of others even in trivial matters suppresses the humanitarian instincts of a person. Men, today, waste all their time and energy in blaming others without realizing that to search for and find faults in others is the most grievous and ghastly sin. Arjuna was completely free from the deadly qualities of envy, jealousy and malice. That is why he acquired the appellation of anasūya and deserved the nectarine message of the Bhagavad Gītā from Krishna.
- Summer Showers in Brindavan 1979, p. 140

 Verse 2.

rāja-vidyā rāja-guhyam
pavitram idam uttamam
pratyakshāvagamam dharmyam
su-sukham kartum avyayam

      ...The knowledge that you yourself experience; that alone can help you to be free. The teacher can be of some help in the process; but he can not show you your real self. You have to visualize it yourself; besides, you have to be free from vices like envy. Then only can you be called a purna jńāni, one who has attained full jńāna. He who has faith in this jńāna, who is devoted in acquiring it, and who is full of yearning to earn it, only such a person can realize Me. - Gītā Vahini, p. 153

Verse 3.

as'raddadhānāh purushā
dharmasyāsya parantapa
aprāpya mām nivartante
mrityu-samsāra-vartmani

      He must be free from envy; besides, he must be earnest, steeped in sr'addhā (belief; finding sympathy to engage in the sphere of devotional service; trust). Earnestness is essential even for the performance of the smallest act by man. Not man alone, but bird and beast, worm and virus, all have to be earnest to succeed. When you have no earnestness or sr'addhā in the act, you cannot gather the fruit. - Gītā Vahini, p. 153 - 112

Verse 4.

mayā tatam idam sarvam
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāham teshv avasthitah

      See God in the stone; do not change God into stone. That is the vision that is highly desirable. The stone must be visualized as divine, suffused with God; which it really is. - Gītā Vahini, p. 163-4

Verse 5.

na ca mat-sthāni bhūtāni
pas'ya me yogam ais'varam
bhūta-bhrin na ca bhūta-stho
mamātmā bhūta-bhāvanah

      Bhūta-bhrin means the bearer, supporter and sustainer of the myriad of living creatures. Bhūta-stho implies that He dwells in all creatures. In other words, God is the creator, sustainer and redeemer of all creatures and dwells in them all. - Summer Showers in Brindavan 1979, p. 141

Verse 6.

yathākās'a-sthito nityam
vāyuh sarvatra-go mahān
tathā sarvāni bhūtāni
mat-sthānīty upadhāraya

Verse 7.

sarva-bhūtāni kaunteya
prakritim yānti māmikām
kalpa-kshaye punas tāni
kalpādau visrijāmy aham

Verse 8.

prakritim svām avashthabhya
visrijāmi punah punah
bhūta-grāmam imam kritsnam
avas'am prakriter vas'āt

      Understanding the essence of prakriti enables one to understand the meaning and mystery of life. - Summer Showers in Brindavan 1979, p. 151

      Prakriti is just the līlā of the Lord, set before you so that you may become aware of His glory, His splendor. - Sathya Sai Speaks III, p. 29

Verse 9.

na ca mām tāni karmāni
nibadhnanti dhanańjaya
udāsīnavad āsīnam
asaktam teshu karmasu

Verse 10.

mayādhyakshena prakritih
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate

"Arjuna! I am the witness; through Me, this prakriti, this conglomeration of the five elements called prapancha (cosmos; created world composed of the five elements), all these moveable and immoveable objects are formed. Through Me as the cause, the prapancha behaves in various ways." - Gītā Vahini, p. 153

Verse 11.

avajānanti mām mūdhā
mānushīm tanum ās'ritam
param bhāvam ajānanto
mama bhūta-mahes'varam

      "Fools who cannot understand Me as the highest principle and as the master of all the elements whose will they have to obey, take Me to be just a man." - Gītā Vahini, p. 153

      The path of bhakti is the best, under present conditions ... without bhakti, the Lord cannot be understood, s'akti, however high and mighty, if it intends to protect and foster the world, has to assume the human form itself. That form alone will be suitable for all to listen to and learn from, honor and serve; those who have no bhakti will take that form as merely human, or they cannot grasp the absolute (supreme) principle, the paratatva (absolute supreme principle). - Prasanthi Vahini , pp. 26-7

 Verse 12.

moghās'ā mogha-karmāno
mogha-jńānā vicetasah
rākshasīm āsurīm caiva
prakritim mohinīm s'ritāh

Verse 13.

mahātmānas tu mām pārtha
daivīm prakritim ās'ritāh
bhajanty ananya-manaso
jńātvā bhūtādim avyayam

      It is enough if the mind is always fixed on paramātmā, if the Lord is meditated upon without break. That will cleanse the mind; the delusion clogging it will disappear. This by itself comprises moksha, for what is moksha but moha-kshaya, the decline of delusion? A person who has achieved this moha-kshaya will attain brahmathva, the stage of brahman, howsoever he might die. Such a person is called a jńāni. - Gītā Vahini, p. 152

Verse 14.

satatam kīrtayanto mām
yatantas' ca dridha-vratāh
namasyantas' ca mām bhaktyā
nitya-yuktā upāsate

Verse 15.

jńāna-yajńena cāpy anye
yajanto mām upāsate
ekatvena prithaktvena
bahudhā vis'vato-mukham

      Some great men reverently meditate on Me as Brahman; others worship Me under various names and in various forms; some others worship Me through jńāna-yajńa and ātmā-yajńa. - Gītā Vahini, p. 153

Verse 16.

aham kratur aham yajńah
svadhāham aham aushadham
mantro 'ham aham evājyam
aham agnir aham hutam

Verse 17.

pitāham asya jagato
mātā dhātā pitāmahah
vedyam pavitram omkāra
rik sāma yajur eva ca

Verse 18.

gatir bhartā prabhuh sākshī
nivāsah s'aranam suhrit
prabhavah pralayah sthānam
nidhānam bījam avyayam

      Whatever the name, whatever the form of worship, I am the recipient; I am the goal of all. I am the only one; there is no other. I Myself become the worshipped, through My many names and forms. Not only this; I am the fruit of all actions, the bestower of the fruit, the basis, the prompter, the promoter of all. Why recount and repeat? I am the force behind the birth, existence and death of every thing and of every life. I am the Birthless, Deathless Cause. - Gītā Vahini, pp. 153-4

Verse 19.

tapāmy aham aham varsham
nigrihnāmy utsrijāmi ca
amritam caiva mrityus' ca
sad asac cāham arjuna

Verse 20.

trai-vidyā mām soma-pāh pūta-pāpā
yajńair ishthvā svar-gatim prārthayante
te punyam āsādya surendra-lokam
as'nanti divyān divi deva-bhogān

Verse 21.

te tam bhuktvā svarga-lokam vis'ālam
kshīne punye martya-lokam vis'anti
evam trayī-dharmam anuprapannā
gatāgatam kāma-kāmā labhante

Verse 22.

ananyās' cintayanto mām
ye janāh paryupāsate
teshām nityābhiyuktānām
yoga-kshemam vahāmy aham

      "Whoever among devotees dedicates all acts to Me with no other thought, whoever meditates on Me, serves Me, worships Me, remembers Me; know that I am always with him, ever providing for him in this world and the next; I bear the burden of his yoga-kshema. Do you hear Me?" asked Krishna, patting Arjuna again on the back and imparting courage to his drooping heart.

This most sacred sentence is as the navel to the Gītā body. The navel of Vishnu was the place where Brahmā took birth; this sloka is the navel or place of nativity for those who thirst for brahma-jńāna. If this sloka is followed in practice, the entire Gītā can be understood. - Gītā Vahini, p. 155

      The devotee can tie up the Lord with his prema; by eka-bhakti that overpowers his egoism. When man is full of this type of bhakti, the Lord will Himself bless him with everything he needs; His grace will fulfill all his wants. Remind yourself here of the promise made by the Lord in the Gītā: yoga-kshemam vahāmy aham, I carry the burden of his welfare. - Gītā Vahini, p. 19

      The words yoga and kshema used by the Lord mean: yoga, acquisition of something desirable; and kshema, the preservation of what is thus acquired. The discipline by which you can preserve it is: Ananyāh cintayantah, exclusive meditation on the Lord. That will cleanse the mind; it will make you a bhakta. The bhakta is recognized by these things; he talks of the Lord; he sings of the Lord; he sees only the Lord; he works and spends his leisure with the Lord. - Gītā Vahini, p. 167

      The Gītā describes genuine dhyana as: "Those persons who adore Me without any other thought and feeling". - Sanathana Sarathi, 1979, p. 209

Verse 23.

ye 'py anya-devatā-bhaktā
yajante s'raddhayānvitāh
te 'pi mām eva kaunteya
yajanty avidhi-pūrvakam

      Krishna exhorted Arjuna to strive for the establishment of a theocentric world. "People have different aims and aspirations. They follow different paths for winning My grace. I guide them along their chosen paths and fulfill their wishes and lead them to different goals in life," said Krishna revealing His divinity to Arjuna. - Summer Showers in Brindavan 1979, p. 65

Verse 24.

aham hi sarva-yajńānām
bhoktā ca prabhur eva ca
na tu mām abhijānanti
tattvenātas' cyavanti te

Verse 25.

yānti deva-vratā devān
pitrin yānti pitri-vratāh
bhūtāni yānti bhūteyā
yānti mad-yājino 'pi mām

Verse 26.

patram pushpam phalam toyam
yo me bhaktyā prayacchati
tad aham bhakty-upahritam
as'nāmi prayatātmanah

      Even if you offer only a leaf (patram), a flower (pushpam), a fruit (phalam), or a drop of water (toyam) to God in the true spirit of devotion and surrender, the results will be infinitely good. - Summer Showers in Brindavan 1979, p. 160

      The Gītā does not intend that you should pluck a leaf or a flower or a fruit from some plant or tree and place it before God. Nor does it ask you to bring water from a well or a river or the roadside tap.The leaf is your own body, which like a leaf, sprouts, greens, fades, and finally falls from the branch. The flower is the heart freed from the insect pests of lust, anger, greed, attachment, pride, hate, etc. The fruit is the mind, the consequence of its yearnings, which have to be dedicated to God. The water is the stream of tears that flow from the eyes when one is in ecstatic bliss at the contemplation of God's Glory. Giving these four is the real act of (self) surrender, saranagathi. The offering of leaves or flowers or fruits or river water is at best a way of helping the plant or tree or river to secure a little merit. - Sathya Sai Speaks VIII, p. 157

Verse 27.

yat karoshi yad as'nāsi
yaj juhoshi dadāsi yat
yat tapas yasi kaunteya
tat kurushva mad-arpanam

      The Gītā clearly declares that only the hridaya-pushpa, (heart lotus), free from impurities, that grows in the manasa-sarovar, the pellucid waters of the mind, is worthy to be offered to God. That is the reason why Krishna told Arjuna, "My dear brother-in-law, whatever activity you are engaged in, whatever gift you give, whatever food you take, do it as a dedicated offering to Me; do everything in the dedicatory spirit as a tribute to God; for only such acts reach Me. I have no special preference for anyone name; all names are Mine. I know neither friend nor foe. I am the unaffected witness. I reside with all who serve Me and derive joy from that service." - Gītā Vahini, p. 169

Verse 28.

s'ubhās'ubha-phalair evam
mokshyase karma-bandhanaih
sannyāsa-yoga-yuktātmā
vimukto mām upaishyasi

Verse 29.

samo ham sarva-bhūteshu
na me dveshyo 'sti na priyah
ye bhajanti tu mām bhaktyā
mayi te teshu cāpy aham

      I give expression only to truth, I do not adjust my speech to your approval or disapproval; I am not elated when you approve. I am the same in all. But all are not the same in Me. You have observed that during the cold months villagers sit around a fire at night, but only those who sit near the fire get refreshed by the warmth. Those squatting far away have also to put up with the darkness. If people stay afar and complain that they do not receive the warmth and that they have to suffer darkness, can you ascribe it to the partiality of fire? It is meaningless to argue from this that fire treats different people differently.

      The splendor of divine vision is akin to this - if you seek to earn it, you have to approach it and stay there. Everyone has equal right to do so and to feed the fire, so that it might illumine and warm even more. Fire is impartial; in deriving its benefit and in making it grow into greater and greater capacity, there are differences. I am splendor; I have no partiality at all. To experience Me and derive bliss from Me, all have equal chance, opportunity and authority. Distinctions and differences arise as a result of the faults of the sadhakas (spiritual aspirant). They are not blemishes in Me. - Gītā Vahini, p. 170

Verse 30.

api cet sudurācāro
bhajate mām ananya-bhāk
sādhur eva sa mantavyah
samyag vyavasito hi sah

      The Lord sees all as equal; His heart embraces all in love; that is the reason why the world has at least this much of peace and prosperity. The doctor may declare that the patient has no fever just to console the sick man; but the thermometer cannot lie. God knows and reacts to the inner feeling, not to the outer appearance; he can never go wrong, nor can He be deceived. - Gītā Vahini, p. 170-1

Verse 31.

kshipram bhavati dharmātmā
s'as'vac-chāntim nigacchati
kaunteya pratijānīhi
na me bhaktah pranas'yati

Verse 32.

mām hi pārtha vyapās'ritya
ye'pi syuh pāpa-yonayah
striyo vais'hyās tathā s'ūdrās
te'pi yānti parām gatim

Verse 33.

kim punar brāhmanāh punyā
bhaktā rājarshayas tathā
anityam asukham lokam
imam prāpya bhajasva mām

Verse 34.

man-manā bhava mad-bhakto
mad-yājī mām namaskuru
mām evais'yasi yuktvaivam
ātmāmam mat-parāyanah

      Become One with Me; be devoted to Me; bow down to Me; unifying thus yourself, you will surely come to Me. - Sanathana Sarathi, 1978, p. 165

      "Fix thy thought on Me; be devoted to Me; worship and do homage to Me; thou shall reach Me. The truth do I declare to thee; for thou are dear to Me. This is my teaching, My Grace." - Gītā Vahini, p. 7

 

 

 

Gudāka (Gudākes'a): nickname for Arjuna: he who has overcome sleep. 
Phālguna: name of Arjuna as the one born in the month, at the moment, during which the full moon stands in the Nakshatra, the ascendant, (Pūrvā) Phalgunī (February-March). Thus he was only eight days older than Krishna who was born with Rohini rising.
Dhanańjaya: 'conquerer of wealth', another name for Arjuna referring to his generosity.
Kaunteya: the son of Kuntī, Arjuna.
Prithā (Kuntī): Arjuna's mother, wife of Pāndu.
Kuntī: queen, wife of king Pāndu, Arjuna's mother also known as aunt Prithā.
Bhakti: devotional service to Lord Krishna.
S'akti: strength, energy, power, might, ability, effort, capability. Feminine aspect in relation to material activities.

     

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