श्रीः
प्रपन्नपारिजाताय
तोत्रवेत्रैकपाणये । ज्ञानमुद्राय कृष्णाय गीतामृतदुहे नमः ॥
ॐ नमो भगवते श्रीरमणाय
Chapter 7. ज्ञानविज्ञानयोगः
This
chapter is called ज्ञानविज्ञानयोगः
/ ब्रह्मनिरूपणयोगः (the yoga of knowledge and realisation). In the first 6 chapters,
we ventured into the area of Tvam – what is the aatma, what it its svarupam,
how do karma and dhyanam help in realising the self, how does one work without
attachment to the result, is a sanyasi different from a yogi, how does one
meditate on the aatma.
In
chapters 7 to 12, Bhagavan Sri Krishna will take us through ‘Tat’. What is
Brahman, and how does bhakti help us understand that I am Brahman.
The
reason for naming the chapter jnana and vijnana is that there is a difference
between the two. Jnanam is knowledge, probably theoretical. Vijnanam is
realisation / aatma sakshatkara / Bhagavat-sakshatkara.
INTRODUCTION
The
yogi has been defined at length earlier in the same chapter, but to recap
briefly his qualities (6.28-6.32) - by disconnecting from wrong identities (तं विद्याद्दुःखसंयोगवियोगं
योगसंज्ञितम्), he has established contact with Brahman (brahma-samsparsham), he
sees the self in all, and all beings in himself, he is a samadarshi. He sees
Vasudeva, who is the substratum of the world, everywhere. He is never separated
from Ishvara. Irrespective of his life situation, he abides in the self,
content in the realisation that ‘Everything is Vasudeva” (वासुदेवः सर्वम्).
Since he sees himself in all, he is compassionate and displays the
‘sarvatma-bhava’. He lives in complete identity with Vasudeva, and has
eliminated all limiting factors that prevent the realisation ‘Aham Brahmaasmi’.
In
the final shloka of the 6th chapter, Bhagavan told us –
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना । श्रद्धावान्भजते यो मां स मे
युक्ततमो मतः॥6.47॥
Even
amongst yogis, he who has shraddha and worships Me with utmost devotion and is integrated
in Me, is the greatest yogi.
The
question then is, how does one become integrated and absorbed in Ishvara? How
does one know Him? What is His tattvam? Over the next 6 chapters, these
questions are answered.
In
the 7th chapter, Bhagavan explains the following topics broadly.
Why do we need jnanam, what is its glory?
(1-3)
Nature of Ishvara and His vibhutis (4-11)
Maya – the reason for samsara, how to overcome
Maya (12-14)
Types of people and what drives them (15-16)
The jnani’s qualities (17-19)
Sakama bhakti / seeking ephemeral goals
(20-23)
Vijnana svarupam (24-26)
Jnani’s nishkama bhakti (27-30)
The glory of knowledge (1-3)
श्री भगवानुवाच
मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः।
असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु॥7.1॥
ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः।
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते॥7.2॥
मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये।
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः॥7.3॥
Listen
to me as I tell you how to know Me fully, without any doubt. Listen with your
mind deeply attached to Me, practicing yoga-sadhana and with me as your sole
refuge.
I
shall set forth exhaustively, the knowledge and its realisation, after knowing
which there will be nothing left to be known.
Amongst
countless men, a few strive to win this state, amongst those who strive, only
one (very few) come to know the Truth about Me.
In
these 3 shlokas, Bhagavan explains the glory of the knowledge that He is going
to impart. By explaining the glory upfront, the shishya’s attention has been
turned towards the topic.
In
the first shloka, three aspects have been brought out – aasakti, yoga,
aashraya. Aasakti is attachment. When one develops Viveka and vairagyam, one
loses attachment to worldly objects and instead turns one’s attachment to
Ishvara. This becomes bhakti. Not only does he have devotion, he also
performs sadhana (Yoga) to obtain a concentrated and pure mind. He takes
Ishvara as his sole refuge - आश्रययोग्यं नित्यवस्तु (the eternal
principle is the only one fit to be the refuge). He lets go of all ephemeral
supports and seeks only Ishvara.
In
a similar shloka in the 5th chapter, Bhagavan had said – तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः – with the mind set
on me, knowing Me to be the aatma, abiding in Me, with Me as the goal, he becomes
immortal with knowledge of the supreme truth.
The
ahankara (identification with the non-self) obstructs the flow of Ishvara’s
anugraha to us. If we can do away with it, we will receive the full grace of
Ishvara, which is ever-flowing towards us.
Nature of Ishvara and how we can
perceive Him (His vibhutis) (4-11)
भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च।
अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा॥7.4॥
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्।
जीवभूतां महाबाहो ययेदं धार्यते जगत्॥7.5॥
एतद्योनीनि भूतानि सर्वाणीत्युपधारय।
अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा॥7.6॥
In
these 3 shlokas, Bhagavan explains the source of all creatures in the world,
their names, and forms. I am the source and dissolution of the universe (7.6) –
my para prakriti and apara prakriti are the womb of the world. The 5 elements,
together with mind, intellect and ego, make the apara / lower prakriti. Samsara
happens at this level – joy, sorrow, struggles. This is our experience of life
and represents bondage / attachment.
The
para / higher prakriti appears as the jiva, by which the entire world is
sustained. This is the kshetrajna, ever-free from sorrow. When we shift from
apara to para prakriti, we are released from bondage.
Matter
(inert) + chaitanyam (sentient) make up the world. This can be understood as
kshetram + kshetrajna. Matter is created by Brahman using Prakriti, and eventually
dissolves in its substratum which is Brahman. Brahman is the abhinna-nimitta-upadanakaranam
for the world. This will be elaborated later in the shlokas around Maya.
The
Taittiriya Upanishad says – यतो वा इमानि भूतानि जायन्ते । येन जातानि जीवन्ति । यत्प्रयन्त्यभिसंविशन्ति
। तद्विजिज्ञासस्व । तद्ब्रह्मेति । Know Brahman, from which all beings emerge,
in which they are sustained, and unto which they dissolve. Here we understand कार्यकारण-अनन्यत्वम्
– the non-difference between cause and effect. The effect is merely a
superimposition on the cause which is Brahman. Like how the dream world
dissolves in the dreamer, the perceivable world of names and forms dissolves in
Brahman.
मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव॥7.7॥
There is nothing apart from
and higher than Me. All this is strung on me like beads on a string.
Two important points about Consciousness
come out in this shloka – Consciousness cannot be perceived as a separate
object. It enlivens everything, including insentient objects, which do not
exist independently. The string on which beads are strung cannot usually be
seen but the garland or necklace exists because the beads are strung together
on the string.
If we were to take the
analogy of a dream, like how the dreamer alone exists and not the dream world,
Brahman alone has an independent existence. The world of names and forms do not
have an independent existence.
This shloka reminds us of
the first shloka of Manisha Panchakam in which Bhagavadpadacharya says –
जाग्रत्स्वप्नसुषुप्तिषु
स्फुटतरा या संविदुज्जृम्भते ।
या ब्रह्मादिपिपीलिकान्ततनुषु
प्रोता जगत्साक्षिणीम् ।
सैवाहं न च दृश्यवस्त्विति दृढा
प्रज्ञास्ति यस्यापि चेत् ।
चाण्डालोऽस्तु स तु
द्विजोऽस्तु गुरुरित्येषा मनीषा मम ॥
If a person has attained the
firm knowledge that he is not an object of perception, but is that pure
consciousness which shines clearly in the states of waking, dream and deep
sleep, and which, as the witness of the whole universe, runs in and through all
bodies from that of the Creator Brahma to that of the ant, then he is my Guru,
irrespective of whether he is an outcaste or a Brahmana. This is my conviction.
रसोऽहमप्सु कौन्तेय प्रभास्मि
शशिसूर्ययोः।
प्रणवः सर्ववेदेषु शब्दः खे
पौरुषं नृषु॥7.8॥
पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि
विभावसौ।
जीवनं सर्वभूतेषु तपश्चास्मि
तपस्विषु॥7.9॥
बीजं मां सर्वभूतानां विद्धि
पार्थ सनातनम्।
बुद्धिर्बुद्धिमतामस्मि
तेजस्तेजस्विनामहम्॥7.10॥
बलं बलवतां चाहं
कामरागविवर्जितम्।
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ॥7.11॥
What is the method by which one can perceive this
substratum? We have said that it is not perceivable as an object. In these 4
shlokas, Bhagavan explains some of his vibhutis, which are basically the forms
in which He permeates the world.
I am the taste of water, I
am the effulgence of the moon and the sun; (the letter) Om in all the Vedas,
the sound in space, and manhood / purnatvam in men.
I am also the sweet
fragrance in the earth; I am the brilliance in the fire, and the life in all
beings; and I am the austerity of the ascetics.
O Partha, know Me to be the
eternal Seed of all beings. I am the intellect of the intelligent, I am the
courage of the courageous.
And of the strong I am the
strength which is devoid of passion and attachment. Among creatures I am desire
which is not contrary to righteousness, O scion of the Bharata dynasty.
If we meditate on these
vibhutis, it will help us to perceive and attain Ishvara.
Maya – the Reason for samsara, how
to overcome Maya (12-14)
ये चैव सात्त्विका भावा
राजसास्तामसाश्च ये।
मत्त एवेति तान्विद्धि नत्वहं
तेषु ते मयि॥7.12॥
त्रिभिर्गुणमयैर्भावैरेभिः
सर्वमिदं जगत्।
मोहितं नाभिजानाति मामेभ्यः
परमव्ययम्॥7.13॥
दैवी ह्येषा गुणमयी मम माया
दुरत्यया।
मामेव ये प्रपद्यन्ते मायामेतां
तरन्ति ते॥7.14॥
Whatever objects are sattvic, rajasic or tamasic,
know them to proceed from Me. I am not in them, they are in Me.
Due to the transformation of these 3 gunas,
attachment and aversion arise, leading to loss of discrimination. Therefore,
the world is deluded and they are not able to recognise Me.
This divine and delusive power of Mine (Maya
shakti) is difficult to transcend. Those who surrender themselves to Me, can
transcend Maya.
If we were to explore the relationship between
Brahman, the world and Maya, Brahman is called the Abhinna-nimittopadana
karanam.
The nimitta karanam (efficient cause) is like the
potter with respect to the pot. The upadana karanam (material cause) is the
clay. The material cause may be Parinami (transformational) like gold
transforming to ornaments, or Vivarta (delusional), like the rope appearing as
the snake.
In Vedanta shastram, Brahman is the efficient
cause. Maya is the transformational material cause while Brahman is the
delusional material cause. Vivarta is defined as ‘appearing as if different but
is not different, but merely seems like another form’.
1. तत्त्वात् अप्रच्युतस्य वस्तुनः (from which vastus are not
separated)
2. भेदानुकारेण (seems like a bheda)
3. असत्य-अविभक्त -अन्यरुपोपग्राहिता (not different, seems like
another form)
4. स्वप्नविषयप्रतिभासवत् like a
dream object
The meaning of all this is
that, the world of perceived objects is not different from Brahman. They are
subservient to Brahman, which, being the cause, has independent existence.
Maya lends the gunas to
create the world. The power of Maya drives the world into desire-oriented action.
Due to Maya, I mix up the seer with the seen. I wrongly identify with
the seen. I fail to recognise the seer.
Bhagavan Ramana’s main
teaching was – Who is seeing? Who is experiencing sorrow? It was the only
prakriya he advocated – to pierce through the seen and find the seer.
When I realise that I am
Brahman, the seer, I go beyond the vagaries of the world and the sorrows it
brings.
How do we do this? The only
way to realise this, is to surrender to Ishvara and give up what is not mine.
Let go of what is not mine, which I am holding on to – my identification with
the body, mind, intellect. I will then be left with myself, my true svarupam,
to which nothing needs to be added to make it complete.
In an exquisitely beautiful
plea in Shivanandalahari, Bhagavatpadacharya says -
करस्थे हेमाद्रौ गिरिश निकटस्थे
धनपतौ गृहस्थे स्वर्भूजामरसुरभिचिन्तामणिगणे ।
शिरःस्थे शीतांशौ चरणयुगलस्थेऽखिलशुभे
कमर्थं दास्येऽहं भवतु भवदर्थं मम मनः ॥ 27 ॥
In your hands is the golden
mountain, near you is the Lord of wealth. In your house is the kalpataru, the
kamadhenu which grants everything, the Chintamani which fulfils any wish,
and such many others. On your head is the moon with cool rays. All the good in
the world is always at your feet. What can this slave offer you, my Lord, except
my mind which can be given as the offering.
If I can offer my mind to Ishvara, he takes care of my yoga and kshema as I abide in the self. Bhagavan says towards the end of the Gita (18.66) सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ let go of involvement with non-essentials and anchor yourself to the eternal. Then I will liberate you from all sins. Grieve not.
Types of people and what drives
them (15-16)
The teaching is clear but
still, everyone does not surrender. Why not? Bhagavan explains the types of
people and what motives drive them.
न मां दुष्कृतिनो मूढाः
प्रपद्यन्ते नराधमाः। माययापहृतज्ञाना आसुरं भावमाश्रिताः॥7.15॥
चतुर्विधा भजन्ते मां जनाः
सुकृतिनोऽर्जुन। आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ॥7.16॥
The deluded evildoers, who
are deprived of (their) wisdom by Maya, and who resort to demoniacal ways, do
not take refuge in Me.
On the contrary, O Arjuna,
foremost of the Bharata dynasty, four classes of people of virtuous deeds adore
Me: the afflicted, the seeker of Knowledge, the seeker of wealth and the knower.
Amongst the virtuous, even
desire-driven bhakti is allowed by the shastram. The goal is to eventually have
unconditional love, and to abide in oneness, but the ones who have
sakama-bhakti (the afflicted and the seeker of wealth) are also on the path to
the higher levels of bhakti – the jijnasu (seeker of knowledge) and the jnani
(knower).
The jnani’s qualities (17-19)
तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च
मम प्रियः॥7.17॥
उदाराः सर्व एवैते ज्ञानी
त्वात्मैव मे मतम्।
आस्थितः स हि युक्तात्मा
मामेवानुत्तमां गतिम्॥7.18॥
बहूनां जन्मनामन्ते ज्ञानवान्मां
प्रपद्यते।
वासुदेवः सर्वमिति स महात्मा
सुदुर्लभः॥7.19॥
Of them, the man of knowledge,
ever abiding in the self, and with one-pointed devotion, excels. For I am very
much dear to the man of knowledge, and he too is dear to Me.
All of these people are
noble, but the man of knowledge is My very Self. For, with a steadfast mind, he
has resorted to Me alone, the most supreme goal.
At the end of many births
the man of knowledge attains Me, (realizing) that Vasudeva is all. Such a
high-souled person is very rare.
In these shlokas, Bhagavan describes
the jnani – he is ever-integrated, he abides in the self. His mind and
intellect are placed in the self, which he sees as the self of all, and he
perceives no duality. This is his natural state. He has single-minded devotion
to Me, here Bhagavan Bhashyakara says अन्यस्य भजनीयस्य अदर्शनात् – because he
does not perceive a second object for worship. When we read the stotrams of
Shankara bhagavatpadacharya, or Aksharamanamalai of Bhagavan Ramana Maharshi,
we experience the wondrous bhakti of a jnani – exclusively devoted to Ishvara,
who they know is the self of all, hence truly integrated. It is said भक्त्यर्थं
कलिप्तं द्वैतम् अद्वैतादपि सुन्दरम् – Duality created for the purpose of
bhakti, is even more beautiful than Advaita.
Since the self is the dearest
to us, Vasudeva, being the self of all, is the dearest to the jnani.
Vasudeva considers the jnani
to be His own self and hence, he is the dearest to Vasudeva.
The one who directly reaches
Vasudeva, the inner self of all – he is rare. All names and forms are made of
Vasudeva. When he sees Vasudeva in all, he no longer experiences attachment or
aversion. His ego vanishes. He has offered his mind to Vasudeva.
Bhagavan Sri Ramana says in
Arunachala Pancharatnam (Verse #5)– त्वय्यर्पितमनसा त्वां पश्यन् सर्वं तवाकृतिततया
सततं भजतेऽनन्यप्रीत्या स जयत्यरुणाचल त्वयि सुखे मग्नः – having surrendered the
mind to You, looking only at You, he perceives all names and forms as You. When
he looks inwards, he perceives Arunachala as his own self. He constantly
worships You as not different from the self. He triumphs, having drowned in
bliss.
Sakama bhakti / seeking ephemeral
goals (20-23)
In contrast to the jnani,
there are others who worship various deities seeking ephemeral goals. The next
6 shlokas talk about them.
कामैस्तैस्तैर्हृतज्ञानाः
प्रपद्यन्तेऽन्यदेवताः।
तं तं नियममास्थाय प्रकृत्या
नियताः स्वया॥7.20॥
यो यो यां यां तनुं भक्तः
श्रद्धयार्चितुमिच्छति।
तस्य तस्याचलां श्रद्धां तामेव
विदधाम्यहम्॥7.21॥
स तया श्रद्धया
युक्तस्तस्याराधनमीहते।
लभते च ततः कामान्मयैव विहितान् हि तान्॥7.22॥
अन्तवत्तु फलं तेषां
तद्भवत्यल्पमेधसाम्।
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि॥7.23॥
People, deprived of their wisdom by desires for various objects and guided by their own nature, resort to other deities following the relevant methods.
Whichever form (of a deity)
any devotee wants to worship with faith, that very firm faith of his I
strengthen.
Being imbued with that
faith, that person engages in worshipping that form, and he gets those very
desired results therefrom as they are dispensed by Me alone.
That result of this, is
indeed limited. The worshippers of gods go to the gods. My devotees go to Me
alone.
People worship specific deities, driven by specific desires. These are driven by their vasanas and lead to momentary pleasures and the fruits are finite. But even for such people, I give them the faith to sustain them. They have bhakti, shraddha and perform archana of deities (gods), and I have ordained the results too. This is because any faith is good – the same sadhakas will gradually rise beyond desire-driven upasana and seek the parama-purusharta. Therefore their faith is protected by Vasudeva, by granting them the results sought.
Vijnana svarupam (24-26)
अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः।
परं भावमजानन्तो ममाव्ययमनुत्तमम्॥7.24॥
नाहं प्रकाशः सर्वस्य योगमायासमावृतः।
मूढोऽयं नाभिजानाति लोको मामजमव्ययम्॥7.25॥
वेदाहं समतीतानि वर्तमानानि चार्जुन।
भविष्याणि च भूतानि मां तु वेद न कश्चन॥7.26॥
The unintelligent, unaware of My supreme state which is immutable and unsurpassable, think of Me as the unmanifest that has become manifest.
Being enveloped by yoga-maya, I do not become manifest to all. This deluded world does not know Me who am birthless and undecaying.
O Arjuna, I know the past and the present as also the future beings; but no one knows Me!
Jnani’s nishkama bhakti (27-30)
इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन
भारत।
सर्वभूतानि संमोहं सर्गे यान्ति
परन्तप॥7.27॥
येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम्।
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते
मां दृढव्रताः॥7.28॥
जरामरणमोक्षाय मामाश्रित्य यतन्ति
ये।
ते ब्रह्म तद्विदुः
कृत्स्नमध्यात्मं कर्म चाखिलम्॥7.29॥
साधिभूताधिदैवं मां साधियज्ञं च
ये विदुः।
प्रयाणकालेऽपि च मां ते
विदुर्युक्तचेतसः॥7.30॥
O scion of the Bharata
dynasty, O destroyer of foes, due to the delusion of duality arising from likes
and dislikes, all creatures get bewildered.
On the other hand, those
persons who are of virtuous deeds, whose sin has come to an end, they, being
free from the delusion of duality and firm in their will, worship Me
steadfastly.
Those who strive by
resorting to Me for becoming free from old age and death, they know that
Brahman, everything about the individual Self, and all about action.
Those who know me as
existing in the physical and the divine planes, in the context of the
sacrifice, they of concentrated minds know Me even at the time of death.
The people who are free from
the sense of agency / doership, have no obstacle to knowledge of the self. They
are free from vasanas and the mind. With satsanga and guru’s proximity, their
knowledge becomes firm. They still worship Ishvara, but now as aatma-nivedanam,
not as a means to any goal. They surrender and continue their sadhana
undisturbed and without any desire. They have vyavasayatmika buddhi and their
knowledge cannot be shaken by the trials of life.
Summary / उपसंहारः
Prapatti has been explained
as the means to transcend the delusion of duality caused by Maya. Prapatti here
means surrendering the ego-sense. Only Ishvara exists, I do not, is the bhava.
If you find even a little bit of difference or separation, then fear awaits you,
says Taittiriya Upanishad – उदरमन्तरं कुरुते । अथ तस्य भयं भवति | (2.7.1)
When one realises that all the bhavas (gunas) rise and take the form of the mind, extinguishing the mind gets rid of all thoughts and moods. He alone exists (न त्वहं तेषु ते मयि - # 7.12), I do not exist independently, is the realisation.
In the 19th
shloka, Bhagavatpadacharya clarifies the meaning of Vasudeva – वासुदेवं
प्रत्यगात्मानं प्रत्यक्षतः प्रपद्यते (BGB 7.19.1) – the inner self of all. The
one who surrenders to this Vasudeva, truly surrenders.
Bhagavan Ramana says in Arunachala Pancharatnam (#5) - त्वय्यर्पितमनसा त्वां पश्यन् सर्वं तवाकृतितया सततं भजतेSनन्यप्रीत्या स जयत्यरुणाचल त्वयि सुखे मग्न: - the one who surrenders the mind to you, sees you in everything and the world as the self, as Arunachala, he worships you incessantly as the self, with no anya-bhava. He truly wins and is immersed in the bliss of aatma svarupam. This describes the jnani's bhakti, rooted in ekatvam.
In Vivekachudamani, Acharya
says स्वस्वरूपानुसन्धानं भक्तिरित्यभिधीयते – abiding in the self, is bhakti. This
is the highest form of bhakti, or para bhakti.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र
श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥
सर्वं
श्रीकृष्णार्पणमस्तु