25.12.2009
CHAPTER 17
Ten gyanphalam praptam yogaabhiyasphalam tatha I
Tripatah swachhendriyo nityam ekaki ramate tu yah II (1)
He who is satisfied in self, whose senses are pious, and who always happy in his solitude, he actually has attained wisdom and result of Yoga practice.
Na kadachitjagatiasminastatvagyo hant khindayati I
Yat ekein teinedam purarham barahamandmandalam II (2)
It is really astonishing that wise is not disturbed and feels sorry as he sees self in every formation as this self soul every thing abiding in him.
Na jatu vishyah keapi savramam harshayantiyami I
Sallakipallavpreetimevaibham nimbpallavah II (3)
A self Realized person is not attracted to any sense object just like an elephant satisfied by sweet leaves of Sallaki has no attraction for Neem tree (As former are sweet in taste but later are sour)
Self containment is so satisfying that that by attaining this wise does not hankers for any sense objects and his care is look after by Almighty.
Yastu bhogeshu bhukteshu na bhavatiadhivaasitah I
Abhukteshu niraankashi tadrisho bhavdurlabhah II (4)
Rare is the wise man who does not want to repeat the sense enjoyment he previously enjoyed and has no hankering for those objects he never attained.
Bubhushurih sansare mumukshurapi drashyate I
Bhogmokshniraakanshi virlo hi mahashaya II (5)
Majority of embodied self soul in th world are apt to attain satisfaction from sense enjoyment or those who are willing to renounce them but rare is wise who neither desires pleasure or liberation.
This is example of equipoise wise man who remains detached with pleasure or pain.
This person is a seer of all the conditions of life as sameness os self.
In chapter 6 of Shrimad Bhagwad Geeta LordKrishna states the symptoms of such a self soul:
Jitaatmanah pashantasy parmatma samahitah I
Sheetousharhsukhdukheshu tatha manapmanyo II
Gyanvigyantriptama kutastho vijitendrayah I
Yukat itiuchayate yoginsam loshtahamkanchanah II.
Suhranmitraudaseenmadhasthdveshbandhushu I
Sadhushuapi ch papeshu sambudhivishiyate II (7-9)
Who has conquered his self, is serene and devoted to Lord, is not perturbed while in the midst of opposites, such as cold and heat, joy and sorrow, honor and ignominy.
Yogi whose mind is satiated with knowledge of self and its manifest divinity, who is unmoved in every proposition, which has controlled all his senses and to whom dust, stone and gold is same, is said to be realized one.
He who sees without any difference, to well wishers and neutrals as well as mediators, friend and foes, relatives and enemies, virtuous or sinful with same eye, stands supreme.
These three verses combine are the crux of the message of Lord Krishna.
The qualities of realized one are summarized in three verses.
This self soul sees Supreme Self in all beings and even so in every aspect of life, merely a modification of self, is always tuned to Lord. He does not differentiate in opposites of cold and heat, joy and sorrow, pain and pleasure, honor and ignominy because these are caused by after effects of three qualities of nature stored due past attachment and desires.
But in this embodiment he has left all desires and attachments.
Whose mind is saturated with knowledge of self, who is seeing His divinity all around the universe, does not see any difference in lump of soil, iron, and gold, saint and sinful, virtuous or vice , all being manifestation of self without any difference, originality of self.
This realized one sees articulation of material and eternal nature. This self realization is ultimate purpose of human form.
Self alone exists.
All super imposition is false and unreal. It is divine play.
Restlessness is caused when senses are not satisfied to one’s desires, if desire itself is quenched because of detachment of senses with sense objects, and then there is no cause and effect formula working.
Till now seeker has been trying to find satisfaction of this restlessness in worldly objects. Because of this preoccupation, he was not able to comprehend his true nature. With nature realized, embodied soul has lost attachment to any particular object, senses and mind. Yogi, attaining such a heights, is Supreme and blessed one and are rare as per Ashtavakar.
For him well wisher and friends, foes, mediators, non- attached, hateful, and relatives are same. Whatever is the form, it is all Self alone and what ever happen to him he sees hidden hands of self in it. This self soul, always feels blessed, in all circumstances
Bondage is the result of mind desiring and grieving at loss of any thing, feels happy and angry in a particular situation.
By renouncing desires one becomes devoid of attachment because renunciation of desire is renunciation of world.
For realized soul there is no cause of bondage and for him peculiarities of modifications vanish.
Feeling of hatred and love are other form of liking and disliking which realized soul submerges in all pervading supreme soul.
Dharamarthkammokshyeshu jeevate mararhe tatha I
Kasyaapiudarchattaysy heyoupayodeyta na hi II (6)
A wise man has no attraction or aversion to religion, wealth, sensuality and liberation or life or death of an embodiment
Vanchha na vishvavilay na duveshastasya ch sithito I
Yatha jeevikya tasmaddhanya asste yathasukham II (7)
He does not desire annihilation of world nor he is perturbed by present world scenario. This self soul is satisfied whatever the situation may come.
Kritarthoanein gyaneinetyevam galitdheeh krito I
Pashyanchhrirhvansprishanjighrannashanaste yathasukham II (8)
I am obliged by wisdom, such a yogi whileseeing, hearing, touching, smelling, and eating remains detached with these activities.
Shunya drishtirvritha cheshta viklanniindriyarhi ch I
Na spriha na virakatir va ksheerh sansar sagre II(9)
Wise man has no more relation with samsara. He has neither attachment nor aversion. All his effort are purposeless because he has to undergo them as per reactions of material nature. His senses are inactive.
In him for whom the ocean of samsara has dried up, there is neither attachment or aversion. His gaze is vacant, his behaviour purposeless,and his senses inactive. 17.9
Surely the supreme state is everywhere for the liberated mind. He is neither awake nor asleep, and neither opens nor closes his eyes. 17.10
The liberated man is resplendent everywhere, free from all desires. Everywhere he appears self-possessed and pure of heart. 17.11
Seeing, hearing, feeling, smelling, tasting, speaking, and walking about, the great-souled man who is freed from trying to achieve or avoid anything is free indeed. 17.12
In chapter 5 Lord Krishna says in Shrimad Bhagwad Geeta:
sarvabhutatmbhutatma kurvanapi na lipayate II
pashayanshrivarhsparshanjigharannashangachhanswapansavshan II
parlapanvisrijinangreharhanunmishannimishanapi I
indriyarhiindrayartheshu vartant iti dharyan II(5.7-9)
The Karamyogi who has conquered his mind and mastered his senses, with pure heart and who has identified himself with self/Lord of all beings, remains unaffected, even though performing action.
The wise man who has come to the reality of things must believe, even though seeing, hearing, breathing, smelling, eating, or drinking , walking, sleeping, breathing, speaking, answering call of nature, grasping, opening and closing the eyes,, that he does nothing, holding that senses are moving in their objects.
WITH KNOWLEDGE THAT LORD IS PRESENT IN ALL AND EVERY ANIMATE AND INANIMATE THINGS ONE COME ACROSS OR THOSE ARE CELESTIAL AND INVISIBLE ALL ARE MODIFICATION OF LORD ALONE.
WHETHER THEY ARE IN NATURE OR IN SHAPE OF NATURE IT IS VERY MODIFICATION OF LORD HIMSELF. KARAMYOGI THUS KNOWING THIS CONQUERS HIS MIND, MASTERS HIS SENSES AND BY DEVOTION TO LORD HIS HEART PURIFIED SEES LORD EVERY WHERE. ACTION IS THE RESULT OF THREE QUALITIES OF NATURE AND THE SPIRIT IN EMBODIMENT HAS NOTHING TO DO WITH ACTION AND IT IS ONLY WITNESS OF ACTION.
THE WISE MAN HAVING COME TO KNOW THE REALITY OF WORLDLY THINGS PERCEPTS THAT WHILE DOING EVERY ACT HE IS NOT THE DOER AND SENSES ARE PLAYING WITH THEIR SENSE OBJECTS AND SOUL SEATED IN EMBODIMENT IS NOT DOER.
LORD HAS ENUMERATED ALL SENSE ACTIONS IN THESE VERSES AND DIRECTED THAT HAVING SEEN THROUGH THUS REALITY A RENOUNCED SOUL SHOULD BE CONSIDERED ALOOF FROM ALL THESE ACTS AND BEING WITNESS IS NOT THE DOER DISPASSIONATELY OBSERVING EVERY ACT BUT REMAINING UNATTACHED.
Na jagariti na nidraati nounmeelati na meelti I
Ahho pardasha kvaapi vartate muktchetsa II (10)
Wise neither sleeps, nor is awake; this person also does not appear to open his eyes nor appears to close them. This Supreme state is always and every where available to such a liberated self soul
Sarvatra drishayate svasathah sarvatra vimlashayah I
Samast vassnamukto muktah sarvatra rajjte II (11)
A wise man is eloquent every where. He himself does pretend to be wise but outer activities reflect his inner state being free from all attachments.
Pashyanchhrivarhsprishanjighrar\nnashnangrihrhan vadan vrjan I
Eheetaniiheeteirmukto mukt eiv mahaashyah II (12)
A wise man does not appear to be doing anything even while seeing, hearing, touching, smelling, walking, sleeping, breathing, speaking, answering call of nature, grasping, opening and closing the eyes as he has detached with all these activities.
Lord Krishna has elaborates this unique state of Yogi in chapter 5 of Shrimad Bhagwad Geeta:
sanyasatu mahabaho dukhamaptumyogatah I
yogyukto munirbaraham nachirerhaadhigachhati II (5.6)
Without Karamyog, however renunciation of doer ship in relation to all activities is difficult to accomplish where as Karamyogi who keeps his mind fixed on Lord reaches Braham in no time.
Renunciation of activities of mind, senses and body is difficult without doing them.
with all mind set having Lord in all beings and having devoted all activities of mind, senses and body a Karamyogi, through his undying devotion attains complete purification of mind and mind thus purified by performance of duties comes to know the divinity of Lord and thus becomes endowed with knowledge and realization of Lord and soon attains him.
Lord is seated in all beings cannot be realized through leaving world. But who has not mastered his passion, whose intellect being guide to his senses is wild, and who is devoid of feelings of oneness in all, renunciation of world by holding monk is useless. By having signs of renunciation for the sake of subsistence only such a person is destroyer of religion and cheats himself and Lord sitting within him.
Karamyogi always having his attention on god does every activity with Lord being in mind, for the sake of Lord attains Lord himself.
yogyuktovishudhatma vijitatma jitendriyah I
sarvabhutatmbhutatma kurvanapi na lipayate II
pashayanshrivarhsparshanjigharannashangachhanswapansavshan II
parlapanvisrijinangreharhanunmishannimishanapi I
indriyarhiindrayartheshu vartant iti dharyan II (7-9)
The Karamyogi who has conquered his mind and mastered his senses, with pure heart and who has identified himself with self/Lord of all beings remains unaffected, even though performing action.
The wise man who has come to the reality of things must believe, even though seeing, hearing, breathing, smelling, eating, or drinking , walking, sleeping, breathing, speaking, answering call of nature, grasping, opening and closing the eyes,, that he does nothing, holding that senses are moving in their objects.
With knowledge that Lord is present in all and every animate and inanimate thing one comes across or those are celestial and invisible are having modification of Lord alone. Whether they are in nature or in shape of nature it is very modification of Lord himself. Karamyogi thus knowing this conquers his mind, masters his senses and by devotion to Lord his heart purified sees Lord every where. Action is the result of three qualities of nature and the spirit in embodiment has nothing to do with action and it is only witness of action.
The wise man having come to know the reality of worldly things percepts that while doing every act he is not the doer and senses are playing with their sense objects and soul seated in embodiment is not doer.
Lord has enumerated all sense actions in these verses and directed that having seen through thus reality a renounced soul should be considered aloof from all these acts and being witness is not the doer dispassionately observing every act but remaining unattached.
Na nindatti na ch stotee na hrishyati na ch kupayatti I
Na daddati na grihihati muktah sarvatra neerasah II (13)
This wise man has no interest in transitory objects like ignorant one. He is free from all dualities of happiness and envy nor he worries, or desires that the renascent of good or bad feelings
Lord in chapter 12 of Shrimad Bhagwad Geeta says in verse 17
Yo na hrishayati na dveshti na shochati na kankshayati I
Shubhashubh parityagi bhaktimanyah sa me priyah II (12.17)
He who neither happy nor envy, nor worries, nor desires that the renascent of good or bad feelings, filled with devotion unto me is very dear to me.
He who neither rejoices nor grieves on attaining a particular circumstances, never laments on being put to any dormant condition like neither alive nor dead, nor desires any thing, and devotee without bothering about auspicious or inauspicious, who has resigned to lotus feet of Lord shedding all fears and desires, is dear to Lord Krishna.
Saanuraga istriyamdrishtva mritiyum va samuoasthitam I
Avihavalmanah svastho mukt eiv mahashya II (14)
This high soul wise man is not at all perturbed by the site of woman inflamed desire and approaching death, he remains compose. Such a great man is free.
Sukhe dukhe narre naryam sanpatsu ch vipattasu ch I
Vishesho neiv dheerasy sarvatra samdarshinah II (15)
For wise there is no difference in happiness and distress, man and woman, success and failure as this person sees sameness all through.
Na hinssa neiv karurhayam noudheityam na ch deenta I
Naashcharyam neiv ch kshobhah ksheerhsansarhe narreII (16)
A wise whose attachment with world has vanished for this person there is neither violence-non-violence nor heftiness- pity. He neither wonders nor is worried.
Na mukto vishayduveshta na va vishaylolupah I
Asansaktmanah nitayam praptaapraptamupashunute II (17)
This person is never hates or loves senses objects. He never attaches his mind any where but remains satisfied as and when what ever easily comes.
Samadhanasamadhahitaahivikalpanah I
Shunychitto na j anati kevalaymiv sansithitah II (18)
One who has established himself in absolute state, with tranquil mind is not attracted by false pretensions of stillness and disturbance, welfare or damage.
Nirmamo nirahankaro na kinchititi nishchitah I
Antargalit sasrvashah kurvannapi na lipayate II (19)
A person of lost false ego of material identity, with no sense of proprietorship, who has determined that I am not the doer; he is not entangled even while appearing to act.
Manah parkashsanmohsvapanjadhyvivarjitah I
Dasham kamapi sanmprapto bhavedgalitmansah II (20)
Whose mind and heart is devoid of worldly existence, he /she remains in such indescribable condition that it can neither be termed as illumination of mind, attachment or a dream state or a stillness.
Lord Krishna has narrated the qualities of His devotees in chapter 12 of Shrimad Bhagwad Geeta
Advueshta sarvbhutanam maitrah karurhev ch I
Nirmamo nirahankarah samdukhsukhah kshami II
Santushtah satatam yogi yatatma drirhnishchayah I
Mayyarpitmanobudhryo madbhaktah sa me priyah II (12.13-14)
Non-envious to all living entities, friendly and more certainly kind to all beings, unattached, pride less, equal in happiness and distress, tolerant,
Always satisfied, self controlled, his mind and intellect devoted to me, devotee like this is very dear to me.
Lord is enumerating the qualities of devotees; devotee who is unobvious to all living entities, friendly and kind to all, detached one, free from false ego and pride, equipoise in happiness and distress, tolerant, satisfied, self controlled, determined devotional service of Lord, intellect and mind fixed on Lord, is very dear to Lord Krishna.
Lord has assured his this promise to his devotees in verse 8 of this chapter.
Yasmannoduvijate loko lokannoduvajate ch ya I
Harshaamarshbhayoudvegermukto yah sa ch me priyah II (12.15)
Devotee who does not cause any trouble to anyone, and does himself not feel perturbed by the misdeeds of others, such devotee equipoise in joy and sorrow, free from fear and anxiety, is very dear to me.
all surrendering devotee of Lord krishana does not try to cause any harm to any one.
if some one causes harm to him, he taking it as the will of his Lord. he is not perturbed by even intolerable act of others. he is free from happiness and distress, fear and anxiety.
All this is not possible when one identifies one self with material nature in terms of mind, intellect, body. When devotee sees self of all as self of his own, there is no cause to wail or to be happy either.
Knowing that span of life is limited and is being cut short by the rotation of days and nights, devotee does not waste his time in seeking praise from others and causing trouble to them. He is unperturbed in happiness and suffering, fear and anxiety. Such a devotee is dear to Lord Krishna.
Anapekshyah shuchirdaksh udaseeno gatvyathah I
Sarvaarambhparityagi yo madbhaktah sa me priyah II (12.16)
A devotee of mine, not expecting result of his action, who is pure, expert in knowledge, impartial, who has detached himself from desire and anxiety, is dear to me.
The devotee who is dependent on Lord like child cat on his mother, Lord Krishna takes his care like mother cat. Who is not deepening upon result oriented from actions, who is pure, who is neutral, free from distress, who does not strive for result, is dear to Lord Krishna.
Problem of striving for sense gratification arises when senses are not under control. This occurs because mind is not controlled. It is like an unruly horse but a breaker of a horse, while holding reins tight in his hands, has to run with the animal for some distance to control the animal.
A yogi also controls mind by reflecting discrimination of origin and dissolution of all things. Ultimately devotee concludes that every thing in material nature is transitory. Only eternal self is his own self.
Devotees realize that this universe is like a dream. One can not expect satisfaction from food eaten in dream. World is like an imagination of a day dreaming person. Such a realized wants nothing but only the service of Lord.
Yo na hrishayati na dveshti na shochati na kankshayati I
Shubhashubh parityagi bhaktimanyah sa me priyah II (12.17)
He who neither happy nor envy, nor worries, nor desires that the renascent of good or bad feelings, filled with devotion unto me is very dear to me.
He who neither rejoices nor grieves, on attaining particular circumstances, never laments on being put to any dormant condition like neither alive nor dead, nor desires any thing, and devotee without bothering about auspicious or inauspicious, who has resigned to lotus feet of lord shedding all fears and desires, is dear to Lord Krishna.
(Here ends the chapter 17)
