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Srimad Bhagavad Gita Compiled by Tarun Baruah Krishna Nagar, Sarbaibandha Jorhat, Assam-785 001 First Edition : 2007 © All Rights Reserved ¿˜æ√·ªƒ√ ·œÓ¬± GITA ¸—fl¡˘fl¡ Ó¬1n∏Ì ¬ı1n∏ª± (2a)

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Page 1: Bhagavad Gita

Srimad Bhagavad Gita

Compiled byTarun BaruahKrishna Nagar, SarbaibandhaJorhat, Assam-785 001

First Edition : 2007

© All Rights Reserved

¿˜æ√·ªƒ√ ·œÓ¬±



Ó¬1n∏Ì ¬ı1n∏ª±


Page 2: Bhagavad Gita


Sri Aurobindo has explained the Gita in his book “Essays onthe Gita” very elaborately. This compilation is based on hisexplanation of the synthesis of Yoga of the Gita. Except few slokas,the explanation of the slokas has been quoted from Essays on theGita with due permission from the Ashram Trust. I hope the bookwill help the readers in understanding the true meaning of the Gitaand arouse aspiration in the heart for higher life. The spiritual forcecontained in the words of Sri Aurobindo is sure to awake our soulsfrom sleep and thereby bring about social transformation. I thankSri Aurobindo Ashram Trust for giving me permission to quotefrom their publications.

–Tarun Baruah


The true aim of human life is soul’s progress, soul’s evolutionand the ultimate goal is realisation of soul and union with God.This can be achieved only by Yoga. Yoga transforms our ordinarylife into divine life. By Yoga we can transform our mind, life andbody and raise them to higher level. God who lives in our bodyas our soul is our Yoga-guru, the Teacher. Aspire for DivineGrace very sincerely. Only by Divine Grace man can find hissoul and attain divine life. Divine Grace unites man with God inminimum time. Faith in Divine Grace is absolutely necessary.“God is with me and guiding me’-such firm faith is necessary.


Practise silence of mind every day. Call down peace andsilence. Pray God to give peace and silence. Surrender to Godfor guidance. There can be no Yoga without surrender. It is onlyby Divine Grace man can find his soul. Keep constant aspirationin the heart for higher life. Aspiration is the driving force thatpushes you forward. Remember the Divine as often as possible.This habit will keep you open for working of the Divine Shaktiin you that will transform your human nature into Divine nature.Offer all you do, think and feel to the Divine. Silence, Surrender,Aspiration, Rejection of falsehood– these are the key words ofYoga. Meditate on this thought – all is in God, God is in all, allis God.

A method of sitting for meditation is given in Gita Ch.6/13,14. But there is no fixed method. One can meditate sitting ona chair, lying on bed or even while walking or in the midst ofwork. Sri Aurobindo has explained the three Yogas of the Gitain his book Synthesis of Yoga. He has said that the three Yogas

(3a) (4a)

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of the Gita are really one Yoga and has named it integral Yoga.Its aim is liberation of soul and perfection of nature. God’s aimis to transform human nature into divine nature and to create aheaven on earth. Man can hasten the process by Yoga. A sectionof humanity will turn to Yoga and will be the pioneers of thisgreat work. The universe is God Himself. To reveal Himself inmatter is His aim. By evolution of matter life or vegetablekingdom appeared on earth. Next came the animals and at lastman appeared with mind. The consciousness of the plants issub-conscious mind and that of the animals is vital or life mind.Human mind is an intermediary consciousness only. A day willcome when supermind will appear on earth creating the race ofsuperman. It is a pure divine consciousness.

The evolutionary force of nature is constantly pressing onhumanity to rise up in the scale of consciousness. Those whoaspire for change of consciousness will get the benefit. Divinehelp is always with us. We are simply to open ourselves to theDivine Shakti. Yoga without surrender to the Divine is risky.There is every risk of falling down and get crushed. But Yogathrough surrender is safe. The Mother has said¬—The babycat surrender is the safest way.

In Yoga there is no place for fasting, begging or fleeingfrom material life. Money power is a divine power. We musthave full control over this power for flourishing of outer life.“Conquer the enemies and enjoy an opulent kingdom”—(Gita11/33).

Our soul is our Yoga guru, teacher of Yoga. Our soul hastwo parts—higher and lower. The higher part is called Jivatmaor Jiva. It is an eternal portion of God, (Gita 15/7). The Jivastands above our nature and is the lord of our nature. The lowerpart, a spark of Jivatma, comes down to nature and takes activepart in the evolution of the nature. A consciousness called psychic

grows round the spark soul from life to life. It becomes fullygrown in highly developed human beings. It is then called thepsychic being. At this stage it becomes able to guide the mind.It is through the psychic the Jivatma, the Lord of our wholebeing, guides us, (18/61). To get peace and happiness, we musttry to receive our soul’s guidance. This is possible by constanteffort to silence the mind. It may take years, but we should notbe disheartened. Our Jivatma is free, but our psychic is inbondage of nature. Soul’s liberation means liberation of thepsychic. By Yoga the psychic develops and joins with Jivatma.Then the psychic is liberated from the bondage of nature. Bypsychic we mean the spark soul and its consciousness together.

By Yoga we can cancel our past karma. It means we canminimise our suffering by Yoga. Divine Grace exhausts Karma,(9/30, 31). So let us aspire for Divine Grace.

A Yogi has no work of his own. All works belong to God.Works done as an offering to the Divine do not bind us. We arethen free from the reactions of Karma. While doing works weshould call the Divine Shakti to do the work. Works done in thisattitude is meditation.

Each human being is a mini universe. Our soul (Jivatma)is at the top of this mini universe as the universal soul is the lordof the universe. All the levels of consciousness that exist betweenmatter and God also exist between our body and soul. Here isgiven a rough idea of the different levels of our inner states.From the highest to the lowest—Jivatma, spark soul, psychic,inner mind, inner vital, inner physical, mental purusha, vitalpurusha, physical purusha, mind, life (vital), body, sub-consciousmind and inconscient. The inner mind, inner vital and innerphysical carry our life experiences to our next life. Inner mind-life-body together constitute the subtle body (sukhma sarira).These three are immortal like the soul. They go with the soul

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and come back with the soul. The outer mind-life-body dissolveafter death. The soul takes new mind-life-body in every life. Ifby Yoga one can psychicise mind and life, then they becomeimmortal like the soul. The Jiva or the Jivatma is always thesame. The Jiva of an insect and that of a man are same. Whatdiffers is the psychic. The psychic evolves life after life till itbecomes a fully grown psychic being and unites with the Jivatma.This union is called soul’s liberation. The psychic is then freedfrom the bondage of nature. Yoga helps fast growth of thepsychic. Prayer, will, aspiration, bhakti, knowledge, karma yoga,regular meditation, effort to keep the mind in peace and silenceis the way. There are seven subtle centres. The safest way isto open the heart centre which is behind the physical heart.

In Yoga one should not hurry. Be always calm. Surrenderto God. God will take entire responsibility of your life. Once yougive yourself entirely to Him, you need not fear or worry. Youwill surmount all obstacles and difficulties. Do not give up yogaafter a time. It will be harmful. If you do not get time formeditation, that does not matter. Simply remember the Divinenow and then. That will keep you on the path and you will keepprogressing. Yoga is not a horse race, go like a snail, that isenough. Each of us is half animal and half human. To transformthe animal into divine we will have to take innumerable lives. Sono haste. Be sincere. That is enough. It will keep you on theright track. God is always with you and will do the needful.Have absolute faith on God. What you believe from the core ofyour heart will surely happen. Believe that God is holding youtight and leading you on the path of Yoga.

Yoga will give you a new consciousness. You will feelpeaceful and happier than before. Slowly your nature will undergochange under the influence of your psychic. This is calledpsychicisation. It means to bring mind, life and body to the

control of the psychic being. This is a great achievement.To keep the body healthy we should draw sufficient life

energy. It can be done in two ways. But to combine them isbest. The general method is slow deep breathing, (see Ch.4),not in full stomach. The other is with the help of will power.There is a sea of life energy around us. We are simply to callit into our body. You will succeed in a short time if you practicewith faith. It can be done at any time. Just mentally say—“Letlife energy come into my body from the sea of life energy.” Ina sense life energy may be called nectar of immortality, sinceit prolongs the span of life.

Yoga transforms the human body into a temple of God.Purity is divine. Purity and falsehood never dwell together.Rejection of falsehood in thought, speech and actions is animperative discipline. Exercise daily—I will not be angry, greedy,jealous, revengeful and speak ill of others. I will not fear orworry. I am content with what God gives me. I am grateful toGod, parents, teachers and my well-wishers. I love all and hatenone. Everyday I will pray for all humanity.

ø√¬ı… Ê√œªÚ·œÓ¬±1 ’±√ « ˜ÀÓ¬ ‰¬ø˘À˘ ˜±Ú≈À˝√√ ˜˝√√» Ê√œªÚ ·øϬˇ¬ı ¬Û±À1º ˜±Úª Ê√œªÚ1

õ∂Ò±Ú Î¬◊ÀV˙… ά◊ißøÓ¬ ’±1n∏ Œ˙ ∏ ˘é¬… Œ√ªQ ˘±ˆ¬ ¬ı± ø√ª… Ê√œªÚ ˘±ˆ¬º ·œÓ¬±Ó¬Ôfl¡± Ó¬N:±Ú1 ’±| ˛ ∆˘ ˜±Ú≈À˝√√ ¤ ◊√√ ¬ÛÔÓ¬ ¬ıU”√1 ’±&ª± ◊√√ ˚±¬ı ¬Û±À1º

·œÓ¬± ¤‡Ú Œ˚±·˙±¶aº Œ˚±· ˙s1 ’Ô« ÷ù´11 ˘·Ó¬ ø˜˘Úº ÷ù´1 Œ˚±·1&1n∏º ’±˜±1 ’±R± ¬Û≈1n∏À ∏±M√√ º ’±˜±1 ’±R± ◊√√ Œ˚±·1 &1n∏º øÚÊ√fl¡ ’Ô«±» ’±R±fl¡Î¬◊¬Û˘øt fl¡ø1¬ı ¬Û±ø1À˘ ◊√√ ÷ù´1 ά◊¬Û˘øt √√í¬ıº øÚÊ√fl¡ ¬ı≈Ê√±1 :±Ú ·œÓ¬±Ó¬ ø√ ± ’±ÀÂ√º’±R±1 ˘·Ó¬ ¤fl¡Q1 ¸•§g ¶ö±¬ÛÚ– ¤ ◊√√ÀȬ± ˜±Úª Ê√œªÚ1 Œ|ᬠfl¡±˜º ¤ ◊√√ fl¡±˜Ó¬’±·¬ı±øϬ¬ıÕ˘ ˜±S ¤È¬± ¬ıd ˘±À·º Œ¸ ◊√√ÀȬ± √√í˘ ◊√√26√±, õ∂¬ı˘ Œ “√√¬Û± √√, aspiration

(7a) (8a)

Page 5: Bhagavad Gita

in heart, will in mind; ˚±1 aspiration ’±ÀÂ√ ŒÓ¬›“ ’±R ά◊¬Û˘øt1 ¬ÛÔÓ¬’±·¬ı±øϬ¬ı ¬Û±ø1¬ıº ÷ù´11 ¸ √√±˚ ¸fl¡À˘± ¸˜˚ÀÓ¬ ’±ÀÂ√, ˜±S ø¬ı‰¬±ø1¬ı ˘±À·º ÷ù´11fl‘¡¬Û± ’±1n∏ ’±˜±1 Œ‰¬©Ü± ¤ ◊√√ ≈√Ȭ± ˙øMê√1 ¸—À˚±·Ó¬ ø¸øX ˘±ˆ¬ √√ º ¬ÛÔÀȬ±1 ˘·Ó¬¸—À˚±· fl¡ø1 ø√¬ı1 ¬ı±À¬ı õ∂Ô˜ÀÓ¬ ¤Ê√Ú ˜±Úª &1n∏ ¸fl¡À˘±Àfl¡ ˘±À·, ˜ √√±R±¸fl¡˘Àfl¡±˘±À·º øfl¡c ¬Û±Â√1ø‡øÚ øÚÊ√1 Œ‰¬©Ü±º absolute sincerity, rejection offalsehood, surrender, constant aspiration, determination, courage,perseverance, tolerance, endurance – ¤ ◊√√ø‡øÚ ˘±ø·¬ıº õ∂Ô˜ ’ª¶ö±Ó¬øÚ˚ø˜Ó¬ ¬±Àª Ò…±Ú ’ ¬…±¸ fl¡1±1 õ∂À˚±Ê√Ú ’±ÀÂ√º ¬Û±Â√√Õ˘ Ò…±Ú ¸ √√ÀÊ√ √√í¬ıº silence’± √√fl¡ ¬¬ı≈ø˘ Œfl¡ ◊√√¬ı±1˜±Ú ˆ¬±ø¬ıÀ˘ ◊√√ silence ’±ø √√¬ıº øfl¡¬ı± fl¡±1ÌÓ¬ ˜Ú ’˙±ôL ∆ √ά◊øͬÀ˘ √Peace, Peace, Peace, Silence, Silence ˆ¬±ø¬ıÀ˘ ◊√√ ˙±ôL ’ª¶ö± ‚”ø1’±ø √√¬ıº ˙±ôL ˜ÀÚ ◊√√ Œ˚±·1 Œˆ¬øȬº ¸fl¡À˘± ¸˜˚ÀÓ¬ ¤ ◊√√ ˙±ôL ’ª¶ö± Ô±øfl¡¬ı ˘±ø·¬ıºø¬ıÂ√Ú±Ó¬ ¬Ûø1 ˘À· ˘À· ˜ÚÀȬ± õ∂Ô˜ÀÓ¬ ¤Àfl¡¬ı±À1 ø‰¬ôL± ≈Mê√ fl¡ø1 ˙±ôL ’ª¶ö± ’±øÚnerve Œ¬ı±11 rest √√›fl¡ ¬ı≈ø˘ ˆ¬±ø¬ı ŒÈ¬±¬ÛøÚ ˚±¬ı ˘±À·º ˜ÚÕ˘ ’±ø √√ Ôfl¡±ˆ¬±¬ıÀ¬ı±11¬Û1± ≈øMê√ Œ¬Û±ª±1 ’øÓ¬ ¸ √√Ê√ ά◊¬Û±˚ √√í˘ ˆ¬±¬ıÀ¬ı±1 ÷ù´1fl¡ offer fl¡1±ºëõ∂ ≈¬, ˆ¬±¬ıÀ¬ı±1 ŒÓ¬±˜±fl¡ ’¬Û«Ì fl¡ø1À “±, Lord, I offer my thoughts." ◊√√ÀȬ±1¬Û±Â√Ó¬ ø¸ÀȬ±Õfl¡ ˆ¬±¬ıÀ¬ı±1 ø√ Ô±øfl¡¬ı ˘±À·º Ò…±Ú fl¡1±1 ¤ ◊√√ÀȬ± ’øÓ¬ ¸ √√Ê√ ά◊¬Û±˚º

Œ˚±·1 &1n∏ ÷ù´1 øÚÀÊ√º ¿’1ø¬ıµ˝◊√√ ëThe Yoga and its objects’-’Ó¬ ø ø‡ÀÂ√, God himself is the Guru, you will find when knowledgecomes to you; you will see how every little circumstance withinyou and without you has been subtly planned and broughtabout by infinite wisdom to carry out the natural process of theYoga, how the internal and external movements are arrangedand brought together to work on each other, so as to work outthe imperfection and work in the perfection. An almighty loveand wisdom are at work for your uplifting. It is a tremendouswork that is being done in you, the alteration of your wholehuman nature into a divine nature. Your ship is thebrahmavidya, faith is your steering-wheel, self-surrender your

compass, God himself is your captain. But he has his own wayof working and his own time for everything. Watch his wayand wait for his time.Œ˚±·1 &1n∏ ’±˜±1 Œ√˝√√1 øˆ¬Ó¬1ÀÓ¬ ’±ÀÂ√º ’±˜±1 ’±R± ¬Û1À˜ù´1 ¬Û≈1n∏À ∏±M√√˜1’—˙ ˜±Sº Œ√˝√√1 øˆ¬Ó¬1Ó¬ Ôfl¡± &1n∏1 ˘·Ó¬ ¸—À˚±· ¶ö±¬ÛÚ fl¡1±ÀȬ± õ∂Ô˜ fl¡±˜º˜Ú ˙±ôL fl¡ø1¬ı ¬Û±ø1À˘˝◊√√ &1n∏1 ˘·Ó¬ ¸—À˚±· ¶ö±¬ÛÚ ˝√√í¬ıº Ó¬±1 ¬ı±À¬ı ¬ı…±fl≈¡˘Ó¬±˘±ø·¬ı, ardent aspiration, sincere aspiration; Ò…±Ú ’ˆ¬…±¸1¡Z±1± ’±R±1˙øMê√ Ê√±¢∂Ó¬ ˝√√í¬ıº ’˘¬Û ’˘¬ÛÕfl¡ ’±R± ◊√√ ˜Ú, õ∂±Ì ’±1n∏ Œ√˝√√fl¡ øÚÊ√1 √‡˘Õ˘øÚ Ô±øfl¡¬ıº ¤ ◊√√ õ∂øSê˚±1 Ú±˜ psychic transformation ¬ı± psychicisationºŒ˚±·1 ¤ ◊√√ÀȬ± õ∂Ô˜ ô¶1º ◊√√ ˛±1 ¬Û±‰¬1 ô¶1ÀȬ±1 Ú±˜ spiritualisation ¬ı±universalisationº’±ÚÀ¬ı±1 Ò « ±¶a1 Ó≈¬˘Ú±Ó¬ ·œÓ¬±1 Œ|á¬Q fl¡ «À˚±·1 fl¡±1ÀÌ, fl¡ «À˚±·1 ˜±Ò…À˜À1÷ù´1 ά◊¬Û˘øtº :±Ú ’±1n∏ ˆ¬øMê√À ˛ ÷ù´11 static aspect ŒÈ¬± ά◊¬Û˘øt fl¡1±Ó¬¸˝√√± ˛ fl¡À1, øfl¡c fl¡ «À˚±À· ÷ù´11 dynamic aspect ŒÈ¬±1 ά◊¬Û˘øt ø√À˚˛º’Ô«±» fl¡ «À˚±·œ ÷ù´11 dynamic instrument ∆˘ 1+¬Û±ôL1 √√ º ·œÓ¬± ¸iß…±¸1¸•Û”Ì« ø¬ıÀ1±Òœº ¸iß…±À¸ Œ√˙Õ˘ √ø1^Ó¬± ’±ÀÚ ’±1n∏ fl¡˜«À˚±À· õ∂±‰≈¬˚«… ’±ÀÚº¿fl‘¡¯û˝◊√√ ’Ê«≈√Úfl¡ ∆fl¡ÀÂ√ ˚≈XÓ¬ Ê√˚˛œ Œ˝√√±ª± ’±1n∏ ¸˜‘X 1±Ê√… ά◊¬ÛÀˆ¬±· fl¡1±,enjoy an opulent kingdom [11˚33]º ¿fl‘¡¯û ◊√√ ’Ê«≈√Úfl¡ ÷ù´1 ά◊¬Û˘øt1¬ı±À¬ı ˘·± ¸fl¡À˘± :±Ú ø√À˘, øfl¡c ’Ê«≈√Úfl¡ ¸iß…±¸ ˘í¬ıÕ˘ Œfl¡±ª± Ú±˝◊√√, 1±Ê√…Œˆ¬±· fl¡ø1¬ıÕ˘ ∆fl¡ÀÂ√, ’Ô«±» ’±ø˜ ¬Û±øÔ«ª ’±1n∏ ’±Ò…±øRfl¡ ≈√À ˛±È¬± Ê√œªÚ Ê√ ˛fl¡ø1¬ı ˘±À·, ¬Û˘± ˛Ú fl¡ø1¬ı Ú±˘±À·º ’±1n∏ ¤È¬± ¿fl‘¡¯û1 ˜ √√±¬ı±fl¡… 'RememberMe and fight,' ¸fl¡À˘± ¸˜˚˛ÀÓ¬ Œ˜±fl¡ ¶ú1Ì fl¡1± ’±1n∏ fl¡˜« fl¡1±, [8˚7]º·œÓ¬± ’Ò… ˛Ú fl¡ø1, ◊√√ ˛±1 :±Ú ˜ÚÚ fl¡ø1 Œ¸ ◊√√ :±Ú ’±˜±1 øˆ¬Ó¬1Ó¬ Ê√±¢∂Ó¬˙øMê√Õ˘ 1+¬Û±ôL1 fl¡ø1¬ı ¬Û±ø1À˘ ˙±øôL˜˚ Ê√œªÚ ˘±ˆ¬ √√í¬ıº ¸fl¡À˘± fl¡ « ˆ¬øMê√ ¬±À¬ıÀ1÷ù´11 ‰¬1ÌÓ¬ ’¬Û«Ì fl¡ø1, ¸fl¡À˘± fl¡ «1 fl¡Ó«¬± ÷ù´1, ÷ù´11 ¬ı±ø˝√√À1 ’±Ú Œfl¡±ÀÚ±Ú± ◊√√ñ ¤ ◊√√ :±ÚÓ¬ Ô±øfl¡À˘ ◊√√ :±Ú, fl¡ « ’±1n∏ ˆ¬øMê√1 ¬ÛÔ øÓ¬øÚȬ± ¤fl¡Sœfl¡1Ì √√í¬ıºø‰¬ôL±1 ¡Z±1± ÷ù´11 ˘·Ó¬ ≈Mê√ Ôfl¡±Àfl¡ Œ˚±· Œ¬ı±À˘º Œ˙ ∏ ˘é¬… ˜±Úª õ∂fl‘¡øÓ¬ ø√ª…

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Page 6: Bhagavad Gita

õ∂fl‘¡øÓ¬Õ˘ 1+¬Û±ôL1º ¤ ◊√√ ˘é¬…Ó¬ ά◊¬ÛøÚÓ¬ Œ˝√√±ª±1 ¤fl¡˜±S ά◊¬Û± ˛ ÷ù´11 ›‰¬1Ó¬¸•Û”Ì« ’±R¸˜¬Û«Ìº

¤È¬± ±øôL˜ ˛ Ê√œªÚ ±ˆ¬ fl¡ø1¬ı1 ¬ı±À¬ı ’±Ò…±øRfl¡ ø˙鬱1 õ∂À ˛±Ê√Úº ÷ù´1Ó¬Õfl¡Î¬±„√√1 ¬ıg≈ ’±1n∏ Œfl¡±ÀÚ± Ú± ◊√√ ñ ¤ ◊√√ :±Ú ¸1n∏ÀÓ¬ ◊√√ ˘í1±-Œ6±ª±˘œfl¡ ø√¬ı ˘±À·ºì÷ù´1 Œ˜±1 ¬ıg≈, ŒÓ¬›“ Œ˜±1 ø¬ı¬Û√1 ˜ ˛Ó¬ Œfl¡øÓ¬ ˛±› ŒÚÀ1î ¤ ◊√√ ø¬ıù´±À¸ ±Ú≈ √√fl¡˜˝√√± ˆ¬ ˛1 ¬Û1± ά◊X±1 fl¡À1º ˜±fl¡-Œ√ά◊Ó¬±Àfl¡ ˘í1±-Œ6±ª±˘œfl¡ ¸1n∏ÀÓ¬ ◊√√ ’±Ò…±øRfl¡ø˙鬱 ø√˚˛± ά◊ø‰¬Ó¬º ŒÓ¬øÓ¬˚˛± ¸˜±Ê√Ó¬ ά◊˙‘—‡˘Ó¬± ¬ıU ¬Ûø1˜±ÀÌ fl¡ø˜ ˚±¬ıº ’±ø˜¸fl¡À˘± ÷ù´11 ’—˙, ’±˜±1 Ê√œªÚ ŒÓ¬›“1 Œ¸ª±1 ¬ı±À¬ı ˜±Sº ¤ÀÚ ø‰¬ôL±˝◊√√’±RÀfl¡øffl¡ ˆ¬±¬ı fl¡˜±¬ıº ‘ø©Ü‡Ú ÷ù´1, ŒÓ¬›“1 ¬ı±ø˝√√À1 ’±Ú Œfl¡±ÀÚ± Ú± ◊√√º ÷ù´1fl¡ˆ¬±˘ ¬Û±¬ı ±À· ’±1n∏ ‘ø©Ü‡Úfl¡ ¬±˘ ¬Û±¬ı ±À·º ÷ù´11 ·Ó¬ ¬øMê√ ’±1n∏ ¬±˘À¬Û±ª±1¸•§g Œ|ᬠ•§gº ÷ù´1 ’±˜±1 Œ√ √√ÀÓ¬ ’±À6, ’±˜±1 fl¡ø˘Ê√±1 ¬Û±6Ù¬±À˘ ’ôL–fl¡1Ì1›‰¬1Ó¬ ŒÓ¬›“1 ¬ı±¸¶ö±Úº Œ¸ ◊√√fl¡±1ÀÌ ˆ¬øMê√ ’±1n∏ ˆ¬±˘À¬Û±ª± ÷ù´11 fl¡± ∏ ‰¬¬Û±1 ‰¬ ≈¬ÛÔº :±Ú, fl¡ « ’±1n∏ ¬øMê√À˚±·1 øˆ¬Ó¬1Ó¬ ¬øMê√À˚±· Œ|ᬺ Ò…±Ú fl¡ø1¬ıÕ˘ Œ˚ÀÚÕfl¡Œ‰¬©Ü± fl¡ø1¬ı ±À· Œ¸ ◊√√√À1 ÷ù´11 ·Ó¬ ¬øMê√ ’±1n∏ ¬±˘À¬Û±ª±1 •§g √√í¬ıÕ˘ Œ‰¬©Ü±fl¡ø1¬ı ±À·º ìõ∂ ≈¬, ŒÓ¬±˜±1 õ∂øÓ¬ Œ˜±1 ’ôL1Ó¬ ¬øMê√ ’±1n∏ ¬±˘À¬Û±ª± ø√ ˛±î ¤ÀÚÕfl¡’ôL11 ¬Û1± ˆ¬±ø¬ıÀ˘ ’±R± Ê√±¢∂Ó¬ ˝√√í¬ıº ’±R± ◊√√ ÷ù´1fl¡ ˆ¬±˘ ¬Û± ˛º ’±R± Ê√±¢∂Ó¬√√íÀ˘ ÷ù´11 õ∂øÓ¬ ¬øMê√ ¬±¬ı øÚÀÊ√ ◊√√ ’±ø √√¬ıº

·œÓ¬±1 ” Œˆ¬øȬ fl¡ «À˚±·º ’±Ú Ò « ±¶a1 Ó≈¬˘Ú±Ó¬ ·œÓ¬±1 ∆¬ıø˙©Ü… fl¡ «À˚±·1fl¡±1ÀÌ, fl¡ «1 ˜±Ò…À˜À1 ’±R±1 ά◊ißøÓ¬º Ù¬˘±Ù¬˘1 õ∂øÓ¬ ’±˙± Úfl¡ø1 ¸fl¡À˘± fl¡ «ˆ¬øMê√ ¬±À¬ıÀ1 ÷ù´11 ›‰¬1Ó¬ ’¬Û«Ì fl¡ø1 fl¡1±Àfl¡ fl¡ «À˚±· Œ¬ı±À˘º fl¡À˘± fl¡ « ÷ù´11Œ¸ª±1+À¬Û fl¡ø1¬ı ±À·º ìõ∂ ”¬, ¤ ◊√√ fl¡±˜ÀȬ± Œ˜±fl¡ Ó≈¬ø˜ fl¡ø1¬ıÕ˘ ø√ ˛± ¬ı±À¬ı fl‘¡Ó¬:Ó¬±Ê√Ú±À “±ºî fl¡ «À˚±·œ1 øÚÊ√1 fl¡±˜ ¬ı≈ø˘ ¤Àfl¡± fl¡±˜ Ú± ◊√√º ¸fl¡À˘± fl¡±˜1 ·1±fl¡œ’±1n∏ fl¡Ó«¬± ÷ù´1 ’±1n∏ fl¡ «1 Ù¬˘±Ù¬À˘± ŒÓ¬›“1 ˝√√±Ó¬Ó¬º ˘±ˆ¬-’˘±ˆ¬, fl‘¡Ó¬fl¡± «-’fl‘¡Ó¬fl¡±˚«, ¸≈‡-≈√‡ ¸fl¡À˘±ÀÓ¬ ¸˜ˆ¬±¬ı ˝√√í¬ı ˘±À·º øfl¡¬ı± ¤È¬± fl¡±˜Ó¬ ¸Ù¬˘ ˝√√íÀ˘’±Úµ √√ ˛, øfl¡c Ù¬˘ Ú √√íÀ˘› ≈√‡ ¬Û±¬ı Ú±˘±À· ñ ≈√À ˛±È¬± ÷ù´11 ◊√√26√± ¬ı≈ø˘ í¬ı˘±À·º fl¡À˘± fl¡±˜ ÷ù´11 ◊√√26√±˜ÀÓ¬ Œ √√±ª±ÀȬ± ø¬ı‰¬±ø1À˘ “‰¬±Õfl¡À ˛ fl¡±˜À¬ı±1 ÷ù´11˝◊√√26√±˜ÀÓ¬ ˝√√í¬ıº Œ¸˝◊√√fl¡±1ÀÌ ·œÓ¬±Ó¬ Œ˚±· fl¡˜«1 Œfl¡Ã˙˘ ¬ı≈ø˘ ∆fl¡À6 [2˚50]º

÷ù´11 ·Ó¬ ≈Mê√ ∆˝√√ fl¡À˘± fl¡ « fl¡1±Àfl¡ fl¡ «À˚±· Œ¬ı±À˘º fl¡ «À˚±·œ ÷ù´11 La,instrument ¬ı± channel ∆˘ 1+¬Û±ôL1 √√ ˛ ’±1n∏ ŒÓ¬›“1 fl¡ «1 Œõ∂1̱ ’±R±1 ¬Û1±’±À˝√√º ŒÓ¬øÓ¬˚˛± fl¡±˜Ú±1 [desire] fl¡±˜ Ú± ◊√√øfl¡ ˛± ˝√√í¬ıº fl¡±˜Ú±1 ͬ± ◊√√‡Ú ÷ù´11◊√√26√± ◊√√ ¬Û”1Ì fl¡ø1¬ıº ·œÓ¬±Ó¬ fl¡±˜Ú± Ó¬…±· fl¡ø1¬ıÕ˘ ∆fl¡À6, Ó¬±1 fl¡±1Ì fl¡±˜Ú± Ó¬…±·

fl¡ø1À˘ ÷ù´11 ◊√√26√± ◊√√ ’±˜±1 ˜±ÀÊ√ø√ fl¡±˜ fl¡À1º ÷ù´1 ŒÊ√…±øÓ¬ « ˛, :±Ú˜ ˛ ’±1n∏˜˝√√± ˙øMê√˜±Úº ŒÓ¬›“ Œ¸ ◊√√ ô¶11 ¬Û1± Ó¬˘Õ˘ Ú±ø˜ ’±ø˝√√ ˜Ú, õ∂±Ì, ˙1œ11 Ê√άˇÊ√·Ó¬‡Ú [lower triple world] ‘ø©Ü fl¡ø1À6º ◊√√ ˛±Ó¬ ŒÓ¬›“1 ŒÊ√…±øÓ¬, :±Ú, øMê√SêÀ˜ ’±g±1, ’:±ÚÓ¬±, ≈√¬ı«˘Ó¬±Õ˘ ¬Ûø1ªÓ«¬Ú ˝√√í˘º ÷ù´11 ˝◊√√26√± ’±˜±1 ô¶1Ó¬fl¡±˜Ú±Õ˘ ˘øÚ √√í˘º ¤ ◊√√ ‘ø©Ü‡Ú ÷ù´11 ¬ı±ø˝√√À1 ’±Ú Œfl¡±ÀÚ± Ú˝√√ ˛º Matter isalso Brahman. Œ˚±·1¡Z±1± ’±˜±1 ¬Û±øÔ«ª Œ√˝√√ÀȬ± ’±Àfl¡Ã ø√¬ı…ô¶1Õ˘ 1+¬Û±ôL1fl¡ø1¬ı ¬Û±ø1º Œ¸ ◊√√√À1 õ∂±Ì˙øMê√ ø√¬ı… õ∂±Ì˙øMê√Õ˘, ±Úª Œ‰¬Ó¬Ú± ¬ı± Ú ¶§·π˚ ’øÓ¬˜±Ú¸Œ‰¬Ó¬Ú±Õ˘ ’±1n∏ fl¡±˜Ú± ÷ù´11 ◊√√26√±Õ˘ 1+¬Û±ôL1 fl¡ø1¬ı ¬Û±ø1º ¤ ◊√√ 1+¬Û±ôL11 :±Ú·œÓ¬±Ó¬ Ú± ◊√√º ¿’1ø¬ıµ ◊√√ ŒÓ¬À‡Ó¬1 ø√ª…Ê√œªÚ √ «Ú ‘Life Divine’-Ó¬ ¤ ◊√√ fl¡Ô±ø˘ø‡À6º ·œÓ¬±Ó¬ ˜±Ú≈À˝√√ Œfl¡ÀÚÕfl¡ :±ÚÀ˚±·, fl¡ «À˚±· ’±1 ˆ¬øMê√À˚±·1 ¸˝√√± ˛Ó¬’±R± ά◊¬Û˘øt ’±1n∏ ’±R±1 øÚ¬ı«±Ì [liberation] ±ˆ¬ fl¡ø1¬ı ¬Û±ø1 Ó¬±1 :±Ú ø√À6º

¿’1ø¬ıµ ◊√√ ø˚ Œ˚±·1 ¬ÛÔ Œ√‡≈ª± ◊√√À6 Ó¬±1 Ú±˜ ¬Û”Ì«À˚±· [integral yoga]¬ı± ’øÓ¬˜±Ú¸À˚±· [supramental yoga]º ŒÓ¬À‡ÀÓ¬ ∆fl¡À6 Œ˚ ø¬ıªÓ«¬Ú1[evolution] Ù¬˘Ó¬ Œ˚ÀÚÕfl¡ Ê√άˇ ¬Û√±Ô«Ó¬ ά◊øæ√√ ’±ø˝√√˘, Ó¬±1 ¬Û±6Ó¬ Ê√œª-Ê√c’±1n∏ Œ˙¯∏Ó¬ ˜±Ú≈˝√√ ’±ø˝√√˘ ŒÓ¬ÀÚÕfl¡ ¤È¬± ø√Ú ’±ø˝√√¬ı ø˚ø√Ú± ¬Û‘øÔªœÓ¬ ˜±Ú≈˝√√Ó¬Õfl¡Î¬◊ißÓ¬ Œ‰¬Ó¬Ú±1 Ê√œª ’±ø¬ıˆ«¬±¬ı ˝√√í¬ı, ŒÓ¬›“À˘±fl¡1 Œ‰¬Ó¬Ú± ’øÓ¬˜±Ú¸ Œ‰¬Ó¬Ú±[supermind ¬ı± supramental consciousness] √√í¬ıº ’øÓ¬˜±Ú¸ Œ‰¬Ó¬Ú±1¶ö±Ú ø2‰¬√±Úµ ’±1n∏ ’øÒ˜Ú1 ±Ê√Ó¬º Ú ’±1n∏ ’øÓ¬˜±Ú¸ Œ‰¬Ó¬Ú±1 ±Ê√1 ô¶1ÀȬ±fl¡’øÒ˜Ú [’øÒ˜±Ú¸ ¬ı± overmind] Œ¬ı±À˘º ’øÓ¬˜±Ú¸1 ›¬Û1Ó¬ ÷ù´1 ¸» ø‰¬»’±Úµº Ê√ά ¬Û√±Ô«1¬Û1± ’±1y fl¡ø1 ’øÒ˜±Ú¸ Œ‰¬Ó¬Ú±˘ÕÀfl¡ lower triple worldº¤˝◊√√‡Ú Ê√·Ó¬ ¸N, 1Ê√–, Ó¬˜– &Ì1 ’Ҝں ¸‘ø©Ü‡Ú ‰¬˘±¬ı1 ¬ı±À¬ı ˆ¬·ª±ÀÚŒ√ªÓ¬±¸fl¡˘fl¡ √√±ø ˛Q ø√À6, ŒÓ¬›“À˘±Àfl¡± øS&Ì1 ’Ҝں ŒÓ¬›“À˘±fl¡1 ¬ı±¸¶ö±Ú’øÒ˜±Ú¸º Ú ’±1n∏ ’øÓ¬˜±Ú¸1 ±Ê√1 Ê√·Ó¬‡Úfl¡ overmental world fl¡˚˛º

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Page 7: Bhagavad Gita

˜±Ú≈ √√1 Œ√ √√1 1+¬Û±ôL1 ¤fl¡˜±S ’øÓ¬˜±Ú¸ Œ‰¬Ó¬Ú± ◊√√ fl¡ø1¬ı ¬Û±À1, ◊√√ ±1 Ó¬˘1 Œ‰¬Ó¬Ú± ◊√√ŒÚ±ª±À1º ¬Û”Ì«À˚±·1¡Z±1± ’øÓ¬˜±Ú¸ ø¸øX ±ˆ¬ fl¡ø1¬ıÕ˘ √√íÀ˘ ¬Û1À˜ù´1 ¬Û≈1n∏À ∏±M√√ 1›‰¬1Ó¬ ¸˜¬Û«Ì fl¡ø1¬ı ˘±ø·¬ıº ’øÓ¬˜±Ú¸ [supermind] ÷ù´11 instrument,ŒÓ¬›“1 ◊√√26√± ’±1n∏ fl‘¡¬Û±Ó¬ ’øÓ¬˜±Ú¸ Œ‰¬Ó¬Ú± ’±˜±1 Œ√˝√√Õ˘ Œ˚±·˙øMê√1+À¬Û Ú±ø˜’±À √√º

Œ˚±· ¬ı≈ø˘ fl¡íÀ˘ :±ÚÀ˚±·, fl¡˜«À˚±· ’±1n∏ ˆ¬øMê√À˚±·1 ¸˜i§˚˛ ¬ı≈ø˘ ¬ı≈øÊ√¬ı˘±À·º fl¡±˜ fl¡ø1À˘ ◊√√ fl¡ «À˚±· Ú √√ ˛º fl¡ «1 ±Ò…À˜À1 ’±ø˜ Œ˚±·Ó¬ ’±À1± √√Ì fl¡ø1¬ı¬Û±ø1˜ ˚ø√ ’±˜±1 ø‰¬ôL± ’±1n∏ øÚᬱ øͬfl¡ Ô±Àfl¡º Œ˚±· ˙s1 ’Ô« ø˜˘Ú, ÷ù´11˘·Ó¬ ø˜˘Úº ’±R± ά◊¬Û˘øt ’±1n∏ ÷ù´11 ˘·Ó¬ ø˜˘Ú1 ¬ı±À¬ı ·œÓ¬±Ó¬ :±Ú, fl¡ «’±1n∏ ˆ¬øMê√1 øÓ¬øÚȬ± ¬ÛÔ ø√À6º ¸iß…±¸ ˜±·«Ó¬ fl¡ « ¬ı±√ ø√ ’fl¡˘ :±Ú1 ¬ÛÀÔÀ1’±·¬ı±ÀϬˇº ¬øMê√˜±·«Ó¬ ’fl¡˘ √√+√ ˛1 ˝√√± ˛Ó¬ Œõ∂˜ ’±1n∏ ¬øMê√1 ¬ÛÀÔÀ1 ’±·¬ı±ÀϬˇºøfl¡c ¬Û”Ì«Ó¬± ˘±ˆ¬ fl¡ø1¬ıÕ˘ ˝√√íÀ˘ :±Ú, fl¡˜« ’±1n∏ ˆ¬øMê√1 ¸˜i§˚˛ ‚øȬ¬ı ˘±ø·¬ıº¸fl¡À˘± fl¡ «1 fl¡Ó«¬± ’±1n∏ ·1±fl¡œ ÷ù´1º ˆ¬·ª±ÀÚ ’Ê≈«√Úfl¡ ø¬ıù´1+¬Û √ «Ú fl¡1± ◊√√ ¤ ◊√√:±Ú ø√À˘º God is the doer of all works ñ ¤ ◊√√ :±Ú fl¡ «À˚±·œÀ˚ fl¡À˘±¸˜ ˛ÀÓ¬ ÚÓ¬ 1±ø‡¬ı ±À·º ¬ı… :Ó¬ ¬øMê√ ¬±À¬ıÀ1 Œ√ªÓ¬±fl¡ Œ˚ÀÚÕfl¡ ¬ı… ’¬Û«Ìfl¡À1 Œ¸˝◊√√√À1 ¸fl¡À˘± fl¡˜« ÷ù´11 ά◊ÀVÀ˙… ’¬Û«Ì fl¡ø1¬ı ˘±À·º fl¡˜«1 ’¬Û«Ì[offering] ’±˜±1 Œ√ √√Ó¬ Ôfl¡± ÷ù´À1 ◊√√ ¢∂ √√Ì fl¡À1º ¬Û≈1n∏À ∏ [’±R± ◊√√] õ∂fl‘¡øÓ¬1 ˜¬Û«Ìø¬ı‰¬±À1, fl¡±1Ì ŒÓ¬øÓ¬˚±À √√ ¬Û≈1n∏À ∏ õ∂fl‘¡øÓ¬fl¡ Œ¬Û± √√11 Ù¬±À˘ ’±&ª± ◊√√ øÚ¬ı ¬Û±À1º õ∂fl‘¡øÓ¬¬Û≈1n∏ ∏1 ¬ı˙ Ú˝√√íÀ˘ ’gfl¡±1 õ∂fl‘¡øÓ¬1 1+¬Û±ôL1 ¸yª Ú˝√√ ˛º Yoga begins withsurrender. ˜¬Û«Ì fl¡ø1À˘À˝√√ Œ˚±· yª, ˜¬Û«Ì Œ˚±·1 ’±1yø̺ ˜¬Û«Ì fl¡1±˜±ÀÚ ’˝√√—ˆ¬±¬ı1 ¬Û1± ≈Mê√ ˝√√í¬ıÕ˘ Œ‰¬©Ü± fl¡1±º ego ˜±ÀÚ separationº ¸±Ò±1Ì’ª¶ö±Ó¬ õ∂fl‘¡øÓ¬ [˜Ú, õ∂±Ì, 1œ1] ’±1n∏ ’±R± ¤Àfl¡˘À· Ô±øfl¡› ¬ıUÓ¬ ”√1Ó¬º õ∂fl‘¡øÓ¬1øÚÊ√± ¤È¬± ë˜˝◊√√í ¬±¬ı ¬ı± ego ’±À6º øfl¡c õ∂fl‘¡øÓ¬1 ego ŒÈ¬± ’±R±1 õ∂øÓ¬ø¬ı•§ ±SºŒ˚øÓ¬ ˛± ’±R± ◊√√ õ∂fl‘¡øÓ¬fl¡ √‡˘ fl¡ø1 øÚÊ√1 øÚ ˛LaÌÕ˘ øÚ¬ı ŒÓ¬øÓ¬ ˛± õ∂fl‘¡øÓ¬1 ë˜ ◊√√í ¬ı±ego ŒÚ±À˝√√±ª± ˝√√í¬ıº ¤ ◊√√ ë˜ ◊√√í ”Ú… ¬ı± egoless ’ª¶ö±ÀȬ± ¬Û±À˘ ◊√√ ˜±Ú≈ √√1 ’±Rά◊¬Û˘øt ˝√√ ˛º Œ˚±·1 õ∂Ô˜ Œ‡±Ê√ÀȬ± ’±R ά◊¬Û˘øt, self-realisationº ’±Rά◊¬Û˘øt √√íÀ˘ Œ‰¬Ó¬Ú± ’±R±Ó¬ ø¶ö1 √√ ˛º ’±R ά◊¬Û˘øt ’±1n∏ ’±R±1 ά◊¬Û˘øt ¤Àfl¡

’Ô«º Ò…±Ú-Ò±1̱, õ∂±Ô«Ú±, ˆ¬øMê√, :±Ú1 ˜ÚÚ, ÷ù´11 Ú±˜ ¶ú1Ì, fl¡˜« ά◊»¸·« ¤˝◊√√¸fl¡À˘±À¬ı±À1 ’±R±1 ά◊ißøÓ¬Ó¬ ¸˝√√± ˛ fl¡À1º ’±R±1 ά◊ißøÓ¬1 ’Ô« ’±R±1 Œ‰¬Ó¬Ú±¬ı‘øXº ’±R±1 ά◊ißøÓ¬ ˝√√íÀ˘ ◊√√ ˛±1 õ∂ˆ¬±ª ’±˜±1 õ∂fl‘¡øÓ¬1 ›¬Û1Ó¬ ’Ô«±» Œ√˝√√, ˜Ú’±1n∏ õ∂±Ì1 ›¬Û1Ó¬ ¬Ûø1¬ıº ’±R±1 ά◊ißøÓ¬1 ˘À· ˘À· Œ√˝√√, ˜Ú, õ∂±ÌÀ1± ά◊ißøÓ¬ ¬ı±ø¬ıªÓ«¬Ú ˝√√í¬ıº ά◊ißøÓ¬ ˜±ÀÚ ◊√√ 1+¬Û±ôL1º ø¬ıªÓ«¬Ú ˙sÀȬ±1 ’Ô« ø¬ıfl¡±˙º ’±˜±1 Œ√˝√√-˜Ú-õ∂±Ì1 ’gfl¡±1 õ∂fl‘¡øÓ¬1 øˆ¬Ó¬1Ó¬ ÷ù´11 ˙øMê√ ’±1n∏ Œ‰¬Ó¬Ú± ≈5 ∆˝√√ ’±À6º÷ù´À1 øÚÊ√ ◊√√26√±À1 ˘œ˘±1 fl¡±1ÀÌ ŒÓ¬›“1 ŒÊ√…±øÓ¬ « ˛ ’±1n∏ ’±Úµ˜ ˛ ô¶11 ¬Û1±Ó¬˘Õ˘ Ú±ø˜ ’±ø √√ ¤ ◊√√ ’gfl¡±1 ’±1n∏ ≈√‡˜ ˛ Ê√άˇ Ê√·Ó¬‡Ú ‘ø©Ü fl¡ø1À6 ’±1n∏ ŒÓ¬›“1˜± ˛± øMê√À1 øÚÊ√fl¡ Ϭ±øfl¡ 1±ø‡À6º ¿’1ø¬ıµ ◊√√ ∆fl¡À6 ñ The world is as realas God. ˜±˚˛±¬ı±√œ ¸fl¡À˘ Ê√·»‡Ú ˜±˚˛±, illusion ¬ı≈ø˘ Œfl¡±ª±1 fl¡±1Ì ˝√√í˘ŒÓ¬›“À˘±Àfl¡ ±Ú≈ √√1 material nature ŒÈ¬± Divine Nature-∆˘ 1+¬Û±ôL1 fl¡1±1¬ÛXøÓ¬ Ú±Ê√±ÀÚº Œ¸ ◊√√fl¡±1ÀÌ Ê√άˇ Ê√·Ó¬1 ¬Û1± ¬Û˘± ˛Ú [escape] fl¡1± ◊√√ ¤fl¡˜±S¸˜±Ò±Ú ¬ı≈ø˘ ¬±À¬ıº ¿’1ø¬ıµ ◊√√ ∆fl¡À6 ±Ú≈ √√1 Ê√άˇ õ∂fl‘¡øÓ¬ ø√ª… õ∂fl‘¡øÓ¬Õ˘ 1+¬Û±ôL1fl¡ø1¬ı ¬Û±ø1, Ê√άˇ ¬Û√±Ô«Ó¬ ≈5 ∆˝√√ Ôfl¡± ø√ª… ˙øMê√, ø√ª… Œ‰¬Ó¬Ú± ¤ø√Ú õ∂fl¡±˙ ¬Û±¬ı’±1n∏ ¬Û‘øÔªœÓ¬ ’øÓ¬˜±Úª ’±ø¬ı «¬±ª ˝√√í¬ıº ˜± ˛±¬ı±√œ1 ¬Û˘± ˛Ú1 ’Ô« ’±R±1 øÚ¬ı«±Ì’±1n∏ ’¬ı…Mê√ ¬ıËp¡Ó¬ ’±Rø¬ı ≈ø5º ŒÓ¬›“À˘±Àfl¡ money power ŒÈ¬± neglect fl¡ø1¸iß…±¸ ˛º

¸»-ø‰¬»-’±Úµ Ó¬˘Õ˘ Ú±ø˜ ’±ø˝√√ ¤ ◊√√ Ê√·»‡Ú ‘ø©Ü fl¡ø1À6º ¸» Ê√άˇ ¬Û√±Ô«[matter] √√í˘, ø‰¬» õ∂±Ì˙øMê√ [life energy] √√í˘, ’±Úµ ’±R± √√í˘ ’±1n∏ ’øÓ¬ ±Ú¸Œ‰¬Ó¬Ú± [supermind] ˜Ú ˝√√í˘º ¤ ◊√√ Ó¬˘Õ˘ Ú±ø˜ ’˝√√± õ∂øSê ˛±fl¡ involution’±1n∏ ›¬Û1Õ˘ ά◊øͬ Œ˚±ª±ÀȬ±fl¡ evolution Œ¬ı±À˘º ø¬ıªÓ«¬Ú1 õ∂øSê ˛±À1 ¬Û‘øÔªœÓ¬’øÓ¬˜±Úª ’±ø¬ıˆ«¬±¬ı √√í¬ıÕ˘ øÚ˚≈Ó¬ ¬ı61 ±ø·¬ıº ¿’1ø¬ıµ˝◊√√ ∆fl¡À6 ±Ú≈À˝√√ Œ˚±·1¡Z±1± fl¡˜ ˜ ˛1 øˆ¬Ó¬1Ó¬ ’Ô«±» Œfl¡ ◊√√Ȭ±˜±Ú Ê√ij1 øˆ¬Ó¬1Ó¬ ’øÓ¬˜±Ú¸ Œ‰¬Ó¬Ú± ±ˆ¬fl¡ø1 ’øÓ¬˜±Úª1 ’±ø¬ı «¬±ª Œ¸±Úfl¡±˘ fl¡ø1¬ı ¬Û±À1º ’øÓ¬˜±Ú¸ Œ‰¬Ó¬Ú± ÷ù´11 Œ‰¬Ó¬Ú±,pure truth consciousnessº ¤ ◊√√ Œ‰¬Ó¬Ú± ø˚ ά◊¬Û˘øt fl¡À1 ŒÓ¬›“ ¬ı≈øÊ√ ¬Û± ˛ Œ˚Ê√·Ó¬‡Ú ± ˛± Ú˝√√ ˛, ÷ù´11 √À1 ¬ı±ô¶ª ’±1n∏ Ó¬…º

÷ù´11 ˘·Ó¬ ≈Mê√ ∆˝√√ fl¡ « fl¡1± ◊√√ fl¡ «À˚±·º fl¡±˜ ÷ù´11 ›‰¬1Ó¬ ’¬Û«Ì fl¡ø1

(13a) (14a)

Page 8: Bhagavad Gita

fl¡±˜ÀȬ± ¸•Û±√Ú fl¡ø1¬ı1 ¬ı±À¬ı ŒÓ¬›“1 ˙øMê√ ’± 3√√±Ú Ê√Ú±¬ı ˘±À·º fl¡±˜ÀȬ± fl¡ø1Ô±Àfl¡±ÀÓ¬ fl¡äÚ± fl¡ø1¬ı ˘±À· Œ˚ fl¡±˜ÀȬ± ÷ù´11 ˙øMêÀ ˛ fl¡ø1À6º ’˝√√— ˆ¬±À¬ıÀ1Œfl¡±ÀÚ± fl¡±˜ ’±1y fl¡ø1¬ı Ú±˘±À· [¸¬ı«±1y ¬Ûø1Ó¬…±·œ, 12˚16]º fl¡±˜ ’±1yfl¡1±1 ’±·ÀÓ¬ ÷ù´1fl¡ ≈øÒ¬ı ˘±À· fl¡1± ά◊ø‰¬Ó¬ ŒÚ ’Ú≈ø‰¬Ó¬º fl¡ «À˚±·œ1 ¸fl¡À˘±fl¡±˜ ÷ù´À1 ’±1y fl¡À1 ’±1n∏ ¸•Û±√Ú fl¡À1, Œ√˝√√ÀȬ± ˜±S ŒÓ¬›“1 ˚Laº fl¡±˜1 ¸1n∏¬ı1 Ú± ◊√√º Œ˚±·1 ‘√ø©ÜÓ¬ ¸fl¡À˘± fl¡±˜1 ” … ¸˜±Úº fl¡ «À˚±·1 ’˘¬Û ’ˆ¬…±À¸ ◊√√˜±Ú≈ √√fl¡ ˜˝√√±ˆ¬ ˛1 ¬Û1± ¬Ûø1S±Ì fl¡À1, ◊√√ ˛±1 ’ˆ¬…±¸ ’ÔÀ˘ Ú±˚± ˛ ’±1n∏ qXÕfl¡fl¡ø1¬ı ÚÊ√Ú±1 ¬ı±À¬ı Œ√± ∏ Ú˝√√ ˛ [2˚40]º 2˚45 Œù≠±fl¡Ó¬ ¬·ª±ÀÚ ’Ê«≈√Úfl¡ ∆fl¡À6ñ ’Ê≈«√Ú, Ó≈¬ø˜ øS&̱ӬœÓ¬ Œ √√±ª± ’±1n∏ ±øNfl¡ ¬±¬ıÓ¬ Ô±fl¡±º ±Ú≈À √√ õ∂Ô˜ÀÓ¬ 1Ê√–’±1n∏ Ó¬˜– &Ì Ó¬…±· fl¡ø1 N&Ìœ Œ √√±ª± ά◊ø‰¬Ó¬º Ó¬±1 ¬Û±6Ó¬ Œ˚±·1 ¡Z±1± øS&̱ӬœÓ¬˝√√í¬ıÕ˘ Œ‰¬©Ü± fl¡ø1¬ı ±À·º øS&̱ӬœÓ¬ ’Ô«±» N, 1Ê√–, Ó¬˜– &Ì1 ’Ó¬œÓ¬ Œ˝√√±ª±˜±ÀÚ ’±Rά◊¬Û˘øt Œ˝√√±ª±º ŒÓ¬øÓ¬ ˛± Œ‰¬Ó¬Ú± ’±R±Ó¬ ø¶ö1 ˝√√í¬ı ’±1n∏ ¸fl¡À˘± fl¡ «÷ù´11 ◊√√26√±˜ÀÓ¬ √√í¬ıº :±ÚÀ˚±·1 Œˆ¬øȬ Ú, ¬øMê√À˚±·1 √√+√ , fl¡ «À˚±·1 ◊√√26√±˙øMê√’±1n∏ õ∂±Ì˙øMê√º fl¡ «À˚±· ¬ı±√ ø√ ±Ú≈À˝√√ ø√ª…Ê√œªÚ ±ˆ¬ fl¡ø1¬ı ŒÚ±ª±À1º

¤È¬± ±øôL˜ ˛ Ê√œªÚ fl¡À˘±À1 fl¡±˜…, ±øôL˜ ˛ Ê√œªÚ ±ˆ¬ fl¡1±1 :±Ú ·œÓ¬±Ó¬’±À6 ñ ±Ú≈À˝√√ fl¡˜« Œfl¡ÀÚÕfl¡ fl¡ø1¬ı ±À· Œ¸˝◊√√ :±Ú ¬·ª±ÀÚ øÚÊ√ ≈À‡ ’Ê≈«√Úfl¡ø√À6º ’±ø˜ ¬ı≈ø√Ê√ ∆˘ õ∂À ˛±· fl¡ø1¬ı ˘±À·º ·œÓ¬±1 ά◊»¬ÛøM√√ ¶ö±Ú ≈XÀé¬S¬º ◊√√ ˛±Ó¬¸iß…±¸1 ¶ö±Ú Ú± ◊√√º iß…±¸ Œ˘±ª±À¬ı±1 escapist, iß…±¸ ≈¬˘ ’±√ «º õ∂fl‘¡Ó¬ iß…±¸fl¡±˜Ú± Ó¬…±·, [18˚2]º ø˚¸fl¡À˘ fl¡±˜Ú± Ó¬…±· fl¡ø1¬ı ŒÚ±ª±À1 ŒÓ¬›“À˘±Àfl¡ fl¡ «÷ù´11 ›‰¬1Ó¬ ’¬Û«Ì fl¡ø1 fl¡ø1À˘› ø¬ı¬Û√ ≈Mê√ ∆˝√√ Ô±øfl¡¬ıº

¬ı≈øXÀ˚±· [the Yoga of the intelligent will] ñ ¿’1ø¬ıµ ◊√√ Essayson the Gita-Ó¬ ø˘ø‡À6 ñ To act with right intelligence and,therefore, a right will, fixed in the One, aware of the one self in all[¸fl¡À˘± ¤fl¡ ¬ıËp¡ ¤ ◊√√ ¬±À¬ıÀ1] and acting out of its equal serenity, notrunning about in different directions under thousand impulses ofour superficial mental self, is the Yoga of the intelligent will. ¤ ◊√√Œ˚±·Ó¬ [¬ı≈øXÀ˚±·Ó¬] ¬ı≈øX ’±1n∏ ˝◊√√26√±˙øMê√ ˜±S ¸Ó¬… ά◊¬Û˘øtÓ¬ ¤fl¡±¢∂ ∆˝√√ Ô±Àfl¡,

¸fl¡À˘± fl¡˜« ¸˜Q ¬ı≈øXÀ1 ¸•Û±√Ú ˝√√˚˛, ¬ı±ø˝√√…fl¡ ˜Ú1 fl¡±˜Ú± ¬ı±¸Ú±˝◊√√ ø‰¬M√√ ’ø¶ö1fl¡ø1¬ı ŒÚ±ª±À1º 3˚42 ñ ì ◊√√øf˚À¬ı±1Ó¬Õfl¡ Ú Œ|á¬, ÚÓ¬Õfl¡ ¬ı≈øX Œ|á¬, ¬ı≈øXÓ¬Õfl¡’±R± Œ|ᬺî 3˚43 ñ ì’±R±fl¡ ¬ı≈øXÓ¬Õfl¡ Œ|ᬠ¬ı≈ø˘ Ê√±øÚ øÚÊ√fl¡ ˙±ôL fl¡1±’Ô«±» õ∂fl‘¡øÓ¬fl¡ ’±R±1 ¬ı˙Õ˘ ’±Ú±ºî õ∂fl‘¡øÓ¬fl¡ ’±R±1 ¬ı˙Õ˘ ’Ú±ÀȬ±Àª ◊√√ ”fl¡Ô± ñ ¤ ◊√√ÀȬ±Àª ◊√√ Œ˚±·1 ¬ÛXøÓ¬º ¿’1ø¬ıµ ◊√√ ◊√√ ˛±fl¡ psychicise fl¡1± ¬ı±psychicisation Ú±˜ ø√À6º Psychicisation Œ˚±·1 õ∂Ô˜ ô¶1º Œ√ √√, Ú, õ∂±Ì‰¬± ◊√√øfl¡‰¬± ◊√√Ê√ Œ˝√√±ª± ±ÀÚ ’±R±1 øÚ ˛LaÌÕ˘ Œ˚±ª± ’±1n∏ ’±R±1 ¶§ ¬±ª õ∂±5 Œ˝√√±ª±º’±R±1 ˘·Ó¬ ¤fl¡Q1 ¸•§g Œ˝√√±ª± ˜±ÀÚ ’±R ά◊¬Û˘øt, ’±R±1 Œ‰¬Ó¬Ú± ˘±ˆ¬, ˜ ◊√√’±R±ˆ¬±¬ıº ’±R ά◊¬Û˘øt ¬ı≈øX1 √√±˚Ó¬ √√ , Œ¸ ◊√√¬ı±À¬ı ◊√√ ±fl¡ ¬ı≈øXÀ˚±· Œfl¡±ª± ∆ √√À6º

≈‡-≈√‡, Ê√±1-·1˜, Ê√ -¬Û1±Ê√ Ó¬ ˜Q ¬±¬ı, ¤fl¡±¢∂Ó¬±, Ú1 ¬Ûø¬ıSÓ¬±, ŒÚ1±ÀÚÀ¬Û1±Œ‰¬©Ü±, ˜Ú1 ‘√ϬˇÓ¬±, ÷ù´11 ›¬Û1Ó¬ ’Ȭ˘ ø¬ıù´±¸, õ∂øÓ¬À‡±Ê√ÀÓ¬ ¸À‰¬Ó¬ÚÓ¬±, ’±Rø¬ıÀù≠ ∏Ì, ˜¬Û«Ì, ’¸Ó¬… Ó¬…±· ñ ¤ ◊√√ fl¡À˘±À¬ı±1 ø˜ø˘ ¬ı≈øXÀ˚±·º ’±R ά◊ißøÓ¬1fl¡±1ÀÌ ¶Û‘ √√± ¬ı± Œ √√¬Û± √√ [aspiration] fl¡À˘± ˜ ˛ÀÓ¬ Ê√±¢∂Ó¬ Ô±øfl¡¬ı ±ø·¬ı ñflame of aspiration fl¡À˘± ˜ ˛ÀÓ¬ ;ø˘ Ô±øfl¡¬ı ±ø·¬ıº ¿’1ø¬ıµ ◊√√ ‘TheMother’-’Ó¬ ø˘ø‡À6 ñ an aspiration vigilant, constant, unceasing– the mind’s will, the heart’s seeking, the assent of the vital being[õ∂±Ì˜ ˛ ¸N±], the will to open and make plastic the physicalconsciousness and nature.

There are two powers that alone can effect in their conjunctionthe great and difficult thing which is the aim of our endeavour, afixed and unfailing aspiration that calls from below and a supremeGrace from above that answers. [≈√Ȭ± ˙øMê√1 ¸—À˚±·Ó¬ ˜±Ú≈˝√√ Œ˚±·Ó¬’±·¬ı±øϬˇ¬ı ¬Û±À1 ñ ¤È¬ √√í˘ ’±˜±1 õ∂¬ı˘ ◊√√26√± ’±1n∏ ’±ÚÀȬ± √√í˘ ÷ù´11 fl‘¡¬Û±º]But the supreme Grace will act only in the conditions of the Lightand the Truth; it will not act in conditions laid upon it by theFalsehood and the Ignorance. These are the conditions of theLight and Truth, the sole conditions under which the highest Force

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Page 9: Bhagavad Gita

will descend; and it is only the very highest supramental Forcedescending from above and opening from below that canvictoriously handle the physical Nature and annihilate its difficulties.[¸±ÒÀfl¡ ’¸Ó¬… Ó¬…±· fl¡ø1 Ó¬…1 ¬Ûé¬Ó¬ Ô±øfl¡¬ı ±ø·¬ıº ¤fl¡˜±S ’øÓ¬˜±Ú¸ Œ‰¬Ó¬Ú± ◊√√À √√Œ√˝√√ 1+¬Û±ôL1 fl¡ø1¬ı ¬Û±À1º ’øÓ¬˜±Ú¸ Œ‰¬Ó¬Ú± ›¬Û11 ¬Û1± Ú±ø˜ ’±ø˝√√¬ı ’±1n∏ Ó¬˘Ó¬’Ô«±» ’±R±Ó¬ Ôfl¡± ’øÓ¬˜±Ú¸ øMê√ Œ‡±˘ ‡±¬ı ñ ¤ ◊√√ ≈√ ◊√√ øMê√1 —À˚±·Ó¬ Œ√˝√√,˜Ú ’±1n∏ õ∂±Ì1 1+¬Û±ôL1 √√í¬ıº] The surrender must be total and seize allthe parts of the being. If you open yourself on one side or in onepart to the Truth and on another side are constantly opening thegates to hostile forces, it is vain to expect that the divine Gracewill abide with you. You must keep the temple clean if you wishto instal there the living presence. Do not imagine that truth andfalsehood, light and darkness, surrender and selfishness can beallowed to dwell together in the house consecrated to the Divine.Reject the false notion that the divine power will do and is boundto do everything for you at your demand. Make your surrendertrue and complete, then only will all else be done for you. Regardyour life as given you only for the divine work and to help in thedivine manifestation. Desire nothing but purity, force, light,wideness, calm, Ananda of the divine consciousness and itsinsistence to transform and perfect your mind, life and body. Letyour sincerity and surrender be genuine and entire. When yougive yourself, give completely, without demand, without condition,without reservation so that all in you shall belong to the Divine.The more complete your faith, sincerity and surrender, the morewill grace and protection be with you. A little of it even will carryyou through all difficulties, obstacles and dangers. Its touch canturn difficulties into opportunities, failure into success andweakness into unfaltering strength.

¶§Ò « [2˚31, 3˚35] ñ ¶§Ò «1 ’Ô« ±Ú≈ √√1 Ê√ij·Ó¬ ¶§ ¬±ªº ±Ú≈ √√1 ¶§ ¬±ª’±R±1 ¶§ˆ¬±ª1 ¬ıø˝√√õ∂«fl¡±˙º ¬Û1Ò˜«1 ’Ô« ¶§ˆ¬±ª ø¬ı1n∏X fl¡˜«º fl¡˜«¬ıgÚ [2˚39]ñ Œ˚±· ¸±ÒÚ± ◊√√ ˜±Ú≈ √√fl¡ fl¡ «¬ıgÚ1 ¬Û1± ≈Mê√ fl¡À1º ÷ù´11 fl‘¡¬Û± Ú˝√√íÀ˘ ˜±Ú≈À˝√√Œ˚±·Ó¬ Ú±ø˜¬ı ŒÚ±ª±À1º ¿’1ø¬ıµ ◊√√ ‘Synthesis of Yoga’-’Ó¬ ø˘ø‡À6 ñHe who chooses the Infinite has been chosen by the Infinite. Œ˚±·¸±ÒÚ±Ó¬ Ú˜±Ê√Úfl¡ ÷ù´À1 ’±·ÀÓ¬ ◊√√ ¬ı±ø6 Ô ˛º ◊√√ ˛±1 ’Ô« √√í˘ ÷ù´11 fl‘¡¬Û±Ó¬ ±Ú≈ √√1¸fl¡À˘± ¬Û±¬Û ¬ı± fl¡ «¬ıgÚ é¬ ˛ √√ ˛º øfl¡c ≈√‡-fl¡©Ü› ÷ù´11 fl‘¡¬Û± √√í¬ı ¬Û±À1º ¿˜± ◊√√∆fl¡À6 ñ You know the Grace is something that pushes you towardsthe goal you have to reach. It may even be a catastrophe [≈√‚«È¬Ú±]but it is always what is best for the individual. The Grace is thatwhich makes you advance rapidly towards realisation. [individual’±R±] ’±R±1 ά◊ißøÓ¬1 fl¡±1ÀÌ ≈√‡-fl¡©Ü1 õ∂À ˛±Ê√Ú ’±À6º

4˚6 ñ ¬·ª±ÀÚ ∆fl¡À6 ñ ì˜ ◊√√ øÚÊ√1 õ∂fl‘¡øÓ¬Ó¬ ’øÒøá¬Ó¬ Ô±øfl¡ øÚÊ√ ± ˛±1¡Z±1± ’±ø¬ı «¬±ª ˝√√›“î ’Ô«±» ’ªÓ¬±À1 ø√ª… õ∂fl‘¡øÓ¬ ∆˘ ˜±Úª 1+¬ÛÓ¬ ’±ø¬ı «¬±ª ˝√√ ˛’±1n∏ ŒÓ¬›“ Œ˚ ¬·ª±Ú Œ¸ ◊√√ÀȬ± ŒÓ¬›“ Ê√±ÀÚº ÷ù´1 ’±˜±1 Œ√ √√ÀÓ¬± ’±À6 øfl¡c ’±ø˜ŒÓ¬›“1 ’ªø¶öøÓ¬ ¬ı≈øÊ√¬ı ŒÚ±ª±À1±º 4˚7, 8 ñ ìÒ «1 ’ªÚøÓ¬ ˝√√íÀ˘ ¸±Ò≈ fl¡˘fl¡Î¬◊X±1 fl¡ø1¬ı1 ¬ı±À¬ı ’±1n∏ Ò˜« ¬Û≈Ú1 õ∂øӬᬱ fl¡ø1¬ı1 ¬ı±À¬ı ˜˝◊√√ ˚≈À· ˚≈À· ’±ø¬ıˆ«¬±ª˝√√›“ºî ¿’1ø¬ıµ˝◊√√ ∆fl¡À6, ’fl¡˘ Ò˜« õ∂øӬᬱ fl¡1± ’±1n∏ ¸±Ò≈¸fl¡˘fl¡ ά◊X±1 fl¡1±˝◊√√’ªÓ¬±11 ¤fl¡˜±S fl¡±˜ Ú˝√√ ˛º ŒÓ¬›“À˘±fl¡1 õ∂Ò±Ú Î¬◊ÀV˙… ˜±Úª Ê√±øÓ¬1 Œ‰¬Ó¬Ú±1¬Ûø1ªÓ«¬Úº ’ªÓ¬±À1 ¬Û‘øÔª±Õ˘ ά◊2‰¬ô¶11 Œ‰¬Ó¬Ú± Ú˜± ◊√√ ’±ÀÚ ±1 õ∂ˆ¬±¬ıÓ¬ ¬Û‘øÔªœÓ¬ÚÓ≈¬Ú ≈·1 ”‰¬Ú± √√ º The crisis in which the Avatar appears is alwaysa crisis in the consciousness of humanity when it has to undergosome grand modification. The outward action of the Avatar isdescribed in the Gita as restoration of the Dharma; when fromage to age the Dharma fades, languishes, loses force, then theAvatar comes and raises it again to power. Whenunrighteousness, injustice and oppression prevail, the Avatar

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descends to deliver the good and destroy the wicked. It doesnot cover the spiritual sense. Always we see in the history of thedivine incarnations the double work, and inevitably because theAvatar takes up the workings of God in human life, the way ofthe divine Will and Wisdom in the world, and that always fulfilsitself externally as well as internally, by inner progress in the souland by outer change in life. The Avatar comes to reveal the divinenature in man above this lower nature and to show what are thedivine works, free, unegoistic, disinterested, impersonal, universal;full of the divine light, the divine power and the divine love. [’ªÓ¬±À1˜±Ú≈ √√1 øˆ¬Ó¬1Ó¬ ≈5 ∆˝√√ Ôfl¡± ø√ª… õ∂fl‘¡øÓ¬ õ∂fl¡±˙ fl¡ø1¬ıÕ˘ ’±1n∏ ˜±Ú≈À˝√√ Œfl¡ÀÚÕfl¡’˝√√— ”Ú…ˆ¬±À¬ı ø√ª… fl¡ « fl¡ø1¬ı ±À· Ó¬±1 ø˙鬱 ø√¬ıÕ˘ ’±À˝√√º]

The Avatar does not come as a thaumaturgic magician[’À˘Ãøfl¡fl¡ ±≈√fl¡1], but as the divine leader of humanity and exemplarof a divine humanity. Even human sorrow and physical sufferinghe must assume and use so as to show, first, how that sufferingmay be a means of redemption [ά◊X±1] as did Christ – secondly,to show how, having been assumed by the divine soul in thehuman nature, it can also be overcome in the same nature, - asdid Buddha. Avatar of sorrow and suffering must come beforethere can be the Avatar of divine joy; the human limitation mustbe assumed in order to show how it can be overcome. – SriAurobindo, Essays on the Gita. [’ªÓ¬±1¸fl¡À˘ ±Ò±1Ì ±Ú≈ √√1 ¶§ ¬±ª1Œ√± ∏-Sn∏øȬ ’±1n∏ ≈√¬ı« Ó¬±À¬ı±1 ∆˘ Ê√ij √√ ˛, Ó¬±Àfl¡ Úfl¡ø1À˘ ’ªÓ¬±11 ά◊ÀV˙… ±ÒÚÚ˝√√˚˛º ŒÓ¬À‡Ó¬¸fl¡À˘ øÚÊ√1 Œ√±¯∏-Sn∏øȬÀ¬ı±1 ’øÓ¬Sê˜ fl¡ø1 ’±√˙« Œ√‡≈ª±˚˛ ˚±ÀÓ¬¸±Ò±1Ì ±Ú≈À˝√√ ŒÓ¬›“À˘±fl¡1 Œ‡±Ê√ ‰¬± ◊√√ ’±·¬ı±øϬˇ¬ı ¬Û±À1º]

Divine birth (To become Divine by Yoga) : The divine birth inman, his ascent is itself a growing of the human into the divine

consciousness, and is a losing of the separate self in that. Thesoul merges its individuality in an infinite and universal being orloses it in the heights of a transcendent being : it becomes onewith the Self, the Brahman, the Divine. While it is the divine birthto which every Jiva [Ê√œª±R±] arrives it is not the descent of theGodhead, not Avatarhood. [˜±Ú≈ √√1 ’±R± ◊√√ ¬ı± Ê√œª±R± ◊√√ Œ˚±·1¡Z±1± ά◊ißøÓ¬fl¡ø1 ¬ı˱p¡œø¶öøÓ¬ ˘±ˆ¬ fl¡À1 [2˚72, 18˚54]º ¸fl¡À˘± Ê√œª ◊√√ ¤ø√Ú ø√ª…Ê√ij˘±ˆ¬ fl¡À1, øfl¡c ◊√√ ˛±fl¡ descent, ’ªÓ¬1Ì ¬ı± Avatarhood Œfl¡±ª± Ú˝√√ ˛º 4˚9Œù≠±fl¡Ó¬ ø˘‡± ø√ª… Ê√ij1 ’Ô« ’ªÓ¬1̺] The Divine descends by hisown Prakriti and type and brings into it the divine consciousnessand the divine Power and he governs its actions in the body asthe indwelling and overdwelling Soul, adhisthaya, (4/6). – Essayson the Gita. [ˆ¬·ª±Ú1 ’ªÓ¬±À1 øÚÊ√ õ∂fl‘¡øÓ¬Ó¬ ’øÒøá¬Ó¬ Ô±øfl¡ ’ªÓ¬1Ì fl¡À1’±1n∏ ÷ù´11 √À1 fl¡±˜ fl¡ø1¬ı ¬Û±À1º]

4˚29 ñ ¤ ◊√√ Œù≠±fl¡Ó¬ õ∂±Ì± ˛±˜ fl¡1±1 ≈√Ȭ± øÚ ˛ ø√À6º [1] √œ‚˘Õfl¡ ά◊ ± √√∆˘ ±À √√ ±À √√ ¤ø1 ø√¬ı ±À·º [2] √œ‚˘ ά◊ ±˝√√ ∆˘ Œfl¡ ◊√√À6Àfl¡G˜±Ú ¬ıg fl¡ø1 ∆Ô˘±À˝√√ ±À˝√√ ¤ø1 ø√√¬ı ±À·º ά◊ ±˝√√ ›“ÀÓ¬ 1, 2, 3, 4 , ¬ıg fl¡ø1 Ô›“ÀÓ¬ 1, 2, 3,4 ’±1n∏ ¤ø1 ø√›“ÀÓ¬ 1, 2, 3, 4 ¬±ø¬ı¬ı ˘±À·º ά◊˙±˝√√ ˘›“ÀÓ¬ ¤¬ı±1 Œ¸“±Ù¬±À˘ø√’±1n∏ ¤¬ı±1 ¬ı±›“Ù¬±À˘ø√ í¬ıº Œ√ √√ÀȬ± Œ1±· ≈Mê√ fl¡ø1 1±ø‡¬ı1 ¬ı±À¬ı õ∂‰≈¬1 õ∂±Ì˙øMê√1õ∂À ˛±Ê√Úº ¬Û1±¬Ûé¬Ó¬ ά◊ ±˝√√ √œ‚˘Õfl¡ Œ˘±ª± ≈¶§±¶ö…1 ¬ı±À¬ı õ∂À ˛±Ê√Úº

Synthesis of Yoga - ’Ó¬ ¿’1ø¬ıµ ◊√√ ¤È¬± ’øÓ¬ √√Ê√ øÚ ˛ ø√À6º ◊√√ ˛±Ó¬˜±S ìŒ√˝√√Õ˘ õ∂±Ì˙øMê√ ’±˝√√fl¡î ¬ı≈ø˘ õ∂¬ı˘ ◊√√26√± fl¡ø1¬ı ˘±À· ø¸˜±ÀÚ ◊√√º õ∂±Ì˙øMê√’±ø √√¬ıÕ˘ õ∂±Ô«Ú± fl¡ø1À˘› √√í¬ıº õ∂±Ì˙øMê√ Œ√ √√Õ˘ ’±ø √√À6 ¬ı≈ø˘› fl¡äÚ± fl¡ø1¬ı ±À·ºŒ√ √√ÀȬ± Œ1±· ≈Mê√ fl¡ø1 1±ø‡¬ıÕ˘ Œ√ √√Ó¬ Œ1±· Ú± ◊√√ ¬ı≈ø˘ fl¡äÚ± fl¡ø1¬ı ±À·º Positivethinking -¤ ά◊ißøÓ¬Ó¬ √√± ˛ fl¡À1º Positive thinking ¬ı± ¬±˘ fl¡äÚ± Œ˚±·Ó¬Î¬◊ißøÓ¬1 ˝√√± ˛fl¡º ‡—, ¬ ˛, ά◊À¡Z· [tension] fl¡ø˜ ∆·À6 ¬ı≈ø˘ fl¡äÚ± fl¡ø1¬ı ±À·º

6˚5 ñ ±Ú≈ √√ øÚÀÊ√ ◊√√ øÚÊ√1 ¬ıg≈ ’±1n∏ øÚÀÊ√ ◊√√ øÚÊ√1 Sn∏º ’±ø˜ õ∂fl‘¡Ó¬ ±øôL

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Page 11: Bhagavad Gita

˘±ˆ¬ fl¡ø1¬ıÕ˘ √√íÀ˘ ’±R±1 Œ‰¬Ó¬Ú± ±ˆ¬ fl¡ø1¬ı ±ø·¬ıº ¤ ◊√√ fl¡±˜ ’±ø˜ øÚÀÊ√ fl¡ø1¬ı˘±ø·¬ıº ◊√√˚˛±1 ά◊¬Û±˚˛ √√í˘ ’±˜±1 øÚ•ß õ∂fl‘¡øÓ¬ ά◊2‰¬ õ∂fl‘¡øÓ¬Õ˘ 1+¬Û±ôL1 ’±1n∏ ¬ÛXøÓ¬˝√√í˘ fl¡À˘± ˜ ˛ÀÓ¬ Œ‰¬Ó¬Ú ∆˝√√ Ôfl¡±ÀȬ±º Ú1 ›¬Û1Ó¬ ¬ı≈øX, ¬ı≈øX1 ›¬Û1Ó¬ ’±R±ºøÚ•ß õ∂fl‘¡øÓ¬fl¡ ’±˜±1 ά◊2‰¬ Œ‰¬Ó¬Ú± ¬ı≈øX1 ¸˝√√± ˛Ó¬ 1+¬Û±ôL1 fl¡ø1¬ı ˘±ø·¬ıº 1+¬Û±ôL1÷ù´11 Œ‰¬Ó¬Ú± ◊√√ fl¡ø1¬ıº ’±˜±1 Œ‰¬Ó¬Ú±ÀȬ± ≈√ˆ¬±· fl¡ø1¬ı ±À· ñ ¤ˆ¬±· ά◊2‰¬ ’±1n∏¤ˆ¬±· øڕߺ ά◊2‰¬ Œ‰¬Ó¬Ú± ◊√√ øÚ•ß Œ‰¬Ó¬Ú±1 fl¡ « ¬Û «√À¬ıé¬Ì fl¡ø1¬ı ’±1n∏ Œ√± ∏ Sn∏øȬÀ¬ı±1÷ù´11 ›‰¬1Ó¬ ’¬Û«Ì fl¡ø1¬ıº ¤ ◊√√ÀȬ±Àª ◊√√ øÚ•ß õ∂fl‘¡øÓ¬ 1+¬Û±ôL11 ¬ÛXøÓ¬º .’fl¡˘ Ò…±Ú’ˆ¬…±¸ fl¡ø1À˘ ◊√√ õ∂fl‘¡øÓ¬ 1+¬Û±ôL1 Ú˝√√ ˛º õ∂fl‘¡øÓ¬ 1+¬Û±ôL1 fl¡1±1 ά◊¬Û± ˛ ’±R-ά◊»¸·«ñ ÷ù´11 ›‰¬1Ó¬ ’±˜±1 øÚ•ß õ∂fl‘¡øÓ¬ ¬ı± ¶§ ¬±ªÀȬ± ά◊√„√√± ◊√√ ø√ 1+¬Û±ôL1 fl¡ø1¬ı1 ¬ı±À¬ıõ∂±Ô«Ú± fl¡ø1¬ı ˘±À· ’±1n∏ ¸fl¡À˘± ¸˜˚˛ÀÓ¬ ¸À‰¬Ó¬Ú Ô±øfl¡¬ı ˘±À·º ’±R-¬Û˚«À¬ıé¬Ì[self-observation] ’±1n∏ ’±R-ά◊»¸·«1 [self-conscration] ” … Ò…±ÚÓ¬Õfl¡¬ıUÓ¬ Œ¬ıø6º ¶§ ¬±ª 1+¬Û±ôL11 ¬ı±À¬ı ¤ ◊√√ ≈√Ȭ± ◊√√ õ∂Ò±Ú ¬ÛXøÓ¬º Œ˚±·Ó¬ ’±À1±˝√√Ì fl¡1±fl¡øÍ¬Ú fl¡±˜, øfl¡c ‹fl¡±øôLfl¡ Œ‰¬©Ü±1 ¬ı˘Ó¬ ¸Ù¬˘ ˝√√í¬ı ¬Û±ø1º ÷ù´11 ˙øMê√À ˛ ’±˜±fl¡’Ú¬ı1ÀÓ¬ ›¬Û1Õ˘ Ȭ±øÚ ’±À6º ’±ø˜ ˜±S øÚ•ß·±˜œ ˙øMê√À¬ı±11 ¬Û1± øÚÊ√fl¡ ≈Mê√fl¡ø1¬ı ˘±À·º ÷ù´1 ’±˜±1 ø¬ÛÓ¬±, ˜±Ó¬±, &1n∏, ¬ıg≈ ¸fl¡À˘±º ŒÓ¬›“ ¸fl¡À˘± ¸˜ ˛ÀÓ¬’±˜±1 ˘·Ó¬ ’±À6º ŒÓ¬›“1 ›¬Û1Ó¬ ’Ȭ˘ ø¬ıù´±À¸ ’±˜±fl¡ ά◊X±1 fl¡ø1¬ıº ˚±1÷ù´11 ›¬Û1Ó¬ ’Ȭ˘ ø¬ıù´±¸ ’±À6 ŒÓ¬›“ ˘é¬…Ó¬ ά◊¬ÛڜӬ ˝√√í¬ıº ÷ù´11 Œ‰¬©Ü± ’±1n∏’±˜±1 Œ‰¬©Ü± ¤Àfl¡˘· √√í¬ı ±ø·¬ıº ì÷ù´À1 Œ˜±fl¡ ›¬Û1Õ˘ øÚ¬ıÕ˘ fl¡À˘± ˜ ˛ÀÓ¬Œ‰¬©Ü± fl¡ø1 ’±À6, ˜±S ˜˝◊√√ Œ‰¬©Ü± fl¡ø1¬ı ˘±À·î ñ ¤˝◊√√ ˆ¬±¬ıÀȬ± ¸fl¡À˘± ¸˜˚˛ÀÓ¬1±ø‡¬ı ˘±À·º ’±ø˜ øÚÀÊ√ øÚÊ√fl¡ ά◊X±1 ¤ÀÚÕfl¡À ˛ fl¡ø1¬ı ˘±ø·¬ıº ÷ù´11 ¸˜±Ú˜1ø˜ ˛±˘ ’±1n∏ Œfl¡±ÀÚ± Ú± ◊√√, ÷ù´11 ˜±Ú Ú•⁄ [humble] ’±1n∏ Œfl¡±ÀÚ± Ú± ◊√√º ÷ù´1¸¬ı« øMê√˜±Ú ∆˝√√› Ú•⁄º ¤fl¡˜±S ÷ù´À1 ’±˜±fl¡ ά◊X±1 fl¡ø1¬ı ¬Û±À1º ¤ ◊√√ ø¬ıù´±À¸≈√‡˜ ˛ ¸—¸±11 ¬Û1± ά◊X±1 fl¡ø1¬ıº õ∂Ô˜1 ¬Û1± ◊√√ ì÷ù´À1 Œ˜±fl¡ ¸˝√√± ˛ fl¡ø1¬ıî ¤ ◊√√ø¬ıù´±¸ÀȬ± ’ôL11 øˆ¬Ó¬1Ó¬ ‘√Ϭˇ ¬±À¬ı õ∂øӬᬱ fl¡ø1 ˘í¬ı ˘±À·º Œ˚±·Ó¬ ¤¬ı±1 Ú±ø˜¤ø1 ø√¬ı Ú±˘±À·º ¤ø1 ø√À˘ ’øÚ©Ü ˝√√í¬ıº Ú±˜ ¶ú1ÀÌ ◊√√ Œ˚±·º ÷ù´11 Ú±˜ ¶ú1̤ø1 ø√¬ı Ú±˘±À·º Ò…±ÚÓ¬ ¬ıø˝√√¬ıÕ˘ ¸˜˚˛ Ú˝√√íÀ˘ ¬ıø˝√√¬ı Ú±˘±À·, øfl¡c ŒÓ¬›“1 Ú±˜¶ú1Ì ¤ø1¬ı Ú±˘±À·º

Œ˚±· ˙s1 ’Ô« ø˜˘Úº õ∂‰¬ø˘Ó¬ Œ˚±·Ó¬ ’±R± ’±1n∏ ¬Û1˜±R±1 ø˜˘Ú ñ’±R± ◊√√ õ∂fl‘¡øÓ¬1 ¬ıgÚ1 ¬Û1± ≈øMê√ ˘±ˆ¬ fl¡ø1 ÷ù´11 ˘·Ó¬ ¶§Ó¬La ¬±À¬ı ¬ı±¸ fl¡1±Àfl¡øÚ¬ı«±Ì ±ˆ¬ ¬ı≈ø˘ ·œÓ¬±Ó¬ ∆fl¡À6 [12˚8]º øfl¡c ¿’1ø¬ıµ ◊√√ ≈øMê√ s1 ’Ô« ˘øÚfl¡ø1À˘º ŒÓ¬À‡ÀÓ¬ ∆fl¡À6 ñ The world is as real as God. ’±˜±1 Œ√ √√, Ú,õ∂±Ì ¬ıËp¡1 ¬ı±ø˝√√À1 ’±Ú ¤Àfl¡± Ú˝√√ ˛º Œ˚±·1 ¡Z±1± ’fl¡˘ ’±R±1 ≈øMê√ ˘±ˆ¬ ˝√√íÀ˘Ú˝√√í¬ı, õ∂fl‘¡øÓ¬À1± ≈øMê√ √√í¬ı ±ø·¬ıº ±Úª õ∂fl‘¡øÓ¬1 øˆ¬Ó¬1Ó¬ ø√ª… Œ‰¬Ó¬Ú± ’±1n∏ ø√ª…õ∂fl‘¡øÓ¬ ≈5 ∆˝√√ ’±À6º ¤ ◊√√ ø√ª… Œ‰¬Ó¬Ú± ’±1n∏ õ∂fl‘¡øÓ¬ õ∂fl¡±˙ √√í¬ı ±ø·¬ı, ±Ú≈À˝√√ ø√ª…õ∂fl‘¡øÓ¬ ˘±ˆ¬ fl¡ø1¬ı ˘±ø·¬ıº ·øÓ¬Àfl¡ Œ˚±·1 ά◊ÀV˙… ≈√Ȭ± ñ ’±R±1 ˜≈øMê√ ’±1n∏õ∂fl‘¡øÓ¬1 ≈øMê√º ‘ø©Ü1 ’±ø√ÀÓ¬ ’fl¡˘ Ê√άˇ ¬Û√±Ô« ’±ø6˘º fl¡±˘Sê˜Ó¬ Ê√άˇ ¬Û√±Ô«Ó¬Î¬◊øæ√√ 1+¬ÛÓ¬ Ê√œªÚ ’±ø˝√√˘, Ó¬±1 ¬Û±6Ó¬ Ê√œª-Ê√c ’±1n∏ Œ˙ ∏Ó¬ ˜±Ú≈ √√ ’±ø˝√√˘ºmatter-1 øˆ¬Ó¬1Ó¬ life, life-1 øˆ¬Ó¬1Ó¬ mind ≈5 ∆˝√√ ’±ø6˘º ¿’1ø¬ıµ ◊√√∆fl¡À6 ¤Àfl¡√À1 mind-1 øˆ¬Ó¬1Ó¬ supermind ≈5 ∆ √√ ’±À6 ’±1n∏ ø¬ıªÓ«¬Ú1 Ù¬˘Ó¬¤ø√Ú ¤ ◊√√ Œ‰¬Ó¬Ú± ˜±Ú≈À˝√√ ˘±ˆ¬ fl¡ø1¬ıº øfl¡c Œ˚±·1¡Z±1± ¤ ◊√√ ’øÓ¬˜±Ú¸ Œ‰¬Ó¬Ú±[supermind] ±Ú≈À √√ Œfl¡ ◊√√Ȭ±˜±Ú Ê√ij1 øˆ¬Ó¬1ÀÓ¬ ±ˆ¬ fl¡ø1¬ıÕ˘ ˜Ô« √√í¬ıº Œ˚±·Ó¬Ú±ø˜¬ıÕ˘ ’±R±1 ¬Ûø1¬Û!¡Ó¬± ˘±À·º ˚±1 ’±R± ◊√√ ¬Ûø1¬Û!¡Ó¬± ˘±ˆ¬ fl¡1± Ú± ◊√√ ŒÓ¬›“ˆ¬øMê√, õ∂±Ô«Ú±, ÷ù´11 Ú±˜ ¶ú1Ì1 ¡Z±1± ¬Ûø1¬Û!¡Ó¬± ˘±ˆ¬ fl¡ø1¬ı ¬Û±À1º

2˚39 Œù≠±fl¡Ó¬ ˆ¬·ª±ÀÚ ’Ê≈«√Úfl¡ fl¡íÀ˘ ñ ˜˝◊√√ ¤øÓ¬˚˛± ŒÓ¬±˜±fl¡ Œ˚±·1:±Ú ø√˜ ±1 ˝√√±˚˛Ó¬ Ó≈¬ø˜ fl¡˜«¬ıgÚ1 ¬Û1± ≈Mê√ √√í¬ı±º ◊√√˚˛±Ó¬ ø˚À˝√√Ó≈¬ fl¡˜«¬ıgÚ1fl¡Ô± fl¡íÀ˘ Œ¸˝◊√√¬ı±À¬ı Œ˚±· s1 ’Ô« fl¡˜«À˚±· Œ˚Ú ±À·º õ∂fl‘¡Ó¬ÀÓ¬ Œ˚±· ±ÀÚ’fl¡˘ fl¡˜«À˚±· Ú˝√√˚˛º ’±R ά◊¬Û˘øt ’±1n∏ ø√ª… õ∂fl‘¡øÓ¬ ±ˆ¬1 ¬ı±À¬ı ˜ô¶ :±Ú,ø¬ıøˆ¬iß ¬ÛXøÓ¬ ’±1n∏ õ∂À‰¬©Ü±˝◊√√ Œ˚±·º ø˚À˝√√Ó≈¬ ˜±Ú≈À˝√√ Œ˚±· ¬ı≈øX1 ¸˝√√±˚˛Ó¬ fl¡À1Œ¸˝◊√√¬ı±À¬ı ˝◊√√˚˛±fl¡ ¬ı≈øXÀ˚±· ¬ı≈ø˘› ·œÓ¬±Ó¬ ø˘ø‡À6º Ò…±Ú Œ˚±·1 ’eº Ò…±Ú ≈√˝◊√√õ∂fl¡±11 ñ ˜Ú1 øÚô¶tÓ¬± [mental silence] ’±1n∏ ø‰¬ôL± ¬ı± ˜ÚÚº õ∂Ô˜ÀȬ±static meditation ’±1n∏ ¬Û±61ÀȬ± dynamic meditationº Ú1 øÚô¶tÓ¬±’±1n∏ ˜ÚÚ ≈√À˚˛±È¬± ˘±À·º ˜ÚÚÓ¬ õ∂±Ô«Ú± ’±1n∏ ˝◊√√26√± ≈√À˚˛±È¬± Ô±Àfl¡ ñ ’±˜±1õ∂fl‘¡øÓ¬1 1+¬Û±ôL1 √√í¬ı1 ¬ı±À¬ı ’±ø˜ õ∂±Ô«Ú± fl¡ø1¬ı ¬Û±À1± ¬ı± ◊√√26√± fl¡ø1¬ı ¬Û±À1±º ‡—˜±Ú≈˝√√1 ά±„√√1 Sn∏º ‡— øÚ˜”«˘ fl¡ø1¬ıÕ˘ õ∂±Ô«Ú± fl¡ø1¬ı ¬Û±ø1 ¬ı± 댘±1 ‡— ŒÚ±À˝√√±ª±

(21a) (22a)

Page 12: Bhagavad Gita

˝√√›fl¡í ¬ı≈ø˘ ◊√√26√± fl¡ø1¬ı ¬Û±ø1º Œ¸˝◊√√√À1 ÷¯∏«±, Œ¡Z¯∏, Œ˘±ˆ¬, √y ’±1n∏ Œ¬ı˚˛± ’ˆ¬…±¸øÚ˜”«˘ fl¡ø1¬ı ˘±À·º ’±˜±1 ά◊ÀV˙… ’±˜±1 øÚ•ß ¬ı± ¬Ûq õ∂¬ı‘øM√√À¬ı±1 ŒÚ±À˝√√±ª±fl¡1±º Œ˚øÓ¬˚˛±˝◊√√ ¤È¬± øÚ•ß õ∂¬ı‘øM√√ ¬ı± ’±À¬ı· ’±˜±1 øˆ¬Ó¬1Ó¬ ά◊√˚˛ ˝√√˚˛ ¬ı± ¸øSê˚˛˝√√˚˛ ’±ø˜ ˘À· ˘À· Ó¬±fl¡ ÷ù´11 ›‰¬1Ó¬ ’¬Û«Ì fl¡ø1¬ı ˘±À· ¬ı± ŒÚ±À˝√√±ª± ˝√√›fl¡¬ı≈ø˘ ◊√√26√± fl¡ø1¬ı ±À·º ¤ ◊√√ fl¡± «fl¡ ’±R-ά◊»¸·« [self-consecration] Œ¬ı±À˘º’±R-ά◊»¸·« Œ˚±·1 õ∂Ò±Ú ’e ¬ı± ¬ÛXøÓ¬º øÚÊ√fl¡ 1+¬Û±ôL1 fl¡ø1 ά◊2‰¬ Œ‰¬Ó¬Ú±˘±ˆ¬ fl¡1±1 ¤˝◊√√ÀȬ±Àª˝◊√√ ά◊¬Û±˚˛º ’±˜±1 øÚ•ß õ∂fl‘¡øÓ¬fl¡ ά◊2‰¬ õ∂fl‘¡øÓ¬Õ˘ 1+¬Û±ôL1fl¡1±1 ¬ÛXøÓ¬ ¤˝◊√√ÀȬ±Àª˝◊√√º Œ¬ı˚˛± ¬ı± øÚ•ßô¶11 ø‰¬ôL± ¬ı± õ∂¬ı‘øM√√ ÷ù´1fl¡ ’¬Û«Ì fl¡ø1À˘qX fl¡1±1 √±ø˚˛Q ÷ù´À1 ¢∂˝√√Ì fl¡À1 ’±1n∏ ˘À· ˘À· ÷ù´11 Œ˚±·˙øMê√ ’±˜±1Œ√˝√√-˜Ú-õ∂±ÌÕ˘ Ú±ø˜ ’±À˝√√ ’±1n∏ 1+¬Û±ôL1 fl¡À1º ¤˝◊√√ 1+¬Û±ôL1 fl¡±˚« Œ·±ÀȬ˝◊√√ Ê√œªÚ’ø¬ıø26√iß ˆ¬±À¬ı ‰¬ø˘ Ô±øfl¡¬ı ˘±ø·¬ıº ’˘¬Û ø√Ú ’ˆ¬…±¸ fl¡ø1 ¤ø1 ø√À˘ é¬øÓ¬˝√√í¬ıº Œ¬ı˚˛± ø‰¬ôL± ¬ı± Œ¬ı˚˛± õ∂¬ı‘øM√√ ’±ø˝√√À˘ qX fl¡1±1 ά◊¬Û±˚˛ ˝√√í˘ ÷ù´11 ›‰¬1Ӭά◊»¸·« ¬ı± Ó¬…±· fl¡ø1¬ıÕ˘ ◊√√26√± fl¡1±º Ó¬˘Ó¬ ø√˚˛± ø˚Àfl¡±ÀÚ± ¤È¬± ¬ÛXøÓ¬ í¬ı ¬Û±ø1ñ [1] õ∂ˆ≈¬, ŒÓ¬±˜±1 ›‰¬1Ó¬ ¤˝◊√√ Œ¬ı˚˛± ¬±¬ı˚õ∂¬ı‘øM√√˚’ˆ¬…±¸ ’¬Û«Ì fl¡ø1À˘±, [2]õ∂ˆ≈¬, Œ˜±1 Œ¬ı˚˛± ¶§ˆ¬±ª˚¬Û≈1̱ ¶§ˆ¬±ªÀȬ± 1+¬Û±ôL1 fl¡1±, [3] Œ˝√√ ÷ù´1, Œ˜±1 Œ√˝√√,˜Ú, õ∂±Ì1 ˜ø˘À¬ı±1 ¬Û≈ø1 Œ¬ÛÀ˘±ª±, [4] Œ˜±1 øÚ•ß õ∂fl‘¡øÓ¬ ’±R±1 √‡˘Õ˘’±˝√√fl¡, [5] Œ¬ı˚˛± ø‰¬ôL±À¬ı±1 Ú1 ¬Û1± ›˘±˝◊√√ ±›fl¡ ¬ı± Œ¬ı˚˛± ø‰¬ôL± Ú±˝√√fl¡ ¬ı± ˝◊√√Œ¬ı˚˛± ø‰¬ôL± fl¡1± ά◊ø‰¬Ó¬ Ú˝√√˚˛ ¬ı≈ø˘ ¬±ø¬ı¬ı ¬Û±ø1, [6] Œ¬ı˚˛± ø‰¬ôL± ¬ı± ’˙±øôL ’±ø˝√√À˘÷ù´11 Ú±˜ ¬ı± La Ê√¬Û fl¡ø1¬ı ¬Û±ø1 ¬ı± ά◊2‰¬ Œ‰¬Ó¬Ú± ’±ø˝√√¬ıÕ˘ õ∂±Ô«Ú± fl¡ø1¬ı ±À·¬ı± ÚÀȬ± øÚô¶t fl¡ø1¬ı ¬Û±ø1º Œ|ᬠά◊¬Û±˚˛ ÚÕ˘ silence ’Ú±º ’±R±1 ’ø¢üÀ˚˛Œ√˝√√-˜Ú-õ∂±Ì1 ˜ø˘À¬ı±1 √˝√√Ú fl¡À1, Ó¬Ô±ø¬Û øÚÊ√fl¡ qX fl¡ø1¬ıÕ˘ õ∂±Ô«Ú± fl¡1±1õ∂À˚˛±Ê√Ú ’±À6º õ∂±Ô«Ú±˝◊√√ Œ¸±Úfl¡±˘ fl¡À1º ˆ¬±˘ ø‰¬ôL±1 øˆ¬Ó¬1Ó¬ Œ|ᬠø‰¬ôL± ˝√√í˘ñ ¸fl¡À˘± ¬ıËp¡ all is Brahman.

‡—, ¬˚˛, ‚‘̱, ø˝√√—¸±, Œ˘±ˆ¬, fl¡±˜Ú± ά◊»¸·« fl¡1± ±ÀÚ ¤˝◊√√À¬ı±11 ά◊»¬ÛøM√√¶ö±ÚÚ±øˆ¬ õ∂À√ Ó¬ Ôfl¡± õ∂±ÌÀfl¡f, vital being ¬ı± life being-1 1+¬Û±ôL1 ø¬ı‰¬1±º ¬±¬ı’¬Û«Ì fl¡1± ˜±ÀÚ ˜Ú1 1+¬Û±ôL1 ø¬ı‰¬1±º ˜Ú, õ∂±Ì, ˙1œ1 [mental being, vital

being, physical being] ¤ ◊√√ øÓ¬øÚȬ± M√√±À1 ±Úª õ∂fl‘¡øÓ¬ ·øͬӬº ±Ú≈ √√1 ¬Ûqõ∂¬ı‘øM√√À¬ı±1 õ∂±Ì˜ ˛ ¸N±, Vital being-’Ó¬ Ô±Àfl¡º ¤ ◊√√ M√√±ÀȬ± 1+¬Û±ôL1 fl¡1± ¬ı1fl¡øÍ¬Ú fl¡±˜º vital being ŒÈ¬± ’±R±1 √‡˘Õ˘ ’±øÚ¬ı ¬Û±ø1À˘ ±Úª õ∂fl‘¡øÓ¬ 1+¬Û±ôL1fl¡± «…1 õ∂Ò±Ú ¬ı±Ò± ’“±Ó¬1 √√ ˛º 1+¬Û±ôL1 fl¡1±1 ¤fl¡˜±S ά◊¬Û± ˛ ’¬Û«Ìº ’±˜±1 øˆ¬Ó¬1Ó¬ø˚ ’±À6 ¸fl¡À˘±À¬ı±1 ø¬ıµ≈ ø¬ıµ≈Õfl¡ ÷ù´11 ›‰¬1Ó¬ ’¬Û«Ì fl¡ø1 Ô±øfl¡À˘ ’±˜±1 øÚ•ßõ∂fl‘¡øÓ¬ é¬˚ √√í¬ı, øÚ•ß õ∂fl‘¡øÓ¬ ά◊2‰¬ õ∂fl‘¡øÓ¬Õ˘ 1+¬Û±ôL1 √√í¬ıº Œ‰¬Ó¬Ú±1 ¬Ûø1ªÓ«¬Ú Œ √√±ª±ÀȬ±’±ø˜ ’Ú≈ˆ¬ª fl¡ø1˜º ◊√√˚˛±1 ø‰¬Ú ±øôL ñ Ú1 ±øôL ¬ı±øϬˇ¬ıº Œ˚±· ’ˆ¬…±À¸ ±Ú≈˝√√1destiny ˘øÚ fl¡À1º ¬Û≈1̱ ¶ú‘øÓ¬ ÷ù´1fl¡ ’¬Û«Ì fl¡1± ±ÀÚ subconscious mindŒÈ¬± ’¬Û«Ì fl¡1±º ¬Û≈1̱ ¶ú‘øÓ¬ ’¬Û«Ì1 ¡Z±1± subconscious mind 1+¬Û±ôL1 ˝√√í¬ıº’¬ıÀ‰¬Ó¬Ú ˜Ú ¬Û≈1̱ ¶ú‘øÓ¬1 “¬1±˘ ’±1n∏ ¸À‰¬Ó¬Ú ˜ÚÓ¬Õfl¡ ¬ıUÓ¬ Œ¬ıø6 ά±„√√1º ◊√√˜±Ú≈ √√1 ¶§ ¬±ª øÚ ˛LaÌ fl¡À1º ˜±Ú≈ √√1 ¶§ ¬±ª øfl¡6≈ ±Ú ’ˆ¬…±¸1 ¸˜ø©Üº ’ˆ¬…±¸À¬ı±1øÚ˚LaÌ fl¡À1 ’¬ıÀ‰¬Ó¬Ú ÀÚº Œ¸ ◊√√fl¡±1ÀÌ ’¬ıÀ‰¬Ó¬Ú Ú 1+¬Û±ôL1 Œ √√±ª± ’øÓ¬ õ∂À˚±Ê√Úº¬Û≈1̱ ¶ú‘øÓ¬, ’˙±øôL, ¬ ˛ ά◊√ ˛ √√íÀ˘ ’¬ıÀ‰¬Ó¬Ú Ú 1+¬Û±ôL1 √√›fl¡ ¬ı≈ø˘ ¬±ø¬ı¬ı ±À·¬ı± õ∂±Ô«Ú± fl¡ø1¬ı ±À·, ’¬ıÀ‰¬Ó¬Ú ÚÕ˘ ÷ù´11 ŒÊ√…±øÓ¬ ’±˝√√fl¡ ’±1n∏ Œ¬Û±˝√√1 fl¡1fl¡¬ı≈ø˘ ¬±ø¬ı¬ı ±À·º

¸‘ø©Ü ˜±ÀÚ˝◊√√ ¬ıU [many]º ÷ù´À1 øÚÊ√fl¡ ¬ıU Ê√œª1+¬ÛÓ¬ õ∂fl¡±˙ fl¡ø1 õ∂ÀÓ¬…fl¡Ê√œª1 [õ∂±Ìœ] øˆ¬Ó¬1Ó¬ ¬ı±¸ fl¡ø1À6 ’±1n∏ Ê√·»‡Ú Òø1 ’±À6, [7˚5]º Ê√œª ¬ı±Ê√œª±R± ÷ù´11 ¤È¬± ’—˙, spark , [15˚7]º ’±ø˜ õ∂øÓ¬Ê√Ú ±Ú≈ √√ ¤‡Ú é≈¬^ ø¬ıù´[mini universe]º ’é¬1 ¬ıËp¡ ◊√√ Œ˚ÀÚÕfl¡ ø¬ıù´‡Ú Òø1 ’±À6 ¤Àfl¡√À1 Ê√œª ¬ı±Ê√œª±R± ◊√√ ’±˜±1 Œ√˝√√, Ú, õ∂±Ìfl¡ Òø1 ’±À6º Ê√œª±R± ’±˜±1 Œ√˝√√Ó¬ ’é¬1 ¬ıËp¡ ¬ı±¬ıËp¡±1 õ∂øÓ¬øÚøÒº ’±ø˜ õ∂ÀÓ¬…Àfl¡ ◊√√ ¤‡Ú é≈¬^ ø¬ıù´º ø¬ıù´Ó¬ ø˚ ’±À6 Œ¸ ◊√√ fl¡À˘±À¬ı±1’±˜±1 øˆ¬Ó¬1Ó¬ é≈¬^ ’±fl¡±1Ó¬ ’±À6º ø¬ıù´1 Œ‰¬Ó¬Ú±1 Ê√‡˘±Î¬±˘ ˝√√í˘ ñinconscient, subconscient, mind, overmind, supermind, Sat-Chit-Ananda. ’±˜±1 øˆ¬Ó¬1ÀÓ¬± ¤˝◊√√ Œ‰¬Ó¬Ú±1 ô¶1À¬ı±1 ’±À6º ’±˜±1 Œ√˝√√ÀȬ±inconscient ’±1n∏ ’±R± superconscient ¬ı± Sat-Chit-Ananda.Inconscient ’±1n∏ superconscient ’Ô«±» Œ√˝√√ ’±1n∏ ’±R±1 ±Ê√1 fl¡À˘±ô¶1 ’±˜±1 øˆ¬Ó¬1Ó¬ é≈¬^ ’±fl¡±1Ó¬ ’±À6º ’±˜±1 Œ√˝√√1 øˆ¬Ó¬1ÀÓ¬ ¶§·« ¤‡Ú ’±À6º

(23a) (24a)

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¤˝◊√√ fl¡Ô±ÀȬ± ’±ø˜ ˆ¬±ø¬ı¬ıÕ˘ Ȭ±Ú ¬Û±›“º ÷ù´11 ˝◊√√26√± Ê√άˇ Œ√˝√√1 ˜±ÀÊ√ø√ õ∂fl¡±˙Œ √√±ª±, to manifest God in matter, øÚ1±fl¡±1 ÷ù´1 ±fl¡±1 1+¬ÛÓ¬ õ∂fl¡±˙ Œ √√±ª±’±1n∏ ¬Û‘øÔªœÓ¬ ¶§·«1±Ê√… ¶ö±¬ÛÚ fl¡1±º ÷ù´1 involution õ∂øSê˚˛±À1 Ó¬˘Õ˘ Ú±ø˜’±ø √√ matter √√í˘º ’±Àfl¡Ã evolution õ∂øSê ˛±À1 matter divine √√í¬ıº ¤ ◊√√ÀȬ±fl¡ø1 ÷ù´À1 ’±Úµ ¬Û± ◊√√À6º ¤fl¡˜±S ’±Úµ1 fl¡±1ÀÌ ŒÓ¬›“ ŒÓ¬›“1 ¸•Û”Ì« ø¬ı¬Û1œÓ¬Ê√ά Ê√·» ‘ø©Ü fl¡ø1 ’±Àfl¡Ã ¤ ◊√√ ’gfl¡±1 Ê√·»‡Ú ŒÊ√…±øÓ¬ « ¶§·π˚ 1±Ê√…Õ˘ 1+¬Û±ôL1fl¡ø1¬ıº ±Ú≈À˝√√ Œ˚±·1 ¡Z±1± fl¡±˜ÀȬ± nÓ¬ fl¡ø1¬ı ¬Û±À1º õ∂fl‘¡øÓ¬1 ø¬ıªÓ«¬Ú õ∂øSê ˛±ÀȬ±›Œ˚±· ñ ¤˝◊√√ÀȬ± Nature’s Yoga of slow evolution. ’±ø˜ ˆ¬±À¬ı± Œ˚±·’±ø˜ øÚÀÊ√ fl¡ø1À6±, øfl¡c Œ¸ ◊√√ÀȬ± õ∂fl‘¡Ó¬ Ó¬… Ú √√ ˛º õ∂fl‘¡Ó¬ Ó¬… √√í˘ ñ it is Godwho is doing Yoga in us, it is God who is praying in us. Only Heexists and none else, ŒÓ¬›“1 ¬ı±ø √√À1 ø¡ZÓ¬œ ˛ Œfl¡±ÀÚ± Ú± ◊√√º

Œ√ √√1 1+¬Û±ôL1, transformation of matter, ¤fl¡˜±S ’øÓ¬˜±Ú¸ Œ‰¬Ó¬Ú± ◊√√À √√fl¡ø1¬ı ¬Û±À1º ¤ ◊√√ Œ‰¬Ó¬Ú± ¿’1ø¬ıµ ◊√√ ¬ÛøGÀ‰¬ø1Ó¬ 40 ¬ı61 Ó¬¬Û¸…± fl¡1±1 Ù¬˘Ó¬Œ√ √√Õ˘ Ú˜± ◊√√ ’±øÚ¬ıÕ˘ 鬘 √√ º 1950 ‰¬Ú1 øάÀ‰¬•§1 ± √√Ó¬ ¤ ◊√√ Œ‰¬Ó¬Ú± ŒÓ¬À‡Ó¬1Œ√ √√Ó¬ ’ªÓ¬1Ì fl¡À1º Ó¬±1 ’±·Õ˘Àfl¡ ¬Û‘øÔªœ ’øÒ˜±Ú¸1 [overmind] ’ÒœÚÓ¬’±ø6˘º ’øÒ˜±ÚÀ¸ Ê√άˇ Œ√√˝√√ 1+¬Û±ôL1 fl¡ø1¬ı ŒÚ±ª±À1º 1950 ‰¬Ú1 ¬Û±6Ó¬ ¬Û‘øÔªœ’øÓ¬˜±Ú¸1 [supermind] ’ÒœÚÕ˘ ’±À˝√√º ¤ ◊√√ Œ‰¬Ó¬Ú± ÷ù´11 Œ‰¬Ó¬Ú±, puretruth consciousness. ˝◊√√˚˛±Ó¬ ¡ZiZ [duality, ’±g±1-Œ¬Û±˝√√1] ’±1n∏ ’¸Ó¬…[falsehood] Ú± ◊√√º ¬ıÓ«¬˜±Ú ¸˜ ˛ÀȬ± ¤È¬± transition period, ¤È¬± øgé¬Ìº¤øÓ¬ ˛± ’± ≈ø1fl¡ ˙øMê√À¬ı±À1, ’±g±11 ˙øMê√À¬ı±À1 ¬Û‘øÔªœÓ¬ ¸Ó¬… õ∂øӬᬱ Œ˝√√±ª±Ó¬õ∂ª˘ˆ¬±À¬ı ¬ı±Ò± ø√ ’±À6º øfl¡c ¤ ◊√√ÀȬ± ’¶ö± ˛œ, ¤ ◊√√ chaos and disorder-1ͬ±˝◊√√Ó¬ divine harmony õ∂øӬᬱ ˝√√í¬ıº ¤ ◊√√ fl¡±˜ÀȬ± Œ¸±Úfl¡±À˘ ˝√√í¬ı ˚ø√ ˜±Ú≈À˝√√¸ √√À˚±ø·Ó¬± fl¡À1, ø√ ±Ú≈À √√ √√+√ Ó¬ ¶§·«1±Ê√… õ∂øӬᬱ Œ √√±ª±ÀȬ± ø¬ı‰¬±À1º ’±ø˜ øÚÊ√Àfl¡¬ı1 ¬±·…ª±Ú ¬ı≈ø˘ ¬±ø¬ı¬ı ¬Û±À1“±, fl¡±1Ì ’øÓ¬˜±Ú¸ Œ‰¬Ó¬Ú±1 ’ªÓ¬1ÀÌ ÷ù´1 ά◊¬Û˘øt¸ √√Ê√ fl¡ø1 Œ¬Û˘±À˘º ¤øÓ¬˚± ’˘¬Û Œ‰¬©Ü±ÀÓ¬ ◊√√ ±Ú≈À √√ ’±R ά◊¬Û˘øt1 ¬ÛÔÓ¬ ’±·¬ı±øϬ¬ı¬Û±ø1¬ıº ˜±Ú≈À˝√√ ÷ù´1fl¡ ø˚Àfl¡±ÀÚ± Ú±À˜À1 ¶ú1Ì fl¡ø1À˘ ◊√√ ˝√√í˘, ¸fl¡À˘±À1 øˆ¬Ó¬1Ó¬’øÓ¬˜±Ú¸ Œ‰¬Ó¬Ú±˝◊√√ fl¡±˜ fl¡ø1¬ıº

Evolutionary force-¤ ±Ú≈ √√, Ê√c fl¡À˘±À1 ›¬Û1Ó¬ ’Ú¬ı1ÀÓ¬ fl¡±˜ fl¡ø1’±À6 ’±1n∏ ά◊ißøÓ¬ ¬ı± ø¬ıªÓ«¬Ú1 ¬ı±À¬ı ‰¬±¬Û ø√ ’±À6º õ∂fl‘¡øÓ¬1 øÚ˚˛˜Ó¬ Òœ1 ·øÓ¬Ó¬ø¬ıªÓ«¬Ú ∆˝√√ ’±À6º Œ˚±·1 ¸˝√√±˚˛Ó¬ ˜±Ú≈À˝√√ øÚÊ√1 ø¬ıªÓ«¬Ú ^nÓ¬ fl¡ø1¬ı ¬Û±À1º ÷ù´11›‰¬1Ó¬ ¸˜¬Û«ÀÌ ◊√√ ¤fl¡˜±S ά◊¬Û± ˛º ¸˜¬Û«Ì fl¡ø1À˘ ÷ù´À1 Œ˚±·1 √±ø ˛Q ¢∂˝√√Ì fl¡À1’±1n∏ ŒÓ¬›“1 øMê√À˚˛ 24 ‚∞I◊± ’±˜±1 Œ√˝√√, Ú, õ∂±Ì1 ›¬Û1Ó¬ fl¡±˜ fl¡ø1¬ıÕ˘ ˛º’±ø˜ ·˜ ŒÚ±À¬Û±ª±Õfl¡À ˛ Œ˚±· ˙øMê√À ˛ ’±˜±1 ›¬Û1Ó¬ fl¡±˜ fl¡ø1 Ô±Àfl¡º ’±˜±1Ù¬±˘1¬Û1± ˘±ø·¬ı aspiration [ά◊ißøÓ¬1 ¬ı±À¬ı õ∂¬ı˘ ◊√√26√±], õ∂±Ô«Ú±, ¬øMê√, Ú, õ∂±Ì˙±ôL fl¡ø1¬ıÕ˘ Œ‰¬©Ü±, ’¸Ó¬… Ó¬…±·, ’±R-ά◊»¸·« [õ∂fl‘¡øÓ¬1 Œ√±¯∏-Sn∏øȬÀ¬ı±1, Œ¬ı˚˛±õ∂¬ı‘øM√√À¬ı±1, Œ¬ı ˛± ’ˆ¬…±¸À¬ı±1 ’¬Û«Ì], øÚ ˛ø˜Ó¬ Ò…±Ú ’ˆ¬…±¸, ÷ù´11 Ú±˜ ¶ú1Ì,fl¡ «À˚±·, :±ÚÀ˚±·, ¬øMê√À˚±·1 ’ ¬…±¸, ±¶a ’Ò…˚Úº Œ˚±·1 ±¶a‡Ú øÚÊ√1 ø ¬Ó¬1Ó¬’±R±ÀÓ¬ ’±À6º øÚÊ√1 øˆ¬Ó¬1ÀÓ¬ guiding light ’±À6, ’±R± ◊√√ &1n∏º &1n∏1 øÚÀ«√¬ı≈øÊ√¬ıÕ˘ Œ‰¬©Ü± ˘±À·º Ò…±Ú ’ˆ¬…±¸ fl¡ø1 õ∂ùü fl¡ø1¬ı ˘±À·º inner guidance¬ı≈øÊ√¬ıÕ˘ ˜˚˛ ±ø·¬ı, ∆Ò˚«… Òø1¬ı ±ø·¬ıº øfl¡¬ı± fl¡±˜ fl¡ø1¬ıÕ˘ ›“ÀÓ¬ ø√ ’¶§øô¶’Ú≈ˆ¬ª √√˚˛ ŒÓ¬øÓ¬˚˛± fl¡±˜ÀȬ± fl¡ø1¬ıÕ˘ ’±· Ú±¬ı±øϬˇ ÚÕ˘ silence ’±øÚ ¬ı≈øÊ√¬ıÕ˘Œ‰¬©Ü± fl¡ø1¬ı ±À· øfl¡˚ ’¶§øô¶ ±ø·À6º 6˚11-14 Œù≠±fl¡Àfl¡ ◊√√Ȭ±Ó¬ ¤Í¬± ◊√√Ó¬ ø¶ö1ˆ¬±À¬ı¬ıø˝√√ Ò…±Ú fl¡ø1¬ıÕ˘ ∆fl¡À6º Ò…±Ú ¬ıø˝√√ fl¡ø1¬ı ¬Û±ø1, øͬ ˛ ∆˝√√ fl¡ø1¬ı ¬Û±ø1, ø¬ı6Ú±Ó¬ ¬Ûø1fl¡ø1¬ı ¬Û±ø1, Œ‡±Ê√ fl¡±ÀϬˇ±ÀÓ¬› fl¡ø1¬ı ¬Û±ø1º Ò…±Ú fl¡ø1¬ıÕ˘ ·œÓ¬±1 Œù≠±fl¡ ÚÚ fl¡ø1¬ı¬Û±ø1º

˜±Ú≈˝√√1 ˜Ú ≈√Ȭ±, õ∂±Ì ≈√Ȭ± ’±1n∏ Œ√˝√√ ≈√Ȭ± ñ outer mind, outer vital,outer physical and inner mind, inner vital, inner physical. ”Ñ [inner]˜Ú-õ∂±Ì-˙1œ1 ’±R±1 √À1 ’˜1º ¤ ◊√√Àfl¡ ◊√√Ȭ± ’±R±1 ·Ó¬ ± ˛ ’±1n∏ ¬Û±61 Ê√ijÓ¬’±R±1 ·ÀÓ¬ ‚”ø1 ’±À˝√√º Ê√œªÚ1 ’øˆ¬:Ó¬±À¬ı±1 ”Ñ Ú-õ∂±Ì-˙1œÀ1 ·Ó¬ ∆˘˚± ˛ ’±1n∏ ∆˘ ’±À √√º ¶ö≤ [outer] Œ√ √√1 ‘Ó≈¬…1 øfl¡6≈ø√Ú1 ¬Û±6Ó¬ ¶ö≤ Ú ’±1n∏ ¶ö≤õ∂±Ì ˆ¬±ø· ˚±˚˛º ¬Û±61 Ê√ijÓ¬ ’±R±˝◊√√ ¶ö≤˘ Œ√˝√√-˜Ú-õ∂±Ì õ∂À˚˛±Ê√Ú˜ÀÓ¬ ·Í¬Ú fl¡ø1˘ ˛º øfl¡c ¶ö≤ Ú-õ∂±Ì ‰¬± ◊√√øfl¡‰¬± ◊√√Ê√ √√íÀ˘ Œ√˝√√1 ‘Ó≈¬…1 ¬Û±6Ó¬ ¬±ø· Ú±˚± ˛, ◊√√ “√√ÀÓ¬

”Ñ ˜Ú-õ∂±Ì1 √À1 ’˜1Q ˘±ˆ¬ fl¡À1º˜±Ú≈ √√1 ¶§ ¬±ªÓ¬ Ôfl¡± ¬Ûq õ∂fl‘¡øÓ¬ ’±1n∏ ’ ≈1 õ∂fl‘¡øÓ¬ 1+¬Û±ôL1 √√íÀ˘ ±Ú≈À √√ ø√ª…

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Page 14: Bhagavad Gita

õ∂fl‘¡øÓ¬ ±ˆ¬ fl¡ø1¬ıº 1+¬Û±ôL1 ÷ù´À1 fl¡ø1¬ı, ’±ø˜ ±S ’±˜±1 ¶§ ¬±ª ŒÓ¬›“1 ›‰¬1Ó¬’¬Û«Ì fl¡ø1¬ı ˘±À·º 1+¬Û±ôL1 ’±ø˜ ø¬ı‰¬±ø1¬ı ˘±ø·¬ı, øÚø¬ı‰¬±ø1À˘ ÷ù´À1 ¬ıÀ˘À1Úfl¡À1º ˜±Ú≈ √√1 Ê√œªÚÓ¬ ≈√‡-fl¡©Ü ’±À6 ◊√√, ≈√‡-fl¡©Ü1 ˜±ÀÊ√ø√À˝√√ ’±R±1 ά◊ißøÓ¬ ˝√√ ˛ºŒ¸ ◊√√fl¡±1ÀÌ ÷ù´11 ›‰¬1Ó¬ ’±R¸˜¬Û«Ì fl¡1±1 ¬Û±6Ó¬ ≈√À‡ ◊√√ ˝√√›fl¡ ¬ı± ≈À‡ ◊√√ ˝√√›fl¡÷ù´11 fl‘¡¬Û± ¬ı≈ø˘ ˘í¬ı ˘±À·º ’±˜±1 øˆ¬Ó¬1Ó¬ ¬Ûq ¶§ ¬±ª Ôfl¡±1 fl¡±1Ì ˝√√í˘ ’±ø˜¬Ûq ô¶11 ¬Û1± ά◊ißøÓ¬ fl¡ø1 ¤ ◊√√ ’ª¶ö± ¬Û± ◊√√À6±º ’ ≈1 ¶§ ¬±ª Ôfl¡±1 fl¡±1Ì ˝√√í˘’±˜±1 Œˆ¬øȬÀȬ± ’ ≈1º ’ ≈1 ±ÀÚ ’gfl¡±1º ÷ù´1 Ó¬˘Õ˘ Ú±ø˜ ’±ø √√ Œ‚±1 ’gfl¡±1˝√√í˘ ’Ô«±» undivine ¬ı± ’¸≈1 ˝√√í˘º Œ¸˝◊√√ ’ª¶ö±1 ¬Û1± ά◊ißøÓ¬ fl¡ø1 ’±ø˜ ¤˝◊√√’ª¶ö± ¬Û± ◊√√À6±º ·øÓ¬Àfl¡ ’±˜±1 øˆ¬Ó¬1Ó¬ ¬Ûq ’±1n∏ ’ ≈1 õ∂¬ı‘øM√√ Ôfl¡± ¶§±ˆ¬±øªfl¡º’±˜±1 ¤ ◊√√ øÚ•ß õ∂fl‘¡øÓ¬1 øˆ¬Ó¬1Ó¬ ø√ª… õ∂fl‘¡øÓ¬ ≈fl¡± ◊√√ ’±À6 ¬ı± ≈5 ∆˝√√ ’±À6º ø√ª…õ∂fl‘¡øÓ¬ ±Ú≈À˝√√ Œ˚±·1 ˝√√± ˛Ó¬ õ∂fl¡±˙ fl¡ø1¬ı ¬Û±À1º

÷ù´11 ◊√√26√± [divine will] ’±˜±1 ô¶1Ó¬ fl¡±˜Ú± 1+À¬Û õ∂fl¡±˙ ∆˝√√À6º ’±˜±1˜±Úª õ∂fl‘¡øÓ¬ ¬ı± øÚ•ß õ∂fl‘¡øÓ¬ Œ˚øÓ¬˚˛± ø√ª… õ∂fl‘¡øÓ¬Õ˘ 1+¬Û±ôL1 ˝√√í¬ı ŒÓ¬øÓ¬˚˛± fl¡±˜Ú±÷ù´11 ◊√√26√±Õ˘ 1+¬Û±ôL1 √√í¬ıº Œ¸ ◊√√fl¡±1ÀÌ ◊√√ ’±ø˜ ’±˜±1 ◊√√26√±1 ˘øÚ ÷ù´11 ◊√√26√± ◊√√fl¡±˜ fl¡1±ÀȬ± ø¬ı‰¬±ø1¬ı ˘±À·º Œ˚øÓ¬˚˛± ’±˜±1 ˝◊√√26√±1 ¸˘øÚ ÷ù´11 ˝◊√√26√±˝◊√√ ’±˜±1˜ÀÊ√ø√ fl¡±˜ fl¡ø1¬ı ŒÓ¬øÓ¬ ˛± ’±˜±1 ego, ’˝√√— ˆ¬±¬ı ¬ı± ë˜ ◊√√í ˆ¬±¬ı ŒÚ±À˝√√±ª± ˝√√í¬ı,’±ø˜ ŒÓ¬›“Õ˘ 1+¬Û±ôL1 √√í˜, ’±ø˜ ŒÓ¬›“1 ·Ó¬ ¤fl¡ ∆˝√√ ±˜º øfl¡c Ó¬±˜ø¸fl¡ ô¶1Ó¬Ôfl¡± ˜±Ú≈˝√√fl¡ fl¡±˜Ú±1 õ∂À˚˛±Ê√Ú ’±À6, fl¡±˜Ú±˝◊√√ ŒÓ¬›“À˘±fl¡fl¡ ’˘¸Ó¬±1 ¬Û1± ˜≈Mê√fl¡À1º ±Ú≈˝√√1 ’±R± ≈√Ȭ± ñ ¬ı±ø˝√√11 ’±R± ¬ı± desire soul ’±1n∏ õ∂fl‘¡Ó¬ ’±R± ¬ı±psychicº ¸±Ò±1Ì ’ª¶ö±Ó¬ ˜±Ú≈ √√fl¡ desire soul-¤ ¬Ûø1‰¬±ø˘Ó¬ fl¡À1º Œ˚±·Ó¬’±·¬ıϬˇ±1 ˘À· ˘À· ˜±Ú≈ √√1 õ∂fl‘¡øÓ¬1 ›¬Û1Ó¬ õ∂fl‘¡Ó¬ ’±R± ¬ı± ‰¬± ◊√√øfl¡fl¡1 õ∂ˆ¬±¬ı’±1y ˝√√ ˛ ’±1n∏ Œ˙ ∏Ó¬ desire soul 1+¬Û±ôL1 ∆˝√√ õ∂fl‘¡Ó¬ ’±R±1 ˘·Ó¬ ¤fl¡ ˝√√ ˛º˜±Ú≈À √√ fl¡±˜Ú± Ó¬…±· fl¡ø1¬ı ŒÚ±ª±À1, Œ˚±·˙øMê√À˚ fl¡±˜Ú± 1+¬Û±ôL1À √√ fl¡À1º Œ˚±·1¡Z±1±˜±Ú≈ √√1 ¤Àfl¡È¬± Ê√ijÀÓ¬ ¬ıU Ê√ij1 ø¬ıªÓ«¬Ú √√í¬ı ¬Û±À1 ’Ô«±» ¤Àfl¡È¬± Ê√ijÀÓ¬ ±Ò±1ÌŒ‰¬Ó¬Ú±1 ¬Û1± ά◊ißøÓ¬ fl¡ø1 ά◊2‰¬ Œ‰¬Ó¬Ú± ±ˆ¬ fl¡ø1¬ı ¬Û±À1º ÷ù´1 Œfl¡ÀÚfl≈¡ª± fl¡À˘±À1¬ı≈øÊ√¬ıÕ˘ ◊√√26√± √√ ˛º ÷ù´1 Œ‰¬Ó¬Ú± ñ the Divine is consciousness. God isSat-Chit-Ananda – Existence, Consciousness-force, Bliss. ’±˜±1

Œ√˝√√ÀȬ± ÷ù´11 Œ‰¬Ó¬Ú±, Œ·±È¬ ˜±ø1 ’±À6º Œ√˝√√ÀȬ± inconscient, ά◊øæ√√1 Œ‰¬Ó¬Ú±subconscient, Ê√œª-Ê√c1 Œ‰¬Ó¬Ú± life mind ¬ı± vital mind, Ê√c1 Ú Ú± ◊√√º˜Ú ˜±Ú≈ √√ ô¶11 ¬Û1± ’±1y ∆˝√√À6º

øÚ ˛ø˜Ó¬ Ò…±Ú-Ò±1̱, õ∂±Ô«Ú±, ’±R-ά◊»¸·«, :±Ú fl¡ « ˆ¬øMê√À˚±·1 ’ˆ¬…±À¸¬Ê√œªÚ Ûø1ªÓ«¬Ú fl¡ø1¬ı ’±1n∏ ±øôL ¬ı±øϬˇ¬ıº ±ÒÀfl¡ ¬Ûø1ªÓ«¬Ú øÚÀÊ√˝◊√√ ’Ú≈ˆ¬ª fl¡ø1¬ıºÊ√œªÚ SêÀ˜ ‘—‡˘ ∆˝√√ ∆· Ô±øfl¡¬ıº Ò…±Ú fl¡À1±ÀÓ¬ ˜Ú, õ∂±Ì, ˙1œ1 ˙±ôL ∆˝√√ Ô±Àfl¡º¤ ◊√√ ˙±ôL ’ª¶ö± ¸fl¡À˘± ¸˜ ˛ÀÓ¬ 1±ø‡¬ı ˘±À·º ˜Ú, õ∂±Ì ˙±ôL ñ calm andquiet ∆˝√√ Ô±øfl¡À˘ ’±R± ¬ı± ‰¬± ◊√√øfl¡Àfl¡ Œ√˝√√, Ú ’±1n∏ õ∂±Ì1 ¬›¬Û1Ó¬ õ∂ˆ¬±ª ø¬ıô¶±1fl¡ø1¬ıÕ˘ √√Ê√ √√ ˛º fl¡À˘±Ó¬Õfl¡ ” …ª±Ú •ÛøM√√ √√í˘ ±øôLº ±øôL, ±øôL, ±øôL ñ¤ ◊√√ peace formula ŒÈ¬± ±ÀÊ√ ±ÀÊ√ ¬±ø¬ı¬ıÕ˘ ¿˜± ◊√√ ∆fl¡À6º ’˙±øôL Œfl¡Ú‰¬±1Œ1±·1 ¤È¬± fl¡±1Ì ¬ı≈ø˘ ¬Û± ◊√√À6±º Œfl¡øÓ¬ ˛±¬ı± Œfl¡±ÀÚ± fl¡±1Ì ŒÚ±À √√±ª±Õfl¡ ’˙±øôL ’±À √√,◊√√ ˛±1 ά◊»¸ÀȬ± ’ªÀ‰¬Ó¬Ú ÚÓ¬ Ô±Àfl¡º ÚÓ¬ ’˙±øôL ·± ±SÀfl¡ ±øôL, ±øôL, ±øôL

ˆ¬±ø¬ı¬ı ˘±À· Ú±˝◊√√¬ı± ë÷ù´11 Œ‰¬Ó¬Ú± ’±˝√√fl¡í ¬ı≈ø˘ ˆ¬±ø¬ı¬ı ˘±À·º ˆ¬˚˛ ˆ¬±¬ı ’±ø˝√√À˘÷ù´1fl¡ ά◊»¸·« fl¡ø1¬ı ±À· ’±1n∏ ŒÓ¬›“1 Œ‰¬Ó¬Ú± ’±˝√√ı√√±Ú Ê√Ú±¬ı ±À·º

·œÓ¬±Ó¬ ¸—¸±11 ˜±Ê√Ó¬ Ô±øfl¡ ¸fl¡À˘± fl¡±˜1 ˜±Ê√Ó¬ ¬ı…ô¶ Ô±øfl¡ Œ˚±·œ ˝√√í¬ıÕ˘∆fl¡À6º ¤È¬± ±øôL˜˚ Ê√œªÚ1 ¬ı±À¬ı ’Ô«1 õ∂À˚±Ê√Ú, material life ŒÈ¬± ≈µ1 fl¡ø1¬ıÕ˘¬Û ◊√√‰¬± ±ø·¬ı ◊√√º ¬Û ◊√√‰¬± ¬ı± money power ŒÈ¬± ¶§·π ˛ øMê√º Ê√œªÚ1 ¬Û”Ì«Ó¬±1 ¬ı±À¬ı¬Û ◊√√‰¬± ’¬Ûø1˝√√± «…º ¿’1ø¬ıµ ◊√√ ‘The Mother’-’Ó¬ ø˘ø‡À6 ñ Money isthe visible sign of a universal force, and this force is indispensableto the fullness of the outer life. All wealth belongs to the Divineand those who hold it are trustees, not possessors. Anyperturbation of mind with regard to money is a sure index ofsome imperfection or bondage.

2˚48 ñ fl¡˜«Ó¬ ¸˜Q ¬ı≈øXfl¡ Œ˚±· Œ¬ı±À˘º 2˚49 ñ ¬ı≈øXÀ˚±·Ó¬Õfl¡[fl¡˜«Ó¬ ¸˜Q ¬ı≈øXÓ¬Õfl¡] ¸fl¡±˜ fl¡˜« øÚfl‘¡©Üº 4˚38 ñ :±Ú1 ¸˜±Ú ¬Ûø¬ıS ’±1n∏

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¤Àfl¡± Ú± ◊√√º 7˚5 ñ ÷ù´11 õ∂fl‘¡øÓ¬ ≈√Ȭ± - ¬Û1± ’±1n∏ ’¬Û1±º ¬Û1± divine, ’¬Û1±undivineº 9˚22 ñ ÷ù´À1 ¬Mê√1 fl¡À˘± õ∂À ˛±Ê√Úœ ˛ ¬ıd1 Œ˚±·±Ú ÒÀ1 ’±1n∏1鬱 fl¡À1º 9˚29 ñ ÷ù´11 fl‘¡¬Û± ¸fl¡À˘±À1 õ∂øÓ¬ ¸˜±Úº 12˚6, 7 ñ ø˚÷ù´11 ·Ó¬ ≈Mê√ Ô±Àfl¡ ŒÓ¬›“fl¡ ÷ù´À1 —¸±1 ±·11 ¬Û1± ά◊X±1 fl¡À1º 12˚16ñ ø˚ ’˝√√— ˆ¬±À¬ıÀ1 Œfl¡±ÀÚ± fl¡±˜ Úfl¡À1 ŒÓ¬›“ ÷ù´11 øõ∂ ˛º 18˚58 ñ ø˚¸fl¡À˘± ¸˜ ˛ÀÓ¬ ÷ù´1fl¡ ø‰¬ôL± fl¡À1 ŒÓ¬›“ ÷ù´11 fl‘¡¬Û±Ó¬ ¸fl¡À˘± ¬ı±Ò± ’±1n∏ ø¬ı¬Û√’øÓ¬Sê˜ fl¡À1º

¿’1ø¬ıµ1 ¬Û”Ì«À˚±·1 õ∂Ò±Ú ∆¬ıø˙©Ü… √√í˘ psychic development [’±R±1ά◊ißøÓ¬] ¬ı± psychic transformation of human nature into divine nature[˜±Úª õ∂fl‘¡øÓ¬ ø√ª… õ∂fl‘¡øÓ¬Õ˘ 1+¬Û±ôL1]º ¤ ◊√√ÀȬ± Œ˚±·1 ÚÓ≈¬Ú concept, ¤ ◊√√concept ŒÈ¬± ·œÓ¬±Ó¬ Ú±˝◊√√º ·œÓ¬±Ó¬ ’±R±1 ˜≈øMê√ ¬ı± øÚ¬ı«±Ì ˘±ˆ¬1 :±ÚÀ˝√√ ’±À6,õ∂fl‘¡øÓ¬1 1+¬Û±ôL11 :±Ú Ú± ◊√√º õ∂fl‘¡øÓ¬ 1+¬Û±ôL1 ˝√√í¬ıÕ˘ ’±R±1 Œ‰¬Ó¬Ú± ¬ı‘øX Œ˝√√±ª±õ∂À ˛±Ê√Úº ’±R±1 ≈øMê√1 ¬ı±À¬ı ’±R±1 ø˚ Œ‰¬Ó¬Ú± ¬ı‘øX √√ ˛ Œ¸ ◊√√ø‡øÚ ’øÓ¬ ±˜±Ú…º¬Û”Ì«À˚±·Ó¬ ’±R± Œ√˝√√, ˜Ú, õ∂±ÌÕ˘ Ú±ø˜ ’±À˝√√ ’±1n∏ ¤È¬± ¸˜ ˛Ó¬ Œ√˝√√, ˜Ú, õ∂±Ì’±1n∏ ’±R± ¤fl¡ ∆ √√ ± ˛º ¤ ◊√√ õ∂øSê ˛±1 Ú±˜ psychicisation. ¿˜± ◊√√ ∆fl¡À6 – It(psychic) is in each of you the deep inner being which you haveto find in order that you may come in contact with the Divine inyou. [’±ø˜ ‰¬± ◊√√øfl¡fl¡1 ±Ò…À˜À1 ’±˜±1 øˆ¬Ó¬1Ó¬ Ê√œª±R±1+À¬Û Ôfl¡± ÷ù´11 ·Ó¬¸—À˚±· ¶ö±¬ÛÚ fl¡ø1¬ı ¬Û±À1±º] It is the intermediary between the DivineConsciousness and your external consciousness [‰¬± ◊√√øfl¡fl¡ Ê√œª±R±’±1n∏ Ú, õ∂±Ì, 1œ11 ±Ê√1 Ò…¶öÓ¬±fl¡±1œ]; it is the builder of the innerlife. If you become aware in your outer consciousness of thepsychic being within you and unite with it, you can find the pureEternal Consciousness [÷ù´11 Œ‰¬Ó¬Ú±, Ê√œª±R±] and live in it; insteadof being moved by the Ignorance as the human being constantlyis, you grow aware of the presence of an eternal light andknowledge within you, and to it you surrender. For your psychic

being is that part of you which is already given to the Divine. It isits influence gradually spreading from within towards the mostoutward and material boundaries of your consciousness that willbring about the transformation of your entire nature. Most peopleare unconscious of this psychic part within them; the effort ofYoga is to make you conscious of it, so that the process of yourtransformation, instead of a slow labour extending throughcenturies, can be pressed into one life or even a few years. Thepsychic is that which is divine in you put to be dynamic in theplay. (Conversations)

’±R± ¬ı± Ê√œª±R± ¤Àfl¡ ¸˜˚˛ÀÓ¬ ’é¬1 ’±1n∏ é¬1, static ’±1n∏ dynamic,immutable ’±1n∏ mutable, ’¬ı…˚ ’±1n∏ ¬Ûø1¬ıÓ«¬Ú˙œ˘º ¿’1ø¬ıµ ◊√√ ø˘ø‡À6 ñPurusha in Prakriti is the Kshara Purusha [‰¬± ◊√√øfl¡fl¡ é¬1] – standingback from it is the Akshara Purusha [Ê√œª±R± ’é¬1]. The psychicbeing evolves, so it is not the immutable. It is the spark of theDivine Fire that grows behind the mind, vital and physical as thepsychic being until it is able to transform the Prakriti of Ignoranceinto Prakriti of knowledge. When the soul or “spark of the DivineFire” begins to develop a psychic individuality, that psychicindividuality is called the psychic being. The soul or spark is therebefore the development of an organised vital and mind. The soulis something of the Divine that descends into the evolution as adivine Principle within it to support the evolution of the individualout of the Ignorance into the Light. It develops in the course ofthe evolution a psychic individual or soul individuality which growsfrom life to life.

˜±Ú≈ √√1 Ú ≈√Ȭ±, õ∂±Ì ≈√Ȭ± ’±1n∏ Œ√ √√ ≈√Ȭ± ñ ¶ö≤ [outer] Ú, õ∂±Ì, 1œ1 ’±1n∏

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¸”Ñ [inner] ˜Ú, õ∂±Ì, ˙1œ1º ¶ö≤ ˜Ú, õ∂±Ì, ˙1œ11 ›¬Û1Ó¬ SêÀ˜ ˜ÀÚ±˜ ˛¬Û≈1n∏ ∏, true mental being; õ∂±Ì˜ ˛ ¬Û≈1n∏ ∏, true vital being; ’iß ˛ ¬Û≈1n∏ ∏,true physical being ’±À6º ¤ ◊√√ ¬Û≈1n∏ ∏ øÓ¬øÚȬ± SêÀ˜ mental, vital ’±1n∏physical plane-’Ó¬ ’±R±1 õ∂øÓ¬øÚøÒº Ê√œª±R± fl¡À˘±À1 ›¬Û1Ó¬ Ô±Àfl¡ ’±1n∏¸fl¡À˘±Àfl¡ Òø1 Ô±Àfl¡º Sê˜ ’Ú≈¸±À1 ø˘ø‡À˘ ¤ÀÚ ˝√√í¬ı ñ Jiva ¬ı± Jivatma,spark soul, psychic being inner mind, inner vital, inner physical,true mental being, true vital being, true physical being, outermind, outer vital, outer body. ¤ ◊√√ 12 Ȭ±1 ·Ó¬ ’±1n∏ ≈√Ȭ± Œ˚±· √√í¬ı ñsubconscious mind ’±1n∏ unconscious mind.

At the very moment when everything seems to go from badto worse, it is then that we must make a supreme act of faith andknow that the Grace will never fail us. – Mother, AIM, June, 74.

All here is God, is the Spirit or Self-existence, is Brahman,ekamevadvitiyam, – there is nothing else; Nature is and can benothing else than a power of the divine consciousness. The wholeworld is nothing but the divine force in action. Nor does Godrule the world from some remote heaven, but by his intimateomnipresence; each finite working of force is an act of infiniteForce. God’s rule is not an absentee, foreign and externalgovernment; he governs all because he exceeds all, but alsobecause he dwells within all movements and is their absolutesoul and spirit. – Essays on the Gita.

A continual resort to meditation, dhyana-yoga-paro nityam,is the firm means by which the soul of man can realise its self ofPower and its self of silence. And there must be no abandonmentof the active life for a life of pure meditation; action must always bedone as a sacrifice to the supreme spirit. – Essays on the Gita.

The divine Master of the Yoga, Yogesvarah Krisnah, will

himself take up our Yoga and raise us to our utmost possibleperfection, ... vast and comprehensive. It will be a perfectiondeveloped by an all-seeing Wisdom. All must be given as materialof that transmutation. An omniscient consciousness will take upour knowledge and our ignorance, our truth and our error, castaway their forms of insufficiency, sarva-dharmam parityajya,and transform all into its infinite light. An almighty power will takeup our virtue and sin, our right and wrong, our strength and ourweakness, cast away their tangled figures, sarva-dharmamparityajya, and transform all into its transcendent purity anduniversal good and infallible force. An ineffable Ananda will takeup our petty joy and sorrow, our struggling pleasure and painand transform all into its transcendent and universal unimaginabledelight. A constant delight, oneness and harmony of the eternalindividual here with the Divine and all that he is will be the effectof this integral liberation. – Sri Aurobindo, Essays on the Gita,The Supreme Secret.

[¶§ ¬±Àª ◊√√ Ò «º ø√ª… ¶§ ¬±ª ¬ı± õ∂fl‘¡øÓ¬ ±ˆ¬ fl¡ø1¬ıÕ˘ ±Úª ¶§ ¬±ª Ó¬…±· fl¡ø1¬ı˘±ø·¬ıº]

Words of Sri Aurobindo

What do you call meditation ? Shutting the eyes andconcentrating? It is only one method for calling down the trueconsciousness. Meditation is only a means or device, the truemovement is when even walking, working or speaking one is fullof sadhana, AIM, Ap.84

God is our wise and perfect Friend, because he knows whento smite as well as when to fondle, when to slay us no less thanwhen to save and to succour. Ths & Aphs.

Yoga through work is the easiest and most effective way to

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enter into the stream of Sadhana. AIM Ap.84The divine Friend of all creatures conceals His friendliness in

the mask of an enemy till he has made us ready for the highestheavens.

Pain is the key that opens the gates of strength; it is the high-road that leads to the city of beatitude. [¶§·« ”‡].

God, the world Guru, is wiser than thy mind.I hated the devil and was sick with his temptations and

tortures. Then I discovered it was Krishna at his tricks.If God assigns to me my place in Hell, I do not know why I

should aspire to Heaven. He knows best what is for my welfare.Love of God, charity towards men is the first step towards

perfect wisdom.He who condemns failure and imperfection, is condemning

God.When I live in Krishna, then ego and self-interest vanish.Kali is Krishna revealed as dreadful Power and wrathful

Love.If Hell were possible, it would be the shortest cut to the

highest heaven. (Ths and Aph.)If you can’t as yet remember the Divine all the time you are

working, it does not greatly matter. To remember and dedicateat the beginning and give thanks at the end ought to be enoughfor the present. Or at the most to remember too when there is apause. Aspiration and will of consecration calling down a greaterForce to do the work is a method which brings great results.

By constant referring of all one’s will and works to the Divine,love and adoration grow, the psychic being comes forward (Lightson Yoga.)

If God did not take upon Himself the burden of tempting

men, the world would very soon go to perdition. Suffer yourselfto be tempted within so that you may exhaust in the struggle yourdownward propensities. You may leave it to God to purify, Hewill exhaust the evil subjectively [inwardly] (÷ù´À1 ±Ú≈ √√fl¡ tempt fl¡À1˚±ÀÓ¬ fl¡©Ü ¬Û±˝◊√√ Œ˘±ˆ¬ ¤ø1¬ıÕ˘ ¬ı±Ò… ˝√√˚˛]

When I look back on my past life, I see that if I had notfailed and suffered, I would have lost my life’s supreme blessings;yet at the time of the suffering and failure, I was vexed with thesense of calamity. Be silent, ye foolish hearts ! Slay the ego, learnto see and feel vastly and universally.– Ths & Aph.

Mantra of SuccessGive the Divine a full sporting chance. When he lights

something in you or is preparing a light, don’t come in with a wetblanket of despondency and throw it on the poor flame. But inthese matters, when the darkness of human mind and life andbody has to be dissipated, a candle is always a beginning– alamp can follow and afterwards a sun. At the beginning and for along time, the experiences do usually come in little quanta withempty spaces between. Doubt is the mind’s persistent assailant.Don’t allow the assailant to become a companion, don’t givehim the open door and the fireside seat.

To put it more soberly– accept once and for all that this thing[’±R±Î¬◊¬Û˘øt] has to be done, that it is the only thing left for yourselfor the earth. Why should you expect so great a thing to be easyor that there must be either a swift success or none ? Thedifficulties have to be faced and the more cheerfully they arefaced the sooner they will be overcome. The one thing to do is tokeep the mantra of success, the determination of victory, thefixed resolve, “Have it I must and have it I will”. Impossible ?

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There is no such thing as impossible ?– there are difficulties, butno impossibles. Drive out dark despair and go bravely on withyour Yoga. As the darkness disappears, the inner doors will open.(AIM, Sept 79).

The Divine Grace and Power can do everything, but withthe full assent of the sadhak. To learn to give that full assent is thewhole meaning of sadhana.

The principal thing in the Yoga is to trust in the Divine Graceat every step, to direct the thought continually to the Divine.–AIM, Nov. 85

Desire and WillWhat becomes desire in the ego is Will in the spirit... desire

presents itself to us as a craving of the life force. This desire isessential to the ordinary man. But when we are able to look atdesire from above, we see that what supports this instrumentaldesire is a will of the spirit. AIM, Jan. 82

It is quite true that, left to yourself, you can do nothing; that iswhy you have to be in contact with the Force which is there todo for you what you cannot do for yourself. The only thing youhave to do is to allow the force to act and put yourself on its side,which means to have faith in it, to rely upon it, not to trouble andharass yourself, to remember it quietly, to call upon it quietly, tolet it act quietly. If you do that, all else will be done for you.

The grace and protection are always with you. When in anyinner or outer difficulty or trouble do not allow it to oppress you;take refuge with the Divine Force that protects.

If you do that always with faith and sincerity, you will findsomething opening in you which will always remain calm andpeaceful in spite of all superficial disturbances.

Immortality is the status in the infinite spiritual consciousness.

It is the possession of Sachchidananda in oneself and theexpression of him in the universe.

Purpose of our exitence

In my explanation of the universe I have put forward thiscardinal fact of a spiritual evolution as the meaning of our existencehere. It is a series of ascents from the physical being andconsciousness to the vital, the being dominated by the life-self,thence to the mental being realised in the fully developed manand thence into the perfect consciousness which is beyond themental into the supramental consciousness and supramental being,the Truth-Consciousness which is the integral consciousness ofthe spiritual being. Mind cannot be our last conscious expressionbecause mind is fundamentally an ignorance seeking forknowledge; it is only the supramental Truth-Consciousness thatcan bring us the true and whole Self-Knowledge and worldknowledge; it is through that only that we can get to our truebeing and the fulfilment of our spiritual evolution.

Devotion and a more and more complete inner consccrationare the best way to open to the psychic. AIM, Nov.85

The descent of the supramental (supermind) means that thepower will be there in the earth-consciousness as a living force.

The inner presence– Be cheerful and confident. Doubt anddesire & Co. are there, no doubt, but the Divine is there alsoinside you. Open your eyes and look and look till the veil is rentand you see Him or Her.

Avatar is one who comes to open the Way for humanity to ahigher consciousness.

As for the Mother and myself, we have had to try all ways,

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follow all methods, to surmount mountains of difficulties, a farheavier burden to bear than you or anybody else in the Ashramor outside, far more difficult conditions, battles to fight, woundsto endure, ways to cleave through impenetrable morass and desertand forset,hostile masses to conquer a work such as, I am certain,none else had to do before us. (Letters on Yoga.)

Words of the MotherHow to establish a stable peace and silence in the mind ?

First you have to will, and then you have to try, and go ontrying. There are many methods. Here is one. Sit down and, insteadof thinking of fifty things, say to yourself, "Peace, peace, peace."Imagine the calmness and silence. Donot look at the thoughts,donot listen to their noise.

Snatch opportunities again and again to sit down and createthe spell of 'Peace'. Do it as soon as you wake in the morning andwhen you go to bed in the evening. It will have a good effect onyour health also. Do it a few minutes before eating. You will besurprised how much it helps you to digest your food. If you continuelong enough, peace will not have to enter into your head; whateveryou do, whatever the circumstances, it will always be there. Butit takes years.

The Mother, AIM, Dec. 74Liberation from Karma : This sort of fatality that one

sometimes feels weighing heavy on one's life, which is calledKarma, is the result of past lives; indeed, it is something that hasto be exhausted.

But because it is a Karma, you have to do something yourself.Karma is a construction of the ego; the ego must do something,everything cannot be done for it. The truth is this : Karma is theresult of the actions of the ego, and it is only when the ego abdicatesthat Karma is dissolved. (AIM Oct 82)

Power of Imagination : The imagination is really the powerof mental formation. When this power is put at the service of theDivine, it is not only formative but also creative. A good deal ofour life embodies the products of our imagination. Every time youindulge your imagination in an unhealthy way, giving a form toyour fears and anticipating accidents and misfortunes, you areundermining your own future. On the other hand, the moreoptimistic your imagination, the greater the chance of your realisingyour aim. The power of mental formation is most useful in Yogaalso. If you always dwell in the idea and feeling that you are goingto be transformed, then you will help the process of Yoga. –TheMother

All speech and action comes prepared out of the EternalSilence.– Sri Aurobindo Ths & Aphs

What people think, or do or say is of little importance. Theonly thing that counts is your relation with the Divine––

Getting angry– Anger is a sign of weakness. I am not askingyou to suppress anger. I am asking you to change your nature.Left to himself the human being has no strength, no intelligence;no power or knowledge. He has only his stupidity, weaknessand ignorance. But if he takes refuge in the Divine, he gets all, hegets everything, he becomes strong, intelligent and powerful.–AIM, Oct 79

In the Integral Yoga, there is no distinction between thesadhana and the outward life; it is in each and every movementof the daily life that the Truth must be found and practised.

Give yourself entirely to the Divine and you will see the endof all your troubles.

The mind, the life and the body must become and live whatthe Soul knows and is.

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The first step towards transformationDisciple– I want to transform myself, Mother.Mother–Do you think you can transform yourself ?Desciple– If you give me the means and help.Mother– Do you think I am not giving them to you ? I am sohappy if someone follows me. And I am constantly giving myhelp to prepare souls so that they may be transformed.Desciple– Then, prepare me also.Mother– Only if you collaborate. One must be able to aspireconstantly and at every minute collaborate with Divine. A constantvigilance and aspiration to live in my Consciousness. This is thebase. Then one can go forward and start walking on the pathtowadrs transformation. That is only a start.To transform oneself,that is still far away and very hard. However, one starts andtakes the first step towards transformation. And life will have ameaning, if all transforms itself into the Divine. That is what I amworking at. If you have an unfaltering will and an aspiration thatalways wants to rise towards the heights, untiringly, alwayssearching for the truth, then, take a leap towards the path oftransformation that I have traced with the help of Sri Aurobindo.This is the truest of all things. AIM, Sept., 1979.

Aspiration and DesireIn aspiration there is what I might call an unselfish flame which

is not present in desire. Your aspiration is not a turning backupon self– desire is always a turning back upon oneself [fl¡±˜Ú±’±RÀfl¡øffl¡]. True aspiration does not come from the head, itsprings up like a flame from the heart. AIM, jan. 82

Each time you receive a blow from life, tell yourself

immediately, “Ah,I have to make a progress”; then the blowbecomes a blessing. You say, “ What is it I have to learn ? I wantto know. What is it I have to change ? I want to know.” This iswhat you should do.

One must do things with all the ardour of one’s soul, with allthe strength of one’s will; do at every moment the best possible.The best things possible. What others do is not your concern.

You have been put upon earth, in a physical body, with adefinite aim, which is to make this body as conscious as possible,make it most perfect and most conscious instrument of the Divine.He has given you a certain amount of substance and of matter inall the domains–mental, vital and physical in proportion to whathe expects from you, and all the circumstances around you arealso in proportion to what He expects of you. Everyone has alife appropriate to his total development, everyone hasexperiences which help him in his total development, andeveryone has difficulties which help him in his total realisation.AIM, Nov.85


When the physical disorder comes, one must not be afraid,one must not run away from it, must face it with courage, calmness,confidence, with the certitude that illness is a falsehood and thatif one turns entirely, in full confidence, with a complete quietudeto the divine Grace, It will settle in these cells as It is establishedin the depths of the being, and the cells themselves will share inthe eternal Truth and Delight.– AIM, Jan.84

If one has within him faith in the divine grace, that the divinegrace is watching over him, and that no matter what happens thedivine grace is there, watching over him, this one may keep all

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one’s life and always; and with this one can pass through alldangers, face all difficulties and nothing stirs, for you have thefaith and the divine grace is with you. It is an infinitely stronger,more conscious, more lasting force which does not depend uponthe conditions of your physical build, does not depend uponanything except the divine grace alone and hence it leans on theTruth and nothing can shake it.– AIM Feb-Mar, 84

Mother’s Prayer

Peace, peace upon all the earth. May all escape from theordinary consciousness and be delivered from the attachment formaterial things; may they awake to the knowledge of Thy divinepresence, unite themselves with Thy supreme consciousness andtaste the plenitude of peace that springs from it.

O Lord, I would like to be so ardent a love that all lonelinessmay be filled up by it and all sorrows soothed.

O Lord, I cry unto thee: Make me a burning brazier whichconsumes all suffering and transforms it into joyous light irradiatingthe hearts of all !

Grant my prayer: Transform me into a brazier of pure loveand boundless compassion.O Lord, eternal Master, enlighten us, guide our steps, show usthe way towards the realisation of Thy law, towards theaccomplishment of Thy work.

A deep and solemn chant rises from my heart, and I do notknow whether this chant goes from me to Thee or comes fromThee to me or whether Thou and I and the entire universe arethis marvellous chant... Surely there is no longer any Thou or I orany separate universe.

O my sweet Master, accomplish all the work Thyself throughthis individual being in its integrality. Or rather, do not let anythingin this individual being forget at any moment that it is only aninstrument.

O Thou who triumphest over all obstacles, Thou wilt dispelthe darkness of ignorance and the black smoke of egoistic ill-will; Thou wilt dissolve all wrong suggestions and strengthen inus a pure and clear vision.

O Lord, let Thy will be done,Thy work be accomplished.Fortify our devotion, increase our surrender, give us light uponthe path.

O Lord, the earth groans and suffers; chaos has made thisworld its abode.The darkness is so deep that Thou alone canstdispel it. Come, manifest Thyself, that Thy work may beaccomplished.

O Lord, Thy Presence is settled within me like an unshakablerock; and the whole being exults in belonging to Thee withoutthe least reserve, with a wide and complete surrender.

O Lord, Thou hast given me thy Power that Thy Peace andJoy may reign over the world.

Errors have become stepping-stones, the blind gropingsconquests. Thy glory transforms defeats into victories of eternity,and all the shadows have fled before Thy radiant light.

No flight out of the world !The burden of its darkness andugliness must be borne to the end.

It is Thy Will that I should be a channel, always open, alwayswider, through which Thy forces may pour themselves inabundance on the world......O Lord, let Thy will be done.

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Outside all manifestation, in the immutable silence of Eternity,I am in Thee, O lord, an unmoving beatitude, I see Thee, I amThyself, and between these two poles my intense love aspirestowards thee. (Prayers and meditation)

To become aware of one’s deficiencies is a sign of greatprogress and the door opens on the road to succes in sadhana.

Go deep, very deep down in the silence of your heart, andyou will find the Lord there radiant and merciful.

If we look at troubles as the most effective way to make usprogress, then they lose their bitterness and they become easy tobear. And when we know how to call the Lord in all circumstancesto make Him share in all the events of our life, then life becomesan Ananda.

When difficulties come it is to teach us to be peaceful andeven cheerful in spite of everything. Difficulties are the sign ofpossibilities. So they must not upset us. To remain quiet andconfident is the best way to make them pass away quickly. Neverforget that the greater the difficulties the greater also arepossibilities. It is only those who have great capacities and a bigfuture who meet with great obstacles and hardships. The morethere are difficulties the more you can be sure that the Lord ispulling you towards Himself as quickly as you can possibly go.There is only one way out of all difficulties, –but it is a sure one.Keep your faith intact and living like a shining flame. The helpfrom the Lord is proportional to the difficulties. He is alwaysthere, close to those who suffer and feel lonely; ready to welcomethem and give them the supreme Comfort of his Love. The morewe endure the more Force and the Love of the Lord are with usand greater is the joy of the Victory. We must be more enduring

than the opposition and all the obstacles will disapper. Everythingwill come in due time; the true Power knows how to wait.

Yoga is sufficient to fill a whole life if it is done seriously. It isat each instant of our life that the Lord saves us so wonderfullyand so simply that in our blindness we do not even know it. It isonly when we remain quietly in His arms, untouched by whatcomes from others that we can see and feel his wonderfulprotection. The Lord arranges our lives for the best of our soulsand His wisdom is infinite and perfect.

To realise the Divine and unite with the Divine, you must loseyour ego. If you dissociate from the ego, you will no longer feelmiserable and soon you will become aware of your soul– andthen you will awlays be aware of the Divine Grace and its quiethappiness. If we want our consecration [ά◊»¸·«] to the Divine tobe total and perfect, it must be unconditioned and independentof all circumstances. The true condition is to be absorbed in anall-embracing love for the Divine. Consecration is indeedmeditation in action. Never do I sit in meditation, there is no timeand necessity for it. [÷ù´11 ø‰¬ôL±Ó¬ Î≈¬¬ı ∆· Ô±øfl¡ ¸fl¡À˘± fl¡±˜ fl¡ø1À˘Œ¬ıÀ˘· Ò…±ÚÓ¬ ¬ı √√±1 õ∂À˚±Ê√Ú Ú± ◊√√] Because it is not through meditationthat one gives oneself to the divine, it is through consecration andsurrender– and it is through all activities of life that consecrationand surrender are to be made.

On friendship– It is the Lord who creates the friendships. Itis the Lord who ends the friendships; it is the lord who makes uslonely to make us ready for this everlasting Friendship; when weare ready for it all loneliness disappears and we become constantlyaware of His soothing Presence which dismisses all loneliness.

On hostility - There is only one remedy; it is not to listen to

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people when they begin to gossip and pay no attention to whatthey say. Never to be affected by all this talk– not to mind a bitwhat people say or do not say. Never answer to what they say.Never utter a word when you feel angry. And to be able to dothat there is one way: think of the Divine, take refuge in the Divine,surrender all, your life, your feelings, your friends and yourenemies, all and everything, to the Divine.

On health- For health the most important is an inner calmand peace. Almost all of the physical troubles have their cause inan inner disorder. Get the inside quiet, everything will be all right.

Keep the certitude of the final Victory constantly present inyour mind and the way will be much shorter.

India ought to be the spiritual leader of the world. It is onlythe India’s soul who can unify the country. Externally the provincesof India are very different in character, tendencies, culture, aswell as in language. But her soul is one, intense in her aspirationtowards the spiritual truth– The Mother, Mother India, Jan 1969

In peace and silence the Eternal manifests; allow nothing todisturb you and the Eternal will manifest.

¿˜± ◊√√ ∆fl¡ÀÂ√- No flight out of the world ’Ô«±» ¸—¸±1Ó¬ Ô±øfl¡¸fl¡À˘± fl¡ «1 ±Ê√Ó¬ ¬ı…ô¶ Ô±øfl¡ ÷ù´1fl¡ ¬Û±¬ıÕ˘ Ó¬¬Û¸…± fl¡ø1¬ı ±À·º ¿fl‘¡¯û’ªÓ¬±1 ’±1n∏ ˜˝√√±À˚±·œ ∆˝√√› ≈XÀé¬SÕ˘ ∆·ÀÂ√ ’±1n∏ ’Ê≈«√Úfl¡ fl¡ «À˚±·1:±Ú ø√ÀÂ√º ÷ù´11 ◊√√26√± divine manifestation in the world, ˜±Ú≈˝√√fl¡ø√¬ı… Œ‰¬Ó¬Ú± ’±1n∏ ø√¬ı… õ∂fl‘¡øÓ¬1 ’øÒfl¡±1œ fl¡1±, ¬Û‘øÔªœÓ¬ ø√ª… Ê√œªÚ õ∂øӬᬱfl¡1±º ¤fl¡˜±S fl¡˜«1 ˜±Ò…À˜À1À˝√√ ¤˝◊√√ÀȬ± ¸yªº &˝√√±Ó¬ Ò…±Ú¶ö ∆˝√√ Ôfl¡±¸iß±¸œÀ ˛ ø√ª… õ∂fl‘¡øÓ¬ ˘±ˆ¬ fl¡ø1¬ı ŒÚ±ª±À1º ˜±Úª õ∂fl‘¡øÓ¬1 ø¬ıªÓ«¬Ú fl¡ «1˜±ÀÊ√ø√À˝√√ √√í¬ı ¬Û±À1, fl¡±1Ì ’±ø˜ —‚±È¬1 ±ÀÊ√ø√À˝√√ øÚÊ√1 Œ√± ∏-Sn∏øÓ¬À¬ı±1¬ı≈øÊ√¬ı ¬Û±À1±º øÚÊ√fl¡ qX fl¡ø1¬ıÕ˘ ¬Ûø1|˜ fl¡1± ◊√√ Œ˚±· ±ÒÚ±º ±Úª õ∂fl‘¡øÓ¬1

1+¬Û±ôL1 ¬ı1 fl¡øÍ¬Ú fl¡±˜, øfl¡c ÷ù´11 fl‘¡¬Û±Ó¬ ¤ ◊√√ÀȬ± ¸yªºPast Yogas and Integral Yoga

Those who seek the Self by the old Yogas separate themselvesfrom mind, life and body and realise the self [’±R±] and thenthey proceed from realisation of Self [’é¬1 ¬ıËp¡, silent AksharaBrahman) to Nirvana or some Heaven and abandon life. TheSuprámental Yoga (Integral Yoga of Sri Aurobindo, is necessaryfor the transformation of terrestrial [¬Û±øÔ«ª] life and being, not forreaching the Self. [¿’1ø¬ıµ1 ¬Û”Ì«À˚±·1 ά◊ÀV˙… Œ√˝√√, ˜Ú, õ∂±Ìø√ª…ô¶1Õ˘ 1+¬Û±ôL1Õ˘ 1+¬Û±ôL1 fl¡1±] One must realise Self first, onlyafterwards can one realise the supermind. [Œ√ √√, Ú, õ∂±Ì1 1+¬Û±ôL11:±Ú ·œÓ¬±Ó¬ Ú± ◊√√, Œ√˝√√, ˜Ú, õ∂±Ì ø√ª…ô¶1Õ˘ 1+¬Û±ôL1 fl¡ø1 ¬Û‘øÔªœÓ¬ ø√ª…Ê√œªÚ õ∂øӬᬱ fl¡1±1 fl¡Ô± ¿’1ø¬ıµ ◊√√ÿ Life Divine-Ó¬ ø˘ø‡ÀÂ√] Thesadhaka………. who stops short at the Impersonal [’é¬1 ¬ıËp¡]is no longer a sadhaka of integral Yoga. It is only the Supramental(Supermind) that is all-knowledge. All below that from Overmindto Matter is Ignorance. The old Yogas go straight from mind tothe absolute Divine, regard all dynamic existence as Ignorance,Illusion or Lila. My aim is to realise and also to manifest theDivine in the world, bringing down for the purpose a yetunmanifested power, — such as the Supermind. I have to bringit into the cosmic formula and, if so, I must realise the cosmic(universal) Divine and become conscious of the cosmic self(universal soul) and the cosmic forces. But I have to embody ithere [˜ ◊√√ ’øÓ¬ ±Ú¸À‰¬Ó¬Ú± Œ√ √√Õ˘ Ú˜± ◊√√ ’±øÚ¬ı ±ø·¬ıº] It is the objectof my Yoga to transform life by bringing down into it the Light,Power and Bliss of the Divine truth and its dynamic certitude.

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This Yoga is not a Yoga of world-shunning asceticism [ ◊√√ ±Ó¬ iß…±¸1¶ö±Ú Ú± ◊√√], but of divine life.

—Sri Aurobindo, Pract. guideEveryone who is turned to the Mother is doing my Yoga

(Purna Yoga, Integral Yoga) It is a great mistake to suppose thatone can “do” the Purna Yoga by one’s own effort. No humanbeing can do that. What one has to do is to put oneself in theMother’s hands and open oneself to her by service, by bhakti,by aspiration.

— Sri Aurobindo, Pract. GuideThe true essence of sacrifice is not self-immolation, it is

self-giving. —Mother, Pract. GuideMother on faith – If you believe that the Divine is far and

cruel, He will be far and cruel. He will be brotherly and close, afriend always faithful, always ready to succour for those whofeel Him as the inner guide in each movement, at every moment.And if you believe that he can wipe away everything, he willwipe away your faults, all your errors, and at every moment youcan feel His infinite Grace. If you expect every moment to belifted up and pulled towards the Divine, He will come to lift youand He will be there, quite close, closer, ever closer. – AIM,Feb, 78.Relaxation – If one is very tired, one must stretch out on the bed,relax, loosen all the nerves one after another until one becomeslike a cloth in one’s bed. Relax, do not concentrate on any ideaor try to solve a problem. - Mother, AIM, Dec 85

He who would save the world must share its pain.If he knows not grief, how shall he find grief’s cure?

God must be born on earth and be as manThat man being human may grow even as God.He who would save the world must be one with the world,All suffering things contain in his heart’s spaceAnd bear the grief and joy of all lives.

— Sri Aurobindo, Savitri, Book7, Canto6

[’ªÓ¬±1¸fl¡À˘ ˜±Úª õ∂fl‘¡øÓ¬ ∆˘À ˛ Ê√ij¢∂˝√√Ì fl¡À1 ’±1n∏ ˜±Úª õ∂fl‘¡øÓ¬ ø√¬ı…õ∂fl‘¡øÓ¬Õ˘ 1+¬Û±ôL1 fl¡ø1¬ıÕ˘ fl¡©Ü fl¡ø1 ˜±Ú≈ √√fl¡ ’±√ « Œ√‡≈ª± ˛]

Mother on IllnessAll illness, all, whatever they may be come from a break in

equilibrium. That is, if all your organs, all the members and partsof your body are in harmony with one another, you are in perfecthealth. How to prevent illness from coming, first of all, and whenthe illness does occur, how to cure it? It is usually when the bodyis convinced that it has been given the conditions under which itmust be all right; it takes the resolution that it must be all right andit is cured. There are two things you have to do when you havediscovered the disorder, big or small – the disharmony. Firstly,we said that this disharmony created a kind of tremor and a lackof peace in the physical being, in the body. So the first thing to dois to quieten oneself, bring peace, calm relaxation, with a totalconfidence, in this little corner [Œ√ √√1 ’ ≈‡ Œ √√±ª± ’—˙Õ˘ ì˙±øôL’±˝√√fl¡î ¬ı≈ø˘ ø˚˜±Ú ¬Û±ø1 ˆ¬±ø¬ı¬ı ˘±À· ’±1n∏ ˜ÚÀȬ± silent fl¡ø1 øÚÊ√fl¡ ˙±ôLfl¡ø1 1±ø‡¬ı ±À·]... and through the pressure of light and knowledgeand spiritual force you re-establish the harmony, the properfunctioning. In the case of special attacks of adverse forces, thething gets complicated. There are always germs watching and

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only waiting for an occasion. Anyhow, for some reason or other,the influence has pierced through the shell of protection ( protectingenvelope around the body). Then you must add the Force ofspiritual purification which is such an absolutely perfectlyconstructive force that nothing that is in the least destructive cansurvive there. If you have this Force at your disposal or if youcan ask for it and get it, you direct it on the spot [Œ√ √√1 ’ ≈¶ö’—˙Õ˘ ø√ Ó≈¬ø˜ ÷ù´11 øMê√ Ú˜± ◊√√ ’±øÚ¬ı ¬Û±1±] and the adverse forceusually runs away immediately, for if it happens to be in the midstof this Force it gets dissolved, it disappears, for no force ofdisintegration can survive within this Force, therefore disintegrationdisappears and with it that also disappears.

[Œ¬ı˜±1 ˜±ÀÚ force of disintegration, ˆ¬·ª±Ú1 ˙øMê√1 õ∂ˆ¬±¬ıÓ¬disintegration ¬ıg √√ º]

Mother on Illness due to Yoga

The force that comes down into one who is doing Yoga andhelps him in his transformation, acts along many different linesand its results vary according to the nature that receives it andthe work to be done. First of all, it hastens the transformation ofall in the being that is ready to be transformed. If he is open andreceptive in his mind, the mind, touched by the power of Yoga,begins to change and progress swiftly. There may be the samerapidity of change in the vital consciousness if that is ready, oreven in the body. But in the body the transforming power ofyoga is operative only to a certain degree; for the receptivity ofthe body is limited. The most material plane of the universe is stillmixed with a large amount of resistance. But rapid progress in

one part of the being which is not followed by an equivalentprogress in other parts produces a disharmony in the nature, adislocation somewhere; and wherever or whenever thisdislocation occurs, it can translate itself into an illness. One kindof disharmony affects the mind and the disturbance it producesmay lead even as far as insanity; another kind affects the bodyand may show itself as fever or prickly heat or any other greateror minor disorder.

On one side, the action of the forces of Yoga hastens themovement of transformation of the being in those parts that areready to receive and respond to the power that is at work uponit. Yoga, in this way saves time. The whole world is in a processof progressive transformation; if you take up the discipline ofYoga, you speed up in yourself this process. The work that wouldrequire years in the ordinary course, can be done by yoga in afew days and even in a few hours. The higher parts of your beingreadily follow the swift and concentrated movement of yoga andlend themselves more easily to the continuous adjustment andadaptation that it necessitates.

The body, on the other hand, is ordinarily dense, inert andapathetic and if you have in this part something that is notresponsive, if there is a resistance here, the reason is that thebody is incapable of moving as quickly as the rest of the being.This divergence between the progress in the inner being and theinertia of the body often creates a dislocation in the system, andthat manifests itself as an illness.

In the ordinary life of man ... the mental and the vital beingsof man follow as best they can the movement of the universalforces, but the body bound to the law of the most material nature,

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moves very slowly. After some years, seventy or eighty, a hundredor two hundred, the dislocation is so serious that the outer being[Œ√ √√] falls to pieces [ ‘Ó≈¬… √√ ]. The divergence between the demandand the answer, the increasing inability of the body, brings aboutthe phenomenon of death.

Mother on Destiny

By Yogic discipline one can not only foresee destiny butmodify it and change it totally. Human beings are made up of acombination of several entities. Each of these beings belongs toa world of its own and carries within it its own destiny, its owndeterminism. And it is the combination of all these determinismsthat results in the destiny of the individual.

For example, the physical or material destiny of a beingcomes from his paternal and maternal forebears. But then comesinto play the formation of his vital being. (the being of desires andpassions, but also of impulsive energy and active will) which bringswith it its own destiny. This destiny affects the physical destinyand can alter it completely. For example, if a man born with avery good physical balance is driven by his vital to all kinds ofexcesses, bad habits and even vices, he can in this way partlydestroy his good physical destiny and lose the harmony of healthand strength. To the physical and vital destinies, there must beadded the mental destiny, the psychic destiny and many othersbesides. The higher a being stands on the human scale, the morecomplex is his being, the more numerous are his destinies. Higherdestinies are quite closest to the central truth of the universe andif they are allowed to intervene, their action is necessarilybeneficent. The art of living would then consist in maintaining

oneself in one’s highest state of consciousness and thus allowingone’s highest destiny to dominate. Be always at the summit ofyour consciousness and the best will always happen to you. Ifthis ideal condition turns out to be unrealisable, the individual canat least, when confronted by a danger or a critical situation, callupon his highest destiny by aspiration, prayer and trustful surrenderto the divine will. Then, in proportion to the sincerity of his call,the higher destiny intervenes favourably in the normal destiny ofthe being and changes the course of events.

Attitude- The same thing, identically the same, if we take itas a gift of God, as a divine grace, helps us to become moreconscious, stronger, more true, while if we take it as a blow fromfate, as a bad force, this constricts us, weighs us down and takesaway from us all consciousness and strength and harmony.

Regarding stomach trouble – It is due to restlessness andagitation. Bring down peace, the Divine Peace, in your stomachand it will be all right.

Regarding fever – Remain peaceful and confident and it willsoon be over. Peace and stillness are the great remedy for disease.When we can bring peace in our cells we are cured.

Be always Benevolent- Be benevolent and you will be freefrom suffering, be always contented and happy, you will radiateyour quiet happiness.

Be always kind, come out of all bitter criticism, see no moreevil in everything, obstinately force yourself to see nothing butthe kind Presence of the Divine grace.

Nervous Envelope

The vital body surrounds the physical body with a kind of

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envelope. It is this which protects the body from all contagion,fatigue, exhaustion and even from accidents. Therefore if thisenvelope is wholly intact, it protects you from everything, but alittle too strong an emotion, a little fatigue, some dissatisfactionor any shock is sufficient to scratch it and the slightest scratchallows any kind of intrusion. If you are in perfect vital equilibrium,you do not catch illness. If one becomes aware of the weak spotin one’s envelope, a few minutes concentration, a call to the force(divine force), an inner peace is sufficient for it to be all right.


People are not aware of the workings of grace except whenthere has been some danger, that is, when there has been thebeginning of an accident or the accident has taken place andthey have escaped it. Then they become aware. But never arethey aware that if, for instance, a journey or anything whatever,passes without any accident, it is an infinitely higher grace.

Pain and suffering

When pain comes, it comes to teach us something. Thequicker we learn it, the more the need for pain diminishes, andwhen we know the secret, it will no longer be possible to suffer.

The secret is to emerge from the ego, get out of its prison,unite ourselves with the Divine, merge into Him. All moral sufferingmoulds our character and leads you straight to ecstasy.

Fear of Death

Reason teaches us that it is absurd to fear something thatone cannot avoid. The only thing to do is to accept the idea of

death and quietly do the best one can from day to day, from hourto hour, without worrying about what is going to happen. In thesilent and tranquil depths of our being there is a light shiningconstantly, the light of the psychic consciousness. Go in searchof this light, concentrate on it; it is within you. With a perseveringwill, you are sure to find it and as soon as you enter into it, youawake to the sense of immortality.

Rest, Sleep

Proper rest is a very important thing for the sadhana.Before going to sleep, when you lie down to sleep, begin

by relaxing yourself physically. Then offer yourself to the Divinein a complete relaxation. Keep trying until you succeed. At thetime of lying down one should always begin by quieting one’sthoughts. A total relaxation, a kind of complete calm, withouttension in which everthing is stopped. But this is only the beginning.Afterwards, a self-giving as total as possible, of all, from top tobottom, from the outside to the inmost… and you begin repeatingyour mantra, if you have one or any other word which has apower over you, a word leaping from the heart, spontaneously,like a prayer and that sums up your aspiration. After havingrepeated a few times, if you are accustomed to it, you get intotrance. And from that trance you pass into sleep. Even for thosewho have never been in trance, it is good to repeat a mantra, aword, a prayer before going into sleep.

Never go to sleep when you are avery tired. I would adviseyou to rest before you go to sleep. Repose your body, comfortablystretched on a bed or in a easy chair. Then try to relax yournerves.

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Consecrating food to God

With food, we take in a formidable amount of inconscience,of tamas, heaviness. This is the origin and rational explanation ofthe religious practice of consecrating one’s food to God beforetaking it.

Physical Culture

If we cultivate the body by a clear-sighted and rationalmethod, at the same time we are helping the growth of the soul.Physical culture is the process of infusing consciousness into thecells of the body. Physical culture is the Sadhana of the body...and helps to hasten the achievement of the goal (soul’s growth).

Conscious Will

The movements we make almost constantly in our everydaylife or which we have to make in our work if it is a physical work,do not help or help very little to develop the muscles and tocreate harmony in the body. The same movements, if they aremade consciously with a definite aim suddenly start helping youto build up your body. Walking to go somewhere and walking asan exercise is not the same thing. It is the conscious will which isimportant. Going up and down the stairs – you cannot imaginehow useful that can be from the point of view of physical culture…you go up ( or come down) with the consciousness of all themuscles which are working and of making them workharmoniously. You will see. Just try a little. This means that youcan use all the movements of your life for a harmoniousdevelopment of the body.

You bend down to pick something up, you open a door,you close it, there are hundred and one things you do constantly

and which you can make use of for your physical culture.- Mother,Health and Healing in Yoga

Yoga means union with the Divine, and the union is effectedthrough offering – it is founded on the offering of yourself to theDivine. You say, “ I am a servant of the Divine, my life is givenabsolutely to the Divine; all my efforts are for the realisation ofthe Divine Life.” You have at every moment to remember it. Youmust feel at every step that you belong to the Divine; you musthave the constant experience that, in whatever you think or do, itis always the Divine Consciousness that is acting through you.You have no longer anything that you can call your own; you feeleverything as coming from the Divine. Live in the feeling that it isthis presence which moves you and doing everything you do.Offer all your movements to it, not only every mental action,every thought and feeling but even the most ordinary and externalactions such as eating. – Mother, Conversations.

Birthdays It is truly a special day in one’s life. It is one of those days

in the year when the supreme descends into us—one of thosedays when our soul comes in contact with the Eternal and, if weremain a little conscious, we can feel his Presence within us. Ifwe make a little effort on this day, we accomplish the work ofmany lives as in a lightning flash. My child, it is a very very specialday, for it is the day of decision, the day one unite with the supremeConsciousness. This day is truly an opportunity in life.—Mother,AIM May 78

In your desire for progress, take great care not to attemptto pull the forces towards you. Give yourself, open yourself butnever try to pull the Force towards you.— Mother, AIM May79

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Œ˚±· ˜±ÀÚ ’±R-ά◊»¸·«, øÚÊ√fl¡ ÷ù´11 ›‰¬1Ó¬ ά◊»¸·« fl¡1±, Yogameans self-giving. ¶§ ¬±ª1 ’qˆ¬À¬ı±1 ¬ı± Œ√± ∏À¬ı±1 [·œÓ¬± 9˚1] ÷ù´1fl¡’¬Û«Ì fl¡1±˝◊√√ Œ˚±·º ‡— ά◊øͬÀ˘ ‡— ’¬Û«Ì, Œ˘±ˆ¬ ˘±ø·À˘ Œ˘±ˆ¬ ’¬Û«Ì,˜ÚÕ˘ ’ √√± Œ¬ı ˛± ˆ¬±¬ıÀ¬ı±1 ’¬Û«Ì, ’ √√— ˆ¬±¬ı ’±ø √√À˘ ’ √√— ˆ¬±¬ı ’¬Û«Ì fl¡1± ◊√√Œ˚±·º Œ˚±·1 ά◊ÀV˙… perfection, perfection ¸yª ¤fl¡˜±S ά◊»¸·« ¬ı±¸˜¬Û«Ì1 ¡Z±1±º

***While doing physical exercise, Yogasana or any physical

work, one should call the Divine Shakti to transform the body.How to purify oneself ? The way is – Lord, Purify me.How to become egoless? The way is – Lord, make me


Personal and Impersonal-Saguna and Nirguna, Activeand Silent Brahman, They are inseparably one.

***The psychic being is the soul, the Purusha in the secret

heart supporting the action of mind, life and body.— Sri Aurobindo.

MEANING OF WORK IN INTEGRAL YOGAI donot mean by work action done in the ego and the

ignorance, for the satisfaction of the ego and in the drive ofrajasic desire. There can be no Karmayoga without the will toget rid of ego, rajas and desire.

I mean by work action done for the Divine and more andmore in union with the Divine–for the Divine alone and nothingelse. Naturally that is not easy at the beginning. But it has tobe begun in the right spirit and attitude, with the right will in

you, then all the rest will come. Works done in this spirit arequite as effective as bhakti or contemplation. One gets by therejection of desire, rajas and ego a quietude and purity intowhich the Peace ineffable can descend; one gets by dedicationof one's will to the Divine, by the merging of one's will in theDivine Will the death of ego and the enlarging into the cosmicconsciousness or else the uplifting into what is above the cosmic;one experiences the separation of Purusha from Prakriti and isliberated from the shackles of the outer nature; one becomesaware of one's inner being and sees the outer [Œ√ √√, ˜Ú, õ∂±Ì] asan instrument; one feels the universal Force doing one's worksand the Self or Purusha watching or witness but free; one feelsall one's works taken from one and done by the universal orsupreme Mother or by the Divine Power controlling and actingfrom behind the heart. By constant referring of all one's willand works to the Divine, love and adoration grow, the psychicbeing comes forward. By the reference to the Power above,we can come to feel it above and its descent and the openingto an increasing consciousness and knowledge. Finally works,bhakti and knowledge go together and self-perfection becomespossible---what we call the transformation of the nature. Thisis Karmayoga laid down in the Gita as I have developed it forthe integral spiritual life. It does not exclude meditation andcertainly does not exclude bhakti, for the self offering to thedivine, the consecration of all oneself to the Divine which is theessence of Karmayoga are essentially a movement of bhakti.Only it does exclude a life-fleeing exclusive meditation or anemotional bhakti shut up in its inner dream taken as the wholemovement of the yoga. One may have hours of pure absorbed

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meditation or of the inner motionless adoration and ecstasy,but they are not the whole of the integral yoga.

— Sri Aurobindo, AIM, April, 83

All that is done by the Divine is done for the best evenwhen we cannot understand his action. There are constantfluctuations, persistent disappointments, innumerable falls andfailures. If one has the faith or in absence of faith the will to gothrough, one passes on and enters into the joy and light of thedivine realisation. If one gets some habit of true surrender, thenall this is not necessary; one can enter into the sunlit way.

— Sri Aurobindo, Letters on yoga

Gita's SolutionThe Gita's solution is to rise above our natural being and

normal mind, above our intellectual and ethical perplexities intoanother consciousness with another law of being and thereforeanother standpoint for our action; where personal desire andpersonal emotions no longer govern it; where dualities fall away;where the action is no longer our own and where therefore thesense of personal virtue and personal sin is exceeded; wherethe universal, the impersonal, the divine spirit works out throughus its purpose in the world; where we are ourselves by a newand divine birth changed into being of that Being, consciousnessof that Consciousness, power of that Power, bliss of that Bliss,and living no longer in our lower nature, have no works to doof our own, no personal aim to pursue of our own, but if wedo works at all,--- and that is the one real problem and difficultyleft---do, do only divine works, those of which our outwardnature is only a passive instrument and no longer the cause, no

longer provides the motive; for the motive-power is above usin the will of the Master of our works. And this is presentedto us as the true solution. We can only know this greater truthby living it, that is to say, by passing beyond the mental into thespiritual experience, by Yoga.

This upward transference of our centre of being and theconsequent transformation of our whole existence andconsciousness, with a resultant change in the whole spirit andmotive of our action, the action often remaining same in all itsoutward appearances, makes the gist of the Gita's Karmayoga.Change your being, be reborn into the spirit and by that newbirth proceed with the action to which the Spirit within hasappointed you, may be said to be the heart of the message.Make the work you have to do here your means of innerspiritual rebirth, the divine birth, and having become divine, dostill divine works as an instrument of the Divine for the leadingof the peoples. The soul in us develops itself by life and worksand, not indeed so much the action itself, but the way of oursoul's inner force of working its relations to the Spirit. This is,indeed, the justification of Karmayoga as a practical means ofthe higher self-realisation

— Essays on the Gita, The gist of the Karmayoga¬ıËp¡ ¸Ó¬…, Ê√·Ó¬ ø˜Ô…± ¬ı≈ø˘ ¤‰¬±˜ Œ˘±Àfl¡ ø¬ıù´±¸ fl¡À1 , øfl¡c ¤˝◊√√ ø¬ıù´±¸1

¸Ó¬…Ó¬± Ú± ◊√√º ¿’1ø¬ıµ ◊√√ Essays on the Gita- Ó¬ ø˘ø‡ÀÂ√- The worldfor the Gita is real, a creation of the Lord, a power of theEternal, and even this lower nature of the triple Maya [¸N, 1Ê√–,Ó¬ – &Ì øÓ¬øÚȬ±1 ’ÒœÚ Ê√ά Ê√·Ó¬‡Ú] is a derivation from the supremedivine Nature. Nor can we take refuge altogether in thisdistinction that there is a double, an inferior active and temporal

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and a superior calm still and eternal reality beyond action andthat our liberation is to pass from this partiality to that greatness,from the action to the silence. [¤ ◊√√ÀȬ± ¸Ó¬… Œ˚ ’±ø˜ ≈¬È¬± ø¬ı¬Û1œÓ¬ ¬ıdŒ√‡± ¬Û±›“- ‘ø©Ü‡Ú øÚ•ßô¶11, ·øÓ¬˙œ˘ ’±1n∏ ’¶ö± ˛œ , ’±Ú˝√√±ÀÓ¬ ¬ıËp¡ ά◊2‰¬ ô¶11,˙±ôL, ø¶ö1, ’¬ı… ˛, ’é¬ ˛, ø‰¬1ôLÚº ◊√√ ˛±1 ’Ô« ¤ ◊√√ÀȬ± Ú˝√ ˛ Œ˚ ’±ø˜ ≈øMê√ ˘±ˆ¬fl¡ø1¬ıÕ˘ ¬ıËp¡Ó¬ ˘œÚ ˚±¬ı ˘±ø·¬ı ’±1n∏ fl¡˜« Ó¬…±· fl¡ø1¬ı ˘±ø·¬ı] For the Gitainsists that we can and should, while we live, be conscious inthe self [¬ıËp¡, silent impersonal Brahman] and its silence and yetact with power in the world of Nature. And it gives the exampleof the Divine (Krishna) himself who is not bound by necessityof birth, but free, superior to the cosmos [ ‘ø©Ü1 ’Ó¬œÓ¬], and yetabides eternally in action, varta eca-evaca karmani, (3/22).He (Purushottama) is both Akshara and Kshara, and yet he isother because he is more and greater than either of theseopposites. "But other than these two is the highest spirit calledthe supreme Self, who enters the three worlds and upbearsthem, the imperishable Lord," (15/17). This verse is the keywordof the Gita's reconciliation of these two apparently oppositeaspects of our existence.

***The being of man is composed of these elements---The

psychic behind supporting all, the inner mental, vital and physical,and the outer, quite external nature of mind, life and bodywhich is their instrunemt of expression. But above all is thecentral being (Jivatma) which uses them all for its manifestation;it is a portion of the Divine Self.

To call in the light of the Divine Consciousness from above,to bring the psychic being to the front and kindle a flame ofaspiration which will awaken spirtually the outer mind and seton fire the vital being, is the way out. [’±R±1 ’ø¢üÀ ˛ fl¡±˜Ú±1

’±|˚˛¶ö˘ vital being, õ∂±Ì˜ ˛ ¸M√√±1 ˜ø˘À¬ı±1 ¬Û≈ø1 ¬Ûø¬ıS fl¡À1]Supermind is between Sachchidananda and the lower

creation. The Supermind alone can transform the lower nature.(Lights on Yoga, Sri Aurobindo)

The Mother's Force is the Divine Force which works toremove the ignorance and change the nature into the divinenature.—AIM Sept'79

Mother's consciousness and mine are the same, the oneDivine Consciousness in two, because that is necessary for theplay.— AIM Feb'74.

Divine Grace- It (Divine Grace) is not a universal DivineCompassion acting impartially on all who approach it andacceding to all prayers. It does not select the righteous andreject the sinner. It is a power that is superior to any rule, evento the Cosmic Law. A state of Grace is prepared in the individualoften behind thick veils by means not calculable by the mindand when the state of Grace comes, then the Grace itself acts.There are three powers : (1) Cosmic Law or Karma, (2) theDivine Compassion, (3) the Divine Grace. If one wants theDivine quickly, absolutely, entirely, that must be the spirit ofapproach, absolute, all-engrossing, making that the one pointwith which nothing else must interfere. Only the Divine himselfmatters. When your consciousness embraces the Divine, thenyou can know what Divine is, not before.

– AIM, May 74, Sri AurobindoWhat to surrender - The most important surrender is

the surrender of your character, your way of being, so that itmay change. If you donot surrender your very nature, neverwill this nature change.

– Mother, AIM Nov'78

(61a) (62a)

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¿˜± ◊√√ ∆fl¡ÀÂ√ñ The power of thought on the body istremendous. Œ√ √√ÀȬ± Œ1±· ≈Mê√ fl¡ø1 1±ø‡¬ı1 ¬ı±À¬ı thought power ¬ı± willpower ¬ı…ª˝√√±1 fl¡ø1¬ı ˘±À·º ëëŒ√˝√√ÀȬ± ˆ¬±À˘ Ô±fl¡fl¡íí ¬ı≈ø˘ õ∂øÓ¬ø√ÀÚ ’±Ò±‚∞I◊±ˆ¬¬ı± √fl«¡±1º ¤Àfl¡ ¸˜ ˛ÀÓ¬ Œ√˝√√Õ˘ õ∂±Ì˙øMê√ ’±˝√√fl¡ ¬ı≈ø˘ ˆ¬±ø¬ı¬ı ˘±À·º ˜LaÊ√À¬ÛŒ√˝√√1 1+¬Û±ôL1 ¸˝√√Ê√ fl¡À1º

Œ˚øÓ¬˚˛± õ∂À˚˛±Ê√Ú ˝√√˚˛ ˜La øÚÀÊ√˝◊√√ ’±ø˝√√¬ıº ø˚ÀȬ± ˆ¬±¬ı ˜ÚÚ fl¡ø1À˘ ˙±øôL˘±À· Œ¸ ◊√√ÀȬ±Àª ◊√√ ˜Laº Œ˚ÀÚ- Œ˝√√ ÷ù´1, Œ˜±fl¡ egoless fl¡1±º ¤ ◊√√ ˙sÀfl¡ ◊√√Ȭ±˜ÚÚ fl¡ø1À˘ Œ√˝√, ˜Ú, õ∂±Ì1 ά◊ißøÓ¬ ˝√√í¬ı ’±1n∏ ˙±øôL ¬ı±øϬˇ¬ıº√ egoless Œ √√±ª±˜±ÀÚ ◊√√ divine Œ √√±ª±º ø˚ ˆ¬±¬ı ˜ÚÀÚ ˙±øôL Ú˜± ◊√√ ’±ÀÚ Œ¸ ◊√√ÀȬ±Àª ◊√√ ˜Laº ˜ÚÀÚ ◊√√Ò…±Úº Ó¬˘Ó¬ ø˘‡±ø‡øÚ ˜ÚÚ fl¡ø1À˘ 1+¬Û±ôL1Ó¬ ¸˝√√± ˛ fl¡ø1¬ıº [1] ˜ ◊√√ divine˝√í¬ı ¬Û±À1“±º [2] Œ˜±1 ˜Ú1 øˆ¬Ó¬1Ó¬ ’øÓ¬˜±Ú¸ Œ‰¬Ó¬Ú±, õ∂±Ì1 øˆ¬Ó¬1Ó¬ ’øÓ¬˜±Ú¸ õ∂±Ì˙øMê√ ’±1n∏ Œ√˝√√Ó¬ ø√ª… Œ√˝√√ ≈5 ∆˝√√ ’±ÀÂ√º [3] Œ˜±1 Œ√˝√√, ˜Ú, õ∂±Ìø√¬ı… Œ√˝√√, ˜Ú, õ∂±ÌÕ˘ 1+¬Û±ôL1 ˝√√í¬ıº [4] ÷ù´11 ¬ı±ø˝√√À1 ’±1n∏ ’±Ú Œfl¡±ÀÚ± Ú± ◊√√,¸fl¡À˘± ÷ù´1º Œ˜±1 Œ√˝√√ÀȬ± ¬ıËp¡, ˜Ú ¬ıËp¡, õ∂±Ì ¬ıËp¡ ’±1n∏ ’±R± ¬ıËp¡º [5] ˜ ◊√√’gfl¡±11 ¬Û1± Œ¬Û±˝√√1Õ˘ ’±·¬ı±øϬˇ ∆· ’±À“√±º [6] ’˙±øôL ˙±øôLÕ˘, ’:Ó¬±:±ÚÕ˘, ≈√‡ ’±ÚµÕ˘ 1+¬Û±ôL1 √√í¬ıº [7] Œ √√ ÷ù´1, ŒÓ¬±˜±1 Œ‰¬Ó¬Ú± Œ˜±1 Œ√ √√Õ˘¸fl¡À˘± ¸˜˚˛ÀÓ¬ ’±3˝√√fl¡º

Necessity of a mantra and how to get it

I have come to realise that for this sadhana of the body,the mantra is essential. I repeat my mantra constantly when Iam awake and even when I sleep. This mantra- OM NAMOBHAGAVATEH came to me. I saw that I needed to have amantra. And it was just then that it came. So if you feel theneed it will come. One day either you will hear the words orthey will spring forth from your heart.

— Mother, Mother's Agenda, Vol. I, p.301 and p.197

How to solve a problem

You find yourself facing a so-called problem : "What amI to say? What am I to do? There is nothing to do ! Nothingbut to say to the Lord, "You see, here is the situation." Thatis all. And keep very still. And spontaneously, without thinkingabout it, ... you do what must be done. But it is the Lord whodoes it.

—Mother, Mother's Agenda, Vol-3. P.377


OM is the mantra, the expressive sound-symbol of theBrahman-Consciousness in its four domains from the Turiya(consciousness of the Absolute or pure existence) to the externalor material plane. OM if rightly used (not mechanically) mightvery well help the opening upwards and outwards (cosmicconsciousness) as well as its descent. – Sri Aurobindo, AIM,Ap-84

OM is the symbol of the triple Brahman, the outwardlooking (the waking state- the consciousness of the materialuniverse), the inward or subtle (the dream state- theconsciousnes corresponding to the subtler life-plane and mindplane) and the superconscient casual Purusha (the sleep state-the consciousness corresponding to the supramental plane).Each letter A, U, M indicates one of these three in ascendingorder and the syllable as a whole brings out the fourth state,Turiya, which rises to the Absolute.

—Sri Aurobindo, Essays on the Gita.Casual- being the cause, A-waking soul, U-Dream Soul,

M-Sleep soul, supramental plane, Turiya- the fourth state,Absolute.

(63a) (64a)

Page 33: Bhagavad Gita


Sadhana has to be done in the body, it cannot be done bythe soul without the body. If one throws away the body willfully,[˚ø√ Œfl¡±ÀÚ±Àª ’±R √√Ó¬…± fl¡À1] one suffers much in the other worldsand when one is born again, it is worse, not in better conditions[’±R √√Ó¬…± fl¡ø1À˘ ¬Û±Â√1 Ê√ijÓ¬ Œ¬ıøÂ√ fl¡©Ü √√ ˛] The only sensible thingis to face the difficulties in this life and body and conquer them.

— Sri Aurobindo, pract. guideSupermind

Supermind is between the Sachchidananda and the lowercreation. Suprmind alone contains the self-determining Truth ofthe Divine Consciousness and is necessary for truth creation.One can realise Sachchidananda in relation to the mind, life andbody also but then it is something stable, supporting by its presencethe lower Prakriti but not transforming it.

It is the Supramental Power that transforms mind, life andbody-not the Sachchidananda consciousness which supportsimpartially everything. But it is by having experience of theSachchidananda, pure existence – consciousness – bliss, thatthe ascent to the Supramental and the descent of the Supramentalbecome possible. Overmind stands at the top of the lowerhemisphere. ( matter, life, mind ’±1n∏ overmind ¤Àfl¡˘À· lowerhemisphere ¬ı± lower creation ’±1n∏ supermind, Sachchidanandafl¡ upper hemisphere Œfl¡±ª± √√ ˛]º

No sadhak can reach the Supermind by his own efforts andthe effort to do it by personal tapasya has been the source ofmany mishaps. One has to go quietly stage by stage until thebeing is ready and even then it is only the Grace that can bring

the real Supramental change.(Inconsistent-1 evolution-1 Ù¬˘Ó¬ SêÀ˜ matter, life, mind

’±ø √√ º ¤ø√Ú mind-1 evolution-1 Ù¬˘Ó¬ supermind ’±ø √√¬ı ’±1n∏˜±Ú≈ √√Ó¬Õfl¡ ›¬Û11 ¤È¬± ÚÓ≈¬Ú Ê√±øÓ¬ ’±ø¬ı« ¬±ª ˝√√í¬ıº]

Once the Supermind has descended upon a God-seeker,all the relations with Divine will be his: the trinity of God-knowledge, divine works and devotion to God will open withinhim and move towards an utter self-giving and surrender of hiswhole being and nature. He will live in God and with God, possessGod, even plunge in him forgetting all separate personality, butnot losing it in self- extinction.

— Sri Aurobindo, Pract. guide[’øÓ¬˜±Ú¸ Œ‰¬Ó¬Ú± ˘±ˆ¬ fl¡1± Ê√ÀÚ ÷ù´11 ˘·Ó¬ ¤fl¡ ’Ú≈ ¬ª fl¡ø1¬ı,

øfl¡c Separate personality ’é≈¬J Ô±øfl¡¬ı]Œ˚±· ’±1y Œfl¡ÀÚÕfl¡ fl¡À1 ’±Àfl¡Ã ø˘ø‡À “±º õ∂Ô˜ fl¡±˜ ˜Ú ˙±ôL

fl¡1±, ˜ÚÕ˘ silence ’Ú±º ˜ÚÀȬ± ˆ¬±¬ı ≈Mê√ fl¡ø1¬ı ¬Û±ø1À˘ ◊√√ silent √√í¬ıº˜ÚÀȬ± ˆ¬±¬ı ≈Mê√ fl¡ø1¬ı ¬Û±ø1À˘ ˜Ú ’±1n∏ ’±R±1 ¸—À˚±· ‚øȬ¬ı ’±1n∏ ˜ÚÀȬ±’˘¬Û ’˘¬ÛÕfl¡ øÚ ˛LaÌÕ˘ ˚±¬ıº ˜ÚÕ˘ peace ’±1n∏ silence ’± √√fl¡ ¬ı≈ø˘ˆ¬±ø¬ıÀ˘ √√Ê√ √√í¬ıº ¤Àfl¡¸˜ ˛ÀÓ¬ ÷ù´11 ›‰¬1Ó¬ ˜¬Û«Ì fl¡ø1¬ı ±ø·¬ıº ˜¬Û«ÌÚfl¡ø1À˘ Œ˚±· Ú˝√√ ˛º ÷ù´1 Œ˚±·1 &1n∏º ø˚ õ∂À ˛±Ê√Ú ŒÓ¬›“ ¸fl¡À˘± fl¡ø1¬ıº¤È¬± ¸˜ ˛Ó¬ ˜Ú, õ∂±Ì, Œ√˝√√ñøÓ¬øڛȬ± ’±R±1 øÚ ˛LaÌÕ˘ ˚±¬ıº ¬Û”Ì«À˚±·1¡Z±1± ¤Àfl¡¸˜ ˛ÀÓ¬ Œ√˝√√, ˜Ú, õ∂±Ì ’±1n∏ ’±R±1 ά◊ißøÓ¬ ¬ı± ø¬ıª«Ó¬Ú ˝√√ ˛º ø¬ıù´õ∂fl‘¡øÓ¬1 Œ˚±·˙øMê√1 õ∂ˆ¬±ªÓ¬ ˜±Úª Ê√±øÓ¬1 Sê˜ø¬ıfl¡±˙ ∆˝√√ ’±ÀÂ√ ’±1n∏ ∆˝√√Ô±øfl¡¬ıº Œ˚±·1 ¡Z±1± ø¬ıª«Ó¬Ú1 õ∂øSê ˛±ÀȬ± Q1±øi§Ó¬ ˝√√ ˛ ’±1n∏ ˜±Ú≈À˝√√ ¤Àfl¡È¬±Ê√œªÚÀÓ¬ ¬ıU Ê√ij1 evolution ˘±ˆ¬ fl¡À1º ¬Û”Ì«À˚±·Ó¬ fl¡Àͬ±1 ∆√ø˝√√fl¡ ¬ı±˜±Úø¸fl¡ Ó¬¬Û¸…± Ú± ◊√√, ά◊¬Û¬ı±¸, Ú± ◊√√, fl¡ « ’±1n∏ ‚1¬-¸—¸±1 Ó¬…±· fl¡ø1 ¸iß…±¸˘í¬ı Ú±˘±À·º ¸±Òfl¡1 ¬ı±ø˝√√…fl¡ Ê√œªÚ ¤Àfl¡ Ô±Àfl¡, ¸˘øÚ ˝√√ ˛ inner lifeº

(65a) (66a)

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Œfl¡±ÀÚ± ˜±Ú≈À˝√√ ¬Û”Ì«À˚±· øÚÀÊ√ fl¡ø1¬ı ŒÚ±ª±À1, fl¡±1Ì ’±ÚÀ¬ı±1 Œ˚±·1 √À1◊√√ ˛±Ó¬ øÚø«√©Ü ¬ÛXøÓ¬ Ú± ◊√√º ¤ ◊√√ Œ˚±· ’±‰¬˘ÀÓ¬ ¸±Òfl¡1 øˆ¬Ó¬1Ó¬ ÷ù´À1 øÚÀÊ√

fl¡À1, it is God Himself who does Yoga in us. ’±ø˜ ±S ˜¬Û«Ì fl¡ø1¬ı˘±À· ’±1n∏ self-purification-1 ¬ı±À¬ı ’Ú¬ı1Ó¬ Œ‰¬©Ü± fl¡ø1¬ı ˘±À·º ÷ù´11Œ˚±·˙øMê√À ˛ ¸±Òfl¡fl¡ ’±· ¬ıϬˇ± ◊√√ øÚ Ô±øfl¡¬ıº ‡1Õfl¡ ’±· ¬ı±øϬˇ¬ıÕ˘ Œ‰¬©Ü±fl¡ø1¬ı Ú±˘±À· ¬ı± Œ˚±· ¤ø1 øÚø√¬ı, Ó¬±1 ¬Û1± é¬øÓ¬ ˝√√í¬ıº ¬Û”Ì«À˚±· ¬ı≈øÊ√¬Û±¬ıÕ˘ ÷ù´¬Û¬Û fl‘¡¬Û± ˘±ø·¬ıº fl‘¡¬Û± ˘±ˆ¬ fl¡ø1À˘ sun lit path Œ‡±˘ ‡±¬ıº

1±Ê√À˚±· &1n∏ ŒÚ± √√±ª±Õfl¡ fl¡ø1¬ı ŒÚ±ª±ø1º ¬Û”Ì«À˚±·1 &1n∏ ’±R±, ¬ÛXøÓ¬˜Ú øÚô¶t fl¡1±, to silence the mind, Ú silent √√íÀ˘ ’±R± ◊√√ Œ˚±· ±ÒÚ±1ŒÚÓ‘¬Q ø√¬ıº soul is guide, soul is leader. ø√¬ı… Ê√œªÚ ±ˆ¬1 õ∂Ô˜ Œ‡±Ê√’±R± Ê√±¢∂Ó¬ fl¡1±, to awaken the soul.

Karma Yoga- Sri Aurobinda has said that we get God’stouch everytime we offer a work to Him.

Foundation of SadhanaIt is not possible to make a foundation in yoga if the mind is

restless. The first thing needed is quiet in the mind. The first thingto do in the sadhana is to get a settled peace and silence in themind. A quiet mind does not mean that there will be no thoughtsor mental movements at all, but that these will be on the surfaceand you will feel your true being within separate from them,observing but not carried away, able to watch and judge themand reject all that has to be rejected and to accept and keep toall that is true consciousness and true experience.

Silence is always good; but I do not mean by quietness ofmind entire silence. I mean a mind free from disturbance and trouble,steady, light and glad so as to open to the Force that will changethe nature. The important thing is to get rid of the habit of theinvasion of troubling thoughts, wrong feelings, confusion of ideas,

(67a) (68a)unhappy movements. These disturb the nature and cloud it andmake it difficult for the Force to work; when the mind is quiet andat peace, the Force can work more easily. (Force-Divine Shakti).

Remember first that an inner quietude, caused by thepurification of the restless mind and vital, is the first condition ofa secure sadhana. Keep the quietude and do not mind if it is fora time an empty quietude; the consciouness is often like a vesselwhich has to be emptied of its mixed or undesirable contents; ithas to be kept vacant for a while till it can be filled with thingsnew and true, right and pure. Meanwhile call very quietly andsteadily for the peace to come into the silence. Silence of themind, peace or calm in mind are three things that are very closetogether and bring each other.

Man’s nature is like a cup of dirty water–the water has tobe thrown out, the cup left clean and empty for the divine liquorto be poured into it.

–Sri Aurobindo, Letters on Yoga, Vol.2, April 71

GraceAs for your fitness or unfitness for the yoga, it is not a

question on which your physical mind can be a judge. In fact, thequestion is not fitness or unfitness but of the acceptance of grace.There is no human being whose physical outer consciouness–thepart of yourself in which you are now living is fit for the yoga. Itis by Grace and a light from above that it can become capableand for that the necessity is to be perservering and open it to theLight. Everybody when he enters the physical consciousness hasthe same difficulty and feels as if he were unfit, and nothing done,nothing changed in him since he began yoga, he is apt to forgetthen all that has happened before.

–Sri Aurobindo, Letters on Yoga, Vol.3, April 71

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Asceticism [¸iß…±¸] is no doubt very healing, a cave very peaceful and thehill-tops wonderfully pleasant; nevertheless do thou act in the world as Godintended thee.– Sri Aurobindo Thoughts and Aphorisms

Devotion is not utterly fulfilled till it becomes action and knowledge.– SriAurobindo, AIM May 80

Life is given to us to find the Divine and unite with Him.– The Mother,Sri Aurobindo circle, 83

A smile acts upon difficulties as the sun upon clouds– it disperses them.–The Mother, AIM Oct. 84

Be always good and you will be happy. A good action is sweeter to theheart than a candy to the tongue.– The Mother, AIM July 78

Let the vast peace of the Divine penetrate you entirely and initiate all yourmovements.– The Mother, AIM May 79

In quientness you will feel that the divine force, help and protection arealways with you.– The Mother, AIM May 79

It is a lesson of life that always in this world erveything fails a man– onlythe Divine does not fail him, if he turns entirely to the Divine. Blows fall onall human beings because they are full of desire. To turn to the Divine is theonly truth in life. – Sri Aurobindo, Aurobindo Circle, 83

Remanin young, never stop striving towards perfection.– The Mother,Mother India, Jan 68

He who would win high spiritual degrees, must pass endless tests andexaminations.– Sri Aurobindo, Ths & Aphs

Turn all things to honey; this is the law of divine living.– Sri Aurobindo,Ths & Aphs

All speech and action comes prepared out of the Eternal Silence.– SriAurobindo Ths & Aphs

Become and live the knowledge thou hast; then is thy knowledge the livingGod within thee.– Sri Aurobindo, Ths & Aphs

To do the work that one does with all sincerity, as perfectly as one can,is certainly one of the best ways to serve the Divine.–The Mother, AIM Nov.81

One must have no fear, it acts like a magnet and attracts what we fear.–The Mother, Self Perfection, Part 3

If Hell were possible, it would be the shortest cut to the highest heaven.–Sri Aurobindo, Ths & Aphs

See God everywhere and be not frightened by masks. Believe that allfalsehood is a truth in the making.– Sri Aurobindo, Ths & Aphs

When thou art able to see how necessary is suffering to final delight,failure to utter effectiveness..., then you begin to understand something,however faintly and dimly, of God's workings.– Sri Aurobindo, Ths & Aphs.

(69a) (70a)

”‰¬œŒù≠±fl¡ ¸—‡…± ¬Û‘ᬱ

õ∂Ô˜ ’Ò…±˚˛ – ’Ê«≈√Ú ø¬ı ∏±√-Œ˚±· 1ñ46 1ñ16

ø¡ZÓ¬œ˚ ’Ò…±˚ – ¸±—‡…-Œ˚±· 1ñ72 17ñ62

Ó‘¬Ó¬œ ˛ ’Ò…± ˛ – fl¡˜«-Œ˚±· 1–43 63ñ89

‰¬Ó≈¬Ô« ’Ò…± ˛ – :±Ú-Œ˚±· 1–42 90ñ115

¬Û=˜ ’Ò…±˚˛ – fl¡ « iß…±¸-Œ˚±· 1–29 116ñ130

∏ᬠ’Ò…± ˛ – Ò…±Ú-Œ˚±· 1–47 131ñ149

¸5˜ ’Ò…± ˛ – :±Ú ø¬ı:±Ú-Œ˚±· 1–30 150ñ164

’©Ü˜ ’Ò…±˚˛ – ’é¬1 ¬ıËp¡-Œ˚±· 1–28 165ñ176

Úª˜ ’Ò…±˚˛ – 1±Ê√ø¬ı√…± 1±Ê√& √√…-Œ˚±· 1–34 177ñ198

√ ˜ ’Ò…± ˛ – ø¬ı ”¬øÓ¬-Œ˚±· 1–42 199ñ211

¤fl¡±√ ’Ò…±˚ – ø¬ıù´1+¬Û √ «Ú-Œ˚±· 1–55 212ñ228

¡Z±√ ’Ò…±˚ – ˆ¬øMê√-Œ˚±· 1–20 229ñ240

SÀ˚±√ ’Ò…±˚ – Œé¬S Œé¬S:ø¬ıˆ¬±·-Œ˚±· 1–35 241ñ254

‰¬Ó≈¬«√ ’Ò…±˚ – &ÌS ˛ ø¬ıˆ¬±·-Œ˚±· 1–27 255ñ267

¬Û=√ ’Ò…± ˛ – ¬ Û≈1n∏À ∏±M√√ -Œ˚±· 1–20 268ñ280

Œ ∏±Î¬ˇ ’Ò…± ˛ – ∆√¬ı± ≈1 •Û√ø¬ıˆ¬±·-Œ˚±· 1–24 281ñ289

¸5√ ’Ò…±˚ – |X±S ˛ ø¬ıˆ¬±·-Œ˚±· 1–28 290ñ303

’©Ü±√ ’Ò…±˚ – Œ˜±é¬-Œ˚±· 1–78 304ñ338

Page 36: Bhagavad Gita

¿˜æ√·ªƒ√ ·œÓ¬±õ∂Ô˜ ’Ò…±˚ (Chapter 1)

’Ê«≈√Ú ø¬ı ∏±√-Œ˚±·Ò‘Ó¬1±©Ü™ ά◊¬ı±‰¬

Ò˜«Àé¬ÀS fl≈¡1n∏Àé¬ÀS ¸˜À¬ıÓ¬± ˚≈˚≈»¸¬ı–º˜±˜fl¡±– ¬Û±G¬ı±Õ(¬ı øfl¡˜fl≈¡¬ı«Ó¬ ¸? ˛ºº 1

1 - Ò‘Ó¬1±©Ü™˝◊√√ fl¡íÀ˘ñ Œ˝√√ ¸?˚˛, ¬Û≈Ì…Àé¬S fl≈¡1n∏Àé¬SÓ¬ ˚≈X fl¡ø1¬ıÕ˘¸˜À¬ıÓ¬ Œ˝√√±ª± [˚≈˚≈»¸¬ı– ¸˜À¬ıÓ¬±] Œ˜±1 ’±1n∏ ¬Û±G≈1 ¬Û≈S¸fl¡À˘ øfl¡ fl¡ø1À˘[˜±˜fl¡±– ¬Û±G¬ı±– ‰¬ ¤¬ı øfl¡˜ƒ ’fl≈¡¬ı«Ó¬]∑

¸? ˛ ά◊¬ı±‰¬‘√©Ü± Ó≈¬ ¬Û±G¬ı±Úœfl¡— ¬ı”…Ϭˇ— ≈√À˚«±ÒÚô¶√±º’±‰¬± «… ≈¬Û¸—·˜… 1±Ê√± ¬ı‰¬Ú˜¬ıˬıœ»ºº 2

2 - ¸?À˚˛ fl¡íÀ˘ ñ ¬Û±G¬ı1 ∆¸Ú…À¬ı±À1 [¬Û±G¬ı ’Úœfl¡˜ƒ] Œ¬ıU ¬Û±øÓ¬Ôfl¡± Œ√ø‡ [¬ı”…Ϭˇ˜ƒ ‘√©Ü± Ó≈¬] 1Ê√± ≈√À˚«±ÒÀÚ &1n∏ Œ^±Ì±‰¬±˚«1 ›‰¬1Õ˘ ∆· [1±Ê√±≈√À˚«±ÒÚ– Ó¬√± ’±‰¬±˚«…˜ƒ ά◊¬Û¸—·˜…] ¤˝◊√√ fl¡Ô± fl¡íÀ˘ [¬ı‰¬Ú˜ƒ ’¬ıˬıœ»]º

¬ÛÕ˙…Ó¬±— ¬Û±G≈¬Û≈S±Ì±˜±‰¬± «… ˜˝√√Ó¬œ— ‰¬ ” ƒº¬ı”…Ϭˇ±— ^n¬Û√¬Û≈ÀSÌ Ó¬¬ı ø˙À¯∏…Ì Òœ˜Ó¬±ºº 3

3 - Œ˝√√ ’±‰¬±˚«, ’±À¬Û±Ú±1 ¬ı≈øX˜±Ú ø˙¯∏… ^n¬Û√ ¬Û≈S˝◊√√ ¸Ê√±˝◊√√ ŒÔ±ª± Œ¬ıU1˜±Ê√Ó¬ [Ó¬¬ı Òœ˜Ó¬± ø˙À¯∏…Ì ^n¬Û√ ¬Û≈ÀSÌ ¬ı”…Ϭˇ±˜ƒ] ¬Û±G≈ ¬Û≈S¸fl¡˘1 ¤˝◊√√ ø¬ı˙±˘∆¸Ú…√˘ ‰¬±›fl¡ [¬Û±G≈¬Û≈S±Ì±˜ƒ ¤Ó¬±Úƒ ˜˝√√Ó¬œ˜ƒ ‰¬˜”˜ƒ ¬Û˙…]º

’S ˙”1± ˜À˝√√¯∏3±¸± ˆ¬œ˜ ’Ê«≈√Ú ¸˜± ˚≈øÒº˚≈˚≈Ò±ÀÚ± ø¬ı1±È¬– ‰¬ ^n¬Û√– ‰¬ ˜˝√√±1Ô–ºº 4

Ò‘©ÜÀfl¡Ó≈¬– Œ‰¬øfl¡Ó¬±Ú– fl¡±ø˙1±Ê√– ‰¬ ¬ıœ˚«…¬ı±Úƒº¬Û≈1n∏øÊ√» fl≈¡øôLÀˆ¬±Ê√– ‰¬ ∆˙¬ı…– ‰¬ Ú1¬Û≈—·¬ı–ºº 5≈Ò±˜Ú≈…– ‰¬ ø¬ıSê±ôL ά◊M√√À˜ÃÊ√±– ‰¬ ¬ıœ «…¬ı±Úƒº

Œ¸Ãˆ¬À^± Œ^ìÛÀ√ ˛±– ‰¬ ¸¬ı« ¤¬ı ˜˝√√±1Ô±–ºº 64, 5, 6, - ˝◊√√˚˛±Ó¬ [’S] ˆ¬œ˜ ’Ê«≈√Ú1 ¸˜±Ú ˚“≈Ê√±1n∏ [¸˜± ˚≈øÒ] ˜˝√√±ÒÚ≈Ò«1

[˜À˝√√¯∏3±¸±] ¬ıœ1¸fl¡˘ ’±ÀÂ√ [˙”1±–]º ˚≈˚≈Ò±Ú, ø¬ı1±È¬, ˜˝√√±1Ôœ ^n¬Û√, Ò‘©ÜÀfl¡Ó≈¬,Œ‰¬øfl¡Ó¬±Ú, ¬ıœ˚«…¬ı±Ú fl¡±ø˙1±Ê√, ¬Û≈1n∏øÊ√», fl≈¡øôLÀˆ¬±Ê√, ∆˙¬ı… ’±ø√ Ú1À|á¬[Ú1¬Û≈—·¬ı] ¬ıœ1¸fl¡˘, ø¬ıSê˜˙±˘œ [ø¬ıSê±ôL] ˚≈Ò±˜Ú≈…, ¬ıœ˚«…¬ı±Ú ά◊M√√À˜ÃÊ√±,¸≈ˆ¬^± ’±1n∏ Œ^ìۜ1 ¬Û≈S¸fl¡˘ ’±ÀÂ√º ¤›“À˘±fl¡ ¸fl¡À˘± ˜˝√√±1Ôœ [¸¬ı« ¤¬ı˜ √√±1Ô±–]º

’¶ú±fl¡— Ó≈¬ ø¬ıø˙©Ü± Œ˚ Ó¬±Úƒ øÚÀ¬ı±Ò ø¡ZÀÊ√±M√√˜ºÚ±˚˛fl¡± ˜˜ ∆¸Ú…¸… ¸—:±Ô«— Ó¬±Úƒ ¬ıˬıœø˜ ŒÓ¬ºº 7

7 - Œ √√ ø¡ZÊ√À|á¬, ’±Ú √√±ÀÓ¬ ’±˜±1 ¬Ûé¬Ó¬ ’±˜±1 õ∂Ò±Ú Œ¸Ú±¬ÛøÓ¬ ø˚¸fl¡˘’±ÀÂ√, ŒÓ¬›“À˘±fl¡1 Ú±˜ ’±¬Û≈øÚ Ê√±øÚ ˘›fl¡ [Ó≈¬ ’¶ú±fl¡— ˜˜ ∆¸Ú…¸… Œ˚ ø¬ıø˙©Ü±Ú±˚˛fl¡±– Ó¬±Úƒ øÚÀ¬ı±Ò], ’±¬Û≈øÚ Ê√±øÚ¬ı1 ¬ı±À¬ı fl¡íÀ˘± [ŒÓ¬ ¸—:±Ô«— Ó¬±Ú ¬ıˬıœø˜]º

ˆ¬¬ı±Úƒ ˆ¬œÉ– ‰¬ fl¡Ì«– ‰¬ fl‘¡¬Û– ‰¬ ¸ø˜øÓ¬?˚˛–º’ù´O±˜± ø¬ıfl¡Ì«– ‰¬ Œ¸Ã˜√øM√√– Ê√ ˛ Ô–ºº 8

8 - ’±¬Û≈øÚ [ˆ¬¬ı±Úƒ] ˆ¬œÉ, fl¡Ì«, ˚≈XÊ√˚˛œ [¸ø˜øÓ¬?˚˛–] fl‘¡¬Û, ’ù´O±˜±,ø¬ıfl¡Ì«, Œ¸±˜√M√√¬Û≈S ’±1n∏ Ê√˚˛^Ôº

’ÀÚ… ‰¬ ¬ı˝√√¬ı– ”1± ˜√ÀÔ« Ó¬…Mê√Ê√œø¬ıÓ¬±–ºÚ±Ú± ˙¶a õ∂˝√√1̱– ¸À¬ı« ˚≈Xø¬ı˙±1√±–ºº 9

9 - ¤›“À˘±fl¡1 ¬ı±ø˝√√À1 Œ˜±1 ¬ı±À¬ı Ê√œªÚ ø√¬ıÕ˘ õ∂dÓ¬ [’ÀÚ… ‰¬ ˜√ÀÔ«Ó¬…Mê√Ê√œø¬ıÓ¬±–] Ú±Ú± ’¶a ¸ø7¡¡¡Ó¬ ≈XÓ¬ ¬Û±·«Ó¬ ¬ıUÓ¬ ¬ıœ1 ’±ÀÂ√ [Ú±Ú± ˙¶a õ∂ √√1̱–¸À¬ı« ˚≈X ø¬ı˙±1√±– ¬ı˝√√¬ı– ˙”1±–]º

Even if there is much darkness– and this world is full of it and thephysical nature of man also– yet a ray of the true Light can prevaileventually against a tenfold darkness. Believe that and cleave to italways.–Sri Aurobindo, AIM Mar 81

A noblest courage is to recognise one's faults.– The Mother, AIM July80

If you want peace upon earth, first establish peace in your heart.–The Mother, AIM July 78

’Ê«≈√Ú ø¬ı ∏±√-Œ˚±··œÓ¬±


Page 37: Bhagavad Gita

’¬Û˚«…±5— Ó¬» ’¶ú±fl¡— ¬ı˘— ˆ¬œÉ±øˆ¬1øé¬Ó¬˜ƒº¬Û˚«…±5— Ó≈¬ ˝◊√√√˜ƒ ¤ÀÓ¬¯∏±— ¬ı˘— ˆ¬œ˜±øˆ¬1øé¬Ó¬˜ƒºº 10

10 - ˆ¬œÉ1 ¡Z±1± 1øé¬Ó¬ [ˆ¬œÉ ’øˆ¬1øé¬Ó¬˜ƒ] ’±˜±1 Œ¸˝◊√√ ∆¸Ú…¬ı˘’¸—‡… [’¶ú±fl¡— Ó¬» ¬ı˘— ’¬Û˚«…±5—], øfl¡c ˆ¬œ˜1¡Z±1± 1øé¬Ó¬ ¤›“À˘±fl¡1∆¸Ú…¬ı˘ ¸œø˜Ó¬ [Ó≈¬ ˝◊√√√˜ƒ ˆ¬œ˜±øˆ¬1øé¬Ó¬˜ƒ ¤ÀÓ¬¯∏±— ¬ı˘— ¬Û˚«…±5—]º

’˚˛ÀÚ¯∏≈ ‰¬ ¸À¬ı«¯∏≈ ˚Ô±ˆ¬±·˜ƒ ’¬ıø¶öÓ¬±–ºˆ¬œÉ ƒ ¤¬ı ’øˆ¬1é¬c ˆ¬¬ıôL– ¸¬ı« ¤¬ı ø˝√√ºº 11

11 - ’±À¬Û±Ú±À˘±fl¡ ¸fl¡À˘±Àª [ˆ¬¬ıôL– ¸¬ı« ¤¬ı ø˝√√] ¸fl¡À˘± Œ¬ıUÓ¬ øÚÊ√øÚÊ√ ø¬ıˆ¬±·˜ÀÓ¬ Ô±øfl¡ [¸À¬ı«¯∏≈ ’˚˛ÀÚ¯∏≈ ‰¬ ˚Ô±ˆ¬±·˜ƒ ’¬ıø¶öÓ¬±–] ˆ¬œÉfl¡ ¸≈1鬱ø√˚˛fl¡ [ˆ¬œÉ˜ƒ ¤¬ı ’øˆ¬1é¬c]º

Ó¬¸… ¸—Ê√Ú˚˛Úƒ ˝√√¯∏«— fl≈¡1n∏¬ı‘X– ø¬ÛÓ¬±˜˝√√–ºø¸—˝√√Ú±√— ø¬ıÚÀ√…±Õ2‰¬– ˙—‡— √ÒƒÀ˜Ã õ∂Ó¬±¬Û¬ı±Úƒºº 12

12 - ŒÓ¬øÓ¬˚˛± ˜˝√√±õ∂Ó¬±¬Ûœ fl≈¡1n∏¬ı‘X ø¬ÛÓ¬±˜˝√√ ˆ¬œÉ˝◊√√ [õ∂Ó¬±¬Û¬ı±Ú fl≈¡1n∏¬ı‘X–ø¬ÛÓ¬±˜ √√–] ŒÓ¬›“1 [Ó¬¸…, ≈√À «±ÒÚ1] ˜ÚÓ¬ ’±Úµ Ê√ij± ◊√√ [ √√ ∏«— ¸—Ê√Ú˚Úƒ] ά◊2‰¬¶§À1ø¸—˝√√Ú±√ fl¡ø1 ˙—‡ ¬ıÊ√±À˘ [ά◊Õ2‰¬– ø¸—˝√√Ú±√— ø¬ıÚ√… ˙—‡— √ÒƒÀ˜Ã]º

Ó¬Ó¬– ˙—‡±– ‰¬ Œˆ¬ «– ‰¬ ¬Û̬ı ’±Úfl¡ Œ·± ≈‡±–º¸˝√√¸± ¤¬ı ’ˆ¬…˝√√Ú…ôL ¸ ˙s– Ó≈¬ ≈ – ’ˆ¬¬ı»ºº 13

13 - Ó¬±1 ¬Û±Â√Ó¬ ˙—‡, Œˆ¬1œ, ¬Û̬ı, ’±Úfl¡ Œ·± ≈‡ Ú±˜1 ¬ı±√…À¬ı±1 [Ó¬Ó¬–˙—‡±– ‰¬ Œˆ¬ «– ‰¬ ¬Û̬ı ’±Úfl¡ Œ·± ≈‡±–] ¤Àfl¡˘À· ¬ı±øÊ√ ά◊øͬ˘ [¸˝√√¸± ¤¬ı’ˆ¬…˝√√Ú…ôL]º Œ¸ ◊√√ ˙s ¬ı1 ˆ¬ ˛—fl¡1 ∆˝√√øÂ√˘ [¸– ˙s– Ó≈¬ ≈ – ’ˆ¬¬ı»]º

Ó¬Ó¬– Œù´ÕÓ¬– ˝√√Õ ˛– ≈ÀMê√ ˜˝√√øÓ¬ ¸…µÀÚ ø¶öÀӬú˜±Ò¬ı– ¬Û±G¬ıÕ(¬ı ø√À¬ı…à ˙—À‡Ã õ∂√Òƒ˜Ó≈¬–ºº 14

14 - Ó¬±1 ¬Û±Â√Ó¬ ¿fl‘¡¯û ’±1n∏ ’Ê«≈√ÀÚ ¬ı·± Œ‚“±1± ˚≈Mê√ ˜˝√√±1ÔÓ¬ ά◊øͬ ø√¬ı…˙—‡ ¬ıÊ√±À˘ [Ó¬Ó¬– ˜±Ò¬ı– ¬Û±G¬ı– ‰¬ ¤¬ı Œù´ÕÓ¬– ˝√√Õ˚˛– ˚≈ÀMê√ ˜˝√√øÓ¬ ¸…µÀÚø¶öÀӬà ø√À¬ı…à ˙—À‡Ã õ∂√Òƒ˜Ó≈¬–]º

¬Û±=Ê√Ú…— ˝√√+ ∏œÀfl¡À˙± Œ√¬ı√M√√— ÒÚ? ˛–ºŒ¬ÛÃH— √ÒƒÀ˜Ã ˜˝√√±˙—‡— ˆ¬œ˜fl¡˜«± ¬ı‘Àfl¡±√1–ºº 15’ÚôL ø¬ıÊ√˚˛— 1±Ê√± fl≈¡ôLœ¬Û≈ÀS± ˚≈øÒøá¬1–ºÚfl≈¡˘– ¸˝√√À√¬ı( ¸≈À‚±¯∏˜ø̬Û≈©ÛÀfl¡Ãºº 16

15, 16 - ¿fl‘¡¯û ◊√√ ¬Û±=Ê√Ú…, ’Ê«≈√ÀÚ Œ√¬ı√M√√, fl¡øÍ¬Ú fl¡±˜ fl¡ø1¬ı ¬Û1±ˆ¬œÀ˜ [ˆ¬œ˜fl¡ «± ¬ı‘Àfl¡±√1–] Œ¬ÛÃH Ú±˜1 ˜˝√√±˙—‡, fl≈¡ôLœ¬Û≈S 1Ê√± ≈øÒøá¬À1 ’ÚôLø¬ıÊ√˚˛, Úfl≈¡À˘ ¸≈À‚±¯∏ ’±1n∏ ¸˝√√À√Àª ˜ø̬Û≈©Ûfl¡ Ú±˜1 ˙—‡ ¬ıÊ√±À˘ [√ÒƒÀ˜Ã]º

fl¡±˙…( ¬Û1À˜¯∏3±¸– ø˙‡Gœ ‰¬ ˜˝√√±1Ô–ºÒ‘©Ü≈√…À•ß± ø¬ı1±È¬( ¸±Ó¬…øfl¡– ‰¬ ’¬Û1±øÊ√Ó¬–ºº 17^n¬ÛÀ√± Œ^ìÛÀ√ ˛±( ¸¬ı« – ¬Û‘øÔ¬ıœ¬ÛÀÓ¬ºŒ¸Ãˆ¬^( ˜˝√√±¬ı±U– ˙—‡±Úƒ √Òƒ˜≈– ¬¬Û‘Ôflƒ¡ ¬Û‘Ôflƒ¡ºº 18

17, 18 ñ Œ˝√√ ˜˝√√±1±Ê√ [¬Û‘øÔ¬ıœ¬ÛÀÓ¬], ˜˝√√±ÒÚ≈Ò«1 fl¡±˙œ1±Ê√ [¬Û1À˜ ∏3±¸–fl¡±˙…–‰¬], ˜˝√√±1Ôœ ø˙‡Gœ, Ò‘©Ü≈√…•ß, ø¬ı1±È¬, ’ÀÊ√ ˛ ¸±Ó¬…øfl¡, ^n¬Û√, Œ^ìÛ√œ1¬Û≈S¸fl¡˘ [Œ^ìÛÀ√ ˛±– ‰¬], ˜ √√±¬ı±U ≈ ¬^±1 ¬Û≈S [˜ √√±¬ı±U Œ¸Ãˆ¬^– ‰¬], ¸fl¡À˘±ÀªøÚÊ√ øÚÊ√ ˙—‡ ¬ıÊ√±À˘ [¸¬ı«˙– ¬Û‘Ôflƒ¡ ¬Û‘Ôflƒ¡ ˙—‡±Úƒ √Òƒ˜≈–]

¸ Œ‚±À ∏± Ò±Ó«¬1±©Ü™±Ì±— √√+√ ˛±øÚ ¬ı…√±1 ˛»ºÚˆ¬( ¬Û‘øÔ¬ıœÕ=¬ı Ó≈¬˜≈À˘± ’ˆ¬…Ú≈Ú±√˚˛Úƒºº 19

19 - Œ¸˝◊√√ ˙s˝◊√√ Ò‘Ó¬1±©Ü™1 ¬Û≈S¸fl¡˘1 ’ôL1Ó¬ S±¸1 ¸‘ø©Ü fl¡ø1À˘ [¸Œ‚±¯∏– Ò±Ó«¬1±©Ü™±Ì±— ˝√√+√˚˛±øÚ ¬ı…√±1˚˛»] ’±1n∏ ’±fl¡±˙ ’±1n∏ ¬Û‘øÔ¬ıœÓ¬ [Úˆ¬– ‰¬¬Û‘øÔ¬ıœ— ‰¬ ¤¬ı] ø¬ı1±È¬ õ∂øÓ¬Ò√ıøÚ Ó≈¬ø˘À˘ [Ó≈¬˜≈˘– ’øˆ¬ ’Ú≈Ú±√˚˛Ú]º

’Ô ¬ı…¬ıø¶öÓ¬±Úƒ ‘√©Ü3± Ò±Ó«¬1±©Ü™±Úƒ fl¡ø¬ÛÒ√ıÊ√–ºõ∂¬ı‘ÀM√√ ˙¶a¸•Û±ÀÓ¬ ÒÚ≈– ά◊√…˜… ¬Û±G¬ı–º˝√√+ ∏œÀfl¡˙— Ó¬√± ¬ı±fl¡… ƒ ◊√√√ ƒ ’±˝√√ ˜˝√√œ¬ÛÀÓ¬ºº 20

20 - Œ √√ ˜ √√±1±Ê√ [˜ √√œ¬ÛÀÓ¬], Ó¬±1 ¬Û±Â√Ó¬ fl¡ø¬ÛÒ√ıÊ√ ’Ê«≈√ÀÚ [’Ô fl¡ø¬ÛÒ√ıÊ√–¬Û±G¬ı–] Œfl¡Ã1¬ı¸fl¡˘fl¡ ˚≈X fl¡ø1¬ıÕ˘ ¸±Ê≈√ Œ˝√√±ª± Œ√ø‡ ’±1n∏ ’¶a õ∂À˚˛±· õ∂±˚˛An uncompromising sincerity is the surest way to spiritual achievement.

Do not pretend– be.Do not promise– act.Do not dream– realise.– The Mother, AIM, Oct 78

Sense of humour ? It is the salt of existence. Without it the worldwould have got utterly out of balance.– Sri Aurobindo, AIM Oct. 84

’Ê«≈√Ú ø¬ı ∏±√-Œ˚±··œÓ¬±


Page 38: Bhagavad Gita

˝√√›“ ˝√√›“ ’ª¶ö±Ó¬ [Ò±Ó«¬1±©Ü™±Úƒ ¬ı…¬ıø¶öÓ¬±Úƒ √‘©Ü3± ˙¶a¸•Û±ÀÓ¬ õ∂¬ı‘ÀM√√] ÒÚ≈‡Ú √±ø„√√[ÒÚ≈– ά◊√…˜…] ¿fl‘¡¯ûfl¡ ¤˝◊√√ fl¡Ô± fl¡íÀ˘ [Ó¬√± ˝√√+¯∏œÀfl¡˙— ˝◊√√√˜ƒ ¬ı±fl¡…˜ƒ ’±˝√√]º

’Ê«≈√Ú Î¬◊¬ı±‰¬Œ¸ÚÀ˚˛±1n∏ˆ¬À˚˛±˜«ÀÒ… 1Ô— ¶ö±¬Û˚˛ Œ˜ ’‰¬…Ó¬ºº 21

˚±¬ıÀ√Ó¬±Úƒ øÚ1œÀé¬ ’ √√— Œ˚±X≈fl¡±˜±Ú¬ıø¶öÓ¬±Úƒº∆fl¡˜«˚˛± ¸˝√√ Œ˚±X¬ı…˜ø¶úÚƒ 1̸˜≈√…À˜ºº 22Œ˚±»¸…˜±Ú±ÚÀ¬ıÀé¬ ’˝√√— ˚ ¤ÀÓ¬ ’S ¸˜±·Ó¬±–ºÒ±Ó«¬1±©Ü™ … ≈√¬ı«≈ÀX ≈«ÀX øõ∂ ˛ø‰¬fl¡œ ∏«¬ı–ºº 23

21, 22 - ’Ê«≈√ÀÚ fl¡íÀ˘ñ Œ √√ ’‰≈¬…Ó¬, ≈√ ◊√√ Œ¸Ú±√ 1 ˜±Ê√Ó¬ Œ˜±1 1Ô‡Ú

1±‡“±[ά◊ˆ¬À˚˛± Œ¸ÚÀ˚˛±– ˜ÀÒ… Œ˜ 1Ô— ¶ö±¬Û˚˛] ˚±ÀÓ¬ ˚≈X fl¡ø1¬ıÕ˘

’ªø¶öÓ¬¸fl¡˘fl¡ ’±1n∏ ˜˝◊√√ fl¡±1 ˘·Ó¬ ˚≈X fl¡ø1¬ı ˘±ø·¬ı Ó¬±fl¡ ˜˝◊√√ ‰¬±¬ı ¬Û±À1±[˚±¬ı» ¤Ó¬±Ú Œ˚±X≈fl¡±˜±Úƒ ’ªø¶öÓ¬± ƒ, ’ø¶úÚƒ 1̸ ≈√…À˜ ∆fl¡– ¸ √√ ˜ ˛± Œ˚±X¬ı… ƒ’˝√√— øÚ1œÀé¬]º

23- ≈√©Ü¬ı≈øX1 Ò‘Ó¬1±©Ü™¬Û≈S ≈√À «±ÒÚ1 [≈√¬ı≈«ÀX– Ò±Ó«¬1±©Ü™ …] ˜e˘fl¡±˜œ ø˚¸fl¡˘¤˝◊√√ ˚≈XÓ¬ [øõ∂˚˛ø‰¬fl¡œ¯∏«¬ı– ˚– ¤ÀÓ¬ ˚≈ÀX] ˚≈X fl¡ø1¬ıÕ˘ ˝◊√√˚˛±Ó¬ Œ·±È¬ ‡±˝◊√√ÀÂ√[Œ˚±»¸…˜±Ú±Úƒ ’S ¸˜±·Ó¬±–] ŒÓ¬›“À˘±fl¡fl¡ ˜˝◊√√ ‰¬±›“ [’˝√√˜ƒ ’À¬ıÀé¬]º

¸? ˛ ά◊¬ı±‰¬¤¬ı ≈ÀMê√± ˝√√+ ∏œÀfl¡À˙± &άˇ±Àfl¡À˙Ú ˆ¬±1Ó¬ºŒ¸ÚÀ ˛±1n∏ ¬À ˛± «ÀÒ… ¶ö±¬Ûø ˛Q± 1ÀÔ±M√√ ƒºº 24ˆ¬œÉÀ^±Ìõ∂˜≈‡Ó¬– ¸À¬ı«¸±— ‰¬ ˜˝√√œøé¬Ó¬±˜ƒºÎ¬◊¬ı±‰¬ ¬Û±Ô« ¬ÛÕ˙…Ó¬±Úƒ ¸˜À¬ıÓ¬±Úƒ fl≈¡1+øÚøÓ¬ºº 25

24, 25 - ¸?À˚ fl¡íÀ˘– Œ √√ ˆ¬±1Ó¬, ’Ê«≈√ÀÚ ¤ ◊√√√À1 Œfl¡±ª±Ó¬ [&ά±Àfl¡À˙Ú¤¬ı˜ƒ ά◊Mê√–] ¿fl‘¡¯û˝◊√√ ά◊ˆ¬˚˛ Œ¸Ú±√˘1 ˜±Ê√Ó¬ [˝√√+¯∏œÀfl¡˙– ά◊ˆ¬À˚˛±– Œ¸ÚÀ˚˛±–˜ÀÒ…] ά◊M√√˜ 1Ô‡Ú 1±ø‡ [ά◊M√√˜ ƒ 1Ô ¶ö±¬Ûø ˛Q±] ˆ¬œÉ, Œ^±Ì ’±1n∏ ’±Ú ¸fl¡À˘±1Ê√±1 ¸ij≈‡Ó¬ ¤˝◊√√ ¬ı≈ø˘ fl¡íÀ˘ [ˆ¬œÉ Œ^±Ì ¸À¬ı«¸±— ‰¬ ˜˝√√œøé¬Ó¬±˜ƒ õ∂˜≈‡Ó¬– ˝◊√√øӬά◊¬ı±‰¬]ñ ì’Ê«≈√Ú, ¸˜À¬ıÓ¬ Œ˝√√±ª± fl≈¡1n∏¸fl¡˘fl¡ Œ‰¬±ª±î [¬Û±Ô« ¤Ó¬±Ú ¸˜À¬ıÓ¬±Úfl≈¡1+Úƒ ¬Û˙…]º

Ó¬S±¬Û˙…» ø¶öÓ¬±Úƒ ¬Û±Ô«– ø¬ÛÓ‘¬Úƒ ’Ô ø¬ÛÓ¬±˜˝√√±Úƒº’±‰¬± «…±Úƒ ˜±Ó≈¬˘±Úƒ w±Ó‘¬Úƒ ¬Û≈S±Úƒ Œ¬ÛÃS±Úƒ ¸‡œ—ô¶Ô±ºù´q1±Úƒ ≈ √√+√Õ(¬ı Œ¸ÚÀ ˛±1n∏ ¬À ˛±1ø¬Ûºº 26

26 - ’Ê«≈√ÀÚ Î¬◊ˆ¬˚˛ Œ¸Ú±√˘ÀÓ¬ Ôfl¡± [¬Û±Ô«– Ó¬S ά◊ˆ¬À˚˛±– Œ¸ÚÀ˚˛±– ’ø¬Ûø¶öÓ¬±Úƒ] ø¬ÛÓ‘¬, ø¬ÛÓ¬±˜˝√√, ’±‰¬±˚«, ˜±Ó≈¬˘, ˆ¬±Ó‘¬, ¬Û≈S, Œ¬ÛÃS, ¸‡œ, ˙U1 ’±1n∏

≈ √√+√¸fl¡˘fl¡ Œ√‡± ¬Û±À˘ [’¬Û˙…»]ºÓ¬±Úƒ ¸˜œé¬… ¸ Œfl¡ÃÀôL˚˛– ¸¬ı«±Úƒ ¬ıg≈Ú¬ıø¶öÓ¬±Úƒºfl‘¡¬Û ˛± ¬Û1 ˛±ø¬ıÀ©Ü± ø¬ı ∏œ√øiß√ ¬ıˬıœ»ºº 27

27 - fl≈¡ôLœ¬Û≈S ’Ê«≈√ÀÚ ¸fl¡À˘± ’±À¬Û±Ú ˜±Ú≈˝√√fl¡ Ó¬±Ó¬ ά◊¬Ûø¶öÓ¬ Ôfl¡± Œ√ø‡[¸– Œfl¡ÃÀôL ˛– Ó¬±Úƒ ¸¬ı«±Úƒ ¬ıg≈Ú ’ªø¶öÓ¬±Úƒ ¸˜œé¬…] Œ¶ß √√Ó¬ ’øˆ¬ ”¬Ó¬ ∆˝√√ [fl‘¡¬Û ˛±¬Û1˚˛± ’±ø¬ı©Ü–] Œ¬ıÊ√±1 ˜ÀÚÀ1 ¤˝◊√√ fl¡Ô± fl¡íÀ˘ [ø¬ı¯∏œ√Úƒ ˝◊√√√˜ƒ ’¬ıˬıœ»]º

’Ê«≈√Ú Î¬◊¬ı±‰¬‘√À©Ü3˜±Úƒ ¶§Ê√Ú±Úƒ fl‘¡¯û ˚≈˚≈»¸”Úƒ ¸˜¬ıø¶öÓ¬±Úƒº¸œ√øôL ˜˜ ·±S±øÌ ˜≈‡— ‰¬ ¬Ûø1q¯∏…øÓ¬ºº 28

28 - ’Ê«≈√ÀÚ fl¡íÀ˘ñ Œ˝√√ fl‘¡¯û, ˚≈X fl¡ø1¬ıÕ˘ Œ·±È¬ Œ‡±ª± [˚≈˚≈»¸”Úƒ¸˜¬ıø¶öÓ¬±Úƒ] ¤˝◊√√ ’±Rœ˚˛¸fl¡˘fl¡ Œ√ø‡ [˝◊√√˜±Úƒ ¶§Ê√Ú±Úƒ ‘√©Ü3±] Œ˜±1 ˙1œ1 fl“¡ø¬Û¬ı

Òø1ÀÂ√ [˜˜ ·±S±øÌ ¸œ√øôL] ’±1n∏ ≈‡ qfl¡± ◊√√ ∆·ÀÂ√ [ ≈‡— ‰¬ ¬Ûø1q ∏…øÓ¬]º

It is not what you do but the spirit in which you do it that isimportant for integral Yoga.– The Mother, AIM Apr. 82

I make no difference between work and yoga. Work itself is yogaif it is done in a spirit of dedication and surrender.– The Mother, AIMApr. 82

’Ê«≈√Ú ø¬ı ∏±√-Œ˚±··œÓ¬±


Page 39: Bhagavad Gita

Œ¬ı¬ÛÔ≈( ˙1œÀ1 Œ˜ Œ1±˜˝√√¯∏«( Ê√˚˛ÀÓ¬º·±Gœ¬ı— ¶⁄—¸ÀÓ¬ ˝√√ô¶±» Qflƒ¡ ∆‰¬¬ı ¬Ûø1√˝√√…ÀÓ¬ºº 29

29 - Œ˜±1 ˙1œ1 fl“¡ø¬Û¬ı Òø1ÀÂ√ [Œ˜ ˙1œÀ1 Œ¬ı¬ÛÔ≈– ‰¬] ’±1n∏ ·±1 ŒÚ±˜ø˙˚ø1 ά◊øͬÀÂ√ [Œ1±˜ √√ ∏«– ‰¬ Ê√±˚ÀÓ¬], √√±Ó¬1¬Û1± ·±Gœ¬ı ‡ø √√ ¬Ûø1ÀÂ√ [ √√ô¶±» ·±Gœ¬ı—¶⁄—¸ÀÓ¬] ’±1n∏ ·±1 Â√±˘Ó¬ Œ¬Û±1øÌ Î¬◊øͬÀÂ√ [Qflƒ¡ ‰¬ ¤¬ı ¬Ûø1√˝√√…ÀÓ¬]º ∆‰¬¬ı ñ ‰¬¤¬ı

Ú ‰¬ ˙À#¡±˜…¬ı¶ö±Ó≈¬— w˜Ó¬œ¬ı ‰¬ Œ˜ ˜Ú–ºøÚø˜M√√±øÚ ‰¬ ¬Û˙…±ø˜ ø¬ı¬Û1œÓ¬±øÚ Œfl¡˙¬ıºº 30

30 - Œ˝√√ Œfl¡˙¬ı, ˜˝◊√√ ø¶ö1 ∆˝√√ Ô±øfl¡¬ı Ú±˝◊√√ ¬Û1± [’¬ı¶ö±Ó≈¬— Ú ‰¬ ˙À#¡±ø˜]Œ˜±1 ”1 Œ˚Ú ‚”1±¬ı Òø1ÀÂ√ [Œ˜ ˜Ú– ‰¬ w˜øÓ¬ ◊√√¬ı], ’±1n∏ ’qˆ¬ ˘é¬ÌÀ¬ı±1 Œ√‡±¬Û± ◊√√À“√± [ø¬ı¬Û1œÓ¬±øÚ øÚø˜M√√±øÚ ‰¬ ¬Û˙…±ø˜]º ˜…ñ ø˜ ’

Ú ‰¬ Œ|À˚˛± ’Ú≈¬Û˙…±ø˜ ˝√√Q± ¶§Ê√Ú˜±˝√√À¬ıºÚ fl¡±„ƒ√√Àé¬ ø¬ıÊ√˚˛— fl‘¡¯û Ú ‰¬ 1±Ê√…— ¸≈‡±øÚ ‰¬ºº 31

31 - ≈XÓ¬ [’±˝√√À¬ı] ’±Rœ ˛ fl¡˘fl¡ ¬ıÒ fl¡ø1 [¶§Ê√Ú ƒ ˝√√Q±] ˆ¬±˘ Ù¬˘¬Û±˜ ¬ı≈ø˘ ˜ ◊√√ ’±˙± Úfl¡À1“± [Œ| ˛– Ú ‰¬ ’Ú≈¬Û˙…±ø˜] Œ √√ fl‘¡¯û, ˜ ◊√√ Ê√ ˛ ±ˆ¬ fl¡±˜Ú±Úfl¡À1± [ø¬ıÊ√˚˛— Ú fl¡±„ƒ√√Àé¬], 1±Ê√… ’±1n∏ ¸≈À‡± Œ˜±fl¡ Ú±˘±À· [Ú ‰¬ 1±Ê√…— ¸≈‡±øÚ‰¬]º

øfl¡— ŒÚ± 1±ÀÊ√…Ú Œ·±ø¬ıµ øfl¡— Œˆ¬±Õ·Ê«√œø¬ıÀÓ¬Ú ¬ı±ºŒ˚¯∏±˜ÀÔ« fl¡±„ƒ√√øé¬Ó¬— ŒÚ± 1±Ê√…˜ƒ Œˆ¬±·±– ¸≈‡±øÚ ‰¬ºº 32Ó¬ ◊√√À˜ ’ªø¶öÓ¬± ≈ÀX õ∂±Ì±—ô¶…M3ê√± ÒÚ±øÚ ‰¬º’±‰¬± «…±– ø¬ÛÓ¬1– ¬Û≈S±ô¶ÕÔ¬ı ‰¬ ø¬ÛÓ¬±˜˝√√±–ºº 33˜±Ó≈¬˘±– ù´q1±– Œ¬ÛÃS±– ˙…±˘±– ¸•§øgÚô¶Ô±º¤Ó¬±iß ˝√cø˜26√±ø˜ ‚ÆÀÓ¬± ’ø¬Û ˜Ò≈ ”√Úºº 34’ø¬Û ∆SÀ˘±fl¡…1±Ê√…¸… Œ˝√√ÀÓ¬±– øfl¡—Ú≈ ˜˝√√œfl‘¡ÀÓ¬ºøÚ˝√√Ó¬… Ò±Ó«¬1±©Ü™±Úƒ Ú– fl¡± õ∂œøÓ¬– ¸…±» Ê√Ú±«√Úºº 35

32-35 - Œ˝√√ Œ·±ø¬ıµ, ’±˜±1 [Ú–] 1±Ê√…1 øfl¡ õ∂À ˛±Ê√Úº [1±ÀÊ√…Ú øfl¡ ƒ],Œˆ¬±· ¬ı± Ê√œªÚ1 øfl¡ õ∂À ˛±Ê√Ú [Œˆ¬±Õ·– Ê√œø¬ıÀÓ¬Ú ¬ı± øfl¡ ƒ], ø˚¸fl¡˘1 ¬ı±À¬ı[Œ˚ ∏± ƒ ’ÀÔ«] ’±˜±1 1±Ê√…, Œˆ¬±· ’±1n∏ ≈‡ õ∂À ˛±Ê√Ú [Ú– 1±Ê√…— Œˆ¬±·±– ≈‡±øÚ‰¬ fl¡±„ƒ√√øé¬Ó¬—] Œ¸ ◊√√ &1n∏ fl¡˘, ø¬ÛÓ‘¬¸fl¡˘, ¬Û≈S¸fl¡˘, ø¬ÛÓ¬±˜ √√ fl¡˘, ˜±Ó≈¬˘, ˙U1,Ú±øÓ¬, ‡≈˘˙±ø˘ ’±1n∏ ’±Rœ˚˛¸fl¡˘, Œ¸˝◊√√ ¸fl¡À˘±À¬ı±1 [˝◊√√À˜ ŒÓ¬] õ∂±Ì ÒÚ Ó¬…±·fl¡ø1 [õ∂±Ì±Úƒ ÒÚ±øÚ ‰¬ Ó¬…M3ê√±] ≈X1 ¬ı±À¬ı ◊√√ ˛±Ó¬ ά◊¬Ûø¶öÓ¬ ∆ √√ÀÂ√ø √√ [ ≈ÀX ’ªø¶öÓ¬±–] ,Œ √√ ˜Ò≈ ”√Úñ ¤›“À˘±Àfl¡ ’±˜±fl¡ ¬ıÒ fl¡ø1À˘› [‚ÆÓ¬– ’ø¬Û] ˜ ◊√√ ¤›“À˘±fl¡fl¡ ¬ıÒfl¡ø1¬ı ŒÚ±ª±À1“± [¤Ó¬±Úƒ ˝√√c˜ƒ Ú ˝◊√√26√±ø˜] Œ·±ÀȬ˝◊√√ ¬Û‘øÔ¬ıœ 1±Ê√… ¬ı±À√˝◊√√ [øfl¡— Ú≈˜ √√œfl‘¡ÀÓ¬], øÓ¬øÚÀ˘±fl¡1 1±Ê√…1 ¬ı±À¬ı› [∆SÀ˘±fl¡…1±Ê√…¸… Œ √√ÀÓ¬±– ’ø¬Û], Œ √√ Ê√Ú±«√Ú,Œfl¡Ã1ª¸fl¡˘fl¡ ˝√√Ó¬…± fl¡ø1À˘ ’±˜±1 øfl¡ ≈‡ ˝√√í¬ı [Ò±Ó«¬1±©Ü™±Úƒ øÚ˝√√Ó¬… Ú– fl¡± õ∂œøÓ¬¸…±»]∑

¬Û±¬ÛÀ˜¬ı±|À˚√¶ú±Úƒ √√ÕQÓ¬±Ú±Ó¬Ó¬±ø˚Ú–ºÓ¬¶ú±iß± «√√± ¬ı ˛— √√c— Ò±Ó«¬1±©Ü™±Úƒ ¸¬ı±g¬ı±Úƒºº¶§Ê√Ú— ø˝√√ fl¡Ô— ˝√√Q± ≈ø‡Ú– ¸…±˜ ˜±Ò¬ıºº 36

36 - Œ˝√√ ˜±Òª, ¤ ◊√√ ’±Ó¬Ó¬± ˛œÀ¬ı±1fl¡ ¬ıÒ fl¡ø1À˘ ’±˜±1 ¬Û±¬ÛÀ˝√√ ˝√√í¬ı[¤Ó¬±Úƒ ’±Ó¬Ó¬±ø ˛Ú– ˝√√Q± ’¶ú±Úƒ ¬Û±¬Û ƒ ¤¬ı ’±|À ˛»], Œ¸ ◊√√¬ı±À¬ı Œfl¡Ã1¬ı¸fl¡˘fl¡¸¬ı±gÀª ¬ıÒ fl¡1± ’±˜±1 ά◊ø‰¬Ó¬ Ú˝√√í¬ı [Ó¬¶ú±» Ò±Ó«¬1±©Ü™±Úƒ ¸¬ı±g¬ı±Úƒ ¬ı˚˛— ˝√√c— Ú’ «√√±], ¶§Ê√Úfl¡ ¬ıÒ fl¡ø1 ’±ø˜ Œfl¡ÀÚÕfl¡ ≈‡œ ˝√√í˜ [¶§Ê√Ú— ø˝√√ ˝√√Q± fl¡Ô— ≈ø‡Ú–¸…±˜]∑

31-36 (In the battle-field Arjuna came to see his relatives,worshipped teachers, old friends and persons of the same familyon the opposite side whom he must slay. The very thought ofkilling his gurus and relatives came to him like a blow whichmade him tremble out of pity, kripayavistam). What after all isthis fight for justice when reduced to its practical terms, but justthis, a fight for the interests of himself, his brothers and his

Remember always that you too are Brahman and the divine Shaktiis working in you.– Sri Aurobindo, The Yoga & its objects

Complete surrender can best come by a complete love and bhakti.–Sri Aurobindo, AIM Aug-Sep. 85

’Ê«≈√Ú ø¬ı ∏±√-Œ˚±··œÓ¬±


Page 40: Bhagavad Gita

party, for possession and enjoyment and rule ? But at such acost these things are not worth having. For they are of no valuein themselves, but only as a means to the right maintenance ofsocial and national life and it is these very aims that in theperson of his kin and his race he is about to destroy.

And then comes the cry of emotions. These are they forwhose sake life and happiness are desired, our "own people"[¶§Ê√Ú—] Who would consent to slay these for the sake of all theearth, or even for the kingdom of the three worlds ? Whatpleasure can there be in life, what happiness, what satisfactionin oneself after such a deed ? The whole thing is a dreadful sin– for now the moral sense awakens to justify the revolt ofsensation and emotions. It is a sin, there is no right nor justicein mutual slaughter; especially are those who are to be slain thenatural objects of reverence and of love, those without whomone would not care to live. – (1)

˚√…À¬Û…ÀÓ¬ Ú ¬Û˙…øôL Œ˘±Àˆ¬±¬Û˝√√Ó¬À‰¬Ó¬¸–ºfl≈¡˘é¬˚˛fl‘¡Ó¬— Œ√±¯∏— ø˜SÀ^±À˝√√ ‰¬ ¬Û±Ó¬fl¡˜ƒºº 37fl¡Ô— Ú Œ:˚˛˜¶ú±øˆ¬– ¬Û±¬Û±√¶ú±øi߬ıøÓ«¬Ó≈¬˜ƒºfl≈¡˘é¬˚˛fl‘¡Ó¬— Œ√±¯∏— õ∂¬Û˙…øæ√Ê«√Ú±«√Úºº 38

37, 38 - Œ˝√√ Ê√Ú±«√Ú, ˚ø√› ¤›“À˘±Àfl¡ Œ˘±ˆ¬1 ¬ı˙ Œ˝√√±ª± ¬ı±À¬ı [˚√…ø¬Û¤ÀÓ¬ Œ˘±Àˆ¬±¬Û √√Ó¬À‰¬Ó¬¸–] fl≈¡˘é¬ ˛ Œ√± ∏ ’±1n∏ ø˜SÀ^± √√ ¬Û±¬Û Œ√‡± Ú± ◊√√ [fl≈¡˘é¬ ˛fl‘¡Ó¬ Œ√±¯∏— ø˜SÀ^±À˝√√ ¬Û±Ó¬fl¡˜ƒ ‰¬ Ú ¬Û˙…øôL] øfl¡c ’±ø˜ fl≈¡˘é¬˚˛ Œ√±¯∏ Œ√ø‡›[’¶ú±øˆ¬– fl≈¡˘é¬˚˛fl‘¡Ó¬— Œ√±¯∏— õ∂¬Û˙…øæ√–] ¤˝◊√√ ¬Û±¬Û fl¡˜«1 ¬Û1± ø¬ı1Ó¬ Ô±øfl¡¬ı˘±À· ¬ı≈ø˘ [’¶ú±» ¬Û±¬Û±» øÚ¬ıøÓ«¬Ó≈¬ ƒ] ’±˜±1 :±Ú øfl¡ ˛ Ú √√í¬ı [fl¡Ô— Ú Œ: ˛ ƒ]∑

37-38- Granted that the offence, the aggression, the firstsin, the crimes of greed and selfish passion which have broughtthings to such a pass [which have resulted the Kurukshetrawar] came from the other side; yet armed resistance to wrongunder such circumstances would be itself a sin and crime worse

than theirs because they are blinded by passion and unconsciousof guilt, while on this side it would be with a clear sense of guiltthat the sin would be committed. – (2)

fl≈¡˘é¬À˚˛ õ∂Ì˙…øôL fl≈¡˘Ò˜«±– ¸Ú±Ó¬Ú±–ºÒÀ˜« ÚÀ©Ü fl≈¡˘— fl‘¡»¶ß˜ÒÀ˜«± ’øˆ¬ˆ¬¬ıÓ≈¬…Ó¬ºº 39

39 - fl≈¡˘é¬˚˛ ˝√√íÀ˘ ¸Ú±Ó¬Ú fl≈¡˘Ò˜« [1œøÓ¬-ÚœøÓ¬] Ú©Ü ˝√√˚˛ [fl≈¡˘é¬À˚˛¸Ú±Ó¬Ú±– fl≈¡˘Ò˜«±– õ∂Ì˙…øôL], Ò˜« Ú±˙ ¬Û±À˘ ¸˜ô¶ fl≈¡˘ ’Ò˜«Ó¬ Î≈¬¬ı ˚±˚˛ [ÒÀ˜«ÚÀ©Ü fl‘¡»¶ß˜ƒ fl≈¡˘— ’Ò˜«– ’øˆ¬ˆ¬¬ıøÓ¬]º

’Ò˜«±øˆ¬ˆ¬¬ı±» fl‘¡¯û õ∂≈√¯∏…øôL fl≈¡˘ø¶a˚˛–º¶aœ¯∏≈ ≈√©Ü±¸≈ ¬ı±À¯«û˚˛ Ê√±˚˛ÀÓ¬ ¬ıÌ«¸—fl¡1–ºº 40

40 - Œ˝√√ fl‘¡¯û, ’Ò˜«1 õ∂ˆ¬±ª ¬ı±øϬˇÀ˘ [’Ò˜« ’øˆ¬ˆ¬¬ı±»] fl≈¡˘¶aœ¸fl¡˘ø¬ı¬ÛÀÔ ˚±˚˛ [fl≈¡˘ø¶a˚˛– õ∂≈√¯∏…øôL], ¶aœ ≈√©Ü± ˝√√íÀ˘ ¬ıÌ«¸—fl¡1 Ê√ij ˝√√˚˛ [¶aœ¯∏≈ ≈√©Ü±¸≈¬ıÌ« —fl¡1– Ê√± ˛ÀÓ¬]º

¸—fl¡À1± Ú1fl¡±Õ˚˛¬ı fl≈¡˘‚Ʊڱ— fl≈¡˘¸… ‰¬º¬ÛÓ¬øôL ø¬ÛÓ¬À1± Œ √√… ∏±— ≈5ø¬ÛÀG±√fl¡øSê ˛±–ºº 41

41 - ¬ıÌ«¸—fl¡1 [¸—fl¡1–] fl≈¡˘Ú±˙fl¡±1œÀ¬ı±11 [fl≈¡˘‚Ʊڱ—] ’±1n∏ fl≈¡˘1[fl≈¡˘¸… ‰¬] Ú1fl¡1 fl¡±1Ì ˝√√ ˛ [Ú1fl¡± ˛ ¤¬ı] ø˚À˝√√Ó≈¬ [ø˝√√], |±X Ó¬¬Û«Ì±ø√ Œ˘±¬ÛŒ¬Û±ª± fl¡±1ÀÌ [˘≈5 ø¬ÛÀG±√fl¡ øSê˚˛±–] ¤›“À˘±fl¡1 ø¬ÛÓ‘¬ ¬Û≈1n∏¯∏¸fl¡˘ Ú1fl¡Ó¬ ¬ÛÀ1[¤ ∏± ƒ ø¬ÛÓ¬1– ¬ÛÓ¬øôL]º

Œ√±Õ ∏À1ÕÓ¬– fl≈¡˘‚Ʊڱ— ¬ıÌ« —fl¡1fl¡±1Õfl¡–ºÎ¬◊»¸±√…ÀôL Ê√±øÓ¬Ò˜«±– fl≈¡˘Ò˜«±( ˙±ù´Ó¬±–ºº 42

42 - fl≈¡˘Ú±˙fl¡±1œÀ¬ı±11 [fl≈¡˘‚Ʊڱ—] ¤ ◊√√ ¬ıÌ« —fl¡1 ‘ø©Ü fl¡1± Œ√± ∏1 ¬ı±À¬ı[¤ÕÓ¬– ¬ıÌ« —fl¡1fl¡±1Õfl¡– Œ√±Õ ∏–] ’±·À1 ¬Û1± ‰¬ø˘ Ôfl¡± ¸Ú±Ó¬Ú Ê√±øÓ¬-Ò « ’±1n∏fl≈¡˘Ò « [˙±ù´Ó¬±– Ê√±øÓ¬-Ò «±– fl≈¡˘Ò «±– ‰¬] Œ˘±¬Û ¬Û± ˛ [ά◊»¸±√…ÀôL]º

ά◊»¸ißfl≈¡˘Ò «±Ì±— ˜Ú≈ ∏…±Ì±— Ê√Ú±«√ÚºÚ1Àfl¡ øÚ˚˛Ó¬— ¬ı±À¸± ˆ¬¬ıÓ¬œÓ¬…Ú≈q|n∏˜ºº 43

Even the greatest darkness of night is bound to disappear in frontof the Dawn.– The Mother, W.R (White Roses) The grace always grants sincere prayers.– The Mother, W.R.

’Ê«≈√Ú ø¬ı ∏±√-Œ˚±··œÓ¬±


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43 - Œ √√ Ê√Ú±«√Ú, fl≈¡˘Ò « Œ˘±¬Û Œ¬Û±ª±¸fl¡˘1 [ά◊»¸ißfl≈¡˘Ò «±Ì±— ˜Ú≈ ∏…±Ì±—]Ú1fl¡Ó¬ ø‰¬1ø√Ú ¬ı±¸ ˝√√˚˛ [Ú1Àfl¡ øÚ˚˛Ó¬— ¬ı±¸– ˆ¬¬ıøÓ¬] ¬ı≈ø˘ ˜˝◊√√ qøÚÀÂ√± [˝◊√√øÓ¬’Ú≈q|n∏ ]º

’À˝√√± ¬ıÓ¬ ˜˝√√» ¬Û±¬Û— fl¡Ó≈«¬— ¬ı…¬ıø¸Ó¬± ¬ı ˛ ƒº˚ƒ√ 1±Ê√…¸≈‡À˘±Àˆ¬Ú ˝√√c— ¶§Ê√Ú˜≈√…Ó¬±–ºº 44

44 - √√± ˛, ’±ø˜ ˜ √√» ¬Û±¬Û fl¡ø1¬ıÕ˘ ›˘± ◊√√ÀÂ√± [’À √√±¬ıÓ¬, ¬ı ˛ ƒ ˜ √√» ¬Û±¬Û—fl¡Ó«≈¬— ¬ı…¬ıø¸Ó¬±–]º fl¡±1Ì ’±ø˜ 1±Ê√… ¸≈‡1 Œ˘±ˆ¬Ó¬ ’±À¬Û±Ú ˜±Ú≈˝√√À¬ı±1fl¡ ¬ıÒfl¡ø1¬ıÕ˘ ›˘±˝◊√√ÀÂ√± [˚» 1±Ê√… ¸≈‡ Œ˘±Àˆ¬Ú ¶§Ê√Ú˜ƒ ˝√√c— ά◊√…Ó¬±–]º

39-43- And what for? [what for this war?] For the main-tenance of family morality, of the social law and the law of thenation? These are the very standards that will be destroyed bythe civil war; the family itself will be brought to the point ofannihilation, corruption of morals and loss of the purity of racewill be engendered, the eternal laws of the race [¸Ú±Ó¬Ú±– fl≈¡˘Ò˜«±–]and moral law of the family will be destroyed. Ruin of therace, the collapse of its high traditions, ethical degradation andhell for the authors of such a crime, these are the only practicalresults possible of this monstrous civil strife. – (3)

˚ø√ ˜±˜õ∂Ó¬œfl¡±1˜˙¶a— ˙¶a¬Û±Ì˚˛–ºÒ±Ó«¬1±©Ü™± 1ÀÌ ˝√√Ú≈…ô¶Àij Œé¬˜Ó¬1— ˆ¬À¬ı»ºº 45

45 - Œfl¡Ã1ª ¬Û鬽◊√√ Œ˜±fl¡ ’±Sê˜Ì fl¡ø1À˘ ˚ø√ ˜˝◊√√ ¬ı±Ò± øÚø√›“ [˚ø√’õ∂øÓ¬fl¡±1˜ƒ] ’±1n∏ øÚ1¶a ’ª¶ö±Ó¬ ˚ø√ Œ˜±fl¡ ’À¶aÀ1 Œfl¡Ã1ª¸fl¡À˘ ¬ıÒ fl¡À1,Œ¸˝◊√√ÀȬ± Œ˜±1 ¬ı±À¬ı ’øÒfl¡ ˜e˘Ê√Úfl¡ ˝√√í¬ı [’˙¶a— ˜±˜ƒ ˙¶a¬Û±Ì˚˛– Ò±Ó«¬1±©Ü™±–1ÀÌ ˝√√Ú≈…–, Ó¬» Œ˜ Œé¬˜Ó¬1— ˆ¬À¬ı»]º ˝√√Ú≈…ô¶Àijñ ˝√√Ú≈…– Ó¬» Œ˜

¸? ˛ ά◊¬ı±‰¬¤¬ı ≈M3ê√±Ê«≈√Ú– ¸—À‡… 1ÀÔ±¬Û¶ö ά◊¬Û±ø¬ı˙»ºø¬ı ‘Ê√… ¸˙1— ‰¬±¬Û— Œ˙±fl¡¸—ø¬ı¢ü˜±Ú¸–ºº 46

46 - ¸?À ˛ fl¡íÀ˘ñ ¤ ◊√√√À1 ∆fl¡ ’Ê«≈√ÀÚ [¤¬ı ƒ ά◊M3ê± ’Ê«≈√Ú–] Œ˙±fl¡±fl≈¡˘˜ÀÚÀ1 [Œ˙±fl¡¸—ø¬ı¢ü˜±Ú¸–] ≈XÀé¬SÓ¬ [¸—À‡…] ÒÚ≈-˙1 Ó¬…±· fl¡ø1 [‰¬±¬Û— ¸˙1—ø¬ı¸‘Ê√…] 1Ô1 ›¬Û1Ó¬ ¬ıø˝ ¬Ûø1˘ [1ÀÔ±¬Û¶ö ά◊¬Û±ø¬ı˙»]º

45-46 - "Therefore", cries Arjuna, casting down the divinebow "it is more for my welfare that the sons of Dhritarashtraarmed should slay me unarmed and unresisting. I will not fight"– (4)

The teaching of the Gita must be regarded not merely inthe light of general principle of philosophy or ethical doctrine,but as bearing upon a practical crisis in the application ofethics and philosophy to human life. For what that crisis stands,what is the significance of the battle of Kurukshetra and itseffect on Arjuna's inner being, we have to determine if wewould grasp the central drift of the idea of the Gita.

The teacher is God himself descended into humanity; thedisciple is the representative man of his age, closest friend andchosen instrument of the Avatar.

The Gita accepts the human Avatarhood; for the Lord speaksof the repeated, the constant manifestation of the Divine inhumanity, when He the eternal Unborn assumes by His Maya,by the power of the infinite Consciousness to clothe itselfapparently in human forms. (The Divine Teacher)

Arjuna, the disciple who receives his initiation on the battle-field is the type of the struggling human soul who has not yetreceived the knowledge, but has grown fit to receive it. TheGita is written in plain terms and professes to solve the greatethical and spiritual difficulties which the life of man raises.Arjuna is the representative man of a great world-struggle anddivinely-guided movement of men and nations; in Gita he typifiesthe human soul of action. The Gita starts from action and Arjunais the man of action and not of knowledge, the fighter, never theseer or the thinker.

’Ê«≈√Ú ø¬ı ∏±√-Œ˚±··œÓ¬±


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Arjuna is a man subject to the action of the three gunas ormodes of the Nature-Force. He has lived and guided himself bythe Shastra, the moral and social code. The standard which heobeys is The dharma, social and moral rule of conduct. Followingalways this rule, conscious of virtue and right dealing he hastravelled so far and finds suddenly that it has led him to becomethe protagonist of a terrific and unparallelled slaughter, amonstrous civil war involving all the cultured Aryan nationswhich must lead to the complete destruction of the flower oftheir manhood and threatens their ordered civilisation with chaosand collapse.

The character of this inner crisis is not the questioning ofthe thinker; it is not recoil from the appearances of life and aturning of the eye inward in search of the truth of things, thereal meaning of existence and a solution. It is the sensational,emotional and moral revolt of the man hitherto satisfied withaction and its current standards who finds himself cast by theminto a hideous chaos where they are in violent conflict witheach other and with themselves and there is no moral standingground left, nothing to lay hold of and walk by, no dharma. Thatfor the soul of action in the mental being is the worst possiblecrisis, failure and overthrow. The whole upshot is that all-embracing inner bankruptcy which Arjuna expresses when hesays that his whole conscious being, not thought alone but heartand vital desires and all, are utterly bewildered and can findnowhere dharma, nowhere any valid law of action. For thisalone he takes refuge as a disciple with Krishna; give me, heasks, a true law, a clear rule of action, a path by which I canagain confidently walk.

To such a disciple the Teacher of the Gita gives his divineteaching. He seizes him at a moment of his psychological de-velopment by egoistic action when all the mental, moral, emotional

values of the ordinary egoistic and social life of man havecollapsed in a sudden bankruptcy, and he has to lift him up outof this lower life into a higher consciousness (The humandisciple).

The title of the first chapter of the Gita calls significantly theYoga of dejection of Arjuna, the dejection and discouragementfelt by the human being when he is forced to face the spectacleof the universe as it really is. It is that aspect which is figuredoutwardly in the carnage and massacre of Kurukshetra andspiritually by the vision of the Lord of all things as Time arisingto devour and destroy the creatures whom it has made. This isthe vision of the Lord of all existence as the universal Creator butalso the universal Destroyer. The outward aspect is that of world-existence and human existence proceeding by struggle andstaughter; the inward aspect is that of the universal Being fulfillinghimself in a vast creation and a vast destruction. Life a battle anda field of death, this is Kurukshetra; God the Terrible, this is thevision that Arjuna sees on that field of massacre.

This is certain that there is no construction withoutdestruction, no continued existence of life except by a constantself-feeding and devouring of other life (Kurukshetra).

War typifies and embodies physically the aspect of battleand struggle which belongs to all life, both to our inner and ourouter living, in a world whose method is a meeting and wrestlingof forces which progress by mutual destruction towards acontinually changing adjustment expressive of a progressiveharmonising and hopeful of a perfect harmony (Man and thebattle of life).

Arjuna is the divine man, the master man in the makingand as such he has been chosen by the gods. He has a workgiven to him, he has God beside him in his chariot, he has theheavenly bow Gandiva in his hand, he has the champions of

’Ê«≈√Ú ø¬ı ∏±√-Œ˚±··œÓ¬±


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unrighteousness, the opponents of the divine leading of the worldin his front. Not his is the right to determine what he shall door not according to his emotions and his passions or to shrinkfrom a necessary destruction. He has to see only the work thatmust be done, kartavyam karma, to hear only the divinecommand, to feel only for the world and the destiny of mankindcalling to him as its god-sent man to assist its march and clearits path of the dark armies that beset it. His whole consciousnessis bewildered in its view of right and wrong and he accepts thedivine Friend as his teacher.

It is the creed of the Aryan fighter. "Know God", it says,"Know thyself, help man; protect the Right, do without fear orweakness or faltering thy work of battle in the world. Thou artthe eternal and imperishable Spirit, thy soul is here on its upwardpath to immortality; life and death are nothing, sorrow and woundsand suffering are nothing. Look not at thy own pleasure and gainand profit. Men call to thee, their strong man; help then, fight.Destroy when by destruction the world must advance, but hatenot which thou destroyest, neither grieve for those who perish.Know everywhere the one self know all as Brahman, know allto be immortal souls and body to be but dust. Do thy work witha calm, strong and equal spirit; fight and fall nobly or conquermightily. For this is the work that God and thy nature have givento thee to accomplish. (The creed of the Aryan fighter).

Sri Aurobindo Essays on the Gita

Arjuna Bisada YogaQuotations from Essays on The Gita

Ch. The Human Disciple- 1-4


Jiva or Jivatma- It is the Ishwara, Vasudeva who is allthings, that takes up our mind and life and body for the enjoymentof the lower Prakriti; it is the supreme Prakriti, the original spiri-tual nature of the supreme Purusha that holds together the uni-verse and appears in it as the Jiva, (7/5). This Jiva then is aportion of the Purushottama's original divine spiritual being, aliving power of the living Eternal. A portion of the Transcendent,creative, he creates his own world around him even while heretains this cosmic consciousness in which are all others.

—Essays on the Gita (The supreme secret)

It is only when man awakes to the knowledge of the souland feels a need to bring it to the front and make it the masterof his life and action that a quicker conscious method of evo-lution intervenes and a psychic transformation becomes possible.

– Sri Aurobindo, Life Divine (The triple transformation)

Sri Aurobindo’s mantraTat savitur varam rupam jyotih parasya dhimahi, yannah satyena


Let us meditate on the most auspicious (best) form of Savitri, onthe Light of the Supreme which shall illumine us with the Truth.Simple meaning–O God, give us Light. (To keep the meaning in mindis important).

’Ê«≈√Ú ø¬ı ∏±√-Œ˚±··œÓ¬±


Page 44: Bhagavad Gita

ø¡ZÓ¬œ˚˛ ’Ò…±˚˛ (Chapter 2)


¸?˚˛ ά◊¬ı±‰¬

Ó¬— Ó¬Ô± fl‘¡¬Û˚˛±ø¬ı©Ü˜|n∏¬Û”Ì«±fl≈¡À˘é¬Ì˜ƒºø¬ı¯∏œ√ôLø˜√— ¬ı±fl¡…˜≈¬ı±‰¬ ˜Ò≈¸”√Ú–ºº 1

1 - ¸?À˚˛ fl¡íÀ˘ñ ¤˝◊√√√À1 [Ó¬Ô±] √˚˛±Ó¬ ’øˆ¬ˆ”¬Ó¬ [fl‘¡¬Û˚˛± ’±ø¬ı©Ü˜ƒ]‰¬fl≈¡À˘±À1 ¬ı…±fl≈¡˘ Î’|n∏¬Û”Ì« ’±fl≈¡˘ ÷é¬Ì ƒ [‰¬fl≈¡]ˇ ø¬ı ∏J ’Ê«≈√Úfl¡ άø¬ı ∏œ√ôL ƒ Ó¬ ƒ[ŒÓ¬›“fl¡]ˇ ¤˝◊√√ fl¡Ô± ˜Ò≈¸”√ÀÚ fl¡íÀ˘ [˝◊√√√— ¬ı±fl¡…˜ƒ ˜Ò≈¸”√Ú– ά◊¬ı±‰¬]º

¿ˆ¬·ª±Úƒ ά◊¬ı±‰¬fl≈¡Ó¬b¶± fl¡ù¨˘ø˜√— ø¬ı¯∏À˜ ¸˜≈¬Ûø¶öÓ¬˜ƒº’Ú± «…Ê≈√©Ü˜¶§·«…˜fl¡œøÓ«¬fl¡1˜Ê«≈√Úºº 2

2 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ ñ Œ˝√√ ’Ê«≈√Ú, ¤˝◊√√ ¸—fl¡È¬1 ¸˜˚˛Ó¬ [ø¬ı¯∏À˜]’Ú±˚«…Ê√ÀÚ±ø‰¬Ó¬, ¶§·«˘±ˆ¬Ó¬ ¬ı±Ò±fl¡±1fl¡, ’fl¡œøÓ«¬fl¡1 [’Ú±˚«…Ê≈√©Ü˜ƒ ’¶§·«…˜ƒ’fl¡œøÓ«¬fl¡1˜ƒ] ¤˝◊√√ Œ˜±˝√√ ŒÓ¬±˜±1 fl¡í1 ¬Û1± ’±ø˝√√˘ [˝◊√√√˜ƒ fl¡ù¨˘˜ƒ Q± fl≈¡Ó¬–¸ ≈¬Ûø¶öÓ¬ ƒ]∑

∆flv¡¬ı…— ˜±¶ú ·˜– ¬Û±Ô« ∆ÚÓ¬» Q˚≈…¬Û¬Û√…ÀÓ¬ºé≈¬^— ˝√√+√˚˛À√ìı«˘…— Ó¬…ÀM3ê√±øM√√ᬠ¬Û1ôL¬Ûºº 3

3 - Œ˝√√ ¬Û±Ô«, Ó≈¬ø˜ Ú¬Û≈—¸fl¡1 ¶§ˆ¬±ª õ∂±5 Ú˝√√í¬ı± [∆flv¡¬ı… ˜±¶ú ·˜–] ¤ÀÚ¶§ ¬±ª ŒÓ¬±˜±1 Œ˙±ˆ¬± Ú±¬Û± ˛ [¤Ó¬» Qø ˛ Ú Î¬◊¬Û¬Û√…ÀÓ¬] Œ˝√√ ¬Û1ôL¬Û, Ó≈¬ø˜ ˝√√+√ ˛1é≈¬^ ≈√¬ı«˘Ó¬± Ó¬…±· fl¡ø1 ά◊ͬ± [é≈¬^— ˝√√+√˚˛À√ìı«˘…— Ó¬…M3ê√± ά◊øM√√á¬]º

1–3- Arjuna has lapsed into unheroic weakness, “his eyesfull and distressed with tears, his heart overcome by depressionand discouragement,” because he is invaded by pity,Kripayavistam. “Whence has come to thee this dejection, this

stain and darkness of soul in the hour of difficulty and peril?”asked Krishna of Arjuna. That is not compassion but an impotencefull of a weak self-pity….. self-pity is most ignoble and un-Aryan of moods. This pity is a weakness of mind. This way isnot for the developed Aryan man. He has to see only the workthat must be done, Kartavyam Karma-(A1)

’Ê«≈√Ú Î¬◊¬ı±‰¬

fl¡Ô— ˆ¬œÉ˜˝√√— ¸—À‡… Œ^±Ì— ‰¬ ˜Ò≈¸”√Úº◊√√ ∏≈øˆ¬– õ∂øÓ¬À˚±»¸…±ø˜ ¬Û”Ê√± «√√±¬ıø1 ”√Úºº 4

4 - Œ √√ ’ø1 ”√Ú ˜Ò≈ ”√Ú, ≈XÓ¬ Œfl¡ÀÚÕfl¡ ˜ ◊√√ ¬Û”Ê√Úœ ˛ ˆ¬œÉ ’±1n∏ Œ^±ÌÕ˘fl¡±Î¬ˇ øÚÀé¬¬Û fl¡ø1˜ [¸—À‡… fl¡Ô— ’˝√√˜ƒ ¬Û”Ê√±À˝«√√à ˆ¬œÉ˜ƒ Œ^±Ì— ˝◊√√¯∏≈øˆ¬–õ∂øÓ¬À˚±»¸…±ø˜]∑

&1n∏Ú˝√√Q± ø˝√√ ˜˝√√±Ú≈ ¬±¬ı±Úƒ Œ|À ˛± Œˆ¬±Mê≈√— ∆ˆ¬é¬…˜¬Ûœ˝√√ Œ˘±Àfl¡º˝√√Q±Ô«fl¡±˜±—d &1+øÚÕ˝√√¬ı ≈¬?œ ˛ Œˆ¬±·±Úƒ 1n∏øÒ1 õ∂ø√*±Úƒºº 5

5-˜ √√±Ú &1n∏ fl¡ fl¡ √√Ó¬…± fl¡1±1 ¬Ûø1¬ıÀÓ«¬ [˜ √√±Ú≈ ¬±¬ı±Ú &1n∏Ì ’ √√Q± ø √√] ◊√√ √√À ±fl¡Ó¬øˆ¬é¬± fl¡ø1 Œ‡±ª± Œ¬ıøÂ√ ˆ¬±˘ [ ◊√√ √√À˘±Àfl¡ ∆ˆ¬é¬ ƒ ’ø¬Û Œˆ¬±Mê≈√— Œ|˚–], øfl¡c &1n∏Ê√Úfl¡√√Ó¬…± fl¡ø1 ø˚ ’Ô« fl¡±˜ ¤ ◊√√ ¸—¸±1Ó¬ Œˆ¬±· fl¡ø1˜ [Ó≈¬ &1n∏̃ √√Q± ’Ô« fl¡±˜±Úƒ Œˆ¬±·±Úƒ◊√√ √√ ≈¬?œ˚] Œ¸ ◊√√À¬ı±1 &1n∏1 ŒÓ¬Ê√ ¸Ú± √√í¬ı [1n∏øÒ1 õ∂ø√*±Úƒ ¤¬ı]º

4,5–He (Arjuna) attempts to justify his refusal of his workand puts forward in its support the claim of his nervous andsensational being which shrinks from the slaughter with its sequelof blood-stained enjoyments... appalled by the necessity of slayinghis gurus, Bhishma and Drona.– (A2)

Living in Krishna, even enmity becomes a play of love and thewrestling of brothers.

The heavens beyond are great and wondeful but greater and morewonderful are the heavens within you.– Sri Aurobindo,Ths & Aphs



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Ú ∆‰¬Ó¬ƒ√ø¬ıΩ–fl¡Ó¬1Àiß± ·1œÀ˚˛± ˚ƒ√ ¬ı± Ê√À˚˛˜ ˚ø√ ¬ı± ŒÚ± Ê√À˚˛˚˛≈–º˚±ÀÚ¬ı ˝√√Q± Ú øÊ√Ê√œø¬ı¯∏±˜Àô¶ ’¬ıø¶öÓ¬±– õ∂˜≈À‡ Ò±Ó«¬1±©Ü™±–ºº 6

6 - ’±ø˜ Ê√ ˛œ ˝√√›“ [˚» ¬ı± Ê√À ˛ ] ¬ı± ŒÓ¬›“À˘±Àfl¡ ’±˜±fl¡ Ê√ ˛ fl¡À1 [˚ø√¬ı± Ú– Ê√À˚˛˚˛≈–] ñ ¤˝◊√√ ≈√Ȭ±1 Œfl¡±ÚÀȬ± [fl¡Ó¬1»] ’±˜±1 fl¡±1ÀÌ ˆ¬±˘ [Ú–·1œ ˛–] ¤ ◊√√ÀȬ± ˜ ◊√√ ¬ı≈øÊ√¬ı ¬Û1± Ú± ◊√√ [¤Ó¬» Ú ‰¬ ø¬ıΩ–], ø˚ø¬ı˘±fl¡fl¡ ¬ıÒ fl¡ø1 [˚±Úƒ¤¬ı ˝√√Q±] Ê√œ˚˛±˝◊√√ Ô±øfl¡¬ı øÚø¬ı‰¬±À1“± [Ú øÊ√Ê√œø¬ı¯∏±˜–] Œ¸˝◊√√ Œfl¡Ã1ª¸fl¡˘ ¸ij≈‡Ó¬’ªø¶öÓ¬ [ŒÓ¬ Ò±Ó«¬1±©Ü™±– õ∂˜≈À‡ ’ªø¶öÓ¬±–]º ˜Àô¶ ñ ˜– ŒÓ¬, 1Àiß± ñ 1» Ú–

fl¡±¬Û«Ì…À√±À ∏±¬Û˝√√Ó¬¶§ ¬±¬ı– ¬¬Û‘26√±ø˜ Q±— Ò « — ”ϬˇÀ‰¬Ó¬±–º˚À4˚˛– ¸…±øißø(Ó¬— ¬ıË+ø˝√√ Ó¬Àij ø˙¯∏…Àô¶ ’˝√√— ˙±øÒ ˜±— Q±— õ∂¬Ûiߘƒºº 77 - :±Ú1 ’ˆ¬±Àª Œ˜±fl¡ ’øˆ¬ˆ”¬Ó¬ fl¡ø1 Œ¬Û˘±˝◊√√ÀÂ√ [fl¡±¬Û«Ì…À√±¯∏ ά◊¬Û˝√√Ó¬

¶§ˆ¬±ª–]º Œ˜±1 Ò˜«1 ø¬ı¯∏À˚˛ [fl¡Ó«¬¬ı…1 ø¬ı¯∏À˚˛] ˜˝◊√ √ ø¬ıÀ˜±1Ó¬ ¬Ûø1À“√±[Ò˜«¸—˜”ϬˇÀ‰¬Ó¬±–], ˜˝◊√√ ŒÓ¬±˜±fl¡ ¸≈øÒÀ“√± [Q±— ¬Û‘26√±ø˜], Œ˜±1 fl¡±1ÀÌ ø˚ÀȬ± ˆ¬±˘Ó¬±fl¡ Ó≈¬ø˜ øÚø(Ó¬ˆ¬±Àª Œfl¡±ª± [˚» Œ˜ Œ|˚˛– ¸…±» Ó¬» øÚø(Ó¬— ¬¬ıË+ø˝√√], ˜˝◊√√ŒÓ¬±˜±1 ø˙¯∏… [’˝√√— ŒÓ¬ ø˙¯∏…–] ŒÓ¬±˜±1 ’±|˚˛ ∆˘À“√± [Q±— õ∂¬Ûiߘƒ], Œ˜±fl¡Î¬◊¬ÛÀ√˙ ø√˚˛± [˜±— ˙±øÒ]º

6,7– His (Arjuna’s) whole consciousness is bewildered inits view of right and wrong and he accepts the divine Friend ashis teacher.–(A3)

Úø˝√√ õ∂¬Û˙…±ø˜ ˜˜±¬ÛÚ≈√…±» ˚À26√±fl¡˜≈À26√±¯∏Ìø˜øf˚˛±Ì±˜ƒº’¬ı±¬Û… ˆ”¬˜±¬ı¸¬ÛP˜‘X— 1±Ê√…— ¸≈1±Ì±˜ø¬Û ‰¬±øÒ¬ÛÓ¬…˜ƒºº 8

8 - ¬Û‘øÔªœÓ¬ [ˆ”¬À˜Ã] øÚ©®∞I◊fl¡ [’¸¬ÛP˜ƒ] ¸˜‘X 1±Ê√… [Ÿ¬X— 1±Ê√…—]’±1n∏ Œ√ªÀ˘±fl¡1 ’±øÒ¬ÛÓ¬… ¬Û±À˘› [¸≈1̱˜ƒ ’ø¬Û ’±øÒ¬ÛÓ¬…˜ƒ ‰¬ ’¬ı±¬Û…] Œ˜±1˝◊√√øf˚˛À¬ı±À1 [˜˜ ˝◊√√øf˚˛±Ì±˜ƒ] ø˚ Œ˙±fl¡ [˚» Œ˙±fl¡˜ƒ] ¬Û±¬ı [ά◊À26√±¯∏Ì—], Œ¸˝◊√√Œ˙±fl¡ Œfl¡ÀÚÕfl¡ ’“±Ó¬ø1¬ı [’¬ÛÚ≈√…±»] Œ¸ ◊√√ÀȬ± ˜ ◊√√ ˆ¬±ø¬ı Œ¬Û±ª± Ú± ◊√√ [Ú ø √√ õ∂¬Û˙…±ø˜]º

8– Arjuna says–Even if I be the ruler of earth and heaven,yet I do not know how I can get rid of the sorrow and pain thatmy heart and senses will receive from the slaughter of nearrelatives.

¸?˚˛ ά◊¬ı±‰¬¤¬ı˜≈M3ê√± ˝√√+¯∏œÀfl¡˙— &άˇ±Àfl¡˙– ¬Û1ôL¬Û–ºÚ Œ˚±»¸… ˝◊√√øÓ¬ Œ·±ø¬ıµ˜≈Mê√± Ó”¬¯ûœ—¬ıˆ”¬¬ı ˝√√ºº 9

9 - ¸?À˚˛ fl¡íÀ˘ñ ¿fl‘¡¯ûfl¡ [˝√√+¯∏œÀfl¡˙— Œ·±ø¬ıµ˜ƒ] ˙Sn∏ √˜Úfl¡±1œ[¬Û1ôL¬Û–] ’Ê«≈√ÀÚ [&άˇ±Àfl¡˙–] ¤˝◊√√√À1 ∆fl¡ [¤¬ı˜ƒ ά◊M3ê√±] ë˚≈X Úfl¡À1“±í ¬ı≈ø˘ [ÚŒ˚±»¸… ˝◊√√øÓ¬] øÚ1ª ∆˝√√ 1í˘ [Ó”¬¯ûœ— ¬ıˆ”¬¬ı ˝√√]º

"I will not fight", saying thus Arjuna remained silent.

Ó¬˜≈¬ı±‰¬ ˝√√+¯∏œÀfl¡˙– õ∂˝√√¸øi߬ı ˆ¬±1Ó¬ºŒ¸ÚÀ˚˛±1n∏ˆ¬À˚˛±˜«ÀÒ… ø¬ı¯∏œ√ôLø˜√— ¬ı‰¬–ºº 10

10 - Œ˝√√ ˆ¬±1Ó¬ [Ò‘Ó¬1±©Ü™] ά◊ˆ¬˚˛ Œ¸Ú±1 ˜±Ê√Ó¬ [ά◊ˆ¬À˚˛±– Œ¸ÚÀ˚˛±– ˜ÀÒ…]Œ¬ıÊ√±1 ˜ÀÚÀ1 ¬ıø˝√√ Ôfl¡± [ø¬ı¯∏œ√ôL˜ƒ] ’Ê«≈√Úfl¡ [Ó¬˜ƒ] ¿fl‘¡¯û˝◊√√ [˝√√+¯∏œÀfl¡˙–] ˝“√√˝√√±Œ˚Ú fl¡ø1 [õ∂˝√√¸Úƒ ˝◊√√¬ı] ¤˝◊√√ fl¡Ô± fl¡íÀ˘ [˝◊√√√— ¬ı‰¬– ά◊¬ı±‰¬]º

¿ˆ¬·ª±Ú ά◊¬ı±‰¬’À˙±‰¬…±Úi§À˙±‰¬b¶— õ∂:±¬ı±√±—( ˆ¬±¯∏À¸º·Ó¬±¸”Ú·Ó¬±¸”—( Ú±Ú≈À˙±‰¬øôL ¬ÛøGÓ¬±–ºº 11

11 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘- ø˚ø¬ı˘±fl¡1 ¬ı±À¬ı Œ˙±fl¡ fl¡ø1¬ı Ú±˘±À· [’À˙±‰¬…±Úƒ]Ó≈¬ø˜ ŒÓ¬›“À˘±fl¡1 ¬ı±À¬ı Œ˙±fl¡ fl¡ø1Â√± [’i§ Œ˙±‰¬–], ’±Àfl¡Ã Ó≈¬ø˜ ¬Û±øGÓ¬…¬Û”Ì«fl¡Ô±› ∆fl¡Â√± [Q˜ƒ õ∂:±¬ı±√±Úƒ ‰¬ ˆ¬±¯∏À¸], øfl¡c :±Úœ¸fl¡À˘ ˜‘Ó¬ ¬ı± Ê√œøªÓ¬[¬ÛøGÓ¬±– ·Ó¬±¸”Úƒ ’·Ó¬±¸”Úƒ ‰¬] fl¡±À1± ¬ı±À¬ı Œ˙±fl¡ Úfl¡À1 [Ú ’Ú≈À˙±‰¬øôL]ºResolution

I shall belong to no human master but to the Supreme Lord alone.–The Mother, W.R.

Let the Divine fill your thoughts with His presence.– The MotherW.R.



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Ú ŒQ¬ı±˝√√— Ê√±Ó≈¬ Ú±¸— Ú Q— ŒÚÀ˜ Ê√Ú±øÒ¬Û±–ºÚ ∆‰¬¬ı Ú ˆ¬ø¬ı¯∏…±˜– ¸À¬ı« ¬ı˚˛˜Ó¬– ¬Û1˜ƒºº 12

12 - ˜˝◊√√ ’±·ÀÓ¬ Œfl¡øÓ¬˚˛±› Ú±øÂ√À˘± [’˝√√— Ê√±Ó≈¬ Ú ’±¸˜ƒ], Ó≈¬ø˜ Ú±øÂ√˘±[Q— Ú], ¤˝◊√√ 1Ê√±¸fl¡˘ Ú±øÂ√˘ [˝◊√√À˜ Ê√Ú±øÒ¬Û±– Ú] Œ¸˝◊√√ÀȬ± Ú˝√√˚˛ [Ó≈¬ Ú ¤¬ı],˝◊√√˚˛±1 ¬Û±Â√Ó¬ [’Ó¬– ¬Û1˜ƒ] ’±ø˜ ¸fl¡À˘± Ú±Ô±øfl¡˜ [¬ı˚˛˜ƒ ¸À¬ı« Ú ˆ¬ø¬ı¯∏…±˜–]Œ¸˝◊√√ÀȬ±› Ú˝√√˚˛ [Ú ‰¬ ¤¬ı], ŒQ¬ı±˝√√—- Ó≈¬ ¤¬ı ’˝√√—º

11- The enlightened man does not mourn either for theliving or the dead, for he knows that suffering and death aremerely incidents in the history of the soul.

12- The soul, not the body, is the reality. All these kings ofmen for whose approaching death he mourns, have lived before,they will live again in the human body. – (1)

Œ√ø˝√√ÀÚ± ’ø¶úÚƒ ˚Ô± Œ√À˝√√ Œfl¡Ã˜±1— Œ˚ìıÚ— Ê√1±ºÓ¬Ô± Œ√˝√√±ôL1õ∂±ø5Ò«œ1ô¶S Ú ˜≈˝√√…øÓ¬ºº 13

13 - ’±R± ◊√√ [Œ√ø √√Ú–] ¢∂ √√Ì fl¡1± Œ√ √√ÀȬ±Õ˘ Œ˚ÀÚÕfl¡ ˘í1±fl¡±˘, ŒÎ¬fl¡±fl¡±˘ ’±1n∏¬ı≈Ϭˇ±fl¡±˘ ’±À˝√√ [’ø¶úÚ Œ√À˝√√ ˚Ô± Œfl¡Ã˜±1— Œ˚ìıÚ— Ê√1±] ŒÓ¬ÀÚÕfl¡ ’±R±1Œ√˝√√±ôL1 õ∂±ø5 ˝√√˚˛ ’Ô«±» ’±R±˝◊√√ ÚÓ≈¬Ú Œ√˝√√ ˘˚˛ [Ó¬Ô± Œ√˝√√±ôL1 õ∂±ø5–] , ˝◊√√˚˛±Ó¬:±Úœ¸fl¡˘ ø¬ı‰¬ø˘Ó¬ Ú˝√√˚˛ [Òœ1– Ó¬S Ú ˜≈˝√√…øÓ¬]º

13–As the soul passes physically through childhood andyouth and age, so it passes on to the changing of the body. Thecalm and wise mind, the dhira, the thinker does not allow himselfto be disturbed and blinded by his sensations and emotions.–(A4)

˜±S±¶Û «±d Œfl¡ÃÀôL ˛ ˙œÀÓ¬±¯û ≈‡≈√–‡√±–º’±·˜±¬Û±ø ˛ÀÚ± ’øÚÓ¬…±ô¶±—øô¶øӬ鬶§ ˆ¬±1Ó¬ºº 14

14 - Œ˝√√ fl≈¡ôLœ¬Û≈S, Ê√±1, ·1˜, ¸≈‡-≈√‡ ¤˝◊√√À¬ı±1 ˝◊√√øf˚˛1 ’Ú≈ˆ”¬øÓ¬ ˜±S[˙œÓ¬ ά◊¯û ¸≈‡ ≈√‡√±– Ó≈¬ ˜±S±¶Û˙«±–], ’±À˝√√ ’±1n∏ ˚±˚˛ [’±·˜ ’¬Û±ø˚˛Ú–],Œ¸˝◊√√À¬ı±1 ’øÚÓ¬… [Ó¬±Úƒ ’øÚÓ¬…±–] Œ˝√√ ˆ¬±1Ó¬, Œ¸˝◊√√À¬ı±1 ¸˝√√…fl¡1± [øÓ¬øӬ鬶§]Ó¬…±ô¶±—øô¶‘Ó¬…±–Ÿ¬Ó¬±ÚƒŸ¬øÓ¬º

˚— ø˝√√ Ú ¬ı…Ô˚˛ÀôL…ÀÓ¬ ¬Û≈1n∏¯∏— ¬Û≈1n∏¯∏¯∏«ˆ¬º¸˜≈–‡¸≈‡— Òœ1— Œ¸± ’˜‘Ó¬Q±˚˛ fl¡äÀÓ¬ºº 15

15 - Œ˝√√ ¬Û≈1n∏¯∏À|ᬠ[¬Û≈1n∏¯∏¯∏«ˆ¬], ø˚ ø¶ö1 ¬ı≈øX1 Œ˘±Àfl¡ [˚— Òœ1— ¬Û≈1n∏¯∏—]¤˝◊√√À¬ı±1Ó¬ [¤ÀÓ¬, Ê√±1, ·1˜, ¸≈‡-≈√‡Ó¬] fl¡±Ó¬1 Ú˝√√˚˛ [Ú ¬ı…Ô˚˛øôL], ¸≈‡-≈√‡Ó¬¸˜ˆ¬±¬ıÓ¬ Ô±Àfl¡ [¸˜ ≈√–‡ ¸≈‡—], ŒÓ¬›“ ’˜‘Ó¬Q ˘±ˆ¬ fl¡ø1¬ı1 ¬ı±À¬ı Œ˚±·… [¸–’˜‘Ó¬Q±˚˛ fl¡äÀÓ¬] , ¬ı…Ô˚˛ÀôL…ÀÓ¬‘¬ı…Ô˚˛øôL ¤ÀÓ¬ , ’˜‘Ó¬Q ¬ı± ’˜1Q ˜±ÀÚ øÚ¬ı«±Ì¬ı± Œ˜±é¬, liberation from the cycle of death and rebirth, Ê√ij-˜‘Ó≈¬…1‰¬Sê1 ¬Û1± øÚ©‘®øÓ¬ , ’±R ά◊¬Û˘øt ñ ˜˝◊√√ ’˜1, ÷ù´1 ’±1n∏ ˜˝◊√√ ¤Àfl¡Ê√Ú ñ¤˝◊√√ ά◊¬Û˘øtº ¤˝◊√√ ’ª¶ö±Ó¬ ’±R± ’gfl¡±1 øÚ•ß õ∂fl‘¡øÓ¬1 [’¬Û1± õ∂fl‘¡øÓ¬] ¬ıgÚ1¬Û1± ˜≈Mê√ ˝√√˚˛º ¤ÀÚ ˜≈Mê√ ’±R±˝◊√√ (free soul) Œ√˝√√ ¤1±1 ¬Û±Â√Ó¬ ’±Àfl¡Ã Ê√ijŒ˘±ª±ÀȬ± ¬ı±Ò…Ó¬±˜”˘fl¡ Ú˝√√˚˛º ˜≈Mê√ ’±R±1 ¤fl¡˜±S fl¡Ó«¬¬ı… ˝√√í˘ ¸‘ø©Ü‡Ú1 ˜e˘1¬ı±À¬ı fl¡±˜ fl¡1±, ’±ÚÀ¬ı±1 ’±R±fl¡ ’:±ÚÓ¬±1 ¬ıgÚ1 ¬Û1± ˜≈Mê√ fl¡ø1¬ı1 ¬ı±À¬ı fl¡±˜fl¡1±º ˜≈Mê√ ’±R±˝◊√√ õ∂fl‘¡Ó¬ ’˜1Q1 ’±Úµ Œ√˝√√Ó¬ Ô±øfl¡À˚˛˝◊√√ ά◊¬ÛÀˆ¬±· fl¡À1º

14, 15– “The material touches which cause heat and cold,happiness and pain, things transient which come and go, theselearn to endure Titiksa, the will and power to endure, is themeans”. For the man whom these do not trouble nor pain, thefirm and wise who is equal in pleasure and suffering, makeshimself apt for immortality. –(A5)

By immortality is meant not the survival death, but thetranscendence of life and death. It means that ascension bywhich man ceases to live as a mind-informed body and lives at

To cleanse past karmaThe past may be completely purified, cleansed, to the point of

having no effect on the future, but on condition that one does notchange it again into a perpetual present; you must not go onreproducing the same vibration indefinitely. – The Mother, AIM June79



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last as a spirit (soul) and in the Spirit. Whoever is subject togrief and sorrow, a slave to the sensations and emotions, occupiedby the touches of things transient cannot become fit forimmortality.–(A6)

Ú±¸ÀÓ¬± ø¬ı√…ÀÓ¬ ˆ¬±À¬ı± Ú±ˆ¬±À¬ı± ø¬ı√…ÀÓ¬ ¸Ó¬–ºÎ¬◊ ¬À ˛±1ø¬Û ‘√À©Ü± ’ôLb¶ÚÀ ˛±ô¶N√ø «øˆ¬–ºº 16

16 - ’øÚÓ¬… ¬ıd1 ¶ö±ø˚˛Q Ú±˝◊√√ [’¸Ó¬– ˆ¬±¬ı– Ú ø¬ı√…ÀÓ¬], øÚÓ¬… ¬ıd1ø¬ıÚ±˙ Ú±˝◊√√ [¸Ó¬– ’ˆ¬±¬ı– Ú ø¬ı√…ÀÓ¬], Ó¬N√˙«œ¸fl¡À˘ øÚÓ¬… ’±1n∏ ’øÚÓ¬… [¸»’±1n∏ ’¸»] ¤˝◊√√ ≈√À˚˛±È¬±À1 [Ó¬N√ø˙«øˆ¬– Ó≈¬ ’ÚÀ˚˛±– ά◊ˆ¬À˚˛±– ’ø¬Û] ‰¬1˜ ’ª¶ö±Œ√‡± ¬Û±˚˛ [’ôL– ‘√©Ü–], ’ôLb¶‘’ôL– Ó≈¬ ’

’ø¬ıÚ±ø˙ Ó≈¬ Ó¬ƒ√ ø¬ıøX Œ˚Ú ¸¬ı«ø˜√— Ó¬Ó¬˜ƒºø¬ıÚ±˙˜¬ı…˚˛¸…±¸… Ú fl¡ø(» fl¡Ó«≈¬˜˝«√√øÓ¬ºº 17

17 - ø˚Ê√Ú Œ·±ÀȬ˝◊√√ ø¬ıù´ ¬ı…±5 ∆˝√√ ’±ÀÂ√ [Œ˚Ú ¸¬ı«˜ƒ ˝◊√√√— Ó¬Ó¬˜ƒ], ŒÓ¬›“fl¡’ø¬ıÚ±˙œ ¬ı≈ø˘ Ê√±øÚ¬ı± [Ó¬» Ó≈¬ ’ø¬ıÚ±ø˙ ø¬ıøX]º Œfl¡±ÀÚ› ¤˝◊√√ ’¬ı…˚˛ ¶§1+¬Û1ø¬ıÚ±˙ fl¡ø1¬ı ŒÚ±ª±À1 [fl¡ø(» ’¸… ’¬ı…˚˛¸… ø¬ıÚ±˙˜ƒ fl¡Ó«≈¬˜ƒ Ú ’˝«√√øÓ¬]º

’ôL¬ıôL ˝◊√√À˜ Œ√˝√√± øÚÓ¬…À¸…±Mê√±– ˙1œø1Ì–º’Ú±ø˙ÀÚ± ’õ∂À˜˚˛¸… Ó¬¶ú±ƒ√ ˚≈Ò…¶§ ˆ¬±1Ó¬ºº 18

18-Œ√ √√ÀȬ± ø¬ıÚ±˙˙œ˘ [ ◊√√À˜ Œ√ √√± ’ôL¬ıôL], øfl¡c Œ√ √√1 ø ¬Ó¬1Ó¬ Ôfl¡± ’±R±[˙1œø1Ì–] øÚÓ¬…, ’ø¬ıÚ±˙œ ’±1n∏ ’õ∂À˜˚ [øÚÓ¬…¸… ’Ú±ø˙Ú– ’õ∂À˜˚¸…, ˚±1 ’øô¶Qõ∂Ó¬…é¬ õ∂ ±Ì1 ¬ı±ø √√1Ó¬], Œ¸ ◊√√¬ı±À¬ı Œ √√ ¬±1Ó¬, Ó≈¬ø˜ ≈X fl¡1± [Ó¬¶ú±» ≈Ò…¶§]º

˚ ¤Ú— Œ¬ıøM√√ ˝√√ôL±1— ˚Õ(Ú— ˜Ú…ÀÓ¬ ˝√√Ó¬˜ƒºÎ¬◊Àˆ¬Ã ŒÓ¬Ã Ú ø¬ıÊ√±ÚœÀÓ¬± Ú±˚˛— ˝√√øôL Ú ˝√√Ú…ÀÓ¬ºº 19

19 - ø˚ ˆ¬±À¬ı Œ˚ ’±R± ◊√√ √√Ó¬…± fl¡À1 ά˚– ¤Ú— [’±R±fl¡] √√ôL±1— Œ¬ıøM√√ ’±1n∏ø˚ ˆ¬±À¬ı Œ˚ ’±R± øÚ √√Ó¬ √√ ˛ [˚Õ(Ú—‘˚– ‰¬ ¤Ú— √√Ó¬ ƒ ˜Ú…ÀÓ¬], Œ¸ ◊√√ ≈√À ˛±Ê√ÀÚ[ŒÓ¬Ã ά◊Àˆ¬Ã] Ú±Ê√±ÀÚ Œ˚ ’±R± ◊√√ √√Ó¬…± Úfl¡À1 ’±1n∏ øÚ √√Ó¬ Ú √√ [Ú ø¬ıÊ√±ÚœÓ¬– ’˚—Ú √√øôL Ú √√Ú…ÀÓ¬]º

Ú Ê√±˚˛ÀÓ¬ ø•⁄˚˛ÀÓ¬ ¬ı± fl¡√±ø‰¬» Ú±˚˛— ˆ”¬Q± ˆ¬ø¬ıÓ¬± ¬ı± Ú ˆ”¬˚˛–º’ÀÊ√± øÚÓ¬…– ˙±ù´ÀÓ¬± ’˚˛— ¬Û≈1±À̱ Ú ˝√√Ú…ÀÓ¬ ˝√√Ú…˜±ÀÚ ˙1œÀ1ºº 20

20 - ’±R± [’˚˛—] Œfl¡øÓ¬˚˛±› Ê√ij Ú˝√√˚˛ ¬ı± Ú˜À1 [fl¡√±ø‰¬» Ú Ê√±˚˛ÀÓ¬ ¬ı±Ú ø•⁄˚˛ÀÓ¬] ¬ı± ’±Àfl¡Ã Ê√øij ’øô¶Q ˘±ˆ¬ Úfl¡À1 [¬ı± ˆ”¬˚˛– ˆ”¬Q± Ú ˆ¬ø¬ıÓ¬±]º ’±R±Ê√ij 1ø˝√√Ó¬ [’Ê√–], øÚÓ¬… [¸√±˚˛ ¤Àfl¡], ˙±ù´Ó¬ (eternal), ¬¬Û≈1±Ì [¸Ú±Ó¬Ú, ø‰¬1Ú¬ıœÚ]º ˙1œ1 øÚ˝√√Ó¬ ˝√√íÀ˘› ˝◊√√ øÚ˝√√Ó¬ Ú˝√√˚˛ [Ú ˝√√Ú…ÀÓ¬ ˝√√Ú…˜±ÀÚ ˙1œÀ1]º

Œ¬ı√±ø¬ıÚ±ø˙Ú— øÚÓ¬…— ˚ ¤Ú˜Ê√˜¬ı…˚˛˜ƒºfl¡Ô— ¸ ¬Û≈1n∏¯∏– ¬Û±Ô« fl¡— ‚±Ó¬˚˛øÓ¬ ˝√√øôL fl¡˜ƒºº 21

21 - Œ √√ ¬Û±Ô«, ø˚ ’±R±fl¡ ’ø¬ıÚ±˙œ, øÚÓ¬…, Ê√ij1ø √√Ó¬ ’±1n∏ ’¬ı… ˛ [’é¬ ˛]¬ı≈ø˘ Ê√±ÀÚ [˚– ¤Ú˜ƒ ’ø¬ıÚ±ø˙Ú˜ƒ øÚÓ¬…— ’Ê√˜ƒ ’¬ı…˚˛˜ƒ Œ¬ı√], Œ¸˝◊√√ ¬Û≈1n∏À¯∏ øfl¡õ∂fl¡±À1 fl¡±fl¡ ˝√√Ó¬…± fl¡1±¬ı ¬ı± øÚÀÊ√ ˝√√Ó¬…± fl¡ø1¬ı∑ [¸– ¬Û≈1n∏¯∏– fl¡Ô— fl¡˜ƒ ‚±Ó¬˚˛øÓ¬fl¡ ƒ ˝√√øôL]

¬ı±¸±—ø¸ Ê√œÌ«±øÚ ˚Ô± ø¬ı˝√√±˚˛ Ú¬ı±øÚ ·‘˝ê±øÓ¬ ÚÀ1± ’¬Û1±ø̺ӬԱ ˙1œ1±øÌ ø¬ı˝√√±˚˛ Ê√œÌ«±Ú…Ú…±øÚ ¸—˚±øÓ¬ Ú¬ı±øÚ Œ√˝√√œºº 22

22 - Œ˚ÀÚÕfl¡ ˜±Ú≈À √√ ¬Û≈1̱ fl¡±À¬Û±1 Ó¬…±· fl¡ø1 [˚Ô± Ú1– Ê√œÌ«±øÚ ¬ı±¸±—ø¸ø¬ı˝√√± ˛] ’Ú… ÚÓ≈¬Ú fl¡±À¬Û±1 ˘ ˛ [’¬Û1±øÌ Ú¬ı±øÚ ·‘ ê±øÓ¬] Œ¸ ◊√√√À1 ’±R± ◊√√ [Ó¬Ô±Œ√ √√œ] Ê√œÌ« ˙1œ1 Ó¬…±· fl¡ø1 [Ê√œÌ«±øÚ ˙1œ1±øÌ ø¬ı √√± ˛] ’Ú… ÚÓ≈¬Ú Œ√ √√ ¢∂ √√Ì fl¡À1[’Ú…±øÚ Ú¬ı±øÚ ¸—˚±øÓ¬]º

∆ÚÚ— øÂ√µøôL ˙¶a±øÌ ∆ÚÚ— √˝√√øÓ¬ ¬Û±¬ıfl¡–ºÚ ∆‰¬Ú— Œflv¡√˚˛ôL…±À¬Û± Ú Œ˙±¯∏˚˛øÓ¬ ˜±1n∏Ó¬–ºº 23

23 - ◊√√ ˛±fl¡ [’±R±fl¡] ’¶a ◊√√ Ú±fl¡±ÀȬ [¤Ú— ˙¶a±øÌ Ú øÂ√µøôL], ◊√√ ˛±fl¡ Ê≈√À ˛ŒÚ±À¬Û±À1 [¤Ú— ¬Û±¬ıfl¡– Ú √˝√√øÓ¬], ˝◊√√˚˛±fl¡ ¬Û±ÚœÀ˚˛ øÓ¬˚˛±¬ı ŒÚ±ª±À1 [¤Ú— ’±¬Û–‰¬ Ú Œflv¡√˚˛øôL] ’±1n∏ ¬ıÓ¬±À˝√√ qfl≈¡ª±¬ı ŒÚ±ª±À1 [˜±1n∏Ó¬– Ú Œ˙±¯∏˚˛øÓ¬], ∆ÚÚ—‘Ú¤Ú—, Œflv¡√˚˛ôL…±À¬Û±‘Œflv¡√ ˛øôL ’±¬Û–º

’À26√À√…± ’˚˛˜√±À˝√√…± ’˚˛˜Àflv¡À√…± ’À˙±¯∏… ¤¬ı ‰¬ºøÚÓ¬…– ¸¬ı«·Ó¬– ¶ö±Ú≈1‰¬À˘± ’˚˛— ¸Ú±Ó¬Ú–ºº 24



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24 - ˝◊√√˚˛±fl¡ [’±R±fl¡] fl¡±øȬ¬ı ŒÚ±ª±ø1, ¬Û≈ø1¬ı ŒÚ±ª±ø1, øÓ¬˚˛±¬ı ŒÚ±ª±ø1’±1n∏ qfl≈¡ª±¬ı ŒÚ±ª±ø1 [’˚˛˜ƒ ’À26√√…– ’˚˛˜ƒ ’√±˝√√…– ’Àflv¡√…– ’À˙±¯∏…– ¤¬ı‰¬]º ’±R± [’˚˛˜ƒ], øÚÓ¬… [¸√±˚˛ ¤Àfl¡], ¸¬ı«·Ó¬ [¸¬ı«ø¬ı1±Ê√˜±Ú], ø¶ö1 [¶ö±Ú≈–],’‰¬˘ [’‰¬˘– calm, tranquil) ’±1n∏ ¸Ú±Ó¬Ú, ø‰¬1ôLÚ, ¸√±˚˛ ’±ÀÂ√ ’±1n∏Ô±øfl¡¬ıº

’¬ı…ÀMê√± ’˚˛˜ø‰¬ÀôL…± ’˚˛˜ø¬ıfl¡±À˚«± ’˚˛˜≈‰¬…ÀÓ¬ºÓ¬¶ú±À√¬ı— ø¬ıø√ÕQÚ— Ú±Ú≈À˙±ø‰¬Ó≈¬˜˝«√√ø¸ºº 25

25 - ¤ ◊√√ ’±R±fl¡ ‰¬fl≈¡À1 Œ√‡± ¬Û±¬ı ŒÚ±ª±ø1 [’ ˛ ƒ ’¬ı…Mê√–], ø‰¬ôL±À1 Ï≈¬øfl¡¬Û±¬ı ŒÚ±ª±ø1 [’˚ ƒ ’ø‰¬ôL…–] ’±1n∏ ’±R± ø¬ıfl¡±1 √√œÚ [’˚ ƒ ’ø¬ıfl¡± «–, ¬Ûø1¬ıÓ«¬Ú √√œÚ]¬ı≈ø˘ Œfl¡±ª± ˝√√˚˛ [ά◊‰¬…ÀÓ¬], Œ¸˝◊√√¬ı±À¬ı ’±R±fl¡ ¤ÀÚfl≈¡ª± ¬ı≈ø˘ Ê√±øÚ [Ó¬¶ú±» ¤Ú—¤¬ı— ø¬ıø√Q±] Ó≈¬ø˜ Œ˙±fl¡ fl¡1± ά◊ø‰¬Ó¬ Ú˝√√˚˛ [’Ú≈À˙±ø‰¬Ó≈¬˜ƒ Ú ’˝«√√ø¸]

’Ô ∆‰¬Ú— øÚÓ¬…Ê√±Ó¬— øÚÓ¬…— ¬ı± ˜Ú…À¸ ˜‘Ó¬˜ƒºÓ¬Ô±ø¬Û Q— ˜˝√√±¬ı±À˝√√± ∆ÚÚ— Œ˙±ø‰¬Ó≈¬˜˝«√√ø¸ºº 26

26 - ’±1n∏ ˚ø√ ’±R± Œ√˝√√1 ˘·ÀÓ¬ Ê√Àij ’±1n∏ Œ√˝√√1 ˘·ÀÓ¬ ˜À1 ¬ı≈ø˘ˆ¬±¬ı± [’Ô ‰¬ ¤Ú— øÚÓ¬…Ê√±Ó¬— ¬ı± øÚÓ¬…— ˜‘Ó¬˜ƒ ˜Ú…À¸] Ó¬Ô±ø¬Û Œ˝√√ ˜˝√√±¬ı±U, Ó≈¬ø˜˝◊√√˚˛±1 ¬ı±À¬ı Œ˙±fl¡ fl¡1± ά◊ø‰¬Ó¬ Ú˝√√˚˛ [Ó¬Ô±ø¬Û Q— ¤Ú— Œ˙±ø‰¬Ó≈¬˜ƒ Ú ’˝«√√ø¸],∆‰¬Ú—‘‰¬ ¤Ú—º

Ê√±Ó¬¸… ø˝√√ ÒËn∏À¬ı± ˜‘Ó≈¬…ÒËn«∏¬ı— Ê√ij ˜‘Ó¬¸… ‰¬ºÓ¬¶ú±√¬Ûø1˝√√±À˚« ’ÀÔ« Ú Q— Œ˙±ø‰¬Ó≈¬˜˝«√√ø¸ºº 27

27 - Ê√øijÀ˘ ‘Ó≈¬… øÚø(Ó¬ [Ê√±Ó¬¸… ø √√ ‘Ó≈¬…– ÒËn∏¬ı–] ’±1n∏ ‘Ó≈¬… √√íÀ˘ ¬Û≈Ú1Ê√ij øÚø(Ó¬ [ ‘Ó¬¸… ‰¬ Ê√ij ÒËn∏¬ı—] Œ¸ ◊√√fl¡±1ÀÌ ø˚ÀȬ± ’¬Ûø1 √√± « ŒÓ¬ÀÚ fl¡Ô±Ó¬ Ó≈¬ø˜Œ˙±fl¡ fl¡ø1¬ı Ú±˘±À· [Ó¬¶ú±» ’¬Ûø1˝√√±À˚« ’ÀÔ« Q— Œ˙±ø‰¬Ó≈¬˜ƒ Ú ’˝«√√ø¸],˜‘Ó≈¬…ÒËn∏«¬ı—‘˜‘Ó≈¬…– ÒËn∏¬ı—º

’¬ı…Mê√±√œøÚ ”¬Ó¬±øÚ ¬ı…Mê√˜Ò…±øÚ ˆ¬±1Ó¬º’¬ı…Mê√øÚÒÚ±ÀÚ…¬ı Ó¬S fl¡± ¬Ûø1À√¬ıÚ±ºº 28

28 - Œ˝√√ ˆ¬±1Ó¬, ‘ø©Ü‡Ú Œ˝√√±ª±1 ’±·ÀÓ¬ ¸fl¡À˘± Ê√œª ’±1n∏ ¬Û√±Ô« ’¬ı…Mê√∆˝√√ Ô±Àfl¡ ’Ô«±» ’¬ı…Mê√ õ∂fl‘¡øÓ¬Ó¬ ˘œÚ ∆˝√√ Ô±Àfl¡ [ˆ”¬Ó¬±øÚ ’¬ı…Mê√±√œøÚ] ˜±Ê√1¸˜˚˛ø‡øÚÓ¬ õ∂fl¡±˙ ¬Û±˚˛ [¬ı…Mê√˜Ò…±øÚ] ’±1n∏ ¸‘ø©Ü‡Ú Ò√ı—¸ ˝√√íÀ˘ ’±Àfl¡Ã ’¬ı…Mê√õ∂fl‘¡øÓ¬Ó¬ ˘œÚ ˚±˚˛ [’¬ı…Mê√ øÚÒÚ±øÚ ¤¬ı], ˝◊√√˚˛±Ó¬ ≈√‡ fl¡1±1 øfl¡ õ∂À˚˛±Ê√Ú [Ó¬Sfl¡± ¬Ûø1À√¬ıÚ±]∑

’±(˚«…¬ı» ¬Û˙…øÓ¬ fl¡ø(À√Ú˜±(˚«…¬ıƒ√ ¬ı√øÓ¬ Ó¬ÕÔ¬ı ‰¬±Ú…–º’±(˚«…¬ıÕ2‰¬Ú˜Ú…– ˙‘À̱øÓ¬ |n∏Q±À¬Û…Ú— Œ¬ı√ Ú ∆‰¬¬ı fl¡ø(»ºº 29

29 - Œfl¡±ÀÚ±Àª [fl¡ø(»] ’±R±fl¡ [¤Ú˜ƒ] ’±‰¬ø1Ó¬ ¬ıd ¬ı≈ø˘ ˆ¬±À¬ı[’±(˚«…¬ı» ¬Û˙…øÓ¬], Œfl¡±ÀÚ±Àª ˝◊√√˚˛±fl¡ ’±‰¬ø1Ó¬ ¬ıd ¬ı≈ø˘ ¬ıÌ«Ú± fl¡À1 [Ó¬Ô± ¤¬ı‰¬ ’Ú…– ’±( «…¬ı» ¬ı√øÓ¬], ’±Ú Œfl¡±ÀÚ±Àª ◊√√ ¤È¬± ’±‰¬ø1Ó¬ ¬ıd ¬ı≈ø˘ qÀÚ [’Ú…–‰¬ ¤Ú˜ƒ ’±(˚«…¬ı» ˙‘À̱øÓ¬] øfl¡c qøÚ› [|n∏Q± ’ø¬Û] ’±R±fl¡ Œfl¡±ÀÚ› ¬ı≈øÊ√¬ıŒÚ±ª±À1 [¤Ú— fl¡ø(» ‰¬ ¤¬ı Ú Œ¬ı√]º Œ¬Û…‘ø¬ÛŸ¬¤, ’±(˚«…¬ıÕ2‰¬Ú˜Ú…– ‘

’±(˚«…¬ı» ‰¬ ¤Ú˜ƒ ’Ú…–ºŒ√˝√√œ øÚÓ¬…˜¬ıÀÒ…± ’˚˛— Œ√À˝√√ ¸¬ı«¸… ˆ¬±1Ó¬ºÓ¬¶ú±» ¸¬ı«±øÌ ˆ”¬Ó¬±øÚ Ú Q— Œ˙±ø‰¬Ó≈¬˜˝«√√ø¸ºº 30

30 - Œ˝√√ ˆ¬±1Ó¬, ¸fl¡À˘±À1 Œ√˝√√Ó¬ Ôfl¡± [¸¬ı«¸… Œ√À˝√√] ¤˝◊√√ ’±R± [’˚˛—Œ√˝√√œ] ¸√±˚˛ ’¬ıÒ… [øÚÓ¬…˜ƒ ’¬ıÒ…–], Œ¸˝◊√√¬ı±À¬ı Œfl¡±ÀÚ± õ∂±Ìœ1 ¬ı±À¬ı Ó≈¬ø˜ Œ˙±fl¡fl¡1± ά◊ø‰¬Ó¬ Ú˝√√˚˛ [Ó¬¶ú±» ¸¬ı«±øÌ ˆ”¬Ó¬±øÚ Q— Œ˙±ø‰¬Ó≈¬˜ƒ Ú ’˝«ø¸]º

¶§Ò˜«˜ø¬Û ‰¬±À¬ı鬅 Ú ø¬ıfl¡ø•ÛÓ≈¬˜˝«√√ø¸ºÒ˜«…±øX ˚≈X±À4À˚˛± ’Ú…» é¬øS˚˛¸… Ú ø¬ı√…ÀÓ¬ºº 31

He who has done even a little good to human beings, though hebe the worst of sinners, is accepted by God in the ranks of His loversand servants. He shall look upon the face of the Eternal.– SriAurobindo, Ths & Aphs

Open your heart to the Grace so that it may accomplish Its miraclesin you. – The Mother, W.R.

God is our wise and perfect Friend, because he knows when tosmite as well as when to fondle, when to slay us no less than whento save and succour.– Sri Aurobindo, Ths & Aphs.



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31 - ¶§Ò «1 fl¡Ô± ø¬ıÀ¬ı‰¬Ú± fl¡ø1› Ó≈¬ø˜ ø¬ı‰¬ø˘Ó¬ ˝√√í¬ı Ú±˘±À· [¶§Ò « ƒ ’ø¬Û‰¬ ’±À¬ı鬅 ø¬ıfl¡ø•ÛÓ≈¬ ƒ Ú ’ «ø¸], fl¡±1Ì Ú…± ˛ —·Ó¬ ≈XÓ¬Õfl¡ é¬øS ˛1 ¬ı±À¬ı Œ|á¬fl¡±˜ ¤Àfl¡± Ú±˝◊√√ [ø˝√√ Ò˜«…±» ˚≈X±» é¬øS˚˛¸… Œ|˚˛– ’Ú…» Ú ø¬ı√…ÀÓ¬], Ò˜«…±øX ñÒ˜«…±» ø˝√√, ˚≈X±À4À˚˛± ñ ˚≈X±» Œ|˚˛–º

˚‘√26√˚˛± Œ‰¬±¬Û¬Ûiß— ¶§·«¡Z±1˜¬Û±¬ı‘Ó¬˜ƒº¸≈ø‡Ú– é¬øS˚˛±– ¬Û±Ô« ˘ˆ¬ÀôL ˚≈X˜œ‘√˙˜ƒºº 32

32 - Œ˝√√ ¬Û±Ô«, Œ‡±˘± ¶§·«1 ≈√ª±1 ¶§1+¬Û [’¬Û±¬ı‘Ó¬˜ƒ ¶§·«¡Z±1˜ƒ] ˚≈X’±À¬Û±Ú±-’±¬Û≈øÚ Î¬◊¬Ûø¶öÓ¬ ∆ √√ÀÂ√ø √√ [˚‘√26√ ˛± ‰¬ ά◊¬Û¬Ûiß—] ˆ¬±·…ª±Ú é¬øS ˛ fl¡À˘À √√¤ÀÚ ˚≈X fl¡1±1 ¸≈ø¬ıÒ± ˘±ˆ¬ fl¡À1 [¸≈ø‡Ú– é¬øS˚˛±– ÷‘√˙˜ƒ ˚≈X˜ƒ ˘ˆ¬ÀôL]º

’Ô Œ‰¬» Qø˜˜— Ò˜«…— ¸—¢∂±˜— Ú fl¡ø1¯∏…ø¸ºÓ¬Ó¬– ¶§Ò˜«— fl¡œøÓ«¬— ‰¬ ø˝√√Q± ¬Û±¬Û˜¬ı±o…ø¸ºº 33

33 - ’±1n∏ ˚ø√ Ó≈¬ø˜ ¤˝◊√√ [’Ô Œ‰¬» Q˜ƒ ˝◊√√˜—] Ò˜« ˚≈X Úfl¡1± [Ò˜«…—¸—¢∂±˜— Ú fl¡ø1¯∏…ø¸] ŒÓ¬øÓ¬˚˛± Ó≈¬ø˜ ¶§Ò˜« Ó¬…±· ’±1n∏ fl¡œøÓ«¬ é¬˚˛1 Ù¬˘Ó¬ ¬Û±¬ÛÓ¬Î≈¬ø¬ı¬ı± [Ó¬Ó¬– ¶§Ò˜«— fl¡œøÓ«¬— ‰¬ ø˝√√Q± ¬Û±¬Û˜ƒ ’¬ı±o…ø¸]º

’fl¡œøÓ«¬— ‰¬±ø¬Û ¬ˆ”¬Ó¬±øÚ fl¡Ôø˚˛¯∏…øôL ŒÓ¬ ’¬ı…˚˛±˜ƒº¸y±ø¬ıÓ¬¸… ‰¬±fl¡œøÓ«¬˜«1̱√øÓ¬ø1‰¬…ÀÓ¬ºº 34

34 - ˜±Ú≈˝√√ø¬ı˘±Àfl¡› ø‰¬1fl¡±˘ ŒÓ¬±˜±1 ’¬Û˚˙ 1øȬ¬ı [ˆ”¬Ó¬±øÚ ’ø¬Û ‰¬ ŒÓ¬’¬ı… ˛± ƒ ’fl¡œøÓ«¬— fl¡Ôø ˛ ∏…øôL]º ¸ij±øÚÓ¬ ¬ı…øMê√1 ¬ı±À¬ı ’¬Û˚˙ ‘Ó≈¬…Ó¬Õfl¡› ’øÒfl¡[¸y±ø¬ıÓ¬¸… ’fl¡œøÓ«¬– ˜1̱» ‰¬ ’øÓ¬ø1‰¬…ÀÓ¬]º

ˆ¬˚˛±√ƒ 1̱ƒ√ ά◊¬Û1Ó¬— ˜—¸…ÀôL Q±— ˜˝√√±1Ô±–ºŒ˚¯∏±— ‰¬ Q— ¬ıU˜ÀÓ¬± ˆ”¬Q± ˚±¸…ø¸ ˘±‚¬ı˜ƒºº 35

35 - ˜ √√±1Ôœ¸fl¡À˘ ŒÓ¬±˜±fl¡ [˜ √√±1Ô±– Q±—] ˆ¬ ˛ÀÓ¬ ≈X1¬Û1± ø¬ı1Ó¬ Ôfl¡±¬ı≈ø˘ ˆ¬±ø¬ı¬ı [ˆ¬˚˛±» 1̱» ά◊¬Û1Ó¬— ˜—¸…ÀôL] ’±1n∏ ø˚¸fl¡À˘ ŒÓ¬±˜±fl¡ ¸ij±Ú fl¡À1[Œ˚ ∏±— Q— ¬ıU˜Ó¬– ”¬Q± ‰¬] ŒÓ¬›“À˘±fl¡1 ›‰¬1Ó¬ Ó≈¬ø˜ ˘‚≈ √√í¬ı± [˚±¸…ø¸ ˘±‚¬ı ƒ]º

’¬ı±‰¬…¬ı±√±—( ¬ı ”√√Úƒ ¬ıø√ ∏…øôL Ó¬¬ı±ø˝√√Ó¬±–ºøÚµôLô¶¬ı ¸±˜Ô«…— Ó¬ÀÓ¬± ≈√–‡Ó¬1— Ú≈ øfl¡˜ƒºº 36

36 - ŒÓ¬±˜±1 ˙Sn∏À¬ı±À1 ŒÓ¬±˜±1 ¸±˜Ô«…1 øÚµ± fl¡ø1 [Ó¬¬ı ’ø˝√√Ó¬±– Ó¬¬ı¸±˜Ô«…— øÚµôL–] ¬ıUÀÓ¬± Úfl¡í¬ı˘·œ ˛± fl¡Ô± fl¡í¬ı [¬ı ”√√Úƒ ’¬ı±‰¬… ¬ı±√±Úƒ ‰¬ ¬ıø√ ∏…øôL]ºÓ¬±Ó¬Õfl¡ ≈√‡1 fl¡Ô± ’±1n∏ øfl¡ √√í¬ı ¬Û±À1 [Ó¬Ó¬– ≈√–‡Ó¬1— Ú≈ øfl¡ ƒ] øÚµôLô¶¬ı‘øÚµôL–Ó¬¬ıº

˝√√ÀÓ¬± ¬ı± õ∂±o…ø¸ ¶§·«— øÊ√Q± ¬ı± Œˆ¬±é¬…À¸ ˜˝√√œ˜ƒºÓ¬¶ú±≈√øM√√ᬠŒfl¡ÃÀôL˚˛ ˚≈X±˚˛ fl‘¡Ó¬øÚ(˚˛–ºº 37

37 - Œ˝√√ Œfl¡ÃÀôL˚˛, ˚≈XÓ¬ ˜ø1À˘ Ó≈¬ø˜ ¶§·« ˘±ˆ¬ fl¡ø1¬ı± [˝√√Ó¬– ¬ı± ¶§·«—õ∂±o…ø¸], øÊ√øfl¡À˘ ¬Û‘øÔ¬ıœ Œˆ¬±· fl¡ø1¬ı± [øÊ√Q± ¬ı± ˜ √√œ ƒ Œˆ¬±é¬…À¸] , ·øÓ¬Àfl¡ ≈Xfl¡ø1¬ı1 ¬ı±À¬ı ‘√Ϭˇ ¸—fl¡ä ∆˘ ά◊ͬ± [Ó¬¶ú±» ˚≈X±˚˛ fl‘¡Ó¬øÚ(˚˛– ά◊øM√√á¬],Ó¬¶ú±≈√øM√√ᬑӬ¶ú±» ά◊øM√√ᬺ

¸≈‡≈√–À‡ ¸À˜ fl‘¡Q± ˘±ˆ¬±˘±Àˆ¬Ã Ê√˚˛±Ê√À˚˛ÃºÓ¬ÀÓ¬± ˚≈X±˚˛ ˚≈Ê√…¶§ ∆Ú¬ı— ¬Û±¬Û˜¬ı±o…ø¸ºº 38

38 - Œ¸ ◊√√fl¡±1ÀÌ ≈‡-≈√‡, ˘±ˆ¬-’˘±ˆ¬, Ê√ ˛-¬Û1±Ê√ ˛ ¸˜ :±Ú fl¡ø1 [Ó¬Ó¬–¸≈‡≈√–À‡ ˘±ˆ¬±˘±Àˆ¬Ã Ê√˚˛±Ê√À˚˛Ã ¸À˜ fl‘¡Q±] ˚≈X1 ¬ı±À¬ı øÚÊ√Àfl¡ øÚÀ˚˛±· fl¡1±[˚≈X±˚˛ ˚≈Ê√…¶§]º ¤ÀÚ fl¡ø1À˘ ŒÓ¬±˜±1 ¬Û±¬Û Ú˝√√˚˛ [¤¬ı— ¬Û±¬Û˜ƒ Ú ’¬ı±o…ø¸ ,∆Ú¬ı—‘Ú ¤¬ı—]º

16–38– There is no such thing as death, for it is the bodythat dies and the body is not the man that which really is (eternal)cannot go out of existence, though it may change the formsthrough which it appears, just as that which is non-existent cannotcome into being. The soul is and cannot cease to be. Thisopposition of is (eternal) and is not (transient), this balance of

Work only for the Divine.Think only of the Divine.Aspire only to the Divine.Serve only the Divine.Want only the Divine.Only adore the Divine.– The Mother, W.R.



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being (soul) and becoming (universe) finds its end in the realisationof the soul as the one imperishable self (Paramatman, Lord) bywhom all this universe has been extended. Finite bodies (transientbodies) have an end, but that (soul) which possesses and usesthe body is infinite, eternal, indestructible. It (soul) casts awayold and takes up new bodies as a man changes worn-out raimentfor new; and what is there in this to grieve at and recoil andshrink?

This (soul) is not born, nor does it die, nor is it a thing thatcomes into being once and passing away will never come intobeing again. It is unborn ancient, sempiternal (everlasting); it isnot slain with the slaying of the body. Weapons cannot cleaveit, nor the fire burn, nor do the waters drench it, nor the winddry. Eternally stable, immobile, all-pervading, it is for ever andfor ever. Not manifested like the body, but greater than allmanifestation, not to be analysed by the thought, but greaterthan all mind, not capable of change and modification like thelife and its organs but beyond the changes of mind and life andbody. If the self (soul) were constantly subject to birth anddeath, still the death of beings ought not to be a cause of sorrow.Its birth is an appearing out of some state in which it is not non-existent but unmanifest to our mortal senses, its death is a returnto that unmanifest world or condition and out of it it will againappear in the physical manifestation. Our sorrow for the deathof men is an ignorant grieving, since they have neither gone outof existence nor suffered any painful or terrible change ofcondition. The higher truth is the real truth. All are that Self, thatOne, that Divine whom we look on and speak and hear of asthe wonderful beyond our comprehension… no human mind hasever known this Absolute. It is this which is here veiled by theworld, master of the body; all life is only its shadow; the comingof the soul into physical manifestation and our passing out of it

by death is only one of its minor movements. When we haveknown ourselves as this, then to speak of ourselves as slayer orslain is an absurdity. One thing only is the truth, the Eternalmanifesting itself as the soul of man in the great cycle of itspilgrimage with birth and death for milestones, with worldsbeyond as resting places, with all the circumstances of lifehappy or unhappy as the means of our progress... and withimmortality as the home to which the soul travels.

Therefore, says the Teacher, put away this vain sorrowand shrinking, fight, O son of Bharata. But how does it justifythe action demanded of Arjuna and the slaughter of Kuruksetra?The answer is that this is the action required of Arjuna in thepath of his travel; it has come inevitably in the performance ofthe function demanded of him by his savdharma, his socialduty, the law of his life and the law of his being. It is a worldof mutual help and struggle; not a serene and peaceful glidingthrough easy joys is the progress it allows us, but every stephas to be gained by heroic effort and through a clash of opposingforces. Those who take up the inner and the outer struggleeven to the most physical clash of all, that of war, are theKshatriyas, the mighty men; war, force, nobility courage aretheir nature; protection of the right is their virtue and theirduty. The champion and standard-bearer of the Right must notshake and tremble; he must not abandon his followers or fellow-fighters, betray his cause and leave the standard of Right andJustice. His virtue and his duty lie in battle and not in abstentionfrom battle “There is no greater good for the Kshatriya thanrighteous battle, and when such a battle comes to them ofitself like the open gate to heaven, happy are the Kshatriyasthen. If thou dost not this battle for the right, then hast thouabandoned thy duty and virtue and thy glory, and sin shall bethy portion.” He will incur disgrace and the reproach of fear



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and weakness and loss of honour. It is the loss of his honour,his fame, his noble station among the mighty men of courageand power; that to him is much worse than death. “Slain thoushalt win Heaven, victorious thou shalt enjoy the earth; thereforearise, O son of Kunti, resolved upon battle.” The Teacher bidshim to make grief and happiness, loss and gain, victory anddefeat equal to his soul and then turn to the battle, –the realteaching of the Gita. Put away all egoism from you, disregardjoy and sorrow, disregard gain and loss and all worldly results;look only at the cause you must serve and the work that youmust achieve by divine command, “so thou shalt not incur sin.”(A7)

¤¯∏± ŒÓ¬ ’øˆ¬ø˝√√Ó¬± ¸±—À‡… ¬ı≈øXÀ˚«±À· øQ˜±— ˙‘Ì≈º¬ı≈X…± ˚≈ÀMê√± ˚˚˛± ¬Û±Ô« fl¡˜«¬ıg— õ∂˝√√±¸…ø¸ºº 39

39 - Œ˝√√ ¬Û±Ô«, ¤˝◊√√ø‡øÚ ŒÓ¬±˜±fl¡ ˜˝◊√√ ¸±—‡…1 ø¬ı¯∏À˚˛ :±Ú ø√À˘± [¤¯∏± ŒÓ¬¸±—À‡… ¬ı≈øX– ’øˆ¬ø˝√√Ó¬±], ¤øÓ¬˚˛± Œ˚±·1 ø¬ı¯∏À˚˛ qÚ± [Œ˚±À· Ó≈¬ ˝◊√√˜±— ˙‘Ì≈], ø˚:±Ú ˘±ˆ¬ fl¡ø1 [˚˚˛± ¬ı≈X…±] Œ˚±·Ó¬ ˚≈Mê√ ˝√√íÀ˘ [˚≈Mê√–] Ó≈¬ø˜ fl¡˜«¬ıgÚ1¬Û1± ˜≈Mê√˝√√í¬ı± [fl¡˜«¬ıg— õ∂˝√√±¸…ø¸]º

¸±—‡…1 ’Ô« ø¬ıÀù≠ ∏Ì, analysis – ¬’±R± ’±1n∏ Ê√·Ó¬1 ø¬ı ∏À˚ ø¬ıÀù≠ ∏Ì ” fl¡:±Úº ’±Ú √√±ÀÓ¬ Œ˚±·1 Œˆ¬øȬ fl¡ « √√íÀ˘› õ∂fl‘¡Ó¬ÀÓ¬ √√ͬ Œ˚±·, 1±Ê√ Œ˚±·, fl¡ «Œ˚±·, :±Ú Œ˚±·, ˆ¬øMê√ Œ˚±·, Ò…±Ú Œ˚±·– ¤ ◊√√ ¸fl¡À˘±À¬ı±1 Œ˚±·1 ¸±1 ’—˙¤Àfl¡˘· fl¡ø1À˘ ø˚ Œ˚±· ‘ø©Ü √√í¬ı Ó¬±Àfl¡ ◊√√ ¬Û”Ì«À˚±·, Integral Yoga Œ¬ı±˘± √√ ˛ºøfl¡c fl¡ « ¬ı±√ ø√ Œ˚±· √√í¬ı ŒÚ±ª±À1º fl¡ « Ó¬…±· fl¡1± ¸fl¡˘ ¸iß…±¸ ˜±·«œº ŒÓ¬›“À˘±Àfl¡÷ù´11 static aspect ’Ô«±» øÚ&«Ì ¬ıËp¡1 ά◊¬Û˘øtÀÓ¬ ¸œ˜±¬ıX Ô±Àfl¡º ŒÓ¬›“À˘±Àfl¡÷ù´11 dynamic aspect ’Ô«±» ¸&Ì ¬ıËp¡1 ά◊¬Û˘øtÓ¬ &1n∏Q øÚø√À˚º ¤ ◊√√ά◊¬Û˘øt fl¡ «1 ˜±Ò…À˜À1À √√ √√í¬ı ¬Û±À1º ÷ù´11 ◊√√26√± ¸fl¡À˘± ˜±Ú≈ √√fl¡ ŒÓ¬›“1 dynamicinstrument ∆˘ 1+¬Û±ôL1 fl¡1±º fl¡ « Œ˚±·1 ’ˆ¬…±¸ ’ø¬ı √√ÀÚ ¤ ◊√√ 1+¬Û±ôL1 ¸yªÚ √√ º ¤ ◊√√ ά◊¬Û˘øt fl¡øÍ¬Ú √√íÀ˘› ¤ ◊√√ÀȬ± ¬ÛÔÀ √√ Ê√·Ó¬1 ¬ı±À¬ı fl¡˘…±Ìfl¡±1fl¡º ¤ÀÚfl¡ «À˚±·œÀ˚ øÚÊ√fl¡ 1+¬Û±ôL1 fl¡1±1 ˘·ÀÓ¬ ¸˜±Ê√‡ÚÀfl¡± ›¬Û1Õ˘ øÚ¬ı ¬Û±À1º

¸iß…±¸˜±·« ¸ √√Ê√ ’±1n∏ ’±RÀfl¡øffl¡, individualisticº ·œÓ¬± ¸iß…±¸ ˜±·«1 ø¬ıÀ1±Òœº˜±Ú≈À √√ fl¡ « Œfl¡ÀÚÕfl¡ fl¡1± ά◊ø‰¬Ó¬, Œ¸ ◊√√ ø˙鬱 ø√ ˛± ·œÓ¬±1 ˘é¬…º Remember meand fight – ◊√√À ˛ ◊√√ fl¡ «À˚±·º To become an instrument of God isKarma Yoga. ¤ ◊√√ÀȬ± Œfl¡ÀÚÕfl¡ fl¡ø1¬ı ¬Û±ø1∑ ◊√√ ˛±1 ά◊¬Û± ˛ √√í˘ õ∂øÓ¬ÀȬ± fl¡ «÷ù´1fl¡ ’¬Û«Ì fl¡1±, fl¡±˜ÀȬ± fl¡ø1¬ı1 ¬ı±À¬ı ŒÓ¬›“fl¡ ’± √√ı±Ú Ê√ÀÚ±ª±, fl¡±˜1 Ù¬˘±Ù¬˘÷ù´11 ›¬Û1Ó¬ ¤ø1 ø√ ± ’±1n∏ ¸fl¡À˘± fl¡±˜Ú± Ó¬…±· fl¡1±º ¸±Ò±1Ì ’ª¶ö±Ó¬ fl¡±˜1motive force fl¡±˜Ú±, desire, øfl¡c fl¡ «À˚±·œ1 fl¡±˜1 motive force ’±R±1Œõ∂1̱, it is our soul that inspires and drives us to action.

›¬Û11 Œù≠±fl¡Ó¬ ø˘ø‡ÀÂ√ ñ fl¡˜«¬ıg— õ∂˝√√±¸…ø¸ ñ fl¡˜«¬ıgÚ1 ¬Û1± ˜≈Mê√˝√√í¬ı±º Œfl¡±ÚÀ¬ı±1 fl¡˜«1¬Û1± ’±R±1 fl¡˜«¬ıgÚ ˝√√˚˛ ’±1n∏ Œfl¡±ÚÀ¬ı±11¬Û1± Ú˝√√˚˛∑ø˚À¬ı±1 fl¡˜« fl¡±˜Ú± ’±1n∏ ’˝√√—ˆ¬±À¬ıÀ1 fl¡1± ˝√√˚˛, ŒÓ¬ÀÚ fl¡˜«1¬Û1± ’±R±1 ¬ıgÚ˝√√˚˛º ø˚À¬ı±1 fl¡˜« ÷ù´11 Œ¸ª±1+À¬Û fl¡1± ˝√√˚˛, ø˚ fl¡˜«Ó¬ fl¡±˜Ú± ’±1n∏ ’˝√√— ˆ¬±¬ı,˜˝◊√√ fl¡Ó«¬± ˆ¬±¬ı Ú±Ô±Àfl¡, Œ¸˝◊√√ fl¡˜«1¬Û1± ’±R±1 ¬ıgÚ Ú˝√√˚˛º

39- I have declared to you the poise of a self-liberatingintelligence in Sankhya, says the divine Teacher to Arjuna. I willnow declare to you another poise in Yoga. My Yoga will free youfrom all bondage of the soul to its works, karmabandhamprahasyasi. You are afraid of sin, afraid of suffering, afraid ofhell and punishment. But this is the great fear which besiegeshumanity, its fear of sin and suffering now and hereafter. MyYoga will deliver you from the great fear. "Abandon all laws ofconduct and take refuge in Me alone; I will deliver you from allsin and evil; do not grieve." (18/66) – (1)

Yoga – We mean by this term a methodised effort towardsself-perfection by the expression of the potentialities latent in thebeing and a union of the human individual with the universal andtranscendent Existence we see partially expressed in man andin Cosmos. But all life, when we look behind its appearances,is a vast Yoga of Nature. In man, she devises self-consciousmeans and willed arrangements of activity by which this great



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purpose may be more swiftly and puissantly attained. Yoga, asSwami Vivekananda has said, may be regarded as a means ofcompressing one's evolution into a single life or a few years oreven a few months of bodily existence.

That which Nature has evolved for us and has firmly foundedis the bodily life. She has effected a certain combination andharmony of the two inferior but most fundamentally necessaryelements of our action and progress upon earth – Matter is ourfoundation and the first condition of all our energies andrealisations, and the Life-Energy which is our means of existencein a material body. The body is the instrument provided for thefulfilment of the right law of our nature. The perfecting of thebody also should be the last triumph of the spirit and to makethe bodily life also divine must be God's final seal upon His workin the universe. The obstacle which the physical presents to thespiritual is no argument for the rejection of the physical; for ourgreatest difficulties are our best opportunities.

Equally, the vital and nervous energies in us are there fora great utility; they too demand the divine realisation of theirpossibilities in our ultimate fulfilment.

In India, for the last thousand years and more, the spirituallife and the material have existed side by side to the exclusionof the progressive mind. The schools of Indian Yoga lentthemselves to the compromise. Individual perfection or liberationwas made the aim, seclusion of some kind from ordinary activitiesthe condition, the renunciation of life the culmination. The releaseof the individual soul remained the aim. The material life lost thedivine impulse to growth, the spiritual preserved by isolation itsheight and purity, but sacrificed its full power and serviceablenessto the world. [material life ’±1n∏ spiritual life ≈√Ȭ± ø¬ı¬Û1œÓ¬ ¬ıd ¬ı≈ø˘Œ˘±ª± fl¡±1ÀÌ ’±Ò…±øRfl¡ Ê√œªÚ ¢∂˝√√Ì fl¡1± ˜˝√√±R±¸fl¡˘1 ¬Û1± ¸˜±ÀÊ√ ¬Û±¬ı ¬Û1±service ø‡øÚ Ú±¬Û±À˘º]

We have to recognise once more that the individual existsnot in himself alone but in collectivity and that individual perfectionand liberation are not the whole sense of God's intention in theworld. The free use of liberty includes also the liberation ofothers and of mankind; the perfect utility of our perfection is,having realised in ourselves the divine symbol, to reproduce,multiply and ultimately universalise others.

Spirit is the crown of universal existence; Matter is itsbasis; Mind is the link between the two. Spirit is that which iseternal; Mind and Matter are its workings. Spirit is that whichis concealed and has to be revealed; mind and body are themeans by which it seeks to reveal itself. All Nature is an attemptat a progressive revelation of the concealed Truth.

But what Nature aims at for the mass in a slow evolution,Yoga effects for the individual by a rapid revolution. It works byquickening of all her energies, a sublimation of all her faculties.While she develops the spiritual life with difficulty, theconcentrated method of Yoga can attain directly and carry withit the perfection of the mind and perfection of the body. Natureseeks the Divine in her own symbols; Yoga goes beyond Natureto the Lord of Nature, beyond universe to the Transcendent andcan return with the Transcendent light and power, with the fiatof the Omnipotent.

In practice three conceptions are necessary before therecan be any possibility of Yoga; there must be, as it were, threeconsenting parties to the effort, – God, Nature and the humansoul or, in more abstract language, the Transcendental, theUniversal and the Individual.

The contact of the human and individual consciousness withthe divine is the very essence of Yoga. Yoga is the union of thatwhich has become separated in the play of the universe with itsown true self, origin and universality. The contact may take place



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at any point of the complex and intricately organised consciousnesswhich we call our personality. It may be effected in the physicalthrough the body; in the vital through our nervous being; throughthe mentality whether by means of the emotional heart, the activewill or the understanding mind, or more largely by a generalconversion of the mental consciousness in all activities. It mayequally be accomplished through a direct awakening to the universalor transcendent Truth and Bliss by the conversion of the centralego in the mind. And according to the point of contact that wechoose will be the type of the Yoga that we practice.

Hathayoga selects the body and the vital [Life energy,pran shakti] functionings as its instruments of perfection andrealisation. Rajayoga selects the mental being in its differentparts as its lever-power; it concentrates on the subtle body.The triple path of Works, of Love and of Knowledge usessome part of the mental being, will, heart or intellect as astarting point and seeks by its conversion to arrive at theliberating Truth, Beatitude and Infinity. Its method is a directcommerce between the human Purusha in the individual bodyand the divine Purusha.

Hathayoga aims at the conquest of the life and body. Rajayogatakes a higher flight. It aims at the liberation and perfection notof the bodily, but of the mental being, the control of the emtionaland sensational life, the mastery of the whole apparatus of thoughtand consciousness. The preliminary movement of Rajayoga is acareful self-discipline. By the practice of truth, by renunciation ofall forms of egoistic seeking, by purity, by constant meditation andinclination to the divine Purusha, a pure, glad, clear state of mindand heart is established.

Afterwards, the ordinary activities of the mind and sensemust be entirely quieted in order that the soul may be free toascend to higher states of consciousness.

The triple Path of devotion, knowledge and works attemptsthe province which Rajayoga leaves unoccupied. It differs fromRajayoga in that it does not occupy itself with the elaborate trainingof the whole mental system as the condition of perfection, butseizes on certain central principles, the intellect, the heart, the will,and seeks to convert their normal operations by turning themaway from their ordinary and external preoccupations and activitiesand concentrating them on the Divine. It differs also in this, – andhere from the point of view of an integral Yoga [Purna Yoga], –that it is indifferent to mental and bodily perfection and aims onlyat purity as a condition of the divine realisation.

The Path of knowledge aims at the realisation of the uniqueand supreme Self. It proceeds by the method of intellectualreflection, vicara, to right discrimination, viveka. It observesand distinguishes the different elements of our apparent orphenomenal being [mind, life, body] and rejecting identificationwith each of them arrives at their exclusion and separation asconstituents of Prakriti, of phenomenal Nature, creations of Maya,the phenomenal consciousness. So it is able to arrive at its rightidentification with the pure and unique Self which is not mutableor perishable. From this point the path, as ordinarily followed,leads to the rejection of the phenomenal worlds [material world]from the consciousness as an illusion and the final immergencewithout return of the individual soul in the Supreme.

But this exclusive consummation is not the sole or inevitableresult of the Path of Knowledge. For, followed more largely andwith a less individual aim, the method of knowledge may lead toan active conquest of the cosmic existence for the Divine. Thepoint of departure is the realisation of the supreme Self not onlyin one's own being but in all beings and, finally, the realisationof even the phenomenal aspect of the world as a play of divineconsciousness.



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The Path of Devotion aims at the enjoyment of the supremeLove and Bliss and utilises normally the conception of the supremeLord in His personality as the divine lover and enjoyer of theuniverse. This path, too, leads away from world-existence to anabsorption, of another kind.

The Path of Works aims at the dedication of every humanactivity to the supreme Will. It begins by the renunciation of allegoistic aim for our works. By this renunciation it so purifies themind and the will that we become easily conscious of the greatuniversal Energy as the true doer of all our actions and the Lordof that Energy as their ruler and director with the individual asan instrument or a conscious centre of action. The object is therelease of the soul from its bondage to appearances and to thereaction of phenomenal activities.

We can see also that in the integral view of things thesethree paths are one.


To Know, be and possess the Divine is the one thing needfuland it includes or leads up to all the rest; towards this sole goodwe have to drive.

The synthesis [of Yoga] we propose cannot be arrived ateither by combination in mass or by successive practice. It musttherefore be effected by neglecting the forms and outsides ofthe Yogic disciplines and seizing rather on some central principlecommon to all which will include and utilise in the right placeand proportion their particular principles, and some centraldynamic force which is the common secret of their divergentmethods. In all the lord of the Yoga is the Purusha, the consciousSoul that knows, observes, attracts, governs. The Nature-Soul ishis executive Energy. Purusha is of the nature of Sat, conscious

self-existence pure and infinite; Shakti or Prakriti is of the natureof Chit, – it is power of the Purusha's self-conscious existence,pure and infinite. The relation of the two exists between thepoles of rest and action. When the energy is absorbed in thebliss of conscious self-existence, there is rest; when the Purushapours itself out in the action of its Energy, there is action, creationand enjoyment or Ananda of becoming [¸‘ø©Ü]. If Ananda is thecreator and begetter of all becoming, its method is Tapas orforce of the Purusha's consciousness dwelling upon its owninfinite potentiality and producing from it truths of conception orreal Idea, vijnana, which, proceeding from an omniscient andomnipotent Self-existence, have the surety of their own fulfilmentand contain in themselves the nature and law of their ownbecoming in the terms of mind, life and matter. The eventualomnipotence of Tapas and the infallible fulfilment of the Ideaare the very foundation of all Yoga. In man we render theseterms by Will and Faith, a will that is eventually self-effectivebecause it is of the substance of knowledge and a faith that isthe reflex in the lower consciousness of a Truth or real Idea yetunrealised in manifestation. It is this self-certainty of the Ideawhich is meant by the Gita when it says, Yo yacchraddhah saeva sah, (17/3), "Whatever is a man's faith or the sure Idea inhim, that he becomes." [In human level, divine Tapas becomeswill and Idea becomes faith. For Yoga these two are absolutelynecessary. If we believe firmly that we can become Divine, oneday we will become Divine.]

The whole of life is the Yoga of Nature. The differencebetween the Yogin and the natural man will be this, that theYogin seeks to substitute in himself for the integral action of thelower nature working in and by ego and division the integralaction of the higher Nature working in and by God and unity.



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The method we have to pursue, then, is to put our wholeconscious being into relation and contact with the Divine and tocall Him in to transform our entire being into His, so that in asense God Himself, the real Person in us, becomes the sadhakaof the sadhana as well as the Master of the Yoga by whom thelower personality is used as the centre of a divine transfiguration.

It requires a colossal faith, an absolute courage and aboveall an unflinching patience. In fact, however, the divine strength,often unobserved and behind the veil, substitutes itself for ourweakness and supports us through all our failings of faith, courageand patience. It "makes the blind to see and the lame to strideover the hills."

Perfection includes perfection of mind and body, so that thehighest results of Raja Yoga and Hathayoga should be containedin the widest formula of the synthesis finally to be effected bymankind. [Introduction]

The supreme Shastra of the integral Yoga is the eternalVeda secret in the heart of every thinking and living being. Thelotus of the eternal knowledge and the eternal perfection is abud closed and folded up within us. It opens swiftly or gradually,petal by petal, through successive realisations, once the mind ofman begins to turn towards the Eternal. He who chooses theInfinite has been chosen by the Infinite. He has received thedivine touch without which there is no awakening, no opening ofthe spirit; but once it is received attainment is sure, whetherconquered swiftly in the course of one human life or pursuedpatiently through many stadia of the cycle of existence in themanifested universe.

Nothing can be taught to the mind which is not alreadyconcealed as potential knowledge in the unfolding soul of thecreature. We know the Divine and become the Divine, becausewe are That already in our secret nature. All teaching is a

revealing, all becoming is an unfolding. Self-attainment is thesecret; self-knowledge and an increasing consciousness are themeans and the process.

The usual agency of this revealing is the Word, the thingheard (sruta). The Word may come to us from within; it maycome to us from without. But in either case, it is only an agencyfor setting the hidden knowledge to work. The Word within maybe the utterance of the inmost soul in us. The word from without,representative of the Divine, is needed as an aid in the work ofself-unfolding. The representative influence occupies a muchlarger place in the life of the sadhaka. If the Yoga is guided bya received written Shastra, – some word from the past whichembodies the experience of former Yogins, – it may be practisedeither by personal effort alone or with the aid of a Guru. Thespiritual knowledge is then gained through meditation on thetruths that are taught and it is made living and conscious by theirrealisation in the personal experience. But he must live in hisown soul beyond the written Truth, – sabdabrahmativartate (6/44) – beyond all that he has heard and all that he has yet tohear, – srotavyasa srutasya ca (2/52). For he is not the sadhakaof a book or of many books; he is a sadhaka of the Infinite. Anintegral and synthetic Yoga needs especially not to be bound byany written or traditional shastra.

As the supreme shastra of the integral Yoga is the eternalVeda secret in the heart of every man, so its supreme Guideand Teacher is the inner Guide, the World Teacher, jagad-guru,secret within us. It is he who destroys our darkness by theresplendent light of his knowledge. He discloses progressivelyin us his own nature of freedom, bliss, love, power, immortalbeing.

What is his method and his system? He has no methodand every method. This inner Guide is often veiled at first by



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the very intensity of our personal effort and by the ego'spreoccupation with itself and its aims. As we gain clarity, werecognise the source of the growing light within us. Now webegin to understand the sense of our struggles and efforts,successes and failures. At last we are able to seize the meaningof our ordeals and sufferings and can appreciate the help thatwas given us by all that hurt and resisted and the utility of ourvery falls and stumblings. We feel the eternal presence of asupreme Master, friend, Lover, Teacher. We recognise it in theessence of our being as that develops into likeness and onenesswith a greater and wider existence; for we perceive that thismiraculous development is not the result of our own efforts; aneternal Perfection is moulding us into its own image. One whois the Lord or Ishwara is the Master of our Yoga.

To be possessed by him and possess him in ourselves andin all things is the term of all empire and mastery. To enjoy himin all experience of passivity and activity, of peace and of power,of unity and of difference is the happiness which the jiva, theindividual soul manifested in the world, is obscurely seeking.This is the entire definition of the aim of integral Yoga. It is theconversion of the human soul into divine soul and of natural lifeinto divine living.

The divine working is not the working which the egoisticmind desires or approves; for it uses error in order to arriveat truth, suffering in order to arrive at bliss, imperfection inorder to arrive at perfection. The ego cannot see where it isbeing led; it revolts against the leading, loses confidence,loses courage. These failings would not matter; for the divineGuide is not offended by our revolt, not discouraged by ourwant of faith or repelled by our weakness; he has the entirelove of the mother and the entire patience of the teacher.(The four aids)


All Yoga is in its nature a new birth; it is a birth out of theordinary, the mentalised material life of man into a higher spiritualconsciousness and a greater and diviner being. The soul that iscalled to this deep and vast change, may arrive in different ways.It may come to it by its own natural development; it may reachit through the influence of a religion; it may approach it by a slowillumination or leap to it by a sudden touch or shock; it may bepushed or led to it by the pressure of outward circumstances orby an inward necessity, by a single word that breaks the seals ofthe mind or by long reflection, by the distant example of one whohas trod the path or by contact and daily influence. According tothe nature and the circumstances the call will come.

But in whatever way it comes, there must be a decisionof the mind and the will and, as its result, a complete andeffective self-consecration. The acceptance of a new spiritualidea-force and upward orientation in the being, an illumination,a turning or conversion seized on by the will and heart'saspiration, this is the momentous act. Truth of the spirit has notto be merely thought but to be lived, and to live it demands aunified-single-mindedness of the being. He who seeks the Divinemust consecrate himself to God and to God only.

The self-consecration follows upon the choice. The feetare already set upon the path. The secret Teacher, the innerGuide is already at work. Whatever difficulties and hesitationsmay ensue, they cannot eventually prevail. The call, once decisive,stands. No weakness in the nature can for long be an obstacle.

But if we desire to make the most of the opportunity thatthis life gives us, it is essential that there should be an entireself-giving.



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Concentration is indeed the first condition of any Yoga, butit is an all-receiving concentration that is the very nature of theintegral Yoga. A separate strong fixing of the thought, of theemotions or of the will on a single idea, object, state, innermovement or principle is no doubt a frequent need here also; butthis is only a subsidiary helpful process. A wide massive opening,a harmonised concentration of the whole being in all its partsand through all its powers upon the One who is the All is thelarger action of this Yoga.

The distinct character of man is that he is a mental being,not a merely vital creature. As he can use his thinking mind andwill to restrain and correct his life impulses, so too he can bringin the action of a still higher luminous mentality aided by thedeeper soul in him, the psychic being. He can master it andoffer it up for transformation to its divine Master. This highermentality and this deeper soul, the psychic element in man, arethe two grappling hooks by which the Divine can lay hold uponhis nature.

Man can bring an enlightened will, an enlightened thoughtand enlightened emotions to the difficult work of his self-development. When he can begin to replace desire altogether bya still greater enlightened thought and sight and will in touch withthe Infinite, he has commenced the ascent towards the superman;he is on his upward march towards the Divine.

There must be a large, many-sided yet single concentrationof the thought on the idea, the perception, the vision, theawakening touch, the soul's realisation of the one Divine. Theremust be a flaming concentration of the heart on the All andEternal. There must be a strong and immovable concentration ofthe will on the attainment and fulfilment of all that the Divine isand a free and plastic opening of it to all that he intends tomanifest in us. This is the triple way of the Yoga.

A concentration which culminates in a living realisation andthe constant sense of the presence of the One in ourselves andin all of which we are aware, is what we mean in Yoga byknowledge and the effort after knowledge. It is not enough todevote ourselves by the reading of scriptures. All that the Lightfrom above asks of us that it may begin its work is a call fromthe soul and a sufficient point of support in the mind. Thissupport can be reached through an insistent idea of the Divinein the thought, a corresponding will in the dynamic parts, anaspiration, a faith, a need in the heart. Any name, any form, anysymbol, any offering has been held to be sufficient if there is theconsecration along with it; for the Divine knows himself in theheart of the seeker and accepts the sacrifice. (Self-Consecration)

Sri AurobindoThe Synthesis of Yoga

ŒÚ˝√√±øˆ¬Sê˜Ú±À˙± ’øô¶ õ∂Ó¬…¬ı±À˚˛± Ú ø¬ı√…ÀÓ¬º¶§ä˜¬Û…¸… Ò˜«¸… S±˚˛ÀÓ¬ ˜˝√√ÀÓ¬± ˆ¬˚˛±»ºº 40

40 - ¤ ◊√√ Œ˚±·1 [fl¡ «À˚±·1] ’ˆ¬…±¸ ¬ı± ’Ú≈ œ˘Ú [ ◊√√ √√ ’øˆ¬Sê˜] ’ÔÀ˘Ú±˚±˚˛ ’Ô«±» øÚ©£¬˘ Ú˝√√˚˛ [Ú±˙– Ú ’øô¶] ’±1n∏ ’øÓ¬ qXÕfl¡ ’ˆ¬…±¸ fl¡ø1¬ıÚÊ√Ú±1 ¬ı±À¬ı õ∂Ó¬…¬ı±˚˛ ¬ı± Œ√±¯∏ Ú˝√√˚˛ [õ∂Ó¬…¬ı±˚˛– Ú ø¬ı√…ÀÓ¬]º ¤˝◊√√ Ò˜«1 [:±Ú1]’˘¬Û ’±‰¬1ÀÌ˝◊√√ ˜±Ú≈˝√√fl¡ ˜˝√√±ˆ¬˚˛1¬Û1± ¬Ûø1S±Ì fl¡À1 [’¸… Ò˜«¸… ¶§ä˜ƒ ’ø¬Û˜˝√√Ó¬– ˆ¬˚˛±» S±˚˛ÀÓ¬]º

40- My Yoga will deliver you from the great fear and evena little of it will bring deliverance. When you have once set outon this path, you will find that no step is lost; every leastmovement will be a gain; you will find there no obstacle that canbaulk you of your advance. (2)

The Light is always there ready to answer to a sincere aspiration.The Grace's victory is sure, but quiet endurance make it quicker.–

The Mother, W.R.



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¬ı…¬ı¸± ˛±øRfl¡± ¬ı≈øXÀ1Àfl¡ √√ fl≈¡1n∏ÚµÚº¬ıU˙±‡± ˝√√…ÚôL±( ¬ı≈XÀ˚˛± ’¬ı…¬ı¸±ø˚˛Ú±˜ƒºº 41

41 - ¤ ◊√√ Œ˚±·Ó¬ [ ◊√√ √√] ¬ı≈øX ’±1n∏ ◊√√26√±˙øMê√ ˜±S ¤È¬± ø¬ı ∏ Ó¬ ¤fl¡±¢∂ ∆ √√ Ô±Àfl¡ñŒ¸ ◊√√ÀȬ± √√í˘ õ∂fl‘¡Ó¬ ¸Ó¬… ά◊¬Û˘øt [¬ı…¬ı¸±˚±øQfl¡± ¬ı≈øX– ¤fl¡±]º øfl¡c ’ø¶ö1 ø‰¬M√√1 ˜±Ú≈ √√1[’¬ı…¬ı¸±ø˚Ú± ƒ] ¬ı≈øX ¬¬ıU ≈‡œ ¬ı± ıU˙±‡±Ó¬ ø¬ıˆ¬Mê√ ’±1n∏ ’ÚôL [¬ı≈X˚– ¬ıU˙±‡± ø √√’ÚôL±–‰¬]º

41- There are, says the Gita, two types of intelligence in thehuman being. The first is concentrated, poised, one,homogeneous, directed singly towards the Truth; unity is thecharacteristic, concentrated fixity is its very being. In the otherthere is no single will, no unified intelligence, but only an endlessnumber of ideas. (3)

˚±ø˜˜±— ¬Û≈ø©ÛÓ¬±— ¬ı±‰¬— õ∂¬ı√ôL…ø¬ı¬Ûø(Ó¬–ºŒ¬ı√¬ı±√1Ó¬±– ¬Û±Ô« Ú±Ú…√ô¶œøÓ¬ ¬ı±ø√Ú–ºº 42fl¡±˜±R±Ú– ¶§·«¬Û1± Ê√ijfl¡˜«Ù¬˘õ∂√±˜ƒºøSê˚˛±ø¬ıÀ˙¯∏¬ıU˘±— Œˆ¬±Õ·ù´˚«…·øÓ¬— õ∂øÓ¬ºº 43Œˆ¬±Õ·ù´ «…õ∂¸Mê√±Ú±— Ó¬ ˛± ’¬Û˝√√+Ó¬À‰¬Ó¬¸± ƒº¬ı…¬ı¸±˚˛±øRfl¡± ¬ı≈øX– ¸˜±ÀÒÃ Ú ø¬ıÒœ˚˛ÀÓ¬ºº 44

42ñ44 - Œ˝√√ ¬Û±Ô«, fl¡˜ ¬ı≈øX1 fl¡±˜Ú±1 ¬ı˙ Œ˘±Àfl¡ [’ø¬ı¬Ûø(Ó¬fl¡±˜±R±Ú–] ¶§·« ±ˆ¬ ’±1n∏ Ê√ij fl¡ « Ù¬˘ √±Ó¬± [¶§·«¬Û1± Ê√ij fl¡ «Ù¬˘õ∂√± ƒ] Œ¬ı√1fl¡˜«1 õ∂øÓ¬ ’Ú≈1Mê√ [Œ¬ı√¬ı±√1Ó¬±–] ’±1n∏ Œ¬ı√Ó¬ ˝◊√√˚˛±1 ¬ı±ø˝√√À1 ¤Àfl¡± Ú±˝◊√√ ¬ı≈ø˘ø¬ıù´±¸ fl¡ø1 [’Ú…» Ú ’øô¶ ◊√√øÓ¬ ¬ı±ø√Ú–] Œˆ¬±· ‹ù´ «… ˘±ˆ¬1 ¬ı±À¬ı [Œˆ¬±Õ·ù´ «…·øÓ¬—õ∂øÓ¬] Ú±Ú± õ∂fl¡±11 ˚±·-˚: fl¡ø1¬ıÕ˘ ˜Ò≈1 ¬ı‰¬ÀÚÀ1 ά◊¬ÛÀ√˙ ø√À ˛ [øSê ˛±ø¬ıÀ˙ ∏¬ıU˘±— ˚±˜ƒ ˝◊√√˜±— ¬Û≈ø©ÛÓ¬±— ¬ı±‰¬— õ∂¬ı√øôL]º ¤˝◊√√ fl¡Ô±Ó¬ [Ó¬˚˛±] Œˆ¬±· ‹ù´˚«…fl¡±˜Ú± fl¡1± Œ˘±fl¡¸fl¡˘1 [Œˆ¬±Õ·ù´ «…õ∂ Mê√±Ú±—] ˜Ú ø¬ıw±ôL √√ [’¬Û √√+Ó¬ Œ‰¬Ó¬¸± ƒ]’±1n∏ ÷ù´11 õ∂øÓ¬ ¤fl¡±¢∂Ó¬±À1 ø‰¬ôL± fl¡ø1¬ıÕ˘ ’¸˜Ô« ˝√√˚˛ [¬ı…ª¸±˚˛±øRfl¡± ¬ı≈øX–¸˜±ÀÒÃ Ú ø¬ıÒœ˚˛ÀÓ¬]º

42–44 - By works the Vedantins understood these religiousworks, the sacrificial system, the yajna, full of careful order,vidhi, of exact and complicated rites, kriya-visesa bahulam.But in Yoga works had a much wider significance. The Gitainsists on this wider significance; in our conception of spiritualactivity all works have to be included, sarvakarmani. Not onlyis sacrifice, yajna, the most important part of life, but all life,all works should be regarded as sacrifice, are yajna. But thesacrifice of the Vedavadins are offerings of desire directedtowards material rewards, looking to a larger enjoyment inParadise. This the system of the Gita cannot admit; for that inits very inception starts with the renunciation of desire, with itsrejection and destruction as the enemy of the soul. The Gitadoes not deny the validity even of the Vedic sacrificial works;it admits that by these means one may get enjoyment here andParadise beyond; it is I myself, says the divine Teacher, whoaccept these sacrifices. But this is not the true road, nor is theenjoyment of Paradise the liberation and fulfilment which manhas to seek. It is the ignorant who worship the gods. (4)

∆S&Ì…ø¬ı ∏ ˛± Œ¬ı√± øÚÕ¶a&ÀÌ…± ˆ¬¬ı±Ê«≈√ÚºøÚ¡Z«ÀiZ± øÚÓ¬…¸NÀ¶ö± øÚÀ˚«±·À鬘 ’±R¬ı±Úƒºº 45

45 - Œ˝√√ ’Ê«≈√Ú, Œ¬ı√¸˜”˝√√1 ø¬ı¯∏˚˛¬ıd ¸N, 1Ê√–, Ó¬˜– &Ì øÓ¬øÚȬ±1øˆ¬Ó¬1Ó¬ ¸œ˜±¬ıX [Œ¬ı√±– ∆S&Ì…ø¬ı ∏ ˛±], Ó≈¬ø˜ øS&̱ӬœÓ¬ Œ √√±ª± [øÚÕ¶a&Ì…–ˆ¬¬ı,to rise beyond the three modes of Nature), Ó≈¬ø˜ ¡ZiZ˜≈Mê√ Œ˝√√±ª±[øÚ¡Z«iZ–, freedom from dualities, ˙œÓ¬-Ó¬±¬Û, ¸≈‡-≈√‡Ó¬ ¸˜ˆ¬±¬ı±¬Ûiß]¸fl¡À˘± ¸˜˚˛ÀÓ¬ ¸±øNfl¡ ˆ¬±¬ıÓ¬ Ô±fl¡± [øÚÓ¬…¸N¶ö–], Œ˚±· Œé¬˜ 1ø˝√√Ó¬ Œ˝√√±ª±[øÚÀ˚«±·À鬘, ¬ıd1 õ∂øÓ¬ Œ˝“√√¬Û±˝√√ ’±1n∏ Ôfl¡± ¬ıd1 ¸≈1鬱1 ¬ı±À¬ı ά◊ø¡Z¢ü Ú˝√√í¬ı±]’±1n∏ ’±R±Ó¬ ∆‰¬Ó¬Ú… ø¶ö1 fl¡ø1 1±‡± [’±R¬ı±Úƒ]º

45 - The Gita even seems to go on to attack the Veda itselfwhich, though it has been practically cast aside, is still to the



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Indian sentiment intangible, inviolable, the sacred origin andauthority for all its philosophy and religion. "The action of thethree gunas is the subject matter of the Veda; but do thoubecome free from the triple guna, O Arjuna." The Vedas in thewidest terms, "all the Vedas," – which might well include theUpanishads also and seems to include them, for the generalterm Sruti is used later on – are declared to be unnecessary forthe man who knows. (2/53) - (5)

˚±¬ı±Úƒ ’Ô« ά◊√¬Û±ÀÚ ¸¬ı«Ó¬– ¸—õ≠≈ÀÓ¬±√Àfl¡ºÓ¬±¬ı±Úƒ ¸À¬ı«¸≈ Œ¬ıÀ√¯∏≈ ¬ı˱p¡Ì¸… ø¬ıÊ√±ÚÓ¬–ºº 46

46 - ¸fl¡À˘± ͬ±˝◊√√ Ê√˘ õ≠±ø¬ıÓ¬ ˝√√íÀ˘ [¸¬ı«Ó¬– ¸—õ≠≈ÀÓ¬±√Àfl¡] Ú±√-¬Û≈‡≈1œ1ø˚ õ∂À˚˛±Ê√Ú [ά◊√¬Û±ÀÚ ˚±¬ı±Úƒ ’Ô«–] ’Ô«±» Ú±√-¬Û≈‡≈1œ1 Œ˚ÀÚÕfl¡ õ∂À˚˛±Ê√ÚÚ±Ô±Àfl¡, ŒÓ¬ÀÚÕfl¡ ¬ıËp¡:±Úœ1 [ø¬ıÊ√±ÚÓ¬– ¬ıËp¡Ì¸…] Œ¬ı√1 Œ¸˝◊√√ õ∂À˚˛±Ê√Ú [¸À¬ı«¸≈Œ¬ıÀ√¯∏≈ Ó¬±¬ı±Ú], ’Ô«±» ¬ıËp¡:±Úœ1 Œ¬ı√1 Œfl¡±ÀÚ± õ∂À˚˛±Ê√Ú Ú±˝◊√√º

¬46- As much use as there is in a well with water in floodon every side, so much is there in all the Vedas for the Brahminwho has knowledge. - (6)

fl¡˜«ÀÌ…¬ı±øÒfl¡±1Àô¶ ˜± Ù¬À˘¯∏≈ fl¡√±‰¬Úº˜± fl¡˜«Ù¬˘À˝√√Ó≈¬ˆ«”¬˜«± ŒÓ¬ ¸Àe± ’b¶fl¡˜«ø̺º 47[fl¡˜«øÌ ¤¬ı ’øÒfl¡±1– ŒÓ¬ ˜± Ù¬À˘¯∏≈ fl¡√±‰¬Úº˜± fl¡˜«Ù¬˘À˝√√Ó≈¬– ˆ”¬– ˜± ŒÓ¬ ¸e– ’d ’fl¡˜«øÌ]

47-Œfl¡ª˘ fl¡˜«Ó¬À˝√√ ŒÓ¬±˜±1 ’øÒfl¡±1 ’±ÀÂ√ [fl¡˜«øÌ ¤¬ı ŒÓ¬ ’øÒfl¡±1–]øfl¡c fl¡˜«1 Ù¬˘1 ›¬Û1Ó¬ Œfl¡øÓ¬˚˛±› ŒÓ¬±˜±1 ’øÒfl¡±1 Ú±˝◊√√ [Ù¬À˘¯∏≈ fl¡√±‰¬Ú ˜±],fl¡ «1 Ù¬˘ ’±˙± fl¡ø1 [fl¡ «Ù¬˘ Œ˝√√Ó≈¬–] fl¡ « Úfl¡ø1¬ı± [˜± ”¬–] ŒÓ¬±˜±1 fl¡ « Ó¬…±·1õ∂øÓ¬› ’±¸øMê√ (attachment to inaction) Ô±øfl¡¬ı Ú±˘±À· [’fl¡˜«øÌ ŒÓ¬ ¸e–˜± ’d]º

47- Thou hast a right to action, but only to action, never toits fruits; let not the fruits of thy works be thy motive, neitherlet there be in thee any attachment to inactivity. - (7)

Œ˚±·¶ö– fl≈¡1n∏ fl¡˜«±øÌ ¸e— Ó¬…M3ê√± ÒÚ?˚˛ºø¸X…ø¸ÀX…±– ¸À˜± ˆ”¬Q± ¸˜Q— Œ˚±· ά◊‰¬…ÀÓ¬ºº 48

48 - Œ˝√√ ÒÚ?˚˛, Ó≈¬ø˜ fl¡˜«1 Ù¬˘1 õ∂øÓ¬ ’±¸øMê√ Ó¬…±· fl¡ø1 [¸e— Ó¬…M3ê√±]ø¸øX ’±1n∏ ’ø¸øXÓ¬ ¸˜ˆ¬±¬ıÓ¬ Ô±øfl¡ [ø¸øX ’ø¸ÀX…±– ¸˜– ˆ”¬Q±] Œ˚±·¶ö ∆˝√√fl¡˜« fl¡1± [Œ˚±·¶ö– fl≈¡1n∏ fl¡˜«±øÌ]º ¤ÀÚ ¸˜Q ¬ı≈øXÀfl¡˝◊√√ Œ˚±· Œ¬ı±À˘ [¸˜Q—Œ˚±·– ά◊‰¬…ÀÓ¬]º

48 - Fixed in Yoga do thy actions, having abandoned attach-ment, having become equal in failure and success; for it isequality that is meant by Yoga. - (8)

”√À1Ì ˝√√…¬ı1— fl¡˜« ¬ı≈øXÀ˚±·±» ÒÚ?˚˛º¬ı≈ÀXà ˙1̘øi§26√ fl‘¡¬Û̱– Ù¬˘À˝√√Ó¬¬ı–ºº 49

49 - Œ˝√√ ÒÚ?˚˛, ¬ı≈øXÀ˚±·Ó¬Õfl¡ [¬ı≈øXÀ˚±·±»] ¸fl¡±˜ fl¡˜« ’Ó¬…ôL øÚfl‘¡©Ü[fl¡˜« ”√À1Ì ø˝√√ ’¬ı1—]º Ó≈¬ø˜ ¸˜Q ¬ı≈øX1 ’±|˚˛ Œ˘±ª± [¬ı≈ÀXà ˙1̘ƒ ’øi§26√],ø˚¸fl¡À˘ Ù¬˘ ’±˙± fl¡ø1 fl¡˜« fl¡À1 ŒÓ¬›“À˘±fl¡ :±ÚÓ¬ √ø1^ [Ù¬˘ Œ˝√√Ó¬¬ı–fl‘¡¬Û̱–]º ¬ı≈øX Œ˚±·ñ fl¡˜«Ó¬ ¸˜Q ¬ı≈øXº

49- "Works are far inferior" says the Teacher, "to Yoga ofthe intelligence; desire rather refuge in the intelligence; poor andwretched souls are they who make the fruit of their works theobject of their thoughts and activities.

It is because he [man] acts ignorantly, with a wrongintelligence and therefore a wrong will, that man is or seems tobe bound by his works; otherwise works are no bondage to the

The Divine alone is true– all the rest is falsehood. And yet theDivine is everywhere– in the sinner as well as in the saint.

The Divine Grace and Love are with you– do not throw themaway.– The Mother, W.R.

The difficulties and mishaps are tests and must be considered asa Grace from the Lord.

With faith in the Divine Grace, all difficulties are solved.– TheMother, W.R.



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free soul. It is because of this wrong intelligence that he hashope and fear, wrath and grief and transient joy; otherwiseworks are possible with perfect serenity and freedom. There-fore it is the Yoga of the Buddhi, the intelligence, that is firstenjoined on Arjuna. To act with right intelligence and therefore,a right will, fixed in the One, aware of the one self in all and,acting out of its equal serenity, not running about in differentdirections under thousand impulses of our superficial mental self,is the Yoga of the intelligent will. Will and knowledge are thetwo functions of the Buddhi. - (9)

¬ı≈øX˚≈ÀMê√± Ê√˝√√±øÓ¬ ˝◊√√˝√√ ά◊Àˆ¬ ¸≈fl‘¡Ó¬ ≈√©‘®ÀÓ¬ºÓ¬¶ú±ƒ√ Œ˚±·±˚˛ ˚≈Ê√…¶§ Œ˚±·– fl¡˜«¸≈ Œfl¡Ã˙˘˜ƒºº 50

50 - ¸˜Q ¬ı≈øX ≈Mê√ øÚ©®±˜ fl¡ «À˚±·œÀ˚ [¬ı≈øX ≈Mê√–] ¤ ◊√√ Ê√ijÀÓ¬ ◊√√ [ ◊√√ √√] ¬Û≈Ì…’±1n∏ ¬Û±¬Û ≈√À˚±È¬±1 Ù¬˘1 ¬Û1± [ ≈fl‘¡Ó¬ ≈√©‘®ÀÓ¬ ά◊Àˆ¬] ≈Mê√ √√í¬ı ¬Û±À1 [Ê√ √√±øÓ¬] ,¤ÀÓ¬Àfl¡ Ó≈¬ø˜ Œ˚±· ’ˆ¬…±¸ fl¡1± [Ó¬¶ú±» Œ˚±·± ˛ ≈Ê√…¶§], Œ˚±· fl¡ «1 Œfl¡Ã∏ ˘[Œ˚±·– fl¡ « ≈ Œfl¡Ã˙˘ ƒ]º

50- Action done in Yoga is not only the highest but thewisest, the most potent and efficient even for the affairs of theworld; for it is informed by the knowledge and will of the Masterof works– "Yoga is skill in works." - (10) Ref. 2/39

fl¡˜«Ê√— ¬ı≈øX˚≈Mê√± ø˝√√ Ù¬˘— Ó¬…M3ê√± ˜Úœø¯∏Ì–ºÊ√ij ¬ıgø¬ıøÚ˜«≈Mê√±– ¬Û√— ·26√øôL ’Ú±˜˚˛˜ƒºº 51

51 - ¬ı≈øXÀ˚±·Ó¬ ˚≈Mê√ [¬ı≈øX˚≈Mê√±] :±Úœ¸fl¡À˘ [˜Úœø¯∏Ì–] fl¡˜«Ê√øÚÓ¬Ù¬˘1¬Û1± øÚ©‘®øÓ¬ ˘±ˆ¬ fl¡ø1 [fl¡˜«Ê√— ø˝√√ Ù¬˘— Ó¬…M3ê±] ’±1n∏ Ê√ij1 ¬ıgÚ1 ¬Û1±≈Mê√ ∆ √√ [Ê√ij¬ıg ø¬ıøÚ ≈«Mê√±–] ≈√‡ ”Ú… ˙±øôL˜ ˛ ’ª¶ö± ˘±ˆ¬ fl¡À1 [’Ú±˜ ˛ ƒ ¬Û√—


51 - The sages who do works without desire for fruits andin Yoga with the Divine are liberated from the bondage of birthand reach that other perfect status in which there are none ofthe maladies which afflict the mind and life of a sufferinghumanity. (11)

˚√± ŒÓ¬ Œ˜±˝√√fl¡ø˘˘— ¬ı≈øX¬ı«…øÓ¬Ó¬ø1¯∏…øÓ¬ºÓ¬√± ·ôL±ø¸ øÚÀ¬ı«√— Œ|±Ó¬¬ı…¸… |n∏Ó¬¸… ‰¬ºº 52

52 - Œ˚øÓ¬˚˛± ŒÓ¬±˜±1 ¬ı≈øXÀ˚˛ [˚√± ŒÓ¬ ¬ı≈øX–] Œ˜±˝√√1+¬Ûœ ·ˆ¬œ1 ’1Ì…¬Û±1 ∆˝√√ ˚±¬ı [Œ˜±˝√√fl¡ø˘˘— ¬ı…øÓ¬Ó¬ø1¯∏…øÓ¬], ŒÓ¬øÓ¬˚˛± Ó≈¬ø˜ [¶§·«±ø√ Ù¬˘ ˘±ˆ¬1ø¬ı¯∏À˚˛] ’±·ÀÓ¬ qÚ± [|n∏Ó¬¸…] ¬ı± ’±·Õ˘ ø˚ qøÚ¬ı± [Œ|±Ó¬¬ı…¸…] Œ¸˝◊√√À¬ı±11õ∂øÓ¬ ά◊√±¸œÚ ∆˝√√ ¬Ûø1¬ı± [Ó¬√± ·ôL±ø¸ øÚÀ¬ı«√—]º

52 - The scriptures are even a stumbling-block, because ofits conflict of texts and its various and mutually dissentient in-terpretations –bewilders the understanding, which can only findcertainty and concentration by the light within. "When thyintelligence shall cross beyond the whorl of delusion, then shaltthou become indifferent to Scripture heard or that which thouhast to hear, gantasi nirvedam, srotavyasa srutasya ca." -(12)

|n∏øÓ¬ø¬ıõ∂øÓ¬¬Ûiß± ŒÓ¬ ˚√± ¶ö±¸…øÓ¬ øÚ(˘±º¸˜±Ò±¬ı‰¬˘± ¬ı≈øXô¶√± Œ˚±·˜¬ı±o…ø¸ºº 53

53 - |n∏øÓ¬1 Ú±Ú±ø¬ıÒ Ù¬˘1 fl¡Ô± qøÚ ŒÓ¬±˜±1 ø¬ıøé¬5 ø‰¬M√√ [|n∏øÓ¬ø¬ıõ∂øÓ¬¬Ûiß±ŒÓ¬ ¬ı≈øX–] Œ˚øÓ¬˚˛± ¸˜±øÒÓ¬ ø¶ö1 ’±1n∏ ˙±ôL ˝√√í¬ı [˚√± ¸˜±ÀÒà øÚ(˘± ’‰¬˘±¶ö±¸…øÓ¬] ŒÓ¬øÓ¬˚˛± Ó≈¬ø˜ Œ˚±·õ∂±5 ˝√ √í¬ı± [Ó¬√± Œ˚±·˜ƒ ’¬ı±o…ø¸],¸˜±Ò±¬ı‘¸˜±ÀÒ߬’º

53 - "When thy intelligence which is bewildered by theSruti, srutivipratipanna, shall stand unmoving and stable inSamadhi, then shalt thou attain to Yoga." It is confirmed andemphasised by a subsequent passage in which the knowledge of

Jealousy is a deadly poison that is fatal to the soul.– W.R.Only one thing is important, it is to find the Divine.– The Mother,

Mother India, Jan 74



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the knower is described as passing beyond the range of Vedaand Upanishad, sabda brahmativartate. (6/44) - (13)

The sign of the man in Samadhi is not that he losesconsciousness of objects and surroundings. It is drawn inward evenwhen acting outwardly, it is directed wholly to the Divine evenwhen busy and preoccupied with the affairs of the world. (A8)

ø˚ ¸fl¡À˘± ¸˜˚˛ÀÓ¬ Œ‰¬Ó¬Ú± ’±R±Ó¬ ø¶ö1 fl¡ø1 1±ø‡¬ı ¬Û±À1 ŒÓ¬›“ ¸fl¡À˘±fl¡±˜ fl¡ø1› ¸˜±øÒÓ¬ Ô±Àfl¡º ŒÓ¬›“1 ¬ı±ø˝√√…fl¡ Œ‰¬Ó¬Ú± Œ˘±¬Û Ú±¬Û±˚˛º õ∂fl‘¡Ó¬fl¡˜«À˚±·œÀ˚˛ ¸˜±øÒÓ¬ Ô±øfl¡À˚˛˝◊√√ ¸fl¡À˘± fl¡±˜ fl¡ø1¬ı ¬Û±À1º

’Ê«≈√Ú Î¬◊¬ı±‰¬ø¶öÓ¬õ∂:¸… fl¡± ˆ¬±¯∏± ¸˜±øÒ¶ö¸… Œfl¡˙¬ıºø¶öÓ¬Òœ– øfl¡— õ∂ˆ¬±À¯∏Ó¬ øfl¡˜±¸œÓ¬ ¬ıËÀÊ√Ó¬ øfl¡˜ƒºº 54

54 - ’Ê«≈√ÀÚ fl¡íÀ˘ñ Œ √√ Œfl¡˙ª, ¸˜±øÒ¶ö ø¶öÓ¬õ∂:1 ˘é¬Ì øfl¡ [¸˜±øÒ¶ö …ø¶öÓ¬õ∂:¸… fl¡± ˆ¬±¯∏±]∑ ø¶öÓ¬õ∂:˝◊√√ Œfl¡ÀÚÕfl¡ fl¡Ô± fl¡˚˛ [ø¶öÓ¬Òœ– øfl¡— õ∂ˆ¬±À¯∏Ó¬],

Œfl¡ÀÚÕfl¡ Ô±Àfl¡ [øfl¡˜ƒ ’±¸œÓ¬] ’±1n∏ Œfl¡ÀÚÕfl¡ Œ‡±Ê√ fl¡±ÀϬˇ [øfl¡˜ƒ ¬ıËÀÊ√Ó¬]∑

¿ˆ¬·ª±Ú ά◊¬ı±‰¬õ∂Ê√˝√√±øÓ¬ ˚√± fl¡±˜±Úƒ ¸¬ı«±Úƒ ¬Û±Ô« ˜ÀÚ±·Ó¬±Úƒº’±RÀÚ…¬ı±RÚ± Ó≈¬©Ü– ø¶öÓ¬õ∂:ô¶À√±‰¬…ÀÓ¬ºº 55

55 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ñ Œ˚øÓ¬˚˛± ¤Ê√Ú Œ˘±Àfl¡ ˜ÚÓ¬ ·Ï¬ˇ Œ˘±ª± ¸fl¡À˘±fl¡±˜Ú± [˚√± ¸¬ı«±Úƒ ˜ÀÚ±·Ó¬±Úƒ fl¡±˜±Úƒ] Ó¬…±· fl¡À1 [õ∂Ê√ √√±øÓ¬] ’±1n∏ øÚÀÊ√ øÚÊ√ÀÓ¬ ◊√√Ó≈¬©Ü Ô±Àfl¡ [’±RøÚ ¤¬ı ’±RÚ± Ó≈¬©Ü, øÚÊ√ ’±R±Ó¬ Î≈¬¬ı ∆· Ô±øfl¡ ¸c©Ü Ô±Àfl¡],ŒÓ¬øÓ¬˚˛± ŒÓ¬›“fl¡ ø¶öÓ¬õ∂: ¬ı≈ø˘ Œfl¡±ª± ˝√√˚˛ [Ó¬√± ø¶öÓ¬õ∂:–ά◊‰¬…ÀÓ¬]º

54,55– Arjuna asks for some outward, physical sign of thisgreat Samadhi; how does such a man speak, how sit, how walk?No such sign can be given, for the only possible test of itspossession is inward. The test is the expulsion of all desires,their inability to get at the mind, and it is the inner state fromwhich this freedom arises, the delight of the soul gathered withinitself with mind equal and still and high poised above theattractions and repulsions, the alternations of sunshine and stormand stress of the external life. (A9)

≈√–À‡ 3∏Ú≈ø¡Z¢ü˜Ú±– ≈À‡ ∏≈ ø¬ı·Ó¬¶Û‘ √√–º¬ıœÓ¬1±·ˆ¬ ˛ÀSê±Ò– ø¶öÓ¬Òœ ≈«øÚ1n∏‰¬…ÀÓ¬ºº 56

56 - ø˚ ≈√‡Ó¬ ά◊À¡Z·˙”Ú… [≈√–À‡¯∏≈ ’Ú≈ø√¢ü˜Ú±–], ¸≈‡Ó¬ ¶Û‘˝√√±˙”Ú… [¸≈À‡¯∏≈ø¬ı·Ó¬¶Û‘˝√√–], ˚±1 ’Ú≈1±· [1±·-’±¸øMê√], ˆ¬˚˛ ’±1n∏ ŒSê±Ò ¬ıœÓ¬ ∆˝√√ÀÂ√, ’“±Ó¬ø1∆·ÀÂ√, ŒÓ¬›“fl¡ ø¶öÓ¬õ∂: Œ¬ı±˘± ˝√√˚˛ [ø¶öÓ¬Òœ– ˜≈Úœ– ά◊‰¬…ÀÓ¬]º

56 - Equality is the great stamp of the liberated soul. "A manwith mind untroubled by sorrows, who has done with desire forpleasures, from whom liking and wrath and fear have passedaway, such is the sage whose understanding has become foundedin stability."- (14)

˚– ¸¬ı«S±Úøˆ¬À¶ß √√ô¶M√√» õ∂±¬Û… qˆ¬±qˆ¬ ƒºÚ±øˆ¬ÚµøÓ¬ Ú Œ¡Zø©Ü Ó¬¸… õ∂:± õ∂øÓ¬øá¬Ó¬±ºº 57

57 - ø˚ ¸fl¡À˘± ø¬ı ∏ ÀÓ¬ ’±¸øMê√ ”Ú… [˚– ¸¬ı«S ’Úøˆ¬À¶ß √√–], qˆ¬ ’qˆ¬¸fl¡À˘±ÀÓ¬ ¸˜ˆ¬±¬ı±¬Ûiß, ’±Úµ ¬ı± Œ¡Z ∏ ˆ¬±¬ı õ∂fl¡±˙ Úfl¡À1 [Ó¬» Ó¬» qˆ¬-’qˆ¬ ƒõ∂±¬Û… Ú ’øˆ¬ÚµøÓ¬ Ú Œ¡Zø©Ü], ŒÓ¬›“ ø¶öÓ¬õ∂: [Ó¬¸… õ∂:± õ∂øÓ¬øá¬Ó¬±]º

˚√± ¸—˝√√1ÀÓ¬ ‰¬±˚˛— fl”¡À˜«± ’e±Úœ¬ı ¸¬ı«˙–º◊√√øf ˛±Ìœøf ˛±ÀÔ« ¬…ô¶¸… õ∂:± õ∂øÓ¬øá¬Ó¬±ºº 58

58 - fl¡±Â√˝◊√√ Œ˚ÀÚÕfl¡ Œ√˝√√1 ’eÀ¬ı±1 øˆ¬Ó¬1Õ˘ ¸≈˜≈ª±˝◊√√ ’±ÀÚ [˚√± fl”¡˜«–’e±øÚ ◊¬ı], Œ¸ ◊√√√À1 ø˚ ◊√√øf ˛À¬ı±1 ◊√√øf ˛ ø¬ı ∏ ˛ ά◊¬ÛÀˆ¬±·1 ¬Û1± ’±“Ó¬1± ◊√√ ’±øÚ¬ı

Small is his work, even if he succeeds, who labours for his ownsalvation or the salvation of a few; infinitely great is his, even if hefail or succeed only partially or for a season, who lives only to bringabout peace of soul, joy, purity and perfection among all mankind.– SriAurobindo, The Yoga and its objects.



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¬Û±À1, ŒÓ¬›“ ø¶öÓ¬õ∂: [’ ˛— ‰¬ ◊√√øf ˛±øÌ ◊√√øf ˛±ÀÔ« ¬…–¸¬ı« – ¸—˝√√1ÀÓ¬ Ó¬¸… õ∂:±õ∂øÓ¬øá¬Ó¬±]º

58 - The first movement must be obviously to get rid ofdesire which is the whole root of the evil and suffering; and inorder to get rid of desire, we must put an end to the cause ofdesire, the rushing out of the senses to seize and enjoy theirobjects. We must draw them back when they are inclined thusto rush out, draw them away from their objects, – as the tortoisedraws in his limbs. - (15)

ø¬ı ∏ ˛± ø¬ıøÚ¬ıÓ«¬ÀôL øÚ1± √√±1¸… Œ√ø √√Ú–º1¸¬ıÊ«√— 1À¸± ’¬Û…¸… ¬Û1— ‘√©3ܱ øÚ¬ıÓ«¬ÀÓ¬ºº 59

59 - ø˚ ◊√√øf ˛À¬ı±1 √ ± ◊√√ Ô ˛ [øÚ1± √√±1¸… Œ√ø √√Ú–], ŒÓ¬›“ ø¬ı ∏ ˛Àˆ¬±·1¬Û1±’±“Ó¬ø1 Ô±øfl¡¬ı ¬Û±À1 [ø¬ı¯∏˚˛±– ø¬ıøÚ¬ıÓ«¬ÀôL] øfl¡c ’±¸øMê√ øÚ¬ı‘M√√ Ú˝√√˚˛ [1¸¬ıÊ«√—],ø˚ ÷ù´11 √˙«Ú ˘±ˆ¬ fl¡À1 ¬ı± ά◊¬Û˘øt fl¡À1 [¬Û1˜ƒ ‘√©3ܱ], ŒÓ¬›“1 Œˆ¬±·1 õ∂øÓ¬’±¸øMê√› ŒÚ±À˝√√±ª± ˝√√˚˛ [’¸… 1¸– ’ø¬Û øÚ¬ıÓ«¬ÀÓ¬]º

59 - It is not an external asceticism [¬ı±ø √√…fl√ ¸iß…±¸], the physicalrenunciation of the objects of sense that I am teaching, suggestsKrishna. I speak of an inner withdrawal, a renunciation of desire.The embodied soul, having a body, has to support it by food forits normal physical action; by abstention from food [øÚ1±˝√√±1¸…] itsimply removes from itself the physical contact with the objectof sense [ø¬ı ∏ ˛± ø¬ıøÚ¬ıÓ«¬ÀôL], but does not get rid of the inner relation.It retains the pleasure of the sense in the object, the rasa, theliking and disliking; the soul must, on the contrary, be capable ofenduring the physical contact without suffering inwardly thissensuous reaction. But how is this desireless contact with ob-jects, this unsensuous use of the senses possible? It is possible,param dristva [¬Û1˜ƒ ‘√©3ܱ], by the vision of the supreme, – param,the Soul. - (16)

˚Ó¬ÀÓ¬± ˝√√…ø¬Û Œfl¡ÃÀôL˚˛ ¬Û≈1n∏¯∏¸… ø¬ı¬Ûø(Ó¬–º˝◊√√øf˚˛±øÌ õ∂˜±ÔœøÚ ˝√√1øôL õ∂¸ˆ¬— ˜Ú–ºº 60

60 - Œ˝√√ Œfl¡ÃÀôL˚˛, ¬ı˘¬ı±Ú ˝◊√√øf˚˛À¬ı±À1 [õ∂˜±ÔœøÚ ˝◊√√øf˚˛±øÌ] ¸—˚˜Ó¬˚P˙œ˘ [˚Ó¬Ó¬–] :±Úœ Œ˘±fl¡À1± [ø¬ı¬Ûø(Ó¬– ¬Û≈1n∏¯∏¸… ’ø¬Û] ˜Ú ¬ıÀ˘À1 ˝√√1Ìfl¡À1 [˜Ú– õ∂¸ˆ¬— ˝√√1øôL ø˝√√] ˝√√…ø¬Û‘ø˝√√ ’ø¬Ûº

60 - Self discipline, self-control is never easy. Even thesage, the man of clear, wise and discerning soul who reallylabours to acquire complete self-mastery finds himself hurriedand carried away by the senses. - (17)

Ó¬±øÚ ¸¬ı«±øÌ ¸—˚˜… ˚≈Mê√ ’±¸œÓ¬ ˜»¬Û1–º¬ıÀ˙ ø˝√√ ˚À¸…øf˚˛±øÌ Ó¬¸… õ∂:± õ∂øÓ¬øá¬Ó¬±ºº 61

61 - Œ¸˝◊√√ ¸fl¡À˘±À¬ı±1 ˝◊√√øf˚˛ ¸—˚Ó¬ fl¡ø1 [Ó¬±øÚ ¸¬ı«±øÌ ¸—˚˜…], Œ˜±1˘·Ó¬ ˚≈Mê√ ∆˝√√ Ô±fl¡±, Œ˜±1 ø‰¬ôL±Ó¬ øÚ˜¢ü Ô±fl¡± [˚≈Mê√ ’±¸œÓ¬ ˜»¬Û1–]º ˚±1˝◊√√øf˚˛À¬ı±1 ¬ı˙œˆ”¬Ó¬ ∆˝√√ÀÂ√ [ø˝√√ ˚¸… ˝◊√√øf˚˛±øÌ ¬ıÀ˙], ŒÓ¬›“1 ¬ı≈øX ø¶ö1, ŒÓ¬Àª˝◊√√ø¶öÓ¬õ∂: [Ó¬¸… õ∂:± õ∂øÓ¬øá¬Ó¬±]º

61 - Only by an absolute control of the senses can the wiseand calm intelligence be firmly established in its proper seat.This cannot be done perfectly by the act of the intelligenceitself, by a merely mental discipline; it can only be done by Yogawith something which is higher than itself and in which calm andself-mastery are inherent. And this Yoga can only arrive at itssuccess by devoting, by consecrating, by giving up the wholeself to the Divine, "To Me," says Krishna; for the Liberator iswithin us, but it is not our mind, nor our intelligence, nor ourpersonal will – they are only instruments. It is the Lord in whomwe have utterly to take refuge. This is the sense of the phrase"he must sit firm in Yoga, wholly given up to Me" – three wordscontain in seed the whole gist of the highest secret, yukta asitamatparah. - (18)



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Ò…± ˛ÀÓ¬± ø¬ı ∏ ˛±Úƒ ¬Û≈—¸– ¸eÀô¶ ∏”¬ÛÊ√± ˛ÀÓ¬º¸e±» ¸?±˚˛ÀÓ¬ fl¡±˜– fl¡±˜±» ŒSê±ÀÒ± ’øˆ¬Ê√±˚˛ÀÓ¬ºº 62ŒSê±Ò±» ˆ¬¬ıøÓ¬ ¸À•ú±˝√√– ¸À•ú±˝√√±» ¶ú‘øÓ¬ø¬ıw˜–º¶ú‘øÓ¬w—˙±» ¬ı≈øXÚ±À˙± ¬ı≈øXÚ±˙±» õ∂Ì˙…øÓ¬ºº 63

62 - ø¬ı ∏ 1 fl¡Ô± ø‰¬ôL± fl¡À1±ÀÓ¬ fl¡À1±ÀÓ¬ [ø¬ı ∏ ±Úƒ Ò…±˚Ó¬–] ˜±Ú≈ √√1 [¬Û≈—¸–]Œ¸ ◊√√À¬ı±11 õ∂øÓ¬ [ŒÓ¬ ∏≈] ’±¸øMê√ Ê√Àij [¸e– ά◊¬ÛÊ√± ˛ÀÓ¬], ’±¸øMê√1 ¬Û1± fl¡±˜Ú±Ê√Àij [¸e±» fl¡±˜– ¸?±˚˛ÀÓ¬], fl¡±˜Ú±1 ¬Û1± ŒSê±Ò ›¬ÛÀÊ√ [fl¡±˜Ú±Ó¬ ¬ı±Ò±¬Û±À˘] [fl¡±˜±» ŒSê±Ò– ’øˆ¬Ê√± ˛ÀÓ¬] ¸eÀô¶ ∏”¬ÛÊ√± ˛ÀÓ¬‘¸e– ŒÓ¬¯∏≈ ά◊¬ÛÊ√±˚˛ÀÓ¬º

63 - ŒSê±Ò1 ¬Û1± ¸À•ú±˝√√ [ø¬ıÀ¬ıfl¡Ú±˙ñ ¸» ’¸» ø¬ı‰¬±11 ’ˆ¬±ª] ˝√√˚˛[ŒSê±Ò±» ¸À•ú±˝√√– ˆ¬¬ıøÓ¬], ¸À•ú±˝√√1 Ù¬˘Ó¬ ¶ú‘øÓ¬˙øMê√ Œ˘±¬Û ¬Û±˚˛ [¸À•ú±˝√√±»¶ú‘øÓ¬ø¬ıw˜–], ¶ú‘øÓ¬ Ú±˙ √√íÀ˘ ¬ı≈øX Œ˘±¬Û ¬Û± ˛ [¶ú‘øÓ¬w—˙±» ¬ı≈øXÚ±˙–], ¬ı≈øX Ú±˙˝√√íÀ˘ ø¬ıÚ±˙ ‚ÀȬ [¬ı≈øX Ú±˙±» õ∂Ì˙…øÓ¬]º

62, 63– The mind naturally lends itself to the senses, itobserves the objects of sense with an inner interest. By thatattachment comes, by attachment desire, by desire distress, passionand anger when the desire is not satisfied or is thwarted oropposed, and by passion the soul is obscured, the intelligence andwill forget to see and be seated in the calm observing soul; thereis a fall from the memory of one’s true self, and by that theintelligent will is obscured, destroyed even. We become passion,wrath, grief and cease to be self and intelligence and will. Thismust be prevented and senses brought under control. – (A10)

1±·À¡Z ∏ø¬ı ≈ÕMê√d ø¬ı ∏ ±øÚøfÕ˚(1Úƒº’±R¬ıÕ˙…ø¬ı«ÀÒ ˛±R± õ∂¸±√˜øÒ·26√øÓ¬ºº 64

64 - øfl¡c [Ó≈¬] ø˚Ê√Ú ø¬ıÀÒ˚˛±R±, ˚±1 øÚÊ√1 ›¬Û1Ó¬ øÚ˚˛LaÌ ’±ÀÂ√, ø˚’Ú≈1±· ’±1n∏ ø¬ıÀ¡Z¯∏1 ¬Û1± ˜≈Mê√ [1±· Œ¡Z¯∏ø¬ı˜≈ÕMê√–], ŒÓ¬›“ ’±R¬ı˙œˆ”¬Ó¬˝◊√√øf˚˛À¬ı±11¡Z±1± [’±R¬ıÕ˙…– ˝◊√√øfÕ˚˛–] ø¬ı¯∏˚˛ ά◊¬ÛÀˆ¬±· fl¡ø1› [ø¬ı¯∏˚˛±Úƒ ‰¬1Úƒ]’±Rõ∂¸±√ ˘±ˆ¬ fl¡À1 ’Ô«±» ¬Û1˜ ˙±øôL ˘±ˆ¬ fl¡À1 (calm, peace and happytranquillity settle upon him, õ∂¸±√˜ƒ ’øÒ·26√øÓ¬]º

64 - It becomes possible to move among the objects ofsense, in contact with them, acting on them, but with the sensesentirely under the control of the subjective self [inner self], – notat the mercy of the objects and their contacts and reactions, –and that self again obedient to the highest self, the Purusha]. -(19)

õ∂¸±À√ ¸¬ı«≈√–‡±Ú±— √√±øÚ1À¸…±¬ÛÊ√± ˛ÀÓ¬ºõ∂¸ißÀ‰¬Ó¬À¸± ˝√√…±q ¬ı≈øX– ¬Û˚«…¬ıøÓ¬á¬ÀÓ¬ºº 65

65 - ˜ÚÓ¬ ø¶ö1 ˙±øôL ¶ö±¬ÛÚ ˝√√íÀ˘ [õ∂¸±À√] ˜±Ú≈˝√√1 ¸fl¡À˘± ≈√‡ ›1 ¬ÛÀ1[’¸… ¸¬ı«≈√–‡±Ú±— ˝√√±øÚ– ά◊¬ÛÊ√±˚˛ÀÓ¬] , ø˚À˝√√Ó≈¬ [ø˝√√] ˚±1 ø‰¬M√√ õ∂¸iß ∆˝√√ÀÂ√[õ∂¸ißÀ‰¬Ó¬¸–], ŒÓ¬›“1 ¬ı≈øXÀ˚˛ ˙œÀ‚Ë [¬ı≈øX– ’±q] ’±R±1 ˙±øôLÓ¬ ø¶öøÓ¬ ˘±ˆ¬fl¡À1 [¬Û «…¬ıøÓ¬á¬ÀÓ¬]º

65 - That clear tranquillity is the source of the soul's felicity– all grief begins to lose its power of touching the tranquil soul;the intelligence is rapidly established in peace of the self; sufferingis destroyed. It is this calm, desireless, griefless fixity of thebuddhi in self-poise and self-knowledge to which Gita gives thename of Samadhi. - (20)

Ú±øô¶ ¬ı≈øX1˚≈Mê√¸… Ú ‰¬±˚≈Mê√¸… ˆ¬±¬ıÚ±ºÚ ‰¬±ˆ¬±¬ı˚˛Ó¬– ˙±øôL1˙±ôL¸… fl≈¡Ó¬– ¸≈‡˜ƒºº 66

66 - ø˚ ÷ù´11 ˘·Ó¬ ˚≈Mê√ Ú˝√√˚˛ [’˚≈Mê√¸…] ŒÓ¬›“1 ’±Ò…±øRfl¡ :±Ú Ú±˝◊√√[¬ı≈øX– Ú ’øô¶] ’±1n∏ ø‰¬ôL±› Ú± ◊√√ [’ ≈Mê√¸… Ú ‰¬ ˆ¬±¬ıÚ±]º ÷ù´1 ø‰¬ôL±1¬Û1± ø¬ı1Ó¬Ôfl¡± Ê√Ú1 [’ˆ¬±¬ı˚˛Ó¬–] ˙±øôL› Ú±˝◊√√ [Ú ‰¬ ˙±øôL–], ˚±1 ˙±øôL Ú±˝◊√√ ŒÓ¬›“1 ¸≈‡fl¡íÓ¬ [’˙±ôL¸… fl≈¡Ó¬– ¸≈‡˜ƒ]∑

˝◊√√øf˚˛±Ì±— ø˝√√ ‰¬1Ó¬±— ˚» ˜ÀÚ± ’Ú≈ø¬ıÒœ˚˛ÀÓ¬ºÓ¬√¸… ˝√√1øÓ¬ õ∂:±— ¬ı±˚˛≈Ú«±¬ıø˜¬ı±yø¸ºº 67



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67 - ø¬ı ∏ Àˆ¬±·Ó¬ ø¬ı‰¬1Ì fl¡1± ◊√√øf˚À¬ı±11 [ø √√ ‰¬1Ó¬± ƒ ◊√√øf˚±Ì± ƒ] ø˚ÀȬ±Õ˘[˚»] ˜ÚÀȬ± ’±fl¡ø¯∏«Ó¬ ˝√√˚˛, [˜Ú– ’Ú≈ø¬ıÒœ˚˛ÀÓ¬], ¬Û±Úœ1 ›¬Û1Ó¬ Ôfl¡± Ú±› ¤‡Ú¬ıÓ¬±À˝√√ Œ˚øÚ-ŒÓ¬øÚ ŒÍ¬ø˘ øÚ˚˛±1 √À1 [¬ı±˚˛≈– ’yø¸ Ú±¬ı˜ƒ ˝◊√√¬ı], Œ¸˝◊√√ ˝◊√√øf˚˛˝◊√√[Ó¬»] ˜±Ú≈˝√√1 [’¸…, ŒÓ¬›“1] õ∂:± ˝√√1Ì fl¡À1 [õ∂:±— ˝√√1øÓ¬]º

¬Û“±‰¬È¬± :±ÀÚøf˚ ñ ‰¬fl≈¡, fl¡±Ì, Ú±fl¡, øÊ√ ¬±, Â√±˘ (five perceptive sensesof sight, hearing, smell, taste, touch) ¬Û“±‰¬È¬± ø¬ı ∏ ˛ ñ 1+¬Û, ˙s, Œ·±g,¶§±√, ¶Û «º

Ó¬¶ú±ƒ√ ˚¸… ˜˝√√±¬ı±À˝√√± øÚ·‘˝√√œÓ¬±øÚ ¸¬ı«˙–º◊√√øf ˛±Ìœøf ˛±ÀÔ« ¬…ô¶¸… õ∂:± õ∂øÓ¬øá¬Ó¬±ºº 68

68 - Œ˝√√ ˜˝√√±¬ı±U, Œ¸˝◊√√¬ı±À¬ı [Ó¬¶ú±»], ˚±1 ˝◊√√øf˚˛À¬ı±1 [˚¸… ˝◊√√øf˚˛±øÌ]¸fl¡À˘± õ∂fl¡±À1 ø¬ı ∏ ˛À¬ı±11 ¬Û1± [¸¬ı« – ◊√√øf ˛±ÀÔ« ¬…–] øÚ¬ı‘M√√ ∆ √√ÀÂ√ [øÚ·‘ √√œÓ¬±øÚ]ŒÓ¬›“1 õ∂:± ø¶ö1 ∆˝√√ÀÂ√ [Ó¬¸… õ∂:± õ∂øÓ¬øá¬Ó¬±]º

˚± øÚ˙± ¸¬ı«ˆ”¬Ó¬±Ú±— Ó¬¸…±— Ê√±·øÓ«¬ ¸—˚˜œº˚¸…±— Ê√±¢∂øÓ¬ ˆ”¬Ó¬±øÚ ¸± øÚ˙± ¬Û˙…ÀÓ¬± ˜≈ÀÚ–ºº 69

69 - ¸±Ò±1Ì ˜±Ú≈˝√√1 fl¡±1ÀÌ ø˚ÀȬ± 1±øÓ¬ [¸¬ı«ˆ”¬Ó¬±Ú±— ˚± øÚ˙±], ¸—˚˜œŒ˘±fl¡1 ¬ı±À¬ı Œ¸ ◊√√ÀȬ± ¸±À1 Ôfl¡± ¸˜ ˛ [¸—˚˜œ Ó¬¸…±— Ê√±·øÓ«¬] , Œ˚øÓ¬ ˛± ¸±Ò±1̘±Ú≈˝√√À¬ı±1 ¸±À1 Ô±Àfl¡ [˚¸…±— ˆ”¬Ó¬±øÚ Ê√±¢∂øÓ¬], Œ¸˝◊√√ø‡øÚ ¸˜˚˛ [¸±] ’±R:±Úœ˜≈øÚ1 fl¡±1ÀÌ [¬Û˙…Ó¬– ˜≈ÀÚ–] 1±øÓ¬ [øÚ˙±]º

’Ô«±» ˜±Ú≈˝√√1 Œ˚øÓ¬˚˛± ’±R ά◊¬Û˘øt ˝√√˚˛, ŒÓ¬øÓ¬˚˛± Ê√œªÚ ’±1n∏ Ê√·Ó¬1õ∂øÓ¬ ‘√ø©Ü ¸•Û”Ì« ›À˘±È¬± ˝√√˚˛º ŒÓ¬›“À˘±fl¡1 ’±Ò…±øRfl¡ Ê√œªÚ ¸±Ò±1Ì ˜±Ú≈˝√√1fl¡±1ÀÌ 1±øÓ¬1 √À1, ’±Ú √√±ÀÓ¬, ¸±Ò±1Ì ˜±Ú≈ √√1 ≈‡-≈√‡1 Ê√œªÚ (life of dualities)ø˚ÀȬ± ŒÓ¬›“À˘±fl¡1 ø√Ú, Ê√±¢∂Ó¬ ’ª¶ö±, Œ¸˝◊√√ÀȬ± ’±R±Ó¬ ø¶öøÓ¬ ˘±ˆ¬ fl¡1± ¤Ê√Ú1¬ı±À¬ı 1±øÓ¬º

66–69– There are two possibilities of the action of theintelligent will. It may take its downward and outward orientationin the triple play of Prakriti or it may take its upward and inwardorientation towards a settled peace and equality in the calm and

immutable purity of the conscious silent soul. In the former, thatlife is the life of desire. For the senses excited by their objectscreate a restless or often violent disturbance, a strong or evenheadlong outward movement towards the seizure of these objectsand their enjoyment, and they carry away the sense mind, “asthe winds carry away a ship upon sea’; the mind subjected tothe emotions, passions, longings, impulsions awakened by thisoutward movement of the senses carries away similarly theintelligent will, which loses therefore its power of calmdiscrimination and mastery. Subjection of the soul to the confusedplay of the three gunas of Prakriti in their eternal entangledtwining and wrestling, ignorance, a false, sensuous, objective lifeof the soul, enslavement to grief and wrath and attachment andpassion, are the results of the downward trend of the Buddhi,–the troubled life of the ordinary, unenlightened, undisciplined man.The inner subjective self-delight independent of objects is ourtrue aim and the high and wide poise of our peace and liberation.Therefore, it is the upward and inward orientation of the intelligentwill that we must resolutely choose with a settled concentrationand perseverance.

It is a reversal of the whole view, experience, knowledge,values, seeing of earth-bound creatures (common people). Thislife of dualities (life of pleasure and pain) which is to them(common people) is their day, their waking, their bright conditionof activity and knowledge, is to him (to the soul realised person)a night, a troubled sleep and darkness of the soul; that higherbeing (soul) which to them (common people) a night, a sleep, isto the self-mastering sage his waking.–(A11).

(When a person realises his soul, his view, seeing is reversed)

’±¬Û”˚«…˜±Ì˜‰¬˘õ∂øӬᬗ ¸˜≈^˜±¬Û– õ∂ø¬ı˙øôL ˚¡Z»ºÓ¬ƒ√¬ı» fl¡±˜± ˚— õ∂ø¬ı˙øôL ¸À¬ı« ¸ ˙±øôL˜±Àõü±øÓ¬ Ú fl¡±˜fl¡±˜œºº 70



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70 - Œ˚ÀÚÕfl¡ [˚»¬ı»] ¬Ûø1¬Û”Ì« [’±¬Û” «…˜±Ì ƒ] ø¶ö1 ¸±·1Ó¬ [’‰¬˘ õ∂øӬᬗ¸˜≈^˜ƒ] Ú√-Ú√œ1 ¬Û±Úœ [’±¬Û–] õ∂À¬ı˙ fl¡ø1 ø¬ı˘œÚ ∆˝√√ ˚±˚˛, ŒÓ¬ÀÚÕfl¡ [Ó¬»¬ı»]¬ıËp¡ Œ‰¬Ó¬Ú± ˘±ˆ¬ fl¡1± Ê√Ú1 øˆ¬Ó¬1Ó¬ Ú±Ú±Ú fl¡±˜Ú± õ∂À¬ı˙ fl¡ø1À˘› [¸±·11√À1] ŒÓ¬›“ ˙±ôL ∆˝√√ Ô±Àfl¡ [˚˜ƒ ¸À¬ı« fl¡±˜±– õ∂ø¬ı˙øôL ¸– ˙±øôL˜ƒ ’±Àõü±øÓ¬]º ø˚Œˆ¬±· fl¡±˜Ú± fl¡À1, ŒÓ¬›“ ˙±øôL Ú±¬Û±˚˛ [fl¡±˜fl¡±˜œ Ú] , ˚±1 ’±R ά◊¬Û˘øt ∆˝√√ÀÂ√,˚±1 Œ‰¬Ó¬Ú±˝◊√√ ¬ıËp¡Ó¬ ø¶öøÓ¬ ˘±ˆ¬ fl¡ø1ÀÂ√, ŒÓ¬›“ ¸±·11 √À1 ø¶ö1º Ú√-Ú√œ1¬Û±ÚœÀ˚˛ Œ˚ÀÚÕfl¡ ¸±·1‡Ú ’ø¶ö1 fl¡ø1¬ı ŒÚ±ª±À1, ŒÓ¬ÀÚÕfl¡ Œfl¡±ÀÚ± fl¡±˜Ú±˝◊√√ŒÓ¬›“fl¡ ’ø¶ö1 fl¡ø1¬ı ŒÚ±ª±À1º

ø¬ı˝√√±˚˛ fl¡±˜±Úƒ ˚– ¸¬ı«±Úƒ ¬Û≈˜±Úƒ ‰¬1øÓ¬ øÚ–¶Û‘˝√√–ºøÚ˜«À˜± øÚ1˝√√—fl¡±1– ¸ ˙±øôL˜øÒ·26√øÓ¬ºº 71

71 - ø˚ ˜±Ú≈À √√ [˚– ¬Û≈ ±Úƒ] ¸fl¡À˘± fl¡±˜Ú± Ó¬…±· fl¡ø1 [¸¬ı«±Úƒ fl¡±˜±Úƒ ø¬ı √√±˚]¶Û‘ √√± √√œÚ [øÚ–¶Û √√], ˜˜Ó¬± ”Ú… [øÚ « –, ø˚ øÚÊ√Àfl¡ Œfl¡±ÀÚ± ¬ıd1 ·1±fl¡œ ¬ı≈ø˘ Ú± ¬±À¬ı]’±1n∏ ’ √√—fl¡±1 ”Ú… √√í¬ı ¬Û±ø1ÀÂ√ [øÚ1 √√—fl¡±1– ‰¬1øÓ¬] ŒÓ¬›“ ˙±øôL ˘± ¬ fl¡À1 [¸– ˙±øôL ƒ’øÒ·26√øÓ¬]º

70, 71 - He is an ocean of wide being and consciousnesswhich is ever being filled, yet ever motionless in its large poiseof his soul; all desires of the world enter into him as water intothe sea, yet he has no desire nor is troubled. He acts as others,but he has abandoned all desires and their longings. He attainsto the great peace. He has extinguised his individual ego in theOne, lives in that unity and, fixed in that status [¬ı˱p¡œ ø¶öøÓ¬]. - (21)

¤¯∏± ¬ı˱p¡œ ø¶öøÓ¬– ¬Û±Ô« ∆ÚÚ±— õ∂±¬Û… ø¬ı˜≈˝√√…øÓ¬ºø¶öQ±¸…±˜ôLfl¡±À˘ ’ø¬Û ¬ıËp¡øÚ¬ı«±Ì˜‘26√øÓ¬ºº 72

72 - [›¬Û1Ó¬ ά◊À~‡ fl¡1± ˜ÀÓ¬] ø˚ ¸fl¡À˘± fl¡±˜Ú± Ó¬…±· fl¡ø1ÀÂ√, ’±¸øMê√,ŒSê±Ò, ˆ¬ ˛1¬Û1± ≈Mê√ ∆ √√ÀÂ√, ˆ¬±˘-Œ¬ı ˛±, ≈‡-≈√‡Ó¬ ¸˜ˆ¬±¬ı±¬Ûiß ∆ √√ÀÂ√ ’±1n∏ ¸•Û”Ì«’˝√√—˙”Ú… ∆˝√√ ÷ù´11 ˘·Ó¬ ˚≈Mê√ Ô±øfl¡ ¬Û1˜ ˙±øôL ˘±ˆ¬ fl¡ø1ÀÂ√, Œ¸˝◊√√Ê√ÀÚ˝◊√√ ¬ı˱p¡œø¶öøÓ¬ ˘±ˆ¬ fl¡ø1ÀÂ√, ’Ô«±» ¬ıËp¡À‰¬Ó¬Ú± ˘±ˆ¬ fl¡ø1ÀÂ√ [¤¯∏± ¬ı˱p¡œ ø¶öøÓ¬–]º ¤˝◊√√

’ª¶ö± ˘±ˆ¬ fl¡1± Ê√ÀÚ ¬Û±øÔ«ª Ê√œªÚ1 Œ˜±˝√√1 ¬Û1± ˜≈Mê√ ˝√√˚˛ [¤Ú±— õ∂±¬Û… Úø¬ı˜≈˝√√…øÓ¬]º ˚ø√ Œfl¡±ÀÚ±Àª ˜‘Ó≈¬…1 ¸˜˚˛ÀÓ¬± ¬ı˱p¡œ ø¶öøÓ¬ ˘±ˆ¬ fl¡À1, ŒÓ¬øÓ¬˚˛±›ŒÓ¬›“ ¬ıËp¡øÚ¬ı«±Ì ’Ô«±» ¬ıËp¡1 ˘·Ó¬ ø˜˘Ú ˘±ˆ¬ fl¡ø1¬ı [’ôLfl¡±À˘ ’ø¬Û ’¸…±˜ƒø¶öQ± ¬ıËp¡øÚ¬ı«±Ì˜ƒ Ÿ¬26√øÓ¬]º

72 - The status he reaches is the Brahmic condition; hegets to firm standing in the Brahman, brahmi sthiti. He hasextinguished his individual ego in the One, lives in that unity and,fixed in that status at his end, can attain to extinction in theBrahman, Nirvana, – not the negative self-annihilation of theBuddhists, but the great immergence of the separate personalself into the vast reality of the one infinite impersonal Existence.- (22)

By going back into the impersonal self the soul gets back intogreater self-knowledge and is liberated from the bondage of theworks of Nature, untouched by her gunas, free from her showsof good and evil, suffering and happiness. The natural being, themind, body, life, still remain, Nature still works; but the inner beingdoes not identify himself with these, nor while the gunas play inthe natural being, does he rejoice or grieve. He is the calm andfree immutable Self observing all.

Is this the last state, the utmost possibility, the highest secret?It cannot be, since this is a mixed or divided, not a perfectlyharmonised status, a double, not a unified being, a freedom in thesoul, an imperfection in the Nature. It can only be a stage. Whatthen is there beyond it? One solution is that of the Sannyasin whorejects the nature, the action altogether, so far at least as actioncan be rejected, so that there may be an unmixed undividedfreedom; but this solution, though admitted, is not preferred by theGita. The Gita also insists on the giving up of actions, sarva-karmani samnyasya, but innardly to the Brahman. Brahman inthe Kshara supports wholly the action of Prakriti, Brahman in the



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Akshara, even while supporting, dissociates itself from the action,preserves its freedom; the individual soul, unified with the Brahmanin the Akshara, is free and dissociated, yet, unified with the Brahmanin the Kshara, supports but is not affected. This it can do bestwhen it sees that both are aspects of the one Purushottama. ThePurushottama, inhabiting all existences as the secret Ishwara,controls the Nature and by his will, now no longer distorted anddisfigured by the ego-sense, the Nature works out the actions ofthe swabhava; the individual makes the divinised natural being aninstrument of the divine will. - (23)

Sankhya YogaQuotations From Sri Auorobindo's Essays on the Gita

1. The creed of the Aryan fighter – 1, A1-A4, A6, A72. The Yoga of the Intelligent Will - 2, 3, 7-11, 14-22, 13 A, A8-A113. Sankhya, Yoga and Vedanta - 4, 5, 6, 12, 134. Beyond the modes of Nature - 235. Equaity - A5


Find the Guide secret within you or housed in an earthly body, hearken tohis voice and follow the way that he points. At the end is the Light that failsnot, the Truth that deceives not, the Power that neither strays nor stumbles,the wide freedom, the ineffable Beatitude.– The Hour of God

Object of our YogaThe object of our Yoga is self-perfection, not self-annulment.Buddha and Sankara supposed the world to be radically false and miserable;

therefore escape from the world was to them the only wisdom. But this worldis Brahman, the world is God, the world is Satyam, the world is Ananda.

God created the world in Himself through Maya; but the vedic meaning ofMaya is not illusion, it is wisdom, knowledge, capacity wide extension in consciousness.

The world is a movement of God in His own being; we are the centres andknots of divine consciousness. The world is His play with His own self -consciousdelight. We are self-multiplications of that conscins delight, thrown out intobeing to be His playmates. The world is a formula expressing God to Himselfin His own consciousness. Let us lead forward God's movment, play out His play,

work out His formula, execute His harmony, express Him through our selves inHis system. This is our joy and our self-fulfilment.

Perfection has to be worked out, harmony has to be accomplished. Out ofimperfection we have to constuct perfection, out of limitation to discoverinfinity, out of death to find immortality, out of grief to recover divine bliss,out of ignorance to rescue divine self-knowledge, out of matter to reveal spirit.To work out this end for ourselves and for humanity is the object of our yogicpractice.

–Sri Aurobindo, The Hour of God

Persevere quietly and let nothing discourage you. One cannot have thecrown of spiritual victory without the struggle or reach the heights without theascent and labour. The secret of it is in the heart, not in mind the heart thatopens its inner door and through it the radiance of the soul looks out in a blazeof trust and self-giving. Before that inner fire the debates of the mind and itsdifficulties wither away and the path however long or arduous becomes a sunlitroad not only towards but through love and Ananda. The psychic change is indeedthe indispensable preliminary. The hidden springs of sweetness will revealthemselves if you persevere.

–Sri Aurobindo, Letters on Yoga, Vol.3, April 71



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Ó‘¬Ó¬œ˚˛ ’Ò…±˚˛ (Chapter 3)

fl¡˜«√-Œ˚±·’Ê«≈√Ú Î¬◊¬ı±‰¬

Ê√…±˚˛¸œ Œ‰¬» fl¡˜«ÌÀô¶ ˜Ó¬± ¬ı≈øXÊ«√Ú±«√ÚºÓ¬» øfl¡— fl¡˜«øÌ Œ‚±À1 ˜±— øÚÀ˚˛±Ê√˚˛ø¸ Œfl¡˙¬ıºº 1

1 - ’Ê«≈√ÀÚ fl¡íÀ˘ñ Œ √√ Ê√Ú±«√Ú, Œ √√ Œfl¡˙ª, ˚ø√ ¸fl¡±˜ fl¡ «Ó¬Õfl¡ ¬ı≈øXÀ˚±·Œ|ᬠ[2 ˛49] [Œ‰¬» fl¡ «Ì– ¬ı≈øX– Ê√…± ˛ œ] ¬ı≈ø˘ Ó≈¬ø˜ ˆ¬±¬ı± [ŒÓ¬ ˜Ó¬±] ŒÓ¬ÀÚ √√íÀ˘˚≈X1 øÚø‰¬Ú± ¤˝◊√√ øÚá≈¬1 fl¡±˜Ó¬ Œ˜±fl¡ øfl¡˚˛ øÚÀ˚˛±· fl¡ø1Â√± [Ó¬» Œ‚±À1 fl¡˜«øÌ ˜±—øfl¡— øÚÀ˚˛±Ê√˚˛ø¸]∑ ¬ı≈øXÀ˚±·, Yoga of the intelligent willñ fl¡˜«Ó¬ ¸˜Q¬ı≈øX, 2˚48, ¸fl¡±˜ fl¡˜« ñ ø˚ fl¡˜« Ù¬˘ ’±˙± fl¡ø1 fl¡1± ˝√√˚˛º

1 - If thou holdest the intelligence to be greater than action,why then dost thou appoint me to an action terrible in its nature?- (1)

¬ı…±ø˜À|À̬ı ¬ı±Àfl¡…Ú ¬ı≈øX— Œ˜±˝√√˚˛¸œ¬ı Œ˜ºÓ¬À√fl¡— ¬ı√ øÚø(Ó¬… Œ˚Ú Œ|À˚˛± ’˝√√˜±õü≈˚˛±˜ƒºº 2

2 - ŒÓ¬±˜±1 ¡Z…Ô«fl¡ fl¡Ô± ◊√√ [¬ı…±ø˜À|Ì ◊√√¬ı ¬ı±Àfl¡…Ú] Œ˜±1 ˜Ú ø¬ıw±ôL fl¡ø1ÀÂ√[Œ˜ ¬ı≈øX— Œ˜±˝√√˚˛ø¸ ˝◊√√¬ı] Œ˜±1 fl¡±1ÀÌ ø˚ÀȬ± ¸fl¡À˘±Ó¬Õfl¡ ˆ¬±˘ [Œ˚Ú ’˝√√˜ƒŒ|˚˛– ’±õü≈˚˛±˜ƒ] Œ¸˝◊√√ÀȬ± øÚø(Ó¬ˆ¬±Àª Œfl¡±ª± [Ó¬» ¤fl¡— øÚø(Ó¬… ¬ı√]º

2 - Thou bewilderest my understanding with a mingled word: speak one thing decisively by which I can attain to what isbest. - (2)

2˚49 Œù≠±fl¡Ó¬ ¿fl‘¡¯û˝◊√√ ’Ê«≈√Úfl¡ fl¡íÀ˘ Œ˚ ¸fl¡±˜ fl¡˜«Ó¬Õfl¡ ¬ı≈øXÀ˚±·[fl¡ «Ó¬ ¸˜Q ¬ı≈øX] Œ|ᬠ’±1n∏ Ó¬±1 ’±·ÀÓ¬ 2˚38 Œù≠±fl¡Ó¬ fl¡íÀ˘, Ê√ ˛-¬Û1±Ê√ ˛fl¡

¸˜:±Ú fl¡ø1 ˚≈X fl¡1±º ’Ê«≈√Ú ø¬ıÀ˜±1Ó¬ ¬Û1±1 fl¡±1Ì ˝√√í˘ ŒÓ¬›“ Ê√Ú± Ú±øÂ√˘ Œ˚˚≈X1 øÚø‰¬Ú± ˆ¬˚˛—fl¡1 fl¡±À˜± ¸˜Q ¬ı≈øXÀ1 fl¡ø1¬ı ¬Û±ø1º

fl¡ «1 Œ˚±À·ø√ ’±R±1 ά◊ißøÓ¬ ¸±ÒÚ1 ø¬ı ∏À ˛ ¿fl‘¡¯û ◊√√ ¤ ◊√√ ’Ò…± ˛Ó¬ ά◊¬ÛÀ√ø√ÀÂ√º

Here is a work wholly inconsistent with knowledge, withserenity and with the motionless peace of the self-delighted soul,– a work terrible, even monstrous, a bloody strife, a ruthlessbattle, a giant massacre. Yet it is this that is enjoined, this thatit is sought to justify by the teaching of inner peace and desirelessequality and status in the Brahman! Here is then an unreconciledcontradiction. Arjuna complains that he has been given acontradictory and confusing doctrine. - (3)

¿ˆ¬·ª±Úƒ ά◊¬ı±‰¬Œ˘±Àfl¡ ’ø¶úÚƒ ø¡Zø¬ıÒ± øÚᬱ ¬Û≈1± Œõ∂±Mê√± ˜˚˛±Ú‚º:±ÚÀ˚±À·Ú ¸±—‡…±Ú±— fl¡˜«À˚±À·Ú Œ˚±ø·Ú±˜ƒºº 3

¿ˆ¬·ª±ÀÚ fl¡íÀ˘ñ3 - Œ √√ ’Ú‚ [øÚ©Û±¬Û], ¤ ◊√√ ¸—¸±1Ó¬ [’ø¶úÚƒ Œ˘±Àfl¡] ’±R ά◊¬Û˘øt1

fl¡±1ÀÌ ≈√ ◊√√ õ∂fl¡±1 ¸±ÒÚ± ’±ÀÂ√ [ø¡Zø¬ıÒ± øÚᬱ]º ¤ ◊√√ fl¡Ô± ˜ ◊√√ ŒÓ¬±˜±fl¡ ’±·ÀÓ¬ ∆fl¡ÀÂ√“±[¬Û≈1± Œõ∂±Mê√±, 2˚39]º ¸±—‡…˜±·«œ1 ¬ı±À¬ı :±Ú Œ˚±· ’±1n∏ øÚ©®±˜ fl¡ «œ1 ¬ı±À¬ı fl¡ «Œ˚±·º

3 - The Teacher first makes a distinction between the twomeans of salvation on which in this world men concentrateseparately, the Yoga of knowledge, the Yoga of works, the oneimplying, it is usually supposed, renunciation of works as anobstacle to salvation, the other accepting works as a means ofsalvation. - (4)

Establish a greater peace and quietness in your body, that will give youthe strength to resist attacks of illness.– The Mother, Sri Aurobindocircle 83

There is no greater peace than that of a pure mind.– The Mother, AIMFeb-Mar 79

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Ú fl¡˜«Ì±˜ƒ ’Ú±1y±» ∆Ú©®˜«…— ¬Û≈1n∏À¯∏± ’ùü≈ÀÓ¬ºÚ ‰¬ ¸—Ú…¸Ú±» ¤¬ı ø¸øX— ¸˜øÒ·26√øÓ¬ºº 4

4 - fl¡±˜ fl¡1±1 ¬Û1± ø¬ı1Ó¬ Ô±øfl¡À˘˝◊√√ [fl¡˜«Ì±˜ƒ ’Ú±1y±»] ∆Ú©®˜«… ˘±ˆ¬Ú √√ ˛ [¬Û≈1n∏ ∏– ∆Ú©® «…— Ú ’ùü≈ÀÓ¬] ’±1n∏ fl¡ « Ó¬…±· fl¡ø1 ¸iß…±¸ ˘íÀ˘ ◊√√ [¸—Ú…¸Ú±»¤¬ı ‰¬] ø¸øX ˘±ˆ¬ Ú˝√√˚˛ [ø¸øX— Ú ¸˜øÒ·26√øÓ¬]º ∆Ú©®˜«…ñ¸fl¡À˘± fl¡±˜1 fl¡Ó«¬±õ∂fl‘¡øÓ¬, ’±R± ’fl¡Ó«¬± ’±1n∏ ¸±é¬œñ¤˝◊√√ ά◊¬Û˘øtº

4 - Naiskarmya (actionlessness) a calm voidness fromworks, is no doubt that to which the soul, the Purusha has toattain; for it is Prakriti which does the work and the soul has torise above involution in activities of the being and attain to a freeserenity and poise watching over the operations of Prakriti, butnot affected by them. That, and not cessation of the work ofPrakriti, is what is really meant by the soul's naiskarmya.Therefore it is an error to think that by not engaging in any kindof action this actionless state of the soul can be attained andenjoyed. Mere renunciation of works is not a sufficient, noteven quite a proper means of salvation. - (5)

Reaching the inner actionlessness of the silent Purusha,naiskarmya, and leaving Prakriti to do her works, we can attainsupremely beyond to the status of the divine Mastery which isable to do all works and yet be bound by none. The idea of thePurushottama, seen here as the incarnate Narayana, Krishna, istherefore the key. - (5A)

Ú ø˝√√ fl¡ø(» é¬Ì˜ø¬Û Ê√±Ó≈¬ øÓ¬á¬Ó¬…fl¡˜«fl‘¡»ºfl¡±˚«…ÀÓ¬ ˝√√…¬ı˙– fl¡˜« ¸¬ı«– õ∂fl‘¡øÓ¬ÕÊ√&«ÕÌ–ºº 5

5 - fl¡±˜ Úfl¡1±Õfl¡ [’fl¡˜«fl‘¡»] Œfl¡±ÀÚ› [fl¡ø(Ó¬] ’˘¬Û ¸˜À˚˛± [é¬Ì˜ƒ’ø¬Û] Œfl¡øÓ¬˚˛±› [Ê√±Ó≈¬] Ô±øfl¡¬ı ŒÚ±ª±À1 [Úø˝√√ øÓ¬á¬øÓ¬], fl¡±1Ì [ø˝√√] õ∂fl‘¡øÓ¬1&Ì1¡Z±1± [õ∂fl‘¡øÓ¬ÕÊ√– &ÕÌ–] ’ª˙ ∆˝√√ [’¬ı˙–] ¸fl¡À˘±Àª fl¡±˜ fl¡ø1¬ıÕ˘¬ı±Ò… ˝√√˚˛ [¸¬ı«– fl¡˜« fl¡±˚«…ÀÓ¬]º

5- Man embodied in the natural world cannot cease fromaction, not for a moment, not for a second; his very existencehere is an action; the whole universe is an act of God, mereliving even is his movement. - (6)

fl¡À˜«øf˚˛±øÌ ¸—˚˜… ˚ ’±Àô¶ ˜Ú¸± ¶ú1̺˝◊√√øf˚˛±Ô«±Úƒ ø¬ı˜”Ϭˇ±R± ø˜Ô…±‰¬±1– ¸ ά◊‰¬…ÀÓ¬ºº 6

6 - ø˚ fl¡À˜«øf˚˛À¬ı±1 ¸—˚Ó¬ fl¡ø1 [˚– fl¡À˜«øf˚˛±øÌ ¸—˚˜…] ˜ÀÚÀ1 ˝◊√√øf˚˛Î¬◊¬ÛÀˆ¬±·1 ø¬ı¯∏˚˛À¬ı±1 ø‰¬ôL± fl¡ø1 Ô±Àfl¡ [˜Ú¸± ˝◊√√øf˚˛±Ô«±Úƒ ¶ú1Ì ’±Àô¶], ŒÓ¬ÀÚ’:À˘±fl¡fl¡ [ø¬ı˜”Ϭˇ±R±] ø˜Ô…±‰¬±1œ Œ¬ı±À˘ [¸– ø˜Ô…±‰¬±1– ά◊‰¬…ÀÓ¬ ñ one whois mistaken and deluded, following a false method)º

6- A man may control his organs of action and refuse togive them their natural play, but he has gained nothing if his mindcontinues to remember and dwell upon the objects of sense.Such a man has bewildered himself with false notions of self-discipline. - (7)

˚øb¶øf ˛±øÌ ˜Ú¸± øÚ ˛ …±1ˆ¬ÀÓ¬ ’Ê«≈√Úºfl¡À˜«øfÕ˚˛– fl¡˜«À˚±·˜¸Mê√– ¸ ø¬ıø˙¯∏…ÀÓ¬ºº 7

7 - Œ˝√√ ’Ê«≈√Ú, ø˚ Ê√ÀÚ ˜Ú1¡Z±1± ˝◊√√øf˚˛À¬ı±1 ¸—˚Ó¬ fl¡ø1 [˚– Ó≈¬ ˜Ú¸±˝◊√√øf˚˛±øÌ øÚ˚˛˜…] ’Ú±¸Mê√ˆ¬±Àª [’¸Mê√–] fl¡À˜«øf˚˛À¬ı±11¡Z±1± fl¡˜«À˚±·1[fl¡À «øfÕ ˛– fl¡ «À˚±· ƒ] ’ˆ¬…±¸ fl¡À1 [’±1ˆ¬ÀÓ¬], ŒÓ¬›“ Œ|ᬠ[¸– ø¬ıø˙ ∏…ÀÓ¬] ,˚øb¶‘˚– Ó≈¬ ˝◊√√º

7 - The mind must bring the senses under its control as aninstrument of the intelligent will and then the organs of actionmust be used for their proper office, for action, but for action

No attachments, no desires, no impulses, no preferences; perfectequanimity, unchanging peace and absolute faith in the Divineprotection: with that you are safe, without it you are in peril.– TheMother, Conversations

It is by constant remembrance that the being is prepared for thefull opeing.- Sri Aurobindo, Pract. guide

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done as Yoga. But what is the essence of this self-control, whatis meant by action done as Yoga, Karmayoga? It is non-attachment, it is to do works without clinging with the mind tothe objects of sense and the fruit of the works. Not completeinaction, which is an error. "He who controlling the senses bythe mind engages with the organs of action in Yoga of action,he excels" - (8)

øÚ˚˛Ó¬— fl≈¡1n∏fl¡˜« Q— fl¡˜« Ê√…±À˚˛± ˝√√…fl¡˜«Ì–º˙1œ1˚±S±ø¬Û ‰¬ ŒÓ¬ Ú õ∂ø¸ÀX…√fl¡˜«Ì–ºº 8

8 - Ó≈¬ø˜ øÚ˚˛Ó¬ fl¡˜« fl¡1± (do controlled action, Q— øÚ˚˛Ó¬— fl¡˜« fl≈¡1n∏],fl¡±1Ì [ø˝√√] fl¡˜«Ó¬…±·Ó¬Õfl¡ fl¡˜« fl¡1± Œ¬ıøÂ√ ˆ¬±˘ [fl¡˜« Ê√…±˚˛– ’fl¡˜«Ì–] ’±1n∏ fl¡±˜Úfl¡ø1À˘ [‰¬ ’fl¡˜«Ì–] ŒÓ¬±˜±1 ˙1œ1 Ò±1Ì fl¡1±˝◊√√ ¸yª Ú˝√√˚˛ [ŒÓ¬ ˙1œ1 ˚±S±’ø¬Û Ú õ∂ø¸ÀX»] ,

8 - Do action thus self-controlled, says, Krishna, niyatamkuru karma tvam; I have said that knowledge, the intelligence,is greater than works, jyayasi karmano buddhih, but I did notmean that inaction is greater than action; the contrary is thetruth, karma jyayo akarmanah; For knowledge does not meanrenunciation of works, it means equality and non-attachment todesire and the objects of sense; and it means the poise of theintelligent will in the Soul free and high-uplifted above the lowerinstrumentation of Prakriti and controlling the works of the mindand the senses and body in the power of self-knowledge and thepure objectless self-delight of spiritual realisation, niyatam karma.- (9) ˝√√…‘ø˝√√Ÿ¬’º

˚:±Ô«±» fl¡˜«À̱ ’Ú…S Œ˘±Àfl¡± ’˚˛— fl¡˜«¬ıgÚ–ºÓ¬√Ô«— fl¡˜« Œfl¡ÃÀôL˚˛ ˜≈Mê√¸e– ¸˜±‰¬1ºº 9

9 - ˚:1 ά◊ÀVÀ˙… fl¡1± fl¡ «1 ¬ı±ø √√À1 ’±Ú fl¡ «1 ¬Û1± [˚:±Ô«±» fl¡ «Ì–’Ú…S] ˜±Ú≈ √√1 fl¡ « ¬ıgÚ √√ ˛ [’ ˛— Œ˘±fl¡– fl¡ «¬ıgÚ–]º Œ √√ Œfl¡ÃÀôL ˛, Ó≈¬ø˜ ¸fl¡À˘±’±¸øMê√ Ó¬…±· fl¡ø1 [ ≈Mê√ e–] Œ¸ ◊√√ ά◊ÀVÀ˙… [Ó¬√Ô«— ñ ˚:1 ά◊ÀVÀ˙…] fl¡ « fl¡1±[fl¡ « ¸˜±‰¬1]º ˚: – Ù¬˘1 õ∂øÓ¬ ’±¸øMê√ Ó¬…±· fl¡ø1 ÷ù´1fl¡ ’¬Û«Ì fl¡ø1 fl¡1±ø˚Àfl¡±ÀÚ± fl¡±À˜ ◊√√ ˚:º

9 - "By doing works otherwise than for sacrifice, this worldof men is in bondage to works; for sacrifice practise works, Oson of Kunti, becoming free from all attachment.’’ It is evidentthat all works and not merely sacrifice [ceremonial sacrifice]and social duties can be done in this spirit; any action can bedone either from ego-sense narrow or enlarged or for the sakeof the Divine. All being and all action of Prakriti exist only forthe sake of the Divine; from that it proceeds, by that it endures,to that it is directed. But so long as we are dominated by theego-sense, we act for the satisfaction of the ego, otherwise thanfor sacrifice. Egoism is the knot of the bondage. By actingGodwards, without any thought of ego, we loosen this knot andfinally arrive at freedom. - (10)

¸˝√√˚:±– õ∂Ê√±– ¸‘©3ܱ ¬Û≈À1±¬ı±‰¬ õ∂Ê√±¬ÛøÓ¬–º’ÀÚÚ õ∂¸ø¬ı¯∏…Ò√ıÀ˜¯∏ Œ¬ı± ’øb¶©Üfl¡±˜Ò≈fl¡ºº 10

10 - ¸‘ø©Ü1 ’±ø√ÀÓ¬ [¬Û≈1±] õ∂Ê√±¬ÛøÓ¬À˚˛ [õ∂Ê√±¬ÛøÓ¬– ñ ¸‘ø©Üfl¡Ó«¬±] ˚:¸‘ø©Ü fl¡1±1 ˘·ÀÓ¬ [¸˝√√˚:±–] ˜±Ú≈˝√√ ¸‘ø©Ü fl¡ø1 [õ∂Ê√±– ¸‘©3ܱ] fl¡íÀ˘ [ά◊¬ı±‰¬] ñŒÓ¬±˜±À˘±fl¡ ¤˝◊√√ ˚:1¡Z±1± [’ÀÚÚ] ¬ı‘øXõ∂±5 Œ˝√√±ª± [õ∂¸ø¬ı¯∏…Ò√ı˜ƒ], ¤˝◊√√ ˚:˝◊√√[¤¯∏–] ŒÓ¬±˜±À˘±fl¡1 [¬ı–] ’øˆ¬˘±ø¯∏Ó¬ ¸fl¡À˘± ¬ıd √±Ú fl¡ø1¬ıÕ˘ ¸˜Ô« ˝√√›fl¡[˝◊√√©Ü fl¡±˜Ò≈fl¡ ’d] , ’øb¶‘’dŸ ◊√√º

10 - With sacrifice the Lord of creatures of old createdcreatures and said, "By this shall you bring forth (fruits oroffspring), let this be your milker of desires. (10A)

The path is long, but self surrender makes it short.- Sri Aurobindo

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Œ√¬ı±Úƒ ˆ¬±¬ı˚˛Ó¬±ÀÚÚ ŒÓ¬ Œ√¬ı± ˆ¬±¬ı˚˛c ¬ı–º¬Û1¶Û1— ˆ¬±¬ı˚˛ôL– Œ|˚˛– ¬Û1˜¬ı±¬Ûƒ¸…Ôºº 11

11 - ¤ ◊√√ ˚:1 ¡Z±1± ŒÓ¬±˜±À˘±Àfl¡ Œ√¬ıÓ¬±¸fl¡˘fl¡ [’ÀÚÚ Œ√¬ı±Úƒ] ¸•§Ò«Ú±fl¡1± [ˆ¬±¬ı˚˛Ó¬], Œ¸˝◊√√ Œ√¬ıÓ¬±¸fl¡À˘› [¬ı1¯∏≈Ì ’±ø√1 ¡Z±1±] ŒÓ¬±˜±À˘±fl¡fl¡ [ŒÓ¬Œ√¬ı±– ¬ı–] ¸—¬ıøÒ«Ó¬ fl¡1fl¡ [ˆ¬±¬ı ˛c]º ¤ ◊√√√À1 ¬Û1¶ÛÀ1 ¬Û1¶Û11 ¸•§Ò«Ú±1 ¡Z±1±[¬Û1¶Û1— ˆ¬±¬ı˚˛ôL–] ¬Û1˜ ˜e˘ ˘±ˆ¬ fl¡ø1¬ı± [¬Û1˜ƒ Œ|˚˛– ’¬ı±o…Ô]º

11 - Foster by this the gods and let the gods foster you;fostering each other, you shall attain to the supreme good [¬Û1˜˜e˘ ˘±ˆ¬ fl¡ø1¬ı±]º (10 B)

˝◊√√©Ü±Úƒ Œˆ¬±·±Úƒ ø˝√√ Œ¬ı± Œ√¬ı± √±¸…ÀôL ˚: ˆ¬±ø¬ıÓ¬±–º∆Ó¬«√M√√±Úõ∂√±Õ˚˛Àˆ¬…± Œ˚± ˆ≈¬„ƒ√√ÀMê√Àô¶Ú ¤¬ı ¸–ºº 12

12 - ø˚À √√Ó≈¬ [ø √√] Œ√¬ıÓ¬±¸fl¡À˘ ˚:1 ¡Z±1± ¸c©Ü ∆ √√ [Œ√¬ı±– ˚: ˆ¬±ø¬ıÓ¬±–]’øˆ¬˘±ø¯∏Ó¬ Œˆ¬±·¸˜”˝√√ [˝◊√√©Ü±Úƒ Œˆ¬±·±Úƒ] ŒÓ¬±˜±À˘±fl¡fl¡ √±Ú fl¡ø1¬ı [¬ı– √±¸…ÀôL],Œ¸ ◊√√fl¡±1ÀÌ Œ√¬ıÓ¬±¸fl¡À˘ ø√ ˛± ’iß ’±ø√ Œˆ¬±·ø¬ı˘±fl¡ [∆Ó¬– √M√√±Úƒ] ŒÓ¬›“À˘±fl¡fl¡’¬Û«Ì Úfl¡1±Õfl¡ [¤ˆ¬…– ’õ∂√±˚˛] ø˚ Œˆ¬±· fl¡À1 [˚– ˆ≈¬„ƒ√√ÀMê√] ŒÓ¬›“ Œ‰¬±1 [¸–Œô¶Ú ¤¬ı]º

12 - Fostered by sacrifice the gods shall give you desiredenjoyments; who enjoys their given enjoyments and has notgiven to them, he is a thief. [Œ√ªÓ¬± ¸fl¡˘1¬Û1± Œ¬Û±ª± ’iß ’±ø√ Œˆ¬±·À¬ı±1ø˚ ŒÓ¬›“À˘±fl¡fl¡ øÚø√˚˛±Õfl¡ Œˆ¬±· fl¡À1 ŒÓ¬›“ Œ‰¬±1] - (10 c)

˚:ø˙©Ü±ø˙Ú– ¸ÀôL± ˜≈‰¬…ÀôL ¸¬ı«øfl¡øå¬ıÕ¯∏–ºˆ≈¬?ÀÓ¬ ŒÓ¬ Q‚— ¬Û±¬Û± Œ˚ ¬Û‰¬ôL…±Rfl¡±1̱»ºº 13

13 - ø˚ ¸fl¡˘ ¸7¡¡¡Ú Œ˘±Àfl¡ [¸ôL–] ˚:1 ’¬ıø˙©Ü ’iß Œˆ¬±Ê√Ú fl¡À1[Œ√¬ıÓ¬±, ’øÓ¬øÔfl¡ ø√˚˛±1 ¬Û±Â√Ó¬ ¬ı±fl¡œ ’iß], [˚:ø˙©Ü ’ø˙Ú–], ŒÓ¬›“À˘±fl¡

¸fl¡À˘± ¬Û±¬Û1 ¬Û1± ˜≈Mê√ ˝√√˚˛ [¸¬ı« øfl¡øå¬ıÕ¯∏– ˜≈‰¬…ÀôL] , øfl¡c ø˚ø¬ı˘±Àfl¡ ’fl¡˘øÚÊ√1 fl¡±1ÀÌ ’iß 1±Àg [Ó≈¬ Œ˚ ’±Rfl¡±1̱» ¬Û‰¬øôL], Œ¸˝◊√√ ¬Û±ø¬Ûᬸfl¡À˘ [ŒÓ¬¬Û±¬Û±–] ¬Û±¬Û Œˆ¬±Ê√Ú fl¡À1 [’‚— ˆ≈¬?ÀÓ¬]º

13 - The good who eat what is left from the sacrifice, arereleased from all sin [˚:1 ’ªø˙©Ü ’iß Œˆ¬±Ê√Ú fl¡ø1 ¬Û±¬Û ≈Mê√ √√ ˛], butevil are they and enjoy the sin who cook (the food) for their ownsake. - (11)

All active existence must be in its inmost reality a sacrificeof works offered by Prakriti to Purusha, Nature offering to thesupreme and infinite Soul the desire of the multiple finite Soulwithin her. Where sacrifice is not willingly given, Nature exactsit by force, she satisfies the law of her living. A mutual givingand receiving is the law of life without which it cannot for onemoment edure, and this fact is the stamp of the divine creativeWill on the world it has manifested in its being, the proof thatwith sacrifice as their eternal companion, the Lord of creatureshas created all these existences. The universal law of sacrificeis the sign that the world is of God and belongs to God and thatlife is his house of worship and not a field for the self-satisfactionof the independent ego. - (11 A)

’iß±ƒ√ ˆ¬¬ıøôL ˆ”¬Ó¬±øÚ ¬ÛÊ«√Ú…±√i߸yª–º˚:±ƒ√ ˆ¬¬ıøÓ¬ ¬ÛÊ«√ÀÚ…± ˚:– fl¡˜«¸˜≈æ√¬ı–ºº 14

14 - ’iß1¬Û1± õ∂±ÌœÀ¬ı±1 ά◊»¬Ûiß ˝√√ ˛ [’iß±» ”¬Ó¬±øÚ ˆ¬¬ıøôL], ¬ı1 ∏≈Ì1 ¬Û1±’iß Î¬◊»¬Ûiß ˝√√˚˛ [¬ÛÊ«√Ú…±» ’iß ¸y¬ı–], ˚:1 ¬Û1± ¬ı1¯∏≈Ì Ê√Àij [˚:±» ¬ÛÊ«√Ú…–ˆ¬¬ıøÓ¬], fl¡˜«1 ¬Û1± ˚: ά◊»¬Ûiß ˝√√˚˛ [˚:– fl¡˜« ¸˜≈æ√¬ı–]º

fl¡˜«¬ıËÀp¡±æ√¬ı— ø¬ıøX ¬ıËp¡±é¬1¸˜≈æ√¬ı˜ƒºÓ¬¶ú±» ¸¬ı«·Ó¬— ¬ıËp¡ øÚÓ¬…— ˚À: õ∂øÓ¬øá¬Ó¬˜ƒºº 15

15 - fl¡˜« ¬ıËp¡1 ¬Û1± ά◊»¬Ûiß [fl¡˜« ¬ıËÀp¡±æ√¬ı—] ¬ı≈ø˘ Ê√±øÚ¬ı± [ø¬ıøX]’±1n∏ ¬ıËp¡ [é¬1] ’é¬1 ¬ıËp¡1 ¬Û1± ά◊æ√¬ı ∆˝√√ÀÂ√ [¬ıËp¡ ’é¬1 ¸˜≈æ√¬ı˜ƒ],

To become aware of one's deficiencies is a sign of great progressand the door open on the road to success in Sadhana.

Repeated failures come always to those who have somethingexceptional to do.– The Mother, Self-Perfection, Part 3

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Œ¸˝◊√√fl¡±1ÀÌ [Ó¬¶ú±»] ¸¬ı«¬ı…±¬Ûœ ¬Û1˜ ¬ıËp¡ [¸¬ı«·Ó¬— ¬ıËp¡] ¸√±˚˛ ˚:Ó¬ õ∂øÓ¬øá¬Ó¬’±ÀÂ√ [øÚÓ¬…— ˚À: õ∂øÓ¬øá¬Ó¬˜ƒ]º

Œù≠±fl¡ ≈√Ȭ± ¤Àfl¡˘· fl¡ø1À˘ ¤ÀÚ √√í¬ı ñ ’é¬1 ¬ıËp¡1¬Û1± é¬1 ¬ıËp¡, é¬1¬ıËp¡1¬Û1± fl¡ «, fl¡ «1¬Û1± ˚:, ˚:1¬Û1± ¬ı1 ∏≈Ì, ¬ı1 ∏≈Ì1¬Û1± ’iß, ’iß1 ¬Û1± õ∂±ÌœÀ¬ı±1ά◊»¬Ûiß ∆ √√ÀÂ√º

14, 15 - "From food creatures come into being, from rainis the birth of food, from sacrifice come into being the rain,sacrifice is born of work; work to be born of Brahman, Brahmanis born of the Immutable; therefore is the all – pervading Brahmanestablished in the sacrifice."

Sacrifice is born of work [˚:– fl¡˜«- ¸˜≈æ√¬ı–], work frombrahman, brahman from Akshara and therefore the all-pervadingBrahman, sarvagatam brahman, is established in the sacrifice.Brahman or Divine in the workings of Nature is born, as wemay say, out of the Akshara, the immutable Purusha, the Selfwho stands above all the modes or qualities or workings ofNature, nistraigunya. The Brahman is one but self-displayed intwo aspects, the immutable being and the creator and originatorof works in the mutable becoming, atman, sarvabhutani, Purushapoised in himself and Purusha active in Prakriti; it is aksara andksara. In both of these aspects the Divine being, Purushottama,manifests himself in the universe; the immutable above all qualitiesis His poise of peace, self-possession, equality, saman Brahma;from that proceeds His manifestation in qualities of Prakriti andtheir universal workings; from the Purusha in Prakriti, from thisBrahman with qualities, proceed all the works of the universalenergy, Karma, in man and in all existences; from that workproceeds the principle of sacrifice. Even material interchange

between gods and men proceeds upon this principle (3/11), astypified in the dependence of rain and its product food and birthof creatures. For all the workings of Prakriti in its true naturea sacrifice, yajna, with the Divine being as the enjoyer. - (12)

¤¬ı— õ∂¬ıøÓ«¬Ó¬— ‰¬Sê— Ú±Ú≈¬ıÓ«¬˚˛Ó¬œ˝√√ ˚–º’‚±˚˛≈ø1øf˚˛±1±À˜± Œ˜±‚— ¬Û±Ô« ¸ Ê√œªøÓ¬ºº 16

16 - ›¬Û1Ó¬ ά◊À~‡ fl¡1± ¬ıËp¡, fl¡˜«, ˚: ’±1n∏ ’iß ’±ø√1 ‰¬SêÀȬ± ø˚Ú≈¬ı≈ÀÊ√ ’±1n∏ ’Ú≈ 1Ì Úfl¡À1 ŒÓ¬›“ ¬Û±¬Û˜ ˛ ◊√√øf ˛ ’±¸Mê√ ’±1n∏ ¬ı…Ô« Ê√œªÚ-˚±¬ÛÚfl¡À1 [˝◊√√˝√√ ¤¬ı— õ∂¬ıøÓ«¬Ó¬— ‰¬Sê— ˚– Ú ’Ú≈¬ıÓ«¬˚˛øÓ¬ ’‚±˚˛≈– ˝◊√√øf˚˛ ’±1±˜– Œ˜±‚—¸– Ê√œªøÓ¬]º

16 - "He who follows not here the wheel thus set in movement,evil is his being, sensual is his delight, in vain, O Partha, that manlives."

This (ceremonial sacrifice for gaining children, wealth,enjoyment) cannot be the meaning of the Gita, for it would be incontradiction with all the rest of the book. Ref. Ch.4

There are three kinds of works, that done without sacrificefor personal enjoyment which is entirely selfish and egoistic andmisses the true law and aim and utility of life, mogham parthasa jivati, that done with desire, but with sacrifice and theenjoyment only as a result of sacrifice and therefore to thatextent consecrated and sanctified and that done without desireor attachment of any kind. It is the last which brings the soulto the highest, param apnoti purusah. - (13)

˚b¶±R1øÓ¬À1¬ı ¸…±√±RÓ‘¬5( ˜±Ú¬ı–º’±RÀÚ…¬ı ‰¬ ¸c©Üô¶¸… fl¡±˚«…— Ú ø¬ı√…ÀÓ¬ºº 17[˚– Ó≈¬ ’±R1øÓ¬– ¤¬ı ¸…±» ’±RÓ‘¬5– ‰¬ ˜±Ú¬ı–º’±RøÚ ¤¬ı ‰¬ ¸c©Ü– Ó¬¸… fl¡±˚«…— Ú ø¬ı√…ÀÓ¬ºº]Live constantly in the presence of the Divine; live in the feeling

that it is this presence which moves you and is doing everything youdo.– The Mother, Conversations Let the Divine peace be with you.– The Mother, W.R.

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17 - øfl¡c ø˚ Œ˘±Àfl¡ [Ó≈¬ ˚– ˜±Ú¬ı–] ’±R±1 ’±Úµ ˘±ˆ¬ fl¡ø1ÀÂ√, ’±R±ÀÓ¬ ◊√√Ó‘¬ø5 ˘±ˆ¬ fl¡ø1ÀÂ√ ’±1n∏ ’±R±ÀÓ¬˝◊√√ ¸c©Ü Ô±Àfl¡ [’±R1øÓ¬– ¤¬ı, ’±RÓ‘¬5–‰¬,’±RøÚ ¤¬ı ‰¬ ¸c©Ü–¸…±»], ŒÓ¬›“ fl¡ø1¬ı˘·œ˚˛± ¤Àfl¡± fl¡±˜ Ú±˝◊√√ [Ó¬¸… fl¡±˚«…— Úø¬ı√…ÀÓ¬]º

17 - "But the man whose delight is in the Self and who issatisfied with enjoyment of the Self and in the Self he is content,for him there exists no work that needs to be done." - (14)

∆Ú¬ı Ó¬¸… fl‘¡ÀÓ¬Ú±ÀÔ«± Ú±fl‘¡ÀÓ¬ÀÚ˝√√ fl¡(ÚºÚ ‰¬±¸… ¸¬ı«ˆ”¬ÀÓ¬¯∏≈ fl¡ø(√Ô«¬ı…¬Û±|˚˛–ºº 18

18 - ˚±1 ’±R± ά◊¬Û˘øt ∆˝√√ÀÂ√, ˚±1 ˜ ◊√√ ÷ù´1 ˆ¬±¬ı ∆˝√√ÀÂ√ ŒÓ¬›“1 ¸—¸±1Ó¬[Ó¬¸… ˝◊√√˝√√] fl¡˜« fl¡1±1 õ∂À˚˛±Ê√Ú Ú±˝◊√√ [fl‘¡ÀÓ¬Ú ’Ô«– Ú ¤¬ı] ’±1n∏ fl¡˜«1 ¬Û1± ø¬ı1Ó¬Ôfl¡±À1± õ∂À˚˛±Ê√Ú Ú±˝◊√√ [’fl‘¡ÀÓ¬Ú ‰¬ fl¡(Ú Ú], ŒÓ¬ÀÚ Œ˘±fl¡1 ’±Ú1 ’±|˚˛1õ∂À˚˛±Ê√Ú Ú˝√√˚˛ [¸¬ı«ˆ”¬ÀÓ¬¯∏≈ fl¡ø(» ’¸… ’Ô« ¬ı…¬Û±|˚˛– Ú]º

18 - "He (the liberated man) has no object here to begained by action done and none to be gained by action undone;he has no dependence on all these existence for any object tobe gained." In that Self and not in any personal enjoyment hefinds now his sole satisfaction, complete content, pure delight;he has nothing to gain by action or inaction, depends neither ongods nor men for anything, seeks no-profit from any, for theself-delight is all sufficient to him, but does works for the sakeof the Divine only, as a pure sacrifice, without attachment ordesire. Thus he gains equality and becomes free from the modesof Nature, nistraigunya; his soul takes its poise in the peace ofthe immutable Brahman, even while his actions continue in themovement of Prakriti. Thus is sacrifice his way of attaining tothe Highest. - (15)

Ó¬¶ú±√¸Mê√– ¸Ó¬Ó¬— fl¡±˚«…— fl¡˜« ¸˜±‰¬1º’¸ÀMê√± ˝√√…±‰¬1̃ fl¡˜« ¬Û1˜±Àõü±øÓ¬ ¬Û≈1n∏¯∏–ºº 19

19 - Œ¸ ◊√√fl¡±1ÀÌ [Ó¬¶ú±»] Ó≈¬ø˜ ¸√± ˛ [¸Ó¬Ó¬ ƒ] ’±¸øMê√ ”Ú… ∆ √√ [’¸Mê√–]fl¡Ó«¬¬ı… fl¡˜« [fl¡±˚«…— fl¡˜«] fl¡ø1 Œ˚±ª± [¸˜±‰¬1], fl¡±1Ì [ø˝√√] ’Ú±¸Mê√ ∆˝√√ fl¡±˜fl¡ø1À˘ [’¸Mê√– ’±‰¬1̃ fl¡˜«] ˜±Ú≈À˝√√ [¬Û≈1n∏¯∏–] ¬Û1˜ ¬Û√ ˘±ˆ¬ fl¡À1 [¬Û1˜ƒ’±Àõü±øÓ¬], ø √√Ÿ¬’±‘ √√…±º

19 - The secret is not inaction as soon as one turns towardsthe higher truth, but desireless action both before and after it isreached. It brings the soul of man to the highest, param apnotipurusah. - (16)

fl¡˜«Õ̬ı ø˝√√ ¸—ø¸øX˜±ø¶öÓ¬± Ê√Úfl¡±√˚˛–ºŒ˘±fl¡¸—¢∂˝√√À˜¬ı±ø¬Û ¸—¬Û˙…Úƒ fl¡Ó«≈¬˜˝«√√ø¸ºº 20

20 - fl¡˜«1 ’Ú≈ᬱÚ1 ¡Z±1±˝◊√√ [fl¡˜«Ì± ¤¬ı ø˝√√] Ê√Úfl¡ ’±ø√ ˜˝√√±R±¸fl¡À˘[Ê√Úfl¡±√˚˛–] ø¸øX ˘±ˆ¬ fl¡ø1øÂ√˘ [¸—ø¸øX˜ƒ ’±ø¶öÓ¬±]º Œ˘±fl¡ ø˙鬱1 õ∂øÓ¬ ‘√ø©Ü1±ø‡› [Œ˘±fl¡¸—¢∂˝√√ ƒ ¤¬ı ’ø¬Û ¸—¬Û˙…Úƒ] Ó≈¬ø˜ fl¡ « fl¡1± ά◊ø‰¬Ó¬ [fl¡Ó«≈¬ ƒ ’ «√√ø¸]º

20 - "Therefore without attachment perform ever the workthat is to be done (done for the sake of the world, lokasamgraha),for by doing works without attachment man attains to the highest.For it was even by works that Janaka and the rest attained toperfection." - (17)

˚ƒ√ ˚√±‰¬1øÓ¬ Œ|á¬ô¶M√√À√À¬ıÓ¬À1± Ê√Ú–º¸ ˚» õ∂˜±Ì— fl≈¡1n∏ÀÓ¬ Œ˘±fl¡ô¶√Ú≈¬ıÓ«¬ÀÓ¬ºº 21

21 - Œ|á¬À˘±Àfl¡ ø˚ ø˚ fl¡À1 [Œ|ᬖ Ê√Ú– ˚» ˚» ’±‰¬1øÓ¬], ¸±Ò±1̘±Ú≈À˝√√ [˝◊√√Ó¬1–] Ó¬±Àfl¡˝◊√√ ’Ú≈fl¡1Ì fl¡À1 [Ó¬» Ó¬» ¤¬ı]º ŒÓ¬›“ ø˚ ’±√˙« Œ√‡≈ª±˚˛[¸– ˚» õ∂˜±Ì— fl≈¡1n∏ÀÓ¬] ¸±Ò±1Ì Œ˘±Àfl¡ Ó¬±Àfl¡˝◊√√ ’Ú≈fl¡1Ì fl¡À1 [Œ˘±fl¡– Ó¬»’Ú≈¬ıÓ«¬ÀÓ¬] , Œ|á¬.... ‘ Œ|ᬖ Ó¬» Ó¬» ¤¬ı ˝◊√√Ó¬1–º

21-Whatsoever the Best doeth, that the lower kind of manputs into practice; the standard he creates, the people follows.-(18)

Let the Divine fill your thoughts with His presence.– The Mother,W.R.

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Ú Œ˜ ¬Û±Ô«±øô¶ fl¡Ó«¬¬ı…— øS˚≈ Œ˘±Àfl¡¯∏≈ øfl¡=ÚºÚ±Ú¬ı±5˜¬ı±5¬ı…— ¬ıÓ«¬ ¤¬ı ‰¬ fl¡˜«ø̺º 22

22 - Œ˝√√ ¬Û±Ô«, øÓ¬øÚ› Œ˘±fl¡Ó¬ Œ˜±1 [øS ∏≈ Œ˘±Àfl¡ ∏≈ Œ˜] ¤Àfl¡± fl¡Ó«¬¬ı… fl¡ «Ú±˝◊√√ [øfl¡=Ú fl¡Ó«¬¬ı…— Ú ’øô¶]º Œ˜±1 ’õ∂±5 [’Ú¬ı±5˜ƒ] ¬ı± ¬Û±¬ı ˘·±› ¤Àfl¡±Ú±˝◊√√ [’¬ı±5¬ı…— Ú], Ó¬Ô±ø¬Û ˜˝◊√√ fl¡˜« fl¡ø1À˚˛˝◊√√ Ô±Àfl¡“± [fl¡˜«øÌ ¬ıÓ«¬ ¤¬ı ‰¬]º

22 - "O son of Pritha, I have no work that I need to do inall the three worlds, I have nothing that I have not gained andhave yet to gain and I abide verily in the paths of action, vartaeva ca karmani." - (19)

˚ø√ ˝√√…˝√√— Ú ¬ıÀÓ«¬˚˛— Ê√±Ó≈¬ fl¡˜«Ì…Ó¬øfÓ¬–º˜˜ ¬ıR«±Ú≈¬ıÓ«¬ÀôL ˜Ú≈¯∏…±– ¬Û±Ô« ¸¬ı«˙–ºº 23

23 - Œ √√ ¬Û±Ô«, ˚ø√ ˜ ◊√√ Œfl¡øÓ¬˚±› [˚ø√ ’ √√ ƒ Ê√±Ó≈¬] ¤˘± √√ Úfl¡ø1 [’Ó¬øfÓ¬–]fl¡±˜Ó¬ ¬ı…ô¶ ŒÚÔ±Àfl“¡± [fl¡˜«øÌ Ú ¬ıÀÓ«¬˚˛—], ŒÓ¬øÓ¬˚˛±˝√√íÀ˘ ˜±Ú≈À˝√√ Œ˜±1 ’±√˙«Àfl¡[˜Ú≈¯∏…±– ˜˜ ¬ıR« ø˝√√] ¸¬ı«õ∂fl¡±À1 ’Ú≈¸1Ì fl¡ø1¬ı [¸¬ı«˙– ’Ú≈¬ıÓ«¬ÀôL]º

ά◊»¸œÀ√˚˛≈ø1À˜ Œ˘±fl¡± Ú fl≈¡˚«…±— fl¡˜« Œ‰¬√˝√√˜ƒº¸—fl¡1¸… ‰¬ fl¡Ó«¬± ¸…±˜≈¬Û˝√√Ú…±ø˜˜±– õ∂Ê√±–ºº 24

24 - ˚ø√ ˜˝◊√√ fl¡±˜ Úfl¡À1“± [Œ‰¬» ’˝√√˜ƒ fl¡˜« Ú fl≈¡˚«…±—], ŒÓ¬øÓ¬˚˛±˝√√íÀ˘ ¤˝◊√√˜±Ú≈ √√À¬ı±1 ά◊»¸iß √√í¬ı [ ◊√√À˜ Œ˘±fl¡±– ά◊»¸œÀ√ ≈–], ˜ ◊√√ ¬ıÌ« ¸—fl¡1 ά◊»¬ÛøM√√1 fl¡±1Ì˝√√í˜ [¸—fl¡1¸… fl¡Ó«¬± ¸…±˜ƒ] ’±1n∏ Ó¬±1 ¡Z±1± ¸fl¡À˘± Œ˘±fl¡1 ø¬ıÚ±˙1 fl¡±1Ì ˝√√í˜[‰¬ ˝◊√√˜±– õ∂Ê√±– ά◊¬Û˝√√Ú…±˜ƒ]º

23, 24 - "For if I did not abide sleeplessly in the paths ofaction, men follow in every way my path; these peoples wouldsink to destruction if I did not work and I should be the creatorof confusion and slay these creatures." - (20)

¸—fl¡1 ˙s1 ’Ô« ¬Û1¶Û1 ø¬ı1n∏X ¬Û√±Ô«1 ø˜˘Ú ¬ı± ø˜|Ì ñ Ó¬±1 Ù¬˘¸±˜±øÊ√fl¡ ø¬ı˙‘∫˘± ñ Ê√·√œ˙ Œ‚±¯∏1 ·œÓ¬±º

¸Mê√±– fl¡˜«Ì…ø¬ı¡Z±—À¸± ˚Ô± fl≈¡¬ı«øôL ˆ¬±1Ó¬ºfl≈¡ «…±ƒ√ ø¬ı¡Z±—ô¶Ô±¸Mê√ø(fl¡œ ∏«≈À «±fl¡¸—¢∂ √√ ƒºº 25[¸Mê√±– fl¡˜«øÌ ’ø¬ı¡Z±—À¸± ˚Ô± fl≈¡¬ı«øôL ˆ¬±1Ó¬ºfl≈¡˚«…±» ø¬ı¡Z±— Ó¬Ô± ’¸Mê√– ø‰¬fl¡œ¯∏«≈– Œ˘±fl¡¸—¢∂˝√√˜ƒºº]

25 - Œ˝√√ ˆ¬±1Ó¬, ’:À˘±fl¡¸fl¡À˘ Œ˚ÀÚÕfl¡ [’ø¬ı¡Z±—¸– ˚Ô±] Ù¬˘1 õ∂øÓ¬’±¸øMê√ 1±ø‡ [¸Mê√±–] fl¡˜« fl¡À1 [fl¡˜«øÌ fl≈¡¬ı«øôL], ŒÓ¬ÀÚ√À1 :±Úœ¸fl¡À˘ [Ó¬Ô±ø¬ı¡Z±Úƒ] ’Ú±¸Mê√ ∆˝√√ [’¸Mê√–] Œ˘±fl¡¸—¢∂˝√√1 ¬ı±À¬ı [¸˜±Ê√‡Ú ˙‘∫˘ fl¡ø1 Òø11±ø‡¬ı1 ¬ı±À¬ı ’±1n∏ ’±·¬ıϬˇ±˝◊√√ øÚ¬ı1 ¬ı±À¬ı] fl¡±˜ fl¡1± ά◊ø‰¬Ó¬ [Œ˘±fl¡¸—¢∂˝√√˜ƒø‰¬fl¡œ ∏«≈– fl≈¡ «…±»]º

25 - As those who know not act with attachment to theaction, he who knows should act without attachment, having forhis motive to hold together the peoples. - (21)

Ú ¬ı≈øXÀˆ¬√— Ê√ÚÀ˚˛√:±Ú±— fl¡˜«¸øeÚ±˜ƒºŒ˚±Ê√À˚˛» ¸¬ı«fl¡˜«±øÌ ø¬ı¡Z±Úƒ ˚≈Mê√– ¸˜±‰¬1̃ºº 26

26 - :±Úœ¸fl¡À˘ [ø¬ı¡Z±Úƒ] fl¡ «Ù¬˘1 õ∂øÓ¬ ’±¸øMê√ 1±ø‡ fl¡±˜ fl¡1± ’:À˘±fl¡¸fl¡˘1 [fl¡ « øeÚ± ƒ ’:±Ú± ƒ] ˜ÚÓ¬ ø¬ıw±øôL [¬ı≈øXÀˆ¬√—] ‘ø©Ü fl¡ø1¬ı Ú±˘±À· [ÚÊ√ÚÀ˚˛»], ¬ı1— ¸fl¡À˘± fl¡˜«Ó¬ ¬ıËÓ¬œ ∆˝√√ Ô±øfl¡ [¸¬ı«fl¡˜«±øÌ ˚≈Mê√– ¸˜±‰¬1Ì]’:À˘±fl¡¸fl¡˘fl¡ fl¡±˜Ó¬ øÚ ≈Mê√ fl¡1±¬ı ˘±À· [ŒÊ√±˚À ˛»] [:±Úœ¸fl¡À˘ fl¡ «Ó¬…±·1’±√˙« Œ√‡≈ª±¬ı Ú±˘±À·]º

26 - "He (the wise) should not create a division of theirunderstanding in the ignorant who are attached to their works;he should set them to all actions, doing them himself withknowledge and in Yoga." - (22)

By Yoga we can rise out of falsehood into truth, out of weaknessinto force, out of pain and grief into bliss, out of bondage into freedom,out of death into immortality, out of darkness into light, out of confusioninto purity, out of imperfection into perfection, out of self-division intounity, out of Maya into God.– Sri Aurobindo, Practical guide to Int.Yoga

The Divine Consciousness is at work to transform you and you mustopen to it in order to let it work freely in you.– The Mother, AIM Feb-Mar 86

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õ∂fl‘¡ÀÓ¬– øSê˚˛˜±Ì±øÚ &ÕÌ– fl¡˜«±øÌ ¸¬ı«˙–º’˝√√DZ1ø¬ı˜”Ϭˇ±R± fl¡Ó«¬±˝√√ø˜øÓ¬ ˜Ú…ÀÓ¬ºº 27

27 - õ∂fl‘¡øÓ¬1 &Ì øÓ¬øÚȬ±1 ¡Z±1± [õ∂fl‘¡ÀÓ¬– &ÕÌ–] ¸fl¡À˘± fl¡±˜ ¸•Ûiß √√ ˛[¸¬ı« – fl¡ «±øÌ øSê˚˜±Ì±øÚ], ’ √√— ˆ¬±¬ıÓ¬ Ôfl¡± Œ˘±Àfl¡ [’ √√DZ1 ø¬ı ”Ϭ±R±] fl¡±˜À¬ı±1ë˜˝◊√√ fl¡ø1ÀÂ√±í ¬ı≈ø˘ ˆ¬±À¬ı [’˝√√˜ƒ fl¡Ó«¬± ˝◊√√øÓ¬ ˜Ú…ÀÓ¬] , fl¡Ó«¬± ...... fl¡Ó«¬± ’˝√√˜ƒ ˝◊√√øÓ¬º

27 - While the actions are being entirely done by the modes[&Ì] of Nature, he whose self is bewildered by egoism thinksthat it is his ‘I’ which is doing them. - (23)

Ó¬Nø¬ıM≈√√ ˜ √√±¬ı±À √√± &Ìfl¡ «ø¬ıˆ¬±·À ˛±–º&̱ &À̯∏≈ ¬ıÓ«¬ÀôL ˝◊√√øÓ¬ ˜Q± Ú ¸7¡¡¡ÀÓ¬ºº 28

28 - øfl¡c [Ó≈¬], Œ˝√√ ˜˝√√±¬ı±U, ø˚ Ê√ÀÚ ¸N, 1Ê√–, Ó¬˜– &Ì1 fl¡˜«ø¬ıˆ¬±·1Ó¬N Ê√±ÀÚ [&Ì fl¡˜« ø¬ıˆ¬±·À˚˛±– Ó¬Nø¬ı»] ŒÓ¬›“ &ÀÌ &Ì1 ›¬Û1Ó¬ øSê˚˛± fl¡ø1ÀÂ√[&̱– &À̯∏≈ ¬ıÓ«¬ÀôL] ¤˝◊√√ ¬ı≈ø˘ Ê√±øÚ Œfl¡±ÀÚ± fl¡Ô±ÀÓ¬ ’±¸Mê√ Ú˝√√˚˛ [˝◊√√øÓ¬ ˜Q± Ú¸7¡¡¡ÀÓ¬]º ø¬ıM≈√ √‘ø¬ı»Ÿ¬Ó≈¬º

28 - But one who knows the true principles of the divisionsof the modes and of works, realises that it is the modes (gunas)which are acting and reacting on each other and is not caughtin them by attachment. - (24)

õ∂fl‘¡ÀÓ¬&«Ì¸—˜”Ϭˇ±– ¸7¡¡¡ÀôL &Ìfl¡˜«¸≈ºÓ¬±Úfl‘¡»¶ßø¬ıÀ√± ˜µ±Úƒ fl‘¡»¶ßø¬ıiß ø¬ı‰¬±˘À˚˛»ºº 29

29 - õ∂fl‘¡øÓ¬1 &Ì1 ¡Z±1± Œ˜±˝√√±26√iß Œ˘±Àfl¡ [õ∂fl‘¡ÀÓ¬– &̸—˜”Ϭˇ±–] &Ì1fl¡ «Àfl¡ [&Ì fl¡ « ≈] ë˜ ◊√√ fl¡ø1À“√±í ¬ı≈ø˘ ’±¸Mê√ ˝√√ ˛ [¸7¡¡¡ÀôL], ¤ ◊√√ ’ä :±Úœ fl¡˜¬ı≈øX1 Œ˘±fl¡¸fl¡˘fl¡ [Ó¬±Úƒ ’fl‘¡»¶ßø¬ı√– ˜µ±Úƒ] Ó¬N :±Úœ¸fl¡À˘ [fl‘¡»¶ßø¬ı»]ŒÓ¬›“À˘±fl¡1 ø¶ö1 ø¬ıù´±¸1 ¬Û1± ø¬ı‰¬ø˘Ó¬ Úfl¡ø1¬ı [Ú ø¬ı‰¬±˘À˚˛»] ’Ô«±» fl¡±À1±ø¬ıù´±¸ ¸˘øÚ fl¡ø1¬ıÕ˘ Œ‰¬©Ü± fl¡ø1¬ı Ú±˘±À·, Ó¬±1 ¬Û1± é¬øÓ¬ ˝√√˚˛º

29 - Those who are bewildered by the modes, not knowersof the whole, let not the knower of the whole disturb in theirmental standpoint. - (25)

˜ø˚˛ ¸¬ı«±øÌ fl¡˜«±øÌ ¸—Ú…¸…±Ò…±RÀ‰¬Ó¬¸±ºøÚ1±˙œøÚ«˜«À˜± ˆ”¬Q± ˚≈Ò…¶§ ø¬ı·Ó¬;1–ºº 30

30 - ¸fl¡À˘± fl¡±˜1 ·1±fl¡œ ’±1n∏ fl¡Ó«¬± ÷ù´1 ñ ¤ÀÚ ’±Ò…±øRfl¡ ˆ¬±¬ıÓ¬Ô±øfl¡ [’Ò…±R Œ‰¬Ó¬¸±], Œ˜±1 ›¬Û1Ó¬ ¸fl¡À˘± fl¡˜« ’¬Û«Ì fl¡ø1 [˜ø˚˛ ¸¬ı«±øÌfl¡ «±øÌ ¸—Ú…¸…] fl¡±˜Ú± ’±1n∏ ˜˜Q ˆ¬±¬ı [·1±fl¡œ ˆ¬±¬ı] ’±1n∏ ’ø¶ö1Ó¬±√ Ó¬…±· fl¡ø1[øÚ1±˙œ– øÚ˜«˜– ø¬ı·Ó¬;1– ˆ”¬Q±] ˚≈X fl¡1± [˚≈Ò…¶§]º

30 - "Giving up thy works to Me, free from desire andegoism, fight delivered from the fever of thy soul."

There are, we may say, two souls in us, the apparent ordesire-soul, which changes with the mutations of the gunas andis entirely constituted and determined by them, and the free andeternal Purusha not limited by Nature and her gunas. We havetwo selves, the apparent self, which is only the ego, that mentalcentre in us which takes up this mutable action of Prakriti, thismutable personality, and which says "I am this personality, I amthis natural being who am doing these works," – but the naturalbeing is simply Nature, a composite of the gunas, – and the trueself which is, indeed, the upholder, the possessor and the lord ofNature and figured in her, but is not the mutable naturalpersonality. - (26)

Œ˚ Œ˜ ˜Ó¬ø˜√— øÚÓ¬…˜Ú≈øÓ¬á¬øôL ˜±Ú¬ı±–º|X±¬ıÀôL± ’Ú¸”˚˛ÀôL± ˜≈‰¬…ÀôL ŒÓ¬ ’ø¬Û fl¡˜«øˆ¬–ºº 31

31 - ø˚¸fl¡˘ Œ˘±Àfl¡ [Œ˚ ˜±Ú¬ı±–] Œ˜±1 ¤˝◊√√ ˜Ó¬ [Œ˜ ˝◊√√√˜ƒ ˜Ó¬˜ƒ]|X±¬ı±Ú ’±1n∏ ’ ” ± ”Ú… ∆ √√ [˜ÚÓ¬ ¸Àµ √√ Ú±1±ø‡] ¸√±˚ ’Ú≈ 1Ì fl¡À1 [|X±¬ıôL–The goal is not to lose oneself in the Divine Consciousness. The

goal is to let the Divine consciousness penetrate into Matter andtransfrom it.– The Mother, AIM Feb-Mar 86

Have no ambition, above all, pretend nothing but be at each instantthe utmost that you can be. – The Mother, Self-Perfection 3

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’Ú¸”˚˛ôL– øÚÓ¬…˜ƒ ’Ú≈øÓ¬á¬øôL] ŒÓ¬›“À˘±Àfl¡› [ŒÓ¬ ’ø¬Û] fl¡˜«1 ¬ıgÚ1 ¬Û1± ˜≈Mê√˝√√˚˛ [fl¡˜«øˆ¬– ˜≈‰¬…ÀôL], ø˚¸fl¡À˘ fl¡˜«Ó¬N ˆ¬±˘Õfl¡ ¬ı≈Ê√± Ú±˝◊√√ øfl¡c ø¬ıù´±¸ fl¡À1,ŒÓ¬›“À˘±Àfl¡› ¸fl¡À˘± fl¡˜« ˆ¬·¬ı±Úfl¡ ’¬Û«Ì fl¡ø1 fl¡ø1À˘ fl¡˜«Ù¬˘1 ¬ıgÚ1¬Û1±˜≈øMê√ ¬Û±˚˛º

Œ˚ ŒQÓ¬√ˆ¬…¸”˚˛ÀôL± Ú±Ú≈øÓ¬á¬øôL Œ˜ ˜Ó¬˜ƒº¸¬ı« :±Úø¬ı˜”Ϭˇ±—ô¶±Úƒ ø¬ıøX کܱÚÀ‰¬Ó¬¸–ºº 32

32 - øfl¡c ø˚ø¬ı˘±Àfl¡ [Ó≈¬ Œ˚] Œ˜±1 ¤˝◊√√ ˜Ó¬1 ø¬ıÀ1±øÒÓ¬± fl¡ø1 [Œ˜ ¤Ó¬»˜Ó¬ ƒ ’ˆ¬… ” ôL–] ’Ú≈ 1Ì Úfl¡À1 [Ú ’Ú≈øÓ¬á¬øôL], ¤ ◊√√ ø¬ı‰¬±1˙øMê√ √√œÚ ˜±Ú≈ √√À¬ı±1fl¡[Ó¬±Úƒ ¸¬ı«:±Úø¬ı˜”Ϭˇ±Úƒ] ’±Ò…±øRfl¡ :±ÚÓ¬ ¬Û±Â√¬Û1± [’À‰¬Ó¬¸–] ’±1n∏ ø¬ı¬ÛÔ·±˜œ[کܱڃ] ¬ı≈ø˘ ¬ı≈øÊ√¬ı± [ø¬ıøX]º

Ó¬±˜ø¸fl¡ ˆ¬±¬ıÓ¬ Ôfl¡± ˜±Ú≈À˝√√ ά◊2‰¬ô¶11 fl¡Ô± ¬ı≈øÊ√ Ú±¬Û±˚˛º ŒÓ¬›“À˘±Àfl¡¿fl‘¡¯û ◊√√ ø√ ± ά◊2‰¬ô¶11 :±Ú1 fl¡È≈¬ ¸˜±À˘±‰¬Ú± ’±1n∏ ø¬ıÀ1±øÒÓ¬±À √√ fl¡À1º Ù¬˘¶§1+À¬ÛŒÓ¬›“À˘±Àfl¡ ’gfl¡±11¬Û1± ˜≈øMê√ Œ¬Û±ª±1 ¸≈À˚±· Œ˝√√1n∏ª±˚˛º

32- They (people in the lower consciousness, the tamasicpeople, the people subject to the principle of ignorance andinertia) will not be able to understand [the teaching of the Gita]at all, they will find fault with this higher teaching, assert againstit their present mental experience, their ignorant idea of free willand, yet more confirmed by the plausibility of their logic in theirbewilderment and the deception of ego and desire, lose theirchance of liberation in a deeper, more obstinate confirmation ofignorance. - (27)

¸‘√˙— Œ‰¬©ÜÀÓ¬ ¶§¸…±– õ∂fl‘¡ÀÓ¬:«±Ú¬ı±Úø¬Ûºõ∂fl‘¡øÓ¬— ˚±øôL ˆ”¬Ó¬±øÚ øÚ¢∂˝√√– øfl¡— fl¡ø1¯∏…øÓ¬ºº 33

33 - :±Úœ ˜±Ú≈À √√› [:±Ú¬ı±Úƒ ’ø¬Ûƒ] øÚÊ√ õ∂fl‘¡øÓ¬ ’Ú≈ ø1À √√ [¶§ …±– õ∂fl‘¡ÀÓ¬–¸‘√ …—] fl¡ « fl¡ø1¬ı ¬Û±À1 [Œ‰¬©ÜÀÓ¬]º ¸fl¡À˘± õ∂±ÌœÀ ˛ øÚÊ√ õ∂fl‘¡øÓ¬ ’Ú≈ ø1 ’±‰¬1Ìfl¡À1 [ ”¬Ó¬±øÚ õ∂fl‘¡øÓ¬— ˚±øôL], õ∂fl‘¡øÓ¬fl¡ ¬ıÀ˘À1 √ Ú fl¡ø1 øfl¡ ˘±ˆ¬ √√í¬ı [øÚ¢∂ √√– øfl¡—fl¡ø1 ∏…øÓ¬]∑

33 - The Gita says, "All existences follow their nature andwhat shall coercing it avail? which seems, if we take it by itself,a hopelessly absolute assertion of the omnipotence of Natureover the Soul; "even the man of knowledge acts according to hisown nature."

Certainly it does not mean that we are to follow any impulse,even though evil, which what we call our nature dictates to us.It is a higher truth that the distinction of good and evil is indeeda practical fact and law valid for the egoistic human life. It willbe mis-seen and misused, as those misuse it who declare thata man is what his nature has made him and cannot be otherwisethan as his nature compels him. It is true in a sense but not inthe sense that the ego-self can claim irresponsibility and impunityfor itself in its works,… it must bear the reactions of Karma.–(28)

◊√√øf ˛À¸…øf ˛ …±ÀÔ« 1±·À¡ZÀ ∏à ¬ı…¬ıø¶öÀӬúӬÀ˚˛±Ú« ¬ı˙˜±·À26√» ŒÓ¬Ã ˝√…¸… ¬Ûø1¬ÛøLöÀÚúº 34

34 - ˝◊√√øf˚˛À¬ı±11 øÚÊ√ øÚÊ√ ø¬ı¯∏˚˛Ó¬ [˝◊√√øf˚˛¸… ˝◊√√øf˚˛¸… ’ÀÔ«] ’Ú≈1±·’±1n∏ ø¬ıÀ¡Z ∏1 ˆ¬±¬ı Ôfl¡±ÀȬ± ¤È¬± ¶§±ˆ¬±ø¬ıfl¡ øÚ ˛ [1±·À¡ZÀ ∏à ¬ı…¬ıø¶öÀÓ¬Ã], ¤ ◊√√ ≈√Ȭ±1[1±· Œ¡Z¯∏1] ¬ı˙ ˝√√í¬ı Ú±˘±À· [Ó¬À˚˛±– ¬ı˙˜ƒ Ú ’±·À26√»], fl¡±1Ì [ø˝√√] ≈√À˚˛±È¬±˝◊√√[ŒÓ¬Ã] ’±R± ά◊¬Û˘øt1 ¬ı±Ò± ¶§1+¬Û [’¸… ¬Ûø1¬ÛøLöÀÚÃ]º

34 - Gita throws in this further injunction, "In the object ofthis or that sense liking and disliking are set in ambush; fall notinto their power, for they are the besetters of the soul in itspath." - (29)

Œ|˚˛±Úƒ ¶§ÒÀ˜«± ø¬ı&Ì– ¬Û1Ò˜«±» ¶§Ú≈øá¬Ó¬±»º¶§ÒÀ˜« øÚÒÚ— Œ|˚˛– ¬Û1ÒÀ˜«± ˆ¬˚˛±¬ı˝√√–ºº 35

35 - øÚÊ√1 Ò˜« Sn∏øȬ˚≈Mê√ ˝√√íÀ˘› [¶§Ò˜«– ø¬ı&Ì–] ˆ¬±˘Õfl¡ ’Ú≈øá¬Ó¬ fl¡1±[¸≈-’Ú≈øá¬Ó¬±»], Œ˘±fl¡1 Ò˜«Ó¬Õfl¡ ’øÒfl¡ ˆ¬±˘ [¬Û1Ò˜«±» Œ|˚˛±Úƒ], øÚÊ√ Ò˜«

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’±‰¬1ÌÓ¬ ˜‘Ó≈¬… ˝√√íÀ˘› ˜e˘Ê√Úfl¡ [¶§ÒÀ˜« øÚÒÚ— Œ|˚˛–] ¬Û11 Ò˜« ø¬ı¬Û√Ê√Úfl¡[¬Û1Ò˜«– ˆ¬˚˛±¬ı˝√√–]º

35 - "Better in one's own law of works, svadharma, thoughin itself faulty than an alien law well wrought out; death in one'sown law of being is better, perilous is it to follow an alien law."- (30)

To follow the law of another’s nature is dangerous tothe soul, contrary as we may say, to the natural way of evolution,a thing mechanically imposed and therefore imported, artificialand sterilising to one’s growth towards the true stature of the

spirit. (Swabhava and Swadharma, Essays on the Gita)

’Ê«≈√Ú Î¬◊¬ı±‰¬’Ô Œfl¡Ú õ∂˚≈ÀMê√± ’˚˛— ¬Û±¬Û— ‰¬1øÓ¬ ¬Û≈1n∏¯∏–ºˇ’øÚ26√ißø¬Û ¬ı±À¯«û˚˛ ¬ı˘±ø√¬ı øÚÀ˚˛±øÊ√Ó¬–ºº 36

36 - ’Ê«≈√ÀÚ fl¡íÀ˘ ñ Œ √√ ¬ı±À «û ˛, øfl¡ ˙øMê√1¡Z±1± õ∂ˆ¬±øªÓ¬ ∆ √√ [’Ô Œfl¡Úõ∂ ≈Mê√–] ◊√√26√± Ú±Ô±øfl¡À˘› [’øÚ26√Ú ’ø¬Û] ¬ıÀ˘À1 Ȭ±øÚ ’±øÚ øÚÀ ˛±· fl¡1±1 √À1[¬ı˘±» ˝◊√√¬ı øÚÀ˚˛±øÊ√Ó¬] ˜±Ú≈À˝√√ ¬Û±¬Û±‰¬1Ì fl¡À1 [’˚˛— ¬Û≈1n∏¯∏– ¬Û±¬Û— ‰¬1øÓ¬]∑

36- Arjuna – ‘‘If there is no fault in following our Nature,what are we then to say of that in us which drives a man to sin,

as if by force, even against his own struggling will.’’ - (31)

¿ˆ¬·ª±Úƒ ά◊¬ı±‰¬fl¡±˜ ¤¯∏ ŒSê±Ò ¤¯∏ 1ÀÊ√±&̸˜≈æ√¬ı–º˜˝√√±˙ÀÚ± ˜˝√√±¬Û±õ˜± ø¬ıÀX…Úø˜˝√√ ∆¬ıø1̘ƒºº 37

37 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ - ˝◊√√ fl¡±˜ (desire), ˝◊√√ ŒSê±Ò [¤¯∏– fl¡±˜– ¤¯∏–ŒSê±Ò–]º fl¡±˜, ŒSê±Ò 1ÀÊ√±&Ì1 ¬Û1± ά◊æ√ª √√ [1ÀÊ√±&̸ ≈æ√¬ı–]º fl¡±˜ ≈√©Û”1Ìœ˚[˜ √√±˙Ú–] ’±1n∏ ¬Û±¬Û1 ά◊»¸ [˜ √√±¬Û±õ˜±], ◊√√ ˛±fl¡ ˜±Ú≈ √√1 ˙Sn∏ ¬ı≈ø˘ Ê√±øÚ¬ı± [¤Ú ƒ˝◊√√˝√√ ∆¬ıø1̘ ø¬ıøX], ø¬ıÀX…Úø˜˝√√‘ø¬ıøX ¤Ú˜ƒ ˝◊√√˝√√º

37 - The teacher replies that this is desire and its companionwrath, children of rajas, the second guna, the principle of passion,and this desire is the soul's great enemy and has to be slain. -(32)

Ò”À˜Ú±ø¬ıË ˛ÀÓ¬ ¬ıø˝ê «Ô±√À «± ˜À˘Ú ‰¬º˚ÀÔ±Àå¬ıÚ±¬ı‘ÀÓ¬± ·ˆ«¬ô¶Ô± ŒÓ¬ÀÚ√˜±¬ı‘Ó¬˜ƒºº 38

38 - Œ˚ÀÚÕfl¡ ŒÒ“±ª±˝◊√√ Ê≈√˝◊√√fl¡ ’±¬ı‘Ó¬ fl¡ø1 1±À‡ [˚Ô± Ò”À˜Ú ’±ø¬ıË˚˛ÀÓ¬¬ıø˝ê], ’±ø‰«¬fl¡ ˜ø˘À˚˛ [’±√˙«– ˜À˘Ú ‰¬] ’±1n∏ ø˚√À1 Ê√1±˚˛≈1 ¡Z±1± ·ˆ«¬ ’±¬ı‘Ó¬∆ √√ Ô±Àfl¡ [˚Ô± ά◊Àå¬ıÚ · «¬– ’±¬ı‘Ó¬–], Œ¸ ◊√√√À1 [Ó¬Ô±] fl¡±˜-ŒSê±Ò1 ¡Z±1± [ŒÓ¬Ú]:±Ú Ϭ±fl¡ ‡±˝◊√√ Ô±Àfl¡ [˝◊√√√˜ƒ ’±¬ı‘Ó¬˜ƒ]

’±¬ı‘Ó¬— :±ÚÀ˜ÀÓ¬Ú :±øÚÀÚ± øÚÓ¬…Õ¬ıø1̱ºfl¡±˜1+À¬ÛÌ Œfl¡ÃÀôL˚˛ ≈√©Û”À1̱ÚÀ˘Ú ‰¬ºº 39

39 - Œ˝√√ Œfl¡ÃÀôL˚˛, ø‰¬1˙Sn∏ [øÚÓ¬…Õ¬ıø1̱] ’±1n∏ Ê≈˝◊√√1 øÚø‰¬Ú± ¬’¬Û”1Ìœ˚˛[≈√©Û”À1Ì ’ÚÀ˘Ú ‰¬] ¤˝◊√√ fl¡±˜Ú±˝◊√√ [¤ÀÓ¬Ú fl¡±˜1+À¬ÛÚ] :±ÚœÀ1± :±Ú ’±26√ißfl¡À1 [:±øÚÚ– :±Ú˜ƒ ’±¬ı‘Ó¬˜ƒ]º

◊√√øf ˛±øÌ ˜ÀÚ± ¬ı≈øX1¸…±øÒá¬±Ú ≈‰¬…ÀÓ¬º¤ÕÓ¬ø¬ı«À˜±˝√√ ˛ÀÓ¬… ∏ :±Ú˜±¬ı‘Ó¬… Œ√ø˝√√Ú ƒºº 40

40 - ˝◊√√øf˚˛À¬ı±1, ˜Ú ’±1n∏ ¬ı≈øX [˝◊√√øf˚˛±øÌ ˜Ú– ¬ı≈øX–] ñ ¤˝◊√√Àfl¡˝◊√√Ȭ±fl¡±˜Ú±1 ’±| ˛¶ö±Ú Œ¬ı±˘± ˝√√ ˛ [’¸… ’øÒá¬±Ú ƒ ά◊‰¬…ÀÓ¬]º ¤ ◊√√Àfl¡ ◊√√Ȭ±1 ˜±Ò…À˜À1[¤ÕÓ¬–] fl¡±˜Ú±˝◊√√ [¤¯∏–] :±Úfl¡ ’±26√iß 1±ø‡ [:±Ú˜ƒ ’±¬ı‘Ó¬…] Ê√œªfl¡ ˜≈* fl¡À1[Œ√ø √√Ú ƒ ø¬ıÀ˜± √√ ˛øÓ¬]º

38–40– The restless all devouring principle of desire, theinsatiable fire which besieges your worldly action, the eternalenemy of knowledge by which it is covered over here in yournature as is a fire by smoke or a mirror by dust and which youmust slay in order to live in the calm, clear luminous truth of thespirit. The senses, mind and intellect are the seat of this eternalcause of imperfection. – (32A)

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Ó¬¶ú±» Qø˜øf ˛±Ì…±À√à øÚ ˛ … ˆ¬1Ó¬ ∏« ¬º¬Û±õ˜±Ú— õ∂Ê√ø˝√√ Œ˝√√…Ú— :±Úø¬ı:±ÚÚ±˙Ú˜ƒºº 41

41 - ·øÓ¬Àfl¡ [Ó¬¶ú±»] Œ √√ ˆ¬1Ó¬ ∏« ¬, õ∂Ô˜ÀÓ¬ Ó≈¬ø˜ ◊√√øf˚À¬ı±1 ¸—˚Ó¬ fl¡ø1[’±À√à Q ƒ ◊√√øf˚±øÌ øÚ˚˜…] :±Ú-ø¬ı:±Ú Ú±˙fl¡±1œ [:±Ú-ø¬ı:±Ú Ú±˙Ú ƒ] ¬Û±¬Û1” fl¡±1Ì [¬Û±¬Ûƒ ˜±Ú— root cause of sin) fl¡±˜Ú± øÚ «” fl¡1± [¤Ú— õ∂Ê√ø √√ ø √√]º

41 - Abstention from evil-doing it declares to be the firstcondition for liberation and always it enjoins self-mastery, self-control, samyama, control of the mind, senses, all the lowerbeing. There is a distinction between coercion and suppression,nigraha and control, samyama. The former is a violence doneto the nature by the will; the latter is the control of the lowerby the higher self. - (33)

◊√√øf ˛±øÌ ¬Û1±Ì…±Uø1øfÀ ˛ ¬…– ¬Û1— ˜Ú–º˜Ú¸d ¬Û1± ¬ı≈øXÀ˚«± ¬ı≈ÀX– ¬Û1Ó¬d ¸–ºº 42[˝◊√√øf˚˛±øÌ ¬Û1±øÌ ’±U– ˝◊√√øfÀ˚˛ˆ¬…– ¬Û1— ˜Ú–º˜Ú¸– Ó≈¬ ¬Û1± ¬ı≈øX– ˚– ¬ı≈ÀX– ¬Û1Ó¬– Ó≈¬ ¸–ºº]

42 - ˝◊√√øf˚˛ ø¬ı¯∏˚˛À¬ı±1Ó¬Õfl¡ ˝◊√√øf˚˛À¬ı±1 Œ|ᬠ[˝◊√√øf˚˛±øÌ ¬Û1±øÌ ’±U–],˝◊√øf˚˛À¬ı±1Ó¬Õfl¡ ˜Ú Œ|ᬠ[˝◊√√øfÀ˚˛ˆ¬…– ¬Û1— ˜Ú–], ˜ÚÓ¬Õfl¡ ¬ı≈øX Œ|ᬠ[˜Ú¸–Ó≈¬ ¬Û1± ¬ı≈øX–], ¬ı≈øXÓ¬Õfl¡ ø˚ Œ|ᬠŒÓ¬›“ ’±R± [¬ı≈ÀX– ˚– ¬Û1Ó¬– Ó≈¬ ¸–]º

42 - Supreme beyond their objects are the senses, supremeover the senses the mind, supreme over the mind the intelligentwill: that which is supreme over the intelligent will, is he – is theconscious self, the Purusha. - (34)

¤¬ı— ¬ı≈ÀX– ¬Û1— ¬ı≈X± ¸—ô¶ˆ¬…±R±Ú˜±RÚ±ºÊ√ø˝√√ ˙Sn∏— ˜˝√√±¬ı±À˝√√± fl¡±˜1+¬Û— ≈√1±¸√˜ƒºº 43

43 - Œ √√ ˜ √√±¬ı±U, ¤ ◊√√√À1 ’±R±fl¡ ¬ı≈øXÓ¬Õfl¡ ›¬Û1Ó¬ ¬ı≈ø˘ ¬ı≈øÊ√ [¤¬ı— ¬ı≈ÀX–¬Û1— ¬ı≈X±] ’±R±1¡Z±1± øÚÊ√fl¡ ˙±ôL fl¡ø1 ’Ô«±» õ∂fl‘¡øÓ¬fl¡ ’±R±1 ¬ı˙Õ˘ ’±øÚ[’±RÚ± ’±R±Ú˜ƒ ¸—ô¶ˆ¬…] fl¡±˜Ú± Ú±˜1 ≈√Ê«√˚˛ ˙Sn∏fl¡ Ê√˚˛ fl¡1± [fl¡±˜1+¬Û—≈√1±¸√— ˙Sn∏— Ê√ø˝√√]º

43– Therefore, says the Gita, it is this Purusha (soul), thissupreme cause of our subjective life [inner life] which we haveto understand and become aware of by the intelligence, in thatwe have to fix our will. So holding our lower subjective self[ego, desire-soul] in Nature firmly poised and stilled by meansof the greater really conscient self (soul), we can destroy therestless ever-active enemy of our peace and self-mastery, themind’s desire. –(35)

Self-surrender in worksThe greatest gospel of spiritual works ever yet given to the

race, the most perfect system of Karmayoga known to man in thepast, is to be found in the Bhagavad Gita. In that famous episodeof the Mahabharata the great basic lines of Karmayoga are laiddown for all time with an incomparable mastery and the infallibleeye of an assured experience. It is true that the path alone, as theancients saw it, is worked out fully; the perfect fulfilment, thehighest secret is hinted rather than developed; it is kept back asan unexpressed part of a supreme maystery. The Gita at itscryptic close may seem by its silence to stop short of that solutionfor which we are seeking; it pauses at the borders of the highestspiritual mind and does not cross them into the splendours of thesupramental light. And yet its secret of dynamic, and not onlystatic, identity with the inner Presence, its highest mystery ofabsolute surrender to the Divine Guide, Lord and Inhabitant of ournature, is the central secret. This surrender is the indispensablemeans of the supramental change and again, it is through thesupramental change that the dynamic identity becomes possible.

What then are the lines of Karmayoga laid down by theGita? Its key principle, its spiritual method, can be summed up asthe union of two largest and highest states or powers ofconsciousness, equality and oneness. The kernel of its method is

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an unreserved acceptance of the Divine in our life as in our selfand spirit. An inner renunciation of personal desire leads to equality,accomplishes our total surrender to the Divine, supports a deliveryfrom dividing ego which brings us oneness. But this must be aoneness in dynamic force and not only in static peace or inactivebeatitude. The Gita promises us freedom for the spirit even in themidst of works and the full energies of Nature. It proposes anintegral dynamic activity founded on a still passivity.

All things here are the one and indivisible eternal transcendentand cosmic Brahman that is in its seeming divided in things andcreatures; in seeming only, for in truth it is always one and equalin all things and creatures and the division is only a phenomenonof the surface. As long as we live in the ignorant seeming, we arethe ego and are subject to the modes of Nature. Enslaved toappearances, bound to dualities, tossed between good and evil, sinand virtue, grief and joy, pain and pleasure, good fortune and illfortune, success and failure, we follow helplessly the iron or giltand iron round of the wheel of Maya. It is force of Nature,grasping us, ungrasped by us that determines what we shall willand how we shall will it. Nature, not an independent ego, chooseswhat object we shall seek at any moment of our existence. If, onthe contrary, we live in the unifying reality of the Brahman, thenwe go beyond the ego and overstep Nature. For then we get backto our true self and become the spirit; in the spirit we are abovethe impulsion of Nature, superior to her modes and forces. Attainingto a perfect equality in the soul, mind and heart, we realise ourtrue self of oneness – one with all beings. This equality and thisoneness are the indispensable twin foundation. There is a secretdivine Will, eternal and infinite, omniscient and omnipotent, thatexpresses itself in the universality and in each particular of allthese apparently temporal and finite, inconscient or half-conscientthings. This is the Power or Presence meant by the Gita when it

speaks of the Lord within the heart of all existences who turnsall creatures as if mounted on a machine by the illusion of Nature.

These are the conditions of our effort. To live in God andnot in the ego.

To be perfectly equal in all happenings and to all beings,and to see and feel them as one with oneself and one with theDivine; to feel all in oneself and all in God; to feel God in all andoneself in all.

To act in God and not in the ego. And here, not to chooseaction by reference to personal needs, but in obedience to thedictates of the living highest truth above us. Next, as soon as weare sufficiently founded in the spiritual consciousness, not to actany longer by our separate will or movement, but more and moreto allow action to happen and develop under the impulsion andguidance of a divine Will.

The elimination of all egoistic activity is clearly the key.And since in the path of works action is the knot we have firstto loosen, we must endeavour to loosen it where it is centrallytied, in desire and ego. Therefore the first rule of action laiddown by the Gita is to do the work that should be done withoutany desire for the fruit, niskama karma.

The test it lays down is an absolute equality of the mind andthe heart to all results, to all reactions, to all happenings. At firstwe have to learn to bear the shocks of the world with thecentral part of our being untouched and silent.

But how then shall we continue to act at all? For ordinarilythe human being acts because he has a desire. The Gita replieswith its third great secret of the divine life. All action must bedone in a more and more God-ward and finally a God-possessedconsciousness; our works must be a sacrifice to the Divine andin the end a surrender of all our being, mind, will, heart, sense,life and body to the One must make God-love and God-service

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our only motive. This transformation of the motive-force andvery character of works is indeed its master idea; it is thefoundation of its unique synthesis of works, love and knowledge.In the end not desire, but the consciously felt will of the Eternalremains as the sole driver of our action.

The SacrificeThe law of Sacrifice (offering) is the common divine action

that was thrown out into the world in its beginning as a symbolof the solidarity of the universe. It is by the attraction of this lawthat a divinising, a saving power descends to limit and correct andgradually to eliminate the errors of an egoistic and self-dividedcreation. This descent, this sacrifice of the Purusha, the DivineSoul submitting itself to Force and Matter so that it may informand illuminate them, is the seed of redemption of this world ofInconscience and Ignorance. For "with sacrifice as theircompanion", says the Gita, "the All Father created these peoples",(3/10). The acceptance of the law of sacrifice is a practicalrecognition by the ego that it is neither alone in the world nor chiefin the world. There is beyond itself something greater and completer,a diviner All which demands from it subordination and serviceIndeed sacrifice is imposed and, where need be, compelled by theuniversal World-Force; it takes it even from those who donotconsciously recognise the law. For this is the truth in Nature, thatthis ego which thinks itself a separate independent being is notand cannot be independent nor separate, but all are linked togetherby a secret Oneness. Each existence is continually giving outperforce from its stock, and always again it receives somethingfrom its environment in return. For it is only by this giving andreceiving that it can effect its own growth. At length, though atfirst slowly and partially, we learn to make the conscious sacrifice;even, in the end, we take joy to give ourselves in a spirit of love

and devotion to That which appears for the moment other thanourselves. The sacrifice and the divine return for our sacrificethen become a gladly accepted means towards our last perfection.

This profounder idea of the world-wide law is at the heart ofthe teaching about works given in the Gita; a spiritual union withthe Highest by sacrifice, an unreserved self-giving to the Eternalis the core of its doctrine.

Our sacrifice is not a giving without any return, it is aninterchange between the embodied soul and conscious Nature inus and the eternal spirit. For even though no return is demanded,yet there is the knowledge deep within us that a marvellousreturn is inevitable. The soul knows that it does not give itselfto God in vain; claiming nothing, it yet receives the infinite richesof the divine Power and Presence. For to the soul that whollygives itself to him, God also gives himself altogether. Only theone who offers his whole nature, finds the Self. Only the onewho can give everything, enjoys the Divine All everywhere.Only a supreme self-abandonment attains to the Supreme.

We should turn our whole life into a conscious sacrifice.Every moment and every movement of our being is to be resolvedinto a continuous and a devoted self-giving to the Eternal. Allour actions, not less the smallest and most ordinary and triflingthan the greatest and most uncommon and noble, must beperformed as consecrated acts. Our commonest or most grosslymaterial actions must assume this sublimated character; Whenwe eat, we should be conscious that we are giving our food tothat Presence in us; it must be a sacred offering in a temple.Evenif such a discipline is begun without devotion, it leads straightand inevitably towards the highest devotion possible.

An absorbing love for the Divine Presence to whom hefeels an always more intimate closeness, grows upon theconsecrated worker. The way of works turns by this road ofsacrifice to meet the path of Devotion.

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Next, the practice of this Yoga demands a constant inwardremembrance of the one central liberating knowledge, and aconstant active externalising of it in works comes in too tointensify the remembrance. In all is the one Self, the one Divineis all; all are in the Divine, all are the Divine and there is nothingelse in the universe, – this thought or this faith is the wholebackground until it becomes the whole substance of theconsciousness of the worker.

Sri AurobindoThe Synthesis of Yoga

KarmayogaQuotations from Sri Aurobindo's Essays on the Gita

1. The human disciple - 1, 22. Works and Sacrifice - 3-103. The significance of sacrifice - 10A, B, C, 11-174. The principle of divine works - 18-22, 5A, 32A5. The determinism of Nature - 23-336. The Yoga of the Intelligent will - 34, 357. The Lord of sacrifice - 11A

¶¶¶¶As for prayers, especially unselfish prayer for others, itself opens you

to the higher Power, even if there is no corresponding result in the personprayed for- Sri Aurobindo, Aurobindo, Circle, 83

To do at each moment the best we can and leave the result to theDivine's decision, is the surest way to peace, happiness, strength, progressand final perfection.– The Mother Self-Perfection 4

If you give youself entirely to the Divine without asking for anythingin exchange, if you merge your consciusness in the Divine, it will put an endto your sufferings.– The Mother, W.R.

If earnestly you say to the Divine, ‘‘I want only Thee,’’ the Divine willarrange the circumstances in such a way that you are compelled to be sincere.

Never worry. Do with sincerity all you do and leave the results to theDivine’s care.

– The Mother

‰¬Ó≈¬Ô« ’Ò…±˚˛ (Chapter 4)

:±Ú-Œ˚±·¿ˆ¬·ª±Ú ά◊¬ı±‰¬

◊√√˜— ø¬ı¬ı¶§ÀÓ¬ Œ˚±·— Œõ∂±Mê√¬ı±Ú˝√√˜¬ı… ˛ ƒºø¬ı¬ı¶§±Úƒ ˜ÚÀ¬ı õ∂±˝√√ ˜Ú≈ø1é3¬±fl¡À¬ı ’¬ıˬıœ»ºº 1

1 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ñ ’¬ı… ˛ Ù¬˘ √±Ó¬± ¤ ◊√√ Œ˚±·1 fl¡Ô± [ ◊√√˜ ƒ ’¬ı… ˛ ƒŒ˚±·˜ƒ] ˜˝◊√√ ¸”˚«…fl¡ ∆fl¡øÂ√À˘“± [’˝√√˜ƒ ø¬ı¬ı¶§ÀÓ¬ Œõ∂±Mê√¬ı±Úƒ], ¸”˚«…˝◊√√ ˜Ú≈fl¡ fl¡íÀ˘[ø¬ı¬ı¶§±Ú ˜ÚÀ¬ı õ∂±˝√√], ˜Ú≈Àª ˝◊√√é3¬±fl≈¡fl¡ fl¡íÀ˘ [˜Ú≈– ˝◊√√é3¬±fl¡À¬ı ’¬ıˬıœ»]º

1- In speaking of this Yoga in which action and knowledgebecome one, Krishna has declared in passing that this was theancient and original Yoga which he gave to Vivasvan, the Sun-God, Vivasvan gave it to Manu, the father of men, Manu gaveit to Ikshvaku, head of the Solar line. - (1) Œ˚±·ñfl¡˜« Œ˚±·º ¤˝◊√√’Ò…±˚˛Ó¬ fl¡˜« ’±1n∏ :±Ú1 ¸˜i§˚˛ ‚øȬÀÂ√º

¤¬ı— ¬Û1•Û1±õ∂±5ø˜˜— 1±Ê√¯∏«À˚˛± ø¬ı≈√–¸ fl¡±À˘ÀÚ˝√√ ˜˝√√Ó¬± Œ˚±À·± Ú©Ü– ¬Û1ôL¬Ûºº 2

2 - ¤˝◊√√√À1 ¬Û1•Û1± SêÀ˜ ˘±ˆ¬ fl¡1± [¤¬ı˜ƒ ¬Û1•Û1±õ∂±5˜ƒ] ¤˝◊√√ Œ˚±·1±Ê√ø ∏« fl¡À˘ Ê√±øÚøÂ√˘ [ ◊√√˜ ƒ 1±Ê√ ∏« ˛– ø¬ı≈√–], øfl¡c ¬ıU fl¡±˘ ’Ó¬œÓ¬ Œ˝√√±ª± ¬ı±À¬ı[˜˝√√Ó¬± fl¡±À˘Ú] ¤˝◊√√ Œ˚±· [¸– Œ˚±·–] ˝◊√√˚˛±Ó¬ Œ˘±¬Û ¬Û±À˘ [˝◊√√˝√√ Ú©Ü–]º

2- So it came down from royal sage to royal sage till it waslost in the great lapse of Time. - (2)

¸ ¤¬ı±˚˛— ˜˚˛± ŒÓ¬ ’√… Œ˚±·– Œõ∂±Mê√– ¬Û≈1±Ó¬Ú–ºˆ¬ÀMê√± ’ø¸ Œ˜ ¸‡± Œ‰¬øÓ¬ 1˝√√¸…— Œ˝√√…Ó¬≈√M√√˜˜ƒºº 3

3 - Ó≈¬ø˜ Œ˜±1 ˆ¬Mê√ ’±1n∏ ¸ø‡ ¬ı±À¬ı [Œ˜ ˆ¬Mê√– ¸‡± ‰¬ ’ø¸ ˝◊√√øÓ¬] ’±øÊ√[’√…] ¤˚˛± Œ¸˝◊√√ õ∂±‰¬œÚ Œ˚±·Ó¬N1 fl¡Ô± ŒÓ¬±˜±fl¡ fl¡íÀ˘“± [’˚˛˜ƒ ¸– ¬Û≈1±Ó¬Ú–

No words– acts– The Mother, AIM Feb-Mar 86



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Œ˚±·– ˜˚˛± ¤¬ı ŒÓ¬ Œõ∂±Mê√–], fl¡±1Ì ¤˝◊√√ÀȬ± ’øÓ¬ ά◊M√√˜ 1˝√√¸… [ø˝√√ ¤Ó¬ƒ√ ά◊M√√˜˜ƒ1 √√ … ƒ]º

3 - (It) is now renewed to Arjuna, because he is the loverand devotee, friend and comrade of the Avatar. For this, hesays, is the highest secret, – thus claiming for it a superiority toall other forms of Yoga. - (3)

’Ê«≈√Ú Î¬◊¬ı±‰¬

’¬Û1— ˆ¬¬ıÀÓ¬± Ê√ij ¬Û1— Ê√ij ø¬ı¬ı¶§Ó¬–ºfl¡Ô˜ƒ ¤Ó¬ƒ√ ø¬ıÊ√±Úœ˚˛±— Q˜ƒ ’±À√à Œõ∂±Mê√¬ı±Úƒ ˝◊√√øÓ¬ºº 4

4 - ’Ê«≈√ÀÚ fl¡íÀ˘ ñ ŒÓ¬±˜±1 Ê√ij ¬Û±Â√Ó¬ ∆˝√√ÀÂ√ [ˆ¬¬ıÓ¬– Ê√ij ’¬Û1—],¸”˚«…1 Ê√ij ’±·ÀÓ¬ ∆˝√√øÂ√˘ [ø¬ı¬ı¶§Ó¬– Ê√ij ¬Û1—] ¤˝◊√√ÀȬ± Œfl¡ÀÚÕfl¡ ¬ı≈øÊ√˜ [¤Ó¬ƒ√¬fl¡Ô˜ƒ ø¬ıÊ√±Úœ˚˛±—] Œ˚ Ó≈¬ø˜ ’±·ÀÓ¬ ∆fl¡øÂ√˘± [Q˜ ’±À√à Œõ∂±Mê√¬ı±Úƒ ˝◊√√øÓ¬]º

¿ˆ¬·ª±Ú ά◊¬ı±‰¬

¬ı˝”√√øÚ Œ˜ ¬ı…Ó¬œÓ¬±øÚ Ê√ij±øÚ Ó¬¬ı ‰¬±Ê«≈√ÚºÓ¬±Ú…˝√√— Œ¬ı√ ¸¬ı«±øÌ Ú Q— Œ¬ıO ¬Û1ôL¬Ûºº 5

5 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ñŒ˝√√ ’Ê«≈√Ú, Œ˜±1 ’±1n∏ ŒÓ¬±˜±1 [Œ˜ Ó¬¬ı ‰¬] ¬ıUÊ√ij [¬ı˝”√√øÚ Ê√ij±øÚ] ¬Û±1 ∆˝√√ ∆·ÀÂ√ [¬ı…Ó¬œÓ¬±øÚ], ˜˝◊√√ Œ¸˝◊√√ ¸fl¡À˘±À¬ı±1 Ê√±ÀÚ±[’˝√√˜ƒ Ó¬±øÚ ¸¬ı«±øÌ Œ¬ı√], øfl¡c Ó≈¬ø˜ Ú±Ê√±Ú± [Q— Ú Œ¬ıO]º

5 - "Many are my lives that are past, and thine also, OArjuna; all of them I know, but thou knowest not." - (4)

’ÀÊ√± ’ø¬Û ¸i߬ı…˚˛±R± ˆ”¬Ó¬±Ú±˜œù´À1± ’ø¬Û ¸Úƒºõ∂fl‘¡øÓ¬— ¶§±˜øÒᬱ˚˛ ¸y¬ı±˜…±R˜±˚˛˚˛±ºº 6

6 - ˜ ◊√√ Ê√ij 1ø √√Ó¬, ’¬ı… ˛ ’±1n∏ ¸fl¡À˘± õ∂±Ìœ1 ÷ù´1 √√íÀ˘› [’Ê√– ’¬ı… ˛’±R± ˆ”¬Ó¬±Ú±˜ ÷ù´1– ¸Úƒ ’ø¬Û] ˜˝◊√√ øÚÊ√1 õ∂fl‘¡øÓ¬Ó¬ ’øÒøá¬Ó¬ Ô±øfl¡ [¶§±˜ƒõ∂fl‘¡øÓ¬ ƒ ’øÒᬱ ˛] øÚÊ√ ˜± ˛±Ó¬ ’±| ˛ fl¡ø1 ’±ø¬ı «¬±ª √√›“ [’±R˜± ˛ ˛± ¸y¬ı±ø˜]º

6 - "Though I am the unborn, though I am imperishable inmy self-existence, though I am the Lord of all existence, yet Istand upon my own Nature and I come into birth by my self-Maya." - (5)

˚√± ˚√± ø˝√√ Ò˜«¸… ¢≠±øÚˆ«¬¬ıøÓ¬ ˆ¬±1Ó¬º’ˆ≈¬…O±Ú˜Ò˜«¸… Ó¬√±R±Ú— ¸‘Ê√±˜…˝√√˜ƒºº 7

7 - Œ √√ ˆ¬±1Ó¬, Œ˚øÓ¬ ˛± Ò «1 ’ªÚøÓ¬ √√ ˛ [˚√± ˚√± ø √√ Ò « … ¢≠±øÚ– ˆ¬¬ıøÓ¬]’±1n∏ ’Ò˜«˝◊√√ ·± fl¡ø1 ά◊Àͬ [’Ò˜«¸… ’ˆ≈¬…O±Ú˜ƒ] ŒÓ¬øÓ¬˚˛± ˜˝◊√√ ¬Û‘øÔªœÓ¬ ’ªÓ¬±1˝√√›“ [Ó¬√± ’˝√√˜ƒ ’±R±Ú— ¸‘Ê√±ø˜ ñ ˜˝◊√√ øÚÊ√Àfl¡ øÚÀÊ√ ¸‘ø©Ü fl¡À1“±]º

7- "Whensoever there is the fading of the Dharma and theuprising of unrighteousness, then I loose forth into birth." - (6)

¬Ûø1S±Ì±˚˛ ¸±Ò”Ú±— ø¬ıÚ±˙±˚˛ ‰¬ ≈√©‘®Ó¬±˜ƒºÒ˜«¸—¶ö±¬ÛÚ±Ô«±˚˛ ¸y¬ı±ø˜ ˚≈À· ˚≈À·ºº 8

8 - ¸±Ò≈¸fl¡˘fl¡ ά◊X±1 fl¡ø1¬ı1 ¬ı±À¬ı ’±1n∏ ’¸» fl¡±˜ fl¡À1±Ó¬±À¬ı±11ø¬ıÚ±˙1 ¬ı±À¬ı [¸±Ò”Ú±— ¬Ûø1S±Ì±˚˛ ≈√©‘®Ó¬±˜ƒ ø¬ıÚ±˙±˚˛ ‰¬] ’±1n∏ Ò˜« ¬Û≈Ú1 õ∂øӬᬱfl¡ø1¬ı1 ¬ı±À¬ı [Ò « ¸—¶ö±¬ÛÚ±Ô«± ˛] ≈À· ≈À· ’±ø¬ı «¬±ª ˝√√›“ [ ≈À· ≈À· ¸y¬ı±ø˜]º

8 - "For the deliverance of the good, for the destruction ofthe evil-doers, for the enthroning of the Right I am born fromage to age."

The upholding of the Dharma [Ò˜« ¸—¶ö±¬ÛÚ±Ô«±˚˛] in the worldis not the only object of the descent of the Avatar, the greatmystery of the Divine manifest in humanity; for the upholding of

:±Ú1 ’ˆ¬…±¸fl¡ :±Ú Œ˚±· ¬ı± :±Ú ˚: (sacrifice of knowledge) Œ¬ı±À˘º¸fl¡À˘± ÷ù´1, ¸fl¡À˘± ¬ıËp¡, ŒÓ¬›“1 ¬ı±ø˝√√À1 ’±Ú Œfl¡±ÀÚ± Ú±˝◊√√ ¤˝◊√√ ˆ¬±¬ıÀȬ± ˜Ú1 øˆ¬Ó¬1Ó¬Ê√±¢∂Ó¬ fl¡ø1 1‡±ÀȬ± Œ|ᬠ:±Ú ˚:º

I know what is preparing behind the darkness and can see and feelthe first signs of its coming. Those who seek for the Divine have tostand firm and persist in their seeking, after a time, the darkness willdisappear and Light will come. – Sri Aurobindo, AIM Aug 74



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the Dharma is not an all-sufficient object in itself, not the supremepossible aim for the manifestation of a Christ, a Krishna, aBuddha. For there are two aspects of the divine birth; one is adescent, the birth of God in humanity; the Godhead manifestingitself in human form and nature, the eternal Avatar; the other isan ascent, the birth of man into the Godhead, man rising into thedivine nature and consciousness, madbhavam agatah; it is thebeing born anew in a second birth of the soul. It is that new birthwhich Avatarhood and the upholding of the Dharma are in-tended to serve.

Sri AurobindoPossibility and purpose of Avatarhood, Essays on the Gita

Love is a supreme force which the Eternal Consciousnesssent down from itself into an obscure and darkened world thatit might bring back that world and its beings to the Divine. Thematerial world in its darkness and ignorance had forgotten theDivine. Love came into the darkness; it awakened all that laythere asleep; it whispered, opening the ears that were sealed,"There is something that is worth waking to, worth living for, andit is love!" And with the awakening to love there entered into theworld the possibility of coming back to the Divine. The creationmoves upward through love towards the Divine and in answerthere leans downward to meet the creation the Divine Love andGrace. This world was a world of dead matter, till Divine lovedescended into it and awakened it to life. Once the creation isconscious, awakened, opened to love for the Divine, the Divinelove pours itself without limit back into the creation.

Great beings have taken birth in this world who came tobring down here something of the sovereign purity and power of

Divine love. The Divine love has thrown itself into a personalform in them that its realisation upon earth may be at once moreeasy and more perfect. Divine love, when manifested in a personalbeing (Avatar), is easier to realise, it is more difficult when it isunmanifested or impersonal in its movement. A human beingawakened by this personal touch, with this personal intensity, tothe consciousness of the Divine love, will find his work andchange more easy; the union for which he seeks becomes morenatural and close. And the union, the realisation will become forhim, too more full, more perfect.

The Mother, Conversations :

Ê√ij fl¡˜« ‰¬ Œ˜ ø√¬ı…À˜¬ı— Œ˚± Œ¬ıøM√√ Ó¬NÓ¬–ºÓ¬…M3ê√± Œ√˝√√— ¬Û≈ÚÊ«√ij ∆ÚøÓ¬ ˜±À˜øÓ¬ Œ¸± ’Ê«≈√Úºº 9

9 - Œ˝√√ ’Ê«≈√Ú, ø˚ [˚–] Œ˜±1 ¤˝◊√√ ø√¬ı… Ê√ij ’±1n∏ fl¡˜«1 ø¬ı¯∏À˚˛ [Œ˜ ¤¬ı˜ƒø√¬ı…˜ƒ Ê√ij fl¡˜« ‰¬] ˚Ô±˚Ôˆ¬±Àª Ê√±ÀÚ [Ó¬NÓ¬– Œ¬ıøM√√], ŒÓ¬›“ Œ√˝√√ Ó¬…±· fl¡ø1’±Àfl¡Ã Ê√ij Ú˝√√˚˛ [¸– Œ√˝√√— Ó¬…M3ê√± ¬Û≈Ú– Ê√ij Ú ¤øÓ¬], ŒÓ¬›“ Œ˜±fl¡ ˘±ˆ¬ fl¡À1[˜±˜ƒ ¤øÓ¬]º

9 - "He who knoweth thus in its right principles my divinebirth and my divine work, when he abandons his body, comesnot to rebirth, he comes to Me." - (7)

¬ıœÓ¬1±·ˆ¬ ˛ÀSê±Ò± ˜ij ˛± ˜± ≈¬Û±ø|Ó¬±–º¬ı˝√√À¬ı± :±ÚÓ¬¬Û¸± ¬Û”Ó¬± ˜æ√±¬ı˜±·Ó¬±–ºº 10

10 - ’Ú≈1±· [1±·], ˆ¬˚˛ ’±1n∏ ŒSê±Ò1 ¬Û1± ˜≈Mê√ ∆˝√√ [¬ıœÓ¬], Œ˜±Ó¬ øÚ˜¢üÔ±øfl¡ [˜ij˚˛±], Œ˜±Ó¬ ’±|˚˛ ∆˘ [˜±˜ƒ ά◊¬Û±ø|Ó¬±–] ¬ıUÀ˘±Àfl¡ :±Ú Ó¬¬Û¸…±1¡Z±1±[¬ı √√¬ı– :±Ú Ó¬¬Û¸±] ¬ÛøªS ∆ √√ [¬Û”Ó¬±–] Œ˜±1 ø√¬ı… õ∂fl‘¡øÓ¬ ˘±ˆ¬ fl¡ø1øÂ√ [˜√ ¬±¬ı ƒ’±·Ó¬±–]º

Let us meditate–The Divine has become matter, therefore matter can become Divine.

If you can always smile at life, you will be young always. If youcan smile eternally, one is eternally young.– The Mother, AIM Ap 81



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10 - "Delivered from liking and fear and wrath, full of me,taking refuge in me, many purified by austerity of knowledgehave arrived at my nature of being (madbhavam, the divinenature of the Purushottama)". - (8)

Œ˚ ˚Ô± ˜±— õ∂¬Û√…ÀôL Ó¬±—ô¶ÕÔ¬ı ˆ¬Ê√±˜…˝√√˜ƒº˜˜ ¬ıR«±Ú≈¬ıÓ«¬ÀôL ˜Ú≈¯∏…±– ¬Û±Ô« ¸¬ı«˙–ºº 11

11 - Œ˝√√ ¬Û±Ô«, ø˚ Œ˜±fl¡ Œ˚ÀÚÕfl¡ ά◊¬Û±¸Ú± fl¡À1 [Œ˚ ˚Ô± ˜±˜ƒ õ∂¬Û√…ÀôL]ŒÓ¬›“fl¡ Œ¸˝◊√√√À1˝◊√√ [Ó¬±Úƒ Ó¬Ô± ¤¬ı] ˜˝◊√√ fl‘¡¬Û± fl¡À1“± [’˝√√˜ƒ ˆ¬Ê√±ø˜], ˜±Ú≈À˝√√¸fl¡À˘± õ∂fl¡±À1 [˜Ú≈ ∏…±– ¸¬ı« –] Œ˜±1 ¬ÛÔÀfl¡ [˜ ◊√√ ø¶ö1 fl¡ø1 ø√ ˛± ¬ÛÔ] ’Ú≈ 1Ìfl¡À1 [˜˜ ¬ıR« ’Ú≈¬ıÓ«¬ÀôL]º

11 - "As men approach Me, so I accept them to my love(bhajami); men follow in every way my path." - (9)

Men are following the path set to them by the Divine whichwill in the end lead them to him and the aspect of him whichsuits their nature is that which they can best follow when hecomes to lead them; in whatever way men accept, love and takejoy in God, in that way God accepts, loves and takes joy in yatha mam prapadyante tamstathaiva bhajamyaham.–(10)

fl¡±„∏ƒé¬ôL– fl¡˜«Ì±— ø¸øX— ˚Ê√ôL ˝◊√√˝√√ Œ√¬ıÓ¬±–ºøé¬õ∂— ø˝√√ ˜±Ú≈À¯∏ Œ˘±Àfl¡ ø¸øXˆ«¬¬ıøÓ¬ fl¡˜«Ê√±ºº 12

12 - Œ¬ıøÂ√ˆ¬±· ˜±Ú≈À˝√√˝◊√√ fl¡˜«Ó¬ ø¸øX ˘±ˆ¬ fl¡ø1¬ıÕ˘ [˝◊√√˝√√ fl¡˜«Ì±˜ƒ ø¸øX˜ƒfl¡±„ƒ∏é¬ôL–] Œ√ªÓ¬± ά◊¬Û±¸Ú± fl¡À1 [Œ√¬ıÓ¬±– ˚Ê√ôL], fl¡±1Ì ˜Ú≈ ∏…À˘±fl¡Ó¬ [ø √√ ˜±Ú≈À ∏Œ˘±Àfl¡] ¸fl¡±˜ fl¡˜«1 ø¸øX ˙œÀ‚Ë Œ¬Û±ª± ˚±˚˛ [øé¬õ∂— fl¡˜«Ê√± ø¸øX– ˆ¬¬ıøÓ¬]º

12 - Most men sacrifice to the gods, to various forms andpersonalities of the one Godhead, because the fulfilment (siddhi)that is born of works – of works without knowledge, is veryswift and easy in the human world. The other, the divine self-fulfilment in man by the sacrifice with knowledge to the supremeGodhead, is much more difficult. - (11)

‰¬±Ó≈¬¬ı«Ì«…— ˜˚˛± ¸‘©Ü— &Ìfl¡˜«ø¬ıˆ¬±·˙–ºÓ¬¸… fl¡Ó«¬±1˜ø¬Û ˜±— ø¬ıX…fl¡Ó«¬±1˜¬ı…˚˛˜ºº 13

13 - ¸N, 1Ê√–, Ó¬˜– ¤˝◊√√ øÓ¬øÚȬ± &Ì1 fl¡˜« ø¬ıˆ¬±· ’Ú≈¸ø1 [&Ì fl¡˜«ø¬ıˆ¬±·˙–] ˜˝◊√√ ‰¬±ø1Ȭ± ¬ıÌ«1 ¸‘ø©Ü fl¡ø1À“√± [˜˚˛± ‰¬±Ó≈¬¬ı«Ì«…˜ƒ ¸‘©Ü˜ƒ]º ¤˝◊√√À¬ı±1 ˜À˚˛˝◊√√¸‘ø©Ü fl¡ø1À“√± ˚ø√› [Ó¬¸… fl¡Ó«¬±1˜ƒ ’ø¬Û] Œ˜±fl¡ ’fl¡Ó«¬± ’±1n∏ ’¬ı…˚˛ ¬ı≈ø˘ Ê√±øÚ¬ı±[˜±˜ƒ ’fl¡Ó«¬±1˜ƒ ’¬ı…˚˛˜ƒ ø¬ıøX , ’¬ı…˚˛ ñ ø˚ ¸√±˚˛ ¤Àfl¡ Ô±Àfl¡, immutable)º

Ú ˜±— fl¡˜«±øÌ ø˘•ÛøôL Ú Œ˜ fl¡˜«Ù¬À˘ ¶Û‘˝√√±º˝◊√√øÓ¬ ˜±— Œ˚± ’øˆ¬Ê√±Ú±øÓ¬ fl¡˜«øˆ¬– Ú ¸ ¬ıÒ…ÀÓ¬ºº 14

14 - fl¡˜« fl¡ø1À˘› fl¡˜«˝◊√√ Œ˜±fl¡ ø˘5 fl¡1±¬ı ŒÚ±ª±À1 [˜±˜ƒ fl¡˜«±øÌ Úø˘•ÛøôL], fl¡˜«Ù¬˘1 õ∂øÓ¬ Œ˜±1 ¶Û‘˝√√± Ú±˝◊√√ [fl¡˜«Ù¬À˘ Œ˜ ¶Û‘˝√√± Ú]º ø˚ Œ˜±fl¡¤˝◊√√√À1 Ê√±ÀÚ [˚– ˜±˜ƒ ˝◊√√øÓ¬ ’øˆ¬Ê√±Ú±øÓ¬] ŒÓ¬›“1 fl¡˜« ¬ıgÚ Ú˝√√˚˛ [¸– fl¡˜«øˆ¬–Ú ¬ıÒ…ÀÓ¬]º

13-14 - Men have to follow the fourfold law of their natureand works and on this plane of mundane action they seek theGodhead through his various qualities. But, says Krishna, thoughI am the doer of the fourfold works and creator of its fourfoldlaw, yet I must be known also as the non-doer, the imperishable,the immutable Self. "Works affect Me not, nor have I desire forthe fruits of works"; for God is the impersonal beyond thisegoistic personality and as the Purushottama also, the impersonalPersonality, he possesses this supreme freedom even in works."He who thus knows Me is not bound by his works." - (12)

¤¬ı— :±Q± fl‘¡Ó¬— fl¡˜« ¬Û”Õ¬ı«1ø¬Û ˜≈˜≈é≈¬øˆ¬–ºfl≈¡1n∏ fl¡Õ˜«¬ı Ó¬¶ú±» Q— ¬Û”Õ¬ı«– ¬Û”¬ı«Ó¬1— fl‘¡Ó¬˜ƒºº 15

15 - ¤˝◊√√√À1 Ê√±øÚ [¤¬ı— :±Q± ñ ÷ù´1 ¸fl¡À˘± fl¡˜«1 fl¡Ó«¬± ∆˝√√À˚˛±’fl¡Ó«¬±, øÚø˘«5 ’±1n∏ fl¡˜«1 Ù¬˘1 õ∂øÓ¬ øÚ¶Û‘˝√√ ñ ¤˝◊√√ ¬ı≈ø˘ Ê√±øÚ] ’±·1 fl¡±˘1’±R± ά◊¬Û˘øt1 ¬ı±À¬ı Œ‰¬©Ü± fl¡1±¸fl¡À˘ [¬Û”Õ¬ı«– ’ø¬Û ˜≈˜≈é≈¬øˆ¬–] fl¡˜« fl¡ø1øÂ√˘[fl¡˜« fl‘¡Ó¬—]º Œ¸˝◊√√fl¡±1ÀÌ Ó≈¬ø˜› Œ¸˝◊√√¸fl¡˘1 √À1 Ù¬˘±fl¡±—鬱 Ó¬…±· fl¡ø1 ’fl¡Ó«¬±ˆ¬±¬ı ∆˘ øÚø˘«5 ∆˝√√ fl¡˜« fl¡1± [Ó¬¶ú±» Q˜ƒ ¬Û”Õ¬ı«– ¬Û”¬ı«Ó¬1˜ƒ fl‘¡Ó¬˜ƒ fl¡˜« ¤¬ı fl≈¡1n∏]º



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15 - "So knowing was work done by the men of old whosought liberation; do therefore, thou also, work of that kind doneby ancient men." (12A)

øfl¡— fl¡˜« øfl¡˜fl¡À˜«øÓ¬ fl¡¬ıÀ˚˛± ’¬Û…S Œ˜±ø˝√√Ó¬±–ºÓ¬ÀM√√ fl¡˜« õ∂¬ı鬅±ø˜ ˚ʃ√ :±Q± Œ˜±é¬…À¸ ’qˆ¬±»ºº 16

16 - fl¡ « øfl¡ ’±1n∏ fl¡ « ”Ú…Ó¬± [fl¡ « Ó¬…±·] øfl¡, ¤ ◊√√ ø¬ı ∏À ˛ [fl¡ « øfl¡ ƒ ’fl¡ «øfl¡ ƒ ◊√√øÓ¬] ¬ÛøGÓ¬¸fl¡À˘± ø¬ıÀ˜±1Ó¬ ¬ÛÀ1 [’S fl¡¬ı ˛– ’ø¬Û Œ˜±ø˝√√Ó¬±–], Œ¸ ◊√√¬ı±À¬ı[Ó¬»] ŒÓ¬±˜±fl¡ fl¡˜« øfl¡ Œ¸˝◊√√ ø¬ı¯∏À˚˛ fl¡í˜ [ŒÓ¬ fl¡˜« õ∂¬ı鬅±ø˜]º Œ¸˝◊√√ÀȬ± Ê√±øÚÀ˘[˚» :±Q±] Ó≈¬ø˜ ’qˆ¬1 ¬Û1± ˜≈øMê√ ¬Û±¬ı± [fl¡˜«Ù¬˘ Œˆ¬±· fl¡ø1¬ı Ú±˘±À· ñ’qˆ¬±» Œ˜±é¬…À¸]º

16 - What is action and what is inaction, as to this even thesages are perplexed and deluded. I will declare to thee thataction by the knowledge of which thou shalt be released fromall ills. - (13)

fl¡˜«À̱ ˝√√…ø¬Û Œ¬ı±X¬ı…— Œ¬ı±X¬ı…— ‰¬ ø¬ıfl¡˜«Ì–º’fl¡˜«Ì– ‰¬ Œ¬ı±X¬ı…— ·˝√√Ú± fl¡˜«À̱ ·øÓ¬–ºº 17

17 - fl¡˜« øfl¡ ¬ı≈Ê√± ά◊ø‰¬Ó¬ [fl¡˜«Ì– Œ¬ı±X¬ı…—], øÚø¯∏X fl¡˜« øfl¡ Ó¬±Àfl¡± ¬ı≈øÊ√¬ı˘±À· [ø¬ıfl¡ «Ì– ‰¬ ’ø¬Û Œ¬ı±X¬ı…—] ’±1n∏ fl¡ « ”Ú…Ó¬±1 ’Ô«› ¬ı≈øÊ√¬ı ˘±À· [’fl¡ «Ì–‰¬ Œ¬ı±X¬ı…—], ø˚À˝√√Ó≈¬ fl¡˜«Ó¬N ¬ı≈Ê√± ¬ı1 fl¡øÍ¬Ú [ø˝√√ fl¡˜«Ì– ·øÓ¬– ·˝√√Ú±]º

17 - One has to understand about action as well as tounderstand about wrong action and about inaction one has tounderstand; thick and tangled is the way of works.

Action in the world is like a deep forest, gahana, throughwhich man goes stumbling as best he can, by the light of theideas of his time. But says Krishna, in this matter even thesages are perplexed and deluded. For by action, by works, notby inaction comes the knowledge and the release. - (14)

fl¡˜«Ì…fl¡˜« ˚– ¬ÛÀ˙…» ’fl¡˜«øÌ ‰¬ fl¡˜« ˚–º¸ ¬ı≈øX˜±Úƒ ˜Ú≈À¯∏…¯∏≈ ¸ ˚≈Mê√– fl‘¡»¶ßfl¡˜«fl‘¡»ºº 18

18 - ø˚ fl¡˜«Ó¬ ’fl¡˜« ’±1n∏ ’fl¡˜«Ó¬ fl¡˜« Œ√‡± ¬Û±˚˛ [˚– fl¡˜«øÌ ’fl¡˜«,’fl¡ «øÌ ‰¬ fl¡ « ˚– ¬ÛÀ˙…»] ŒÓ¬›“ ˜±Ú≈ √√1 øˆ¬Ó¬1Ó¬ ¬ı≈øX˜±Ú [¸– ¬ı≈øX˜±Úƒ ˜Ú≈À ∏… ∏≈],ŒÓ¬›“ ¸fl¡À˘± fl¡˜« fl¡ø1› [fl‘¡»¶ßfl¡˜«fl‘¡»] ÷ù´11 ˘·Ó¬ ˚≈Mê√ Ô±Àfl¡ [¸– ˚≈Mê√–, inYoga)º

18 - What is that type of works by which we shall bereleased from the ills of life, from this doubt, this error, this grief,from these million forms of evil and suffering? No outwarddistinctions need be made, is the reply; no work the world needs,be shunned; no limit or hedge set round our human activities; onthe contrary, all actions should be done, but from a soul in Yogawith the Divine, yuktah kritsna-karma-krit. Akarma, cessationfrom action is not the way. The mind that takes refuge in physicalinactivity, is still under the delusion that it and not Nature is thedoer of works; it has mistaken inertia for liberation; it does notsee that even in what seems absolute inertia greater than thatof the stone or clod, Nature is at work, keeps unimpaired herhold. On the contrary, in the full flood of action the soul is freefrom its works, is not the doer, not bound by what is done, andhe who lives in the freedom of the soul, not in the bondage ofthe modes of Nature, alone has release from works. This iswhat the Gita clearly means when it says that he who in actioncan see inaction and can see action still continuing in cessationfrom works, is the man of true reason and discernment amongmen (¸– ¬ı≈øX˜±Ú ˜Ú≈À¯∏…¯∏≈]. The liberated man is not afraid of action,he is a large and universal doer of all works, kritsna-karma-krit; not as others do them in subjection to Nature, but poisedin the silent calm of the soul, tranquilly in Yoga with the Divine.The Divine is the lord of his works, he is only their channel. -(15)

˚¸… ¸À¬ı« ¸˜±1y±– fl¡±˜¸—fl¡ä¬ıøÊ«√Ó¬±–º:±Ú±ø¢ü√*fl¡˜«±Ì— Ó¬˜±U– ¬ÛøGÓ¬— ¬ı≈Ò±–ºº 19



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19 - ˚±1 ¸fl¡À˘± fl¡˜«À‰¬©Ü± [˚¸… ¸À¬ı« ¸˜±1y±–] fl¡±˜Ú±˜≈Mê√ [fl¡±˜¸—fl¡ä¬ıøÊ«√Ó¬±–], ˚±1 ¸fl¡À˘± fl¡˜« :±Ú1+¬Û ’ø¢üÀ˚˛ ¬Û≈ø1 Œ¬Û˘±˝◊ √ √ÀÂ√[:±Ú±ø¢ü√*fl¡˜«±Ì—], ŒÓ¬›“fl¡ :±Úœ¸fl¡À˘ ¬ÛøGÓ¬ Œ¬ı±À˘ [Ó¬˜ƒ ¬ı≈Ò±– ¬ÛøGÓ¬—’±U–]º

19 - By the flaming intensity and purity of this knowledgeall his works are burned up as in a fire and his mind remainswithout any stain, calm, silent, unperturbed, white, clean andpure. To do all without personal egoism is the first sign of thedivine worker. - (16)

Ó¬…M3ê√± fl¡˜«Ù¬˘±¸e— øÚÓ¬…Ó‘¬À5± øÚ1±|˚˛–ºfl¡˜«Ì…øˆ¬õ∂¬ı‘ÀM√√± ’ø¬Û ∆Ú¬ı øfl¡ø=» fl¡À1±øÓ¬ ¸–ºº 20

20 - ø˚ fl¡ «Ù¬˘1 õ∂øÓ¬ ’±¸øMê√ Ó¬…±· fl¡ø1 [fl¡ «Ù¬˘ ’±¸e ƒ Ó¬…M3ê√±] ¸√± ˛¸c©Ü Ô±Àfl¡ ’±1n∏ fl¡±À1± ’±|˚˛ ¢∂˝√√Ì Úfl¡À1 [øÚÓ¬…Ó‘¬5– øÚ1±|˚˛–], fl¡˜«Ó¬ õ∂¬ı‘M√√∆˝√√ Ô±øfl¡› [fl¡˜«øÌ ’øˆ¬õ∂¬ı‘M√√– ’ø¬Û] ŒÓ¬›“ ¤Àfl¡± Úfl¡À1 [¸– Ú ¤¬ı øfl¡ø=»fl¡À1±øÓ¬]º

20 - The second sign is freedom from desire; for wherethere is not the personal egoism of the doer, desire becomesimpossible; it is starved out, sinks for want of a support, dies ofinanition. He has abandoned all attachment to the fruits of hisworks, and where one does not work for the fruit, but solely asan impersonal instrument of the Master of works, desire canfind no place, – not even the desire to serve successfully, for thefruit is Lord's and determined by him and not by the personalwill and effort or to serve with credit and to the Master'ssatisfaction, for the real doer is the Lord himself. The humanmind and soul of the liberated man does nothing, na kincitkaroti, it is the Nature, the executive Shakti who does thework.- (17)

øÚ1±˙œ «Ó¬ø‰¬M√√±R± Ó¬…Mê√ ¬ı«¬Ûø1¢∂ √√–º˙1œ1— Œfl¡¬ı˘— fl¡˜« fl≈¡¬ı«iß±Àõü±øÓ¬ øfl¡øå¬ı¯∏˜ƒºº 21

21 - ø˚ ¸fl¡À˘± fl¡±˜Ú± Ó¬…±· fl¡ø1ÀÂ√ [øÚ1±˙œ–], ˚±1 ’±R-¸—˚˜ ∆˝√√ÀÂ√[˚Ó¬ø‰¬M√√±R±], ø˚ ¬ıd1 ·1±fl¡œ ˜ÀÚ±ˆ¬±¬ı Ó¬…±· fl¡ø1ÀÂ√ [Ó¬…Mê√ ¸¬ı« ¬Ûø1¢∂˝√√–], ˚±1÷ù´11 ◊√√26√± õ∂øÓ¬Ù¬ø˘Ó¬ fl¡1±1 ¬ı±ø √√À1 ¬ı…øMê√·Ó¬ Œfl¡±ÀÚ± ◊√√26√± Ú± ◊√√, ŒÓ¬›“1 ˙1œ1ÀȬ±ˆ¬·ª±Ú1 ˙øMê√1 channel ¬ı± instrument ˜±Sº ·øÓ¬Àfl¡ ˙1œ1ÀȬ±1 ˜±ÀÊ√ø√ ø˚fl¡ « ¸•Û±ø√Ó¬ ˝√√ ˛ [Œfl¡¬ı˘— ˙1œ1— fl¡ « fl≈¡¬ı«Ú] Ó¬±1 ¬Û1± ŒÓ¬›“1 ¤Àfl¡± ¬Û±¬Û Ú˝√√ ˛[øfl¡øå¬ı¯∏˜ƒ Ú ’±Àõü±øÓ¬] , fl≈¡¬ı«iß± ‘ fl≈¡¬ı«Úƒ Ÿ¬ Ú Ÿ¬ ’±º

21 - The liberated man has no personal hopes; he does notseize on things as his personal possessions; he receives what thedivine Will, brings him, covets nothing, is jealous of none: whatcomes to him he takes without repulsion and without attachment;what goes from him he allows to depart into the whirl of thingswithout repining or grief or sense of loss. His heart and self areunder perfect control; they are free from reaction and passion,they make no turbulent response to the touches of outwardthings. His action is indeed a purely physical action, sariramkevalam karma; for all else comes from above, is not generatedin the human plane, is only a reflection of the will, knowledge,joy of the divine Purushottama. Therefore he does not bringabout in his mind and heart any of those reactions which we callpassion and sin [øfl¡øå¬ı¯∏˜ƒ Ú ’±Àõü±øÓ¬]. This spiritual impersonalityis a third sign of the divine worker. - (18)

˚‘√26√±˘±ˆ¬¸cÀ©Üà ¡ZiZ±Ó¬œÀÓ¬± ø¬ı˜»¸1–º¸˜– ø¸X±¬ıø¸ÀXà ‰¬ fl‘¡Q± ’ø¬Û Ú øÚ¬ıÒ…ÀÓ¬ºº 22

22 - ø˚ Ê√ÀÚ ø˚ ¬Û±˚˛ Ó¬±ÀÓ¬ ¸c©Ü Ô±Àfl¡ [˚‘√26√±˘±ˆ¬¸c©Ü–], ¸≈‡-≈√‡,˘±ˆ¬-’˘±ˆ¬, Ê√ ˛-¬Û1±Ê√ ˛ ¸˜ˆ¬±Àª ˘í¬ı ¬Û±À1 [¡ZiZ±Ó¬œÓ¬–], ’±Úfl¡ ø √√—¸± Úfl¡À1[ø¬ı˜»¸1–], ø¸øX ’±1n∏ ’ø¸øXfl¡ ¸˜±Ú :±Ú fl¡À1 [ø¸ÀXà ’ø¸ÀXà ‰¬ ¸˜–],ŒÓ¬›“ fl¡˜« fl¡ø1› fl¡˜« Ù¬˘Ó¬ ’±ªX Ú˝√√˚˛ [fl‘¡Q± ’ø¬Û Ú øÚ¬ıÒ…ÀÓ¬]º

22 - The result of this knowledge, this desirelessness andthis impersonality is a perfect equality in the soul and nature.



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Equality is the fourth sign of the divine worker. He has, says theGita, passed beyond the dualities; he is dvandvatita. - (19)

·Ó¬¸e¸… ˜≈Mê√¸… :±Ú±¬ıø¶öÓ¬ Œ‰¬Ó¬¸–º˚:±˚˛±‰¬1Ó¬– fl¡˜« ¸˜¢∂— õ∂ø¬ı˘œ˚˛ÀÓ¬ºº 23

23 - ø˚ fl¡˜«Ù¬˘1 õ∂øÓ¬ ’±¸øMê√ Ó¬…±· fl¡ø1ÀÂ√ [·Ó¬¸e¸…], ˚±1 ’±R±Î¬◊¬Û˘øt ∆˝√√ÀÂ√ [˜≈Mê√¸…] ’±1n∏ Œ‰¬Ó¬Ú± :±ÚÓ¬ ’Ô«±» ¬ıËp¡Ó¬ ø¶öøÓ¬ ˘±ˆ¬ fl¡ø1ÀÂ√[:±Ú±¬ıø¶öÓ¬ Œ‰¬Ó¬¸–] ’±1n∏ ø˚ ¸fl¡À˘± fl¡˜« ÷ù´11 ά◊ÀVÀ˙… fl¡1± ˚: ¬ı≈ø˘ fl¡À1[˚:±˚˛ ’±‰¬1Ó¬–] ŒÓ¬›“1 ¸fl¡À˘± fl¡˜« ¬ıËp¡Ó¬ ˘˚˛ ¬Û±˚˛ [¸˜¢∂— fl¡˜« õ∂ø¬ı˘œ˚˛ÀÓ¬]

23 - The Divine motives, inspires, determines the entireaction; the human soul impersonal in the Brahman is the pureand silent channel of his power; that power in the Nature executesthe divine movement. Such only are the works of the liberatedsoul, muktasya karma, for in nothing does he act from a personalinception; such are the actions of the accomplished Karmayogin.They rise from a free spirit and disappear without modifying it,like waves that rise and disappear on the surface of consciousimmutable depths, gata sangasya muktasya jnanavasthita-cetasah, yajnayacaratah karma samagram praviliyate. - (20)

The liberated man is able to do works as a sacrifice becausehe is freed from attachment through mind, heart and spirit beingfirmly founded in self-knowledge, gata-sangasya jnana-vasthita-cetasah. All his work disappears completely as soon as done,suffers laya, as one might say, in the being of the Brahman,praviliyate; it has no reactionary consequence on the soul ofthe apparent doer. The work is done by the Lord through hisNature, it is no longer personal to the human instrument. Thework itself becomes but power of the Nature and substance ofthe being of the Brahman. - (21)

¬ıËp¡±¬Û«Ì— ¬ıËp¡ ˝√√ø¬ı¬ıË«p¡±À¢üà ¬ıËp¡Ì± UÓ¬˜ƒº¬ıËÕp¡¬ı ŒÓ¬Ú ·ôL¬ı…— ¬ıËp¡fl¡˜«¸˜±øÒÚ±ºº 24

24 - ˚:1 ’¬Û«Ì [ø‚ά◊ ¬Û±S, ¶⁄≈¬ı] ¬ıËp¡ [’¬Û«Ì— ¬ıËp¡], ø‚ά◊ ¬ıËp¡ [˝√√ø¬ı–¬ıËp¡], ’ø¢ü ¬ıËp¡ [¬ıËp¡±À¢üÃ], Œ˝√√±˜fl¡Ó«¬± ¬ıËp¡ [¬ıËp¡Ì± UÓ¬˜ƒ] ¤ÀÚ ¬ıËp¡1+¬Û fl¡˜«Ó¬˚±1 ø‰¬M√√ ¸˜±ø˝√√Ó¬ ∆˝√√ Ô±Àfl¡ [¬ıËp¡fl¡˜« ¸˜±øÒÚ±], ŒÓ¬›“ ¬ıËp¡fl¡ ˘±ˆ¬ fl¡À1 [ŒÓ¬Ú¬ıËp¡ ¤¬ı ·ôL¬ı…—]º

24 - "Brahman is the giving, Brahman is the food offering,by Brahman it is offered into the Brahman-fire, Brahman is thatwhich is to be attained by samadhi in Brahman-action."

This then is the knowledge in which the liberated man hasto do works of sacrifice. "I am He", "All this verily is theBrahman, Brahman is this self." It is the knowledge of entireunity; it is the One manifest as the doer and the deed and theobject of works, knower and knowledge and the object ofknowledge. The universal energy into which the action is pouredis the Divine; the consecrated energy of the giving is the Divine;whatever is offered is only some form of the Divine; the giverof the offering is the Divine himself in man; the action, the work,the sacrifice is itself Divine in movement, in activity; the goal tobe reached by sacrifice is the Divine. For the man who has thisknowledge and lives and acts in it, there can be no bindingworks, no personal and egoistically appropriated action; there isonly the divine Purusha acting by the divine Prakriti in His ownbeing, offering everything into the fire of His self-consciouscosmic energy, while the knowledge and the possession of Hisdivine existence and consciousness by the soul unified with Himis the goal of all this God-directed movement and activity. Toknow that and to live and act in this unifying consciousness isto be free.

The fire of sacrifice, agni, is no material flame, butbrahmagni, the fire of the Brahman, or it is the Brahman-wardenergy, inner Agni, priest of the sacrifice, into which the offeringis poured. - (22)



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fl¡ « ÷ù´11 ›‰¬1Ó¬ ’¬Û«Ì fl¡ø1 fl¡1± ◊√√ ˚:, sacrificeº fl¡ « ˚:1 ˜±Ò…À˜À1’±ø˜ ¤À‡±Ê√-¤À‡±Ê√Õfl¡ ÷ù´11 ›‰¬1Õ˘ ’±·¬ı±øϬˇ ∆· Ô±Àfl¡±º ’±R±˝◊√√ innerAgni , fl¡˜« ÷ù´1fl¡ ’¬Û«Ì fl¡ø1À˘ ’±R±1 ’ø¢ü ;ø˘ ά◊Àͬ, ’Ô«±» ’±R±1 ˙øMê√¬ı±øϬˇ ∆· Ô±Àfl¡º fl¡˜«À˚±· ’ˆ¬…±¸1 Œ˚±À·ø√À˝√√ ’±R±1 fl¡˜« √é¬Ó¬±, dynamism¬ıϬˇ±¬ı ¬Û±ø1º

∆√¬ıÀ˜¬ı±¬ÛÀ1 ˚:— Œ˚±ø·Ú– ¬Û˚«≈¬Û±¸ÀÓ¬º¬ıËp¡±¢ü±¬ı¬ÛÀ1 ˚:— ˚À:ÕÚÀ¬ı±¬ÛÊ≈√˝√√ıøÓ¬ºº 25

25 - ’±Ú øfl¡Â≈√˜±Ú Œ˚±·œÀ˚˛ [’¬ÛÀ1 Œ˚±ø·Ú–] Œ√ªÓ¬±¸fl¡˘fl¡ ά◊ÀV˙…fl¡ø1 ˚: fl¡À1 [∆√¬ı˜ƒ ¤¬ı ˚:— ¬Û˚«≈¬Û±¸ÀÓ¬], ’±Ú øfl¡Â≈√˜±ÀÚ [’¬ÛÀ1] ¬ıËp¡1+¬Û’ø¢üÓ¬ [¬ıËp¡±À¢üÃ] ˚:1¡Z±1± [˚À:Ú ¤¬ı] ˚: ’¬Û«Ì fl¡À1 [˚:˜ƒ ά◊¬ÛÊ≈√˝√√ıøÓ¬],’Ô«±» ¸fl¡À˘± fl¡˜« ¬ıËp¡fl¡ ’¬Û«Ì fl¡À1º

25 - Some Yogins follow after the sacrifice which is of thegods; others offer the sacrifice by the sacrifice itself into theBrahman fire - (23)

Œ|±S±√œÚœøf ˛±Ì…ÀÚ… ¸—˚˜±ø¢ü ∏≈ Ê≈√ √√ıøÓ¬º˙s±√œÚƒ ø¬ı ∏ ˛±ÚÚ… ◊√√øf ˛±ø¢ü ∏≈ Ê≈√˝√√ıøÓ¬ºº 26

26 - øfl¡Â≈√˜±ÀÚ [’ÀÚ…] ¸—˚˜ 1+¬Û ’ø¢üÓ¬ [¸—˚˜±ø¢ü¯∏≈] |¬ıÌ ’±ø√◊√√øf ˛À¬ı±1 ’±UøÓ¬ ø√À ˛ [Œ|±S±√œøÚ ◊√√øf ˛±øÌ Ê≈√ √√ıøÓ¬] , ’±Ú Œfl¡±ÀÚ±Àª ◊√√øf ˛1+¬Û

’ø¢üÓ¬ [’ÀÚ… ˝◊√√øf˚˛±ø¢ü¯∏≈] ˙s ’±ø√ ˝◊√√øf˚˛ ά◊¬ÛÀˆ¬±·1 ø¬ı¯∏˚˛À¬ı±1 [˙s±√œÚƒø¬ı¯∏˚˛±Úƒ] ’±UøÓ¬ ø√À˚˛ [Ê≈√˝√√ıøÓ¬]

26- Some offer their senses into the fires of control, othersoffer the objects of sense into the fires of sense. - (24)

¸¬ı«±Ìœøf ˛fl¡ «±øÌ õ∂±Ìfl¡ «±øÌ ‰¬±¬ÛÀ1º’±R¸—˚˜À˚±·±À¢üà Ê≈√˝√√ıøÓ¬ :±Ú√œø¬ÛÀÓ¬ºº 27

27 - ’±Ú Œfl¡±ÀÚ±Àª [’¬ÛÀ1] ¸fl¡À˘± ˝◊√√øf˚˛ fl¡˜« [¸¬ı«±øÌ ˝◊√√øf˚˛fl¡˜«±øÌ]’±1n∏ õ∂±Ì fl¡˜« [õ∂±Ìfl¡˜«±øÌ ‰¬] :±Ú1¡Z±1± ’±À˘±øfl¡Ó¬ [:±Ú√œø¬ÛÀÓ¬]’±R¸—˚˜1+¬Û ’ø¢üÓ¬ Œ˝√√±˜ fl¡À1 [’±R¸—˚˜À˚±·±À¢üà Ê≈√˝√√ıøÓ¬]º Œ˝√√±˜ñά◊»¸·«

27- And others offer all actions of the sense and all actionsof the vital force into the fire of the Yoga of self-control kindledby knowledge. There is the discipline which stills the senses sothat the soul in its purity may appear from behind the veil ofmind – action, calm and still. - (25)

^¬ı…˚:±ô¶À¬Û±˚:± Œ˚±·˚:±ô¶Ô±¬ÛÀ1º¶§±Ò…±˚˛:±Ú˚:±( ˚Ó¬˚˛– ¸—ø˙Ó¬¬ıËÓ¬±–ºº 28

28 - Œfl¡±ÀÚ±Àª ^¬ı… √±Ú ˚: fl¡À1 [^¬ı…˚:±–], Œfl¡±ÀÚ±Àª Ó¬À¬Û±˚: fl¡À1[Ó¬À¬Û±˚:±–], Œfl¡±ÀÚ±Àª Œ˚±·1+¬Û ˚: [õ∂±Ì± ˛±˜, 1±Ê√À˚±·, √√ͬÀ˚±· ¤ÀÚÀ¬ı±1]fl¡À1 [Œ˚±· ˚:±– Ó¬Ô± ’¬ÛÀ1] ’±1n∏ ’±Ú ˚P˙œ˘ ‘√Ϭˇ¬ıËÓ¬ Œ˘±Àfl¡ [˚Ó¬˚˛–¸—ø˙Ó¬¬ıËÓ¬±–] ’Ò…˚˛Ú 1+¬Û ˚: fl¡À1 [¶§±Ò…±˚˛:±Ú˚:±– ‰¬]º

28 - The offering may be material and physical, dravya-yajna, or it may be the austerity of his self-discipline, tapo-yajna, or it may be some form of Yoga like the Pranayama ofthe Rajayogins and Hathayogins or any other Yoga-yajna. Allthese tend to the purification of the being; all sacrifice is a waytowards the attainment of the highest. - (26)

’±R ά◊ißøÓ¬1 ¬ı±À¬ı fl¡1± ø˚Àfl¡±ÀÚ± õ∂À‰¬©Ü±Àfl¡ ·œÓ¬±˝◊√√ ˚: Ú±˜ ø√ÀÂ√ºAny effort for perfection in any line is termed by the Gita

as sacrifice, yajna; to gain Divine Nature we must give up ourlower nature. The effort to give up the lower nature is sacrifice.Thoughts are coming to our mind. We are to offer the thoughtsto the Divine as often as possible. This is one example ofsacrifice – yajna. We are offering the thoughts to the DivineFire, Agni within us. The thoughts are ghee, fuel (habih brahma,Sl. 24).

’¬Û±ÀÚ Ê≈√˝√√ıøÓ¬ õ∂±Ì— õ∂±ÀÌ ’¬Û±Ú— Ó¬Ô± ¬ÛÀ1ºõ∂±Ì±¬Û±Ú·Ó¬œ 1n∏Y± õ∂±Ì± ˛±˜¬Û1± ˛Ì±–º’¬ÛÀ1 øÚ˚˛Ó¬±˝√√±1±– õ∂±Ì±Úƒ õ∂±À̯∏≈ Ê≈√˝√√ıøÓ¬ºº 29



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29 - ¤˝◊√√ Œù≠±fl¡ÀȬ±Ó¬ õ∂±Ì±˚˛±˜ fl¡1±1 ≈√Ȭ± ¬ÛXøÓ¬ ø√ÀÂ√º õ∂±Ì±˚˛±À˜ Œ√˝√√,˜Ú, õ∂±Ì, ’±R± ¸fl¡À˘±À1 ά◊ißøÓ¬Ó¬ ¸˝√√±˚˛ fl¡À1º

1˜ ¬ÛXøÓ¬ ñ ˘±À˝√√ ˘±À˝√√ √œ‚˘ ά◊˙±˝√√ ∆˘ ’±Àfl¡Ã ˘±À˝√√ ˘±À˝√√ ¤ø1 ø√¬ı˘±À·º ’¬Û±Ú ¬ı±˚˛≈ ˜±ÀÚ ù´±¸ ñ ¢∂˝√√Ì fl¡1± ¬ı±˚˛≈º õ∂±Ì ¬ı±˚˛≈ ˜±ÀÚ õ∂ù´±¸ ñ¬ı±ø˝√√1 fl¡ø1 ø√˚˛± ¬ı±˚˛≈º ά◊˙±˝√√ ˘›“ÀÓ¬ ’¬Û±Ú ¬ı±˚˛≈ Œ¸±˜±˝◊√√ ’±À˝√√ ’±1n∏ õ∂±Ì ¬ı±˚˛≈1·øÓ¬ Œ1±Ò ˝√√˚˛ [’¬Û±ÀÚ Ê≈˝√√ıøÓ¬ õ∂±Ì—]º ά◊˙±˝√√ ¤ø1 ø√À˘ õ∂±Ì ¬ı±˚˛≈ ›˘±˝◊√√ ˚±˚˛’±1n∏ ’¬Û±Ú ¬ı±˚˛≈1 ·øÓ¬ Œ1±Ò ˝√√˚˛ [õ∂±ÀÌ ’¬Û±Ú— Ê≈√˝√√ıøÓ¬]º ¬ı±˚˛≈ ›À˘±ª± ¬ı±Œ¸±À˜±ª± ¬ıg fl¡1± fl¡±˚«…Àfl¡ ’±UøÓ¬ ø√˚˛± [Ê≈√˝√√ıøÓ¬] ¬ı≈ø˘ ∆fl¡ÀÂ√º øÚ˚˛Ó¬±˝√√±1± ñ’±˝√√±1Ó¬ ¸—˚˜œº

2 ˛ ¬ÛXøÓ¬ ñ √œ‚˘ ά◊ ±˝√√ ∆˘ Œfl¡ ◊√√ÀÂ√Àfl¡G˜±Ú ù´±¸ ¬ıg fl¡ø1 1±ø‡ ˘±À˝√√˘±À˝√√ õ∂ù´±¸ ¤ø1 ø√¬ı ˘±À· [¬Û”1fl¡-fl≈¡yfl¡-Œ1‰¬fl¡]º ù´±¸ ¬ıg fl¡ø1 Ô›“ÀÓ¬ õ∂±Ì’¬Û±Ú ≈√À˚˛±È¬± ¬ı±˚˛≈1 ·øÓ¬ Œ1±Ò ˝√√˚˛ [õ∂±Ì ’¬Û±Ú ·Ó¬œ 1n∏Y± õ∂±Ì±Úƒ õ∂±À̯∏≈Ê≈√ √√ıøÓ¬]º

29 - Here are given two methods of Pranayama for keepinggood health. The first method is long deep breathing. The secondmethod is (1) inhale (2) Stop the breath (3) exhale.

The Mother explains the methods (A.I.M. Dec. 79). Themajority of people donot know how to breathe properly. Veryoften the air in the uppermost part of your lungs is not thrownout when you breathe. You breathe only from the middle portionof the lungs and the dirty old air in the upper parts does not getchanged. A good many troubles are due to this fact.

One of the methods that I have tried is – inhale fresh airto the full capacity of your lungs and count 1, 2, 3, 4. Then stopthe breath while you count 1, 2, 3, 4 and throw out as much airas possible again with 1, 2, 3, 4. In this process you may breathein with one nostril and breathe out with the other. (Inhale by theright nostril, exhale by the left and next inhale by the left andexhale by the right. The meaning of Pranayama is to draw lifeenergy. While doing the breathing exercise, one should make a

will – "Let life energy, pran shakti come into my body.") If youcan push the air [energy] towards a discased part of your bodyand concentrate there then you will see that the discase will goaway.

Will power method(Sri Aurobindo has given another method for drawing Pran

Shakti, Life Energy into the body in the Synthesis of Yoga, Ch.The power of the instruments.)

The control of the body and life by the mind and its thoughtand will is the first step. But afterwards the mind must itselfgive place to the spirit, to the spiritual force, the supermind andthe supramental force.

The play of the pranic shakti in the body is the condition ofall action. To get this pranic shakti to act more freely and forciblyin the body is knowingly or unknowingly the attempt of all whostrive for a greater perfection of or in the body. The ordinary mantries to command it mechanically by physical exercises; but forour purpose it can be commanded by more subtle, essential andpliable means; first by a will in the mind widely opening itself toand potently calling in the universal pranic shakti on which wedraw and fixing its stronger presence and more powerful workingin the body; secondly, by the will in the mind opening itself ratherto the spirit and its power and calling in a higher pranic energyfrom above, a supramental pranic force; thirdly, the last step, bythe highest supramental will of the spirit entering and taking updirectly the task of the perfection of the body.

Most men are not conscious of this pranic force in thebody. But as the consciousness becomes more subtle by practiceof Yoga, we can come to be aware of the sea of pranic shaktiaround us, feel it with the mental consciousness, concretely witha mental sense, see its courses and movements, and direct andact upon it by the will. But until we thus become aware of it,



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we have to possess a working faith in its presence and in thepower of the will to develop a greater command and use of thisprana force. There is necessary a faith, sraddha, in the powerof the mind to lay its will on the state and action of the body.(’±ø˜õ∂±Ì˙øMê√1 ¸±·1Ó¬ Î≈¬¬ıÕ· ’±À“√±º õ∂±Ì˙øMê√ ’±˜±1 Œ√ √√1 ˜±ÀÊ√ø√ ¸fl¡À˘± ¸˜ ˛ÀÓ¬‰¬˘±‰¬˘ fl¡ø1 Ôfl¡±1 ¬ı±À¬ı ◊√√ ’±ø˜ Ê√œ˚± ◊√√ ’±À“√± ’±1n∏ fl¡ «é¬˜ ∆ √√ ’±À“√±º õ∂±Ì˙øMê√1‰¬˘±‰¬˘ ˚ÀÔ©Ü Ú˝√√À˘ Œ√˝√√Ó¬ Œ1±·1 ’±Sê˜Ì ˝√√˚˛º õ∂±Ì±˚˛±˜1 ¡Z±1± ’±ø˜ Œ√˝√√Ó¬õ∂±Ì˙øMê1√ õ∂±¬ı˘… ¬ıϬˇ±›“ ˝◊√√26√±˙øMê√1 ¡Z±1±› ’±ø˜ Œ√˝√√Õ˘ õ∂±Ì˙øMê√ ˜±øÓ¬ ’±øÚ¬ı¬Û±À1“±, õ∂±Ì˙øMê√ ’± √√fl¡ ¬ı≈ø˘ ˆ¬±ø¬ıÀ˘ ◊√√ Œ√ √√Õ˘ ’±ø √√¬ı øfl¡c õ∂±Ì˙øMê√ ’±ø √√¬ı ¬ı≈ø˘‘√Ϭˇ ø¬ıù´±¸ ˘±ø·¬ı, ŒÓ¬øÓ¬˚˛±À˝√√ ’±ø˝√√¬ıº ¤Àfl¡¸˜˚˛ÀÓ¬ √œ‚˘ ά◊˙±˝√√ øÚ˙±˝√√ ˘À˘Ù¬˘ Œ¬ıøÂ√ ˆ¬±˘ ˝√√í¬ıº)

¸À¬ı« ’À¬Û…ÀÓ¬ ˚:ø¬ıÀ√± ˚:é¬ø˚˛Ó¬ fl¡j¯∏±–º˚:ø˙©Ü±˜‘Ó¬ˆ≈¬ÀÊ√± ˚±øôL ¬ıËp¡ ¸Ú±Ó¬Ú˜ƒºº 30

30 - ˚:1 Ó¬N ¬ı≈øÊ√ Œ¬Û±ª± [˚:ø¬ı√–] ¤˝◊√√ Œ˘±fl¡¸fl¡À˘ [¤ÀÓ¬ ¸À¬ı«’ø¬Û, ’À¬Û…ÀÓ¬ ñ ’ø¬Û ¤ÀÓ¬] ˚:1¡Z±1± ¬Û±¬Û ˜≈Mê√ ˝√√˚˛ [˚:é¬ø˚˛Ó¬ fl¡j¯∏±–]ºŒÓ¬›“À˘±Àfl¡ ’ ‘Ó¬¶§1+¬Û ˚: ’ªø˙©Ü ’iß [˚:ø˙©Ü ’ ‘Ó¬] ‡± ◊√√ [ ≈¬Ê√–] ¸Ú±Ó¬Ú¬ıËp¡fl¡ ˘±ˆ¬ fl¡À1 [¸Ú±Ó¬Ú˜ƒ ¬ıËp¡ ˚±øôL]º ¸fl¡À˘± ¸» fl¡˜«˝◊√√ ˚:, ’±R±1 ά◊ißøÓ¬1fl¡±1fl¡º fl¡ «1 ˜±ÀÊ√ø√ Œ √√±ª± ’±R±1 ά◊ißøÓ¬À ˛ ◊√√ ’ ‘Ó¬, nectar of immortality,˚:1 ’ªø˙©Ü ’iß (Ref 3/13)º øÚ•ß õ∂¬ı‘øM√√À¬ı±1 Ó¬…±· fl¡1±˝◊√√ õ∂fl‘¡Ó¬ ˚:,sacrificeº ˝◊√√˚˛±1 ¬Û1± ø˚ ¶§·«œ˚˛ ’±Úµ ˘±ˆ¬ ˝√√˚˛ Œ¸À˚˛ ’˜‘Ó¬º

30-The one thing needful is to subordinate the loweractivities, to diminish the control of desire and replace it by asuperior energy, to abandon the purely egoistic enjoyment forthat diviner delight which comes by sacrifice, by self-dedication,by self-mastery, by the giving up of one's lower impulses to agreater and higher aim. "They who enjoy the nectar of immortalityleft over from the sacrifice attain to the eternal Brahman." -(27)

The result of offering of the lower impulses is nectar ofimmortality.

Ú±˚˛— Œ˘±Àfl¡± ’ô¶…˚:¸… fl≈¡ÀÓ¬± ’Ú…– fl≈¡1n∏¸M√√˜ºº 3131 - Œ √√ fl≈¡1n∏À|á¬, ø˚ ˚: Úfl¡À1 [’˚:¸…] ŒÓ¬›“1 ◊√√ √√À˘±Àfl¡ ◊√√ Ú± ◊√√ [ ≈‡

Ú˝√√˚˛, ’˚˛— Œ˘±fl¡– Ú ’øô¶], ¬Û1À˘±fl¡Ó¬ fl¡íÓ¬ ¸≈‡ ˝√√í¬ı [fl≈¡Ó¬– ’Ú…–]∑31 - Sacrifice is the law of the world and nothing can be

gained without it, neither mastery here nor the possession ofheavens beyond. "This world is not for him who doeth notsacrifice." - (28)

¤¬ı— ¬ıUø¬ıÒ± ˚:± ø¬ıÓ¬Ó¬± ¬ıËp¡À̱ ˜≈À‡ºfl¡˜«Ê√±Úƒ ø¬ıøX Ó¬±Úƒ ¸¬ı«±ÀÚ¬ı— :±Q± ø¬ıÀ˜±é¬…À¸ºº 32

32 - ¤ÀÚÕfl¡ ¬ıUø¬ıÒ ˚: [¤¬ı— ¬ıUø¬ıÒ± ˚:±] ¬ıËp¡1 ˜≈À‡À1 ø¬ıô¶‘Ó¬ ’±ÀÂ√[¬ıËp¡Ì– ˜≈À‡ ø¬ıÓ¬Ó¬±], ¤˝◊√√ ¸fl¡À˘±À¬ı±1 [Ó¬±Úƒ ¸¬ı«±Úƒ] fl¡˜«1¬Û1± ά◊»¬ÛøM√√ ¬ı≈ø˘¬ı≈øÊ√¬ı± [fl¡˜«Ê√±Ú ø¬ıøX], ˝◊√√˚˛±fl¡ ¬ı≈øÊ√¬ı ¬Û±ø1À˘ Ó≈¬ø˜ ˜≈øMê√ ˘±ˆ¬ fl¡ø1¬ı± [¤¬ı—:±Q± ø¬ıÀ˜±é¬…À¸]º

32 - All these and many other forms of sacrifice have been"extended in the mouth of the Brahman," the mouth of that Firewhich receives all offerings; they are all means and forms ofone great Existence in activity, means by which the action of thehuman being can be offered up to That of which the outwardexistence is a part and with which his inmost self is one. Theyare "all born of work"; all proceed from and are ordained by theone vast energy of the divine which manifests itself in the universalKarma and makes all the cosmic activity a progressive offeringto the one Self and Lord and of which the last stage for humanbeing is self-knowledge and possession of the divine or Brahmicconsciousness."So knowing thou shalt become free." - (29)

Œ|˚˛±Úƒ ^¬ı…˜˚˛±ƒ√ ˚:±Êƒ√ :±Ú˚:– ¬Û1ôL¬Ûº¸¬ı«— fl¡˜«±ø‡˘— ¬Û±Ô« :±ÀÚ ¬Ûø1¸˜±¬Û…ÀÓ¬ºº 33



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33 - Œ˝√√ ¬Û1ôL¬Û, ^¬ı…˜˚˛ ˚:Ó¬Õfl¡ [^¬ı…˜˚˛±» ˚:±»] :±Ú˚: Œ|á¬[:±Ú˚:– Œ| ˛±Úƒ]º Œ √√ ¬Û±Ô«, ¸fl¡À˘± fl¡ « [’ø‡˘— ¸¬ı«— fl¡ «] :±ÚÓ¬ ¬Ûø1¸˜±ø5‚ÀȬ [:±ÀÚ ¬Ûø1¸˜±¬Û…ÀÓ¬]º

33-Yoga and knowledge are the two wings of the soul'sascent. By Yoga is meant union through divine works done withoutdesire, with equality of soul to all things and all men, as a sacrificeto the Supreme while knowledge is that on which thisdesirelessness, this equality, this power of sacrifice is founded.The two wings indeed assist each other's flight; acting together,yet with a subtle alternation of mutual aid, like the two eyes in aman which see together because they see alternately, they increaseone another mutually by interchange of substance. [fl¡ «À˚±· ’±1n∏:±ÚÀ˚±· ¤È¬± ‰¬1± ◊√√1 ≈√‡Ú ŒÎ¬Î¬◊fl¡±1 √À1 ¬ı± ˜±Ú≈ √√1 ≈√Ȭ± ‰¬fl≈¡1 √À1ñ¤È¬± ’±ÚÀȬ±1¸ √√±˚fl¡º] As the works grow more and more desireless, equal-minded, sacrificial in spirit, the knowledge increases; with theincrease of the knowledge the soul becomes firmer in the desirelesssacrificial equality of its works. The sacrifice of knowledge, saysthe Gita, is greater than any material sacrifice. All the totality ofwork finds its completion, culmination, end in knowledge, sarvamkarmakhilam jnane parisamapyate.-(30)

Ó¬ƒ√ ø¬ıøX õ∂ø̬۱ÀÓ¬Ú ¬Ûø1õ∂ÀùüÚ Œ¸ª˚˛±ºÎ¬◊¬ÛÀ√鬅øôL ŒÓ¬ :±Ú— :±øÚÚô¶N√ø˙«Ú–ºº 34

34 - õ∂̱˜1 ¡Z±1± [õ∂ø̬۱ÀÓ¬Ú], õ∂ùü1 ¡Z±1± [¬Ûø1õ∂ÀùüÚ], Œ¸ª±1 ¡Z±1±[Œ¸ª˚˛±] Œ¸˝◊√√ :±Ú ˘±ˆ¬ fl¡1± [Ó¬» ø¬ıøX] , :±Úœ Ó¬N√˙«œ¸fl¡À˘ [:±øÚÚ–Ó¬N√ø˙«Ú–] ŒÓ¬±˜±fl¡ :±Ú1 ά◊¬ÛÀ√˙ ø√¬ı [ŒÓ¬ :±Ú— ά◊¬ÛÀ√鬅øôL]º

34 - We get first initiation into it (knowledge) from men ofknowledge who have seen (Essays on Gita).

˚ʃ√ :±Q± Ú ¬Û≈ÚÀ˜«±˝√√À˜¬ı— ˚±¸…ø¸ ¬Û±G¬ıºŒ˚Ú ˆ”¬Ó¬±Ú…À˙¯∏±øÌ ^鬅¸…±RÚ…ÀÔ± ˜ø˚˛ºº 35

35 - Œ˝√√ ¬Û±Gª, Œ¸˝◊√√ :±Ú ˝√√íÀ˘ [˚» :±Q±] Ó≈¬ø˜ ’±1n∏ Œ˜±˝√√Ó¬ Ú¬Û1±[¬Û≈Ú– ¤¬ı— Œ˜±˝√√˜ƒ Ú ˚±¸…ø¸] ’±1n∏ ¤˝◊√√ :±Ú1 ¬ı˘Ó¬ ¸fl¡À˘± õ∂±ÌœÀfl¡ ’±R±Ó¬’Ô«±» Œ˜±ÀÓ¬ Œ√‡± ¬Û±¬ı± [Œ˚Ú ’À˙¯∏±øÌ ˆ”¬Ó¬±øÚ ’±RøÚ ’ÀÔ± ˜ø˚˛ ^鬅ø¸]º

35 - The knowledge in which all culminates is that by which"thou shalt see all existences (becomings, bhutani) withoutexception in the Self, then in Me." For the Self is that one,immutable, all pervading, all containing, self-existent reality orBrahman hidden behind our mental being into which ourconsciousness widens out when it is liberated from the ego; wecome to see all beings as becomings, bhutani, within that oneself-existence. - (31)

’ø¬Û Œ‰¬√ø¸ ¬Û±À¬Ûˆ¬…– ¸À¬ı«ˆ¬…– ¬Û±¬Ûfl‘¡M√√˜–º¸¬ı«— :±Úõ≠À¬ıÕÚ¬ı ¬ı‘øÊ√Ú— ¸ôLø1¯∏…ø¸ºº 36

36 - ˚ø√ [Œ‰¬»] Ó≈¬ø˜ ¸fl¡À˘± ¬Û±¬ÛœÓ¬Õfl¡› [¸À¬ı«ˆ¬…– ’ø¬Û ¬Û±À¬Ûˆ¬…–]Œ¬ıøÂ√ ¬Û±¬Ûœ Œ˝√√±ª± [¬Û±¬Ûfl‘¡M√√˜– ’ø¸], Ó¬Ô±ø¬Û :±Ú 1+¬Û Ú±›‡Ú1 ¸˝√√±˚˛Ó¬[:±Úõ≠À¬ıÚ ¤¬ı] Œ·±ÀȬ˝◊√√ ¬Û±¬Û¸˜≈^ ¬Û±1 ˝√√í¬ı ¬Û±ø1¬ı± [¸¬ı«— ¬ı‘øÊ√Ú— ¸ôLø1¯∏…ø¸]º

36 - Even if thou art the greatest doer of sin beyond allsinners, thou shalt cross over all the crookedness of evil in theship of knowledge. - (32)

˚ÕÔÒ±—ø¸ ¸ø˜ÀX± ’ø¢ü– ˆ¬¶ú¸±» fl≈¡1n∏ÀÓ¬ ’Ê«≈√Úº:±Ú±ø¢ü– ¸¬ı«fl¡˜«±øÌ ˆ¬¶ú¸±» fl≈¡1n∏ÀÓ¬ Ó¬Ô±ºº 37

37 - Œ √√ ’Ê«≈√Ú, Œ˚ÀÚÕfl¡ [˚Ô±] ;˘± Ê≈√À ˛ [¸ø˜X– ’ø¢ü–] fl¡±Í¬ ¬Û≈ø1 Â√± ◊√√fl¡À1 [¤Ò±—ø¸ ˆ¬¶ú¸±» fl≈¡1n∏ÀÓ¬], Œ¸˝◊√√√À1 :±Ú 1+¬Û ’ø¢üÀ˚˛ [Ó¬Ô± :±Ú±ø¢ü–]¸fl¡À˘± fl¡˜« ˆ¬¶ú¸±» fl¡À1 [¸¬ı«fl¡˜«±øÌ ˆ¬¶ú¸±» fl≈¡1n∏ÀÓ¬]º

37 - As a fire kindled turns to ashes its fuel, so the fire ofknowledge turns all works to ashes. - (33)

Ú ø˝√√ :±ÀÚÚ ¸‘√˙— ¬Ûø¬ıSø˜˝√√ ø¬ı√…ÀÓ¬ºÓ¬» ¶§˚˛— Œ˚±·¸—ø¸X– fl¡±À˘Ú±RøÚ ø¬ıµøÓ¬ºº 38



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38 - ¤ ◊√√ Ê√·Ó¬Ó¬ [ ◊√√˝√√] :±Ú1 øÚø‰¬Ú± [:±ÀÚÚ ¸‘√˙—] ¬Ûø¬ıS ’±1n∏ ¤Àfl¡±Ú±˝◊√√ [¬Ûø¬ıS— Ú ø˝√√ ø¬ı√…ÀÓ¬] , Œ¸˝◊√√ :±Ú [Ó¬»] Œ˚±·Ó¬ ø¸øX ˘±ˆ¬ fl¡1± Ê√ÀÚ[Œ˚±·¸—ø¸X–] ¸˜˚˛Ó¬ øÚÀÊ√˝◊√√ øÚÊ√1 ’±R±Ó¬ [fl¡±À˘Ú ¶§˚˛— ’±RøÚ] ˘±ˆ¬ fl¡À1[ø¬ıµøÓ¬]º

38 - There is nothing in the world equal in purity to knowledge,the man who is perfected by Yoga, finds it of himself in the selfby the course of Time, it grows within him, that is to say, andhe grows into it as he goes on increasing in desirelessness, inequality, in devotion to the Divine. It is only the supremeknowledge that this can altogether be said. To get this otherknowledge, self-existent, intuitive, self-experiencing, self-revealing,we must have conquered and controlled our mind and senses,samyatendriyah, so that we are no longer subject to theirdelusions. - (34)

|X±¬ı±Úƒ ˘ˆ¬ÀÓ¬ :±Ú— Ó¬»¬Û1– ¸—˚ÀÓ¬øf˚˛–º:±Ú— ˘t± ¬Û1±— ˙±øôL˜ø‰¬À1̱øÒ·26√øÓ¬ºº 39

39 - ø˚Ê√Ú |X±¬ı±Ú, ¤fl¡øÚᬠ’±1n∏ øÊ√ÀÓ¬øf˚˛ [|X±¬ı±Úƒ Ó¬»¬Û1–¸—˚ÀÓ¬øf˚˛–] ŒÓ¬›“√√ :±Ú ˘±ˆ¬ fl¡À1 [:±Ú— ˘ˆ¬ÀÓ¬]º ’±R :±Ú ˘±ˆ¬ fl¡ø1[:±Ú— ˘t±] ŒÓ¬›“ ¬Û1˜ ˙±øôL ˘±ˆ¬ fl¡À1 [¬Û1±˜ƒ ˙±øôL˜ƒ ’ø‰¬À1Ì ’øÒ·26√øÓ¬]º

39 - Finally, we must have a faith which no intellectualdoubt can be allowed to disturb, sraddhavan labhate jnanam.- (35)

The Mother speaks on faith – In reality, the Divinegives to each individual exactly what he expects of Him. If youbelieve that the Divine is far and cruel, He will be far and cruel,because it will be necessary for your ultimate good that you feelthe wrath of God; He will be Kali for the worshippers of Kali,and Beatitude for the Bhakta. And he will be the All-knowledgeof the seekers of knowledge, the transcendent Impersonal of theillusionists; He will be atheist with the atheist and the love of the

lover. He will be brotherly and close, a friend always faithful,always ready to succour for those who feel Him as the innerguide in each movement, at every moment [÷ù´1fl¡ &1n∏ ¬ı≈ø˘ ˆ¬±ø¬ıÀ˘&1n∏ 1+¬ÛÓ¬ ¬Û±¬ı ¬Û±ø1], And if you believe that he can wipe awayeverything, he will wipe away your faults, all your errors tire-lessly, and at every moment you can feel His infinite Grace. TheDivine is indeed what you expect of Him in your deepestaspiration. The attitude is thus very important, even the outerattitude. People donot know how important is faith, how faith ismiracle, creator of miracles. If you expect every moment to belifted up and pulled towards the Divine, He will come to lift youand He will be there, quite close, closer, ever closer. (AIM, Feb,78)

’:(±|VÒ±Ú( ¸—˙ ˛±R± ø¬ıÚ˙…øÓ¬ºÚ±˚˛— Œ˘±Àfl¡± ’øô¶ Ú ¬ÛÀ1± Ú ¸≈‡— ¸—˙˚˛±RÚ–ºº 40

40 - øfl¡c ˙±¶a:±Ú˝√√œÚ ’±1n∏ ˙±¶a1 õ∂øÓ¬ |X±˝√√œÚ ’±1n∏ ¸Àµ˝√√ Ôfl¡±[’:– ’|VÒ±Ú– ‰¬ ¸—˙˚˛±R±] ˜±Ú≈˝√√ Ú±˙ ¬Û±˚˛ [ø¬ıÚ˙…øÓ¬], õ∂fl‘¡Ó¬ Ó¬N:±ÚÓ¬ø¬ıù´±¸ ÚÔfl¡± ˜±Ú≈ √√1 [¸—˙ ˛±RÚ–] ◊√√ √√À˘±fl¡ ¬Û1À˘±fl¡ ≈√À ˛±È¬±ÀÓ¬ ≈‡ Ú± ◊√√ [’ ˛—Œ˘±fl¡– Ú ’øô¶ Ú ¬Û1– ‰¬, Ú ¸≈‡˜ƒ]º

40- "The ignorant who has no faith, the soul of doubt goethto perdition; neither this world, nor the supreme world, nor anyhappiness is for the soul full of doubts." In fact, it is true thatwithout faith nothing decisive can be achieved either in thisworld or for the possession of the world above. - (36)

Œ˚±·¸—Ú…ô¶fl¡ «±Ì— :±Ú¸—ø26√iß —˙ ˛ ƒº’±R¬ıôL— Ú fl¡˜«±øÌ øÚ¬ıÒÆøôL ÒÚ?˚˛ºº 41

41 - Œ˝√√ ÒÚ?˚˛, ø˚ ¸fl¡À˘± fl¡˜« ÷ù´11 ˘·Ó¬ ˚≈Mê√ ∆˝√√ fl¡À1[Œ˚±·¸—Ú…ô¶fl¡˜«±Ì—], :±Ú1 ¡Z±1± ˚±1 ¸—˙˚˛ ŒÂ√√ ∆˝√√ÀÂ√ [:±Ú¸—ø26√i߸—˙˚˛˜ƒ],¤ÀÚ ’±R:±Úœ Œ˘±fl¡1 [’±R¬ıôL—] fl¡˜«1 ¬Û1± ¬ıgÚ Ú˝√√˚˛ [fl¡˜«±øÌ Ú øÚ¬ıÒÆøôL]º



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41 - "He who has destroyed all doubt by knowledge andhas by Yoga given up all works and is in possession of the Selfis not bound by works, yogasamnyastakarmanam atmavantamna karmani nibadhnanti." - (37)

The Mother speaks on Karma

In the plane of matter and on the level of the ordinaryconsciousness you are bound hand and foot. A slave to themechanism of Nature, you are tied to the chain of Karma, andthere, in that chain, whatever happens is rigorously theconsequence of what has been done before. There is an illusionof independent movement, but in fact you repeat what all othersdo, you echo Nature's world – movements, you revolve helplesslyon the crushing wheel of her cosmic machine.

But it need not be so. You can shift your place if you will;instead of being below, crushed in the machinery or moved likea puppet, you can rise and look from above and by changingyour consciousness you can even get hold of some handle tomove apparently inevitable circumstances and change fixedconditions. [’Ô«±» ˜±Ú≈À˝√√ ˝◊√√26√± fl¡ø1À˘ destiny ¸˘øÚ fl¡ø1¬ı ¬Û±À1º] Onceyou draw yourself up out of the whirlpool [ˆ¬±·…1 ‰¬±fl¡ÕÚ˚˛±] andstand high above, you see you are free. Free from all compulsions,not only you are no longer a passive instrument, but you becomean active agent. You are not only bound by the consequences ofyour action, but you can even change the consequences. Onceyou see the play of forces, once you raise yourself to a planeof consciousness where lie the origins of forces and identifyyourself with these dynamic sources, you belong no longer towhat is moved but to that which moves.

This precisely is the aim of Yoga, – to get out of the cycleof Karma into a divine movement. By Yoga you leave the

mechanical round of Nature in which you are an ignorant slave,a helpless and miserable tool, and rise into another plane whereyou become a conscious participant and a dynamic agent inworking out a higher Destiny.


Ó¬¶ú±√:±Ú¸y”Ó¬— √√+»¶ö— :±Ú±ø¸Ú±RÚ–ºøÂ√ÕNÚ— ¸—˙˚˛— Œ˚±·˜±øÓ¬ÀᬱøM√√ᬠˆ¬±1Ó¬ºº 42[Ó¬¶ú±» ’:±Ú¸y”Ó¬— ˝√√+»¶ö— :±Ú±ø¸Ú± ’±RÚ–ºøÂ√N± ¤Ú˜ƒ ¸—˙˚˛˜ƒ Œ˚±·˜ƒ ’±øӬᬠά◊øM√√ᬠˆ¬±1Ó¬ºº]

42 - Œ˝√√ ˆ¬±1Ó¬, Œ¸˝◊√√fl¡±1ÀÌ ’:±ÚÓ¬±1 ¬Û1± ά◊æª Œ˝√√±ª± [Ó¬¶ú±» ’:±Ú¸y”Ó¬—] ŒÓ¬±˜±1 ¤˝◊√√ ’ôL11 ¸—˙˚˛fl¡ [’±RÚ– ˝√√+»¶ö— ¤Ú˜ƒ ¸—˙˚˛˜ƒ] :±Ú 1+¬ÛÓ¬À1±ª±À˘À1 [:±Ú ’ø¸Ú±] ŒÂ√√Ú fl¡ø1 [øÂ√N±] fl¡ «À˚±·1 ’±| ˛ Œ˘±ª± [Œ˚±· ƒ’±øÓ¬á¬] ’±1n∏ ˚≈X fl¡ø1¬ıÕ˘ ά◊ͬ± [ά◊øM√√á¬]º

42 - The doubts, the perplexities arise from that ignorance,from the sense-bewildered, opinion-perplexed heart and mind,ajnana-sambhutam hritstham samsayam. They have to be cutaway by the sword of knowledge, says the Gita, by the knowledgethat realises, by restoring constantly to Yoga. - (38)

Pure Jnanayoga comes by the intellect, although it ends inthe transcendence of the intellect and its workings. In realitythought is only a scout and pioneer; it can guide but not commandor effectuate. The leader of the journey, the captain of themarch, the first and most ancient priest of our sacrifice is theWill. This Will is not the wish of the heart or the demand orpreference of the mind to which we often give the name. It isthat inmost, dominant and often veiled conscious force of ourbeing and of all being, Tapas, Shakti, Shraddha, that sovereignlydetermines our orientation and of which the intellect and theheart are more or less blind and automatic servants and instru-ments. The Self that is quiescent, at rest, vacant of things and



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happenings is a support and background to existence, a silentchannel of something Supreme : it is not itself the Supreme. TheEternal, the Supreme is the Lord and the all-originating Spirit.Superior to all activities and not bound by any of them, it is thesource, sanction, material, efficient power, master of all activities.All activities proceed from this supreme Self and are determinedby it. In these activities is expressed the conscious Will of Shaktiof the Spirit moved to manifest its being in infinite ways, a Willor Power not ignorant but at one with its own self-knowledge.And of this power a secret spiritual will and soul-faith in us, thedominant hidden force of our nature, is the individual instrument,more nearly in communication with the Supreme, a surer guideand enlightener. To know that will in ourselves and in the universeand to follow it to its divine finalities must surely be the highestway and truest culmination for knowledge as for works, for theseeker in life and for the seeker in Yoga. The object of spiritualknowledge is the Supreme, the Divine, the Infinite and theAbsolute. – Sri Aurobindo, The Synthesis of Yoga, The object ofknowledge.

JnanayogaQuotations from Sri Aurobindo's Essays on the Gita.

1. The possibility and purpose of Avatarhood 1-9, 11-12, 12A2. The Divine birth and Divine worker – 103. The Divine works - 13 - 204. Equality and Knowledge - 21, 30, 32 - 385. The significance of sacrifice - 22 - 29, 31


¬Û=˜ ’Ò…±˚˛ (Chapter 5)

fl¡˜«¸iß…±¸-Œ˚±·’Ê«≈√Ú Î¬◊¬ı±‰¬

¸iß…±¸— fl¡˜«Ì±— fl‘¡¯û ¬Û≈ÚÀ˚«±·= ˙—¸ø¸º˚À4˚˛ ¤Ó¬À˚˛±À1fl¡— Ó¬Àij ¬ıËn∏ø˝√√ ¸≈øÚø(Ó¬˜ƒºº 1

1 - ’Ê«≈√ÀÚ fl¡íÀ˘ ñ Œ˝√√ fl‘¡¯û, Ó≈¬ø˜ Œ˜±fl¡ fl¡ «Ó¬…±·1 fl¡Ô± ∆fl¡Â√± [fl¡ «Ì± ƒ¸iß…±¸˜ƒ] ’±1n∏ fl¡˜«À˚±·À1± õ∂˙—¸± fl¡ø1Â√± [¬Û≈Ú– Œ˚±·˜ƒ ‰¬ ˙—¸ø¸], ¤˝◊√√ ≈√Ȭ±1øˆ¬Ó¬1Ó¬ Œfl¡±ÚÀȬ± Œ|ᬠ[¤Ó¬À˚˛±– ˚» Œ|˚˛–] Œ¸˝◊√√ÀȬ± Œ˜±fl¡ øÚø(Ó¬ˆ¬±Àª Œfl¡±ª±[Ó¬» Œ˜ ¸≈øÚø(Ó¬˜ƒ ¤fl¡— ¬ıËn∏ø˝√√]º 4˚38 Œù≠±fl¡Ó¬ fl¡íÀ˘ :±Ú1 ¸˜±Ú õ∂ø¬ıS¤Àfl¡± Ú±˝◊√√º ’±1n∏ 4˚42 Œù≠±fl¡Ó¬ fl¡˜«À˚±·1 ά◊¬ÛÀ√˙ ø√ÀÂ√ [ά◊ͬ±, ˚≈X fl¡1±]ºŒ¸˝◊√√¬ı±À¬ı ’Ê«≈√ÀÚ õ∂ùü fl¡ø1ÀÂ√ ñ ŒÓ¬›“ :±Ú ˘±ˆ¬1 ¬ı±À¬ı fl¡˜«Ó¬…±· ¬ı± ¸iß…±¸˘í¬ıÀÚ fl¡˜«À˚±· ’ˆ¬…±¸ fl¡ø1¬ıº 쌘±1 fl¡±1ÀÌ Œfl¡±ÚÀȬ± Œ¬ıøÂ√ ˆ¬±˘ Œ¸˝◊√√ÀȬ±Œfl¡±ª±ºî ’Ê≈√«Ú1 ˆ¬±¬ı :±Ú ˘±ˆ¬ fl¡ø1¬ıÕ˘ fl¡˜« Ó¬…±· fl¡ø1¬ı ˘±À·º

1 - Arjune says ñ Lord, you have shown me two paths forsoul's liberation - the path of knowledge (renunciation, Sankhya)and the path of works (Karma Yoga). Tell me definitely whichone of the two is best.

¿ˆ¬·ª±Ú ά◊¬ı±‰¬¸iß…±¸– fl¡˜«À˚±·( øÚ–À|˚˛¸fl¡1±¬ı≈Àˆ¬ÃºÓ¬À˚˛±d fl¡˜«¸iß…±¸±» fl¡˜«À˚±À·± ø¬ıø˙¯∏…ÀÓ¬ºº 2

2 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ ñ ¸iß…±¸ [fl¡˜«Ó¬…±·] ’±1n∏ fl¡˜«À˚±· ά◊ˆ¬À˚˛˝◊√√[ά◊Àˆ¬Ã] ˜≈øMê√1 ¬ÛÔ [øÚ–À|˚˛¸fl¡À1Ã], øfl¡c [Ó≈¬] ¤˝◊√√ ≈√Ȭ±1 øˆ¬Ó¬1Ó¬ [Ó¬À˚˛±–]fl¡˜«¸iß…±¸Ó¬Õfl¡ [fl¡˜«¸iß…±¸±»] fl¡˜«À˚±· Œ|ᬠ[ø¬ıø˙¯∏…ÀÓ¬]º

To practise Yoga implies the will to overcome all attachments andturn to the Divine alone.– Sri Aurobindo, Practical guide



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2 - Renunciation and Yoga of works both bring about soul'ssalvation, but of the two the Yoga of works is distinguishedabove the renunciation of works. - (1)

Œ:˚˛– ¸ øÚÓ¬…¸iß…±¸œ Œ˚± Ú Œ¡Zø©Ü Ú fl¡±„∏é¬øÓ¬ºøÚ¡Z«ÀiZ± ø˝√√ ˜˝√√±¬ı±À˝√√± ¸≈‡— ¬ıg±» õ∂˜≈‰¬…ÀÓ¬ºº 3

3 - Œ˝√√ ˜˝√√±¬ı±U, ø˚Ê√Ú1 ¤Àfl¡±À1 õ∂øÓ¬ Œ¡Z¯∏ Ú±˝◊√√¬ı± ’±fl¡±—鬱 Ú±˝◊√√ [˚– ÚŒ¡Zø©Ü Ú fl¡±„∏é¬øÓ¬] ŒÓ¬›“fl¡ øÚÓ¬…¸iß…±¸œ ¬ı≈ø˘ Ê√±øÚ¬ı± [¸– øÚÓ¬…¸iß…±¸œ Œ:˚˛–] ,fl¡±1Ì [ø √√] ŒÓ¬›“ 1±· [¬Û±¬ıÕ˘ Œ “√√¬Û± √√] ’±1n∏ Œ¡Z ∏Ó¬ [Ú±¬Û±À˘ ’¸ÀôL± ∏] ¸˜ˆ¬±¬ı±¬Ûiß[øÚ«√iZ–] ∆˝√√ ’Ú± ˛±À¸ [ ≈‡ ƒ] ¸—¸±1 ¬ıgÚ1 ¬Û1± ≈øMê√ ¬Û± ˛ [¬ıg±» õ∂ ≈‰¬…ÀÓ¬]º

3 - He should be known as always a Sannyasin (even whenhe is doing action) who neither dislikes nor desires; for freefrom the dualities he is released easily and happily from thebondage. - (2)

¸±—‡…À˚±À·Ã ¬Û‘Ô·ƒ ¬ı±˘±– õ∂¬ı√øôL Ú ¬ÛøGÓ¬±–º¤fl¡˜¬Û…±ø¶öÓ¬– ¸˜…&ˆ¬À˚˛±ø¬ı«µÀÓ¬ Ù¬˘˜ƒºº 4[¤fl¡˜ƒ ’ø¬Û ’±ø¶öÓ¬– ¸˜…flƒ¡ ά◊ˆ¬À˚˛±– ø¬ıµÀÓ¬ Ù¬˘˜ƒ]

4 - ø˙q1 √À1 ’:À˘±Àfl¡À˝√√ [¬ı±˘±–] ¸±—‡… [:±ÚÀ˚±·] ’±1n∏ fl¡˜«À˚±·[¸±—‡…À˚±À·Ã] Œ¬ıÀ˘· ¬ı≈ø˘ fl¡˚˛ [¬Û‘Ô·ƒ õ∂¬ı√øôL], ¬ÛøGÓ¬¸fl¡À˘ Úfl¡˚˛ [¬ÛøGÓ¬±–Ú], ¤È¬±fl¡ ˆ¬±˘Õfl¡ ’Ú≈ 1Ì fl¡ø1À˘ ◊√√ [¤fl¡ ƒ ’ø¬Û ’±ø¶öÓ¬–] ≈√À ˛±È¬±À1 Ù¬˘ ˘±ˆ¬˝√√˚˛ [ά◊ˆ¬À˚˛±– Ù¬˘˜ƒ ø¬ıµÀÓ¬]º

4 - Children speak of Sankhya and Yoga apart from eachother, not the wise; if a man applies himself integrally to one, hegets the fruit of both, because in their integrality each containsthe other. - (3)

˚» ¸±—Õ‡– õ∂±¬Û…ÀÓ¬ ¶ö±Ú— Ó¬ƒ√ Œ˚±Õ·1ø¬Û ·˜…ÀÓ¬º¤fl¡— ¸±—‡…— ‰¬ Œ˚±·— ‰¬ ˚– ¬Û˙…øÓ¬ ¸ ¬Û˙…øÓ¬ºº 5

5 - ¸±—‡…1 ¸ √√±˚Ó¬ ø˚ ͬ± ◊√√ ¬Û±¬ı ¬Û±ø1 [¸±—Õ‡– ˚» ¶ö±Ú— õ∂±¬Û…ÀÓ¬] fl¡ «À˚±·1¡Z±1±› Œ¸ ◊√√ ͬ± ◊√√ ¬Û±¬ı ¬Û±ø1 [Œ˚±Õ·– ’ø¬Û Ó¬» ·˜…ÀÓ¬] , ø˚ ¸±—‡… ’±1n∏ fl¡ «À˚±·fl¡¤È¬± ¬ÛÔ ¬ı≈ø˘ ¬ı≈øÊ√ ¬Û± ˛ [˚– ¸±—‡…— ‰¬ Œ˚±·— ‰¬ ¤fl¡— ¬Û˙…øÓ¬], ŒÓ¬Àª ◊√√ ˚Ô±Ô«√ «œ[¸– ¬Û˙…øÓ¬]º

5 - The status which is attained by the Sankhya, to thatthe men of the Yoga also arrive; who sees Sankhya and Yogaas one, he sees. - (4)

¸iß…±¸d ˜ √√±¬ı±À √√± ≈√–‡˜±5≈˜À˚±·Ó¬–ºŒ˚±·˚≈ÀMê√± ˜≈øÚ¬ıË«p¡ Ú ø‰¬À1̱øÒ·26√øÓ¬ºº 6

6 - Œ˝√√ ˜˝√√±¬ı±U, fl¡˜«À˚±· ’ø¬ı˝√√ÀÚ [’À˚±·Ó¬–] ’fl¡˘ fl¡˜«Ó¬…±· 1+¬Û¸iß…±¸1¬Û1± ≈√‡À √√ √√ ˛ [¸iß…±¸– ≈√–‡ ƒ ’±5≈ ƒ], øfl¡c fl¡ «À˚±·Ó¬ øÚᬱ¬ı±Ú ¸±ÒÀfl¡[Ó≈¬ Œ˚±·˚≈Mê√– ˜≈øÚ–] ’ø‰¬À1˝◊√√ ¬ıËp¡fl¡ ˘±ˆ¬ fl¡À1 [Ú ø‰¬À1Ì ¬ıËp¡ ’øÒ·26√øÓ¬]º

6 - But renunciation is difficult to attain without Yoga; thesage who has Yoga attains soon to Brahman. - (5) The painfulprocess of outward Sannyasa dukham aptum, is an unneccssaryprocess. (5A)

Œ˚±· ≈ÀMê√± ø¬ıqX±R± ø¬ıøÊ√Ó¬±R± øÊ√ÀÓ¬øf ˛–º¸¬ı«ˆ”¬Ó¬±Rˆ”¬Ó¬±R± fl≈¡¬ı«ißø¬Û Ú ø˘¬Û…ÀÓ¬ºº 7

7 - ø˚ fl¡˜«À˚±·Ó¬ ˚≈Mê√, ø¬ıqX ø‰¬M√√ [Œ˚±· ˚≈Mê√– ø¬ıqX ’±R±], ˚±1 ˜Ú’±1n∏ ˝◊√√øf˚˛À¬ı±1 øÚ˚˛øLaÓ¬ ∆˝√√ÀÂ√ [ø¬ıøÊ√Ó¬±R± øÊ√ÀÓ¬øf˚˛–] ’±1n∏ ˚±1 ’±R±˝◊√√ ’±Ú¸fl¡À˘± ’±R±1 ˘·Ó¬ ¤fl¡Q ά◊¬Û˘øt fl¡ø1ÀÂ√ [¸¬ı«ˆ”¬Ó¬±Rˆ”¬Ó¬±R±], ŒÓ¬›“ fl¡˜«fl¡ø1› fl¡˜«Ó¬ ’±ªX Ú˝√√˚˛ [fl≈¡¬ı«Úƒ ’ø¬Û Ú ø˘¬Û…ÀÓ¬]º

7 - He whose self has become the self of all existences,acts and yet is not affected by his works, is not caught inthem, receives from them no soul-ensnaring reaction, kurvannapi na lipyate. - (6)

The darkness will vanish and be replaced by the Light, the sorrowwill disappear and be replaced by the Bliss, the bad feelings will beshattered and replaced by the Eternal Love.– The Mother, W.R.

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∆Ú¬ı øfl¡ø=» fl¡À1±˜œøÓ¬ ˚≈ÀMê√± ˜ÀÚ…Ó¬ Ó¬Nø¬ı»º¬Û˙…Úƒ ˙‘∞´Úƒ ¶Û‘˙Úƒ øÊ√‚ËißùüÚƒ ·26√Ú ¶§¬ÛÚƒ ù´¸Úƒºº 8õ∂˘¬ÛÚƒ ø¬ı ‘Ê√Úƒ ·‘ êiß≈øij ∏øißø˜ ∏ißø¬Ûº◊√√øf ˛±Ìœøf ˛±ÀÔ« ∏≈ ¬ıÓ«¬ôL ◊√√øÓ¬ Ò±1 ˛Úƒºº 9

8, 9 - fl¡ «À˚±·Ó¬ ≈Mê√ Ó¬N:±Úœ ¬Û≈1n∏À ∏ [ ≈Mê√– Ó¬Nø¬ı»] √ «Ú [¬Û˙…Úƒ], |¬ıÌ[ ‘∞´Úƒ], ¶Û «Ú [¶Û‘ Ú], ‚Ë±Ì [øÊ√‚ËÚƒ], Œˆ¬±Ê√Ú [’ùüÚƒ], ·˜Ú [·26√Úƒ], ˙ ˛Ú[¶§¬ÛÚƒ], ù´±¸ ¢∂ √√Ì [ù´¸Úƒ], fl¡ÔÚ [õ∂˘¬ÛÚ], ^¬ı… Ó¬…±· ’±1n∏ ¢∂ √√Ì [ø¬ı ‘Ê√Úƒ ·‘ êÚƒ],‰¬fl≈¡ Œ˜˘± ’±1n∏ ¬ıg fl¡1± [ά◊øij ∏Úƒ øÚø˜ ∏Úƒ ’ø¬Û] ¤ ◊√√ ¸fl¡À˘±À¬ı±1 fl¡±˜ fl¡ø1 Ô±øfl¡›◊√√øf ˛À¬ı±À1À √√ øÚÊ√ øÚÊ√ ø¬ı ∏ ˛Ó¬ õ∂¬ı‘M√√ ∆ √√ÀÂ√ [ ◊√√øf ˛±øÌ ◊√√øf ˛±ÀÔ« ∏≈ ¬ıÓ«¬ÀôL ◊√√øÓ¬

Ò±1˚Úƒ] ˜ ◊√√ øÚÀÊ√ ¤Àfl¡± fl¡1± Ú± ◊√√ ñ ¤ÀÚÕfl¡ ˆ¬±À¬ı [øfl¡ø=» ¤¬ı Ú fl¡À1±ø˜ ◊√√øÓ¬˜ÀÚ…Ó¬] , ◊√√À ˛ ◊√√ ’±R±1 ∆Ú©® «… º

8-9 – This liberation does not at all prevent him from acting."The man who knows the principles of things thinks, his mind inYoga [˚≈Mê√– Ó¬Nø¬ı»], 'I am doing nothing'; when he sees, hears,tastes, smells, eats, moves, sleeps, breathes, speaks, takes, ejects,opens his eyes or closes them, he holds that it is only the sensesacting upon the objects of the senses." - (7)

¬ıËp¡Ì…±Ò±˚˛ fl¡˜«±øÌ ¸e— Ó¬…M3ê√± fl¡À1±øÓ¬ ˚–ºø˘¬Û…ÀÓ¬ Ú ¸ ¬Û±À¬ÛÚ ¬ÛΩ¬ÛSø˜¬ı±y¸±ºº 10

10 - ø˚ [˚–] fl¡˜«1 Ù¬˘1 õ∂øÓ¬ ’±¸øMê√ Ó¬…±· fl¡ø1 [¸e˜ƒ Ó¬…M3ê√±] ¸fl¡À˘±fl¡˜« [fl¡˜«±øÌ] ˆ¬·¬ı±Úfl¡ ’¬Û«Ì fl¡ø1 [¬ıËp¡øÌ ’±Ò±˚˛] fl¡À1 [fl¡À1±øÓ¬], ŒÓ¬›“ [¸–]¬Û≈√˜ ¬Û±Ó¬Ó¬ ¬Û±Úœ ˘±ø· ÚÒ1±1 √À1 ά¬ÛΩ¬ÛS˜ƒ ’y¸± [¬Û±Úœ] ˝◊√√¬ıˇ ¬Û±¬Û ≈Mê√ ∆˝√√Ô±Àfl¡ [¬Û±À¬ÛÚ Ú ø˘¬Û…ÀÓ¬]º

10 - The true Sannyasa of action [fl¡˜«¸iß…±¸] is the reposingof all works on the Brahman. "He who, having abandonedattachment, acts reposing (or founding) his works on the Brahman,[¬ıËp¡øÌ ’±Ò±˚˛] is not stained by sin even as water clings not to thelotus leaf. - (8)

When the works are thus "reposed on the Brahman", thepersonality of the instrumental doer ceases; (fl¡±˜ ÷ù´1fl¡ ’¬Û«Ì fl¡ø1À˘fl¡±˜1 √±ø˚Q ÷ù´À1 ¢∂ √√Ì fl¡À1] though he acts, he does nothing; for hehas given up not only the fruits of his works, but the worksthemselves and the doing of them to the Lord. The Divine thentakes the burden of works from him; the Supeme becomes thedoer and the act and the result. (8A)

fl¡±À˚˛Ú ˜Ú¸± ¬ı≈X…± Œfl¡¬ıÕ˘ø1øfÕ˚˛1ø¬ÛºŒ˚±ø·Ú– fl¡˜« fl≈¡¬ı«øôL ¸e— Ó¬…M3ê√±RqXÀ˚˛ºº 11

11 - fl¡˜«À˚±·œ¸fl¡À˘ [Œ˚±ø·Ú–] Ù¬˘ fl¡±˜Ú± Ó¬…±· fl¡ø1 [¸e— Ó¬…M3ê√±]’±RqøX1 ¬ı±À¬ı [’±RqXÀ˚] Œfl¡ª˘ Œ√ √√, ˜Ú, ¬ı≈øX ’±1n∏ ◊√√øf˚À¬ı±À1À1 [Œfl¡¬ıÕ˘–fl¡±À˚˛Ú ˜Ú¸± ¬ı≈X…± ˝◊√√øfÕ˚˛– ’ø¬Û] fl¡±˜ fl¡ø1 ˚±˚˛ [fl¡˜« fl≈¡¬ı«øôL]º

11 - The Yogins "do works with the body, mind,understanding, or even merely with the organs of action,abandoning attachment, for self-purification, sangamtyaktvatmasuddhaye." - (9)

˚≈Mê√– fl¡˜«Ù¬˘— Ó¬…M3ê√± ˙±øôL˜±Àõü±øÓ¬ ∆Úøá¬fl¡œ˜ƒº’˚≈Mê√– fl¡±˜fl¡±À1Ì Ù¬À˘ ¸ÀMê√± øÚ¬ıÒ…ÀÓ¬ºº 12

12 - øÚ©®±˜ fl¡ «À˚±·œ¸fl¡À˘ [ ≈Mê√–] fl¡ «Ù¬˘ Ó¬…±· fl¡ø1 [fl¡ «Ù¬˘— Ó¬…M3ê√±]¬Û1˜ ˙±øôL ˘±ˆ¬ fl¡À1 [∆Úøá¬fl¡œ˜ƒ ˙±øôL˜ƒ ’±Àõü±øÓ¬], øfl¡c ø˚ fl¡˜«À˚±·œ Ú˝√√˚˛[’˚≈Mê√–], ø˚ fl¡˜« ά◊»¸·« Úfl¡À1 ’±1n∏ Ù¬˘±¸øMê√ 1±ø‡ fl¡±˜Ú±1 ¬ı¸ ∆˝√√ fl¡±˜ fl¡À1[Ù¬À˘ ¸Mê√– fl¡±˜fl¡±À1Ì], ŒÓ¬›“1 fl¡˜«¬ıgÚ ˝√√˚˛ [øÚ¬ıÒ…ÀÓ¬]º

12 - "By abandoning attachment to the fruits of works thesoul in union with Brahman attains to peace of rapt foundationin Brahman, but the soul not in union is attached to the fruit andbound by the action of desire." - (10)

¸¬ı«fl¡˜«±øÌ ˜Ú¸± ¸—Ú…¸…±Àô¶ ¸≈‡— ¬ı˙œºÚ¬ı¡Z±À1 ¬Û≈À1 Œ√˝√√œ ∆Ú¬ı fl≈¡¬ı«Úƒ Ú fl¡±1˚˛Úƒºº 13

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13 - ø˚ ’±R± ◊√√ õ∂fl‘¡øÓ¬fl¡ ¸•Û”Ì« øÚ˚LaÌ fl¡ø1¬ı ¬Û±ø1ÀÂ√ ά¬ı˙œ Œ√ √√œ [’±R±]ˇ,ŒÓ¬›“ ˜Ú1¡Z±1± ¸fl¡À˘± fl¡˜« Ó¬…±· fl¡ø1 Θڸ± ¸¬ı«fl¡˜«±øÌ ¸—Ú…¸…ˇ [¬ı±ø˝√√…fl¡ˆ¬±Àªfl¡˜« Ó¬…±· Úfl¡À1] Ú ‡Ú ≈√ª±1 Ôfl¡± Ú·1Ó¬ [Œ√˝√√1 øˆ¬Ó¬1Ó¬] ÎÚ¬ı¡Z±À1 ¬Û≈À1ˇ¸≈‡Ó¬ Ô±Àfl¡ [¸≈‡— ’±Àô¶], ŒÓ¬›“ øÚÀÊ√ ¤Àfl¡± Úfl¡À1 [Ú ¤¬ı fl≈¡¬ı«Úƒ] ’±1n∏’±Ú1¡Z±1± [Œ√˝√√, ˜Ú, ˝◊√√øf˚˛1¡Z±1±] ¤Àfl¡± Úfl¡1±˚˛ [Ú ¤¬ı fl¡±1˚˛Úƒ]º

13 - The foundation, the purity, the peace once attained, theembodied soul perfectly controlling its nature, having renouncedall its actions by the mind, inwardly, not outwardly, "Sits in itsnine-gated city neither doing nor causing to be done." - (11)

Ú fl¡Ó‘«¬Q— Ú fl¡˜«±øÌ Œ˘±fl¡¸… ¸‘Ê√øÓ¬ õ∂ˆ≈¬–ºÚ fl¡˜«Ù¬˘¸—À˚±·— ¶§ˆ¬±¬ıd õ∂¬ıÓ«¬ÀÓ¬ºº 14

14 - ’±R±˝◊√√ [õ∂ˆ≈¬–] ˜±Ú≈˝√√1 [Œ˘±fl¡¸…] fl¡˜«, fl¡˜«1 fl¡Ó‘«¬Q ’±1n∏ fl¡˜«1 Ù¬˘‘ø©Ü Úfl¡À1 [Ú fl¡ «±øÌ Ú fl¡Ó«‘¬Q— Ú fl¡ «Ù¬˘¸—À˚±·— ‘Ê√øÓ¬], øfl¡c [Ó≈¬] õ∂fl‘¡øÓ¬À ˛ ◊√√

fl¡˜«Ó¬ õ∂¬ı‘M√√ ∆˝√√ Ô±Àfl¡ [¶§ˆ¬±¬ı– õ∂¬ıÓ«¬ÀÓ¬]º14 - For this soul is the one impersonal Soul in all, the all-

pervading Lord, prabhu, vibhu, who, as the impersonal, neithercreates the works of the world, nor the mind’s idea of being thedoer, na kartritvam na karmani, nor the coupling of works totheir fruits, the chain of cause and effect. All that is worked outby the Nature in man, svabhava, his principle of self-becoming.- (12)

Ú±√ÀM√√ fl¡¸…ø‰¬» ¬Û±¬Û— Ú ∆‰¬¬ı ¸≈fl‘¡Ó¬— ø¬ıˆ≈¬–º’:±ÀÚÚ±¬ı‘Ó¬— :±Ú— ŒÓ¬Ú ˜≈˝√√…øôL Ê√ôL¬ı–ºº 15

15 - ¸¬ı«¬ı…±¬Ûœ ’±R± ◊√√ [ø¬ı ≈¬–] fl¡±À1± [fl¡¸…ø‰¬»] ¬Û±¬Û ¬ı± ¬Û≈Ì… ¢∂˝√√Ì Úfl¡À1[Ú ¬Û±¬Û— Ú ¸≈fl‘¡Ó¬— ‰¬ ¤¬ı ’±√ÀM√√], ’:±ÀÚ :±Ú ’±¬ıø1 1±À‡ [’:±ÀÚÚ :±Ú˜ƒ’±¬ı‘Ó¬—] fl¡±1ÀÌ Ê√œª [˜±Ú≈˝√√] Œ˜±˝√√õ∂±5 ˝√√˚˛ [ŒÓ¬Ú Ê√ôL¬ı– ˜≈˝√√…øôL]º

15- The all-pervading Impersonal accepts neither the sinnor the virtue of any : these are things created by the ignorance

in the creature, by his egoism of the doer, by his ignorance ofhis highest self, by his involution in the operation of Nature. (13)

:±ÀÚÚ Ó≈¬ Ó¬√:±Ú— Œ˚¯∏±— Ú±ø˙Ó¬˜±RÚ–ºŒÓ¬¯∏±˜±ø√Ó¬…¬ıʃ√ :±Ú— õ∂fl¡±˙˚˛øÓ¬ Ó¬» ¬Û1˜ƒºº 16

16 - øfl¡c ø˚¸fl¡˘1 [Ó≈¬ Œ˚¯∏±—] ’±R ø¬ı¯∏˚˛fl¡ :±Ú1 ¡Z±1± [’±RÚ–:±ÀÚÚ] Œ¸˝◊√√ ’:±ÚÓ¬± [Ó¬» ’:±Ú—] ø¬ıÚ±˙ ∆˝√√ÀÂ√ [Ú±ø˙Ó¬˜ƒ], ŒÓ¬›“À˘±fl¡1Œ¸ ◊√√ :±ÀÚ [ŒÓ¬ ∏± ƒ Ó¬» :±Ú—] ” «…1 √À1 [’±ø√Ó¬…¬ı»] ¬Û1˜ Ó¬Nfl¡ õ∂fl¡±˙ fl¡À1[¬Û1˜ƒ õ∂fl¡±˙˚˛øÓ¬]º

16 - When the self-knowledge within him is released fromthis dark envelope, that knowledge lights up like a sun the realself within him; he knows himself then to be the soul supremeabove the instruments of Nature. - (14)

Ó¬ƒ√ ¬ı≈X ˛ô¶√±R±Úô¶øißᬱô¶» ¬Û1± ˛Ì±–º·26√ôL…¬Û≈Ú1±¬ı‘øM√√— :±ÚøÚÒ«”Ó¬ fl¡j ∏±–ºº 17[Ó¬» ¬ı≈X˚˛– Ó¬ƒ√ ’±RÚ– Ó¬» øÚᬱ– Ó¬» ¬Û1±˚˛Ì±–º·26√øôL ’¬Û≈Ú1±¬ı‘øM√√— :±ÚøÚÒ«”Ó¬fl¡j ∏±–ºº]

17 - ˚±1 ¬ıËp¡ÀÓ¬˝◊√√ ¸fl¡À˘± ¸˜˚˛ÀÓ¬ ø‰¬ôL± øÚø¬ı©Ü Ô±Àfl¡ [Ó¬» ¬ı≈X˚˛–]ŒÓ¬›“ÀÓ¬ ◊√√ ˚±1 ’±Rˆ¬±¬ı [Ó¬» ’±RÚ–], ŒÓ¬›“ÀÓ¬ ◊√√ ˚±1 øÚᬱ [Ó¬» øÚᬱ–], ŒÓ¬Àª“ ◊√√˚±1 ¬Û1˜ ·øÓ¬ ’±1n∏ ’±| ˛ [Ó¬» ¬Û1± ˛Ì±–], ŒÓ¬›“1 ¬Û≈ÚÊ«√ij Ú˝√√ ˛ [’¬Û≈Ú1±¬ı‘øM√√—·26√øôL], fl¡±1Ì ŒÓ¬›“ ’±R :±Ú1¡Z±1± ¸fl¡À˘± ¬Û±¬Û1¬Û1± ˜≈Mê√ ∆˝√√ÀÂ√ [:±ÚøÚÒ«”Ó¬fl¡j ∏±–]º

17 - By a long whole-hearted endeavour, by directing ourwhole conscious being to that, by making that our whole aim, byturning it into the whole object of our discerning mind and soseeing it not only in ourselves but everywhere, we become onethought and self with that, tad buddhayas tadatmanah, we arewashed clean of all the darkness and suffering of the lower manby the waters of knowledge, jnana nirdhuta kalmasah. - (15)

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By complete identification with the Impersonal he can, too,release himself from the necessity of returning by birth into her(Nature's) movement. - (16)

ø¬ı√…±ø¬ıÚ ˛ •ÛÀiß ¬ı˱p¡ÀÌ ·ø¬ı ˝√√øô¶øÚºqøÚ ∆‰¬¬ı ù´¬Û±Àfl¡ ‰¬ ¬ÛøGÓ¬±– ¸˜√ø˙«Ú–ºº 18

18 - ˚±1 ’±R± ά◊¬Û˘øt ∆˝√√ÀÂ√ ŒÓ¬›“ ¸fl¡À˘±À1 øˆ¬Ó¬1Ó¬ ¬ıËp¡fl¡ Œ√‡±¬Û±˚˛º ŒÓ¬ÀÚ :±Ú¸•Ûiß ¬ÛøGÓ¬¸fl¡À˘ [¬ÛøGÓ¬±–] ø¬ı¡Z±Ú ’±1n∏ ø¬ıÚ˚˛œ[ø¬ı√…±ø¬ıÚ˚˛¸•ÛÀiß] ¬ı˱p¡Ì, ·1n∏, ˝√√±Ó¬œ, fl≈¡fl≈¡1 ’±1n∏ ‰¬G±˘ [¬ı˱p¡ÀÌ ·ø¬ı ˝√√øô¶øÚqøÚ ù´¬Û±Àfl¡ ‰¬ ¤¬ı] ¸fl¡À˘±Àfl¡ ¸˜±Ú ‰¬fl≈¡À1 ‰¬±˚˛ [¸˜√ø˙«Ú–]º

18 - The result is, says the Gita, a perfect equality to allthings and all persons; and then only can we repose our workscompletely in the Brahman.

"Seeing with an equal eye the learned and cultured Brahmin,the cow, the elephant, the dog, the outcaste" and knowing all asone Brahman, that we can, living in that oneness, see like theBrahman our works proceeding from the nature freely withoutany fear of attachment, sin or bondage. - (17)

˝◊√√Õ˝√√¬ı ∆Ó¬øÊ«√Ó¬– ¸À·«± Œ˚¯∏±— ¸±À˜… ø¶öÓ¬— ˜Ú–ºøÚÀ«√±¯∏— ø˝√√ ¸˜—¬ıËp¡ Ó¬¶ú±ƒ√ ¬ıËp¡øÌ ŒÓ¬ ø¶öÓ¬±–ºº 19

19 - ø˚¸fl¡˘1 ˜ÀÚ [Œ˚¯∏±˜ƒ ˜Ú–] ¸±˜… ’ª¶ö±Ó¬ ø¶öøÓ¬ ˘±ˆ¬ fl¡ø1ÀÂ√[¸±À˜… ø¶öÓ¬—], ŒÓ¬›“À˘±Àfl¡ ˝◊√√˝√√À˘±fl¡ÀÓ¬˝◊√√ [∆Ó¬– ˝◊√√Õ˝√√¬ı] fl¡±˜Ú±¬Û”Ì« ¸—¸±1‡ÚÊ√ ˛ fl¡ø1ÀÂ√ [¸·«– øÊ√Ó¬–] , ø˚À˝√√Ó≈¬ ¬ıËp¡¸˜ ’±1n∏ øÚÀ«√± ∏ (equal and faultless,ø˝√√ ¸˜˜ƒ ¬ıËp¡ øÚÀ«√±¯∏—], Œ¸˝◊√√¬ı±À¬ı ¸±˜… ’ª¶ö± [equality] ˘±ˆ¬ fl¡1± ¸fl¡À˘[Ó¬¶ú±» ŒÓ¬] ¬ıËp¡Ó¬ ø¶öøÓ¬ ˘±ˆ¬ fl¡À1 [¬ıËp¡øÌ ø¶öÓ¬±–]º

19 - Sin and stain then cannot be; for we have overcomethat creation [¸—¸±1, ¸·«–] full of desire and its works and reactionswhich belongs to ignorance, tair jitah sargah, and living in thesupreme and divine Nature there is no longer fault or defect inour works. The equal Brahman is faultless, nirdosam hi samam

brahma, beyond the confusion of good and evil, and living in theBrahman we too rise beyond good and evil. - (18)

Ú õ∂˝√√+À¯∏…» øõ∂˚˛— õ∂±¬Û… ŒÚ±ø¡ZÀÊ√» õ∂±¬Û… ‰¬±øõ∂˚˛˜ƒºø¶ö1¬ı≈øX1¸—˜”ÀϬˇ± ¬ıËp¡ø¬ıƒ√ ¬ıËp¡øÌ ø¶öÓ¬–ºº 20

20 - ¬ıËp¡Ó¬ ø¶öøÓ¬ ˘±ˆ¬ fl¡1± [¬ıËp¡øÌ ø¶öÓ¬–] ø¶ö1 ¬ı≈øX1 [ø¶ö1 ¬ı≈øX–], Œ˜±˝√√˙”Ú… [mind free from delusion, ’¸—˜”Ϭˇ–] ¬ıËp¡: ¬Û≈1n∏À¯∏ [¬ıËp¡ø¬ıƒ√] øõ∂˚˛¬ıd ¬Û±˝◊√√ ά◊~±ø¸Ó¬ Ú˝√√˚˛ [øõ∂˚˛— õ∂±¬Û… Ú õ∂˝√√+À¯∏…»] ’±1n∏ ’øõ∂˚˛ ¬ıd ¬Û±À˘›[’øõ∂˚˛˜ƒ õ∂±¬Û… ‰¬] ά◊ø¡Z¢ü Ú˝√√˚˛ [Ú Î¬◊ø¡ZÀÊ√»]º

20 – The higher knowledge we get is that which is to theknower of Brahman his constant vision of things when he livesuninterruptedly in the Brahman, brahmavid brahmani sthitah. Allresult good or bad, pleasing or unpleasing, fortunate or unfortunate,is accepted as belonging to the Master of our actions, so thatfinally not only are the grief and suffering borne, but they arebanished : a perfect equality of the emotional mind is established.– (19)

¬ı±˝√√…¶ÛÀ « 3∏ Mê√±R± ø¬ıµÓ¬…±RøÚ ˚» ≈‡ ƒº¸ ¬ıËp¡À˚±·˚≈Mê√±R± ¸≈‡˜é¬˚˛˜ùü≈ÀÓ¬ºº 21

21 - ø˚ ¬ı±˝√√… ˝◊√√øf˚˛ ø¬ı¯∏˚˛Ó¬ ’Ú±¸Mê√ [¬ı±˝√√…¶ÛÀ˙«¯∏≈ ’¸Mê√±R±], ø˚ øÚÊ√’±R±ÀÓ¬ ¸≈‡ ˘±ˆ¬ fl¡À1 [˚» ’±RøÚ ¸≈‡˜ ø¬ıµøÓ¬], Œ˚±·1 ¡Z±1± ¬ıËp¡1 ˘·Ó¬˚≈Mê√ ¤ÀÚ ¤Ê√Ú Œ˘±Àfl¡ [¸– ¬ıËp¡À˚±·˚≈Mê√±R±] ’é¬˚˛ ¸≈‡ ˘±ˆ¬ fl¡À1 [’é¬˚˛˜ƒ¸≈‡˜ƒ ’ùü≈ÀÓ¬]º

21 – When the soul is no longer attached to the touches ofoutward things, then one finds the happiness that exists in in theself; such a one enjoys an imperishable happiness, because hisself is in Yoga, Yukta, by Yoga with the Brahman. - (20)

Œ˚ ø˝√√ ¸—¶Û˙«Ê√± Œˆ¬±·± ≈√–‡À˚±Ú˚˛ ¤¬ı ŒÓ¬º’±√…ôL¬ıôL– Œfl¡ÃÀôL˚˛ Ú ŒÓ¬¯∏≈ 1˜ÀÓ¬ ¬ı≈Ò–ºº 22

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22 - Œ˝√√ Œfl¡ÃÀôL˚˛, ø˚À¬ı±1 ¸≈‡ [Œ˚ ø˝√√ Œˆ¬±·±–] ˝◊√√øf˚˛ ø¬ı¯∏˚˛1 ¬Û1± ˝√√˚˛[¸—¶Û˙«Ê√±] Œ¸˝◊√√À¬ı±1 ≈√‡1 fl¡±1Ì ˝√√˚˛ [ŒÓ¬ ≈√–‡À˚±Ú˚˛ ¤¬ı] ’±1n∏ Œ¸˝◊√√À¬ı±11’±ø√ Œ˚ÀÚÕfl¡ ’±ÀÂ√ ŒÓ¬ÀÚÕfl¡ ’ôL› ’±ÀÂ√ [’±ø√ ’ôL ¬ıôL–], :±Úœ¸fl¡À˘ Ó¬±Ó¬’±Úµ Ú±¬Û±˚ [¬ı≈Ò– ŒÓ¬ ∏≈ Ú 1˜ÀÓ¬]º

22– “The enjoyments born of the touches of things arecauses of sorrow, they have a beginning and an end; thereforethe sage, the man of awakened understanding, budhah, does notplace his delight in these. The self in him is unattached to thetouches of external things; he finds his happiness in himself.” –(20A)

˙À#¡±Ó¬œÕ˝√√¬ı ˚– Œ¸±Ï¬ˇ≈— õ∂±flƒ¡ ˙1œ1 ø¬ıÀ˜±é¬Ì±»ºfl¡±˜ÀSê±ÀÒ±æ√¬ı— Œ¬ı·— ¸ ˚≈Mê√– ¸ ¸≈‡œ Ú1–ºº 23

23 - ø˚ Œ√˝√√ Ó¬…±· fl¡1±1 ’±·ÀÓ¬˝◊√√ [˚– ˙1œ1 ø¬ıÀ˜±é¬Ì±» õ∂±flƒ¡] ¤˝◊√√¸—¸±1ÀÓ¬ ◊√√ [ ◊√√Õ √√¬ı ‘ ◊√√ √√ ¤¬ı] fl¡±˜ ŒSê±Ò1¬Û1± ά◊æª Œ √√±ª± Œ¬ı· [fl¡±˜ÀSê±ÀÒ±æ√¬ı—Œ¬ı·—] õ∂øÓ¬À1±Ò fl¡ø1¬ı ¬Û±À1 [Œ¸±Ï¬ˇ≈— ˙Àflv¡±øÓ¬], ŒÓ¬Àª“˝◊√√ Œ˚±·œ [¸– ˚≈Mê√–] ’±1n∏ŒÓ¬Àª“˝◊√√ ¸≈‡œ Œ˘±fl¡ [¸– ¸≈‡œ Ú1–]º

23 - That happiness and that equality are to be gainedentirely by man in the body : he is not to suffer any leastremnant of the subjection to the troubled lower nature to remainin the idea that perfect release will come by putting off of thebody, a perfect spiritual freedom is to be won here upon earthand possessed and enjoyed in the human life, prak sariravimoksanat. - (21) "He who can bear here in the body thevelocity of wrath and desire, is the Yogin, the happy man".(21A)

Œ˚± ’ôL– ≈À‡± ’ôL1±1±˜ô¶Ô±ôLÀÊ«√…±øÓ¬À1¬ı ˚–º¸ Œ˚±·œ ¬ıËp¡øÚ¬ı«±Ì— ¬ıËp¡ˆ”¬ÀÓ¬± ’øÒ·26√øÓ¬ºº 24[˚– ’ôL– ¸≈‡– ’ôL1±1±˜– Ó¬Ô± ’ôLÀÊ«√…±øÓ¬– ¤¬ı ˚–]

24 - ø˚ øÚÊ√ ’ôL1ÀÓ¬ [’±R±Ó¬] ¸≈‡ ˘±ˆ¬ fl¡À1 [˚– ’ôL– ¸≈‡–] øÚÊ√’ôL1ÀÓ¬ ’±1±˜ ’±1n∏ ŒÊ√…±øÓ¬ ˘±ˆ¬ fl¡À1 [’ôL1±1±˜– Ó¬Ô± ’ôLÀÊ«√…±øÓ¬– ¤¬ı ˚–],Œ¸ ◊√√ Œ˚±·œÀ˚ ¬ıËp¡ˆ¬±¬ı ¬Û± ◊√√ [¸– Œ˚±·œ ¬ıËp¡ ”¬Ó¬–] ¬ıËp¡øÚ¬ı«±Ì ˘±ˆ¬ fl¡À1, [¬ıËp¡øÚ¬ı«±Ì—’øÒ·26√øÓ¬] Œ˜±é¬ ˘±ˆ¬ fl¡À1º

24 - "He who has the inner happiness and the inner easeand repose and the inner light, that Yogin becomes the Brahmanand reaches self-extinction in the Brahman, brahma-nirvanam."Here, very clearly, Nirvana means the extinction of the ego inthe higher spiritual, inner Self, that which is forever timeless,spaceless, not bound by the chain of cause and effect and thechanges of world mutation, self-blissful, self-illumined and forever at peace. The Yogin ceases to be the ego, the little personlimited by the mind and the body; he becomes the Brahman. -(22)

˘ˆ¬ÀôL ¬ıËp¡øÚ¬ı«±Ì˜ƒ Ÿ¬¯∏˚˛– 鬜Ìfl¡j¯∏±–ºøÂißÕ¡ZÒ± ˚Ó¬±R±Ú– ¸¬ı«ˆ”¬Ó¬ø˝√√ÀÓ¬ 1Ó¬±–ºº 25

25 - ø˚¸fl¡˘1 ¬Û±¬Û é¬˚ ∆ √√ÀÂ√ [鬜Ìfl¡j ∏±–], ¸—˙˚ øÂ√iß ∆ √√ÀÂ√ [øÂ√ißÕ¡ZÒ±],ø˚¸fl¡˘ ¸—˚Ó¬ ø‰¬M√√1 [˚Ó¬±R±Ú–] ’±1n∏ ¸fl¡À˘± Ê√œª1 ø˝√√Ó¬ ¸±ÒÚÓ¬ ¬ıËÓ¬œ[¸¬ı« ”¬Ó¬ø √√ÀÓ¬ 1Ó¬±–], ¤ÀÚfl≈¡ª± Ÿ¬ø ∏ fl¡À˘ [Ÿ¬ ∏ –] ¬ıËp¡øÚ¬ı«±Ì ˘±ˆ¬ fl¡À1 [¬ıËp¡øÚ¬ı«±Ì ƒ˘ˆ¬ÀôL]º

25- Sages win Nirvana in the Brahman, they in whom thestains of sin are effaced and the knot of doubt is cut asunder,masters of their selves, who are occupied in doing good to allcreatures sarva-bhutahite ratah. - (23)

fl¡±˜ÀSê±Òø¬ı ≈Mê√±Ú±— ˚Ó¬œÚ±— ˚Ó¬À‰¬Ó¬¸± ƒº’øˆ¬ÀÓ¬± ¬ıËp¡øÚ¬ı«±Ì— ¬ıÓ«¬ÀÓ¬ ø¬ıø√Ó¬±RÚ±˜ƒºº 26

26 - fl¡±˜ ’±1n∏ ŒSê±Ò1¬Û1± ˜≈Mê√ [fl¡±˜ ŒSê±Ò ø¬ı˚≈Mê√±Ú±—], ¸—˚Ó¬ø‰¬M√√[˚Ó¬À‰¬Ó¬¸±˜ƒ], ’±R:±Úœ [ø¬ıø√Ó¬±RÚ±˜ƒ] ˚øÓ¬¸fl¡˘1 [˚Ó¬œÚ±—] ¬ıËp¡øÚ¬ı«±ÌŒÓ¬›“À˘±fl¡1 ›‰¬1ÀÓ¬ ‰¬±ø1›Ù¬±À˘ Ô±Àfl¡ [¬ıËp¡øÚ¬ı«±Ì— ’øˆ¬Ó¬– ¬ıÓ«¬ÀÓ¬]º

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26 - "Yatis (those who practise self-mastery by Yoga andausterity) who are delivered from desire and wrath and havegained self-mastery, for them Nirvana in the Brahman exists allabout them, encompasses them, they already live in it becausethey have knowledge of the Self." That is to say, to haveknowledge and possession of the self is to exist in Nirvana.

Nirvana is clearly compatible with world - consciousnessand with action in the world. (24)

¶Û «±Úƒ fl‘¡Q± ¬ıø˝¬ı«± √√…±—(é≈¬Õ(¬ı±ôLÀ1 wn∏À¬ı±–ºõ∂±Ì±¬Û±ÀÚà ¸À˜Ã fl‘¡Q± Ú±¸±ˆ¬…ôL1‰¬±ø1ÀÌúº 27[¶Û˙«±Úƒ fl‘¡Q± ¬ıø˝√√– ¬ı±˝√√…±— ‰¬é≈¬– ‰¬ ¤¬ı ’ôLÀ1 wn∏À¬ı±–º]˚ÀÓ¬øf˚˜ÀÚ±¬ı≈øX «≈øÚÀ «±é¬¬Û1±˚Ì–ºø¬ı·ÀÓ¬26√±ˆ¬˚˛ÀSê±ÀÒ± ˚– ¸√± ˜≈Mê√ ¤¬ı ¸–ºº 28

27, 28 - ¬ı±˝√√…ø¬ı¯∏˚˛À¬ı±1 [¬ı±˝√√…±Úƒ ¶Û˙«±Úƒ] ˜Ú1¬Û1± ¬ı±ø˝√√1 fl¡ø1 ø√ [¬ıø˝√√–fl‘¡Q±] ‰¬fl≈¡1 ‘√ø©Ü wn∏ ≈√Ȭ±1 ˜±Ê√Ó¬ 1±ø‡ [‰¬é≈¬– ‰¬ wn∏À¬ı±– ’ôLÀ1 ¤¬ı], Ú±fl¡1øˆ¬Ó¬1Ó¬ õ∂±Ì ’±1n∏ ’¬Û±Ú ¬ı± ˛≈ ø¶ö1 fl¡ø1 1±ø‡ [fl≈¡yfl¡ fl¡ø1] [Ú±¸± ’ˆ¬…ôL1‰¬ø1ÀÌÃõ∂±Ì ’¬Û±ÀÚà ¸À˜Ã fl‘¡Q±] ◊√√øf˚, ˜Ú ’±1n∏ ¬ı≈øXfl¡ ¸—˚Ó¬ fl¡ø1 [˚ÀÓ¬øf˚˜ÀÚ±¬ı≈øX–]’±1n∏ ˝◊√√26√±, ˆ¬˚˛, ŒSê±Ò ¬Ûø1˝√√±1 fl¡ø1 [ø¬ı·Ó¬ ˝◊√√26√± ˆ¬˚˛ ŒSê±Ò–] ø˚ ˜≈øÚÀ˚˛ Œ˜±é¬˘±ˆ¬1 ¬ı±À¬ı ˚P¬Û1 ∆˝√√ÀÂ√ [˚– ˜≈øÚ– Œ˜±é¬¬Û1±˚˛Ì–], ŒÓ¬›“ ¸√±˝◊√√ ˜≈Mê√ [¸– ¸√±˜≈Mê ¤¬ı]º

27, 28 - "Having put outside of himself all outward touchesand concentrated the vision between the eye-brows and madeequal the prana and the apana moving within the nostrils, havingcontrolled the senses, the mind and the understanding, the sagedevoted to liberation, from whom desire and wrath and fearhave passed away is ever free." Here we have a process ofRajayoga. There is the conquest of all the movements of themind, cittavrittinirodha; there is the control of the breathing,Pranayama; there is the drawing in of the sense and the vision.

All of them are processes which lead to the inner trance ofSamadhi, the object of all of them is moksa and moksa signifiesin ordinary parlance the renunciation not only of the separativeego-consciousness, but of the whole active consciousness, adissolution of our being into the highest Brahman. Are we tosuppose that the Gita gives this process in that sense or only asa special means? We shall find reason to regard it as an aid andat least one gate of a final departure, not by dissolution, but byan uplifting to the supracosmic existence. This is not the lastword; the last word, the finale, the climax comes in a verse thatfollows. - (25)

Œˆ¬±Mê√±1— ˚:Ó¬¬Û¸±— ¸¬ı«À˘±fl¡˜À √√ù´1 ƒº¸≈˝√√+√— ¸¬ı«ˆ”¬Ó¬±Ú±— :±Q± ˜±— ˙±øôL˜‘26√øÓ¬ºº 29

29 - ≈Mê√ Œ˚±·œÀ ˛ Œ˜±fl¡ ˚: ’±1n∏ Ó¬¬Û¸…±¸ ” √√1 Œˆ¬±Mê√± [˜±— ˚:Ó¬¬Û¸±—Œˆ¬±Mê√±1˜ƒ], ¸fl¡À˘±À¬ı±1 Œ˘±fl¡1 ’øÒ¬ÛøÓ¬ [¸¬ı«À˘±fl¡ ˜À˝√√ù´1˜ƒ], ¸fl¡À˘± Ê√œª1¬ıg≈ ¬ı≈ø˘ Ê√±øÚ [¸¬ı« ”¬Ó¬±Ú±— ≈ √√+√— :±Q±] ¬Û1˜ ˙±øôL ˘±ˆ¬ fl¡À1 [˙±øôL ƒ Ÿ¬26√øÓ¬]º

29 - When a man has known me as the Enjoyer of sacrificeand tapasya (of all askesis and energisms), the mighty lord of allthe worlds, the friend of all creatures, he comes by the peace."The power of the Karmayoga comes in again; the knowledge ofthe active Brahman, the cosmic super-soul, is insisted on amongthe conditions of the peace of Nirvana.

We get back to the great idea of the Gita, the idea of thePurushottama, – it is always that which Krishna means by his"I" and "Me", the Divine who is there as one self in our timelessimmutable being, who is present too in the world, in all existences,in all activities, the master of the silence and the peace, themaster of the power and the action, who is here incarnate as thedivine charioteer of the stupendous conflict, the Transcendent,

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the Self, the All, the master of every individual being. He is theenjoyer of all sacrifice and of all tapasya, therefore shall theseeker of liberation do works as a sacrifice and as a tapasya;he is the lord of all the worlds, manifested in Nature and in thesebeings, therefore shall the liberated man still do works for theright government and leading on of the peoples in these worlds,lokasamgraha; he is the friend of all existences, therefore isthe sage who has found Nirvana within him and all around, stilland always occupied with the good of all creatures. - (26)

Karmasannyasa YogaQuotations from Sri Aurobindo's Essays on the Gita :

1. Sankhya, Yoga and Vedanta : 1-52. The Divine worker : 7-14, 16, 5A3. Equality and Knowledge : 6, 15, 17, 18, 8 A, 194. Equality : 20A, 21A5. Nirvana and works in the world : 20-26

¶¶¶¶The call upon us is to grow into the image of God, to dwell in him and

with him and be a channel of his joy and might and an instrument of hisworks. Purified from all that is asubha (9/1, Œ˜±é¬…À¸ ’qˆ¬±»), transfigured insoul by his touch, we have to act in the world as dynamos of that divineelectricity and send it thrilling and radiating through mankind, so that whereverone of us stands, hundreds around may become full of his light and force,full of God and full of Ananda.– Sri Aurobiondo, The Yoga & its objects

Open your heart to the Grace so that it may accomplish Its miraclesin you.

At each moment the Divine does what is the best for you.The Divine’s love is always with you and that is the only thing that

never fails in life.Remember your soul and its aspiration : the Sun will rise, that is certain.In the Integral Yoga, there is no distinction between the Sadhana and the

outward life; it is in each and every moment of the daily life that the Truthmust be found and practised.

Behind the sorrow and loneliness behind the emptiness and the feelingof incapacity, there is the golden light of the Divine Presence shining soft andwarm.– White Roses

A choice you have to make every minute, every minute you are put infront of a choice : the choice to go up or go down, to go forward or to gobackward. – The Mother, Sri Aurobindo Society Annual 65

None can reach heaven who has not passed through the hell. – Savitri

Limit not sacrifice to giving up of earthly goods or the denial of somedesires and yearnings, but let every thought and every work and everyenjoyment be an offering to God within thee.

Fear and anxiety are perverse forms of will. What thou fearest andponderest over, ... thou helpest to bring about.

Sometimes God draws and attaches us most swiftly to Him by wrestlingwith us as our fierce, invincible and irreconcilable enemy.

Each man of us has a million lives yet to fulfil upon earth. Why thenthis haste and clamour and impatience ? Sri Aurobindo, Thoughts andAphorisms.

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¯∏ᬠ’Ò…±˚˛ (Chapter 6)

Ò…±Ú-Œ˚±·¿ˆ¬·ª±Ú ά◊¬ı±‰¬

’Ú±ø|Ó¬– fl¡˜«Ù¬˘— fl¡±˚«…— fl¡˜« fl¡À1±øÓ¬ ˚–º¸ ¸iß…±¸œ ‰¬ Œ˚±·œ ‰¬ Ú øÚ1ø¢üÚ« ‰¬±øSê˚˛–ºº 1

1 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ ñ ø˚ fl¡ «1 Ù¬˘1 õ∂øÓ¬ ’±˙± Ú±1±ø‡ [˚– fl¡ «Ù¬˘ ƒ’Ú±ø|Ó¬–] fl¡ø1¬ı ˘·± fl¡±˜À¬ı±1 fl¡ø1 ˚± ˛ [fl¡± «…— fl¡ « fl¡À1±øÓ¬] ŒÓ¬Àª“ ◊√√ ¸iß…±¸œ,ŒÓ¬Àª“˝◊√√ Œ˚±·œ [¸– ¸iß…±¸œ ‰¬ Œ˚±·œ ‰¬], Œ˝√√±˜ ˚: Ó¬…±· fl¡1±Ê√Ú [øÚ1ø¢ü–] ¬ı±fl¡ « Ó¬…±· fl¡1± Ê√Ú [’øSê ˛–] ¸iß…±¸œ ¬ı± Œ˚±·œ Ú˝√√ ˛ [Ú ‰¬]º ’øSê ˛ – ascetic,¬ı±ø˝√√…fl¡ˆ¬±Àª ¸iß…±¸œ, outer renunciation.

1 - "Whoever does the work to be done without resort tofruits, he is the Sannyasin and the Yogin, not the man who lightsnot the sacrificial fire and does not the works." - (1)

˚— ¸iß…±¸ø˜øÓ¬ õ∂±UÀ˚«±·— Ó¬— ø¬ıøX ¬Û±G¬ıºÚ ˝√√…¸—Ú…ô¶¸ÇÀä± Œ˚±·œ ˆ¬¬ıøÓ¬ fl¡(Úºº 2

2 - Œ˝√√ ¬Û±G¬ı, ˚±fl¡ ¸iß…±¸ Œfl¡±ª± ˝√√˚˛ [˚˜ƒ ¸iß…±¸˜ƒ ˝◊√√øÓ¬ õ∂±U–] Ó¬±Àfl¡˝◊√√Œ˚±· ¬ı≈ø˘ Ê√±øÚ¬ı± [Ó¬˜ƒ Œ˚±·˜ƒ ø¬ıøX]º fl¡±1Ì ¸Çä ¬ı± fl¡˜«Ù¬˘1 ’±˙± Ó¬…±·Úfl¡ø1À˘ [ø˝√√ ’¸—Ú…ô¶ ¸Çä–] Œfl¡±ÀÚ› Œ˚±·œ ˝√√í¬ı ŒÚ±ª±À1 [Œ˚±·œ– Ú ˆ¬¬ıøÓ¬fl¡(Ú]º

2- "What they have called renunciation (Sannyasa), knowto be in truth Yoga; for none becomes a Yogin who has notrenounced the desire-will in the mind. - (2)

’±1n∏1n∏À鬱˜«≈ÀÚÀ˚«±·— fl¡˜« fl¡±1̘≈‰¬…ÀÓ¬ºŒ˚±·±1+Ϭˇ¸… Ó¬Õ¸…¬ı ˙˜– fl¡±1̘≈‰¬…ÀÓ¬ºº 3

3 - ø˚ ˜ÚÚ˙œ˘ Œ˘±Àfl¡ [˜≈ÀÚ–] Œ˚±·Ó¬ ’±À1±˝√√Ì fl¡ø1¬ı Œ‡±ÀÊ√ [Œ˚±·—’±1n∏1n∏À鬱–], øÚ©®±˜ fl¡˜«˝◊√√ ø¸øX ˘±ˆ¬1 fl¡±1Ì [fl¡˜« fl¡±1̘ƒ ά◊‰¬…ÀÓ¬] ’±1n∏ ø˚

Œ˚±·1 ¬ÛÔÓ¬ ’±À1±˝√√Ì fl¡ø1ÀÂ√, ¬ıËp¡Ó¬ ø¶öøÓ¬ ˘±ˆ¬ fl¡ø1ÀÂ√ [Œ˚±·±1+Ϭˇ¸…] ŒÓ¬›“1fl¡±1ÀÌ ˙±ôL ’ª¶ö± 1鬱 fl¡1± (tranquil state, perfect equality, ˙˜–] fl¡±1Ì[fl¡±1̘ƒ ά◊‰¬…ÀÓ¬]º

3 - Works are to be done, but with what purpose and inwhat order? They are first to be done while ascending the hillof Yoga, for then works are the cause, karanam. The cause ofwhat? The cause of self perfection, of liberation, of Nirvana inthe Brahman; for by doing works with a steady practice of innerrenunciation this perfection, this liberation, this conquest of thedesire-mind and the ego-self and the lower nature are easilyaccomplished.

But when one has got to the top? The works are no longerthe cause; the calm of self-mastery and self possession gainedby works becomes the cause. - (3)

˚√± ø˝√√ ŒÚøf˚˛±ÀÔ«¯∏≈ Ú fl¡˜«¶§Ú≈¯∏7¡¡¡ÀÓ¬º¸¬ı«¸Çä¸iß…±¸œ Œ˚±·±1+Ϭˇô¶À√±‰¬…ÀÓ¬ºº 4

4 - ¤Ê√Ú Œ˘±Àfl¡ Œ˚øÓ¬˚˛± ˝◊√√øf˚˛ ø¬ı¯∏˚˛1 õ∂øÓ¬ ¬ı± ¸fl¡±˜ fl¡˜«1 õ∂øÓ¬’±¸øMê√ Ó¬…±· fl¡ø1¬ıÕ˘ ¸é¬˜ ˝√√˚˛ [˚√± ø˝√√ Ú ˝◊√√øf˚˛±ÀÔ«¯∏≈ Ú fl¡˜«¯∏≈ ’Ú≈¯∏7¡¡¡ÀÓ¬]’±1n∏ ˜Ú1¬Û1± ¸fl¡À˘± fl¡±˜Ú± Ó¬…±· fl¡À1 [¸¬ı«¸Çä¸iß…±¸œ], ŒÓ¬øÓ¬˚˛± ŒÓ¬›“fl¡Œ˚±·±1+Ϭˇ Œ¬ı±˘± ˝√√˚˛ [Œ˚±·±1+Ϭˇ– Ó¬√± ά◊‰¬…ÀÓ¬]º

4 - "For when one does not get attached to the objects ofsense or to works and has renounced all will of desire in themind, then is he said to have ascended to the top of Yoga." - (4)

ά◊XÀ1√±RÚ±R±Ú— Ú±R±Ú˜¬ı¸±√À˚»º’±ÕR¬ı ˝√√…±RÀÚ± ¬ıg≈1±ÕR¬ı ø1¬Û≈1±RÚ–ºº 5[ά◊XÀ1» ’±RÚ± ’±R±Ú— Ú ’±R±Ú˜ƒ ’¬ı¸±√À˚˛»º’±R± ¤¬ı ø˝√√ ’±RÀÚ± ¬ıg≈– ’±R± ¤¬ı ø1¬Û≈– ’±RÚ–ºº]

5 - ˜±Ú≈À˝√√ øÚÀÊ√˝◊√√ øÚÊ√fl¡ ά◊X±1 fl¡ø1¬ı ˘±À· [’±RÚ± ’±R±Ú— ά◊XÀ1»,we should deliver our lower self by our higher spiritual self]



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øÚÊ√fl¡ ’ª¸iß fl¡ø1¬ı Ú±˘±À· [’±R±Ú˜ƒ Ú ’¬ı¸±√À˚˛», we must not depressour lower self, the natural self by supression, repression orcoercion], fl¡±1Ì ˜±Ú≈˝√√ øÚÀÊ√˝◊√√ øÚÊ√1 ¬ıg≈ ’±1n∏ øÚÀÊ√˝◊√√ øÚÊ√1 ˙Sn∏ [ø˝√√ ’±R±¤¬ı ’±RÚ– ¬ıg≈–, ’±R± ¤¬ı ’±RÚ– ø1¬Û≈–]º

5 - "By the self thou shouldst deliver the self, thou shouldstnot depress and cast down the self (whether by self-indulgenceor suppression); for the self is the friend of the self and the selfis the enemy." - (5)

¬ıg≈1±R±RÚô¶¸… Œ˚Ú±ÕR¬ı±RÚ± øÊ√Ó¬–º’Ú±RÚd ˙Sn∏ÀQ ¬ıÀÓ«¬Ó¬±ÕR¬ı ˙Sn∏¬ı»ºº 6[¬ıg≈– ’±R± ’±RÚ– Ó¬¸… Œ˚Ú ’±R± ¤¬ı ’±RÚ± øÊ√Ó¬–º’Ú±RÚ– Ó≈¬ ˙Sn∏ÀQ ¬ıÀÓ«¬Ó¬ ’±R± ¤¬ı ˙Sn∏¬ı»ºº]

6 - ø˚ øÚÀÊ√ øÚÊ√fl¡ Ê√˚˛ fl¡ø1ÀÂ√ [Œ˚Ú ’±R± ¤¬ı ’±RÚ± øÊ√Ó¬–, whoselower self has been conquered by the higher], ŒÓ¬›“ øÚÀÊ√˝◊√√ øÚÊ√1¬ıg≈ [’±R± Ó¬¸… ’±RÚ– ¬ıg≈–] , ø˚ øÚÊ√fl¡ ¸—˚Ó¬ fl¡ø1¬ı ¬Û1± Ú±˝◊√√ ŒÓ¬›“ øÚÀÊ√˝◊√√øÚÊ√1 ˙Sn∏ [’Ú±RÚ– Ó≈¬ ’±R± ¤¬ı ˙Sn∏¬ı» ˙Sn∏ÀQ ¬ıÀÓ«¬Ó¬]º

6 - "To the man is his self a friend in whom the (lower) selfhas been conquered by the (higher) self, but to him who is notin possession of his (higher) self, the (lower) self is as if anenemy and it acts as an enemy." To master the lower self bythe higher, the natural self by the spiritual is the way of man'sperfection and liberation. - (6)

øÊ√Ó¬±RÚ– õ∂˙±ôL¸… ¬Û1˜±R± ¸˜±ø˝√√Ó¬–º˙œÀÓ¬±¯û ≈‡≈√–À‡ ∏≈ Ó¬Ô± ˜±Ú±¬Û˜±ÚÀ ˛±–ºº 7

7 - øÊ√ÀÓ¬øf˚˛ [øÊ√Ó¬±RÚ–], õ∂˙±ôL ˜Ú1 [õ∂˙±ôL¸…] ˜±Ú≈˝√1√ ˙œÓ¬-Ó¬±¬Û,≈‡-≈√‡, ˜±Ú-’¬Û˜±ÚÀÓ¬± [˙œÓ¬-ά◊ û- ≈‡-≈√–À‡ ∏≈ Ó¬Ô± ˜±Ú-’¬Û˜±ÚÀ˚±–] ¬Û1˜±R±

¸˜±ø˝√√Ó¬ ’ª¶ö±Ó¬ Ô±Àfl¡ [¬Û1˜±R± ¸˜±ø˝√√Ó¬–], fl¡±1Ì ŒÓ¬›“ ’±R±1 Œ‰¬Ó¬Ú± ˘±ˆ¬fl¡ø1ÀÂ√º

◊√√ ˛±Ó¬ ’±R±1 ¸˘øÚ ¬Û1˜±R± ¬ı…ª √√±1 fl¡1±1 fl¡±1Ì √√í˘ ’±R± ά◊¬Û˘øt fl¡ø1¬ıËp¡Ó¬ ø¶öøÓ¬ ˘±ˆ¬ fl¡ø1À˘ ≈Mê√ ’±R± ¬Û1˜±R± ¶§1+¬Û √√ ˛ ’Ô«±» Ê√œª±R± ¬Û1˜±R±1¶§ˆ¬±ªõ∂±5 ˝√√˚˛º Ê√·√œ˙ Œ‚±¯∏1 ·œÓ¬±º

7 - He has conquered his lower self, reached the perfectcalm in which his highest self is manifest to him, that highest selfalways concentrated in its own being, samahita, in Samadhi, notonly in the trance of the inward-drawn consciousness, but alwaysin the waking state of the mind as well, in exposure to thecauses of desire and of the disturbance of calm, to grief andpleasure, heat and cold, honour and disgrace, all the dualities,sitosnasukhadukhesu tatha manapa-manayoh. - (7)

:±Úø¬ı:±Ú Ó‘¬5±R± fl”¡È¬À¶ö± ø¬ıøÊ√ÀÓ¬øf ˛–º˚≈Mê√ ˝◊Ó≈¬…‰¬…ÀÓ¬ Œ˚±·œ ¸˜À˘±©Ü±ù¨fl¡±=Ú–ºº√√ 8

8 - ø˚Ê√ÀÚ ˙±¶a :±Ú ’±1n∏ õ∂Ó¬…é¬ ’øˆ¬:Ó¬±1¡Z±1± Ó‘¬ø5 ˘±ˆ¬ fl¡ø1ÀÂ√[:±Ú ø¬ı:±Ú Ó‘¬5±R±], ø˚Ê√ÀÚ fl”¡È¬¶ö ¬ı± ’é¬1 ¬ıËp¡1 [impersonal) øÚø‰¬Ú±øÚ&«Ì, øÚø¬ı«fl¡±1 ∆ √√ÀÂ√ [fl”¡È¬¶ö–], ø˚Ê√Ú øÊ√ÀÓ¬øf ˛ [ø¬ıøÊ√ÀÓ¬øf ˛–] ’±1n∏ ˚±1 ˜±øȬ,ø˙˘, Œ¸±ÌÓ¬ ¸˜‘√ø©Ü [¸˜ Œ˘±©Ü ’ù¨ fl¡±=Ú–], ŒÓ¬ÀÚ Œ˚±·œfl¡ Œ˚±· ≈Mê√ Œ¬ı±˘±˝√√˚˛ [Œ˚±·œ ˚≈Mê√– ˝◊√√øÓ¬ ά◊‰¬…ÀÓ¬]º

8 - The higher self is the Akshara, Kutastha, which standsabove the changes and the perturbations of the natural being;and the Yogin is said to be in Yoga with it when he is also like

˜Ú ˙±ôL fl¡ø1¬ıÕ˘ ›˜ƒ Ê√¬Û fl¡ø1¬ı ¬Û±ø1º ¿’1ø¬ıµ˝◊√√ ¤È¬± ˜La ø√ÀÂ√, Ó¬˘Ó¬ ø√˚˛± ˝√√í˘ºìÓ¬» ¸ø¬ıÓ≈¬1 ¬ı1˜ƒ 1+¬Û˜ƒ ŒÊ√…±øÓ¬– ¬Û1¸… Òœ˜ø˝√√ ˚˛iß– ¸ÀÓ¬…Ú √œ¬ÛÀ˚˛Ó¬ºî

[¬Û1À˜ù´11 ŒÊ√…±øÓ¬ ¸ø¬ıSœ1 Œ|ᬠ1+¬ÛÀȬ± Ò…±Ú fl¡À1“± ø˚ ’±˜±fl¡ ¸Ó¬…1 ¡Z±1± ’±À˘±øfl¡Ó¬fl¡ø1¬ı]

The spirit within us is the only all-efficient doctor and submissionof the body to it the one true panacea.– Sri Aurobindo, Self-Perfection,part 2



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it, Kutastha, when he is superior to all appearances and mutations,when he is satisfied with self-knowledge when he is equal mindedto all things and happenings and persons. - (8)

≈ √√+øijS± «≈√±¸œÚ˜Ò…¶öÀ¡Z ∏…¬ıg≈ ∏≈º¸±Ò≈¯3∏ø¬Û ‰¬ ¬Û±À¬Û¯∏≈ ¸˜¬ı≈øXø¬ı«ø˙¯∏…ÀÓ¬ºº 9[¸≈˝√√+» ø˜S ’ø1 ά◊√±¸œÚ ˜Ò…¶ö Œ¡Z¯∏… ¬ıg≈¯∏≈º¸±Ò≈¯∏≈ ’ø¬Û ‰¬ ¬Û±À¬Û¯∏≈ ¸˜¬ı≈øX– ø¬ıø˙¯∏…ÀÓ¬ºº]

9 - ¸≈˝√√+√, ø˜S, ˙Sn∏, øÚ1À¬Ûé¬, ˜Ò…¶ö, Œ¡Z¯∏À˚±·…, ¬ıg≈, ¸±Ò≈, ’¸±Ò≈ ñ¸fl¡À˘±ÀÓ¬ ˚±1 ¸˜¬ı≈øX ŒÓ¬›“ Œ|ᬸfl¡˘1 øˆ¬Ó¬1Ó¬ ¤Ê√Ú [ø¬ıø˙¯∏…ÀÓ¬]º

Œ˚±·œ ˚≈?œÓ¬ ¸Ó¬Ó¬˜±R±Ú— 1˝√√ø¸ ø¶öÓ¬–º¤fl¡±fl¡œ ˚Ó¬ø‰¬M√√±R± øÚ1±˙œ1¬Ûø1¢∂˝√√–ºº 10

10 - ¸±ÒÀfl¡ [Œ˚±·œ] ¤‡Ú øÚÊ«√Ú Í¬±˝◊√√Ó¬ ¬ıø˝√√ [1˝√√ø¸ ø¶öÓ¬–] ’fl¡À˘[¤fl¡±fl¡œ] Œ√ √√ Ú ¸—˚Ó¬ fl¡ø1 [˚Ó¬ø‰¬M√√±R±] ¸fl¡À˘± ’±˙± ’±1n∏ ·1±fl¡œ ˆ¬±¬ı Ó¬…±·fl¡ø1 [øÚ1±˙œ– ’¬Ûø1¢∂˝√√–] ¸√±˚˛ øÚÊ√1 ’±R±Ó¬ Ò…±Ú¶ö ˝√√í¬ı [¸Ó¬Ó¬˜ƒ ’±R±Ú—≈?œÓ¬]º

qÀ‰¬Ã Œ√À˙ õ∂øӬᬱ¬Û… ø¶ö1˜±¸Ú˜±RÚ–ºÚ±Ó≈¬…ø4Ó¬— Ú±øÓ¬Úœ‰¬— ∆‰¬˘±øÊ√Úfl≈¡À˙±M√√1˜ƒºº 11Ó¬ÕSfl¡±¢∂— ˜Ú– fl‘¡Q± ˚Ó¬ø‰¬ÀM√√øf˚˛øSê˚˛–ºÎ¬◊¬Ûø¬ı˙…±¸ÀÚ ˚≈?…±ƒ√ Œ˚±·˜±Rø¬ıqXÀ˚˛ºº 12

11, 12 - Ò…±Ú ’ˆ¬…±¸1 ¬ı±À¬ı ¬Ûø¬ıS ͬ±˝◊√√Ó¬ [qÀ‰¬Ã Œ√À˙] fl≈¡˙ ¬Û±ø1 Ó¬±1›¬Û1Ó¬ SêÀ˜ ¬ÛU1 Â√±˘ ’±1n∏ fl¡±À¬Û±1 ¬Û±ø1 [∆‰¬˘ ’øÊ√Ú fl≈¡À˙±M√√1˜ƒ] Œ¬ıøÂ√ ›‡¬ı± ‰¬±¬Û1 Ú˝√√˚˛ ¤ÀÚ [Ú ’øÓ¬ ά◊ø4Ó¬— Ú ’øÓ¬ Úœ‰¬—] øÚÊ√1 ¶ö±˚˛œ ’±¸Ú ¬Û±øÓ¬[’±RÚ– ø¶ö1 ƒ ’±¸Ú ƒ õ∂øӬᬱ¬Û…] ’±1n∏ Œ¸ ◊√√ ’±¸ÚÓ¬ ¬ıø √√ [Ó¬S ’±¸ÀÚ Î¬◊¬Ûø¬ı˙…]¤fl¡±¢∂ ˜ÀÚÀ1 [˜Ú– ¤fl¡±¢∂— fl‘¡Q±] ˜Ú ’±1n∏ ˝◊√√øf˚˛À¬ı±1 ¸—˚Ó¬ fl¡ø1 [˚Ó¬ ø‰¬M√√˝◊√√øf˚˛ øSê˚˛–] ’±RqøX1 ¬ı±À¬ı [’±Rø¬ıqXÀ˚˛] Œ˚±· ’ˆ¬…±¸ fl¡ø1¬ı [Œ˚±·˜ƒ≈?…±»]º

¸˜— fl¡±˚˛ø˙À1±¢∂œ¬ı— Ò±1˚˛i߉¬˘— ø¶ö1–º¸—Àõ∂鬅 Ú±ø¸fl¡±¢∂— ¶§— ø√˙(±Ú¬ıÀ˘±fl¡˚˛Úƒºº 13õ∂˙±ôL±R± ø¬ı·Ó¬ˆ¬œ¬ıË«p¡‰¬±ø1¬ıËÀÓ¬ ø¶öÓ¬–º˜Ú– ¸—˚˜… ˜ø2‰¬ÀM√√± ˚≈Mê√ ’±¸œÓ¬ ˜»¬Û1–ºº 14

13, 14 - Œ√˝√√, ˜”1 ’±1n∏ øά√ø„ ¸1˘ ’±1n∏ ø¶ö1 fl¡ø1 [fl¡±˚˛ ø˙À1±¢∂œ¬ı—¸˜— ’‰¬˘— Ò±1˚˛Úƒ√√] ø¶ö1 ∆˝√√ [ø¶ö1–] øÚÊ√1 Ú±fl¡1 ’±·ˆ¬±·Ó¬ ‘√ø©Ü 1±ø‡ [¶§—Ú±ø¸fl¡±¢∂— ¸—Àõ∂鬅] ’Ú… Œfl¡±ÀÚ±Ù¬±À˘ Ú±‰¬± ◊√√ [ø√ – ‰¬ ’Ú¬ıÀ˘±fl¡ ˛Úƒ] ˙±ôLˆ¬±Àª¬ıø √√ [õ∂ ±ôL±R±] øÚ «¬˚ ˜ÀÚÀ1 [ø¬ı·Ó¬ˆ¬œ–] ¬ıËp¡‰¬ «…¬ıËÓ¬ ’ª˘•§Ú fl¡ø1 [¬ıËp¡‰¬±ø1¬ıËÀÓ¬ø¶öÓ¬–] ˜Ú ¸—˚Ó¬ fl¡ø1 [˜Ú– ¸—˚˜…] Œ˜±Ó¬ ˜Ú ø¶ö1 fl¡ø1 [˜» ø‰¬M√√–] Œ˜±fl¡¸˜¬Û«Ì fl¡ø1, Œ˜±1 ˘·Ó¬ Œ˚±·1¡Z±1± ˚≈Mê√ ∆˝√√ Ô±fl¡± [˚≈Mê√ ’±¸œÓ¬ ˜»¬Û1–]º

10–14 (A process of Rajayogic meditation) In this processthe Yogin is directed to practice continually union with the Selfso that that may become his normal consciousness. He is to sitapart and alone, with all desire and idea of possession banishedfrom his mind, self-controlled in his whole being and consciousness.“He should set in a pure spot his firm seat, neither too high, noryet too low, covered with a cloth, and there seated with aconcentrated mind and with the workings of the mentalconsciousness and the senses under control he should practiseYoga for self-purification, atma-visuddhaye”, The posture hetakes must be the motionless erect posture proper to the practiceof Rajayoga; the vision should be drawn in and fixed betweenthe eye-brows. The mind is to be kept calm and free from fearand the vow of Brahmacharya observed; the whole controlledmentality must be devoted and turned to the Divine so that thelower action of the consciousness shall be merged in the higherpeace. - (9)

Sri Aurobindo writes–The sitting motionless posture isthe natural process for concentrated meditation–walking andstanding are active conditions. Once the habit of meditation is



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formed, it should be made possible to do it in all circumstances,lying, sitting, walking, alone, in company, in silence or in themidst of noise. The idea on which the mind should fix is that ofGod in all, all in God and, all as God. This is the idea I havefound the best¬– “All this is the Brahman”. You can concentratein the head in a will, a call for the descent of peace above. Inthe heart centre one concentrates in an aspiration, for an opening,for the presence of the living image of the Divine there orwhatever else is the object.

˚≈?Ài߬ı— ¸√±R±Ú— Œ˚±·œ øÚ˚˛Ó¬˜±Ú¸–º˙±øôL— øÚ¬ı«±Ì¬Û1˜±— ˜»¸—¶ö±˜øÒ·26√øÓ¬ºº 15

15 - ¤˝◊√√√À1 Œ˚±·œÀ˚˛ [¤¬ı— Œ˚±·œ] ˜Ú ¸—˚Ó¬ fl¡ø1 [øÚ˚˛Ó¬ ˜±Ú¸–]¸√±˚˛ [¸√±] ’±R±Ó¬ ¸˜±øÒ¶ö ∆˝√√ [’±R±Ú— ˚≈?Úƒ] øÚ¬ı«±Ì 1+¬Û ¬Û1˜ ˙±øôL ˘±ˆ¬fl¡ø1 Œ˜±ÀÓ¬˝◊√√ ø¶öøÓ¬ ˘±ˆ¬ fl¡À1 [øÚ¬ı«±Ì¬Û1˜±— ˙±øôL— ˜»¸—¶ö±˜ƒ ’øÒ·26√øÓ¬]º

15 - For the object to be attained is the still peace ofNirvana. "Thus always putting himself in Yoga by control of hismind the Yogin attains to the supreme peace of Nirvana whichhas its foundation in Me, santim nirvana paramammatsamstham." - (10)

Ú±Ó¬…ùüÓ¬d Œ˚±À·± ’øô¶ Ú ∆‰¬fl¡±ôL˜ÚùüÓ¬–ºÚ ‰¬±øÓ¬¶§õü˙œ˘¸… Ê√±¢∂ÀÓ¬± ∆Ú¬ı ‰¬±Ê«≈√Úºº 16

16 - Œ˝√√ ’Ê«≈√Ú, øfl¡c [Ó≈¬] ’øÒfl¡ Œˆ¬±Ê√Úfl¡±1œ [’Ó¬…ùüÓ¬– Ú], ’Ú±˝√√±1œ[Ú ‰¬ ¤fl¡±ôL ƒ ’ÚùüÓ¬–], ’øÒfl¡ øÚ^±¬Û1± ˛Ì [’øÓ¬ ¶§õü˙œ˘¸… ‰¬ Ú] ¬ı± ’øÓ¬ fl¡˜¸˜˚˛ Œ˙±ª± ˜±Ú≈˝√√ [Ê√±¢∂Ó¬– ¤¬ı ‰¬] Œ˚±·1 ¬ı±À¬ı ’Ú≈¬Û˚≈Mê√ [Œ˚±·– Ú ’øô¶]º

16–This Yoga, it (Gita) says, is not for the man who givesup sleep and food and play and action, even as it is not for those

who indulge too much in these things of the life and the body;but the sleep and waking, the food, the play, the putting forth ofeffort in works should all be Yukta (in yogo with the divine). Allshould be moderate, regulated. –(10A)

≈Mê√± √√±1ø¬ı √√±1¸… ≈Mê√À‰¬©Ü¸… fl¡ « ≈º≈Mê√¶§õü±¬ıÀ¬ı±Ò¸… Œ˚±À·± ˆ¬¬ıøÓ¬ ≈√–‡˝√√±ºº 17

17 - ø˚ ’±˝√√±1-ø¬ı˝√√±1, fl¡ « Œ‰¬©Ü±, øÚ^± Ê√±·1Ì ¸fl¡À˘± fl¡±˜ ÷ù´11 ˘·Ó¬˚≈Mê√ ∆˝√√ fl¡À1 [˚≈Mê√ ’±˝√√±1-ø¬ı˝√√±1¸…, ˚≈Mê√ fl¡˜«¸≈ Œ‰¬©Ü¸…, ˚≈Mê√ ¶§õü ’¬ıÀ¬ı±Ò¸…],ŒÓ¬›“1 fl¡±1ÀÌ Œ˚±· ≈√‡1 ¬Û1± ˜≈øMê√ ˘±ˆ¬1 ά◊¬Û±˚˛ [Œ˚±·– ≈√–‡˝√√± ˆ¬¬ıøÓ¬]º

17 - In all states, in waking and in sleeping, in food and playand action, the Yogin will then be in Yoga with the Divine, andall will be done by him in the consciousness of the Divine as theself and as the All and as that which supports and contains hisown life and his action. - (11)

˚√± ø¬ıøÚ ˛Ó¬— ø‰¬M√√ ±RÀÚ…¬ı±¬ıøÓ¬á¬ÀÓ¬ºøÚ¶Û‘˝√√– ¸¬ı«fl¡±À˜Àˆ¬…± ˚≈Mê√ ˝◊√√Ó≈¬…‰¬…ÀÓ¬ Ó¬√±ºº 18

18 - Œ˚øÓ¬˚˛± ˜Ú ¸•Û”Ì« ˙±ôL ∆˝√√ [˚√± ø¬ıøÚ˚˛Ó¬— ø‰¬M√√˜ƒ] ’±R±Ó¬ ø¶öøÓ¬˘±ˆ¬ fl¡À1 [’±RøÚ ¤¬ı ’¬ıøÓ¬á¬ÀÓ¬], ¸fl¡À˘± fl¡±˜Ú±1 ¬Û1± ˜≈Mê√ [¸¬ı«fl¡±À˜ˆ¬…–øÚ¶Û‘˝√√–] Œ˚±·œ ¬Û≈1n∏¯∏fl¡ ŒÓ¬øÓ¬˚˛± Œ˚±·˚≈Mê√ ¬ı≈ø˘ Œfl¡±ª± ˝√√˚˛ [Ó¬√± ˚≈Mê√ ˝◊√√øӬά◊‰¬…ÀÓ¬]º ¸fl¡À˘± ¸˜ ˛ÀÓ¬ ÷ù´1 ø‰¬ôL±Ó¬ Ô±øfl¡, ¸•Û”Ì« ¬±Àª ŒÓ¬›“1 ›‰¬1Ó¬ ¸˜¬Û«Ìfl¡ø1, øÚ˚˛ø˜Ó¬ˆ¬±Àª Ò…±Ú-Ò±1̱ fl¡À1“±ÀÓ¬ fl¡À1“±ÀÓ¬ ’±˜±1 ˜ÚÀȬ± ¸•Û”Ì«ˆ¬±Àª’±R±1 øÚ˚˛LaÌÕ˘ ’±À˝√√ ’±1n∏ ’±R±1 ¶§ˆ¬±ªõ∂±5 ˝√√˚˛º ˝◊√√˚˛±fl¡ Psychicisation¬ı± Psychic Transformation Œ¬ı±À˘º ŒÓ¬øÓ¬˚˛± ˜Ú ’±1n∏ ’±R± ¤È¬± ¬ıd ∆˝√√¬ÛÀ1º Œ¸˝◊√√√À1 õ∂±Ì (vital) ’±1n∏ Œ√˝√√ÀȬ±› ’±R±1 øÚ˚˛LaÌÕ˘ ’±À˝√√ ’Ô«±» õ∂±Ì’±1n∏ Œ√˝√√À1± Psychic Transformation ˝√√˚˛º Œ√˝√√, ˜Ú ’±1n∏ õ∂±Ìfl¡ ’±R±1øÚ˚˛LaÌÕ˘ ’Ú±ÀȬ± Œ˚±·1 õ∂Ô˜ ¬Û˚«±˚˛º ˜Ú ’±1n∏ ’±R± ¤fl¡ Œ˝√√±ª± ˜±ÀÚ˝◊√√ ’±Rά◊¬Û˘øt Œ˝√√±ª±º ’fl¡˘ Ò…±Ú fl¡ø1À˘˝◊√√ ’±R± ά◊¬Û˘øt Ú˝√√˚˛ ˚ø√› Ò…±Ú Œ˚±·1’¬Ûø1˝√√±˚«… ’eº Ò…±Ú ’ª¶ö±Ó¬ ˜ÚÕ˘ ø˚ ˙±ôL ’ª¶ö± ’±À˝√√ ¤˝◊√√ ˙±ôL ’ª¶ö±ÀȬ±¸fl¡À˘± ¸˜˚˛ÀÓ¬ ’¬ı…±˝√√Ó¬ 1±ø‡¬ıÕ˘ ¸À‰¬Ó¬Ú Ô±øfl¡¬ı ˘±À·º

If thy heart is troubled within thee, if for long seasons thou makestno progress, if thy strength faint and repine, remember always theeternal word of our Lover and Master, "I will free thee from all sin andevil; do not grieve." (Gita 18/66) –Sri Aurobindo, Ths & Aphs



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˚Ô± √œÀ¬Û± øÚ¬ı±Ó¬À¶ö± ŒÚeÀÓ¬ Œ¸±¬Û˜± ¶ú‘Ó¬±ºŒ˚±ø·ÀÚ± ˚Ó¬ø‰¬M√√¸… ˚≈?ÀÓ¬± Œ˚±·˜±RÚ–ºº 19

19 - ¬ıÓ¬±˝√√ ÚÔfl¡± ͬ±˝◊√√Ó¬ [øÚ¬ı±Ó¬¶ö–] Œ˚ÀÚÕfl¡ ‰¬±øfl¡1 ¬ıøôL Úfl“¡À¬Û [˚Ô±√œ¬Û– Ú ˝◊√√eÀÓ¬] ’±R±Ó¬ Ò…±Ú¶ö [’±RÚ– Œ˚±·˜ƒ ˚≈?Ó¬–] Œ˚±·œ1 ø¶ö1 ø‰¬M√√1[Œ˚±ø·Ú– ˚Ó¬ø‰¬M√√¸…] Œ¸˝◊√√ÀȬ± ά◊¬Û˜± ¬ı≈ø˘ ¬ı≈øÊ√¬ı± [¸± ά◊¬Û˜± ¶ú‘Ó¬±]º

˚ÀS±¬Û1˜ÀÓ¬ ø‰¬M√√— øÚ1n∏X— Œ˚±·À¸¬ı˚˛±º˚S ∆‰¬¬ı±RÚ±R±Ú— ¬Û˙…iß±RøÚ Ó≈¬¯∏…øÓ¬ºº 20¸≈‡˜±Ó¬…øôLfl¡— ˚» Ó¬ƒ√ ¬ı≈øX¢∂±˝√√…˜Ó¬œøf˚˛˜ƒºŒ¬ıøM√√ ˚S Ú ∆‰¬¬ı±˚˛— ø¶öÓ¬(˘øÓ¬ Ó¬NÓ¬–ºº 21˚— ˘t± ‰¬±¬Û1— ˘±ˆ¬— ˜Ú…ÀÓ¬ Ú±øÒfl¡— Ó¬Ó¬–º˚ø¶úÚƒ ø¶öÀÓ¬± Ú ≈√–À‡Ú &1n∏̱ø¬Û ø¬ı‰¬±˘…ÀÓ¬ºº 22Ó¬— ø¬ı√…±ƒ√ ≈√–‡¸—À˚±·ø¬ıÀ˚˛±·— Œ˚±·¸—ø:Ó¬˜ƒº¸ øÚ(À˚˛Ú Œ˚±Mê√À¬ı…± Œ˚±À·± ’øÚø¬ı«JÀ‰¬Ó¬¸±ºº 23

20 - Œ˚±· ’ˆ¬…±¸1¡Z±1± [Œ˚±·À¸¬ı˚˛±] ø˚ÀȬ± ô¶1 ¬Û±À˘ [˚S] ˜Ú ˙±ôL˝√√˚˛ (the mind becomes totally silent, ø‰¬M√√— øÚ1n∏X— ά◊¬Û1˜ÀÓ¬], ø˚ ’ª¶ö±¬Û±À˘ [˚S‰¬] øÚÊ√1 ¡Z±1± [øÚÊ√ ’±R±1 ¡Z±1±, ’±RÚ± ¤¬ı] øÚÊ√ ’±R±Ó¬ [’±RøÚ]’±R±fl¡ Œ√ø‡ [’±R±Ú˜ƒ ¬Û˙…Úƒ] ’±Úµ ˘±ˆ¬ fl¡À1 [Ó≈¬¯∏…øÓ¬],

21 - ø˚ ’ª¶ö±Ó¬ ø¶öøÓ¬ ˘±ˆ¬ fl¡ø1À˘ [˚S ¤¬ı ‰¬ ø¶öÓ¬–] ˝◊√√øf˚˛ ’Ó¬œÓ¬[’Ó¬œøf˚ ƒ] ¬ı≈øXÀ1 Ï≈¬øfl¡ Œ¬Û±ª± [¬ı≈øX¢∂± √√… ƒ] ¸œ˜± √√œÚ ≈‡ ’Ú≈ ¬ª √√ [’±Ó¬…øôLfl¡—˚» ≈‡ ƒ Ó¬» Œ¬ıøM√√] ’±1n∏ Œ˚±·œÀ ˛ [’ ˛—] ’±R:±Ú1¬Û1± ø¬ı‰¬ø˘Ó¬ Ú √√ ˛ [Ó¬NÓ¬–Ú ‰¬˘øÓ¬],

22 - ø˚ ’ª¶ö± ˘±ˆ¬ fl¡ø1À˘ [˚— ˘t± ‰¬] Œ˚±·œÀ˚˛ ˝◊√√˚˛±Ó¬Õfl¡ Œ¬ıøÂ√˘±ˆ¬Ê√Úfl¡ ¬ı± ¸≈‡√±˚˛fl¡ ¬ıd ’±ÀÂ√ ¬ı≈ø˘ Ú±ˆ¬±À¬ı [Ó¬Ó¬– ’¬Û1— ’øÒfl¡— ˘±ˆ¬— Ú˜Ú…ÀÓ¬], ’±1n∏ ˚íÓ¬ ø¶öøÓ¬ ˘±ˆ¬ fl¡ø1À˘ [˚ø¶úÚƒ ø¶öÓ¬–] ’Ó¬…ôL ≈√‡ÀÓ¬± ø¬ı‰¬ø˘Ó¬Ú˝√√˚˛ [&1n∏̱ ≈√–À‡Ú ’ø¬Û Ú ø¬ı‰¬±˘…ÀÓ¬],

23 - Œ¸˝◊√√ ≈√‡Ú±˙fl¡ ’ª¶ö±fl¡ [Ó¬— ≈√–‡ ¸—À˚±· ø¬ıÀ˚˛±·—] Œ˚±· ¬ı≈ø˘Ê√±øÚ¬ı± [Œ˚±·¸—ø:Ó¬˜ƒ ø¬ı√…±»]º ¤˝◊√√ Œ˚±· [¸ Œ˚±·–] ‘√ϬˇÓ¬±À1 ∆¸ÀÓ¬ (with

firm determination, øÚ(À ˛Ú] ’ø¬ı‰¬ø˘Ó¬ˆ¬±Àª [’øÚø¬ı«ißÀ‰¬Ó¬¸±] ’ˆ¬…±¸ fl¡1±fl¡Ó«¬¬ı… [Œ˚±Mê√¬ı…–]º

18-23 - Peace of Nirvana is reached when all the mentalconsciousness is perfectly controlled and liberated from desireand remains still in the Self, when, motionless like the light of alamp in a windless place, it ceases from its restless action, andby the silence and stillness of the mind the Self is seen within,not disfigured as in mind, but in the Self [’±RøÚ], seen, self-perceived by the Self [’±RÚ± ¤¬ı], svaprakasa. Then the soul issatisfied and knows its own true and exceeding bliss and can nolonger fall away from the spiritual truth of its being. Not eventhe fiercest assault of mental grief can disturb it. It is the puttingaway of the contact with pain, duhkha samyoga viyogam. Thefirm winning of this inalienable spiritual bliss is Yoga, it is thedivine union; it is the greatest of all gains and the treasure besidewhich all others lose their value. Therefore is this Yoga to beresolutely practised without yielding to any discouragement bydifficulty or failure until the release, until the bliss of Nirvana issecured as an eternal possession. - (12)

¸—fl¡ä õ∂ˆ¬¬ı±Úƒ fl¡±˜±—ô¶…M3ê√± ¸¬ı«±ÚÀ˙¯∏Ó¬–º˜ÚÕ¸À¬ıøf˚˛¢∂±˜— ø¬ıøÚ˚˛˜… ¸˜ôLÓ¬–ºº 24˙ÕÚ– ˙ÕÚ1n∏¬Û1À˜ƒ√ ¬ı≈X…± Ò‘øÓ¬·‘ √√œÓ¬ ˛±º’±R¸—¶ö— ˜Ú– fl‘¡Q± Ú øfl¡ø=√ø¬Û ø‰¬ôLÀ˚˛»ºº 25

24-25 - fl¡äÚ±1¬Û1± ά◊æ√ª Œ˝√√±ª± [¸—fl¡ä õ∂ˆ¬¬ı±Úƒ] fl¡±˜Ú±À¬ı±1 ¸•Û”Ì«Ó¬…±· fl¡ø1 [¸¬ı«±Úƒ fl¡±˜±Úƒ ’À˙¯∏Ó¬– Ó¬…M3ê√±] ˜Ú1¡Z±1± [˜Ú¸± ¤¬ı] ˝◊√øf˚˛À¬ı±1fl¡ø¬ı ∏ 1¬Û1± ’“±Ó¬1± ◊√√ [ ◊√√øf˚¢∂±˜— ¸ ôLÓ¬– ø¬ıøÚ˚˜…] ∆Ò « ≈Mê√ ¬ı≈øX1¡Z±1± [Ò‘øÓ¬·‘ √√œÓ¬˚±¬ı≈X…±] ÒœÀ1 ÒœÀ1 ˙±ôL ’ª¶ö± ’±øÚ¬ı ˘±À· [˙ÕÚ– ˙ÕÚ– ά◊¬Û1À˜»] ’±1n∏ Œ‰¬Ó¬Ú±’±R±Ó¬ øÚ¬ıX 1±ø‡ [˜Ú– ’±R¸—¶ö— fl‘¡N±] ˜ÚÕ˘ ¤Àfl¡± ø‰¬ôL± ’±ø˝√√¬ıÕ˘ ø√¬ıÚ±˘±À· [øfl¡ø=» ’ø¬Û Ú ø‰¬ôLÀ˚˛»]º



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24-26 - The main stress here has fallen on the stilling of theemotive mind, the mind of desire and the senses; but even themental thought has to be stilled in the silence of the self-existentbeing. First, all the desires born of the desire-will have to bewholly abandoned. One should slowly cease from mental actionby a buddhi held in the grasp of fixity and having fixed the mindin the higher self, one should not think of anything at all. Wheneverthe restless and unquiet mind goes forth, it should be controlledand brought into subjection in the Self - (13)

˚ÀÓ¬± ˚ÀÓ¬± øÚ(1øÓ¬ ˜Ú(=˘˜ø¶ö1˜ƒºÓ¬Ó¬ô¶ÀÓ¬± øÚ˚˛Õ˜…Ó¬√±RÀÚ…¬ı ¬ı˙— ÚÀ˚˛»ºº 26

26 - ‰¬=˘ ’±1n∏ ’ø¶ö1 ˜Ú [‰¬=˘˜ƒ ’ø¶ö1˜ƒ ˜Ú–] ø˚ ø˚ ø¬ı¯∏˚˛1 õ∂øÓ¬’±fl‘¡©Ü ˝√√˚˛ [˚Ó¬– ˚Ó¬– øÚ(1øÓ¬], Œ¸˝◊√√À¬ı±11¬Û1± ’“±Ó¬1±˝◊√√ ’±øÚ [Ó¬Ó¬– Ó¬Ó¬–¤Ó¬» øÚ˚˛˜…] ’±R±1 ¬ı˙Õ˘ ’±øÚ¬ı ˘±À· [’±RøÚ ¤¬ı ¬ı˙— ÚÀ˚˛»]º

¬õ∂˙±ôL˜Ú¸— Œ˝√√…Ú— Œ˚±ø·Ú— ¸≈‡˜≈M√√˜˜ƒºÎ¬◊Õ¬ÛøÓ¬ ˙±ôL1Ê√¸— ¬ıËp¡ˆ”¬Ó¬˜fl¡j¯∏˜ƒºº 27

27 - ø˚ 1ÀÊ√±&Ì1 ’ø¶ö1Ó¬±1¬Û1± ˜≈Mê√ [˙±ôL1Ê√¸—], ˚±1 ˜Ú ’±1n∏ õ∂±Ì¬Ûø¬ıS ∆˝√√ÀÂ√ [’fl¡j ∏ ƒ], ¤ÀÚ ¤Ê√Ú õ∂˙±ôLø‰¬M√√1 Œ˚±·œÀ ˛ [ø˝√√ ¤Ú— õ∂˙±ôL˜Ú¸—Œ˚±ø·Ú—] ¬ıËp¡Ó¬ ø¶öøÓ¬ ˘±ˆ¬ fl¡ø1 [¬ıËp¡ ”¬Ó¬ ƒ] ά◊M√√ ≈‡ ˘±ˆ¬ fl¡À1 [ ≈‡˜ ά◊M√√ ƒÎ¬◊Õ¬ÛøÓ¬]º

27 - When the mind is thoroughly quieted, then there comesupon the Yogin, the highest stainless, passionless bliss of the soulthat has become the Brahman. - (14)

˚≈?Ài߬ı— ¸√±R±Ú— Œ˚±·œ ø¬ı·Ó¬fl¡j¯∏–º¸≈À‡Ú ¬ıËp¡¸—¶Û˙«˜Ó¬…ôL— ¸≈‡˜ùü≈ÀÓ¬ºº 28

28 - ¤ ◊√√√À1 ¸√± ˛ [¤¬ı ƒ ¸√±] Œ˚±·œÀ ˛ ’±R±1 ˘·Ó¬ ≈Mê√ Ô±øfl¡ [Œ˚±·œ’±R±Ú— ˚≈?Úƒ] fl¡˘≈¯∏ ˜≈Mê√ ∆˝√√ [ø¬ı·Ó¬ fl¡j¯∏–] ’Ú±˚˛±À¸ ¬ıËp¡¸—¶Û˙« ˘±ˆ¬ fl¡ø1[¸≈À‡Ú ¬ıËp¡ ¸—¶Û˙«˜ƒ] ¬Û1˜ ¸≈‡ ˘±ˆ¬ fl¡À1 [’Ó¬…ôL— ¸≈‡˜ƒ ’ùü≈ÀÓ¬]º

28 - ‘‘Thus freed from the stain of passion and puttinghimself constantly in Yoga, the Yogin easily and happily enjoysthe touch of the Brahman which is an exceeding bliss.’’ - (15)

¸¬ı« ”¬Ó¬¶ö ±R±Ú— ¸¬ı« ”¬Ó¬±øÚ ‰¬±RøÚº÷é¬ÀÓ¬ Œ˚±·˚≈Mê√±R± ¸¬ı«S ¸˜√˙«Ú–ºº 29

29 - ¬ıËp¡1 ˘·Ó¬ Œ˚±· ≈Mê√ ’±R± ◊√√ ¸fl¡À˘±ÀÓ¬ ¸˜√ «œ ∆˝√√ [Œ˚±· ≈Mê√±R±¸¬ı«S ¸˜√ «Ú–] øÚÊ√ ’±R±fl¡ ¸fl¡À˘±ÀÓ¬ [’±R±Ú— ¸¬ı« ”¬Ó¬¶ö ƒ] ’±1n∏ øÚÊ√ ’±R±Ó¬¸¬ı«ˆ”¬Ó¬fl¡ Œ√‡± ¬Û±˚˛ [’±RøÚ ‰¬ ¸¬ı«ˆ”¬Ó¬±øÚ ÷é¬ÀÓ¬]º

29 - Equal-visioned everywhere, he sees the Self in allexistences and all existences in the self - (16)

Œ˚± ˜±— ¬Û˙…øÓ¬ ¸¬ı«S ¸¬ı«—‰¬ ˜ø˚˛ ¬Û˙…øÓ¬ºÓ¬¸…±˝√√— Ú õ∂Ì˙…±ø˜ ¸ ‰¬ Œ˜ Ú õ∂Ì˙…øÓ¬ºº 30

30 - ø˚ Œ˜±fl¡ ¸fl¡À˘±ÀÓ¬ Œ√‡± ¬Û±˚˛ [˚– ˜±— ¸¬ı«S ¬Û˙…øÓ¬] ’±1n∏¸fl¡À˘±Àfl¡ Œ˜±Ó¬ Œ√‡± ¬Û±˚˛ [¸¬ı— ‰¬ ˜ø˚˛ ¬Û˙…øÓ¬], ˜˝◊√√ ŒÓ¬›“1 ‘√ø©Ü1¬Û1± Œ˝√√1±˝◊√√Ú±˚±›“ [’˝√√— Ó¬¸… Ú õ∂Ì˙…±ø˜] ’±1n∏ ŒÓ¬Àª“± Œ˜±1 ‘√ø©Ü1¬Û1± ’“±Ó¬1 Ú˝√√˚˛ [¸ ‰¬Œ˜ Ú õ∂Ì˙…øÓ¬]º

30 - He who sees Me everywhere and all and each in Me,is never lost to Me nor I to him. - (17)

¸¬ı«ˆ”¬Ó¬ø¶öÓ¬— Œ˚± ˜±— ˆ¬Ê√ÀÓ¬…fl¡Q˜±ø¶öÓ¬–º¸¬ı«Ô± ¬ıÓ«¬˜±ÀÚ± ’ø¬Û ¸ Œ˚±·œ ˜ø˚˛ ¬ıÓ«¬ÀÓ¬ºº 31

31 - ˚±1 ë¸fl¡À˘± ¤fl¡ ¬ıËp¡í ¤˝◊√√ ά◊¬Û˘øt ∆˝√√ÀÂ√ ’±1n∏ ¸fl¡À˘±À1 øˆ¬Ó¬1Ó¬Ôfl¡± Œ˜±fl¡ ˆ¬±˘ ¬Û±˚˛ ’±1n∏ ˆ¬øMê√ fl¡À1 [˚– ¤fl¡Q˜ ’±ø¶öÓ¬– ¸¬ı«ˆ”¬Ó¬ø¶öÓ¬— ˜±—ˆ¬Ê√øÓ¬], Œ¸˝◊√√ Œ˚±·œ ˚íÀÓ¬˝◊√√ Ú±Ô±fl¡fl¡ ŒÓ¬›“ Œ˜±ÀÓ¬˝◊√√ Ô±Àfl¡ [¸ Œ˚±·œ ¸¬ı«Ô±¬ıÓ«¬˜±ÀÚ± ’ø¬Û ˜ø˚˛ ¬ıÓ«¬ÀÓ¬]º

31 - He who has reached oneness and loves Me in allbeings, that Yogin, howsoever he lives and acts, is living andacting in Me. - (18)



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The Gita brings in here as always bhakti as the climax ofthe Yoga, sarvabhutasthitam yo mam bhajati ekatvam asthitah;that may almost be said to sum up the whole final result of theGita's teaching – whoever loves God in all and his soul is foundedupon the divine oneness, however he lives and acts, lives andacts in God. - (19)

’±ÀRìÛÀ˜…Ú ¸¬ı«S ¸˜— ¬Û˙…øÓ¬ Œ˚± ’Ê«≈√Úº¸≈‡— ¬ı± ˚ø√ ¬ı± ≈√–‡— ¸ Œ˚±·œ ¬Û1À˜± ˜Ó¬–ºº 32

32 - Œ˝√√ ’Ê«≈√Ú, ø˚ øÚÊ√fl¡ ¸fl¡À˘±ÀÓ¬ ¸˜ˆ¬±Àª Œ√‡± ¬Û±˚˛ [˚– ¸¬ı«S ¸˜—¬Û˙…øÓ¬], ø˚ ’±Ú1 ¸≈‡Ó¬ ¸≈‡œ ’±1n∏ ≈√‡Ó¬ ≈√‡œ [’±ÀRìÛÀ˜…Ú [øÚÊ√1 ˘·Ó¬Ó≈¬˘Ú± fl¡ø1] ¸≈‡— ¬ı± ˚ø√ ¬ı± ≈√–‡—], ŒÓ¬›“ Œ|ᬠŒ˚±·œ [¸– Œ˚±·œ ¬Û1˜–],¤˝◊√√ÀȬ± Œ˜±1 ˜Ó¬ [˜Ó¬–]º

32 - O Arjuna, he who sees all equally everywhere ashimself, whether it be happiness or suffering, I hold him to bethe Supreme Yogin (19A). And by this it is not meant at all thathe himself shall fall from the griefless spiritual bliss and feelagain worldly unhappiness,..... the play of dualities which hehimself has left and surmounted, he shall still see all as himself,his self in all, God in all and, not disturbed or bewildered by theappearances of these things, moved only by them to help andheal, to occupy himself with the good of all beings, to lead mento the spiritual bliss, to work for the progress of the worldGodwards, he shall live the divine life, so long as days uponearth are his portion. The God-lover who can do this, can thusembrace all things in God, can look calmly on the lower natureand the works of the Maya of the three gunas and act in themand upon them without perturbation or fall or disturbance fromthe height and power of the spiritual oneness, free in the largenessof the God-vision, sweet and great and luminous in the strengthof the God-nature, may well be declared to be the supremeYogin. - (20)

’Ê«≈√Ú Î¬◊¬ı±‰¬

Œ˚± ’˚˛— Œ˚±·b¶˚˛± Œõ∂±Mê√– ¸±À˜…Ú ˜Ò≈¸”√Úº¤Ó¬¸…±˝√√— Ú ¬Û˙…±ø˜ ‰¬=˘Q±» ø¶öøÓ¬— ø¶ö1±˜ƒºº 33

33 - ’Ê«≈√ÀÚ fl¡íÀ˘ ñ Œ √√ ˜Ò≈ ”√Ú, Ó≈¬ø˜ ø˚ ¤ ◊√√ [Q˚± ˚– ’˚—] ¸˜QÀ˚±·1fl¡Ô± fl¡í˘± [¸±À˜…Ú Œ˚±·– Œõ∂±Mê√–], ˜ÚÀȬ± Œ˚ÀÚfl≈¡ª± ‰¬=˘ [‰¬=˘Q±»] ¤˝◊√√¸˜Qˆ¬±¬ı ¶ö±˚˛œ ˝√√í¬ı ¬ı≈ø˘ ˜˝◊√√ Ú±ˆ¬±À¬ı“± [¤Ó¬¸… ø¶ö1±˜ƒ ø¶öøÓ¬˜ƒ ’˝√√— Ú ¬Û˙…±ø˜]º

‰¬=˘— ø˝√√ ˜Ú– fl‘¡¯û õ∂˜±øÔ ¬ı˘¬ıV‘Ϭˇ˜ƒºÓ¬¸…±˝√√— øÚ¢∂˝√√— ˜ÀÚ… ¬ı±À˚˛±ø1¬ı ¸≈≈√©®1˜ƒºº 34

34 - Œ˝√√ fl‘¡¯û, ø˚À˝√√Ó≈¬ ˜Ú ‰¬=˘, õ∂˜±øÔ, ˙øMê√˙±˘œ ’±1n∏ ‘√Ϭˇ [¬ı˘¬ı»‘√Ϭˇ˜ƒ], Œ¸˝◊√√fl¡±1ÀÌ ˜˝◊√√ ˆ¬±À¬ı“± [’˝√√— ˜ÀÚ…] ¬ı±˚˛≈fl¡ ¬ı˙ fl¡1± Œ˚ÀÚ fl¡øͬÚ, ˝◊√√˚˛±Àfl¡±¬ı˙ fl¡1± ø¸˜±Ú fl¡øÍ¬Ú [¬ı±À˚˛±– ˝◊√√¬ı Ó¬¸… øÚ¢∂˝√√— ¸≈≈√©®1˜ƒ]º

¿ˆ¬·ª±Ú ά◊¬ı±‰¬

’¸—˙˚˛— ˜˝√√±¬ı±À˝√√± ˜ÀÚ± ≈√øÚ«¢∂˝√√— ‰¬˘˜ƒº’ˆ¬…±À¸Ú Ó≈¬ Œfl¡ÃÀôL˚˛ ∆¬ı1±À·…Ì ‰¬ ·‘˝√√…ÀÓ¬ºº 35

35 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ ñ Œ √√ Œfl¡ÃÀôL ˛, ◊√√ ˛±Ó¬ ¸Àµ √√ Ú± ◊√√ Œ˚ [’¸—˙ ˛—]˜Ú ‰¬=˘ [˜Ú– ‰¬˘˜ƒ] ’±1n∏ ˝◊√√˚˛±fl¡ ˙±ôL fl¡1± fl¡øÍ¬Ú fl¡±˜ [≈√øÚ«¢∂˝√√—], øfl¡c [Ó≈¬]’ˆ¬…±¸ ’±1n∏ ∆¬ı1±·…1¡Z±1± ◊√√ ±fl¡ ¬ı˙ fl¡ø1¬ı ¬Û±ø1 [’ˆ¬…±À¸Ú ‰¬ ∆¬ı1±À·…Ì ·‘ √√…ÀÓ¬]º

33–35 – Yoga is after all no easy thing to acquire, as Arjunasuggests, for the restless mind is always liable to be pulled downfrom these heights by the attacks of outward things and to fallback into the strong control of grief and passion and inequality.Therefore, the Gita proceeds to give us in addition to its generalmethod of knowledge and works a special process of Rajayogicmeditation also, a powerful method of practice, abhyasa, a strongway to the complete control of the mind and its workings.)–(20A)



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’¸—˚Ó¬±RÚ± Œ˚±À·± ≈√©x±¬Û ˝◊√√øÓ¬ Œ˜ ˜øÓ¬–º¬ı˙…±RÚ± Ó≈¬ ˚Ó¬Ó¬± ˙Àfl¡…± ’¬ı±5≈˜≈¬Û±˚˛Ó¬–ºº 36

36 - ’¸—˚Ó¬ ø‰¬M√√1 ˜±Ú≈˝√√1 ¬ı±À¬ı [’¸—˚Ó¬±RÚ±] Œ˚±· ≈√˘«ˆ¬ [Œ˚±·–≈√©x±¬Û–], ˝◊√√ Œ˜±1 ˜Ó¬ [˝◊√√øÓ¬ Œ˜ ˜øÓ¬–], øfl¡c [Ó≈¬] ø¬ıø˝√√Ó¬ øÚ˚˛À˜À1 ˚P˙œ˘[ά◊¬Û±˚˛Ó¬– ˚Ó¬Ó¬±] ¸—˚Ó¬ ø‰¬M√√1 Œ˘±fl¡1¡Z±1± [¬ı˙…±RÚ±] Œ˚±·Ó¬ ¸Ù¬˘Ó¬± ˘±ˆ¬fl¡1± ¸yª [’¬ı±5≈˜ƒ ˙fl¡…–]º

36. - One who has no self-control is not fit for Yoga. Tosucceed in Yoga one must have self-control and must observethe rules of Yoga.

’Ê«≈√Ú Î¬◊¬ı±‰¬’˚øÓ¬– |XÀ ˛±À¬ÛÀÓ¬± Œ˚±·±2‰¬ø˘Ó¬˜±Ú¸–º’õ∂±¬Û… Œ˚±·¸—ø¸øX— fl¡±— ·øÓ¬— fl‘¡¯û ·26√øÓ¬ºº 37

37 - ’Ê«≈√ÀÚ fl¡íÀ˘ ñ Œ˝√√ fl‘¡¯û, ø˚Ê√ÀÚ õ∂Ô˜ÀÓ¬ |X±À1 ∆¸ÀÓ¬ ’±Rά◊¬Û˘øt1 ¬ı±À¬ı Œ˚±· ’±1y fl¡ø1 [|X ˛± ά◊À¬ÛÓ¬–] ¬Û±Â√Ó¬ ˚P1 ’ˆ¬±ªÓ¬ Œ˚±·w©Ü˝√√˚˛ [’˚øÓ¬– Œ˚±·±» ‰¬ø˘Ó¬ ˜±Ú¸–] ’±1n∏ Œ˚±·ø¸øX ˘±ˆ¬ fl¡ø1¬ı ŒÚ±ª±À1[Œ˚±·¸—ø¸øX˜ƒ ’õ∂±¬Û…] ŒÓ¬›“1 øfl¡ ·øÓ¬ ˝√√˚˛ [fl¡±— ·øÓ¬— ·26√øÓ¬]∑

fl¡ø2‰¬Àiß±ˆ¬ ˛ø¬ıw©Üøù6iß±wø˜ª Ú˙…øÓ¬º’õ∂øÓ¬Àᬱ ˜˝√√±¬ı±À˝√√± ø¬ı˜”ÀϬˇ± ¬ıËp¡Ì– ¬ÛøÔºº 38

38 - Œ √√ ˜ √√±¬ı±U, ¬ıËp¡ ά◊¬Û˘øt1 ¬ÛÔÓ¬ ø¶ö1ˆ¬±Àª ’±·¬ı±øϬˇ¬ı ŒÚ±ª1± [¬ıËp¡Ì–¬ÛøÔ ø¬ı ”Ϭˇ–] ’±Ò…±øRfl¡ ’±1n∏ ∆¬ı ∏ø ˛fl¡ ≈√À ˛±È¬±1¬Û1± ¬ıø=Ó¬ ∆ √√ [ά◊ ¬ ˛ø¬ıw©Ü–],¤È¬±ÀÓ¬± õ∂øÓ¬øá¬Ó¬ √√í¬ı ŒÚ±ª1±Ê√Ú [’õ∂øӬᬖ] øÂ√iß øˆ¬iß Œ˜‚1 √À1 [øÂ√iß±w ƒ ◊√√¬ı]Ú±˙ Ú±¬Û±¬ıÀÚ∑ [Ú Ú˙…øÓ¬ fl¡ø2‰¬»], fl¡ø2‰¬Àiß± ‘ fl¡ø2‰¬» Ÿ¬ Ú Ÿ¬ ά◊º

¤Ó¬Àij ¸—˙˚˛— fl‘¡¯û ŒÂ√M≈√√˜˝«√√¸…À˙¯∏Ó¬–ºQ√Ú…– ¸—˙˚˛¸…±¸… ŒÂ√M√√± Ú U…¬Û¬Û√…ÀÓ¬ºº 39

39 - Œ˝√√ fl‘¡¯û, Œ˜±1 ¤˝◊√√ ¸—˙˚˛ÀȬ± [Œ˜ ¤Ó¬» ¸—˙˚˛—] ¸•Û”Ì«ˆ¬±Àª ”√1fl¡ø1¬ıÕ˘ Ó≈¬ø˜À˝√√ ¸˜Ô« [’À˙¯∏Ó¬– ŒÂ√M≈√√˜ƒ ’˝«√√ø¸], fl¡±1Ì ŒÓ¬±˜±1 ¬ı±ø˝√√À1 ¤˝◊√√¸—˙ ˛ ”√1 fl¡ø1¬ı ¬Û1± [ø √√ Q» ’Ú…– ’¸… ¸—˙ ˛ … ŒÂ√M√√±] ˜ ◊√√ ’±Ú Œfl¡±ÀÚ± Œ˘±fl¡Œ√‡± Ú±˝◊√√ [Ú Î¬◊¬Û¬Û√…ÀÓ¬]º U… ñ ø˝√√ ά◊

¿ˆ¬·ª±Ú ά◊¬ı±‰¬¬Û±Ô« ∆ÚÀ¬ı˝√√ Ú±˜≈S ø¬ıÚ±˙ô¶¸… ø¬ı√…ÀÓ¬ºÚ ø˝√√ fl¡˘…±Ìfl‘¡» fl¡ø(√ƒ √≈·«øÓ¬— Ó¬±Ó¬ ·26√øÓ¬ºº 40

40 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ ñ Œ˝√√ ¬Û±Ô«, Œ˚±·1 ¬ÛÔÓ¬ ¬ı± ¸±ÒÚ±1 ¬ÛÔÓ¬øfl¡Â≈√√”1 ’±·¬ı±øϬˇ Œ˚±·w©Ü Œ˝√√±ª± Œ˘±fl¡1 ˝◊√√˝√√À˘±fl¡Ó¬ ¬ı± ¬Û1À˘±fl¡Ó¬ ø¬ıÚ±˙ Ú‚ÀȬ[Ó¬¸… Ú ◊√√˝√√ ¤¬ı Ú ’ ≈S ø¬ıÚ±˙– ø¬ı√…ÀÓ¬], fl¡±1Ì [ø˝√√], Œ˝√√ ¬ı»¸ [Ó¬±Ó¬], ¸» fl¡ «fl¡1± Œ˘±fl¡1 Œfl¡øÓ¬ ˛±› ≈√·«øÓ¬ Ú˝√√ ˛ [fl¡˘…±Ìfl‘¡» fl¡ø(» ≈√·«øÓ¬— Ú ·26√øÓ¬] ∆ÚÀ¬ı˝√√‘ Ú Ÿ¬ ¤¬ı Ÿ¬ ˝◊√√˝√√º

õ∂±¬Û… ¬Û≈Ì…fl‘¡Ó¬±— Œ˘±fl¡±Ú≈ø¯∏Q± ˙±ù´Ó¬œ– ¸˜±–ºq‰¬œÚ±— ¿˜Ó¬±— Œ·À˝√√ Œ˚±·wÀ©Ü± ’øˆ¬Ê√±˚˛ÀÓ¬ºº 41

41 - Œ˚±·w©Ü Œ˘±fl¡ ¬Û≈Ì…fl¡ « fl¡1± Œ˘±Àfl¡ ¬Û±¬ı ˘·± ¶§·«À˘±fl¡Ó¬ ¶ö±Ú ˘±ˆ¬fl¡ø1 [Œ˚±·w©Ü– ¬Û≈Ì…fl‘¡Ó¬±— Œ˘±fl¡±Úƒ õ∂±¬Û…] Ó¬±Ó¬ ¬ıU ¬ıÂ√1 ¬ı±¸ fl¡1±1 ¬Û±Â√Ó¬[˙±ù´Ó¬œ– ¸˜±– ά◊ø¯∏Q±] ¸» ’±1n∏ ÒÚœÀ˘±fl¡1 ‚1Ó¬ Ê√ij ˝√√˚˛ [q‰¬œÚ±— ¿˜Ó¬±—Œ·À √√ ’øˆ¬Ê√± ˛ÀÓ¬]º

’Ô¬ı± Œ˚±ø·Ú±À˜¬ı fl≈¡À˘ ˆ¬¬ıøÓ¬ Òœ˜Ó¬±˜ƒº¤Ó¬øX ≈√˘«ˆ¬Ó¬1— Œ˘±Àfl¡ Ê√ij ˚√œ‘√˙˜ƒºº 42

42 - ’Ô¬ı±, Œ˚±·w©Ü Œ˘±fl¡ ¬Û±Â√1 Ê√ijÓ¬ :±Úœ Œ˚±·œ1 ‚1Ó¬ Ê√ij ˘˚˛[Òœ˜Ó¬±˜ƒ Œ˚±ø·Ú±˜ƒ ¤¬ı fl≈¡À˘ ˆ¬¬ıøÓ¬]º ¤ÀÚ Ê√ij˘±ˆ¬ ¬Û‘øÔ¬ıœÓ¬ ¬ı1 ≈√˘«ˆ¬[÷‘√˙˜ƒ ˚» Ê√ij ¤Ó¬» ø˝√√ Œ˘±Àfl¡ ≈√˘«ˆ¬Ó¬1—]º

Ó¬S Ó¬— ¬ı≈øX ¸—À˚±·— ˘ˆ¬ÀÓ¬ Œ¬Ûìı«À√ø˝√√fl¡˜ƒº˚Ó¬ÀÓ¬ ‰¬ Ó¬ÀÓ¬± ˆ”¬˚˛– ¸—ø¸ÀXà fl≈¡1n∏ÚµÚƒºº 43

43 - Œ √√ fl≈¡1n∏ÚµÚ, Œ˚±·w©Ü1 ¤ ◊√√ ÊijÓ¬ ’±·1 Ê√ij1 Œ˚±· ’ˆ¬…±¸1 ¬ı≈øXά◊√ ˛ √√ ˛ [Ó¬S Œ¬Ûìı«À√ø √√fl¡ ƒ Ó¬— ¬ı≈øX ¸—À˚±·— ˘ˆ¬ÀÓ¬] ’±1n∏ ’±Àfl¡Ã ø¸øX˘±ˆ¬1¬ı±À¬ı Œ‰¬©Ü± fl¡À1 [Ó¬Ó¬– ‰¬ ˆ”¬˚˛ ¸—ø¸ÀXà ˚Ó¬ÀÓ¬]º

¬Û”¬ı«±ˆ¬…±À¸Ú ŒÓ¬ÕÚ¬ı ø˝√√˚˛ÀÓ¬ ˝√√…¬ıÀ˙± ’ø¬Û ¸–ºøÊ√:±¸≈1ø¬Û Œ˚±·¸… ˙s¬ıËp¡±øÓ¬¬ıÓ«¬ÀÓ¬ºº 44



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44 - fl¡±1Ì [ø˝√√] ŒÓ¬›“ ¬Û”¬ı«Ê√ij1 ’ˆ¬…±¸1 ¬ı˘Ó¬ ’ª˙ ∆˝√√ [¸– ŒÓ¬Ú ¤¬ı¬Û”¬ı«±ˆ¬…±À¸Ú ’¬ı˙– ’ø¬Û] Œ˚±·1 õ∂øÓ¬ ’±fl‘¡©Ü ˝√√˚˛ [ø˝√√˚˛ÀÓ¬] , ø˚ ˜±S Œ˚±· øfl¡Ê√±øÚ¬ı Œ‡±ÀÊ√ [õ∂fl‘¡Ó¬ Œ˚±·œ1 fl¡Ô± ¬ı±À√˝◊√√] ŒÓ¬›“À˘±Àfl¡› [Œ˚±·¸… øÊ√:±¸≈–’ø¬Û] Œ¬ı√1 fl¡˜«-fl¡±G ’øÓ¬Sê˜ fl¡À1 [˙s¬ıËp¡ ’øÓ¬¬ıÓ«¬ÀÓ¬]º

The knowledge of the knower is described as passing beyondthe range of Veda and Upanishad, sabdabrahmativartate. -(21)

õ∂˚P±ƒ√ ˚Ó¬˜±Úd Œ˚±·œ ¸—qXøfl¡øå¬ı¯∏–º’ÀÚfl¡Ê√ij¸—ø¸Xô¶ÀÓ¬± ˚±øÓ¬ ¬Û1±— ·øÓ¬˜ƒºº 45

45 - ’±·1 Ê√ijÓ¬Õfl¡ ’øÒfl¡ ¬Ûø1|˜ fl¡ø1 [õ∂˚P±» ˚Ó¬˜±Ú– Ó≈¬] Œ˚±·œÀ ˛Œ˚±·1¡Z±1± øÚ©Û±¬Û ∆˝√√ [Œ˚±·œ ¸—qX øfl¡øå¬ı¯∏–] ¬ıU Ê√ij ¸±ÒÚ±1 ¬Û±Â√Ó¬ ø¸øX˘±ˆ¬ fl¡ø1 [’ÀÚfl¡Ê√ij¸—ø¸X–] ¬Û1˜ ·øÓ¬ ˘±ˆ¬ fl¡À1 [Ó¬Ó¬– ¬Û1±— ·øÓ¬ ƒ ˚±øÓ¬]º

37–45– Arjuna asks Kishna–What is the destiny of theperson who begins Yoga with faith, sraddha, for soul realisationbut after a time goes astray (becomes yoga bhrasta) due to hismind’s diversion and cannot succeed? Will he not be doomed todestruction failing in both material and spiritual life, likedisassembled clouds? It is only you who can dissolve my fear.

Krishna answers – If a person begins the practice of Yoga,but discontinues after a time, the soul carries the experience tohis next life. It is never lost. A person doing good works willnever suffer. Such a soul takes birth in a rich family or in thefamily of a wise Yogin. The memory of his past habit of Yogapractice comes back and compelled by the force of past habithe begins yoga with a greater vigour and reaches the goal ofGod realisation as a result of yoga sadhana for many lives.

Ó¬¬Ûø¶§Àˆ¬…± ’øÒÀfl¡± Œ˚±·œ :±ÚœÀˆ¬…± ’ø¬Û ˜ÀÓ¬± ’øÒfl¡–ºfl¡ø˜«ˆ¬…(±øÒÀfl¡± Œ˚±·œ Ó¬¶ú±ƒ√ Œ˚±·œ ˆ¬¬ı±Ê«≈√Úºº 46

46-Œ˚±·œ Ó¬¬Û¶§œ¸fl¡˘Ó¬Õfl¡ Œ|˚˛ [Œ˚±·œ Ó¬¬Ûø¶§ˆ¬…– ’øÒfl¡–],:±Úœ¸fl¡À˘±Ó¬Õfl¡À˚˛± Œ|˚˛ [:±øÚˆ¬… ’ø¬Û ’øÒfl¡–], fl¡˜«œ¸fl¡À˘±Ó¬Õfl¡À˚˛± Œ|˚˛

[fl¡ø˜«ˆ¬…– ‰¬ ’øÒfl¡–], ˝◊√√ Œ˜±1 ˜Ó¬ [˜Ó¬–] , Œ˝√√ ’Ê«≈√Ú, ·øÓ¬Àfl¡ Ó≈¬ø˜ Œ˚±·œ Œ˝√√±ª±[Ó¬¶ú±» Œ˚±·œ ˆ¬¬ı]º

46 - "The Yogin is greater than the doer of askesis, greaterthan the men of knowledge, greater than the men of works;become then the Yogin, O Arjuna", ........ not even spiritualknowledge or power or anything else for their own sake, but theunion with God alone; for in that all else is contained. - (22)

Œ˚±ø·Ú±˜ø¬Û ¸À¬ı« ∏±— ˜ƒ√·ÀÓ¬Ú±ôL1±RÚ±º|X±¬ı±Úƒ ˆ¬Ê√ÀÓ¬ Œ˚± ˜±— ¸ Œ˜ ˚≈Mê√Ó¬À˜± ˜Ó¬–ºº 47

47 - ø˚ |X±À1 ∆¸ÀÓ¬ [˚– |X±¬ı±Úƒ] ¸¬ı«±ôLfl¡1ÀÌ Œ˜±fl¡ ¸˜¬Û«Ì fl¡ø1 [˜»·ÀÓ¬Ú ’ôL1±RÚ±] Œ˜±fl¡ ˆ¬øMê√ fl¡À1 [˜±— ˆ¬Ê√ÀÓ¬], ŒÓ¬›“ ¸fl¡À˘± Œ˚±·œ1øˆ¬Ó¬1Ó¬ [¸– ¸À¬ı«¯∏±— ’ø¬Û Œ˚±ø·Ú±˜ƒ] ¸fl¡À˘±Ó¬Õfl¡ Œ¬ıøÂ√ Œ˜±1 ˘·Ó¬ ˚≈Mê√[˚≈Mê√Ó¬˜–] , ˝◊√√ Œ˜±1 ’øˆ¬˜Ó¬ [Œ˜ ˜Ó¬–]º

47 - But even among the Yogins the greatest is the Bhakta."Of all Yogins he who with all his inner self given upto Me, forMe has love and faith, sraddhavan bhajate, him I hold to bethe most united with Me in Yoga." - (23)

Dhyana Yoga :Quotations from Essays on The Gita, Sri Aurobindo

1. Nirvana and works in the world : 1-4, 7-15, 19, 20, 22, 23, 10A, 20A2. The determinism of Nature : 5, 63. Equality and Knowledge : 16, 17, 18, 19A4. Sankhya, Yoga and Vedanta : 21

A veil behind the heart, a lid over the mind divide us from theDivine. Love and devotion rend the veil, in the quietude of the mindthe lid thins and vanishes.– Sri Aurobindo, AIM Sept. 71

Ò…±ÚñÒ…±Ú1 ¡Z±1± ’±ø˜ ’±R±1 Œ‰¬Ó¬Ú±1 ˘·Ó¬ ’±1n∏¬ ÷ù´11 Œ‰¬Ó¬Ú±1˘·Ó¬ ¸—À˚±· ¶ö±¬ÛÚ fl¡À1“±º õ∂Ô˜ fl¡±˜ ˜Ú ˙±ôL fl¡1±º ˜ÚÕ˘ ’±ø˝√√ Ôfl¡±



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ˆ¬±¬ıÀ¬ı±1 ¤È¬± ¤È¬±Õfl¡ ¬ı±ø √√1 fl¡ø1 ø√ ë˜ÚÕ˘ ˙±øôL ’± √√fl¡í 댘±1 Œ√ √√, ˜Ú, õ∂±ÌÕ˘¶§·π˚˛ ˙øMê√ ’±1n∏¬ Œ‰¬Ó¬Ú± Ú±ø˜ ’±˝√√fl¡í, 댘±1 ’±R± Ê√±¢∂Ó¬ ˝√√›“fl¡íñ ¤ÀÚÀ¬ı±1ˆ¬±À¬ı Ò…±Ú¶ö Œ˝√√±ª±Ó¬ ¸˝√√±˚˛ fl¡À1º ÷ù´11 Ú±˜ ¬ı± ˜La Ê√¬Û fl¡ø1À˘› ˝√√í¬ıº Ò…±Úfl¡À1“±ÀÓ¬ ˜ÚÕ˘ ’˝√√± ˙±ôL ’ª¶ö± ¸fl¡À˘± ¸˜˚˛ÀÓ¬ 1±ø‡¬ıÕ˘ Œ‰¬©Ü± fl¡ø1¬ı ˘±À·º¤È¬± ¸˜˚˛Ó¬ ˜Ú1 ˙±ôL ’ª¶ö±ÀȬ± ¶§±ˆ¬±ø¬ıfl¡ ¬ı± normal ’¬ı¶ö±Ó¬ ¬Ûø1ÌÓ¬ ˝√√í¬ıºëŒ˝√√ ÷ù´1, ˜˝◊√√ ŒÓ¬±˜±1 ›‰¬1Ó¬ fl‘¡Ó¬:, ˜˝◊√√ ŒÓ¬±˜±fl¡ ˆ¬±˘ ¬Û±›“íñ ¤˝◊√√ ˆ¬±À¬ı’ôL11 ≈√ª±1‡Ú ‡≈ø˘ ø√¬ı ’±1n∏ ’±R±1 ά◊ißøÓ¬Ó¬ ¸˝√√±˚˛ fl¡ø1¬ıº Ò…±Ú fl¡À1“±ÀӬά◊ÀV˙…ÀȬ± ˜ÚÓ¬ 1±ø‡¬ı ˘±À·º ά◊ÀV˙…ÀȬ± ˝√√í˘ ’±R ά◊¬Û˘øt ’±1n∏ ˜±Úª õ∂fl‘¡øÓ¬ø√¬ı… õ∂fl‘¡øÓ¬Õ˘ 1+¬Û±ôL1º


The Gita starts from the Vedantic synthesis... of the threegreat means and powers, Love, knowledge, and Works, throughwhich the soul of man can directly approach and cast itself intothe Eternal. There is yet another, the Tantric, which is evenmore bold and forceful than the synthesis of the Gita, – for itseizes even upon the obstacles to the spiritual life and compelsthem to become the means for a richer spiritual conquest andin some direction and in some directions it is more immediatelyrich and fruitful. (Essays on the Gita, Our demand and needfrom the Gita)

¸5˜ ’Ò…±˚˛ (Chapter 7)

:±Ú-ø¬ı:±Ú-Œ˚±·¿ˆ¬·ª±Ú ά◊¬ı±‰¬

˜˚…±¸Mê√˜Ú±– ¬Û±Ô« Œ˚±·— ˚≈?Úƒ ˜√±|˚˛–º’¸—˙˚˛— ¸˜¢∂— ˜±— ˚Ô± :±¸…ø¸ Ó¬26‘√Ì≈ºº 1

1 - ¿ˆ¬·¬ı±ÀÚ fl¡íÀ˘ ñ Œ˝√√ ¬Û±Ô«, Ó≈¬ø˜ ŒÓ¬±˜±1 ˜Ú Œ˜±Ó¬ øÚ˜¢ü 1±ø‡[˜ø˚˛ ’±¸Mê√ ˜Ú±–], Œ˜±fl¡ ¸˜¬Û«Ì fl¡ø1 [˜√±|˚˛–] Œ˚±·˚≈Mê√ ∆˝√√ [Œ˚±·— ˚≈?Úƒ]¸•Û”Ì«ˆ¬±Àª ’±1n∏ ¸fl¡À˘± ¸Àµ˝√√1¬Û1± ˜≈Mê√ ∆˝√√ Œ˜±fl¡ [¸˜¢∂— ˜±— ’¸—˙˚˛—]Œfl¡ÀÚÕfl¡ Ê√±øÚ¬ı ¬Û±ø1 Œ¸˝◊√√ÀȬ± qÚ± [˚Ô± :±¸…ø¸ Ó¬» ˙‘Ì≈] Samagram mam– integrallyº

:±Ú— ŒÓ¬ ’˝√√— ¸ø¬ı:±Úø˜√— ¬ı鬅±˜…À˙¯∏Ó¬–º˚ʃ√:±Q± ŒÚ˝√√ ˆ”¬À˚˛± ’څʃ√ :±Ó¬¬ı…˜¬ıø˙¯∏…ÀÓ¬ºº 2

2 - ˜˝◊√√ ŒÓ¬±˜±fl¡ :±Ú ’±1n∏ ø¬ı:±Ú [’˝√√— ŒÓ¬ :±Ú— ¸ø¬ı:±Ú˜ƒ] ¤˝◊√√≈√À ˛±È¬± ¸•Û”Ì«1+À¬Û ¬ı≈Ê√±˜ [ ◊√√√— ’À˙ ∏Ó¬– ¬ı鬅±ø˜], ø˚ÀȬ± Ê√±øÚÀ˘ ¤ ◊√√ ¸—¸±1Ó¬Ê√±øÚ¬ı ˘·± ’±1n∏ ¤Àfl¡± ¬ı±fl¡œ Ú±Ô±øfl¡¬ı [˚» :±Q± ˝◊√√˝√√ :±Ó¬¬ı…˜ƒ ˆ”¬˚˛– ’Ú…» Ú’¬ıø˙¯∏…ÀÓ¬] , :±Úñ Ó¬N :±Ú, ˙±¶a :±Ú, ø¬ı:±Ú ñ ά◊¬Û˘t :±Úº

1,2–“Hear” he (Krishna) says, “how by practising Yogawith a mind attached to Me and with Me as asraya (the wholebasis, lodgment, point of resort of the conscious being and action)thou shalt know Me without any remainder of doubt, integrally,samagram mam. I will speak to thee without omission orremainder, asesatah, “the essential knowledge, attended with allthe comprehensive knowledge, by knowing which there shall beno other thing here left to be known.” The true unifyingknowledge has two aspects, the essential, jnana, and the

God within is leading us always aright even when we are in thebonds of the ignorance.– Sri Aurobindo, Ths & Aphs



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comprehensive, Vijnana, the direct spiritual awareness of thesupreme Being. – (1)

˜Ú≈ ∏…±Ì±— ¸˝√√À¶⁄ ∏≈ fl¡ø(ƒ√˚Ó¬øÓ¬ ø¸XÀ ˛º˚Ó¬Ó¬±˜ø¬Û ø¸X±Ú±— fl¡ø(ij±— Œ¬ıøM√√ Ó¬NÓ¬–ºº 3

3 - ˝±√√Ê√±1 ˝√√±Ê√±1 ˜±Ú≈ √√1 øˆ¬Ó¬1Ó¬ ˜±S ¤ÊÀÚÀ˝√√ ø¸øX ˘±ˆ¬ fl¡ø1¬ıÕ˘ ˚Pfl¡À1 [¸ √√À¶⁄ ∏≈ ˜Ú≈ ∏…±Ì±— fl¡ø(» ø¸XÀ ˛ ˚Ó¬øÓ¬], ˚P fl¡ø1 ø¸øX ˘±ˆ¬ fl¡1±¸fl¡˘1øˆ¬Ó¬1ÀÓ¬± Œfl¡±ÀÚ±¬ı± ¤Ê√ÀÚÀ˝√√ Œ˜±1 õ∂fl‘¡Ó¬ ¶§1+¬Û ¬ı≈øÊ√¬ı ¬Û±À1 [˚Ó¬Ó¬±˜ƒ ’ø¬Ûø¸X±Ú±— fl¡ø(» ˜±— Ó¬NÓ¬– Œ¬ıøM√√]º

3 - "Among thousands of men one here and there strivesafter perfection, and of those who strive and attain to perfectionone here and one there knows Me in all the principles of myexistence, tattvatah." - (2)

ˆ”¬ø˜1±À¬Û± ’ÚÀ˘± ¬ı±˚˛≈– ‡— ˜ÀÚ± ¬ı≈øXÀ1¬ı ‰¬º’˝√√DZ1 ˝◊√√Ó¬œ˚˛— Œ˜ øˆ¬iß± õ∂fl‘¡øÓ¬1©ÜÒ±ºº 4

4 - ˜±øȬ, ¬Û±Úœ, Ê≈√˝◊√√, ¬ı±˚˛≈, ’±fl¡±˙, ˜Ú, ¬ı≈øX ’±1n∏ ’˝√√—fl¡±1 [ˆ”¬ø˜– ’±¬Û–’Ú˘– ¬ı± ˛≈– ‡— ˜Ú– ¬ı≈øX– ’˝√√DZ1 ¤¬ı ‰¬] ñ ¤ÀÚÕfl¡ Œ˜±1 õ∂fl‘¡øÓ¬ ’±Í¬ ˆ¬±·Ó¬ø¬ıˆ¬Mê√ ∆˝√√ÀÂ√ [˝◊√√øÓ¬ ’˚˛— Œ˜ øˆ¬iß± ’©ÜÒ± õ∂fl‘¡øÓ¬–]º

4– In order to found this integral knowledge, the Gitamakes…….the distinction between the two Natures, thephenomenal (lower, apara) and the spiritual Nature (higher, para).“The five elements, mind, reason, ego, this is my eightfold dividedNature”. An eightfold Nature constituted of five bhutas,–elements…… to which are given the concrete names of earth,water, fire, air and ether,– the mind with its various senses andorgans, the reason-will and the ego, is the Sankhya descriptionof Prakriti. –(2A)

’¬ÛÀ1˚˛ø˜Ó¬b¶Ú…±— õ∂fl‘¡øÓ¬— ø¬ıøX Œ˜ ¬Û1±—ºÊ√œªˆ”¬Ó¬±— ˜˝√√±¬ı±À˝√√± ˚À˚˛√— Ò±˚«ÀÓ¬ Ê√·»ºº 5

5 - Œ˝√√ ˜˝√√±¬ı±U, ¤˚˛± [›¬Û1Ó¬ Œfl¡±ª± ’©Üø¬ıÒ õ∂fl‘¡øÓ¬] Œ˜±1 ’¬Û1± õ∂fl‘¡øÓ¬[˝◊√√˚˛˜ƒ ’¬Û1±], øfl¡c ˝◊√√˚˛±1 ¬ı±ø˝√√À1 Œ˜±1 ’±1n∏ ¤È¬± õ∂fl‘¡øÓ¬ ’±ÀÂ√ [Ó≈¬ ˝◊√√Ó¬– Œ˜’Ú…±— õ∂fl‘¡øÓ¬—], ˝◊√√˚˛±fl¡ ¬Û1± õ∂fl‘¡øÓ¬ ¬ı≈ø˘ Ê√±øÚ¬ı± [¬Û1±˜ƒ ø¬ıøX], ø˚ Ê√œª 1+¬ÛÓ¬õ∂fl¡±˙ ˝√√˚˛ ’±1n∏ ø˚ Ê√·»‡Ú Òø1 ’±ÀÂ√ [Ê√œªˆ”¬Ó¬±— ˚˚˛± ˝◊√√√— Ê√·» Ò±˚«…ÀÓ¬] ,’¬ÛÀ1˚˛ø˜Ó¬b¶Ú…±— ñ ’¬Û1± ˝◊√√˚˛˜ƒ ˝◊√√Ó¬– Ó≈¬ ’Ú…±—º

5 - ‘‘But know my other Nature different from this [Apara],the supreme which becomes the Jiva and by which the world isupheld.’’ This other higher Prakriti [para prakriti] is, says Krishna,my supreme nature, prakritim me param. And this "I" here isPurushottama, the supreme Being, the supreme Soul, thetranscendent and universal spirit. - (3)

¤Ó¬ƒ√À˚±ÚœøÚ ”¬Ó¬±øÚ ¸¬ı«±ÌœÓ≈¬…¬ÛÒ±1 ˛º’˝√√— fl‘¡»¶ß¸… Ê√·Ó¬– õ∂ˆ¬¬ı– õ∂˘˚˛ô¶Ô±ºº 6

6 - ¤˝◊√√ ¬Û1± õ∂fl‘¡øÓ¬ [¤Ó¬»] ¸fl¡À˘± ¸‘©Ü ¬ıdÀ1 ·ˆ«¬ ¬ı≈ø˘ Ê√±øÚ¬ı± [¸¬ı«±ø̈”¬Ó¬±øÚ Œ˚±ÚœøÚ ˝◊√√øÓ¬ ά◊¬ÛÒ±1˚˛] , ˜˝◊√√ ¸˜ô¶ Ê√·Ó¬1 ά◊»¬ÛøM√√ ’±1n∏ ø¬ıÚ±˙1 fl¡±1Ì[’˝√√— fl‘¡»¶ß¸… Ê√·Ó¬– õ∂ˆ¬¬ı– Ó¬Ô± õ∂˘˚˛–]º

6 - Speaking first of the origin of the world from the pointof view of the active power of Nature, Krishna assevers, "This(supreme nature) is the womb of all beings", etad yonini bhutani,"I am the birth of the whole world and so too its dissolution." -(4)

˜M√√– ¬Û1Ó¬1— Ú±Ú…» øfl¡ø=√øô¶ ÒÚ?˚˛º˜ø˚˛ ¸¬ı«ø˜√— Œõ∂±Ó¬— ¸”ÀS ˜ø̷̱ ˝◊√√¬ıºº 7

7 - Œ˝√√ ÒÚ?˚˛, Œ˜±Ó¬Õfl¡ Œ|ᬠ’±1n∏ ¤Àfl¡± Ú±˝◊√√ [˜M√√– ¬Û1Ó¬1˜ƒ ’Ú…»øfl¡ø=» Ú ’øô¶], ¤ ◊√√ ¸fl¡À˘±À¬ı±1 ”Ó¬± ¤Î¬±˘Ó¬ ˜øÌ ·“Ô±1 √À1 Œ˜±ÀÓ¬ ◊√√ ’±| ˛fl¡ø1 ’±ÀÂ√ [˝◊√√√— ¸¬ı«˜ƒ ¸”ÀS ˜ø̷̱ ˝◊√√¬ı ˜ø˚˛ Œõ∂±Ó¬—]º

7 - "There is nothing else supreme beyond Me." Here thenthe supreme Soul, Purushottama, and the supreme Nature, Para



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Prakriti, are identified. For when Krishna declares I am the birthof the world and its dissolution, it is evident that it is this ParaPrakriti, the supreme Nature, of his being which is both thesethings. The supreme Nature, para prakritih, is then the infinitetimeless conscious power of the self-existent Being out of whichall existences in cosmos are manifested and come out oftimelessness into Time. But in order to provide a spiritual basisfor this manifold universal becoming in the cosmos the supremeNature formulates itself as the Jiva. The eternal multiple soul ofthe Purushottama appears as individual spiritual existence in allforms of the cosmos. The Jiva is the Lord, isvara, but in hispartial manifestation. - (5)

1À¸± ’˝√√˜o≈ Œfl¡ÃÀôL˚˛ õ∂ˆ¬±ø¶ú ˙ø˙¸”˚«…À˚˛±–ºõ∂̬ı– ¸¬ı«À¬ıÀ√¯∏≈ ˙s– Œ‡ Œ¬ÛÃ1n∏¯∏— Ú‘¯∏≈ºº 8

8 - Œ˝√√ fl≈¡øôL¬Û≈S, ˜˝◊√√ ¬Û±ÚœÓ¬ Ôfl¡± Œ¸±ª±√ [’˝√√˜ƒ ’o≈ 1¸–], ‰¬f ¸”˚«…Ó¬Ôfl¡± Œ¬Û±˝√√1 [˙ø˙ ¸”˚«…À˚˛±– õ∂ˆ¬±], ¸fl¡À˘± Œ¬ı√1 ›˜ƒ Ò√ıøÚ [¸¬ı«À¬ıÀ√¯∏≈ õ∂̬ı–],’±fl¡±˙Ó¬ ˙s [Œ‡ ˙s–] ’±1n∏ ˜±Ú≈˝√√1 ·±Ó¬ Ôfl¡± ˙øMê√ [Ú‘¯∏≈ Œ¬ÛÃ1n∏¯∏— ’ø¶ú]º

¬Û≈ÀÌ…± ·g– ¬Û‘øÔ¬ı…±= ŒÓ¬Ê√(±ø¶ú ø¬ıˆ¬±¬ıÀ¸ÃºÊ√œªÚ— ¸¬ı«ˆ”¬ÀÓ¬¯∏≈ Ó¬¬Û(±ø¶ú Ó¬¬Ûø¶§¯∏≈ºº 9

9 - ˜˝◊√√ ¬Û‘øÔªœÓ¬ ¬ÛøªS Œ·±g [¬Û‘øÔ¬ı…±— ‰¬ ¬Û≈Ì…– ·g–], ’ø¢üÓ¬ Ó¬±¬Û[ø¬ıˆ¬±¬ıÀ¸Ã ŒÓ¬Ê√– ‰¬ ’ø¶ú], ¸fl¡À˘± õ∂±Ìœ1 Ê√œªÚ [¸¬ı«ˆ”¬ÀÓ¬¯∏≈ Ê√œªÚ—] ’±1n∏Ó¬¬Û¶§œ¸fl¡˘1 Ó¬¬Û¸…± [Ó¬¬Ûø¶§¯∏≈ Ó¬¬Û– ‰¬ ’ø¶ú]º

¬ıœÊ√— ˜±— ¸¬ı«ˆ”¬Ó¬±Ú±— ø¬ıøX ¬Û±Ô« ¸Ú±Ó¬Ú˜ƒº¬ı≈øX¬ı«≈øX˜Ó¬±˜ø¶ú ŒÓ¬Ê√Àô¶Ê√ø¶§Ú±˜˝√√ ƒº 10

10 - Œ˝√√ ¬Û±Ô«, Ó≈¬ø˜ Œ˜±fl¡ ¸fl¡À˘± ¸‘©Ü ¬ıd1 ¸Ú±Ó¬Ú ¬ıœÊ√ ¬ı≈ø˘ Ê√±øÚ¬ı±[˜±— ¸¬ı«ˆ”¬Ó¬±Ú±— ¸Ú±Ó¬Ú˜ƒ ¬ıœÊ√— ø¬ıøX], ˜˝◊√√ ¬ı≈øX˜±Ú1 ¬ı≈øX ’±1n∏ ŒÓ¬Ê√¶§œ1ŒÓ¬Ê√ [’˝√√˜ƒ ¬ı≈øX˜Ó¬±˜ƒ ¬ı≈øX– ŒÓ¬Ê√ø¶§Ú±˜ƒ ŒÓ¬Ê√– ’ø¶ú]º

8, 9, 10 - "I am the taste in the waters, sound in either, scentin earth, energy of light in fire. I am the light of sun and moon,the manhood in man, the intelligence of the intelligent, the energyof the energetic, the strength of the strong, the ascetic force ofthose who do askesis, tapasya. I am the life of all existences. Iam Pranava, OM, which is the foundation of all the potent creativesounds. Know Me to be the eternal seed of all existences." - (6)

¬ı˘— ¬ı˘¬ıÓ¬±=±˝√√— fl¡±˜1±·ø¬ı¬ıøÊ«√Ó¬ ƒºÒ˜«±ø¬ı1n∏ÀX± ˆ”¬ÀÓ¬¯∏≈ fl¡±À˜± ’ø¶ú ˆ¬1Ó¬¯∏«ˆ¬ºº 11

11 - ˜À˚˛˝◊√√ ¬ı˘¬ı±Ú¸fl¡˘1 fl¡±˜Ú± ’±1n∏ ’±¸øMê√ ˜≈Mê√ ¬ı˘ [’˝√√— ¬ı˘¬ıÓ¬±—‰¬ fl¡±˜ 1±· ø¬ı¬ıøÊ«√Ó¬˜ƒ ¬ı˘—], ¸fl¡À˘± õ∂±Ìœ1 øˆ¬Ó¬1Ó¬ Ôfl¡± Ò˜«1 ’ø¬ı1n∏Xfl¡±˜ˆ¬±¬ı ˜À˚˛˝◊√√ [ˆ”¬ÀÓ¬¯∏≈ Ò˜« ’ø¬ı1n∏X– fl¡±˜– ’ø¶ú]º

11 - "I am the strength of the strong devoid of desire andliking. I am in beings the desire which is not contrary to theirdharma." Dharma says the Gita, is action governed by theSwabhava, the essential law of one's nature. [’±R±1 ¶§ˆ¬±Àª øÚÒ«±1Ìfl¡1± fl¡˜«˝◊√√ õ∂fl‘¡Ó¬ Ò˜«]º The desire meant here is therefore thepurposeful will of the Divine in us searching for and discoveringnot the pleasure of the lower Prakriti, but the Ananda of its ownplay and self-fulfilling; it is the desire of the divine Delight ofexistence. - (7)

Œ˚ ∆‰¬¬ı ¸±øNfl¡± ˆ¬±¬ı± 1±Ê√¸±ô¶±˜¸±( Œ˚º˜M√√ ¤À¬ıøÓ¬ Ó¬±Úƒ ø¬ıøX Ú Q˝√√— ŒÓ¬¯∏≈ ŒÓ¬ ˜ø˚˛ºº 12

12 - ¸±øNfl¡, 1±Ê√ø¸fl¡, Ó¬±˜ø¸fl¡ ˆ¬±¬ıÀfl¡ ◊√√Ȭ± Œ˜±1¬Û1± ◊√√ ά◊»¬Ûiß [Œ˚ ‰¬ ¤¬ı¸±øNfl¡± 1±Ê√¸±– Ó¬±˜¸±– ˆ¬±¬ı±– Ó¬±Úƒ ˜M√√ ¤¬ı] ¬ı≈ø˘ Ê√±øÚ¬ı± [˝◊√√øÓ¬ ø¬ıøX], øfl¡c˜˝◊√√ Œ¸˝◊√√ø¬ı˘±fl¡Ó¬ Ú±˝◊√√ [Ó≈¬ ’˝√√— ŒÓ¬¯∏≈ Ú], Œ¸˝◊√√À¬ı±1 Œ˜±Ó¬ ’±ÀÂ√ [ŒÓ¬ ˜ø˚˛]º

12-Sattwic, rajasic and tamasic – they are not themselvesthe pure action of the supreme spiritual nature, but are derivationsfrom it, "they are verily from Me," matta eva, they have no other



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origin, "but I am not in them, it is they that are in Me."-(8)Ú Q √√— ŒÓ¬ ∏≈ ñ ˜ ◊√√ Œ¸ ◊√√À¬ı±1Ó¬ Ú± ◊√√, ’Ô«±» ÷ù´1 ŒÓ¬›“ ‘ø©Ü fl¡1± ¬ıdÀ¬ı±1Ó¬

Ú±˝◊√√ ñ Ó¬±1 ’Ô« øfl¡∑What is meant by saying that the Divine is not in the

becomings, [ŒÓ¬›“ ¸‘ø©Ü fl¡1± ¬ıdÀ¬ı±1] the forms and affections of thelower nature, though they all are in his being? What is meant isthat the true and supreme spiritual nature of the Divine is notimprisoned there; they are only phenomena in his being createdout of it by the action of the ego and the ignorance. The ignorancepresents everything to us in an inverted vision. We imagine thatthe soul is in the body: but it is the body that is in the soul anda result and derivation from the soul. - (9)

øSøˆ¬&«Ì˜Õ ˛ «¬±Õ¬ıÀ1øˆ¬– ¸¬ı«ø˜√— Ê√·»ºŒ˜±ø˝√√Ó¬— Ú±øˆ¬Ê√±Ú±øÓ¬ ˜±À˜ˆ¬…– ¬Û1˜¬ı…˚˛˜ƒºº 13

13 - ¸N, 1Ê√– ’±1n∏ Ó¬˜– ñ õ∂fl‘¡øÓ¬1 ¤˝◊√√ øÓ¬øÚȬ± &Ì1¡Z±1± Ê√·»‡ÚŒ˜±ø √√Ó¬ ∆ √√ Ôfl¡± fl¡±1ÀÌ [¤øˆ¬– øSøˆ¬– &̘Õ˚– ˆ¬±Õ¬ı– ◊√√√— ¸¬ı«— Ê√·» Œ˜±ø √√Ó¬ ƒ]¤˝◊√√À¬ı±1Ó¬Õfl¡ Œ|ᬠ[¤ˆ¬…– ¬Û1˜ƒ] Œ˜±1 ’¬ı…˚˛ ¶§1+¬ÛÀȬ± ˜±Ú≈À˝√√ ¬ı≈øÊ√¬ı ŒÚ±ª±À1[˜±˜ƒ ’¬ı…˚˛˜ƒ Ú ’øˆ¬Ê√±Ú±øÓ¬]º

13 - This lower nature of the three gunas which creates sofalse a view of things and imparts to them an inferior characteris a Maya, a power of illusion, by which it is not meant that itis all non-existent or deals with unrealities, but that it bewilders[Œ˜±ø˝√√Ó¬—] our knowledge, creates false values, envelops us inego, mentality, sense, physicality, limited intelligence and thereconceals from us the supreme truth of our existence. This illusiveMaya hides from us the Divine that we are, the infinite andimperishable spirit. - (10)

∆√¬ıœ Œ˝√√…¯∏± &̘˚˛œ ˜˜ ˜±˚˛± ≈√1Ó¬…˚˛±º˜±À˜¬ı Œ˚ õ∂¬Û√…ÀôL ˜±˚˛±À˜Ó¬±— Ó¬1øôL ŒÓ¬ºº 14

14 - Œ˜±1 ¤˝◊√√ &̘˚˛œ ∆√ªœ ˜±˚˛± (divine Maya of the gunas, ¤¯∏±&̘ ˛œ ∆√¬ıœ ˜˜ ˜± ˛±] ’øÓ¬Sê˜ fl¡1± øÚÓ¬±ôL ◊√√ ¬ı1 fl¡øÍ¬Ú [ø √√ ≈√1Ó¬… ˛±], ø˚¸fl¡À˘Œ˜±fl¡ ¸˜¬Û«Ì fl¡À1 [Œ˚ ˜±˜ƒ ¤¬ı õ∂¬Û√…ÀôL], ŒÓ¬›“À˘±Àfl¡ ¤˝◊√√ ˜±˚˛± ’øÓ¬Sê˜fl¡ø1¬ı ¬Û±À1 [ŒÓ¬ ¤Ó¬±— ˜±˚˛±˜ƒ Ó¬1øôL]º

14 - But why is this Maya so hard to overcome, mayaduratyaya? Because it is still the Maya of the Divine, daivi;"this is my divine Maya of the gunas." It is itself divine and adevelopment from the nature of the Divine, but the Divine in thenature of the gods; it is daivi, of the godheads or, if you will, ofthe Godhead, but of the Godhead in its divided subjective andlower cosmic aspects, sattwic, rajasic and tamasic. It is a cosmicveil which the Godhead has spun around our understanding;Brahma, Vishnu and Rudra have woven its complex threads; theShakti, the Supreme Nature is there at its base and is hidden inits every tissue. We have to work out this web in ourselves andturn through it and from it leaving it behind us when its use isfinished, turn from the gods to the original and supreme Godheadin whom we shall discover at the same time the last sense ofthe gods and their works and the inmost spiritual verities of ourimperishable existence. "To Me who turn and come, they alonecross over beyond this Maya." - (11)

Ê√·»‡Ú ‰¬˘±¬ı1 ¬ı±À¬ı ÷ù´À1 Œ√ªÓ¬±¸fl¡˘fl¡ √±ø ˛Q ø√ÀÂ√º ŒªÓ¬±¸fl¡˘ ˜ √√±˙øMê√˜±Ú ˝√√íÀ˘› øS&Ì1 ’Ҝں

The affairs of the world are managed by the gods. Thoughthey are very powerful, like human beings they are not freefrom the three gunas, modes of Nature and ego. To free ourselvesfrom the bondage of the gunas we must surrender to theSupreme.

Sri Aurobindo writes in Savitri about the gods. (Book 1/4)Deathless, watching the works of Death and Chance,Immobile, seeing the millenniums pass,



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Untouched while the long map of Fate unrolls,They look on our struggle with impartial eyes,And yet without them cosmos could not be.Impervious to desire and doom and hope,Their station of inviolable mightMoveless upholds the world's enormous task,Its ignorance is by their knowledge lit,Its yearning lasts by their indifference.Their aloofness drives man to surpass himself.

Sri Aurobindo writes about God's help and Immortality –Even through the tangled anarchy called FateAnd through the bitterness of death and fallAn outstretched Hand is felt upon our lives.It is near us in unnumbered bodies and births;In its unshaken grasp it keeps for us safeThe one inevitable supreme resultNo will can take away and no doom change,The crown of conscious Immortality,The godhead promised to our struggling soulsWhen first man's heart dared death and suffered life.

Ú ˜±— ≈√©‘®øÓ¬ÀÚ± ˜”Ϭˇ±– õ∂¬Û√…ÀôL Ú1±Ò˜±–º˜± ˛ ˛±¬Û˝√√+Ó¬:±Ú± ’± ≈1— ˆ¬±¬ı˜±ø|Ó¬±–ºº 15

15 - ø˚À¬ı±1 ˜±Ú≈˝√√ ≈√©‘®øÓ¬fl¡±1œ, ˜”‡«, øÚfl‘¡©Ü õ∂fl‘¡øÓ¬1, ’±1n∏ ’¸≈1 õ∂fl‘¡øÓ¬1[≈√©‘®øÓ¬Ú– ˜”Ϭˇ±– Ú1±Ò˜±– ’±¸≈1— ˆ¬±¬ı˜ƒ ’±ø|Ó¬±–] ’±1n∏ ø˚À¬ı±11 :±Ú ˜±˚˛±˝◊√√’±¬ı‘Ó¬ fl¡ø1 1±ø‡ÀÂ√, Œ¸˝◊√√À¬ı±1 ˜±Ú≈À˝√√ Œ˜±1 ’±|˚˛ Ú˘˚˛ [˜±˚˛˚˛± ’¬Û˝√√+Ó¬ :±Ú±˜±— Ú õ∂¬Û√…ÀôL]º

15- "The evil-doers attain not to Me," says the Purushottama,"souls bewildered, low in the human scale; for their knowledge isreft away from them by Maya and they resort to the nature ofbeing of the Asura." - 11 A

‰¬Ó≈¬ø¬ı«Ò± ˆ¬Ê√ÀôL ˜±— Ê√Ú±– ¸≈fl‘¡øÓ¬ÀÚ± ’Ê«≈√Úº’±ÀÓ«¬± øÊ√:±¸≈1Ô«±Ô«œ :±Úœ ‰¬ ˆ¬1Ó¬¯∏«ˆ¬ºº 16

16 - Œ˝√√ ’Ê«≈√Ú, ‰¬±ø1ø¬ıÒ ¬Û≈Ì…˙œ˘ ˜±Ú≈À˝√√ Œ˜±fl¡ ˆ¬øMê√ fl¡À1 [‰¬Ó≈¬ø¬ı«Ò±¸≈fl‘¡øÓ¬Ú– Ê√Ú±– ˜±— ˆ¬Ê√ÀôL], Œ¸˝◊√√ ‰¬±ø1ø¬ıÒ ˝√√í˘, ’±Ó«¬ñ ø¬ı¬Û√Ó¬ ¬Û1± Œ˘±fl¡,øÊ√:±¸≈ñ ’±R:±Ú ˘±ˆ¬ fl¡ø1¬ıÕ˘ ˝◊√√26≈√fl¡ Œ˘±fl¡, ’Ô«±Ô«œñ ’Ô« ˘±ˆ¬1 ˝◊√√26≈√fl¡,:±Úœñ Ó¬N√˙«œ [’±Ó«¬– øÊ√:±¸≈– ’Ô«±Ô«œ :±Úœ ‰¬]º

16– A first necessary step upward is to aspire to a highernature, to obey a better rule than the rule of desire, to become aright thinker and a right doer. This too is not in itself enough; foreven the sattwic man is subject to the bewilderment of the gunas,because he is still governed by wish and disliking, iccha-dvesa (7/27). Still by the constant upward aspiration in his ethical aim hein the end gets rid of the obscuration of sin which is the obscurationof rajasic desire and passion and acquires a purified nature.

Among those who have put away the sin of rajasic egoismand are moving towards the Divine, the Gita distinguishes betweenfour bhaktas. There are those who turn to him as a refuge fromsorrow and suffering, arta. There are those who seek him as thegiver of good, artharthi. There are those who come to him in thedesire for knowledge, jijnasu. And lastly there are those whoadore him with knowledge, jnani. – (11B)

ŒÓ¬ ∏±— :±Úœ øÚÓ¬… ≈Mê√ ¤fl¡ˆ¬øMê√ø¬ı«ø˙ ∏…ÀÓ¬ºøõ∂À˚˛± ø˝√√ :±øÚÀÚ± ’Ó¬…Ô«˜˝√√— ¸ ‰¬ ˜˜ øõ∂˚˛–ºº 17

17 - ¤˝◊√√ ‰¬±ø1ø¬ıÒ ˆ¬Mê√1 øˆ¬Ó¬1Ó¬ [ŒÓ¬¯∏±—] :±Úœˆ¬Mê√ Œ|ᬠ[:±Úœø¬ıø˙¯∏…ÀÓ¬]º ŒÓ¬›“ ¸√±˚˛ Œ˜±1 ˘·Ó¬ ˚≈Mê√ Ô±Àfl¡ ’±1n∏ ¤fl¡˜±S Œ˜±Àfl¡˝◊√√ ˆ¬øMê√fl¡À1 [øÚÓ¬…˚≈Mê√ ¤fl¡ˆ¬øMê√–]º ˜˝◊√√ :±Úœ1 ’Ó¬…ôL øõ∂˚˛ ŒÓ¬Àª“± Œ˜±1 øõ∂˚˛ [’˝√√—:±øÚÚ– ø˝√√ ’Ó¬…Ô«˜ƒ øõ∂˚˛– ¸ ‰¬ ˜˜ øõ∂˚˛–]º

ά◊√±1±– ¸¬ı« ¤Õ¬ıÀÓ¬ :±Úœ Q±ÕR¬ı Œ˜ ˜Ó¬˜ƒº’±ø¶öÓ¬– ¸ ø˝√√ ˚≈Mê√±R± ˜±À˜¬ı±Ú≈M√√˜±— ·øÓ¬˜ƒºº 18



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18 - ¤›“À˘±fl¡ ¸fl¡À˘±Àª ◊√√ ˜˝√√±Ú [¤ÀÓ¬ ¸¬ı« ¤¬ı ά◊√±1±–] øfl¡c :±Úœˆ¬Mê√Œ˜±1 ’±R±1 øÚø‰¬Ú± [Ó≈¬ :±Úœ Œ˜ ’±R± ¤¬ı], ˝◊√√ Œ˜±1 ˜Ó¬ [˜Ó¬˜ƒ] , fl¡±1Ì Œ˜±1˘·Ó¬ ˚≈Mê√ ∆˝√√ Ôfl¡± Œ¸˝◊√√ ’±R±˝◊√√ [ø˝√√ ˚≈Mê√ ¸ ’±R±] ¸À¬ı«±»fl‘¡©Ü ·øÓ¬ ¶§1+¬ÛŒ˜±Àfl¡˝◊√√ ˘±ˆ¬ fl¡À1 [’Ú≈M√√˜±— ·øÓ¬˜ƒ ˜±˜ƒ ¤¬ı ’±ø¶öÓ¬–] , Q±ÕR¬ı‘Ó≈¬ ’±R± ¤¬ı,˜±À˜¬ı±Ú≈M√√˜±—‘˜±˜ƒ ¤¬ı ’Ú≈M√√˜±—º

17, 18– It is bhakti with knowledge which the Gita demandsfrom the disciple and it regards all other forms of devotion asgood in themselves but still inferior. All these movements withoutexception are high and good, udarah sarva evaite, but thebhakti with knowledge excels them all, visisyate. The Godloverwho has the knowledge, jnani bhakta, says the Godhead in theGita, is my self, the very self-being and all-being of thePurushottama with which he is in union. His is the divine birthin the supreme Nature, integral in being, completed in will,absolute in love, perfected in knowledge. In him the Jiva's cos-mic existence is justified because it has exceeded itself and sofound its own whole and highest truth of being. - (12)

¬ı˝”√√Ú±— Ê√ijÚ±˜ÀôL :±Ú¬ı±Úƒ ˜±— õ∂¬Û√…ÀÓ¬º¬ı±¸≈À√¬ı– ¸¬ı«ø˜øÓ¬ ¸ ˜˝√√±R± ¸≈≈√˘«ˆ¬–ºº 19

19 - :±Úœ ˆ¬Mê√˝◊√√ ¬ıUÊ√ij1 ¸±ÒÚ±1 Ù¬˘Ó¬ ë¸fl¡À˘± ¬ı±¸≈À√ªí [¬Û1À˜ù´1,the omnipresent being) ¤ÀÚ :±Ú ˘±ˆ¬ fl¡ø1 Œ˜±fl¡ ¬Û±˚˛ [¬ı˝”√√Ú±— Ê√ijÚ±˜ƒ’ÀôL ¬ı±¸≈À√¬ı– ¸¬ı«˜ƒ ˝◊√√øÓ¬ :±Ú¬ı±Úƒ ˜±— õ∂¬Û√…ÀÓ¬], ¤ÀÚfl≈¡ª± ˜˝√√±R± ’øÓ¬ ≈√˘«ˆ¬[¸ ˜˝√√±R± ¸≈≈√˘«ˆ¬–]º

19 - Very rare is the great soul who knows that Vasudeva,the omnipresent Being, is all that is, vasudevah sarvam iti samahatma sudurlabhah. - (13)

fl¡±Õ˜Õô¶Õô¶ √«√+Ó¬:±Ú±– õ∂¬Û√…ÀôL ’Ú…À√ªÓ¬±–ºÓ¬— Ó¬— øÚ˚˛˜˜±¶ö±˚˛ õ∂fl‘¡Ó¬…± øÚ˚˛Ó¬±– ¶§˚˛±ºº 20

20 - ø˚¸fl¡˘1 ø¬ı‰¬±1 ¬ı≈øX fl¡±˜Ú±1 ¬ı˙ ∆˝√√ ’±ÀÂ√ [∆Ó¬– ∆Ó¬– fl¡±Õ˜–˝√√+Ó¬:±Ú±–] ŒÓ¬›“À˘±Àfl¡ øÚÊ√ õ∂fl‘¡øÓ¬1 ¬ı˙ ∆˝√√ [¶§˚˛± õ∂fl‘¡Ó¬…± øÚ˚˛Ó¬±–] Ú±Ú±1fl¡˜øÚ˚˜ ’ª˘•§Ú fl¡ø1 ’Ú…À√ªÓ¬± ά◊¬Û±¸Ú± fl¡À1 [Ó¬— Ó¬— øÚ˚˜ ƒ ’±¶ö±˚ ’Ú…À√ªÓ¬±–õ∂¬Û√…ÀÓ¬]º

20 - Men are led away by various outer desires which takefrom them the working of the inner knowledge, kamais tais tairhritajnanah. Ignorant, they resort to other godheads, imperfectforms of the deity which correspond to their desire,prapadyante’nya-devatah. Limited, they set up this or thatrule and cult which satisfies the need of their nature, tam tamniyamam. - (14)

Œ˚± Œ˚± ˚±— ˚±— Ó¬Ú≈— ˆ¬Mê√– |X˚˛±ø‰«¬Ó≈¬ø˜26√øÓ¬ºÓ¬¸… Ó¬¸…±‰¬˘±— |X±— Ó¬±À˜¬ı ø¬ı√Ò±˜…˝√√˜ƒºº 21

21 - ø˚ ˆ¬Mê√˝◊√√ |X±ˆ¬±À¬ıÀ1 ø˚ Œ√ª˜”øÓ«¬fl¡ ’‰«¬Ú± fl¡ø1¬ıÕ˘ ˝◊√√26√± fl¡À1 [˚–˚– ˆ¬Mê√– |X˚˛± ˚±— ˚±— Ó¬Ú≈— ’ø‰«¬Ó≈¬˜ ˝◊√√26√øÓ¬] Œ¸˝◊√√ ˆ¬Mê√fl¡ Œ¸˝◊√√ ˜”øÓ«¬Ó¬ ˜˝◊√√’‰¬˘± ˆ¬øMê√ ø√›“ [Ó¬¸… Ó¬¸… Ó¬±À˜¬ı ’˝√√˜ƒ ’‰¬˘±— |X±— ø¬ı√Ò±ø˜]º

¸ Ó¬ ˛± |X ˛± ≈Mê√ô¶¸…±1±ÒÚ˜œ˝√√ÀÓ¬º˘ˆ¬ÀÓ¬ ‰¬ Ó¬Ó¬– fl¡±˜±Úƒ ˜Õ˚˛¬ı ø¬ıø˝√√Ó¬±Úƒ ø˝√√ Ó¬±Úƒºº 22

22 - Œ¸ ◊√√ Œ√ªÓ¬± ά◊¬Û±¸Àfl¡ [¸–] Œ¸ ◊√√ ’‰¬˘± ˆ¬øMê√À1 |X± ≈Mê√ ∆˝√√ [Ó¬ ˛±|X˚˛± ˚≈Mê√–] Œ¸˝◊√√Ê√Ú Œ√ªÓ¬±fl¡ ’±1±ÒÚ± fl¡À1 [Ó¬¸…±– ’±1±ÒÚ˜ƒ ÷˝√√ÀÓ¬] ’±1n∏Œ¸˝◊√√ Œ√ªÓ¬±1¬Û1± fl¡±˜… ¬ıd ˘±ˆ¬ fl¡À1 [‰¬ Ó¬Ó¬– fl¡±˜±Úƒ ø˝√√ ˘ˆ¬ÀÓ¬], øfl¡cõ∂fl‘¡Ó¬ÀÓ¬ Œ˜±1 ø¬ıÒ±Ú ˜ÀÓ¬À˝√√ fl¡±˜… ¬ıd ˘±ˆ¬ fl¡À1 [˜˚˛± ¤¬ı Ó¬±Ú ø¬ıø˝√√Ó¬±Úƒ]º

21, 22– “Whatever form of Me any devotee with faithdesires to worship, I make that faith of his firm and undeviating.”By the force of that faith in his cult and worship he gets hisdesire and the spiritual realisation for which he is at the momentfitted. By seeking all his good (things desired) from the Divine,he shall come in the end to seek in the divine all his good. By



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depending for his joys on the Divine, he shall learn to fix in theDivine all his joy. By knowing the Divine in his forms andqualities, he shall come to know him as All and the Transcendentwho is the source of all things.–(14A)

’ôL¬ıM≈√√ Ù¬˘— ŒÓ¬¯∏±— Ó¬æ√¬ıÓ¬…äÀ˜Ò¸±˜ƒºŒ√¬ı±Úƒ Œ√¬ı˚ÀÊ√± ˚±øôL ˜æ√Mê√± ˚±øôL ˜±˜ø¬Ûºº 23

23 - øfl¡c Œ¸˝◊√√ fl¡˜ ¬ı≈øX1 Œ√ªÓ¬± ά◊¬Û±¸fl¡¸fl¡À˘ Œ¬Û±ª± Ù¬˘ ’¶ö±˚˛œ [Ó≈¬’ä Œ˜Ò¸± ƒ ŒÓ¬ ∏±— Ó¬» Ù¬˘ ƒ ’ôL¬ı» ˆ¬¬ıøÓ¬], Œ√ªÓ¬±¸fl¡˘fl¡ ’±1±ÒÚ± fl¡1±¸fl¡˘Œ√ªÓ¬±¸fl¡˘1 ›‰¬1Õ˘ ˚±˚˛ ’±1n∏ Œ˜±1 ˆ¬Mê√˝◊√√ Œ˜±Àfl¡˝◊√√ ˘±ˆ¬ fl¡À1 [Œ√¬ı˚Ê√–Œ√¬ı±Úƒ ˚±øôL ˜»ˆ¬Mê√±– ˜±˜ƒ ’ø¬Û ˚±øôL]º The Godhead in these formsgives them their desires if their faith is whole, but these fruitsand gratifications are temporary and it is a petty intelligence andunformed reason which makes the pursuit of them its principleof religion and life. And so far as there is a spiritual attainmentby this way, it is only to the gods; it is only the Divine informations of mutable nature. But those who adore thetranscendent and integral Godhead embrace all this and transformit all, and go beyond them to the very Godhead, realise andattain to the Transcendent. (madbhakta yanti mam api). - (15)

’¬ı…Mê√— ¬ı…øMê√˜±¬Ûiß— ˜Ú…ÀôL ˜±˜¬ı≈X˚˛–º¬Û1— ˆ¬±¬ı˜Ê√±ÚÀôL± ˜˜±¬ı…˚˛˜Ú≈M√√˜˜ƒºº 24

24 - ¬ı≈øX˝√√œÚ ˜±Ú≈À˝√√ Œ˜±1 ’¬ı…˚˛, ¸À¬ı«±»fl‘¡©Ü, ¬Û1˜ ¶§1+¬Û ¬ı≈øÊ√¬ı ŒÚ±ª±ø1[’¬ı≈X˚˛– ˜˜ ’¬ı…˚˛˜ƒ ’Ú≈M√√˜˜ƒ ¬Û1˜ƒ ˆ¬±¬ı˜ƒ ’Ê√±ÚôL–] ’¬ı…Mê√ Œ˜±fl¡ [’¬ı…Mê√—˜±˜ƒ] ¤Ê√Ú ¬ı…øMê√ ¬ı≈ø˘ ˆ¬±À¬ı [¬ı…øMê√— ’±¬Ûiß— ˜Ú…ÀôL]º

Ú±˝√√— õ∂fl¡±˙– ¸¬ı«¸… Œ˚±·˜±˚˛±¸˜±¬ı‘Ó¬–º˜”ÀϬˇ± ’˚˛— Ú±øˆ¬Ê√±Ú±øÓ¬ Œ˘±Àfl¡± ˜±˜Ê√˜¬ı…˚˛˜ƒºº 25

25 - ˜˝◊√√ Œ˚±·˜±˚˛±1¡Z±1± ’±¬ı‘Ó¬ ∆˝√√ Ôfl¡± ¬ı±À¬ı ¸fl¡À˘±À1 ’±·Ó¬ õ∂fl¡±˙Ú˝√√›“ [’˝√√— Œ˚±·˜±˚˛±¸˜±¬ı‘Ó¬– ¸¬ı«¸… õ∂fl¡±˙– Ú], ¤˝◊√√ ’: ˜±Ú≈˝√√À¬ı±À1 Œ˜±fl¡

Ê√ij1ø˝√√Ó¬ ’±1n∏ ’¬ı…˚˛ ¬ı≈ø˘ Ú±Ê√±ÀÚ [’˚˛— ˜”Ϭˇ– Œ˘±fl¡– ’Ê√˜ƒ ’¬ı…˚˛˜ƒ ˜±˜ƒ Ú’øˆ¬Ê√±Ú±øÓ¬]º

25 - He is self-enveloped in this immense cloak of Maya,that Maya of his Yoga, by which he is one with the world andyet beyond it, immanent but hidden, seated in all hearts but notrevealed to any and every being. - (16)

Œ¬ı√±˝√√— ¸˜Ó¬œÓ¬±øÚ ¬ıÓ«¬˜±Ú±øÚ ‰¬±Ê«≈√Úºˆ¬ø¬ı¯∏…±øÌ ‰¬ ˆ”¬Ó¬±øÚ ˜±— Ó≈¬ Œ¬ı√ Ú fl¡(Úºº 26

26 - Œ˝√√ ’Ê«≈√Ú, ˜˝◊√√ ’Ó¬œÓ¬1 ¬ıÓ«¬˜±Ú1 ’±1n∏ ˆ¬øª¯∏…Ó¬1 ¸fl¡À˘± õ∂±Ìœ1ø¬ı¯∏À˚˛ Ê√±ÀÚ± [’˝√√— ¸˜Ó¬œÓ¬±øÚ ¬ıÓ«¬˜±Ú±øÚ ‰¬ ˆ¬ø¬ı¯∏…±øÌ ‰¬ ˆ”¬Ó¬±øÚ Œ¬ı√] øfl¡cŒ˜±fl¡ Œfl¡±ÀÚ› Ú±Ê√±ÀÚ [Ó≈¬ ˜±— fl¡(Ú Ú Œ¬ı√]º

26–He knows all past and all present and future existences,but him none yet knoweth. – (16A).

◊√√26√±À¡Z ∏ ≈ÀOÚ ¡ZiZÀ˜±À √√Ú ˆ¬±1Ó¬º¸¬ı«ˆ”¬Ó¬±øÚ ¸À•ú±˝√√— ¸À·« ˚±øôL ¬Û1ôL¬Ûºº 27

27 - ¸‘ø©Ü1 ¸˜˚˛Ó¬ [¸À·«] ˝◊√√26√± ’±1n∏ Œ¡Z¯∏1¬Û1± ά◊»¬Ûiß Œ˝√√±ª±[ ◊√√26√±À¡Z ∏ ≈ÀOÚ] ¡ZiZ1¡Z±1± Œ˜±ø˝√√Ó¬ ∆˝√√ ¸fl¡À˘± õ∂±Ìœ ø¬ıw±ôL ˝√√ ˛ [¡ZiZ Œ˜±À˝√√Ú¸¬ı«ˆ”¬Ó¬±øÚ ¸À•ú±˝√√— ˚±øôL]º

27 - "By the delusion of the dualities which arises fromwish and disliking, all existences in the creation are led intobewilderment," says the Gita. - (17)

˝◊√√26√±À¡Z¯∏ ñ ’Ú≈fl”¡˘ ø¬ı¯∏˚˛Ó¬ ’±fl¡¯∏«Ì, õ∂øÓ¬fl”¡˘ ø¬ı¯∏˚˛Ó¬ Œ¡Z¯∏ ñ likingand disliking – ˝◊√√˚˛±1¬Û1± ¡ZiZ1 (duality) ¸‘ø©Ü ˝√√˚˛, ¡ZiZ ˜±ÀÚ ’¸˜Ó¬±,inequality, ◊√√ ˛±1 ” fl¡±1Ì ’:±ÚÓ¬± ’±1n∏ ’ √√— ˆ¬±¬ıº ·øÓ¬Àfl¡ õ∂Ô˜ fl¡±˜ √√í˘1±Ê√ø¸fl¡ ¶§ˆ¬±ª1¬Û1± ˜≈Mê√ ∆˝√√ ¸N&Ìœ Œ˝√√±ª±, ˙±ôL ’ª¶ö± ’Ú±º ˝◊√√˚˛±1 ¬Û±Â√1Œ‡±Ê√ÀȬ± ’±R ά◊¬Û˘øt1 ¬ı±À¬ı ¤fl¡±¢∂Ó¬±À1 Œ‰¬©Ü± fl¡1±º

Œ˚¯∏±— QôL·Ó¬— ¬Û±¬Û— Ê√Ú±Ú±— ¬Û≈Ì…fl¡˜«Ì±˜ƒºŒÓ¬ ¡ZiZÀ˜±˝√√øÚ˜«≈Mê√± ˆ¬Ê√ÀôL ˜±— ‘√Ϭˇ¬ıËÓ¬±–ºº 28



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28 - øfl¡c ø˚¸fl¡˘1 ¬Û≈Ì… fl¡ «1¡Z±1± ¬Û±¬Û é¬ ˛ ∆ √√ÀÂ√ [Ó≈¬ Œ˚ ∏±— ¬Û≈Ì…fl¡ «Ì± ƒÊ√Ú±Ú±— ¬Û±¬Û— ’ôL·Ó¬—], ŒÓ¬›“À˘±Àfl¡ ¡ZiZ1¬Û1± ά◊æ√ª Œ˝√√±ª± Œ˜±˝√√1¬Û1± ≈Mê√ ∆˝√√‘√Ϭˇ¬ıËÀÓ¬À1 ˆ¬øMê√ ˆ¬±À¬ıÀ1 Œ˜±1 ›‰¬1Ó¬ ¸˜¬Û«Ì fl¡À1 [ŒÓ¬ ¡ZiZÀ˜± √√øÚ «≈Mê√± ‘√Ϭˇ¬ıËÓ¬±–˜±— ˆ¬Ê√ÀôL] , QôL·Ó¬— ‘ Ó≈¬ ’ôL·Ó¬—º

28 - For escape from this circle [from dualities, from bondageof ignorance] the first necessity is to get clear of the sin of thevital ego, the fire of passion, the tumult of desire of the rajasicnature, and this has to be done by the steadying sattwic impulseof the ethical being. After a certain point of growth in thesattwic nature brings an increasing capacity for a high quietude,equality and transcendence – it is necessary to rise above thedualities and to become impersonal, equal, one self with theImmutable, one self with all existences. This process of growinginto the spirit completes our purification. Equality and vision ofunity once perfectly gained, a supreme bhakti, an all-embracingdevotion to the Divine, becomes the whole and the sole law ofthe being. The soul then becomes firm in this bhakti, te bhajantemam driha-vratah. - (18)

Ê√1±˜1ÌÀ˜±é¬±˚˛ ˜±˜±ø|Ó¬… ˚Ó¬øôL Œ˚ºŒÓ¬ ¬ıËp¡ Ó¬ø¡Z≈√– fl‘¡»¶ß˜Ò…±R— fl¡˜« ‰¬±ø‡˘˜ƒºº 29

29 - Ê√1± ˜1Ì1¬Û1± ˜≈øMê√ ¬Û±¬ıÕ˘ ø˚¸fl¡À˘ Œ˜±fl¡ ’±|˚˛ fl¡ø1 ˚P fl¡À1[Ê√1±˜1ÌÀ˜±é¬±˚˛ Œ˚ ˜±˜ƒ ’±ø|Ó¬… ˚Ó¬øôL], ŒÓ¬›“À˘±Àfl¡ Œ¸˝◊√√ ¬Û1˜ ¬ıËp¡fl¡¸fl¡À˘±ø‡øÚ ’±Ò…±øRfl¡ ’±1n∏ ¸fl¡À˘± fl¡˜« Ó¬NÀ1 ∆¸ÀÓ¬ Ê√±øÚ¬ı ¬Û±À1 [ŒÓ¬ Ó¬»¬ıËp¡ fl‘¡»¶ß˜ƒ ’Ò…±R— fl¡˜« ‰¬ ’ø‡˘˜ƒ ø¬ı≈√–] , Ó¬ø¡Z≈√– ‘ Ó¬» ø¬ı≈√–º

¸±øÒˆ”¬Ó¬±øÒÕ√¬ı— ˜±— ¸±øÒ˚:= Œ˚ ø¬ı≈√–ºõ∂˚˛±Ìfl¡±À˘ ’ø¬Û ‰¬ ˜±— ŒÓ¬ ø¬ı≈√˚«≈Mê√À‰¬Ó¬¸–ºº 30

30 - ø˚ø¬ı˘±Àfl¡ ’øÒˆ”¬Ó¬, ’øÒÕ√ª ’±1n∏ ’øÒ˚:1 ∆¸ÀÓ¬ Œ˜±fl¡ Ê√±ÀÚ[Œ˚ ¸ ’øÒˆ”¬Ó¬ ’øÒÕ√¬ı— ¸ ’øÒ˚:— ‰¬ ˜±— ø¬ı≈√–], ŒÓ¬›“À˘±Àfl¡ Œ˜±1 ˘·Ó¬≈Mê√ Ô±øfl¡ [ŒÓ¬ ≈Mê√À‰¬Ó¬¸–] ‘Ó≈¬…1 ¸˜ ˛ÀÓ¬± Œ˜±fl¡ ¬Û±¬ı ¬Û±À1 [õ∂ ˛±Ìfl¡±À˘ ’ø¬Û

‰¬ ˜±— ø¬ı≈√–]º29-30 – The Knowledge of the Purushottama is the perfect

knowledge of the Brahman. Those who have resort to Me astheir refuge, mam asritya, their divine light, their deliverer, receiverand harbourer of their souls, – those who turn to Me in theirspiritual effort towards release from age and death, from themortal being and its limitations, says Krishna, come to know thatBrahman and all the integrality of the spiritual nature and entiretyof Karma. Because they know Me..... and the truth of theMaster of sacrifice, they keep knowledge of Me also in thecritical moment of their departure from physical existence andhave at that moment their whole consciousness in union withMe. Therefore they attain Me. No longer bound to the mortalexistence, they reach the very highest status of the Divine. -(19)

Jnana-Bijnana YogaFrom Essays on the Gita, Sri Aurobindo

1. The two natures : 1-11, 2A2. The synthesis of Devotion and knowledge : 12-18, 11A, 11B, 14A,16A3. The Supreme Divine : 19

¶¶¶¶Transform the animal into the Driver of the herds; let all thyself be

Krishna. This is thy goal. AIM Feb 78

To hate the sinner is the worst sin, for it is hating God.

God’s servant is something; God’s slave is greater.

Stride swiftly, for the goal is far; rest not unduly, for thy Master iswaiting for thee at the end of thy journey.

Ths & Aphs – Sri Aurobindo



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’©Ü˜ ’Ò…±˚˛ (Chapter 8)

’é¬1 ¬ıËp¡-Œ˚±·’Ê«≈√Ú Î¬◊¬ı±‰¬

øfl¡— Ó¬√ƒ¬ıËp¡ øfl¡˜Ò…±R— øfl¡— fl¡˜« ¬Û≈1n∏À¯∏±M√√˜º’øÒˆ”¬Ó¬= øfl¡— Œõ∂±Mê√˜øÒÕ√¬ı— øfl¡˜≈‰¬…ÀÓ¬ºº 1 ºº’øÒ˚:– fl¡Ô— Œfl¡± ’S Œ√À˝√√ ’ø¶úÚƒ ˜Ò≈¸”√Úºõ∂˚˛±Ìfl¡±À˘ ‰¬ fl¡Ô— Œ:À˚˛±’ø¸ øÚ˚˛Ó¬±Røˆ¬–ºº 2 ºº

1 - ’Ê«≈√ÀÚ fl¡íÀ˘ ñ Œ √√ ¬Û≈1n∏À ∏±M√√ , Œ¸ ◊√√ ¬ıËp¡ øfl¡∑ ’Ò…±R øfl¡∑ fl¡ « øfl¡∑’øÒˆ”¬Ó¬ ’±1n∏ ’øÒÕ√¬ı fl¡±fl¡ Œ¬ı±À˘ [Ó¬» ¬ıËp¡ øfl¡˜ƒ ’Ò…±R˜ƒ øfl¡˜ƒ fl¡˜« øfl¡˜ƒ’øÒˆ”¬Ó¬— ‰¬ øfl¡˜ƒ Œõ∂±Mê√˜ƒ ’øÒÕ√¬ı— øfl¡˜ƒ ά◊‰¬…ÀÓ¬]∑

2 - ’øÒ˚: Œfl¡±Ú ’±1n∏ ¤˝◊√√ Œ√˝√√Ó¬ Œfl¡ÀÚÕfl¡ ŒÓ¬›“ Ô±Àfl¡ [’S ’øÒ˚:–fl¡– ’ø¶úÚ Œ√À˝√√ fl¡Ô—]∑ Œ˝√√ ˜Ò≈¸”√Ú, ˜‘Ó≈¬…1 ¸˜˚˛Ó¬ ¸—˚Ó¬ ø‰¬M√√1 Œ˘±fl¡¸fl¡À˘ŒÓ¬±˜±fl¡ Œfl¡ÀÚÕfl¡ Ê√±øÚ¬ı ¬Û±À1 [õ∂˚˛±Ì fl¡±À˘ ‰¬ øÚ˚˛Ó¬ ’±Røˆ¬– fl¡Ô— Œ:˚˛–’ø¸]∑

7 Ȭ± õ∂ùü ˝√√í˘ ñ ¬ıËp¡, ’Ò…±R, fl¡˜«, ’øÒˆ”¬Ó¬, ’øÒÕ√ª, ’øÒ˚: fl¡±fl¡Œ¬ı±À˘ ’±1n∏ Œ√˝√√ Ó¬…±·1 ¸˜˚˛Ó¬ ˜±Ú≈À˝√√ ÷ù´11 ˘·Ó¬ Œfl¡ÀÚÕfl¡ ¤fl¡ ∆˝√√ ˚±¬ı¬Û±À1∑

¿ˆ¬·ª±Ú ά◊¬ı±‰¬’é¬1— ¬ıËp¡ ¬Û1˜— ¶§ˆ¬±À¬ı± ’Ò…±R˜≈‰¬…ÀÓ¬ˆ”¬Ó¬ˆ¬±À¬ı±æ√¬ıfl¡À1± ø¬ı¸·«– fl¡˜«¸—ø:Ó¬–ºº 3

3 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ñ Œ˜±1 ¬Û1˜ ’é¬1 Ó¬N˝◊√√ ¬ıËp¡ (immutableBrahman), ¬ıËp¡1 ¶§ ¬±ªfl¡ ’Ò…±R Œ¬ı±À˘ [¬Û1˜— ’é¬1— ¬ıËp¡ ¶§ ¬±¬ı– ’Ò…±R ƒÎ¬◊‰¬…ÀÓ¬], ¶§ ¬±ª ¬ı± ¬ıËp¡1 õ∂fl‘¡øÓ¬1¬Û1± ά◊æ√ª Œ √√±ª± ”¬Ó¬¬ı·« ◊√√ ø¬ı¸·«, ‘ø©Ü1 õ∂øSê˚±ÀȬ±fl¡˜« [ˆ”¬Ó¬ˆ¬±¬ı ά◊æ√ªfl¡1– ø¬ı¸·«– fl¡˜«¸—ø:Ó¬–]º

’øÒˆ”¬Ó¬— é¬À1± ˆ¬±¬ı– ¬Û≈1n∏¯∏(±øÒÕ√¬ıÓ¬—º’øÒ˚À:± ’˝√√À˜¬ı±S Œ√À˝√√ Œ√˝√√ ‘¬Ó¬±—¬ı1ºº 4

4 - Œ √√ Ú1À|ᬠ[Œ√ √√ ‘¬Ó¬±—¬ı1], ¬Ûø1ªÓ«¬Ú˙œ˘ Ê√·»‡Ú [é¬1– ˆ¬±¬ı–] ’øÒ ”¬Ó¬[’øÒ ”¬Ó¬—], ’øÒÕ√¬ı [’øÒÕ√¬ıÓ¬—] √√í˘ ¬Û≈1n∏ ∏ [¬Û≈1n∏ ∏– ‰¬] ø˚ ¬Ûø1ªÓ«¬Ú˙œ˘ é¬1Ê√·»‡Ú Òø1 ’±ÀÂ√ ’±1n∏ ά◊¬ÛÀˆ¬±· fl¡ø1ÀÂ√ ’±1n∏ ’øÒ˚: ˜ ◊√√ øÚÀÊ√, ˜ ◊√√ ¸fl¡À˘±À1Œ√ √√Ó¬ ’±ÀÂ√± ’±1n∏ ˜ ◊√√ ¸fl¡À˘± fl¡ « ’±1n∏ ˚:1 ά◊¬ÛÀˆ¬±Mê√± [’ √√ ƒ ¤¬ı ’S Œ√À √√’øÒ˚:–]º ’øÒÕ√¬ı, adhidaiva is Universal Soul, Kshara Purusha.

3-4 – By that Brahman, the Gita intends the immutableself-existence which is the highest self-expression of the Divineand on whose unalterable eternity all the rest, all that moves andevolves, is founded, aksaram paramam. By adhyatma it meanssvabhava, the spiritual way and law of being of the soul in thesupreme Nature. The immutable Brahman does nothing, causesnothing, determines nothing; it is impartial, equal, all-supporting.What then originates? It is Nature as Swabhava. The Supreme,the Godhead, the Purushottama is there and supports the actionof his higher spiritual shakti. He displays the divine Being,Consciousness, Will or Power, yayedam dharyate jagat : thatis the Para Prakriti. The self-awareness of the Spirit in hissupreme Nature perceives the dynamic idea of what ever heseparates in his own being and expresses it in the swabhava. Allthat is in the swabhava is loosed out into cosmic Nature for herto do what she can with it under the inner eye of thePurushottama. Out of the constant svabhava, she creates thevaried mutations, unrolls all her changes in name and form, intime and space.

All this bringing out and continual change from state tostate is Karma, is action of Nature, is the energy of Prakriti, theworker, the goddess of processes. It is first a loosing forth of theswabhava into its creative action, visargah. By adhibhuta is tobe understood all the result of mutable becoming, ksara bhavah.

’é¬1 ¬ıËp¡-Œ˚±·


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By adhidaiva is intended the Purusha, the soul in Nature, thesubjective being who observes and enjoys as the object of hisconsciousness all that is this mutable becoming of his essentialexistence. The soul in Nature is the ksara purusa, it is themutable soul, the eternal activity of the Godhead. By adhiyajna,the Lord of works and sacrifice, I mean, says Krishna, myself,the Divine, the Godhead, the Purushottama. - (1)

(1) The highest self-expression of the supreme Lord, theDivine the Absolute is the immutable Akshara Brahman whosupports the entire creation and in whom all moves.

(2) The supreme Nature (swabhava) of Akshara Brahmanis adhyatma – para prakriti

(3) The things created or loosed out by para-prakriti arecalled visargah. ø¬ı·¸«ñ^¬ı…Ó¬…±· ¬ı± ¸‘ø©Ü1 fl¡˜« [Ê√·√œ˙ Œ‚±¯∏1 ·œÓ¬±]ºø¬ı¸·« ø¬ıù´ ¸‘ø©Ü1 ¬ı±À¬ı ˘·± ¬Û1± õ∂fl‘¡øÓ¬1 ¬Û1± ›˘±˝◊√√ ’˝√√± ά◊¬Û±√±Ú ’±1n∏ ˙øMê√º

(4) The process of creation is Karma.(5) The mutable becoming (creation, kshara bhavah) is

adhibhuta.(6) Adhidaiva is Purusha, the Universal Soul, the soul in

Nature, the Kshara Purusha who observes and enjoys themutuable becoming.

(7) Adhiyajna is Purushottama, Krishna, the Divine, theAbsolute, secret in the body of all embodied existences, Jiva ofeach living being.

’ôLfl¡±À˘ ‰¬ ˜±À˜¬ı ¶ú1̃ ˜≈M3ê√± fl¡À˘¬ı1—º˚– õ∂˚˛±øÓ¬ ¸ ˜æ√±¬ı— ˚±øÓ¬ Ú±ô¶…S ¸—˙˚˛–ºº 5

5 - ˜‘Ó≈¬…1 ¸˜˚˛Ó¬ ¤fl¡˜±S Œ˜±Àfl¡˝◊√√ ¶ú1Ì fl¡ø1 ø˚Ê√ÀÚ Œ√˝√√ Ó¬…±· fl¡ø1õ∂˚˛±Ì fl¡À1 [’ôLfl¡±À˘ ‰¬ ˜±˜ƒ ¤¬ı ¶ú1̃ ˚– fl¡À˘¬ı1˜ƒ ˜≈M3ê√± õ∂˚˛±øÓ¬] ŒÓ¬›“ Œ˜±1ˆ¬±¬ı õ∂±5 ˝√√ ˛ [Œ˜±1 ¶§ ¬±ª õ∂±5 ˝√√ ˛, ¸– ˜» ˆ¬±¬ı— ˚±øÓ¬]º ◊√√ ˛±Ó¬ Œfl¡±ÀÚ± ¸Àµ˝√√Ú±˝◊√√ [’S ¸—˙˚˛– Ú ’øô¶]º

5– Man, born into the world, revolves between world andworld in the action of Prakriti and Karma. Purusha in Prakritiis his formula : what the soul in him thinks, contemplates andacts, that always he becomes. All that he had been, determinedhis present birth : and all that he is, thinks, does in this life upto the moment of his death, determines what he will become inthe worlds beyond and in lives yet to be. If the soul in the humanbeing desires to attain to the status of the Purushottama, thereare two necessities, two conditions which must be satisfied beforethat can be possible. He must have moulded towards that idealhis whole inner life in his earthly living; and he must be faithfulto his aspiration and will in his departing. "Whoever leaves hisbody and departs," says Krishna, "remembering Me at his timeof end, comes to my bhava," that of the Purushottama, mystatus of being. He is united with the original being of the Divineand that is the ultimate becomeing of the soul, paro bhavah, thelast result of Karma in its return upon itself and towards itssource.

The Gita here lays a great stress on the thought and stateof mind at the time of death, a stress which will with difficultybe understood if we do not recognise what may be called theself-creative power of the consciousness. What the thought, theinner regard, the faith, sraddha, settles itself, into that our innerbeing tends to change. This tendency becomes a decisive forcewhen we go to those higher spiritual and self-evolved experiences.There we can see ourselves steadily becoming that on whichwe keep our minds fixed and to which we constantly aspire. Butit is not a death-bed remembrance that can have this savingpower. - (2)

˚— ˚— ¬ı±ø¬Û ¶ú1̃ ˆ¬±¬ı— Ó¬…Ê√Ó¬…ÀôL fl¡À˘¬ı1—ºÓ¬— Ó¬À˜Õ¬ıøÓ¬ Œfl¡ÃÀôL˚˛ ¸√± Ó¬æ√±¬ıˆ¬±ø¬ıÓ¬–ºº 6

’é¬1 ¬ıËp¡-Œ˚±··œÓ¬±


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6 - Œ √√ fl≈¡ôLœ¬Û≈S, ‘Ó≈¬…1 ¸˜ ˛Ó¬ [’ÀôL] ø˚Ê√ÀÚ ø˚ ˆ¬±¬ı ∆˘ Œ√ √√ Ó¬…±· fl¡À1[˚— ˚— ¬ı± ’ø¬Û ˆ¬±¬ı— ¶ú1Ì fl¡À˘¬ı1— Ó¬…Ê√øÓ¬] ŒÓ¬›“ ¸√±˚˛ Œ¸˝◊√√ ˆ¬±¬ıÓ¬ Ó¬ij˚˛∆˝√√ Ôfl¡± fl¡±1ÀÌ Œ¸˝◊√√ ˆ¬±¬ıõ∂±5 ˝√√˚˛ [¸√± Ó¬» ˆ¬±¬ı ˆ¬±ø¬ıÓ¬– Ó¬˜ƒ Ó¬˜ƒ ¤¬ı ¤øÓ¬]º

6 - The divine subjective becoming on which the mind hasto be fixed firmly in the moment of the physical death, yamsmaran bhavam tyajati ante kalevaram, must have been oneinto which the soul was at each moment growing inwardly duringthe physical life, sada tad bhava bhavitah. - (3)

Ó¬¶ú±» ¸À¬ı«¯∏≈ fl¡±À˘¯∏≈ ˜±˜Ú≈¶ú1 ˚≈Ò… ‰¬º˜˚…ø¬Û«Ó¬˜ÀÚ±¬ı≈øX «±À˜Õ¬ı ∏…¸…¸—˙ ˛–ºº 7

7 - Œ¸˝◊√√¬ı±À¬ı ¸fl¡À˘± ¸˜˚˛ÀÓ¬ Œ˜±fl¡ ¶ú1Ì fl¡1± ’±1n∏ ˚≈X fl¡1± [Ó¬¶ú±»¸À¬ı«¯∏≈ fl¡±À˘¯∏≈ ˜±˜ƒ ’Ú≈¶ú1 ˚≈Ò… ‰¬], Œ˜±fl¡ ŒÓ¬±˜±1 ˜Ú ’±1n∏ ¬ı≈øX ’¬Û«Ì fl¡ø1À˘øÚ–¸ÀµÀ √√ Ó≈¬ø˜ Œ˜±Àfl¡ ◊√√ ¬Û±¬ı± [˜ø˚ ’ø¬Û«Ó¬ ˜ÀÚ± ¬ı≈øX– ˜± ƒ ¤¬ı ¤ ∏…ø¸ ’¸—˙˚–]º

7 - "Therefore", says the divine Teacher, "at all timesremember Me and fight; for if thy mind and thy understandingare always fixed on and given up to Me, mayi arpita mano-buddhih, to Me thou shalt surely come." "Remember Me andfight," means not to lose the ever present thought of the Eternalfor one single moment (4)

’ˆ¬…±¸À˚±· ≈ÀMê√Ú Œ‰¬Ó¬¸± Ú±Ú…·±ø˜Ú±º¬Û1˜— ¬Û≈1n∏¯∏— ø√¬ı…— ˚±øÓ¬ ¬Û±Ô«±Ú≈ø‰¬ôL˚˛Úƒºº 8

8 - Œ˝√√ ¬Û±Ô«, ’ˆ¬…±¸ Œ˚±·1¡Z±1± [Ò…±Ú ’ˆ¬…±¸1¡Z±1±] ˜Ú ø¶ö1 fl¡ø1 ’±1n∏¸fl¡À˘± ¸˜ ˛ÀÓ¬ ø‰¬ôL±1¡Z±1± ÷ù´11 ˘·Ó¬ ≈Mê√ Ô±øfl¡ [’ˆ¬…±¸ Œ˚±· ≈ÀMê√Ú Œ‰¬Ó¬¸±Ú ’Ú…·±ø˜Ú± ’Ú≈ø‰¬ôL˚˛Úƒ] ¸±ÒÀfl¡ ø√¬ı… ¬Û1˜ ¬Û≈1n∏¯∏fl¡ ˘±ˆ¬ fl¡À1 [ø√¬ı…— ¬Û1˜—¬Û≈1n∏¯∏— ˚±øÓ¬]º

8 - "For it is by thinking always of him with a consciousnessunited with him in an undeviating Yoga of constant practice thatone comes to the divine and supreme Purusha." - (5)

fl¡ø¬ı— ¬Û≈1±Ì˜Ú≈˙±ø¸Ó¬±1˜ƒ ’À̱1Ìœ˚˛±— ¸˜ƒ ’Ú≈¶úÀ1ƒ√ ˚–º¸¬ı«¸… Ò±Ó¬±1˜ø‰¬ôL…1+¬Û˜ƒ ’±ø√Ó¬…¬ıÌ«— Ó¬˜¸– ¬Û1ô¶±»ºº 9õ∂˚˛±Ìfl¡±À˘ ˜Ú¸±‰¬À˘Ú ˆ¬Mê√…± ˚≈ÀMê√± Œ˚±·¬ıÀ˘Ú ∆‰¬¬ıºwn∏À¬ı±˜«ÀÒ… õ∂±Ì˜±À¬ı˙… ¸˜…flƒ¡ ¸ Ó¬— ¬Û1— ¬Û≈1n∏¯∏˜≈Õ¬ÛøÓ¬ ø√¬ı…˜ƒºº 10

9-10 ñ ø˚Ê√Ú ¸¬ı«:, ¸Ú±Ó¬Ú, ø¬ıù´øÚ ˛ôL± [fl¡ø¬ı— ¬Û≈1±Ì ƒ ’Ú≈ ±ø¸Ó¬±1 ƒ],¸”ÑÓ¬Õfl¡› ¸”Ñ, ¸fl¡À˘±À1 ¬Û±˘Ú fl¡À1±Ó¬±, ’ø‰¬ôL…, ¸”˚«…1 √À1 ¶§õ∂fl¡±˙ ’±1n∏¤g±11 ’Ó¬œÓ¬ [’À̱– ’Ìœ˚˛±—¸˜ƒ ¸¬ı«¸… Ò±Ó¬±1˜ƒ ’ø‰¬ôL…1+¬Û˜ƒ ’±ø√Ó¬…¬ıÌ«—Ó¬˜¸– ¬Û1ô¶±»], Œ¸˝◊√√Ê√Ú ø√¬ı… ¬Û1˜ ¬Û≈1n∏¯∏fl¡ ø˚ ˜‘Ó≈¬…1 ¸˜˚˛Ó¬ ¤fl¡±¢∂ ˜ÀÚÀ1ˆ¬øMê√ ≈Mê√ ∆ √√ Œ˚±·1¡Z±1± Œ‰¬˘±Î¬◊ø1 ≈√Ȭ±1 ˜±Ê√Ó¬ õ∂±Ì ¬ı± ˛≈fl¡ Ò±1Ì fl¡ø1 ¶ú1Ì fl¡À1[ø√¬ı… ƒ ¬Û1— ¬Û≈1n∏ ∏ ƒ ˚– õ∂ ˛±Ìfl¡±À˘ ’‰¬À˘Ú ˜Ú¸± ˆ¬Mê√…± ≈Mê√– Œ˚±·¬ıÀ˘ ‰¬ ¤¬ıwn∏À¬ı±– ˜ÀÒ… õ∂±Ì˜ƒ ¸˜…fl¡ ’±À¬ı˙… ’Ú≈¶úÀ1»], ŒÓ¬›“ [¸–] Œ¸˝◊√√ ¬Û1˜ ¬Û≈1n∏¯∏fl¡˘±ˆ¬ fl¡À1 [Ó¬— ά◊Õ¬ÛøÓ¬]º

˚√é¬1— Œ¬ı√ø¬ıÀ√± ¬ı√øôL ø¬ı˙øôL ˚ƒ√˚Ó¬À˚˛± ¬ıœÓ¬1±·±–º˚ø√26√ÀôL± ¬ıËp¡‰¬˚«…— ‰¬1øôL Ó¬» ŒÓ¬ ¬Û√— ¸—¢∂À˝√√Ì õ∂¬ıÀ鬅ºº 11

11 - Œ¬ı√ø¬ıƒ√¸fl¡À˘ ˚±fl¡ ’é¬1 ¬ı≈ø˘ fl¡˚˛ [Œ¬ı√ø¬ı√– ˚» ’é¬1— ¬ı√øôL],’Ú±¸Mê√ Œ˚±·œ¸fl¡À˘ ˚íÓ¬ õ∂Àª˙ fl¡À1 [¬ıœÓ¬1±·±– ˚Ó¬˚˛– ˚» ø¬ı˙øôL], ˚±fl¡¬Û±¬ı1 ¬ı±À¬ı ¬ıËp¡‰¬±1œ¸fl¡À˘ ¬ıËp¡‰¬˚«… ¬Û±˘Ú fl¡À1 [˚» ˝◊√√26√ôL– ¬ıËp¡‰¬˚«…— ‰¬1øôL],Œ¸˝◊√√ ¬Û√1 fl¡Ô± ŒÓ¬±˜±fl¡ ˜˝◊√√ ¸—Àé¬À¬Û fl¡í˜ [Ó¬» ¬Û√— ŒÓ¬ ¸—¢∂À˝√√Ì õ∂¬ıÀ鬅]º

¸¬ı«¡Z±1±øÌ ¸—˚˜… ˜ÀÚ± ˝√√+ø√ øÚ1n∏Ò… ‰¬º”ÒÆ«…±Ò± ˛±RÚ– õ∂±Ì˜±ø¶öÀÓ¬± Œ˚±·Ò±1̱ ƒºº 12

›ø˜ÀÓ¬…fl¡±é¬1— ¬ıËp¡ ¬ı…±˝√√1̃ ˜±˜Ú≈¶ú1̃º˚– õ∂˚˛±øÓ¬ Ó¬…Ê√Úƒ Œ√˝√√— ¸ ˚±øÓ¬ ¬Û1˜±— ·øÓ¬˜ƒºº 13

12-13 ñ ¸fl¡À˘± ◊√√øf ˛ ¸—˚Ó¬ fl¡ø1, ˜Úfl¡ √√+√ ˛Ó¬ ø¶ö1 fl¡ø1, õ∂±Ì ¬ı± ˛≈fl¡”1Ó¬ ø¶ö1 fl¡ø1 Œ˚±·1¡Z±1± ’±R±Ó¬ Ò…±Ú¶ö ∆ √√ [¸¬ı«¡Z±1±øÌ ¸—˚˜… ˜Ú– √√+ø√ øÚ1n∏Ò…

‰¬ ˜”øÒÆ« õ∂±Ì˜ƒ ’±Ò±˚˛ ’±RÚ– Œ˚±·Ò±1̱˜ƒ ’±ø¶öÓ¬–], ¬ıËp¡1+¬Û ›˜ ¤fl¡±é¬1 Ê√¬Ûfl¡ø1 fl¡ø1 ÷ù´11 ø‰¬ôL±Ó¬ ˜¢ü ∆˝√√ ø˚ Œ√˝√√ Ó¬…±· fl¡À1, ŒÓ¬›“ ¬Û1˜ ·øÓ¬ ˘±ˆ¬ fl¡À1[›˜ƒ ˝◊√√øÓ¬ ¤fl¡±é¬1— ¬ıËp¡ ¬ı…±˝√√1̃ ˜±˜ƒ ’Ú≈¶ú1̃ Œ√˝√√— Ó¬…Ê√Úƒ ˚– õ∂˚˛±øÓ¬ ¸–¬Û1˜±— ·øÓ¬˜ƒ ˚±øÓ¬]º

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’ÚÚ…À‰¬Ó¬±– ¸Ó¬Ó¬— Œ˚± ˜±— ¶ú1øÓ¬ øÚÓ¬…˙–ºÓ¬¸…±˝√√— ¸≈˘ˆ¬– ¬Û±Ô« øÚÓ¬…˚≈Mê√¸… Œ˚±ø·Ú–ºº 14

14 - Œ˝√√ ¬Û±Ô«, ø˚ Œ˜±fl¡ ¸√±˚˛ ’Úª1ÀÓ¬ ¤fl¡±¢∂ˆ¬±Àª ¶ú1Ì fl¡À1 [˚– ˜±—øÚÓ¬…˙– ¸Ó¬Ó¬— ’ÚÚ…À‰¬Ó¬±– ¶ú1øÓ¬] Œ¸ ◊√√ øÚÓ¬… ≈Mê√ Œ˚±·œ1 ¬ı±À¬ı ˜ ◊√√ ¸˝√√Ê√˘ˆ¬…[Ó¬¸… øÚÓ¬…˚≈Mê√¸… Œ˚±ø·Ú– ’˝√√— ¸≈˘ˆ¬–]º

9-14- He [Supreme Purusha, Purushottama] is indiscernibleonly because he is subtler than the last subtlety of which themind is aware and because the form of the Divine is beyond ourthought, anor aniyamsam acintya-rupam. This supreme Souland Self is the Seer, the Ancient of Days and the Master andRuler of all existence, kavin puranam anusasitaram sarvasyadhataram. This supreme Soul is the immutable self-existentBrahman of whom the Veda-Knowers speak, and this is thatinto which the doers of askesis enter. That eternal reality is thehighest step, place, foot-hold of being (padam); therefore is itthe supreme goal of soul’s movement in Time, itself no movementbut a status original, sempiternal (everlasting) and supreme,paramam sthanam adyam.

The Gita describes the last state of the mind of the Yoginin which he passes from life through death to this supremedivine existence. A motionless mind, a soul armed with the strengthof Yoga, a union with God in bhakti and the life force entirelydrawn up and set between the brows in the seat of mysticvision. All the doors of the sense are closed, the mind is shut ininto the heart, the life-force taken up out of its diffused movementinto the head, the intelligence concentrated in the utterance ofthe sacred syllable OM and its conceptive thought in theremembrace of the supreme Godhead, mam anusmaran. Thatis the established Yogic way of going, a last offering up of thewhole being to the Eternal, the Transcendent. The essentialcondition is the constant undeviating memory of the Divine in

life, even in action and battle – mam anusmara yudhya ca, (8/7) - and the turning of the whole act of living into an uninterruptedYoga, nitya-yoga. Whoever does that, finds Me easy to attain,says the Godhead; he is the great soul who reaches the supremeperfection. - (6)

˜±˜≈À¬ÛÓ¬… ¬Û≈ÚÊ«√ij ≈√–‡±˘˚˛˜˙±ù´Ó¬—ºÚ±õü≈¬ıøôL ˜˝√√±R±Ú– ¸—ø¸øX— ¬Û1˜±— ·Ó¬±–ºº 15

15 - Œ˜±1 ˆ¬Mê√¸fl¡À˘ Œ˜±fl¡ ¬Û± ◊√√ ≈√‡1 ’±˘ ˛ ¶§1+¬Û ’øÚÓ¬… ¬Û≈ÚÊ«√ij ˘í¬ı˘·± Ú˝√√˚˛ [˜˝√√±R±Ú– ˜±˜ƒ ά◊À¬ÛÓ¬… ≈√–‡±˘˚˛˜ƒ ’˙±ù´Ó¬— ¬Û≈ÚÊ«√ij Ú ’±õü≈¬ıøôL],fl¡±1Ì ŒÓ¬›“À˘±Àfl¡ Œ˜±fl¡ ¬Û±˝◊√√ ¬Û1˜ ø¸øX ˘±ˆ¬ fl¡À1 [¬Û1˜±— ¸—ø¸øX— ·Ó¬±–]º

15-16 - The conditon to which the soul arrives when it thusdeparts from life is supracosmic. The highest heavens of thecosmic plan are subject to a return to rebirth; but there is norebirth imposed on the soul that departs to the Purushottama. Toknow him so and so to seek him does not bind to rebirth or tothe chain of Karma; the soul can satisfy its desire to escapepermanently from the transient and painful condition of our mortalbeing. - (7)

’±¬ıËp¡ ≈¬¬ıÚ±À~±fl¡±– ¬Û≈Ú1±¬ıøÓ«¬ÀÚ± ’Ê«≈√Úº˜±˜≈À¬ÛÓ¬… Ó≈¬ Œfl¡ÃÀôL˚˛ ¬Û≈ÚÊ«√ij Ú ø¬ı√…ÀÓ¬ºº 16

16 - Œ˝√√ ’Ê«≈√Ú, ¬ıËp¡À˘±fl¡Àfl¡ Òø1 ¸fl¡À˘± Œ˘±fl¡Õ˘ Œ˚±ª± Ê√œªÀ¬ı±À1¬Û≈ÚÊ«√ij ˘í¬ı ˘±À· [’±¬ıËpˆ≈¬¬ıÚ±» Œ˘±fl¡±– ¬Û≈Ú– ’±¬ıøÓ«¬Ú–], øfl¡c Œ˜±fl¡ ¬Û±À˘’±1n∏ ¬Û≈ÚÊ«√ij Ú˝√√˚˛ [Ó≈¬ ˜±˜ƒ ά◊À¬ÛÓ¬… ¬Û≈ÚÊ«√ij Ú ø¬ı√…ÀÓ¬]º

¸ √√¶⁄ ≈·¬Û «…ôL˜ √√ «ƒ√¬ıËp¡À̱ ø¬ı≈√–º1±øS— ≈·¸˝√√¶⁄±ôL±— ŒÓ¬ ’À˝√√±1±Sø¬ıÀ√± Ê√Ú±–ºº 17

17 - ¤À √√Ê√±1 ‰¬Ó≈¬ «≈·Ó¬ [¸Ó¬…-ŒSÓ¬±-¡Z±¬Û1-fl¡ø˘ ñ ¤ ◊√√ ‰¬±ø1 ≈·1 ¤À √√Ê√±1&Ì‘432 Œfl¡±øȬ ¬ıÂ√1] ¬ıËp¡±1 ¤ø√Ú ’±1n∏ ¤Àfl¡ ¸˜±Ú ¸˜˚˛ ¬ıËp¡±1 ¤1±øÓ¬[¸ √√¶⁄ ≈·¬Û «…ôL ƒ ¬ıËp¡Ì– ˚» ’ √√– ≈·¸ √√¶⁄±ôL±— 1±øS—], ø˚ ¤ ◊√√ fl¡Ô± Ê√±ÀÚ [ø¬ı≈√–]ŒÓ¬›“ ’À˝√√±1±Sø¬ı√ ñ ø√Ú-1±øÓ¬1 õ∂fl‘¡Ó¬ Ó¬N Ê√±ÀÚ [ŒÓ¬ Ê√Ú±– ’À˝√√±1±Sø¬ı√–]º

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’¬ı…Mê√±ƒ√¬ı…Mê√ ˛– ¸¬ı«±– õ∂ˆ¬¬ıôL… √√1±·À˜º1±S…±·À˜ õ∂˘œ˚˛ÀôL Ó¬ÕS¬ı±¬ı…Mê√¸—:Àfl¡ºº 18

18 - ¬ıËp¡±1 ø√Ú ˝√√íÀ˘ [’˝√√1±·À˜] ¸fl¡À˘± ¬ı…Mê√ ¬Û√±Ô« ’¬ı…Mê√1¬Û1±Î¬◊»¬Ûiß √√ ˛ [¸¬ı«±– ¬ı…Mê√ ˛– ’¬ı…Mê√±» õ∂ˆ¬¬ıøôL] ’±1n∏ ¬ıËp¡±1 1±øS √√íÀ˘ ’±Àfl¡Ã Œ¸ ◊√√’¬ı…Mê√Ó¬ ˘œÚ ˚±˚˛ [1±S…±·À˜ Ó¬S ¤¬ı ’¬ı…Mê√ ¸—:Àfl¡ õ∂˘œ˚˛ÀôL]º

ˆ”¬Ó¬¢∂±˜– ¸ ¤¬ı±˚˛— ˆ”¬Q± ˆ”¬Q± õ∂˘œ˚˛ÀÓ¬º1±S…±·À˜ ’¬ı˙– ¬Û±Ô« õ∂ˆ¬¬ıÓ¬…˝√√1±·À˜ºº 19

19 - Œ˝√√ ¬Û±Ô«, ¤˝◊√√ õ∂±ÌœÊ√·» [¸– ¤¬ı ’˚˛— ˆ”¬Ó¬¢∂±˜–] ¬ı±Ò… ∆˝√√ [’¬ı˙–]¬ı±À1 ¬ı±À1 ά◊»¬ÛøM√√ ∆˝√√ ¬ıËp¡±1 1±øÓ¬ ˝√√íÀ˘ ˘˚˛ ˚±˚˛ [ˆ”¬Q± ˆ”¬Q± 1±S…±·À˜õ∂˘œ˚˛ÀÓ¬] ’±1n∏ ¬ıËp¡±1 ø√Ú ˝√√íÀ˘ ’±Àfl¡Ã ά◊»¬ÛøM√√ ˝√√˚˛ [’˝√√1±·À˜ õ∂ˆ¬¬ıøÓ¬]º

¬Û1ô¶¶ú±M≈√√ ˆ¬±À¬ı± ’ÀÚ…± ’¬ı…ÀMê√± ’¬ı…Mê√±» ¸Ú±Ó¬Ú–º˚– ¸ ¸À¬ı«¯∏≈ ˆ”¬ÀÓ¬¯∏≈ Ú˙…»¸≈ Ú ø¬ıÚ˙…øÓ¬ºº 20

20 - 18 Ú— Œù≠±fl¡Ó¬ ά◊À~‡ fl¡1± ’¬ı…Mê√1 (unmanifest) ’Ô« cosmicnon-manifestation, ˝◊√√˚˛±1 ›¬Û1Ó¬ ’Ú… ¤È¬± supracosmic unmanifest’±ÀÂ√, ˝◊√√ eternal, ¸fl¡À˘± ¬ıd1 ø¬ıÚ±˙ ˝√√íÀ˘› ˝◊√√ ø¬ıÚ±˙ Ú˝√√˚˛ [Ó≈¬ Ó¬¶ú±»’¬ı…Mê√±» ¬Û1– ’Ú…– ’¬ı…Mê√– ¸Ú±Ó¬Ú– ˚– ˆ¬±¬ı– ¸– ¸À¬ı«¯∏≈ ˆ”¬ÀÓ¬¯∏≈ Ú˙…»¯∏≈ Úø¬ıÚ˙…øÓ¬]º

17–20– There is an eternal cycle of alternating periods ofcosmic manifestation and non-manifestation, each period calledrespectively a day and a night of the creator Brahma, each ofequal length in Time, the long aeon of his working which enduresfor a thousand ages, the long aeon of his sleep of anotherthousand silent ages. (One age=four yugas) At the coming ofthe Day all manifestations are born into being out of theunmanifest, at the coming of the Night all vanish or are dissolvedinto it. Thus all these existences alternate helplessly in the cycleof becoming and non-becoming, they come into the becomingagain and again bhutva bhutva, and they go back constantly into

the unmanifest. But this unmanifest is not the original divinity ofthe Being; there is another status of his existence, a supracosmicunmanifest beyond this cosmic non-manifestation. [Avyakta(unmanifest) in Sl. 18 is cosmic.] There is a supracosmicunmanifest which is eternal, not forced to perish with the per-ishing of all the existences. - (8)

’¬ı…ÀMê√± ’é¬1 ˝◊√√Ó≈¬…Mê√ô¶˜±U– ¬Û1˜±— ·øÓ¬—º˚— õ∂±¬Û… Ú øÚ¬ıÓ«¬ÀôL Ó¬X±˜ ¬Û1˜— ˜˜ºº 21

21 - ˚±fl¡ ’¬ı…Mê√ ’é¬1 Œ¬ı±˘± ˝√√˚˛ Ó¬±Àfl¡ [’±R±1] Œ|ᬠ·øÓ¬ Œ¬ı±À˘Î¬[˚–] ’¬ı…Mê√– ’é¬1 ˝◊√√øÓ¬ ά◊Mê√– Ó¬˜ƒ ¬Û1˜±— ·øÓ¬— ’±U–], ˚±fl¡ ¬Û±À˘ ’±R±¬Û≈Ú1 ‚”ø1 ’±ø˝√√¬ı Ú±˘±À· [˚— õ∂±¬Û… Ú øÚ¬ıÓ«¬ÀôL], Œ¸˝◊√√ÀȬ±Àª˝◊√√ Œ˜±1 ¬Û1˜ Ò±˜[the highest status of the Divine, Ó¬» Ò±˜ ¬Û1˜— ˜˜]º

21 - "He is called the unmanifest immutable (’¬ı…Mê√ ’é¬1)him they speak of as the supreme soul and status, and thosewho attain to him return not; that is my supreme place of being,paramam dhama." For the soul attaining to it has escaped outof the cycle of cosmic manifestation and non-manifestation. -(9)

¬Û≈1n∏¯∏– ¸ ¬Û1– ¬Û±Ô« ˆ¬Mê√…± ˘ˆ¬…b¶ÚÚ…˚˛±º˚¸…±ôL–¶ö±øÚ ˆ”¬Ó¬±øÚ Œ˚Ú ¸¬ı«ø˜√— Ó¬Ó¬˜ƒºº 22

22 - Œ √√ ¬Û±Ô«, ¸fl¡À˘± ‘©Ü ¬ıd ˚±1 øˆ¬Ó¬1Ó¬ ’±ÀÂ√ [ ”¬Ó¬±øÚ ˚¸… ’ôL–¶ö±øÚ],˚±1¡Z±1± ¸˜ô¶ Ê√·» ¬ı…±5 ∆˝√√ ’±ÀÂ√ [Œ˚Ú ◊√√√— ¸¬ı« ƒ Ó¬Ó¬ ƒ], Œ¸ ◊√√ ¬Û1˜ ¬Û≈1n∏ ∏fl¡[¬Û≈1n∏À¯∏±M√√˜fl¡] Œfl¡ª˘ ’ÚÚ…± ˆ¬øMê√1¡Z±1±À˝√√ ˘±ˆ¬ fl¡ø1¬ı ¬Û±ø1 [¸– ¬Û1– ¬Û≈1n∏¯∏–Ó≈¬ ’ÚÚ…˚˛± ˆ¬Mê√…± ˘ˆ¬…–], ˘ˆ¬…b¶ÚÚ…˚˛±‘˘ˆ¬…– Ó≈¬ ’ÚÚ…˚˛±º

22 - This eternally unmanifested Being whose status seemsto have nothing to do with the manifestation or the non-manifestation, must be the ever undefined and undefinableAbsolute. Bhakti seems inapplicable to the Absolute. "But" insiststhe Gita, "that supreme Purusha has to be won by a bhakti

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which turns to him alone in whom all beings exist and by whomall this world has been extended in space." - (10)

˚S fl¡±À˘ QÚ±¬ı‘øM√√˜±¬ı‘øM√√Õ=¬ı Œ˚±ø·Ú–ºõ∂˚˛±Ó¬± ˚±øôL Ó¬— fl¡±˘— ¬ı鬅±ø˜ ˆ¬1Ó¬¯∏«ˆ¬ºº 23

23- Œ √√ ˆ¬1Ó¬ ∏« ¬, ø˚ ¸˜ ˛Ó¬ Œ√ √√Ó¬…±· fl¡ø1À˘ Œ˚±·œ¸fl¡˘1 ¬Û≈ÚÊ«√ij Ú √√ ˛[˚S fl¡±À˘ õ∂˚˛±Ó¬± Œ˚±ø·Ú– Ó≈¬ ’Ú±¬ı‘øM√√˜ƒ] ’±1n∏ ø˚ ¸˜˚˛Ó¬ Œ√˝√√Ó¬…±· fl¡ø1À˘¬Û≈ÚÊ«√ij ˝√√˚˛ [’±¬ı‘øM√√— ‰¬ ¤¬ı ˚±øôL], Œ¸˝◊√√ ¸˜˚˛1 fl¡Ô± ˜˝◊√√ ŒÓ¬±˜±fl¡ fl¡í˜ [Ó¬—fl¡±˘— ¬ı鬅±ø˜]º

’ø¢üÀÊ«√…±øÓ¬1 √√– qflv¡– ∏∞√ ±¸± ά◊M√√1± ˛Ì ƒºÓ¬S õ∂˚˛±Ó¬± ·26√øôL ¬ıËp¡ ¬ıËp¡ø¬ıÀ√± Ê√Ú±–ºº 24

24 - ’ø¢ü, ŒÊ√…±øÓ¬, ø√Ú, qflv¡ ¬Ûé¬, ” «…1 ά◊M√√1±˚Ì1 Â√ ± √√ [’ø¢ü– ŒÊ√…±øÓ¬–’ √√– ∏∞√ ±¸± ά◊M√√1± ˛Ì ƒ] ñ ¤ ◊√√Àfl¡ ◊√√Ȭ± fl¡±˘Ó¬ Œ√ √√Ó¬…±· fl¡1± ¬ıËÀp¡±¬Û±¸fl¡¸fl¡À˘¬ıËp¡fl¡ ¬Û±˚˛ [Ó¬S õ∂˚˛±Ó¬± ¬ıËp¡ø¬ı√– Ê√Ú±– ¬ıËp¡ ·26√øôL]º

Ò”À˜± 1±øSô¶Ô± fl‘¡¯û– ¯∏∞√¨±¸± √øé¬Ì±˚˛Ú˜ƒºÓ¬S ‰¬±f˜¸— ŒÊ√…±øÓ¬À˚«±·œ õ∂±¬Û… øÚ¬ıÓ«¬ÀÓ¬ºº 25

25- ŒÒ“±ª±, 1±øÓ¬, fl‘¡¯û¬Ûé¬, √øé¬Ì±˚˛Ú1 Â√˜±˝√√ [Ò”˜– 1±øS– Ó¬Ô± fl‘¡¯û–∏ij±¸± √øé¬Ì±˚Ú ƒ] ñ ¤ ◊√√ ¸˜˚Ó¬ Œ√ √√Ó¬…±· fl¡1± Œ˚±·œÀ˚ ‰¬fÀ˘±fl¡ ¬ı± ¶§·«À˘±fl¡

¬Û±˝◊√√ ¬Û≈Ú1 ‚”ø1 ’±À˝√√ [Ó¬S Œ˚±·œ ‰¬±f˜¸— ŒÊ√…±øÓ¬ õ∂±¬Û… øÚ¬ıÓ«¬ÀÓ¬]ºqflv¡fl‘¡À¯û ·Ó¬œ Œ˝√√…ÀÓ¬ Ê√·Ó¬– ˙±ù´ÀÓ¬ ˜ÀÓ¬º¤fl¡˚˛± ˚±Ó¬…Ú±¬ı‘øM√√˜Ú…˚˛±¬ıÓ«¬ÀÓ¬ ¬Û≈Ú–ºº 26

26- Ê√·Ó¬1 Œ¬Û± √√1 ’±1n∏ ¤g±11 ¤ ◊√√ ¬ÛÔ ≈√Ȭ± ’Ú±ø√ ¬ı≈ø˘ õ∂ø¸X [Ê√·Ó¬–qflv¡fl‘¡À¯û ø √√ ¤ÀÓ¬ ·Ó¬œ ˙±ù´ÀÓ¬ ˜ÀÓ¬] , ¤È¬±1¡Z±1± Œ˜±é¬ ˘±ˆ¬ √√ ’±1n∏ ’±ÚÀȬ±1¡Z±1±¬Û≈ÚÊ«√ij ˘±ˆ¬ ˝√√˚˛ [¤fl¡˚˛± ’Ú±¬ı‘øM√√˜ƒ ˚±øÓ¬ ’Ú…˚˛± ¬Û≈Ú– ’±¬ıÓ«¬ÀÓ¬],[˚±Ó¬…Ú±¬ı‘øM√√˜Ú…˚˛±¬ıÓ«¬ÀÓ¬ ‘ ˚±øÓ¬ ’Ú±¬ı‘øM√√˜ƒ ’Ú…˚˛± ’±¬ıÓ«¬ÀÓ¬]º

∆ÚÀÓ¬ ¸‘Ó¬œ ¬Û±Ô« Ê√±ÚÚƒ Œ˚±·œ ˜≈˝√√…øÓ¬ fl¡(ÚºÓ¬¶ú±» ¸À¬ı«¯∏≈ fl¡±À˘¯∏≈ Œ˚±·˚≈ÀMê√± ˆ¬¬ı±Ê«≈√Úºº 27

27- Œ˝√√ ¬Û±Ô«, ¤˝◊√√ ≈√Ȭ± ¬ÛÔ ’±ÀÂ√ ¬ı≈ø˘ Ê√±øÚ [¤ÀÓ¬ ¸‘Ó¬œ Ê√±ÚÚƒ] Œfl¡±ÀÚ±Œ˚±·œ ¬ı± ˆ¬Mê√ Œ˜±˝√√¢∂ô¶ Ú˝√√˚˛ [fl¡(Úƒ Œ˚±·œ Ú ˜≈˝√√…øÓ¬] , Œ˝√√ ’Ê«≈√Ú, Œ¸˝◊√√fl¡±1À̸fl¡À˘± ¸˜˚˛ÀÓ¬ Œ˚±·˚≈Mê√ Œ˝√√±ª± [Ó¬¶ú±» ¸À¬ı«¯∏≈ fl¡±À˘¯∏≈ Œ˚±·˚≈Mê√– ˆ¬¬ı]º

27 - "Therefore at all times be in Yoga." The remembranceof the Divine Being becomes no longer an intermittent act of themind, but the natural condition of our activities and in a way thevery substance of the consciousness. - (11)

Œ¬ıÀ√¯∏≈ ˚À:¯∏≈ Ó¬¬Û–¸≈ ∆‰¬¬ı √±ÀÚ¯∏≈ ˚» ¬Û≈Ì…Ù¬˘— õ∂ø√©Ü˜ƒº’ÀÓ¬…øÓ¬ Ó¬» ¸¬ı«ø˜√— ø¬ıø√Q± Œ˚±·œ ¬Û1— ¶ö±Ú ≈Õ¬ÛøÓ¬ ‰¬±√… ƒºº

2828- Œ¬ı√ ’Ò…˚˛Ú, ˚:, Ó¬¬Û¸…± ’±1n∏ √±Ú ’±ø√ ¸fl¡±˜ fl¡˜«1¬Û1± ø˚ ¬Û≈Ì…

˝√√˚˛ ¬ı≈ø˘ ˙±¶aÓ¬ ά◊À~‡ ’±ÀÂ√ [Œ¬ıÀ√¯∏≈ ˚À:¯∏≈ Ó¬¬Û–¸≈ √±ÀÚ¯∏≈ ‰¬ ¤¬ı ˚» ¬Û≈Ì…Ù¬˘—õ∂ø√©Ü˜ƒ], Œ¸˝◊√√ø‡øÚ Ê√±øÚ [˝◊√√√— ø¬ıø√Q±] Œ˚±·œ¬Û≈1n∏À¯∏ ¤˝◊√√ ¸fl¡À˘±À¬ı±1 ’øÓ¬Sê˜fl¡ø1 [Œ˚±·œ Ó¬» ¸¬ı«˜ƒ ’ÀÓ¬…øÓ¬] ¬Û1˜ ’±√…¶ö±Ú [˜”˘¶ö±Ú] ˘±ˆ¬ fl¡À1 [¬Û1— ‰¬’±√…˜ƒ ¶ö±Ú˜ƒ ά◊Õ¬ÛøÓ¬]º

Akshara Brahma YogaFrom Essays on the Gita, Sri Aurobindo

1. The Supreme Divine: 1-11


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Ú¬ı˜ ’Ò…±˚˛ (Chapter 9)

1±Ê√ø¬ı√…±-1±Ê√&˝√√…-Œ˚±·¿ˆ¬·ª±Ú ά◊¬ı±‰¬

˝◊√√√c ŒÓ¬ &˝√√…Ó¬˜— õ∂¬ı鬅±˜…Ú¸”˚˛À¬ıº:±Ú— ø¬ı:±Ú¸ø˝√√Ó¬— ˚Ê√:±Q± Œ˜±é¬…À¸ ’qˆ¬±»ºº 1

1 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ñ [Œ˝√√ ’Ê«≈√Ú], ø˚À˝√√Ó≈¬ Ó≈¬ø˜ Œ˜±1 õ∂øÓ¬ Œ√±¯∏‘√ø©Ü˙”Ú… [’Ú¸”˚˛À¬ı], Œ¸˝◊√√fl¡±1ÀÌ ŒÓ¬±˜±fl¡ ˜˝◊√√ ø¬ı:±ÀÚÀ1 ∆¸ÀÓ¬ ’øÓ¬ &5:±Ú1fl¡Ô± fl¡í˜ [ ◊√√√— Ó≈¬ ŒÓ¬ ø¬ı:±Ú¸ø˝√√Ó¬— &˝√√…Ó¬˜— :±Ú— õ∂¬ı鬅±ø˜]º ¤ ◊√√ :±Ú ˘±ˆ¬fl¡ø1À˘ Ó≈¬ø˜ ¸fl¡À˘± ’qˆ¬1¬Û1± ˜≈Mê√ ˝√√í¬ı± [˚» :±Q± ’qˆ¬±» Œ˜±é¬À¸],’qˆ¬ ñ ’±˜±1 ¶§ˆ¬±ª1 Œ√±¯∏À¬ı±1, imperfections of our nature.

He (Krishna) is going to open his (Arjuna's) mind to theknowledge and sight of the integral divinity (vision of the world-spirit, ch XI). Arjuna is to become aware of himself as existingonly in God and as acting only by the power within him, hisworkings only an instrumentality of the divine action

This vision (of world-spirit, biswarupa) is to removewhatever doubt may still remain within his mind; it is to makehim strong for the action from which he has shrunk. Intellectualclarity is not enough; he must see with inner sight illumining hisblind outward human vision. He has been shown that there aretwo opposed ways of working and living, one in the ignoranceof the ego, one in the clear self-knowledge of a divine being. Hemay act with desire, with passion, an ego driven by the qualitiesof lower Nature, bound on the world machine, caught up in agreat tangle of action and inaction and perverse action whichperplex the heart and mind and soul of man. But he is not utterlytied down to the works of ignorance; he may do if he will theworks of knowledge. He may work here as the higher thinker,

the knower, the Yogin, the seeker of freedom first and after-wards the liberated spirit. To perceive that great possibility andto keep his will and intelligence fixed on the knowledge is thepath of escape from his sorrow and bewilderment.

There is a spirit within us calm, superior to works, equal,not bound in this external tangle. To become spirit, no longermerely a mind and ego is is the opening word of this messageof liberation.

Arjuna has been therefore called upon first to give up alldesire of the fruits of his works and become simply the desirelessimpartial doer of whatever has to be done, – leaving the fruit tothe master of the cosmic workings. He has to give up the ideaof being the doer and to see that it is the universal intelligence,will, mind, life, that is at work in him and in all others. Natureis the universal worker, his works are hers. If he can do thesetwo things spiritually, then the tangle and bondage of his workswill fall far away from him; for the whole knot of that bondagelay in his egoistic demand. Passion and sin and personal joy andgrief will fade away from his soul. Action will produce nosubjective reaction and will leave no stain nor any mark on hisspirit's purity and peace. He will have the inner joy, rest, easeand inalienable bliss of a free unaffected being. His separativeegoistic personality will have been taken up and extinguished inthe impersonality of spiritual being; his separative egoistic naturewill be unified with the action of cosmic Nature. The divinedetachment must be the foundation for a divine participation inNature.

Throughout Krishna, the Avatar, the Teacher, the charioteerof human soul in the world-action, has been preparing therevelation of the secret of himself, Nature's deepest secret. "Iwho am within thee," he was saying, "I who am here in thishuman body, I for whom all exists, acts, strives, am at once the

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secret of the self-existent spirit and of the cosmic action. Knowthyself, be thyself that thou mayst be united with Me of whomthis timeless self is the clear light or the transparent curtain. Ithe Godhead am the highest truth of self and spirit." - (1)

1±Ê√ø¬ı√…± 1±Ê√&˝√√…— ¬Ûø¬ıSø˜√ ≈M√√˜ ƒºõ∂Ó¬…鬱¬ı·˜— Ò˜«…— ¸≈¸≈‡— fl¡Ó≈«¬˜¬ı…˚˛˜ƒºº 2

2 - ¤˝◊√√ ø¬ı√…± [˝◊√√√˜ƒ] ¸fl¡À˘± ø¬ı√…±1 øˆ¬Ó¬1Ó¬ Œ|ᬠ[1±Ê√ø¬ı√…±] ’±1n∏¸fl¡À˘±Ó¬Õfl¡ Œ·±¬ÛÚ [1±Ê√&˝√√…—], ˝◊√√ ¬ÛøªS, ά◊M√√˜, õ∂Ó¬…é¬ Œ¬ı±Ò·˜…, Ò˜«¸eÓ¬,¸≈‡¸±Ò… ’±1n∏ ’é¬˚˛ Ù¬˘√±Ó¬± [¬Ûø¬ıS˜ƒ ά◊M√√˜˜ƒ õ∂Ó¬…é¬ ’¬ı·Ó¬— Ò˜«…— fl¡Ó«≈¬˜ƒ¸≈¸≈‡— ’¬ı…˚˛˜ƒ]º

2 - What it (Gita) is going to say is the most secret thingof all. It is the knowledge of the whole Godhead, samagrammam. This is the wisdom of all wisdoms, the secret of all secrets,the king knowledge, the king secret. It is a pure and supremelight which one can verify by direct spiritual experience and seein oneself as the truth: it is the right and just knowledge, the verylaw of being. It is easy to practise when one gets hold of it, seesit, tries faithfully to live in it. - (2)

’|VÒ±Ú±– ¬Û≈1n∏¯∏± Ò˜«¸…±¸… ¬Û1ôL¬Ûº’õ∂±¬Û… ˜±— øÚ¬ıÓ«¬ÀôL ˜‘Ó≈¬…¸—¸±1¬ıR«øÚºº 3

3 - Œ √√ ¬Û1ôL¬Û, ¤ ◊√√ Ò «1 õ∂øÓ¬ |X± √√œÚ ˜±Ú≈ √√À¬ı±À1 [’¸… Ò « … ’|VÒ±Ú±–¬Û≈1n∏¯∏±] Œ˜±fl¡ Ú±¬Û±˝◊√√ Ê√ij-˜‘Ó≈¬… 1+¬Û ¸—¸±1 ’±¬ıÓ«¬øÚÓ¬ ‚”ø1 Ô±Àfl¡ [˜±— ’õ∂±¬Û…˜‘Ó≈¬… ¸—¸±1 ¬ıR«øÚ øÚ¬ıÓ«¬ÀôL]º Ò˜«ñ&5 :±Úº

3 - Faith is necessary. The soul that fails to get faith in thehigher truth and law must return into the path of ordinary mortalliving subject to death and error and evil: it cannot grow into theGodhead which it denies. For this is a truth which has to be lived– and lived in the soul's growing light. One has to grow into it,one has to become it, – that is the only way to verify it. It isonly by an exceeding of the lower self that one can become the

real divine self and live the truth of our spiritual existence. Therelease from the evil and the defect of the lower Nature,asubham, can only come by accepting a higher knowledge inwhich all this apparent evil becomes convinced of ultimateunreality, is shown to be a creation of our darkness. But to growthus into the freedom of the divine Nature one must accept andbelieve in the Godhead secret within our present limited nature.For the reason why the practice of this Yoga becomes possobleand easy is that in doing it we give up the whole working of allthat we naturally are into the hands of that inner divine Purusha.The Godhead works out the divine birth in us progressively,simply, infallibly, by taking up our being into his and by filling itwith his own knowledge and power, jnanadipena bhasvata; helays hands on our obscure ignorant nature and transforms it intohis own light and wideness. What with entire faith and withoutegoism we believe in and impelled by him will to be, the Godwithin will surely accomplish. But the egoistic mind and life mustsurrender into the hands of that inmost secret Divinity within us.- (3)

˜˚˛± Ó¬Ó¬ø˜√— ¸¬ı«— Ê√·√¬ı…Mê√˜”øÓ«¬Ú±º˜»¶ö±øÚ ¸¬ı«ˆ”¬Ó¬±øÚ Ú ‰¬±˝√√— ŒÓ¬¯3∏¬ıø¶öÓ¬–ºº 4

4 - ˜ ◊√√ ’¬ı…Mê√ ¬±Àª Œ·±ÀȬ ◊√√ Ê√·» ¬ı…±5 ∆ √√ ’±À“√± [’¬ı…Mê√ ”øÓ«¬Ú± ˜ ˛± ◊√√√—¸¬ı«— Ê√·» Ó¬Ó¬˜ƒ], ¸fl¡À˘± ¸‘©Ü ¬ıd Œ˜±Ó¬ ’±ÀÂ√, øfl¡c ˜˝◊√√ Œ¸˝◊√√À¬ı±1Ó¬ Ú±˝◊√√[¸¬ı«ˆ”¬Ó¬±øÚ ˜»¶ö±øÚ ‰¬ ŒÓ¬¯∏≈ ’˝√√— Ú ’ªø¶öÓ¬– , ŒÓ¬¯3∏‘ŒÓ¬¯∏≈Ÿ¬’]º

4 - This supreme secret is the mystery of the transcendentGodhead who is all and everywhere, yet so much greater andother than the universe and all its forms that nothing here containshim, nothing express him. What we see only a self-createdform, rupa, not the eternal form of the Divinity, svarupa. Godis not the Becoming. It is they that are in him, it is they that liveand move in him. He is not in them. - (4)

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¸fl¡À˘± ÷ù´1 ’±1n∏ ŒÓ¬›“ ¸fl¡À˘±ÀÓ¬ ’±ÀÂ√, øfl¡c ŒÓ¬›“ ¸‘ø©Ü‡ÚÓ¬Õfl¡ ˝◊√√˜±ÚŒ¬ıøÂ√ ¬ı‘˝√√» ’±1n∏ Œ¬ıÀ˘· Œ˚ ˝◊√√˚˛±1 Œfl¡±ÀÚ± ¬ıdÀª ŒÓ¬›“fl¡ ’±|˚˛ ø√¬ı ŒÚ±ª±À1¬ı± õ∂fl¡±˙ fl¡ø1¬ı ŒÚ±ª±À1º ’±ø˜ ø˚ Œ√‡± ¬Û±˝◊√√ÀÂ√“± ˝◊√√ ŒÓ¬›“1 õ∂fl‘¡Ó¬ ¶§1+¬Û Ú˝√√˚˛º¸‘ø©Ü‡Ú (becoming) ŒÓ¬›“ Ú˝√√˚˛ ’Ô«±» ŒÓ¬›“1 øÚø‰¬Ú± Ú˝√√˚˛º ¸fl¡À˘± ŒÓ¬›“Ó¬’±ÀÂ√º ŒÓ¬›“ ¸fl¡À˘± Òø1 ’±ÀÂ√, øfl¡c ¸‘©Ü ¬ıdÀ¬ı±1Ó¬ ŒÓ¬›“ Ú±˝◊√√º

Ú ‰¬ ˜»¶ö±øÚ ˆ”¬Ó¬±øÚ ¬Û˙… Œ˜ Œ˚±·Õ˜ù´1˜ƒºˆ”¬Ó¬ˆ‘¬iß ‰¬ ˆ”¬Ó¬À¶ö± ˜˜±R± ˆ”¬Ó¬ˆ¬±¬ıÚ–ºº 5

5 - Ó≈¬ø˜ Œ˜±1 ‹ù´ø1fl¡ Œ˚±·˙øMê√ øfl¡ ¬ı≈øÊ√ Œ˘±ª± [Œ˜ ‹ù´1— Œ˚±·—¬Û˙…]º ˜ ◊√√ ˚ø√› ∆fl¡À“√± Œ˚ ¸fl¡À˘± ‘©Ü ¬ıd, ¸˜ô¶ Ê√·» Œ˜±Ó¬ ’±ÀÂ√ [¸¬ı« ”¬Ó¬±øÚ˜»¶ö±øÚ, 9˚4], ¤˝◊√√ÀȬ±› õ∂fl‘¡Ó¬ ¸Ó¬… Ú˝√√˚˛, ˆ”¬Ó¬¬ı·«› Œ˜±Ó¬ Ú±˝◊√√ [ˆ”¬Ó¬±øÚ ‰¬ Ú˜»¶ö±øÚ, fl¡±1Ì ÷ù´1 timeless ’±1n∏ spaceless, ŒÓ¬›“ Œ˚±·˙øMê√ ¬ı±˜±˚˛±˙øMê√1¡Z±1± time ’±1n∏ space 1 material world ‡Ú ¸‘ø©Ü fl¡ø1ÀÂ√ , ø˚‡Ú˜±S ŒÓ¬›“1 õ∂øÓ¬ø¬ı•§À˝√√º ŒÓ¬›“ ¤˝◊√√ Ê√άˇ Ê√·»‡ÚÓ¬ ¬ı…±5 ∆˝√√ ’±ÀÂ√, Òø1 ’±ÀÂ√,øfl¡c Ê√øάˇÓ¬ Ú˝√√˚˛, involvement Ú±˝◊√√], ˜˝◊√√ ˆ”¬Ó¬¬ı·«fl¡ ¸‘ø©Ü fl¡ø1À“√±, Òø1 ’±À“√±[˜˜ ’±R± ˆ”¬Ó¬ˆ¬±¬ıÚ– ˆ”¬Ó¬ˆ‘¬Ó¬] øfl¡c ˜˝◊√√ ˆ”¬Ó¬¬ı·«Ó¬ Ú±˝◊√√ [Ú ˆ”¬Ó¬¶ö–]º

5 - And even to say of him that all exists in him is not thewhole truth of the matter: for it is to speak of him with the ideaof space, and the Divine is spaceless and timeless. Space andtime, immanence and pervation and exceeding are all of themterms and images of his consciousness. There is a Yoga ofdivine power, me yoga aisvara, by which the Supreme createsphenomena [material world] of himself in a spiritual, not amaterial, self-formulation of his own extended infinity, an extensionof which the material is only an image. He is at once one withall that is and yet exceeds it; but he is other also than this selfor extended infinity of spiritual being which contains and exceedsthe universe. This is the mystery of his being that he issupracosmic, yet not in any exclusive sense extracosmic [beyondthe universe]. For he pervades it all as its self; there is a luminous

uninvolved presence of the self-being of God, mama atma, whichis in constant relation with the becoming and brings all itsexistences into manifestation by his simple presence. We havethese terms of being and becoming, existence in itself, atman,and existences dependent upon it, bhutani, mutable beings andimmutable being. (Being - ’é¬1 ¬ıËp¡, Becoming - ¸‘ø©Ü‡Ú, ¸‘©Ü¬ıdÀ¬ı±1, ¸¬ı« ”¬Ó¬±øÚ 9˚4) But the highest truth of these two (Aksharaand Kshara) must be found in that which exceeds it; it is thesupreme Godhead who manifests both containing self and itscontained phenomena by the power of his spiritual consciousness,yogamaya. The highest truth of the supreme is supracosmicand all that is phenomenal [Ê√άˇ Ê√·»] seems a thing other thanthe infinity of the self-conscious spirit, seems an image of alesser truth if not an illussion. When we dwell in this differenceonly, we regard the Divine as if extracosmic. That he is only inthis sense that he is not, being supracosmic, contained in thecosmos and its creations, but not in the sense that they areoutside his being: for there is nothing outside the one Eternal andReal. We realise this first truth of the Godhead spiritually whenwe get the experience that we live and move and have ourbeing in him alone, that, however different from him we may be,we depend on him for our existence and the universe itself isonly a phenomenon and movement in the spirit.

Thus the Gita begins by affirming that the Supreme containsall things in himself, but is not in any, matsthani sarvabhutani,"all are situated in Me, not I am in them," (9/4), and yet it proceedsimmediately to say," and yet all existences are not situated in Me,my self is the bearer of all existences and it is not situated inexistences." (9/5). And yet again it insists with an apparent self-contradiction that the Divine has lodged himself, has taken up hisabode in the human body, manusam tanum asritam, (9/11), and

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that the recognition of this truth is necessary for the soul's releaseby the intergral way of works and love and knowledge. Thesestatements are only in appearance inconsistent with each other. Itis as the supracosmic Godhead that he is not in existences, noreven they in him, for the distinction we make between Being andbecoming applies only to the manifestation in the phenomenaluniverse (material creation). In the supracosmic existence all iseternal Being and all, if there too there is any multiplicity, areeternal beings, nor can the spatial idea (idea of space) of indwell-ing come in, since a supracosmic absolute being is not affectedby the concepts of time and space which are created here by theLord's Yogamaya. There is a spiritual, not a spatial or temporal (oftime) co-existence, a spiritual identity and coincidence must be thefoundation. But, on the other hand, in the cosmic manifestationthere is an extension of universe in space and time by the supremeunmanifest supracosmic Being, and in that extension he appearsfirst as a self (Akshara Brahman) who supports all these existences;bhutabhrit, he bears them in his all pervading self-existence.And, even through this omnipresent self the supreme Self too, theParamatman, can be said to bear the universe; he is its invisiblespiritual foundation and hidden spiritual cause of the becoming ofall existences. He bears the universe as the secret spirit in usbears our thoughts, works, movements. He seems to pervade andto contain mind, life and body to support them by his presence: butthis pervasion is itself an act of consciousness, not material; thebody itself is only a constant act of consciousness of the spirit. -(5)

˚Ô±fl¡±˙ø¶öÀÓ¬± øÚÓ¬…— ¬ı±˚˛≈– ¸¬ı«SÀ·± ˜˝√√±ÚƒºÓ¬Ô± ¸¬ı«±øÌ ˆ”¬Ó¬±øÚ ˜»¶ö±ÚœÓ≈¬…¬ÛÒ±1˚˛ºº 6

6 - ¸¬ı«S ·˜Ú˙œ˘ ˜˝√√±Ú ¬ı±˚˛≈ ¸√±˚˛ Œ˚ÀÚÕfl¡ ’±fl¡±˙Ó¬ Ô±Àfl¡ [¸¬ı«S·–˜˝√√±Úƒ ¬ı±˚˛≈– øÚÓ¬…— ˚Ô± ’±fl¡±˙ø¶öÓ¬–], ŒÓ¬ÀÚÕfl¡ ¸fl¡À˘± ˆ”¬Ó¬¬ı·« Œ˜±Ó¬ ’ªø¶öÓ¬[Ó¬Ô± ¸¬ı«±øÌ ˆ”¬Ó¬±øÚ ˜»¶ö±øÚ], ¤˝◊√√ÀȬ± Ê√±øÚ¬ı± [˝◊√√øÓ¬ ά◊¬ÛÒ±1˚˛]º

6–This divine Self contains all existences; all are situated inhim. “It is as the great, the all-pervading aerial principle dwellsin the etheric that all existences dwell in Me, that is how youhave to conceive it”, says the Teacher to Arjuna’.–(5A)

¸¬ı«ˆ”¬Ó¬±øÚ Œfl¡ÃÀôL˚˛ õ∂fl‘¡øÓ¬— ˚±øôL ˜±ø˜fl¡±˜ƒºfl¡äé¬À˚˛ ¬Û≈Úô¶±øÚ fl¡ä±À√à ø¬ı¸‘Ê√±˜…˝√√˜ƒºº 7

7 - Œ˝√√ Œfl¡ÃÀôL˚˛, fl¡ä1 Œ˙¯∏Ó¬ ¸˜ô¶ ˆ”¬Ó¬¬ı·« Œ˜±1 õ∂fl‘¡øÓ¬Ó¬ ø¬ı˘œÚ ∆˝√√˚± ˛ [fl¡äé¬À ˛ ¸¬ı« ”¬Ó¬±øÚ ˜±ø˜fl¡± ƒ õ∂fl‘¡øÓ¬— ˚±øôL] ’±1n∏ fl¡ä1 ’±ø√Ó¬ ˜ ◊√√ ø¸ “√√Ó¬fl¡’±Àfl¡Ã ¸‘ø©Ü fl¡À1“± [fl¡ä±À√à ’˝√√˜ƒ Ó¬±øÚ ¬Û≈Ú– ø¬ı¸‘Ê√±ø˜]º

7 – The Supreme from above cosmic existence leans orpresses down upon his Nature to loose from it in an eternalcyclic recurrence all that it contains in it, all that was oncemanifest and has become latent. The Jiva follows the cycle ofits becoming (taking birth) in the action of this divine Nature,prakritim mamikam, svam prakritim, the “own nature” of theDivine. It becomes in the turns of her progression this or thatpersonality; it follows always the curve, of its own law of being;it returns out of her action into her immobility and silence in thelapse of cycle. (5B)

õ∂fl‘¡øÓ¬— ¶§±˜¬ı©Üˆ¬… ø¬ı¸‘Ê√±ø˜ ¬Û≈Ú– ¬Û≈Ú–ºˆ”¬Ó¬¢∂±˜ø˜˜— fl‘¡»¶ß˜¬ı˙— õ∂fl‘¡ÀÓ¬¬ı«˙±»ºº 8

¶§±˜ƒ õ∂fl‘¡øÓ¬—ñ own Nature, ’¬ı©Üˆ¬…ñ leaning, pressing down,ø¬ı¸‘Ê√±ø˜ñ create, loose forth into various being, ˆ”¬Ó¬¢∂±˜˜ƒñmultitude of creatures or becomings, ’¬ı˙— õ∂fl‘¡ÀÓ¬– ¬ı˙±»ñ õ∂fl‘¡øÓ¬1øÚ˚LaÌ1 ¬ı˘Ó¬ ’ª˙, helplessly subject owing to the control of Prakriti.

8 - ˜˝◊√√ øÚÊ√ õ∂fl‘¡øÓ¬1 ›¬Û1Ó¬ øÚ•ß·±˜œ Œ˝√“√‰¬± ø√ [¶§±˜ƒ õ∂fl‘¡øÓ¬— ’¬ı©Üˆ¬…]Œ˜±1 õ∂fl‘¡øÓ¬1 øÚ˚˛LaÌ1 ¬ı˘Ó¬ ’ª˙ ∆˝√√ Ôfl¡± [Œ˜±1 õ∂fl‘¡øÓ¬Ó¬ ø¬ı˘œÚ ∆˝√√ Ôfl¡±][’¬ı˙— õ∂fl‘¡ÀÓ¬– ¬ı˙±»] ¤˝◊√√ ¸fl¡À˘± ˆ”¬Ó¬¬ı·«fl¡ [˝◊√√˜— fl‘¡»¶ß˜ƒ ˆ”¬Ó¬¢∂±˜˜ƒ] ¬ı±À1¬ı±À1 ¸‘ø©Ü fl¡À1“± [¬Û≈Ú– ¬Û≈Ú– ø¬ı¸‘Ê√±ø˜]º

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8 - "Leaning – pressing down upon my own Nature (Prakriti)I create (loose forth into various being) all this multitude ofexistences, all helplessly subject to the control of Nature."Avastabhya is a forceful downward pressure by which the objectcontrolled is overcome or limited in its movement or workingand becomes helplessly subject to the controlling power, avasamvasat. - (6)

Ú ‰¬ ˜±— Ó¬±øÚ fl¡˜«±øÌ øÚ¬ıÒÆøôL ÒÚ?˚˛ºÎ¬◊√±¸œÚ¬ı√±¸œÚ˜¸Mê√— ŒÓ¬¯∏≈ fl¡˜«¸≈ºº 9

9 - ¸‘ø©Ü1 fl¡±1ÀÌ fl¡1± fl¡˜«˝◊√√ Œ˜±fl¡ ¬ı±Àg±ÚÓ¬ ¸≈˜≈ª±¬ı ŒÚ±ª±À1 [Ó¬±øÚfl¡˜«±øÌ ˜±— Ú ‰¬ øÚ¬ıÒÆøôL], ˜˝◊√√ Œ¸˝◊√√ fl¡±˜Ó¬ ’Ú±¸Mê√ ’±1n∏ ά◊√±¸œÚ ∆˝√√ Ô±Àfl“¡±[ŒÓ¬¯∏≈ fl¡˜«¸≈ ά◊√±¸œÚ¬ı» ’¸Mê√— ’±¸œÚ˜ƒ]º

˜˚˛±Ò…Àé¬Ì õ∂fl‘¡øÓ¬– ¸”˚˛ÀÓ¬ ¸‰¬1±‰¬1—ºŒ˝√√Ó≈¬Ú±ÀÚÚ Œfl¡ÃÀôL˚˛ Ê√·ƒ√ ø¬ı¬Ûø1¬ıÓ«¬ÀÓ¬ºº 10

10 - Œ˜±1 ’Ò…é¬Ó¬±Ó¬ õ∂fl‘¡øÓ¬À˚˛ ‰¬1 ’±1n∏ ’‰¬1 ˆ”¬Ó¬¬ı·« õ∂¸ª fl¡À1 [˜˚˛±’Ò…Àé¬Ì õ∂fl‘¡øÓ¬– ¸‰¬1±‰¬1— ¸”˚˛ÀÓ¬], Œ¸˝◊√√fl¡±1ÀÌ Ê√·» ¬ı±À1 ¬ı±À1 ¸‘ø©Ü ˝√√˚˛ ’±1n∏˘œÚ ˚±˚˛ [’ÀÚÚ Œ˝√√Ó≈¬Ú± Ê√·» ø¬ı¬Ûø1¬ıÓ«¬ÀÓ¬]º

9, 10–The Divine too follows the cycle, not as subject to it,but as its informing Spirit and guide, not with his whole beinginvolved in it, but with his power of being accompanying andshaping it. He is the presiding control of his own action ofNature, adhyaksa, – not a spirit born in her, but the creativespirit who causes her to produce all that appears in themanifestation. If in his power he accompanies her (Nature) andcauses all her workings, he is outside it too, as if one seatedabove her universal action in the supracosmic mastery, notattached to her by any involving and mastering desire and nottherefore bound by her works, because he infinitely exceedsthem and precedes them, is the same before, during and afterall their procession in the cycles of Time.– (6A)

’¬ıÊ√±ÚøôL ˜±— ˜”Ϭˇ± ˜±Ú≈¯∏œ— Ó¬Ú≈˜±ø|Ó¬˜ƒº¬Û1— ˆ¬±¬ı˜Ê√±ÚÀôL± ˜˜ ˆ”¬Ó¬˜À˝√√ù´1˜ƒºº 11

11 - ’:À˘±fl¡¸fl¡À˘ ˜ ◊√√ Œ˚ ¸¬ı« ”¬Ó¬1 ˜À˝√√ù´1 ¤ ◊√√ ¬Û1˜Ó¬N ¬ı≈øÊ√ Ú±¬Û± ◊√√˜±Úª Œ√˝√√Ò±1œ Œ˜±fl¡ ’ª:± fl¡À1 [ ”Ϭˇ±– ˜˜ ”¬Ó¬˜À˝√√ù´1 ƒ ¬Û1— ˆ¬±¬ı ƒ ’Ê√±ÚôL–˜±Ú≈¯∏œ— Ó¬Ú≈˜ƒ ’±ø|Ó¬˜ƒ ˜±— ’¬ıÊ√±ÚøôL]º

Œ˜±‚±˙± Œ˜±‚fl¡˜«±À̱ Œ˜±‚:±Ú± ø¬ıÀ‰¬Ó¬¸–º1±é¬¸œ˜±¸≈1œÕ=¬ı õ∂fl‘¡øÓ¬— Œ˜±ø˝√√Úœ— ø|Ó¬±–ºº 12

12 - ø˚ø¬ı˘±fl¡ fl¡˜ ¬ı≈øX1 Œ˘±Àfl¡ Œ˜±fl¡ ’ª:± fl¡À1 ŒÓ¬›“À˘±fl¡1 ’±˙±,fl¡˜«, :±Ú øÚ©£¬˘ ’±1n∏ ¬ı≈øX ø¬ıøé¬5 ˝√√˚˛ [Œ˜±‚±˙± Œ˜±‚fl¡˜«Ì– Œ˜±‚:±Ú±ø¬ıÀ‰¬Ó¬¸–], fl¡±1Ì ŒÓ¬›“À˘±fl¡ Ó¬˜– ’±1n∏ 1Ê√– &Ì1 õ∂ˆ¬±ªÓ¬ 1±é¬¸ ’±1n∏ ’ ≈11õ∂fl‘¡øÓ¬1 õ∂øÓ¬ ’±fl‘¡©Ü ˝√√˚˛ [1±é¬¸œ˜ƒ ’±¸≈1œ— ‰¬ ¤¬ı õ∂fl‘¡øÓ¬— Œ˜±ø˝√√Úœ— ø|Ó¬±–]º

11, 12 – Deluded minds, mudha, despise, avajananti, Melodged in the human body, manusim tanum asritam, becausethey know not My supreme nature of being, Lord of allexistences.–(6B)

Mortal mind is bewildered by its ignorant reliance uponveils and appearances; it sees only the outward human body,human mind, human way of living and catches no liberatingglimpse of the Divinity who is lodged in the creature. It ignoresthe divinity within itself and cannot see it in other men, and eventhough the Divine manifest himself in humanity as Avatar andVibhuti, it is still blind and ignores or despises the veiled Godhead,avajanati mam mudha manusim tanum asritam. What it does seereadily is only the life of the ego hunting after finite (impermanent)things for their own sake and for the satisfaction of the earthlyhunger of the intellect, body, senses. But to live persistently inthis separtive ego-consciousness and make that the centre of allour activities is to miss altogether the true self–awareness. Allits hope, action, knowledge are vain things when judged by thedivine and eternal standard. It is a false knowledge that sees the

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phenomenon (material world) but misses the truth of thephenomenon, a blind hope that chases after the transient butmisses the eternal, sterile action whose every profit is annulledby loss. – (6C)

˜˝√√±R±Úd ˜±— ¬Û±Ô« ∆√¬ıœ— õ∂fl‘¡øÓ¬˜±ø|Ó¬±–ºˆ¬Ê√ôL…ÚÚ…˜ÚÀ¸± :±Q± ˆ”¬Ó¬±ø√˜¬ı…˚˛˜ƒºº 13

13 - øfl¡c ø˚¸fl¡˘ ˜ √√±R±, ø˚¸fl¡˘ ∆√ªœ õ∂fl‘¡øÓ¬1 ’±|˚Ó¬ ’±ÀÂ√ [˜ √√±R±Ú–Ó≈¬ ∆√¬ıœ— õ∂fl‘¡øÓ¬˜ƒ ’±ø|Ó¬±–], ŒÓ¬›“À˘±Àfl¡ Œ˜±fl¡ ¸‘ø©Ü1 ’±ø√ ’±1n∏ ’¬ı…˚˛ ¬ı≈ø˘Ê√±øÚ ’ÚÚ…ø‰¬M√√ ∆˝√√ ’±1±ÒÚ± fl¡À1 [˜±— ˆ”¬Ó¬±ø√˜ƒ ’¬ı…˚˛— :±Q± ’ÚÚ…˜Ú¸–ˆ¬Ê√øôL]º

13 - The great souled who open themselves to the light andlargeness of the diviner nature of which man is capable, arealone on the path narrow in the beginning, inexpressively widein the end that lead to liberation and perfection. The growth ofthe god in man is man's proper business; the steadfast turningof this lower Asuric and Rakshasic into the divine nature is thecarefully hidden meaning of human life. - (7)

¸Ó¬Ó¬— fl¡œÓ«¬˚˛ÀôL± ˜±— ˚Ó¬ôL( ‘√Ϭˇ¬ıËÓ¬±–ºÚ˜¸…ôL( ˜±— ˆ¬Mê√…± øÚÓ¬…˚≈Mê√± ά◊¬Û±¸ÀÓ¬ºº 14

14 - ¤›“À˘±Àfl¡ ˚P˙œ˘ ’±1n∏ ‘√Ϭˇ¬ıËÀÓ¬À1 ¸√± ˛ Œ˚±· ≈Mê√ ∆˝√√ Œ˜±fl¡ ˆ¬øMê√¸˝√√fl¡±À1 õ∂̱˜ fl¡À1, ά◊¬Û±¸Ú± fl¡À1 ’±1n∏ ¸fl¡À˘± ¸˜˚˛ÀÓ¬ ¶ú1Ì fl¡À1 [˚Ó¬ôL–‰¬ ‘√Ϭˇ¬ıËÓ¬±– øÚÓ¬…˚≈Mê√± ˜±— ˆ¬Mê√…± Ú˜¸…ôL– ά◊¬Û±¸ÀÓ¬ ¸Ó¬Ó¬— fl¡œÓ«¬˚˛ôL– ‰¬]º

14 - All life becomes a constant Yoga and unification of thatDivine and this human spirit. This is the manner of the integraldevotion; it creates a single uplifting of our whole being andnature through sacrifice by the dedicated heart to the eternalPurushottama. - (8)

:±Ú˚À:Ú ‰¬±¬Û…ÀÚ… ˚Ê√ÀôL± ˜±˜≈¬Û±¸ÀÓ¬º¤fl¡ÀQÚ ¬Û‘Ôflƒ¡ÀQÚ ¬ıUÒ± ø¬ıù´ÀÓ¬±˜≈‡˜ƒºº 15

15 - Œfl¡±ÀÚ±Àª Œ˜±fl¡ :±Ú˚: ¬ı± :±ÚÀ˚±·1 Œ˚±À·ø√ ¬Û±¬ıÕ˘ Œ‰¬©Ü± fl¡À1[’ÀÚ… ’ø¬Û ‰¬ :±Ú ˚À:Ú ˚Ê√ôL– ˜±˜ ά◊¬Û±¸ÀÓ¬], Œfl¡±ÀÚ±Àª Œ˜±fl¡ ¤fl¡ ÷ù´1ñ ¤fl¡ ¬ıËp¡ 1+À¬Û ’±1±ÒÚ± fl¡À1 [¤fl¡ÀQÚ] ’±1n∏ ’±Ú Œfl¡±ÀÚ±Àª ø¬ıù´1 ¸fl¡À˘±¬ıdÀÓ¬ ’±1n∏ õ∂±ÌœÓ¬ Œ˜±fl¡ Œ√‡± ¬Û±¬ıÕ˘ ˚P fl¡À1 [¬Û‘Ôflƒ¡ÀQÚ ¬ıUÒ± ø¬ıù´ÀÓ¬± ≈‡˜]º

15 - Those who lay a predominant stress on knowledge,arrive to the same point by an increasing, engrossing, enforcingpower of the vision of the Divine on the soul and nature. Theirsis a sacrifice of knowledge and by an ineffable ecstasy ofknowledge they come to the adoration of the Purushottama,jnana-yajnena yajanto mam upasate. It is a heart-felt seekingand seizing of the Supreme and the Universal, a pursuit of theInfinite in his infinity and of the Infinite in all that is finite, avision and embracing of the One in his oneness and of the Onein all, his innumerable visages, everywhere, in endless aspects ofhis Godhead, in all his million universal faces, ekatvenaprithaktvena bahudha visvatomukham. - (9)

’ √√— SêÓ≈¬1 √√— ˚:– ¶§Ò± √√ √√À˜Ã ∏Ò ƒº˜ÀLa± ’˝√√˜˝√√À˜¬ı±Ê√…˜˝√√˜ø¢ü1˝√√— UÓ¬˜ƒºº 16

16 - ˜À˚˛˝◊√√ ˚:1 ¸—fl¡ä, ˜À˚˛˝◊√√ ˚:, ˜À˚˛˝◊√√ |±X1 Ó¬¬Û«Ì, ˜À˚˛˝◊√√ fi¯∏Ò,˜À˚˛˝◊√√ ˜La, ˜À˚˛˝◊√√ ˚:1 ø‚ά◊, ˜À˚˛˝◊√√ ’ø¢ü ’±1n∏ ’±UøÓ¬› ˜˝◊√√ [’˝√√— SêÓ≈¬– ’˝√√—˚:– ’˝√√˜ƒ ¶§Ò± ’˝√√˜ƒ fi¯∏Ò˜ƒ ’˝√√˜ƒ ˜La– ’˝√√˜ƒ ¤¬ı ’±Ê√…˜ƒ ’˝√√˜ ’ø¢ü– ’˝√√˜ƒUÓ¬ ƒ]º

16 - The outward Vedic rite is a powerful symbol, but thereal sacrifice is that inner oblation (offering, sacrifice) in whichthe Divine All becomes himself the ritual action, the sacrificeand every single circumstance of the sacrifice. The DivineInhabitant (the soul) becomes himself the flame and the offering,because the flame is Godward will and that will is God himselfwithin us. The Divine Thinker becomes himself the sacredmantra; it is the Light of his being that expresses itself in the

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thought directed Godward and is effective in the revealing wordof splendour that enshrines the thought's secret and in the rhythmthat repeats for man the rhythms of the Eternal. - (10)

[The offering of all physical works, thoughts and feelingsand reactions to any situation to the Divine is sacrifice, Yajna.]

Will is Kratu, the effective power behind the act. This willis Agni, the flame of the Divine will or Force of Consciousnessworking in the worlds. The mental will, Kratu, becomes what itat present only represents, the divine will, Agni.

Isha Upanishad, Sri Aurobindoø¬ÛÓ¬±˝√√˜¸… Ê√·ÀÓ¬± ˜±Ó¬± Ò±Ó¬± ø¬ÛÓ¬±˜˝√√–ºŒ¬ı√…— ¬Ûø¬ıSÀ˜±Ç±1 Ÿ¬flƒ¡ ¸±˜ƒ ˚Ê≈√À1¬ı ‰¬ºº 17

17 - ˜À˚˛˝◊√√ Ê√·Ó¬1 ø¬ÛÓ¬±, ˜±Ó¬±, Ò±Ó¬± [¬Û±˘Ú fl¡Ó«¬±] ’±ø√ ¸‘ø©Üfl¡Ó«¬±[’˝√√˜ƒ ’¸… Ê√·Ó¬– ø¬ÛÓ¬±, ˜±Ó¬±, Ò±Ó¬±, ø¬ÛÓ¬±˜˝√√–], ˜À˚˛ Œ¬ı√1 :±Ú ’±1n∏ Ÿ¬flƒ¡,¸±˜, ˚Ê≈√1 Œ¬ı√, ˜À˚˛ ¬ÛøªSÓ¬±1 fl¡±1fl¡ ›Ç±1 [Œ¬ı√…— Ÿ¬flƒ¡, ¸±˜ƒ, ˚Ê≈√1ƒ ¤¬ı ‰¬¬Ûø¬ıS˜ƒ ›Ç±1]º

17 - The illumining Godhead is himself the Veda and thatwhich is made known by the Veda. He is both the knowledgeand the object of the knowledge. The Rik, the Yajur, the Sama,the word of illumination which lights up the mind with the raysof knowledge are themselves the Brahman, the Godhead. Allword and thought are an out flowering of the great OM, – OM,the Word, the Eternal. OM is the sovereign source, seed, wombof thing and idea, form and name, – it is itself, integrally, thesupreme Intangible, the original Unity, the timeless Mystery self-existent above all manifestation in supernal being. This sacrificeis therefore at once works and adoration and knowledge. - (11)

·øÓ¬ˆ«¬Ó«¬± õ∂ˆ≈¬– ¸±é¬œ øÚ¬ı±¸– ˙1Ì— ¸≈˝√√+»ºõ∂ˆ¬¬ı– õ∂˘˚˛– ¶ö±Ú— øÚÒ±Ú— ¬ıœÊ√˜¬ı…˚˛˜ƒºº 18

18 - ˜˝◊√√ ¸fl¡À˘±À1 ·ôL¬ı… ¶ö±Ú, ˆ¬1Ì-Œ¬Û±¯∏Ì ø√›“Ó¬±, ·1±fl¡œ, ¸±é¬œ,¬ı±¸¶ö±Ú, ’±| ˛, ¬ıg≈ [·øÓ¬– ˆ¬Ó«¬± õ∂ ≈¬– ¸±é¬œ øÚ¬ı±¸– ˙1Ì— ≈ √√+»], ˜ ◊√√ ¸fl¡À˘±À1ά◊»¬ÛøM√√ ’±1n∏ ˘˚˛1 fl¡±1Ì ’±1n∏ ø¬ı|±˜1 ¶ö±Ú, ’±1n∏ ˜À˚˛˝◊√√ ’¬ı…˚˛ ¬ıœÊ√ [õ∂ˆ¬¬ı–õ∂˘˚˛– øÚÒ±Ú— ¶ö±Ú— ’¬ı…˚˛˜ƒ ¬ıœÊ√˜ƒ]º

18 - The world and fate and uncertain eventuality cannotterrify, the aspect of suffering and evil cannot bewilder the manwho has surrendered himself to the Eternal. God to the soul thatsees is the path and God is the goal of his journey, a path inwhich there is no self-losing and a goal to which his wiselyguided steps are surely arriving at every moment. He knows theGodhead as the master of his and all being, the upholder of hisnature, the husband of the nature-soul, its lover and cherisher,the inner witness of all his thoughts and actions. God is hishouse and country, the refuge of his seekings and desires, thewise and close and benignant friend of all beings. All birth andstatus and destruction of apparent existences is to his vision andexperience the One who brings forward, maintains and with-draws his temporal self-manifestation. He alone is theimperishable seed and origin of all that seem to be born andperish and their eternal resting place in their non-manifestation.- (12)

Ó¬¬Û±˜…˝√√˜˝√√— ¬ı¯∏«— øÚ·‘ű˜≈…»¸‘Ê√±ø˜ ‰¬º’˜‘Ó¬Õ=¬ı ˜‘Ó≈¬…( ¸√¸2‰¬±˝√√˜Ê«≈√Úºº 19

19 - Œ˝√√ ’Ê«≈√Ú, ˜˝◊√√ Ó¬±¬Û ø√›“, ¬Û‘øÔ¬ıœ1¬Û1± ¬Û±Úœ ’±fl¡¯∏«Ì fl¡ø1 ’±Àfl¡Ã¬ı¯∏«Ì fl¡À1“± [’˝√√˜ƒ Ó¬¬Û±ø˜ ’˝√√— ¬ı¯∏«— øÚ·‘űø˜ ά◊»¸‘Ê√±ø˜ ‰¬], ˜˝◊√√ Ê√œª1 Ê√œªÚ’±1n∏ ˜‘Ó≈¬… [’˜‘Ó¬— ‰¬ ¤¬ı ˜‘Ó≈¬…– ‰¬], ˜˝◊√√ ¸» [øÚÓ¬…, ’ø¬ıÚ±˙œ] ’±1n∏ ’¸»[ø¬ıÚ±˙˙œ˘, Úù´1 ¬ı…Mê√ Ê√·»], [¸», ’¸», 2˚16]º

19 - It is he that burns in the heat of the sun and the flame;it is he who is the plenty of the rain and its withholding; he isall the physical Nature and her workings. Death is his mask andimmortality is his self-revelation. - (13)

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∆Sø¬ı√…± ˜±— Œ¸±˜¬Û±– ¬Û”Ó¬¬Û±¬Û±˚Õ:ø1©3ܱ ¶§·«øÓ¬— õ∂±Ô« ˛ÀôLºŒÓ¬ ¬Û≈Ì…˜±¸±√… ¸≈À1fÀ˘±fl¡˜ƒ’ùüøôL ø√¬ı…±Úƒ ø√ø¬ı Œ√¬ıÀˆ¬±·±Úƒºº 20

20 - øÓ¬øÚ Œ¬ı√1 [Ÿ¬flƒ¡ ˚Ê≈√1 ¸±˜] ø¬ıÒ±Ú ’Ú≈¸±À1 ˚±·-˚:±ø√¬Û1±˚˛ÌŒ˘±fl¡¸fl¡À˘ ˚:1¡Z±1± Œ˜±fl¡ ’±1±ÒÚ± fl¡ø1 Œ¸±˜1¸ ¬Û±Ú fl¡ø1 ¬Û±¬Û˜≈Mê√ ∆˝√√¶§·«˘±ˆ¬ fl¡±˜Ú± fl¡À1 [∆Sø¬ı√…± ˚Õ:– ˜±— ˝◊√√©Ü± Œ¸±˜¬Û±– ¬Û≈Ó¬¬Û±¬Û±– ¶§·«øÓ¬—õ∂±Ô«˚˛ÀôL], ŒÓ¬›“À˘±Àfl¡ ¬ÛøªS ¶§·«À˘±fl¡õ∂±5 ∆˝√√ ¶§·«Ó¬ Œ√ªÓ¬±¸fl¡˘1 Œˆ¬±·… ¬ıdŒˆ¬±· fl¡À1 [ŒÓ¬ ¬Û≈Ì… ƒ ≈À1f Œ˘±fl¡ ƒ ’±¸±√… ø√ø¬ı ø√¬ı…±Úƒ Œ√¬ıÀˆ¬±·±Úƒ ’ùüøôL]º

ŒÓ¬ Ó¬— ˆ≈¬M3ê√± ¶§·«À˘±fl¡— ø¬ı˙±˘—鬜ÀÌ ¬Û≈ÀÌ… ˜Ó«¬…À˘±fl¡— ø¬ı˙øôLº¤¬ı— S ˛œÒ « Ú≈õ∂¬Ûiß±·Ó¬±·Ó¬— fl¡±˜fl¡±˜± ˘ˆ¬ÀôLºº 21

21 - ŒÓ¬›“À˘±Àfl¡ Œ¸˝◊√√ ø¬ı˙±˘ ¶§·«¸≈‡ Œˆ¬±· fl¡ø1 ¬Û≈Ì… é¬˚˛ ˝√√íÀ˘ ¬Û≈Ú1¬Û‘øÔªœÕ˘ ‚”ø1 ’±À˝√√ [ŒÓ¬ Ó¬— ø¬ı˙±˘— ¶§·«À˘±fl¡— ˆ≈¬M3ê√± ¬Û≈ÀÌ… 鬜ÀÌ ˜Ó«¬…À˘±fl¡—ø¬ı˙øôL], ¤˝◊√√√À1 øÓ¬øÚ Œ¬ı√1 ø¬ıø˝√√Ó¬ fl¡˜« fl¡ø1 Œˆ¬±·fl¡±˜œ¸fl¡À˘ ¬ı±À1 ¬ı±À1¸—¸±1Õ˘ ’ √√±-Œ˚±ª± fl¡ø1 Ô±Àfl¡ [¤¬ı— S ˛œÒ « ƒ ’Ú≈õ∂¬Ûiß±– fl¡±˜fl¡±˜±– ·Ó¬±·Ó¬—˘ˆ¬ÀôL]º

20-21 – Outward religion is the worship of an outwarddeity. Their object is to secure after the mortal pleasure and painof earthly life the bliss of heavenly worlds, a greater happinessthan earth can give but still a personal and mundane enjoymentthough in a larger world than the field of this limited and sufferingterrestial nature. Thus the Vedic ritualist of old learned the exoteric[external] sense of the triple Veda, purified himself from sin,drank the wine of communion with the gods.

Here and not elsewhere the highest Godhead has to befound, the soul's divine nature developed out of the imperfectphysical human nature and through unity with God and man anduniverse the whole large truth of being discovered and lived andmade visibly wonderful. - (14)

˚±·-˚: ◊√√ ¶§·« ≈‡ ø√¬ı ¬Û±À1, øfl¡c Œ¸ ◊√√ ≈‡ ’¶ö± ˛œ , fl¡±1Ì ¶§·« ≈À‡ õ∂fl‘¡Ó¬Î¬◊ÀV˙… ¸±ÒÚ Úfl¡À1º Ê√œªÚ1 õ∂fl‘¡Ó¬ ά◊ÀV˙… ’±R±1 ά◊ißøÓ¬1 Œ˚±À·ø√ ¬Û‘øÔªœÀÓ¬ ◊√√ø√¬ı… Ê√œªÚ ˘±ˆ¬ fl¡1±, Œ√ √√Ó¬ Ô±øfl¡ ¶§·« ≈‡ ˘±ˆ¬ fl¡1±º ˜±Ú≈À √√ ◊√√26√± fl¡ø1À˘ ◊√√ ø√¬ı…õ∂fl‘¡øÓ¬ ˘±ˆ¬ fl¡ø1¬ı ¬Û±À1, ˜±S õ∂¬ı˘ Œ˝“√√¬Û±˝√√ ˘±À·º õ∂¬ı˘ Œ˝“√√¬Û±˝√√ ’ôL1Ó¬ Ê√±ø·Î¬◊øͬÀ˘ ÷ù´À1 ¸fl¡À˘± Œ˚±·±1 fl¡ø1 ø√¬ıº ÷ù´1 ’±˜±1 Œ√˝√√Õ˘ Ú±ø˜ ’±ø˝√√¬ı ’±1n∏’±˜±fl¡ 1+¬Û±ôL1 fl¡ø1¬ıº

’ÚÚ…±ø(ôL˚˛ÀôL± ˜±— Œ˚ Ê√Ú±– ¬Û˚«≈¬Û±¸ÀÓ¬ºŒÓ¬¯∏±— øÚÓ¬…±øˆ¬˚≈Mê√±Ú±— Œ˚±·À鬘— ¬ı˝√√±˜…˝√√˜ƒºº 22

22 - ø˚¸fl¡À˘ ¤fl¡±¢∂Ó¬±À1 ∆¸ÀÓ¬ Œ˜±fl¡ ø‰¬ôL± fl¡À1 ’±1n∏ ά◊¬Û±¸Ú± fl¡À1[Œ˚ Ê√Ú±– ’ÚÚ…±– ˜±— ø‰¬ôL˚˛ôL– ¬Û˚«≈¬Û±¸ÀÓ¬], Œ˜±1 ˘·Ó¬ ¸√±˚˛ ˚≈Mê√ Œ¸˝◊√√ˆ¬Mê√¸fl¡˘1 õ∂À˚˛±Ê√Úœ˚˛ ¬ıd1 Œ˚±·±1 ’±1n∏ Ôfl¡± ¬ıd1 1鬱1 ¬ı…ª¶ö± ˜˝◊√√ fl¡À1“±[ŒÓ¬¯∏±— øÚÓ¬…±øˆ¬˚≈Mê√±Ú±— Œ˚±·À鬘— ’˝√√˜ƒ ¬ı˝√√±ø˜]º

22 - To see nothing but the Divine, to be at every momentin union with him, to love him in all creatures and have thedelight of him in all things is the whole condition of his spiritualexistence. His Godvision does not divorce him from life, nordoes he miss anything of the fullness of life; for God himselfbecomes the spontaneous bringer to him of every good and ofall his inner and outer getting and having, Yoga-ksemamvahamyaham. - (15)

Œ˚ ’¬Û…Ú…À√¬ıÓ¬± ˆ¬Mê√± ˚Ê√ÀôL |X˚˛±øi§Ó¬±–ºŒÓ¬ ’ø¬Û ˜±À˜¬ı Œfl¡ÃÀôL˚˛ ˚Ê√ôL…ø¬ıøÒ¬Û”¬ı«fl¡˜ƒºº 23

23 - ø˚¸fl¡À˘ ’Ú…À√ªÓ¬±1 õ∂øÓ¬ ˆ¬øMê√ ±Ú ∆ √√ |X±À1 ∆¸ÀÓ¬ ŒÓ¬›“À˘±fl¡1¬Û”Ê√± fl¡À1 [Œ˚ ’ø¬Û ’Ú…À√¬ıÓ¬± ˆ¬Mê√±– |X˚˛± ’øi§Ó¬±– ˚Ê√ÀôL], ŒÓ¬›“À˘±Àfl¡›

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Œ˜±Àfl¡˝◊√√ ¬Û”Ê√± fl¡À1, øfl¡c õ∂fl‘¡Ó¬ øÚ˚˛˜Ó¬ Úfl¡À1 [ŒÓ¬ ’ø¬Û ˜±˜ƒ ¤¬ı ˚Ê√øôL’ø¬ıøÒ¬Û”¬ı«fl¡ ƒ]º

23 - Ordinary religion is a sacrifice to partial godheads,other than integral Divinity. Gita takes its direct examples fromthe old Vedic religion; it describes this outward worship as asacrifice to other godheads, anyadevatah, to the gods or to thedivinised Ancestors, or to elemental powers and spirits, devan,pitrin, bhutani, if they do this with faith, then their faith is justified;for the Divine accepts whatever symbol, form or conception ofhimself is present to the mind of the worshipper, yam yamtanum sraddhaya archati, (7/21), and meets him according tothe faith that is in him. However small or low the form of theworship, however limited the idea of the godhead, howeverrestricted the giving, the faith, the effort to get behind the veilof one's own ego worship and limitation by material Nature, ityet forms a thread of connection between the soul of man andthe All-Soul. This inferior offering is not given according to thetrue and highest law of sacrifice. It is not founded on a knowledgeof the supreme Godhead – na mam abhijananti tattvena.Therefore its sacrifice too is limited in its object, largely egoisticin its motive, partial and mistaken in its action and giving, yajantiavidhipurvakam. An entire seeing of the Divine (with theknowledge that all is Brahman) is the condition of an entireconscious self-surrender. - (16)

’˝√√— ø˝ ¸¬ı«˚:±Ú±— Œˆ¬±Mê√± ‰¬ õ∂ˆ≈¬À1¬ı ‰¬ºÚ Ó≈¬ ˜±˜øˆ¬Ê√±ÚøôL Ó¬ÀNÚ±Ó¬(…¬ıøôL ŒÓ¬ºº 24

24 - ˜À ˛ ◊√√ ¸fl¡À˘± ˚:1 Œˆ¬±Mê√± ’±1n∏ õ∂ ≈¬ [’˝√√— ø˝√√ ¸¬ı« :±Ú±— Œˆ¬±Mê√±‰¬ õ∂ˆ≈¬– ¤¬ı ‰¬], Œ˜±fl¡ ˚Ô±Ô« 1+À¬Û ÚÊ√Ú±1 fl¡±1ÀÌ ŒÓ¬›“À˘±fl¡1 [’Ú…À√ªÓ¬±¬Û”Ê√± fl¡1±¸fl¡˘1] ¬ÛÓ¬Ú ˝√√˚˛ [Ó≈¬ Ó¬ÀNÚ ˜±˜ƒ Ú ’øˆ¬Ê√±ÚøôL, ’Ó¬– ŒÓ¬ ‰¬…¬ıøôL]º

24– All sincere religious belief and practice is really a seekingafter the one supreme and universal Godhead; for he always is

the sole master of man’s sacrifice and askesis and infinite enjoyerof his effort and aspiration. – (16A)

˚±øôL Œ√¬ı¬ıËÓ¬± Œ√¬ı±Úƒ ø¬ÛÓ‘¬Úƒ ˚±øôL ø¬ÛÓ‘¬¬ıËÓ¬±–ºˆ”¬Ó¬±øÚ ˚±øôL ˆ”¬ÀӬʅ± ˚±øôL ˜ƒ√˚±øÊ√ÀÚ± ’ø¬Û ˜±˜ƒºº 25

25 - Œ√ªÓ¬± ¬Û”Ê√± fl¡1±¸fl¡À˘ Œ√ªÀ˘±fl¡ ¬Û±˚˛ [Œ√¬ı¬ıËÓ¬±– Œ√¬ı±Úƒ ˚±øôL],ø¬ÛÓ‘¬ ¬Û”Ê√fl¡ ø¬ÛÓ‘¬À˘±fl¡Õ˘ ˚±˚˛ [ø¬ÛÓ‘¬¬ıËÓ¬±– ø¬ÛÓ‘¬Úƒ ˚±øôL], ˆ”¬Ó¬ ¬Û”Ê√Àfl¡ ˆ”¬Ó¬À˘±fl¡¬Û±˚˛ [ˆ”¬ÀÓ¬Ê√…±– ˆ”¬Ó¬±øÚ ˚±øôL] ’±1n∏ Œ˜±fl¡ ¬Û”Ê√± fl¡1±¸fl¡À˘ Œ˜±fl¡ ¬Û±˚˛ [˜»˚±øÊ√Ú– ’ø¬Û ˜±˜ƒ ˚±øôL]º

¬ÛS— ¬Û≈©Û— Ù¬˘— ŒÓ¬±˚˛— Œ˚± Œ˜ ˆ¬Mê√…± õ∂˚26√øÓ¬ºÓ¬√˝√√— ˆ¬Mê≈√…¬Û˝√√+Ó¬˜ùü±ø˜ õ∂˚Ó¬±RÚ–ºº 26

26 - ¬ÛS, ¬Û≈©Û, Ù¬˘, ¬Û±Úœ ˚ø√ Œfl¡±ÀÚ±Àª ˆ¬øMê√ˆ¬±À¬ıÀ1 Œ˜±fl¡ ’¬Û«Ìfl¡À1, [¬ÛS— ¬Û≈©Û— Ù¬˘— ŒÓ¬±˚˛— ˚– Œ˜ ˆ¬Mê√…± õ∂˚26√øÓ¬], qXø‰¬ÀM√√À1 ’±1n∏ˆ¬øMê√ˆ¬±ÀªÀ1 ø√˚˛± Œ¸˝◊√√ ά◊¬Û˝√√±1 ˜˝◊√√ ¢∂˝√√Ì fl¡À1“± [õ∂˚Ó¬±RÚ– ˆ¬Mê≈√…¬Û˝√√+Ó¬˜ƒ Ó¬»’˝√√— ’ùü±ø˜]º

˚» fl¡À1±ø¯∏ ˚ùü±ø¸ ˚7¡¡≈¡À˝√√±ø¯∏ √√±ø¸ ¬˚»º˚» Ó¬√√¬Û¸…ø¸ Œfl¡ÃÀôL˚˛ Ó¬» fl≈¡1n∏¯3∏ ˜√¬Û«Ì˜ºº 27

27 - Œ˝√√ Œfl¡ÃÀôL˚˛, Ó≈¬ø˜ ø˚ fl¡±˜Àfl¡ fl¡1±, ø˚ Œ‡±ª±, ø˚ Œ˝√√±˜ fl¡1±, ø˚ √±Úfl¡1±, ø˚ Ó¬¬Û¸…± fl¡1± [˚» fl¡À1±ø¯∏ ˚» ’ùü±ø¸ ˚» Ê≈√À˝√√±ø¯∏ ˚» √√±ø¸ ˚»Ó¬¬Û¸…ø¸], Œ¸˝◊√√ ¸fl¡À˘±À¬ı±1 Œ˜±fl¡ ’¬Û«Ì fl¡ø1 fl¡1± [Ó¬» ˜» ’¬Û«Ì˜ƒ fl≈¡1n∏¯3∏]º

27- This absolute self-giving, this one-minded surrender isthe devotion which the Gita makes the crown of its synthesis.All action and effort are by this devotion turned into an offeringto the supreme and universal Godhead. "Whatever thou doest,whatever thou enjoyest, whatever thou sacrificest, whatever thougivest, whatever energy of tapasya, of the soul's will or effortthou puttest forth, make it an offering unto Me." Here the least,the slightest circumstance of life, the most insignificant gift outof oneself or what one has, the smallest action assumes a divine

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significance and it becomes an acceptable offering to theGodhead who makes it a means for his possession of the souland life of the God-lover. The distinctions made by desire andego then disappear. - (17)

qˆ¬±qˆ¬Ù¬Õ˘À1¬ı— Œ˜±é¬À¸ fl¡ «¬ıgÕÚ–º¸iß…±¸À˚±· ≈Mê√±R± ø¬ı ≈ÀMê√± ˜± ≈Õ¬Û ∏…ø¸ºº 28

28 - ¤˝◊√√√À1 ¸fl¡À˘± fl¡˜« Œ˜±fl¡ ’¬Û«Ì fl¡ø1À˘ fl¡˜«1 qˆ¬-’qˆ¬ Ù¬˘1¬ıgÚ1¬Û1± ˜≈Mê√ ˝√√í¬ı± [¤¬ı— qˆ¬-’qˆ¬ Ù¬Õ˘– fl¡˜«¬ıgÕÚ– Œ˜±é¬À¸], fl¡˜« ’¬Û«Ì’±1n∏ fl¡˜«Ù¬˘1 ’±˙±, fl¡Ó‘«¬Q ¬ı± ˜˝◊√√ fl¡Ó«¬± ˆ¬±¬ı Ó¬…±· 1+¬Û ¸iß…±¸ ˆ¬±¬ıÓ¬ Ôfl¡±Ê√Úfl¡˜« ¬ıgÚ1¬Û1± ˜≈Mê√ ∆˝√√ Œ˜±fl¡ ˘±ˆ¬ fl¡À1 [¸iß…±¸ Œ˚±·˚≈Mê√±R± ø¬ı˜≈Mê√– ˜±˜ƒÎ¬◊Õ¬Û ∏…ø¸]º

28- As there is no straining after the good result of one'saction, no shunning of unhappy result, but all action and resultare given up to the Supreme to whom all work and fruit in theworld belong for ever, there is no farther bondage, and there isa perfect union between the Divine and the individual soul throughan inner renunciation. The finite nature thus surrendered becomesa free channel of the Infinite; the soul in its spiritual being,uplifted out of the ignorance and its limitation returns to itsoneness with the Eternal. - (18)

¸À˜± ’˝√√— ¸¬ı«ˆ”¬ÀÓ¬¯≈∏ Ú Œ˜ Œ¡ZÀ¯∏…± ’øô¶ Ú øõ∂˚˛–ºŒ˚ ˆ¬Ê√øôL Ó≈¬ ˜±— ˆ¬Mê√…± ˜ø˚˛ ŒÓ¬ ŒÓ¬¯∏≈ ‰¬±¬Û…˝√√˜ƒºº 29

29 - ˜˝◊√√ ¸fl¡À˘± õ∂±Ìœ1 õ∂øÓ¬ ¸˜±Ú [¸fl¡À˘± õ∂±Ìœ1 õ∂øÓ¬ Œ˜±1 fl‘¡¬Û±¸˜±Ú], Œ˜±1 ’øõ∂˚˛ ¬ı± øõ∂˚˛ Œfl¡±ÀÚ± Ú±˝◊√√ [’˝√√— ¸¬ı«ˆ”¬ÀÓ¬¯∏≈ ¸˜– Œ˜ Ú Œ¡Z¯∏…– Úøõ∂ ˛– ’øô¶], øfl¡c ø˚¸fl¡À˘ Œ˜±fl¡ ˆ¬øMê√ fl¡À1, ˆ¬±˘ ¬Û± ˛, ¶ú1Ì fl¡À1, ŒÓ¬›“À˘±fl¡Œ˜±Ó¬ Ô±Àfl¡ ’±1n∏ ˜˝◊√√ ŒÓ¬›“À˘±fl¡Ó¬ Ô±Àfl“¡± [Œ˚ Ó≈¬ ˜±— ˆ¬Mê√…± ˆ¬Ê√øôL ŒÓ¬ ˜ø˚˛’˝√√˜ƒ ‰¬ ’ø¬Û ŒÓ¬¯∏≈]º

29 - The Divine Eternal is the inhabitant in all existences:he is equal in all and the equal friend, father, mother, creator,

lover, supporter of all creatures. He is the enemy of none andhe is the partial lover of none; none has he cast out, none hashe eternally condemned. But it is only this perfect adoration thatcan make this indwelling of God in man and man in God aconscious thing and an engrossing and perfect union. Love ofthe Highest and a total self-surrender are the straight and swiftway to this divine oneness.- (19)

’ø¬Û Œ‰¬» ¸≈≈√1±‰¬±À1± ˆ¬Ê√ÀÓ¬ ˜±˜ÚÚ…ˆ¬±flƒ¡º¸±Ò≈À1¬ı ¸ ˜ôL¬ı…– ¸˜…·ƒ¬ı…¬ıø¸ÀÓ¬± ø˝√√ ¸–ºº 30

30 - ˚ø√ ’øÓ¬ ≈√1±‰¬±1 Œ˘±Àfl¡› ¤fl¡øÚᬠˆ¬øMê√À1 Œ˜±fl¡ ’±1±ÒÚ± fl¡À1,ŒÓ¬øÓ¬˚˛± ŒÓ¬›“fl¡ ¸±Ò≈ ¬ı≈ø˘ ·Ì… fl¡1± ˝√√˚˛ [Œ‰¬» ¸≈≈√1±‰¬±1– ’ø¬Û ’ÚÚ…ˆ¬±flƒ¡ ˜±˜ƒˆ¬Ê√ÀÓ¬ ¸– ¸±Ò≈– ¤¬ı ˜ôL¬ı…–], fl¡±1Ì ŒÓ¬›“ ά◊M√√˜ ø¸X±ôL ˘í¬ı ¬Û±ø1ÀÂ√ [ø˝√√ ¸–¸˜…fl¡ ¬ı…¬ıø¸Ó¬–]º

30 - "If" says the divine Teacher "even a man of very evilconduct turns to Me with a sole and entire love, he must beregarded as a saint, for the settled will of endeavour in him isa right and complete will. - (20)

øé¬õ∂— ˆ¬¬ıøÓ¬ Ò «±R± ˙ù´26√±øôL— øÚ·26√øÓ¬ºŒfl¡ÃÀôL˚˛ õ∂øÓ¬Ê√±Úœø˝√√ Ú Œ˜ ˆ¬Mê√– õ∂Ì˙…øÓ¬ºº 31

31 - ¤ÀÚ ≈√1±‰¬±1 ¬ı…øMê√› ˙œÀ‚Ë Ò˜«±R± ˝√√˚˛ ’±1n∏ ø‰¬1˙±øôL ˘±ˆ¬ fl¡À1[øé¬õ∂— Ò˜«±R± ˆ¬¬ıøÓ¬ ˙ù´» ˙±øôL— øÚ·26√øÓ¬], Œ˝√√ Œfl¡ÃÀôL˚˛, Ó≈¬ø˜ øÚ(˚˛Õfl¡Ê√±øÚ¬ı± Œ˚ Œ˜±1 ˆ¬Mê√ Œfl¡øÓ¬˚˛±› ¬ÛÔw©Ü Ú˝√√˚˛ [Œfl¡ÃÀôL˚˛ õ∂øÓ¬Ê√±Úœø˝√√ Œ˜ ˆ¬Mê√–Ú õ∂Ì˙…øÓ¬]º

31 - "Swiftly he becomes a soul of righteousness and obtainseternal peace. This is my word of promise," cries the voice ofthe Godhead to Arjuna, "that he who loves Me shall not perish."

A will of entire self-giving opens wide all the gates of thespirit and brings in response an entire descent and self-giving ofthe Godhead to the human being. The will of self-giving forcesaway the veil between God and man; it annuls every error and

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annihilates every obstacle. When the soul gives up its ego andits work to the Divine, God himself comes to us and takes upour burden. To the ignorant he brings the light of the Divineknowledge, to the feeble the power of the divine will, to thesinner the liberation of the divine purity, to the suffering theinfinite spiritual joy and Ananda. - (21)

˜±— ø˝√√ ¬Û±Ô« ¬ı…¬Û±ø|Ó¬… Œ˚ ’ø¬Û ¸≈…– ¬Û±¬ÛÀ˚±Ú˚˛–ºø¶aÀ˚˛± ∆¬ı˙…±ô¶Ô± ˙”^±Àô¶ ’ø¬Û ˚±øôL ¬Û1±— ·øÓ¬˜ƒºº 32

32 - Œ √√ ¬Û±Ô«, ¶aœÀ˘±fl¡, ∆¬ı˙…, ” ’±1n∏ ¸˜±Ê√1 ¤Àfl¡¬ı±À1 øÚ•ßô¶1Ó¬ Ê√ijŒ¬Û±ª± Œ˘±Àfl¡› Œ˜±1 ’±| ˛ ˘íÀ˘ ¬Û1˜ ·øÓ¬ ˘±ˆ¬ fl¡À1 [ø¶a ˛– ∆¬ı˙…±– Ó¬Ô± ” ±–Œ˚ ’ø¬Û ¬Û±¬ÛÀ˚±Ú˚– ≈…– [ √√ ] ŒÓ¬ ’ø¬Û ˜±— ¬ı…¬Û±ø|Ó¬… ø √√ ¬Û1±— ·øÓ¬ ƒ ˚±øôL]º

32 - Previous effort and preparation, the purity and theholiness of the Brahmin, the enlightened strength of the king-sage have their value; but even without this preparation all whotake refuge in the divine Lover of man, the Vaishya oncepreoccupied with the narrowness of wealth-getting and the labourof production, the Shudra hampered by a thousand hardrestrictions, woman shut in and stunted in her growth by thenarrow circle society has drawn around her self-expansion, thosetoo, papa-yonayah, on whom their past Karma has imposedeven the very worst of births, the outcaste, find at once thegates of God opening before them. (22)

øfl¡— ¬Û≈≈Ú¬ıË«±p¡Ì±– ¬Û≈Ì…± ˆ¬Mê√± 1±Ê√¯∏«˚˛ô¶Ô±º’øÚÓ¬…˜¸≈‡— Œ˘±fl¡ø˜˜— õ∂±¬Û… ˆ¬Ê√¶§ ˜±˜ƒºº 33

33 - ¬Û≈Ì…¬ı±Ú ¬ı˱p¡Ì ’±1n∏ ˆ¬Mê√ 1±Ê√ø¯∏«¸fl¡˘1 fl¡Ô± fl¡í¬ı ˘·± øfl¡ ’±ÀÂ√∑[ŒÓ¬›“À˘±Àfl¡ ¬Û1˜ ·øÓ¬ ¬Û±¬ı˝◊√√ Ó¬±Ó¬ ¸Àµ˝√√ Ú±˝◊√√, ¬Û≈Ì…±– ¬ı˱p¡Ì±– Ó¬Ô± ˆ¬Mê√±–1±Ê√¯∏«˚˛– øfl¡— ¬Û≈Ú–], ¤˝◊√√ ’øÚÓ¬… ’±1n∏ √≈–‡˜˚˛ ¸—¸±1Õ˘ ’±ø˝√√Â√± Œ˚øÓ¬˚˛± Œ˜±fl¡’±1±ÒÚ± fl¡ø1¬ıÕ˘ Œ˘±ª± [’øÚÓ¬…˜ƒ ’¸≈‡˜ƒ ˝◊√√˜— Œ˘±fl¡˜ƒ õ∂±¬Û… ˜±— ˆ¬Ê√¶§]º

33 - "O soul that findest thyself in this transient and unhappyworld, turn and put thy delight in Me, anityam asukham lokamprapya bhajasva mam. - (23)

˜ijÚ± ˆ¬¬ı ˜æ√ÀMê√± ˜ƒ√˚±Ê√œ ˜±— Ú˜¶≈®1n∏º˜±À˜Õ¬ı¯∏…ø¸ ˚≈ÕM3ê√¬ı˜±R±Ú— ˜» ¬Û1±˚˛Ì–ºº 34

34 - Ó≈¬ø˜ ¸fl¡À˘± ¸˜˚˛ÀÓ¬ Œ˜±fl¡ ø‰¬ôL± fl¡1±, ¤fl¡˜±S Œ˜±fl¡ ˆ¬±˘ Œ¬Û±ª±’±1n∏ ˆ¬øMê√ fl¡1±, Œ˜±fl¡ ά◊¬Û±¸Ú± fl¡1± ’±1n∏ Œ˜±fl¡ ¸˜¬Û«Ì fl¡1± [ ˜ijÚ± ˆ¬¬ı ˜»ˆ¬Mê√– ˜» ˚±Ê√œ ˜±— Ú˜¶≈®1n∏] , ¤˝◊√√√À1 Œ˜±1 ˙1̱·Ó¬ ∆˝√√ Œ˜±1 Œ‰¬Ó¬Ú±1 ˘·Ó¬˚≈Mê√ ∆˝√√ Ô±øfl¡À˘ Œ˜±Àfl¡˝◊√√ ˘±ˆ¬ fl¡ø1¬ı± [¤¬ı˜ƒ ˜»¬Û1±˚˛Ì– ’±R±Ú— ˚≈M3ê√± ˜±˜ƒ ¤¬ı¤ ∏…ø¸]º

34 – To make the mind one with the divine consciosuness,to make the whole of our emotional nature one love of Godeverywhere, to make all our works one sacrifice to the Lord ofthe worlds and all our worship and aspiration one adoration ofhim and self-surrender, to direct the whole self Godwards in anentire union is the way to rise out of a mundane into a divineexistence. This is Gita’s teaching of divine love and devotion, inwhich knowledge, works and heart’s longing become one in asupreme unification, a merging of all their divergences, anintertwining of all their thereads, a high fusion, a wide identifyingmovement - (24)

Rajabidya RajaguyyayogaFrom Essays on the Gita, Sri Aurobindo

1. The Secret of secrets : 1, 2, 3.2. The Divine truth and way : 4, 5, 5A, 5B, 6A.3. Works, Devotion and knowledge : 7-22, 6C, 16A, 24.4. The possibility and purpose of Avatarhood : 6, 6B5. Equality - 23

¶¶¶¶All can be done by the Divine, – the heart and nature purified, the inner

consciousness awakened, the veils removed, – if one gives oneself to theDivine with trust and confidence.

– Sri Aurobindo

1±Ê√ø¬ı√…±-1±Ê√& √√…-Œ˚±··œÓ¬±


Page 135: Bhagavad Gita

√˙˜ ’Ò…±˚˛ (Chapter 10)


¿ˆ¬·ª±Ú ά◊¬ı±‰¬

ˆ”¬˚˛ ¤¬ı ˜˝√√±¬ı±À˝√√± ˙‘Ì≈ Œ˜ ¬Û1˜— ¬ı‰¬–º˚» ŒÓ¬ √√’˝√√— õ∂œ˚˛˜±Ì±˚˛ ¬ı鬅±ø˜ ø˝√√Ó¬fl¡±˜…˚˛±ºº 1

1 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ ñ Œ˝√√ ˜˝√√±¬ı±U, Ó≈¬ø˜ Œ˜±1 ά◊M√√˜ fl¡Ô± qÚ± [Œ˜¬Û1˜— ¬ı‰¬– ˙‘Ì≈], Ó≈¬ø˜ Œ˜±1 fl¡Ô± qøÚ ’±Úµ ¬Û±˝◊√√Â√±, Œ¸˝◊√√fl¡±1ÀÌ ŒÓ¬±˜±1 ø˝√√Ó¬1¬ı±À¬ı ¬Û≈Ú1 fl¡íÀ˘± [˚» õ∂œ˚˛˜±Ì±˚˛ ŒÓ¬ ’˝√√— ø˝√√Ó¬fl¡±˜…˚˛± ˆ”¬˚˛– ¤¬ı ¬ı鬅±ø˜]º

1 - "Again hearken to my supreme word", bhuya eva srinume paramam vacah. - (1)

Ú Œ˜ ø¬ı≈√– ¸”1·Ì±– õ∂ˆ¬¬ı— Ú ˜˝√√¯∏«˚˛–º’˝√√˜±ø√ø˝«√√ Œ√¬ı±Ú±— ˜˝√√¯∏«œÌ±= ¸¬ı«˙–ºº 2

2 - Œ√ªÓ¬± ’±1n∏ ˜˝√√ø¯∏«¸fl¡À˘ Œ˜±1 ά◊»¬ÛøM√√1 ¬ø¬ı¯∏À˚˛ ¤Àfl¡± Ú±Ê√±ÀÚ[ ≈1·Ì±– ˜˝√√ ∏« ˛– Œ˜ õ∂ˆ¬¬ı— Ú ø¬ı≈–], fl¡±1Ì ˜ ◊√√ ŒªÓ¬± ’±1n∏ ˜˝√√ø ∏« fl¡˘1 ’±ø√fl¡±1Ì [ø˝√√ ’˝√√— Œ√¬ı±Ú±— ˜˝√√¯∏«œÌ±— ‰¬ ¸¬ı«˙– ’±ø√–]º

2 - "Neither the gods nor the great Rishis know any birthof Me. For I am altogether and in every way the origin of thegods and the great Rishis." - (2)

Œ˚± ˜±˜Ê√˜Ú±ø√= Œ¬ıøM√√ Œ˘±fl¡˜À˝√√ù´1˜ƒº’¸—˜”Ϭˇ– ¸ ˜ÀÓ«¬…¯∏≈ ¸¬ı«¬Û±Õ¬Û– õ∂˜≈‰¬…ÀÓ¬ºº 3

3 - ø˚ Œ˜±fl¡ Ê√ij1ø˝√√Ó¬, ’Ú±ø√ ’±1n∏ ¸fl¡À˘±À1 ˜À˝√√ù´1 ¬ı≈ø˘ Ê√±ÀÚ, [˚–˜±˜ƒ ’Ê√˜ƒ ’Ú±ø√˜ƒ Œ˘±fl¡˜À˝√√ù´1˜ƒ ‰¬ Œ¬ıøM√√], ŒÓ¬›“ ˜±Ú≈˝√√1 ˜±Ê√Ó¬ Œ˜±˝√√˜≈Mê√ ∆˝√√¸fl¡À˘± ¬Û±¬Û1¬Û1± ˜≈Mê√ ˝√√˚˛ [¸– ˜ÀÓ«¬…¯∏≈ ’¸—˜”Ϭˇ– ¸¬ı«¬Û±Õ¬Û– õ∂˜≈‰¬…ÀÓ¬]º

3- He is the mighty lord of the worlds and peoples, loka-mahesvara, and governs all not only from within but from above,from his supreme transcendence. "Whoever knows Me as theunborn who is without origin, mighty lord of the worlds, livesunbewildered and is delivered from all sin and evil." - (3)

¬ı≈øX:«±Ú˜¸À•ú±˝√√– 鬘± ¸Ó¬…— √˜– ˙˜–º¸≈‡— ≈√–‡— ˆ¬À¬ı±’ˆ¬±À¬ı± ˆ¬˚˛=±ˆ¬˚˛À˜¬ı ‰¬ºº 4’ø˝√√—¸± ¸˜Ó¬± Ó≈¬ø©Üô¶À¬Û± √±Ú— ˚À˙±’˚˙–ºˆ¬¬ıøôL ˆ¬±¬ı± ˆ”¬Ó¬±Ú±— ˜M√√ ¤¬ı ¬Û‘Ô·ƒ ø¬ıÒ±–ºº 5

4, 5 ñ ¬ı≈øX, :±Ú, ’¸À•ú±˝√√ (freedom from bewilderment ofmind), 鬘±, ¸Ó¬…, ◊√√øf ˛ ¸—˚˜, ˜Ú1 ¸—˚˜, ≈‡, ≈√‡, Ê√ij, ‘Ó≈¬…, ˆ¬ ˛, ’ˆ¬ ˛,’ø˝√√—¸±, ¸˜Ó¬±, ¸cø©Ü, Ó¬¬Û¸…±, √±Ú, ˚˙¸…± ’±1n∏ ’¬Û˚˙ ñ Ê√œª1 ¤˝◊√√ ¬Û‘Ôfl¡ˆ¬±¬ıÀ¬ı±1 Œ˜±1¬Û1±˝◊√√ ά◊»¬Ûiß ∆˝√√ÀÂ√ [¬ı≈øX– :±Ú˜ƒ ’¸À•ú±˝√√– 鬘± ¸Ó¬…— √˜–˙˜– ¸≈‡— ≈√–‡— ˆ¬¬ı– ’ˆ¬±¬ı– ˆ¬˚˛˜ƒ ‰¬ ’ˆ¬˚˛˜ƒ ¤¬ı ‰¬ ’ø˝√√—¸± ¸˜Ó¬± Ó≈¬ø©Ü– Ó¬¬Û–√±Ú— ˚˙– ’˚˙– ˆ”¬Ó¬±Ú±— ¬Û‘Ô·ƒ ø¬ıÒ±– ˆ¬±¬ı±– ˜M√√– ¤¬ı ˆ¬¬ıøôL]º

˜˝√√±¯∏«˚˛– ¸5 ¬Û”À¬ı« ‰¬Q±À1± ˜Ú¬ıô¶Ô±º˜æ√±¬ı± ˜±Ú¸± Ê√±Ó¬± Œ˚¯∏±— Œ˘±fl¡ ˝◊√√˜±– õ∂Ê√±–ºº 6

6 - ¸±Ó¬Ê√Ú ˜˝√√ø¯∏«, ŒÓ¬›“À˘±fl¡1 ’±·1 ‰¬±ø1Ê√Ú ’±1n∏ ˜Ú≈¸fl¡˘ Œ˜±1˜Ú1¬Û1±˝◊√√ Ê√ij [¸5 ˜˝√√¯∏«˚˛– ¬Û”À¬ı« ‰¬Q±1– Ó¬Ô± ˜Ú¬ı– ˜æ√±¬ı±– ˜±Ú¸±– Ê√±Ó¬±–],¤˝◊√√ Ê√·Ó¬1 ¸fl¡À˘± õ∂ʱ ŒÓ¬›“À˘±fl¡1 ¸‘ø©Ü [Œ˘±fl¡ ˝◊√√˜±– Œ˚¯∏±— õ∂Ê√±–]º

6 - Seven seers are intelligence powers of Divine Wisdomwhich has evolved all things – seven principles. Along withthese are coupled the four eternal Manus, fathers of man –mental beings Creators of all this life – all are their children. -(4)

¤Ó¬±— ø¬ıˆ”¬øÓ¬— Œ˚±·= ˜˜ Œ˚± Œ¬ıøM√√ Ó¬NÓ¬–ºŒ¸±’ø¬ıfl¡À•ÛÚ Œ˚±À·Ú ˚≈Ê√…ÀÓ¬ Ú±S ¸—˙˚˛–ºº 7

7 - ø˚ Œ˜±1 ¤ ◊√√ ø¬ı ”¬øÓ¬À¬ı±1 ’±1n∏ Œ˚±· [‹ù´ø1fl¡ Œ˚±·] ˚Ô±Ô« ¬±Àª ¬ı≈øÊ√¬Û± ˛ [˚– ˜˜ ¤Ó¬±— ø¬ı ”¬øÓ¬— Œ˚±·— ‰¬ Ó¬NÓ¬– Œ¬ıøM√√], ŒÓ¬›“ ’ø¬ı‰¬ø˘Ó¬ Œ˚±·1¡Z±1±

A prayer, a master act, a king ideaCan link man's strength to a transcendent Force.– Savitri

ø¬ı ”¬øÓ¬-Œ˚±·


Page 136: Bhagavad Gita

Œ˜±1 ˘·Ó¬ ≈Mê√ √√ ˛, ◊√√ ˛±Ó¬ Œfl¡±ÀÚ± ¸Àµ √√ Ú± ◊√√ [¸– ’ø¬ıfl¡À•ÛÚ Œ˚±À·Ú ≈Ê√…ÀÓ¬’S Ú ¸—˙˚˛–]º

7 - "Whoever knows in its right principles this my pervadinglordship and this my Yoga (the divine Yoga, aisvara yoga, bywhich the Transcendent is one with all existences) unites himselfto Me by an untrembling (unvacillating) Yoga." - (5)

’˝√√— ¸¬ı«¸… õ∂ˆ¬À¬ı± ˜M√√– ¸¬ı«— õ∂¬ıÓ«¬ÀÓ¬º˝◊√√øÓ¬ ˜Q± ˆ¬Ê√ÀôL ˜±— ¬ı≈Ò± ˆ¬±¬ı¸˜øi§Ó¬±–ºº 8

8 - ˜˝◊√√ ¸fl¡À˘± ¬ıd1 ά◊»¬ÛøM√√1 fl¡±1Ì [’˝√√— ¸¬ı«¸… õ∂ˆ¬¬ı–], Œ˜±1 ¬Û1±˝◊√√¸fl¡À˘± õ∂¬ıøÓ«¬Ó¬ ∆˝√√ÀÂ√ [˜M√√– ¸¬ı« õ∂¬ıÓ«¬ÀÓ¬], :±ÚœÊ√ÀÚ ¤˝◊√√ fl¡Ô± ¬ı≈øÊ√ Œ˜±fl¡ˆ¬øMê√ˆ¬±À¬ı ˆ¬ÀÊ√ [¬ı≈Ò±– ˝◊√√øÓ¬ ˜Q± ˆ¬±¬ı¸˜øi§Ó¬±– ˜±— ˆ¬Ê√ÀôL]º

4, 5, 8 – “I am the birth of everything and from Me allproceeds into development of action and movement. Not only isthis true of all that we call good, all that is sattwic, peace-giving,spiritually joy-giving, “understanding and knowledge and freedomfrom bewilderment, forgiveness and truth and self-governmentand calm of inner control, non-injuring and equality, contentmentand austerity and giving.” It is true also of the oppositions, “griefand pleasure, coming into being and destruction, fear andfearlessness, glory and ingloriousness” – (3A)

˜ø2‰¬M√√± ˜ƒ√·Ó¬õ∂±Ì± Œ¬ı±Ò˚˛ôL– ¬Û1¶Û1˜ƒºfl¡Ô˚˛ôL( ˜±— øÚÓ¬…— Ó≈¬¯∏…øôL ‰¬ 1˜øôL ‰¬ºº 9

9 - ¤˝◊√√ ˆ¬Mê√¸fl¡À˘ Œ˜±Ó¬ ˜Ú ’±1n∏ õ∂±Ì ’¬Û«Ì fl¡ø1 ¤›“À˘±Àfl¡ ¬Û1¶ÛÀ1¬Û1¶Û1fl¡ Œ˜±1 fl¡Ô± ¬ı≈Ê√±˝◊√√ ø√, ’±À˘±‰¬Ú± fl¡ø1, ¸√±˚˛ ¸ÀôL±¯∏ ’±1n∏ ’±Úµ ˘±ˆ¬fl¡À1 [˜» ø‰¬M√√±– ˜» ·Ó¬ õ∂±Ì±– ˜±— ¬Û1¶Û1˜ƒ Œ¬ı±Ò˚˛ôL– fl¡Ô˚˛ôL– ‰¬ øÚÓ¬…—Ó≈¬¯∏…øôL ‰¬ 1˜øôL ‰¬]º

9 - (God-lover's) whole life flows into one sea of bliss-experience. All speech and thought of such God-lovers become

a mutual utterance and understanding of the Divine. - (6)ŒÓ¬¯∏±— ¸Ó¬Ó¬˚≈Mê√±Ú±— ˆ¬Ê√Ó¬±— õ∂œøÓ¬¬Û”¬ı«fl¡˜ƒ√√±ø˜ ¬ı≈øXÀ˚±·— Ó¬— Œ˚Ú ˜±˜≈¬Û˚±øôL ŒÓ¬ºº 10

10 - ø˚¸fl¡À˘ ¸Ó¬ÀÓ¬ Œ˜±Ó¬ ø‰¬M√√ ’¬Û«Ì fl¡ø1 Œ˜±1 ˘·Ó¬ ˚≈Mê√ Ô±øfl¡õ∂œøÓ¬¬Û”¬ı«fl¡ Œ˜±1 ˆ¬Ê√Ú± fl¡À1 ŒÓ¬›“À˘±fl¡fl¡ ˜˝◊√√ ¬ı≈øXÀ˚±· ø√›“ [¸Ó¬Ó¬˚≈Mê√±Ú±—õ∂œøÓ¬¬Û”¬ı«fl¡˜ƒ ˆ¬Ê√Ó¬±— ŒÓ¬¯∏±— Ó¬— ¬ı≈øXÀ˚±·— √√±ø˜], ˚±1¡Z±1± ŒÓ¬›“À˘±Àfl¡ Œ˜±fl¡˘±ˆ¬ fl¡ø1¬ı ¬Û±À1 [Œ˚Ú ŒÓ¬ ˜±˜ƒ ά◊¬Û˚±øôL]º

10 - "The wise hold Me for the birth of each and all, theylove and adore Me ....... and I give them the Yoga of theunderstanding by which they come to Me and I destroy for themthe darkness which is born of the ignorance." - (7)

ŒÓ¬ ∏±À˜¬ı±Ú≈fl¡•Û±Ô« √√ :±ÚÊ√— Ó¬˜–ºÚ±˙ ˛±˜…±Rˆ¬±¬ıÀ¶ö± :±Ú√œÀ¬ÛÚ ˆ¬±¶§Ó¬±ºº 11

11 - ¤˝◊√√ ¸fl¡À˘± ¸˜˚˛ÀÓ¬ Œ˜±1 ˘·Ó¬ ˚≈Mê√ Ôfl¡± ˆ¬Mê√¸fl¡˘fl¡ ˜˝◊√√ fl‘¡¬Û±fl¡ø1 ŒÓ¬›“À˘±fl¡1 ’ôL11 ·ˆ¬œ1Ó¬±Ó¬ Ôfl¡± ά◊8˘ :±Ú1 Œ¬Û±˝√√À1À1 ŒÓ¬›“À˘±fl¡1˜Ú1 ’gfl¡±1 Ú±˙ fl¡À1“± [ŒÓ¬¯∏±˜ƒ ¤¬ı ’Ú≈fl¡•Û±Ô«˜ƒ ’˝√√˜ƒ ’±Rˆ¬±¬ı¶ö– ˆ¬±¶§Ó¬±:±Ú√œÀ¬ÛÚ ’:±ÚÊ√— Ó¬˜– Ú±˙˚˛±ø˜]º

11 - He uplifts the blazing lamp of knowledge within us, hedestroys the ignorance of the separative mind and will, he standsrevealed in the human spirit. - (8)

’Ê«≈√Ú Î¬◊¬ı±‰¬¬Û1— ¬ıËp¡ ¬Û1— Ò±˜ ¬Ûø¬ıS— ¬Û1˜— ˆ¬¬ı±Úƒº¬Û≈1n∏¯∏— ˙±ù´Ó¬— ø√¬ı…˜±ø√À√¬ı˜Ê√— ø¬ıˆ≈¬˜ƒºº 12’±Ub¶± ‘ ∏ ˛– ¸À¬ı« Œ√¬ıø ∏«Ú«±1√ô¶Ô±º’ø¸ÀÓ¬± Œ√¬ıÀ˘± ¬ı…±¸– ¶§˚˛Õ=¬ı ¬ıˬıœø¯∏ Œ˜ºº 13

12, 13 ñ ’Ê«≈√ÀÚ fl¡íÀ˘ ñ Ó≈¬ø˜ ¬Û1˜ ¬ıËp¡, ¬Û1˜ Ò±˜, ¬Û1˜ ¬ÛøªSºŒªø¯∏« Ú±1√, ’ø¸Ó¬, Œ√¬ı˘, ¬ı…±¸ ’±ø√ Ÿ¬ø¯∏¸fl¡À˘ ŒÓ¬±˜±fl¡ ˙±ù´Ó¬ (eternal),

ø¬ı ”¬øÓ¬-Œ˚±··œÓ¬±


Page 137: Bhagavad Gita

ø√¬ı…, Ê√ij1ø √√Ó¬, ’±ø√À√ª ’±1n∏ ¸¬ı«¬ı…±¬Ûœ ø¬ı ≈¬ ¬ı≈ø˘ fl¡ ˛º Ó≈¬ø˜ øÚÀÊ√› Œ˜±fl¡ Œ¸ ◊√√fl¡Ô± ∆fl¡Â√± [ˆ¬¬ı±Ú ¬Û1— ¬ıËp¡ ¬Û1— Ò±˜ ¬Û1˜— ¬Ûø¬ıS— Œ√¬ıø ∏« Ú±1√– Ó¬Ô± ’ø¸Ó¬–Œ√¬ı˘– ¬ı…±¸– ‰¬ ¸À¬ı« Ÿ¬¯∏˚˛– Q±˜ƒ ˙±ù´Ó¬— ¬Û≈1n∏¯∏— ø√¬ı…˜ƒ ’Ê√— ’±ø√À√¬ı— ø¬ıˆ≈¬˜ƒ’±U– ¶§˚˛— ‰¬ ¤¬ı Œ˜ ¬ıˬıœø¯∏], Ub¶± ‘ U–Q±º

¸¬ı«À˜Ó¬‘√Ó¬— ˜ÀÚ… ˚ij±— ¬ı√ø¸ Œfl¡˙¬ıºÚ ø˝√√ ŒÓ¬ ˆ¬·¬ıÚƒ ¬ı…øMê√— ø¬ı≈√À«√¬ı± Ú √±Ú¬ı±–ºº 14

14 - Œ √√ Œfl¡˙ª, Ó≈¬ø˜ Œ˜±fl¡ ø˚ø‡øÚ fl¡í˘± Œ¸ ◊√√ ¸fl¡À˘± ˜ ◊√√ ¸Ó¬… ¬ı≈ø˘ ˜±øÚ∆˘ÀÂ√± [˚» ˜±— ¬ı√ø¸ ¤Ó¬» ¸¬ı« ƒ Ÿ¬Ó¬— ˜ÀÚ…] , fl¡±1Ì, Œ˝√√ ˆ¬·ª±Ú, Ó≈¬ø˜ Œfl¡ÀÚÕfl¡’±R õ∂fl¡±˙ fl¡ø1Â√± Œ¸˝◊√√ fl¡Ô± Œ√ªÓ¬± ¬ı± √±Úª Œfl¡±ÀÚ› Ú±Ê√±ÀÚ [ŒÓ¬ ¬ı…øMê√—Œ√¬ı±– √±Ú¬ı±– Ú ø˝√√ ø¬ı≈√–]º

¶§ ˛À˜¬ı±RÚ±R±Ú— Œ¬ıO Q— ¬Û≈1n∏À ∏±M√√˜ºˆ”¬Ó¬ˆ¬±¬ıÚ ˆ”¬ÀÓ¬˙ Œ√¬ıÀ√¬ı Ê√·»¬ÛÀÓ¬ºº 15

15 - Œ √√ ¬Û≈1n∏À ∏±M√√ , Œ √√ ”¬Ó¬ˆ¬±¬ıÚ [¸fl¡À˘±À1 ά◊»¬ÛøM√√1 ” ], Œ √√ ”¬ÀÓ¬˙[õ∂±Ìœ1 ’øÒ¬ÛøÓ¬], Œ˝√√ ŒªÀ√ª [Œ√ªÓ¬±¸fl¡˘À1± ŒªÓ¬±], Œ˝√√ Ê√·Ó¬1 ’øÒ¬ÛøÓ¬,Ó≈¬ø˜ øÚÀÊ√À˝√√ øÚÊ√1 ¶§1+¬Û ¬ı≈øÊ√ Œ¬Û±ª± [Q— ¶§˚˛˜ƒ ¤¬ı ’±RÚ± ’±R±Ú— Œ¬ıO]º

¬ıMê≈√ «√√ …À˙À ∏Ì ø√¬ı…± √√…±Rø¬ı ”¬Ó¬ ˛–º˚±øˆ¬ø¬ı« ”¬øÓ¬øˆ¬À «±fl¡±øÚ˜±—b¶—¬ı…±¬Û…øÓ¬á¬ø¸ºº 16

16 - Ó≈¬ø˜ ø˚À¬ı±1 ø¬ıˆ”¬øÓ¬1¡Z±1± Œ·±ÀȬ˝◊√√ ø¬ıù´ ¬ı…±5 ∆˝√√ ’±Â√± [Q— ˚±øˆ¬–ø¬ı ”¬øÓ¬øˆ¬– ◊√√˜±— Œ˘±fl¡±Úƒ ¬ı…±¬Û… øÓ¬á¬ø¸] Œ¸ ◊√√ ŒÓ¬±˜±1 ø√¬ı… ø¬ı ”¬øÓ¬À¬ı±11 ø¬ı ∏À ˛ø¬ıô¶‘Ó¬ˆ¬±Àª Œ˜±fl¡ Œfl¡±ª± ά◊ø‰¬Ó¬ [ø√¬ı…±– ’±Rø¬ı ”¬Ó¬ ˛– ’À˙À ∏Ì ø √√ ¬ıMê≈√ ƒ ’ «√√ø¸],˜±—b¶—‘˜±—Ÿ¬Q—, øˆ¬À˘«±‘øˆ¬–Ÿ¬Œ˘±º

fl¡Ô— ø¬ı√…±˜˝√√— Œ˚±ø·—b¶±— ¸√± ¬Ûø1ø‰¬ôL˚˛ÚƒºŒfl¡¯∏≈ Œfl¡¯∏≈ ‰¬ ˆ¬±À¬ı¯∏≈ ø‰¬ÀôL…± ’ø¸ ˆ¬·¬ıij˚˛±ºº 17

17 - Œ˝√√ Œ˚±À·ù´1, Œfl¡ÀÚÕfl¡ ¸√±˚˛ ø‰¬ôL± fl¡ø1À˘ ŒÓ¬±˜±fl¡ Ê√±øÚ¬ı ¬Û±ø1˜[Œ˚±ø·Úƒ ’ √√— fl¡Ô— Q±— ¸√± ¬Ûø1ø‰¬ôL ˛Úƒ ø¬ı√…± ƒ]∑ Œ √√ ˆ¬·ª±Ú, ŒÓ¬±˜±fl¡ Œfl¡±ÚÀȬ±1+¬ÛÓ¬ ¬ı± õ∂fl¡±˙Ó¬ ˜˝◊√√ ø‰¬ôL± fl¡ø1˜ [Œfl¡¯∏≈ Œfl¡¯∏≈ ˆ¬±À¬ı¯∏≈ ‰¬ ˜˚˛± ø‰¬ôL…– ’ø¸]∑

ø¬ıô¶À1̱RÀÚ± Œ˚±·— ø¬ı ”¬øÓ¬= Ê√Ú±V«Úºˆ”¬˚˛– fl¡Ô˚˛ Ó‘¬ø5ø˝«√√ ˙‘∞´ÀÓ¬± Ú±øô¶ Œ˜ ’˜‘Ó¬˜ƒºº 18

18 - Œ˝√√ Ê√Ú±«√Ú, Ó≈¬ø˜ ŒÓ¬±˜±1 Œ˚±· ˙øMê√ ’±1n∏ ø¬ıˆ”¬øÓ¬À¬ı±11 fl¡Ô± Œ˜±fl¡’±Àfl¡Ã ø¬ıô¶±ø1Ó¬ˆ¬±Àª Œfl¡±ª± [’±RÚ– Œ˚±·— ø¬ıˆ”¬øÓ¬— ‰¬ ˆ”¬˚˛– ø¬ıô¶À1Ì fl¡Ô˚˛],fl¡±1Ì ŒÓ¬±˜±1 ’˜‘Ó¬˜˚˛ fl¡Ô± qøÚ Œ˜±1 Œ˝“√√¬Û±˝√√ &‰¬± Ú±˝◊√√ [ø˝√√ ’˜‘Ó¬˜ƒ ˙‘∞´Ó¬– Œ˜Ó‘¬ø5– Ú ’øô¶]º

12–18– Arjuna accepts the entire knowledge that has thusbeen given to him by the divine Teacher. His mind is alreadydelivered from doubts; his heart, turned now from the outwardaspect of the world, from its baffling appearance to its supremesense and origin and its inner realities, is already released fromsorrow. He accepts the Avatar [Krishna] as the supremeBrahman, as the supracosmic All and Absolute of existence inwhich the soul can dwell when it rises out of this manifestationto its source, param brahma, param dhama. He accepts him asthe supreme purity, as the one Permanent, the eternal Soul, thedivine Purusha. He accepts him as the lord of all existences andcause of their becoming, God of the gods, master of the universe.Lastly he accepts him as that Vasudeva in and around us whois all things, “the sovereign powers of the becoming by whichthou standest pervading these worlds.” His heart is full of delightof it, he finds that it is delivering him from the perplexity of hismind. He asks Krishna – “Thou shouldst tell me of thy divineself-manifestations in thy sovereign power of becoming – thyVibhutis by which thou pervadest these worlds and in what pre-eminent becomings should I think of thee? –(9)

¿ˆ¬·ª±Ú ά◊¬ı±‰¬˝√√ôL ŒÓ¬ fl¡Ôø˚˛¯∏…±ø˜ ø√¬ı…± ˝√√…±Rø¬ıˆ”¬Ó¬˚˛–ºõ∂±Ò±Ú…Ó¬– fl≈¡1n∏À|ᬠڱô¶…ÀôL± ø¬ıô¶1¸… Œ˜ºº 19

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¿ˆ¬·ª±ÀÚ fl¡íÀ˘ñ19 - ¬ı±1n∏ [˝√√ôL], Œ˝√√ fl≈¡1n∏À|á¬, Œ˜±1 õ∂Ò±Ú ø√¬ı… ø¬ıˆ”¬øÓ¬À¬ı±11 ø¬ı¯∏À˚˛

ŒÓ¬±˜±fl¡ fl¡›“ [ø√¬ı…±– ’±Rø¬ıˆ”¬Ó¬˚˛– õ∂±Ò±Ú…Ó¬– ŒÓ¬ fl¡Ôø˚˛¯∏…±ø˜], fl¡±1Ì Œ˜±1ø¬ıˆ”¬øÓ¬1 ’ôL Ú±˝◊√√ [ø˝√√ Œ˜ ø¬ıô¶1¸… ’ôL– Ú ’øô¶], Ú±ô¶…ÀôL± ‘ Ú ’øô¶ ’ôL, ˝√√…±‘ ø˝√√ Ÿ¬ ’±º

19– He (the divine Teacher) says, I will tell thee of mydivine Vibhutis, but only in some my principal pre-eminences,pradhanyatah. –(10)

’ √√ ±R± &άˇ±Àfl¡˙ ¸¬ı« ”¬Ó¬±˙ ˛ø¶öÓ¬–º’˝√√˜±ø√( ˜Ò…= ˆ”¬Ó¬±Ú±˜ôL ¤¬ı ‰¬ºº 20

20 - Œ˝√√ &άˇ±Àfl¡˙, ˜˝◊√√ ¸fl¡À˘± õ∂±Ìœ ’±1n∏ ¬ıd1 øˆ¬Ó¬1Ó¬ ’±R±1+À¬Û’ªø¶öÓ¬ [’˝√√˜ƒ ¸¬ı«ˆ”¬Ó¬±˙˚˛ø¶öÓ¬– ’±R±], ˜À˚˛˝◊√√ ¸fl¡À˘± õ∂±Ìœ1 ’±ø√, ˜Ò… ’±1n∏’ôL [’˝√√˜ƒ ’±ø√– ‰¬ ˜Ò…— ‰¬ ˆ”¬Ó¬±Ú±˜ƒ ’ôL– ¤¬ı ‰¬]º

20– In every being and object God dwells concealed anddiscoverable. He is housed as in a crypt in the mind and heartof every thing and creature, an inner self, one who is the beginningand middle and end of all that is, has been and will be. –(11)

’±ø√Ó¬…±Ú±˜ √√— ø¬ı ≈ûÀÊ«√…±øÓ¬ ∏±— 1ø¬ı1—q˜±Úº˜1œø‰¬˜«1n∏Ó¬±˜ø¶ú Úé¬S±Ì±˜˝√√— ˙˙œºº 21

21 - ’±ø√Ó¬…¸fl¡˘1 øˆ¬Ó¬1Ó¬ ˜˝◊√√ ø¬ı¯≈û, ŒÊ√…±øÓ¬©®ø¬ı˘±fl¡1 øˆ¬Ó¬1Ó¬ ˜˝◊√√√œø5˜±Ú ¸”˚«…, ˜1n∏»¸fl¡˘1 øˆ¬Ó¬1Ó¬ ˜˝◊√√ ˜1œø‰¬ ’±1n∏ Úé¬Sø¬ı˘±fl¡1 øˆ¬Ó¬1Ó¬ ˜˝◊√√‰¬fº ø‰¬˜«‘ø‰¬–Ÿ¬˜, ø¬ı1—‘ ø¬ı– Ÿ¬ ’—º

Œ¬ı√±Ú±— ¸±˜À¬ıÀ√± ’ø¶ú Œ√¬ı±Ú±˜ø¶ú ¬ı±¸¬ı–º˝◊√√øf˚˛±Ì±— ˜Ú(±ø¶ú ˆ”¬Ó¬±Ú±˜ø¶ú Œ‰¬Ó¬Ú±ºº 22

22 - Œ¬ı√¸˜”˝√√1 øˆ¬Ó¬1Ó¬ ˜˝◊√√ ¸±˜À¬ı√, Œ√ªÓ¬±¸fl¡˘1 øˆ¬Ó¬1Ó¬ ˜˝◊√√ ˝◊√√f,˝◊√√øf˚˛À¬ı±11 øˆ¬Ó¬1Ó¬ ˜˝◊√√ ˜Ú ’±1n∏ ¸fl¡À˘± õ∂±ÌœÀ1 ˜˝◊√√ Œ‰¬Ó¬Ú±º

1n∏^±Ì±— ˙Ç1(±ø¶ú ø¬ıÀM√√À˙± ˚é¬1鬸±˜ƒº¬ı¸”Ú±— ¬Û±¬ıfl¡(±ø¶ú Œ˜1n∏– ø˙‡ø1̱˜˝√√˜ƒºº 23

23 - 1n∏^¸fl¡˘1 øˆ¬Ó¬1Ó¬ ˜˝◊√√ ø˙ª, ˚é¬ ’±1n∏ 1±é¬¸À¬ı±11 øˆ¬Ó¬1Ó¬ ˜˝◊√√fl≈¡À¬ı1 [ø¬ıÀM√√˙–], ¬ı¸≈¸˜”˝√√1 øˆ¬Ó¬1Ó¬ ˜˝◊√√ ’ø¢ü [¬Û±¬ıfl¡–] ’±1n∏ ¬Û¬ı«Ó¬1 øˆ¬Ó¬1Ó¬[ø˙‡ø1̱˜ƒ] ˜˝◊√√ Œ˜1n∏ ¬Û¬ı«Ó¬º

¬Û≈À1±Ò¸±= ˜≈‡…— ˜±— ø¬ıøX ¬Û±Ô« ¬ı‘˝√√¶ÛøÓ¬˜ƒºŒ¸Ú±ÚœÚ±˜˝√√— ¶®µ– ¸1¸±˜ø¶ú ¸±·1–ºº 24

24 - Œ˝√√ ¬Û±Ô«, Œ˜±fl¡ ¬Û≈1n∏ø˝√√Ó¬¸fl¡˘1 [¬Û≈À1±Ò¸±—] õ∂Ò±Ú ¬ı‘˝√√¶ÛøÓ¬ ¬ı≈ø˘Ê√±øÚ¬ı±, Œ¸Ú±¬ÛøÓ¬1 øˆ¬Ó¬1Ó¬ ˜˝◊√√ fl¡±øÓ«¬fl¡ [¶®µ–] ’±1n∏ ¸À1±¬ı1ø¬ı˘±fl¡1 øˆ¬Ó¬1Ó¬˜˝◊√√ ¸±·1º ¸±˜ø¶ú‘ ¸±˜ƒ Ÿ¬ ’ø¶úº

˜˝√√ ∏«œÌ±— ‘¬&1˝√√— ø·1±˜À¶ú…fl¡˜é¬1 ƒº˚:±Ú±— Ê√¬Û˚À:±’ø¶ú ¶ö±¬ı1±Ì±— ø˝√√˜±˘ ˛–ºº 25

25 - ˜˝√√ø¯∏«¸fl¡˘1 øˆ¬Ó¬1Ó¬ ˜˝◊√√ ˆ‘¬&, Œfl¡±ª± ˙s1 øˆ¬Ó¬1Ó¬ [ø·1±˜]¤fl¡±é¬1 › ƒ fl¡±1ƒ ˚:1 øˆ¬Ó¬1Ó¬ ˜ ◊√√ Ê√¬Û˚: ’±1n∏ ø¶ö1 ¬ıd1 øˆ¬Ó¬1Ó¬ ø˝√√˜±˘ ˛º˜À¶ú…fl¡˜ ‘ ˜ƒ Ÿ¬ ’ø¶ú Ÿ¬ ¤fl¡˜ƒ Ÿ¬ ’º

’ù´O– ¸¬ı«¬ı‘鬱̱— Œ√¬ı¯∏«œÌ±= Ú±1√–º·g¬ı«±Ì±— ø‰¬S1Ô– ø¸X±Ú±— fl¡ø¬ÛÀ˘± ˜≈øÚ–ºº 26

26 - ·Â√1 øˆ¬Ó¬1Ó¬ ˜˝◊√√ ’“±˝√√Ó¬ ·Â√ [’ù´O–], Œ√ªø¯∏«1 øˆ¬Ó¬1Ó¬ Ú±1√,·g¬ı«¸fl¡˘1 øˆ¬Ó¬1Ó¬ ø‰¬S1Ô ’±1n∏ ø¸X¬Û≈1n∏¯∏¸fl¡˘1 øˆ¬Ó¬1Ó¬ fl¡ø¬Û˘ ˜≈øÚº

ά◊Õ2‰¬–|¬ı¸˜ù´±Ú±— ø¬ıøX ˜±˜˜‘ÀÓ¬±æ√¬ı˜ƒº‹1±¬ıÓ¬— ·ÀÊ√f±Ì±— Ú1±Ì±= Ú1±øÒ¬Û˜ƒºº 27

27 - Œ‚“±1±ø¬ı˘±fl¡1 øˆ¬Ó¬1Ó¬ Œ˜±fl¡ ’˜‘Ó¬1 ¬ı±À¬ı ¸˜≈^ ˜LöÚ fl¡1±1 ¸˜˚˛Ó¬Î¬◊æ√ª Œ˝√√±ª± ά◊Õ2‰¬–|¬ı± ¬ı≈ø˘ Ê√±øÚ¬ı±, ˝√√±Ó¬œ1 øˆ¬Ó¬1Ó¬ ‹1±ªÓ¬ ’±1n∏ ˜±Ú≈˝√√1øˆ¬Ó¬1Ó¬ ˜˝◊√√ 1Ê√±º ˜ù´±Ú±— ‘ ˜ƒ Ÿ¬ ’ù´±Ú±—º

’±˚˛”Ò±Ú±˜˝√√— ¬ı<— ŒÒÚ≈Ú±˜ø¶ú fl¡±˜Ò≈flƒ¡ºõ∂Ê√Ú(±ø¶ú fl¡µ¬Û«– ¸¬Û«±Ì±˜ø¶ú ¬ı±¸≈øfl¡–ºº 28

28 - ’¶a¸˜”˝√√1 øˆ¬Ó¬1Ó¬ [’±˚˛≈Ò±Ú±˜ƒ] ˜˝◊√√ ¬ı<, ·±˝◊√√ ·1n∏1 øˆ¬Ó¬1Ó¬ ˜˝◊√√fl¡±˜ÀÒÚ≈, ˜˝◊√√ õ∂±Ìœ1 ά◊»¬ÛøM√√1 fl¡±1Ì fl¡±˜À√ª [fl¡µ¬Û«–] ’±1n∏ ¸±¬Û1 øˆ¬Ó¬1Ó¬¬ı±¸≈øfl¡º

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’ÚôL(±ø¶ú Ú±·±Ú±— ¬ı1n∏À̱ ˚±√¸±˜˝√√ ƒºø¬ÛÓ‘¬Ì±˜˚«˜± ‰¬±ø¶ú ˚˜– ¸—˚˜Ó¬±˜˝√√˜ƒºº 29

29 - ¸±¬Û1 øˆ¬Ó¬1Ó¬ [Ú±·±Ú±—] ˜ ◊√√ ’ÚôL, Ê√ ‰¬11 øˆ¬Ó¬1Ó¬ [˚±√ ± ƒ] ˜ ◊√√¬ı1n∏Ì Œ√ªÓ¬±, ø¬ÛÓ‘¬¸fl¡˘1 øˆ¬Ó¬1Ó¬ ˜ ◊√√ ’ « ± ’±1n∏ øÚ ˛ - ‘—‡˘± 1鬱 fl¡1±¸fl¡˘1øˆ¬Ó¬1Ó¬ ˜˝◊√√ ˚˜º

õ∂√√±√(±ø¶ú ∆√Ó¬…±Ú±— fl¡±˘– fl¡˘˚˛Ó¬±˜˝√√˜ƒº˜‘·±Ì±= ˜‘À·Àf± ’˝√√— ∆¬ıÚÀÓ¬˚˛( ¬Ûøé¬Ì±˜ƒºº 30

30 - ∆√Ó¬…¸fl¡˘1 øˆ¬Ó¬1Ó¬ ˜ ◊√√ õ∂√√±√, ¢∂±¸fl¡±1œ¸fl¡˘1 øˆ¬Ó¬1Ó¬ [fl¡˘˚Ó¬± ƒ]˜˝◊√√ fl¡±˘, ¬Ûq1 øˆ¬Ó¬1Ó¬ ˜˝◊√√ ø¸—˝√√ [˜‘À·Àf±] ’±1n∏ ‰¬1±˝◊√√1 øˆ¬Ó¬1Ó¬ ·1n∏άˇ[∆¬ıÚÀÓ¬ ˛–]º

¬Û¬ıÚ– ¬Û¬ıÓ¬±˜ø¶ú 1±˜– ˙¶aˆ‘¬Ó¬±˜˝√√˜ƒºÁ¡¯∏±Ì±— ˜fl¡1(±ø¶ú Œ¶⁄±Ó¬¸±˜ø¶ú Ê√±˝ê¬ıœºº 31

31 - Œ¬ı··±˜œ1 øˆ¬Ó¬1Ó¬ ¬ı± ¬ÛøªSfl¡±1œ1 øˆ¬Ó¬1Ó¬ [¬Û¬ıÓ¬±˜ƒ] ˜˝◊√√ ¬ı±˚˛≈,’¶aÒ±1œ1 øˆ¬Ó¬1Ó¬ ˜ ◊√√ 1±˜, ˜±Â√1 øˆ¬Ó¬1Ó¬ [Á¡ ∏±Ì±—] ˜ ◊√√ ˜·1 ˜±Â√ [˜fl¡1] ’±1n∏Ú√œ1 øˆ¬Ó¬1Ó¬ [Œ¶⁄±Ó¬¸±˜ƒ] ˜˝◊√√ ·e± Ú√œ [Ê√±˝êªœ]º

¸·«±Ì±˜±ø√1ôL( ˜Ò…— ∆‰¬¬ı±˝√√˜Ê«≈√Úº’Ò…±Rø¬ı√…± ø¬ı√…±Ú±— ¬ı±√– õ∂¬ı√Ó¬±˜˝√√˜ƒºº 32

32 - Œ˝√√ ’Ê«≈√Ú, ¸fl¡À˘± ¸‘©Ü ¬ıd1 [¸·«±Ì±˜ƒ] ˜˝◊√√ ’±ø√, ’ôL ’±1n∏ ˜Ò…ºø¬ı√…±¸ ” √√1 øˆ¬Ó¬1Ó¬ ˜ ◊√√ ’±Ò…±øRfl¡ ø¬ı√…±, Ó¬±øfl«¡fl¡¸fl¡˘1 [õ∂¬ı√Ó¬± ƒ] ˜ ◊√√ ø¸X±ôL[¬ı±√]º

’é¬1±Ì±˜fl¡±À1± ’ø¶ú ¡ZiZ– ¸˜±ø¸fl¡¸… ‰¬º’˝√√À˜¬ı±é¬˚˛– fl¡±À˘± Ò±Ó¬±˝√√— ø¬ıù´ÀÓ¬±˜≈‡–ºº 33

33 - ’±‡11 øˆ¬Ó¬1Ó¬ ˜˝◊√√ ’í ’±‡1, ¸˜±¸1 ¡ZiZ ¸˜±¸, ˜À˚˛˝◊√√ ’é¬˚˛fl¡±˘ [’é¬ ˛– fl¡±˘–] ’±1n∏ ˜À ˛ ◊√√ Œ¸ ◊√√ ø¬ıÒ±Ó¬± ˚±1 ≈‡ ø¬ıù´1 ¸fl¡À˘± õ∂±Ìœ ’±1n∏¬ıdÀÓ¬ ‘√˙…˜±Úº

‘Ó≈¬…– ¸¬ı« √√1(±˝√√ ≈æ√¬ı( ˆ¬ø¬ı ∏…Ó¬± ƒºfl¡œøÓ«¬– ¿¬ı«±flƒ¡ ‰¬ Ú±1œÌ±— ¶ú‘øÓ¬À˜«Ò± Ò‘øÓ¬– 鬘±ºº 34

34 - ˜˝◊√√ ¸fl¡À˘±À1 ¸—˝√√±1fl¡Ó«¬± ˜‘Ó≈¬… [¸¬ı«˝√√1– ˜‘Ó≈¬…–], ˆ¬øª¯∏…ÀÓ¬ ά◊»¬Ûiß˝√√í¬ı ˘·± ¸fl¡À˘± ¬ıd1 ά◊æ√±ªfl¡ ˜˝◊√√, Ú±1œ¸fl¡˘1 fl¡œøÓ«¬, Œ¸Ãµ˚«…, ˜±Ó¬, ¶ú‘øÓ¬,Œ˜Ò±, ∆Ò˚«…, 鬘±› ˜˝◊√√º

¬ı‘˝√√» ¸±˜ Ó¬Ô± ¸±•ß±— ·±˚˛Sœ Â√µ¸±˜˝√√˜ƒº˜±¸±Ú±— ˜±·«˙œÀ¯∏«± ’˝√√˜‘Ó”¬Ú±— fl≈¡¸≈˜±fl¡1–ºº 35

35 - ˜ ◊√√ ¸±˜À¬ı√1 ˜La ” √√1 øˆ¬Ó¬1Ó¬ [¸±•ß±—] ¬ı‘ √√» ¸±˜, Â√µø¬ıø˙©Ü ˜La1øˆ¬Ó¬1Ó¬ ˜ ◊√√ ·± ˛Sœ, ˜± √√1 øˆ¬Ó¬1Ó¬ ’±À‚±Ì ˜± √√ [˜±·« œ ∏«–] ’±1n∏ Ÿ¬Ó≈¬1 øˆ¬Ó¬1Ó¬¬ı¸ôL Ÿ¬Ó≈¬ [fl≈¡¸≈˜±fl¡1–]º

”√…Ó¬— Â√˘ ˛Ó¬±˜ø¶ú ŒÓ¬Ê√Àô¶Ê√ø¶úÚ±˜˝√√ ƒºÊ√À˚˛±’ø¶ú ¬ı…ª¸±À˚˛±’ø¶ú ¸N— ¸N¬ıÓ¬±˜˝√√˜ƒºº 36

36 - õ∂¬ı=fl¡1 ˜ ◊√√ Ê≈√ª± Œ‡˘ [Â√ ˛Ó¬± ƒ ”√…Ó¬—], ŒÓ¬Ê√¶§œ1 ŒÓ¬Ê√, ˜ ◊√√ Ê√ ˛,ά◊√…˜ [¬ı…ª¸±˚˛–] ’±1n∏ ¸±øNfl¡1 ¸N &̺

¬ı‘ ûœÌ±—¬ı± ≈À√À¬ı±’ø¶ú ¬Û±G¬ı±Ú±— ÒÚ? ˛–º˜≈ڜڱ˜¬Û…˝√√— ¬ı…±¸– fl¡¬ıœÚ±˜≈˙Ú±– fl¡ø¬ı–ºº 37

37 - ¬ı‘ø¯û ¬ı—˙œ˚˛¸fl¡˘1 øˆ¬Ó¬1Ó¬ ˜˝◊√√ ¬ı±¸≈À√ª, ¬Û±Gª¸fl¡˘1 øˆ¬Ó¬1Ó¬ÒÚ?˚˛, ˜≈øÚ¸fl¡˘1 øˆ¬Ó¬1Ó¬ ¬ı…±¸ ˜≈øÚ ’±1n∏ fl¡ø¬ı¸fl¡˘1 øˆ¬Ó¬1Ó¬ qS걉¬±˚«…[ά◊ Ú±–]º

√ÀG± √˜˚˛Ó¬±˜ø¶ú ÚœøÓ¬1ø¶ú øÊ√·œ¯∏Ó¬±˜ƒºŒ˜ÃÚ— ∆‰¬¬ı±ø¶ú &˝√√…±Ú±— :±Ú— :±Ú¬ıÓ¬±˜˝√√˜ƒºº 38

38 - ˜ ◊√√ ˙±¸fl¡1 [√ ˚Ó¬±—] √G, Ê√ ˛ ±ˆ¬ fl¡ø1¬ı Œ‡±Ê√± ¬ı…øMê√1 [øÊ√·œ ∏Ó¬± ƒ]ÚœøÓ¬ [Œfl¡Ã˙˘], Œ·±¬ÛÚœ˚˛ ø¬ı¯∏˚˛Ó¬ [&˝√√…±Ú±—] Œ˜ÃÚÓ¬± ’±1n∏ :±Úœ¸fl¡˘1 :±Úº

˚2‰¬±ø¬Û ¸¬ı«ˆ”¬Ó¬±Ú±— ¬ıœÊ√— Ó¬√˝√√˜Ê«≈√ÚºÚ Ó¬√øô¶ ø¬ıÚ± ˚» ¸…±ij˚˛± ˆ”¬Ó¬— ‰¬1±‰¬1˜ƒºº 39

39 - Œ˝√√ ’Ê«≈√Ú, ¸fl¡À˘± ¸‘©Ü ¬ıd1 [¸¬ı«ˆ”¬Ó¬±Ú±˜ƒ] ˜˝◊√√ ¬ıœÊ√ ¶§1+¬Ûº ‰¬1 ¬ı±’‰¬1 ¤ÀÚ Œfl¡±ÀÚ± ¬ıd Ú±˝◊√√ ø˚ÀȬ± Œ˜±1 ’ø¬ı˝√√ÀÚ Î¬◊»¬Ûiß ˝√√í¬ı ¬Û±À1º [˚» ‰¬ ’ø¬Û¸¬ı«ˆ”¬Ó¬±Ú±— ¬ıœÊ√— Ó¬» ’˝√√˜ƒ ’Ê«≈√Úº Ú Ó¬» ’øô¶ ø¬ıÚ± ˚» ¸…±» ˜˚˛± ˆ”¬Ó¬—‰¬1±‰¬1 ƒºº]

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Ú±ÀôL± ’øô¶ ˜˜ ø√¬ı…±Ú±— ø¬ıˆ”¬Ó¬œÚ±— ¬Û1ôL¬Ûº¤¯∏ Ó”¬ÀV˙Ó¬– Œõ∂±ÀMê√± ø¬ıˆ”¬ÀÓ¬ø¬ı«ô¶À1± ˜˚˛±ºº 40

40 - Œ √√ ¬Û1ôL¬Û, Œ˜±1 ø¬ı…ø¬ı ”¬øÓ¬¸ ” √√1 ’ôL Ú± ◊√√ [˜˜ ø√¬ı…±Ú±— ø¬ı ”¬Ó¬œÚ±—’ôL– Ú ’øô¶ ñ Ú±ÀôL±’øô¶], ø˚ø‡øÚ ø¬ıˆ”¬øÓ¬ ø¬ıô¶±11 fl¡Ô± fl¡íÀ˘± Œ¸˝◊√√ø‡øÚ¸—Àé¬À¬ÛÀ˝√√ fl¡íÀ˘± [¤¯∏– Ó≈¬ ø¬ıˆ”¬ÀÓ¬– ø¬ıô¶1– ˜˚˛± ά◊ÀV˙Ó¬– Œõ∂±Mê√–]º

˚√ƒ ˚ƒ√ ø¬ıˆ”¬øÓ¬˜» ¸N— ¿˜”√øÊ«Ó¬À˜¬ı ¬ı±Ó¬M√√À√¬ı±¬ı·26√ Q— ˜˜ ŒÓ¬ÀÊ√± ’—˙¸yª˜ºº 41

41 - ø˚ ø˚ ¬ıd ¬ı± õ∂±Ìœ ‹ù´ « ≈Mê√, ¿¸•Ûiß ¬ı± ’øÓ¬˙øMê√¸•Ûiß [˚» ˚»ø¬ıˆ”¬øÓ¬˜» ¿˜» ά◊øÊ«√Ó¬˜ƒ ¤¬ı ¬ı±], Œ¸˝◊√√À¬ı±1 Œ˜±1 ˙øMê√1 ’—˙1 ¬Û1± ά◊æ√ª ¬ı±ø¬ıˆ”¬øÓ¬ ¬ı≈ø˘ ¬ı≈øÊ√¬ı± [Ó¬» Ó¬» ¤¬ı Q˜ƒ ˜˜ ŒÓ¬Ê√– ’—˙ ¸y¬ı˜ƒ ’¬ı·26√]º

21–41– Among living beings, cosmic godheads, super humanand human and subhuman creatures, and amid all these qualities,powers and objects, the chief, the head, the greatest in qualityof each class is a special power of the becoming of the Godhead.I am, says the Godhead, Vishnu among the Adityas, Shiva amongthe Rudras, Indra among the gods, Prahlada among the Titans,Brihaspati the chief of the high priests of the world, Naradaamong the sages, Yama lord of the law among those who maintainrule and law. I am the radiant sun among the lights, moon amongthe stars of night, ocean among the flowing waters, Himalayaamong the mountain-ranges, Ganges among the rivers. In livingbeings, I am consciousness, mind among the senses. I am gloryand speech and memory and intelligence and steadfastness andforgiveness, the energy of the energetic and the strength of themighty. I am resolution and perseverance and victory, I am thesattwic quality of the good, gambling of the cunning, masteryand power of all who rule. I am silence of things secret, theknowledge of the knower, the letter A among letters, OM amongwords, Sama Veda among the Vedas. I am all the powers of thehuman being and all energies of the universe and its creatures.

God is imperishable, beginning less, unending Time. I am all-snatching Death and the birth of all that shall come into being.I am king of men, Rama among warriors, Krishna amongVrishnis, Arjuna among the Pandavas. I am Vyasa among thesages. I am the divine seed of all existences.

Those in whom my powers rise to the utmost heights ofhuman attainment are myself always, my special Vibhutis. –(12)

’Ô¬ı± ¬ıUÕÚÀÓ¬Ú øfl¡— :±ÀÓ¬Ú Ó¬¬ı±Ê«≈√Úºø¬ı©Üˆ¬…±˝√√ø˜√— fl‘¡»¶ßÀ˜fl¡±—À˙Ú ø¶öÀÓ¬± Ê√·»ºº 42

42 - ’Ô¬ı± Œ˝√√ ’Ê«≈√Ú, Ó≈¬ø˜ ˝◊√√˜±Ú Œ¬ıøÂ√Õfl¡ Ê√Ú±1 õ∂À˚˛±Ê√ÀÚ˝◊√√ ¬ı± øfl¡[’Ô¬ı± Ó¬¬ı ¤ÀÓ¬Ú ¬ıUÚ± øfl¡—]∑ ¤˝◊√√ ¸˜ô¶ Ê√·»‡Ú Œ˜±1 ˜±S ¤È¬± ’—˙À1˝◊√√Ò±1Ì fl¡ø1 ’ªø¶öÓ¬ ’±À“√± [’˝√√˜ƒ ˝◊√√√— fl‘¡»¶ß˜ƒ Ê√·» ¤fl¡±—À˙Ú ø¬ı©Üˆ¬… ø¶öÓ¬–]º

42 - I support this entire universe with a single degree ofillimitable power and an infinitesimal portion of my fathomlessspirit; all these worlds are only sparks, hints, glintings of the IAm eternal and immeasurable. - (13)

Bibhuti YogaFrom Essays on the Gita, Sri Aurobindo

1. Supreme word of the Gita: 1-8, 3A2. God in Power of becoming: 9-13,

¶¶¶¶The Divine is the supreme Peace. Be with the Divine and

you will be in Peace. (White Roses) – The MotherIt is not what others think of you that matters, but what you

are yourself. (Practical guide) – Sri AurobindoThe true spiritual life begins when one is in communion

with the Divine in the psychic. – The Mother, Sri AurobindoSociety Annual, 65

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The unfelt Self within who is the guide,The unknown Self above who is the goal.A mighty supernature waits on TimeAnd garbed in beggar’s robes there walks the OneBehind the act a secret sweetness breathes.

* * *He is the Maker and the world he made,He is the vision and he is the seer;He is himself the actor and the act,He is himself the knower and the known,He is himself the dreamer and the dream.

– Savitri, Sri Aurobindo쌘±1À√˝√√, ˜Ú, õ∂±Ì ’±1n∏ ’±R± ¤fl¡ ˝√√›“fl¡îñ¤˝◊√√ ˆ¬±Àª Ò…±Ú¶ö Œ˝√√±ª±Ó¬ ¸˝√√±˚˛ fl¡À1º¿’1ø¬ıµ ◊√√ ∆fl¡ÀÂ√ñAll is in God, God is in all, all is God ¤ ◊√√ ˆ¬±ªÀȬ± Œ|á¬Ò…±Úº

¤fl¡±√˙ ’Ò…±˚˛ (Chapter 11)

ø¬ıù´1+¬Û √˙«Ú-Œ˚±·’Ê«≈√Ú Î¬◊¬ı±‰¬

˜√Ú≈¢∂˝√√± ˛ ¬Û1˜— &˝√√…˜Ò…±R¸—ø:Ó¬ ƒº˚» QÀ˚˛±Mê√— ¬ı‰¬Àô¶Ú Œ˜±À˝√√±’˚˛— ø¬ı·ÀÓ¬± ˜˜ºº 1

1 - ’Ê«≈√ÀÚ fl¡íÀ˘ ñ Ó≈¬ø˜ Œ˜±1 õ∂øÓ¬ ’Ú≈¢∂˝√√ fl¡ø1 ø˚ ¬Û1˜ Œ·±¬ÛÚœ˚˛’Ò…±RÓ¬N1 ά◊¬ÛÀ√ ø√ ± [Q ˛± ˜» ’Ú≈¢∂ √√± ˛ ˚» ¬Û1˜— & √√… ƒ ’Ò…±R¸—ø:Ó¬ ƒ¬ı‰¬– ά◊Mê√—] Ó¬±1¡Z±1± Œ˜±1 Œ˜±˝√√ ”√1 ˝√√í˘ [ŒÓ¬Ú ˜˜ ’˚˛— Œ˜±˝√√– ø¬ı·Ó¬–],QÀ˚˛±Mê√— ñ Q˚˛± ά◊Mê√—º

ˆ¬¬ı±¬Û…À˚˛Ã ø˝√√ ˆ”¬Ó¬±Ú±— |n∏ÀӬà ø¬ıô¶1À˙± ˜˚˛±ºQM√√– fl¡˜˘¬ÛS±é¬ ˜±˝√√±R…˜ø¬Û ‰¬±¬ı…˚˛˜ƒºº 2

2 - Œ˝√√ fl¡˜˘¬ÛS±é¬, ¸fl¡À˘± Ê√œª1 ά◊»¬ÛøM√√ ’±1n∏ ˘˚˛1 ø¬ı¯∏À˚˛ ’±1n∏ŒÓ¬±˜±1 ’¬ı…˚˛ ˜±˝√√±R…1 ø¬ı¯∏À˚˛ ø¬ıô¶‘Ó¬ˆ¬±Àª ŒÓ¬±˜±1¬Û1± ˜˝◊√√ qøÚÀ˘“± [ˆ”¬Ó¬±Ú±—ˆ¬¬ı±¬Û…À˚˛Ã ’¬ı…˚˛˜ƒ ˜±˝√√±R…˜ƒ ’ø¬Û ‰¬ ø¬ıô¶1˙– QN– ˜˚˛± |n∏ÀÓ¬Ã]º

1, 2 – He (Arjuna) has heard the highest spiritual secret ofexistence, that all is from God and all is the Divine and in allthings God dwells and is concealed and can be revealed in everyfinite appearance. The illusion (of doer of actions) has passedfrom him. He knows that the imperishable greatness of thedivine conscious Soul is the secret of all these appearances. Allis a Yoga of this great eternal spirit in things and all happeningsare the result and expression of that Yoga; all Naure is full ofthe secret Godhead and in labour to reveal him in her. But hewould see too the very form and body of this Godhead. - (1)

¤¬ıÀ˜Ó¬ƒ√˚Ô±O Q˜±R±Ú— ¬Û1À˜ù´1º^©Ü≈ø˜26√±ø˜ ŒÓ¬ 1+¬ÛÕ˜ù´1— ¬Û≈1n∏À¯∏±M√√˜ºº 3



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3 - Œ˝√√ ¬Û1À˜ù´1 ¬Û≈1n∏À ∏±M√√˜, Ó≈¬ø˜ øÚÊ√1 ø¬ı ∏À ˛ ø˚ fl¡í˘± ø¸ ˚Ô±˚Ô ¸Ó¬…[˚Ô± Q ƒ ’±R±Ú— ’±O ¤Ó¬» ¤¬ı—], ˜ ◊√√ ŒÓ¬±˜±1 ø√¬ı… 1+¬ÛÀȬ± ‰¬±¬ıÕ˘ ◊√√26√± fl¡À1“±[ŒÓ¬ ‹ù´1— 1+¬Û˜ƒ ^©Ü≈˜ƒ ˝◊√√26√±ø˜]º

˜Ú…À¸ ˚ø√ Ó¬26√fl¡…— ˜˚˛± ^©Ü≈ø˜øÓ¬ õ∂Àˆ¬±ºŒ˚±À·ù´1 Ó¬ÀÓ¬± Œ˜ Q— √˙«˚˛±R±Ú˜¬ı…˚˛˜ƒºº 4

4 - Œ˝√√ õ∂ˆ≈¬, Œ˝√√ Œ˚±À·ù´1, Ó≈¬ø˜ ˚ø√ ˆ¬±¬ı± Œ˚ ˜˝◊√√ Œ¸˝◊√√ 1+¬Û Œ√‡± ¬Û±¬ı1¬ı±À¬ı Œ˚±·… [˚ø√ Ó¬» ˜˚˛± ^©Ü≈˜ƒ ˙fl¡…— ˝◊√√øÓ¬ ˜Ú…À¸], ŒÓ¬øÓ¬˚˛± ˝√√íÀ˘ Ó≈¬ø˜ Œ˜±fl¡’¬ı…˚˛ ’±R1+¬Û Œ√‡≈›ª± [Ó¬Ó¬– Q— Œ˜ ’¬ı…˚˛˜ƒ ’±R±Ú˜ƒ √˙«˚˛], Ó¬26√fl¡…— ‘ Ó¬»˙fl¡…—º

3, 4 - It is invited by Arjuna in his desire to see the livingimage, the visible greatness of the unseen Divine, the veryembodiment of the Spirit and Power that governs the universe.- (2)

¿ˆ¬·ª±Ú ά◊¬ı±‰¬¬Û˙… Œ˜ ¬Û±Ô« 1+¬Û±øÌ ˙Ó¬À˙± ’Ô ¸˝√√¶⁄˙–ºÚ±Ú±ø¬ıÒ±øÚ ø√¬ı…±øÚ Ú±Ú±¬ıÌ«±fl‘¡Ó¬œøÚ ‰¬ºº 5

5 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ ñ Œ˝√√ ¬Û±Ô«, Œ˜±1 Ú±Ú±õ∂fl¡±11, Ú±Ú± ¬ıÌ« ’±1n∏’±fl‘¡øÓ¬1 ˙Ó¬ ¸˝√√¶⁄ ø√¬ı… 1+¬ÛÀ¬ı±1 Œ‰¬±ª± [Œ˜ Ú±Ú±ø¬ıÒ±øÚ Ú±Ú± ¬ıÌ« ’±fl‘¡Ó¬œøÚ ‰¬˙Ó¬˙– ’Ô ¸˝√√¶⁄˙– ø√¬ı…±øÚ 1+¬Û±øÌ ¬Û˙…]º

¬Û˙…±ø√Ó¬…±Úƒ ¬ı ”Ú 1n∏ ±Úøù´ÀÚà ˜1n∏Ó¬ô¶Ô±º¬ı˝”√√Ú…‘√©Ü¬Û”¬ı«±øÌ ¬Û˙…±(˚«…±øÌ ˆ¬±1Ó¬ºº 6

6 - Œ √√ ˆ¬±1Ó¬, ’±ø√Ó¬…¸fl¡˘, ¬ı ≈ fl¡˘, 1n∏ ¸fl¡˘, ’øù´Úœ fl≈¡˜±1¡Z˚, ¬ı±˚≈ fl¡˘[˜1n∏Ó¬–] ’±1n∏ ’±·ÀÓ¬ ŒÚÀ√‡± ’ÀÚfl¡ ’±‰¬ø1Ó¬ ¬ıd [¬ı ”√√øÚ ’‘√©Ü ¬Û”¬ı«±øÌ ’±( «…±øÌ]Œ‰¬±ª± [¬Û˙…]º

˝◊√√Õ˝√√fl¡¶ö— Ê√·» fl‘¡»¶ß— ¬Û˙…±√… ¸‰¬1±‰¬1˜ƒº˜˜ Œ√À˝√√ &άˇ±Àfl¡˙ ˚2‰¬±Ú…» ^©Ü≈ø˜26√ø¸ºº 7

7 - Œ˝√√ &άˇ±Àfl¡˙, Œ˜±1 ¤˝◊√√ Œ√˝√√Ó¬ ¤Àfl¡˘À· ¸˜¢∂ ‰¬1 ’±1n∏ ’‰¬1Ê√·»‡Ú Œ‰¬±ª± ’±1n∏ ’±Ú ø˚ ‰¬±¬ıÕ˘ ˝◊√√26√± fl¡1± ‰¬±˝◊√√ Œ˘±ª± [˝◊√√˝√√ ˜˜ Œ√À˝√√ ¤fl¡¶ö—fl‘¡»¶ß— ¸‰¬1±‰¬1˜ƒ Ê√·» ’Ú…» ˚» ‰¬ ^©Ü≈˜ƒ ˝◊√√26√ø¸ ’√… ¬Û˙…]º

Ú Ó≈¬ ˜±— ˙fl¡…À¸ ^©Ü≈˜ÀÚÕÚ¬ı ¶§‰¬é≈¬¯∏±ºø√¬ı…— √√±ø˜ ŒÓ¬ ‰¬é≈¬– ¬Û˙… Œ˜ Œ˚±·Õ˜ù´1˜ƒºº 8

8 - øfl¡c Ó≈¬ø˜ Œ˜±fl¡ ¤˝◊√√ ≈√Ȭ± ‰¬fl≈¡À1 Œ√‡± Ú±¬Û±¬ı± [Ó≈¬ ’ÀÚÚ ¶§‰¬é≈¬¯∏± ¤¬ı˜±— ^©Ü≈˜ƒ Ú ˙fl¡…À¸] , ŒÓ¬±˜±fl¡ ˜˝◊√√ ø√¬ı… ‰¬fl≈¡ ø√›“ [ŒÓ¬ ø√¬ı…— ‰¬é≈¬– √√±ø˜], Ó≈¬ø˜Œ˜±1 ‹ù´ø1fl¡ Œ˚±·¬ı˘ √˙«Ú fl¡1± [Œ˜ Œ˚±·˜ƒ ‹ù´1˜ƒ ¬Û˙…]º

8 - What thou hast to see, replies the Avatar, the humaneye cannot grasp. But there is a divine eye, an imost seeing, bywhich the supreme Godhead in his Yoga can be beheld and thateye I now give to thee. Thou shalt see, he says, my hundredsand thousands of divine forms. - (3)

¸?˚˛ ά◊¬ı±‰¬

¤¬ı ≈M3ê√± Ó¬ÀÓ¬± 1±Ê√Úƒ ˜ √√±À˚±À·ù´À1± √√ø1–º√˙«˚˛±˜±¸ ¬Û±Ô«±˚˛ ¬Û1˜— 1+¬ÛÕ˜ù´1˜ƒºº 9

9 - ¸?À ˛ fl¡íÀ˘ ñ Œ √√ ˜ √√±1±Ê√, ˜ √√±À˚±À·ù´1 √√ø1À ˛ ¤ ◊√√¬ı≈ø˘ ∆fl¡ [¤¬ı ƒÎ¬◊M3ê√±] ¬Û±Ô«fl¡ ‹ù´ø1fl¡ 1+¬Û Œ√‡≈ª±À˘ [¬Û1˜— ‹ù´1˜ƒ 1+¬Û˜ƒ √˙«˚˛±˜±¸]º

’ÀÚfl¡¬ıM™êÚ ˛Ú˜ÀÚfl¡±æ≈√Ó¬√ «Ú ƒº’ÀÚfl¡ø√¬ı…±ˆ¬1Ì— ø√¬ı…±ÀÚÀfl¡±√…Ó¬± ˛”Ò ƒºº 10

10 - Œ¸˝◊√√ ‹ù´ø1fl¡ 1+¬ÛÓ¬ ’¸—‡… ˜≈‡ ’±1n∏ ‰¬fl≈¡ [’ÀÚfl¡ ¬ıM™ê√ Ú˚˛Ú˜ƒ],’ÀÚfl¡ ’æ≈√Ó¬ √ «Úœ ˛ ¬ıd, ’ÀÚfl¡ ø√¬ı… ’˘—fl¡±1, ’±1n∏ ’¸—‡… ά◊√…Ó¬ ø√¬ı… ’¶a[’ÀÚfl¡ ’æ≈√Ó¬ √ «Ú ƒ ’ÀÚfl¡ ø√¬ı… ’±ˆ¬1Ì ƒ ø√¬ı… ’ÀÚfl¡ ά◊√…Ó¬ ’±˚≈Ò ƒ] ’±øÂ√ º

ø√¬ı…˜±˘…±•§1Ò1— ø√¬ı…·g±Ú≈À˘¬ÛÚ ƒº¸¬ı«±(˚«…˜˚˛— Œ√¬ı˜ÚôL— ø¬ıù´ÀÓ¬±˜≈‡˜ƒºº 11

ø¬ıù´1+¬Û √ «Ú-Œ˚±··œÓ¬±


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11 - Œ¸˝◊√√ 1+¬Û ø√¬ı…˜±˘± ’±1n∏ ¬ı¶a [ø√¬ı… ˜±˘… ’•§1Ò1—], ø√¬ı…·g’Ú≈À˘¬ÛÚ ø¬ıø˙©Ü [ø√¬ı…·g ’Ú≈À˘¬ÛÚ˜ƒ] ’±1n∏ ’±(˚«…˜˚˛, ŒÊ√…±øÓ¬˜«˚˛, ’ÚôL’±1n∏ ¸¬ı«¬ı…±¬Ûœ [¸¬ı« ’±(˚«…˜˚˛— Œ√¬ı˜ƒ ’ÚôL— ø¬ıù´ÀÓ¬±˜≈‡˜ƒ]º

ø√ø¬ı ” «…¸˝√√¶⁄ … ˆ¬À¬ıƒ√ ≈·¬Û≈√øOÓ¬±º˚ø√ ˆ¬±– ¸‘√˙œ ¸± ¸…±æ√±¸ô¶¸… ˜˝√√±RÚ–ºº 12

12 - ’±fl¡±˙Ó¬ ˚ø√ √√±Ê√±1 ” «…1 õ∂ˆ¬± ¤Àfl¡˘· √√ ˛ [ø√ø¬ı ˚ø√ ” «…¸ √√¶⁄ …ˆ¬±– ≈·¬Û» ά◊øOÓ¬±ˆ¬À¬ı»], ŒÓ¬øÓ¬˚± √√íÀ˘ Œ¸ ◊√√ õ∂ˆ¬± Œ¸ ◊√√ ˜ √√±R±Ê√Ú1 õ∂ˆ¬±1 ¸˜±Ú√√í¬ı ¬Û±À1 [¸± Ó¬¸… ˜ √√±RÚ– ˆ¬±¸– ¸‘√ œ ¸…±»] ¸…±æ√±¸ô¶¸…‘¸…±» ˆ¬±¸– Ó¬¸…º

Ó¬ÕSfl¡¶ö— Ê√·» fl‘¡»¶ß— õ∂ø¬ıˆ¬Mê√˜ÀÚfl¡Ò±º’¬Û˙…ÀV¬ıÀ√¬ı¸… ˙1œÀ1 ¬Û±G¬ıô¶√±ºº 13

13 - ŒÓ¬øÓ¬ ˛± ’Ê«≈√ÀÚ Œ¸ ◊√√ Œ√ªÀ√ª ¿fl‘¡¯û1 Œ√˝√√Ó¬ ø¬ıøˆ¬iß ˆ¬±·Ó¬ ø¬ıˆ¬Mê√¸˜ô¶ ø¬ıù´‡Ú ¤Àfl¡˘À· Œ√‡± ¬Û±À˘ [Ó¬√± ¬Û±G¬ı– Ó¬S Œ√¬ı Œ√¬ı¸… ˙1œÀ1’ÀÚfl¡Ò± õ∂ø¬ıˆ¬Mê√— fl‘¡»¶ß— Ê√·» ¤fl¡¶ö— ’¬Û˙…»], ¬Û˙…ÀV¬ı‘¬Û˙…» Œ√¬ıº

Ó¬Ó¬– ¸ ø¬ı¶ú˚˛±ø¬ıÀ©Ü± ˝√√+©ÜÀ1±˜± ÒÚ?˚˛–ºõ∂̘… ø˙1¸± Œ√¬ı— fl‘¡Ó¬±?ø˘1ˆ¬±¯∏Ó¬ºº 14

14 - ˝◊√√˚˛±1 ¬Û±‰¬Ó¬ ø¬ı¶ú˚˛Ó¬ ’±R˝√√±1± ’Ê«≈√ÀÚ Œ1±˜±ø=Ó¬ ∆˝√√ ¿fl‘¡¯ûfl¡ ˜”1Œ“√±ª±˝◊√√ ˝√√±Ó¬À˚±1 fl¡ø1 fl¡í¬ıÕ˘ Òø1À˘ [Ó¬Ó¬– ø¬ı¶ú˚˛±ø¬ıÀ©Ü± ¸– ÒÚ?˚˛– ˝√√+©ÜÀ1±˜±Œ√¬ı— ø˙1¸± õ∂̘… fl‘¡Ó¬±?ø˘– ’ˆ¬±¯∏Ó¬]º

’Ê«≈√Ú Î¬◊¬ı±‰¬

¬Û˙…±ø˜ Œ√¬ı±—ô¶¬ı Œ√¬ı Œ√À˝√√ ¸¬ı«±—ô¶Ô± ˆ”¬Ó¬ø¬ıÀ˙¯∏¸„∏‚±Úƒº¬ıËp¡±Ì˜œ˙— fl¡˜˘±¸Ú¶ö ˜‘¯∏œ—( ¸¬ı«±Ú≈1·±—( ø√¬ı…±Úƒºº 15

15 - ’Ê«≈√ÀÚ fl¡íÀ˘ ñ Œ √√ Œ√ª, ŒÓ¬±˜±1 Œ√ √√Ó¬ [ø¬ıù´1+¬ÛÓ¬] ˜ ◊√√ Œ√ªÓ¬±¸fl¡˘,¸˜ô¶ õ∂±Ìœ, ¬ÛΩ±¸ÚÓ¬ ά◊¬Ûø¬ı©Ü õ∂ ≈¬ ¬ıËp¡±, ø√¬ı… Ÿ¬ø ∏ fl¡˘ ’±1n∏ ø√¬ı… ¸¬Û« ” √√ ñ¤ ◊√√ ¸fl¡À˘±Àfl¡ Œ√‡± ¬Û± ◊√√À“√± [Œ√ª Ó¬¬ı Œ√À √√ ¸¬ı«±Úƒ Œ√¬ı±Úƒ Ó¬Ô± ”¬Ó¬ø¬ıÀ˙ ∏ „∏‚±Úƒfl¡˜˘ ’±¸Ú¶ö ƒ ÷˙— ¬ıËp¡±Ì ƒ ø√¬ı…±Úƒ Ÿ¬ ∏œ— ‰¬ ¸¬ı«±Úƒ ά◊1·±Úƒ ‰¬ ¬Û˙…±ø˜]º

’ÀÚfl¡¬ı±˝”√√√1¬ıM™ê√ÀÚS— ¬Û˙…±ø˜ Q±— ¸¬ı«ÀÓ¬± ’ÚôL1+¬Û˜ƒºÚ±ôL— Ú ˜Ò…— Ú ¬Û≈Úô¶¬ı±ø√— ¬Û˙…±ø˜ ø¬ıÀù´ù´1 ø¬ıù´1+¬Ûºº 16

16 - Œ˝√√ ø¬ıù´1+¬ÛÒ±1œ ø¬ıÀù´ù´1, ’ÀÚfl¡ ¬ı±U-ά◊√1- ≈‡-‰¬fl≈¡1 ŒÓ¬±˜±1 ’ÚôL1+¬Û ¸fl¡À˘±Ù¬±À˘ Œ√‡± ¬Û±˝◊√√À“√± [’ÀÚfl¡ ¬ı±U ά◊√1 ¬ıM™ê√ ŒÚS— ’ÚôL 1+¬Û˜ƒ Q±—¸¬ı«Ó¬– ¬Û˙…±ø˜], øfl¡c ˜˝◊√√ ŒÓ¬±˜±1 ’±ø√, ˜Ò… ¬ı± ’ôL fl¡íÀÓ¬± Œ√‡± Œ¬Û±ª± Ú±˝◊√√[¬Û≈Ú– Ó¬¬ı Ú ’ôL— Ú ˜Ò…— Ú ’±ø√— ¬Û˙…±ø˜]º

øfl¡1œøȬڗ ·ø√Ú— ‰¬øSêÌ= ŒÓ¬ÀÊ√±1±ø˙— ¸¬ı«ÀÓ¬± √œø5˜ôL˜ƒº¬Û˙…±ø˜ Q±— ≈√øÚ«1œé¬…— ¸˜ôL±ƒ√ √œ5±Ú˘±fl«¡≈√…øÓ¬˜õ∂À˜˚˛˜ƒºº 17

17 - ˜≈fl≈¡È¬, ·√± ’±1n∏ ‰¬SêÒ±1œ ¸¬ı«S √œø5˜±Ú ŒÓ¬Ê√–¬Û≈?¶§1+¬Û (brightand red dazzling) [øfl¡1œøȬڗ ·ø√Ú— ‰¬øSêÌ— ‰¬ ¸¬ı«Ó¬– √œø5˜ôL ƒ] Œfl¡Î¬◊Ù¬±À˘;ø˘ Ôfl¡± Ê≈√˝◊√√ ’±1n∏ ¸”˚«…1 ŒÊ√…±øÓ¬1 øÚø‰¬Ú± ˝◊√√˜±Ú ά◊8˘ Œ˚ ‰¬fl≈¡À1 Œ‰¬±ª±ÀȬ±fl¡©Üfl¡1, ¤ÀÚ ¤È¬± ¸œ˜±˝√√œÚ 1+¬ÛÓ¬ ˜˝◊√√ ŒÓ¬±˜±fl¡ Œ√‡± ¬Û±˝◊√√À“√± [¸˜ôL±» √œ5’Ú˘ ’fl«¡ ≈√…øÓ¬˜ƒ ≈√øÚ«1œé¬…— ’õ∂À˜˚˛˜ƒ Q±— ¬Û˙…±ø˜]º

Q˜é¬1— ¬Û1˜— Œ¬ıø√Ó¬¬ı…— Q˜¸… ø¬ıù´¸… ¬Û1— øÚÒ±Ú˜ƒºQ˜¬ı…˚˛– ˙±ù´Ó¬Ò˜«À·±5± ¸Ú±Ó¬Úb¶— ¬Û≈1n∏À¯∏± ˜ÀÓ¬± Œ˜ºº 18

18 - Ó≈¬ø˜ ¬Û1˜ ’é¬1 ¬ıËp¡, Ó≈¬ø˜À ˛ ◊√√ ¤fl¡˜±S Ê√±øÚ¬ı˘·œ ˛± ø¬ı ∏ ˛, Ó≈¬ø˜À ˛ ◊√√¤˝◊√√ ø¬ıù´1 ¬Û1˜ ’±|˚˛ [Q˜ƒ ’é¬1— ¬Û1˜— Œ¬ıø√Ó¬¬ı…— Q˜ ’¸… ø¬ıù´¸… ¬Û1—øÚÒ±Ú˜ƒ], Ó≈¬ø˜ ¸Ú±Ó¬Ú Ò˜«1 ¬Û±˘fl¡ [Q˜ƒ ˙±ù´Ó¬ Ò˜« Œ·±5±], Ó≈¬ø˜ ¬Ûø1ªÓ«¬Ú˝√√œÚøÚÓ¬… ¬Û1˜¬Û≈1n∏¯∏ ˆ¬·ª±Ú [Q˜ƒ ’¬ı…˚˛– ¸Ú±Ó¬Ú– ¬Û≈1n∏¯∏–], ˝◊√√ Œ˜±1 ˜Ó¬ [Œ˜˜Ó¬–]º

’Ú±ø√˜Ò…±ôL˜ÚôL¬ıœ «… ƒ ’ÚôL¬ı±U— ˙ø˙ ” «…ÀÚS ƒº¬Û˙…±ø˜ Q±— √œ5UÓ¬±˙¬ıM™ê√— ¶§ÀÓ¬Ê√¸± ø¬ıù´ø˜√— Ó¬¬ÛôL˜ƒºº 19

Yet a foreseeing Knowledge might be ours,If we could take our spirit's stand withinSavitri, Sri Aurobindo

ø¬ıù´1+¬Û √ «Ú-Œ˚±··œÓ¬±


Page 144: Bhagavad Gita

19 - ’±ø√, ˜Ò…, ’ôL˝√√œÚ, ’ÚôL ˙øMê√¸•Ûiß, ’ÚôL ¬ı±U˚≈Mê√, ‰¬f-¸”˚«…Ú ˛Ú ≈Mê√, ;ø˘ Ôfl¡± Ê≈√ ◊√√1 √À1 ≈‡ ≈Mê√ ’±1n∏ øÚÊ√1 ŒÓ¬ÀÊ√À1 ø¬ıù´fl¡ Ó¬±¬Û ø√ Ôfl¡±ŒÓ¬±˜±fl¡ ˜˝◊√√ Œ√‡± ¬Û±˝◊√√À“√± [’Ú±ø√˜Ò…’ôL— ’ÚôL¬ıœ˚«…˜ƒ ’ÚôL ¬ı±U— ˙ø˙ ¸”˚«…ŒÚS˜ƒ √œ5 UÓ¬±˙ ¬ıM™ê—√ ¶§ÀÓ¬Ê√¸± ˝◊√√√— ø¬ıù´˜ƒ Ó¬¬ÛôL˜ƒ Q±— ¬Û˙…±ø˜]º

√…±¬ı±¬Û‘øÔÀ¬ı…±ø1√˜ôL1— ø˝√√ ¬ı…±5— QÕ˚˛Àfl¡Ú ø√˙( ¸¬ı«±–º‘√©3ܱæ≈√Ó¬— 1+¬Û˜≈¢∂— Ó¬À¬ı√— Œ˘±fl¡S˚˛— õ∂¬ı…øÔÓ¬— ˜˝√√±RÚƒºº 20

20 - Œ˝√√ ˜˝√√±R±, Ó≈¬ø˜ ¶§·« ’±1n∏ ¬Û‘øÔªœ1 ˜±Ê√1 ͬ±˝◊√√ø‡øÚ ’±1n∏ ¸fl¡À˘±ø√ ÀÓ¬ øÚÀÊ√ ◊√√ ¬ı…±5 ∆ √√ ’±Â√± [√…±¬ı± ¬Û‘øÔÀ¬ı…±– ◊√√√ ƒ ’ôL1 ƒ ¸¬ı«±– ø√ – ‰¬ ¤Àfl¡ÚQ˚˛± ø˝√√ ¬ı…±5—] , ŒÓ¬±˜±1 ¤˝◊√√ ’æ≈√Ó¬ ά◊¢∂1+¬Û Œ√ø‡ øSÀ˘±fl¡ ˆ¬œÓ¬ ∆˝√√ÀÂ√ [Ó¬¬ı’æ≈√Ó¬— ˝◊√√√— ά◊¢∂— 1+¬Û˜ƒ ‘√©Ü± Œ˘±fl¡S˚˛˜ƒ õ∂¬ı…øÔÓ¬—], QÕ˚˛ ‘ Q˚˛± Ÿ¬ ¤, Ó¬À¬ı√—‘ Ó¬¬ı ˝◊√√√— ëøSÀ˘±fl¡ ˆ¬œÓ¬ ∆˝√√ÀÂ√í ¤˝◊√√ÀȬ± ’Ê«≈√Ú1 ˜Ú1 ˆ¬±¬ıÀ˝√√º

’˜œ ø˝√√ Q±— ¸≈1¸„∏‚± ø¬ı˙øôL Œfl¡ø‰¬æ√œÓ¬±– õ∂±?˘À˚˛± ·‘ÌøôLº¶§ô¶œÓ≈¬…M3ê√± ˜˝√√ø¯∏«ø¸X¸„∏‚±– d¬ıøôL Q±— døÓ¬øˆ¬– ¬Û≈©®˘±øˆ¬–ºº 21

21 - ¤˝◊√√ Œ√ªÓ¬±¸fl¡˘ ŒÓ¬±˜±1 Œ√˝√√Ó¬ õ∂Àª˙ fl¡ø1ÀÂ√ [’˜œ ¸≈1¸„∏‚± ø˝√√Q±— ø¬ı˙øôL], øfl¡Â≈√˜±ÀÚ ˆ¬˚˛Ó¬ ˝√√±Ó¬À˚±1 fl¡ø1 ŒÓ¬±˜±fl¡ õ∂±Ô«Ú± fl¡ø1ÀÂ√ [Œfl¡ø‰¬»ˆ¬œÓ¬±– õ∂±?˘ ˛– ·‘ÌøôL], ˜ √√ø ∏« ’±1n∏ ø¸X¸fl¡À˘ 붧øô¶ ¶§øô¶í ¬ı≈ø˘ ά◊M√√ ô¶¬ı ¬Û±Í¬fl¡ø1 ŒÓ¬±˜±fl¡ døÓ¬ fl¡ø1ÀÂ√ [˜˝√√ø ∏«ø¸X¸„∏‚±– ¶§øÓ¬ ◊√√øÓ¬ ά◊Mê√± ¬Û≈©®˘±øˆ¬– døÓ¬øˆ¬–Q±— ô¶¬ıøôL]º

1n∏^±ø√Ó¬…± ¬ı¸À¬ı± Œ˚ ‰¬ ¸±Ò…± ø¬ıÀù´’øù´ÀÚà ˜1n∏Ó¬À(±É¬Û±(º·g¬ı«˚鬱¸≈1ø¸X¸—‚± ¬ıœé¬ÀôL Q±— ø¬ıø¶úÓ¬±Õ(¬ı ¸À¬ı«ºº 22

22 - 1n∏^, ’±ø√Ó¬…, ¬ı¸≈, ¸±Ò…, ø¬ıù´À√ª¸fl¡˘, ’øù´Úœ fl≈¡˜±1¡Z˚˛, ˜1n∏»,ά◊ɬ۱ [ø¬ÛÓ‘¬¸fl¡˘], ·g¬ı«, ˚é¬, ’¸≈1, ø¸X¸fl¡˘ ñ ¸fl¡À˘±Àª ø¬ıø¶úÓ¬ ∆˝√√ŒÓ¬±˜±Õ˘ ‰¬±˝◊√√ÀÂ√ [¸À¬ı« ¤¬ı ø¬ıø¶úÓ¬±– Q±— ¬ıœé¬ÀôL]º

1+¬Û— ˜ √√ÀM√√ ¬ıU¬ıM™ê√ÀÚS— ˜ √√±¬ı±À √√± ¬ıU¬ı± ”√√1n∏¬Û±√ ƒº¬ı˝”√√√1— ¬ıU√—©Ü™±fl¡1±˘— ‘√©3ܱ Œ˘±fl¡±– õ∂¬ı…øÔÓ¬±ô¶Ô±˝√√˜ƒºº 23

23 - ˜˝√√±¬ı±U, ŒÓ¬±˜±1 ’ÀÚfl¡ ˜≈‡, ‰¬fl≈¡, ¬ı±U, ά◊1n∏, ¬Û±√, ά◊√1, “√±Ó¬ Ôfl¡±ø¬ı1±È¬ 1+¬Û Œ√ø‡ ¸fl¡À˘± ˆ¬œÓ¬ ∆˝√√ÀÂ√ ’±1n∏ ˜À˚˛± ∆˝√√À“√± [ŒÓ¬ ¬ıU ¬ıM™ê√ ŒÚS— ¬ıU¬ı±U ά◊1n∏ ¬Û±√˜ƒ ¬ıU ά◊√1— ¬ıU √—©Ü™±fl¡1±˘— ˜˝√√» 1+¬Û— ‘√©3ܱ Œ˘±fl¡±– õ∂¬ı…øÔÓ¬±–Ó¬Ô± ’˝√√˜ƒ]º

Úˆ¬–¶Û‘ — √œ5˜ÀÚfl¡¬ıÌ«— ¬ı…±M√√±ÚÚ— √œ5ø¬ı˙±˘ÀÚS ƒº‘√©3ܱ ø˝√√ Q±— õ∂¬ı…øÔÓ¬±ôL1±R± Ò‘øÓ¬— Ú ø¬ıµ±ø˜ ˙˜= ø¬ıÀ¯û±ºº 24

24 - Œ˝√√ ø¬ı¯≈û, ŒÓ¬±˜±1 ’±fl¡±˙-¶Û˙«œ, ά◊8˘ ’ÀÚfl¡¬ıÌ«˚≈Mê√ Œ˜ø˘ Ôfl¡±˜≈‡ ’±1n∏ ’øÓ¬ ά◊8˘ ŒÚSø¬ıø˙©Ü ŒÓ¬±˜±1 1+¬Û Œ√ø‡ Œ˜±1 ’ôL1±R± ¬ı…øÔÓ¬∆˝√√ÀÂ√, ˜˝◊√√ ∆Ò˚«… Òø1¬ı ¬Û1± Ú±˝◊√√ ’±1n∏ ˜Ú ˙±ôL fl¡ø1 1±ø‡¬ı ¬Û1± Ú±˝◊√√ [Úˆ¬–¶Û‘˙˜ƒ√œ5˜ƒ ’ÀÚfl¡¬ıÌ«˜ƒ ¬ı…±M√√± ’±ÚÚ˜ƒ √œ5 ø¬ı˙±˘ ŒÚS˜ƒ Q±— ‘√©3ܱ ø˝√√ õ∂¬ı…øÔÓ¬’ôL1±R± Ò‘øÓ¬˜ƒ ˙˜˜ƒ ‰¬ Ú ø¬ıµ±ø˜]º

√—©Ü™±fl¡1±˘±øÚ ‰¬ ŒÓ¬ ˜≈‡±øÚ ‘√Õ©3ܬı fl¡±˘±Ú˘¸øi߈¬±øÚºø√À˙± Ú Ê√±ÀÚ Ú ˘Àˆ¬ ‰¬ ˙˜« õ∂¸œ√ Œ√À¬ı˙ Ê√·øi߬ı±¸ºº 25

25 - Œ˝√√ Œ√Àª˙, Œ˝√√ Ê√·øi߬ı±¸ [Œ√ªÓ¬±À1± Œ√ªÓ¬± ’±1n∏ Ê√·Ó¬1 ’±|˚˛],“√±Ó¬À¬ı±À1À1 ∆¸ÀÓ¬ ˆ¬˚˛±Úfl¡ ∆˝√√ ά◊ͬ± õ∂˘˚˛ fl¡±˘1 ’ø¢ü ¸‘√˙ ŒÓ¬±˜±1 ˜≈‡À¬ı±1Œ√ø‡ ˜˝◊√√ ø√˙˝√√±1± ∆˝√√ ¬Ûø1À“√± , Œ˜±1 ˜Ú1 ˙±øôL ŒÚ±À˝√√±ª± ∆˝√√ÀÂ√, Ó≈¬ø˜ Œ˜±1 õ∂øÓ¬õ∂¸iß Œ˝√√±ª± [√—©Ü™±fl¡1±˘±øÚ fl¡±˘ ’Ú˘ ¸øi߈¬±øÚ ‰¬ ŒÓ¬ ˜≈‡±øÚ ‘√©3ܱ ¤¬ı ø√˙– ÚÊ√±ÀÚ ˙˜« ‰¬ Ú ˘Àˆ¬, õ∂¸œ√]º

’˜œ ‰¬ Q±— Ò‘Ó¬1±©Ü™¸… ¬Û≈S±– ¸À¬ı« ¸Õ˝√√¬ı±¬ıøÚ¬Û±˘¸—Õ‚–ºˆ¬œÀɱ Œ^±Ì– ”Ó¬¬Û≈Sô¶Ô±À¸Ã ¸˝√√±¶ú√œÕ ˛1ø¬Û Œ˚±Ò ≈Õ‡…–ºº 26¬ıM™ê√±øÌ ŒÓ¬ Q1˜±Ì± ø¬ı˙øôL √—©Ü™±fl¡1±˘±øÚ ˆ¬˚˛±Úfl¡±øÚºŒfl¡ø‰¬ø¡Z˘¢ü± √˙±Ú±ôLÀ1¯∏≈ ¸—‘√˙…ÀôL ‰≈¬øÌ«ÕÓ¬1n∏M√√˜±Õe–ºº 27

26-27 ñ Œ¸Ã 1Ê√±¸fl¡À˘À1 ∆¸ÀÓ¬ Ò‘Ó¬1±©Ü™1 ¬Û≈S¸fl¡˘ ’±1n∏ ˆ¬œÉ,Œ^±Ì, fl¡Ì«, ’±˜±1 õ∂Ò±Ú Œ˚±X±¸fl¡À˘À1 ∆¸ÀÓ¬ ^nÓ¬À¬ıÀ·À1 “√±Ó¬À¬ı±À1À1 ˆ¬ ˛Ç1∆˝√√ ά◊ͬ± ŒÓ¬±˜±1 ˜≈‡À¬ı±1Ó¬ õ∂Àª˙ fl¡ø1ÀÂ√Õ·º Ó¬±1 øfl¡Â≈√˜±Ú1 ˜”1À¬ı±1 &ø1 ∆˝√√ŒÓ¬±˜±1 “√±Ó¬1 ˜±Ê√Ó¬ Œ¸±˜± ◊√√ ˘±ø· Ôfl¡± Œ√‡± ∆·ÀÂ√ [’˜œ ’¬ıøÚ¬Û±˘¸—Õ‚– ¸ √√Ò‘Ó¬1±©Ü™¸… ¸À¬ı« ¬Û≈S±– ¤¬ı Ó¬Ô± ˆ¬œÉ–, Œ^±Ì– ’À¸Ã ‰¬ ¸≈Ó¬¬Û≈S– ’¶ú√œÕ˚˛– ’ø¬Û

ø¬ıù´1+¬Û √ «Ú-Œ˚±··œÓ¬±


Page 145: Bhagavad Gita

Œ˚±Ò˜≈Õ‡…– ¸˝√√ Q1˜±Ì±– ŒÓ¬ √—©Ü™±fl¡1±˘±øÚ ˆ¬˚˛±Úfl¡±øÚ ¬ıM™ê√±øÌ ø¬ı˙øôL, Œfl¡ø‰¬»‰≈¬øÌ«ÕÓ¬– ά◊M√√˜ ’Õe– √˙Ú ’ôLÀ1¯∏≈ ø¬ı˘¢ü±– ¸‘√˙…ÀôLº]º

˚Ô± Ú√œÚ±— ¬ı˝√√À¬ı±’•§≈À¬ı·±– ¸ ≈ À˜¬ı±øˆ¬ ≈‡± ^¬ıøôLºÓ¬Ô± Ó¬¬ı±˜œ Ú1À˘±fl¡¬ıœ1± ø¬ı˙øôL ¬ıM™ê√±Ì…øˆ¬ø¬ı;˘øôLºº 28

28 - Œ˚ÀÚÕfl¡ Ú√œø¬ı˘±fl¡1 ¬ıU Œ¸“±Ó¬ Ú±Ú± ø√˙1¬Û1± ’±ø˝√√ ¸˜≈^Ó¬ õ∂Àª˙fl¡À1, Œ¸˝◊√√√À1 ¤˝◊√√ ¬Û‘øÔ¬ıœ1 ¬ıœ1¸fl¡À˘ ŒÓ¬±˜±1 ;˘ôL ˜≈‡À¬ı±1Ó¬ Œ¸±˜±˝◊√√ÀÂ√Õ·[˚Ô± Ú√œÚ±— ¬ı √√¬ı– ’•§≈À¬ı·±– ¸ ≈ ƒ ’øˆ¬ ≈‡± ¤¬ı ^¬ıøôL Ó¬Ô± ’˜œ Ú1À˘±fl¡¬ıœ1±–Ó¬¬ı ’øˆ¬ø¬ı;˘øôL ¬ıM™ê√±øÚ ø¬ı˙øôL]º

˚Ô± õ∂√œ5— ;˘Ú— ¬ÛÓ¬e± ø¬ı˙øôL Ú±˙±˚˛ ¸˜‘XÀ¬ı·±–ºÓ¬ÕÔ¬ı Ú±˙±˚˛ ø¬ı˙øôL Œ˘±fl¡±ô¶¬ı±ø¬Û ¬ıM™ê√±øÌ ¸˜‘XÀ¬ı·±–ºº 29

29 - Œ˚ÀÚÕfl¡ ¬ÛÓ¬eÀ¬ı±À1 ˜1Ì1 øÚø˜ÀM√√ ^nÓ¬À¬ıÀ·À1 ’±ø˝√√ ;˘ôL Ê≈√˝◊√√Ó¬¬ÛÀ1ø˝√√, ŒÓ¬ÀÚÕfl¡ ˜±Ú≈˝√√À¬ı±À1› ˜ø1¬ı1 fl¡±1ÀÌ˝◊√√ ŒÓ¬±˜±1 ˜≈‡À¬ı±1Ó¬ Œ¬ıÀ·À1õ∂Àª˙ fl¡ø1ÀÂ√ø˝√√ [˚Ô± ¬ÛÓ¬e±– Ú±˙±˚˛ ¸˜‘XÀ¬ı·±– õ∂√œ5˜ƒ ;˘Ú˜ƒ ø¬ı˙øôL Ó¬Ô±¤¬ı Œ˘±fl¡±– ’ø¬Û Ú±˙±˚˛ Ó¬¬ı ¬ıM™ê√±øÌ ø¬ı˙øôL]º

Œ˘ø˘˝√√…À¸ ¢∂¸˜±Ú– ¸˜ôL±» Œ˘±fl¡±Úƒ ¸˜¢∂±Úƒ ¬ı√ÕÚ;«˘øæ√–ºŒÓ¬ÀÊ√±øˆ¬1±¬Û”˚«… Ê√·» ¸˜¢∂— ˆ¬±¸ô¶À¬ı±¢∂±– õ∂Ó¬¬ÛøôL ø¬ıÀ¯û±ºº 30

30 - Œ˝√√ ø¬ı¯≈û, Ó≈¬ø˜ ;˘ôL ˜≈‡¸˜”À˝√√À1 ˜±Ú≈˝√√À¬ı±1 ¢∂±¸ fl¡ø1 ¬ı±À1 ¬ı±À1¶§±√ ¢∂˝√√Ì fl¡ø1Â√±º ŒÓ¬±˜±1 ά◊¢∂ ŒÊ√…±øÓ¬À1 ¸˜ô¶ Ê√·» ’±&ø1 Òø1 ά◊M√√5 fl¡ø1Ó≈¬ø˘ÀÂ√ [Ê√˘øæ√– ¬ı√ÕÚ– ¸˜¢∂±Úƒ Œ˘±fl¡±Úƒ ¢∂¸˜±Ú– ¸˜ôL±» Œ˘ø˘˝√√…À¸º Ó¬¬ıά◊¢∂±– ˆ¬±¸– ŒÓ¬ÀÊ√±øˆ¬– ¸˜¢∂— Ê√·» ’±¬Û”˚«… õ∂Ó¬¬ÛøôL]º

’±‡…±ø˝√√ Œ˜ Œfl¡± ˆ¬¬ı±Ú≈¢∂1+À¬Û± Ú±À˜±’d ŒÓ¬ Œ√¬ı¬ı1 õ∂¸œƒ√ºø¬ı:±Ó≈¬ø˜26√±ø˜ ˆ¬¬ıôL˜±√…— Úø˝√√ õ∂Ê√±Ú±ø˜ Ó¬¬ı õ∂¬ı‘øM√√˜ƒºº 31

31 - Œ˝√√ Œ√ª¬ı1, ˜ ◊√√ ŒÓ¬±˜±fl¡ õ∂̱˜ Ê√Ú± ◊√√À“√± [ŒÓ¬ Ú˜– ’d], Ó≈¬ø˜ õ∂¸iߌ˝√√±ª± [õ∂¸œ√], ¤ÀÚ Î¬◊¢∂1+¬Ûœ Ó≈¬ø˜ Œfl¡±Ú Œ˜±fl¡ Œfl¡±ª± [ά◊¢∂1+¬Û– ˆ¬¬ı±Úƒ fl¡– Œ˜’±‡…±ø˝√√] , ’±ø√¬Û≈1n∏¯∏ Ó≈¬ø˜ Œfl¡±Ú ˜˝◊√√ Ê√±øÚ¬ı Œ‡±ÀÊ“√±, ŒÓ¬±˜±1 ά◊ÀV˙… øfl¡ ˜˝◊√√¬ı≈øÊ√ Œ¬Û±ª± Ú± ◊√√º [’±√…— ˆ¬ªôL ƒ ø¬ı:±Ó≈¬ ƒ ◊√√26√±ø˜º ø √√ Ó¬¬ı õ∂¬ı‘øM√√ ƒ Ú õ∂Ê√±Ú±ø˜º]

9-31 – The supreme Form is then made visible. It is thatof the infinite Godhead whose faces are everywhere, and inwhom are all the wonders of existence, a world-wide Divinityseeing with innumerable eyes, speaking from innumerable mouths,armed for battle with numberless divine uplifted weapons, gloriouswith divine ornaments, robed in heavenly raiment of deity. Suchis the light of this body of God as if a thousand suns had risenat once in heaven. Arjuna sees him, God magnificent and beautifuland terrible. "I see" he cries "all the gods in thy body, O God,and different companies of beings, Brahma the creating lordseated in the Lotus, and the Rishis and the race of the divineSerpents. I see numberless arms and bellies and eyes and faces,I see thy infinite forms on every side, but I see not thy end norany middle nor thy beginning, O Lord of the universe. Thou artthe supreme Immutable (aksharam paramam) whom we haveto know, thou art the high foundation and abode of the universe"(param nidhanam).

But in the greatness of this vision there is too the terrificimage of the Destroyer. This Godhead who embraces the worldswith his numberless arms and destroys with his million hands,whose eyes are suns and moons, has a face of blazing fire andis ever burning up the whole universe with the flame of hisenergy. The form of him is fierce and marvelous and alone itfills all the regions between earth and heaven. It has mouths thatgape to devour, it has faces like the fires of Death and Time.The kings and captains are hastening into its terrible jaws; thenations are rushing to destruction with helpless speed into itsmouths of flame. He (Arjuna) cries to the dreadful Godhead,"Declare to me who thou art that wearest this form of fierce-ness." - (4)

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¿ˆ¬·ª±Ú ά◊¬ı±‰¬fl¡±À˘±’ø¶ú Œ˘±fl¡é¬˚˛fl‘¡» õ∂¬ı‘ÀX± Œ˘±fl¡±Úƒ ¸˜±˝√√Ó«≈¬ø˜˝√√ õ∂¬ı‘M√√–ºŸ¬ÀÓ¬ ’ø¬Û Q±— Ú ˆ¬ø¬ı ∏…øôL ¸À¬ı« Œ˚ ’¬ıø¶öÓ¬±– õ∂Ó¬…ÚœÀfl¡ ∏≈ Œ˚±Ò±–ºº 3232 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ ñ ˜ ◊√√ Œ˘±fl¡é¬ ˛fl¡±1œ ˆ¬œ ∏Ì fl¡±˘ [Œ˘±fl¡é¬ ˛fl‘¡»

õ∂¬ı‘X– fl¡±˘– ’ø¶ú] , ˜±Ú≈ √√À¬ı±1fl¡ ¸— √√±1 fl¡ø1¬ı1 ¬ı±À¬ı ◊√√ ±Ó¬ õ∂¬ı‘M√√ ∆ √√À“√± [Œ˘±fl¡±Úƒ¸˜± √√Ó«≈¬ ƒ ◊√√ √√ õ∂¬ı‘M√√–]º Ó≈¬ø˜ ≈X Úfl¡ø1À˘› [Q± ƒ Ÿ¬ÀÓ¬] ŒÓ¬±˜±1 õ∂øÓ¬¬Ûé¬Ó¬ Ôfl¡±Œ˚±X±¸fl¡˘ Ê√œøªÓ¬ Ú±Ô±øfl¡¬ı [õ∂Ó¬…ÚœÀfl¡ ∏≈ Œ˚ Œ˚±Ò±– ’ªø¶öÓ¬±– ¸À¬ı« Ú ˆ¬ø¬ı ∏…øôL]º

32 - Destruction, replies the Godhead, is the will of myworkings with which I stand here on this field of Kurukshetra,the field of the working out of the Dharma – a world-widedestruction which has come in the process of the Time-Spirit. Ihave a foreseeing purpose which fulfils itself infallibly and noparticipation or abstention of any human being can prevent, alteror modify it; all is done by Me already in my eternal eye of willbefore it can all be done by man upon earth. I as Time have todestroy the old structure and to build up a new, mighty andsplendid kingdom. - (5)

Ó¬¶ú±» Q˜≈øM√√ᬠ˚À˙± ˘ˆ¬¶§ øÊ√Q± ˙S+Úƒ ˆ”¬„∏é3¬ ¬1±Ê√…— ¸˜‘X˜ƒº˜Õ˚˛Õ¬ıÀÓ¬ øÚ˝√√Ó¬±– ¬Û”¬ı«À˜¬ı øÚø˜M√√˜±S— ˆ¬¬ı ¸¬ı…¸±ø‰¬Úƒºº 33

33 - Œ¸˝◊√√fl¡±1ÀÌ Ó≈¬ø˜ ˚≈X fl¡ø1¬ıÕ˘ ά◊ͬ± [Ó¬¶ú±» Q˜ƒ ά◊øM√√á¬]º ˙Sn∏ Ê√˚˛fl¡ø1 ˚˙¸…± ˘±ˆ¬ fl¡1± ’±1n∏ ¸˜‘øX˙±˘œ 1±Ê√… Œˆ¬±· fl¡1± [˙S+Úƒ øÊ√Q± ¸˜‘X˜ƒ1±Ê√…— ”¬„∏é3¬]º ˜ ◊√√ ¤›“À˘±fl¡fl¡ ’±·ÀÓ¬ ◊√√ ˜±ø1 ∆ÔÀ“√± , Œ˝√√ ¸¬ı…¸±ø‰¬, Ó≈¬ø˜ øÚø˜M√√˜±S Œ˝√√±ª± [˜˚˛± ¤¬ı ¤ÀÓ¬ ¬Û”¬ı«˜ƒ ¤¬ı øÚ˝√√Ó¬±– øÚø˜M√√ ˜±S— ˆ¬¬ı]º

33 - Even without thee all these warriors shall be not, whoare ranked in the opposite camp. Therefore, arise, get theeglory, conquer thy enemies and enjoy an opulent kingdom. – (6)

All has been already done by Me in my divine will andforesight, become only the occasion, O Arjuna. (Equality andknowledge, Essays on the Gita.)

Œ^±Ì= ˆ¬œÉ= Ê√˚˛^Ô= fl¡Ì«— Ó¬Ô±Ú…±Úø¬Û Œ˚±Ò¬ıœ1±Úƒº˜˚˛± ˝√√Ó¬±—b¶— Ê√ø˝√√ ˜± ¬ı…øÔᬱ ˚≈Ò…¶§ ŒÊ√Ó¬±ø¸ 1ÀÌ ¸¬ÛP±Úƒºº 34

34 - Œ^±Ì, ˆ¬œÉ, Ê√˚˛^Ô, fl¡Ì« Ó¬Ô± ’±Ú ’±Ú ¬ıœ1 Œ˚±X±¸fl¡˘fl¡ ˜˝◊√√’±·ÀÓ¬˝◊√√ ˜±ø1 ∆ÔÀ“√± [Œ^±Ì— ‰¬ ˆ¬œÉ— ‰¬ Ê√˚˛^Ô— ‰¬ fl¡Ì«— Ó¬Ô± ’Ú…±Úƒ ’ø¬ÛŒ˚±Ò¬ıœ1±Úƒ ˜ ˛± ˝√√Ó¬±Úƒ], Ó≈¬ø˜ ŒÓ¬›“À˘±fl¡fl¡ ¬ıÒ fl¡1±, ≈√‡ Úfl¡ø1¬ı±º Ó≈¬ø˜ ≈X fl¡1±,1ÌÓ¬ ˙Sn∏À¬ı±1fl¡ Ó≈¬ø˜ Ê√˚˛ fl¡ø1¬ı ¬Û±ø1¬ı± [Q— Ê√ø˝√√, ˜± ¬ı…øÔᬱ, ˚≈Ò…¶§, 1À̸¬ÛP±Úƒ ŒÊ√Ó¬±ø¸]º

¸?˚˛ ά◊¬ı±‰¬

¤Ó¬26≈™√Q± ¬ı‰¬Ú— Œfl¡˙¬ı¸… fl‘¡Ó¬±?ø˘À¬ı«¬Û˜±Ú– øfl¡1œÈ¬œºÚ˜¶‘®Ó¬… ˆ”¬˚˛ ¤¬ı±˝√√ fl‘¡¯û— ¸·ƒ√·√— ˆ¬œÓ¬ˆ¬œÓ¬– õ∂̘…ºº 35

35 - ¸?À˚˛ fl¡íÀ˘ ñ Œfl¡˙ª1 ¤˝◊√√ fl¡Ô± qøÚ [Œfl¡˙¬ı¸… ¤Ó¬» ¬ı‰¬Ú—|n∏Q±] ’Ê«≈√ÀÚ ˝√√±Ó¬À˚±1 fl¡ø1 õ∂̱˜ fl¡ø1 [øfl¡1œÈ¬œ fl‘¡Ó¬±?ø˘– Ú˜¶‘®Ó¬…] fl“¡ø¬Û fl“¡ø¬Û[Œ¬ı¬Û˜±Ú–] ·ƒ√ ·ƒ√ ¶§À1À1 ˆ¬À˚˛ ˆ¬À˚˛ ¬Û≈Ú– õ∂̱˜ Ê√Ú±˝◊√√ fl‘¡¯ûfl¡ fl¡íÀ˘ [¸·√ƒ·√— ˆ¬œÓ¬ˆ¬œÓ¬– ˆ”¬˚˛ ¤¬ı õ∂̘… fl‘¡¯û— ’±˝√√]º

’Ê«≈√Ú Î¬◊¬ı±‰¬

¶ö±ÀÚ ˝√√+¯∏œÀfl¡˙ Ó¬¬ı õ∂fl¡œÓ«¬…± Ê√·» õ∂˝√√+¯∏…Ó¬…Ú≈1Ê√…ÀÓ¬ ‰¬º1鬱—ø¸ ˆ¬œÓ¬±øÚ ø√À˙± ^¬ıøôL ¸À¬ı« Ú˜¸…øôL ‰¬ ø¸X¸—‚±–ºº 36

36 - ’Ê«≈√ÀÚ fl¡íÀ˘ ñ Œ˝√√ ˝√√+¯∏œÀfl¡˙, ¸˜¢∂ Ê√·ÀÓ¬ ŒÓ¬±˜±1 ˜ø˝√√˜±fl¡œÓ«¬Ú1¡Z±1± ’±Úµ ˘±ˆ¬ fl¡À1 ’±1n∏ ŒÓ¬±˜±1 õ∂øÓ¬ ’Ú≈1Mê√ ˝√√˚˛ [Ê√·» Ó¬¬ıõ∂fl¡œÓ«¬…± õ∂˝√√+¯∏…øÓ¬, ’Ú≈1Ê√…ÀÓ¬ ‰¬]º 1±é¬¸À¬ı±1 ˆ¬˚˛ ‡±˝◊√√ Ú±Ú± ø√˙Ó¬ ¬Û˘±¬ıÕ˘ÒÀ1 [1鬱—ø¸ ˆ¬œÓ¬±øÚ ø√À˙± ^¬ıøôL], ø¸X¸fl¡À˘ Ú˜¶®±1 Ê√Ú±˚ [¸À¬ı« ‰¬ ø¸X¸—‚±–Ú˜¸…øôL], ˝◊√√ ˚≈øMê√˚≈Mê√ fl¡Ô± [¶ö±ÀÚ]º

fl¡¶ú±2‰¬ ŒÓ¬ Ú ÚÀ˜1Úƒ˜˝√√±RÚƒ ·1œ˚˛À¸ ¬ıËp¡À̱’¬Û…±ø√fl¡ÀS«º’ÚôL Œ√À¬ı˙ Ê√·øi߬ı±¸ Q˜é¬1— ¸√¸» Ó¬»¬Û1— ˚»ºº 37

ø¬ıù´1+¬Û √ «Ú-Œ˚±··œÓ¬±


Page 147: Bhagavad Gita

37 - Œ˝√√ ˜˝√√±RÚ, Œ˝√√ ’ÚôL, Œ˝√√ Œ√Àª˙, Œ˝√√ Ê√·øi߬ı±¸, Ó≈¬ø˜ ¬ıËp¡±Ó¬Õfl¡›Œ|ᬠ’±1n∏ ’±ø√fl¡Ó«¬± [¬¬ıËp¡Ì– ’ø¬Û ·1œ ˛À¸ ’±ø√fl¡ÀS« ‰¬], ŒÓ¬±˜±fl¡ øfl¡ ˛ Ú˜¶®±1Úfl¡ø1¬ı [fl¡¶ú±» ŒÓ¬ Ú ÚÀ˜1Úƒ]∑ Ó≈¬ø˜ ’é¬1 ¬ıËp¡ ’±1n∏ ¸» ’±1n∏ ’¸Ó¬1 ’Ó¬œÓ¬¬Û1À˜ù´1, ¬Û≈1n∏À¯∏±M√√˜, Transcendent, Supreme Lord [Q˜ ’é¬1—, ˚»¸» ’¸» ¬Û1— Ó¬»] 37 Thou art the original Creator and Doer ofworks and greater even than creative Brahma [¬ıËp¡±Ó¬Õfl¡ Œ|á¬], Othou Infinite, O thou Lord of gods [Œ√Àª˙], O thou abode of theuniverse [Ê√·øi߬ı±¸], thou art the Immutable [’é¬1] and thou artwhat is [¸»] and is not [’¸»] and thou art which is the Supreme.- (7)

Q˜±ø√À√¬ı– ¬Û≈1n∏¯∏– ¬Û≈1±Ì–Q˜¸… ø¬ıù´¸… ¬Û1— øÚÒ±Ú˜ƒºŒ¬ıM√√±ø¸ Œ¬ı…√= ¬Û1— ‰¬ Ò±˜ Q˚˛± Ó¬Ó¬— ø¬ıù´˜ÚôL1+¬Ûºº 38

38 - Ó≈¬ø˜ ’±ø√À√ª, Ó≈¬ø˜ õ∂±‰¬œÚÓ¬˜ ¬Û≈1n∏¯∏, Ó≈¬ø˜ ø¬ıù´1 ¸fl¡À˘±À1 øÊ√1øÌ-¶ö˘ [Q˜ ’±ø√À√¬ı–, ¬Û≈1±Ì– ¬Û≈1n∏¯∏–, Q˜ƒ ’¸… ø¬ıù´¸… ¬Û1˜ƒ øÚÒ±Ú˜ƒ], Ó≈¬ø˜À˚˛˝◊√√:±Ó¬±, Œ: ˛ ’±1n∏ ¬Û1˜ Ò±˜, Œ|ᬠ¶ö±Ú [Œ¬ıM√√± Œ¬ı√…— ‰¬ ¬Û1 ƒ ‰¬ Ò±˜] , Œ˝√√ ’ÚôL1+¬Û, Ó≈¬ø˜ ø¬ıù´¬ı…±ø¬Û ’±Â√± [Q˚˛± ø¬ıù´˜ƒ Ó¬Ó¬˜ƒ]º

38 - Thou art the ancient Soul and the first and originalGodhead [’±ø√À√ª] and supreme resting place of this All; thou artthe knower and that which is to be known and the higheststatus; O infinite in form, by thee was extended the universe. -(8)

¬ı±˚˛≈˚«À˜±’ø¢ü¬ı«1n∏Ì– ˙˙±Ç– õ∂Ê√±¬ÛøÓ¬b¶— õ∂ø¬ÛÓ¬±˜˝√√(ºÚÀ˜± Ú˜Àô¶’d ¸˝√√¶⁄fl‘¡Q– ¬Û≈Ú( ˆ”¬À˚˛±’ø¬Û ÚÀ˜± Ú˜Àô¶ºº 39

39 - ¬ı±˚˛≈, ˚˜, ’ø¢ü, ¬ı1n∏Ì, ‰¬f, ¬ıËp¡± ’±1n∏ õ∂ø¬ÛÓ¬±˜À˝√√± Ó≈¬ø˜À˚˛˝◊√√º ˜˝◊√√ŒÓ¬±˜±fl¡ ¸˝√√¶⁄¬ı±1 õ∂̱˜ Ê√Ú±›“º ¬Û≈Ú– ¬Û≈Ú– ŒÓ¬±˜±fl¡ õ∂̱˜º

Ú˜– ¬Û≈1ô¶±√Ô ¬Û‘á¬Ó¬Àô¶ ÚÀ˜±’d ŒÓ¬ ¸¬ı«Ó¬ ¤¬ı ¸¬ı«º’ÚôL¬ıœ˚«…±ø˜Ó¬ø¬ıSê˜b¶— ¸¬ı« ¸˜±Àõü±ø¯∏ Ó¬ÀÓ¬±’ø¸ ¸¬ı«–ºº 40

40 - Œ √√ ¸¬ı«, ˜ ◊√√ ŒÓ¬±˜±fl¡ ’±·Ù¬±˘1¬Û1± [¬Û≈1ô¶±»] ’±1n∏ ø¬Ûøͬ1 Ù¬±˘1¬Û1±[¬Û‘á¬Ó¬–], ¸fl¡À˘± Ù¬±˘1¬Û1± Ú˜¶®±1 fl¡À1“± , Ó≈¬ø˜ ’ÚôL¬ıœ «…, ’¬Ûø1ø˜Ó¬ ø¬ıSê˜˙±˘œ,Ê√·»¬ı…±5 [¸˜±Àõü±ø¯∏], Ó≈¬ø˜À˚˛˝◊√√ ¸fl¡À˘±º

¸À‡øÓ¬ ˜Q± õ∂¸ˆ¬— ˚≈√Mê√— Œ˝√√ fl‘¡¯û Œ˝√√ ˚±√¬ı Œ˝√√ ¸À‡øÓ¬º’Ê√±ÚÓ¬± ˜ø˝√√˜±Ú— Ó¬À¬ı√— ˜˚˛± õ∂˜±√±» õ∂ÌÀ˚˛Ì ¬ı±ø¬Ûºº 41˚2‰¬±¬ı √√±¸±Ô« ¸»fl‘¡ÀÓ¬± ’ø¸ ø¬ı √√±1˙˚…±¸ÚÀˆ¬±Ê√ÀÚ ∏≈º¤Àfl¡±’Ô¬ı±¬Û…‰≈¬…Ó¬ Ó¬»¸˜é¬— Ó¬» 鬱˜À˚˛ Q±˜˝√√˜õ∂À˜˚˛˜ƒºº 42

41-42 ñ Œ˝√√ ’‰≈¬…Ó¬, ŒÓ¬±˜±1 ¤˝◊√√ ˜ø˝√√˜± ¬ı≈øÊ√¬ı ŒÚ±ª±ø1 [Ó¬¬ı ˝◊√√√—˜ø˝√√˜±Ú— ’Ê√±ÚÓ¬±] ŒÓ¬±˜±fl¡ ¬ıg≈ ¬ı≈ø˘ ˆ¬±ø¬ı [¸‡± ˝◊√√øÓ¬ ˜Q±] ’:±Ú¬ı˙Ó¬– ¬ı±Œ¶ß˝√√¬ı˙Ó¬– [õ∂˜±√±» õ∂ÌÀ˚˛Ì ¬ı±] Œ˝√√ fl‘¡¯û, Œ˝√√ ˚±√ª, Œ˝√√ ¸ø‡ ’±ø√ ¸À•§±ÒÀÚÀ1√√ͬ±» Úˆ¬¬ı±Õfl¡ ø˚ Œfl¡±ª± √√í˘ [õ∂¸ˆ¬— ˚» ά◊Mê√—], ’±À˜±√, ˙ ˛Ú, ’±¸Ú, Œˆ¬±Ê√Ú

fl¡À1±ÀÓ¬, ’fl¡À˘ ¬ı± ¸˜±Ê√1 ˜±Ê√Ó¬ ¬Ûø1˝√√±¸ fl¡ø1 ˆ≈¬˘ÀÓ¬ ’¸ij±Ú fl¡ø1À˘“± Ó¬±1¬ı±À¬ı Œ˝√√ ¬’õ∂À˜˚˛, Œ˜±fl¡ 鬘± fl¡1± [ø¬ı˝√√±1 ˙˚…± ’±¸Ú Œˆ¬±Ê√ÀÚ¯∏≈ ¤fl¡– ’Ô¬ı±’ø¬Û Ó¬»¸˜é¬˜ƒ ’¬ı˝√√±¸ ’Ô«˜ƒ ˚» ’¸» fl‘¡Ó¬– ’ø¸ ’˝√√— Q±˜ƒ Ó¬» 鬱˜À˚˛]º

ø¬ÛÓ¬±ø¸ Œ˘±fl¡¸… ‰¬1±‰¬1¸… Q˜¸… ¬Û”Ê√…( &1n∏·«1œ˚˛±ÚƒºÚ Q»¸À˜±’ô¶…ˆ¬…øÒfl¡– fl≈¡ÀÓ¬±’ÀÚ…± Œ˘±fl¡SÀ˚˛’¬Û…õ∂øÓ¬˜õ∂ˆ¬±¬ıºº

4343 - Œ˝√√ ’¸±˜±Ú… 鬘Ӭ±˙±˘œ [’õ∂øÓ¬˜õ∂ˆ¬±¬ı] Ó≈¬ø˜ ¤˝◊√√ ‰¬1±‰¬1 Ê√·Ó¬1

ø¬ÛÓ¬±, ¬Û”Ê√…, &1n∏ ’±1n∏ Ó¬±Ó¬Õfl¡› ˜˝√√» [Q˜ ’¸… ‰¬1±‰¬1¸… Œ˘±fl¡¸… ø¬ÛÓ¬±,¬Û”Ê√…–, &1n∏– ·1œ˚˛±Ú ‰¬ ’ø¸], øSÊ√·Ó¬Ó¬ ŒÓ¬±˜±1 ¸˜±Ú ’±1n∏ Œfl¡±ÀÚ± Ú±˝◊√√[Œ˘±fl¡SÀ˚˛ ’ø¬Û Q»¸˜– Ú ’øô¶] , ŒÓ¬±˜±Ó¬Õfl¡ Œ|ᬠ¤Ê√Ú ’±1n∏ Œfl¡ÀÚÕfl¡Ô±øfl¡¬ı [’ˆ¬…øÒfl¡– ’Ú… fl≈¡Ó¬–]∑

Ó¬¶ú±» õ∂̘… õ∂øÌÒ±˚˛ fl¡±˚˛— õ∂¸±√À˚˛ Q±˜˝√√˜œ˙˜œÎ¬…˜ƒºø¬ÛÀÓ¬¬ı ¬Û≈S¸… ¸À‡¬ı ¸‡≈…– øõ∂˚˛– øõ∂˚˛±˚˛±˝«√√ø¸ Œ√¬ı Œ¸±Ï¬ˇ≈˜ƒºº 44

44 - ¸fl¡À˘±À1 ¬Û”Ê√… ÷ù´1 Ó≈¬ø˜ [÷ά…˜ƒ ÷˙˜ƒ], ˜˝◊√√ ŒÓ¬±˜±fl¡ √GªÀÓ¬õ∂̱˜ fl¡ø1 fl‘¡¬Û± õ∂±Ô«Ú± fl¡ø1À“√± [’˝√√˜ƒ Q±˜ƒ fl¡±˚˛— õ∂øÌÒ±˚˛ õ∂̘… õ∂¸±√À˚˛]º

ø¬ıù´1+¬Û √ «Ú-Œ˚±··œÓ¬±


Page 148: Bhagavad Gita

ø¬ÛÓ¬±˝◊√√ ¬Û≈S1, ¬ıg≈Àª ¬ıg≈1 ’±1n∏ øõ∂˚˛Ê√ÀÚ øõ∂˚˛±1 ’¬Û1±Ò Œ˚ÀÚÕfl¡ ¸˝√√… fl¡À1,ŒÓ¬ÀÚÕfl¡ Œ˝√√ Œ√ª, Ó≈¬ø˜ Œ˜±1 ’¬Û1±Ò 鬘± fl¡1± [ø¬ÛÓ¬± ◊√√¬ı ¬Û≈S¸… ¸‡± ◊√√¬ı ¸‡≈…–øõ∂˚˛– øõ∂˚˛±˚˛±– Œ¸±Ï¬ˇ≈˜ƒ ’˝«√√ø¸]º

’‘√©Ü¬Û”¬ı«— ˝√√+ø¯∏ÀÓ¬±’ø¶ú ‘√©3ܱ ˆ¬À˚˛Ú ‰¬ õ∂¬ı…øÔÓ¬— ˜ÀÚ± Œ˜ºÓ¬À√¬ı Œ˜ √˙«˚˛ Œ√¬ı 1+¬Û— õ∂¸œ√ Œ√À¬ı˙ Ê√·øi߬ı±¸ºº 45

45 - ˜˝◊√√ ’±·ÀÓ¬ ŒÚÀ√‡± [’‘√©Ü¬Û”¬ı«—] 1+¬Û Œ√‡± ¬Û±˝◊√√ [‘√©Ü±] ˜˝◊√√ ’±Úµ¬Û±À˘“± [˝√√+ø¯∏Ó¬– ’ø¶ú], ’±1n∏ Œ˜±1 ˜Ú ˆ¬˚˛Ó¬ ø¬ı˝ı˘ ∆˝√√ÀÂ√ [ˆ¬À˚˛Ú ‰¬ Œ˜ ˜Ú–õ∂¬ı…øÔÓ¬—] , Œ˝√√ Œ√Àª˙, Œ˝√√ Ê√·øi߬ı±¸, õ∂¸iß Œ˝√√±ª± [õ∂¸œ√], ’±1n∏ ŒÓ¬±˜±1 øÚÊ√±1+¬ÛÀȬ± Œ√‡≈›ª± [Ó¬» ¤¬ı 1+¬Û˜ƒ Œ˜ √˙«˚˛]º

øfl¡1œøȬڗ ·ø√Ú— ‰¬Sê˝√√ô¶˜ƒ ˝◊√√26√±ø˜ Q±— ^©Ü≈˜˝√√— Ó¬ÕÔ¬ıºŒÓ¬ÕÚ¬ı 1+À¬ÛÌ ‰¬Ó≈¬ˆ«≈¬ÀÊ√Ú ¸˝√√¶⁄¬ı±À˝√√± ˆ¬¬ı ø¬ıù´˜”ÀM«√√ºº 46

46 - ’±·1 ˜≈fl≈¡È¬Ò±1œ, ·√±Ò±1œ, ˝√√±Ó¬Ó¬ ‰¬Sê Ôfl¡± 1+¬ÛÓ¬ ˜˝◊√√ ŒÓ¬±˜±fl¡[’ √√ ƒ Q± ƒ] ‰¬±¬ıÕ˘ ◊√√26√± fl¡À1“± [^©Ü≈ ƒ ◊√√26√±ø˜] , Œ √√ ¸ √√¶⁄¬ı±U ≈Mê√ ø¬ıù´1+¬Û Ò±1Ìfl¡±1œ,Ó≈¬ø˜ ’±·1 ‰¬Ó≈¬ˆ«≈¬Ê√ 1+¬ÛÓ¬ õ∂fl¡±˙ Œ˝√√±ª± [ŒÓ¬Ú ‰¬Ó≈¬ˆ«≈¬ÀÊ√Ú 1+À¬ÛÌ ¤¬ı ˆ¬¬ı]º

¿ˆ¬·ª±Ú ά◊¬ı±‰¬˜˚˛± õ∂¸ÀißÚ Ó¬¬ı±Ê«≈√ÀÚ√— 1+¬Û— ¬Û1— √ø˙«Ó¬˜±RÀ˚±·±»ºŒÓ¬ÀÊ√±˜˚˛— ø¬ıù´˜ÚôL˜±√…— ˚Àij Q√ÀÚ…Ú Ú ‘√©Ü¬Û”¬ı«˜ƒºº 47

47 - ¿ˆ¬·¬ı±ÀÚ fl¡íÀ˘ ñ Œ˝√√ ’Ê«≈√Ú, ˜ ◊√√ õ∂¸iß ∆˝√√ [˜ ˛± õ∂¸ÀißÚ] ’±R-Œ˚±·1 ¬ı˘Ó¬ [’±RÀ˚±·±»] ŒÓ¬±˜±fl¡ Œ˜±1 ŒÓ¬ÀÊ√±˜˚˛ ’ÚôL ’±√… ø¬ıù´1+¬Û √˙«Úfl¡1±À˘“± [Ó¬¬ı Œ˜ ˝◊√√√— ŒÓ¬ÀÊ√±˜˚˛— ’ÚôL˜ƒ ’±√…˜ƒ ø¬ıù´˜ƒ ¬Û1˜ƒ 1+¬Û˜ƒ √ø˙«Ó¬˜ƒ]ºŒÓ¬±˜±1 ¬ı±ø˝√√À1 ’±·ÀÓ¬ ’±Ú Œfl¡±ÀÚ› ¤˝◊√√ 1+¬Û Œ√‡± Ú±˝◊√√ [˚» Q» ’ÀÚ…Ú Ú‘√©Ü ¬Û”¬ı«˜] , ˚Àij ‘ ˚» Œ˜º

Ú Œ¬ı√˚:±Ò…˚˛ÕÚ– Ú √±ÕÚ– Ú ‰¬ øSê˚˛±øˆ¬Ú« Ó¬À¬Û±øˆ¬1n∏Õ¢∂–º¤¬ı— 1+¬Û– ˙fl¡… ’˝√√— Ú‘À˘±Àfl¡ ^©Ü≈— Q√ÀÚ…Ú fl≈¡1n∏õ∂¬ıœ1ºº 48

48 - Œ˝√√ fl≈¡1n∏ õ∂¬ıœ1, Œ¬ı√1 :±Ú, ˚:, √±Ú, ¬Û≈Ì… fl¡˜«, ¬ı± ά◊¢∂ Ó¬¬Û¸…±1¬ı˘Ó¬ [Ú Œ¬ı√˚: ’Ò…˚˛ÕÚ– Ú √±ÕÚ– Ú ‰¬ øSê˚˛±øˆ¬– Ú Î¬◊Õ¢∂– Ó¬À¬Û±øˆ¬–] ŒÓ¬±˜±1¬ı±ø˝√√À1 ’±Ú Œfl¡±ÀÚ› Œ˜±1 ¤˝◊√√ 1+¬Û Œ√‡± ¬Û±¬ıÕ˘ ¸˜Ô« Œ˝√√±ª± Ú±˝◊√√ [Q√ÀÚ…Ú

¤¬ı— 1+¬Û– ’˝√√— Ú‘À˘±Àfl¡ ^©Ü≈— ˙fl¡…] , øˆ¬Ú« ‘ øˆ¬– Úº˜± ŒÓ¬ ¬ı…Ô± ˜± ‰¬ ø¬ı˜”Ϭˇˆ¬±À¬ı± ‘√©3ܱ 1+¬Û— Œ‚±1˜œ‘√„ƒ√√ ˜À˜√˜ƒº¬ı…À¬ÛÓ¬ˆ¬œ– õ∂œÓ¬˜Ú±– ¬Û≈≈Úb¶— Ó¬À√¬ı Œ˜ 1+¬Ûø˜√— õ∂¬Û˙…ºº 49

49 - ¤˝◊√√ øÚø‰¬Ú± [÷‘√flƒ¡] Œ˜±1 ˆ¬˚˛±Úfl¡ 1+¬Û Œ√ø‡ Ó≈¬ø˜ ¬ı…øÔÓ¬ ’±1n∏ø¬ıÀ˜±1 Ú˝√√í¬ı± [˜˜ ˝◊√√˜ƒ Œ‚±1˜ƒ 1+¬Û˜ƒ ‘√©Ü± ŒÓ¬ ˜± ¬ı…Ô± ˜± ‰¬ ø¬ı˜”Ϭˇˆ¬±¬ı–],ˆ¬˚˛˜≈Mê√ ’±1n∏ õ∂Ù≈¬~ø‰¬M√√ ∆˝√√ Œ˜±1 ’±·1 1+¬Û √˙«Ú fl¡1± [¬ı…À¬ÛÓ¬ˆ¬œ– õ∂œÓ¬˜Ú±–¬Û≈Ú– Q— Œ˜ ˝◊√√√— Ó¬» 1+¬Û˜ƒ ¤¬ı õ∂¬Û˙…]º

¸?˚˛ ά◊¬ı±‰¬˝◊√√Ó¬…Ê«≈√Ú— ¬ı±¸≈À√¬ıô¶ÀÔ±M3ê√± ¶§fl¡— 1+¬Û— √˙«˚˛±˜±¸ ˆ”¬˚˛–º’±ù´±¸˚˛±˜±¸ ‰¬ ˆ¬œÓ¬À˜Ú— ˆ”¬Q± ¬Û≈Ú– Œ¸Ã˜…¬ı¬Û≈˜«˝√√±R±ºº 50

50 - ¸?À˚˛ fl¡íÀ˘ ñ ¬ı±¸≈À√Àª ’Ê«≈√Úfl¡ ¤˝◊√√√À1 ∆fl¡ [¬ı±¸≈À√¬ı– ’Ê«≈√Ú—˝◊√√øÓ¬ ά◊M3ê√±] ¬Û≈Ú1 øÚÊ√1 1+¬ÛÀȬ± Œ√‡≈ª±À˘ [ˆ”¬˚˛– Ó¬Ô± ¶§fl¡— 1+¬Û— √˙«˚˛±˜±¸]’±1n∏ ˜˝√√±R±˝◊√√ ’±Àfl¡Ã ¸±˜…1+¬Û Ò±1Ì fl¡ø1 ˆ¬˚˛ø¬ı˝√√ı˘ ∆˝√√ Ôfl¡± ’Ê«≈√Úfl¡ ’±ù´±¸ø√À˘ [‰¬ ˜˝√√±R± ¬Û≈Ú– Œ¸Ã˜…¬ı¬Û≈– ˆ”¬Q± ˆ¬œÓ¬˜ƒ ¤Ú— ’±ù´±¸˚˛±˜±¸]º

’Ê«≈√Ú Î¬◊¬ı±‰¬

‘√À©3Ü√— ˜±Ú≈¯∏— 1+¬Û— Ó¬¬ı Œ¸Ã˜…— Ê√Ú±«√Úº˝◊√√√±Úœ˜ø¶ú ¸—¬ı‘M√√– ¸À‰¬Ó¬±– õ∂fl‘¡øÓ¬— ·Ó¬–ºº 51

51 - ’Ê«≈√ÀÚ fl¡íÀ˘ ñ Œ˝√√ Ê√Ú±«√Ú, ŒÓ¬±˜±1 ¤˝◊√√ Œ¸Ã˜… ˜Ú≈¯∏… 1+¬Û Œ√ø‡[Ó¬¬ı ˝◊√√√— Œ¸Ã˜…— ˜±Ú≈¯∏— 1+¬Û— ‘√©3ܱ] ˜˝◊√√ Œ‰¬Ó¬Ú± ‚”1±˝◊√√ ¬Û±˝◊√√À“√± ’±1n∏ ¶§±ˆ¬±øªfl¡’ª¶ö±Õ˘ ’±ø˝√√¬ı ¬Û±ø1ÀÂ√± [˝◊√√√±Úœ˜ƒ ¸À‰¬Ó¬±– ¸—¬ı‘M√√– õ∂fl‘¡øÓ¬— ·Ó¬– ’ø¶ú]º

¿ˆ¬·ª±Ú ά◊¬ı±‰¬¸≈≈√«√˙«ø˜√— 1+¬Û— ‘√©Ü¬ı±Úø¸ ˚ij˜ºŒ√¬ı± ’¬Û…¸… 1+¬Û¸… øÚÓ¬…— √˙«Úfl¡±ø„∏é¬Ì–ºº 52

52 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ ñ Ó≈¬ø˜ Œ˜±1 ø˚ 1+¬Û Œ√‡± ¬Û±˘± [˜˜ ˚» ◊√√√—1+¬Û— ‘√©Ü¬ı±Úƒ ’ø¸] Œ¸ ◊√√ 1+¬Û √ «Ú fl¡1± ¬ı1 fl¡øÍ¬Ú [ ≈≈√«√ « ƒ], Œ√ªÓ¬±¸fl¡À˘› ¤ ◊√√1+¬Û Œ√‡± ¬Û±¬ıÕ˘ ’±fl¡±—∏鬱 fl¡À1 [Œ√¬ı±– ’ø¬Û ’¸… 1+¬Û¸… øÚÓ¬…— √ «Ú fl¡±ø„∏é¬Ì–]º

ø¬ıù´1+¬Û √ «Ú-Œ˚±··œÓ¬±


Page 149: Bhagavad Gita

Ú±˝√√— Œ¬ıÕ√Ú«Ó¬¬Û¸± Ú √±ÀÚÚ Ú Œ‰¬Ê√…˚˛±º˙fl¡… ¤¬ı— ø¬ıÀÒ± ^©Ü≈— ‘√©Ü¬ı±Úø¸ ˜±— ˚Ô±ºº 53

53 - Ó≈¬ø˜ Œ˜±1 ø˚ 1+¬Û Œ√ø‡˘± [˚Ô± ˜±— ‘√©Ü¬ı±Úƒ ’ø¸] ¤ÀÚfl≈¡ª±1+¬Û√˙«Ú Œ¬ı√ ’Ò…˚˛Ú, Ó¬¬Û¸…±, √±Ú ¬ı± ¬Û”Ê√±1¡Z±1± ¸yª Ú˝√√˚˛ [¤¬ı— ø¬ıÒ– ’˝√√˜ƒÚ Œ¬ıÕ√– Ú Ó¬¬Û¸± Ú √±ÀÚÚ Ú ‰¬ ˝◊√√Ê√…˚˛± ^©Ü≈— ˙fl¡…]º

ˆ¬Mê√…± QÚÚ…˚˛± ˙fl¡… ’˝√√À˜¬ı— ø¬ıÀÒ± ’Ê«≈√Úº:±Ó≈¬— ^©Ü≈= Ó¬ÀNÚ õ∂À¬ı©Ü≈= ¬Û1ôL¬Ûºº 54

54 - Œ˝√√ ¬Û1ôL¬Û ’Ê«≈√Ú, Œfl¡ª˘ ¤fl¡±ôL ˆ¬øMê√1 ¡Z±1±À˝√√ Œ˜±fl¡ ˚Ô±Ô«ˆ¬±ÀªÊ√±øÚ¬ı ¬Û±ø1, √˙«Ú ¬Û±¬ı ¬Û±ø1 ’±1n∏ Œ˜±Ó¬ õ∂Àª˙ fl¡ø1¬ı ¬Û±ø1 [Ó≈¬ ’ÚÚ…˚˛± ˆ¬Mê√…±¤¬ı— ø¬ıÒ– ’˝√√— :±Ó≈¬— Ó¬ÀNÚ ^©Ü≈— ‰¬ õ∂À¬ı©Ü≈— ‰¬ ˙fl¡…]º

52, 53, 54 – The gods themselves ever desire to look uponit. It cannot be won by Veda or austerities or gifts or sacrifice,it can be seen, known, entered into only by that bhakti whichregards, adores and loves Me alone in all things. For transcendent,universal and individual Godhead, spirit and Nature, Infinite andfinite, space and time and timelessness, Being and Becoming, allthat we can strive to think and know of the Godhead, whetherof the absolute or the manifested existence, are wonderfullyrevealed in an ineffable oneness. This vision can be reachedonly by the absolute adoration, the love, the intimate unity thatcrowns at their summit the fullness of works and knowledge. Toknow, to see, to enter into it, to be one with this supreme formof the Supreme becomes then possible. - (9)

˜»fl¡˜«fl‘¡ij»¬Û1À˜± ˜æ√Mê√– ¸e¬ıøÊ«√Ó¬–ºøÚÕ¬ı«1– ¸¬ı«ˆ”¬ÀÓ¬¯∏≈ ˚– ¸ ˜±À˜øÓ¬ ¬Û±G¬ıºº 55

55 - Œ˝√√ ¬Û±Gª, ø˚ ¸fl¡À˘± fl¡˜« Œ˜±fl¡ ά◊ÀV˙… fl¡ø1 fl¡À1, ø˚ Œ˜±Àfl¡˝◊√√¬Û1˜ ˘é¬… ø˝√√‰¬±À¬Û ˘˚˛, ø˚ Œ˜±1 ˆ¬Mê√, ˚±1 ’±¸øMê√ Ú±˝◊√√ ’±1n∏ fl¡±À1± õ∂øÓ¬ ˙Sn∏ˆ¬±¬ı Ú± ◊√√, ŒÓ¬›“ Œ˜±fl¡ ˘±ˆ¬ fl¡À1 [˚– ˜» fl¡ «fl‘¡» ˜» ¬Û1˜– ˜» ˆ¬Mê√– ¸e¬ıøÊ«√Ó¬–¸¬ı«ˆ”¬ÀÓ¬¯∏≈ øÚÕ¬ı«1– ¸– ˜±˜ƒ ¤øÓ¬]º

55 - Says the Godhead, "be a doer of my works, accept Meas the supreme being and object, become my bhakta, be freefrom attachment and without enmity to all existences, for sucha man comes to Me." - (10)

BiswarupadarshanayogaFrom Essays on the Gita, Sri Aurobindo

1. Vision of the World-Spirit: 1-10.


All wealth belongs to the Divine and those who hold it aretrustees, not possessors. (The Mother)

– Sri Aurobindo

ø¬ıù´1+¬Û √ «Ú-Œ˚±··œÓ¬±


Page 150: Bhagavad Gita

¡Z±√˙ ’Ò…±˚˛ (Chapter 12)


’Ê«≈√Ú Î¬◊¬ı±‰¬

¤¬ı— ¸Ó¬Ó¬˚≈Mê√± Œ˚ ˆ¬Mê√±b¶±— ¬Û˚«≈…¬Û±¸ÀÓ¬ºŒ˚ ‰¬±¬Û…é¬1˜¬ı…Mê√— ŒÓ¬¯∏±— Œfl¡ Œ˚±·ø¬ıM√√˜±–ºº 1

1 - ’Ê«≈√ÀÚ fl¡íÀ˘ ñ ø˚ ¸fl¡˘ ˆ¬Mê√ ◊√√ ¸fl¡À˘± ¸˜ ˛ÀÓ¬ ≈Mê√ Ô±øfl¡ ŒÓ¬±˜±fl¡ø¬ı‰¬±À1 [Œ˚ ˆ¬Mê√±– ¤¬ı— ¸Ó¬Ó¬˚≈Mê√± Q±— ¬Û˚«≈…¬Û±¸ÀÓ¬] ’±1n∏ ø˚¸fl¡À˘ ’¬ı…Mê√’é¬11 ά◊¬Û±¸Ú± fl¡À1 [Œ˚ ‰¬ ’ø¬Û ’¬ı…Mê√— ’é¬1˜ƒ] ¤˝◊√√ ≈√˝◊√√ø¬ıÒ1 øˆ¬Ó¬1Ó¬Œ˚±·1 :±Ú fl¡±1 Œ¬ıøÂ√ [ŒÓ¬¯∏±— Œfl¡ Œ˚±·ø¬ıM√√˜±–]∑

1- Arjuna asks, "Those devotees who thus by a constantunion seek after thee, tvam, and those who seek after theunmanifest Immutable, which of these have the greater knowledgeof Yoga?" (1)

’Ê«≈√Ú1 ø¬ıù´1+¬Û √˙«Ú1 ’øˆ¬:Ó¬±1¬Û1± ¤˝◊√√ :±Ú ˝√√í˘ Œ˚ ¸fl¡À˘± fl¡±˜1fl¡Ó«¬± ÷ù´1 øÚÀÊ√, ˜±Ú≈˝√√À¬ı±1 ŒÓ¬›“1 ˚LaÀ˝√√º Œ¸˝◊√√fl¡±1ÀÌ ŒÓ¬›“ õ∂ùü fl¡ø1ÀÂ√ ñìŒ|ᬠŒ˚±·œ Œfl¡±Ú∑ ¸fl¡À˘± ¸˜˚˛ÀÓ¬ ÷ù´11 ˘·Ó¬ ˚≈Mê√ Ô±øfl¡ fl¡˜« fl¡1±Ê√ÚÀÚ,fl¡˜« Ó¬…±· fl¡ø1 ¸iß…±¸ ∆˘ øÚ&«Ì ’¬ı…Mê√ ’é¬1 ¬ıËp¡Ó¬ ˘˚˛ ∆˝√√ ˚±¬ıÕ˘ Œ‰¬©Ü±fl¡1±Ê√Ú∑íí

(From the experience of the Biswarupadarsana, the visionof the World-Spirit, Arjuna is convinced by direct vision that Godis the doer of all works, human beings are only His instruments.So he puts this question- "Who is the greater Yogin, the devoteewho wants to unite with God through karmayoga or the seekerwho wants to merge in the unmanifest Akshara Brahman throughknowledge?" The first one becomes ultimately a dynamicinstrument of God, while for the second works have little

importance from the point of God realisation, because his aim isto merge in the inactive unmanifest Brahman)

¿ˆ¬·ª±Ú ά◊¬ı±‰¬˜˚…±À¬ı˙… ˜ÀÚ± Œ˚ ˜±— øÚÓ¬…˚≈Mê√± ά◊¬Û±¸ÀÓ¬º|X˚˛± ¬Û1À˚˛±À¬ÛÓ¬±Àô¶ Œ˜ ˚≈Mê√Ó¬˜± ˜Ó¬±–ºº 2

2 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ ñ ø˚¸fl¡À˘ Œ˜±Ó¬ [¬Û≈1n∏À¯∏±M√√˜Ó¬] ˜Ú ø¶ö1 fl¡ø1[Œ˚ ˜ø˚˛ ˜Ú– ’±À¬ı˙…] ¸fl¡À˘± ¸˜˚˛ÀÓ¬ Œ˜±1 ˘·Ó¬ ˚≈Mê√ Ô±øfl¡ ¬Û1˜ |X±À1Œ˜±fl¡ ά◊¬Û±¸Ú± fl¡À1 [øÚÓ¬… ≈Mê√± ¬Û1 ˛± |X ˛± ά◊À¬ÛÓ¬±– ˜± ƒ ά◊¬Û±¸ÀÓ¬], ŒÓ¬›“À˘±fl¡Œ˜±1 ˘·Ó¬ ¸fl¡À˘±Ó¬Õfl¡ ά◊M√√˜ˆ¬±Àª ≈Mê√ [ŒÓ¬ ≈Mê√Ó¬˜±–], ¤ ◊√√ÀȬ± Œ˜±1 ˜Ó¬ [Œ˜˜Ó¬±–]º

2 - Krishna replies – "Those who found their mind in Meand by constant union, possessed of a supreme faith, seek afterMe, I hold to be the most perfectly in union of Yoga." - (2)

Œ˚ Qé¬1˜øÚÀ«√˙…˜¬ı…Mê√— ¬Û˚«≈…¬Û±¸ÀÓ¬º¸¬ı«S·˜ø‰¬ôL…= fl”¡È¬¶ö˜‰¬˘— ÒËn∏¬ı˜ƒºº 3¸—øÚ˚˛À˜…øf˚˛¢∂±˜— ¸¬ı«S ¸˜¬ı≈X˚˛–ºŒÓ¬ õ∂±õü≈¬ıøôL ˜±À˜¬ı ¸¬ı«ˆ”¬Ó¬ø˝√√ÀÓ¬ 1Ó¬±–ºº 4

3, 4 ñ ø˚¸fl¡À˘ ¸¬ı«S ¸˜¬ı≈øX ∆˝√√ ¸fl¡À˘±À1 ø˝√√Ó¬ ¸±ÒÚÓ¬ øÚÊ√Àfl¡øÚÀ ˛±· fl¡ø1, ◊√øf ˛À¬ı±1 ¸—˚Ó¬ fl¡ø1, ’øÚÀ«√˙…, ’¬ı…Mê√, ¸¬ı«¬ı…±¬Ûœ, ’ø‰¬ôL…, fl”¡È¬¶ö(changeless), ’‰¬˘, øÚÓ¬…, ’é¬1 ¬ıËp¡1 ά◊¬Û±¸Ú± fl¡À1, ŒÓ¬›“À˘±Àfl¡› Œ˜±Àfl¡ ◊√√¬Û± ˛ [Œ˚ Ó≈¬ ¸¬ı«S ¸˜¬ı≈X ˛– ¸¬ı« ”¬Ó¬ø˝√√ÀÓ¬ 1Ó¬±– ◊√√øf ˛¢∂±˜— ¸—øÚ ˛ … ’øÚÀ«√˙… ƒ’¬ı…Mê√— ¸¬ı«S·˜ƒ ’ø‰¬ôL…— ‰¬ fl”¡È¬¶ö˜ƒ ’‰¬˘— ÒËn∏¬ı˜ƒ ’é¬1˜ƒ ¬Û˚«≈…¬Û±¸ÀÓ¬ ŒÓ¬ ˜±˜ƒ¤¬ı õ∂±õü≈¬ıøôL]º

3, 4 – But those also who seek by a hard ascent after theindefinable [’øÚÀ«√˙…˜ƒ] unmanifest [’¬ı…Mê√—] Immutable [fl”¡È¬¶ö˜ƒ’é¬1˜ƒ] alone, arrive, says the Godhead, to Me. They follow amore difficult and a less complete and perfect path. At theeasiest, to reach the unmanifest Absolute they have to climb



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through the manifest Immutable here. The manifest Immutableis my own all-pervading impersonality and silence; vast,unthinkable, immobile, constant, omnipresent, it supports the actionof the personality but does not share in it.

The easier way of the Gita leads more rapidly, naturally andnormally to the same absolute liberation. It brings a swift andeffectual unchaining [freedom] from the phenomenal [worldly]bondage of death and birth. The Yogin of exclusive knowledgeimposes on himself a painful struggle with the manifold demandsof his nature; he denies them even their highest satisfaction andcuts away from him even the upward impulses of his spirit [Theseekers of knowledge donot pay attention to the full developmentof the soul, since their aim is to merge in the unmanifest Absolute.'The upward impulses of his spirit' means the aspiration of thesoul to grow into God which the seeker of knowledge denies.Our soul is only a spark of God. It is constantly growing alongwith our nature's evolution]. The living way of the Gita, on thecontrary, finds out the most intense upward trend of all our beingand turning it Godwards uses knowledge, will, feeling and theinstinct for perfection as so many puissant wings of a mountingliberation. (Our thought, will, feeling, action become wings forour upward flight when we offer them to the Divine everymoment.) - (3)

Œflv¡À˙±’øÒfl¡Ó¬1Àô¶ ∏±˜¬ı…Mê√±¸Mê√À‰¬Ó¬¸± ƒº’¬ı…Mê√± ø˝√√ ·øÓ¬«≈√–‡— Œ√˝√√¬ıøæ√1¬ı±¬Û…ÀÓ¬ºº 5

5 - ’¬ı…Mê√ ¬ıËp¡1 (unmanifest Absolute) õ∂øÓ¬ ’±¸Mê√ fl¡˘1 ø¸øX˘±ˆ¬’øÒfl¡ fl¡©Üfl¡1 [ŒÓ¬¯∏±˜ƒ ’¬ı…Mê√ ’±¸Mê√ Œ‰¬Ó¬¸±˜ƒ ’øÒfl¡Ó¬1– Œflv¡˙–], fl¡±1ÌŒ√˝√√Ò±1œ¸fl¡À˘ ’¬ı…Mê√ ¬ıËp¡1 ø¸øX ˘±ˆ¬ fl¡ø1¬ıÕ˘ ˚±›“ÀÓ¬ ¬ıUÓ¬ fl¡©Ü fl¡ø1¬ı ˘·±˝√√˚˛ [ø˝√√ Œ√˝√√¬ıøæ√– ’¬ı…Mê√± ·øÓ¬– ≈√–‡— ’¬ı±¬Û…ÀÓ¬]º

5 - The unmanifest Brahman in its indefinable unity is athing to which embodied souls can only arrive and that hardly by

a constant mortification, a suffering of all the repressed members,a stern difficulty and anguish of the nature, dukham avapyate,kleso'dhikataras tesam. The indefinable Oneness accepts allthat climb to it, but offers no help of relation and gives nofoothold to the climber. All has to be done by a severe austerityand a stern and lonely individual effort. How different is it forthose who seek after the Purushottama in the way of the Gita!When they meditate on him with a Yoga which sees none else,because it sees all to be Vasudeva (7/19), he meets them atevery point, in every moment, at all times, with innumerableforms and faces, holds up the lamp of knowledge within andfloods with its divine and happy lustre the whole existence. - (4)

Baby cat and baby monkeyThere are two paths of Yoga, one of tapasya (discipline)

and the other of surrender. The path of tapasya is arduous.Here you rely solely upon yourself, you proceed by your ownstrength. You ascend and achieve according to the measure ofyour force. There is always the danger of falling down. Andonce you fall, you lie broken in the abyss and there is hardly aremedy. The other path, the path of surrender, is safe and sure.You may follow, as Ramakrishna says, either the path of thebaby monkey or that of the baby cat. The baby monkey holdsto its mother in order to be carried about and it must hold firm,otherwise if it loses its grip, it falls. On the other hand, the babycat does not hold to its mother, but is held by the mother and hasno fear nor responsibility; it has nothing to do but to let themother hold it and cry ma ma.

If you take up this path of surrender fully and sincerely,there is no more danger or serious difficulty. The question is tobe sincere. If you are not sincere, donot begin Yoga.

The Mother, Conversations.



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Œ˚ Ó≈¬ ¸¬ı«±øÌ fl¡˜«±øÌ ˜ø˚˛ ¸—Ú…¸… ˜»¬Û1±–º’ÚÀÚ…ÕÚ¬ı Œ˚±À·Ú ˜±— Ò…±˚˛ôL ά◊¬Û±¸ÀÓ¬ºº 6ŒÓ¬¯∏±˜˝√√— ¸˜≈XÓ«¬± ˜‘Ó≈¬…¸—¸±1 ¸±·1±»ºˆ¬¬ı±ø˜ Ú ø‰¬1±» ¬Û±Ô« ˜˚…±À¬ıø˙Ó¬-Œ‰¬Ó¬¸±˜ƒºº 7

6, 7 ñ øfl¡c ø˚¸fl¡À˘ ¸fl¡À˘± fl¡˜« Œ˜±Ó¬ ’¬Û«Ì fl¡ø1 [Ó≈¬ Œ˚ ¸¬ı«±øÌfl¡˜«±øÌ ˜ø˚˛ ¸—Ú…¸…] ¤fl¡±¢∂ ø‰¬ÀM√√À1 Œ˜±1 ˘·Ó¬ ˚≈Mê√ Ô±øfl¡ [˜»¬Û1±– ’ÚÀÚ…ÚŒ˚±À·Ú ¤¬ı] Œ˜±fl¡ Ò…±Ú ’±1n∏ ά◊¬Û±¸Ú± fl¡À1 [˜±— Ò…± ˛ôL– ά◊¬Û±¸ÀÓ¬], Œ˜±Ó¬ ø‰¬M√√¸˜¬Û«Ì fl¡1± Œ¸˝◊√√ Œ˘±fl¡¸fl¡˘fl¡ ˜˝◊√√ ’ø‰¬À1˝◊√√ Ê√ij ˜‘Ó≈¬…1+¬Û ¸—¸±1 ¸±·11¬Û1±Î¬◊X±1 fl¡À1“± [˜ø ˛ ’±À¬ıø˙Ó¬ Œ‰¬Ó¬¸± ƒ ŒÓ¬ ∏± ƒ ’˝√√— Ú ø‰¬1±» ‘Ó≈¬…¸—¸±1 ¸±·1±»¸˜≈XÓ«¬± ˆ¬¬ı±ø˜]º

6, 7 – Here the actions are all given up to the supremeMaster of action and he as the supreme Will meets the will ofsacrifice, takes from it its burden and assumes to himself thecharge of the works of the divine Nature in us. And when tooin the high passion of love the devotee of the Lover and Friendof man and of all creatures casts upon him all his heart ofconsciousness and yearning of delight, then swiftly the Supremecomes to him as the saviour and deliverer and exalts him by ahappy embrace of his mind and heart and body out of the wavesof the sea of death in this mortal nature into the secure bosomof the Eternal. - (5)

˜À˚…¬ı ˜Ú ’±Ò»¶§ ˜ø˚˛ ¬ı≈øX— øÚÀ¬ı˙˚˛ºøÚ¬ıø¸¯∏…ø¸ ˜À˚…¬ı ’Ó¬ ÿÒ¬ı«— Ú ¸—˙˚˛–ºº 8

8 - Œ˜±ÀÓ¬˝◊√√ ˜Ú ø¶ö1 fl¡1± [˜ø˚˛ ¤¬ı ˜Ú– ’±Ò»¶§], Œ˜±ÀÓ¬˝◊√√ ¬ı≈øX øÚø¬ı©Üfl¡1± [¬ı≈øX— øÚÀ¬ı˙˚˛]º ¤ø√Ú Ó≈¬ø˜ Œ˜±ÀÓ¬˝◊√√ ¬ı±¸ fl¡ø1¬ı±, Ó¬±Ó¬ ¸Àµ˝√√ Ú±˝◊√√ [’Ó¬ÿÒ«¬ı— ˜ø˚˛ ¤¬ı øÚ¬ıø¸¯∏…ø¸ Ú ¸—˙˚˛–]º

8 - This then is the swiftest, largest and greatest way. OnMe, says the Godhead to the soul of man, repose all thy mindand lodge all thy understanding in Me: I will lift them up bathed

in the supernal blaze of the divine love and will and knowledgeto myself from whom these things flow. Doubt not that thoushalt dwell in Me above this mortal existence. - (6)

ìÓ≈¬ø˜ Œ˜±ÀÓ¬ ◊√√ ¬ı±¸ fl¡ø1¬ı±, Thou shalt dwell in Me’’ ñ ¤ ◊√√ fl¡Ô±ÀȬ±¬ı1 ·ˆ¬œ1 ’Ô«¬Û”Ì«º ◊√√ ˛±1 ’Ô« ’±R± ¬ı± Ê√œª±R± ¬ı± Ê√œª ◊√√ øÚ•ß õ∂fl‘¡øÓ¬ ¬ı± øS&Ì1¬ıgÚ1¬Û1± ˜≈Mê√ ∆˝√√ õ∂fl‘¡Ó¬ ’˜1Q ˘±ˆ¬ fl¡ø1 ÷ù´11 ø√¬ı…ô¶1Ó¬ ¶§Ó¬Laˆ¬±Àª ¬ı±¸fl¡À1º

’Ô ø‰¬M√√— ¸˜±Ò±Ó≈¬— Ú ˙À#¡±ø¯∏ ˜ø˚˛ ø¶ö1˜ƒº’ˆ¬…±¸À˚±À·Ú Ó¬ÀÓ¬± ˜±ø˜26√±5≈— ÒÚ?˚˛ºº 9

9 - Œ˝√√ ÒÚ?˚˛, ˚ø√ Ó≈¬ø˜ ŒÓ¬±˜±1 ˜ÚÀȬ± Œ˜±Ó¬ ¤fl¡±ôLˆ¬±Àª ø¶ö1 fl¡ø11±ø‡¬ı ŒÚ±ª1± [’Ô˜ø˚˛ ø‰¬M√√— ø¶ö1— ¸˜±Ò±Ó≈¬— Ú ˙À#¡±ø¯∏] ŒÓ¬ÀÚ˝√√íÀ˘ ¸fl¡À˘±¸˜˚˛ÀÓ¬ Œ˜±fl¡ ¶ú1Ì fl¡ø1¬ıÕ˘ ’ˆ¬…±¸ fl¡ø1 [Ó¬Ó¬– ’ˆ¬…±¸ Œ˚±À·Ú] Œ˜±fl¡¬Û±¬ıÕ˘ Œ‰¬©Ü± fl¡1± [˜±˜ƒ ’±5≈— ˝◊√√26√]º

9 - The divine consciousness even when it has been foundat first, in a wonder of great moments or in calm and splendiddurations, cannot at once be altogether held or called back atwill; there is felt often an inability to keep the personalconsciousness fixed steadily in the Divine; there are nights oflong exile from the Light, there are hours or moments of revolt,doubt or failure. But still by the practice of union and by constantrepetition of the experience, that highest spirit grows upon thebeing and takes permanent possession of the nature. (7)

’ˆ¬…±À¸’¬Û…¸˜ÀÔ«±’ø¸ ˜»fl¡˜«¬Û1À˜± ˆ¬¬ıº˜√Ô«˜ø¬Û fl¡˜«±øÌ fl≈¡¬ı«Úƒ ø¸øX˜¬ı±o…ø¸ºº 10

10 - ˚ø√ Ó≈¬ø˜ ’ˆ¬…±¸ fl¡ø1¬ıÕ˘ ’¸˜Ô« [’ˆ¬…±À¸ ’ø¬Û ’¸˜Ô« ’ø¸],ŒÓ¬øÓ¬˚˛± ˝√√íÀ˘ ¸fl¡À˘± fl¡˜« Œ˜±1 fl¡±1ÀÌ fl¡ø1¬ıÕ˘ Œ˘±ª± [˜» fl¡˜« ¬Û1˜– ˆ¬¬ı],¤˝◊√√√À1 Œ˜±fl¡ ά◊ÀV˙… fl¡ø1 fl¡±˜À¬ı±1 fl¡ø1À˘ Ó≈¬ø˜ ø¸øX˘±ˆ¬ fl¡ø1¬ı± [˜√Ô«—fl¡˜«±øÌ fl≈¡¬ı«Ú ’ø¬Û ø¸øX˜ƒ ’¬ı±o…ø¸]º



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10 - Is this also found too diifficult because of the powerand persistence of the outward-going movement of the mind?Then the way is simple, to do all actions for the sake of the Lordof the action. Then the presence of the Purushottama will growupon the natural man, till he is filled with it and becomes aGodhead and a spirit; all life will become a constant rememberingof God and perfection too will grow and the unity of the wholeexistence of the human soul with the supreme Existence. - (8)

’ÕÔÓ¬√¬Û…˙ÀMê√±’ø¸ fl¡Ó«≈¬— ˜ƒ√À˚±·˜±ø|Ó¬–º¸¬ı«fl¡˜«Ù¬˘Ó¬…±·— Ó¬Ó¬– fl≈¡1n∏ ˚Ó¬±R¬ı±Úƒºº 11

11 - ˚ø√ ¸fl¡À˘± fl¡˜« Œ˜±1 fl¡±1ÀÌ fl¡ø1À“√± ¬ı≈ø˘ ˆ¬±ø¬ı Œ˜±1 ˘·Ó¬ ˚≈Mê√Ô±øfl¡ Œ˜±1 ’±|˚˛Ó¬ Ô±øfl¡¬ıÕ˘ ’¸˜Ô« Œ˝√√±ª± [’Ô ¤Ó¬ƒ√ ’ø¬Û ˜» Œ˚±·˜ƒ’±ø|Ó¬– fl¡Ó«≈¬— ’˙Mê√– ’ø¸], ŒÓ¬øÓ¬˚˛± ˝√√íÀ˘ ’±R¸—˚˜ ’ˆ¬…±¸ fl¡ø1 ¸fl¡À˘±fl¡˜«1 Ù¬˘ Ó¬…±· fl¡1± [Ó¬Ó¬– ˚Ó¬±R¬ı±Úƒ ¸¬ı«fl¡˜«Ù¬˘ Ó¬…±·— fl≈¡1n∏]º

11 - But it may be that even this constant remembering ofGod and lifting up of your works to him is felt to be beyond thepower of the limited mind, because in its forgetfulness it turnsto the act and its outward object and will not remember to lookwithin and lay our every movement on the divine alter of theSpirit. Then the way is to control the lower self in the act anddo works without desire of the fruit. - (9)

Œ|À˚˛± ø˝√√ :±Ú˜ˆ¬…±¸±Êƒ√ :±Ú±» Ò…±Ú— ø¬ıø˙¯∏…ÀÓ¬ºÒ…±Ú±» fl¡ «Ù¬˘Ó¬…±·ô¶…±·±26√±øôL1ÚôL1 ƒºº 12

12 - ’ˆ¬…±¸Ó¬Õfl¡ :±Ú Œ|á¬, :±ÚÓ¬Õfl¡ Ò…±Ú Œ|á¬, Ò…±ÚÓ¬Õfl¡ fl¡˜«Ù¬˘Ó¬…±· Œ|ᬠ[’ˆ¬…±¸±» :±Ú— ø˝√√ Œ|˚˛–, :±Ú±» Ò…±Ú— ø¬ıø˙¯∏…ÀÓ¬, Ò…±Ú±» fl¡˜«Ù¬˘Ó¬…±·–], Ó¬…±·1¬Û1± ˙±øôL ˘±ˆ¬ ˝√√˚˛ [Ó¬…±·±» ˙±øôL– ’ÚôL1˜ƒ]º

12 - Abhyasa, practice of a method, repetition of an effortand experience is a great and powerful thing; but better than thisis knowledge, the successful and luminous turning of the thoughtto the Truth behind things. This thought-knowledge too is excelled

by a silent complete concentration on the Truth so that theconsciousness shall eventually live in it and be always one withit. But more powerful still is the giving up of fruit of one's works,because that immediately destroys all causes of disturbance andbrings and preserves automatically an inner calm and peace. -(10)

’À¡Z©Ü± ¸¬ı«ˆ”¬Ó¬±Ú±— ∆˜S– fl¡1n∏Ì ¤¬ı ‰¬ºøÚ˜«À˜± øÚ1˝√√DZ1– ¸˜≈√–‡¸≈‡– 鬘œºº 13¸c©Ü– ¸Ó¬Ó¬— Œ˚±·œ ˚Ó¬±R± ‘√ϬˇøÚ(˚˛–º˜˚…ø¬Û«Ó¬˜ÀÚ±¬ı≈øXÀ˚«± ˜ƒ√ˆ¬Mê√– ¸ Œ˜ øõ∂˚˛–ºº 14

13, 14 ñ ø˚Ê√ÀÚ fl¡±Àfl¡± Œ¡Z¯∏ Úfl¡À1, ø˚ ¸fl¡À˘±À1 õ∂øÓ¬ ø˜S ˆ¬±¬ı±¬Ûiß’±1n∏ √ ˛±ª±Ú [¸¬ı« ”¬Ó¬±Ú± ƒ ’À¡Z©Ü± ∆˜S– fl¡1n∏Ì– ¤¬ı ‰¬], ø˚ øÚÊ√Àfl¡ ¬ıd1 ·1±fl¡œ¬ı≈ø˘ Ú±ˆ¬±À¬ı [øÚ˜«˜–], ø˚Ê√Ú ’˝√√—fl¡±1 ˙”Ú…, ¸≈‡-≈√‡Ó¬ ¸˜ˆ¬±¬ı±¬Ûiß, 鬘±˙œ˘,¸√±˚ ¸c©Ü [øÚ1 √√DZ1– ¸˜ ≈√–‡ ≈‡– 鬘œ ¸Ó¬Ó¬— ¸c©Ü–] ’±R¸—˚˜œ, ‘√Ϭõ∂øÓ¬:Œ˚±·œ ’±1n∏ ø˚ ˜Ú ¬ı≈øX Œ˜±Ó¬ ’¬Û«Ì fl¡ø1ÀÂ√ ŒÓ¬ÀÚ ˆ¬Mê√ Œ˜±1 øõ∂˚˛ [˚Ó¬±R±‘√ϬˇøÚ(˚˛ Œ˚±·œ, ˜ø˚˛ ’ø¬Û«Ó¬ ˜Ú– ¬ı≈øX– ˜»ˆ¬Mê√– ¸– Œ˜ øõ∂˚˛–]º

13, 14 – What then will be the divine nature of the bhaktawho has turned to the adoration of the Eternal? First, an absenceof egoism, of I-ness and my-ness, nirmama nirahamkarah.The bhakta of the Purushottama is one who has a universalheart. A universal love dwells in his heart, a universal compassionflows from it like an encompassing sea. He will have friendshipand pity for all beings and hate for no living thing: for he ispatient, long suffering, enduring, a well of forgiveness. A desirelesscontent is his, a tranquil equality to pleasure and pain, sufferingand happiness, the steadfast control of self and the firm unshakablewill and resolution of the Yogin and a love and devotion whichgives up the whole mind and reason to the Lord, to the Masterof his consciousness and knowledge. - (11)



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˚¶ú±Àiß±ø¡ZÊ√ÀÓ¬ Œ˘±Àfl¡± Œ˘±fl¡±Àiß±ø¡ZÊ√ÀÓ¬ ‰¬ ˚–º˝√√¯∏«±˜¯∏«ˆ¬À˚˛±À¡ZÕ·˜«≈ÀMê√± ˚– ¸ ‰¬ Œ˜ øõ∂˚˛–ºº 15

15 - ˚±1¬Û1± Œfl¡±ÀÚ› ’˙±øôL Ú±¬Û±˚˛, ø˚ ’±Ú1¬Û1±› ’˙±øôL Ú±¬Û±˚˛[˚¶ú±» Œ˘±fl¡– Ú Î¬◊ø¡ZÊ√ÀÓ¬, ˚– ‰¬ Œ˘±fl¡±» Ú Î¬◊ø¡ZÊ√ÀÓ¬] ’±1n∏ ø˚Ê√Ú ¸≈‡, ≈√‡,ˆ¬ ˛ ’±1n∏ ά◊À¡Z·1¬Û1± ≈Mê√, ŒÓ¬›“ Œ˜±1 øõ∂ ˛ [˚– ‰¬ ˝√√ ∏« ’˜ ∏« ˆ¬ ˛ ά◊À¡ZÕ·– ≈Mê√–¸–Œ˜ øõ∂˚˛–]º

15 - Or, simply, he will be one who is freed from thetroubled agitated lower nature and from the waves of joy andfear and anxiety and resentment and desire, a spirit of calm bywhom the world is not afflicted or troubled, nor is he afflictedor troubled by the world, a soul of peace with whom all are atpeace. - (12)

’ÚÀ¬Û鬖 qø‰¬«√é¬ Î¬◊√±¸œÀÚ± ·Ó¬¬ı…Ô–º¸¬ı«±1y¬Ûø1Ó¬…±·œ Œ˚± ˜æ√Mê√– ¸ Œ˜ øõ∂˚˛–ºº 16

16 - ø˚Ê√Ú ’ÚÀ¬Ûé¬ [¶Û‘˝√√±˝√√œÚ, ø˚Ê√ÀÚ ¸fl¡À˘± ’±˙± ’±1n∏ fl¡˜« ÷ù´11›‰¬1Ó¬ ¸˜¬Û«Ì fl¡ø1ÀÂ√], ø˚Ê√Ú ¬ÛøªS ’±1n∏ √é¬ [qø‰¬– √鬖], ø˚Ê√Ú Î¬◊√±¸œÚ(indifferent to whatever comes), ø˚Ê√Ú ·Ó¬¬ı…Ô ñ ˚±fl¡ Œfl¡±ÀÚ± ‚Ȭڱ˝◊√√≈√‡ ø√¬ı ŒÚ±ª±À1, ø˚ ¸fl¡À˘± ÷ù´11 ◊√√26√± ¬ı≈ø˘ ˘ ˛, ø˚ ’ √√— ˆ¬±À¬ıÀ1 Œfl¡±ÀÚ± fl¡±˜’±1y Úfl¡À1, ¸fl¡À˘± fl¡±˜ ÷ù´11 ˝◊√√26√± ˜ÀÓ¬ ˝√√í¬ıÕ˘ ø√À˚˛ [¸¬ı«±1y ¬Ûø1Ó¬…±·œ],¤ÀÚ ˆ¬Mê√ Œ˜±1 øõ∂˚˛ [˚– ˜æ√Mê√– ¸– Œ˜ øõ∂˚˛–]º

16- Or he will be one who has given up all desire andaction to the Master of his being, one pure and still, indifferentto whatever comes, not pained or afflicted by any result orhappening, one who had flung away from him all egoistic, personaland mental initiative whether of the inner or the outer act, onewho lets the divine will and and divine knowledge flow throughhim undeflected by his own resolves, preferences and desiresand yet for that very reason is swift and skilful in all action ofhis nature, because this flawless unity with the supreme will, this

pure instrumentation is the condition of the greatest skill in works.-(13)

Œ˚± Ú ˝√√+¯∏…øÓ¬ Ú Œ¡Zø©Ü Ú Œ˙±‰¬øÓ¬ Ú fl¡±„∏é¬øÓ¬ºqˆ¬±qˆ¬¬Ûø1Ó¬…±·œ ˆ¬øMê√˜±Úƒ ˚– ¸ Œ˜ øõ∂˚˛–ºº 17

17 - ø˚ øõ∂ ˛ ¬ıd ¬Û± ◊√√ ’±ÚµÓ¬ ’±R √√±1± Ú √√ ˛ [˚– Ú √√+ ∏…øÓ¬] ’±1n∏ ’øõ∂ ˛¬Û± ◊√√ ≈√‡ Úfl¡À1 [Ú Œ¡Zø©Ü], ø˚ Œ˙±fl¡ Úfl¡À1, ’±fl¡±—∏鬱 Úfl¡À1, qˆ¬-’qˆ¬ ≈√À ˛±È¬±¸˜ˆ¬±Àª ˘˚˛, ŒÓ¬ÀÚ ˆ¬Mê√ Œ˜±1 øõ∂˚˛ [Ú Œ˙±‰¬øÓ¬ Ú fl¡±„∏é¬øÓ¬ qˆ¬±qˆ¬¬Ûø1Ó¬…±·œˆ¬øMê√˜±Ú ˚– ¸– Œ˜ øõ∂˚˛–]º

17 - Again, he will be one who neither desires the pleasantand rejoices at its touch nor abhors the unpleasant and sorrowsat its burden. He has abolished the distinction between fortunateand unfortunate happenings, because his devotion receives allthings equally as good from the hands of the eternal Lover andMaster. - (14)

¸˜– ˙ÀSà ‰¬ ø˜ÀS ‰¬ Ó¬Ô± ˜±Ú±¬Û˜±ÚÀ˚˛±–º˙œÀÓ¬±¯û¸≈‡≈√–À‡¯∏≈ ¸˜– ¸eø¬ı¬ıøÊ«√Ó¬–ºº 18Ó≈¬˘…øÚµ±døÓ¬À˜«ÃÚœ ¸cÀ©Ü± Œ˚Ú Œfl¡Úø‰¬»º’øÚÀfl¡Ó¬– ø¶ö1˜øÓ¬ˆ«¬øMê√˜±Úƒ Œ˜ øõ∂À˚˛± Ú1–ºº 19

18, 19 ñ ˚±1 ˙Sn∏-ø˜S, ˜±Ú-’¬Û˜±Ú, ˙œÓ¬-ά◊¯û, ¸≈‡-≈√‡Ó¬ ¸˜ˆ¬±¬ı[˙ÀSà ‰¬ ø˜ÀS Ó¬Ô± ˜±Ú ’¬Û˜±ÚÀ ˛±– ¸˜– ˙œÀÓ¬±¯û ≈‡≈√–À‡ ∏≈ ¸˜–], ø˚ ¸fl¡À˘±ø¬ı¯∏˚˛ÀÓ¬ ’±¸øMê√ ˙”Ú…, øÚµ± ’±1n∏ õ∂˙—¸±Ó¬ ¸˜ˆ¬±¬ı, ’䈬±¯∏œ, ø˚ ¬Û±˚˛ Ó¬±ÀÓ¬¸c©Ü [¸eø¬ı¬ıøÊ«√Ó¬– Ó≈¬˘… øÚµ±døÓ¬– Œ˜ÃÚœ Œ˚Ú Œfl¡Úø‰¬» ¸c©Ü–], ·‘˝√√ ¬ı±¬ı±¸¶ö±Ú1 õ∂øÓ¬ ˜˜Q ¬ı≈øX¬ıøÊ«√Ó¬ [’øÚÀfl¡Ó¬–] ’±1n∏ ø¶ö1 ø‰¬M√√1 ŒÓ¬ÀÚ ˆ¬øMê√˜±Ú¬ı…øMê√ Œ˜±1 øõ∂˚˛ [ø¶ö1 ˜øÓ¬– ˆ¬øMê√˜±Úƒ Œ˜ øõ∂˚˛– Ú1–]º

Aniketa – The bliss soul finds and feels itself everywhere,it has no mansion, is aniketa or has the all for its mansion(Synthesis of Yoga, Gnosis and Ananda).

18-19 – The Godlover dear to God is a soul of wide equality,equal to friend and enemy, equal to honour and insult, pleasure



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and pain, praise and blame, grief and happiness, heat and cold,to all that troubles with opposite affections the normal nature.He will have no attachment to person or thing, place or home;he will be content and well-satisfied with whatever surroundings,whatever relation men adopt to him, whatever station or fortune.He will keep a mind firm in all things. Equality, desirelessnessand freedom from the lower egoistic nature and its claims arealways the one perfect foundation demanded by the Gita for thegreat liberation. - (15)

Œ˚ Ó≈¬ Ò˜«±˜‘Ó¬ø˜√— ˚ÀÔ±Mê√— ¬Û˚«≈…¬Û±¸ÀÓ¬º|VÒ±Ú± ˜»¬Û1˜± ˆ¬Mê√±Àô¶’Ó¬œ¬ı Œ˜ øõ∂˚˛±–ºº 20

20 - ø˚¸fl¡À˘ |X± ¸ √√fl¡±À1 ˜ ◊√√ Œfl¡±ª± ¤ ◊√√ ’ ‘Ó¬ Ó≈¬˘… Ò « Œ˜±fl¡ ά◊ÀV˙…fl¡ø1 ’Ô«±» ¬Û1À˜ù´1 ¬Û≈1n∏À¯∏±M√√˜fl¡ ά◊ÀV˙… fl¡ø1 ’±‡À1 ’±‡À1 ¬Û±˘Ú fl¡À1ŒÓ¬›“À˘±fl¡ Œ˜±1 ’Ó¬…ôL øõ∂ ˛ [Œ˚ Ó≈¬ |VÒ±Ú±– ˚ÀÔ±Mê√— ◊√√√— Ò «± ‘Ó¬— ˜»¬Û1˜±–¬Û˚«≈…¬Û±¸ÀÓ¬ ŒÓ¬ ˆ¬Mê√±– Œ˜ ’Ó¬œ¬ı øõ∂˚˛±–]º

20 - Exceedingly dear, ativa me priyah, are those soulsnearest to the Godhead whose love of Me is completed by thestill wider and greatest perfection of which I have just shown toyou the way and the process. These are the bhaktas who makethe Purushottama their one supreme aim and follow out with aperfect faith and exactitude the immortalising Dharma describedin this teaching. Dharma, in the language of the Gita, means theinnate law of the being and its works and an action proceedingfrom and determind by the inner nature, svabhava niyatamkarma. In the lower ignorant consciousness of mind, life andbody there are many dharmas, many rules, many standards andlaws because there are many varying determinations and typesof the mental, vital and physical nature. The immortal Dharmais one; it is that of the highest spiritual divine consciousness andits powers, para prakritih. It is beyond the three gunas, and toreach it all these lower dharmas have to be abandoned, sarva

dharman parityajya. Alone in their place the one liberatingunifying consciousness and power of the Eternal has to becomethe infinite source of our action. To rise out of our lower personalegoism, to enter into the impersonal and equal calm of theimmutable eternal all-pervading Akshara Purusha, to aspire fromthat calm by a perfect self- surrender of all one's nature andexistence to that which is other and higher than the Akshara, isthe first necessity of this Yoga. In the strength of that aspirationone can rise to the immortal Dharma. There, made one in being,consciousness and divine bliss with the greatest Uttama Purusha,made one with his supreme dynamic nature-force, sva prakritih,the liberated spirit can know infinitely, love illimitably, actunfalteringly in the authentic power of a highest immortality anda perfect freedom. - (16)

BhaktiyogaFrom Essays on the Gita, Sri Aurobindo

1. The way and the Bhakta: 1-16


And yet a greater destiny may be his,For the eternal spirit is his truth.He can re-create himself and all around.

– Savitri

In everyone of us, heaven and hell are there side by side. To transformthe hell within us into heaven is the aim of integral yoga.



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SÀ˚˛±√˙ ’Ò…±˚˛ (Chapter 13)


’Ê«≈√Ú Î¬◊¬ı±‰¬

õ∂fl‘¡øÓ¬— ¬Û≈1n∏¯∏Õ=¬ı Œé¬S— Œé¬S:À˜¬ı ‰¬º¤Ó¬ƒ√À¬ıø√Ó≈¬ø˜26√±ø˜ :±Ú— Œ:˚˛= Œfl¡˙¬ıºº 1

1 - ’Ê«≈√ÀÚ fl¡íÀ˘ ñ Œ˝√√ Œfl¡˙ª, õ∂fl‘¡øÓ¬ ’±1n∏ ¬Û≈1n∏¯∏, Œé¬S ’±1n∏ Œé¬S:’±1n∏ :±Ú ’±1n∏ Œ:˚˛ ¤˝◊√√Àfl¡˝◊√√Ȭ±1 ø¬ı¯∏À˚˛ ˜˝◊√√ Ê√±øÚ¬ıÕ˘ ˝◊√√26√± fl¡À1“± [õ∂fl‘¡øÓ¬—¬Û≈1n∏¯∏— ‰¬ ¤¬ı, Œé¬S— Œé¬S:— ‰¬ ¤¬ı :±Ú— Œ:˚˛— ‰¬ ¤Ó¬» Œ¬ıø√Ó≈¬˜ƒ ˝◊√√26√±ø˜]º

1. It is necessary to bring out more definitely the preciserelations between the supreme Purusha, the immutable Self, theJiva and Prakriti in her action and her gunas. Arjuna is thereforemade to put a question. He asks to learn of the Purusha and thePrakriti; he inquires of the field of being and the knower of thefield and of knowledge and the object of knowledge. - (1)

¿ˆ¬·ª±Ú ά◊¬ı±‰¬˝◊√√√— ˙1œ1— Œfl¡ÃÀôL˚˛ Œé¬Sø˜Ó¬…øˆ¬Òœ˚˛ÀÓ¬º¤Ó¬ƒ√À˚± Œ¬ıøM√√ Ó¬— õ∂±U– Œé¬S: ˝◊√√øÓ¬ Ó¬ø¡Z√–ºº 2

2 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ ñ ¤˝◊√√ Œ√˝√√ÀȬ±fl¡ Œé¬S Œ¬ı±˘± ˝√√˚˛ [˝◊√√√— ˙1œ1—Œé¬S˜ƒ ˝◊√√øÓ¬ ’øˆ¬Òœ˚˛ÀÓ¬], ’±1n∏ ø˚ ¤˝◊√√ Œé¬Sfl¡ Ê√±ÀÚ [˚– ¤Ó¬» Œ¬ıøM√√, Ó¬»ø¬ı√–], ŒÓ¬›“fl¡ Œé¬S: [Ê√œª±R±] Œ¬ı±À˘ [Ó¬˜ƒ Œé¬S: ˝◊√√øÓ¬ õ∂±U–]º

2 - The whole of existence must be regarded as a field of

the soul's construction and action in the midst of Nature. TheGita explains the ksetram, field, by saying that it is this bodywhich is called the field of the spirit, and in this body there issomeone who takes cognizance of the field, ksetrajna, theknower of Nature. - (2)

Œé¬S:=±ø¬Û ˜±— ø¬ıøX ¸¬ı«Àé¬ÀS¯∏≈ ˆ¬±1Ó¬ºŒé¬SÀé¬S:À˚˛±:«±Ú— ˚» Ó¬√ʃ√:±Ú— ˜Ó¬— ˜˜ºº 3

3 - ¸fl¡À˘±À¬ı±1 Œ√˝√√ÀÓ¬ [¸¬ı«Àé¬ÀS ∏≈ ’ø¬Û] Œ˜±Àfl¡ ◊√√ Œé¬S: ¬ı≈ø˘ Ê√±øÚ¬ı±[˜±— ‰¬ Œé¬S:— ø¬ıøX], Œé¬S ’±1n∏ Œé¬S:1 ø¬ı¯∏À˚˛ ø˚ :±Ú [Œ√˝√√ ’±1n∏Ê√œª±R±1 :±Ú] [Œé¬SÀé¬S:À˚˛±– ˚» :±Ú—] Œ¸˝◊√√ :±ÀÚ˝◊√√ õ∂fl‘¡Ó¬ :±Ú [Ó¬»:±Ú—], ˝◊√√ Œ˜±1 ˜Ó¬ [˜˜ ˜Ó¬—]º

3 - In each embodied creature there is this one knower. Itis the knowledge at once of the field and its knower, ksetra-ksetrajnayor jnanam, is the real illumination and the onlywisdom. - (3)

Ó¬» Œé¬S— ˚2‰¬ ˚±‘√flƒ¡ ‰¬ ˚ƒ√ø¬ıfl¡±ø1 ˚Ó¬( ˚»º¸ ‰¬ Œ˚± ˚» õ∂ˆ¬±¬ı( Ó¬» ¸˜±À¸Ú Œ˜ ˙‘Ì≈ºº 4

4 - Œ¸˝◊√√ Œé¬S øfl¡ [Ó¬» Œé¬S— ˚» ‰¬], ˝◊√√ øfl¡ õ∂fl¡±11 [˚±‘√flƒ¡ ‰¬], ˝◊√√ Œfl¡ÀÚø¬ıfl¡±1 [¬Ûø1ªÓ«¬Ú] ø¬ıø˙©Ü [˚» ø¬ıfl¡±ø1], ˝◊√√ øfl¡˝√√1 ¬Û1± ά◊»¬Ûiß ˝√√˚˛ [˚Ó¬– ‰¬ ˚»]’±1n∏ Œé¬S: Œfl¡±Ú ’±1n∏ ŒÓ¬›“1 õ∂ˆ¬±ª øfl¡ [¸– ‰¬ ˚–, ˚» õ∂ˆ¬±¬ı– ‰¬], Œ¸˝◊√√¸fl¡À˘± Œ˜±1¬Û1± ¸—Àé¬À¬Û qÚ± [Ó¬» Œ˜ ¸˜±À¸Ú ˙‘Ì≈]º

4– The Gita proceeds to state the character, nature, source,deformations, powers of this sensible embodiment of our being.We see then that it is the whole working of the lower Prakritithat is meant by the Ksetra (field). – (3A)

Ÿ¬ø ∏øˆ¬¬ı«UÒ± ·œÓ¬— Â√Àµ±øˆ¬ø¬ı«ø¬ıÕÒ– ¬Û‘Ôflƒ¡º¬ıËp¡ ”S¬ÛÕ√Õ(¬ı Œ˝√√Ó≈¬˜øæ√ø¬ı«øÚø(ÕÓ¬–ºº 5

5 - Ÿ¬ø ∏ fl¡À˘ Ú±Ú± Â√ÀµÀ1 [Ÿ¬ø ∏øˆ¬– ø¬ıø¬ıÕÒ– Â√Àµ±øˆ¬–] ¬Û‘Ôfl¡ ¬Û‘Ôfl¡ˆ¬±ÀªŒé¬S-Œé¬S: Ó¬N ¬ı…±‡…± fl¡ø1ÀÂ√ [¬Û‘Ôflƒ¡ ¬ıUÒ± ·œÓ¬—]º ¤ ◊√√ ø¬ı ∏À˚ ¬ıËp¡ ”S¬Û√ ” √√Ó¬The master of existence lurks in us

And plays at hide and seek with his own Force.– Savitri



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[Œ¬ı√±ôL1 ¸”S ¸˜”˝√√Ó¬] ˚≈øMê√¬Û”Ì« ’±1n∏ ¸—˙˚˛˙”Ú… ¬ı…±‡…± ø√ÀÂ√ [¬ıËp¡¸”S¬ÛÕ√– ¤¬ı‰¬ Œ˝√√Ó≈¬˜øæ√– ø¬ıøÚø(ÕÓ¬–]º

˜ √√± ”¬Ó¬±Ú… √√DZÀ1± ¬ı≈øX1¬ı…Mê√À˜¬ı ‰¬º˝◊√√øf˚˛±øÌ √Õ˙fl¡= ¬Û= Œ‰¬øf˚˛À·±‰¬1±–ºº 6˝◊√√26√± Œ¡Z¯∏– ¸≈‡— ≈√–‡— ¸„∏‚±Ó¬À(Ó¬Ú± Ò‘øÓ¬–º¤Ó¬» Œé¬S— ¸˜±À¸Ú ¸ø¬ıfl¡±1˜≈√±˝√√+Ó¬˜ƒºº 7

6, 7 ñ ¬Û=˜˝√√±ˆ”¬Ó¬ [˜˝√√±ˆ”¬Ó¬±øÚ ñ øé¬øÓ¬, ’¬Û, ŒÓ¬Ê√–, ˜1n∏», Œ¬ı…±˜ñ earth, water, fire, air, ether– five elemental states of matter,subtle conditions of material energy by which all objects havebeen created), ’˝√√—fl¡±1 (ego sense) √˝√√Ȭ± ˝◊√√øf˚˛ (ten senses – fiveof knowledge, five of action), ¬ı≈øX (Buddhi), ˜Ú (mind) – thirteenprinciples constitute the subjective (avyaktam) aspect of thecosmic energy, (4) ’±1n∏ ¬Û“±‰¬È¬± ˝◊√√øf˚˛ ø¬ı¯∏˚˛ (five objects of sense) –¤ ◊√√Àfl¡ ◊√√Ȭ± ◊√√ Œé¬S1 ά◊¬Û±√±Ú (this is the constitution of kshetra) [’ √√—fl¡±1–,¬ı≈øX–, √˙ ˝◊√√øf˚˛±øÌ, ¤fl¡— ‰¬ [˜Ú] ’¬ı…Mê√˜ƒ, ¬Û= ˝◊√√øf˚˛À·±‰¬1±–], ˝◊√√26√±, Œ¡Z¯∏,

≈‡, ≈√‡, ¸—‚±Ó¬, Œ‰¬Ó¬Ú±, ∆Ò «…, ñ ¤ ◊√√Àfl¡ ◊√√Ȭ± Œé¬S1 ø¬ıfl¡±1 [ ◊√√26√±, Œ¡Z ∏–, ≈‡—,≈√–‡— ¸—‚±Ó¬–, Œ‰¬Ó¬Ú±, Ò‘øÓ¬– ¤Ó¬» Œé¬S— ¸˜±À¸Ú ¸ø¬ıfl¡±1˜ƒ ά◊√±˝√√+Ó¬˜ƒ]Pleasure and pain, liking and disliking are the principal deforma-tions of kshetra.

6,7– Manas, mind, is the original sense which perceives allobjects and reacts upon them…what Gita calls the outwardtouches of things, bahya sparsa, and so forms the idea of aid of five perceptive senses of hearing, touch, sight,taste and smell. – (5) (All human qualities good or bad, aredeformations of Divine qualities)

’˜±øÚQ˜√øyQ˜ø √√—¸± 鬱øôL1±Ê«√¬ı ƒº’±‰¬±À «…±¬Û±¸Ú— Œ˙ɬ— ∆¶ö «…˜±Rø¬ıøÚ¢∂˝√√–ºº 8◊√√øf ˛±ÀÔ« ∏≈ ∆¬ı1±·…˜Ú˝√√DZ1 ¤¬ı ‰¬º

Ê√ij ‘Ó≈¬…Ê√1±¬ı…±øÒ≈√–‡À√± ∏±Ú≈√ «Ú ƒºº 9

’¸øMê√1Ìøˆ¬ 3∏e– ¬Û≈S√±1·‘ √√±ø√ ∏≈ºøÚÓ¬…= ¸˜ø‰¬M√√Qø˜©Ü±øÚÀ©Ü±¬Û¬ÛøM√√ ∏≈ºº 10˜ø ˛ ‰¬±ÚÚ…À˚±À·Ú ˆ¬øMê√1¬ı…øˆ¬‰¬±ø1Ìœºø¬ıø¬ıMê√À√ À¸ø¬ıQ˜1øӬʫ√Ú¸—¸ø√ºº 11’Ò…±R:±ÚøÚÓ¬…Q— Ó¬N:±Ú±Ô«√ «Ú ƒº¤Ó¬Êƒ√:±Úø˜øÓ¬ Œõ∂±Mê√˜:±Ú— ˚√ÀÓ¬± ’Ú…Ô±ºº 12

8-12 ñ ’øˆ¬˜±Ú √√œÚÓ¬±, √y √√œÚÓ¬±, ’ø √√—¸±, ¸ø √√ ≈ûÓ¬±, ¸1˘Ó¬±, &1n∏À¸ª±,¬ÛøªSÓ¬±, ø¶ö1Ó¬±, ’±R¸—˚˜ [’˜±øÚQ˜ƒ ’√øyQ˜ƒ ’ø˝√√—¸± 鬱øôL– ’±Ê«√¬ı˜ƒ’±‰¬±À «…±¬Û±¸Ú— Œ˙ɬ— ∆¶ö «… ƒ ’±Rø¬ıøÚ¢∂ √√–], ◊√√øf˚ Œ ¬±·1 õ∂øÓ¬ ’øÚ √√±, øÚ1 √√—fl¡±1,Ê√ij-˜‘Ó≈¬…, Ê√1±-¬ı…±øÒÓ¬ ≈√‡ √˙«Ú [˝◊√√øf˚˛±ÀÔ«¯∏≈ ∆¬ı1±·…˜ƒ ’Ú˝√√DZ1 ¤¬ı ‰¬ Ê√ij-‘Ó≈¬…, Ê√1±-¬ı…±øÒ ≈√–‡À√± ∏±Ú≈ √ «Ú ƒ] ’±¸øMê√ √√œÚÓ¬±, ¶aœ¬Û≈S ·‘ √√±ø√Ó¬ ˜˜Q √√œÚÓ¬±,

˝◊√√©Ü ’±1n∏ ’øÚ©Ü ˘±ˆ¬Ó¬ ¸˜ø‰¬M√√Ó¬± [’¸øMê√– ¬Û≈S√±1 ·‘˝√√±ø√¯∏≈ ’Ìøˆ¬¯3∏e– ˝◊√√©Ü-’øÚ©Ü Î¬◊¬Û¬ÛøM√√ ∏≈ øÚÓ¬…— ‰¬ ¸˜ø‰¬M√√ ƒ], Œ˜±Ó¬ [÷ù´1Ó¬] ’ÚÚ… ˆ¬øMê√, ¬ÛøªS øÚÊ«√Úͬ± ◊√√Ó¬ ¬ı±¸, Œ¬ıøÂ√ ˜±Ú≈ √√1 ¸˜±·˜ ¬ıÊ«√Ú [˜ø ˛ ’ÚÚ… Œ˚±À·Ú ’¬ı…øˆ¬‰¬±ø1Ìœ ˆ¬øMê√–,ø¬ıø¬ıMê√ Œ√˙À¸ø¬ıQ—, Ê√Ú¸—¸ø√ ’1øÓ¬–], ¸√±˚˛ ’±R:±Ú ’Ú≈˙œ˘ÚÓ¬ øÚᬱ,Ó¬N:±Ú1 ’Ò… ˛Ú ñ ¤ ◊√√ ¸fl¡À˘±Àfl¡ :±Ú Œ¬ı±À˘, ◊√√ ˛±1 ø¬ı¬Û1œÀÓ¬ ø˚ ø¸ ’:±Ú[’Ò…±R:±ÚøÚÓ¬… Q—, Ó¬N:±Ú±Ô« √˙«Ú˜ƒ ñ ¤Ó¬» :±Ú˜ƒ ˝◊√√øÓ¬ Œõ∂±Mê√˜ƒ, ˚»’Ó¬– ’Ú…Ô± Ó¬» ’:±Ú˜ƒ]º

8–12– The Gita tells us what are the signs of the manwhose soul is turned signs towards the inner wisdom. Thesesigns are–his strong turning away of the heart from attachmentto outward and worldly things, his inward and brooding spirit, hissteady mind and calm equality, absence of worldly pride andarrogance, a candid soul, a tolerant, long-suffering and benignantheart, purity of mind and body, self control and heart’s worshipgiven to the Teacher, a firm removal of natural being’s attractionto the objects of the senses and freedom from the claims of thatego-sense. There is no longer any clinging to the attachment offamily and home. There is a constant equalness to all pleasant



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or unpleasant happenings and a meditative mind turned towardssolitude and away from the vain noise of crowds and assembliesof men. Finally there is a strong turn within towards the thingsthat really matter, the Yoga of an unswerving devotion, love ofGod, the heart’s deep and constant adoration of the cternalpresence. – (5A)

Œ:˚˛— ˚» Ó¬» õ∂¬ı鬅±ø˜ ˚» √:±Q±˜‘Ó¬˜ùü≈ÀÓ¬º’Ú±ø√ ˜»¬Û1— ¬ıËp¡ Ú ¸M√√iß±¸≈√‰¬…ÀÓ¬ºº 13

13 - ø˚ÀȬ± Ê√±øÚ¬ı˘·œ˚˛± ’±1n∏ ø˚ÀȬ± Ê√±øÚÀ˘ ˜±Ú≈À˝√√ ’˜‘Ó¬ ¬ı± ’˜1Q1Œ‰¬Ó¬Ú± ˘±ˆ¬ fl¡À1 [˚» Œ: ˛—, ˚» :±Q± ’ ‘Ó¬ ƒ ’ùü≈ÀÓ¬] ñ Œ¸ ◊√√ :±Ú1 ø¬ı ∏À ˛fl¡í˜ [Ó¬» õ∂¬ı鬅±ø˜]º Ê√±øÚ¬ı ˘·± ø¬ı ∏ ˛ÀȬ± √√í˘ Œ˜±1 ’Ú±ø√ ¬Û1˜ ¬ıËp¡ ’ª¶ö±ÀȬ±,ø˚ÀȬ± ¸» ¬ı± ’¸» ¤Àfl¡± Ú˝√√˚˛ [˜» ’Ú±ø√ ¬Û1˜ƒ ¬ıËp¡, Ó¬» Ú ¸», Ú ’¸»Î¬◊‰¬…ÀÓ¬ ñ My eternal supreme Brahman status which is neitherexistence nor non-existence) , ¸M√√iß±¸≈√‘¸» Ó¬» Ú ’¸» ά◊º

13– The one object to which the mind of spiritual knowledgemust be turned is the Eternal in whom the soul clouded here andswathed in the mists of Nature recovers and enjoys its nativeand original consciousness of immortality and transcendence. Toenjoy the eternity to which birth and life are only outwardcircumstances, is the soul's true immortality. - (6)

¸¬ı«Ó¬– ¬Û±ø̬۱√— Ó¬» ¸¬ı«ÀÓ¬±’øé¬ø˙À1±˜≈‡˜ƒº¸¬ı«Ó¬– |n∏øÓ¬˜À~±Àfl¡ ¸¬ı«˜±¬ı‘Ó¬… øÓ¬á¬øÓ¬ºº 14

14 - ¸fl¡À˘±Ù¬±À˘ ŒÓ¬›“1 ˝√√±Ó¬-ˆ¬ø1, ¸fl¡À˘±Ù¬±À˘ ‰¬fl≈¡, ˜”1, ˜≈‡ ’±1n∏¸fl¡À˘±Ù¬±À˘ fl¡±Ì ’±ÀÂ√ [Ó¬» ¸¬ı«Ó¬– ¬Û±øÌ ¬Û±√— ¸¬ı«Ó¬– ’øé¬ ø˙1– ˜≈‡˜ƒ ¸¬ı«Ó¬–|n∏øÓ¬˜»], ŒÓ¬›“ Œ·±ÀȬ˝◊√√ Ê√·» ¬ı…±5 ∆˝√√ ’±ÀÂ√ [Œ˘±Àfl¡ ¸¬ı«˜ƒ ’±¬ı‘Ó¬… øÓ¬á¬øÓ¬]º

14 - He is himself beyond the limitation of the senses, seesall things but not with the physical eye, hears all things but notwith the physical ear, is aware of all things but not with thelimiting mind.- (7)

¸À¬ı«øf ˛&̱ˆ¬±¸— ¸À¬ı«øf ˛ø¬ı¬ıøÊ«√Ó¬ ƒº’¸Mê√— ¸¬ı«ˆ‘¬Õ26√¬ı øÚ&«Ì— &ÌÀˆ¬±Mê‘√ ‰¬ºº 15

15 - ¬Û1˜ ¬ıËp¡ ¸fl¡À˘± ˝◊√√øf˚˛ &Ì1 ˜”˘ [¸À¬ı«øf˚˛ &̱ˆ¬±¸˜ƒ], Ó¬Ô±ø¬ÛŒÓ¬›“ ¸fl¡À˘± ◊√√øf ˛1 ’Ó¬œÓ¬ [¸À¬ı«øf ˛ø¬ı¬ıøÊ«√Ó¬ ƒ], ŒÓ¬›“ ¸fl¡À˘±À1 ¬Û±˘Ú fl¡Ó«¬±˚ø√› [¸¬ı« ‘¬» ¤¬ı ‰¬] ŒÓ¬›“ ’±¸øMê√ √√œÚ [’¸Mê√ ƒ] , ŒÓ¬›“ ¸fl¡À˘± &Ì1 Œˆ¬±Mê√±[&ÌÀˆ¬±Mê‘√ ‰¬] ∆˝√√› ŒÓ¬›“ øÚ&«Ì [øÚ&«Ì—]º

15 - Not determined by any qualities, he possesses anddetermines in his substance all qualities and enjoys this qualitativeaction of his own Nature. He is attached to nothing, bound bynothing. - (7)

¬ıø˝√√1ôL( ˆ”¬Ó¬±Ú±˜‰¬1— ‰¬1À˜¬ı ‰¬º¸”ÑQ±» Ó¬√ø¬ıÀ:˚˛— ”√1¶ö— ‰¬±øôLÀfl¡ ‰¬ Ó¬»ºº 16

16 - ŒÓ¬›“ ¸fl¡À˘±À1 ¬ı±ø˝√√À1-øˆ¬Ó¬À1 ’±ÀÂ√ [Ó¬» ˆ”¬Ó¬±Ú±˜ƒ ¬ıø˝√√– ‰¬ ’ôL–‰¬], ŒÓ¬›“ ¶ö±ªÀ1±, Ê√eÀ˜± [’‰¬1— ‰¬1— ¤¬ı ‰¬, unmoving and moving), ’øÓ¬¸”Ñ fl¡±1ÀÌ ŒÓ¬›“ ˝◊√√øf˚˛1¡Z±1± Œ¬ı±Ò·˜… Ú˝√√˚˛ [¸”ÑQ±» ’ø¬ıÀ:˚˛—], ”√1Ó¬ Ôfl¡±’±1n∏ ›‰¬1Ó¬ Ôfl¡± ¸fl¡À˘± ŒÓ¬Àª“˝◊√√ [”√1¶ö— ‰¬ ’øôLÀfl¡ ‰¬ Ó¬»]º

16 - He becomes all that is in the universe; that which isin us is he and all that we experience outside ourselves is he.The inward and outward, the far and near, the moving and theunmoving, all this he is at once. He is subtlety of the subtlewhich is beyond our knowledge. - (8)

’ø¬ıˆ¬Mê√= ˆ”¬ÀÓ¬¯∏≈ ø¬ıˆ¬Mê√ø˜¬ı ‰¬ ø¶öÓ¬˜ƒºˆ”¬Ó¬ˆ¬Ó«‘¬ ‰¬ Ӭʃ√À:˚˛— ¢∂ø¸¯≈û õ∂ˆ¬ø¬ı¯≈û ‰¬ºº 17

17 - ¬ıd ’±1n∏ Ê√œªÀ¬ı±11 øˆ¬Ó¬1Ó¬ ŒÓ¬›“fl¡ Œ√‡±Ó¬ ø¬ıˆ¬Mê√ ∆˝√√ Ôfl¡± Œ˚Ú˘±À· ˚ø√› õ∂fl‘¡Ó¬ÀÓ¬ ŒÓ¬›“ ’ø¬ıˆ¬Mê√ ’±1n∏ ¤fl¡ [Ó¬» ˆ”¬ÀÓ¬¯∏≈ ø¬ıˆ¬Mê√˜ƒ ˝◊√√¬ı ‰¬ø¶öÓ¬˜ƒ ’ø¬ıˆ¬Mê√— ‰¬], ŒÓ¬›“ ¸fl¡À˘± õ∂±Ìœ1 ¬Û±˘Ú fl¡Ó«¬±, ¸—˝√√±1 fl¡Ó«¬± ’±1n∏ ¸‘ø©Üfl¡Ó«¬± [ˆ”¬Ó¬ˆ¬Ó«‘¬ ‰¬ ¢∂ø¸¯≈û õ∂ˆ¬ø¬ı¯≈û ‰¬] ¬ı≈≈ø˘ Ê√±øÚ¬ı± [Œ:˚˛—]º



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17 - He is indivisible and One, but seems to to dividehimself in forms and creatures and appears as all these separateexistences. All things can get back in him, can return in the spiritto the indivisible unity of their self-existence. All is eternally bornfrom him, upborne in his eternity, taken eternally back into hisoneness. - (9)

ŒÊ√…±øÓ¬¯∏±˜ø¬Û Ó¬À7¡¡¡…±øÓ¬ô¶˜¸– ¬Û1˜≈‰¬…ÀÓ¬º:±Ú— Œ:˚˛— :±Ú·˜…— ˝√√+ø√ ¸¬ı«¸… ø¬ıøá¬Ó¬˜ƒºº 18

18 - ŒÓ¬›“ ¸fl¡À˘± ŒÊ√…±øÓ¬1 ά◊»¸ [Ó¬» ŒÊ√…±øÓ¬¯∏±˜ƒ ’ø¬Û ŒÊ√…±øÓ¬–] ,ŒÓ¬›“ ’:±Ú ’gfl¡±11 ’Ó¬œÓ¬ [Ó¬˜¸– ¬Û1˜ ά◊‰¬…ÀÓ¬] , ŒÓ¬›“ :±Ú, Ê√±øÚ¬ı ˘·±ø¬ı¯∏˚˛ ’±1n∏ ά◊¬Û˘øt fl¡ø1¬ı ˘·± ˘é¬… , ŒÓ¬›“ ¸fl¡À˘± õ∂±Ìœ1 ˝√√+√˚˛Ó¬ ¬ıÓ«¬˜±Ú[:±Ú— Œ:˚˛— :±Ú·˜…—, ¸¬ı«¸… ø˝√√+ø√ ø¬ıøá¬Ó¬˜ƒ]º

18 - He is the light of all lights and luminous beyond all thedarkness of our ignorance. He is knowledge and the object ofknowledge. This eternal Light is in the heart of every being; itis he who is the secret knower of the field, ksetrajna. - (10)

˝◊√√øÓ¬ Œé¬S— Ó¬Ô± :±Ú— Œ:˚˛À=±Mê√— ¸˜±¸Ó¬–º˜æ√Mê√ ¤Ó¬ƒ√ø¬ı:±˚˛ ˜æ√±¬ı±À˚˛±¬Û¬Û√…ÀÓ¬ºº 19

19 - Œé¬S, :±Ú ’±1n∏ Œ:˚˛ fl¡±fl¡ Œ¬ı±À˘ ¸—Àé¬À¬Û Œfl¡±ª± ˝√√í˘ [˝◊√√øÓ¬Œé¬S— Ó¬Ô± :±Ú— Œ:˚˛— ‰¬ ¸˜±¸Ó¬– ά◊Mê√√˜ƒ], Œ˜±1 ˆ¬Mê√˝◊√√ ¤˝◊√√ø‡øÚ ¬ı≈øÊ√ Œ˜±1ø√¬ı… õ∂fl‘¡øÓ¬ ˘±ˆ¬ fl¡ø1¬ı1 ¬ı±À¬ı Œ˚±·… ˝√√˚˛ [˜» ˆ¬Mê√ ¤Ó¬» ø¬ı:±˚˛ ˜» ˆ¬±¬ı±˚˛Î¬◊¬Û¬Û√…ÀÓ¬]º

19 - When man sees this eternal and universal Godheadwithin himself, when he becomes aware of the soul in all thingsand discovers the spirit in Nature, he puts on the light of Godheadand stands free in the midst of the worlds of Nature. (Puts onthe light of Godhead means attains Divine Nature – attainsDivinity, ˜» ˆ¬±¬ı±˚˛ ά◊¬Û¬Û√…ÀÓ¬]º - (11)

õ∂fl‘¡øÓ¬— ¬Û≈1n∏¯∏Õ=¬ı ø¬ıX…Ú±√œ ά◊ˆ¬±¬ıø¬Ûºø¬ıfl¡±1±—( &̱—Õ(¬ı ø¬ıøX õ∂fl‘¡øÓ¬¸y¬ı±Úƒºº 20

20 - õ∂fl‘¡øÓ¬ ’±1n∏ ¬Û≈1n∏ ∏ ά◊ ¬À ˛ ◊√√ ’Ú±ø√ ¬ı≈ø˘ Ê√±øÚ¬ı± [õ∂fl‘¡øÓ¬— ¬Û≈1n∏ ∏ ƒ ¤¬ı‰¬ ά◊Àˆ¬Ã ’ø¬Û ’Ú±√œ ø¬ıøX], ø¬ıfl¡±1 (deformation) ’±1n∏ &Ì øÓ¬øÚȬ± õ∂fl‘¡øÓ¬1¬Û1±Î¬◊æ√ª ∆˝√√ÀÂ√ [ø¬ıfl¡±1±Úƒ ‰¬ &̱ڃ ‰¬ ¤¬ı õ∂fl‘¡øÓ¬ ¸y¬ı±Úƒ ø¬ıøX]º

20 - The Soul and Nature are only two aspects of theeternal Brahman. The Soul is without origin and eternal, Naturetoo is without origin and eternal; but the modes of Nature andthe lower forms [ø¬ıfl¡±1] she assumes to our conscious experiencehave an origin in the transactions of these two entities. - (12)

fl¡±˚«…fl¡±1Ì fl¡Ó‘«¬ÀQ Œ˝√√Ó≈¬– õ∂fl‘¡øÓ¬1n∏‰¬…ÀÓ¬º¬Û≈1n∏¯∏– ¸≈‡≈√–‡±Ú±— Œˆ¬±Mê‘√ÀQ Œ˝√√Ó≈¬1n∏‰¬…ÀÓ¬ºº 21

21 - fl¡˜« ’±1n∏ fl¡˜«1 Ù¬˘1 fl¡Ó‘«¬Q õ∂fl‘¡øÓ¬1 [fl¡±˚«…fl¡±1Ì fl¡Ó«‘¬ÀQ õ∂fl‘¡øÓ¬–Œ √√Ó≈¬– ά◊‰¬…ÀÓ¬] ’±1n∏ ≈‡-≈√‡1 Œˆ¬±Mê√± ¬Û≈1n∏ ∏, ’±R± [¬Û≈1n∏ ∏– ≈‡≈√–‡±Ú±— Œˆ¬±Mê‘√ÀQŒ √√Ó≈¬– ά◊‰¬…ÀÓ¬]º

21 - They (deformations and modes) come from her, wearby her the outward chain of cause and effect, doing and theresults of doing, force and its workings, all that is here transientand mutable. Nature creates and acts, the Soul enjoys hercreation and action. - (13)

¬Û≈1n∏¯∏– õ∂fl‘¡øÓ¬À¶ö± ø˝√√ ˆ≈¬„ƒ√√ÀMê√ õ∂fl‘¡øÓ¬Ê√±Úƒ &̱ڃºfl¡±1Ì— &̸Àe±’¸… ¸√¸ƒ√À˚±øÚÊ√ij¸≈ºº 22

22 - ’±R± õ∂fl‘¡øÓ¬1 ¬ıgÚÓ¬ Ôfl¡± ¬ı±À¬ı ’±R±˝◊√√ õ∂fl‘¡øÓ¬1 &̸˜”˝√√ Œˆ¬±·fl¡À1 [¬Û≈1n∏¯∏– õ∂fl‘¡øÓ¬¶ö– ø˝√√ õ∂fl‘¡øÓ¬Ê√±Ú &̱ڃ ˆ≈¬„ƒ√√ÀMê√], ’±R±1 ¸» ¬ı± ’¸»Œ˚±øÚÓ¬ Ê√ij ¢∂˝√√Ì1 fl¡±1Ì ˝√√í˘ õ∂fl‘¡øÓ¬1 &̸˜”˝√√1 ˘·Ó¬ ¸—¸·« ¬ı± &ÌÀ¬ı±11õ∂øÓ¬ ’±fl¡¯∏«Ì [’¸… ¸» ’¸» Œ˚±øÚ Ê√ij¸≈ &Ì ¸e– fl¡±1̘ƒ]º

22 - Forcibly the soul, the individual Purusha, is attracted byher qualitative workings, and this attraction of her qualities drawshim constantly to births of all kinds in which he enjoys the



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variation and vicissitudes, the good and evil of birth in Nature.- (14)

ά◊¬Û^©Ü±Ú≈˜ôL± ‰¬ ˆ¬Ó«¬± Œˆ¬±Mê√± ˜À˝√√ù´1–º¬Û1˜±ÀRøÓ¬ ‰¬±¬Û≈…ÀMê√± Œ√À˝√ √’ø¶úÚƒ ¬Û≈1n∏¯∏– ¬Û1–ºº 23

23 - ¤˝◊√√ Œ√˝√√Ó¬ ¬ı±¸ fl¡1± ¬Û1˜ ¬Û≈1n∏¯∏fl¡ [’ø¶úÚƒ Œ√À˝√√ ¬Û1– ¬Û≈1n∏¯∏–]õ∂fl‘¡øÓ¬1 fl¡ «1 ¸±é¬œ [ά◊¬Û^©Ü±], ’Ú≈ ôL±, ˆ¬Ó«¬± [ˆ¬1Ì fl¡Ó«¬±], Œˆ¬±Mê√±, ¬Û1˜ ÷ù´1[˜À˝√√ù´1–] ¬Û1˜±R± Œ¬ı±˘± ˝√√˚˛ [¬Û1˜±R± ˝◊√√øÓ¬ ‰¬ ’ø¬Û ά◊Mê√–]º

23 - Seated in this body is her and our Divinity, the supremeSelf, Paramatman, the supreme Soul, the mighty Lord of Nature,who watches her action, sanctions her operations, upholds allshe does, commands her manifold creation, enjoys with hisuniversal delight this play of her figures of his own being. - (15)

˚ ¤¬ı— Œ¬ıøM√√ ¬Û≈1n∏¯∏— õ∂fl‘¡øÓ¬= &ÕÌ– ¸˝√√º¸¬ı«Ô± ¬ıÓ«¬˜±ÀÚ±’ø¬Û Ú ¸ ˆ”¬À˚˛±’øˆ¬Ê√±˚˛ÀÓ¬ºº 24

24 - ø˚ ¤˝◊√√√À1 ¬Û≈1n∏¯∏ Ó¬N ’±1n∏ &̸˜”˝√√1 ∆¸ÀÓ¬ õ∂fl‘¡øÓ¬ Ó¬N Ê√±ÀÚ [˚–¤¬ı— ¬Û≈1n∏ ∏— &ÕÌ– ¸ √√ õ∂fl‘¡øÓ¬— ‰¬ Œ¬ıøM√√], ŒÓ¬›“ ø˚ ’ª¶ö±ÀÓ¬ ◊√√ Ô±fl¡fl¡ ˘±À·, ŒÓ¬›“’±Àfl¡Ã Ê√ij Œ˘±ª±1 õ∂À˚±Ê√Ú Ú √√ [¸¬ı«Ô± ¬ıÓ«¬˜±Ú– ’ø¬Û ¸– ”¬˚– Ú ’øˆ¬Ê√±˚ÀÓ¬]º

24 - Once that [the self-knowledge] is fixed, no matter howthe Soul in us may comport [behave] itself outwardly, it is initself free, no longer bound to birth because one throughimpersonality of self with the inner unborn spirit of existence. -(16)

Ò…±ÀÚÚ±RøÚ ¬Û˙…øôL Œfl¡ø‰¬√±R±Ú˜±RÚ±º’ÀÚ… ¸±—À‡…Ú Œ˚±À·Ú fl¡˜«À˚±À·Ú ‰¬±¬ÛÀ1ºº 25

25 - Œfl¡±ÀÚ±Àª Ò…±Ú1¡Z±1± øÚÀÊ√ øÚÊ√1 øˆ¬Ó¬1Ó¬ ’±R±fl¡ Œ√‡± ¬Û± ˛ [Œfl¡ø‰¬»Ò…±ÀÚÚ ’±RÚ± ’±RøÚ ’±R±Ú ƒ ¬Û˙…øôL], ’±Ú Œfl¡±ÀÚ±Àª ¸±—‡…À˚±·1¡Z±1± [’ÀÚ…¸±—À‡…Ú Œ˚±À·Ú] ’±1n∏ ’±Ú Œfl¡±ÀÚ±Àª fl¡˜«À˚±·1¡Z±1± ’±R± ά◊¬Û˘øt fl¡À1[’¬ÛÀ1 ‰¬ fl¡˜«À˚±À·Ú]º

25 - This knowledge comes by an inner meditation throughwhich the eternal self becomes apparent to us in our own self-existence. Or it comes by the Yoga of the Sankhyas, theseparation of the soul from nature. Or it comes by the Yoga ofworks in which the personal will is dissolved through the openingup of our mind and heart and all our active forces to the Lordwho assumes to himself the whole of our works in nature. - (17)

’ÀÚ… ŒQ¬ı˜Ê√±ÚôL– |n∏Q±ÀÚ…ˆ¬… ά◊¬Û±¸ÀÓ¬ºŒÓ¬ ’ø¬Û ‰¬±øÓ¬Ó¬1ÀôL…¬ı ˜‘Ó≈¬…— |n∏øÓ¬¬Û1±˚˛Ì±–ºº 26

26 - øÚÀÊ√ ’Ò…˚Ú fl¡ø1 :±Ú ’±˚M√√ fl¡ø1¬ıÕ˘ ø˚¸fl¡˘ ’¬Û±1· ŒÓ¬›“À˘±Àfl¡’±Ú1¬Û1± qøÚ Î¬◊¬Û±¸Ú± fl¡À1 [’ÀÚ… Ó≈¬ ¤¬ı ƒ ’Ê√±ÚôL– ’ÀÚˆ¬…– |n∏Q± ά◊¬Û±¸ÀÓ¬],ŒÓ¬›“À˘±Àfl¡› ’±Ú1¬Û1± qøÚ ’±1n∏ ά◊¬Û±¸Ú± fl¡ø1 ˜‘Ó≈¬…fl¡ ’øÓ¬Sê˜ fl¡À1 [ŒÓ¬’ø¬Û ‰¬ |n∏øÓ¬¬Û1±˚˛Ì±– ˜‘Ó≈¬…— ’øÓ¬Ó¬1øôL ¤¬ı]º

26 - It (the spiritual knowledge) may come to us by hearingof the truth from others and the moulding of the mind into thesense of that to which it listens with faith and concentration. Buthowever arrived at, it carries us beyond death to immortality. -(18)

˚±¬ı» ¸?±˚˛ÀÓ¬ øfl¡ø=» ¸N— ¶ö±¬ı1Ê√e˜˜ƒºŒé¬S Œé¬S: ¸—À˚±·±M√√ƒ√ø¬ıøX ˆ¬1Ó¬¯∏«ˆ¬ºº 27

27 - Ê√·Ó¬1 ¸fl¡À˘± ¶ö±ª1 ’±1n∏ Ê√e˜ ¸M√√± Œé¬S ’±1n∏ Œé¬S:1 ¸—À˚±·Ó¬Î¬◊»¬Ûiß ∆˝√√ÀÂ√ [˚±¬ı» øfl¡ø=» ¶ö±¬ı1 Ê√e˜˜ƒ ¸N— ¸?±˚˛ÀÓ¬ Ó¬» Œé¬S Œé¬S:¸—À˚±·±»] ¬ı≈ø˘ ¬ı≈øÊ√¬ı± [ø¬ıøX]º ’¬Û1± õ∂fl‘¡øÓ¬ ¬ı± Ê√άˇ Ê√·Ó¬‡Ú Œé¬S ’±1n∏ø˚Ê√ÀÚ Œé¬S‡Ú Òø1 ’±ÀÂ√ ŒÓ¬›“ Œé¬S:º

¸˜— ¸À¬ı«¯∏≈ ˆ”¬ÀÓ¬˚≈ øÓ¬á¬ôL— ¬Û1À˜ù´1˜ƒºø¬ıÚ˙…»¶§ø¬ıÚ˙…ôL— ˚– ¬Û˙…øÓ¬ ¸ ¬Û˙…øÓ¬ºº 28



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28 - ¸fl¡À˘± ¬ıd ’±1n∏ õ∂±Ìœ1 øˆ¬Ó¬1Ó¬ ’ªø¶öÓ¬ ¬Û1À˜ù´1fl¡ ø˚ Œ√‡± ¬Û± ˛ŒÓ¬›“ õ∂fl‘¡Ó¬ ^©Ü± [¸˜— ¸À¬ı« ∏≈ ”¬ÀÓ¬ ∏≈ øÓ¬á¬ôL— ¬Û1À˜ù´1 ƒ ˚– ¬Û˙…øÓ¬ ¸– ¬Û˙…øÓ¬],¸fl¡À˘± ¬ıd ø¬ıÚ±˙ ˝√√íÀ˘› ŒÓ¬›“1 ø¬ıÚ±˙ Ú˝√√˚˛ [ø¬ıÚ˙…»¸≈ ’ø¬ıÚ˙…ôL—]º

28 - Knowledge shows us our highest Self as the supremeLord of her actions, one and equal in all objects and creatures,not born in the taking up of a body, not subject to death in theperishing of all these bodies. That is the true seeing, the seeingof that in us which is eternal and immortal. - (19)

¸˜— ¬Û˙…Úƒ ø˝√√ ¸¬ı«S ¸˜¬ıø¶öÓ¬˜œù´1˜ƒºÚ ø˝√√Úô¶…±RÚ±R±Ú— Ó¬ÀÓ¬± ˚±øÓ¬ ¬Û1±— ·øÓ¬˜ƒºº 29

29 - ¸fl¡À˘±ÀÓ¬ ¸˜ˆ¬±Àª ’ªø¶öÓ¬ ÷ù´1fl¡ Œ√‡± Œ¬Û±ª±Ê√ÀÚ fl¡±À1± ’øکܬı± ø˝√√—¸± fl¡ø1¬ı ŒÚ±ª±À1 [Ú ø˝√√Úøô¶], fl¡±1Ì ŒÓ¬›“ øÚÊ√Àfl¡± ¸fl¡À˘±ÀÓ¬ Œ√‡± ¬Û±˚˛’±1n∏ ¬Û1˜ ·øÓ¬ ˘±ˆ¬ fl¡À1 [¸¬ı«S ¸˜— ¸˜¬ıø¶öÓ¬˜ƒ ÷ù´1˜ƒ ¬Û˙…Úƒ ’±RÚ± ø˝√√’±R±Ú— Ú ø˝√√Úøô¶, Ó¬Ó¬– ¬Û1±— ·øÓ¬˜ƒ ˚±øÓ¬]º

29 - As we perceive more and more this equal spirit in allthings, we pass into that equality of the spirit; as we dwell moreand more in this universal being, we become ourselves universalbeings; as we grow more and more aware of this eternal, weput on our own eternity and are for ever. - (20)

õ∂fl‘¡ÕÓ¬…¬ı ‰¬ fl¡˜«±øÌ øSê˚˛˜±Ì±øÚ ¸¬ı«˙–º˚– ¬Û˙…øÓ¬ Ó¬Ô±R±Ú˜fl¡Ó«¬±1— ¸ ¬Û˙…øÓ¬ºº 30

30 - õ∂fl‘¡øÓ¬À˚˛ ¸fl¡À˘± fl¡˜« fl¡À1, ’±R± ’fl¡Ó«¬± ñ ø˚ ¤˝◊√√ÀȬ± ¬ı≈ÀÊ√ ŒÓ¬›“õ∂fl‘¡Ó¬ Ó¬N√ «œ [õ∂fl‘¡Ó¬…± ¤¬ı ‰¬ ¸¬ı« – fl¡ «±øÌ øSê ˛ ±Ì±øÚ Ó¬Ô± ’±R±Ú ƒ ’fl¡Ó«¬±1—˚– ¬Û˙…øÓ¬ ¸– ¬Û˙…øÓ¬]º

30 - Then we see that all our works are an evolution andoperation of Nature and our real self not the executive doer, butthe free witness and lord and unattached enjoyer of the action.- (21)

˚√± ”¬Ó¬¬Û‘Ô·ƒ ¬±¬ıÀ˜fl¡¶ö Ú≈¬Û˙…øÓ¬ºÓ¬Ó¬ ¤¬ı ‰¬ ø¬ıô¶±1— ¬ıËp¡ ¸•Û√…ÀÓ¬ Ó¬√±ºº 31

31 - ø˚ ¬ı≈ÀÊ√ Œ˚ øˆ¬Ú øˆ¬Ú ˆ”¬Ó¬¸˜”˝√√ ¤fl¡ ¬ıËp¡ÀÓ¬ ’ªø¶öÓ¬ ’±1n∏ Œ¸˝◊√√¸fl¡À˘±À¬ı±1 Œ¸ ◊√√ ¬ıËp¡1¬Û1± ◊√√ ø¬ıô¶±1 √√ ˛, ŒÓ¬›“ ¬ıËp¡ˆ¬±¬ı õ∂±5 √√ ˛ [˚√± ”¬Ó¬ ¬Û‘Ô·ƒˆ¬±¬ı ƒ ¤fl¡¶ö ƒ Ó¬Ó¬– ¤¬ı ‰¬ ø¬ıô¶±1— ’Ú≈¬Û˙…øÓ¬, Ó¬√± ¬ıËp¡ ¸•Û√…ÀÓ¬ [˘±ˆ¬ fl¡À1]º

31 - All this surface of cosmic movement is a diversebecoming of natural existences in the one eternal Being, all isextended, manifested, rolled out by the universal Energy fromthe seeds of her Idea deep in his existence. - (22)

’Ú±ø√Q±øiß&«ÌQ±» ¬Û1˜±R± ˛ ¬ı… ˛–º˙1œ1À¶ö±’ø¬Û Œfl¡ÃÀôL˚˛ Ú fl¡À1±øÓ¬ Ú ø˘¬Û…ÀÓ¬ºº 32

32 - ’Ú±ø√ ’±1n∏ øÚ&«Ì fl¡±1ÀÌ ¤˝◊√√ ¬Û1˜±R± ’¬ı…˚˛ ñ changeless[’Ú±ø√Q±» øÚ&«ÌQ±» ’ ˛ ƒ ¬Û1˜±R± ’¬ı… ˛–], Œ√˝√√Ó¬ Ô±øfl¡› ¤Àfl¡± Úfl¡À1 ’±1n∏fl¡˜«Ù¬˘ÀÓ¬± ø˘5 Ú˝√√˚˛ [˙1œ1¶ö– ’ø¬Û Ú fl¡À1±øÓ¬ Ú ø˘¬Û…ÀÓ¬]º

32 - The spirit even though it takes up and enjoys herworkings in this body of ours, is not affected by its mortalitybecause it is eternal beyond birth and death, is not limited by thepersonalities which it multiply assumes in her because it is theone supreme self of all these personalities, is not changed by themutations of quality because it is itself undetermined by quality,does not act even in action, kartaram api akartaram, is theoriginator of all activities, but in no way changed or affected bythe play of its Nature. - (23)

˚Ô± ¸¬ı«·Ó¬— Œ¸ÃÑ…±√±fl¡±˙— ŒÚ±¬Ûø˘¬Û…ÀÓ¬º¸¬ı«S±¬ıø¶öÀÓ¬± Œ√À˝√√ Ó¬Ô±R± ŒÚ±¬Ûø˘¬Û…ÀÓ¬ºº 33

33 - Œ˚ÀÚÕfl¡ ’±fl¡±˙ ¸fl¡À˘±ÀÓ¬ ¬ı…±5 ˚ø√› ◊√√ ˛±1 ”ÑÓ¬±1 ¬ı±À¬ı ¤Àfl¡±À1˘·Ó¬ ø˜ø|Ó¬ Ú˝√√˚˛, ¬ÛøªS ∆˝√√ Ô±Àfl¡ [˚Ô± ¸¬ı«·Ó¬— ’±fl¡±˙— Œ¸ÃÑ…±» Úά◊¬Ûø˘¬Û…ÀÓ¬] Œ¸˝◊√√√À1 ’±R± Œ√˝√√Ó¬ ¸fl¡À˘± ͬ±˝◊√√ÀÓ¬ ¬ı…±5 ∆˝√√ Ô±øfl¡À˘› Œ√˝√√1Œ√±¯∏-&Ì1 õ∂ˆ¬±ª Ú¬ÛÀ1 [Ó¬Ô± ¸¬ı«S Œ√À˝√√ ’ªø¶öÓ¬– ’±R± Ú Î¬◊¬Ûø˘¬Û…ÀÓ¬]º



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33 - As the all-pervading ether is not affected or changedby the multiple forms it assumes, but remains always the samepure subtle original substance, even so the spirit when it hasdone and become all possible things, remains through it all thesame pure immutable subtle infinite essence. - (24)

˚Ô± õ∂fl¡±˙˚˛ÀÓ¬…fl¡– fl‘¡»¶ß— Œ˘±fl¡ø˜˜— 1ø¬ı–ºŒé¬S— Œé¬Sœ Ó¬Ô± fl‘¡»¶ß— õ∂fl¡±˙˚˛øÓ¬ ˆ¬±1Ó¬ºº 34

34 - Œ˚ÀÚÕfl¡ ¤fl¡˜±S ¸”˚«…˝◊√√ ¤˝◊√√ ¸˜¢∂ ø¬ıù´ Œ¬Û±˝√√1±˝◊√√ ŒÓ¬±À˘ [˚Ô± ¤fl¡–1ø¬ı– ◊√√˜— fl‘¡»¶ß— Œ˘±fl¡ ƒ õ∂fl¡±˙ ˛øÓ¬], Œ¸ ◊√√√À1 ’±R± ◊√√ [Ó¬Ô± Œé¬Sœ] ¸˜¢∂ Œ√˝√√Œ¬Û±˝√√1 fl¡ø1 ŒÓ¬±À˘ [fl‘¡»¶ß— Œé¬S— õ∂fl¡±˙˚˛øÓ¬]º

34 - This Brahman, the eternal and spiritual knower of thefield of his own natural becoming, this Nature, his perpetualenergy, which converts herself into the field, this immortality ofthe soul in mortal nature, – these things together make thewhole reality of our existence. The spirit within, when we turnto it, illumines the entire field of Nature with its own truth in allthe splendour of its rays. - (25)

Œé¬SÀé¬S:À ˛±À1¬ı˜ôL1— :±Ú‰¬é≈¬ ∏±ºˆ”¬Ó¬õ∂fl‘¡øÓ¬À˜±é¬= Œ˚ ø¬ı≈√˚«±øôL ŒÓ¬ ¬Û1˜ƒºº 35

35 - ø˚¸fl¡À˘ Œé¬S ’±1n∏ Œé¬S:1 ¤ ◊√√ õ∂Àˆ¬√ [Œ˚ ¤¬ı— Œé¬S Œé¬S:À˚±–’ôL1—] ’±1n∏ øÚ•ß ¬ı± Êάˇ± õ∂fl‘¡øÓ¬1 ¬ıgÚ1¬Û1± ˜≈øMê√ Œ¬Û±ª±1 ά◊¬Û±˚˛ :±Ú1‰¬fl≈¡À1 ¬ı≈øÊ√¬ı ¬Û±ø1ÀÂ√ ŒÓ¬›“À˘±Àfl¡ ¬Û1˜ ¬Û√ ¬ıËp¡fl¡ ˘±ˆ¬ fl¡À1 [ˆ”¬Ó¬ õ∂fl‘¡øÓ¬Œ˜±é¬— ‰¬ ø¬ı≈√–, ŒÓ¬ ¬Û1˜ƒ ˚±øôL]º

35– In the light of that sun of knowledge the eye ofknowledge opens in us and we live in that truth and no longerin ignorance. Then we are liberated from the law of the lowerPrakriti, the law of the mind and body, then we attain to thesupreme nature of the spirit. That is the supreme status of thesoul, para gatih, that is the divine being and nature, madbhava,

and whoever arrives at spiritual knowledge rises to that supremeimmortality of the Eternal. – (26)

Kshetra Kshetrajna bibhaga YogaFrom Essays on the Gita, Sri Aurobindo.

1. The field and its knower: 1, 2, 3, 5, 26, 3A, 5A, 7A.2. Sankhya and Yoga: 4.


To those who demand from him, God gives what theydemand, but to those who give themselves and demand nothing,he gives everything that they might otherwise have asked orneeded and in addition he gives himself and the spontaneousboons of his love.

– Sri Aurobindo, The Yoga and its objects.

With patience and perseverance all prayers get fulfilled.– The Mother

The soul when it throws itself out into active Nature isGita’s Kshara, its mobile or mutable Purusha; the same soulgathered back into pure silent self and essential spirit is theGita’s Akshara, immobile or immutable Purusha. (Kshara–personal, Akshara-impersonal).- Towards the supreme secret,Essays on Gita.



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‰¬Ó≈¬«√˙ ’Ò…±˚˛ (Chapter 14)


¿ˆ¬·ª±Ú ά◊¬ı±‰¬

¬Û1— ˆ”¬˚˛– õ∂¬ı鬅±ø˜ :±Ú±Ú±— :±Ú˜≈M√√˜˜ƒº˚Ê√ƒ:±Q± ˜≈Ú˚˛– ¸À¬ı« ¬Û1±— ø¸øXø˜ÀÓ¬± ·Ó¬±–ºº 1

1 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ ñ ˜˝◊√√ ŒÓ¬±˜±fl¡ ’±Àfl¡Ã ¸fl¡À˘± :±Ú1 øˆ¬Ó¬1Ӭά◊M√√˜ ¬Û1˜ :±Ú1 ø¬ı¯∏À˚˛ fl¡í˜ [:±Ú±Ú±— ά◊M√√˜˜ƒ ¬Û1˜ƒ :±Ú˜ƒ ˆ”¬˚˛– õ∂¬ı鬅±ø˜]ø˚ :±Ú ˘±ˆ¬ fl¡ø1 ˜≈øÚ¸fl¡À˘ ¬Û1˜ ø¸øX ˘±ˆ¬ fl¡ø1øÂ√˘ [˚» :±Q± ¸À¬ı« ˜≈Ú˚˛–˝◊√√Ó¬– ¬Û1±— ø¸øX˜ƒ ·Ó¬±–]º

1- The soul's salvation cannot come without the soul'sperfection, without its growing into the divine nature. Therefore,says the Gita, this is the supreme knowledge and the highest ofall knowings because it leads to the highest perfection and spiritualstatus, paramsiddhim, and brings the soul to likeness with theDivine, sadharmya. It is the eternal wisdom, the great spiritualexperience by which all the sages attained to that highestperfection. - (1)

˝◊√√√— :±Ú˜≈¬Û±ø|Ó¬… ˜˜ ¸±Ò˜«…˜±·Ó¬±–º¶§À·«’ø¬Û ŒÚ±¬ÛÊ√±˚˛ÀôL õ∂˘À˚˛ Ú ¬ı…ÔøôL ‰¬ºº 2

2 - ¤˝◊√√ :±Ú1 ’±|˚˛ ∆˘ [˝◊√√√— :±Ú˜ƒ ά◊¬Û±ø|Ó¬…] Œ˜±1 õ∂fl‘¡øÓ¬ [ø√¬ı…õ∂fl‘¡øÓ¬, ¬Û1± õ∂fl‘¡øÓ¬, Divine Nature) ˘±ˆ¬ fl¡1±¸fl¡À˘ [˜˜ ¸±Ò˜«…— ’±·Ó¬±–]

‘ø©Ü1 fl¡±˘Ó¬ Ê√ij Ú √√ ˛ ’±1n∏ õ∂˘ ˛ fl¡±˘ÀÓ¬± ≈√‡ Ú±¬Û± ˛ [¸À·« ’ø¬Û Ú Î¬◊¬ÛÊ√± ˛ÀôL,õ∂˘À˚˛ ‰¬ Ú ¬ı…ÔøôL]º

2 - It is this eternal wisdom by which sages grew into onelaw of being [˜˜ ¶§±Ò˜«…— ’±·Ó¬±–] with the Supreme and live for

ever in his eternity, not born in the creation, not troubled by theanguish of the universal dissolution [õ∂˘˚˛]. This perfection, then,this sadharmya is the way of immortality. - (2)

˜˜ Œ˚±øÚ˜«˝√√ƒ√¬ıËp¡ Ó¬ø¶úÚƒ ·ˆ«¬— √Ò±˜…˝√√˜ƒº¸y¬ı– ¸¬ı«ˆ”¬Ó¬±Ú±— Ó¬ÀÓ¬± ˆ¬¬ıøÓ¬ ˆ¬±1Ó¬ºº 3

3 - õ∂fl‘¡øÓ¬ Œ˜±1 · «¬Ò±Ú ¶ö±Ú [˜˝√√ƒ√ ¬ıËp¡ ˜˜ Œ˚±øÚ–], ˜ ◊√√ Ó¬±Ó¬ Œ˜±1 ¬ıœÊ√øÚÀé¬¬Û fl¡À1“± [Ó¬ø¶úÚƒ ’˝√√— ·ˆ«¬— √Ò±ø˜], Ó¬±1 ¬Û1±˝◊√√ ¸fl¡À˘± ˆ”¬Ó¬¬ı·«1 ά◊»¬ÛøM√√˝√√˚˛ [Ó¬Ó¬– ¸¬ı«ˆ”¬Ó¬±Ú±— ¸y¬ı– ˆ¬¬ıøÓ¬]º

¸¬ı«À˚±øÚ¯∏≈ Œfl¡ÃÀôL˚˛ ˜”M«√√˚˛– ¸y¬ıøôL ˚±–ºÓ¬±¸±— ¬ıËp¡ ˜˝√√ƒ√À˚±øÚ1˝√√— ¬ıœÊ√õ∂√– ø¬ÛÓ¬±ºº 4

4 - ¸fl¡À˘± Œ˚±øÚÓ¬ ø˚À¬ı±1 ”øÓ«¬ [Œ√ √√] ά◊»¬Ûiß √√ ˛ [¸¬ı«À˚±øÚ ∏≈ ˚±– ”M«√√ ˛–¸y¬ıøôL] õ∂fl‘¡øÓ¬ Œ¸ ◊√√ ¸fl¡À˘±À1 Œ˚±øÚ ˜±Ó‘¬ ’±1n∏ ˜ ◊√√ ¬ıœÊ√ øÚÀé¬¬Û fl¡À1“±Ó¬± ø¬ÛÓ¬±[˜˝√√» ¬ıËp¡ Ó¬±¸±— Œ˚±øÚ–, ’˝√√— ¬ıœÊ√õ∂√– ø¬ÛÓ¬±]º

3-4 – The Eternal puts all this movement forth as his self-creation. He is at once the Father and Mother of the universe,the substance of the infinite Idea, vijnana, the Mahat Brahman,is the womb into which he casts the seed of his self-conception.- (3)

¸N— 1Ê√ô¶˜ ˝◊√√øÓ¬ &̱– õ∂fl‘¡øÓ¬ ¸y¬ı±–ºøÚ¬ıÒÆøôL ˜˝√√±¬ı±À˝√√± Œ√À˝√√ Œ√ø˝√√Ú˜¬ı… ˛ ƒºº 5

5 - ¸N, 1Ê√– ’±1n∏ Ó¬˜– õ∂fl‘¡øÓ¬Ê√±Ó¬ ¤˝◊√√ øÓ¬øÚȬ± &ÀÌ [¸N— 1Ê√– Ó¬˜–˝◊√√øÓ¬ õ∂fl‘¡øÓ¬ ¸y¬ı±– &̱–] Œ√˝√√1 øˆ¬Ó¬1Ó¬ ’¬ı…˚˛ ’±R±fl¡ ¬ıgÚÓ¬ 1±À‡ [Œ√À˝√√’¬ı…˚˛˜ƒ Œ√ø˝√√Ú˜ƒ øÚ¬ıÒÆøôL]º

5 - "The three gunas born of Prakriti", says the Gita, "bindin the body the imperishable dweller in the body." - (4)

Ó¬S ¸N— øÚ˜«˘Q±» õ∂fl¡±˙fl¡˜Ú±˜˚˛˜ƒº¸≈‡¸ÀeÚ ¬ıÒƱøÓ¬ :±Ú¸ÀeÚ ‰¬±Ú‚ºº 6

6 - ¸N&Ì øÚ˜«˘, ˝◊√√ ˜±Ú≈˝√√fl¡ õ∂fl¡±˙ ’Ô«±» :±Ú1 õ∂øÓ¬ ’±fl‘¡©Ü fl¡À1 ’±1n∏

&ÌS ˛ø¬ıˆ¬±·√-Œ˚±·


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˝◊√√ ≈√‡˝√√±1fl¡, ˜±Ú≈˝√√fl¡ ≈√‡ ˜≈Mê√ fl¡À1 [¸N— øÚ˜«˘Q±» õ∂fl¡±˙fl¡˜ƒ ’Ú±˜˚˛˜ƒ], ˝◊√√’±R±fl¡ :±Ú ’±1n∏ ¸≈‡1 õ∂øÓ¬ ’±fl‘¡©Ü fl¡ø1 ¬ıgÚÓ¬ 1±À‡ [¸≈‡¸ÀeÚ :±Ú¸ÀeÚ¬ıÒƱøÓ¬]º

6 - The Gita applies this generalised analysis of the universalEnergy to the psychological nature of man in relation to hisbondage to Prakriti and the realisation of spiritual freedom.Sattwa, it tells us, is by the purity of its quality a cause of lightand illumination and by virtue of that purity it produces no diseaseor morbidity or suffering in the nature. - (5)

1ÀÊ√± 1±·±Rfl¡— ø¬ıøX Ó‘¬¯û±¸e¸˜≈æ√¬ı˜ƒºÓ¬øi߬ıÒƱøÓ¬ Œfl¡ÃÀôL˚˛ fl¡˜«¸ÀeÚ Œ√ø˝√√Ú˜ƒºº 7

7 - 1ÀÊ√±&Ì 1±·±Rfl¡, ˝◊√√ ø¬ı¯∏˚˛1 õ∂øÓ¬ 1±·, ’±fl¡¯∏«Ì, Œ˝“√√¬Û±˝√√ Ê√ij±˚˛, ˝◊√√Ó‘¬¯û± [¬ı±¸Ú±] ’±1n∏ ¸e1 [’±¸øMê√1] ά◊»¬ÛøM√√1 fl¡±1̺ ˝◊√√ ’±˜±fl¡ fl¡˜«1 õ∂øÓ¬’±¸øMê√ Ê√ij±˝◊√√ ¬ıgÚÓ¬ 1±À‡ [Ó¬» Œ√ø˝√√Ú˜ƒ fl¡˜«¸ÀeÚ øÚ¬ıÒƱøÓ¬]º

7 - Rajas, again, the Gita tells us, has for its essenceattraction of liking and longing. Rajas is a child of the attachmentof the soul to the desire of objects; it is born from the nature'sthirst for an unpossessed satisfaction. It is therefore full of unrestand fever and lust and greed and excitement, a thing of seekingimpulsions, and all this mounts in us when the middle gunaincreases. - (6)

Ó¬˜b¶:±ÚÊ√— ø¬ıøX Œ˜±˝√√Ú— ¸¬ı«À√ø˝√√Ú±˜ƒºõ∂˜±√±˘¸…øÚ^±øˆ¬ô¶øi߬ıÒƱøÓ¬ ˆ¬±1Ó¬ºº 8

8 - Ó¬À˜±&Ì ’:±ÚÓ¬±1¬Û1± ά◊»¬Ûiß ˝√√˚˛ [Ó¬˜– Ó≈¬ ’:±ÚÊ√— ø¬ıøX], ˝◊√√Ê√œª1 ø¬ıw±øôL, øfl¡—fl¡Ó«¬¬ı…-ø¬ı˜”ϬˇÓ¬± ¸‘ø©Ü fl¡À1 [¸¬ı«À√ø˝√√Ú±˜ƒ Œ˜±˝√√Ú—], ˝◊√√ ’±R±fl¡õ∂˜±√, ’±˘¸… ’±1n∏ øÚ^±- w±øôL, fl¡Ó«¬¬ı… ø¬ı¶ú‘øÓ¬, ¤˘±˝√√ ’±1n∏ ŒÈ¬±¬ÛøÚ1¡Z±1±¬ı±Àg±ÚÓ¬ 1±À‡ [Ó¬» õ∂˜±√ ’±˘¸… øÚ^±øˆ¬– øÚ¬ıÒƱøÓ¬]º

8 - Tamas, finally, is born of inertia and ignorance and itsfruit too is inertia and ignorance. It is the darkness of tamas

which obscures knowledge and causes all confusion and delusion.Tamas brings incapacity and negligence of action as well as theincapacity and negligence of error, inattention andmisunderstanding or non-understanding; indolence, languor andsleep belong to this guna. - (7)

¸N— ¸≈À‡ ¸?˚˛øÓ¬ 1Ê√– fl¡˜«øÌ ˆ¬±1Ó¬º:±Ú˜±¬ı‘Ó¬… Ó≈¬ Ó¬˜– õ∂˜±À√ ¸?˚˛Ó≈¬…Ó¬ºº 9

9 - ¸N&ÀÌ ¸≈‡1 õ∂øÓ¬ ’±1n∏ 1ÀÊ√±&ÀÌ fl¡˜«1 õ∂øÓ¬ ’±¸Mê√ fl¡À1 [¸N—¸≈À‡ 1Ê√– fl¡˜«øÌ ¸?˚˛øÓ¬] øfl¡c Ó¬À˜±&ÀÌ :±Úfl¡ ’±¬ı‘M√√ fl¡ø1 õ∂˜±√Ó¬ [w±øôL,fl¡Ó«¬¬ı…À˝√√˘±, øfl¡—fl¡Ó«¬¬ı…ø¬ı˜”ϬˇÓ¬±] ’±¸Mê√ fl¡À1 [Ó≈¬ Ó¬˜– :±Ú˜ƒ ’±¬ı‘Ó¬… õ∂˜±À√¸?˚øÓ¬]º

9 - Sattwa, it (Gita) says, attaches to happiness, rajasattaches to action, tamas covers up the knowledge and attachesto negligence of error and inaction. Or again, "sattwa binds byattachment to knowledge and happiness, rajas binds the embodiedspirit by attachment to works, tamas binds by negligence andindolence and sleep." In other words, the soul by attachment tothe enjoyment of the gunas and their results concentrates itsconsciousness on the lower and outward action of life, mind andbody in Nature, imprisons itself in the form of these things andbecomes oblivious of its own greater consciousness behind inspirit, unaware of the free power and scope of the liberatingPurusha. Evidently, in order to be liberated and perfect we mustget back from these things, away from the gunas and abovethem and return to the power of that spiritual consciousnessabove Nature. - (8)

1Ê√ô¶˜(±øˆ¬ˆ”¬˚˛ ¸N— ˆ¬¬ıøÓ¬ ˆ¬±1Ó¬º1Ê√– ¸N— Ó¬˜Õ(¬ı Ó¬˜– ¸N— 1Ê√ô¶Ô±ºº 10

10 - Œfl¡øÓ¬˚˛±¬ı± 1ÀÊ√±&Ì ’±1n∏ Ó¬À˜±&Ìfl¡ √˜±˝◊√√ ∆Ô ¸N &Ì õ∂¬ı˘ ∆˝√√ά◊Àͬ [¸N— 1Ê√– Ó¬˜– ‰¬ ’øˆ¬ ”¬ ˛ ˆ¬¬ıøÓ¬], Œfl¡øÓ¬ ˛±¬ı± ¸N ’±1n∏ Ó¬À˜± &Ìfl¡ √ ± ◊√√

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1ÀÊ√± &Ì õ∂¬ı˘ ˝√√˚˛ ’±1n∏ Œfl¡øÓ¬˚˛±¬ı± ¸N &Ì ’±1n∏ 1ÀÊ√±&Ìfl¡ √˜±˝◊√√ Ó¬À˜±&Ìõ∂¬ı˘ ˝√√˚˛ [1Ê√– ¸N— Ó¬˜– ‰¬ ¤¬ı, Ó¬˜– ¸N— 1Ê√– Ó¬Ô±]º

10– In every natural existence here on earth the threegunas are there in their inextricable working and it is even saidthat all action of man or creature or force is merely the actionof these modes (gunas) upon each other, a functioning in whichone or the other predominates. To act is to be subject to threequalities of Nature. But the liberated Yogin is delivered from theguna reactions and whatever he does, however he lives, movesand acts in God, in the power of his freedom and immortality,in the law of the supreme, eternal Infinite, sarvatha vartamano’pisa yogi mayi vartate, –(6/31)

What moves the world is not really the modes of Prakriti,– these are only the lower aspect, the mechanism of our normalnature. The real motive power is a divine spiritual Will whichuses these inferior conditions, but is itself not dominated, as isthe human will, by the gunas. For everything in the lower normalnature is derived from the higher spiritual power of being of thepurushottama, mattah pravartate. (Deva and Asura, Essays onthe Gita).

¸¬ı«¡Z±À1 ∏≈ Œ√À˝√√’ø¶úÚƒ õ∂fl¡±˙ ά◊¬ÛÊ√± ˛ÀÓ¬º:±Ú— ˚√± Ó¬√± ø¬ı√…±ø¡Z¬ı‘X— ¸Nø˜Ó≈¬…Ó¬ºº 11

11 - Œ˚øÓ¬˚˛± Œ√˝√√1 ≈√ª±1 ¶§1+¬Û ˜Ú, ¬ı≈øX ’±1n∏ ˝◊√√øf˚˛À¬ı±11 ˜±ÀÊ√ø√Œ¬Û±˝√√1 ’±ø˝√√¬ıÕ˘ ’±1y fl¡À1, :±Ú1 õ∂fl¡±˙ ˝√√˚˛ [˚√± ’ø¶úÚ Œ√À˝√√ ¸¬ı«¡Z±À1¯∏≈:±Ú— õ∂fl¡±˙– ά◊¬ÛÊ√±˚˛ÀÓ¬], ŒÓ¬øÓ¬˚˛± Ê√±øÚ¬ı± Œ˚ ¸N &Ì ¬ı‘øX ¬Û±˝◊√√ÀÂ√ [Ó¬√± ά◊Ó¬¸N— ø¬ı¬ı‘X— ˝◊√√øÓ¬ ø¬ı√…±»]º

11 - When into all the doors in the body there comes aflooding of light, as if the doors and windows of a closed housewere opened to sunshine, a light of understanding, perceptionand knowledge, – when the intelligence is alert and illumined,the senses quickened, the whole mentality satisfied and full of

brightness and the nervous being calmed and filled with anillumined ease and clarity, prasada, one should understand thatthere has been a great increase and uprising of the sattwic gunain the nature. - (9)

Œ˘±ˆ¬– õ∂¬ı‘øM√√1±1y– fl¡˜«Ì±˜˙˜– ¶Û‘˝√√±º1Ê√À¸…Ó¬±øÚ Ê√±˚˛ÀôL ø¬ı¬ı‘ÀX ˆ¬1Ó¬¯∏«ˆ¬ºº 12

12 - Œ˘±ˆ¬, fl¡˜«Ó¬ ¸øSê˚˛Ó¬± [õ∂¬ı‘øM√√], fl¡˜«Ó¬ ά◊√…˜ [fl¡˜«Ì±˜ƒ ’±1y–],’˙±øôL, ’Ó‘¬ø5 [’˜˙–] ’±1n∏ ¶Û‘˝√√± ñ ¤˝◊√√À¬ı±1 1ÀÊ√±&Ì ¬ı‘øX õ∂±5 ˝√√íÀ˘Î¬◊»¬Ûiß ˝√√˚˛ [¤Ó¬±øÚ 1Ê√ø¸ ø¬ı¬ı‘ÀX Ê√±˚˛ÀôL]º

12 - It is the force of desire which motives all ordinarypersonal initiative of action and all that movement of stir andseeking and propulsion in our nature which is the impetus towardsaction and works, pravritti. Rajas, then, is evidently the kineticforce in the modes of Nature. Its fruit is lust of action, but alsogrief, pain, all kinds of suffering. - (10)

’õ∂fl¡±À˙±’õ∂¬ı‘øM√√( õ∂˜±À√± Œ˜±˝√√ ¤¬ı ‰¬ºÓ¬˜À¸…Ó¬±øÚ Ê√±˚˛ÀôL ø¬ı¬ı‘ÀX fl≈¡1n∏ÚµÚºº 13

13 - Ó¬À˜±&Ì1 ¬ı‘øX √√íÀ˘ ’õ∂fl¡±˙ [:±Ú1 ’ˆ¬±ª], ά◊√…˜ √√œÚÓ¬± [’õ∂¬ı‘øM√√],õ∂˜±√ [fl¡Ó«¬¬ı… ø¬ı¶ú‘øÓ¬, ’¸±ªÒ±ÚÓ¬±], Œ˜±˝√√ ñ ¤˝◊√√À¬ı±1 ά◊»¬Ûiß ˝√√˚˛ [¤Ó¬±øÚÓ¬˜ø¸ ø¬ı¬ı‘ÀX Ê√±˚˛ÀôL]º

13 - It (Tamas) is opposite of sattwa, for the essence ofsattwa is enlightment, prakasa, and the essence of tamas isabsence of light, aprakasa. It is opposite too of rajas; for theessence of rajas is movement and impulsion and kinesis, pravritti,but the essence of tamas is inertia, apravritti. - (11)

˚√± ¸ÀN õ∂¬ı‘ÀX Ó≈¬ õ∂˘˚˛— ˚±øÓ¬ Œ√˝√√ˆ‘¬»ºÓ¬À√±M√√˜ø¬ı√±— Œ˘±fl¡±Ú˜˘±Úƒ õ∂øÓ¬¬Û√…ÀÓ¬ºº 14

14 - ¸N &Ì ¬ı‘øX Œ˝√√±ª± ¸˜ ˛Ó¬ Œ√˝√√Ò±1œ Ê√œª1 ‘Ó≈¬… ˝√√íÀ˘ [Ó≈¬ ˚√± ¸ÀNõ∂¬ı‘ÀX Œ√ √√ ‘¬» õ∂ ˚— ˚±øÓ¬], ŒÓ¬øÓ¬˚± ’±R± ά◊M√√ Ó¬N:±Úœ¸fl¡˘1 øÚ « Œ˘±fl¡Õ˘·øÓ¬ fl¡À1 [Ó¬√± ά◊M√√˜ ø¬ı√±˜ƒ ’˜˘±Ú Œ˘±fl¡±Ú õ∂øÓ¬¬Û√…ÀÓ¬]º

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1Ê√ø¸ õ∂˘˚˛— ·Q± fl¡˜«¸øe¯∏≈ Ê√±˚˛ÀÓ¬ºÓ¬Ô± õ∂˘œÚô¶˜ø¸ ˜”ϬˇÀ˚±øÚ¯∏≈ Ê√±˚˛ÀÓ¬ºº 15

15 - 1ÀÊ√±&Ì ¬ı‘øX1 ¸˜˚˛Ó¬ ˜‘Ó≈¬… ˝√√íÀ˘ [1Ê√ø¸ õ∂˘˚˛— ·Q±] fl¡˜«Ó¬’±¸Mê√ ˜Ú≈¯∏… Œ˚±øÚÓ¬ Ê√ij ˝√√˚˛ ’±1n∏ Ó¬À˜±&Ì1 ¬ı‘øX1 ¸˜˚˛Ó¬ ˜‘Ó≈¬… ˝√√íÀ˘ ˜”ϬˇŒ˚±øÚÓ¬ ñ ’øÓ¬ øÚ•ßô¶1Ó¬ Ê√ij ˘˚˛ [fl¡˜«¸øe¯∏≈ Ê√±˚˛ÀÓ¬, Ó¬Ô± Ó¬˜ø¸ õ∂˘œÚ–˜”Ϭˇ Œ˚±øÚ¯∏≈ Ê√±˚˛ÀÓ¬]º

fl¡˜«Ì– ¸≈fl‘¡Ó¬¸…±U– ¸±øNfl¡— øÚ˜«˘— Ù¬˘˜ƒº1Ê√¸d Ù¬˘— ≈√–‡˜:±Ú— Ó¬˜¸– Ù¬˘˜ƒºº 16

16 - ¸» fl¡˜«1 Ù¬˘ øÚ˜«˘ ’±1n∏ ¸±øNfl¡ [¸≈fl‘¡Ó¬¸… fl¡˜«Ì– øÚ˜«˘— ¸±øNfl¡—Ù¬˘˜ƒ], 1±Ê√ø¸fl¡ fl¡˜«1 Ù¬˘ ≈√‡ ’±1n∏ Ó¬±˜ø¸fl¡ fl¡˜«1 Ù¬˘ ’:Ó¬± [1Ê√¸– Ó≈¬Ù¬˘— ≈√–‡˜ƒ, Ó¬˜¸– Ù¬˘˜ƒ ’:±Ú—]º

¸N±» ¸—Ê√±˚˛ÀÓ¬ :±Ú— 1Ê√À¸± Œ˘±ˆ¬ ¤¬ı ‰¬ºõ∂˜±√À˜±À˝√√à Ӭ˜À¸± ˆ¬¬ıÀÓ¬±’:±ÚÀ˜¬ı ‰¬ºº 17

17 - ¸N1¬Û1± :±Ú Ê√Àij [¸N±» ¸—Ê√±˚˛ÀÓ¬ :±Ú—], 1ÀÊ√±&Ì1¬Û1±Œ˘±ˆ¬ Ê√Àij [1Ê√¸– Œ˘±ˆ¬ ¤¬ı ‰¬], Ó¬À˜±&Ì1¬Û1± õ∂˜±√, Œ˜±˝√√ ’±1n∏ ’:Ó¬±Ê√Àij [Ó¬˜¸– õ∂˜±√À˜±À˝√√à ’:±Ú˜ƒ ¤¬ı ‰¬ ˆ¬¬ıÓ¬–]º

16, 17 – Ignorance is the result of tamasic action, pain theconsequence of rajasic works, pain of reaction, disappointment,dissatisfaction or transience. But the works rightly done the fruitis pure and sattwic, the inner result is knowledge and happiness.–(11A)

ÿX«— ·26√øôL ¸N¶ö± ˜ÀÒ… øÓ¬á¬øôL 1±Ê√¸±–ºÊ√‚Ú… &̬ı‘øM√√¶ö± ’ÀÒ±·26√øôL Ó¬±˜¸±–ºº 18

18 - ¸N&Ìœ¸fl¡À˘ ά◊X«À˘±fl¡Ó¬ ¶ö±Ú ¬Û±˚˛, 1ÀÊ√±&Ìœ¸fl¡À˘ ˜Ò…Ó¬,˜Ú≈ ∏…À˘±fl¡Ó¬ Ô±Àfl¡ ’±1n∏ Ê√‚Ú… Ó¬À˜±&Ìœ¸fl¡À˘ øÚ•ß·øÓ¬ ¬Û± ˛ [˜Ú≈ ∏…À˘±fl¡1¬Û1±¬ÛÓ¬Ú ˝√√˚˛]º

Ú±Ú…— &À̈¬…– fl¡Ó«¬±1— ˚√± ^©Ü±Ú≈¬Û˙…øÓ¬º&À̈¬…( ¬Û1— Œ¬ıøM√√ ˜æ√±¬ı— Œ¸±’øÒ·26√øÓ¬ºº 19

19 - ø˚ ¬ı≈øÊ√ ¬Û±˚˛ Œ˚ &Ì øÓ¬øÚȬ±1 ¬ı±ø˝√√À1 fl¡˜«1 fl¡Ó«¬± ’±Ú Œfl¡±ÀÚ± Ú±˝◊√√[˚√± ^©Ü± &À̈¬… ’Ú…— fl¡Ó«¬±1— Ú ’Ú≈¬Û˙…øÓ¬] ’±1n∏ &Ì øÓ¬øÚȬ±Ó¬Õfl¡ Œ|á¬Ê√Úfl¡Î¬◊¬Û˘øt fl¡À1 [&À̈¬…– ‰¬ ¬Û1˜ Œ¬ıøM√√], ŒÓ¬øÓ¬˚˛± ŒÓ¬›“ Œ˜±1 Œ‰¬Ó¬Ú± ˘±ˆ¬ fl¡À1[¸– ˜»ˆ¬±¬ı˜ƒ ’øÒ·26√øÓ¬]º

&̱ÀÚÓ¬±ÚÓ¬œÓ¬… SœÚƒ Œ√ √√œ Œ√ √√ ≈æ√¬ı±ÚƒºÊ√ij ‘Ó≈¬…Ê√1±≈√–Õ‡ø¬ı« ≈ÀMê√±’ ‘Ó¬˜ùü≈ÀÓ¬ºº 20

20 - ¤ ◊√√ Ê√άˇ Œ√˝√√1 ά◊»¬ÛøM√√1 fl¡±1Ì [Œ√˝√√¸ ≈æ√¬ı±Ú, ¸N, 1Ê√–, Ó¬˜– ¤ ◊√√&Ì øÓ¬øÚȬ±˝◊√√ Ê√άˇ Ê√·Ó¬1 ¸‘ø©Ü1 fl¡±1Ì] ¤˝◊√√ &Ì øÓ¬øÚȬ± ’øÓ¬Sê˜ fl¡ø1 [¤Ó¬±ÚSœÚƒ &̱ڃ ’Ó¬œÓ¬…] Ê√ij- ‘Ó≈¬…, Ê√1± ’±1n∏ ≈√‡1¬Û1± ≈Mê√ ∆ √√ ’±R± ◊√√ ’˜1Q ˘±ˆ¬fl¡À1 [Ê√ij ˜‘Ó≈¬… Ê√1± ≈√–Õ‡– ø¬ı˜≈Mê√– Œ√˝√√œ ’˜‘Ó¬˜ƒ ’ùü≈ÀÓ¬]º

19, 20 – To see that the modes of Nature are the wholeagency and cause of our works and to know and turn to thatwhich is supreme above the gunas, is the way to rise above thelower nature. Only so can we attain to the movement and statusof the Divine, mad -bhava, by which free from subjection tobirth and death and their concomitants, decay, old age andsuffering, the liberated soul shall enjoy in the end immortalityand all that is eternal. - (12)

’Ê«≈√Ú Î¬◊¬ı±‰¬∆fl¡ø «Õe¶aœÚƒ &̱ÀÚÓ¬±ÚÓ¬œÀÓ¬± ˆ¬¬ıøÓ¬ õ∂Àˆ¬±ºøfl¡˜±‰¬±1– fl¡Ô— ∆‰¬Ó¬±—¶aœÚƒ &̱ÚøÓ¬¬ıÓ«¬ÀÓ¬ºº 21

21 - ’Ê«≈√ÀÚ fl¡íÀ˘ ñ Œ˝√√ õ∂ˆ≈¬, ¤˝◊√√ &Ì øÓ¬øÚȬ± ’øÓ¬Sê˜ fl¡1± ¬ı…øMê√1˘é¬Ì øfl¡ [∆fl¡– ø˘Õe– ¤Ó¬±Úƒ SœÚƒ &̱ڃ ’Ó¬œÓ¬– ˆ¬¬ıøÓ¬], ŒÓ¬›“1 ’±‰¬1Ì Œfl¡ÀÚ[øfl¡˜ƒ ’±‰¬±1–],øfl¡ ά◊¬Û±À˚˛À1 &Ì øÓ¬øÚȬ± ’øÓ¬Sê˜ fl¡ø1¬ı ¬Û±ø1 [fl¡Ô— ‰¬ ¤Ó¬±ÚƒSœÚ &̱ڃ ’øÓ¬¬ıÓ«¬ÀÓ¬]∑

21- What, asks Arjuna, are the signs of such a man, whatis his action and how is he said even in action to be above thethree gunas?- (13)

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¿ˆ¬·ª±Ú ά◊¬ı±‰¬õ∂fl¡±˙= õ∂¬ı‘øM√√= Œ˜±˝√√À˜¬ı ‰¬ ¬Û±GªºÚ Œ¡Zø©Ü ¸•x¬ı‘M√√±øÚ Ú øÚ¬ı‘M√√±øÚ fl¡±„∏é¬øÓ¬ºº 22ά◊√±¸œÚ¬ı√±¸œÀÚ± &ÕÌÀ «…± Ú ø¬ı‰¬±˘…ÀÓ¬º&̱ ¬ıÓ«¬ôL ˝◊√√ÀÓ¬…¬ı— Œ˚±’¬ıøÓ¬á¬øÓ¬ ŒÚeÀÓ¬ºº 23¸˜≈√–‡ ≈‡– ¶§¶ö– ¸˜À˘±©Ü±ù¨fl¡±=Ú–ºÓ≈¬˘…øõ∂ ˛±øõ∂À ˛± Òœ1d˘…øÚµ±R¸—døÓ¬–ºº 24˜±Ú±¬Û˜±ÚÀ˚±d˘…dÀ˘…± ø˜S±ø1¬Ûé¬À˚±–º¸¬ı«±1y¬Ûø1Ó¬…±·œ &̱ӬœÓ¬– ¸ ά◊‰¬…ÀÓ¬ºº 25

22 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ ñ :±Ú1 õ∂fl¡±˙ [¸N&Ì], fl¡ «Ó¬ õ∂¬ı‘øM√√ [1ÀÊ√±&Ì]’±1n∏ Œ˜±˝√√ [Ó¬À˜±&Ì] ά◊√˚˛ ˝√√íÀ˘ ø˚ Œ¡Z¯∏ Úfl¡À1 ¬ı± ¤˝◊√√À¬ı±1 ’“±Ó¬ø1 ·íÀ˘ ˚±1¬Û±¬ıÕ˘ Œ˝“√√¬Û±˝√√ ÚÊ√Àij [õ∂fl¡±˙— ‰¬ õ∂¬ı‘øM√√— ‰¬ Œ˜±˝√√˜ƒ ¤¬ı ‰¬ ¸•x¬ı‘M√√±øÚ Ú Œ√ø©Ü,øÚ¬ı‘M√√±øÚ Ú fl¡±„∏é¬øÓ¬],

23 - ø˚ ά◊√±¸œÚ1 √À1 Ô±Àfl¡ [˚– ά◊√±¸œÚ¬ı» ’±¸œÚ–], &Ì1 fl¡± « ◊√√ ˚±fl¡ø¬ı‰¬ø˘Ó¬ fl¡ø1¬ı ŒÚ±ª±À1 [&ÕÌ– Ú ø¬ı‰¬±˘…ÀÓ¬], &ÌÀ¬ı±À1 øÚÊ√ øÚÊ√ fl¡˜« fl¡ø1ÀÂ√¬ı≈ø˘ ¬ı≈øÊ√ ø¶ö1 ∆˝√√ Ô±Àfl¡ [&̱– ¬ıÓ«¬ôL ˝◊√√øÓ¬ ¤¬ı— ˚– ’¬ıøÓ¬á¬øÓ¬], ‰¬=˘ Ú˝√√˚˛ [Ú◊√√eÀÓ¬],

24 - ˚±1 ≈‡-≈√‡Ó¬ ¸˜ˆ¬±¬ı [¸˜≈√–‡ ≈‡–], ø˚ ¶§¶ö–, ’Ô«±» ˚±1 Œ‰¬Ó¬Ú± ◊√√’±R±Ó¬ ø¶öøÓ¬ ∆˘ÀÂ√, ˜±øȬ, ø˙˘, Œ¸±Ì ˚±1 ›‰¬1Ó¬ ¤Àfl¡ [¸˜ Œ˘±©Ü ’ù¨fl¡±=Ú–], øõ∂ ˛-’øõ∂ ˛, øÚµ±-õ∂˙—¸± ˚±1 ›‰¬1Ó¬ ¸˜±Ú ’±1n∏ ø˚ ¸√± ˛ Òœ1 [Ó≈¬˘…øõ∂˚˛-’øõ∂˚˛–, Ó≈¬˘… øÚµ± ’±R¸—døÓ¬–, Òœ1–],

25 - ˜±Ú-’¬Û˜±Ú, ˙Sn∏-ø˜S ˚±1 ¬ı±À¬ı ¸˜±Ú [˜±Ú ’¬Û˜ÚÀ˚˛±– Ó≈¬˘…–ø˜S ’ø1¬Ûé¬À˚˛±– Ó≈¬˘…–], ø˚ fl¡±˜ øÚÀÊ√ ’±1y Úfl¡À1, õ∂fl‘¡øÓ¬1 &ÌÀ¬ı±1fl¡fl¡ø1¬ıÕ˘ ¤ø1 ø√À˚˛ [¸¬ı«±1y¬Ûø1Ó¬…±·œ], ¤ÀÚ ¤Ê√Ú Œ˘±fl¡fl¡ &̱ӬœÓ¬ ¬ı≈ø˘Œfl¡±ª± ˝√√˚˛ [¸– &̱ӬœÓ¬– ά◊‰¬…ÀÓ¬]º

22-25 – The sign, says Krishna, is that equality of which Ihave so constantly spoken; the sign is that inwardly he regards

happiness and suffering alike, gold and mud and stone as ofequal value and that to him the pleasant and the unpleasant,praise and blame, honour and insult, the faction of his friendsand the faction of his enemies are equal things. He is steadfastin a wise imperturbable and immutable inner calm and quietude.He initiates no action [¸¬ı«±1y ¬Ûø1Ó¬…±·œ], but leaves all works tobe done by the gunas of Nature. Sattwa, rajas or tamas mayrise or cease in his outer mentality and his physical movementswith their results of enlightment, of impulsion to works or ofinaction and the clouding over of the mental and nervous being[õ∂fl¡±˙˜ƒ, õ∂¬ı‘øM√√˜ƒ, Œ˜±˝√√˜ƒ], but he does not rejoice when this comesor that ceases, nor on the other hand does he abhor or shrinkfrom the operation or the cessation of these things [øÚ¬ı‘M√√±øÚ Úfl¡±„∏é¬øÓ¬]. He has seated himself in the conscious light of anotherprinciple than the nature of the gunas and that greater con-sciousness remains steadfast [Ú ø¬ı‰¬±˘…ÀÓ¬] in him [¶§¶ö– ñ ’±R¶ö],above these powers and unshaken by their motions like the sunabove the clouds to one who has risen into a higher atmosphere.He from that height sees that it is the gunas that are in processof action and that their storm and calm are not himself but onlya movement of Prakriti; his self is immovable [Ú ˝◊√√eÀÓ¬] aboveand his spirit does not participate in that shifting mutability ofthings unstable. This is the Impersonality of the Brahmic status;for that higher principle, that greater wide highseatedconsciousness, kutastha, is the immutable Brahman [’é¬1 ¬ıËp¡].

26-27 But still there is evidently here a double status, thereis the scission (division) of the being between two opposites; aliberated spirit in the immutable Self or Brahman watches theaction of an unliberated mutable Nature, – Akshara and Kshara.Is there no greater status, no principle of more absoluteperfection? There is, it would seem, something else; for the Gita

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says, "He also who loves and strives after Me with an undeviatinglove and adoration [’¬ı…øˆ¬‰¬±À1Ì ˆ¬øMê√À˚±À·Ú Œ¸¬ıÀÓ¬, 14˚26], passesbeyond the three gunas and he too is prepared for becoming theBrahman" [&̱ڃ ¸˜øÓ¬Ó¬… ¬ıËp¡ˆ”¬˚˛±˚˛ fl¡äÀÓ¬]. This "I" is thePurushottama who is the foundation of the silent Brahman [¬ıËp¡Ì–ø √√ õ∂øӬᬱ ’ √√ ƒ] and of immortality [’ ‘Ó¬¸…] and imperishable spiritualexistence [’¬ı…˚˛¸…] and of the eternal dharma [˙±ù´Ó¬¸… Ò˜«¸…] andof an utter bliss of happiness [¸≈‡¸… ‹fl¡±øôLfl¡¸…, 14˚27]. There isa status then which is greater than the peace of the Akshara asit watches unmoved the strife of the gunas. There is a highestspiritual experience and foundation above the immutability of theBrahman, there is an eternal dharma greater than the rajasicimpulsion to works, pravritti, there is an absolute delight whichis untouched by rajasic suffering and beyond the sattwichappiness, and these things are found and possessed by dwellingin the being and power of the Purushottama. - (14)

˜±= Œ˚± ’¬ı…øˆ¬‰¬±À1Ì ˆ¬øMê√À˚±À·Ú Œ¸¬ıÀÓ¬º¸ &̱ڃ ¸˜Ó¬œÕÓ¬…Ó¬±Úƒ ¬ıËp¡ˆ”¬˚˛±˚˛ fl¡äÀÓ¬ºº 26

26 - ø˚ ‹fl¡±øôLfl¡ ˆ¬øMê√À1 ∆¸ÀÓ¬ Œ˜±1 ˘·Ó¬ ˚≈Mê√ Ô±øfl¡ Œ˜±1 Œ¸ª± fl¡À1[˚– ‰¬ ’¬ı…øˆ¬‰¬±À1Ì ˆ¬øMê√ Œ˚±À·Ú ˜± ƒ Œ¸¬ıÀÓ¬], ŒÓ¬›“ ¤ ◊√√ &ÌÀ¬ı±1 [¸N, 1Ê√–,Ó¬˜– &Ì 3Ȭ±] ’øÓ¬Sê˜ fl¡ø1 [¸– ¤Ó¬±Úƒ &̱ڃ ¸˜Ó¬œÓ¬…] ¬ıËp¡À‰¬Ó¬Ú± ˘±ˆ¬fl¡ø1¬ıÕ˘ Œ˚±·… ˝√√˚˛ [¬ıËp¡ˆ”¬˚˛±˚˛ fl¡äÀÓ¬]º

¬ıËp¡À̱ ø˝√√ õ∂øӬᬱ˝√√˜˜‘Ó¬¸…±¬ı…˚˛¸… ‰¬º˙±ù´Ó¬¸… ‰¬ Ò˜«¸… ¸≈‡Õ¸…fl¡±øôLfl¡¸… ‰¬ºº 27

27 - fl¡±1Ì [ø˝√√] ˜˝◊√√ [¬Û≈1n∏À¯∏±M√√˜] ’é¬1 ¬ıËp¡1 (silent immutableBrahman, ¬ıËp¡Ì–], ’˜1Q1 [’˜‘Ó¬¸…], ’¬ı…˚˛1 [’¬ı…˚˛¸…], ˙±ù´Ó¬ Ò˜«1[˙±ù´Ó¬¸… ‰¬ Ò˜«¸…] ’±1n∏ ‹fl¡±øôLfl¡ ¸≈‡1 [‹fl¡±øôLfl¡¸… ¸≈‡¸…] ’±|˚˛ [õ∂øӬᬱ,foundation)º

27– That spiritual joy is no longer the sattwic happiness,sukham, but the absolute Ananda. Ananda is the secret delightfrom which all things are born, by which all is sustained inexistence and to which all can rise in the spiritual culmination.(The gunas, mind and works, Essays on the Gita)

To be immortal is something different from this survival ofdeath and this constant recurrence. Immortality is that supremestatus in which the Spirit (Soul) knows itself to be superior todeath and birth, – immortal, because never being born it neverdies. Liberation, immortality is to live in this unchangeablyconscious eternal being of the Purushottama. But to arrive herethe embodied soul must cease to live according to the law of thelower nature; it must put on the law of the Divine’s supremeway of existence, it must grow into the likeness of the Divine.Nowhere in the Gita is there any indication that dissolution ofthe individual spiritual being (soul) into the unmanifest, indefinableor absolute Brahman is the true meaning or condition ofimmortality or the true aim of Yoga. –(14A)

Gunatraya bibhaga Yoga.From Essays on the Gita, Sri Aurobindo.

1. Above the gunas - 1–14, 11A, 14A.


Man, still a child in Nature’s mighty hands,He knows not what he shall achieve or when;He is ignorant of the meaning of his life,He is ignorant of his high and splendid fate.The truth-light capture Nature by surprise,A stealth of God compel the heart to bliss

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And earth grow unexpectedly divine.In matter shall be lit the spirit’s glow,In body and body kindled the sacred birth;Night shall awake to the anthem of the stars,The days become a happy pilgrim march,Our will a force of the Eternal’s power,And thought the rays of a spiritual sun.

– Savitri, Sri Aurobindo

Integral Yoga of Sri AurobindoSri Aurobindo has added one more step to the knowledge

of Yoga. The new knowledge is physical transformation,transformation of human body to divine body. This lower tripleworld of mind life and body is a result of involution of higherdivine Nature (para prakriti) to lower nature (apara prakriti). Soby reverse process of evolution our lower nature can betransformed into Divine Nature. Gits’s knowledge is upto soul’sliberation, but integral yoga seeks to liberate soul, mind, life andbody from the bondage of ignorance. In other words man canbecome divine completely. To achieve this what is needed isaspiration in the heart and complete surrender to God.

¬Û=√˙ ’Ò…±˚˛ (Chapter 15)


¿ˆ¬·ª±Ú ά◊¬ı±‰¬

ÿX« ” ˜Ò–˙±‡˜ù´O— õ∂±U1¬ı… ˛ ƒºÂ√µ±—ø¸ ˚˙… ¬ÛÌ«±øÚ ˚ô¶— Œ¬ı√ ¸ Œ¬ı√ø¬ı»ºº 1

1 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ ñ Œ¬ı√ø¬ı√¸fl¡À˘ fl¡˚˛ Œ˚ ¸—¸±1‡Ú Œ˚Ú ¤ÀÊ√±¬Û±’“±˝√√Ó¬ ·Â√, ˚±1 ˜”˘ ›¬Û1Õ˘ ’±1n∏ ˙±‡±À¬ı±1 Ó¬˘Õ˘ ’±ÀÂ√º ˝◊√√ ’¬ı…˚˛, ¬Û±Ó¬À¬ı±1Œ¬ı√1 ˜Laº ¤˝◊√√ fl¡Ô± ø˚ ¬ı≈øÊ√ ¬Û±˚˛ ŒÓ¬›“ Œ¬ı√: [ά◊X«˜”˘˜ƒ ’Ò–˙±‡˜ƒ ’ù´O—,’¬ı…˚˛— õ∂±U–, ˚¸… ¬ÛÌ«±øÚ Â√µ±—ø¸ Ó¬— ˚– Œ¬ı√, ¸– Œ¬ı√ø¬ı»]º

¸—¸±1‡Úfl¡ ¤ÀÊ√±¬Û± ’“±˝√√Ó¬ ·Â√1 ˘·Ó¬ Ó≈¬˘Ú± fl¡1± ∆˝√√ÀÂ√ ˚±1 &ø1›¬Û1Ù¬±À˘ ’±ÀÂ√º &ø1ÀȬ± ¬Û≈1n∏À¯∏±M√√˜, ˚±1¬Û1± ά±˘-¬Û±Ó¬ 1+¬Û ¸‘ø©Ü‡Ú ∆˝√√ÀÂ√º

’ÒÀ(±X«— õ∂¸‘Ó¬±ô¶¸… ˙±‡± &Ìõ∂¬ı‘X± ø¬ı¯∏˚˛õ∂¬ı±˘±–º’Ò( ˜”˘±Ú…Ú≈¸ôLÓ¬±øÚ fl¡˜«±Ú≈¬ıgœøÚ ˜Ú≈¯∏…À˘±Àfl¡ºº 2

2 - ¤˝◊√√ ¸—¸±1 ¬ı‘é¬ õ∂fl‘¡øÓ¬1 &Ì øÓ¬øÚȬ±1¬Û1± ¬ı‘øXõ∂±5, ø¬ı¯∏˚˛ 1+¬ÛŒfl¡±˜˘ ¬Û±Ó¬ ø¬ıø˙©Ü ά±˘À¬ı±1 ›¬Û1Õ˘ ’±1n∏ Ó¬˘Õ˘ ≈√À˚˛±Ù¬±À˘ ø¬ıô¶‘Ó¬ ’Ô«±»fl¡˜« ’Ú≈¸±À1 Ê√œªÀ¬ı±À1 ά◊X«·øÓ¬ ¬ı± øÚ•ß·øÓ¬ ˘±ˆ¬ fl¡À1º Ó¬˘1 Ù¬±À˘ [¬ı±¸Ú±1+¬Û] ø˙¬Û±À¬ı±1 ˜Ú≈¯∏…À˘±fl¡Ó¬ ø¬ıô¶‘Ó¬ ∆˝√√ ’±ÀÂ√º Its branches stretch downbelow and it extends and plunges its other roots of attachmentand desire with an endlessly developing action, plunges themdownward here into the world of men. - (1)

[Ó¬¸… &Ì õ∂¬ı‘X±– ø¬ı ∏ ˛ õ∂¬ı±˘±– ˙±‡±– ’Ò– ά◊X«— ‰¬ õ∂ ‘Ó¬±–, ˜Ú≈ ∏…À˘±Àfl¡fl¡˜«±Ú≈¬ıgœøÚ ˜”˘±øÚ ’Ò– ‰¬ ’Ú≈¸ôLÓ¬±øÚ]º

Ú 1+¬Û˜À¸…˝√√ Ó¬ÀÔ±¬Û˘ˆ¬…ÀÓ¬ Ú±ÀôL± Ú ‰¬±ø√Ú« ‰¬ ¸•xøӬᬱº’ù´OÀ˜Ú— ¸≈ø¬ı1+Ϭˇ˜”˘˜ƒ ’¸e˙À¶aÌ ‘√ÀϬˇÚ øÂ√N±ºº 3



Page 170: Bhagavad Gita

Ó¬Ó¬– ¬Û√— Ó¬» ¬Ûø1˜±ø·«Ó¬¬ı…— ˚ø¶úÚƒ ·Ó¬± Ú øÚ¬ıÓ«¬øôL ˆ”¬˚˛–ºÓ¬À˜¬ı ‰¬±√…— ¬Û≈1n∏¯∏— õ∂¬ÛÀ√… ˚Ó¬– õ∂¬ı‘øM√√– õ∂¸‘Ó¬± ¬Û≈1±Ìœºº 4

3, 4 ñ ¤ ◊√√ ¸—¸±1 ¬ı‘é¬1 ¶§1+¬Û, Ó¬±1 ’±ø√, ’ôL ¬ı± ø¶öøÓ¬ ˜±Ú≈À √√ ά◊¬Û˘øtfl¡ø1¬ı ŒÚ±ª±À1 [˝◊√√˝√√ ’¸… 1+¬Û— Ú Î¬◊¬Û˘ˆ¬…ÀÓ¬, Ó¬Ô± Ú ’ôL– Ú ‰¬ ’±ø√–, Ú ‰¬¸— õ∂øӬᬱ], ¤˝◊√√ ¸≈‘√Ϭˇ˜”˘ ¬ı‘é¬fl¡ fl¡Àͬ±1 ∆¬ı1±·… 1+¬Û [Ó¬…±· 1+¬Û] ’À¶aÀ1 ŒÂ√√fl¡ø1 [¤Ú— ¸≈ø¬ı1+Ϭˇ˜”˘˜ƒ ’ù´O˜ƒ ‘√ÀϬˇÚ ’¸e [Ó¬…±·] ˙À¶aÌ øÂ√N±], Ó¬±1 ¬Û±Â√Ó¬Œ¸˝◊√√ ¬Û1˜ ¬Û√ [¶ö±Ú] ø¬ı‰¬±ø1¬ı ˘±À· [Ó¬Ó¬– Ó¬» ¬Û√— ¬Ûø1˜±ø·«Ó¬¬ı…—], ˚íÕ˘·íÀ˘ ’±Àfl¡Ã ‚”ø1 ’±ø˝√√¬ı Ú±˘±À· [˚ø¶úÚƒ ·Ó¬±– ˆ”¬˚˛– Ú øÚ¬ıÓ«¬øôL], ˚í1¬Û1± ¤˝◊√√¸Ú±Ó¬Ú ¸—¸±1 õ∂¬ı‘øM√√ ’±1y ∆˝√√ÀÂ√ [˚Ó¬– [¤¯∏±] ¬Û≈1±Ìœ õ∂¬ı‘øM√√– õ∂¸‘Ó¬±] Œ¸˝◊√√’±ø√ ¬Û≈1n∏ ∏1 ›‰¬1Ó¬ ˜ ◊√√ ¸˜¬Û«Ì fl¡ø1À “± ñ ¤ÀÚ ˆ¬±À¬ıÀ1 ŒÓ¬›“1 ’Ài§ ∏Ì fl¡ø1¬ı˘±À· [Ó¬˜ƒ ¤¬ı ‰¬ ’±√…— ¬Û≈1n∏¯∏— õ∂¬ÛÀ√…]º

øÚ «±ÚÀ˜± √√± øÊ√Ó¬¸eÀ√± ∏± ’Ò…±RøÚÓ¬…± ø¬ıøÚ¬ı‘M√√fl¡±˜±–º¡ZÕiZø¬ı«˜≈Mê√±– ¸≈‡≈√–‡¸—Õ:·«26√ôL…˜”Ϭˇ±– ¬Û√˜¬ı…˚˛— Ó¬»ºº 5

5 - ˚±1 ’øˆ¬˜±Ú ’±1n∏ Œ˜±˝√√ Ú±˝◊√√, ˚±1 ’±¸øMê√ Ê√˚˛ ∆˝√√ÀÂ√, ø˚ ’±Ò√…±øRfl¡:±ÚÓ¬ õ∂øÓ¬øá¬Ó¬, ø˚ fl¡±˜Ú± Ó¬…±· fl¡ø1ÀÂ√ ’±1n∏ ¸≈‡ ≈√‡ ¡ZiZ 1ø˝√√Ó¬, ŒÓ¬ÀÚ :±Úœ¬Û≈1n∏À¯∏ Œ¸˝◊√√ ¬Û1˜ ¬Û√ ˘±ˆ¬ fl¡À1 [øÚ˜«±Ú Œ˜±˝√√±– øÊ√Ó¬¸eÀ√±¯∏±– ’Ò…±RøÚÓ¬…±–,ø¬ıøÚ¬ı‘M√√fl¡±˜±–, ≈‡-≈–‡ ¸—Õ:– ¡ZÕiZ– ø¬ı ≈Mê√±–, ’ ”Ϭ±– Ó¬» ’¬ı…˚— ¬Û√ ƒ ·26√øôL]º

Ú Ó¬æ√±¸˚˛ÀÓ¬ ¸”À˚«…± Ú ˙˙±ÀDZ Ú ¬Û±¬ıfl¡–º˚ƒ√·Q± Ú øÚ¬ıÓ«¬ÀôL Ó¬X±˜ ¬Û1˜— ˜˜º 6

6 - ø˚ ¶ö±ÚÕ˘ ·íÀ˘ Êœª ’±Àfl¡Ã ¸—¸±1Õ˘ ‚”ø1 Ú±À˝√√ [˚» ·Q± ÚøÚ¬ıÓ«¬ÀôL], Œ¸À˚˛ Œ˜±1 ¬Û1˜ ¶ö±Ú [Ó¬» ˜˜ ¬Û1˜— Ò±˜] , Œ¸˝◊√√ ¶ö±Ú ¸”˚«…, ‰¬f¬ı± ’ø¢üÀ˚˛ õ∂fl¡±ø˙Ó¬ fl¡ø1¬ı ŒÚ±ª±À1, Œ¬Û±˝√√1±¬ı ŒÚ±ª±À1, fl¡±1Ì Œ¸˝◊√√ ¶ö±Ú øÚÀÊ√˝◊√√√œø5˜±Ú [Ó¬» ¸”˚«…– Ú ˆ¬±¸˚˛ÀÓ¬, Ú ˙˙±Ç– Ú ¬Û±¬ıfl¡–]º

1–6– A description of cosmic existence in Vedantic imageof the aswattha tree.

This tree of cosmic existence has no beginning and no end,in space or in time; for it is eternal and imperishable. It is aninfinite movement and its foundation is above in the supreme ofthe Infinite. Its principle is the ancient sempiternal urge to actionwhich for ever proceeds without beginning or end from theoriginal Soul of all existence. Therefore its original source isabove beyond Time in the Eternal, but its branches stretch downbelow and it extends and plunges its other roots, well-fixed andclinging roots of attachment and desire with their consequencesof more and more desire and an endlessly developing action,plunges them downward here into the world of men. The hymnsof the Veda are compared to its leaves and the man who knowsthis tree of the cosmos is the Veda-Knower. For the knowledgethe Veda gives us is a knowledge of the gods, of the principlesand powers of the cosmos, and its fruits are fruits of a sacrificewhich is offered with desire, fruits of enjoyment and lordship inearth and heaven and the world between earth and heaven. Thebranches of this cosmic tree extend both below and above,below in the material, above in the supraphysical planes; theygrow by the gunas of Nature, for the triple guna is all the subjectof the Vedas. The Vedic rhythms, chandamsi, are the leaves andthe sensible object of desire gained by a right doing of sacrificeare the constant budding of the foliage. Man, therefore, so longas he enjoys the play of the gunas and is attached to desire, isheld in the coils of Pravritti, in the movement of birth and action,turns about constantly between the earth and the middle planesand the heavens and is unable to get back to his supreme spiritualinfinitudes. To achieve liberation, it is necessary to cut theselong-fixed roots of desire by the strong sword of detachmentand then to seek for that highest goal whence, once havingreached it, there is no compulsion of return to mortal life. To befree from the bewilderment of this lower Maya, without egoism,

¬Û≈1n∏À ∏±M√√ √-Œ˚±··œÓ¬±


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the great fault of attachment conquered, all desires stilled, theduality of joy and grief cast away, always to be fixed in a purespiritual consciousness, these are the steps of the way to thatsupreme Infinite. There we find the timeless being which is notillumined by sun or moon or fire, but is itself the light of thepresence of the eternal Purusha. I turn away, says the Vedanticverse, to seek that original Soul-the highest status of thePurushottama.– (1)

˜Õ˜¬ı±—À˙± Ê√œ¬ıÀ˘±Àfl¡ Ê√œ¬ıˆ”¬Ó¬– ¸Ú±Ó¬Ú–º˜Ú– ∏ᬱڜøf ˛±øÌ õ∂fl‘¡øÓ¬¶ö±øÚ fl¡ ∏«øÓ¬ºº 7

7 - Œ˜±À1˝◊√√ ¸Ú±Ó¬Ú ’—˙ Ê√œª1+À¬Û ¸—¸±1Ó¬ õ∂fl‘¡øÓ¬Ó¬ ’ªø¶öÓ¬ Ô±øfl¡˜ÚÀfl¡ Òø1 6Ȭ± ˝◊√√øf˚˛fl¡ ’±fl¡¯∏«Ì fl¡À1 [˜˜ ¤¬ı ¸Ú±Ó¬Ú– ’—˙– Ê√œ¬ıˆ”¬Ó¬–õ∂fl‘¡øÓ¬¶ö±øÚ ˜Ú–¯∏ᬱøÚ ˝◊√√øf˚˛±øÌ Ê√œ¬ıÀ˘±Àfl¡ fl¡¯∏«øÓ¬]º

7 - "It is an eternal portion of Me that becomes the Jiva inthe world of Jivas." This is an epithet, a statement of immensebearing and consequence. For it means that each soul, eachbeing in its spiritual reality is the very Divine, however partial itsactual manifestation of him in Nature. And it means too thateach manifesting spirit, each of the many, is an eternal individual,an eternal unborn undying power of the one Existence [õ∂ÀÓ¬…fl¡Ê√œª ¬ı± Ê√œª±R±1 øÚÊ√± øÚÊ√± ¬ı…øMê√Q ’±ÀÂ√º]. We call this manifestingspirit the Jiva, because it appears here as if a living creature ina world of living creatures, and we speak of this spirit in manas the human soul and think of it in the terms of humanity only.But in truth it is something greater than its present appearanceand not bound to its humanity: it was a lesser manifestation thanthe human in its past [Œ¬Û±fl¡ ¬Û1n∏ª±1 ’±R± fl¡˜ ά◊ißÓ¬], it can becomesomething much greater than mental man in its future. Andwhen this soul rises above all ignorant limitation, then it puts onits divine nature [attains divine nature] of which its humanity

[the human nature] is only a temporary veil. The individual spiritexists and ever existed beyond in the Eternal, for it is itselfeverlasting, sanatana. It is this idea of the eternal individualwhich leads the Gita to avoid any expression of a completedissolution, laya, and to speak rather of the highest state of thesoul as a dwelling in the Purushottama, nivasisyasi mayyeva(12/8).

The eternal individual (Jiva, Jivatma) is not other than or inany way really separate from the Divine Purusha [˜˜ ¤¬ı ’—˙–¸Ú±Ó¬Ú]. It is the Lord himself, the Ishwara. - (2)

Ê√œª ’±1n∏ ÷ù´1 ¤Àfl¡º Ê√œªÀ¬ı±1 ÷ù´11 ø√¬ı… ô¶1Ó¬ ¶§Ó¬Laˆ¬±Àª ¬ı±¸ fl¡À1,˘˚˛ ∆˝√√ Ú±˚±˚˛, individuality ’é≈¬J Ô±Àfl¡º

˙1œ1— ˚√¬ı±Àõü±øÓ¬ ˚2‰¬±¬Û≈…»S걘Ӭœù´1–º·‘ √√œÕQÓ¬±øÚ ¸—˚±øÓ¬ ¬ı± ˛≈·«g±øÚ¬ı±˙ ˛±»ºº 8

8 - Ê√œª ¬ı± Ê√œª±R±˝◊√√ ¤È¬± Œ√˝√√ ¤ø1 [÷ù´1– ˚» ˙1œ1— ά◊»S걘øÓ¬]Œ˚øÓ¬˚˛± Œ¬ıÀ˘· ¤È¬± Œ√˝√√Ó¬ õ∂Àª˙ fl¡À1 ά˚» ‰¬ ’ø¬Û [˙1œ1—] ’¬ı±Àõü±øÓ¬ˇ,ŒÓ¬øÓ¬˚˛± ¬ıÓ¬±À˝√√ Ù≈¬˘1 Œ·±g fl¡øϬˇ˚˛±˝◊√√ øÚ˚˛±1 √À1 ˝◊√√ ˜Ú ’±1n∏ ˝◊√√øf˚˛À¬ı±1 ˘·Ó¬∆˘ ˚±˚˛ [¬ı±˚˛≈– ’±˙˚˛±» ·g±Úƒ ˝◊√√¬ı, ¤Ó¬±øÚ ·‘˝√√œQ± ¸—˚±øÓ¬]º

Œ|±S— ‰¬é≈¬– ¶Û˙«Ú= 1¸Ú— ‚˱ÌÀ˜¬ı ‰¬º’øÒᬱ˚˛ ˜Ú(±˚˛— ø¬ı¯∏˚˛±Ú≈¬ÛÀ¸¬ıÀÓ¬ºº 9

9 - Ê√œª±R± 1+¬Ûœ ÷ù´À1 ’±˜±1 fl¡±Ì, ‰¬fl≈¡, ¶ÛÀ˙«øf˚˛, øÊ√ˆ¬±, Ú±fl¡ ’±1n∏˜Úfl¡ ’±|˚˛ fl¡ø1 ˝◊√√øf˚˛ ø¬ı¯∏˚˛¸˜”˝√√ ά◊¬ÛÀˆ¬±· fl¡À1 [’˚˛— Œ|±S—, ‰¬é≈¬– ¶Û˙«Ú—‰¬, 1‰¬Ú—, ‚˱̘ƒ ¤¬ı ‰¬, ˜Ú– ‰¬ ’øÒᬱ˚˛ ø¬ı¯∏˚˛±Úƒ ά◊¬ÛÀ¸¬ıÀÓ¬]º

8,9 – It [the Jiva] is the Lord himself, the Ishwara whoexists for ever as the immortal soul within us and has taken upthis body and goes forth from the transient framework (body)when it is cast away to disappear into the elements of Nature.He (soul) brinigs in with him and cultivates for the enjoyment ofthe objects of mind and sense the subjective (subtle) powers of

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Prakriti, mind and the five senses, and in his going forth too hegoes taking them as the wind takes the perfumes from a Vase.–(3)

ά◊»S걘ôL— ø¶öÓ¬— ¬ı±ø¬Û ˆ≈¬?±Ú— ¬ı± &̱øi§Ó¬˜ƒºø¬ı˜”Ϭˇ± Ú±Ú≈¬Û˙…øôL ¬Û˙…øôL :±Ú‰¬é≈¬¯∏–ºº 10

10 - Ê√œª±R±˝◊√√ Œfl¡ÀÚÕfl¡ Œ√˝√√ ¤ø1 ˚±˚˛ [ά◊»S걘ôL—] ¬ı± Œ√˝√√Ó¬ Ô±øfl¡Œfl¡ÀÚÕfl¡ &Ì øÓ¬øÚȬ±1 ˘·Ó¬ ˚≈Mê√ ∆˝√√ ø¬ı¯∏˚˛ Œˆ¬±· fl¡À1 [ø¶öÓ¬— ¬ı± ’ø¬Û ˆ≈¬?±Ú—&̱øi§Ó¬˜ƒ], ¤˝◊√√À¬ı±1 ’: Œ˘±Àfl¡ Œ√‡± Ú±¬Û±˚˛, øfl¡c :±ÚœÀ˚˛ :±Ú ‰¬é≈¬À1 Ó¬±fl¡Œ√‡± ¬Û±˚˛ [ø¬ı˜”Ϭˇ±– Ú ’Ú≈¬Û˙…øôL, :±Ú‰¬é≈¬¯∏– ¬Û˙…øôL]º

10– The identity of the Lord and the soul in mutable Natureis hidden from us by outward appearance. And those who allowthemselves to be governed by the figures of Nature, the figureof humanity or any other form, will never see it, but will ignoreand despise the Divine lodged in the human body. Their ignorancecannot perceive him in his coming in and his going forth or inhis staying and enjoying and assumption of quality until theylearn to put away the limitations of the outward consciousnessand build in themselves spiritual being. – (4)

˚Ó¬ÀôL± Œ˚±ø·ÚÕ(Ú— ¬Û˙…ôL…±RÚ…¬ıø¶öÓ¬ ƒº˚Ó¬ÀôL±’¬Û…fl‘¡Ó¬±R±ÀÚ± ∆ÚÚ— ¬Û˙…ôL…À‰¬Ó¬¸–ºº 11

11 - ˚P˙œ˘ Œ˚±·œ¸fl¡À˘ øÚÊ√1 Œ√˝√√Ó¬ Ôfl¡± ’±R±fl¡ √˙«Ú fl¡À1 [˚Ó¬ôL–Œ˚±ø·Ú– ’±RøÚ ’ªø¶öÓ¬— ¤Ú— ¬Û˙…øôL], øfl¡c ø˚ø¬ı˘±fl¡ ’øÊ√ÀÓ¬øf˚˛ ’±1n∏’ø¬ıÀ¬ıfl¡œ, ŒÓ¬›“À˘±Àfl¡ ˚P fl¡ø1› ’±R±fl¡ Œ√‡± Ú±¬Û±˚˛ [’fl‘¡Ó¬±RÚ– ’À‰¬Ó¬¸–˚Ó¬ôL– ’ø¬Û ¤Ú— Ú ¬Û˙…øôL]º

˚√±ø√Ó¬…·Ó¬— ŒÓ¬ÀÊ√± Ê√·æ√±¸ ˛ÀÓ¬’ø‡˘ ƒ˚2‰¬f˜ø¸ ˚2‰¬±À¢üà ӬÀM√√ÀÊ√± ø¬ıøX ˜±˜fl¡˜ƒºº 12

12 - ¸”˚«…, ‰¬f ¬ı± ’ø¢ü1 ø˚ ŒÓ¬ÀÊ√ ¸˜¢∂ Ê√·» ’±À˘±øfl¡Ó¬ fl¡À1, Œ¸˝◊√√ŒÓ¬Ê√ Œ˜±1 ¬ı≈ø˘ Ê√±øÚ¬ı± [’±ø√Ó¬…·Ó¬— ˚» ŒÓ¬Ê√– ’ø‡˘˜ƒ Ê√·» ˆ¬±¸˚˛ÀÓ¬,‰¬f˜ø¸ ‰¬ ˚» ˚» ‰¬ ’À¢üà Ӭ» ŒÓ¬Ê√– ˜±˜fl¡— ø¬ıøX]º

11, 12– Man, to know himself, must be Kritatma, formedand complete in the spiritual mould, enlightened in the spiritualvision. The Yogins who have this eye of knowledge, see theDivine Being we are in their own endless reality, their owneternity of spirit. But they see him too not only in themselves,but in all the cosmos. In the light of the sun that illumines all thisworld they witness the light of the Godhead which is in us; thelight of the moon and in fire is the light of the Divine. –(5)

·±˜±ø¬ı˙… ‰¬ ˆ”¬Ó¬±øÚ Ò±1˚˛±˜…˝√√À˜±Ê√¸±º¬Û≈¯û±ø˜ Œ‰¬Ã¯∏Òœ– ¸¬ı«±– Œ¸±À˜± ˆ”¬Q± 1¸±Rfl¡–ºº 13

13 - ˜˝◊√√ ¬Û‘øÔªœÓ¬ õ∂Àª˙ fl¡ø1 [’˝√√˜ƒ ‰¬ ·±˜ƒ ’±ø¬ı˙…] øÚÊ√ ˙øMê√À1¸fl¡À˘± ¬ıdÀfl¡ Òø1 ’±À“√± [›Ê√ ± ”¬Ó¬±øÚ Ò±1 ˛±ø˜], ˜ ◊√√ 1¸ ≈Mê√ ‰¬f ∆ √√ ¸fl¡À˘±˙¸…1 ¬Û≈ø©Ü ¸±ÒÚ fl¡À1“± [1¸±Rfl¡– Œ¸±˜– ˆ”¬Q± ¸¬ı«±– ›¯∏Òœ– ‰¬ ¬Û≈¯û±ø˜]º

13– It is the Divine who has entered into this form of earthand is the spirit of its material force and sustains by his mightthese multitudes. The Divine is the godhead of Soma who by therasa, the sap in the earth mother, nourishes the plants and trees.– (6)

’˝√√— ∆¬ıù´±ÚÀ1± ”¬Q± õ∂±øÌÚ±— Œ√˝√√˜±ø|Ó¬–ºõ∂±Ì±¬Û±Ú¸˜±˚≈Mê√– ¬Û‰¬±˜…iß— ‰¬Ó≈¬ø¬ı«Ò˜ƒºº 14

14 - ˜˝◊√√ Ê√ͬ1±ø¢ü [˝√√Ê√˜œ ˙øMê√] 1+À¬Û õ∂±Ìœ1 Œ√˝√√Ó¬ Ô±øfl¡ õ∂±Ì ¬ı±˚˛≈ ’±1n∏’¬Û±Ú ¬ı±˚˛≈1 [¬ı±ø˝√√1Õ˘ Œ˚±ª± ’±1n∏ øˆ¬Ó¬1Õ˘ ’˝√√± ¬ı±˚˛≈] ˘·Ó¬ ¤Àfl¡˘· ∆˝√√‰¬±ø1ø¬ıÒ ’±˝√√±1 Ê√œÌ øÚ˚˛±›“ ά’˝√√— ∆¬ıù´±Ú1– [˝√√Ê√˜œ ˙øMê√] ˆ”¬Q± õ∂±øÌÚ±— Œ√˝√√˜ƒ’±ø|Ó¬– õ∂±Ì ’õ∂±Ì ¸˜±˚≈Mê√– ‰¬Ó≈¬ø¬ı«Ò˜ƒ ’iß— ¬Û‰¬±ø˜]º

14– The Divine and no other is the flame of life that sustainsthe physical body of living creatures and turns its food intosustenance of their vital force. – (7)

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¸¬ı«¸… ‰¬±˝√√— ˝√√+ø√ ¸øißø¬ıÀ©Ü± ˜M√√– ¶ú‘øÓ¬:«±Ú˜À¬Û±˝√√Ú=ºŒ¬ıÕ√( ¸Õ¬ı«1˝√√À˜¬ı Œ¬ıÀ√…± Œ¬ı√±ôLfl‘¡À¡Z√ø¬ıÀ√¬ı ‰¬±˝√√˜ƒºº 15

15 - ˜ ◊√√ ¸fl¡À˘±À1 √√+√ Ó¬ ’ªø¶öÓ¬ [’ √√— ¸¬ı« … √√+ø√ ¸øißø¬ı©Ü–], Œ˜±1¬Û1± ◊√√¸fl¡À˘±À1 ¶ú‘øÓ¬ ’±1n∏ :±Ú ά◊»¬Ûiß ˝√√˚˛ ’±1n∏ ø¬ı˘≈ø5› ˝√√˚˛ [˜M√√– ¶ú‘øÓ¬– :±Ú—,’À¬Û± √√Ú=], ˜À ˛ ◊√√ Œ¬ı√1 Ê√±øÚ¬ı˘·œ ˛± ø¬ı ∏ ˛ [’ √√ ƒ ¤¬ı ¸Õ¬ı«– Œ¬ıÕ√– ‰¬ Œ¬ı√…–],˜À˚˛˝◊√√ Œ¬ı√±ôL1 õ∂Ì˚˛Ú fl¡Ó«¬± [Œ¬ı√±ôL fl‘¡»] ’±1n∏ Œ¬ı√ø¬ı√ [Œ¬ı√ø¬ı» ‰¬ ’˝√√˜ƒ ¤¬ı]º

15– He is lodged in the heart of every breathing thing; fromhim are memory and knowledge and the debates of the reason.He is that which is known by all the Vedas and by all forms ofknowing; he is the knower of Veda and the maker of Vedanta.–(8)

The word Veda means book of knowledge (Sankhya, Yogaand Vedanta, Essays on Gita)

¡Z±ø¬ıÀ˜Ã ¬Û≈1n∏À¯∏à Œ˘±Àfl¡ é¬1(±é¬1 ¤¬ı ‰¬ºé¬1– ¸¬ı«±øÌ ˆ”¬Ó¬±øÚ fl”¡È¬À¶ö±’é¬1 ά◊‰¬…ÀÓ¬ºº 16

16 - ¤ ◊√√ Ê√·Ó¬Ó¬ ≈√Ê√Ú ¬Û≈1n∏ ∏ ’±ÀÂ√ [Œ˘±Àfl¡ Œ¡Zà ¬Û≈1n∏À ∏Ã] ñ ¤Ê√Ú é¬1’±1n∏ ¤Ê√Ú ’é¬1 [˝◊√√À˜Ã é¬1– ‰¬ ’é¬1– ¤¬ı ‰¬], ¸˜ô¶ ˆ”¬Ó¬¬ı·« é¬1 ¬Û≈1n∏¯∏ ’±1n∏fl”¡È¬¶öÊ√Ú ’é¬1 ¬Û≈1n∏¯∏ [é¬1– ¸¬ı«±øÌ ˆ”¬Ó¬±øÚ fl”¡È¬¶ö– ’é¬1 ά◊‰¬…ÀÓ¬]º

ά◊M√√ – ¬Û≈1n∏ ∏b¶Ú…– ¬Û1˜±ÀRÓ≈¬…√± √√+Ó¬–ºŒ˚± Œ˘±fl¡S˚˛˜±ø¬ı˙… ø¬ıˆ¬Ó«¬…¬ı…˚˛ ÷ù´1–ºº 17

17 - é¬1 ’±1n∏ ’é¬1 ¬Û≈1n∏¯∏ ≈√Ê√Ú1 ¬ı±ø˝√√À1› ¤Ê√Ú Î¬◊M√√˜ ¬Û≈1n∏¯∏ ’±ÀÂ√,ø˚Ê√Úfl¡ ¬Û1˜±R± Œ¬ı±˘± ˝√√˚˛ [’Ú…– Ó≈¬ ά◊M√√˜– ¬Û≈1n∏¯∏– ¬Û1˜±R± ˝◊√√øÓ¬ ά◊√±˝√√+Ó¬–],ø˚Ê√Ú ’¬ı… ˛ ÷ù´À1 øSÀ˘±fl¡Ó¬ ¬ı…±5 ∆˝√√ Ô±øfl¡ ¸fl¡À˘±Àfl¡ Òø1 1±ø‡ÀÂ√ [˚– ’¬ı… ˛÷ù´1– Œ˘±fl¡S˚˛˜ƒ ’±ø¬ı˙… ø¬ıˆ¬øÓ«¬]º

16, 17 – There is a spirit here at work in the world that isone in innumerable appearances. It is the developer of birth andaction, the moving power of life. It is itself Time and Space and

Circumstance. It is this multitude of souls in the worlds; it is thegods and men and creatures and things and forces and qualitiesand quantities and powers and presences. It is Nature, which ispower of the spirit, and objects, which are its phenomena ofname and idea and form, and existence, who are portions andbirths and becomings of the One, the Eternal. But what we seeat work before us is not this Eternal and his conscious Shakti,but a Nature which is ignorant of the spirit within her action.The inherent Power in her hidden in its truth, manifest in itsappearances, it is the Kshara, the universal Soul, the spirit in themutability of cosmic phenomenon and becoming, one with theImmutable and the Supreme. We have to discover the Spiritbehind these veils and to see all as the One, Vasudeva itisarvam, individual, universal, transcendent.

There is another Spirit of whom we become aware andwho is none of these things but self and self only. This spirit iseternal, always the same, the one, the stable, a self-existenceundivided and not divided by the division of things and powersin Nature, inactive in her action, immobile in her motion. It is theSelf of all and yet unmoved, indifferent, intangible. This spirit istimeless, though we see it in Time; it is unextended in space,though we see it as if pervading space. This is the Akshara, theimmutable in the mutable, the immobile in the mobile, theimperishable in things perishable.

The Kshara spirit visible to us as all natural existencemoves and acts pervadingly in the immobile and eternal Akshara.This mobile Power of Self acts in that fundamental stability ofSelf, as the second principle of material Nature, Vayu, with itscontractual force of aggregation and separation, attraction andrepulsion, supporting the formative force of the fiery (radiant,gaseous and electric) and other elemental movements, rangespervadingly in the subtly massive stability of ether. This Akshara

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is the self higher than the buddhi, the liberating intelligence,through which man returning beyond his restless mobile mentalto his calm eternal spiritual self is at last free from thepersistence of birth and the long chain of action, of Karma (8/15).

These two then are the two spirits we see in the world; oneemerges in the front of action, the other remains behind itsteadfast in that perpetual silence from which the action comesand in which all actions cease and disappear [Œ¡Zà ˝◊√√À˜Ã ¬Û≈1n∏À¯∏Ã,15˚16].

The Kshara acts or at least motives action; Akshara standsapart. Akshara is the one self of all these many souls, and it istherefore evident that these two spirits are a dual status of oneeternal and universal existence. Isha tells us that Brahman isboth the mobile and the immobile, is the One and the Many, isthe Self and all existence. It too insists like the Gita that manmust know and must embrace both and learn of the Supreme inhis eternity – samagram mam (7/1), as the Gita puts it – inorder to enjoy immortality and live in the eternal.

The world for the Gita is real, a creation of the Lord, apower of the Eternal, and even this lower nature of the tripleMaya is a derivation from the supreme divine Nature.

Akshara is para, supreme in relation to the elements andaction of cosmic Nature. It is the immutable Self of all, and theimmutable Self of all is Purushottama. The Akshara is he in thefreedom of his self-existence unaffected by the action of hisown power in Nature, undisturbed by the play of his own qualities.But this is only one aspect. The Purushottama is at the sametime greater than the Akshara, because he is more than thisimmutability and he is not limited even by the highest eternalstatus of his being, param dhama. When pursued through theAkshara alone, this attempt at liberation becomes the seeking of

the Indefinable, a thing hard for our nature embodied as we arehere in Matter (12/5). The highest unmanifest Akshara is stillthe Purushottama. But yet is he more even than a highestunmanifest Akshara, because he is to be known also as thesupreme Purusha who extends this whole universe in his ownexistence. He is the Lord in the Kshara, Purushottama not onlythere, but here in the heart of every creature, Ishwara. ThePurushottama is the cosmic spirit in Time. He is both Aksharaand Kshara. - (9)

˚¶ú±» é¬1˜Ó¬œÀÓ¬± ’˝√√˜é¬1±√ø¬Û Œ‰¬±M√√˜–º’ÀÓ¬±’ø¶ú Œ˘±Àfl¡ Œ¬ıÀ√ ‰¬ õ∂øÔÓ¬– ¬Û≈1n∏À¯∏±M√√˜–ºº 18

18 - ø˚À √√Ó≈¬ ˜ ◊√√ é¬11 ’Ó¬œÓ¬ ’±1n∏ ’é¬1Ó¬Õfl¡ ά◊M√√ [˚¶ú±» ’ √√ ƒ é¬1 ƒ’Ó¬œÓ¬– ’é¬1±» ’ø¬Û ‰¬ ά◊M√√ –], Œ¸ ◊√√¬ı±À¬ı ¸—¸±1Ó¬ ’±1n∏ Œ¬ı√Ó¬ ˜ ◊√√ ¬Û≈1n∏À ∏±M√√¬ı≈ø˘ õ∂ø¸X [’Ó¬– Œ˘±Àfl¡ Œ¬ıÀ√ ‰¬ ¬Û≈1n∏À¯∏±M√√˜– õ∂øÔÓ¬– ’ø¶ú]º

18– Thus the Divine is manifest in a double soul of hismystery, a twofold power, dvav imau purusau, (15/16), he supportsat once the spirit of mutable things that all these existences,ksarah sarvani bhutani, (15/16) and the immutable spirit thatstands above them in his imperturbable immobility of eternalsilence and calm. And it is by the force of the Divine in themthat the mind and heart and will of man are so powerfully drawnin different directions by these two spirits as if by opposing andincompatible attractions one insistent to annual the other.

But the Divine is neither wholly the Kshara, not wholly theAkshara. He is greater than the immutable Self and he is muchgreater than the Soul of mutable things. If he is capable of beingboth at once, it is because he is other than they, anyah, thePurushottama above all cosmos and yet extended in the worldand extended in the Veda, in self-knowledge and in cosmicexperience. – (10)

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Œ˚± ˜±À˜¬ı˜¸—˜”ÀϬˇ± Ê√±Ú±øÓ¬ ¬Û≈1n∏À¯∏±M√√˜˜ƒº¸ ¸¬ı«ø¬ıƒ√ ˆ¬Ê√øÓ¬ ˜±— ¸¬ı«ˆ¬±À¬ıÚ ˆ¬±1Ó¬ºº 19

19 - ø˚ Œ˜±˝√√˜≈Mê√ ∆˝√√ ¤˝◊√√√À1 Œ˜±fl¡ ¬Û≈1n∏À¯∏±M√√˜ ¬ı≈ø˘ Ê√±ÀÚ, ŒÓ¬›“ ¸¬ı«:˝√√˚˛ ’±1n∏ ŒÓ¬›“ Œ˜±fl¡ ¸¬ı«ÀÓ¬±ˆ¬±Àª ˆ¬ÀÊ√ [˚– ¤¬ı˜ƒ ’¸—˜”Ϭˇ– ¬Û≈1n∏À¯∏±M√√˜˜ƒ ˜±˜ƒÊ√±Ú±øÓ¬, ¸– ¸¬ı«ø¬ıƒ√ ¸¬ı«ˆ¬±À¬ıÚ ˜±— ˆ¬Ê√øÓ¬]º

19 - Whoever thus knows and sees him as thePurushottama, is no longer bewildered [’¸—˜”Ϭˇ–] whether by theworld-appearance or by the separate attraction of these twoapparent contraries [é¬1 ’±1n∏ ’é¬1 ≈Ȭ± ¸•Û”Ì« ø¬ı¬Û1œÓ¬ ¬ıd Œ˚Ú ˘±À·º].He embraces and escapes them, overcomes their opposition andbecomes all-knowing, sarvavid, a whole knower. He sees theentire sense both of the self and of things; he restores theintegral reality of the Divine; he unites the Kshara and theAkshara in the Purushottama. - (11)

˝◊√√øÓ¬ &˝√√…Ó¬˜— ˙±¶aø˜√˜≈Mê√— ˜˚˛±Ú‚º¤Ó¬» ¬¬ı≈≈X± ¬ı≈øX˜±Úƒ ¸…±» fl‘¡Ó¬fl‘¡Ó¬…( ˆ¬±1Ó¬ºº 20

20 - Œ˝√√ øÚ©Û±¬Û ’Ê«≈√Ú, ˜˝◊√√ ¤˝◊√√ ¬Û1˜ &˝√√… ˙±¶a ŒÓ¬±˜±fl¡ fl¡íÀ˘“± [˝◊√√øÓ¬˝◊√√√— &˝√√…Ó¬˜— ˙±¶a˜ƒ ˜˚˛± ά◊Mê√—], ˝◊√√˚˛±fl¡ Ê√±øÚÀ˘ ˜±Ú≈˝√√ ¬ı≈øX˜±Ú ’±1n∏ fl‘¡Ó¬fl‘¡Ó¬…(perfect) ˝√√˚˛ [¤Ó¬» ¬ı≈X± ¬ı≈øX˜±Úƒ fl‘¡Ó¬fl‘¡Ó¬…( ¸…±»]º

20 - This is the most secret Shastra, says the Teacher toArjuna; this is the supreme teaching and science which leads usinto the heart of the highest mystery of existence. Absolutely toknow it, to seize it in knowledge and feeling and force andexperience is to be perfected in the transformed understanding,divinely satisfied in heart and successful in the supreme senseand objective of all will and action and works. It is the way tobe immortal, to rise towards the highest divine nature and toassume the eternal Dharma. - (6)

Purushottama YogaFrom Essays on the Gita, Sri Aurobindo.

1. The three Purushas : 1 – 12.


Need of Inner Meditation

Do not fall into the very common error of believing that youmust sit in an absolutely quiet corner where nobody passes by,where you are in a classical position and altogether immobile, inorder to be able to meditate– it is not true. What is needed isto succeed in meditating in all circumstances, and I call"meditating" not emptying your head but concentrating yourselfin a contemplation of the Divine; and if you keep thiscontemplation within you, all that you do will change its quality.And life will change its quality, and you will feel a little differentfrom what you were, with peace, a certitude, an inner calm, anunchanging force, something which never gives way.

You may be engaged in the most active action, for example,in playing basketball, and yet not lose the attitude of innermeditation and concentration upon the Divine.– The MotherAIM Aug-Sept 83

¬Û≈1n∏À ∏±M√√ √-Œ˚±··œÓ¬±


Page 176: Bhagavad Gita

Œ¯∏±Î¬ˇ˙ ’Ò…±˚˛ (Chapter 16)

∆√¬ı±¸≈1¸•Û√ ø¬ıˆ¬±·-Œ˚±·¿ˆ¬·ª±Ú ά◊¬ı±‰¬

’ˆ¬ ˛— ¸N¸—qøX:«±ÚÀ˚±·¬ı…¬ıø¶öøÓ¬–º√±Ú— √˜( ˚:( ¶§±Ò…±˚˛ô¶¬Û ’±Ê«√¬ı˜ƒºº 1’ø √√—¸± ¸Ó¬…˜ÀSê±Òô¶…±·– ˙±øôL1Õ¬ÛqÚ ƒº√˚˛± ˆ”¬ÀÓ¬¯3∏À˘±˘≈5— ˜±«√¬ı— ˝√√œ1‰¬±¬Û˘˜ƒºº 2ŒÓ¬Ê√– 鬘± Ò‘øÓ¬– Œ˙ɬ˜À^±À˝√√± Ú±øÓ¬˜±øÚÓ¬±ºˆ¬¬ıøôL ¸•Û√— ∆√¬ıœ˜øˆ¬Ê√±Ó¬¸… ˆ¬±1Ó¬ºº 3

1, 2, 3 ñ ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ ñ øÚ «¬œfl¡Ó¬±, ¬ÛøªSÓ¬±, :±ÚÀ˚±·1 ’ˆ¬…±¸,√±Ú, ’±R¸—˚˜, ˚:, ˙±¶a ’Ò…˚˛Ú, Ó¬¬Û¸…±, ¸1˘Ó¬± [’ˆ¬˚˛—, ¸N¸—qøX–,:±ÚÀ˚±· ¬ı…ªø¶öøÓ¬–, √±Ú—, √˜– ‰¬, ˚:– ‰¬, ¶§±Ò…±˚˛–, Ó¬¬Û–, ’±Ê«√¬ı˜ƒ], ’ø˝√√—¸±,¸Ó¬…¬ı±ø√Ó¬±, ŒSê±Ò √√œÚÓ¬±, ά◊√±1Ó¬±, ˙±øôL, ¬Û1À√± ∏ ’fl¡ÔÚ, √ ±, ’À˘±ˆ¬, Œfl¡±˜˘Ó¬±[ ‘≈√Ó¬±], ˘7¡¡¡±, ’‰¬±=˘… [’ø √√—¸±, ¸Ó¬… ƒ, ’ÀSê±Ò–, Ó¬…±·–, ˙±øôL–, ’Õ¬ÛqÚ ƒ,”¬ÀÓ¬ ∏≈ √ ±, ’À˘± ≈5—, ˜±«√¬ı ƒ, √√œ–, ’‰¬±¬Û˘—], ŒÓ¬Ê√ø¶§Ó¬±, 鬘±, ∆Ò «…, qø‰¬ˆ¬±¬ı,

÷ ∏«± √√œÚÓ¬± ’±1n∏ ’Úøˆ¬˜±Ú [ŒÓ¬Ê√–, 鬘±, Ò‘øÓ¬–, Œ˙ɬ ƒ, ’À^± √√–, Ú±øÓ¬˜±øÚÓ¬±]ñ ¤˝◊√√ø‡øÚ &Ì ∆√ªœ õ∂fl‘¡øÓ¬Ó¬ Ê√ij Œ˝√√±ª± ¬Û≈1n∏¯∏1 ¸•ÛøM√√ [∆√¬ıœ˜ƒ ¸•Û√˜ƒ’øˆ¬Ê√±Ó¬¸… ˆ¬¬ıøôL] ’Ô«±» ¸±øNfl¡ &̺

√Ày± √À¬Û«±’øˆ¬˜±Ú( ŒSê±Ò– ¬Û±1n∏¯∏…À˜¬ı ‰¬º’:±Ú— ‰¬±øˆ¬Ê√±Ó¬¸… ¬Û±Ô« ¸•Û√˜±¸≈1œ˜ƒºº 4

4 - √y, √¬Û«, ’øˆ¬˜±Ú, ŒSê±Ò, øÚá≈¬1Ó¬± [¬Û±1n∏¯∏…˜ƒ] ’±1n∏ ’:Ó¬± ñ¤˝◊√√Àfl¡˝◊√√Ȭ± ’¸≈1 õ∂fl‘¡øÓ¬1 Œ˘±fl¡1 ¸•Û√ ¬ı± &Ì ’Ô«±» 1±Ê√ø¸fl¡ ’±1n∏ Ó¬±˜ø¸fl¡Œ˘±fl¡1 Ò˜« [’±¸≈1œ˜ƒ ¸•Û√˜ƒ ’øˆ¬Ê√±Ó¬¸…]º

1-4 – The Deva nature is distinguished by an acme of thesattwic habits and qualities; self-control, sacrifice, the religious

habit, cleanness and purity, candour and straightforwardness,truth, calm and self-denial, compassion to all beings, modesty,gentleness, forgiveness, patience, steadfastness, a deep sweetand serious freedom from all restlessness, levity and inconstancyare its native attributes. The Asuric qualities, wrath, greed,cunning, treachery, wilful doing of injury to others, pride andarrogance and excessive self-esteem have no place in its com-position. But its gentleness and self-denial and self-control arefree too from all weakness: it has energy and soul-force, strongresolution, the fearlessness of the soul that lives in the right andaccording to the truth as well as its harmlessness, tejah,abhayam, dhritih, ahimsa, satyam. The whole being, the wholetemperament is integrally pure; there is a seeking for knowledgeand a calm and fixed abiding in knowledge. This is the wealth,the plenitude of the man born into the Deva nature. - (1)

∆√¬ıœ ¸•Ûƒ√ø¬ıÀ˜±é¬±˚˛ øÚ¬ıg±˚˛±¸≈1œ ˜Ó¬±º˜± q‰¬– ¸•Û√— ∆√¬ıœ˜øˆ¬Ê√±ÀÓ¬±’ø¸ ¬Û±G¬ıºº 5

5 - ∆√ªœ ¸•Û√ ˜≈øMê√1 ’±1n∏ ’±¸≈1œ ¸•Û√ ¬ıgÚ1 fl¡±1Ì [∆√¬ıœ ¸•Ûƒ√ø¬ıÀ˜±é¬± ˛ ’± ≈1œ øÚ¬ıg± ˛ ˜Ó¬±] , Ó≈¬ø˜ ∆√ªœ ¸•Û√ ∆˘ Ê√ij ∆˘Â√±, ·øÓ¬Àfl¡ Ó≈¬ø˜ø‰¬ôL± fl¡ø1¬ı Ú±˘±À· [∆√¬ıœ ¸•Û√— ’øˆ¬Ê√±Ó¬– ’ø¸, ˜± q‰¬–]º

5 – Deva nature leads towards liberation and Asuric natureleads towards bondage to the ego.

Œ¡Zà ˆ”¬Ó¬¸À·«Ã Œ˘±Àfl¡’ø¶úÚƒ ∆√¬ı ’±¸≈1 ¤¬ı ‰¬º∆√À¬ı± ø¬ıô¶1˙– Œõ∂±Mê√ ’±¸≈1— ¬Û±Ô« Œ˜ ˙‘Ì≈ºº 6

6 - ¤˝◊√√ Ê√·Ó¬Ó¬ ≈√˝◊√√ õ∂fl¡±1 õ∂±Ìœ1 ¸‘ø©Ü ˝√√˚˛ ñ ¤ø¬ıÒ Œ√ª ¶§ˆ¬±ª1,’±Úø¬ıÒ ’¸≈1 ¶§ˆ¬±ª1 [’ø¶úÚ Œ˘±Àfl¡ Œ¡Zà ˆ”¬Ó¬¸À·«Ã, ∆√¬ı ’±¸≈1 ¤¬ı ‰¬] , Œ√ª¶§ ¬±ª1 ¬ıÌ«Ú± ¬ı √√ ± ◊√√ Œfl¡±ª± √√í˘, ¤øÓ¬ ˛± ’ ≈1 ¶§ ¬±ª1 fl¡Ô± qÚ± [∆√¬ı– ø¬ıô¶1˙–Œõ∂±Mê√, ’±¸≈1— Œ˜ ˙‘Ì≈]º

6 – There are two classes of people in the world–Devasand Asuras.

∆√¬ı± ≈1¸•Û√ ø¬ıˆ¬±·-Œ˚±·


Page 177: Bhagavad Gita

õ∂¬ı‘øM√√= øÚ¬ı‘øM√√= Ê√Ú± Ú ø¬ı≈√1±¸≈1±–ºÚ Œ˙ɬ— Ú±ø¬Û ‰¬±‰¬±À1± Ú ¸Ó¬…— ŒÓ¬¯∏≈ ø¬ı√…ÀÓ¬ºº 7

7 - ’¸≈1 õ∂fl‘¡øÓ¬1 ˜±Ú≈˝√√1 fl¡˜«Ó¬ õ∂¬ı‘M√√ Œ˝√√±ª± :±Ú ¬ı± fl¡˜«1¬Û1± øÚ¬ı‘M√√Œ √√±ª±1 :±Ú Ú±Ô±Àfl¡ [’± ≈1±– Ê√Ú±– õ∂¬ı‘øM√√— ‰¬ øÚ¬ı‘øM√√— ‰¬ Ú ø¬ı≈√–], ’Ô«±» fl¡Ó«¬¬ı…-’fl¡Ó«¬¬ı… :±Ú Ú±˝◊√√º ŒÓ¬›“À˘±fl¡1 ¬ÛøªSÓ¬±, ¸» ’±‰¬±1 ¬ı± ¸Ó¬…¬ı±ø√Ó¬± Ú±Ô±Àfl¡[ŒÓ¬¯∏≈ Ú Œ˙ɬ— Ú ’±‰¬±1– Ú ‰¬ ’ø¬Û ¸Ó¬…— ø¬ı√…ÀÓ¬]º

7 - Asuric men have no true knowledge of the way ofaction or the way of abstention. Truth is not in them, nor cleandoing, nor faithful observance. - (2)

’¸Ó¬…˜õ∂øӬᬗ ŒÓ¬ Ê√·√±U1Úœù´1˜ƒº’¬Û1•Û1¸y”Ó¬— øfl¡˜Ú…» fl¡±˜Õ˝√√Ó≈¬fl¡˜ƒºº 8

8 - ’¸≈1 õ∂fl‘¡øÓ¬1 ˜±Ú≈À˝√√ fl¡˚˛ Œ˚ Ê√·Ó¬Ó¬ ¸Ó¬… ¬ı≈ø˘ ¤Àfl¡± Ú±˝◊√√, ˝◊√√ ¸Ó¬…Ó¬õ∂øÓ¬øá¬Ó¬ Ú˝√√˚˛, ÷ù´1 Ú±˝◊√√ [ŒÓ¬ Ê√·» ’¸Ó¬…˜ƒ, ’õ∂øӬᬗ ’Úœù´1˜ƒ], ˝◊√√ ¶aœ-¬Û≈1n∏¯∏1 ¸—À˚±·Ó¬ ¸‘ø©Ü ∆˝√√ÀÂ√, fl¡±˜Ú± Ó‘¬ø51 ¬ı±ø˝√√À1 ’±Ú ¤Àfl¡± Ú±˝◊√ √[’¬Û1•Û1¸y”Ó¬—, øfl¡˜Ú…» fl¡±˜Õ˝√√Ó≈¬fl¡˜ƒ ’±U–]º

8 - Theirs is a world with Desire for its cause and seed andgoverning force and law, a world of Chance, a world devoid ofjust relation and linked Karma, a world without God, not true,not founded in Truth. They follow always the cult of Desire andEgo. - (3)

¤Ó¬±— ‘√ø©Ü˜¬ı©Üˆ¬… کܱR±ÀÚ±’ä¬ı≈X ˛–ºõ∂ˆ¬¬ıc…¢∂fl¡˜«±Ì– é¬˚˛±˚˛ Ê√·ÀÓ¬±’ø˝√√Ó¬±–ºº 9

9 - ¤˝◊√√ ‘√ø©Ü ¢∂˝√√Ì fl¡ø1 [÷ù´1 Ú±˝◊√√ ¤˝◊√√˜Ó¬] [¤Ó¬±— ‘√ø©Ü˜ƒ ’¬ı©Üˆ¬…],کܶ§ ¬±ª, ”‡«, ά◊¢∂fl¡ «±, ’ø˝√√Ó¬fl¡±1œ ˜±Ú≈ √√À¬ı±À1 ¸—¸±1 Ò√ı—¸ fl¡ø1¬ıÕ˘ Ê√ij ˘ ˛[کܱR±Ú– ’ä¬ı≈X˚˛– ά◊¢∂fl¡˜«±Ì– ’ø˝√√Ó¬±– Ê√·Ó¬– é¬˚˛±˚˛ õ∂ˆ¬¬ıøôL]º

9 - The Asuric man becomes the centre or instrument ofa fierce, Titanic, violent action, a power of destruction in theworld, a fount of injury and evil. - (4)

fl¡±˜˜±ø|Ó¬… ≈√©Û”1— √y˜±Ú˜√±øi§Ó¬±–ºŒ˜± √√±ƒ√·‘ √√œQ±’¸ƒ√¢∂± √√±Úƒ õ∂¬ıÓ«¬ÀôL’qø‰¬¬ıËÓ¬±–ºº 10

10 - ¤›“À˘±Àfl¡ ≈√©Û”1Ìœ˚˛ fl¡±˜Ú±1 ’±|˚˛ fl¡ø1 √y, ’øˆ¬˜±Ú ’±1n∏˜√ M√√ ∆ √√ [≈√©Û”1— fl¡±˜ ƒ ’±ø|Ó¬… √y ˜±Ú ˜√±øi§Ó¬±–] Œ˜± √√1 ¬ı˙Ó¬ ’¸» ά◊¬Û± ˛¢∂˝√√Ì fl¡ø1 [Œ˜±˝√√±» ’¸» ¢∂±˝√√±Úƒ ·‘˝√√œQ±], ’qø‰¬ ¬ıËÓ¬, impure resolution, ∆˘fl¡˜«Ó¬ õ∂¬ı‘M√√ ˝√√˚˛ [’qø‰¬¬ıËÓ¬±– õ∂¬ıÓ«¬ÀôL]º

10 - Arrogant, full of self-esteem and the drunkenness oftheir pride, these misguided souls delude themselves, persist infalse and obstinate aims and pursue the fixed impure resolutionof their longings. - (5)

¬ø‰¬ôL±˜¬Ûø1À˜ ˛±= õ∂˘ ˛±ôL± ≈¬Û±ø|Ó¬±–ºfl¡±À˜±¬ÛÀˆ¬±·¬Û1˜± ¤Ó¬±¬ıø√øÓ¬ øÚø(Ó¬±–ºº 11’±˙±¬Û±˙˙ÕÓ¬¬ı«X±– fl¡±˜ÀSê±Ò¬Û1± ˛Ì±–º÷ √√ÀôL fl¡±˜Àˆ¬±·±Ô« Ú…±À ˛Ú±Ô« = ˛±Úƒºº 12

11, 12 ñ ¤˝◊√√ ˜±Ú≈˝√√À¬ı±À1 ˜‘Ó≈¬…fl¡±˘ ¬Û˚«…ôL [õ∂˘˚˛±ôL±˜ƒ] ’¬Ûø1ø˜Ó¬ø‰¬ôL±Ó¬ ˜¢ü Ô±øfl¡ [’¬Ûø1À˜˚˛±— ‰¬ ø‰¬ôL±˜ƒ ά◊¬Û±ø|Ó¬±–] fl¡±˜Ú± Ó‘¬ø5 ’±1n∏ Œˆ¬±À·˝◊√√¤fl¡˜±S ˘é¬…, ˝◊√√˚˛±1 ¬ı±ø˝√√À1 ’±Ú ¤Àfl¡± Ú±˝◊√√ ñ ¤˝◊√√√À1 øÚø(Ó¬ ∆˝√√[fl¡±À˜±¬ÛÀˆ¬±·¬Û1˜±– ¤Ó¬±¬ı» ˝◊√√øÓ¬ øÚø(Ó¬±–], ˙Ó¬ ˙Ó¬ ’±˙±1 1ø‰¬À1 ¬ı±g ‡±˝◊√√[’±˙±¬Û±˙˙ÕÓ¬– ¬ıX±–], ¤˝◊√√ fl¡±˜ÀSê±Ò¬Û1±˚˛Ì¸fl¡À˘ fl¡±˜… ¬ıd ˘±ˆ¬1 ¬ı±À¬ı’¸» ά◊¬Û±À˚˛À1 ÒÚ ’±Ê«√Ú fl¡ø1¬ıÕ˘ ˚P fl¡À1 [fl¡±˜ Œˆ¬±·±Ô«˜ƒ ’Ú…±À˚˛Ú’Ô« = ˛±Úƒ ÷ √√ÀôL]º

11, 12 – They imagine that desire and enjoyment are all theaim of life and in their inordinate and insatiable pursuit of it theyare the prey of a devouring, a measurelessly unceasing care andthought and endeavour and anxiety till the moment of their death.Bound by a hundred bonds, devoured by wrath and lust,unweariedly occupied in amassing unjust gains which may servetheir enjoyment, always they think, ‘‘To-day I have gained this.’’(to 16/13) - (6).

∆√¬ı± ≈1¸•Û√ ø¬ıˆ¬±·-Œ˚±··œÓ¬±


Page 178: Bhagavad Gita

˝◊√√√˜√… ˜˚˛± ˘tø˜˜— õ∂±¬ÛƒÀ¸… ˜ÀÚ±1Ô˜ƒº˝◊√√√˜ô¶œ√˜ø¬Û Œ˜ ˆ¬ø¬ı¯∏…øÓ¬ ¬Û≈ÚÒ«Ú˜ƒºº 13’À¸Ã ˜˚˛± ˝√√Ó¬– ˙Sn∏˝«√√øÚÀ¯∏… ‰¬±¬Û1±Úø¬Ûº÷ù´À1± ’˝√√˜˝√√— Œˆ¬±·œ ø¸ÀX± ’˝√√— ¬ı˘¬ı±Úƒ ¸≈‡œºº 14’±ÀϬ…± ’øˆ¬Ê√Ú¬ı±Úø¶ú Œfl¡±’ÀÚ…±’øô¶ ¸‘√À˙± ˜˚˛±º˚À鬅 √±¸…±ø˜ Œ˜±ø√¯∏… ˝◊√√Ó¬…:±Úø¬ıÀ˜±ø˝√√Ó¬±–ºº 15

13, 14, 15 ñ ’¸≈1 õ∂fl‘¡øÓ¬1 ˜±Ú≈˝√√1 ø‰¬ôL± ¤ÀÚfl≈¡ª±– ’±øÊ√ ˜˝◊√√¤ ◊√√ÀȬ± ¬Û±À “± [’√… ˜˚± ◊√√√— ˘t ƒ], fl¡±ø˘Õ˘ ¬ı±ø>Ó¬ ¬ıdÀȬ± ¬Û±˜ [ ◊√√ — ˜ÀÚ±1Ô ƒõ∂±¬Ûƒ Œ¸…] , ’±øÊ√ Œ˜±1 ˝◊√√˜±Ú ÒÚ ’±ÀÂ√, fl¡±ø˘Õ˘ ’±1n∏ ˝√√í¬ı [˝◊√√√˜ƒ ’øô¶, ¬Û≈Ú–Œ˜ ˝◊√√√˜ƒ ÒÚ˜ƒ ’ø¬Û ˆ¬ø¬ı¯∏…øÓ¬] , Œ˜±1 Œ¸Ã ˙Sn∏ÀȬ± ˜±ø1À˘“± [’À¸Ã ˙Sn∏– ˜˚˛±√√Ó¬–], ’±ÚÀ¬ı±1 ˙Sn∏Àfl¡± ˜±ø1˜ [’¬Û1±Ú ’ø¬Û ‰¬ √√øÚÀ ∏…] , ˜ ◊√√ ÷ù´1, ˜ ◊√√ Œˆ¬±·œ,

˜˝◊√√ ø¸X, ¬ı˘¬ı±Ú, ¸≈‡œ [’˝√√˜ƒ ÷ù´1–, ’˝√√— Œˆ¬±·œ, ’˝√√— ø¸X– ¬ı˘¬ı±Ú ¸≈‡œ],˜˝◊√√ ÒÚœ, ˜˝◊√√ ¸»fl≈¡˘Ó¬ Ê√ij, Œ˜±1 ¸˜±Ú ’±1n∏ Œfl¡±Ú ’±ÀÂ√ [’±Ï¬…– ’øˆ¬Ê√Ú¬ı±Úƒ’ø¶ú, ˜˚± ¸‘√ – ’Ú…– fl¡– ’øô¶]∑ ˜ ◊√√ ˚: fl¡ø1˜ [˚À鬅], √±Ú fl¡ø1˜ [√±¸…±ø˜],’±À˜±√ fl¡ø1˜ [Œ˜±ø√ ∏…] ñ ’:±ÚÓ¬ ø¬ı ”Ϭˇ ¤ ◊√√ ˜±Ú≈ √√À¬ı±À1 ¤ÀÚÕfl¡ ˆ¬±À¬ı [ ◊√√øÓ¬’:±Ú ø¬ıÀ˜±ø˝√√Ó¬±–]º

13, 14, 15 – They think, "To day I have gained this objectof desire, tomorrow I shall have that other; today I have somuch wealth, more I will get tomorrow. I have killed this myenemy, the rest too I will kill. I am a lord and king of men, I amperfect, accomplished, strong, happy, fortunate, a privilegedenjoyer of the world; I am wealthy, I am born of high birth; whois there like unto me? I will sacrifice, I will give, I will enjoy."(7)

’ÀÚfl¡ø‰¬M√√ø¬ıw±ôL± Œ˜± √√Ê√±˘¸˜±¬ı‘Ó¬±–ºõ∂¸Mê√±– fl¡±˜Àˆ¬±À·¯∏≈ ¬ÛÓ¬øôL Ú1Àfl¡’qÀ‰¬Ãºº 16

16 - ¤ÀÚ ¬ıUø‰¬ôL±Ó¬ ø¬ıøé¬5 ø‰¬M√√, Œ˜± √√¢∂ô¶ ’±1n∏ ¬ı±¸Ú± Ó‘¬ø5Ó¬ ’±¸Mê√ ¤ ◊√√˜±Ú≈˝√√À¬ı±1 Œ˘ÀÓ¬1± Ú1fl¡Ó¬ ¬ÛÀ1 [’ÀÚfl¡ ø‰¬M√√ ø¬ıw±ôL±, Œ˜±˝√√Ê√±˘ ¸˜±¬ı‘Ó¬±–,fl¡±˜Àˆ¬±À·¯∏≈ õ∂¸Mê√±– ’qÀ‰¬Ã Ú1Àfl¡ ¬ÛÓ¬øôL]º

16 - Thus occupied by many egoistic ideas, deluded, doingworks, but doing them wrongly, acting mightily, but for themselves,for desire, for enjoyment, not for God in themselves and God inman, they fall into unclean hell of their own evil. (8)

’±R¸y±ø¬ıÓ¬±– ô¶t± ÒÚ˜±Ú˜√±øi§Ó¬±–º˚Ê√ÀôL Ú±˜˚Õ:Àô¶ √ÀyÚ±ø¬ıøÒ¬Û”¬ı«fl¡˜ƒºº 17

17 - ’±R±øˆ¬˜±Úœ, ’ø¬ıڜӬ, ÒÚ ’±1n∏ ˜±ÚÓ¬ ·ø¬ı«Ó¬ [’±R¸y±ø¬ıÓ¬±–,ô¶t±–, ÒÚ ˜±Ú ˜√±øi§Ó¬±–] ŒÓ¬›“À˘±Àfl¡ ˜ÚÓ¬ √y ˆ¬±¬ı ∆˘ ˙±¶a1 øÚ˚˛˜ Ú±˜±øÚÚ±˜Ó¬ ˚: fl¡À1 [ŒÓ¬ √ÀyÚ ’ø¬ıøÒ ¬Û”¬ı«fl¡˜ƒ Ú±˜ ˚Õ:– ˚Ê√ÀôL]º

17 - They sacrifice and give, but from a self-regardingostentation, from vanity and with a stiff and foolish pride. (9)

’˝√√DZ1— ¬ı˘— √¬Û«— fl¡±˜— ŒSê±Ò= ¸—ø|Ó¬±–º˜±˜±R¬Û1À√À √√ ∏≈ õ∂ø¡Z ∏ÀôL±’ˆ¬… ” ˛fl¡±–ºº 18

18 - ¤ÀÚÀ¬ı±1 ˜±Ú≈À˝√√ ’˝√√DZ1, ¬ı˘, √¬Û«, fl¡±˜, ŒSê±Ò– ¤˝◊√√À¬ı±11 ¬ı˙∆˝√√ [¸—ø|Ó¬±–] ø¸˝“√√Ó¬1 øÚÊ√1 ’±1n∏ ’±Ú1 Œ√˝√√Ó¬ Ôfl¡± ÷ù´11+¬Ûœ Œ˜±fl¡ ø¬ıÀ¡Z¯∏ˆ¬±¬ı õ∂fl¡±˙ fl¡À1 ’±1n∏ ’ª:± fl¡À1 [’±R ¬Û1À√À √√ ∏≈ ˜± ƒ õ∂ø¡Z ∏ôL– ’ˆ¬… ” ˛fl¡±–]º

18 - In the egoism of their strength and power, in theviolence of their wrath and arrogance they hate, despise andbelittle the God hidden in themselves and the God in man. (10)

Ó¬±Ú˝√√— ø¡Z ∏Ó¬– S”ê1±Úƒ ¸—¸±À1 ∏≈ Ú1±Ò˜±Úƒºø鬬۱˜…Ê√¶⁄ qˆ¬±Ú± ≈1œÀ 3∏¬ı Œ˚±øÚ ∏≈ºº 19

19 - Œ˜±1 õ∂øÓ¬ ø¬ıÀ¡Z ∏¬Û1±˚Ì [ø¡Z ∏Ó¬–], øÚá≈¬1 ’±1n∏ Œ¬ı˚± [S”ê1±Úƒ, ’qˆ¬±Úƒ]¸—¸±11 Ú1±Ò˜À¬ı±1fl¡ ˜ ◊√√ ¬ı±À1 ¬ı±À1 ’± ≈ø1fl¡ Œ˚±øÚÓ¬ øÚÀé¬¬Û fl¡À1“± [¸—¸±À1 ∏≈Ú1±Ò˜±Úƒ Ó¬±Úƒ ’˝√√— ’Ê√¶⁄— ’±¸≈1œ¯∏≈ ¤¬ı Œ˚±øÚ¯∏≈ ø鬬۱ø˜]º

19 - And because they have this proud hatred and contemptof good and of God, because they are cruel and evil, the Divinecasts them down continually into more and more Asuric births.(11)

∆√¬ı± ≈1¸•Û√ ø¬ıˆ¬±·-Œ˚±··œÓ¬±


Page 179: Bhagavad Gita

’±¸≈1œ— Œ˚±øÚ˜±¬Ûiß± ˜”Ϭˇ± Ê√ijøÚ Ê√ijøÚº˜±˜õ∂±Õ¬Û…¬ı Œfl¡ÃÀôL˚˛ Ó¬ÀÓ¬± ˚±ôL…Ò˜±—·øÓ¬˜ƒºº 20

20 - ¤˝◊√√ ˜”Ϭˇ ˜±Ú≈˝√√À¬ı±À1 Ê√Àij Ê√Àij ’¸≈1 Œ˚±øÚõ∂±5 ˝√√˚˛ [˜”Ϭˇ±– Ê√ijøÚÊ√ijøÚ ’±¸≈1œ— Œ˚±øÚ˜ƒ ’±¬Ûiß±] ’±1n∏ Œ˜±fl¡ ˘±ˆ¬ fl¡ø1¬ı ŒÚ±ª±ø1 ’ÀÒ±·øÓ¬ ˘±ˆ¬fl¡À1 [˜±˜ƒ ’õ∂±¬Û… ¤¬ı Ó¬Ó¬– ’Ò˜±— ·øÓ¬˜ƒ ˚±øôL]º

20 - Not seeking him, they find him not, and at last, losingthe way to him altogether, sink down into the lowest status ofsoul-nature, adhamam gatim. (12)

øSø¬ıÒ— Ú1fl¡À¸…√— ¡Z±1— Ú±˙Ú˜±RÚ–ºfl¡±˜– ŒSê±Òô¶Ô± Œ˘±ˆ¬ô¶¶ú±À√Ó¬» S˚˛— Ó¬…ÀÊ√»ºº 21

21 - fl¡±˜, ŒSê±Ò ’±1n∏ Œ˘±ˆ¬– ¤ ◊√√ øÓ¬øÚ‡Ú Ú1fl¡1 ≈√ª±1 [fl¡±˜– ŒSê±Ò–Ó¬Ô± Œ˘±ˆ¬– ñ ◊√√√— øSø¬ıÒ— Ú1fl¡¸… ¡Z±1—], ◊√√ “√√Ó¬ ’±R±1 ’øÚ©Ü1 fl¡±1Ì, ◊√√ “√√ÀÓ¬’±R±fl¡ ’øÓ¬ øÚ•ßô¶11 Ó¬±˜ø¸fl¡ ’ª¶ö±Õ˘ øÚÀ˚˛ [’±RÚ– Ú±˙Ú˜ƒ]º Œ¸˝◊√√¬ı±À¬ı˝◊√√˝“√√Ó¬fl¡ ¬Ûø1Ó¬…±· fl¡ø1¬ı ˘±À· [Ó¬¶ú±» ¤Ó¬» S˚˛— Ó¬…ÀÊ√»]º

21 - The Asuric Prakriti is the rajasic at its height; it leadsto the slavery of the soul in Nature, to desire, wrath and greed,the three powers of the rajasic ego, and these are the threefolddoors of Hell, the Hell into which the natural being falls whenit indulges the impurity and evil and error of its lower or pervertedinstincts. These three are again the doors of a great darkness,they fold back into tamas, the characteristic power of the originalIgnorance; for the unbridled force of the rajasic nature, whenexhausted, falls back into the weakness, collapse, darkness,incapacity of the worst tamasic soul-status. - (13)

¤ÕÓ¬ø¬ı« ≈Mê√– Œfl¡ÃÀôL ˛ Ó¬À˜±¡Z±Õ1ø¶aøˆ¬Ú«1–º’±‰¬1Ó¬…±RÚ– Œ|˚˛ô¶ÀÓ¬± ˚±øÓ¬ ¬Û1±— ·øÓ¬˜ƒºº 22

22 - ¤˝◊√√ øÓ¬øÚ‡Ú ’gfl¡±1 Ú1fl¡1 ≈√ª±11¬Û1± ˜≈Mê√ ∆˝√√ [¤ÕÓ¬– øSøˆ¬–Ó¬À˜±¡Z±Õ1– ø¬ı˜≈Mê√–] ˜±Ú≈À˝√√ ’±R±1 ά◊ißøÓ¬1 ¬ı±À¬ı ˚P fl¡À1 ’±1n∏ SêÀ˜ ά◊M√√˜·øÓ¬ ˘±ˆ¬ fl¡À1 [Ú1– ’±RÚ– Œ|˚˛– ’±‰¬1øÓ¬, Ó¬Ó¬– ¬Û1±— ·øÓ¬˜ƒ ˚±øÓ¬]º

22 - To escape from this downfall one must get rid of thesethree evil forces and turn to the light of the sattwic quality, liveby the right, in the true relations, according to the Truth and theLaw; then one follows one's own higher good and arrives at thehighest soul-status. (14)

˚– ˙±¶aø¬ıøÒ˜≈»¸‘Ê√… ¬ıÓ«¬ÀÓ¬ fl¡±˜fl¡±1Ó¬–ºÚ ¸ ø¸øX˜¬ı±Àõü±øÓ¬ Ú ¸≈‡— Ú ¬Û1±— ·øÓ¬˜ƒºº 23

23 - ø˚ ˙±¶aø¬ıøÒ Ú±˜±øÚ øÚÊ√ ˝◊√√26√±Ú≈¸±À1 ‰¬À˘ [˚– ˙±¶aø¬ıøÒ˜ƒ ά◊»¸‘Ê√…fl¡±˜fl¡±1Ó¬– ¬ıÓ¬«ÀÓ¬] ŒÓ¬›“ ø¸øX˘±ˆ¬ fl¡ø1¬ı ŒÚ±ª±À1, ≈‡-˙±øôL› Ú √√ ˛ ’±1n∏ ¬Û1˜·øÓ¬ ˘±ˆ¬ fl¡ø1¬ı ŒÚ±ª±À1 [¸– ø¸øX— Ú ’¬ı±Àõü±øÓ¬, Ú ¸≈‡—, Ú ¬Û1±— ·øÓ¬˜ƒ]º

Ó¬¶ú±26√±¶a— õ∂˜±Ì— ŒÓ¬ fl¡±˚«…±fl¡±˚«…¬ı…¬ıø¶öÀӬú:±Q± ˙±¶aø¬ıÒ±ÀÚ±Mê√— fl¡ « fl¡Ó«≈¬ø˜˝√√± «√√ø¸ºº 24

24 - ·øÓ¬Àfl¡ fl¡Ó«¬¬ı… ’±1n∏ ’fl¡Ó«¬¬ı… øÚÒ«±1Ì fl¡ø1¬ı ˙±¶a˝◊√√ [Ó¬¶ú±»fl¡± «…±fl¡± «…¬ı…¬ıø¶öÀӬà ˙±¶a— ŒÓ¬ õ∂˜±Ì— ñ ˙±¶a ¬ÛÔ õ∂√ «fl¡], ·øÓ¬Àfl¡ Ó≈¬ø˜ ˙±¶a1ø¬ıÒ±Ú Ê√±øÚ fl¡˜« fl¡1± ά◊ø‰¬Ó¬ [˝◊√√˝√√ ˙±¶aø¬ıÒ±ÀÚ±Mê√— :±Q± fl¡˜« fl¡Ó≈«¬˜ ’˝«√√ø¸]º

23, 24 – To follow the law of desire is not the true rule ofour nature; there is a higher and juster standard of its works.The human race has always been seeking for this just and highLaw and whatever it has discovered is embodied in its Shastra,its rule of science and knowledge. Shastra does not mean amass of customs. Shastra is the knowledge and teaching laiddown by intuition, experience and wisdom, the best standardavailable for the race. The Shastra, the recognised Right that hehas set up to govern his lower members by his reason andintelligent will, must therefore first be observed and made theauthority for conduct of works and for what should or should notbe done, till the instinctive desire nature is schooled and abatedand put down by the habit of self-control and man is ready firstfor a freer intelligent self-guidance and then for the highestsupreme law and supreme liberty of the spiritual nature. (15)

∆√¬ı± ≈1¸•Û√ ø¬ıˆ¬±·-Œ˚±··œÓ¬±


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Daivasura sampada bibhagayogaFrom Essays on the Gita, Sri Aurobindo.

1. Deva and Asura : 1–15


The Absolute, the Perfect, the AloneHas called out of the Silence his mute ForceWhere she lay in the featureless and formless hushGuarding from Time by her immobile sleepThe ineffable puissance of his solitude.The Absolute, the Perfect, the AloneHas entered with his silence into space :He has fashioned these countless persons of one self;He lives in all, who lived in his Vast alone;Space is himself and Time is only he.The Absolute, the Perfect, the Immune,One who is in us as our secret self,Our mask of imperfection has assumed,That to his divine measure we might rise;Then in a figure of divinityThe Maker shall recast us and imposeA plan of godhead on the mortal’s mouldLifting our finite minds to his infinite,Touching the moment with eternity.This transfiguration is earth’s due to heaven :A mutual debt binds man to the Supreme :His nature we must put on as he puts ours;We are sons of God and must be even as he :His human portion, we must grow divine.Our life is a paradox with God for key. – Savitri, Sri Aurobindo

¸5√˙ ’Ò…±˚˛ (Chapter 17)

|X±S˚˛ø¬ıˆ¬±·-Œ˚±·’Ê«≈√Ú Î¬◊¬ı±‰¬

Œ˚ ˙±¶aø¬ıøÒ˜≈»¸‘Ê√… ˚Ê√ÀôL |X˚˛±øi§Ó¬±–ºŒÓ¬¯∏±— øÚᬱ Ó≈¬ fl¡± fl‘¡¯û ¸N˜±À˝√√± 1Ê√ô¶˜–ºº 1

1 - ’Ê«≈√ÀÚ fl¡íÀ˘ ñ Œ˝√√ fl‘¡¯û, ø˚ø¬ı˘±Àfl¡ ˙±¶a1 ø¬ıÒ±Ú Ú±˜±øÚ øÚÊ√1 1n∏ø‰¬˜ÀÓ¬ |X±À1 ∆¸ÀÓ¬ ¬Û”Ê√± ¬ı± ’±1±ÒÚ± fl¡À1 ŒÓ¬›“À˘±fl¡1 øÚᬱ Œfl¡ÀÚ õ∂fl¡±11∑¸±øNfl¡ ŒÚ, 1±Ê√ø¸fl¡ ŒÚ, Ó¬±˜ø¸fl¡ [Œ˚ ˙±¶aø¬ıøÒ˜ƒ ά◊»¸‘Ê√… |X˚˛± ’øi§Ó¬±–˚Ê√ÀôL, ŒÓ¬¯∏±— øÚᬱ fl¡±∑ ¸N˜ƒ∑ 1Ê√–∑ ’±À˝√√± Ó¬˜–∑]∑

1- The action controlled by Shastra is an outcome of thesattwic element in man. Mankind must first proceed through itand make Shastra its law of action rather than obey the impulsionof desires. Assent of the being, its conscious acceptance andwill to believe and realise, may be called by the name whichGita gives to it, his faith, sraddha. And even if the Shastra isstill a living thing and best rule for the human average, theexceptional man, spiritual, inwardly developed, is not bound bythat standard. He is called upon to go beyond the fixed line ofthe Shastra. He has to learn to live in the liberty of the Spirit.(1)


øSø¬ıÒ± ˆ¬¬ıøÓ¬ |X± Œ√ø˝√√Ú±— ¸± ¶§ˆ¬±¬ıÊ√±º¸±øNfl¡œ 1±Ê√¸œ ∆‰¬¬ı Ó¬±˜¸œ Œ‰¬øÓ¬ Ó¬±— ˙‘Ì≈ºº 2

2 - ¿ˆ¬·ª±ÀÚ fl¡íÀ˘ ñ ¶§ˆ¬±ª ’Ú≈¸ø1 |X± øÓ¬øÚ õ∂fl¡±1– ¸±øNfl¡,1±Ê√ø¸fl¡ ’±1n∏ Ó¬±˜ø¸fl¡º fl¡›“ qÚ± [Ó¬±— ˙‘Ì≈] , Œ√ø˝√√Ú±˜ƒ ñ Œ√˝√√Ò±1œ¸fl¡˘1º



Page 181: Bhagavad Gita

2 - The answer of the Gita first states the principle thatfaith in us is of a triple kind like all things in Nature. (2)

¸N±Ú≈1+¬Û± ¸¬ı«¸… |X± ˆ¬¬ıøÓ¬ ˆ¬±1Ó¬º|X±˜À˚˛±’˚˛— ¬Û≈1n∏À¯∏± Œ˚± ˚4X– ¸ ¤¬ı ¸–ºº 3

3 - ˜±Ú≈˝√√1 ’±R±1 |X± ¬ı± ø¬ıù´±¸ Œ˚ÀÚ ¬ı±ø˝√√…fl¡ õ∂fl‘¡øÓ¬À1± ø¬ıù´±¸ ŒÓ¬ÀÚ[¸¬ı« … |X± ¸N±Ú≈1+¬Û± ˆ¬¬ıøÓ¬], ˜±Ú≈ √√1 ’±R± |X±˜ ˛ [’ ˛— ¬Û≈≈1n∏ ∏– |X±˜ ˛–],˚±1 |X± Œ˚ÀÚfl≈¡ª±, Œ¸˝◊√√˜ÀÓ¬˝◊√√ ŒÓ¬›“ ά◊ißøÓ¬ fl¡À1 ’±1n∏ ά◊¬Û˘øt fl¡À1 [˚– ˚»|X– ¸ ¤¬ı ¸–]º

|X±˝◊√√ ˜”˘ Œˆ“¬øȬº ˜±Ú≈˝√√ divine ˝√√í¬ı ¬Û±À1º ¤˝◊√√ ø¬ıù´±¸, faith ¬ı± |X±’±˜±1 ˜ÚÓ¬, ’ôL1Ó¬, ’Ò«À‰¬Ó¬Ú ˜ÚÓ¬ ¬ıX˜”˘ fl¡ø1¬ı ¬Û±ø1À˘ ’±ø˜ ¤ø√Údivine ˝√√í¬ı ¬Û±ø1˜º

3 - The faith of each man takes the shape, hue, qualitygiven to it by his stuff of being, his constituting temperament, hisinnate power of existence, sattvanurupa sarvasya sraddha.Gita tells us this Purusha, this soul in man, is, as it were, madeof sraddha, a faith, a will to be, a belief in itself and existenceand whatever is that will, faith or belief, he is that and that ishe, sraddhamayo’yam puruso yo yac-chraddha sa eva sah.

Our endeavour is to become the Divine, to be as He,madbhava. That also depends on sraddha. It is by an act ofour conscious substance and a belief in its truth, an inmost willto live it or be it that we come by it. And again when we tryto be, to live and to do according to the divine nature, then toowe must proceed by a persistent act of sraddha, which accordingto the Gita the faith of the sattwic nature. But all or any of thesethings implies some kinesis [dynamic action], ordinarily both aninner and an outer action. (3)

˚Ê√ÀôL ¸±øNfl¡± Œ√¬ı±Úƒ ˚é¬1鬱—ø¸ 1±Ê√¸±–ºŒõ∂Ó¬±Úƒ ˆ”¬Ó¬·Ì±—(±ÀÚ… ˚Ê√ÀôL Ó¬±˜¸± Ê√Ú±–ºº 4

4 - ¸±øNfl¡