sarva gita sara 2012 edition by swami sivananda

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SARVAGITA SARA

SARUAGTTA SARASat, Swarari Saaa*aada.

Published by

THE DIVINE LIFE SOCIETYP.O. SHIVANANDANAGAR--_249 192

Distt. Tehri-Garhwal, Uffarakhand, Himalayas, Indiawww.sivanandaonl ine.org, www.dlshq.org

First Edition: 1956

Second Edition: 1986

Third Edition: 1999

Fourth Edition: 2012

[ 1,000 Copies ]

OThe Divine Life Trust Society

ISBN 8l-7052-049-s

8S135

PRICE: {100/-

Published by Swami Padmanabhananda forThe Divine Life Society, Shivanandanagar, and printed by him

at the Yoga-Vedanta Forest Academy Press,

P. O. Shivan andanagar, D i stt. Tehri- Garhwal, Uttarakhand,Himalayas,India

For online orders and Catalogue : visit dlsbooks'org

@a6lw neBeloved Aspirant,

This book of Gitas is a Celestialkey for you to gain entry into thedomain of Divine Life and Splendour.These Gitas contain living messagesfrom illumined seers. They have thepower to transform your life.

Start a new life the day you get thisbook. Put into practice the Upadeshacontained here. LIVE these GITAS. Beinspired. Elevate yourself. Becomeillumined. Practise, and becomePerfect.

May you shine as a divine being!May these GITAS guide you to Glory!

(5)

SRI SWAMI SIVANANDA

Born on the 8th September, 1887, in the illustrious family

of Sage Appayya Dikshitar and several other renowned saints

and savants, Sri Swami Sivananda had a natural flair for a life

devoted to the study and practice of Vedanta. Added to this was

an inborn eagerness to serve all and an innate feeling of unity

with all mankind.His passion for service drew him to the medical career; and

soon he gravitated to where he thought that his service was most

needed. Malaya claimed him. He had earlier been editing a

health journal and wrote extensively on health problems' He

discovered that people needed right knowledge most of all;

dissemination of that knowledge he espoused as his own

mission.It was divine dispensation and the blessing of God upon

mankind that the doctor of body and mind renounced his career

and took to a life of renunciation to qualify forministering to the

soul of man. He settled down at Rishikesh rn 1924, practised

intense austerities and shone as a great Yogi, saint, sage and

Jivanmukta.In 1932 Swami Sivananda started the Sivanandashram. In

1936 was bom The Divine Life Society. In 1948 the

Yoga-Vedanta Forest Academy was organised. Dissemination

of spiritual knowledge and training of people in Yoga and

vedanta were their aim and object. In 1950 Swamiji undertook a

lightning tour of India and Ceylon. In 1953 Swamiji convened a,World Parliament of Religions'. Swamiji is the author of over

300 volumes and has disciples all over the world, belonging to

all nationalities, religions and creeds' To read Swamiji's works

is to drink at the Fountaitt of Wisdom Supreme. On 14th July,

1963 Swamiji entered Mahasamadhi'

(6)

PUBLISHERS' PREFACEThe crown and glory of Indian philosophy is the Advaita

vedanta. The genius of India is specially distinguished for itsrare tolerance and universality. "Ekam sat viprah bahudhavadanti" the scripture declares. Even while asserting emphaticallythat TRUTH is ONE, yet, simultaneously allowance is made forvaried expressions of the one Truth. Truth is the Goal andDestination of humanity. As such, the highest Truth is for even theleast amongst men. But sage-wisdom perceived that neithercapacity nor fitness to receive was alike in all beings. Thus it cameabout that the rich spiritual lore of India has come to contain withinits wide range numerous shades and grades of revelatory andexpository works. Different works embodied a different style andpresentation, so as to be accessible to and assimilable by differenttypes of minds. The Infinitude of rruth was never allowed to getstifled by the cramping confinement of a single severe style and aset mode of rigid expression.

Now the most difficult and obscure of works are theupanishads and the Sutras. These tough treatises touch thehighest peak-points of the sublime Vedanta philosophy. Buteven as the lofty philosophy they deal with, these worksthemselves are equally inaccessible to most men. The reasonsare that, first of all, their language itself is obscure and archaic.Secondly, their style is severely terse and aphoristic. Fewindeed can understand them without explanation andelaboration. Then the strict orthodox social convention allowsonly the Sannyasin to take to Upanishadic study. The ordinarylayman, thus, finds it impossible to ascend to the height ofsupermundane knowledge.

Hence came the Smritis, the Itihasas, the puranas and suchsimple and easy texts as these numerous Gitas collected in thispresent volume. The chain of Gitas served admirably tosurmount this barrier and bring to all seekers and aspirants, towhatever Ashrama they belong, the sustaining inspiration andgrandeur of the highest Absolutistic Monism.

(7)

In these Gitas are found the loftiest flights of grand

Advaita-Vada. With their comprehensive range, these Gitas

present us with the essence of all philosophy, religion,- spiritualSadhana, Dharma andpsychology. What is more, this they do in

a language easily intelligible to the layman. Further these are not

d.y to .eid, brrt on the other hand beautiful poetical c-ompositions,

so fine and inspiring that unconsciously one finds oneself

committing them to memory without much effort.

Sri Swami Sivananda has ever been striving to simplifyeven the highest of philosophy and present it in forms suitable

and acceptible to every sort of person and temperament. He is

well known to the readers as one who has successfully

undertaken the important task of presenting to the modern man

the essence of Indian Philosophy and spirituality in concise

form and convincing style. The philosophy of voluminous

scriptures is found in these Gitas in a nutshell.

This is the special value of these works which commends

them to the general majority of the readers and spiritual

aspirants. In the present book we have sought to bring out the very

..iurn of the various beautiful Gitas contained in the sacred

scriptures. The contents will thus be found to be inspiring,

informative, illuminating and of immense practical help and

guidance. It is at once a precious text-book and companion on the

ipiritual path, for the constant study of one and all. We have no

doubt tMt it will shower rains of peace and joy upon one and all.

-THE DIVINE LIFE SOCIETY

(8)

INTRODUgTIONGita is song. Sortg and verse appeal directly to the human

heart. The same subject, the same truths, when clothed in verse,become more welcome to you than when put down in prose.Verse is fluent to recite and easy to memorise. Poetry isinspiring. So we find that many ancient Rishis of ancient Indiahave given their sublime Upadesha in majestic verse. Thesepoetic compositions of theirs form the various scriptures likethe Itihasas, the Puranas, the Yogavasishtha, etc. In these arecontained most of the Gitas from which selections have beenpresented here. The most classical and renowned among themall is the great Srimad Bhagavad-Gita. From this you willunderstand how these Gitas are expositions of the greatest factsof Philosophy, Dharma and Yoga-Sadhana by the mostillumined seers and towering spiritual personalities of thesacred land. They embody the teachings of super-Siddhas andTriknla-Jnanls like Dattatreya, Vasishtha, Rishabha-Deva.

You will realise now the supreme importance and peerlessvalue of these marvellous Gitas or divine poetical works. Theyare gems culled out of the vast mines of Hindu scriptural lore.Being outpourings of Self-realised seers they are sure toinfluence, inspire and elevate you without fail. They areinstructions and answers given by Jivanmuktas andAparol<sha-Jnanis to the eager questionings of eamest seekers.Hence they comprise valuable advice and practical guidance toaspirants of all classes.

A glance at the table of contents will give you an idea ofthe arrangement that is followed in presenting them before you.Section I is rightly devoted to the Guru-Gita, for it is thespiritual preceptor that unlocks for the beloved disciple thedoorway that gives him entry into the mansion of Truth andTranscendental Life. Section II contains first the two grandworks expounding the philosophy of the highest Advaita andthen the essence of the Bhagavad-Gita which outlines theSadhanas for the realisation of these truths. Almost all theminor Gitas under Section III deal briefly and beautifully with

(e)

the Advaita Vedanta and Para-Vairagta. The last Section forms a

fitting concluding portion in which is contained the best invaluableUpadesha on the most important matters connected with spirituallife, Sadhana and Self-realisation. The miscellaneous Gitas giveyou illuminating guidance on Sadachara, Dharma, IJpasana,Guru-Bhakti, Mchara, Yairagyaand the like. Thus a sincere studyof this book will be of immense help to you for attaining thehighest success in life.

In this symposium of Gitas has been made the choicestcollection of all the great admonitions which are based on theintuitive experience of the Rishis. Even a single reading of anyportion from this book will thrill and elevate you to spirinralheights. A daily perusal of the selections will radically changeyour outlook and give you a new vision of spiritual boldnessand courage. It will create powerful new spiritual Samskaras inyou. You will certainly become a new man, a spiritualpersonality. Such is the transforming force of these Gitas.

These Gitas are for daily study. You must make them a partof your usual Swadhyaya. Keep a copy of the book constantlyby your side. The great ideas contained therein will provide youwith a true and right sense of values. You will then nevei beeasily shaken by the passing events of this fleeting earth-life.Perfect serenity, peace and spiritual strength are the fruits of acareful study and grasping of this volume of the Gitas.

May you attain the highest Jivanmukti state in this verylife! May the study of these Gitas inspire you and elevate you tothe grand heights of Advaitic realisation! May you obtain thesublime and magnificent experience of Atmic or CosmicConsciousness! May the Grace and Blessings of the ancientRishis bestow upon you Immortal Life and Eternal Bliss!

24th May, 1956

l-(10)

CONTENTSPecp

PUBLISHERS'PREFACE . . 1

INTRODUCTION 9

SECTION t

GURU GITA' 15

SECTTON II

MAJOR GITAS

1. ASHTAVAKRA GITA 31

2. AVADHUTA GITA 52

3. BHAGAVAD GITA 79

SECTION III

MINOR GITAS

ANU GITABRAHMA GITA.

JANAKAGITARAMA GITA I (Adhyatma-Ramayana)

RAMA GITA II (Tattva-Sarayana)

RIBHU GITASIDDHA GITA

UTTARA GITAVASISHTHA GITA

SECTION IV

MISCELLANEOUS GITAS

1. BAKA GITA

(11)

101

tt2t23130

140

r64r67

170

t79

195

197

GOPI GITAHAMSA GITA'JIVANMUKTA GITAKAPILA GITA.NAHUSHA GITANARADA GITAPANDAVA GITARISHABHA GITA.SHAUNAKAGITASRUTI GITA

I3. YUGALAGITA14. VYADHA GITA15. YUDHISHTHIRAGITA

20r2062tt2t42t6220223

230234

242

246250254260

(r2)

SECTION ONE

GURU GITA

S1

gwftrrurr:

ESSENCE OF GURU GITAThe Guru Gita is a conversation between Siva and Parvati.

It stresses the need for and the importance of seeking a spiritualTeacher (Guru) and extols his greatness. It is a praise to the

Guru, the giver of spiritual wisdom. The Guru is identified withthe Supreme Absolute or Brahman and the Brahman Itself isconsidered as the Guru.

Without the help of the Guru no Sadhana orSelf-realisation is possible. Guru is the representative of God on

earth. He is the mediator between the aspirant and the Brahman.He dispels the ignorance of the Sadhaka and opens his eye ofwisdom. I{ence the Guru is to be worshipped as God, and no

difference should be made between Guru and God. One whohas supreme and absolute devotion to the Guru who is wellchosen, crosses the ocean of Samsara and attains the highest

state of the Immortal Brahman. This is the gist of the Guru Gita.

{fl'f,rq{urrfl.f,Efl.f,

The Auspicious Peace-chanting should be done in the

beginning as it is the custom of righteous people and as it bringsthe desired fruit. Bhagavan Vishnu is the Auspicious One. The

Lord who sits on Garuda is Auspicious. The Lord who isLotus-eyed is Auspicious. The Lord Hari is the Abode of

piMr1q t{sg{wigrsft"-rm qq'orr+i

s_irq{qr( |

I-dSt=N: I

Eft: llt ll

Auspiciousness.

(15)

(1)

16 SARVAGITA SARA

q-+Rilq Wf, qfrsrnrq ffi n? n

Prostration to the lnfinite Vishnuexalted, who is the cause of the sproutwho is the highestExistence-Knowledge-Bliss.

rrsl;rffisqrq *tc5.gsc[.rnd r

ilil ffinTq gd gffirfr rnrrProstration to the Guru who is the witness of the intellect,

who is to be known through the Vedanta, who is the Source ofAbsolute Consciousness-Bliss, who is the Essence of Truth andBliss. (3)

qtsr, t

ffi. IR fixre ilr: nynGuru is Brahma. Guru is Vishnu. Guru is Siva. Guru is the

Supreme Brahman Itself. Prostration to that Guru. (4)

enAFrftrfuFqs Tr-fl5SfltETF[il |

qg{dfui +r dC m {rr:n\uProstration to that Guru, who, through the collyrium of

Knowledge, opens the eye of him who is blinded by the gloom

who is Full and everof the whole universe,manifestation of

(2)

(s)

I

I

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

ru{fdrqq dc

Ud-{rS{: qI

qlRfr.Tqrqm ;rrl:ll\l

qIRtr dF+

qsd

Efrfti

of ignorance.

{qretc.Itfq

ESSENCE OF GURU GITA

qrki nr q{Iqq I

n{ dst re Trr: n\gil

of the wordform of the

(7)

ffii qd ffini sq{qteTki ERfti nq dC *g,e ;FT: uz n

Prostration to that Guru, who shows the Truth of the word'Art' (in the sentence 'That thou art'), who, in the form of theMass of consciousness, pervades the whole of the three worldswith theirmobile and immobile inhabitants. (8)

iilEi ynsd aqlnfti

tuaProstration to that Guru, who is beyond Nada, Bindu and

Kala, who is Pure Consciousness, Eternal, peaceful, beyondspace and untainted. (9)

q'rdrei wrd5rfrT ril.ft K I

;rffir id *gd qIT: uto uProstration to that Guru, due to whose Existence the world

exists, due to whose Effulgence the world is illumined, due towhose Bliss all are happy.

17

3dGugrIEgEItc5l-{

d-i{q ERfti

Prostration to that Guru, who shows the truth'That', who pervades the mobile creation in theUndivided Infinite.

Uirfhh

ft1qaq 1

irT: l13,ll

YI-Ri

irc

{fl-&rq(I-{+

(10)

cN: IGT{nrt (d

Ufr{RT+

UirRr+

q

q T{:llltllThere is no reality beyond Guru. There is

beyond Guru. There is no knowledge beyond Guru.to that Guru.

no penance

Prostration(11)

18 SARVAGITASARA

UqH{f,

[-?Kif,n-{n

qiqryi Ui5i, T(rT I

Eqr ilq? il5t{ffi

Ut-dtsd

The form of Guru is the root of meditation. The feet of

Guru are the root of worship. The teaching of the Guru is the

root of all Mantras. The Grace of Guru is the root of Salvation.(r2)

*ari Tiqtq {Er $T' I lt I I I

The water with which the feet of the Guru are washed is the

sacred drink. The remains after Guru's meal are the proper food.

Right meditation is on the Form of Guru. Constant Japa is of

Guru's Name. (13)

3TflH{f,6{ur qq*.dFrqnurq t

il:+ffimet Ut, qTt+h ftfu. llqYll

For the purpose of acquiring knowledge and dispassion,

one should drinkthe water with which Guru's feet are washed,

which cuts at the root of ignorance, which overcomes birth and

the bondage of Karma.

ql{fr+i frdt-qs ql6fr q{uilqfi. I

5{qre+[d(t, gq1

gFI

(14)

xtffiSur, qrarq ilTfr erq frwt llq,\ll

Kashi is the abode. Ganga is the water with which Guru's

feet are washed. Siva himself is the Guru. The Taraka Mantra is

undoubtedly the Supreme Brahman. (15)

T{q-rksq I

qrqt{ vnilai llqq ll

The aspirant (disciple) shouid please the Guru by offering

him seat, bedding, clothing, vehicle, ornaments, etc. (16)

enqi qlqi 4q qrfl

ESSENCE OF GURU GITA 19

ql-ftftBii ylqHefsq4qr-*rfl-{ I

3{rcrqRftir q-d qq{}"il fraqh nq\etl

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

(17)

T{H q'r.rrd ilflHcgfrrarqq I

Ut' .R-dr qTR q qEnlrlq Uq nqu n

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

q;ffir qr-n rrdqrss{rq+E 5q I

rrqH ffi I{in*ilr,3ilWithout any feeling of shame one should fall in full

prostration before the Guru and adore the Guru through action,mind and speech, at all times. -

(19)

qwsrfiq+<i

5r,Tr+qfu+sThe baths taken in pilgrimages to the seven oceans bring

only a thousandth partof the effect produced by drinking a dropof the waterthat is used forwashing Guru,s feei. ed)

fl{ra ut $qrf,r Ut FU ;T iner-{t

Erofir 5-d5€ HRr'r wiq qqrshil?qltWhen God is an9ry, Guru is the Saviour. When Guru gets

angry none is the saviour. Hence, obtaining the family_ Guru (asuitable Guru), one should properly take shelter unaeinim. 1Z i;

f+er*u-6; q{qi

q.fw

trEKi

freisnkiqrgi*r

qEITI

Wll?oll

ffir&trrrr rr

ftfrrvfrfuiirsi ftfrr qreFqffndr

20 SARVAGITASARA

Daily one should devoutly prostrate oneself in that

direction in which shines the pair of the feet of the Lord of

Lakshmi. (22)

q{qgqq

.rrtrs-$i

Frei ftror*iE{{ ii {qrftilR? il

I prostrate myself before that Guru, the Existence, devoid

of the three Gunas, beyond comprehension, the witness of all

mental functions, changeless and pure, one and eternal,

transcending the pairs of opposites, expansive like the sky,

reachable through the sentences like "Thou art That", the Bliss

of Brahman, the Giver of Supreme Happiness, the Mass of

Absolute Wisdom. (23)

3nl{flrn<aht ysd flTffiri freqr{gq t

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

I constantly prostrate myselfbefore the blessed Guru, who

is the physician for the disease of Samsara, who is the adorable

Lord of Yogis, who is blissful, who is the source of happiness,

who is always pleased, who is the essence of knowledge, who is

FgH<ffiTftiqs$flqr&i

affii il{$ilf,tr{qrRoqqq I

udenrnfhqsq

identical with the Real Existence.

E€q sfrfcilq{ieei ftrdlqi riRroftlq& t

qft(U{ qffi-drffipi erfq.gqnffi qry ll?\ llOne should meditate on the Divine Form of the Guru, as

seated in the centre of the lotus of the heart, as installed on the

grand throne, who shines like the lustre of the moon, who isready to give the desired boon of the attainment of the

(24)

Existence-Knowledge-Bliss. (2s)


frdi Ud fr{rqrui

ffidffistrI prostrate myself before that Guru, the Brahman, the

Consciousness-Bliss, the eternal Knowledge, the taintless, theformless, the reflectionless (beyond appearances), the pure, theetemal.

$ F{Es3RU+ frs-a H

21

ffi frc+mrsfl qql-Erq il?q il

Xuriftwwrvur, t

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

frdi {q FRr*.R

ril-sq1 ilgrrri q {mdqteq r

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

gf-*q'.+q

(26)

(27)

(28)

ft$'Iffi

stU{tff{t:ll?\ell

qenil?z il

eesE tTrdnfti qrrfl{,,q I

frdi Wf ftt'T dr"tr{iRra{ n?q n

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

um-.qr

Guru is Siva. Guru is God. Guru is the relative (friend) ofhuman beings. Guru is the Atman. Guru is the Jiva. There is

Efq{T<M

ffi g{t+55ff-n

rr0fturm t

ffinlo n

nothing other than Guru. (30)

22 SARVAGITA SARA

frrqqrfr frswm' t

qrrnRr o-tft fu ntq n

The Guru who has no knowledge, who is a liar and a

hypocrite should be shunned. He does not know how to bringpeace to himself. How can he give peace to others? (31)

qrqG{; qlqril qtfror t(Sdq' t

*f,ETcr ${=IRT: Effir clthTiltl: llti llThey are not Gurus who are infidels, who are given to sin,

atheists, of differentiating temperaments, who take pleasure inwomen, who are ofbad conduct, ungrateful and roguish. (32)

Sqqiqq I

uofrry. iltt ilI take refuge in the Lord, the Guru, who shows the inner

secret by brushing aside all phenomenality, by removing alldoubts, and by integrating the consciousness. (33)

ftq1qm5rr*-r, tu{*dfrfr nrqmrqarrq ntYu

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

qg{q fr}fi q 3lqrqflirdt-€rH,1rTrr{i Ffei q-€r Wci dFT {ilr+}llt\ I I

His Guruship really shines who is very able,discriminative, full of spiritual wisdom, pure, and mentallybright. (3s)

flTflNefr,[TR

5{wlqiq qHrfr

@{Es + qtffi rrqrft

4{qgdt,

'uRr+


Gurus are pure, peaceful, good-natured, speaking verylittle, devoid of passion and anger, of righteous conduct, andself-controlled. (36)

23

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

I

UurqqM ltGi TGh fr. ut.ltDeath is inevitable to himwho abandons the Guru. poverty

catches hold of him who abandons the Guru-Mantra. He goes tothe Raurava hell who abandons the Mantra given by the Guru.

(3 8)

:l

wrqilyErdrt frg41 mft{ki rlccrr

The seven crores of greatbewilderment of the mind. There istwo-lettered word "Guru".

gr t-q rqilrqrsrffill\e1

SReaq iltqilMantras are all for theonly one great Mantra, the

(3e)

Ffi-{RHtTfl I

Fqs

Uc5f{€f-*n-{A3+q-"Tffireq Urften*qe I txo 1 1

"Gu" is darkness. "Ru" is'its remover. Because one(40)removes darkness, he is called a "Guru"

rdrg$funqqg ir;rwrfuqqrr3qlT{s.t TqI T{ EEfr Hfr. ilYl, il

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

24 SARVAGITASARA

knowledge of the Vedanta, withthe Final Emancipation.

faith in the sentences declaring(41)

wti5-Rq1 llYR ll

lqftn"r$h <pqffiqq.qt

zlcM gfiftq@

s1ffi

T{itrg

First is the hearing in front of the Guru. After that is the

reflection upon (what is this word). Then profound meditation

becomes the cause ofFull Knowledge . (42)

qen sqr qr-dF€rFr sTdri q ffitnw gsq{frq f*+r +er*lfrFrwstri q ffillx? ll

Even as bom-blind man has no knowledge of forms, so one

cannot get the Knowledge of the Reality even in crores ofcreation-cycles, except through initiation by the Guru. (43)

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

{nd qdsftrfr{-m' gad U$rs<mf€llyYllWhen the grace of the Guru descends, then faith in hearing

the stories of God, in meditation, etc. dawns. The disciple

should be tranquil, self-controlled, extremely dispassionate,

full of great faith, devoted to the Guru, and established in

austerity.

ffiYUI-EI

l+Tql

(44)

frfr?i +t.qfrftnxqnThe disciple, approaching the Brahmanishtha Guru,

circumambulating round him, prostrating himself before him,

saluting him with folded hands, with much humility, should ask,

"O Lord, O Guru, tell me the secret of the supreme Truth in its

qsfrd Uulluravrdfutrr

U{T n q{Tilf,rE€i

fullness." (4s)


{&i ud,i {n<i H{qi E-d frurqrg{i+n U{gq ggqTq@llYqll

fuq-in.frqM tRrrfi qG,eq.r

f,q+il{qr r+rsr d-Er {rffiEi qiqny\s u

He shall reap the fruit of Jnana, who, with supreme

devotion, worships the Guru, who is the Parameshvara, theimparter of divine knowledge, utterly unknowable by those ofdull understanding, correctly knowable through the words ofthe Guru, seated in the hearts of all, peaceful, all-pervading,omniscient.

qel

(dil

(46 &.47)

He who has supreme devotion to God, and to the Guru as

much as to God,-to that blessed soul these truths reveal

themselves. (48)

q.rfqrt U{ erar d-drfli q4+qgaq

3{t"IRC[FFTT{FTE[ it{R, I]-{qITIqIIYS,II

People cross the ocean of Samsara by sitting in the strong

boat of the sentence of the Guru, blown by the wind of the

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

IlMg{qlcr€elT

rs.ig-d,* Trqt'*-duri ftqTil\o lt

Difficult it is to renounce sense-objects, diffrcult is the

vision ofthe Truth, diffrcult is the affainment of Self-realisation,

25

Hqrrq.lrrdr

qftFden HEef, Ydil{f+

dq

iTsrr ufrtqEf,arl;T: llYC ll

ilnfifq1

without the grace ofthe Guru. (s0)

26

utafrrrf,qrq

g$q

Brahma. Thou art the godform of Sakti. Thou art the

(s2)

{fr Uuflqrq qt

all-pervading and eternal.

iTt tffiffiqrft)tEf'qTrrrqt+ ;IrI: ll\\ I I

Prostration to Dakshinamurti, who appears in the threefoldform of God, Guru and the Self, who pervades everything with

(s4)

SARVAGITA SARA

ntqqr+qiltMuqq u

Prostration to the Guru, Siva, the essence ofSatchidananda, worldless, peacefu l, supportless and effulgent.

(5 1)

s: irt: f{rqtq

ftsgqflrq xtt<ilzl

FiftfrTlffiftfnwiEiqHqt,&,rdiq vnosqns IFIkI;l: llq? ll

Thou art Vishnu. Thou artMahesvara. Thou alone art theattributeless Eternal.

:lr[, {ffflFlT}qffi1-q er{rftfrq-flq qil\t l t

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

(s3)

qq+ q+ t qrrffi'r{ql-q {trR frt {d+drzr{nqlqfrstf,ilf,rq gfuqrq rm ilflm qrfr} {I,&il-qlt\yn

Prostration to thee, the Existence, the cause of theuniverse. Prostration to the One Consciousness, the support ofall the worlds. Prostration to the Truth of Non-Duality, thebestower of Salvation. Prostration to the Brahman, the

his form like the sky. (ss)


{dfu{rriu-ffiorqi

ftTqifiqn1ta mEflnqr{f}

27

qffiMrq r

irl: ll\Q llProstration to Dakshinamurti, the origin of all kinds of

knowledge, the physician to those suffering from the illness ofSamsara, the Guru of all the worlds. (56)

udqrqsrqi qf*-rqrrifrilqq I

zi { t<a= q.rri ii ii xp5 fife n\\eu

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

{fu1or ilT{<} Uu'frdi qqR trtqi qdrd@ y{$q q ffin\cnWho, pure in heart, full of knowledge, incessantly recite

this Guru Gita-by even seeing them and touching them, one isliberated from rebinh. (58)

(s7)

SECTION TWO

MAJOR GITAS

-\,\t,

EISSENCE OF ASHTAVAKRA GITAThe Ashtavakra Gita is a conversation between Sage

Ashtavakra and King Janaka. This Gita is a thoroughgoingAdvaitic text. It resembles the Avadhuta Gita in many respects.It is not an intellectual but an intuitional treatise.

The aini of life is the realisation of the Truth or Brahman.The Jivanmukta alone is the most blessed person. Bondage isdue to ignorance and removal of this ignorance constitutesLiberation from the thraldom of the earth. Absolute Freedom is

the very essence ofthe Self. The appearance ofa second entityother than the Self is the cause of all worry and sorrow.Complete detachment is the only remedy to get rid of Samsara.The total sinking and dissolution of the self in Pure Existence isthe Goal of all endeavour. This is the height of Perfection andBliss. This is the gist of the Ashtavakra Gita.

frqtrf,t"tlfrwH5fufrr= fu +dmqrqTd{qqrfrwei

all objects as

compassion,(r.2)

WIqfiH qrgdi qT

tufl tdk

ftryrqorrIf you want Liberation, O child renounce

poison; resort to mercy, straightforwardness,contentment and truthfulness, as nectar.

;TYdqwiqqT qrfkurqr.qri 5ffitilYou are neither earth nor water; neither ftre, nor air, nor

sky; for the purpose of Liberation, know the Self which is thewitness of all these and which is Pure Consciousness. (I. 3)

(3 1)

32 SARVAGITA SARA

qR H yqf..q frft frxr-q ffireqta gd {nd {-er5fr1 qMttIf you separate the body and take your rest in

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

qqhm gs g,Ej HTqfi q A ftq)lq q-dtfu ;T rffi Utr \'drfu udErrr

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

qsiqqtq

3{-d

HErfu

fru4H

t {-* EIET

happy.

\'*i Mqlsfrfrffi*'

gfrgrqisfr u*qrr

llYou are the one Seer of everything; you are always

emancipated; your only bondage lies in that you are seeing theseer as a separate being. (r.7)

qrE q.tfr frarvrsga fr€r 5d rrqn

You have been bitten by the great black serpent of theegoistic feeling "I am the doer"; (counter-act this poison) bydrinking the ambrosia of the faith "I am not the doer", and be

(r.8)

fts€kiTttl"t I I

Burn the forest of ignorance with the fire of thedetermination "I am the One Pure Consciousness"; thus be ridofgrief, and be happy. (r.e)

ESSENCE OF ASHTAVAKRA GITA 33

rTrfr sfui qu{q r

qrq{qr+<: {r frqo; gq q{ilWhere this universe appears, being imagined like a snake

in the rope, that Consciousness-Bliss, the Supreme Bliss youare! Move on happily!

q:{

(r.10)

One who thinks that he is liberated liberated;onewho thinks that he is bound is indeed 'whatever youthink, that you become" is a true saying (r.1 I )

5_u.rFrur{

ts-d+ilEum)

u&ifr) fr q-di qarFmrqfrr

.i q1 sft, q1 qfr:fk rr

rat he is liberated is indeed liberatedbound is indeed bound; "whatever" is a true saying indeed. (

frU' Wf \d gffiflEBq: I

Yr<} yrnd {iqlcqrfrqlsvqrq

3TI'TTT

srqst

srsfr,96' il

The Atman is witness, omnipresent, full, one, free,consciousness, actionless, unattached, desireless and peaceful;through delusion it appears as if of the world. (r.12)

qfu+r+qtTZ€eI mqqldqr.qrienqrdsE qti U{cqr Hd qrflqe11q 1

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

(r.13)

qdsfr STst

H"f lldsfrsr

O child! Since long have you been bound with the rope ofthe belief "I am the body"; cut it off with the sword of the

fr{ friillu-g+{

wisdom "I am Consciousness", and be huppy. (r. 14)

34 SARVAGITASARA

fr'rS FrBmsfr Ei

ft e Er-tr:

Hq-*.Hil fr1qa;1

3rqtq sqTRTrJftrsfrtt

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

ccl-{tt fr{i Hfr rti qqlsfd: I

udgds6qFl qT rTEr: gfunYou are pervading this universe, and in fact it is centred rn

you; you are the Form of Purity and Consciousness; do not bepetty-minded. (r.16)

{ftftTI{FI: I

fuqrrqrs{.ttFKqfr ftffi ftrtr,

You are desireless, changeless, without duty, free frompassions, infathomable consciousness, undisturbed; therefore,desire for Consciousness alone. (I. 17)

frtr*n g frsortrq gqrfaqhrq,ll

Know that which has a form to be unreal and the formlessto be changeless; after being instructed in this Truth, there is no

u'nrgk{ry* tl"t

more coming back to Samsara.

q-s rd'ki dqfrdi ffi {q

qrs-Rrrlii

1'affiqfiq

eMer

The one all-pervading sky is outside and inside the jar; rnthe same manner, the eternal, indivisible Brahman exists in themultitude ofbeings.

qerT q ffi3{r.d { iTe11

fiTeTR{HT' t+gqq, t

(r.18)

qtr

iTstr I I

(r.20)

Rr=i frsqrcqfrFpinqsl

ESSENCE OF ASHTAVAKRA GITA

Even as the waves, foam and bubbles are not differentfrom water, the universe which is expressed by the Self is notdifferentfromit. (II.4)

qa zrdFqrta: I

H-dEd

Just as, when carefully analysed, cloth is found to benothing but threads, so this universe, when properlyinvestigated, is found to be nothing but the being of the Atman.

(r. s)

qrstrq frtt

The world appears because of the ignorance of the Self; itdoes not appear when there is Self-knowledge; the snakeappears because of the ignorance of the rope; when the rope isknown, the snake disappears. (II. 7)

yqffiil n fui G.i 6Xs15snr6 ikr: I

{fl rfinil frd irqrdqrs !F frrrEffi.rlgence is my true form; I am not anything other than

this. When the universe manifests itself, it is I alone shining assuch. (rr.8)

qfr frft'ki fr{i q+q oqffir{R ytr} se dfr' q-{+ q-efr qerTn

The universe which has come out of myself will dissolvetself in me alone, even as a pot dissolves itself in earth, wavesn water, a bracelet in gold.

d:EqTi3TIF{G TdW

3ircqlflHlsflqrftlqffitERqfft

3IITTTIIIqI=T

(r. l0)

sr$ 3{E q.rfr .rd ffi qgr Trft trsgrRwqq{<i q-'r*frsft ftrwrT' n

36 SARVAGITA SARA

How wonderful I am! Prostration to myself; I know no

destruction of myself; even when the universe, from Brahma to

a blade of grass, is destroyed, I exist. (II. l1)

qfr TflHSd ffirqrq<TT qrq frsrqRra, tt

How wonderful I am! Prostration to myself; though there

is a body, I am one alone; I neither go nor come to any place; Iexist pervading the whole universe. (rr.12)

qa{Ir[: I

milthere us none

I support the

(rr. 13)

qqi

E'rei araflslfrrrdHs€

O, all sorrow is rooted in duality; there is no remedy for

this except the knowledge that all this visible universe is a

falsity and that I alone am the pure essence of Consciousness.

{fti Hrirr*l {-eTq}qil TIiI

(rr. 16)

dEIT I

3iE

II<TT

3Td

Hfud

il-ffi6tu

How wonderful l am! Prostration to myself;

equal to me in ability; without touching the body,

universe eternally.

sdrrqi{iaq th n

Body, heaven, hell, bondage,

are mere imaginations; what have IPure Consciousness?

q.d frqqq-a, 11

liberation, fear,-all these

to do with all these, who am

(rr.20)

H qwil qrTt

{fr q;{ilu€q tl

3n& 3iE

3l{iTf{q furi{+ Tdffit"r tq

Ailnoq-d

Rqfil{qrMI

ffisqo,tt

3r& q=Rltrtsfr

}r{trqft-q trq

6'


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

3TEi @ vgftqrqq4ru6rnnsn ffi u5uilr r

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

(rr.23)

eTrdrfld ft{fiqq: I

vk{rR FIHIcrT: ltTflR EaR ffiO, wonder! In me, the infinite great ocean, the waves of

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

frftrHv+nrriletrqEIT {WIIETYq I IEhn

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

(rrr.2)

d{sr {q qr,rftt

fh t{ {q qrqfrrr

Knowing yourself to be That where universes throb likewaves in the ocean, why do you run about like a miserablebeing? (III.3)

Even after hearing that the Self is Pure Consciousness andthat it is extremely beautiful, how is it that one is polluted by

ffi

tui r5;{fr qk*sEreftfr fuatq

T.qrfr @gq€tsird{isfr1 qlftilqqftrrrafr

lust forwomen? (rrr.4)

38

q3ns{

fi'q€ qr€i q-{zl

dsretrarT{ws gil{r

SARVAGITASARA

flqgtrrmqrqifrgde' t

srqlrlsr$E 5sqa6gfi6' 11

Knowing that passion is the worst enemy of wisdom, it tssurprising that even one who has become weak and reached

one's last days should hunt after lustful enjoyment. (III. 7)

Msfttfti q

{silqrisftq gqft ;I

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

Tsft fr{tfr' ll

How can the bold-minded one, seeing this universe as a

mere illusion, having lost all curiosity, be frightened even ifdeathistoapproachhim? (III' 11)

ffisft qEf,.q{: I

+{ qrqttt

s{E3{r.qri

vfqrrgqfrtl

TITqTqHK

sTfr qfrRttdrril+tgs: Ifr?i

Tdq

seI

With whomdesireless evenSelf-knowledge?

sTTAK?l-[=Eqr

qfrrud

TdqFi iin{ rr6raq;Tll

qTtd s: ll

can that great-souled one be compared, who isin disappointment, and is satisfied with

(IIL 12)

f,rdftil€

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

mfffi q'rfrq r3il-aqFrllfl

qtfr ir{l g;{e ;r q"i der gafuq tt


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

3tftsfr

39

;T t u$sft ffiqgrdFffii fr.

{dsEfir6ful

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

trdd fr+i qft+kq Ef€(: I

an+fiqrcqT{iqtq wi FTnDissolve yourself by knowing that the universe rises in

you like bubbles in the ocean, and that the Atman alone exists.

srcqqrqqdqEGd

(Y.2)

r-iFirm Hr{TtETmt{ilq vri el"Til

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

{[tI: I

elGIll

Dissolve yourself by knowing that you are the same in painand pleasure, hope and disappointment, life and death, and areeverfull. (v.4)

qlBT:ll

3iTfr]Tl.rfl-+Sd

Efr {ri d+ns

thqdfq

I am Infinite like the sky;jar;-this is wisdom. This isaccepted nor destroyed.

EI-Ei el"Ill

the world is phenomenal like aneither to be abandoned nor

(VI. l)

Eq

31ffi'qqiq Gi{FT

q;T dTTil

yrfd;T nd

40 SARVAGITASARA

FdTdTqrI) qfrr

Ht-ril q nA EFr: il

I am in all beings; all beings are in me; this is neither to beabandoned nor accepted nor destroyed.

3f6

fiud\ig

a*rs qrlT

f,FI

(vr.4)

HHlckI: I

q Hft: ll

3i-d

3lil rIrI sei FT

qEr frdT6tft

t*qrt++-q{n l

il.TFT

derT 5fr{-qTq5{frq

qEr

fafr

tuiTI6|-fr q gqfttl

mfr qqrE

t*flqr T6rur

Tr-6 il(t

wryr<rcrn+n

=kqrwnqgqt1ffiiLet the wave of the universe rise or vanish of itself in me,

the infinite great ocean; I neither increase nor decrease thereby.(vII. 2)

stKl

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

il(t {*fr Biffi vffirtu|runfr tdlrEqqfr gwfrtlThere is bondage when the mind desires for something,

grieves for something, rejects something, accepts something,rejoices at something, and gets angry with something. (VIII. 1)

q qlBfrq Eqfr

q qffir

Then comes Liberation, when the mind neither desires, norgrieves, nor rejects, nor accepts, nor rejoices nor gets angry.

(vrrr. 2)

il(rlqTillega

accept or reject anything.

6{qrfr dkT slergfrfrt=or gg{r q


When there is no "I", then there is Liberation; when thereis "I", then there is bondage; therefore, knowing thus, do not

(vrrr.4)

<ilsA l

rkTT: llRare is that blessed person, O child, who, by seeing the

foolish ways of the world, has extinguished his desire for life,enjoyment and learning. (IX. 2)

drqfdc+&lFrflrn qnqfrtt

A wise man becomes quiet by knowing that all this rsperishable, vitiated by the afflictions (the bodily, worldly andheavenly), essenceless, contemptible and worth rejecting.

(rx.3)

ilT: I

deIIll

Desire alone is Samsara; therefore renounce all desires.The removal of Samsara is through renunciation of desires; now

(rx.8)

ffi *Fr Er Erl

frrt*@'ttConsider that friends, property, wealth, houses, wives,

relatives and such possessions are a mere dream or juggler'stricks, lasting for a very short time. (x.2)

dfs*dq' {d ws frsqsflQntsTffi q foltrdur .FT ggrur derrfr tttYou are the One Pure Consciousness; the universe is inert

and unreal; ignorance also is not anything; then what desire to

srfrei3I{TR

.rRl-{T rF {ist-{ Efr {qfilgrTil ql-s{rflITilE RIFarg

{d+kffift

frgqztelt

you may live as you like.

dq_qTilq-ffi

know can there be in you? (x.5)

42 SARVAGITASARA

{rei gilr: qrf,{rDr ql-ffir{isirsrfr qufi iFr wqfrKingdom, sons, wives, bodies, pleasures, were all lost to

you birth after birth, though you were attached to them. (X. 6)

gqrft qtqqfrrr

3asqft s.r+r

S{' {srr*r<rt

si{TfrFI:

SI?TEI

EEffiqfr mCunr

ry[4qTq{: llEnough of wealth and desire and virtuous deeds; the mind

could not find peace in these in the lonely forest ofthis Samsara.(x.7)

Fil ;T m'fr q-qfi m.ft{ rr;t-{TT Frcrr

g:urnqrsd q.d il€rgq{@ tlSince how many births have you not done hard and painful

work with your body, mind and speech! Hence now, at least,cease from actions. (x.8)

ffiqrrwenggqr mqffiflEqrR[f,, tt

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

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

qerguq ilThe peace that ensues by renouncing everything cannot be

had even if one were to possess but a single kaupeena(loin-cloth). Therefore, abandoning both renunciation andacceptance, I live happily.

3TfuflflEi

HTr[qr]

g-dTfr

Rra,fu6r

(xrrr. l)

Mrgqil$-{rfr arflcrccfi g{Erq


There is trouble from the body somewhere, the tonguecreates trouble somewhere, the mind gives trouble fromsomewhere. Renouncing all these, I have happily establishedmyself in the highest Goal of aspiration. (xrrr.2)

ffit{*erffirq'tqergq il

The Yogis who are attached to the body insist upon actionand inaction. Because I have neitherunion nor separation, I livehappily. (xrrr.4)

Frd{qlntuT: I

q.[ qr+trrH<*q gvrwr€arwrgr

The various behaviour of one who is devoid of thoughtwithin, but outwardly moves as he likes, like a deluded person,

can be understood only by those who are like him. (XIV. 4)

qendfrqefrq

3TIffi q{kH frgsftttAman of pure intellect achieves his goal even

instruction (from others); the other is perplexedenquiring throughout his life.

rdgmt

+frqdrqh

M{Fi {;tfr +qFffi1

tdAri qffi derT

by a casualeven after

(xv. 1)

{{T: I

siltDispassion for objects is liberation; passion for things is

bondage. This is knowledge. Now do as you please. (XV. 2)

qi Tfiwsrq I

6-frft aufrsfrsqrrosd gggFr, t t

knowledge of the Truth makes an eloquent,and greatly active person dumb, inert and inactive;

Thisintelligent

44

hence it is rejectedpleasures.

SARVAGITASARA

by those who want to enjoy worldly

(xv.3)

{q uFrtt

M qqn

(xv.7)

$.66q S,lY{: ll

dl*,Fdtq yfurrcr$t

{r're$ftffi

qiq d{-st

{frf}'qt

q c.i k) q e H +ul effif q Er qqlfu{ilsfr s<r srfr ftOa' gs q{n

You are not the body, the body is not yours; you are neitherthe enjoyer nor the doer; you are the Form of PureConsciousness; you are always the witness and desireless.Move onhappily. (xv.4)

Fn?rfi r qq€ l[.qEFTl

sft frtnrqr ftFfq'R' gu q{n

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

(xv. s)

fr+i6€+q

about this. Be you free from fever.

rffi ?nd rG-g ;n{ fr{tqTffiq} tlrlclFrr-arlT ci

Fi Trqfufih yq.f rrrrril

ry{ftq

O Form of Consciousness! You are indeed that in whichthis universe appears like waves in the ocean; there is no doubt

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

Hqfq 67519.69u il


Whatever you may perceive, in that you alone, the one, are

perceived. Do bracelets, armlets, and anklets appear differentfrom gold?

3i=i frstwi qr6

qffifr ftfbs fr,

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

behappy. (xV. 15)

;ffir frd .qfs' qclTsfd'l

efrsd {rR {i{fi {Ri€n-ft q $*FItl

This universe exists sheerly through your ignorance; infact, you alone exist; other than you, there is neither anyone

bound in Samsara nor anyone not bound by it. (xv. 16)

tlrld ?qri {& rTT t+ffldR qrrqt

s{r.rrT c.i Ud \-drfr fth t*Wq q.Rsfutt

Give up completely even meditation; do not contemplateupon anything; you are already the liberated Self; what will do

by thinking?

3{l=[F[ Tg c{T

iTelrsft ;T i1c[

(xv. 14)

rirqqtrtqll

(xv.20)

dr-f, il-{rilqruqis{r' t

Hr€rzi g{frg1u1q}11

t++r'rFrfr

{^S'SFT: gd

O child! You may speak upon or hear various scriptures tnmany ways; but you cannot have Self-realisation unless youforgeteverything. (XVI. 1)

qti q-d qqlfr ErI F{ td{ dqrft ttfui Fner+rqiqrtrsei ffittO wise man! You may enjoy, act, or practise Samadhi; but

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

SARVAGITASARA

3ilqrqrE Ff,d Srfr ii cilil'ft sfitqi}ffi srr: yFifr f;{frn rr

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

qrvrt M qE ftffirRrirstilsgfrurs gq ;Trerel qs& rf

Happiness belongs to that master-idler who finds itirksome even to do the act of closing and opening his eyelids; tonone else. (XVI.4)

Et T&E-r t 5ft, qqilSsft Erl

iTensft ;T itcl H;qe"i qdfr€q{q-rd | |

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

(xu. ll)

E< ffirilEnEqug(Iqll

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

Y[qr @{w iqr fr*.dFftffir qtq {Tdr ;T ffi ffittThere is neither attachment nor detachment in one for

whom the ocean of Samsara has dried up;his look is empty, hisaction is purposeless and his senses are impotent. (XVII. 14)

qTSI,Ti fui Fr T€ Ett qgqft11;q I

dsf,i

wf

*<Tfuqn@;T

?rd

sTfq-6-f,rqr, H€afr Ufi W T6t-{rrr: ll


The great person is Self-centred and undisturbed, whether

he sees a lovely woman or the dreadful approach of death; he is,

verily, liberated. (xvr. 14)

qqTqrqRrflffi'tq qrnfr eq€frH {iRrfl' ll

The sage of empty mind does not know the conflictingimaginations of concentration or non-concentration, the

pleasurable or the miserable; he rests in Absoluteness.

3{rnrr q&fr frfYn r+rqnild q

(xvrr. 18)

tnfrrdr

w@dM

ilTrFrqrgnd

gqffi6 11

living as he likes, the one freeddry leaf blown by the wind of

(xvrrr.21)

frnrR-qrrrd. I

;T qf{Ifttt

furq, fih ffi fih {i q $r}fr fu.rrKnowing that the Atman is Brahman itself, that existence

and non-existence are both mere imaginations, what has the

desireless one to know, say or do? (XVIII. 8)

t{ Eq qt {Er frse ildfr @ t

frffiFrfb<)Eeifrqq{qfrrrOne who has beheld the Supreme Brahman meditates thus:

"I am Brahman." What should the thoughtless one think, whosees no second being?

ffi frqrqrq;

fqTq,{iwrrdrer

Desireless, supportless,

from bondage, moves like a

Samskara.

?ftn

qr{lfr q

(xvm. 16)

5ffi-*+I;T.l

{ iF-d'qil ;T

48 SARVAGITA SARA

The man of wisdom, being tired of various reasonings,attains quietude, and neither thinks, nor knows, nor hears, norsees. 6VIII.27)

Fi qqTeM r<: yr+fr @13{eirdrqrfr H-.sd-qqw, *1sft Xry ilThe dull-witted person becomes perplexed on hearing the

exact Truth; on the other hand, the clear-witted one withdrawshimself as ifhe is a dull person. (xvlr.32)

3dmcqr.rrcndr {A Trdfr ftdfrq r

ffiqfrgqqrlq qEil rrdft fr{d, nThe ignorant person does not retum to the Self either by

inaction or action; the wise man rests in the Self merely byknowingtheTruth. (XVIII.34)

;T {rR' dlTe IIaf ?kr: vtFrgft@ftteft{ffii frfrBrs q-dqr {r{rrr;rs: tlThe fool wants peace, and he does not get it; the wise man

knows the Truth and hence is ever in peace. (XVIII. 39)

Fdrcrn q{ii TFr {€qr{iTqtt?ft{-Ri ii ;T q{qft W1How can there be the vision of the Self to him whose

knowledge is based on objectivity? The wise do not see this(objectiveness), but see the imperishable Self. (XVIII. 40)

fr-dlqi Eft e{* Wft ffiq,rTf,rrA q {ru-r* ffi grFna:llSeeing the lion of desirelessness, the elephants of

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


becomes only a simple sport to one who is established indesirelessness). (xvrrr.46)

The man of truth does whatever comes to him as duty,whether good or bad (from the relative standpoint); for hisactions are all child-like. (XVIII.49)

fun{rRfukrfiffi{T

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

(xvrrr.53)

*f*i |+oi frQfqq{i Wfti fiq{ r

S{dr qEqF ?ft{Fq q 6rfr ER qRHT llThere is no desire in the heart of the wise one, whether he

s€es or worships a man of sacred leaming, a god, holy place, adamsel, a king or a dear one. (XVIII. 54)

Td, g1' qelg dfr)sTfr rhf,S, t

fuffi i@ fr'ft q qrfr ftqfii FrrT n

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

vtdsfr q v{E: fu*sft q Mrdi di iflRn qq qrqilrrTsrsdE{ri

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

{Er qffidETffi ilqr d-€;Tt x-g: I

{ti qr.4gri qrfr der +Er fr drcrq u

qEn+iffiftr sTdfrr

trftrrq r

5ffi96q: | |


+ifrqrq;q[, udr q;$'lg 5-srfr y{rd fr Fru-$-<T,ll

Even when doing nothing, the foolish man is always

agitated and distracted; but the skilful one, though doing

altions, is undistracted. 6VIII. 58)

3ry{Hfr

SdHfr

gqqrd gqgq qriF gq

til5E+

Peaceful even in practical life, the man of wisdom sits

happily, sleeps happily, comes happily, goes happily, -speaks

trafirity, eats happily. (XVIII. 59)

rSrAsTf,st"r6FE[:6qc[TFor one who shines as the Infinite Reality and does not

perceive the relative universe, where is bondage and where is

iiberation, where is joy and where is grief? (XV[I. 72)

i H'n +q {r*1 ffi{ +q ftt{S{rrts5+qmTqwTqftrqt.There is no heaven, no hell; no Jivanmukti. In short,

nothing exists in Yogic vision. (XVIII. 80)

eftn q eE {sKqrcqrt q frEuftt

Eqiq{EffiqT.}qqffittThis wise one does not hate Samsara, does not crave to see

the Self. He is without joy and sorrow. He is neither dead nor

alive. (XVUI' 83)

{qqfi fi-affi i gqfrtq{m ffi ffitt

wqrqftqrtrtsft

qrft qr

{ll<T*: ll

vfftr s q qwkT:l

qla,mE{,mffimtt

qffirdffi

ESSENCE OF ASHTAVAKMGITA 51

When praised, he is not pleased; when insulted, he is notannoyed. He does not fear death, he does not covet life.

(xurr. ee)

;T elrdfr Emrfruf aRuq5qqnfrEft:1

qqrqftrsilrr

The peaceful-minded one neither runs after a crowdedplace, nor after the lonely forests; he remains in the samecondition wherever he is. (xvr[. 100

\tp

ESSENCE OF AI,ADHUTA GITAI

The Avadhuta Gita is a conversation between Sage

Dattatreya and Skanda. It asserts the highest realisations of aJivanmukta. This Gita is meant for the highest kind of spiritualaspirants, who have already purified their hearts through the

preliminary ethical disciplines of Yama, Niyama and

Sadhana-Chatushtaya.The non-dual Brahman alone exists. The world does not

exist in the three periods of time. The whole universe is

Brahman only. There is neither evolution nor involution,neither creation nor destruction. Brahman, the Absolute, alone

is. This is the gist of the Avadhuta Gita.

$ra{rgtrdreq gsn}iln-{tqr I

@llWise men have an Advaitic inclination only due to the

grace of God (Isvara), which is one's redeemer from all fears.(1)

ffiln+q

fr{r*ltHow can I salute

formless Self which isitself?

sei TA uFri ftrqraqqq tt

that undivided, blissful, imperishable,filling the whole world in the Self by

(2)

(s2)

ESSENCE OF AVADHUTA GITA

qilIdrrFq* fr{.i qftffiqtrfrqa,;g

The whole universe made up of the five great elements islike the water of a mirage; whom should I salute, then? I alone

53

exist, the taintless One.

ontq *-*i ud3TR nR sei qs,

q qm{i q-d

r q.rfufr *.d

;T ffiIqFil{rft t rr

M rrrliqq: I

\-dTE ;T Ii{t-rT, ll

ws{ t$rrgri t r

tnldfrqq,

(3)

(s)by nature."

fr a Fdfr'r*1€HqfrCe: {fr:There is no doubt that I am the all-inclusive Divine Being,

partless, and like ether, pure by its very nature, and ever holy.(6)

3rdhn6qds;kl: {Gfdltr;Tfur€: I

go Sd ;T EilqTfr mti m.srfr qdt tr

I alone am imperishable, infinite, the form of pureConsciousness; I do not know pleasure or pain or how they canaffect anybody.

The one Atman alone is all this; there is neither differencenor non-difference; how can I say whether it is existence ornon-existence? It is simply a wonder to me! (4)

3fd{raqT frtrmt,f,ri f*{T{td q

I

€-ffi EnTIckT:ll

This is the sum and essence of all Vedanta, this is Wisdomand Knowledge. "I am the Atman that is formless, all-pervading

H{T

(7)

54 SARVAGITA SARA

q qTf*h m.C {tngti tflHrTd Uflfrmsdqll

To me there is no action of mind, good or bad; no action ofbody, good or bad; no action ofspeech, good or bad; I am the

essence of Knowledge, pure and beyond the reach of the senses.

(8)

rrn a ,rq.n*.rt {n a Fd+gqt{ffii FT: Ed i F[: rrgTfd' ll

The mind is free like space, the mind is all-pervading. The

mind is great. The mind is everything. Yet, the mind is not the(e)

[d ffii fir@rmerqrcqri vsqi crr ftrttqrr

I, the One, am this all, unbounded by space, and withoutdifference (or taint); how can I see the Atman as either visible or

highest Truth.

sTffiT{qrft

otherwise?

dffih fr 6ei ;T SE{A

vli ft stg frry1q-+ftld]fu dqqFsd, vS

frqr q qir q Hei fr rqfr tt

You alone are the One, the homogeneous, the

imperishable, seated in the being of all; why do you not know

this? You are ever exalted and undivided; why do you, then,

think that there are day and night?

(10)

3{t-eTl;I {tiftT

3il6 e4rdT q{{d}isrst

frqaqq I

$sr1il

(11)

ESSENCE OF AVADHUTA GITA 55

Know always that the Atman is absolute, existingeverywhere equally; I am the meditator and the supreme objectof meditation; how can the indivisible be divided? (12)

Td)sfr e.i ;T e k, s-ffi{qrfr iEdfr

q

{rdI

lt

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

frski rfrft qgqr Afr,

{T qrolurdtsfr C.i ftrq'{d-&kt: sei HIRI: yqrcfr

;T q e q trudrmfu *qqq rr

Neither union nor separation exists, either for you or forme. You are naught, I am naught, the world is naught;everything is only the Atman. ( 1s)

ffi'rrq qt'tqTE q,Trq

(14)

(16)

ffiFirt5q, l

irErk[: fr qftdq0 tlThe five principles of sound, etc., you are not, nor do they

belong to you. You alone are the Supreme Reality. Why, then,do you feel sorry?

vrrqrfurdh,srsrHiq qd

+ fui {-qfrq+t Er.{T {rr6ri ;T t

$il-us r

q t rr

You have no birth, uo death, no mind; you have nobondage, no liberation, nothing good, nothing bad. Why do you

-r+I

6eIwi

rftfr

gdr vfqr r

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

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

*q)rrrqqc.i

SARVAGITASARA

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

31-a

3Tft=j

fufl sei rT<r:rrw grartFt

dtq Fi frfrqrqftfr fr:T t q {lilsei fr {idqfr

+gR [f,{: q-qf

3nrft{ qri ffii irrTi

qTaFneS

q+rffi

q6fq qli il€@+

vqrqfr frilqqq{TqgpTIqgft rt"t I

(17)

I

I

ffiqTFdroq 'Usl-cfr f+trtr,

qrrq'rra. ll

fr

{ffi1;T {i{FI' ll

ffis;1ffirr

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

(1 8)

ffiri

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

fr$'T

frkAll the Srutis declare the One Truth that is attributeless,

pure, indestructible, bodiless, equanimous. Know that Truth tobe Myself; there is no doubt about this. (20)

ftrr*.n frr<qt;T g4f.Rppr[: ll

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


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

3+TI-'IT5TT

TEtl-qsTi

3rdfrqTqrssri

Hei vqrRT-q:i vfffET: I

sai qril-fh-

*rdtqq rr

qg

il-dfrqfr

If the Atman is dual, how can there be Samadhi? If theAtman is not so, how can there, again, be Samadhi? How canthere be Samadhi when it is neither existence nornon-existence; when it is the One, the All, the form of Freedomitself? e3)

frUdsfr fqkrqqsilsapr: I

qril-frd Fqro sq{ilYou are the uniform, pure Truth. you are beyond the body,

you are unborn, imperishable; how can you say that you know

qq clq qlrrfrsrffri

or know not the Atman?

TcqFrTkcTq+q

(24)

(2s)

8 yftrffia: r

qiq$fuoq rr

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

EII'ITT

aft-tqtqilitfrtft

ercr#qrcr+r {r{ c.rql?ardT *qri q A ftFi tr*iYou are filling all existence without division, with the Self

in the Self; you have no meditation; you are not the meditator;you have no mind; are you not ashamed to meditate even then?

(26)

wfql?ft sel(il

5B SARVAGITASARA

flfl.i q qrrfr sei {qTfr

frrci a qffi qei ursrfr t

siE ffiflqrridti{q-s6ti rlrr+wi q ll

I do not know that blissful one; how can I speak? I do not

know that blissful one; how can I worship It? For, I alone am

that blissful one, the Supreme Realiry uniform and vast like the

sky.

{FT rclHtit€i

I am not the elemental principle. I am the Supreme

Principle, equanimous, devoid of imagination, freed from the

states of the perceiver and the perceived; how can the One

Self-Consciousness become otherwise? (28)

qftTEffiq fr qE frhkt

q{qreiffiiqrfr q qqfo1

11

There is nothing other than the Infinite Essence; there is

nothing other than the One Reality; the Supreme Truth is that

the Atman alone is; there is neither the injurer nor injury. (29)

Msfr frttrqrqqq t

(27)

{16 Gl,{t(Hq il

3Fl<I-sTT

ilf,gsrieTlftfrGri;Tffi

{H rcIfrq'i 6emr.qr{ f4ffi.a sei 5;T: ll

You are the holy Reality that is homogeneous, formless,

birthless, deathless; how can there be delusion with regard to

the Atman? And, moreover, how can I be deluded? (30)


q ra ;T Ta-fl{il ;T tr "ffir6, t

+fti sn {ifdk MfqrrThere is neither the jar, nor the space within the jar; there is

neither the Jiva, nor the receptacle thereof. Know thateverything is Brahman alone without the knower orthe known. (32)

There are neither the worlds, neither gods,nor Yajnas; neither Varnas as, neither families norcastes, neither Pitriyana nor ayara. The supreme Truth isthat Brahman alone is the all. (34)

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

TErqdfrq rdril {i+ft

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

qt r E{qr.rnfr Ufu*, yfuTrft t r

ffi dq+ii e4rnr e4ri Hei q&rr

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

q t(qqrm ;T q {ftrqrlilq-&*.sq q{qretd\qq g1

'e neither the Vedas nor the worlds,either Varnas nor Ashramas, neitherr Pitriyana nor Devayana. The suor

oTeii

sd

il(t

AffipsR mr= R qrqtr

Fi q t+qR @rr

ffi;Tfr

,rrrnqqt

ffinrr

SARVAGITASARA

To me it appears that the real Self is non-different from the

Supreme. That one is like the sky; how can there be a meditatoror meditation? (39)

{geft Eqrfr Klfdf}frUdlsErfrsqq' tt

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

unborn, imperishable. (40)

Know that the whole universe is formless; know that the

whole universe is changeless; know that the whole universe is

the form of purity; know that the whole universe is the form ofBliss alone. (41)

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

dffi {d 6frnqTi Fnqqlt

?rffitfrqd-.qd

q-ffirftqt

Frr?-ftiffiq1rM

frrt*-sqq tt

q'rBkq,Tcfr

q.TEKq'rBk

{d[d[d{rd

O child! Why do"shadow, shadow"? Allall-pervading.

Hr+r-dfrt'e, U&

ankqEqrflgfrlsE q

Eft i FrFdd-r

qdsr

I am without beginning, middle or end; I am never bound; Iam unblemished and pure by my very nature; this is my firm

you say, "Maya, Maya!" Where is

this is the one Reality, taintless and(43)

s-qEFT I

qfr' ll

conviction.

T6-(Ifrq-dq

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

(44)


The whole universe, right from the Mahat, does not appearto me even in the least. All this is Brahman alone; how can therebe Varna and Ashrama in it?

qrqrft udqrfi-trf,qqr5i qI know everything fully. I am the one, undivided. I am

supportless plenum. The world with the sky and other elementsis unreal. g6)

tuue

(45)

q-dqtfqi fuqrqf,q dmfurmqtt

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

56rrflrHwiqFi

gg +q udtlg t-d ucwr+q {qil

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

q fr .iq-r.T*1

errctq +tri+st q frrxi $q{u

(4e)

qTE sl-Wt: Ye[t I

q1qqsqffil6, sg

td)rrd

frtdigftq s

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

q

q{d)Eidf

td U*1st qq q ftnrseI am neither bound nor liberated; I am not different from

Brahman. I am neither the doer nor the enjoyer. I am withoutinternal and external duality. (50)

62 SARVAGITASARA

qki qfui WtvFor{rfr t rr

When water is mixed with water, water alone remalns

without difference. In the same way Prakriti and Purusha appear

wi qA

$qqql

rfft

to me to be non-different.

qmrfr e fi 5-iqemt fr 6.i

vrqqi rmfrqqq 1

qq0iffiqqtt

silsqlHPi rTrI ll

(5 1)

I know that your form is Supreme Immediacy, omnipresent

like the sky. If there is anything other than this, it is like the

water of a mirage. (s3)

qffid n frqTlE[sTIctiT: ll

There is neither Guru, nor instruction; neither limitingadjuncts nor action for me. Know the spiiltual consciousness

which is like ether. I am pure by my very nature. (54)

q t fui q{rdrql

ilsFrfr {S q wq0 tt

You are pure and bodiless; you have no mind; you are

higher than the high, I am the Atman, the supreme Truth' Do not

feel ashamed to assert this. (55)

tftfr \ fua u.forqrqrTEr.{T 5.f,1-ftflki r11E

r{E[l

q{qrmll

O mind! Why do you weep? Become the Self by the self. O

child! Drink the untainted supreme nectar ofNon-Duality. (56)

q qrfrsn Tfr qrfr q t *.{

q

tck tdk fudstffiRq

,rrri

fudswrfttsfr3{E qrarIT q{

6ei

frq

ft$"r lrg s;sfr


I am neither born nor dead; I have done neither good norbad deeds. I am the pure affributeless Brahman; how can therebe bondage and liberation for me?

q rrrdr q frdr q q=g-qkfrqgdw@rqqTqra q favqqrd.

fr iaftki fr ffittYou have neither mother nor father, neither relative nor

wife, neither son nor friend. you are neither partial norimpartial. How can there be, then, grief in the mind? (63)

qttui q frtSfl' llYrfttc.i wqqR sPi

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

qtdtq

sei

(5e)

(64)

ft=qT *i

nr af,rft qrlr q{ 5a Tdr erfr r

*Fr+ffi msr+ qaromrMrrIn whatever condition, and wherever the yogis may die,

they merge (into Brahman) there itself like the space within thejar into the unlimited space. (6e)

qqfrffiqTirq @rTer+ +FH, €dYogis consider Dharma, Artha, Kama, desire for freedom,

all moving creatures, all unmoving beings, and everything asmere water in a mirage.

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

(7 l)

64 SARVAGITASARA

qd etrd sfiirr{r5i vw{i

qqtffirsfrqfr55q q1

I am not touched by the dust of Samsara; I am

unchangeabte. I have neither the chain of sorrow nor the

obsession of darkness. I have no effect of the performance ofSvadharma. I am the wisdom immortal, the homogeneous

essence, all-pervading like the sky. (rrr.14)

f* qrq tftfi sd q sRI { T€:th qrq tftfr sd q q sr+rS:Wl

f*il_qtRBsdqqtffiflqr5i qqrri r6ffi55q 11

O friend! Why do you weep? There is neither old age nor

death. O friend! Why do you weep? There is no fear of being

born. O friend! Why do you weep? There is no modification foryou. (Assert:) I am the wisdom immortal, the homogeneous

Lrr.n"., all-pervading tike the sky. (III. 34)

fr il-q niRfr sd q q t esrithqHtftfrqdqqtfrsqqtf* qrq liRR qd q q t {qifriril5i qqrri rPrffi5g 11

O friend! Why do you weep? You have no form. O friend!Why do you weep? You have no ugliness (or formlessness). O

friend why do you weep? You have no age! I am the wisdomimmortal, the homogeneous essence, all-pervading like the sky'

(III. 35)

ffin-E6{rd{friqqffid$i

fcktdk ffi+qt


,rqqfud tq{nci

Know the One Consciousness which is without fire or air.Know the One Consciousness which is without earth orwater. Know the One Consciousness which is without spaceand air. Know the One Consciousness which is expansive likethe sky. (rrr.44)

;Tfr

fr;T;Tfr*T

q{trqr{T: ll

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

ccf€nrfqT qlTqxII Edf tcqrt{ i<T'yrdT Ef,r t r

E(qr q-fl qrfl{ilr mr tqTrIF[ frni fifturvnuqrr

By pilgrimage the omnipresence of Divinity is denied. Bymeditation, its supermental state is denied. By praise, its beingbeyond speech is denied. Kindly forgive me for these threemistakes. (vrr. 1)

65

tdkfrk

ffifrffi+u1

ffiffiu+oqT"i ;I fr d;T

ITrCru

vf,qfr ar.i

{tfuiFi;qq, t

$r+d frdr3q. yrr<r: rwtuil 5ft, tr

[$:ftft

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

SARVAGITASARA

ambitions, eating moderately, tranquil, steady, taking refuge rn

the Self, and silent. (V[I. 2)

3Tsrfr rttft{rcqr qm frovqgq't3Tqrfr HFr(: q-d t*' qtt,Fr+ q.h, tt

Who is without pride, sagacious in nature, full of courage,

victorious over the six evil qualities, without arrogance, giving

respect to others, ideal, friendly, compassionate, and wise.(vrrr.3)

vdtflr+n t

trrt: gdq*-rr*' tt

Who is merciful, of a non-vindictive nature, full of the

power of endurance, patient towards all beings, the essence of

Truth, high-souled, possessed of equal vision, doing good to all.(VIII. 4)

3iclrllil€HuT I

il

This is the nature of the Avadhuta, worthy of being known

by the devotees, by the knowers of the meaning of the words ofthe Veda, and by the expounders of the Veda and Vedanta.

(vru.5)

rr+sr Hdqr Err{ sqdi gmtwr t

q i wrilsqqril crr qH-< 6fl qR tt

Let woman be renounced through mind, body and speech.

You can have neither heaven nor liberation if you set your heart

on pleasure. (vrrr. 11)

a qnrft q'Pi t{ frftdr grfrtr+ t

{ffi tdk srftieqq.rlff,rqtt

qsslfr5aasr.qr


I do not understand why woman is created. She is a greattraitress, and a barrier to the bliss of Svarga and Moksha.

(vrrr. 12)

kq{ilqGqfinT I

+;nfr Gffi-dr {rfr il-sd vd}fuH ;1

O, who created this woman who is filled with crookednessand pride, who is devoid of truth and purity, who is the noose to

67

bind allhumanbeings?

Mwflvr

qt{qfui

(vrrr. 14)

q{*1 uqrdsi qrfr rn-kt:r Er Er {srceiRrft, ttEven if she may be the wife of Brahman himself, a woman

is hell itself. Man is born in this hell, enjoys with this hell. Ah!Look at this pitiable state of Samsara! (vrrr. 15)

wnfr {Gfr il-t ?F qmrfr {-qqtqwi qrd tt-&t,r Srwlq errcfr tt

I know, I certainly know woman to be a hell, a bondage.Man is born through her, and being attached, again runs afterher. rym. 16)

qqFf,d qfdrg{qEqtl

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

(urr. le)

+q+E

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

[kdrriTr0

q{gGq

ftgrf--qq Hmq ql

MA+nfr

rdrdtifitrTr

{ilFrcqs*5qr

68 SARVAGITASARA

*tfrFifdrtrq

Inside is hell, outside it is falsely decorated-this iswoman. She is the enemy of the great Mantra (the Upanishads).

(VIII. 21)

{rfr Tf,Snrgfr ;r{: I

ffitd dsrni qftTd+(tt

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

qt

dq qnsq ilf,ffi qfuft' tt

qrflq@lffitt

srdt 'rci tdkq{qR,

3TFr$us$qr

{qilq

q-€Fil-{

dFTr{

Tdrqrq qrft{irr{Ttq

Drinking liquor and association with women are the twogreat sins. Therefore, abandoning these two, the sage should

establish himself in the Supreme Truth. (UII. 26)

NOTE:-Ift e criticism of woman given here is to be taken

to apply to man too. What is asked to be abandoned is notwoman or man, but the consciousness of sex and the attachmentupon such consciousness.

fu<rsr<i qr-$ii Yrft{

qU ffi qrili qrR {rqlTsrki rffi {qIufri

H{ai ffi gS{: snrqRr tt

When the mind is afflicted with sorrow, the physical bodyalso suffers. When the mind is diseased, the constituents of the

body begin to decay. Therefore, the mind should be properlytaken care of; it is only in a healthy mind that the faculties ofintelligence thrive well. (Yrrr.27)


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

ffit{ivtq' tl

q# rdEr FdHcqri

II

@tyFcrilfr t rr

gm'i+E,

q-EFFT{I

USqq) Rr+

ffiT T{sr

ud {g+q{k{ q rqi frk ;r

Know for certain that I am that which is everywhere and atall times, the all, the Self, the eternal, the stable. The entireexistence is a vacuum as well as a plenum. I am That SupremeSelf. (I. 33)

f,ri q il*l ;T qqrRrq}ril

;T hrmrd ;T 5sqfo1, 1

ErlqiBRRd q d\cr-TrlsT{ts,(.q qd w qlt

There is no leaming, no logic, no concentration and yoga,no place, no time, no Guru, no instruction. I am the self-existentConsciousness, the Reality which is like the sky, true andpermanent. (I.58)

If the Consciousness-Light is omnipresent, eternal, fulland differenceless, how can there be space for it to pervadeanything inside and outside? (I. 60)

@r

qR

3I<{

+5r&qq-& rrrql Tdr+& ttrffi$sT{r 1s

70 SARVAGITA SARA

The whole universe shines as an indivisible and

differenceless Mass. O, look at this Maya and the great

delusion, which gives rise to the imaginations of duality and

non-duality! (I.61)

Trpfltrh frffih q ;T fr g,rrgurft q I

q fr {ffi q frR qrflr{rqqq u

Know the imperishable Atman to be neither undivided nor

divided, neither sorrowful nor joyous, neither full nor nil.(r.65)

qRr

vsqi q qtqi q rfiP]1 l t

If you alone are the Reality which is without the duality ofthe pervader and the pervaded, how can you consider the Selftobe either visible or invisible? (r.3s)

rlaqrfuqqfrtqlqffi+uil

How can anyone talk of the Self which is beyond the reach

of mind and speech, which is devoid of the colours oIwhiteness, etc., and of the qualities of sound, etc.? (r.37)

qfr ' frh qFfirqelfl 5q, l

sitsrncqri f,qa 6?r1il

You are That, there is no doubt at all regarding this. Andwhat can I even know (as second to me)? How can you know

whether the Atman is unknowable or is Self- Knowledge itself?(r.42)

dcn fu 6d-;il I

q-qo $ertil

drls:3ilFITri

{Tr5€

{rra

ffiftiqerqR s?i rct

ilEt ccl

3r{iki

;I qrdql-{a

Sqrd d q

FKT<qFqFi

q

ETT


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

.5qEFT I

Herl ils fur*Kqrrni {iT+Ifyou are not free, you are not bound, also. How can you

say whether the Atman is with form or without form? (I. 52)

td +?n q qdsn q dqrdqq+g{r' {Er q}q, {T dq} ;TraTerr

There is neither knowledge nor non-knowledge, norknowledge-cum-non-knowledge. Whoever possesses this kindof knowledge at all times, his knowledge will not be furthercontradicted.

Hr*lt q ffi tfr(r.s7)

EdET I

frt{' tt

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

q q i *.C g{r5{r I

ErT ft{tft qtft ftnq.rr

I am neither the doer nor the enjoyer. I have no Karmaeither of the old or of the present. I am neither embodied nordisembodied. What is "mine"ness and "not-mine"ness to me?

(r. 66)

q n uTrRtri Am

qR

grs.r-t

qFrqU*\frqqdsfr

tftfr*,+o'

F qt

trrr

Tdt

;T +t.rtctE)

ilE i6-f,i

qtH

g'Ei ffifr q ifrql.Ei rt-rT+qqq3ITflTI;T qrfti

SARVAGITASARA

I have no evil desire, etc. I have no sotrow ofbody, etc.

Know that I am the one Atman, expansive like the sky. (I. 67)

uA rt;T:

{rA Fr:{csRTi

dgfreq@tBrrI

ftrdfuq

*firii

qgqrflfrnrsqr*i

dtd ffii qq-frqfr5fr 11

O friend, mind! What is the use of much talking? All this

is, indeed, indescribable. Whatever is the essence, that I have

told you-you alone are the Reality which is unbounded like

the sky.

fr{qf,ffi

qffiqtt EIT

q str:

(r.68)

W.tqkrr

Whether it be in a sacred place or in the house of a Pariah,

or even in a state of loss of memory-if one leaves one's body

when the mind is equanimous, one shall attain to absolute

Independence. (I.70)

3Tdmrrilii q.d {dqri (*q q I

q *.tfr ;T llqrfr Eft i fu{f,r rTfr: ll

I never do or enjoy either the past or the present or the

future actions and their fruits; this is my firm conviction. (I.72)

sIItqTT-: $GItlt[{cT: I

fr qTlRltFlT ,rd

+{-dqr-cqfr @ttRenouncing all pride, living in a sequestered place,

purified by the homogeneous essence, living single, filled with

{[qrfltfrrrldq{fr

ffi


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

qft;r fr q,t

d1 I

ft q:r

iHil

ffiqfrq

mqfut

Where there are no three states and no fourth state there he

attains the Absolute Self. Where there are no Dharma and

Adharma, how can there be the difference of the bound and the

fiffi-Efti :

ffiiErqiqqT q

{s gtr:

liberated?

ffiffiqfrqfrFi6+f,qT'i;Tftqftqlu{rgq'n qrkdf,d:

vsffi6ilqqTT, ll

That is not reachable through any Mantra. That is not

reachable by the Veda and the Tantra. This supreme utterance is

made by the Avadhuta who is devoid of all desires, and who ismerged in the homogeneous essence. (r.7s)

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

Neither all-vacuity nor plenitude, neither truth nor untruthexists. This is told with personal experience and with the

(r.74)

(r.76)knowledge of all scriptures.

{(il {il{: rdqlfr -l-q

ffikq @rqR ffiRH-Wmrn qqqr q t5erqtl

vdER *i

74 SARVAGITA SARA

The Srutis declare in various ways that we, the elementslike the sky, and all else are like the water in the mirage. If allthis is the one differenceless homogeneous Bliss, how cananythingbecomparedtoanything? (VI. l)

ffi-

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

ffirr*rurqrffi1a1grdftrEi

q tnai gfti u "Fer{uIf there is neither difference nor the negation of difference;

if there is neither the knower nor the known, if all this is the onedifferenceless homogeneous Bliss, how can there be the threestates and the fourth state ofconsciousness? (vr.7)

.rkdr,'Tki ;T fr {drftrfttqftmFqkt r fr TdTFrfrlqfr ffiGilrrdfoifrq+Ergkrqitu sqn

If all that is told and not told is untrue, if all that is knownand not known is untrue, if all this is the one differencelesshomogeneous Bliss, how can there be objects, senses, intellect

5knEfrrilq J@rqfr ffird{F+ilEqTil -cld;Ifir "F9FT ll

qtqftqfr

{ft{

andmind? (vr.8)

q{"ft €n a fr vsffi t

qR fufitdwf,ryq mei qfui q 6elqu

If sky and air are untrue, if earth and fire are untrue, if allthis is the one differenceless homogeneous Bliss, how can ther.e

be cloud and rain? (vr. e)

If the world is an imaginary nothing, if the body is an

imaginary nothing, if all this is the one differenceless

homogeneous Bliss, how can there be the distinction of goodqualities andevilpropensities? (VI. 10)

re6nfriqfr1tia,rdFriifr3ilERqe4Gd ;T lr(rqt fr t

uei qErfr qg a qrlrelffii

Fmr5i Hrr{i rrrrfrqfrsEq ll

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

speaking the truth, indeed, the Supreme Reality. I am the

wisdom immortal, the homogeneous essence, all-pervading like

uffi +nftt+fi{dfrwiw ilfrfrqirq t


wdn q fr usftfrrl-rI;T

qR sFrilffi{r*uiqR ffitr5quntqR fufrrEiU"ffif,qT{qfd{q sqtu

{ifdk{nck

the sky. (rrr.8)

all-pervading like the sky.

fiqrqqrq(dfr

ftedq+q{*fr+ftrsftr€n

{HrTi qqr+i

SARVAGITASARA

{nck+nqqei qfrffir$itTrqrTi qqui rrriqfrsEq tl

Consider that all the senses are the forms of the Absolute.Consider that all objects are the forms of the Absolute. Knowthe one unblemished Truth which is neither bound nor liberated.I am the wisdom immortal, the homogeneous essence,

(rrr.e)

fr gdT{msE

fr grnFilstqt

fr gil{msErp5ffi55q

11

I am without faults, and I am the fire which burns all faults.I am without qualities, and I am the fire which burns allqualities. I am without bondage, and I am the fire which burnsall bondage. I am the wisdom immortal, the homogeneousessence, all-pervading like the sky. (m. 10)

rerrrri qR q +fr sri gfus.rmri qR q ift mei frvnrq r

{n<i T( ft q$i rnqrelrci

EnTrftT qrtti rrrrffisg tt

If there are not the three states, how can there be thefourth? If there are no three periods of time, how can there bethe quarters? Indeed, the Absolute Reality is Supreme Peace. Iam the wisdom immortal, the homogeneous essence,all-pervading like the sky.

ff q, g{ffr q t fct{Fil

ffifr;T i frqm, 1

(rrr.20)


*1"i fr{dntufrqtfrr+Fil{T{rTi Hqr{i rppffi5g 11

I have neither the difference of length nor of weight. I am

neither differentiated by expansiveness nor congestion. I am

neither differentiated by angular shape nor by circular shape' Iam the wisdom immortal, the homogeneous essence,

(rrr.21)

77

all-pervading like the sky.

ql-qErqqcHT

qiEe-(nn-++r

qtqqn

f+*n'ftrn-(' I

ffi

frfr

ft

{kkTqiIf,

Fmt

quftHftffiiisrcqfridfuq{iffi

{qTfr{flfr |

ia6eI

cFgI

{sqtft(+ITqqt{Hryi {TIrcT r6ffi5gqg

I have no modification of Maya and the creation of the

world. I have no modification of the appearance of crookedness

and pride. I have no modification of the conceptions of truth and

falsehood. I am the wisdom immortal, the homogeneousessence, all-pervading like the sky. (ril.27)

F frca{g,iilTr[d qryi rppffi56 1g

How can I say whether this is a forest or a house? How can

I say whether existence is proved or doubtful? Indeed, all this is

undifferentiated, homogeneous and unperturbed. I am the

wisdom immortal, the homogeneous essence, all-pervading likethe sky. (rrr.3o)

tcr+rfr

fu+rfr t

f+{Tft

f,lrt5i uqrti rPPffi56 11

78 SARVAGITA SARA

All this is shining as the unborn and the uncreated. All thisis shining as the unsupported and devoid of the change ofSamsara. All this is shining as the indestructible and deathless. Iam the wisdom immortal, the homogeneous essence,all-pervading like the sky. (III. 32)

ESSENCE OFTHE BHAGAYAD GITA

The Bhagavad-Gita is a conversation between the Lord Sri

Krishna and Arjuna. This Gita was given on the eve of the

Mahabharata War. Arjuna developed a false love for his

relative-enemies, and refused to fight. Krishna instructed himon the eternal verities of existence and dispelled his

despondency.

One should work without egoism and attachment. None

can live without action, even for a moment. Prakriti impels allembodied beings to act. Equanimity of mind and skill in action

is Yoga. All actions should be offered to God. He who has

absolute devotion to God has fear from nothing. He transcends

Maya. Renouncing all else, one should take refuge in God

alone. He shall be liberated from all sins. Renouncing allthoughts, one should meditate on God. He shall acquire the

wisdom which burns all actions and raises him to the height ofImmortality. This is the gist of the Bhagavad-Gita.

fr *ratatgam:

;T "ilqe sqrfu-

3%

W'lsr"il

qfit rr

;I

s?I

fiHe ErI

qFddr -II

{rrIdfrEqqri(7e)

\srfrs

Eqf

H]-q

3{STT

;T

SARVAGITASARA

The Blessed Lord said:He is not born, nor does He ever die; after having been he

again ceases not to be; unborn, eternal, changeless and ancient,He is not killed when the body is killed. (II. 20)

ti;I

This (Self) is said tounchangeable. Therefore,shouldst not grieve.

fre, uf,ra' {sngrddsFi

ffi {FHrFr

ii e+trnTmti

;T {MqIqfi:

I

III{?T: | |

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

erdeil@ F ql{FIkl;I: ll

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

(il_ 24)

Te.i

erqn+sffiszrgqtlryiltugffi11

be unmanifested, unthinkabe andknowing this to be such, thou

(rr.25)

sTIilFI ftmsTilnw$s

Ta{

[€Sq qq Tdrs q I

vilfugq€fu rr

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

(il.27)

gug,d si Tdr Erqrffn wrrwfr r

ild gdrq gqe fti vrqm.qfu 11

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

ESSENCE OF THE BHAGAVAD GITA

Msfr yffirfrilqt

81

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

mffir*nrt qT

ut s{u-qtg{qi A

ffirwil

(rr.40)

ETq;T I

srsEffir ll

q

,r{dETEWIaNq qCR

EaS

{iril

Thy right is to work only; but never with its fruits. Let notthe fruits of action be thy motive, nor let thy attachment be forinaction. (1.47)

*-qffu riH EFrcrI srjsq r

{rfr r1dr HFi ut'r sqe llPerform action, O Dhananjaya, being steadfast in yoga,

abandoning attachment, and balanced in success and failure.Evenness of mind is called Yoga. (rr.48)

:lil

He whose mind is not shaken by adversity, who does nothanker after pleasures, who is free from attachment, fear andanger is called a sage of steady wisdom. (rr.56)

ilffrq<ft q eE d-eT :rm{qruqtyftEor rr

He who is everywhere without attachment, on meetingwith anything good or bad, who neither rejoices nor hates, his

gGg frr'rrslERx-nft$ft5qtr

I[:

frrnq, F{

fi6qppffiq'

wisdom is fixed. (rr. s7)

82

fr{rdrrg

Fdr

d{qiqr fun Hdr1ilqi

qsi qrfr trTft

fr6Tq

frffiIFFIIEI: Hqfl

{T

gqir*n ft,gaqnffiffi

(rr.6e)

(rr.71)without egoism.

qqr drd Rrft' qrei t{i YIaT fr5uft t

ftrersrq<orisft il

This is the Brahmic state (Eternal state), O son of Pritha.

Attaining to this, none is deluded. Being established therein,

SARVAGITASARA

tdwr frFr+ffi{qild 1fr5uxs qi

tFq' I

ffitrrThe objects of the senses turn away from the abstinent

man, leaving the longing (behind); but his longing also turns

away onhis seeing the Supreme. (II. 59)

qprft riqfr t

vr fun qr{fr 5}, llThat which is night to all beings, in that the self-controlled

man wakes; where all beings are awake that is the night for the

Muni (sage) who sees.

{rSfirrrT: yB{rR' {fl|il{ffiTqr ?i vffi qeq {nmft q s1q6rft 11

He attains Peace into whom all desires enter as waters

enter the ocean which, filled from all sides, remains unmoved;

but not the desirer ofdesires. (rr.70)

:lil

That man attains peace who, abandoning all desires,

moves about without longing, without the sense of 'mine', and

ESSENCE OF THE BHAGAVAD GITA 83

even at the end of life, one attains to oneness with Brahman.(rr.72)

q.tr*qTurqfr

@EI{t: th-C

iTFT

q-g

{frsdt

sfrEsrFT

EBilqh

tqT

qgqd,

Mforeffi{i:;1

Verily none can ever remain, even for a moment, withoutperforming action; for everyone is made to act helplessly,indeed, by the qualities born of Prakriti. (III. 5)

s 3il-R Fr{n Hqlfrearfl-{, q sq} tl

He who, restraining the organs of action, sits thinking inhis mind of the sense-objects, he, of deluded understanding, iscalledahypocrite. (III.6)

4Rriq{fttq srqrctr{Hfq Hr;tcr: I

srrir+q q s{IKs 6-d q ffittBut the man who rejoices only in the Self, who is satisfied

with the Self, who is content in the Self alone, for him v.erilythereisnothingtodo. GII. 17)

EtqTefr

sqqfrfr.qT

qrTafu .FFFT I

*F++fqqrfrT: ilFor him there is here no interest whatever in what is done

or what is not done; nor has he any depending on any being foranyobject. (III. 18)

qt'Tffrl T[dqt, I

rqt rrq,afwnrft

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

B4 SARVAGITASARA

qErcra Uqs{f+Tprfr: I

TdR Efr rrGlT ;T vqil tt

But he who knows the truth, O mighty-souled, about the

divisions of the qualities and (their) functions, knowing thatGunas as senses move amidst Gunas as objects, is not attached.

(rrr. 28)

r5t$uP@1' Etr+ gurfifg I

inq5ffif{drcE,mfu1@tlThose deluded by the qualities of Prakriti are attached to

the functions of the qualities. The man of perfect knowledgeshould not unsettle the foolish who are of imperfect knowledge.

(rrr.2e)

qfr Fdffrr *qiftr riqsrunerimff t

ffiHffi r5qr yqs frrroqr'tlRenouncing all actions in Me, with the mind centred in the

Self, free from hope and egoism, free from (mental) fever, do

dHBgyn 5mE

thou fight.

*nI€TIil

(rrr.30)

Hqfr fqSor' q$nf-ggmlfui fu, q{qm qqftffi: ll

Better one's own dury though devoid of merit, than the

duty of another well discharged. Better is death in one's ownduty; the duty of another is fraught with fear (is productive ofdanger).

uKr {Er ft(III.3s)

qdg ffiffi qrGTl

Hil.qri \FlqdqllWhenever there is decay of righteousness, O Bharata, and

rise ofunrighteousness, then I manifest Myself. (rv.7)


qfiHrunq srt{{i fdffrq q gyil-q I

qftirqrr+qiq {irm'fr gt g} rr

For the protection of the good, for the destruction of thewicked, and for the establishment of righteousness, I appear inevery age. (rv.8)

t qerT qi yrfl+ diwtq quil-q{q I

qtr T.ffit npr: qrrl {l-d{r:nIn whatever way men approach Me, even so do I reward

them; My path do men tread in all ways, O son of Pritha. (IV. I l)

ssr{"i qstfdfisrn

H&q tq rffidiErqw Edq I

T{s'rf{qrEr+r n

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

ITKFI It+q

Td mqifui qrrl {ri qfrsqrqil 1p

ffi:

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

BEraeqR

vffir qnwfq tqqT I

t f,ri ffitq,rrKnow That by long prostration, by question and by

service; the wise who have realised the Truth will instruct theein (that) knowledge.

gTfr

Fd

+ft qrEq'

iilqqliE

(rv.34)

: 9TTSTITI: I

{idfr'qfu n

vdqqtui

SARVAGITA SARA

Even if thou art the most sinful of all sinners, yet thou shalt

verily cross all sin by the raft of knowledge. (rv.36)

frtstufwqI€Nils$arr{F{srqN.t derr ll

As the blazingfire reduces fuel to ashes, O Arjuna, so does

the fire ofknowledge reduce all actions to ashes. (rv.37)

afrTrhqgtffiffit?rffii *rpifrG: st-ffi ffittVerily, there is no purifier in this world like knowledge. He

who is perfected inYoga finds it inthe Self intime. (IV. 38)

,rdrqq dlr.e

f,ri eroEIT

rlFR: riqtBq, t

ffitt{r{

q{t

The man who is fulI of faith, who is devoted to it, and who

has subdued the senses, obtains (this) knowledge; and having

obtained knowledge he goes at once to the Supreme Peace.

(rv.3e)

:T q-{d ;T q.qtft {*fr W, l

q q+fqniqli Eq-rqq v+dil tt

Neither agency nor actions does the Lord create for the

world, nor union with the fruits of actions. But it is Nature that

acts. ry. 14)

{Kfr q;sfusni{l-{

;T ie U{-. fu'ltq TuRr qf,q: tt

The Lord takes neither the demerit nor even the merit oIany; knowledge is enveloped by ignorance; thereby beings are

qtqift

deluded. (v. 1s)


Triq g r{rri tqi qTfrrilil-.F: I

AqrqrRe-{-Tr=i y*-rflqfr df,r{q ilBut to those whose ignorance is destroyed by knowledge

of the Self, like the sun, knowledge reveals the Supreme(Brahman). (v. 16)

nffir{a+ewr, n

Intellect absorbed in That, their Self being That,established in That, with That for their supreme goal, they gowhence there is no return, their sins being dispelted by

(v. 17)

TIB

qGil,tRfi t

*rrqfifq' tt

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

+ fr {Fqrtqr fi'n S'q*+q F tt5H'lt3na<Ft<T, qtfrq { tE {qt

The enjoyments that are born of contact are onlygenerators of pain, for they have a beginning and an end, O sonof Kunti (Kaunteya); the wise does not rejoice in them.

(v.22)

*sm' gdsm{KrqwqT T: Iq +'ft il{Hui yqxilsftrr@fr rr

He who is happy within, who rejoices within, who isillumined within, that Yogi attains absolute freedom in

87

knowledge.

tu{F +d v+qr+

Frsmq

Brahman, himself being Brahman. (Y.24)

88 SARVAGITASARA

IIItrgq I

.h'FrT ll

Do thou, O Pandava, know Yoga to be that which they call

renunciation; not one verily becomes a Yogi who has not

riqrqFrft vEfrEriqg{ireil *rft

g

a

TdkITdft

iT

renounced thoughts.

qflfrq-ffi

When a man is not attached to sense-objects or to actions,

having renounced all thoughts, th.n he is said to have attained

toYoga. (vr.4)

qrgqfr q qrts qrgffittHe who is of the same mind to the good-hearted friends,

enemies, the indifferent, the neutral, the hateful, relatives, the

righteous and the unrighteous, excels. (vr. e)

sfg I

gffisq{dqs g:Erfl ll

Yoga becomes the destroyer of pain for him who is

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

moderate in exertion in actions, and who is moderate in sleep

andwakefulness. (vr. 17)

?i floEtt Tqd {rfufr ikt: I

fBqr$g ;IHd{TJwil+rn-5-6wfiqil I

(vI.2)

I

I

gm-+Es

ffi trdft

qTq{ ETTTT

qfrt1 RrA ;T g:*;T U{unfr ffi tt

Which, having obtained, he thinks there is no other garn

superior to it; wherein established, he is not moved even by

heavy sorrow. (YI.22)


fusrg'q{ifr'rkfrri{T ffi{ ffi S,rilsFrffirsrttLet that be known by the name of Yoga, the severance from

union with pain. This Yoga should be practised withdetermination and with undesponding mind.

sni{Fi

3Trqrt{

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

ffir.rwft tt

O Partha, neither in this world, nor in the next world tsthere destruction for him, the aspirant; none, verily, who doesgood, O my son, ever comes to grief.

u*ilsft

89

iT

gqffi

(vr.23)

ildrll,IUil rr

(vr.40)

H:l

[nffiffiq q

qrei

qft

f,Jqrunqildrqft

{roncEnftHft ll

ftrci r

ilFkT: ll

sli-Sq I

{q lt

iaE il-ga

@ (kr

f,cirqrfr+ftrfl-$ft

t+d ffi+rs

By that very former practice he is bome on in spite ofhimself. Even he who merely wishes to know Yoga goes beyondthe injunctions ofthe Vedas. (vr.44)

E{egfrffii

offi+trd;qi +fr

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

qtilt

{dfuqEf,:qfr vki qFrrun

SARVAGITASARA

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

f,rfr -.kte t qlgffircqr qriq6{qi ,@rr

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

qlafr

SffiItri: +rdftfr tr

90

3(l-{t: UdsnRra: €

flTqrqi srst t

rr6r.qr gdrT: ltAt the end of many births the wise man comes to Me,

realising that all this is Vaasudeva (the innermost Self); such agreat soul (Mahatma) is very hardto find. (vrr. 1e)

.i .i qrfr W 11pi

ii ffisRqWhosoever at the end leaves the body, thinking upon any

being, to that being only he goes, O Kaunteya (son of Kunti),(because) of his constant thought ofthat being. (VIII. 6)

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

gfut++sqs{i{rq: ll

Therefore at all times remember Me only and fight. Withmind and intellect fixed (or absorbed) in Me, thou shaltdoubtless cometo Me alone. (V[I. 7)

sfrFre*lqri rq{: sTrfr W HUttering the one-syllable OM, the Brahman, and

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

Frqiar* qt@{l-EI Glrqrnfua, t

q-q qrfJwlq qrfr q{qi ,furr

w


S:EIETqI1@lTIT{R, {6rerFr: {ifuk

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

U+rrqffisSq r

Hgq-s g sHq y{Sq r ffirr(All) worlds, including the world of Brahma, are subject to

retuming, O Arjuna; but he who reaches Me, O Kaunteya, hasno rebirth.

qrqe+aq-d qi

tqi ffirgfrrqit GFIT: vffi t

*'rfti {6rqfl ll

(vrr. l6)

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

(rx.22)

tsqqt{dl ffi+ :r6wft61. '

11fi'I

+tfutsft rn+q rdnhlq1isqnEven those devotees who, endowed with faith, worship

other gods, worship Me alone, O son of Kunti, by the wrongmethod. (IX.23)

Tffiftfr {qwrfuTf,qsfu 6HqWhatever thou doest, whatever thou eatest, whatever thou

offerest in sacrifice, whatever thou givest, whatever thoupractisest as austerity, O Kaunteya, do it as an offering unto Me.

(rx.27)

qge.fr

ilqNq(qrfu K.

qC"rtr

92 SARVAGITASARA

sfrst {d,ttg q i ?$sR q frq, I

t rr{ilfr g qi r+rnr qft i tg qq6q tl

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

rTi fr qrel qrqrDrfl tsfr e: qtqfr{q, I

ffi +rqrmqT xFr*sft qrft q{i @ttFor, taking refuge in Me, they, also, who, O Partha, maybe

of a sinful birth-women, Vaishyas as well as Sudras-eventhey attain the Supreme Goal. (rx.32)

rk5t rrq{qRan t

vlar l{q{.t qllHow much more (easily) then the holy Brahmanas and

devoted royal saints (would attain the goal)! Having obtainedthis impermanent and unhappy world, do thou worship Me.

(rx.33)

qra5drqi lrndi mfufqlgH,i d t{ qEwrfr t tt

To them, ever steadfast, worshipping Me with love, I grve

the Yoga of discrimination, by which they come to Me.(x. l0)

fr y{cl3Tkflrgtd

tqi

iill: I

ril-FrdT ll

Out of mere compassion for them,I, dwelling within therrSelf, destroy the darkness born of ignorance, by the luminouslamp ofknowledge. (x. rl)


ildrs{ I

wqilBut of what avail to thee is the knowledge of all these

details, O Arjuna? I exist, supporting this whole world by a

fractionofMyself. (X.42)

t*, 6rdut w ql: {Ir[$:El-$GI: qft tt

He who hates no creature, who is friendly and

compassionate to all, who is free from attachment and egoism,

balanced inpleasure andpain, and forgiving. (XII. 13)

3{?*rr qgtt{ fth

fr$qr$K EHffirNTET

RrA

3{hr

f;rffi

q+Knqi

fr{t6R

{igu' {dd +rft qdrcql

qzafiffigffi r1frfr: {T

Ever content, steady in meditation, self-controlled,possessed of firm conviction, with mind and intellect dedicated

to Me, he, My devotee, is dearto Me. (xrr. 14)

q z[:lqtq|+ffi EHffiq+at$fri {:He by whom the world is not agitated (afflicted), and who

cannot be agitated by the world, who is free from joy, envy, fear

and anxiety-he is dearto Me.

36Qq1: ffia

EaFrr+rI: I

i frq' tt

{T q t frq:ll

(xrr. 15)

rklalel: I

uqknrqM fr q t frq'ttHe who is free from wants, who is pure, expert,

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

Me. (xn. 16)

94 SARVAGITASARA

frqEqfr;r Yffi q qiqft r

: {T i fr{T' llUql-gt{qfiHr'ftHe who neither rejoices nor hates, nor grieves, nor desires,

renouncing good and evil, full of devotion, is dear to Me.(xrr. l7)

HrI: {rn q fr} q itert qHrqqI{q},1

Yn+6q-gq,Gg {lr['He who is the same to foe and friend, and also in honour

and dishonour, who is the same in cold and heat and pleasureandpain, who is free from attachment. (xrr. l8)

ftnqfttffunitrBr+

tDar+fuHq

;R: llTo whom censure and praise

content with anything, homeless,devotion-that man is dear to Me.

are equal, who is silent,steady-minded, full of

3ilqqTq-qi {iti

(xrr. 1e)

mRr@r0dqrcqfrfrrc, tl

Humility, unpretentiousness, non-injury forgiveness,uprightness, service of the teacher, purity, steadfastness,self-control. (XIII.7)

gBgrqs i{Fqr+dsR gq qtwq1q-qrl6qTRrg:sfrqrgtrn

Indifference to the objects ofsenses, and also absence ofegoism, perception of (or reflection on the) evil in birth, death,old age, sickness and pain.

e+ft*a'

frei q

(xrrr.8)


Non-attachment, non-identification of self with son, wife,home and the rest, and constant even-mindedness on theattainm0nt of the desirable and the undesirable. (xrrr. e)

qfuqTq*trr+ffil

Unswerving devotion unto Me by the Yoga ofnon-separation, resort to solitary places, distate for the societyofmen. (XIII. 10)

dsaF{rel E{t{qu{frsaw tt

Constancy in Self-knowledge, perception of the end oftrue knowledge;-this is declared to be knowledge, and what isopposed to this is ignorance. (xrr. 1l)

G+ftrqrqfr p)ftrgqq'Trq +i {Hrrq EdeThat, the Light even of lights, is said to be beyond

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

zqr TTE@1it-fi W q frHrt sg sETflil ir(r I I

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

{E[fe[: gqmtgT{trd6iq{: I

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

il

3lqlaq f,|-{qilwqftfr

frffiiYtuqflt

qqEqe r

ft@rr

HQ-$:U$GI:

gdffi

96 SARVAGITASARA

and the undear are alike, firm, the same in censure and praise.(xrv. 24)

ftffiq&rfr' 1

qqkqqtepft q sqt ll

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

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

Tqr€r ;T ffi ilgH qGi qIT lt

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

{qtfrilr6i ffiTq-flfu Tqrfr dffi

(xv. 6)

qqqrtr+nsfuf,I(lqIIIs-q I I

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

erfrsfr d* a? q y{Ye,*ITTI, I

gofu{, ilAs I transcend the perishable and am even higher than the

Imperishable, I am declared as the Purushottama (the HighestPurusha) in the world and in the Veda. (xv. 18)

;TNFTTTEFT: I

xi &rrTriple is the gate of this hell, destructive of the Self- lust,

anger and greed; therefore one should abandon these three.(xvl. 21)

GrFdd

T6TT[:

Trs.dq il*}*rmqr Aq6g1fu


ilqBRTnqfq qde trtrrcnrtT: I

gs q Y{i ,rfurrq {T frkq-qTqift q

He who, having cast aside the ordinances of the scriptures,acts under the impulse of desire, attains not perfection, norhappiness, northe Supreme Goal. (XVI.23)

{ilqqr$qt I

qrrft{ ?Trr sqt tl

Worship of the gods, the twice-born, thethe wise, purity, straightforwardness, celibacy,are called the austerity ofthe body.

ilffi VFI

EqIqIqT}"Igi +d qTs-.q{ dq

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

:lfrEq..i

97

r[:

q

teachers and ofand non-injury

(xvr. 14)

qKt3q) tl

?klEilcFFI-{FIFRT: I

qFTsSqil ilSerenity of mind, good-heartedness, silence, self-control,

purity ofnature-this is called the mental austerity. (XVII. l6)

-9\,, fte{il ilsqfuEq: rTiT: I

dT_flUTFfr tqrrq rtruq frBm, grr n

"OM TAI SAT": this has been declared to be the tripledesignation of Brahman. By that were determined formerly theBrahmanas, the Vedas, andthe sacrifices. (XVII. 23)

frffifr @Hftft-di +{r"i {r5qrfk. tl

98 SARVAGITA SARA

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

mind subdued, always engaged in meditation and

concentration, and taking refuge in dispassion. (XVm. 52)

Y{IEIICTIT q Yffi qierfr t

Becoming Brahman, serene in the Self, he neither grieves

nor desires; the same to all beings, he obtains supreme devotionto Me. (xvrr.54)

ftffirrnqqr ll+ilr66rfr

sl-iltlg:

{[r[:

The Lord dwellscausing all beings, bymounted on a machine.

F+r;TT qrl

qriffi

3{E rcII

zlrT qlt{-q{'

il-I *ffi

;T

aqeTig f,ffi qil

EAmsS

{di t

in the hearts of all beings, O Arjuna,His illusive power, to revolve, as if

(xvIII.61)

rrgrfr qi 4trqld I

yftMr) fi+sfr t tt

trd{, udlgflqiUTr+-<dr1drft

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

udemit qntgq qrhi {R i el"T I

{dqrhm mqTFrqrfr qT W: tlAbandoning all (other) duties, take refuge in Me alone; I

will liberate thee from all sins; grieve not. (xvrr.66)

E*il zlrt qPfr Tj*{: I

t1ftS-dr {ftfiftflq 1 1

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

SECTION THREE

MINOR GTTAS

3;

{ Hfu€u{ilfr RIft' I

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

qrdtgqfi

ffiqr {Yr: ftd{rqq tdffir g,rsrft q

. (101)

YelGqr, t

3Erftilrgn:

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

Mahabharata. Arjuna asks Sri Krishna to repeat to him the

original (Bhagavad) Gita, as he had forgotten the same since itwas delivered to him on the eve of the war. In reply, Sri Krishnasays that a repetition of the Gita is impossible, and narrates a

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

q +afuegurs<iFelr{rq

Nowhere can be found permanent happiness. Nowhere is a

state ever-enduring. There is, again and again, fall from even a

great position which is attained through much suffering and

pain. (I. 30)

g{: larq q{"i qq +q g.T: W'lsdr{Kr frfreTr ![fr-r: frdr qrilfril, WTr: il

Again and again there is death. Again and again there is

birth. Varieties of foods have been eaten and various mothers'breasts have been sucked. (r.32)

{qt$IE[ ll

102 SARVAGITA SARA

Very many mothers and varieties of fathers have been

seen. Wonderful pleasures and terrible pains have also been

experienced. (r. 33)

friffi d({I: {qrsrqrffi' sE I

rFFTT{rfq {flfr (-offi 3,d{ 6({q 1;

Separation from the dear ones as well as life with those

who are hateable have been experienced. Even though acquired

with much effort and suffering, all wealth was lost. (I. 34)

EI-STTRTgTI I

tiFKKulT: ll

Unbearable insults have been endured, from relatives as

well as others. Very dreadful pains of the body and the mind

have also been undergone. (r.3s)

etlGr-srlfq (r{uII: I

rrrf,il-fq qqq{t tt

Extreme forms of disgrace have been borne. Horrible

murders and imprisonments have been experienced. Many

times were experienced a fall into the hell and sufferings in the

abode ofYama.

q{rtrnw {diidtsfr*Sqnrfr IFIT II

Many times old age and disease have caused trouble.

Much sorrow has been experienced in this world due to the

working of the pairs of opposites.

3rlEilffilT: gSETfa

xnfttr' qn-{il qrsft

tftf:

fr*-#i

Yk[:

aq{r

YTHI

IKFT

ffiITmAq

(r.36)

6TS{Ift

rf,dfir1ft{r, I

q

F

(r.37)

qtqqr llqfuffih g,rent+ tI{T

ESSENCE OF ANU GITA 103

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

(r.38)

3d8: ({tI qftnrqr ffi ffifgffit q-Fr ffi y€qRftrrOne whose life is coming to an end begins to act in a

perverted manner. His intellect gets clouded when his death isnear.

GI. 7)

qr.i qai q m-lci qrfdRdT qrflq-krerT I

oTfdaug.nrnfr efrrgrq+nnqn rr

Without considering his condition, strength and time, onepossessed by materiality eats at wrong hours what isdetrimental to his own self. (rr. 8)

qflsqqffisrerffi En

ges

qlqrqqftrqri

Edii sffiqTET

g

rqiugqfrH r

$sd q .rT TgEn EEFT 1

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

qt

F'llWEnFrqqFi q +q+qF+t& qtU{ qrqfui Ugqt ilftrmoJ frqT 5T, ltHe eats polluted food and flesh and such foods as are

contradictory to one another. He takes heavy meals and overeatseven when there is indieestion . (TT I o.r(r. l0)

qcFivrFi +'i

ffirfrt&rr

104 SARVAGITA SARA

He plays too much and indulges much in sexual

intercourse. Due to being controlled by Karmas he acts

accordingtoimpulses. (II' 11)

.TT

s.ra

He eats spiced food too much, and sleeps during the day

time. Such acts as these excite the personal sins, untimely, even

when the hour for death has not yet come. (rr. r2)

$n4rq{qlTr qgTq

iEft)

il{ilsfrA+ aeIT deIT tt

Actions, whether good or bad, do not perish. Having been

acquired again and again, their fruits are reaped, in different

{tsTFgffii3T[ffifl-rril

fr-dTgti

wiMffil

ffirrq

tu

bodies, in the like manner.

Fr frlngd d:t S'Ei Egfrfr Wl{qr{rq.t *i dfisft WwqllHe crosses the dreadful ocean of Samsara, vorY difficult

cross, when he realises that all pleasures are pain only

another form. GIL 3

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

Sitting in a lonely place, silent, thinking nothing, gradually

renouncing everything one by one, one becomes freed from all

actions or initiatives. GV' 1)

ftrtfu' t

(rr. 1)

toin3)

{l-n

s-rq-dr

Ifri

5qe{dftr{'

T{: ll

ESSENCE OF ANU GITA

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

3[r.u-d.rdr(tg gfr' t

3Tq[fr ffirqn' H: ll

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

d+q qt

105

qrqtHqf,'

rffiUsge

q u"qt rr

He is liberated, who is the same in life and death, pleasureand pain, gain and loss, love and hatred. (IV. 4)

qrqqHrfr ftrq t

fr*A *d{Hr.qr sdw Us w €: n

He is certainly liberated, who asks for nothing from others,insults none, who is beyond the pairs of opposites, who is

mF*idrrTrf,rq

devoid of desires.

3ufudF

He is liberated, who has

children, who has abandonedhas no expectations.

+d qff ;T qr€rff

smemief*.rqrq ftncrrsim

gug'dHt[: {T

(ry.s)

l: 6fu6 1

q u-qt tr

no enemies and no friends, noDharma, Artha and Kama, who

(rv.6)

q EI:l

q{'i +q

f,frqfurtrfrdq' q frgqt rrfrtqg, v{n<niqt

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

106 SARVAGITA SARA

3imqf qTksrsiqTfq q$qrrfinql3rq{errfri frdi qq[qq{r${u

One, being actionless and desireless, should consider thatthe whole world is transient, restless, hard to control, always

(rv.8)

ftgqft 11

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

fqtrt', sffi,wd Erq natqlTfn*ft H{IT<fq!rcT frsqqtqrrWhen one gets freed from all Samskaras, one, then, attains

the eternal Brahman, the Supreme, the Peaceful, the

harassed by birth, old age and death.

@$rsqmftrfti E5rssmri

Immovable, the Everlasting, the Imperishable.

EEgrfrT g {Es rFT 3{rcqfr

fiEi dwr ilr: S mqr*,i

(rv. 14)

gFRqrla

r

lt

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

(rv. 17)

TErfrSmqr.qFiqq{.qfrq d€trcn: E& M zr:

When a person clearly beholds the Self as the Absoluteldentity, to him there is no Lord, for he himself is the Lord of the

kE95, I

three worlds. (rY.24)


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

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

fuqqrig tttg ;T {T ffi +&rrWhen the worlds are destroyed he does not fear from

anything; when beings undergo suffering, he is not pained

ffi t+--gm,Erq qqqqr+ft

thereby.

ti {rqrfu fr*{+ ;r

;[R[: gqil{ Cnlfld+

s.nqfr q{ft t

t{q{rTsmq tl

{q{qrs*Iq;T

(rv.27)

ffirgut rr

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

(rv.2e)

unrEfli q-ilcqr+rT-cr+q yqfqfr t

Htq q ydqt vrqrrcfr {rfl-sfr: lt

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

f,ri +q qt f+q, {qrci ilT qTq & fr{rqrei ilTffii ftfuqznd

[dr1d{rrqTmri H uffikilrKnowledge alone is the supreme. Sannyasa is the greatest

Tapas. He who knows for certain, the Truth of wisdom, theundisturbed, the Self which is in all beings, is the Source andRefuge of all. (xx. 16)

108 SARVAGITASARA

itr[: qrqi qei +q rrcil'qfr: I

sndfi Edi trdq{ W1Brahman is Truth. Tapas is Truth. The Creator is Truth. All

beings are born from Truth. The whole world with its contents is

rg {rdl

rdwrft

Truth.

irFT .rf,trgrrrqr

si-ffiqtiilrqr

(xx.34)

frqr frdi frrp6qq1, g

fudr qdtrq, tt

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

3rilq{ffiFilrft 5flt-f,r q(xx.3s)

ffirgqsni uqr S'{d g:uerr;d Fqt gqq nThe day lasts until sunset. The night lasts until sunrise.

Happiness begets sorrow. Sorrow begets happiness.

(xxvr[. 18)

{ffiq1;1frfuaq rr

All hoarding is until complete exhaustion. Ascent is until a

fall. Union is until separation. Life is until death. (XXVII. 19)

{d Ed tdfftl<i sTrdFr q{"i g6r{t

3]{l-l-r*i fr d+sfr{ gq1 1B5a5t'Tqq 11

All action is until destruction. Death is certain for one whois born. All moving and unmoving beings are impermanent in

q{ qrq[dr frqqr' kFrnlr:

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

this world. (xxvrrr.20)

ESSENCE OF ANU GITA

EE F afrseftd ildfi fuqrrq t t

nT{Fil;1 q ffi rr

That which is offered in sacrifice, given in charity,practised penance for, studied, all Vratas and observances,-allthese are subject to destruction. There is no end to Wisdom.

(xxvrrr. 21)

109

ruTGf,rfq

frffi{tr

ffi

mriT q ;I E+d rrf,rt) frf,{I

through Wisdom,"mine"-ness, without

(xxvrrr.22)

q+Er

{I-EIRT iTTT

HreqT m*ft€elT fug: tl

Those who speak the Truth say that Sannyasa is Penance.

The Brahmins who are merged in Brahman say that Knowledgeis Brahman and Supreme. (xxx. 1)

qTqR WI

Through wisdom and penance, the heroes behold thatSupreme, they, the stable-minded, the pure, freed from Rajasandwithoutdirt. (XXXI.3)

ffi't{H {€ q{

EIiq iiltst

ftftltq+q'

Y{Ttdr.fl ftrtBq, t

Uqt q{qffi1' 11

Therefore one who is purifiedtranquil-minded, self-controlled, withoutegoism,-is freed from all sins.

+q frt'f,dr

;T qrfdFrqTi Frtd AEfti v1q-qft6, 11

(The Bhikshu) should not feel exhilarated when he gains

anything; nor should he be depressed at a loss. He should not eat

Bhiksha much, for he is expected to keep only his Pranas intact.(xxx. 20)

110

FffitEqift q

SARVAGITASARA

rr+{€jF{qn EIg {nwlq {rRqqil

ilrfl Srrqgqri

frei n

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

rr@ftq qErFdA

qr}wrSIT: ll

q+ft

Two leffers lead to death. Three letters lead to the eternalBrahman. "l![g1n3"-"mine" leads to death. ..Na-mama,,-((161

mine" leads to Eternity. (xxxv.2e)

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

Some dull-witted people praise Karma. The wisegreat-souled ones neverpraise Karma. (XXXV.30)

vlqe wg{ffiqr1 qlgfll-c{s, I

T{e frdn d-qrflqTilRmq tlA being is born with body and sixteen parts due to Karma.

It partakes of the immortal Purusha, the knowable, through thepossession of Knowledge. (XXXV. 3l)

6dq-r

56q

dFqmt'gt+srq+s?i

fr,*{r i;frronqfih, r

qdBT' {fr:llTherefore, those who have the vision of the Truth beyond,

do not make friendship with Karma. This Self is full ofKnowledge, not full of Karma. (xxxv.32)

qqryi

+

E

frffimdfuq

TF{EqT{q I

Tdi q&rrqqqrcqHqiRrg d


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

the ungraspable, the imperishable, the dear Self, the unattached.(xxxv.33)

3;A

EEEI-ITITTT{TR:

ESSENCE OF BRAHMA GITAThe Brahma Gita is a part of the Nirvana Prakarana of the

Yoga-Vasishtha. It is a conversation between sage Vasishthaand Sri Rama. This Gita is highly philosophiial and treats of thehighest Reality or Existence. The nature of Brahman, the worldand the soul is clearly expounded.

There is only the Eternal Brahman in truth. Nothing elsereally exists. The world is only a misrepresentation or anappearance of Brahman. The individual is a bubble in the oceanof Brahman. The whole world is a long dream and is utterlyunsubstantial. Only Brahman, the Absolute UndifferentiatedMass of Satchidananda, exists. The realisation of this oneessence of Truth is the attainment of Eternal Life. This is the gistof the Brahma Gita.

ger qffi6laffirtt

Sri Vasishtha said:Just as the individual consciousness alone appears as

wood, stone, etc. in the dream state, so also the one InfiniteConsciousness alone puts on the differences of creation, and the

ffi*ncftfr g{ss {err ttg: I

qqtflsflrs-|{rqdqrsRrirgrrt I I

sn-d'fuo JetE[

funwfuqr+rrfs

E+q+d

like.

(l l2)

(r.e)

ESSENCE OF BRAHMA GITA 113

im{rffifr der cqfern qg, 1

w6i {qqrrt"i fu< @'11Just as the individual is made up ofboth consciousness and

the unconscious body with its nails, hairs and water, space andother forms of appearance, similarly the Absolute isConsciousness and appears as the cosmic insentient body of theuniverse with its moving and unmoving inhabitants. By itself,the Absolute is etemally formless. (r. 10& l1)

q RTf,r I

vgGTr llfrqftiAll this is the Infinite Consciousness alone, and there is

neither the perceiver nor the perceived. This is the great Silenceand this is the state of the great waking up of the dreaming man(the ignorant Jiva). (r. 13)

gfu-o, I

3ilKs d{s.(Ir il

a wave; I am the ocean itself'how can that wave remain as a

(r. 17)

q wrRHcT€+CqT

il-6 dr$.\

5e z5T

When one feels "I am notthrough logical reasoning, thenwave?

The creator Brahma isdream-consciousness of the

rgoilss crs-'€frdrqTi zkrkkT: I

drf,.drdrfl.A drd rrfrt Rrfti ,ril tt

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

fuqffisersrA F-i HtrTq q6iffi |

dRq ft rn {Fr lr+e[tr: frenq{' n

the cosmic mind which is theInfinite Reality which, by itself,

114 SARVAGITASARA

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

@q' 6qi sri qffisft qrfurr+ilcti*-flgrdd€q tnThe grand dazzling of the Infinite Consciousness is called

the universal Lord (Virat or Isvara), who is like a city created byimagination, and his creations are also equally mental. (1. 26)

w: F[trT \FAfttrqT

Creation is a dream. Waking also is a dream. The body is adream. Just as the mass of sleep is disturbed by dream, so alsothe empirical consciousness is due to the apparent movement in

(r.27)

gti q,q+-qrqil r

The self-refracting dazzle of the One Consciousness aloneappears as the universe of plurality. It is the Self alone that isexperienced as the universe.

ffi Trrd

(r. 3 1)

qrFllrrlIqkqqll

The supreme creator of the world and the space are the oneMass of Consciousness appearing. They all are by nature likethe constructions in the dream of the self, the world with itsmountains and elephants, which is only a dream. (r.32)

t*or r

qrf 'qi

the Absolute Consciousness.

qq fudtdqrTftrhi

FqlqiqrrwH

lt

q.fd sq+ifusrqrRsqrrTtq

frtdrqTftE-dilA w@ll

ESSENCE OF BRAHMA GITA 115

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

FgPoffi5gqrfl-.q

Worlds are waves in the Brahman-Ocean. All theindividuals are the overflow of these waves. The other forms ofthis diversi$ing creation and the unifying consciousness ofBliss are all That. Hence duality and its opposition have no

{rrfRts{{Frk{

faqi rqfiffirrqa,

(r. l)

:lil

existence.

quftqfrilii

ETq;TTR qr{t(il.2)

6'eFIr€qI

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

frHq.c'.i q{ qlEi {rFdf,e.i g rigfr, r

qri tr qqrqri ;T qrrdft frrq tt

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

HrRqFi fttB-+, t

* ffd{ffi-AEq' n

The Jivanmukta comes into being through this highestdiscrimination and correct knowledge which recognises theutter impossibility ofworld-creation because of its being a mere

@q-rrf-s<itrflfr

illusion.- (rr. 13)

116 SARVAGITASARA

wtvrRnt rr

The highest state of existence is the limitless silence (likesleep). It is called Turiya and Nirvana, and is also termedMoksha. (I1 15)

vprdqffi{dr qr$ uilqftft Wt' qi rrflil

That condition of being in the Mass of Eternal Wisdomalone is the zenith of meditation. It is the state where allobjective being is gone to utter annihilation. That AbsoluteKnowledgeistheSupremeGoal. (II. 16)

iT=r q Wmmi qkrq frftisei ;T q EIT qfdsei q 4WlIt is not inert like a stone. It is not unconscious like sleep. It

is neither Nirvikalpa nor Savikalpa; nor is it non-existent.(rr. 17)

Ewrs{Ritr+r-.q dtcTEi fr tqtilsd d.T thfuq il{dhq efr qnIt is the extreme non-existence of all forms of objectivity.

That alone is the original (genuine) Consciousness. That isEverything and That is Nothing. Only That knows That. (II. 18)

gnq-{srdqrHui q{ ilffi5@ly-ilzi rrdRilqsnRrdfrq tqrd iLrrd

This whole perceptible universe in That is in a state of totaldissolution. It is the Peace of Truth-Consciousness. It is the

d({frwsrcqdHqffifr rth

dgffiftir;qlq{ Eft

Highest Existence. (rr.1e)

ESSENCE OF BRAHMA GITA

q dT qFTTS:Tr;Ir;T ;r q foflq frrq t

@: {T v(ffi:llThere is nothing many or one. It is naught; it is the all. It is

the extreme end of and beyond all conceptions of being and

117

non-being.

q il-qftdrdrrfk{rThe delusion of world-perception cannot be overcome

through austerities and pilgrimages. Austerities and sacred

baths may bring heavenly life, but never Liberation. (I1..26)

grR' vrrqft {nqr@t;II-akT: ll

Delusion is overcome through understanding the sacred

texts and profound meditation on their meaning. Liberation ispossible only through Self-Ifuowledge and not through any

othermeans. (rr.27)

qtrTrst

Hqrf,.{r€H {q {rl<i fu{dq trqrrThe world is unreal like the woman that is enjoyed in one's

dream. The Truth is that the Peace of Infinite Consciousness

alone reigns supreme. (nI. 3)

{qwrtr{ql{Er{c[; 5trrll

Objective consciousness itself is a dream-construction.

Then, how can there be earth, etc., and how can there be

creation? (III.6)

(rr. 20)

d**n{qtffiq iF_{q.T I

Hrrf' yrqi { g Srirdr il

qmtriq,Tflh

Uds'rrd

dheart,

118 SARVAGITA SARA

Tf,}*rmr.qH I

HRi qg'll

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

ffi*sndtfrqrnrM

qhdt++;

irf,R rerdr[Gq+i

That OneSelf-same statecharacteristics.

il&naqftFqrdrilk{@

td Y'=rG n.IITIqT +fti

q ffi RzralrF[: STS-drqt ll

:T ffifuqrdqrflildqfr

rffiaqrrdmr ft56q sg

Supreme Formless Brahman alone in itsis this entire formed universe of manifold

(rr. l5)

fuqrrnr$+skq ryl,f=gft ttT{Rrfuq

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

tdEi

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

+qEi qrftt+at r

ftelqrrWhen properly reflected over, it will be found that nothing

at all exists here, not even the mind. Only the One Mass ofConsciousness-Absolute is shining by Itself in Itself. (III. 23)


rqedrRrdt+q

sa-q|ffiqi 6+qfrkfrRi

Ylrdqfrsf,: I

qwd qnKnow that this all is the absolutely Peaceful Eternal

Reality. The birthless, the decayless, the Absolute, the Grand,the Homogeneous Truth is this world.

119

(rrr.34)

lTrft

qTffiBrahman appears as the world (of creation) even as sleep

passes into dream. But all this is the one blissful, peacefulReality. When it shines it appears to become manifold. (III. 38)

E[€[: rTssrq I

One's precious life should not be reduced to ashes throughfoolish imaginations. Through the supreme Wisdom, theEssence of Knowledge, one should merge the entire existence

EEIH

utiifr

in the Self.

3[l-$t{:

fi{tqur

ir{tslr

q*)sfr

Htrrdgrft

ftrd vrrRi

Et{Rrd

s,krE&.ll

eil{qTrffiqd+r ilTs'tur Ew

Even a moment of one's life cannot be purchased for all thewealth of the universe put together. If anyone wastes hisprecious life, uselessly, his error is really unpardonable.

(rrr. 78)

q ;TTTT fr*f} r

t{ Yrlt-(:

Here nothing ever comes forth.The one beginningless and endlessexists.

(rrr.77)

udrrti Eqt I

gru+fr rr

sil sr.TqqltNothing ever disappears.Absolute Brahman only

(v.e)

fu v{dtRr+*on+rmi

t+f,dd

ildq

What ispurpose, and

Brahman).

120 SARVAGITASARA

frh 6-€1 6KUi arq fuqrf rr{E ircr Er I

fth HET q.KUi *-{ frqrf qrq crT @ttthe cause of what, through what, and for whatwhere? This question has no basis (for all is

ilTI il-dq

(v. r0)

dr{d-sqt vft t

frqn, fiRrRkT: tt3r{rfr *qveThere is none ignorant, there is none knowing. How can

one talk of the tree grown in the sky, as it is unreal? (V. 14)

frfun rrqrR qE ssFdd

Yndqqft{

There is not a single being here existing as a differentiatedentity. At all times, the entirety of existence is the one Peaceful,

Undifferentiated Brahman. (vr.21)

rifuqi f,d qlrdqgfrrTratrsq t

Tqralqrd veanRThe Pure, the Ocean of

Tranquil, the Undifferentiatedmateriality of the earth, etc.,

imagination.

iEq-+ql

Ue

mfr(.rqil

eqdq-aqfrkq tt

Wisdom, the Absolute, the

Reality seems as if it is the

which is only a dream or(vr.22)

s inkfr-q sfswt r

{ffi r1rfr fu€qry qe11ll

This universe does not exist either in the beginning or inthe end, for it has no cause whatsoever. Hence, even in the

present (in the middle) it is only an illusory presentation like

3lrEr.r+

qlf,rl-illr

dream-perceptions. (vr.23)


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

fo<gqTfr{Sffi

{nd {nd{ftEi tfui

As one gradually develops this steadyBrahman-Consciousness everywhere, sosorrows disappear completely in a short time.

121

fru, I

tdg: tt

The heaven, the earth, the air, the sky, the mountains, therivers, the different quarters,-all these are known to be thegreat Flood of the Supreme Undifferentiated Consciousnessonly. (Y1.24)

+ifur+orqrroi tqiud frflffifi tdk +Since all the worlds are only the Consciousness Mass

merely, their earths, the mountains-all these are the luminouslight of Consciousness only. What else can be said about these?

(vr.42)

llq{-dTR qtffi65a6H11

fuGg, I

iffiqttThe trees are the Brahman-Consciousness. The earth is the

Brahman-Consciousness. The heaven is the BrahmanConsciousness. The sky is the Brahman-Consciousness. Themountains are the Brahman-Consciousness. Nothing that is notthe Brahman-Consciousness can ever exist. (vr.48)

)ffitffirr

perception of thegradually do his

(vr.5e)

qT-dflqR{i

drdflrdRq

{dgy-d{drnfui Eftqqqt{iyftffi{qHqrMtt

The fools who lead a very unfortunate life, who have notgot this perception of the Brahman-Consciousness,-to them

S,ET

122 SARVAGITASARA

this long Samsara is hard and real Vajra, and it never comes toan end. (vr.61)

Rxi tqfr frqdft ynt il<i vri Rrtq r

ftraqmrqmr*'rfr t+gn+il tt

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

(vrr.3)

qfrftGr{<*,q r

qsftrqqR fr rr

The hands are the Pure Consciousness. The head is thePure Consciousness. The senses are the Pure Consciousness.All this is the Peaceful Undivided Essence. Nothing is dividedhere. (vrr.6)

HEr Rq{FW4qThe seer, seeing and the seen are all the shining of the

Conscisousness of the Absolute Reality. Everything perceivedis an empty dream. Hence, all this universe is only the InfiniteConsciousness. (vrr. r8)

{fu*t fm,{FilqyfrEi ud

{ifrq.;I

q{i{drqrft

tunitu-Fltffi

g

Affi.EISSENCE OF JANAI(A GITA

The Janaka Gita is apart of the Upashanti Prakarana of the

Yogavasishtha. It is a soliloquy by king Janaka after his hearing

the song sung by the Siddhas near his palace.

The world is an empty shadow characterised by

impermanence and death. Life as an individual is most

miserable, and life as the Absolute is the only thing worth

striving for. Intellectual knowledge is nothing before IntuitionalWisdom. Everything passes away and nothing is seen to last forever. The world is an evil dream and human life is very

wretched. Brahman-Realisation is attained through

discrimination and profound meditation. This is the gist of the

Janaka Gita.

3:

]rsqgsrfr

Janaka said:Every year, every month, every day, and every moment,

huge masses of pain and sorrow come in the form of pleasures.(r. 13)

effisft tt

yfrqrui q vsd qg'qfrrsrfr g:ufi g

vftqTorq t

5T, lt

But in reality they are for grief only.

q-wl(*-sT-qtdsqqrtrd

ftffi(l

3Tfufr'

23)

r{r{qffinfuflEq: il

124 SARVAGITASARA

Even with all my intelligence, this great delusion has

overpowered me now, just as a dark cloud obstructs theexpression ofthe radiance ofthe sun. (I. 1 7)

: 6 Ef rTrT el--?-lt[J; I

ri*t+Eqrgm, tt

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

qtdi yft *} TE' I

.FSitqrd

ftEgfrfdqT

rdTEtIqT

EfrqPi

t[d

qrE

g€E

Fr rrilfr qfrqniytffiilft y{rdrH

frrflselgq@p61 s1

El-ilut: EI q{R' zIT I

ati td{-dwdr rrT il

EIT qRl-Sl

frLet my possessions go away or stand as they are; what is

all this to me? Why should I love all these things? Like burstingbubbles are all my riches; they are totally unreal. (I. 20)

rffi kr: frrerqf;tf,qt: t

yrd 4ffi.8 sr tlfr: n

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

(t.2r)

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

qrfiftr r

€ITet: llfirft{arfi-.rf,qnFrqi

5g{frqfodRqFAfiffie6t-€ei

ESSENCE OF JANAKAGITA

Millions of Indras have been swallowed up like bubbles rn

the ocean of eternity. Wise men will laugh at me for my havingpinned my faith to earthly life.

E-q"ri *H qrdl

FITflI: qig{+Nr: tnt

Millions of Brahmas have passed away. Several cycles ofcreation have elapsed. Kings of the earth have disappeared likeparticles of dust. Where is the conf,tdence, then, in my life and

its stability? (r.24)

yir3{r{{Ti +qqqTfr g flrqR&rrThe world is an evil dream in the dark night of Samsara,

and the sensuous body is but a misconception of the mind. If Irely on these things, then fie upon my unstability. (I. 25)

si=i frWffi3rffi{

qel meq{rsq€Sffi t

Rrfl, tt

"He is that","I am this",-all these foolish conceptions are

born of mere imagination which is unreal. It is the outcome ofthe devil of egoism. Oh! Why am I so ignorant as this! (1.26)

Ed Edfu(

T{qafr ;T T{qlft

Life is every moment blasted by the powerful blows oftime which is working silently; even while seeing this, I am as

though blind to it. (I.21)

qrHfis{sEsr' t

125

(r.23)

qrtq{Eq{r. I

ffiilrr

{iqK{rBE:Eq Hdlqi

H-srqrg{rf,ilql;lqr I

qtrqr i5-rcr&sqr ll

qrqft)

s.rf,f,rqlfus-r t*.qr{i qfr qe'rfu tt

126 SARVAGITASARA

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

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

{Ursl qrrrrrnrqq tl

Diffrculties after diffrculties have bothered me. Sorrowsafter sorrows have tormented me. Even now I do not havedispassion! Ah! Fie upon me who am the most wretched ofbeings. (I.31)

trdr {&rffi

lTrd{r tIq{qll I

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

qHq: I

T{rq tl

In whatever objects man centres his love, those objectsthemselves turn to be the roots of his own quick destruction.

(r.34)

qrd ffis.ifr

.rfrf,rEtT: I

tt sffiffi' fr Sqf ui-€: llIn childhood one is under the sway of ignorance. In youth

he is overpowered by woman. The rest of his life is assaulted byworries of family. What can this fool do at any time? (I. 36)

iFUlccFeR Yffr3i-srfr T ffisfr Er

tgdrft

tgts

tudrfr ffirqqrr

tgt+q

TfrcqETrft

il{HT(r{5

dFTI-TI

3il-rl-qrqrfu fr{d3rqrwfi risrt fth

q{Treqerfuldmv+ft B*ft' tt

ESSENCE OF JANAKAGITA

Essenceless at all times, affected by the miseries of life'schanging conditions, transient, dry and worthless is this

Samsara. Yet, the fool does not see this. (I. 37)

+1sd srilsR -d E{T qrdre qr yhrq, t

q T*FTTTfl+dr {e[T9-(: ll

Where is that place in heaven or on earth or in the nether

land, in which one is not overtaken by these misfortunes! (I. 39)

sdsvn ftrdr {fH {fH {Aqrzril |

g,rnft ftFfth €rrqlqErT ll

Non-being is sitting on the head of being. Ugliness is

seated on the top ofbeauty. Above pleasures are seated sorows.How can I resort to any of these?

127

sas {ffi

(r.41)

qr+ q fitr+ q Yrg?II: gflsT-ttr: I

q-{r ntq *{--qt gdqT, tnIgEH: tt

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

tqi frffiq!furdi

(r.42)

ycffitdl-g[I: g{sT: qR qlBn rrurtq s'T ll

There are persons whose opening and shutting of eyelids

constitute the creation and destruction of many universes. What

are people like me before them? (r.44)

qqRrfr t{FqITFII

qef6-|s-crdqffiqt1t{ m.fudr ffiqqr++tt

128 SARVAGITASARA

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

5rf,r-dildHrgsr-+nrsflfr1sfr

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

attached to these apparent pleasures which can never bringpermanent satisfaction and which bring agitation and

qfut

bewilderment.

@q iqrakrfu{f,ig

sffinsrfuq rr

(r.50)

irqfiiS r

{iqr{fdg lt

qffi561, I

rTg{'uire.I{ I I

(r.60)

Hrg yfrRro: I

q{ql;lqsrsrq il

wrftki

It is better to get oneself bumt in concentrated hell-firesthan suffer through the enterprises of Samsara where one istossed up and down by pain and grief. (I. 51)

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

Those unfortunate beings who have fallen into the terriblegreat pains and sorrows of Samsara,-they will certainlyconsider all other sufferings as very sweet enjoyments. (I. 53)

vgdsR vafrsfr EgTfrts?FIrrtFT: I

qH r{grR fri eo,nOh! Now I have opened my eyes. Now I am happy. Now

the thief who steals the Atman is found out. This mind is thethief; I shall kill him now. Since long have I been troubled by

rrn

this thief.

frEq, HrgFr, ftrfrE3ilTTTTTq-frl,6-rfr

ESSENCE OF JANAKA GITA 129

I have now been properly awakened by the wise greatSiddhas. I will now resort to the Self which is the Source ofSupreme Bliss. (I. 63)

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

3mf,tfrrfltad $ftE;ftdqqTg al-dt-({l-FrrkT: I

ftguftlufui rn frrexrrqgQfr qfrsq t tdls n

3:

aft rrqrX6, HR:

EISSENCE OF RAMA GITA( F rom A dhy atm a- Ramay an a)

This Gita occurs in the Adhyatma-Ramayana. It is a

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

gft grq Jelrcr

GFqr

firqrBrdqililt

d rr+4, gflFrut, I

iH g{: {rtltfrg{: frqr Tfidtrt rl"[: ll

Sri Rama said:All works lead to further bondage and rebirth. Due to love

and hatred these actions appear to be different from one another.Man does good and bad actions through attachment, and thusgets more and more births. There is again action after rebirth. Inthis way the course of worldly life revolves like a wheel. (8)

wsRurfrffirTffi

qfr@rr

3iflqt{-s frnGr+hdTl fr?nfr6-q r*ffitfrq o-{ ir*i qkt

(130)

ESSENCE OF RAMAGITA

The root cause of this is ignorance; removal of ignorance isthe only means for destroying this course of worldly life.Knowledge alone is capable of annihilating this ignorance.Action cannot destroy it, for it is born of ignorance and is not itscontrary or opposite. (e)

qrflq-drfr{ q {r'rirfrTtra, m.C sfrqgcfu |

dir: g{: {iqffidrirsr€fr flqGrq r+tctt

The performance of action does nqt destroy eitherignorance or attachment. It leads to further pain of embodiment.Therefore a wise man should abandon action which is full ofdefects and devote himself to knowledge and meditation. (10)

131

ffi'ffitqre q5-qd3il1-irTl![€FtdFTtRl-r[ut :

gfr-qiq.r

u(til

Therefore, let the wise man abandon all works. There canbe no combination of knowledge with work, because work isopposed to knowledge. Let him withdraw the senses from allobjects and devote himself always to the attainment ofSelf-realisation. (16)

Tqr qncqtrqh+q+++;

fuHlncrqqr+rft Wlqk rTrqT yffiqsr{lt6rc5T mnurqrcq+iqt, tt

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

132

which causes

immediately.

SARVAGITASARA

birth and rebirth and action, vanishes(l 8)

g TTI

"59IqEqsfr q.rfuftuft I

ffi-RHKFd{r i gilifrErft tl

When ignorance has been annihilatedby knowledge whichis mere luminosity, pure and non-dual, it cannot once againappear; how can Avidya cause again actions when it is oncedestroyed through the knowledge derived from the Srutis? (19)

ur AfttuZfurE qriqruiwrwrfurod"ri{gqlqrdT-dkorE q erfu{i Aft-ilt frfrrrq q q,fsrr{q

1

The Taittiriya Upanishad has zealously declared that oneshould certainly renounce all actions. The BrihadaranyakaUpanishad also said that knowledge alone leads to Moksha, andnever any action that is done. (2r)

ffiHffiaUt' YqEIqfr U6TTFRT: I

frflq torcqqqr.rffi,r1ffiflg6ET{';1

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

ESSENCE OF RAMA GITA

sTd TflefqqfrG HRui

qr+npiffiS frerr+f,' I

riwrrT qtqffifrqqT-

qdfr *orcqqqniddkrrThe way of realising the significance of this sentence is the

knowledge of the meaning of the three words therein. "Tat" and"Tvam" stand for the Supreme Self and the individual self;"Asi" signifies the identity ofthese two. (2s)

tudrq{W@t{{ilfUdi eqTuril q ETlsdi

f,rc.[r ErTriqHqrrEm fr. t t

By eliminating the Upadhis-inwardness and remoteness

-which limit the Jiva and Ishvara, and the Dharmas which

make them objects of perception, by taking only their inneressence of Pure Consciousness through the method of Bhaga-Tyaga-Lakshana, and thus knowing one's Self, one attainsAbsoluteness. (26)

fiqmi g:q.gcTftrful

rilqrq{i *e4uwfuqr.tr{, I 1

The gross body which is composed of the fivequintuplicated elements, which is the home ofthe enjoyment ofthe fruits of actions, viz., pain and pleasure, which has abeginning and an end, born of Karma and characterised by

133

Maya, is the limiting adjunct ofthe Atman. (28)

134 SARVAGITASARA

@l+$' gsritTsrwi rra-

dcl-Elk{r.Il-igsrT'llThe subtle body consists of the mind, the intellect, the ten

senses and the five Pranas. It is born of the unquintuplicatedelements. It moves the gross body in experiencing pleasure, etc.

This is another limitation of the Atman. (2e)

$RUI

Yrtrfrq I I

3qrftt{E rkT: YRwi@il

Maya is the beginningless and inscrutable most importantcausal body of the Atman. It is indescribable. Due to itsdifferent modes of limitation Brahman appears as Ishvara and

Jiva. The identification of the Self by the Self should bepractised through logical methods. (30)

"ltg riq€4fr iffiqlT;fr-

ffiilfr {i{rq. w,ffi qert.rfrsAfr

ffisfrwfrA ffitrrThe crystal appears to be red when it is placed near a red

flower. Even so the Atman appears to be of the form of the fivesheaths because of its proximity to them. When one investigatesand meditates on the great sentence "Asangoyam

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

(q=i

3ffiqrqr yqri g Yt

birthless and non-dual. (3 l)

ESSENCE OF RAMA GITA 135

gefurrT fffi R*tHqTRlih Tr*qrcqr'tqqIqAsR 6qFrqFd {qT

ffiArsmffifrrtrrThe conditions of the intellect are threefold, waking,

dreaming and deep sleep. These are due to its association withthe Gunas. These are really false conditions of the intelligence,for two of them are absent when the other is present. They are

not the nature of the Supreme Brahman which is eternal,absolute, bliss. (32)

ifr xrrfu Frr5-drffiEqr @,sffii q'klrffiitr€r sqrur: rddrft reror(ll

One should negate the whole universe through the "netineti" method and taste within the Immortal Essence of the Massof Consciousness. One should renounce everything aftertakingonly the essence ofExistence, just as one throws offthe skin and

shell of a fruit after sucking its juice. (34)

EqTfuffiqrrTfrrqrqt{ ffi nfr f+etfils=rq.r

Mfurq: gGrTFr-"F:

Er{iE$T: gffisqrgq' ll

. The Atman never dies nor is it bom. It is not subject toincrease or decrease. It is beyond all additions to its greatness

i.e., unsurpassed. It is of the nature of bliss itself, self-luminous,all-pervading, ancient and one without a second. (3s)

SARVAGITASARA

zrdq(ffi tdqr.{e qrn-

ffia,tg9II

136

EIF-R qq !eFI: Y+fro: I

sTezrRT q-{Fqfr Hffiffi il{fu ffi qtrr

emftfnsfrBqqi

Erfrfr arffi qqEll

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

fo*eqqtrTGn ffis

The idea of the ego or "I" is the first superimposition on theAtman which is free from the imperfection of thought andillusion, and pure Consciousness itself. This is all mere wrongidentification with the Atman which is the cause of all, thediseaseless Brahman, the Supreme Absolute. (38)

vrirr(-dfi qrunflf,mfrffilsr+qqqrw{ncrffiqfls*i q fuEr.q-+ird: u

The Atman, the Chidabhasa and the intellect appear topartake of the affributes of each other through mutualconnection or superimposition due to existing together, just asiron partakes of the nature of fire when it is placed in the fire.The intelligent nature of the Atman appears in the intellect andthe non-intelligent nature of the intellect appears in the Atman.


This is the Chidjada-Granthi or the knot between the Atman and

matter (intellect). (41)

137

s-*.HrsfrsEf,S55q6*5

u5B'I{rfrs5rft frfEl' I

FRTtrq:

qruf arr+qdstq$Fq' tt

I am the Great Light. I am birthless and non-dual. I am

self-luminous. I am extremely pure. I am the mass of Pure

Consciousness, diseaseless, full, the embodiment of bliss,

actionless. (43)

qk rrfr1stqfuffiftqT-ffi't3HfrqIT5ET6H{i sq-ffr+rffis'eR ffiFr' tt

I am always free, possessed of unimaginable power, the

knowledge which the senses cannot have, without any action. Iam infinite, unfathomable. I am day and night meditated upon

in their own selves by sages who are devoted to the study of the

Vedas. (44)

Thus one should always, with an unceasing feeling,

meditate on the Self. He shall have illumination which willdestroy Avidya together with its effects, in a very short time,just as a sick person destroys diseases by taking the elixir of

qq @fuqrrrtors fua+r+qr t

eqffi.rtq 6.R*{flqi {GqTRtii {cT: ll

life. (4s)

SARVAGITA SARA

fifum enfr{ 3qrreGmfrfrfttarcqr ftqf,rmmrq, 1-

ffifr{r+qdffi 3r-gq{iftrtr;11

138

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

One should merge the whole universe in the Cause of allthings, the Self, and see the entire existence as verily Brahman.Thus one abides in the Self which is full and bliss itself, andknows nothing external or intemal.

W EKr qkFKIilFIlcF[:

ErFr-{E: qftH+Tnfus, r

ena qHrqnftEfrlsumdftftFgq I I

Having thus attained Self-realisation, having found thebliss in his own Self, having forgotten everything else, the sageever abides in his own etemal, blissful, effulgent nature, freefrom all bondage of limitation, unfathomable as the oceanwithout awave to disturb its surface.

(47)

ffii sfr-ftEaqil gm"{Fr-krtrrr;r: I

(s2)


yrfffi139

q*q qrwrcvkfrqil irfl: ltThus meditating on his Self day and night, the sage should

abide, free from all bonds and from egoism, till his Prarabdha

Karma which gave him this present body is exhausted. He shall,then, merge in Me alone.

qICITT WT&Ei r(rffi+;qiq.r

a6rgqffiil{Rrf,qTUil?rKrFI Rqisflfri ERII

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

xrd{ft qngt q{-qrtd ud qft6s trqr t

ffi'gd qqm<qm ftqrf,q' 11

Brother! alt this visible world is nothing but Maya.Withdraw your mind from it by knowing its fictitious nature.

Purify your mind through meditation on Me alone. Thus be youhappy, free from all sorrow, and full ofbliss.

(54)

(60)

g:

fueqfr |

Atgqrl3;rsagqrri dereiqT{i fu

itsbe

d"ffi.ESSENCE OF NAMA GITA

(From Tattva- S arayana)

This is apart of the famous book Tattva-Sarayana. It is aconversation between Sri Rama and Hanuman. It is a scriptureof the Anubhavadvaitins.

This Gita treats of Jnana, Bhakti, Vairagya and yoga. Ittreats of the system of the vedanta as found in the Upanishadsand as expounded by Sri Sankaracharya. It stresses theacquirement of Knowledge, and not retirement from the world.The highest knowledge culminates in Brahman-consciousness,Jivanmukti and finally Videhamukti.

sft{-rq Jerct

wf*.nuntrft r

Tdqeft{i ?r€nE ftt+rfr{q rqil rr

Sri Rama said:That which establishes the identity of the Jiva and

Brahman, of effect and cause, is the doctrine of the Advaitins,and this doctrine presupposes the origin ofthe Jiva. (III. 6)

THfr q*}msto

When there is no origin for the Jiva, there cannot bedestruction. If there is no destruction, then duality must

(140)


eternal. This, however, causes the displeasure of the Srutis that

declare Unity.

fi{s BBelwrft

(rrr.7)

uEl|ryrrdestruction, too, is"thou" is subject to

(III.8)

t+qr{i{isrt

etfficsrs3,ilo-d{ffi5

Bftqftrs*{fr, I

rgffi-f,dsrs Eftrf,dq q-4qral

fr{t{t, "f,d Hsi rq'{ffittout of the Brahman-f,rre, is destroyed by itsConsciousness-Mass, the

(III. 1 1)

qwr6rfr qri tq ffi qr ql

fr+siq-cqrqd'The Jiva is of trvofold nature; its

twofold. The Jiva denoted by the wordSamsara, and is embodied.

This one who has come

Consciousness, like a sPark frommerging in Brahman, the Non-dualHighest Natural Principle.

ffiiTHI{:

The destruction of the Jiva, who is born of nescience, and

who is the intemal modifications as heat is to the heated iron

ball, is brought about just in the same way as the other

modifi cations (of Prakriti). (rrr. e)

3i-qwirq€Hrqis{iqrfr rrilk+il{: I

{&er: ysrn qrcd fqETilsq(gl q llThe other meaning of the word "thou" is the one devoid of

the Samsaric life, the witness-consciousness, the rock-seated

being, the internal Self, the representation of the Supreme Self(Paramatman). (m. 10)

ffi ffifr il{cfra fr gggfr, ll

142 SARVAGITA SARA

From which beings come forth, by which they aresupported and in which they live, in which they are againdissolved in the end, that one Brahman alone should be knownby those who aspire for Liberation.

q,l{ui Ha *fl-{ie{q*tm{Tr{l-qfr il*rrdtThe cause of all Jivas is the Nirguna Brahman and not

anything else. It is also the Source of the unquintuplicatedelements, but it is never the source ofthe universes. (I[. 14)

qrcq'RurfrnBi

(rrr. 12)

@rq g ]t

Tshtqgila-e*gaqr+i

HWr

ftfriBrq

Errrdi

quintuplicated elements.

sqrEri g H-qr

ffi

The cause of the universe is the Isa, the Lord, the SagunaBrahman. He is the instrumental cause ofthe universe and olthe

(rrr.1s)

qlfrswa. tt

The material cause of the universe is Maya, constitutingsentiency and non-sentiency. Hence the enquiry regarding theeffect, the cause, the universe and the Lord, is of no ,r. h.r..

(rrr. 16)

ehrdqq irs t r

{Ic.IT *crerchiflquT: I I

s6

W++rutugrd. S

The source of all beings is by its very nature capable ofbeing known and meditated upon. Those who aspire forKaivalya-Moksha must, therefore, first know it. (III. 20)

ddwfr$ui3{qh q{

trq dw{rc"r qrfr ffi


Then, by meditating, without any feeling of difference, on

that Nirguna Brahman, the ever full, the undifferentiated, those

who aspire for it reach that Eternal, the desired end. (III. 21)

gqtq ft ftrwfr t

sci<qn0a rr=kraeiqrcfdr tt

The Vivarta-Vada, verily, becomes established in the case

of one who is well advanced (in knowledge and meditation).

But he who simply prattles about it undergoes

self-degeneration. He is a killer ofthe Atman. (rrr.23)

I

rigfr qlqqr}or fdq. 5-ml q {ieru: ll

By constantly meditating, in seclusion, on the identity ofthe Brahman and the Self, by remaining in the Consciousness ofthat Identity alone, one undoubtedly gets liberated. (III. 26)

rth ssq gftfiaft t

Aril-€t sg sdfln;ilgwllKnowledge is said to be of trvo kinds, viz., essential

(Svarupa) and psychical (Yrittl). Of the two, the first relates to

theNirgunaBrahman, the True, Infinite, Blissful. (lll.27)

3rqg udrdrcdqtqrqrtq\i +&i ffieaqrEqrd gg

The other is called the Shuddha-Sattva or Pure Psychical

Existenc9 relating to the undivided spiritual essence of the Self.

This knowledge again is of two kinds, viz.,the indirect and the

direct. (rrr.28)

ilfld+ Fi ,ril t

Si Y6"qffi1 11

143

frB?ift$*

AHfr

3dGluglrSKril-i[FT: I

sTr€tffiIUT

kflfr

144 SARVAGITA SARA

The first (indirect knowledge) brings liberation throughprogressive evolution, when the dissolution of the world ofBrahma (Brahma-Loka) takes place. The second (directknowledge) brings immediate Liberation, here itself, when thePrarabdha-Karma is exhausted. (rIJ.2e)

fr-d{fu{qRq fuwfrt3lir: slqrfrFr$l lil-dq 1l

Jivanmukti, too, is attained even in this life. Hence youshall always meditate on Brahman, after getting rid of alldesires. Gn.30)

Tqfq fi$q rti;qf,qTqfrft Ehi

ftfrei il.rqqrt I

tffidqgqq{1That which is called the Nirguna Brahman is of two kinds.

That which is'capable of being meditated upon is calledSalakshana or associated with affributes. The athibuteless iscalled Alakshana, which is beyond the reach of meditation.

(rrr.3l)

ftnqnffiflRrd.rdqt fr+r rr

The wise one, having seated himself in a firm posflre,concentrating the intellect on That, obtains the being of That,without even the slightest difference. (rrr.33)

qrrrf,fu+1 |

qrFrfu ffie iltlFr ffirrThe differences known as Sajateeya and Vijateeya, which

pertain to the world and the Jivas, do not at all exist in the

ffist{rtrfl ril

T'T

drqra=i

Supreme Brahman which is of Triple Nature. (rrr.34)


8isq+fr

Eilq-dr ;r fr r

riqrfsnftre rr

When there is no Svagata-Bheda or difference withinitself, then Brahman becomes incapable of being meditatedupon. Certainly, when there is no meditation, Moksha can neverbe achieved by the Jivas here, which are subject to Samsara.

(rrr. 35)

tdsft q-elqgerqi ffi, I

W sFq}eflflt q cr'{=tr nmfr EtqIn the state of bondage, there is difference between the

Jivatman and the Paramatman. In the state of Moksha there isnon-difference, and in the state transcending even Moksha,

(rrr.36)

tFq, I

gftrrrn, tt

The Brahmins who have reached the end of the Vedas saythat those whose consciousness is drowned in the ocean of theOne Undivided Blissful Essence attain Videha-Mukti ordisembodied salvation. (rrr.38)

qqrRr+rTmr.qr ffiEis'Ift[EIRFI: I

ftffi*Rrq ss{t ilHe is called a Videha (disembodied) who is established in

the union of Samadhi, who has freed himself from theimpressions ofthe world, etc., who is actionless, and who is freefrom all kinds ofmodifications. (rrr.3e)

145

Hrr+ ,)t qEn

*rdrdFil Tq

there is nothing at all.

eTou**-{€nd?n

frtd5-sdi

qrftsr

ftFie[flrelffi{,t

trrsqrfqfi{r,

146 SARVAGITASARA

Those sinful men who are devoid of the Consciousness ofSamadhi, who boast themselves of mere verbal (intellectual)knowledge, who are ever bent on doing whatever theylike,-such men go to the regions of hell. (rrr. 41)

iFel

T+ffilHow can one, whose mind is not destroyed, free himself

from Samsara? How can one, who has no consciousness ofSamadhi, destroy his mind? (ll[.42)

t{RF{gfttrafrEi5q il

tufr. *{Ftq q {igf,, I

Eh,qrqsriliqKrgkl{rfi ll

The wise one who is endowed with Vairagya, who is everintent on practising Yoga, does not, at any time, fear fromanything, even from this Samsara which is hard to cross.

0rr.4e)

{rft fcrrrnc'qq: I

frgm, Surrgt rr

The Jnani, having established himself in the highest Yoga,freed from all impurities, liberated from Maya and its binding

fr'rFRnsrd;T Fcqft

Tflri *rrm*qqqlqrilcffi{qliEm

effects, enj oys supreme happiness. (rr.50)

Em gftnr+rgqrd 11

The great Yogi, whose senses have ceased fromfunctioning, who is devoid of mental agitation, etc., who has

realised the identity of Brahman and the Self, attains immediateLiberation.

rrqlfu<+q trH€[: a;{€tg: Hrft Edfr

(u. sr)


The great Meditation on the Attributeless (Nirguna)Akhanda-Satchidananda, is the highest of all meditations. Thisis the cause of instantaneous Kaivalya Moksha, whichconstifutes the meditation "I am Brahman.', (rrr. 57)

gs'il**T&M: I

Il-flaqr qftWilsilqrne"r ffirrThat Paramatman, the subject of enquiry is the True,

Blissful, the ever Full, the Mass of Consciousness, and isrealised only through direct (immediate) Cognition. (IV.2)

{Tfr qrfuilfirwen t

fiftffrss frgm, rr

The attributes like Consciousness-Bliss, etc., which areopposed to Maya and Avidya, belong to the characterlessBrahman, and are eternally proved or self-existent. (IV. g)

fr+dhrEqil rr

The knowledge of the identity of Brahman and Atmanremoves the false identification of the Self with the body. Hewho has no "I"-ness regarding the body is called a Jivanmukta.

(IV. ls)

{rffii ;T E6 zrs 4rffii qq-ffi 1

il6Pr@ qd, {T trd{I-ffi EqtrrTo whom the world is neither permanently real nor unreal,

and who is rooted in the changeless Consciousness, is called aJivanmukta. (ry. 16)

ftI: I

3{qrfus.r

Mffidr

rlqf

qerffiwt?rFI qrdTftiR

t6rtqr{{T fr-d{rF

{zIl$ceIITI;FR

frdgmHqTq}

{T qqe rr

148 SARVAGITA SARA

He who has the Experience of the Self in Samadhi and has

the same Experience even after rising from Samadhi, who rests

in mere Self-Consciousness alone, is called a Jivanmukta.(rv. 17)

{IIlqI{fr' ffi'lgi-qf*{T+tP{ri {T trc{-t. qqt tt

He who exists beyond the Sakshi-Vritti or the

Witness-Consciousness arid is below the Akhandaikarasa State

or the One-Undivided-Essence-Consciousness, is called a

Jivanmukta. (rv. 18)

NOTE:-Ih e Jivanmukta transcends the individual and

the witness consciousness but has not yet reached the

Consciousness of the Eternal Absolute where Be-ness alone

remains. The Jivanmukta rests in the Brahmakara'Vritti, which

also subsides when his body is cast off and when he reaches the

Akh an d a- E kar as a- S at chi d an an d a.

' s1ffi q-el iafutq qffid: FIrilr trdi5-m Eqt tt

He who has the Akhandaikarasa-Vritti, full of

Consciousness in his mind,-he, even if he has a mind, has no

mind at all in truth; he is called a Jivanmukta. (rv. le)

z[: Isffi+qrfiildqTft ffi+q{T trd{_m qqt rrq€ts'FrfrsR

He who appears sometimes like a Karmi or a Bhakta,

sometimes like a Yogi, and a Jnani at other times, in his daily

life inthe world, is called a Jivanmukta. (IV. 20)

tdsEtrffii Yg6ftrsq 1

il[qr

!rq@mHK{qKdgkEFH:


Bondage lies in the belief "I am the body." Liberation liesin the constant faith "I am Brahman." Hence an intelligent manshould always meditate as "I am Brahman," by melting his egoin the Absolute. (rv.21)

q-el kFrrgk: q irFITsrffidsxdrHe who has Abhimana (self-identification) in the body has

fear from all sides. Hence, with all possible effort, one shouldtry to renounce the idea that the body is the Self. (rv.23)

Just as a pure white crystal appears to possess red colourwhen brought into contact with a china-rose, so does the Atmanappear to be insentient due to its contact with the non-intelligenttriad ofthe Gunas. (rv.24)

qeri ilqfrwri Fildsn ki q{6qfr 1

frtndqkffnE {[E[: iqqqqgt 11

Just as the principal nature of fire is heat, so is the principalnature of the Eternal Self Pure Consciousness. Through theknowledge of the Oneness of Consciousness one attainsimmediate Salvation. (rv.26)

3rcus)sET{dsE vftryils5r6+, t

Eft tqri q+{s {T ft+t@rrHe shall attain the state of a Jivanmukta who continuously

meditates: "I am Undivided, I am Infinite, I am Full andSecondless."

3I-FI

gd erorRr*

149

EfrKA

wdqe[ I

qkrr

4ffi;g(rY.27)

150 SARVAGITA SARA

The Jivanmukta, on account of the apparent existence ofthe body, which persists in him like a burnt cloth, will have to

undergo slight temporary miseries, but he has no rebirth,

however. (IV.30)

qkdrrTrfufiCg r

SETFI frttWhen all the Sanchita and the Agami Karmas fall offfrom

the Jivanmukta, only the Prarabdha still keeps awake in order to

produce its effects onhim. (rv.3r)

s{qr TTTR

qqt

{kkT

t+srcTgq{r' t

g{rfrflrT: ll

qEI

{TWHe alone is the Purushottama to whom peace, self-control

and such other virtues constantly emanate from Self-

Knowledge, in a spontaneous manner. (IV 43)

ftTPdg I

zr-FT qrradrr-fisft {T F 5tfrf,{, ll'He alone is the Purushottama who never has even the tinge

of admiration for even the most marvellous Siddhis, likeAnima, etc. (IV.45)

frffiS qttrqrofgtqFI q wqffisft q F 5tulrTrr:llHe alone is the Purushottama who does not even smile a bit

on seeing the wonderful creations of the Universal Lord.(rv.46)

q-€I q I

.TFdtS

vrGr{hh

qr*gqnffi ft{{+

ugHng vrfr-flqrgqlqt

gft6gqFEqsft 5ofrr[lT, ll


He alone is the Purushottama who does not desire, even indream, the fourfold salvation, like Salokya, etc. (rv.47)

151

R+{

trsfr rnot r

tdse ftqn, u

One who has forgotten his body is a Videhamukta, evenwhen the body which is the effect of Prarabdha continues toexist. (v.8)

I

frdgtn Eft rtm, vdftr4eft{q+rErrHe is called a Jivanmukta who has neutralised the effect of

his Sarupa-Chitta, and who is established in the SupremeAkhandakara-Vritti, the Consciousness of the UndividedEssence, on account of his firm conviction in regard to theillustriousness of everything else. (v. 11)

I

arqut*.rgrfri fcwr ;T E{rR qilThe objects touch him not, who is of the form of

Akhandaikarasa, who eats Akhandaikarasa, who is rooted inAkhandaikarasa. (V.24)

ffiry13rsugq.d qt' f+gqr, f,wR,Even the gods worship him whose

Akhandaikarasa, who is dependent on Akhandamerged in Akhandaikarasa.

I

di +{<T ffi

dq. il

observance isikarasa, who is

(v.2s)

q.il

152 SARVAGITASARA

The Vedantas proclaim His glory whose delight is tnAkhandaikarasa, whose attention is always directed toAkhandaikarasa, who is dissolved in Akhandaikarasa. (V. 26)

He is called one established in Wisdom, who considers not

even an atom as other than Akhandaikarasa, even for a moment.

(v.27)

Rtcrsr{, € sqa ilHe is called one established in Wisdom, who is ever

undisturbed, who is extremely solemn and deep like the

waveless ocean, who is actionless andmodificationless. (V.28)

qsMTt-dFd5r fu{q frfrwqil |

{T s-ztt llHe is said to be established in Wisdom whose condition is

similar to that of a python, who is as unshakable as the MeruMountain, who is devoid of all mental modifications. (Y.29)

tcHsdft q ylr A-sr tq rqrqt r

qtdsft fcad r: Rmw, {T sqt tt

He is said to be established in Wisdom who never feels: "Iam Videhamukta," who, though a Jivanmukta, is indeed a

Videhamukta. (V.30)

{TE5ITHI

+mrwqr il

@zl-er E'{fr t{eHe is called one establishe

an atom as other than Akhi

e{Surqrftrrrnftt

Frlil fttrnrrq

frt€tuE|(4:

qlrgaltJl{s"Kq

s&@


Mandavya, Janaka, and such others have attainedVidehamukti. Many others have been mentioned in the Srutis.

Do not have any doubt regarding this. (v.48)

wt?tq.tt

By continuously meditating on the Akhandaikarasa-

Brahman, the mind is very quickly destroyed together with itsroot. This is certain. (v.4e)

qt5 gdur+--tt\t Frsfrqr[rffi+<n' t

{+{il qftA-ilrrfis-d.,ilf,qrS{ ;IrT qq fuxl' ll

Prostrations to those holy beings who tive in forests and

mountain caves, whose minds have been dissolved in the

Essence of the Eternal Consciousness, with the locks of whose

hairs birds build nests on their heads. (v. s2)

3+rqsftffisq-rsrsfrffiil,t{ceffi}:

153

sTF{cqrt

{gqJqililqr{i;il{r: {trd rrqft

They who have no other form, whose bonds have been

burst, who are established in the enjoyment of the Nectar of the

One Undivided Consciousness, who have no further rise fromSamadhi,-verily, the stay of those most elevated beings here,

even for a moment, is very rare.

3[Org"5-r{Ttrr qqrr+kot to'

qTunH{r+sr Egfti fr rr

tqrssusdq

(v s3)

qtfrr+a rrYrqflffi

1il SARVAGITA SARA

When, through the Akhandaikarasa-Vritti and the othertwo kinds of Akhandaikarasa, the Vasanas are destroyed, thenthe mind comes to cessation like a lamp (without oil). (VI. 38)

EdqKr(I+slTHrnfusdItlfrt' {iqtqil qqq{rqruFrr(Um u

The mind which is the cause of birth, old age and death

comes into being with its extremely wavering nature, due toconstantthinkingofthingsintenselyexperienced. (VI.49)

cIEFTIcHI{: !fu[:

GFqe ffiqs;T q cIRFIT IEr<e

trThe Pranas begin to vibrate on account of the subtle

Vasanas. Vasanas themselves do not vibrate. This vibration istransmitted by the mind seed which is the cause of the furthersprouts therefrom. (VI. s0)

foqrw yrursfldrg) I

cfr, Sm {H e q fu+tqn, tt

There are two seeds for the tree of the mind,-the vibrationof the Pranas and the Vasanas. If one of them is destroyed, bothof them are naturally destroyed. (VI.51)

WfiTqlffi;Ty+dttt

The Vasanas cannot grow due to the cultivation ofnon-attachment, due to the driving out of all worldly thoughts,due to the perception of the perishable nature of the body.

(vr.52)

u,u{-{iqfisr*k3i.[r{l;ldrHfti {fl q

efiq\r*.frrq

155

idtfrvE+d

{lc[FT

{ilrvur{

$ren

T{qftr0ffi*.fr5

q

3i<r$sffrqftnr;iffiqr

frdifrdi

qreryil rr

qk{RTqtsft

Such a one, being actually awake to the internalconsciousness, though he appears to have external


When the Vasanas are renounced, the mind becomes nomind. Foq due to want of Vasanas, the mind completely stopsthinking. (VI.53)

sTTFIKTI

ftf,ri qq{frq{Hrfl

|

HE[: +TqfiRuFT II

Then, due to the cessation of the functioning of the mind,the bestower of Supreme Peace, there arises the Consciousness,the cause ofimmediate Salvation. (vr.54)

sr-Fr {urqmu rn Igfr{ ftrqr r

Mind is the root ofthis Samsara-Tree which has thousandsofbranches, shoots, blossoms and fruits. (vr.60)

w irEaztEIT {Mfr

This tree is in essence imagination only. By ceasing fromimagining, dry up the mind, and together with it, the tree ofSamsaraalso shall dryup. (VL 61)

ynri {t t

*rr-fl, ll

When one is firmly rooted in Advaita, and when Dvaita isdestroyed, then the world is perceived as a dream, due to one'sbeing established in the highest state of Consciousness.

(vrr. 14)

156 SARVAGITASARA

consciousness, looks like a sleepy man because of his having(vrr. l7)

x.t"r qffi;6fts'1HkT riqqi {9fu6I: ll

The Mumukshus or the aspirants are in the first threeBhumikas of knowledge. The Brahmavit lives in the fourthBhumika. The Brahmavid-vara lives in the fifth Bhumika.

(vrr.20)

qgqi qftgkqrF@rtqkTTfqcqrtsft q(rrlrt: | |

The Brahmavidvariyan lives in the sixth Bhumika. TheBrahmavidvarishtha lives in the seventh Jnana-Bhumika. Thelast one is called a Jivanmukta, though the last four also areJivanmuktas. (vrr.2t)

qfrft\r: vfrdil f

Fi qffisq), tt

The Videhamukta goes beyond even the seventh Bhumika,and is incomprehensible. He has no body, no mind. The Variyasand the Varishthas look upon him as the Reality Supreme.

(Yrr.22)

becomepeaceful.

Il5ffi'dqfudtnai

qFn+d5ul

q@Eft

sTR rTrfr &i F-i qrr3{fflrFt dg5tT qTfl

sEry ilqsEqfift q-dEr

ilfr rq( ilExistence, Knowledge, Bliss, Form and Name are the five

factors (that constitute a thing). Of these the first threecharacteristics belong to the world. (vrrr.2)

qtqil+Keq{, t

EITSWII EIR, lla

sq@


By discarding Name and Form, by being devoted toSatchidananda alone, one should practise Samadhi, at all times,either Antar-Nirvikalpa or Bahir-Nirvikalpa. (vrrr.3)

fri q{ql;I<frqqlSRTEIITIiTFTIqFT qqrfHdft{i frq' n

It is called Nirvikalpa (Asamprajnata) Samadhi, very dearto the Yogis, when the mind is cleansed of all Vrittis, when theLight of Supreme Bliss is revealed. (vrrr. l2)

3dcuAsErffi+sE qiqfrstrgq' t

{rfqflSlisE e;1ftqi sfrftPsg 11

I am undivided. I am infinite. I am full. I am secondless. Iam Satchidananda-Svarupa. I amthe Lightoflights. (VIII. l7)

3nd{arTrs-nst WTf,R: I

sFrqilffifiis€I am without the three states of Consciousness. I am the

fourth State of Consciousness. I am Higher than the high. I amdevoid of the three bodies. I am the essence of Consciousness

andBliss. (vrrr. 18)

EflFTEIqETQTUT: I

fuqrorqrqsfrsE "rsF5T{Ilkcftffl: ll

I am without the three kinds of imaginations. I am the

Supreme Prajnana-Ghana, the Mass of Wisdom. I am theEssence of Chidakasa. I am without the insentient sky, etc.

(vrr. 19)

eilqg-dsffi:t

157

ffi+qm<rd

m++r*rfiist

+rqfrswfuf,rqrfr frnqftsfr firfq, 11

158 SARVAGITASARA

I am without fickleness. I am without form. I am withoutAvidya, etc. I am without impurity. I am the Support for thewhole universe. I myself need no support. I am fearless.

(vrrr.20)

ezirenrqrctsfr 1q${I[tr{TItR: I

ftsqq+sfr frd<' ffi ft$q, nI am the essence of Self-luminosity. I am the Ocean of the

Immortal Essence of Reality. I am without the universe andbeyond the pairs of opposites. I am the Absolute Self. I amNirguna. (vrrr.21)

fuo,tff;I: ll

I am eternally pure. I am beyond Maya. I am eternalConsciousness. I am undifferentiated. I am eternally free. I amdesireless. I am eternally perfect. I am without family and

tuqUSsfr FFrSAsfrffiMfirery+}sfr 1mrsfr

relations.

3iIR[:

3iIR[:

(Ytrr.22)

kept in the ocean.

F+qrr;aFiEIFI ilSFT

YF+

$ qR' !*rt, WtSEq fqruii rr

: {f,et; {f,{$n1 f+rqt t

I am empty inside and empty outside like the empty jarkept in the sky. I am full inside and full outside, like the full jar

(vrrr.23)

qftrt*gr'squ{rffi fqgpe rr

Thus a wise man of Shabdaviddha Samadhi should divesthimself of the not-Self through enquiry centre himself inBrahman, and get liberated. (Yrrr.24)

q@rqfrsq

tuffi.gnt€

un{T4r}

uqrfExFreffi tt


Samadhi is the state of the mind when it exists undisturbedlike a lamp in a windless place, when the meditator andmeditation vanish into the absolute perception of the meditatedalone.

metcqfqft qrtrarTl ;I

{Tsr(qtr qrTrfrT"ilft q fii*H

(vrrr.32)

I

il

It is the state of Samadhi, where the Self sees nothing else,hears nothing else, and understands nothing else, than itself.

(vrrr.38)

;TTIR: Iyep4fr5qqr.rTr ft srqnF+q

u{un

This essential Self within is exactly Brahman itself andnothing else. Thus this identity--{Ayamatma Brahma-occurring in the Atharvaveda) is relatively taught by the Guru tothe disciple forthe latter's purification. (xrv. 12)

il€Il.frflar ITg q[ffiElr4: qq*ff*rfqrq q ll

The sentence occurring in the Samaveda, viz.,Tat-Tvsm-Asf, is to be understood word by word for the purposeof grasping both its superficial and indicative meaning.

(xrv. 13)

srclus trs ailh g ewil t

YFTITTcITT Eiqh H*+ffrefFrqt rr

The Undivided Nirguna Brahman is indicated by the word"Tat." The internal Self is indicated by the word "Tvam," and,the word'7si" denotes the identity of the two. (xrv. 14)

3{E ffifr qrcai g rg+E{ii rr(r6spfr5ffi q|d UrqrsMfi rr

trdffiqA11

Hrq+(rrd

ilFrel,

160 SARVAGITA SARA

The great sentence "Aham Brahma Asmi" occurs in the

Yajurveda. The meaning of this is then to be imparted to one(xry. 15)

ffiqr UO.rildTR

I, the witness of the body, etc., the rock-seated being, the

attributeless supreme, am the Brahman, the full. The word"Asmi" denotes the identity of "Aham" and "Brahma."

(xrv. 16)

W{efr ftt't5qffsp+rvrei

qq.qqt

r

ITri Erg qwiaqrqT qutffisPr

qgt+rdgqtsgqfrrr*ea: n

The sentence"Prajnanam Brahma" occurs in the Rigveda.The description of the meaning of this is for the purpose ofSelf-realisation. (xrv. 17)

+{udri

sffiffi{d{rfqil{<dHui 916r

Through which the Jiva 'is conscious, all that is

Consciousness or Prajnana only. "Brahma" is the all-pervadingEssence of Satchidananda. (XIV. 18)

EqlITEIT II

The Supreme Effulgence alone is the Highest Brahman.The Supreme Effirlgence alone is the Highest Happiness. TheSupreme Effrrlgence alone is the Highest Peace. The SupremeEffirlgence alone is the Highest State. (xY.24)

frqrud dftwTfr<ti Fi q diqg I

dfttq qi trq Sfttq q{

dfttq rr{T qnft--ffiq qt

il-srflffi{ dftrr*qui 5{il


The Supreme Light I am. I am the Supreme Light. TheSupreme Light you are. You are the Supreme Light. Therefore,with all your effort, search for this Supreme Light. (Xv.21)

Ehrrr: mltrwan EqT t r

n-E Alq qRsq qffi qkrrRenouncing the evils of lust, anger, pride, greed,

infatuation, etc., the Parivrat should become free fromimpurity. (XV.40)

q qrE .FTr[: xrwft r

EFcqr Esu'mcfrq rF q{rFrq{il rr

Never is desire satiated by its fulfilment. On the otherhand, it thereby increases like fire after ghee is poured over it.

(xv. 44)

161

s 5ffiqr qq + ;R:t

-flqft E[r

ftfrfu's1He is said to have controlled his senses who, whether

hearing, touching, eating, seeing or smelling, is neither elatednordepressed. 6V.45)

ift +syr{fr ;T vqft r

fti qFm ffi yqqilrr

One who does not feel 'this is good'and 'that is not good,,and eats whatever food he gets without attachment, who speaksthe minimum, but truthfully, sweetly and appropriately,is really

T€T

E{dr;T

{T

@rrdi

{q

fta

FE{{Iqlc.ff

€"Tfr

ftil

a man without tongue in the spiritual sense. (xv.46)

162 SARVAGITA SARA

3f,€r qrdi qw {rtf deII

{r-d-dqfqfrEq*rfrftlq'n,Wt

Whether casting a look on a baby born just now, or on a girlof sixteen, or on a woman hundred years old, who isunperturbed, is really a eunuch. (XV. 47)

firqrslqci q{q fru*rq.{unq q I

+n{H vt qrft udqr trta €: ll

Who walks only for the sake of Bhiksha and for the sake ofanswering the calls of nature, who does not walk farther than a

distance of eight or nine miles, is really a lame man. (XV. 48)

ftrrd ilnA qrft q-FT qgd ffi.lq-g$qi !F 5{€r qftilq ritsq sqA llWhose eyes do not look at anything , whether he is

standing or walking, who does not look farther than four feet

from his body, is really a blind Bhikshu. (XV. 49)

qRR' qqqlvfrmd: ll

Who is indifferent even after hearing good or bad, sweet orharsh words, which may cause solrow or joy, is really deaf.

(xv. s0)

qqpfrsffiEq, t

frg{,rT 3-q.t llEven when objects of senses are rolling under his feet, and

when he is capable of enjoyment, who remains like a man indeep sleep, with senses steadied, is called one devoid of

€ qugEF: ll

ffiilf.qTfr

rn{ri *lq Thf{q

sfirigHffi

frqqturi {:frdi q

consclousness. (xv. sl)


frrqgftSd ffiror[cdq qr*.ifr-c+qm{q vdEr rr

A Brahmin (a wise man) should always hate respect likepoison. He should ever crave for insult as if it is nectar. (XV. 54)

gs El-.rrkr: tt gs s yfuSqe r

gs q{fr dhft 3{zrnrT fu+rqft rr

He who is insulted sleeps happily, gets up happily, moveson happily in this world. But he who insults the other perishesquickly. (XV.55)

YfrSTnEIEE, 3trtEi &rq q ql-qqdi qhrrOne should not get angry with an angry man. One should

speak sweetly even when excited by anger. Not a single word ofuntruth of any kind should be uttered. (XV. 57)

163

sq< q

HrcTrrefrqf

e&qrdT{ffi{, *r**3il?qtq u5rAq gsrs

grrqqh' t

ffiq,tlEstablished in the Self, seeing Oneness everywhere, with

the Self alone as companion, one should wander, aspiring forhappiness. (XV.sg)

ffiqr {T'rhqr}r q I

q \RF[rq[ilf,iq *"qil tt

By controlling the senses, extinguishing love and hatred,loving all creatures equally, one becomes fit for Immortality.

(xv.5e)

EEsMiaTfiqqT

3:

ESSENCE OF RIBHU GITAThe Ribhu Gita forms a part of the Vishnu Purana. Sage

Ribhu instructs his disciple Nidagha on the Vedanta Philosophy.

*-U{-rAId

drzr gfrri

Ribhu said:O Brahmin! He who is hungry becomes satisfied with the

food that he eats. I was never hungry at all; how then can I be

satisfied (by eating)? Why do you ask me this question (i.e.,

EftrqfgtT qrqt r

swrqi qftf@fu llgilsqn

xgrftilrgR'

whether I am satisfied with my meal)?

When, by the working of the digestive fire, the organs ofdigestion get tired, there is the appearance of hunger; and when

the water (in the system) thereby gets exhausted, there is the

qTfrT

Iun

qrd

ffim

qk{r qrf}la

r+sryfu q

(r. 1e)

I

il

(r.20)appearance of thirst also.

kqqid ;T qfre Bqtq-fr

nsgddfl: gcqErrdr@ Eft11fr q-(r ll

Hunger and thirst are the Dharmas of the body and are notmine, O Brahmin! Because there cannot be hunger for me, I am

always satisfied.

(164)

(r.21)

ESSENCE OF RIBHU GITA

gEtrdaqqifrfr lrq r

il{@ SITrmr{ gqt llSatisfaction is the tranquillity of the mind. Both these

(hunger and thirst) are the functions of the mind. Enquire, then,to whom this mind belongs,-that person (he Self) is not

165

F[{T:

ffiEl-€el-flI

q-{zt

attached to these.

5q {rffi qrfr(r.22)

rkt: I

(r.24)

ETT {ET(|-W

t*-[qtEPI

{qiq

$cT: $.1 iFI rr<Tffidqqpl+oerq tt

The Self is all-pervading like the ether. Therefore, where isthe meaning in asking "Wherefrom are you coming, where areyou going," etc.?

frst rt..TI q qFl<TT lqt{rfttil{: I

..i qrn q q q ..i q rra tqroqqfl rr

I who am That, neither go nor come. I do not remain in anyone place. You are not you, others are not others, I am not I.

(r. 2s)

gwdsR ffinqlntdlr*.rc*q rr

What is unpleasant, and what is palatable to the hungryman? The palatable tirrns unpalatable (causes disgust) atanothermoment. (1.27)

qw qFIt EE {sz6ffi qq: I

3Trfueard{rt5 foTi didflrqtlThe unpleasant becomes pleasant, and man becomes

disgusted with the pleasant. Which food is there that isuniformly palatable, in the beginning, middle and end? (L 28)

166 SARVAGITASARA

WqqfrTaTT{qrfuiqrflfilszi iTen k, wfltA,

Just as a house made of clay is strengthened by the coatingof clay itself, this body made of earth is strengthened byparticles of earth itself (i.e. food). (r.2e)

flc.lti[+l;l: €-fdff,R q.f$

Knowing all this, your mind which questions about thepleasant and the unpleasant should be made to rest inequanimiry for the purpose of Liberation. (r. 3 l)

{ltheT wl{{ril-FFT: ll

Know, thus, that everything is One;there is no diversity inall this world. AU this is the Fonn of the One Supreme Selfcalled Vaasudeva. (r.35)

Rri ,{kq1qrgfi{: I

{Er[EFddft{rd frqE

gm+ r

qqfsfrqqfnn{

frkqgr

TRs6ri

^\,\t,

fugrftmgrt'SIDDHA GITA

The Siddha Gita is a part of the Upashanti-prakarana of theYogavasishtha. It is the song sung by many Siddhas near thepalace of King Janaka of Videha.

The expansion of consciousness into Infinity is effectedthrough self-control and the negation of the subject-object-relationship. This is the gist of the Siddha Gita.

fu1;rrog,

:lqki HqTcril€tcei fi:FT< ugvrs| 11

Tlte Siddltas said:The seer and the seen commingle each other-there is

objective perception, or the individual merges into theSupreme-and there arise awareness and joy, or Self-Wisdornand Bliss. That Changeless Self we resort to. (r.e)

EIRFPTT [6 I

uSvwt rr

Renouncing the seer, the seeing and the seen, together withall the Vasanas, we resort to the Self which is theRoot-Consciousness behind objectifi cation.

EEEI@ i*rdrEqtrselqnil-sqr.qri

6frdqqd ffi Trffift qmq).r

v-flqH lsRqHrqrcqTi(167)

q-5qHt tl

(r. l0)

168 SARVAGITASARA

We resort to the Self which is the Light of all lights, whichis in the middle of the concepts of is' and 'is-not', whichoccupies the neutral centre between existence and

non-existence. (I.11)

qGffid zret qd Ek[: vdt{ gd qk ud d.Tdi

qsnkqrqSqrs+ tl

We resort to that Truth, in which is everything, of which iseverything, from which is everything, to which is everything,by which is everything, which is everything.

3ftKgfr @lsrsqgq{<T Fl

We resort to that Self which always asserts itself as "I" inall beings, which begins with the letter "A" and ends in "HA"with the dot "M" (i.e., "AHAM"), which exists in all forms.

(r.13)

{isq rutnr;i tflei r+rR t t

t rf,qFrql€R, str-€K{arfrtEqT: ll

Those who forsake the God who is within the cave of theheart, and search for another God outside,-they are reallygoing in search of conch-shells after abandoning the Kaustubha

il

(t. 12)

(r.14)gemwhich is intheir hands.

frd q-dtil{drcqt I

ffitt{rflq{flfl-flr

This Supreme Fruit (of the Self) can be obtained only byhim who renounces all hopes and desires, who has cut the rootof the poisonous creepers of craving and ambition. (I. 15)

{: T(tUg

Tn il-d {T

ffi'lqE{rft lTIffii ,Is ,r{r{' t t

SIDDHAGITA

He is only an ass, and not a human being, who, in spite ofthe knowledge of the extreme non-existence of happiness in allobjects of the world, does yet attach himself to them. (I. 16)

${: 5;I, l

tftfffrttThe serpents of the senses which rise again and again from

within, and hiss again and again, should be slain by the rod offirm discrimination, just as Indra broke the mountains by his

169

weapon Vajra.

g{rrtkT: {rqrfr {TT$ ta: I

wrFrcm+q' {q+ HGtrrdfrgdftftrfiTqrfrnq tt

One should obtain the sacred happiness of tranquillity. Hewho is tranquil controls his mind very easily. He who has

inhibited his mind rejoices for ever in the Highest Bliss ofSelf-Realisation. (L 18)

(r. 17)

\y

* gpratargaw

rEifrqvffiil+

gtrflftar*ilT:

ESSENCE OF UTTARA GITAThe Uttara Gita is a portion of the Brahmanda purana. It is

a supplement to the famous Bhagavad Gita. It treats of Jnanaand Yoga and allied topics. Gaudapada, the grand-Guru ofSankara, is said to have written a commentary on this Gita.

Mind-control is done through sense-abstraction andbreath-regulation. The sage who is satisfied with the immortalwisdom has no duty, whatsoever, to do. The mind is dissolved inthe state of Samadhi where Pure Consciousness alone remains.The body is a help in Yoga-Sadhana and should not, therefore,be ill-treated. The body is an expression of the fundamentalawareness. Sadhana is only a relative process and does not holdgood in the state of the Absolute. Study of books is not to beundergone too much. The essence is to be meditated uponwithout break. The whole universe is Brahman only. This is theessence of the Uttara Gita.

vilfitci qg**,.$i qqtIrdsrgrf+fl: ll

The Blessed Lord said:Whether walking or standing, who controls his breath, at

all times, through protracted practice, shall live for a thousandyears. 0.7)

(170)

r-elrTlzrgqandfud

\tq ilflGi

ierrfrqr;qreff

Etrgf,IC"IT

171

(r. l7)

(r.2e)

fih

{rR

rF[: TiqfsqTflreQ*q

ESSENCE OF UTTARA GITA

ilqfrflr+ilffit, t

y-e[r4frq6' 11

Awise person, after studying all books, and after acquiring

all knowledge and wisdom, should abandon all books like husk

after getting the grain out of it.

frqqtyfrsrqqtr

qqTs{t{ q{rqT

ae

Even as one who has drunk deep nectar does not requtre

water, so the one who has known Brahman has no benefit fromthe Vedas. (r.1e)

Ers ErI5s{q q}FH' I

thffi fu q rsgattA Yogi who is satisfied with the immortal wisdom, who

has done all that is to be done, has no duty whatsoever toperform. If there is any, he, then, is not a knower of Reality.

(r.20)

{'rqT{aq

:T qTR

STItFT{T TTl;ruT E€T fr{Fqfl |

Fu-dfl<i EqTUrq ll

He whose mind is like the expansive sky and is devoid ofall desires, who has known the immovable being, is said to be inthe state of Samadhi.

+ngd{q frdr?i sqrqse

flgr{QT: u(t gd t

Frdi qqrRd-€qr{rfil tt

He who lives on air for a long period, having drunk,through the Yogic process, the essence of nectar, ever lives inthe bliss of Samadhi which destroys death itself. (I. 30)

't72 SARVAGITASARA

sdqqqq. qtINEq

qqrErcQrs

alone is everything.

u<i frfti EHr fu{fu€rsrffi Edftft qr}gi

Y[q

3ilFift

urEriffi'q I

dqTurq ll

(r.34)

u;tl[rql

In the state of Samadhi one experiences the Self which hasnothing above, nothing below, nothing in the centre, nothinganywhere (for it is everything). (r. 3 l)

Tfl?ql;o,dqfqtr, wf3TIFift qqrfu{Prs Hq{ur{ lt

qtITTf

In the state of Samadhi one experiences the Self which isfull above, full below, full in the centre, full everywhere, for it

gd rr

The blessed person, pure in heart, meditating on thetaintless One as "I am the One, this All," attains the Supreme.

(r. 36)

err*w+fti q Ktft,{rq sfl sqil tl

The sky is a vacuum, for it spreads itself as mereemptiness. That (Brahman) pervades the sky. The quality of thesky is sound. The soundless one is Brahman.

3TrflYil

3TFFHTEI

ErcrfrHRq

St: {rd

EBqrqi ftt+{ R qYqR qFFII: I

R qU $d) frrTllMen, through restraint of the senses, behold the Self in the

body. If the body itself is not kept well, and is destroyed, howcan there exist intellect, and without intellect how can

(r.46)

knowledge be attained? (r.47)


As long as one does not realisepractise self-control. When the TruthOne alone everywhere.

173

drdtq

tdRt

3Ts<Tqffi ts t8

going to do?

qqr wA wi lqrd

3Tffi r+H

(rr.2)

{riq frfrt ttil{Amrfu{r fudl1

Skd€{rqR--dr t

fr{M+qqttWhen the person is lighted up by wisdom, his intellect

becomes a part of Brahman Itself, and he, the sage, bums thebondage of Karma with the fire of the Knowledge of Brahman.

(rr. 5)

qrt q,t Tfr fl{ t{ EIT +{ Tqn I

seII udtki ailq a* TT gri rkT: ll

Whichever be the place, and whatever the condition, inwhich a Jnani dies, he merges into Being and becomes like the

friq' W qrrfti ;T ffitqqtile qfri+qq{qfr u

the Truth one shouldis realised, he sees the

(r.s2)

qrs<ftde' I

(I. s4)

qfrt fi{ qt Wtffi'11

sr++r<t nten IFEI {ilri freffi tt

The body is extremely impure and cannot be purified. TheSelf is ever pure and does not require purification. Knowing thisgreat difference between the two, whose purification are you

Even as water mixes with water, milk with milk, and ghee

with ghee, the individual soul mixes with the Supreme Soul,without the least differentiation therein, in Truth.

all-pervading sky. (rr. 8)

174 SARVAGITASARA

Ere-Tdqmni ftqqri sw qt rq) rU Fdrfl{i ddffiq, q{rcqfr

11

Even as, when a jar is broken, the space within the jarexists as the original great space, so the Jiva, when itsembodiment is broken, exists as the eternal Infinite. (1I.37)

qa-orqrfudrcrTri frtri afr irGkr: Iq rBft ft{qai il=rfr#i q {yFr, nOne who knows in truth that the Self is only like the space

within a jar, liable to dissolution, goes to the Seif-existent itateattainable through wisdom. There is no doubt about this. (II. 3g)

qffierceTftI {q-ilmg-6fr q I

qsl fr qi+rrq etqfrn&enq rr

Thousands of sins of killing Brahmanas and hundreds ofsins of destroying embryos shall be burnt through the yoga ofmeditation, even as fuel is burnt by fire. -

(IL 40)

*st Fil3Trtrq Tgi

qqffir ufqrr

({' qr*.ei qerT n

He who does not.realise ..I am Brahman',, even afterstudying the four Vedas and the Dharma-Shastras, is like aspoon dipped in delicious elixir (knowing not the taste thereof).

(rr. 41)

qeII q{r+<{qn-qrfir{t-tg +f,r ;r g qq{s

I

d+q {rrerFr q{qsftsqR ;T W sf{dtq: il

An ass laden with sandalwood knows only the weight onits back, and not the fragrance of it. Even so one who studies

iffi.qrilfr


many books, but knowsburden ofbooklore.

qq{fi{ {ki

not the Essence, carries merelY the(1r.42)

ftffirqiI

il

So long as there is no knowledge of Reality one goes to

sacred places of pilgrimage, takes holy baths, does many

charitable acts, observes purity, practises penance and performs

sacrifices for getting happiness. (rr.43)

rrerqiqqulhi qft{

tEHr

sfttrquta' t

q Tlt[r qqT ll

Cows are of different colours, but milk is of the same

colour. Similarly wisdom is of the same nature, though bodies

are of different natures like the variegated cows.

T{q-rqRIEit ffi{fin' qUFT, Hrlr{t: ll

Food, sleep, fear and sexual copulation are common to

both beasts and men. Only in knowledge man is distinct from

the beast. Persons not possessing knowledge are only beasts-(rr.46)

qqG

ErI, qrtq qrEil+ qr+ qT

In the morning, time is spent in answering the calls ofnature, at noon in food and drink, and at night in conjugal act or

f,Hf,riq

175

qdfrTf,gqrfrsq1dffii q ffi

{r{

(rr.4s)

gI

SRqrqqTffiftmr

3rT6nkflrqfTi

sleep. (These are common with beasts). (rr.47)

176 SARVAGITASARA

T{q}

TET

The Puranas, the Mahabharata, thescriptures, the bondage of Samsara in theetc., are all obstacles in the practice ofYoga.

{q3Tft

ilfrq{sdsrg: yn-qrRi

k{rd

frilseil$+ni frki

g-{ftHqqrg;q-ftilri il(r

ffiqqnt I

iltrGi Tqll

Vedas, the variousforms of son, wife,

(rrr.2)

ilgfu=sfr,a1fur6ft1;

(rrr.3)

qrfr =@r

When the mind is killed and becomes no_mind, thenduality is not perceived. The destruction of the mind is theaff ainment of the Supreme Condition. (r. sl)

3ffifrffiiFrel{q qrriil

T€RXT

E* selT

qgifrilq45q5q fut' t

ilgqTfuF{

ftfqr5fra1rrScriptures are numberless. Knowledge is limitless. Time is

very short. obstacles are countless. Hence whatever is theessence is to be taken, even as a swam drinks only milk byseparatingitfromwater.

GII. 1)

gwi rTrki : ytrgilFr frBqfi q I

grqr{rk{isrt qlmqrsg ftqflrr

This is knowledge, and this is to be known. This is whatyou wish to know. Even if you live a thousand years, you cannotreach the end of scriptures and books.

u-ffir rffidi ilgvrqu

ESSENCE OF UTTARA GITA 177

Life is very fickle. Only the Imperishable Existence(Be-ness) is to be known. Abandoning all scriptures and books,resort to what is the Truth. (rrr.4)

5fri{rdT

(rrr.e)

.IT qrt ffi q)ftpa' 1

Ht-ril tfr.i q1

yflmi qrfr fta-dq{Qrftfuns{r

ftil-6)q{erqngri fth v+srq rl

All the things of the earth are centred in the tongue and thegenitals. When the tongue and the genitals are abandoned, whatis the use of this earth? (rr.s)

ER tqqtsrqRf{rq rr

To the Brahmins God is in fire, to saints in the heart, todull-headed men in idols, to equal-minded men everywhere.

(rrr.7)

iDr ftr qt Tqlqdr {rrrdRtq n

Wherever the mind goes, there and there it sees only the

Supreme Truth. There and there, everywhere, exists the

lf,drfr

yferai

sTFCsi ffii@tqi

*r qrT rn qrfr

drt it-{ qt gq

Absolute Brahman.

Frtui Fftrqld

T1 d'{ S{+jWherever Yogis stay, even for half a second, there and

there are Kurukshetra,Prayaga and the Naimisha forest.(m. l5)

fifui frFrqrd E{T yrFr+rsez@rEqlTH frMrr

178 SARVAGITASARA

Spiritual contemplation on the Self even for a moment, oreven a lesser time, is greater than thousands and crores ofsacrifices. Meditation alone is supreme. (III. 16)

ildTnrrkn +rft fr{tquqqrwl r

frHrfui 5u g:uFrurftE {rrr$Tql\q qlTrqqfi q iTeIT ft<rq{iHq rr

The Yogi, through the fire of Brahma-Jnana, should burnboth demerit and merit, friend and foe, happiness and sorrow,the pleasurable and the hatable, the good and the bad, respectand disgrace, censure and praise. (rrr.17)

ftIqild tArrtf 4ri qfrdfrdqqr3ryqri q fr$,?i q {rd Yrrc++i dert Iqni fud++rft qfr frwtqil rr

If he desires to attain Moksha, the Yogi should look uponequally, the food received as Bhiksha for keeping up the body,clothing used for averting cold, stone and gold, nice dishes andamealofrice,withadifferencelessvision. (I[. 19)

3:

T€Tt++ieTfrqril{iil

eRrsarftarsn:

EISSENCE Or. VASISHTHA GITAThis Gita is a part of the Nirvana-Prakarana of the

Yogavasishtha. Sage Vasishtha instructs Rama on the eternaltnrths.

The whole of Samsara is an utter untruth. There is no useof relying upon it even for a moment. The form of the world isunreal, and the innermost essence of the world is the InfiniteBrahman. There is sorrow in the consciousness of the not-Selfwhich is born of delusion. The highest happiness can be hadthrough the assertion of the Eternal Existence. All this isBrahman only, appearing in Brahman, and through Brahman.Love for life is the cause of bondage. Life in Brahman isImmortality. This Gita is meant for those who practise thehighest kind of Jnana-Yoga.

3ft dftry Jetret

qs errq-l-.l{urflr {nf,s+dftF{dr I

qcn'rdwTfilT qf,tq q {Me ttSri Vasishtha said:

He who has cast off the veils, who has pacified all thedesires and ambitions, who is filled with the Supreme ImmortalEssence, shines as Existence Itself.

(t7e)

qrrtrqwt il

(r. 3)

180 SARVAGITA SARA

The enjoyments in heaven are like fondling the son of a

barren woman in dream. This world which we are experiencingis utterly non-existent. (r.7)

orf,ffiqFTTI[TdIiq}:

When the whole play of Samsara is an untruth, whatpurpose can be there in life? Both Svarga and Moksha are merewords only, just like the sons ofbarren women. (r.e)

4 WFdr I

qndqfrsil, 11

Everything is in fact a great delusion. There is neitherdream nor deep sleep. There is neither heaven noremancipation. The Truth is that everything is the Peace ofEternity. (I. 16)

qrffi

{ifltqrwrqPi{r{l-}q

5;-d r{hr6-eaEfrqfr 11

;T Hqifrqfui Fdi

qTfrdger+r+sd;T Hril ;T q

eqil r

.FeIq ll

When seen, delusion is discovered to be non-existent, for ithas no reality. How can silver be found in the mother-of-pearl?It is totally unreal. (r. l7)

+fti {-rt: Ir5g,rei Errdgwr ffiE dBeftqaq r r

In the state of the not-Self there is great sorrow andsuffering. In the state of the Self there is absolute peace.Knowing thus, with discrimination, you can do whatever you

(r.20)

ikdr +n

fun {inq+

3nF[qra

Eft

wr(q{Fqriq sgffi qrlc{qq*

f,sFr

HEE{qr

like.

frq, I

ESSENCE OF VASISHTHA GITA

The form of the world is an unreal presentation. It is

Brahman only appearing in Brahman. Those who believe in the

dreamy world are themselves dreamy men and are unreal.(r. 2s)

181

yndq|sT{rft}ql

ffi rqfr rr

Your absolute Brahman-Consciousness is in me, too, the

Peaceful, expansive like the sky. It appears to be different likethe air in motion, with its apparently different waves, though in

qfrqrql'

reality it is one.

316

dE

-t

(r.27)

g {++*qi yq' sqq6frq1

dflr+ n wrqqfrr {q il

dreaming.

tEt

I am the Etemal Existence to those who know it. But Iappear like a dream to others who are in dream. They, too, are

non-existent to me, like the dream-objects of a person who is

(r.28)

A q-ddTt t il{ils ilflFr RtqtTff{qR q{zrt diTdrci qq ll

My dealing with other persons is in truth Brahman only

apearing in Brahman. Let people take a fancy to perceive

anything they like. Enough, enough of objective experience.(r.2e)

qrnfr qdrdr€tr{rtffiqrqrs{i€tT frtfu-+, ll

Just as the experiences in dream are mere fancy tales to aman in the waking state, so is the great play of the world to aperson of right discrimination. (r.3s)

182 SARVAGITASARA

tt-qrrqrs+t{ ffi ildgai der I

sefl qrE ;T +isg, q11-diffi tt

One attains that Eternal State through the practice ofYoga. Then he realises that the ego is not, Samsara is not; onlythe Eternal Silence remains. (I. 36)

{Er Er+rdErrR, ft1ffift qrqrfuor 1

q,r{{v{ il(t FtEr: WH Eq qnE{fr 11

When there is establishment in the essential nature of theSelf, in the Etemal Peace, then the perceptible universevanishes as a dream passes into deep sleep. (rr.3)

Fd*tqt{nrzRnq ll

{-?r+

Enjoyments are great diseases of Samsara. Relatives arestrong ropes to tie one to Samsara. Acquisition ofwealth is onlyfor self-destruction. Therefore, take rest in the Self through theSelf. (II. 4)

3tenilclfarlil Wt' Ftrfr+fifcrdf frrq: I

,lgfri qrr+qr Ynqdi k @uCreation is contrary to the nature of the Reality. Truth is

the Identity, ever blessed. Live in the Great Reality. Be calm. Do

ril-rn qqqE-trrT

enqlqrsffi

not suffer in this Samsara.

{rcqHT{rr@Ift ;T EI{I q

ils Yn-d sMsfr rdqTGI do not experience the individual self. I do not perceive

anything. I have no world-illusion. I have entered the Peace ofBrahman. I am myself the diseaseless Brahman. (II. 6)

(rr.s)

qrrQ[$T I

@rr


Aft + srf qrri.qr {q aft i r

+fr n R.i suasefr r ffi11One who is centred in Brahman does not know creation.

One who is centred in the work of creation does not knowBrahman. The sleeping man does not know dream. Thedreaming man does not know sleep.

't83

9I-EITfTIT

g5H)

(rr.e)

qerT {f,tr{'n {s-flr+d ftrsil r

iTE[Tq IilT(tHR[: qrqrPlfH fiIflt tt

Just as a city created through imagination does not existapart from imagination, so is this world-appearancenon-different from the Supreme Truth.

ftrwsirunEqii .rtr[:sw frs{"i qruRdqr

(rrr.20)

?IeIIl

q\ rr

(rv.3)

qftG rrrlril qrr(l

ft*rci qunfud rr

ffiiqrrRq

Just as air moves as wind without any cause whatsoeveqsimilarly, this universe is the causeless movement of the EternalConsciousness Rays.

Tdrfrftdffid

Tdrt5.ri

s-qft

Just as brightness naturally exists in a crystal, so the PureConsciousness of the Infinite Existence shines as this world.

(IV.s)

q K.ilThe difference between the universe and Brahman is also

an unreality. The one Existence cannot become two, for it is theGreat Infi nite Consciousness alone. (rv. 16)

184 SARVAGITA SARA

Tflq*T.qft

6trq

dfwffi

ilfltdr{d

As the sky is, so all this universe is mere emptiness. It issuperimposed on the One All-pervading Pure Existence ofConsciousness. (IV.21)

6errrdrk1 6mE tffiqrsnilTg\tffiH+q qrs+ r+rft qm rcrffi tt

How can the sky become not-sky? A second sky cannotexist. In the Infinite Consciousness the universe shines in theformof luminosity orlight. (IV.23)

qalr frfrkdTqrsriqr$rqM r

srTrtrfirqlqq: tl

The real form of this Samsara is dead silence. It is like thefruitless struggle of one to see forms, while closing his eyes.

(rv.2s)

funrTa eFrfur frrqil YrrEriT

q{rfuruhrdriqr {rd

There is no object of perception. Hence all this is theindescribable, eternal, blissful, bodiless, universeless, absolutePeace only appearing. (IV.41)

+rrrqrRrcq r

Hvrgqt tt

That is called Liberation which is attained when theillusion of the world is detected, when the mind is purged of allimpressions, when all objective existence becomes essenceless.

(ry.s1)

@rqil

qrerq

ffiwiqRilq

Hk

ESSENCE OF VASISHTHA GITA 185

frqqfrrcTf,r.T{, 1

;T ffittThis is the sign of one who has recovered from the fever of

ignorance, whose self is cooled by knowledge, that the water ofenjoyment does not appear to him tasty. (v.2)

ffi:tFrqtui rf+rrq6m 1s

Know that to be the state of Nirvana, wherein the

consciousness of "I" (individuality) is lost. Enough of othersemblances of knowledge, mere juggleries of words andcleverness of expresston. (v.3)

mw*-mq+ drry5ds@l3Tffi, qtt<rrrrFr uwftmq 11

Resort peacefully to the True Existence, where allobjective desires are dissolved, where renunciation and

acceptance have no meaning, where change and 'othering'donot exist. (V. 9)

Wdi lMqr fudi q{m rtT:t

TPfudi furnry+ FffittIn the Nandana-Forest of the Bliss ofNirvana, live without

worry, drink the supreme essence, exist as the InfiniteConsciousness. (V. 13)

;TNTEI I

g'urft ilr+rtq q{qer ll

The itlusory world which is like the city seen in the cloudsis for your bondage and destruction. Why are you proud in thisillusion? Pains come in the form of pleasures. All these are for

3i-fl-{q{gffisqilk qafui

your destruction only. Behold! (v. 17)

186 SARVAGITASARA

FrdrFr q srqrfr

Hqqrfrq qrqft rr

(The liberated soul) looks upon his thousands of sons,wives, properties, friends, riches, etc. as mere dream-objects, asof some old past life.

TqirifydrfiRr Ef,sfr 5trrar' I

d{sqs{r?TKr: {isruskd Irfr, llHe laughs at the flow of the river of Samsara with its fickle

bursting waves and bubbles, appearing deluded and intoxicatedin their forms. (vrr. l6)

s-dqR$r'JrFr

wJll<{t-flfrq

qt

(vrr. 14)

q ffiffiq

HTms-{-tq}qun, I

qPIT {ltI: ll3radqqfr"T<)

He, though living, is like a corpse, and having rootedhimself in the wonderful state of Realisation does not have theconsciousness of anything of the world, even of highlyattractive things like women, morley and fame. (vrr. l7)

tffil{d q}fYfl, tt

He gets terribly distressed on seeing worldly activiry,business and enjoyment, like a sleeping man when awakened byothers.

srrsfrfi tffidrryn.20)

H gd qrsrgffiRtg

frryril r

{R[dT I I

Who sees complete and extreme essencelessness in allobjects, is one in whom wisdorn has dawned. The person whohas not woken up to wisdom cannot have the power of

q-ddfts

qqMsdsqfrfr

q-FI

RqsTi

renouncing objects. (vrr.36)


3{ffii t{ il4a rCConcentration is the supreme desirelessness for objects.

Who has acquired this state of abstraction,-to that Divinityamong men we offer our salutations (VII. 46)

qftfrfdgqrqe I

In whom the dispassion for objects has reached the highestpeak ofperfection, in his meditation, even the Gods and Asuras,

and even Indra himself, cannot put obstacles. (vlr.47)

y{Ile4il-rT I

tqq 11flTrfle4l;l{m{Let Vajra-like meditation be practised through extreme

dispassion for objects. When difference is annulled throughknowledge, what is the use of other meditations which are likemere straw? (vrr.48)

d{SgS+rS{r: I

{qil 5H, ll

Wealth and women are perishable like bubbles of water.

Which wise man will take pleasure in them which are like the

shade under the hood of a venomous serpent? (rx.4e)

187

qqISTH5ffiI

Tcgm irT: ll

IR

qt

R

F @q YrrJqR Fred $qri

ffi{Euqffi

{iqE, yq-ql{+{

@

e{rlffiT{qTrurizt: m-tfr Ff6r

EME4I-{

qITdfr

ilU ii ;Trc)H-Eelq{trqtd I

Even knowing the worthlessness of the act of amassingworldly objects and wealth, one who takes interest inthem,-that deluded beast among men no one should touch.

(Ix.50)

188 SARVAGITASARA

R;TqHritq

gdH, I

q(tw{: ll

€:lTtI: ll

q *.dgrdrvt I

q Efrlffi qErrq: tl

fudnIr6rm

;T 'rdT-$i

God is not far away, and is not hard to get. The greatestLord is one's own Self which is the ocean of InfiniteKnowledge. (X.22)

dC Ed irir: q-{ q ud

Ssn, Edqq) frdi HdProstrations to that Self which possesses everything, from

which proceeds everything, which itself is everything, which iseverywhere, which is inside and all-pervading, which is eternal,the Soul of everything. (X.23)

ftt*i il-R Wqi Y[+i qrssEri-dall

okT W rrn TrR *.i qdfft ftIfr, llBeings, in truth, have no bodies. Nor have they a form of

non-being. Hence mind does not exist. The remainder is mereExistence, which is thyNature. (XI. 20)

q ilft ErT ysqfi-A I

ailE rrqqrd r errcqfr tt

The wise sage rests in the Self in an equanimous state,even if a rain of burning embers were to fall, even if the wind ofworld-destruction were to blow, even if the earth is to be tossedup into the sky.

3tf,t-{ui

ilsllJkf:

(xr.43)

The Absolute is eternal Consciousness and is not a cause;it is not an effect, too. (Thus there is no creation.) (XIII. 2)

{dwqq-dH

rildiqrd$

We ilqft

TilgE


dsrfrssEt{-dr{A

sA q snr++qSince there is no such thing as creation, all the different

Jivas and creafures, also, become non-existent; for there is no

cause of which they canbe the effect. (xrrr.3)

forq qrqfr tk yqlqa CFlnlE

whffirpf {roileisd+fl, tt

Nothing here is ever born, nothing here ever dies. The

subject of instruction and the purpose of all teaching is only aplay ofwords or sounds.

EtIuqffi(xrrr.4)

189

external object. The one

externality. All objectiveconsciousness, like a tree

(xnr.8)

frsi Rrdtq{nf,qk*.r

ffiq, {y{ft @l3tfr qirre(qT-fidrF.q E[f6rI: ll

Nothing here exists as an

Consciousness alone appears as

existence grows from the internalfrom a seed.

dqsmkq+eInrqrtr4en

wlE I

et5-aqilr il

The whole universe exists within one's own supreme

Consciousness, just as divisions are seen within a plantain tree.

Asrrfrflqryi

(xrrr. e)

trrqroa, t

TgEqqllThe whole universe is the fragrance of Consciousness' The

Infinite which is both inside and outside appears as such

through space and time. (xrr. 10)

190 SARVAGITASARA

flqrsr,q)

+fu?rg qerr

When knowledge dawns, the tie of earthly (bodily)bondage in the three worlds disappears, even as a child becomesrelieved of fear when instructed that there is no ghost in the

ilJ-iltft{d

q,rqd+ t

ftNil, lt

house.

Sq

(xrrr.26)

ftqil r

(xv.6)

qq-d) ffi fur drrftri serr rrrr: p

This great error of objective perception is the form of thegreat nescience. In reality it does not exist at all, even as there isno water in a mirage-river.

d(fii Fdt-flqi

(xrv.5)

oTMqq1T{i {nahfr vrrRrfr rlThat Eternal Reality is the Great Mass of Consciousness. It

is the unknowable essence of all Knowledge. It is the Absolute,changeless Peace. (xv.5)

qilfrsrfrfq11-g-:+

qrqr{sFffiTrOr[mq+rqfr

t

When Brahma, Vishnu and Siva remain only in name at thetime of the great dissolution, when name and form vanish for

Tflfu(q-{gqt I

il

ever, what remains is that Pure Truth.

;T q il-kflft d-ns

;T +drdft H-*F TsThat Essence of Conscionsness cannot be said either to

exist or not to exist, for it is perfect Silence. (XV. 9)

UqA turykrr{rFilRi d-(t il

ESSENCE OF VASISHTHA G]TA

The Full does proceed from the Full.the Full. The Full alone remains when theFull.

191

YYTr{fY$Hki

ffi$

$Wtiq

ffiraqqRroq tt

The Full does shine inFull is taken outofthe

(xv.20)

SECTION FOUR

MTSGELLANEOUS GITAS

g;

ESSENCE OF BAK.A, GITAThis is a conversation between Indra, the king of the gods,

and sage Baka who lived for many Kalpas (cycles). Indra asksthe sage as to what the experiences ofhis long life are. The sagegives a description of the sorrowful condition of the worldwhich a person who lives for a long time has to see. This Gitaoccurs in the Mahabharata.

amesara

grqr{kffilsr Enfr{i gE(rqft |

ilBaka Rishi said:

Those who live for a long time experience the pain ofcontact with hatable objects, loss of the company of deir ones,and companywith the wicked (lS)

qlsarrail Fi fr g E:srt ird: nSons and wives die. Relatives and friends also perish.

Great sorrows come from enemies. what can be a greater griefthan this? -

if ql

qFTq,qrr tdlnd+g yftr+rft t r

g{e: ttt, qEqftqgt iled$frffi{,

(les)

196 SARVAGITA SARA

It does not seem to me that any solrow is heavier in the

world than that a poverty-stricken person is ill-treated by

others. (20)

3rgffiHr

{im'i

rTlri

qg'a

ffiriydqT{iq{qft

gffiHqlffifoa, 11

Debased people rise to a high status. People in an exalted

condition faf down to low poverty. There is union and

separation. All these do those who live long see.

t*crqrr-?rtq3fr$Krq-{Il:txr5-cR Mi fr 3 E'qf,t dd:ll

Gods, Asuras, Gandharvas, human beings, serpents,

demons, -all these suffer from miserable changes in life. What

can be agreater solrow than this? Q3)

ffi,fr3

AEfrrtrngTr: I

$:EkI{ dd: ll

People born in high families suffer due to subjection to

those whb are of low families. Those who are rich ill-treat the

g;A qtdT{q

3{rditrflqtrdT

(2r)

(24)poor. What canbe more solrowful than this?

fr* eqffidg €dwqlAq-wrrq R*+ yrf,.h]fuEr: I

Eruil rr

R*eMqEqfrEqg'sqftfrqi

In the world unrighteousness or irony of fate is seen to

prevail everywhere. Ignorant people are happy, but wise and

iearned men suffer much. Human life, thus, is seen to be torn by

much pain and grief. (25)

g:

w'.gtg-r{*f*'rm, t

mnurqlr{Rqfisdiso rr

qFI

d

ffi EqqT fufr zrTrq

gd u mqfftr v trg*crfr r

v{qtfr

q+ftrildqpTt<Tr:

ffi r+q. 1ffi1' 11

(te7)

frgrft6p5q'ESSENCE OF BHIKSHU GITA

This Gita occurs in the eleventh Skandha of the SrimadBhagavata. The Lord Sri Krishna quotes to Uddhava, as an

illustration, the story of a greedy Brahmin who became a sage

later and bore with fortitude all insults from the world. TheBrahmin sings a song which has as its burden the method of thecontrol of the mind.

dldar 3eilct

snttdil.qr

F[: q{

gqrGEs'

The Brahmin said:

Neither these people nor the gods, nor the self, nor theplanets, nor Karma, nor time is the cause of my happiness and

misery. It is the mind that is the real cause, as it sets whirling thewheel of Samsara. (43)

198 SARVAGITASARA

Charity, performance of one's own duty, restraint,observances, study of the Veda, rifuals, Vratas,-all these aredone for the purpose of controlling the mind; equilibrium ofmind is the highest Yoga. (46)

sqTki qs rt;r: ]r{Tt<i

Er.TTftfr: ft {q mFq Tilq I

3r{iqd .Is -rn fuflq-qqTft0tv+flt ffift1, 11

If one's mind is collected and is serene, what has he to dowith charity and such other acts? If one's mind is not controlledthrough charity, etc., but becomes worse, then, what other goodpurpose have they to serve? (i.e. nothing). (47)

rr+aq)s+ EqqFI{r[ il-q-€q ilitffi fr k,H51r:iMii{Tfr

The senses and their gods are under the control of themind; the mind does not come under the control of any other.The formidable god called mind is stronger than the strongest.Hence, whoever brings the mind under control is, indeed, theGod ofgods.

FT t*ertfr r

@tqtq, | |

?i gfr {EF@--rcdq dn frks tfut${-+rsQ"rdry ._d-tr-{Tgerfr{ftR frrlfi, n

(48)

Not having conquered this invincible enemy of irresistibleforce, who corrodes the vital parts, some create a useless strifewith people, and are foolish enough to make friends with some,enemies with some, and neglect some others. (4e)

a

ESSENCE OF BHIKSHU GITA

H rfrqtrftriqqlEfutrefiU+

oq55q$sqftftdqfr

Mistaking this body, which is a mere creation of the mind,for the Self, men, blinded in their senses, with the deludednotions of "I," "Miner" "I am thisr" "he is anotheq" etc., wanderin the great expanse ofdarkness. (s0)

fr-q6ryagrt rflfutfu6i Hfud$flft gqk-RAflqi E6ip6q gfrd tl

If the body is the cause of pleasure andpain (even adoptingthis wrong position), what has that to do with the Atman? Thatrelation is only between two bodies, both parts of the earth. Ifsometimes one bites his own lips with his own teeth, with whomshould he be angry? (s 1)

3TT'IIT qR

frqEril€1

199

.Tfr€T

WI, I

Ff"rqffi11

EIT.UGTS:reIk:

frqsr+[q: I

q uffiis;T{ft il{qr Hr-€$+d cFFIht gci a g:q n

If the self is the cause of happiness and misery evidentlythere is nothing from another; if there is anything other than theself, it must necessarily be unreal; and how can there be anyoccasion for anger? If there is no cause, there can be neitherpleasure nor pain.

;T mqiqffit-rq tReiT{t-s

(53)

200 SARVAGITASARA

zIelIErT: {i{{ft Gftq' Frt-ki lrgd r frtft q|' tt

From no cause, at no place and in no manner can the attackof the pairs of opposites be imagined in that Higher than thehigh (Self), as in the ego, the cause of Samsara. One who hasrealised this truth has no fear from anything. (s7)

3:

rilfrrftrrsrr

ESSENCE OF GOPI GITAThe Gopi Gita is apart of the tenth Skandha of the Srimad

Bhagavata. During the Rasa-Lila the Lord Sri Krishnadisappeared from the sight of the Gopis, in order to teach them a

lesson. The Gopis suffer the pangs of separation from the Lordand give expression to the outpourings of their hearts, inmajestic and touching words. This Gita is replete with thehighest kind of devotion to the Supreme Lord.

arlrq ag;

qqfr Nfr?fr qq{r EM:

,rird fi{r {rrdfl fr t

qfrd Rrai ftg iTlqfi-wftq-dm{Eifrffitt

The Gopis said:

O Beloved One! By Thy birth this Vraja shines mostexalted; so does Lakshmi surely abide here at all times. Prayreveal Thyself to us. In every direction, we, the creatures wholive in Thee, seek Thee. (1)

qrgqrf,s-

Rnttsgo.Erfu*l

qrq ffi fE fr dtr:il

{rsatrtFs{ktrflgw{rq

(20r)

SARVAGITASARA'

O Lord of happiness! O Giver of boons! We are Thygratuitous servants. Is this not really killing us here bydisappointing us with Thy eyes which overshadow thesplendour of the inner petals of a full-blossomed lotus in a lakein the season of Sharat? (2)

;T g-g rilft5;aqfr q"n-

lffild) t+v+gH+

vts 3fu Hrtrdi gi rr

Verily, Thou art not the son of the Gopika (Yasoda). Thouart indeed the witness-consciousness in the hearts of all beingsthat are embodied. Having been prayed to by Brahma, Thouhast, O friend, appeared in the family of the Saffvatas, in orderto sustain the Universe. (4)

{trrg{ t{qe1kl

"h'l<I SIrI(;[: fim-{rqtt

O foremost of the Vrishnis! Place on our head Thygracious lotus-like palm which gives fearlessness (salvation) tothose who seek refuge from the fearful Samsara,-Thy palmthat has espoused the hand of Lakshmi and that bestows alldesires, O beloved! (s)

+frdi

q{iq 1;

O Lord that removest the afflictions of the people of Vraja!O Hero! O beloved Lord whose smiles destroy the pride of Thy

fufuonniq{uTfuiH-{sfr5E

frRtu qfr

silw+rffifl *{Frsf,{gqqq{fudrl.q{d qqr@srd{,Erqi qrc

I

,FIi

ESSENCE OF GOPI GITA

devotees! O friend of poor women! Kindly be pleased to acceptus, Thy servants, and show to us Thy charming lotus-like face.

(6)

Thy lotus-foot dissipates the sins of those who bow downto Thee. It accompanies those that live on grass (cows orascetics). It is the abode of Lakshmi. It trod on the hood of theserpent (Kaliya). May Thou set it on our breast and cure theaffliction of our hearts. (7)

The nectar ofThy stories is the very life ofthe distressed. Itis highly praised by sages, it is the remover of sin, it is the mostauspicious to hear, it is the most soothing and elevating, andthey give in plenty who sing of it and celebrate it on earth. (9)

fu ir*qT'iq t tzil;rr$.f,q I

dfuA qr &{r'i q+' qilrqR fr ll

O Dear! Thy smile, Thy loving glance, Thy deportmentmost happy to meditate upon, Thy secret promises,-all thesego deep into our hearts, and O deceitful one, they distract us.

(10)

wntffli qmnqfi

E rq{E'i *ft*mrq r

sffii t yErEsi

Tg g;i5 r: gFE E@rFr n

irq HQnTi iTf,ffm.fuFrftE,i *Eqqrrqlrqqrffii *ffiiUF TrR t lfR<r wTT: lt

v6kitdd{rif6fu

si{s

204 SARVAGITASARA

T{qrffiitffit

vradqtRlq{qrFdfl n

O Beloved one! The Bestower of happiness, who removesall afflictions! Pray set on our bosom Thy most blissfullotus-like foot, worshipped by Brahma, fit to be meditated uponin times of distress, the omament of the earth, fulfilling everydesire ofthose thatbow down to it. (13)

{ilq.il{risfur

wnsqrmu

O Heroic One! Give us the nectar of Thy lips, whichenhances the joy of love and roots out sorrows, which isenjoyed through a beautiful kiss by the sounding flute, andwhich makes people forget all other desires. (14)

s.Hi

When thou goest away to the forests during the day, amoment becomes an age to us who do not see Thee. Anddull-witted is that Brahma, the creator of the eyelids whichobstruct our seeing Thy bewitching face graced with curls of

YqililTTE

efiFrqrsiq{qr-ffiiuM ;[:

gffi+i*atr+EqT W{dtrrrBsruitdil{ *{ T*

31-fr ?rq

aaffiSftrg-reisrs Bfrrdi

WIrcqeYFr5qry11

rdfu}IEfuilqi

E6++iffiqTUTq t

hairs. ( 1s)

ESSENCE OF GOPI GITA 205

rrq eFt: ll

The thought of Thy secret promises, Thy passion-kindlingsmiling face and loving looks, Thy broad chest which is the

abode of Lakshmi, fires us every moment with extreme desire

and it makes our heart restless. (17)

O Beloved! Thy sight completely puts an end to the sins ofthose that dwell in Vraja. It is auspicious to the whole Universe.Grant us, who cherish only Thee in our heart, at least a little ofthat (balm) which surely kills all the pains in the heart of Thydevotees. (18)

qt gGil-d q{qrg€ R}gSat, qri, &q EfiqR q-&tg I

t{rrfrf,tr ilfleft q thR-WtRtm *rt+€qi;T: ll

O Dear! Thou walkest in the woods with those graceful

tender lotus-feet which we, lest we should pain them, VerY

gently set on our hard bosoms; when we, whose life is centred inThee, think how these feet are put to the rock on the gravelly

EE$' fimIECIqET

*wTqe

ilffi{tf,siq|fld--{dsqrewqr{6qi

qfurq efu-qtrffit

qFdWnq

ground, ourmindreels. (1e)

3:

EISSENCE OFHAMSA GITAThe Hamsa Gita is a conversation between the Lord

Vishnu in the form of a swan and the sons of Brahma. Thisoccurs in the midst of the instructions of Sri Krishna toUddhava. This Gita considers the world as an illusion and theAtman alone as the permanent reality.

sft *ra@-flgdrrr

Efqr qT d 3qtrq Edr rnqrF14fllfiluFrtrfr: Scclt gFg, s1 qffift

11

The Blessed Lord said:

By seeing Me they came up and bowed at My feet; andwith Brahma in their front, asked Me, "Who art Thou?,' (20)

gf;rFT' @lffiq ttr

When questioned by the sages who were eager to know theTruth, what I told them, that, O Uddhava! hear from Me. (21)

: eFI {En, t

qpi qtd n s 3ilTfl-rl: llIf there is no difference in the real entity of the Atman,

how, O Brahmins! can such a question be put, and on what am I

ryFT{ctqqd

Er€FTFIIccFITaTFT

+ lqyr {S-qi

to base any answer?

(206)

(22)

ESSENCE OF HAMSA GITA

El-Sd: I

Or, when all the five Bhutas (elements) are really the same

substance, your question "Who art Thou?" is only words and

has no sense. (23)

rgqtsffRt, 1

gE4t-Tq9t,RTT ll

tand that whatever is perceived by the mind,

t or other senses is Myself, and nothing else than(24)

q FIT: I

{ilcrFT: ll

O children! The objects enter the mind, and it gets

entangled in the objects. Both these constitute the body of the

Jivawhich is Myself. (25)

qrGnrfurm$q{i uqt{ql r

fuf,erdr rfl Btl.i &ttThe Jiva who realises himself as Myself should renounce

both the mind caught up in the objects, by constantly resorting

to them, and also the objects born ofthe mind. (26)

+qqrcqnsefMqq t

{iqrFdfrr

One who realises that bondage is the work of egoism inrelation to the Atman and that it is unreal, should developdispassion and taking his stand on the Turiya state, rid himself

207

qqrrfu+1 rrdrFft

'rngE[: U;Ifs: ll

wT\ q

wn qrflnn

FTST

3rdrq

Undersspeech, sighMyself.

qrRIt

;T

EHTq!ffift

5qr'{ffi5'NTffi

ffi3tri

sffifi{s k

gftS

UUrRq

3f{dFr(Td

ffidtrs

ofthe griefof Samsara. (2e)

208 SARVAGITASARA

uIIclErHrei$: gffi'tIilTqFffr FIqTfl: ZI9IT 1 I

So long as the sense of man which sees the existence ofdifference in things, does not disappear, in spite of his reasonand logic, he is really ignorant, sleeping while wakeful, just ashe is wakeful indreams. (30)

qq-dT4ffins+qi r+rd{i kTdr ftr(r r

r-d+ {qT H'trTg{il qelr llAs all things other than Atman have no real existence, the

notion of difference created by them, the various modificationsand causes of this difference, are all unreal like dream-perceptions. (31)

;T fr{+dErq Entnui

{q+ WH Bqiilt {T

+ qrqt fuqrr*rm"nserhTs.+ Hqra-qr{fr€R msqffiqt

{'F::ll

It is but one Atman who, in the waking state, enjoysthrough all the senses the external transient objects, in dreamsexperiences objects similar to them, and in sleep withdrawshimself from them, because he remembers his identity in all thethree states, as the lord ofthe senses. (32)

qg t+1w 5urfr q;Rrrrrr€erT

rt-+il-irqT uft g,or Eft frFqoreri, t

{tua Erfuqmrefrrftwr-ffnfu{r ffi rTrsfuErui{rqrFdq I I

Having thus investigated and arrived at the conviction thatthe three states of the mind are produced by the Gunas andthrough My Maya are created in Me, and having cut offegoism

ESSENCE OF HAMSA GITA

which is the source of all doubts, through the precepts of thewise and through the sharp sword of wisdom, you do meditateon Me. (33)

ifrd fdlilft r+tft f{mrui

EE @rfumt*.W+q frHft rTrqr

rqqfuqrx@frqis'91One should see that the whole world is a mad delusion and

a dance of the mind, a seeming appearance, perishable,inconsistent like the circle of a fire-brand, that the OneConsciousness alone appears as the many, and that the dreamydifference created by the Gunas in three ways is an illusion.

(34)

Efr ikr: vftfirq-d f+a+qrsoT-

q*tr trthqgq$ri frft6' r

riBqn Er q qfifl{Egeqref; qrnq q r1+qftrfrqrdrd ll

Having withdrawn the eye from the visible world andhaving turned away from craving, one should remain silentwithout ambitions, in the bliss of Self-realisation; if sometimesthis (world) still appears to be, that will not cause delusion, as itis once abandoned as unreal, but it will linger only as a memory.

(35)

Hqftrd q qwfr qdseqrrrresqq

t

qr* qerT ,W rrftKqEr*r: n

One who has thus gained wisdom and has realised hisessential nature does not see the transient body, whether it is

209

Ett

210 SARVAGITASARA

motionless, or is moving, or falls down, whether controlled byor rid of Karma, like a person blinded by the intoxication ofliquor, and does not see whether his cloth remains on or fallsfrom his body. (36)

tdsft t{q{FT, sg u,{ znqq

Hr-ctFi yftrsfrra F {Te:J

ii qsq{qf*$6sqrftrfr{:

Hrq Urd rrqt yfrg6{q: tl

The body under the control of the force of Karma, lastsuntil its cause, Karma, gets exhausted; the individual who isestablished in Samadhi-Yoga, having affained super-consciousness, does not again resort to the world which is like adream. (37)

s,

frq, fr1-q,

qqf{rFtq{q1

beings.

\rq{iRki

ESSENCE OF JTYANMUKTA GITAThis is a Gita explaining the nature of the Jivanmukta. Its

authorship is ascribed to Sage Dattatreya.

ud+q qiqd affi56, I

fr ;ftagm: H Yqe tlHe is called a Jivanmukta who perceives with sameness of

vision the One Infinite seated in the Jiva and Siva and in all(2)

ee qrTiq&ki qrgil {B' I

{dWHi tr+{m, u rqt tl

He is called a Jivanmukta who sees the One Brahmanwhich, seated in all beings, illumines the whole world, like the.sun. (3)

wen qgen +q Rqt wcrq<trf, |

3{rcrrinft aQffi fiagm' tt Bqt tl

He is called a Jivanmukta who, through the knowledge ofthe Self, realises that the One appears as the many, tike themoon reflected in different receptacles of water.

E&$ ftr.i Er€r +qnia q ffi r

qgiqTFTqwirq "ftq\F: rT dqil tl(21l)

(4)

212 SARVAGITASARA

He is called a Jivanmukta who, seeing the One Brahmanexisting in all beings, does not perceive any difference. (5)

q{ITlsI{i

He is called a Jivanmukta who sees everything as filledwith the One Consciousness which is the Rulerof all, andwhichis all-pervading like ether. (10)

fuq"isFd

qrfrivdt1nri

qrrfr[c[{q t

sqt tl{T

fiq' ffiSqgtn, {T

eqil r

He is called a Jivanmukta who, seeing that the Jiva whichis identical with Siva (Brahman) exists eternally, does notcreate enmity with any being. ( I 1)

ftruqttdqil tl

3ffiffi'

wHiu*fng eqt rl

3{I-'TTT

TKTIIKT {I5{{qrq

tdsi q fuq]-*rqil;IqrR

He is called a Jivanmukta who knows that the Self, theGuru, the universe are all the taintless Ether of Consciousnessand that nothing actually comes or goes. (12)

3ilaznt {qe frdi qil qTsi qt{rR ffd{ffi: tT Bq} tlsqq)flfi

He is called a Jivanmukta who has neither bondage norliberation, and whose mind ever takes delight in being mergedin the practice of meditation. (ts)

er+rqgurqfrfd' t

{T 6qt tl

He is called a Jivanmukta who partakes of the essence ofthe bliss of Brahman, and rejoices alone, and for eveq being

lSTfr {qtsd-f,ir{srsrfr

fr-ei

devoid of habits, natures, etc. (16)

ESSENCE OF JIVANMUKTA GITA 213

q-qr I

{T Eqil rl

He is called a Jivanmukta who has transcended thewaking, dreaming and sleeping states, and is established in theEternal Consciousness of S elf-Identity. (1e)

frsr Rrii ffi Qg qFrqq RnqrmsE Fer M fregm: TT 3qh | |

He is called a Jivanmukta who realises his being the PureConsciousness which connects all beings as a thread connectsall pearls, and his being the attributeless Brahman. (20)

qr,lFF[qwfuqfrsr {n ffihd

g0sr+Rriifi+gffi:

rt'*d 3rdwrrft qRds' I

qfupft fiag-m: H: Eqt tl

He is called a Jivanmukta whose mind practises thehighest Yoga, who has intemally renounced everything, butappears inert outside, and who has abaadoned everythingintemal and external. (23)

ftmq-fr3[f,Wpfr

s%

{T Ht{Fr{Taniffitkoqrsd

ffi;EI'SENCE OF KAPILI\ GITA

The Kapila Gita is the series of the teachings of the DivineIncarnation, Kapila, to his great Brahmavadini mother,Devahuti. This Gita occurs in the third Skandha of the SrimadBhagavata.

aefuf, Jelrret

{Ers frilqs 1ffi1Qsgftrft, I

i ffi eqd furqfirqfrqa rr

Sri Kapila said:

When the mind ceases to perceive through the work of thesenses the differences among the objects as favourable orunfavourable, while the objects are equal in their nature. (24)

t\.FI:HS {IGW I

TqfrqTil n

Then one realises the Supreme Self by means of his ownself as one of equal vision, unattached to anything and withoutanything to be shunned orto be sought. (25)

il-{qH qi {€ Y{qtrfTd{' 5uqlEWTRFT: YQIITil-}ffi {qt rr

The Supreme Atman, the highest Purusha which isBrahman, is nothing but pure Consciousness; that one glorious

(214)

ESSENCE OF KAPILAGITA

Being is perceived through all the separate phenomena as thingsseen, etc.

\tleTrq qlt{ {Tq}iEgcqtsnrrfr Eefr qeiq-f,E

215

(26)

Only this is the desired end to be reached by all the Yoga ofa Yogin, that he rids himself completely of phenomenalattachment and attaches himself to the Highest Goal ofaspiration. (27)

Trq++r q{dfiGtf-q ft{qtrerqr+reei6tq qr+11 wqrfteTfrtun rr

It is only the absolute Consciousness which is the NirgunaBrahman that through illusion of the perverted senses appearsas things possessed ofsound and other affributes.

qlFH, I

$Fl.{I: ll

tl-WIT q' I

ffq{.fFl' 11

(28)

qde 2rgqr r+rcqr frrrnqr0r fapm; ;

fr'{S tdrf,sr qffittIt is only this (Brahman) that the Jiva realises through

faith, devotion, constant Yoga-practice, concentration,non-attachment and renunciation. (30)

qqfri' YQrcItt'}iTM ffi

Just as the one substance endowed with many qualities isvariously perceived through the senses which have differentnatures, so also the one glorious Being is perceived in differentways by different paths of scriptures. (33)

g:

Hei\

E{{l<Yushishthira

HTTI

=ilt<

In whom truth,conduct, compassion,Brahmana.

charitable nafure, forgiveness, goodausterity, mercy, abide, he is called a

(r.2r)

tlckt: ft

(r.22)

GT ;I ffiIq q HI6M: ll

fid,uruEi qKlffiry6q11

That which is worth knowing is the Supreme Absolute,which is beyond pain and pleasure, reaching which, wise peopledo not come to grief.

&i u{?I:{ rlcc[I

xs g sggwqavgiq}= t

q{ Fqq {foqR

BqqT-flfr

(2r6)

TgYrn?rRrR:

EISSENCE OF NAHUSHA GITABhima, the brother of Yudhishthira, was tied fast by the

large serpent, Nahusha, in a forest, and when Yudhishthira wentin search of him, Nahusha challenged the king with a host ofquestions to which Yudhishthira replies; again Nahusha speaks

to Yudhishthira on Dharma when requested by the latter. ThisGita occurs in the Mahabharata.

g&8" Jeilet

qrrqr[ q qr€M Eft Qd: ll

q|iffi{{i*.i nfrsgon r

said:

ESSENCE OF NAHUSHA GITA 217

If a Sudra has not got the qualities of a Sudra, and if aBrahmana has not got the qualities of a Brahmana, he is not aSudra and he is not a Brahmana. (r.2s)

NOTE: A spiritual-minded Sudra is not inferior to aBrahmana, and a vicious Brahmana is equal to a Sudra.

qiilgHt ' qn:lftft+n tl

Wherever spiritual splendour abides, that is a Brahmana.Wherever there is no spiritual splendour, that is a Sudra. (1.26)

rF a garg'Eruri fi TrR qE

qqr rTrr qft, q{ qe[t qT Fq}I am of the opinion that there is no place where pain and

pleasure do not abide. G.2g)

qrdafi ;T qrqt r

TJ: T<frqEu*5rftd 1g

As long as a person is not initiated into the Vedas, he isverily a Sudra. Any doubtregarding this has been cleared by theSvayambhuvaManu. (t.35)

I have already told that one whose nature is purifiedthrough the knowledge of the Vedas, is a Brahmana. (I. 37)

d.gr3-dra

qT) qer futugEqr ssgqsr q qrkr I

q}rnu{Tt

rTM d

Aqqfre+

qErq{

drdrurqd

IT EITdUT

{FFrft

wHqrwil

drdqqma'fr+i

qkrfiii

frftsqt r

5wrilm rr

Uq.d

H'f qftCq sg

218 SARVAGITA SARA

ffieEftrd'frftrtaeil

If the human being follows the opposite of these virtuousqualities, he is born as a beast. (rr.11)

Nahusha said:

He goes to the heavenly region who gives in charity to the

best suited (deserving), who speaks sweetly, who speaks the

truth, who isdevotedto non-injury. GI. 2)

ftrd a .rdfr q wfidfr: I

qBtTrrrqEq srfqRTlq fttffiFrrqThree kinds of births are acquired by beings through their

Karmas,-human birth, heavenly life and beastly living. (II. 9)

aqnfi, wigpe n

Human beings attain to Svarga (heavenly life), having

been purified through charity, non-injury etc. (II. 10)

it-1

{+<ilrd

6Rqtrfuiqrolr

qiq.rqryt rr

ffirruqRf,;1xqrt rr

He who is full of lust and anger, who is addicted to

violence (injury) and greed, is hurled down from the human

status and is born among the beasts. (ll- 12)

ftrffitqa(r

The intetlect is very near the Atman and reflects the

intelligent quality of the Atman, just as a heated iron ballacquiris the burning and lustrous qualities of fire. The intellectis dependent on the Atman and cannot work without its help.

sTqdrqurqfrl

gfr{I-.Tq'nrqrDrdr fr

iTKT

{iqTsflrlq

Sftwg+tulr

ESSENCE OF NAHUSHA GITA 219

The intelligence of the Atman is always needed by the intellect.(rr. 2s)

gfu-T{t qr+ffiqn{fq fr I

S*JIT H,ITlr rqwqqrfr+d rr

The intellect functions only in activity, whereas the mindexists at all times. The mind also becomes possessed of such aquality as the intellect is, on account of being conditionedby theproperties ofthe latter. Gi.26)

Kttqui dkT r#gfurEm{rnr+ig-d, mei il q=Tt wl1rThese are the qualities of and the difference between the

mind and the intellect. You know this already. (II.27)

UraqfrTdrTrr.

-Eyen if a person be very intelligent and clever, he isdeluded by wealth. I am of the opinion that all those who areimmersed in the pleasures of life are ever deluded.

{relqrqqFrfr v(r ssr

{01 I

ffifiq sg

erdftsar r

gE ililqTTrGqr

;T lnfuiTruth, self-restraint, austerity, charity, non_injury,

rootedness in virtue,-these are the helps to men, not casie orfamily. (rr.42)

;rr(qrftirRrn:

ESSENCE OF NANAI'A GITAThis is a conversation between the Lord Sri Krishna and

Narada. It treats of the general requisites of a spiritual aspirant.

It stresses the supremacy of the Guru or the spiritual preceptor.

sfr eruargdl-a-

qr{( etqe r

dsr( Ssrq t5,ffiThe Blessed Lord said:

fd{r U{ ;T fue=rft ll

As long as one does not accept a Guru, so long he cannot

attain Mukti. Hence one should search for a Guru, because,

without Guru, perfection cannotbe attained. (3)

td{r {q sql3r-dsi ${:Even as a house is dark without a light in it, similarly

without a Guru, a disciple is dark. without doubt one should

resort to a Guru, for through the Guru man gets a proper

3%

qt{{: ll

5{fedtft

iE6dq

eyesight.

T{Sqltr'fii

iTETT

U{E

(4)

sqr {rfrqerr tai

{Fde{ qw ftqt5r&+mut ;R: ll

A man without a Guru is like a night without the moon, like

a day without the sun, like an army without a king or a

commander. (5)

(220)

ESSENCE OF NARADA GITA 221

BirA frqtr f,{: ffi tsurq, t

q 5d ir€il rrdqrt s .r=sfr tt

A ship is made of wood. A Guru is made of the Vaishnavastuff. He alone can lead one to Liberation. He is the dear relative

(11)

isurqr;qrquri6elr f

Gnqil g,ft' tt

the sacred scriptures, the

for sixty thousand years as

(14)

sdi q qlfq I

ql-rqrfusrqil ilO Narada! The Vaishnavas are my body. This is the truth.

One who rejects them is really a person of low birth. ( l6)

qTESIETFI E{ii iqenfl{K{tffi{s q

The sin committed by looking at a pariah is expiated bylooking at the sun. But the mistake of not getting oneselfinitiated by a Guru cannot be corrected except by hearing theSrutis fromthe Guru. (22)

il(t

5drWhen a person starts to meet the Guru for getting initiated,

his ancestors are highly pleased. After his initiation, they all getliberation. (25)

STEEI

q5ft

who takes one across Samsara.

ffi Mrffir tdsgiOne who insults the Vedas,

Vaishnavas and the Brahmins, livesa worrn revelling in fi lth.

eqil rrq

qffiu@g IIeI+{

{Fdqrhlt+qr tt

{EqG :rdti

gfuvu e'rqil r

@+rr?Kr

.rqigwayrm

AqTlqi

222 SARVAGITASARA

rffiurFrr-.rrT {frmfii , xgafi 11

ilqriwries{ffi

qt

When a person kills the elephant of the mind with the spear

of Jnana, then that Jnani becomes fully liberated from all sins.

qs rq rq{-rrq

,ffi q qlrrfr

(27)

ftrdFr*fq q I

qrtrn 5+r*t r r

Brahman is one. But the fivefold senses make thingsappear diverse. One who discards sense-perception and takesrecourse to the One Brahman,-he is really a Sadhu in all the

three worlds. (28)

I

il

In the Kali Yuga, Ganga, Gita, Vaishnavas, the brownish-yellow cow, the Lord Hari's Name, are the boats to carry one

across the ocean of Samsara. (33)

ElAffirfr {6Ed' I

ffi ;Tl1qtl

Such a disciple should be kept, who is pure, good-natured,of good conduct, who acts according to the Guru's wishes,

stable-minded, full of love for the Guru, and devoid of pride.(35)

ilf,+f,r td{r qrq AqTi ftrqTi td{r ;R: I

Bfi g {Gfr qrd lg'frrd rsrad tt

A Guru who has not realised the Truth, a disciple who has

not been initiated and instructed,-these two, O Narada, go to

TIITI

Ek{rq

,fdr q asq-il' sfr{rqw qqi Awrdr +*.r

h$q qsftrgt

g{ftNqSd.q'

the lowest hell. (36)

^t/\#

ffi:ESSENCE OF PANDA\rA GITA

The Pandava Gita is a collection of the various prayersoffered by different devotees to the Supreme Lord. It treats ofthe highest kind of Bhakti and self-surrender. The verses formparts of the Mahabharata and the puranas.

TtFTqt

;rrrqui gr5{ {rfti 5q{R 1

qTlr +{ mfuffirrrg: qmq(i q g;T: ffi tt

Those men who, being devoid of passion and filled withsupreme wisdom, rememberthe Divine GuruNarayana throughmeditation, they, having burnt their sins and their minds, do notagain drink the milk of mother's breast (i.e. are not bom again).

(3)

trt T{ruri

$tqtHtdi qtq tl

The person called Narayana is the greatest thief everpossible on earth. Even when he is merely thought of in themind, he completely steals away all the sins accumulated bymen since many lives. @)

(223)

TKr{ruil

224 SARVAGITA SARA

Srsft{ilTdlqi{e uffi}r+rem tt

I salute that Vishnu, the Lord of all the worlds, thelotus-eyed, attainable only through righteous deeds, shiningwith the Kaustubha gem on his body, marked with the Srivatsa,wearing the golden yellow silk cloth, and blue like the sky. (5)

qR q g,dfcfi+ vlqe qf*rfrt I

FFHrdqfr rrar qrqil qt<nrcql

qq qqg ffi r+ftntor tt

Even if I am destined to go to hell, bound by the noose ofdeath, even if I am born as a bird or as an insect, even if I am tolive as a wonn in many lives, let me have devotion to the LordVishnu who is seated in my heart. (8)

Mt$f,tq{r: I

M qfr ;Ir1:ll

Prostrations even to those who prostrate themselves beforethe Lord Vishnu, the Yajna-Varaha, the mighty and powerful.

(e)

qfhg

(qa') {rr: ulrt ?DT I

.{kt-ET t rr{g t{lqr+furqorsqFrqrftpft

ffiqKrf,+{

O Lord! Even if I am to be born in the bodies of insects,birds, beasts, reptiles, fairies, devils, men or anywhere, be

furifrdisi*Sumki

N

qR

zrf,c[{rilq

ry{RilgIv"rFi n

qlt

.ESSENCE OF PANDAVA GITA 225

pleased to bless me with a firm devotion to Thee alone, and to

no otherbeing. (12)

frs=i

w q]€frThe deluded person who leaving Vaasudeva begins to

worship any other deity, is searching for a well on the bank ofthe Ganga, in order to quench his thirst. (1 7)

3il6 g TI-{Rur{-f,EI-q-

ERIFI qRl-g q (IU(RI: I

q-Aq ${il q'rfr q-wri

ruTqd qr;Tntsfr eil* rr

I am the slave of the slave of the slave of the slave of the

slave of Lord Narayana. The king rules the world and all men,

but I am different from all these men of,the world. (20)

q HrF[: {II<Il-krErkl-tTI{{TI: I

$re qqfr q;qfr tt<rfrst

Let me, in all my births to come, become the servant of the

servant of those who have become tranquil-minded due to their

intense devotion to Vaasudeva and are absorbed in Him. (21)

{ri-

qE*iEM

qksqqrilfr-frt

tdgqqe I

Stq,tt

qEt{stqr Erg{q

t t Eilr-ds?ftqEffiffire)qt t rkTr t{wgfr*1eilsft t+g qt r

q+ritq t

FIKIT:

g@: ll

Whoever were killed by the Lord holding the discus, the

Lord of the three worlds, Janardana, they all have gone to the

abode of Vishnu;-€ven the anger of the Lord is equal toblessings fromHim! (23)

frdr{I-GTT

EE"iqrt

O Lord of lords! You alone are my mother. you alone aremy father. You alone are my relative. you alone are my friend.You. alo_ne ar-e my knowledge (learning). you alone are mywealth. You alone are my everything (Zgi

3n-F6ur Jetar

wSIET

Tqfr TEirfr q1 qi o-{ft frs*, t

firer q-fsrEG{ITTfl tl

The Lord said:Whoever incessantly remembers me and calls out

"K!-sh1a, Krishna, Krishna," him I tift up from all sufferingsand hells, even as the lotus is lifted above water. (36)

226 SARVAGITASARA

F{+q rTrfiT qH+q +g{qdiq fr{rH+q nd

HiqH+q I

F{+q

Rqrr

?Ierr T{i

A person who is cooked in hell is asked there by yama,"Why did you not worship the Divine Lord Vishnu who

T{t trqqriFh ccfqT {rffi

\{;ril<R

T{turi

q+{ qhnmr' *T[q' afrgHHH, 11

removes all sufferings?" (3e)

qffift1, 1

, yqrqt ttAfter purifuing themselves through Tapas, meditation and

Samadhi in thousands of births, men, being tleansed of all sins,develop devotion to the Lord Krishna. (40)

qT fftrrftlorqi frq+wrqrfuft r

E{eqqftq'qrqqi

tfrqnE's+ qfu

HIEHfa: {TT t

ESSENCE OF PANDAVA GITA 227

What intense love the ignorant men have for sense-objects,let that love not leave my heart, O Lord, which is centred in

(42)Thee.

3rfu t fflg rTFrrrrq€q: I

qrurs.trurgqt sr5il-dfrri:H.crdrdi?I{fud s{ui gr* tt

O Krishna! Let the Rajahamsa (the royal swan) of mymind enter the chamber of the lotus of Thy feet now itself. Howcan there be Thy remembrance at the time of the passing awayof life, when the throat is choked by phlegm, wind and bile?(52)

qrrT q-Fr qrH v+til r

Tsr-u lril(rlim +te' llIn whose tongue the blessed name of Krishna resides, the

crores of his great sins get bumt to ashes in an instant. (54)

qT{zrwqr+isEi

qRlqqfs{ {rEr I

:TRTqq?TrIr frftiqRTrluld\rHaFrrr ll

I prostrate myself before the lotus-feet of Narayana. Ialways do the worship of Narayana. I utter the divine Name ofNarayana. I meditate on the Imperishable Truth of Narayana.

(60)

rrrqmfr q$.Ptderrfr T{+ dt

HlrR qrrqffi t

There is the great Mantra "Narayana," the formula whichbestows on one everything; yet, it is surprising that people fallinto the great hell. (62)

ryr

Fsqfr rrf,'f,

rrdrrdR

qqrfr

s.tfrT(rfts{rfr

il

228 SARVAGITASARA

dFT q+rd) r

il-{qurfifr {Er: vqfelsrqq' tt

th{frWhat is the use of many Mantras to him who has devotion

to Vishnu? "Om Namo Narayanaya"-this one Mantra is

sufficient forone to acquire everything. (63)

Sd: I

qlcl-fr: I I

Even if sinners repeat the Name of Hari, they shall be

liberated by Hari. Even when touched disinterestedly, fire shall

frqrq

(6s)

fiirsrrmt'r a;qi yfr tt

He who has once uttered the two letters "Hs1i"-hs hng

made himself ready (girded up his loins) forjourneying towards

Pmancipation.

qr-e]"Is{ddr I

q @rrThere is destruction, there is the greatest evil, there is

blindness, inertia and idiocy that very moment when Vaasudeva

is notremembered. (70)

5{'l{Kr il

Having pored into all scriptures and ratiocinated again and

again,I have come to this conclusion, that Narayana is to be

Ekd{ftoTffi

ql'Tfi

@gutui{fr

Ee+q ft

burn him who touched it.

uug-qRii

dG: qftm-r*qtq

(66)

qT

*fid qTti qrfr

qI

qEki

3Tre,ilgq

{++t

q-ffir ffii g{:

gfrETi *ffi ;rRr€M:

meditated upon at all times. (73)

ESSENCE OF PANDAVA GITA 229

(74)

(80)

{ftisfrqei

s qqfuqrnffii

qlflTrsi futa=fr ilrquil fr, ll

The nine-holed body is full of diseases. The water of theGanga is the medicine. The Lord Narayana, Hari, is thephysician.

rfr51qr@[-q} fudifrsd fdwnfi tq

isurqt' t

fug}qtttDevotees worry themselves unnecessarily about food,

clothing, etc. Will that universe-sustaining Lord discard hisdevotees? (75)

fri qeIT q=oft {FIql, *q=i vfr .rwft tt

Just as all the water that falls from the sky enters the oneocean, the prostrations offered to all gods go to the one Lord

gar:€

5-{Rq

Vishnu.

srrfi{rrcqki

\tp

m.ESSENCE OF RISHABHA GITA

Rishabha, the sage, gives instructions to his children. ThisGita occurs in the fifth Skandha of the Srimad Bhagavata.

&fitt

Rishabha said:This body is not meant to be given to the miserable

pleasures which even beasts and birds enjoy; the divine duty ofTapas, O sons, is fitted to human beings, through whibh themind becomes pure Saffva, and from this arises the infinite blissof Brahman-realisation. (l)

The wise say that service of the great ones is the way tosalvation and that association with those who are attached towomen is the way to darkness. They are the great ones who are

(230)

il"i H ttqTqi Td+q BTqTr€a ftqJqi i r

Hfr ftP grnr tr kiUdilsE sflfui Frqu

ESSENCE OF RISHABHA GITA 231

possessed of equanimity of mind, peaceful, free from anger,

friendly towards all and good-natured. (2)

ffii E-dst{qrqittqrqrftf*S t

"rlqrild{rrdr.gqr+qertrq ail* rr

Those who have love for Me, the Lord, as their sole

purpose, have no love for people who are given to objects fornourishing the body and to household life consisting of wife,children, friends and wealth, and are contended with what is just

sufficient for their bare existence. (3)

lFn M3n1uilfr |

q-fr 31-;5fr5q-

3TRT fu' tt

Surely, a person carelessly commits sin when he is busy

gratifying his senses; I do not think it is right to do again that

which, having been done in previous births, has given rise to

this miserable body which is unreal.

t .rT

qig

{tgq frftg-ml

13 9rlr[:qRBsfiaq;T Vrg Ir+{sefr frrq

(4)

3{rarkrrT I

fiavrfttrxr' lt

This loss of Self-awareness due to ignorance lasts as long

as one does not enquire into the Truth of the Self; the mind lasts

as long as there is action; the bondage of this mortal body is

ersraqlcht fotnqd

ffiqsqfffii +{

caused by action (Karma). (s)

232 SARVAGITASARA

et*, wtifrsPrFqfrkerqt=rtr'{n<G'ci q

The world is by nature blind to what is really good; it isfilled with desires and works for attaining worldly objects;ignorant people hating one another for a little pleasure do notsee the source of endless sorrow. (16)

frdrHqH

tqfu qEED-

fr6vq*-rq' 1

gcrffi-q & W'n

il

qw@rfu tqr-

lTfuEnq1tqi

lrdk-

dtrr

qa

Irqffu qksuq-flT

va{rFr Wr-fr Vdrgst+r*a;qfi ef{@gg5;{ui

UE{ {T srsq+ q q HT-q u gr.il{fr i gr wl

dGTIET

qHs'qft{q q Err-

He is not a Guru, he is not a relation, he is not a father, sheis not a mother, it is not a Deity, he is not a Lord, who does notshow the way of salvation to the Jiva. ( 18)

q-q)5q1q1-gq6'

srrtr+ffUqni

qfti+ilri qfr

There is nothing which is other than I, who am the Infinite,higher than the highest, the Lord of heaven and emancipation.What have they to seek from any other, who are devoted to Meand therefore have nothing else to seek after? (25)

ESSENCE OF RISHABHA GITA 233

O sons! All moving and unmoving beings ought to be

always treated by you with respect and equal vision, because

they are My abode; this is My true worship. (26)

qrqnqd ttd{r gqr*qq.il<tll{nH

The highest worship is to resign to Me, the Lord, whateveris done by the mind, the speech, the eye or the senses; failing to

do this, man cannot hope for liberation from the noose of timewhich is the cause ofterrible delusion. (27)

fr-ilsffui ftr

TdTHqtdI-

ffig;ftfr. tt

d1

3iurgi gf#ryf r

Afrqfdsqgdr {rq1(234)

vilf,firfdTSIIAT'NAKA GITA

The sage Shaunaka instructs yudhishthira, the king, on thesecrets of the general life of the beings of the universe. The Gitahas a great psychological value and solves many spiritualproblems and traces all evils to passion, affection, greed ordesire. This Gita occurs in the Aranya-parva of theMahabharata.

eilrco Jeficr :

WT€QIFT Yrdrfr q I

{flTffi { qGdqrrShaunaka said:

Thousands ofcauses for griefand hundreds ofcauses forfear are there daily to an idiot. These do not exist for a wise man.

(t)

qfrf,H @ {g+}g mfg r

HqTfdg q-st gfu<i rrqQqr, tt

Wise people do not attach themselves to works whichdestroy goodness, which are full of defects and which are set inopposition to the Good.

Td*fr 1@ree1-qRrflr 11

qT

(2)

SHAUNAKA GITA 235

O king! You have that eightfold wisdom (knowledge of theeight limbs of Yoga) which destroys all evils existing as bars tosalvation, which is supported both by Sruti and Smriti. (3)

ae@g gtg FlsFfFT q I

rrfufld,dd qqfrt11, tt

Wise men like you do not grieve because of physical andmental troubles, lack of riches or sufferings of one's ownrelatives, or even when caught in great calamities. (4)

?gri qfiTqrsrfr cr+r qer gn I

3Tre{q.r{eil-{s-{T frar, {Elts-r q-6rcr[4T ll

Hear now,-I shall narrate to you-how in olden days thegreat-souled Janaka sang these verses which revert one's mind

qrqeg

mER

to the Self.

Titdsgcenqi g:raTrzri

(s)

ild qfq-sqrsrqi {rffiri"rc1TE II

The whole world is weighed down by the sufferingscreated by the mind and the body. Hear now as to how to pacifythese sorrows, in brief, and in detail. (6)

I

S,Ei n-ftt qnfr, {r+dt tt

Physical sufferings come due to four reasons: illness,contact with undesirable objects, fatigue and loss of dearpossessions. (7)

d-(t resftrfrRFeq

euftrqfl{wniBy counteracting these four sources of suffering, and also

by not brooding upon them, the physical and mental diseases

{fti qrfcfu@G6qr+rrEt{ g I

SARVAGITASARA

are cured. These are the two ways of action for ridding oneselfofpain. (8)

qftrrdTTFRI-FI

The cause of mental illness is love and affection.love and affection the individual gets attached, andcontact with heavy sorrow.

Yt-'i yrtq gde r

, snffi{qsglIntelligent physicians cure the mental illness first, through

sweet speech, anecdotes, offering to the mind its desired objectsand physical enjoyments.

qH+{ frg'qwfrT ffiT

T{frfrrE

All sorrows have affection as their root. All fears also areborn of affection. Grief, exhilaration, fatigue, and every pain

U-fr tu,&n@T+

(e)

S'dr {-ft{gq-dcqil t

gtEtRiFaTFr@tl

The body suffers due to the sorrowsthe water kept in a jar begins to boil dueheated ironball.

of the mind, even as

to its contact with a

ITFRT

Hn+ Hqi

(10)

I

UFT Yrfi{gq{refr n

The mental illness should be cured through knowledge,even as fire is cooled by pouring water over it. When the mind istranquil, the body also becomes healthy. (11)

g:q6i g +d {qrorqil |

vwt srg!,utr'rgtft q n

@ffig'urftdsll-qrcT:

:rqfi

Throughcomes in

(t2)

qtffisd

ori ginate from affection. ( l3)

SHAUNAKA GITA

*tr<rfrsgnrrrqg{}q-srgtrt-}d

original Guru of all troubles is affection'

ffidgIl{hi qii

237

yqi[+{nT

ms{:

iTs[r I

qd: ll

d<tffiott

From affection arises heart-felt imagination, and through

affection deep attachment is developed towards the objects ofthe world. Both these are against one's ultimate good' The

(14)

qTqq

trqIq] g nqrsdsft {'raim

Just as even a little fire kept inside the hollow of a tree willburn up the whole tree itself, similarly, even a little affection for

,.rrr.-obi..ts shall burn up all virtue and prosperity' (1 5)

ffiiqgfr{rri treil

He who is deprived of sense-objects is not a man ofrenunciation. He who perceives defect in contact with

sense-objects and thus icquires dispassion is one of real

renunciaiion. He has no hatred and no craving. ( 1 6)

dsrdd q md ftr*fr r++iqqtwrftqg.ai q {rh ffirrHence one should not develop affection for anything, even

for friends and riches. The affection which is already inside

qqrq-i 1

frrqq-€: il

shoutd be removed through knowledge.

flqTRtg 5tg rrTq-ig Edrcf,g I

qtguweAffection does not arise in those full of wisdom, who are

self-controlled, who have knowledge of the sacred scriptures,

who have fulfilled all duties, even as water does not stick to a

iqFft Mw{tr+t

(17)

lotus-leaf. (1 8)

{6r

238 SARVAGITASARA

6.rtq

ilf,€[wn

qkfqe I

f++ft rr

The person who is full of attachment is dragged bypass.ion. He develops desire and then craving takes a stri"ng rootin him. (19)

NOTE: Raga is inclination to love. Kama is desire forpossession. Ichha is a wish to possess the object even afterenjoyment. Trishna is insatiety even after repeatLd enioymeits.

frd}}E t qnr I

ftr qmgqftrft n

wnfrwe*+gor

ESnfur+q

The most sinful of alleternal suffering. Cravingdreadful impeller of sin.

things is craving. Craving causesis the womb of vice, and is the

qT gkffir(20)

q Eftdft ilfo, I

gTI El.rk[: SWtt+sd yrwffi +qgicraving is hard to overcome by fools; it does not become

old even when the person becomes otd. It is the disease whichpersists till the end of one's life. only by renouncing it can onehope to get happiness. (21)

3+Tr€l<Ir fr HT q*n srdeEfidT mtffi Edfi 3T+ftq {drr€. ll. craving has neither beginning nor end. It is rooted in theinternal recesses of all people. It destroys all beings even as firein a heated iron ball burns things. (22)

g{*q, F{sge+{ qk{r ilTrTEUfr r

HefisEdr.qr e}rlq q-6iq ffirr

SHAUNAKA GITA 239

Even as wood burns itself through the fire arisen from

itself, so the fool perishes through his own greed' (23)

{IGK[:

rrsrqef+oi

Even as all living creatures have in them the dread ofdeath, so the rich people have dread from the king, from floods,

fire, thieves and even from relatives. (24)

qerT uFrqqr*.fr qfkft,qq{+ sffi TdRqI EdT

a+rvfulH r

Even as birds eat flesh in the air, wolves eat flesh on earth,

fishes eat flesh in water, so also the rich man is consumed

wf,{rqft |

snurTarFrq ttfrdi

tuq il

everywhere.

Nt;R: ll

Wealth alone is the cause of all human miseries. Even ifwealth is utilised for good purposes, that will bring no

permanent happiness to man. (26)

q.r{uti

q+q

fqt' I

F qlt

Hence all kinds of acquisitions of wealth are only forincreasing the delusion of the mind, to excite miserliness, pride,

Hqfr+q-sfr1

3{ei Fqel, ffi

lIqIffi

(2s)

(27)haughtiness, fear and anger.

sTeiqrft Yrlr g:qr+trrfr fut+q .ndi q deIT q{t ttersifrtrrqt

Wise men know that the soffows of all human beings are

due to acquisition of wealth, preservation of wealth and

exhaustion of wealth. (28)

240

For the sake of acquiring wealth, people suffer great pains,commit murders; and when wealth passis away, ihey sutferpains again, for they have given protection to'the enemy,wealth.

Qg)

S,dr qrfffi dsmmi q

!(6r: kilri qrRr

. - Wealth is acquired with much suffering. Its passing awayis, therefore, so painful that one does not want even to think ofit' These fools are always bereft of happiness. only *ir" *.nacquire real happiness. (30)

SARVAGITA SARA

ETfr +dref6r-{ultd I

T+ff ;r qBa: u

sdR.nqtg,Ei

s r€,Eiqfrffii Ybl.I: ll

3r-<} {rR ftqmrqr, v<}q, q{'i gqtYBil' n

There is no end for craving. Hence contentment alone isthe best way to happiness. contentment alone is considered bythe wise as the supreme. (31j

+qiffi

s-i sm*i {cT{iTq: I

- Impermanent are- youth, beauty, life, possession or riches,lordship, company of the dear ones. A wise man should notcovet these things.

tu&rITBf,T:II

q{ wqR.

sTfrdi

M

(32)

Eftn Hr+iwsrrq q qAq qk qtqfr11sitErp&E{qeeiirkT qfif+, jFrrfl-5nf , yqrst rr

frqqfq, I

All possessions, therefore, should be renounced. All painsarising from such renunciation should be borne with fortitude.

SHAUNAKA GITA

Is there anyone possessing wealth andHence all righteous people extolrenunciation.

241

yet free from sorrows?non-covetousness and

(3 3)

qqf?i qFT fr-i-6T q{ frft.rm tdFT

Fqdieqrrf,{rk qs-s tq} q TTrttlEven if one wishes to amass wealth for the sake of

righteous deeds, it is better for him to develop more dispassion.Instead of washing the hands after touching filth, it is better notto touch it at all. (34)

sfuei H+g

e

q$r€tu r

ttflstd' ll

q

s.rdE6r

@qil"r

O Yudhishthira!anything. If you wishlove forwealth.

Thus, you shouldto live a righteous

not develop desire forlife, then renounce all

(3s)

3:

ESSENCE OF SRUTI GITAThe Sruti Gita is a part of the tenth Skandha of the Srimad

Bhagavata. It is a prayer offered by the Srutis to the LordNarayana in His abode of Sveta Dvipa. The prayercomprehends the sublime philosophy of the Vedanta andexpounds its principles in the spirit of the Vedas and theUpanishads.

f?r.<zd$:

qftErqd. ufr +qftrqrglrcfrt:

IftquBi H{qqR{rR dFrqr

€ rr}e+frqr0nul-{mcrf-dr

The Srutis said:Those who think that Being is born of Non-Being, or that

the Atman dies, or that beings are many and different, or thatrituals bear real fruits, teach to others their ownmisapprehensions. The notion of difference that Purusha isconstituted of three Gunas is due to ignorance of Thyself (theSupreme Lord); such difference is not in Thee; nor does thatignorance exist in Thee, for Thou art Absolute Consciousness.

(2s)

5qlRfrild: rtf{

sftq r{W Ar+r-eqffiiFT:l

(242)

dfu ;T

ESSENCE OF SRUTI GITA

q fr frgfii rrqR cr-fther ir{.rilqrrr

The mind which creates the three Gunas, which appears tobe real, though actually it is unreal, is superimposed on Thee;but those who know the Atman consider all this to be Sat or realExistence, as being Atman Itself; for those who are in quest ofgold do not reject its modifications (ornaments), because themodifications also are gold; this whole universe is the Atman,because It makes it and is in it. (26)

it-.r qft n ffiiT &T q-{sr-FTkrrqq firt fr*t' I

qM wlFrq lq-{r t*gwqfr diwfu

Entraqr: sg 5afr r t frUer, u

Only those who devoutly worship Thee as the one Sourceof all beings, overcome and keep their foot on the head ofDeath; but those who turn away from Thee, though they may belearned, Thou keepest bound in Samsara like cattle by a word ofcommand; for only those who are devoted to Thee becomeexalted in purity; not those who have turned their faces awayfrom Thee. (27)

q q&T 5fr4: vfftr5qrt!ilm-dqruqr qsg€ffi1F{fr iT Ef ilfr ftBqiTqgfr, qG

qna {cTUf} qgfr fuegrfrvrur, rr

Neither Prakriti nor Purusha nor both can be the cause ofthe Jiva; Jivas come into existence like bubbles in water; theywith all their several names and qualities vanish into Thee, like

243

rivers do into the sea, and all tastes into honey. (3 1)

SARVAGITASARA244

5foq{"iqed tt

perceive the Truth.

q qkflr o{RT q tlM fremr

EfrffidtT Eqft fuilfr {iloG3id Bqffi qBurqrfrkf,cqqq

trn@qT,n

I

q {6 {dR rt qfrfrf,gq-rqfuq' I

qgaqrdrRil,qFrq {dM

qq-{6rq

Fffi1.effiufexr

Those who try to control the unmanageable horse of themind of very fickle disposition merely by curbing the sensesand breaths, without seeking the help of a Guru's feet, painfullylabour and continue to be in countless miseries, and they arelike merchants who have not secured a pilot for their vessel inthe sea. (33)

RT Fq5R1ii qftfr +d g ir#fiietm{ft Fr q {qT q npiqqgo t

qdfi+ frq-€q Effi5;qq{Eqrqr

)rqqfr qR-fr d scqfrRm-{erssl-{ n

If it be argued that this universe is real, being evolved outof the Real, this argument is fallacious, being contradicted bythe examination of facts through logic; sometimes it appears tobe too much, sometimes it is altogether false; the universecannot be both real and false; for the purpose of worldly life, itis admitted as an illusion; speech and language in abeginningless blind tradition fill with misapprehension,through their various plays, those dull-witted men who do not

(36)

This universe did not exist in the beginning and it has nofuture existence; only the unreal universe in the middle is

ESSENCE OF SRUTI GITA 245

superimposed on Thee, who is the One Essence; therefore it iscompared to various forms of matter, viz., gold, nature,superimposition, etc.; this baseless fancy called the universe,the ignorant take as Real. (37)

W t r rurd{fiilflnq-mnsugfr-qqr {g €Ict{ulT: I

{qifr ilR cfrrsl v6 {qa+-fr vgfldffir rffiq-a1' 11

Even the gods ruling over the heavens do not see Thy limit;for Thou art unlimited; Thou Thyself dost not become limited;in Thee do infinite eggs of universes (cosmoses) abide with alltheir several sheaths, moving about like particles of dust in thesky, driven by the wheel of Time; the Vedas hold good for ThyGlory only by speaking of Thee as a negation of everythingelse, (for they cannot describe what Thou actually art). (4 1)

grfldqfru {clwfu

3:

ESSENCE OF II,'GALA GITAThe Yugala Gita is a part of the tenth Skandha of the

Srimad Bhagavata. When Sri Krishna was in the woods,tending the cows, the Gopis begin to describe His Glory in avery emotional tone. This Gita gives a description of thewonderful effects which the voice of the divine flute had uponthose that heard it. All begin to flock to Sri Krishna and standstill in a state of concentration of mind.

aiw ag:

ffim. {6 ftr$-trfrilrreqqd RI.'TT: I

ffi,*.{Ri q$qqil+q;

1g

The Gopis said:O Gopis, when Mukunda inclines IIis left cheek to his left

arm with dancing brows and, with His tender fingers on itsholes, applies the reed to His lips and fills it with His voice,celestial women passing with their consorts through the

(246)

ESSENCE OF YUGALA GITA 247

air-cars, listen to it (the music) cast in wonder, and blushing tofind their hearts struck with the arrows of Cupid, stand confusedinsensible of their waist-clothes getting loose. (2,3',)

E< iq-*rqm'Elfdrq 3{fu

ffiEEcE.tfflI

Tskftnfugqr

r{-d q€ qffiE: n

il$I{qr

WITilsuTtfttrdr1@rr

O what joy! What wonder! Women, listen to this! Whenwith smiles like wreaths of pearls and with streaks of lightning,permanently settled on His chest, this son of Nanda, sweetlysounds his flute, bringing delight to the afflicted, there flock incrowds, even from a distance, the bulls of Vraja, the deer andthe cows, with their hearts charmed by the music of the flute,with half-chewed mouthfuls of grass between their teeth andlistening with erect ears, and stand as if in deep sleep, (or) aspainted animals. (4,5)

qffufud"i EFrrre{r-

ger*qgf,+: I

@-qTfuqE ffi;6)E, sg

qft vrwdsfddHr-rqrrff,dil+f,s \rFr I

Eftgqrtil t Tdfqf,r

E< @ t1rfr{r: u

248 SARVAGITASARA

When with a charming Tilaka on His forehead, Heappreciated the delightful and the high-pitched music of the

bees that are intoxicated with the honey of the Tulasi of divinefragrance in the Vanamala, and plays on His flute, Sarasa,

Hamsa, and other birds of the lake, their hearts drawn away bythe charming music, attend Hari with their mind under perfectcontrol-what wonder it is!-shutting their eyes and

contemplate on Him in perfect silence. (10,11)

frEeTrfrrq{tg tuatns[eIT ffitqn' I

qft qErser{tddt5cTu

$n:iTcl

(dig{++€{srft: ll

{rs{rd q{tfrgt{r; 1

3T|-i-d;h_-tRfurl[:

q'{Ri rrgrfrfrcrsr, tt

O Yashoda, when thy son, an expert in the various games

of Gopas, places the reed between His beautiful lips and

distinctly evolves His own varied and original tunes, there

attend the great and wise gods, Indra, Siva, Brahma and others,with their head and heart bent in reverence and listen to the

music evolved in different pitches and stand too confused toperceive its true character. (14, 15)

ITI

:l

vfHq gqqr-trd q,t ll

saqredgqeff

chcl-{t

ffi1q1' .@rTIE-qt qfrrorr-ergowr

vqffiqq5s q.qr0

I[Eq-Tqsa gsupJfu, 1

ESSENCE OF YUGALA GITA

Etpqirilfu{r g+ frgm-'55rrn, tt

When in some places, wearing a wreath of beads andwreath of Tulasi of favourite perfume, and resting His arm onthe shoulder of His beloved attendant, He sings on the Venucounting the cows in His charge, the female mates of the deerwith their hearts fascinated by the sounds of Krishna's flutefollow the Lord of Infinite Excellence and continue to be withHim, forgetting to return home, like the Gopis who haverenounced all attachment to their homes.

sfr e3m Jelrct:

(18,19)

qq TqM q

249

tFrtsE'g (fuflKffigl qfr+r: tt

Sri Suka said:Thus the highly blessed women of Vraja, O king, sang the

sportful activities of Krishna, and delightfully spent their timeduring the day with their mind and heart given up to Him. (26)

\1,

qrwftilrY-TADHA GITA

The Vyadha Gita is a sermon delivered by the righteoushunter who served his parents with great devotion, performinghis duty of killing animals and selling meat. The sage Kaushikais advised as to how a person attains beatitude throughadherence to one's own Dharma. The Gita treats of the generalmethods of self-purification and spiritual exaltation. This Gitaoccurs in the Mahabharata.

srdNrer Jerd:

tdflHrei qgqruTi FT:

dcrTar s.Fi tr-f,+ hidsg kqsrq rt

y+dt r

Dharma-Vyadha said:For the purpose of objective perception, the mental

operation (psychosis) takes place at first. Then lust and angeroriginate in beings. (1)

ilf,Filqef Tda H.d q-{qe {(tq frHrrIn order to fulfil that end, the individual begins to perform

strenuous actions. Then he begins to enjoy through the sensesthe pleasurable sights and scents, etc.

Eutai GrIrl-.qFIrqEIRi

ild {FI: y:rdfrilfr "ilq' ltrdfr

tq{qqtdeq

ilfl({q I

d-({d{q tl(2s0)

(2)

VYADHA GITA 251

Then co

are followed

H-d

q

He who is filled with greed and assaulted by love andhatred, does not have his intellect directed towards Dharma. Or,he follows Dharma with haughtiness (or pretension). (4)

comes attachment, and then, again, hatred. And these

ed by greed and infatuation. (3)

ElqTnrFR {nNdilFq q I

qfr Gilqe Sffi ettfr q tt

6il-qr qG Trfqel qrqqqrqr ftrgqr}5 q\dlq {qil gkwn,

ffilBqssq r r

qr.i ffiSftrgafgqftfmunq qFsilfq frfrrq u

With crookedness (with a counterfeit nature) he adheres toDharma. With crookedness he longs for wealth. When wealth isamassed through unrighteous means, the intellect begins to takepleasure there alone, and then starts committing sins, evenwhen obstructed from doing so by friends and wise men. (5 & 6)

FR r+egft+mtgTq{fuBerkrs {s} {FtAqsI: tl

He quotes the Srutis in reply, though against their import,and lives in a way against the law of the Srutis. He is sunk in thethreefold vices born of the evil of attachment. (7)

qr.i ffi +q rftfr q 6tfr qtdsrqd r{fls Ipn wqR {Ttrrr,: il

He thinks of sinful deeds, speaks sinfully and does sinfulactions. In him, who is given to unrighteousness, all noblequalities perish. (8)

252 SARVAGITASARA

rrf,+ qrqfiFtq: I

g'rrn*fr qcr q MttThey, the sinful men, make friendship with those who are

possessed of similar (sinful) nature. They, thereby, suffersorrows, and even in the other world meet with grief. (e)

qwfrfuqqt{

si T5 I

$tragqsft sg

Thus is the sinful person. Now hear of the acquirement ofDharma. The righteous one foresees through his intelligence allvices and evils.

$rrET:

iI-FT qrqt tt

The righteous one is all-well both inhappiness and sorrow.

He serves saints. Due to company with saints, he develops an

I[Iqrcqt

@rrdft +{

v{ql

qCeni

Aqrt

(10)

intellect centred in Dharma.

Eq tdsi qrfr

q-dTTdlffi*t sq ;tkT: qt-ili

gqg'dg vrtirqrgqtdil r

frcqg: t

t+ld rr

(11)

This universe, this whole world, is the eternal Brahman,

hard to attain, appearing as the great elements. The universe is

nothing else but That. (12)

dq*Ei$ET{I q-Sd-€l-q

The quality of Tamas creates infatuation. Rajas impels

activity. But Sattva is the best quality, because it is of the formof light and purity. (15)

y+dqqr

s+qt tl

NT qqT

{€ qFI

VY'ADHA GITA 253

' Eqtffi ffi6a' 1

v*1u6sd{I: ll

He who is full of Avidya is an idiot, sleepy and senseless.

He is of uncontrolled senses, deluded, anEry,lethargic and idle.(16)

-agS5aqr*: I

qrfr q {lsl-{T:ll

Able in speech, clever in the execution of works, an

important man, without jealousy, full of desires, proud andegoistic, is a person of the quality of Rajas. (17)

?ftft frffifffi5qq1q, 1

Tt $qr1 Eidt-+q q urfu+' tt

Full of light and intelligence, courageous, desireless,without jealousy, angerless, highly wise, self-controlled, is a

person ofthe quality of Sattva. (18)

qtdilr{gd {dg€fr-"Rd)surtI:

yglildlH}

Fdf}trqqriT-*qfrffi w"?i

y"T{ltl-gmi

3i-fiern

\t,

frMsBfrqn1

dqqr ffi re.gm gatavrt

elders.

Fil? Tq

q{UI

(rrr. 48)

silfu{ |dTT qqTqqT

qlqfr qfierd*rorfuq tt

ffi:ESSENCE OF UDHISHTHIBA GITAThe Yudhishthira Gita is a conversation between

Yudhishthira and a Yaksha who was sitting on a tree and whohad rendered all the brothers of Yudhishthira senseless. ThisGita occurs in the Mahabharata. The Yaksha puts many diffrcultquestions, all which Yudhishthira answers promptly, afterwhich the brothers are all revived to their consciousness. ThisGita treats of the basic ethics which forms the bedrock of virtueand divine life.

g&fr-{ Jelrar:

trcfttrdft

Yudhishthira suid:One becomes a Srotriya through the study of the Srutis.

Through Tapas one attains the Supreme. Through self-restraintone becomes secondless. One becomes wise through service of

at{TflT

Svadhyaya (study of the Vedas) is the godliness of theBrahmanas. Penance is their divine virtue. Death is the nature ofthe human being. Insulting Vedas and Brahmanas is the natureof wicked people.

(2s4)

(rr.50)

ESSENCE OF YUDHISHTHIRA GITA 255

Erqd|.rsqd uH[: I

W.ttAbility and perfeqtion is the one cause of Dharma. Charity

is the one cause of fame. Truth is the one cause ofheaven. Goodconduct is the one cause ofhappiness. (rrr.70)

{TGIT I51 3{LIIT Tl-gqg

Bwfrqi s rffi ql;Ifg q{FIUFT ll

Son is the self of man. Wife is his god-given friend. His lifeis based onrain. Charity is his resort. (ilI.72)

rqqIIF{ qrwi qqTiltrnri

drrilqi tq snfr"i gqrriThe best thing for fortunate people is perfection and

ability. The best wealth is the knowledge of the Vedas. The bestgain is good health. The best happiness is contentment.

(rIJ.74)

sTrirtr{ qtTn qrq ;T {ffiCompassion is the best virtue. The practice of the three

Vedas always brings the desired fruit. By conholling the mind,people get rid of grief. Good people do not break friendship.

(rrr.76)

lrcfrqffir

rrdfrqkrr

By removing pride, one becomes happy. By abandoninganger one overcomes sorrow. By overcoming passion, one

qdHd

ffiyffisqE

ITIqf

uqgfrErqr r

{I(IIFET: I

fr{t rr

k€lk.qTk€T

kcqr

qriHfoi

st-ri

rilti

fifr;T

-ffi.gd

SARVAGITASARA

By renouncing greed one becomes(rrr.78)

qH q{frPf re+dt r

e rrqrPi +q {rdg u

One gives in charity to a Brahmana for acquiring virtue, todancers and actors for the sake of fame, to servants in order tofeed them, to kings in order to avert fear from them. (III. 80)

fr*.wwr q y+rqrt r

ftHrFr r$Im,f q ,r=sfr tt

The world is enveloped by ignorance. There is no lightwhen there is darkness. Through greed friends are forsaken.Through bad company one loses heaven. (IIL 82)

Td{flF.rqkq: ll

256

becomes prosperous.gleeful.

A poverty-stricken personking is dead. Rites performeddead. Sacrifice performed(honorarium) is dead.

is dead. A country without a

without the Vedic system arewithout giving Dakshina

(1Ir.84)

(rI: I

qqfaf

Tas

grdiflT{unef

3i@drr+sqfr

TfrTdq

fiITI

Establishment in one's own duty is Tapas. Control of mindis self-restraint. Fortitude is endurance ofthe pairs of opposites.Shyness is abstaining from wicked deeds. (rrr.88)

f,ri rsrpiileTrq YrqFdflq{ndf,r I

qrrforar tt

Knowledge of the Reality is Wisdom. Tranquillity is thepeaceful existence of the mind. Compassion is the wish that all

ERE

frtui5{'m

}TG

eqfr{ffi..irdsfuEEi

q-{fr qqiffiqqrr

(qr

ESSENCE OF YUDHISHTHIRA GITA 257

may be equally happy. Staightforwardness is even- mindedness.(rrr. e0)

qrfYr+;r*' t

urgwrgff&, qfl: llAnger is the enemy most difficult to conquer. Greed is the

endless disease. A saint is the friend of all creatures. Amercilessman rs a rogue. (til.e2)

ffil{irsw-flq gail rr

Ignorance of Dharma is delusion. Pride is self-conceit.Lethargy is non-perfonnance of Dharma. Grief is nescience.

(rrr. e4)

IIildTfi

Hqfr Rr{-dr

Hrt rrfrqerqrfr

Egoism is the great ignorance.Dharma for the sake of fame. God islnsulting others is mean-mindedness.

qtd fterffrBqdr

qt'{Fisd{di

rqdEr{ a lfrryrr

Q{frQsfrn5' 1

Steadiness is rootedness in one's own Dharma. Courage isrestraint of the senses. Bath is the cleansing of the dirt of themind. Charity is protection of all creatures. (rrr. e6)

Tqt I

qf,: llAknower of Dharma is a wise man. An atheist is an idiot.

Desire is the cause of Samsara. Jealousy is the burning of theheart. (III.98)

erdg&q' t

qf$urq ll

Pride is abiding bythe fruit of Charity.

(u. 100)

qffiilffigrq

qTRr*1 qdEflrM {RR:

H qffiiEtr)

rti

258 SARVAGITASARA

dIE"iTrdrer€fift

Hqrrrfl qrqqHqfuryl+ ffi frswi

*swi TGfr

Tsq

ilqq

il

il

Having invited a poor Brahmana needing Bhiksha, whoafterwards tells him: "Get away, there is no Bhiksha"-fus g6sg

TGF

to perennial hell.

frsni q+

qrqrn-dfr + ffi.

(rrr. 104)

drn(rqffifd, t

Even when filled with wealth, through greed andenjoyment, who abandons charity and says: "Nothing will begiven,"-1re goes to perennial hell. (rrr. 106)

q aql{irFT, il

Neither family, nor learning, nor Vedic erudition, but theinternal nature alone determines the quality of a Brahmana.

(rr. 108)

3rtrq6fi Tdrfr r@R qErqrEq{l

tm' r*rr*ftfuR' fuflrqdqa' W.nEveryday beings die .and go to the abode of Yama. Still,

others think that they are immortal. What can be a greaterwonderthanthis? (III. 116)

ilsisyFdur Tdq) tcF{eT.

H gffis El-r: ryl?rdg Gi ftko TdqrErErsn fu Td: H F-elT: ll

Logic is fickle. Srutis are contradictory. There is no sagewho does not differ from others in his views and who can betaken as an authority. The secret of Dharma is hidden in the cave

TE qH

sR"i ft$o dkT q srsqrfr ;T

fr1wa q T.riq q

ESSENCE OF YUDHISHTHIM GITA 259

of the heart. The road to It is the one trodden by the great ones.

ErqrBa

+tHe is the person possessing all wealth, who is the same in

regard to pleasant and unpleasant things, to happiness andsorrow, to the past and the future. (rrr. 121)

(IIL 117)

rl-FI g6g'G dqq q I

€ + gderfi ;R: lt

3:

rilertntrsnt

ESSENCE OF MOKSHA GITA

3FTI€Iq<FT

3{rgr=nqfu

{TFdIg

1. Salutations to Sat-Chit-Ananda Para-Brahman, thatglorious first Preceptor, who is self-luminous, eternal,indivisible, pure, spotless, desireless, attributeless, timeless,spaceless, changeless, beginningless and endless.

fi@tr

fr.tq.rudEEKU

ffia*HfrRerT

3Idut1grpei

ilfti .rci

rfurtrhq il-rsqffit-dq r

ti;fuang qrr+.ffiHrt rr

2. That ultimate Reality, which is the support for thisworld, body, Prana, mind and senses, which is the womb of theVedas, which is all-pervading and all-permeating, which iscolourless, odourless, tasteless, nameless, and formless-thatsomething shines eternally.

TtI: ll

(260)


rftfrw+iqnqfutq{ ilf,qqhi q frrq t

w-qprsq {rqqll3. Some indescribable supreme principle which is

imperishable, unborn, undecaying, fearless, motionless, one

without a second, ancient and infinite,-that alone eiists.

ffi qr E{rtt;T {rg Err q q-flg il( ilafr f+g"qnq tt

4. What is neither short nor long, neither that much nor

this much, neither black nor white, neither stout nor thin,

neither good nor bad-that should be understood as Brahman.

;T .[T qT-< qFI qrril{ qFI qT I

ereq+grttnq t

ilE Edfr frgean-q tt

5. That which is neither subtle nor dense, which has

neither caste nor name, which is immutable, immortal and

bodiless, which is beyond the reach of mind and speech-thatshould be understood as Brahman.

{B[rqqq{ft{rqisEr

(Ie[I

U.fi qftr*dfuqffrq tt

6. Brahman is distinct from the gross, subtle, and causal

bodies. He is the soul of all. He is the Inner Ruler of all. He is

etemally free. He is without action, and without motion.

3{Hai sg Er-fl Tfr frdqi fo, 1

261

3+IFt{qq

qfr-qtai

sTurqfrffii

irq {-eN

q{ 6FI q cll

q Twi ffi qr Ufld

zlrr (qqfdaffiqi{q tft

FTMIi

rqflri

ffiq ftEtrrftili tsa: I

SARVAGITASARA

qqef +fti iler Hu"il fr frsqurq I

Zfr{ft{frd qrf tfrcpnesrygt rr

7. Brahman cannot be defined. To define Brahman is todeny Brahman. The only adequate description of Brahman is aseries of negatives. That is the reason why the Upanishadsdeclare: "Neti \sfi"-"116t this, not this".

qrfl fr qutiliftdT T(sGqi fl+oqon t

sTHiafut Trrr{rhil-dsqri: I3i"nftrfr @tqrdrafu, r

{Affiqesqi di H-qrqrgCfrfrur, sl

8. Maya is indescribable (Sat-Asat Vilakshana AnadiBhava Rupa Anirvachaniya). She is neither Sat nor Asat. Mayais Anadi Santam. She is beginningless but has an end only forthe sage who has realised the Self. Maya is Suddha-Sattva orpure Sattva

Hqi fdtss fr rd 3r-cqfli g ffi r

{t W yrr+f,sr flrgfcerFr{icrd n

9. He who gets knowledge of the Self, having overcomeMaya, the illusory power, will alone know what Maya is, how itarises and is destroyed.

3ffii ki ffirTEI 5qqqfr, {TT s)ql-f{q< gfu, tt

10. Avidya is Malina-Sarva. It is the Upadhi or limitingadjunct of the Jiva. It is the Karana-Sarira ofthe individual soul.Avidya is Anandamaya-kosha.

sTrilqletqrri dkT tqrsfrsr t++q{fr rerfrsffi fr du-€Tqgtdatl


11. When one gets knowledge of the Self, this Avidyavanishes. It is the destruction ofAvidyathat is the Brahmic seat.

qFIS-TTI-FTfi @lfrk dBwi ffi Hrcqfrqffilffi{d qftffi11q11

L2. This universe of names and forms has its origin inignorance. It is dissolved by knowledge of the Self. Thisuniverse, being other than the Self, is unreal like a dream. It islike a mirage.

Hg

FT: {rmflAqTtriTE{T+i

13. The mind has the power of creating or undoing thewhole universe in the twinkling of an eye. Slay this mindthrough Vichara (enquiry), destruction of Vasanas and controlof its fluctuation.

riwi rT fr {f,dmrcri frS, I

3i-fr EEffirT qR iIrrci fr5as 11

14. The enemy ofthe Atman is the fluctuating mind only.The mind through its power of fluctuation generates countlessVasanas and Sankalpas. Destroy this fluctuating power of themind through constant Brahma-Vichara.

q *fl-{T, I

Aq ffiur qR

il-qiq-srqh

WIgdllqil

detqlsftr1d+ n3ra iT{rq

sil rTrfr

tTT: [qi15. Brahman will not shine when the dualities of the

mind are not destroyed. Destroy the dualities. Brahman willshine in its pristine glory.

264 SARVAGITASARA

iTeII q;[: I

dkT qrqil rr

16. Just as gold is purified by heating it on the fire, soalso mind is purified by the fire of meditation.

3Tfr rqqfrgg rflqrflg itr"kt: I

3Td Bqs ffi q {qrh:}sffrq ttT6al*ffir 5{, 1

ffi r*gn17. Understand the right significance of the "Tat Tvam

Asi" Mahavakya. The knowledge relating to the identity of theindividual soul and the supreme Soul that arises fromMahavakyas like "Tat Tvamlsi " (Thou art That) is the meansto emancipation.

3nfua-f,rqn \: refr erEM: qtdtq qrafr' yftqftfl-€q frgn, tr

ftffi H{Frrq qteqrrrd qftn+rt{ yrrii cl-.{T TdqT tl

18. 'OM' is the symbol of Brahman. It is the word ofpower. It is the sacred monosyllable. It is the essence of all theVedas. It is the boat to take you to the other shore of fearlessnessand Immortality. Meditate on

('OM" with Bhava and meaning.

qR e ildffrEsr Effi{wn fu+rqrq r

(ffifr qrcqTi ffirm qen qer I

derT iTer F{fu s{a-fr q-.{T yfrrq} rr

ffiE{eqITTfrqT

selt & qrq*rna.Aa.16 Fr4er Frtrf,

imurrrrffi dkT

ESSENCE OF MOKSHAGITA

19. If you want to attain Brahman all longings for objectsshould perish. The more you are removed from objects, themore the effulgence of Brahman will radiate in you.

q Ei ffi Trj ilmq qfit *nI:IqtfrfuTfrT gH rrfr murfrrt: I

c"i aqrrorqri dd-frE gtrilU gftnrrt tl20. Thou art not this perishable body. Thou art not the

wavering mind. Thou art not the senses. Thou art not theintellect. Thou art not the causal body. Thou art theAll-pervading, Immortal Brahman. Realise this and be free.

frflrqq{, yqnltq 5fulTIE

g.i yA;aqn Ur.rn rg q.i fuqli neil t

Hql;IflflflFfi cct

3{-dgq q{ iftqt(Iq2L. Thou art the Prajnana-Ghana-Atman (embodiment

of wisdom). Thou art Chidghana-Brahman (mass ofconsciousness). Thou art Vijnana-Ghana Purusha (mass ofknowledge). Thou art Ananda-Ghana Atman (mass of Bliss).Realise this and be free.

rg Ei q fuqrxqu: I

eftrrreemirr-raqr HEnIril frqq, t

sEqS q{ ilf,frq q"r gfuq tt

22. Thou art Akhandaikarasa-Brahman (onehomogeneous essence). Thou art Chinmatra-Purusha (pureconsciousness). Thou art spotless, passionless, sexless andbodiless soul. Realise this and be free.

qdqmd{rcqr

srhi .r$i 4€il(q-(iq drss

266 SARVAGITASARA

23. That supreme Brahman which is the Immortal Selfofall, which is the beginningless entity, which is immutable andinfinite, which is beyond the reach of mind and speech-thatBrahman art thou. Meditate on this. Realise this and be free.

OM TAT SAT

:?c o :?a=r\='-=f\='

\,

Advaita Vedanta is the liberating knowledge. All theUpanishads have revealed this knowledge likeblossoming of lotuses in the hearts of genuine seekersof Truth. The obscure utterances of the Upanishadsmade it hard to behold the true vision it contained.Hence great Masters have sung the same Truth assongs, called the Gita, in simple and lucid verses withgrace and rhythm. The Bhagavad Gita is considered asmilk where all the Upanishads stand as cows. It is truewith all the other Gitas like Ashtavakra Gita, AvadhutaGita, Rama Gita etc. All the Gitas sing the essence ofAdvaita Vedanta alone.

Swami Sivanandaji Maharaj has further extractedthe essence (Sara)of all the Gitas, similar to extractingclarified butter from milk and truly named it 'SarvaGita Sara'. For those who genuinely long to taste thenectar (Amita)of that liberating knowledge, no doubt,it is hidden in the pages of this book.

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sarva gita sara 2012 edition by swami sivananda

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