Bhagwad Gita - Post 108

Verse 13

Mahaatmaanastu maam paratha

Daiveem prakritimaashritaah;

Bhajantyananyamanaso jnaatwaa

Bhootaadimavyayam.

But the great souls, O Arjuna, partaking of My divine nature, worship Me with a single mind (with the mind devoted to nothing else), knowing Me as the imperishable source of beings.

Lord Krishna describes the mahatmas  or great souls whose hearts are not full of trivial, mundane desires. This is because all their sins have been eradicated by the multitudes of meritorious deeds performed in thousands of previous lifetimes and thus their hearts have been cleansed of all dross and impurities and they possess the divine nature.

These mahatmas have naturally qualified themselves for contemplation and meditation on the ultimate absolute truth associated with the Supreme Lord. 

Exclusive devotion of the mind denotes that exultant state of consciousness where one is imbued with ecstatic waves of love for the Supreme Lord where if without such a mood and feeling of worshipful devotion not only in the mind and by the external senses but from the  atma as well then life would become without support and untenable. 

Such great souls worship the Supreme Lord with such intense one-pointed focus that this worship alone constitutes their sole aim and complete goal.

The great souls are those who have woken up from their ignorance and brushed aside material consciousness like a bad dream.  

Released from the grips of the material energy, Maya, they are now under the shelter of the divine Yogmaya energy.  Such enlightened souls have woken up to the spiritual reality of their eternal relationship with God. 

Just as God has both aspects to His personality—the formless and the personal form—His Yogmaya energy also possesses both aspects.  It is a formless energy, but it also manifests in the personal form as Radha, Sita, Durga, Lakshmi, Kali, Parvati, etc.  

All these divine personalities are manifestations of the divine energy of God, and they are all non-different from each other, just as Krishna, Ram, Shiv, Narayan, etc. are non-different forms of the one God. 

Krishna says, “Knowing Me as the Origin of all things, knowing Me as Supreme beyond all things, knowing Me as All-in-all, knowing that in Me everything can be found, knowing that I am the source of immortality, these great souls, mahatmas, resort to Me, being endowed with the highest quality of sattva.

They adore Me in their spirit, they worship Me in their spirit, they praise Me in their spirit, they concentrate on Me through their spirit, and wish that their spirit gets merged in My spirit.” Ananyamanasaḥ:

Those whose mind cannot be distracted in any direction other than My Universal existence, such people I consider as mahatmas, the great souls that inhabit this cosmos.” 

Such great souls are very few in number, as the Yoga Vasishtha tells us. It is said that they are very few in number because the earth cannot bear the weight of such great people. 

Great souls are very few in number; wicked people are multifarious. In one of his commentaries, Sankaracharya says that gods are lesser in number than demons. 

Love.

Bhagwad Gita - Post 107

Verse 1

Sri Bhagavaan Uvaacha:

 Idam tu te guhyatamam

Pravakshyaamyanasooyave;

Jnaanam vijnaanasahitam

Yajjnaatwaa mokshyase’shubhaat.

The Blessed Lord said:

I shall now declare to thee who does not cavil, the greatest secret, the knowledge combined with experience (Self-realization). Having known this, thou shalt be free from evil.

Sri Krishna says, 

This is the secret of secrets that I am going to tell you.” Pravakṣyāmy anasūyave: “Because you are highly devoted to Me and you are not prejudiced against anything, I shall tell you this secret of secrets.” Jñānaṁ vijñānasahitaṁ yaj jñātvā mokṣyase’śubhāt. 

The reference to jnana and vijnana was also made in the Seventh Chapter. Now once again it is repeated: “I shall tell you everything regarding jnana and vijnana—that is, knowledge as well as spiritual experience. Or it can also mean the knowledge of everything connected with this world and the knowledge of the eternal realities. I shall describe to you what these are.”

Verse 4

Mayaa tatamidam sarvam

Jagadavyaktamoortinaa;

Matsthaani sarvabhootaani

Na chaaham teshvavasthitah.

All this world is pervaded by Me in My unmanifest aspect; all beings exist in Me, but I do not dwell in them.

Sri Krishna reveals through this verse, thus:-

 

Invisibly, un-understandably, as it were, I am pervading all things. There is no place, no nook or cranny or corner, where I am not. 

I am present in all things. Everything is pervaded by Me. There is no location where I am not. You cannot hide anything from Me.”

Mayā tatam idaṁ sarvaṁ jagad avyaktamūrtinā, matsthāni sarvabhūtāni: “All things are located in Me.” This is also a repetition of something that is said in the Seventh Chapter. 

Matsthāni sarvabhūtāni na cāhaṁ teṣvavasthitaḥ: “I am not in them.” 

Verse 5

Na cha matsthaani bhootaani

Pashya me yogamaishwaram;

Bhootabhrinna cha bhootastho

Mamaatmaa bhootabhaavanah.

Nor do beings exist in Me (in reality): behold My divine Yoga, supporting all beings, but not dwelling in them, is My Self, the efficient cause of beings.

All particulars are in the Universal; the Universal is not in the particulars. The waves are in the ocean; the ocean is not in the waves. We can draw a similar analogy when the Lord says, “I am in everything, but things are not in Me.” 

This was explained in detail through a talk posted to a group recently, as this revelation was too much to be absorbed as such. I am in everything- This revelation was easy to comprehend but , “ Things are not in me” was too much to understand and absorb, as it appears contradictory to the revelation. “ I am in everything”.

Existence-Consciousness-Bliss, or sat-chit-ananda svarupa, is present in every name and form, but name and form are not in sat-chit-ananda. God is in the world, but the world is not in God. 

This is the reason why the Lord says, “Everything is in Me, but I am not in them. I remain transcendent though, at the same time, I am immanent in all things.”

Na ca matsthāni- The previous statement , “matsthāni sarvabhūtāni”, I am in everything’  is contradicted. “Things are also not in Me, for another reason altogether.” 

Paśya me yogam aiśvaram: “Look at My glory; see My majesty.” “Look at Me,” the Almighty says. “How wonderful is this majesty of My abode where I am everywhere. Everything is in Me, and yet nothing is in Me.”

Love.

Bhagwad Gita - Post 106

IX. THE YOGA OF THE KINGLY SCIENCE & THE KINGLY SECRET

Verse 23

Ye’pyanyadevataa bhaktaa

Yajante shraddhayaa’nvitaah;

Te’pi maameva kaunteya

Yajantyavidhipoorvakam.

Even those devotees who, endowed with faith, worship other gods, worship Me only, O Arjuna, but by the wrong method!

Verse 24

Aham hi sarvayajnaanaam

Bhoktaa cha prabhureva cha;

Na tu maamabhijaananti

Tattwenaatashchyavanti te.

(For) I alone am the enjoyer and also the Lord of all sacrifices; but they do not know Me in essence (in reality), and hence they fall (return to this mortal world).

Verse 25

Yaanti devavrataa devaan pitreen yaanti pitrivrataah; Bhutaani yaanti bhutejyaa yaanti madyaajino’pi maam.

The worshippers of the gods go to them; to the manes go the ancestor-worshippers; to the Deities who preside over the elements go their worshippers; My devotees come to Me.

Verse 26

Patram pushpam phalam toyam

Yo me bhaktyaa prayacchati;

Tadaham bhaktyupahritamashnaami Prayataatmanah.

Whoever offers Me with devotion and a pure mind (heart), a leaf, a flower, a fruit or a little water—I accept (this offering).

Verse 27

Yatkaroshi yadashnaasi

Yajjuhoshi dadaasi yat;

Yattapasyasi kaunteya

Tatkurushva madarpanam.

Whatever thou doest, whatever thou eatest, whatever thou offerest in sacrifice, whatever thou givest, whatever thou practiseth as austerity, O Arjuna, do it as an offering unto Me!

Verse 28

Shubhaashubhaphalairevam

Mokshyase karmabandhanaih; Sannyaasayogayuktaatmaa

Vimukto maamupaishyasi.

Thus shalt thou be freed from the bonds of actions yielding good and evil fruits; with the mind steadfast in the Yoga of renunciation, and liberated, thou shalt come unto Me.

Verse 29

Samo’ham sarvabhooteshu

Na me dweshyo’sti na priyah;

Ye bhajanti tu maam bhaktyaa

Mayi te teshu chaapyaham.

The same am I to all beings; to Me there is none hateful or dear; but those who worship Me with devotion are in Me and I am also in them.

Verse 30

Api chet suduraachaaro

Bhajate maamananyabhaak;

Saadhureva sa mantavyah

Samyagvyavasito hi sah.

Even if the most sinful worships Me, with devotion to none else, he too should indeed be regarded as righteous, for he has rightly resolved.

Verse 31

Kshipram bhavati dharmaatmaa Shashwacchaantim nigacchati;

Kaunteya pratijaaneehi

Na me bhaktah pranashyati.

Soon he becomes righteous and attains to eternal peace; O Arjuna, know thou for certain that My devotee is never destroyed!

Verse 32

Maam hi paartha vyapaashritya

Ye’pi syuh paapayonayah;

Striyo vaishyaastathaa

Shoodraaste’pi yaanti paraam gatim.

For, taking refuge in Me, they also, who, O Arjuna, may be of sinful birth—women, Vaisyas as well as Sudras—attain the Supreme Goal!

Verse 33

Kim punarbraahmanaah

Punyaa bhaktaa raajarshayastathaa; Anityamasukham lokam imam

Praapya bhajaswa maam.

How much more easily then the holy Brahmins and devoted royal saints (attain the goal); having obtained this impermanent and unhappy world, do thou worship Me.

Verse 34

Manmanaa bhava madbhakto

Madyaajee maam namaskuru;

Maamevaishyasi yuktwaivamaatmaanam Matparaayanah.

Fix thy mind on Me; be devoted to Me; sacrifice unto Me; bow down to Me; having thus united thy whole self with Me, taking Me as the Supreme Goal, thou shalt verily come unto Me.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam Yogashaastre Sri Krishnaarjunasamvaade

Raajavidyaa-raajaguhyayogo Naama Navamo’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the ninth discourse.

Love.