Tattvavaada Philosophy

Vishnu sahasranaama - Kannada meanings

2011-12-30T20:01:00.004+05:30

Source: http://kannadavishnusahasranama.blogspot.com/
Reference: Pravachanas of Sri Bannanje Govindacharya

ಶ್ರೀ ಗುರುಭ್ಯೋ ನಮಃ | ಹರಿಃ ಓಂ |

ಪೀಠಿಕೆ

ಮಹಾಭಾರತ ಯುದ್ಧ ಮುಗಿದಿದೆ. ಭೀಷ್ಮಾಚಾರ್ಯರು ಶರಶಯ್ಯದಲ್ಲಿದ್ದಾರೆ. ಇತ್ತ ಧರ್ಮರಾಯನ ಪಟ್ಟಾಭಿಷೇಕ ಶ್ರೀಕೃಷ್ಣ ಮತ್ತು ವ್ಯಾಸರ ಸಮ್ಮುಖದಲ್ಲಿ ನಡೆದಿದೆ. ಒತ್ತಾಯದಲ್ಲಿ ಪಟ್ಟಾಭಿಷೇಕಕ್ಕೆ ಒಪ್ಪಿದ್ದ ಯುಧಿಷ್ಠಿರನ ಮನಸ್ಸಿಗೆ ಕಿಂಚಿತ್ತೂ ಸಮಾಧಾನವಿಲ್ಲ. ಎಲ್ಲಾ ವೀರರು, ಹಿರಿಯರು, ಲಕ್ಷ-ಲಕ್ಷ ಮಂದಿ ಸೈನಿಕರ ನಾಶದ ನಂತರ, ಸಿಂಹಾಸನವೇರಿದ ಆತನಿಗೆ ಪಾಪ ಪ್ರಜ್ಞೆ ಕಾಡುತ್ತಿರುತ್ತದೆ. ಇಂತಹ ಸ್ಥಿತಿಯಲ್ಲಿದ್ದ ಧರ್ಮರಾಯನನ್ನು ಶ್ರೀಕೃಷ್ಣ ಭೀಷ್ಮಾಚಾರ್ಯರ ಬಳಿಗೆ ಕರೆತಂದು, ಆತನಿಗೆ ಧರ್ಮ ಪಾಠವನ್ನು ಬೋಧಿಸುವಂತೆ ಕೇಳಿಕೊಳ್ಳುತ್ತಾನೆ.

ಧರ್ಮದ ಪರ ಹೋರಾಡಿ ಗೆದ್ದ ಧರ್ಮರಾಯನನ್ನು ಕೊಂಡಾಡಿದ ಭೀಷ್ಮಾಚಾರ್ಯರು, "ಒಂದು ವೇಳೆ ನೀನು ಅನ್ಯಾಯದ ವಿರುದ್ಧದ ಈ ಯುದ್ಧದಲ್ಲಿ ಹೋರಾಡದೆ ಇದ್ದಿದ್ದರೆ, ನಿನ್ನನ್ನು ಹೇಡಿ ಎನ್ನುತ್ತಿದ್ದೆ" ಎನ್ನುತ್ತಾರೆ. ಈ ಮಾತಿನಿಂದ ಧರ್ಮರಾಯನಲ್ಲಿದ್ದ ಪಾಪ ಪ್ರಜ್ಞೆ ಹೊರಟುಹೋಗಿ, 'ತನಗೆ ಧರ್ಮೋಪದೇಶ ಮಾಡಬೇಕೆಂದು' ಭೀಷ್ಮಾಚಾರ್ಯರಲ್ಲಿ ಕೇಳಿಕೊಳ್ಳುತ್ತಾನೆ.

ಈ ರೀತಿ ಭೀಷ್ಮಾಚಾರ್ಯರು ಧರ್ಮರಾಯನಿಗೆ ಧರ್ಮೋಪದೇಶ ಮಾಡಿದ ಮಹಾಭಾರತದ ಅನುಶಾಸನ ಪರ್ವದ ಕೊನೆಯ ಅಪೂರ್ವ ಉಪದೇಶ ಈ ವಿಷ್ಣು ಸಹಸ್ರನಾಮ. ವ್ಯಾಸ ಮಹರ್ಷಿಗಳು ಈ ಸಾವಿರ ನಾಮವನ್ನು ಸ್ತೋತ್ರ ರೂಪದಲ್ಲಿ ನಮಗೆ ಕಾಣಿಕೆಯಾಗಿ ನೀಡಿದ್ದಾರೆ.

ವಿಷ್ಣು ಸಹಸ್ರನಾಮದಲ್ಲಿ ಬರುವ ಸಾವಿರ ನಾಮಗಳು ಭಗವಂತನ ಗುಣವಾಚಕ ನಾಮಗಳಾಗಿವೆ. ನಮಗೆ ಇರುವ ಹೆಸರು ಗುಣವಾಚಕವಲ್ಲ ಅದು ಕರೆದಾಗ ಓಗೊಡಲು ಇಟ್ಟ ಹೆಸರು. ಆದರೆ ಭಗವಂತನ ಪ್ರತೀ ನಾಮ ಆತನ ಗುಣವನ್ನು ವರ್ಣಿಸುತ್ತದೆ. ನಮ್ಮಲ್ಲಿ ಅನೇಕ ಸಹಸ್ರನಾಮಗಳಿವೆ. ಬಹಳ ಪ್ರಸಿದ್ಧವಾದ ಲಲಿತ ಸಹಸ್ರನಾಮ, ಶಿವ ಸಹಸ್ರನಾಮ, ಗಣೇಶ ಸಹಸ್ರನಾಮ, ನರಸಿಂಹ ಸಹಸ್ರನಾಮ ಇತ್ಯಾದಿ. ಈ ಎಲ್ಲಾ ಸಹಸ್ರನಾಮಗಳಿಗಿಂತ ಹೆಚ್ಚು ವ್ಯಾಖ್ಯಾನವಿರುವ, ಹೆಚ್ಚು ಮಂದಿ ವಿದ್ವಾಂಸರು ಭಾಷ್ಯ ಬರೆದಿರುವ, ಮಹಾಭಾರತದ ಭಾಗವಾಗಿರುವ, ಸುಪ್ರಸಿದ್ಧ ಸಹಸ್ರನಾಮ-ವಿಷ್ಣು ಸಹಸ್ರನಾಮ. ಪದ್ಮ ಪುರಾಣದಲ್ಲಿ ಒಂದು ವಿಷ್ಣು ಸಹಸ್ರನಾಮವನ್ನು ಕಾಣುತ್ತೇವೆ. ಆದರೆ ಅದು ಅಷ್ಟೊಂದು ಪ್ರಚಲಿತದಲ್ಲಿಲ್ಲ.

ವಿಷ್ಣು ಸಹಸ್ರನಾಮದಲ್ಲಿ ಕೆಲವೊಂದು ನಾಮಗಳು ಒಂದಕ್ಕಿಂತ ಹೆಚ್ಚು ಭಾರಿ ಪುನರಾವರ್ತನೆ ಆಗಿರುವುದನ್ನು ನಾವು ಕಾಣುತ್ತೇವೆ. ಇಲ್ಲಿ ಬರುವ ಒಂದೊಂದು ನಾಮಕ್ಕೂ ನೂರು ಅರ್ಥವಿದೆಯಂತೆ. ಒಂದು ವೇಳೆ ಒಂದು ನಾಮ ಎರಡು ಬಾರಿ ಬಂದರೆ ಆ ನಾಮಕ್ಕೆ ಇನ್ನೂರು ಅರ್ಥಗಳಿವೆ ಎಂದು ತಿಳಿಯಬೇಕಾಗುತ್ತದೆ. ಆದರೆ ಇಷ್ಟೊಂದು ಅರ್ಥವನ್ನು ಕಂಡುಕೊಳ್ಳುವುದು ಸಾಮಾನ್ಯರಿಗೆ ಅಸಾಧ್ಯ.

ಸಹಸ್ರನಾಮದ ರಾಜ ಮಹಾಭಾರತದ ಅನುಶಾಸನ ಪರ್ವದ ವಿಷ್ಣು ಸಹಸ್ರನಾಮ. ಪ್ರಾಚೀನರು ಹೇಳುವಂತೆ, ಅಧ್ಯಾತ್ಮ ಗ್ರಂಥಗಳಲ್ಲಿ ಶ್ರೇಷ್ಠವಾದದ್ದು ವೇದವ್ಯಾಸರು ರಚಿಸಿದ "ಭಾರತ" ಏಕೆಂದರೆ ಇದು ಭಗವಂತನ ರಚನೆ.

ನಿರ್ಣಯಃ ಸರ್ವಶಾಸ್ತ್ರಾಣಾಂ ಭಾರತಂ ಪರಿಚಕ್ಷತೇ |
ಭಾರತಂ ಸರ್ವವೇದಾಶ್ಚ ತುಲಾಮಾರೋಪಿತಾಃ ಪುರಾ ||
ದೇವೈರ್ಬ್ರಹ್ಮಾದಿಭಿಃ ಸರ್ವೈಃ ಋಷಿಭಿಶ್ಚ ಸಮನ್ವಿತೈಃ |
ವ್ಯಾಸಸ್ಯೈವಾಜ್ಞಯಾ ತತ್ರ ತ್ವತ್ಯರಿಚ್ಯತ ಭಾರತಮ್ ||

ಅಂದರೆ ಸರ್ವ ಶಾಸ್ತ್ರಾರ್ಥಗಳಿಗು ಮಹಾಭಾರತವೇ ನಿರ್ಣಾಯಕ. ಹಿಂದೆ ಮಹಾಭಾರತ ಮತ್ತು ಸಕಲ ವೇದಗಳು, ಶ್ರೀವೇದವ್ಯಾಸರ ಆದೇಶದಂತೆಯೇ, ಬ್ರಹ್ಮಾದಿ ದೇವತೆಗಳಿಂದಲೂ, ಸಕಲ ಋಷಿಗಳಿಂದಲೂ, ಒಂದು ತಕ್ಕಡಿಯಲ್ಲಿ ಇರಿಸಿ ತೂಗಲ್ಪಟ್ಟವು; ಆಗ ಮಹಾಭಾರತವು ವೇದಾದಿ ಇತರ ಸಕಲ ಶಾಸ್ತ್ರಗಳನ್ನು ಮೀರಿಸಿತ್ತು !!

ಇಂತಹ ಮಹಾಭಾರತದ ಸಾರ- 700 ಶ್ಲೋಕಗಳನ್ನೊಳಗೊಂಡ ಭಗವದ್ಗೀತೆ ಮತ್ತು ಸಾವಿರ ನಾಮಗಳನ್ನೊಳಗೊಂಡ ವಿಷ್ಣುಸಹಸ್ರನಾಮ. ಮಹಾಭಾರತ ಮಹತ್ತಾದ ಅರ್ಥದ ಭಾರವಿರುವ ಗ್ರಂಥ. ಅದು ಮನೋವೈಜ್ಞಾನಿಕವಾಗಿ ನಮ್ಮ ಮನಸ್ಸಿಗೆ ತರಬೇತಿ ಕೊಡುವ ಗ್ರಂಥ. ಪ್ರತಿಯೊಬ್ಬ ಮನುಷ್ಯನ ಒಳಗೆ ನಡೆಯುವ ಜೀವನ್ಮೌಲ್ಯಗಳನ್ನು ಹೇಳುವ ಗ್ರಂಥ. ಇದು ನ್ಯಾಯ- ಅನ್ಯಾಯ, ಧರ್ಮ-ಅಧರ್ಮ, ಒಳ್ಳೆಯತನ-ಕೆಟ್ಟತನಗಳ ನಡುವೆ ನಡೆಯುವ ಹೋರಾಟವನ್ನು ತಿಳಿಸುವ ಗ್ರಂಥ.

ಮಹಾಭಾರತದಲ್ಲಿ ಬರುವ ಪಾಂಡವರ ಏಳು ಪಾತ್ರಗಳು ಒಬ್ಬ ಮನುಷ್ಯನಲ್ಲಿರಬೇಕಾದ ಹದಿನೆಂಟು ಗುಣಗಳನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತವೆ.
೧. ಧರ್ಮರಾಜ - ಧರ್ಮ
೨. ಭೀಮಸೇನ - ಭಕ್ತಿ, ಜ್ಞಾನ, ವೈರಾಗ್ಯ, ಪ್ರಜ್ಞಾ, ಮೇಧಾ, ಧೃತಿ, ಸ್ಥಿತಿ, ಯೋಗ, ಪ್ರಾಣ ಮತ್ತು ಬಲ.
೩. ಅರ್ಜುನ - ಶ್ರವಣ, ಮನನ ಮತ್ತು ನಿದಿಧ್ಯಾಸನ
೪.೫. ನಕುಲ-ಸಹದೇವ - ಶೀಲ ಮತ್ತು ವಿನಯ
೬. ದ್ರೌಪದಿ - ವೇದವಿದ್ಯೆ
೭. ಶ್ರೀಕೃಷ್ಣ – ವೇದವೇದ್ಯ

ಹೀಗೆ ಮಹಾಭಾರತದ ಪ್ರತಿಯೊಂದು ಶ್ಲೋಕ, ಪ್ರತಿಯೊಂದು ಪದ, ಪ್ರತಿಯೊಂದು ಅಕ್ಷರ ಎಲ್ಲಕ್ಕಿಂತ ಎತ್ತರದಲ್ಲಿರುವ ಹದಿನೆಂಟನೆಯವನಾದ ಭಗವಂತನನ್ನು ಹೇಳುತ್ತದೆ. ಭಾರತದಲ್ಲಿ ಒಂದು ಲಕ್ಷ ಶ್ಲೋಕಗಳಿವೆ. ಅಂದರೆ ಒಟ್ಟಿಗೆ 32 ಲಕ್ಷ ಅಕ್ಷರಗಳಿವೆ. ಪ್ರತಿಯೊಂದು ಅಕ್ಷರ ಭಗವಂತನ ನಾಮವಾಗಿದೆ. ಈ ರೀತಿ ಭಗವಂತನ ಗುಣಗಾನ ಮಾಡುವ ಪದಪುಂಜ ಮಹಾಭಾರತ. ಸಾಮಾನ್ಯ ಜನರಿಗೆ ಈ ಒಂದು ಲಕ್ಷ ಶ್ಲೋಕವನ್ನು ತಿಳಿಯಲು ಕಷ್ಟವಾಗಬಹುದು ಎಂದು, ಮಹಾಭಾರತದಿಂದ ಅಮೂಲ್ಯವಾದ ಎರಡು ರಸವನ್ನು ವೇದವ್ಯಾಸರು ನಮ್ಮ ಮುಂದೆ ಇರಿಸಿದ್ದಾರೆ. ಅದೇ ಭಗವದ್ಗೀತೆ ಮತ್ತು ವಿಷ್ಣುಸಹಸ್ರನಾಮ.
ವೇದಗಳಿಗೆ ಕನಿಷ್ಠ 3 ಅರ್ಥಗಳಿವೆ. ಮಹಾಭಾರತ ಶ್ಲೋಕಗಳಿಗೆ ಕನಿಷ್ಠ 10 ಅರ್ಥಗಳಿದ್ದರೆ, ವಿಷ್ಣು ಸಹಸ್ರನಾಮದ ಪ್ರತೀ ನಾಮಕ್ಕೆ ಕನಿಷ್ಠ ನೂರು ಅರ್ಥಗಳಿವೆ !! ಈ ಕಾರಣಕ್ಕಾಗಿಯೇ ಪ್ರಾಚೀನರು ಭಗವದ್ಗೀತೆ ಮತ್ತು ವಿಷ್ಣುಸಹಸ್ರನಾಮವನ್ನು ಅತ್ಯಮೂಲ್ಯ ಗ್ರಂಥವಾಗಿ ಪರಿಗಣಿಸಿದ್ದಾರೆ. ವೇದಗಳ ಸಾರವಾದ ಬ್ರಹತೀಸಹಸ್ರದಲ್ಲಿ ಒಂದು ಸಾವಿರ ಮಂತ್ರಗಳಿವೆ, ಹಾಗು ಈ ಒಂದು ಸಾವಿರ ಮಂತ್ರದಲ್ಲಿ 72 ,000 ಅಕ್ಷರಗಳಿವೆ. ಈ ಒಂದು ಸಾವಿರ ಮಂತ್ರಗಳ ಸಾರವನ್ನು ಒಂದು ಸಾವಿರ ನಾಮಗಳ ರೂಪದಲ್ಲಿ ವೇದವ್ಯಾಸರು ನಮಗೆ ಕರುಣಿಸಿದ್ದಾರೆ.

ಮನುಷ್ಯನ ಆಯಸ್ಸು ನೂರು ವರ್ಷ. ಈ ನೂರು ವರ್ಷಗಳಲ್ಲಿ 36 ಸಾವಿರ ಹಗಲು ಮತ್ತು 36 ಸಾವಿರ ರಾತ್ರಿಗಳಿವೆ. ಮನುಷ್ಯ ದೇಹ 72 ಸಾವಿರ ನಾಡಿಗಳಿಂದಾಗಿದೆ. ಈ ನಾಡಿಗಳಲ್ಲಿ 36 ಸಾವಿರ ನಾಡಿಗಳು ಎಡ ಭಾಗದಲ್ಲೂ ಮತ್ತು 36 ಸಾವಿರ ನಾಡಿಗಳು ನಮ್ಮಬಲಭಾಗಲ್ಲೂ ಇರುತ್ತವೆ. ಈ ನಾಡಿಗಳಲ್ಲಿ ರಕ್ತ ಸಂಚಾರ ಸರಿಯಾಗಿ ಆದರೆ ಮನುಷ್ಯನಿಗೆ ಯಾವುದೇ ರೋಗ ಬರಲಾರದು. ಗಾಯತ್ರಿ ಜಪವನ್ನು ಸಾಮಾನ್ಯವಾಗಿ ಒಂದು ಸಾವಿರದಂತೆ ದಿನಕ್ಕೆ ಮೂರು ಬಾರಿ ಮಾಡುತ್ತೇವೆ. ಏಕೆಂದರೆ ಗಾಯತ್ರಿಯಲ್ಲಿ 24 ಅಕ್ಷರಗಳಿವೆ. ಒಮ್ಮೆಗೆ ಒಂದು ಸಾವಿರ ಜಪ ಅಂದರೆ 24 ಸಾವಿರ ಅಕ್ಷರ, ದಿನಕ್ಕೆ ಮೂರು ಬಾರಿ ಅಂದರೆ 72 ಸಾವಿರ ಅಕ್ಷರ. ಇದು ನಮ್ಮ ದೇಹದಲ್ಲಿರುವ ಒಟ್ಟು ನಾಡಿಗಳ ಸಂಖ್ಯೆಗೆ ಸಮ. ಇದಕ್ಕಿಂತ ಹೆಚ್ಚು ಬಾರಿ ಪಾರಾಯಣ ಮಾಡಿದರೆ ಹುಚ್ಚು ಹಿಡಿಯುವ ಸಾಧ್ಯತೆ ಇದೆ ! ವಿಷ್ಣುಸಹಸ್ರನಾಮವನ್ನು ಪಠಿಸುವುದರಿಂದ ನಾವು ಬ್ರಹತೀಸಹಸ್ರದ 72 ಸಾವಿರ ಅಕ್ಷರಗಳನ್ನು ಜಪಿಸಿದಂತಾಗುತ್ತದೆ. ಇದರಿಂದ ನಮ್ಮ 72 ಸಾವಿರ ನಾಡಿಗಳಲ್ಲಿ ಪೂರ್ಣಪ್ರಮಾಣದ ರಕ್ತ ಸಂಚಾರವಾಗುತ್ತದೆ. ಆದ್ದರಿಂದ ವಿಷ್ಣುಸಹಸ್ರನಾಮ ಭವರೋಗ ಪರಿಹಾರಕ. ಆದರೆ ಅರ್ಥ ತಿಳಿದು ಹೃದಯತುಂಬಿ ಭಕ್ತಿಯಿಂದ ಪಾರಾಯಣ ಮಾಡುವುದು ಮುಖ್ಯ.

ಇಂತಹ ಅಮೂಲ್ಯವಾದ ಭಗವಂತನ ನಾಮವನ್ನು ಯಾರು ಯಾವಾಗ ಹೇಗೆ ಪಠಿಸಬಹುದು ? ವಿಷ್ಣು ಸಹಸ್ರನಾಮ ವೇದವ್ಯಾಸರು ಮನುಷ್ಯನಿಗೆ ಕೊಟ್ಟ ಅಮೂಲ್ಯ ಕಾಣಿಕೆ. ಇದನ್ನು ಗಂಡು-ಹೆಣ್ಣು , ಜಾತಿ-ಮತದ ಭೇದವಿಲ್ಲದೆ, ಎಲ್ಲರೂ ಎಲ್ಲ ಕಾಲದಲ್ಲೂ ಪಠಿಸಬಹುದು. ಬೆಳಿಗ್ಗೆ ಸ್ನಾನದ ಮೊದಲು, ಸ್ನಾನದ ನಂತರ, ಸಂಜೆ, ರಾತ್ರಿ ಯಾವಾಗ ಬೇಕಾದರೂ ಪಠಿಸಬಹುದು. ಅಲ್ಪಪ್ರಾಣ-ಮಹಾಪ್ರಾಣವನ್ನು ಸ್ಪಷ್ಟವಾಗಿ, ಗೌರವಪೂರ್ವಕವಾಗಿ, ನಂಬಿಕೆಯಿಂದ, ಪರಿಶುದ್ಧ ಮನಸ್ಸಿನಿಂದ ಪಠಿಸುವುದು ಅತ್ಯಗತ್ಯ. ವಿಷ್ಣು ಸಹಸ್ರನಾಮದಲ್ಲಿ ನಮಗೆ ತಿಳಿಯದೆ ಆಗುವ ಉಚ್ಛಾರ ದೋಷಕ್ಕೆ ಕ್ಷಮೆ ಇದೆ. ಸರ್ವಶಬ್ದ ವಾಚ್ಯನಾದ ಭಗವಂತ ನಾವು ತಿಳಿಯದೆ ಮಾಡಿದ ತಪ್ಪನ್ನು ಕ್ಷಮಿಸುತ್ತಾನೆ.

ಬನ್ನಿ...ಇಂತಹ ಅಮೂಲ್ಯ ಕೃತಿಯ ಅರ್ಥ ವಿಶ್ಲೇಷಣೆಯನ್ನು ಸಾಧ್ಯವಾದಷ್ಟು ಮಟ್ಟಿಗೆ ತೆರೆದು ನೋಡೋಣ.

ಶ್ರೀ ವೈಶಂಪಾಯನ ಉವಾಚ

ಶ್ರುತ್ವಾ ಧರ್ಮಾನಶೇಷೇಣ ಪಾವನಾನಿ ಚ ಸರ್ವಶಃ |
ಯುಧಿಷ್ಠಿರಃ ಶಾಂತನವಂ ಪುನರೇವಾಭ್ಯಭ್ಯಾಷತ || 1 ||

ವೈಶಂಪಾಯನು ನುಡಿದನು: ಪಾಪಗಳನ್ನು ಕಳೆದು ಪರಿಶುದ್ಧವಾಗುವ ಎಲ್ಲ ಧರ್ಮಗಳ ಬಗ್ಗೆ ಸಮಗ್ರವಾಗಿ ಭೀಷ್ಮಾಚಾರ್ಯರಿಂದ ಕೇಳಿ ತಿಳಿದ ನಂತರ, ಯುಧಿಷ್ಠಿರ ಭೀಷ್ಮಾಚಾರ್ಯರಲ್ಲಿ ಈ ರೀತಿ ಪ್ರಶ್ನೆ ಹಾಕುತ್ತಾನೆ.

ಶ್ರೀ ಯುಧಿಷ್ಠಿರ ಉವಾಚ

ಕಿಮೇಕಂ ದೈವತಂ ಲೋಕೇ ಕಿಂ ವಾಪ್ಯೇಕಂ ಪರಾಯಣಂ |
ಸ್ತುವಂತಃ ಕಂ ಕಮರ್ಚಂತಃ ಪ್ರಾಪ್ನುಯುರ್ಮಾನವಾಃ ಶುಭಮ್ || 2 ||
ಕೋ ಧರ್ಮಃ ಸರ್ವಧರ್ಮಾಣಾಂ ಭವತಃ ಪರಮೋ ಮತಃ |
ಕಿಂ ಜಪನ್ಮುಚ್ಯತೇ ಜಂತುರ್ಜನ್ಮಸಂಸಾರಬಂಧನಾತ್ || 3 ||

ಎಲ್ಲ ಶಾಸ್ತ್ರಗಳು ಸಾರುವ ಹಿರಿಯ ದೇವತೆ ಯಾರು? ಒಬ್ಬನೇ ಒಬ್ಬ ಕೊನೆಯ ಆಸರೆ ಯಾರು? ಯಾರನ್ನು ಹಾಡಿ ಹೊಗಳುತ್ತ, ಆರಾಧಿಸುವುದರಿಂದ ಮಾನವನಿಗೆ ಒಳಿತು ? ಯಾವುದು ಎಲ್ಲ ಧರ್ಮಗಳಿಗೂ ಮಿಗಿಲಾದ ಧರ್ಮ ಎಂದು ನಿಮ್ಮ ಅಭಿಮತ ? ಯಾವುದನ್ನು ಜಪಿಸುವುದರಿಂದ ಮಾನವ ಹುಟ್ಟಿನಿಂದ ಹಾಗು ಸಂಸಾರ ಬಂಧದಿಂದ ಮುಕ್ತಿ ಪಡೆಯುತ್ತಾನೆ ?

ಶ್ರೀ ಭೀಷ್ಮ ಉವಾಚ

ಜಗತ್ಪ್ರಭುಂ ದೇವದೇವಮನಂತಂ ಪುರುಷೋತ್ತಮಮ್ |
ಸ್ತುವನ್ನಾಮಸಹಸ್ರೇಣ ಪುರುಷಃ ಸತತೋತ್ಥಿತಃ || 4 ||
ತಮೇವ ಚಾರ್ಚಯನ್ನಿತ್ಯಂ ಭಕ್ತ್ಯಾ ಪುರುಷಮವ್ಯಯಮ್ |
ಧ್ಯಾಯನ್ ಸ್ತುವನ್ನಮಸ್ಯಂಶ್ಚ ಯಜಮಾನಸ್ತಮೇವ ಚ || 5 ||
ಅನಾದಿ ನಿಧನಂ ವಿಷ್ಣುಂ ಸರ್ವಲೋಕಮಹೇಶ್ವರಮ್ |
ಲೋಕಾಧ್ಯಕ್ಷಂ ಸ್ತುವನ್ನಿತ್ಯಂ ಸರ್ವದುಃಖಾತಿಗೋ ಭವೇತ್ || 6 ||
ಬ್ರಹ್ಮಣ್ಯಂ ಸರ್ವಧರ್ಮಜ್ಞಂ ಲೋಕಾನಾಂ ಕೀರ್ತಿವರ್ಧನಮ್ |
ಲೋಕನಾಥಂ ಮಹದ್ಭೂತಂ ಸರ್ವಭೂತಭವೋಧ್ಭವಮ್ || 7 ||

ಎಂದೂ ಎಡವದೇ ಎಚ್ಚರದಿಂದಿರುವ ಸಾಧಕ, ಜಗದ ಒಡೆಯನನ್ನು, ದೇವತೆಗಳಿಗೂ ಹಿರಿಯನಾದ ಹಿರಿದೈವವನ್ನು, ಆತನ ಸಾವಿರನಾಮಗಳಿಂದ ಸ್ತುತಿಸುತ್ತಾ; ಅಳಿವಿರದ ಆ ಪರಮಪುರುಷನನ್ನೇ ಅನುಗಾಲ ಭಕ್ತಿಯಿಂದ ಪೂಜಿಸುತ್ತ; ಅವನನ್ನೇ ಮನದಲ್ಲಿ ನೆನೆಯುತ್ತ, ಸದಾ ಸ್ತುತಿಸುತ್ತ, ತಲೆಬಾಗಿ ಆರಾಧಿಸುತ್ತಾ; ತುದಿ-ಮೊದಲು ಇರದವನನ್ನು, ಎಲ್ಲೆಡೆ ತುಂಬಿರುವವನನ್ನು. ಎಲ್ಲ ಲೋಕಗಳ ಹಿರಿಯ ಒಡೆಯರಿಗೂ ಒಡೆಯನಾದವನನ್ನು, ಮೇಲೆ ನಿಂತು ಎಲ್ಲವನ್ನು ಕಾಣುತ್ತಿರುವವನನ್ನು; ತಿಳಿದವರು ಮೆಚ್ಚುವವನನ್ನು, ಎಲ್ಲ ಧರ್ಮಗಳ ಬಲ್ಲವನನ್ನು, ಜೀವಗಳಿಗೆ ಜಸದ ಏರು ತೋರುವವನನ್ನು; ಜೀವ ಜಾತದ ಒಡೆಯನನ್ನು, ಎಲ್ಲ ಜೀವಗಳಿಗೂ ಬಾಳನಿತ್ತವನನ್ನು, ಹಿರಿಯ ತತ್ವವಾದ ನಾರಾಯಣನನ್ನು ಆರಾಧಿಸಬೇಕು.

ಏಷ ಮೇ ಸರ್ವಧರ್ಮಾಣಾಂ ಧರ್ಮೋಧಿಕತಮೋ ಮತಃ |
ಯದ್ಭಕ್ತ್ಯಾ ಪುಂಡರೀಕಾಕ್ಷಂ ಸ್ತವೈರರ್ಚೇನ್ನರಃ ಸದಾ || 8 ||

ಭಗವಂತನನ್ನು ಅವನ ಗುಣದ ಅನುಸಂಧಾನದ ಮೂಲಕ ಸ್ತುತಿಸುವುದೇ ಧರ್ಮದಲ್ಲಿ ಶ್ರೇಷ್ಠವಾದ ಧರ್ಮ. ಸ್ತೋತ್ರಗಳಲ್ಲಿ ಶ್ರೇಷ್ಠವಾದ ಸ್ತೋತ್ರ ವಿಷ್ಣು ಸಹಸ್ರನಾಮ. ಭಗವಂತನ ಸ್ತೋತ್ರವನ್ನು ಶ್ರದ್ಧೆ-ಭಕ್ತಿಯಿಂದ, ವಿಶ್ವಾಸ-ನಂಬಿಕೆಯಿಂದ ಸ್ತುತಿಸುವುದು ಎಲ್ಲಾ ಧರ್ಮಗಳಿಗಿಂತ ಮಹತ್ತಾದ ಧರ್ಮ. ನಮ್ಮ ನಂಬಿಕೆ ಎಂತದ್ದೋ, ನಮ್ಮ ವ್ಯಕ್ತಿತ್ವ ಎಂತದ್ದೋ, ನಾವು ಪಡೆಯುವ ಫಲ ಅಂತದ್ದು. ನಂಬಿಕೆಯನ್ನು ಬೆಳೆಸಿಕೊಳ್ಳದಿದ್ದರೆ ಉಪಯೋಗವಿಲ್ಲ. ತಿಳಿಯದೇ ನಂಬದೇ ಪೂಜಿಸಿ ಉಪಯೋಗವಿಲ್ಲ. ಗೌರವಪೂರ್ವಕವಾಗಿ, ನಂಬಿಕೆಯಿಂದ, ಸ್ತೋತ್ರಗಳಿಂದ ಹಾಡಿ ಕೊಂಡಾಡಿ ಪೂಜಿಸುವುದು ಶ್ರೇಷ್ಠವಾದ ಧರ್ಮ.

ಪರಮಂ ಯೋ ಮಹತ್ತೇಜಃ ಪರಮಂ ಯೋ ಮಹತ್ತಪಃ |
ಪರಮಂ ಯೋ ಮಹದ್ಬ್ರಹ್ಮ ಪರಮಂ ಯಃ ಪರಾಯಣಮ್ || 9 ||

ಭಗವಂತ ಬೆಳಕುಗಳಿಗೆ ಬೆಳಕು ನೀಡುವ ಸ್ವರೂಪ, ಎಲ್ಲರ ಚಿಂತನೆಯ ಕೊನೆಯ ಗುರಿ, ಎಲ್ಲ ಜ್ಞಾನದ ಗಮ್ಯ ಆ ಭಗವಂತ. ಇಲ್ಲಿ ಭಗವಂತನನ್ನು 'ಪರಮ ಮಹಾ ಬ್ರಹ್ಮ' ಎನ್ನುತ್ತಾರೆ. ಇಲ್ಲಿ ಬ್ರಹ್ಮ ಎಂದರೆ ಜೀವರು; ಪರಬ್ರಹ್ಮ ಎಂದರೆ ಮುಕ್ತರಾದ ಜೀವರು; ಪರಮಬ್ರಹ್ಮ ಎಂದರೆ ಶ್ರೀತತ್ವ, ನಿತ್ಯ ಮುಕ್ತಳಾದ ಶ್ರೀಲಕ್ಷ್ಮಿ. ಪರಮ ಮಹಾ ಬ್ರಹ್ಮ ಎಂದರೆ ನಾರಾಯಣ. ಭಗವಂತ ಪರಾಯಣರಿಗೂ ಕೂಡಾ ಪರಮ. ಇಲ್ಲಿ ಪರಾಯಣರು ಎಂದರೆ ನಮಗೆ ಆಸರೆಯಾಗಿರುವ ತತ್ವಾಭಿಮಾನಿ ದೇವತೆಗಳು. ಭಗವಂತ ಸರ್ವ ದೇವತೆಗಳ ಒಡೆಯ.

ಪವಿತ್ರಾಣಾಂ ಪವಿತ್ರಂ ಯೋ ಮಂಗಲಾನಾಂ ಚ ಮಂಗಲಮ್ |
ದೈವತಂ ದೇವತಾನಾಂ ಚ ಭೂತಾನಾಂ ಯೋವ್ಯಯಃ ಪಿತಾ || 10 ||

ಪವಿತ್ರ ಎಂದರೆ ಪಾವನಗೊಳಿಸುವಂತದ್ದು. ನಾವು ನಿರ್ಮಲವಾಗಬೇಕಾದರೆ, ಆ ಪರಮ ಪವಿತ್ರನಾದ ಭಗವಂತನಲ್ಲಿ ಶರಣಾಗಬೇಕು. ಆತ ಪಾವನಗಳಿಗೆ ಪಾವನನಾದವನು; ಒಳಿತುಗಳಿಗೆ ಒಳಿತಾದವನು; ದೇವತೆಗಳಿಗೂ ಹಿರಿ ದೈವ, ಜೀವರಿಗೆ ಅಳಿವಿರದ ಅಪ್ಪ.

ಯತಃ ಸರ್ವಾಣಿ ಭೂತಾನಿ ಭವಂತ್ಯಾದಿಯುಗಾಗಮೇ |
ಯಸ್ಮಿಂಶ್ಚ ಪ್ರಲಯಂ ಯಾಂತಿ ಪುನರೇವ ಯುಗಕ್ಷಯೇ || 11 ||

ಸೃಷ್ಟಿ ಕಾಲದಲ್ಲಿ ಭಗವಂತನಿಂದ ಈ ಕಾಣುವ ಸೃಷ್ಟಿ ನಿರ್ಮಾಣವಾಗುತ್ತದೆ. ಎಲ್ಲ ಜೀವಗಳು ಹುಟ್ಟಿ ಬರುತ್ತವೆ, ಪ್ರಳಯಕಾಲದಲ್ಲಿ ಕಾಣುವ ರೂಪ ಕಳೆದುಕೊಂಡು ಸೂಕ್ಷ್ಮ ರೂಪದಲ್ಲಿ ಆ ಭಗವಂತನನ್ನು ಹೋಗಿ ಸೇರುತ್ತವೆ. ಪ್ರತಿಯೊಂದು ಕ್ರಿಯೆ ವ್ಯವಸ್ಥಿತವಾಗಿ, ಗಣಿತಬದ್ಧವಾಗಿ ನಡೆಯುತ್ತದೆ. ಇಲ್ಲಿ ಯಾವುದೂ ಆಕಸ್ಮಿಕವಲ್ಲ.

ತಸ್ಯ ಲೋಕಪ್ರಧಾನಸ್ಯ ಜಗನ್ನಾಥಸ್ಯ ಭೂಪತೇ |
ವಿಷ್ಣೋರ್ನಾಮಸಹಸ್ರಂ ಮೇ ಶ್ರುಣು ಪಾಪಭಯಾಪಹಮ್ || 12 ||

ಭಗವಂತ ನಮ್ಮ ಪಾಪ ಭಯವನ್ನು ತೊಡೆದು ಹಾಕುತ್ತಾನೆ. ತಪ್ಪು ಮಾಡಿದಾಗ ತಿದ್ದಿ ಉದ್ಧಾರ ಮಾಡುತ್ತಾನೆ. "ಓ ಭೂಪತಿ , ಎಲ್ಲ ಶಾಸ್ತ್ರಗಳ ಮುಖ್ಯ ವಾಚ್ಯನಾದ ಜಗದೊಡೆಯನಾದ ಇಂತಹ ವಿಷ್ಣುವಿನ, ಸಾವಿರ ನಾಮಗಳನ್ನು ಆಲಿಸು".

ಯಾನಿ ನಾಮಾನಿ ಗೌಣಾನಿ ವಿಖ್ಯಾತಾನಿ ಮಹಾತ್ಮನಃ |
ಋಷಿಭಿಃ ಪರಿಗೀತಾನಿ ತಾನಿ ವಕ್ಷ್ಯಾಮಿ ಭೂತಯೇ || 13 ||

"ಪ್ರಾಚೀನ ಋಷಿ-ಮುನಿಗಳು, ಮಹಾತ್ಮರು, ನಿರಂತರ ಉಪಾಸನೆ ಮಾಡಿಕೊಂಡು ಬಂದಿರುವ ಆ ಪರಮಾತ್ಮನ ಗುಣವನ್ನು ಸಾರುವ, ಹೆಸರಾಂತ ಸಾವಿರ ನಾಮಗಳನ್ನು ಹೇಳುತ್ತೇನೆ" ಎಂದು ಭೀಷ್ಮಾಚಾರ್ಯರು ವಿಷ್ಣು ಸಹಸ್ರನಾಮವನ್ನು, ಶ್ರೀಕೃಷ್ಣನ ಸಮ್ಮುಖದಲ್ಲಿ ಧರ್ಮರಾಯನಿಗೆ ಉಪದೇಶ ಮಾಡುತ್ತಾರೆ. ಭಗವಂತನ ನಾಮವನ್ನು ಸ್ತ್ರೀ-ಪುರುಷ-ನಪುಂಸಕ ಲಿಂಗಗಳಲ್ಲಿ ಕಾಣಬಹುದು. ಸ್ತ್ರೀ-ಪುರುಷರಲ್ಲಿರುವ ಸರ್ವ ಗುಣಗಳಿಂದ ಪೂರ್ಣನಾದ ಭಗವಂತನಲ್ಲಿ ಯಾವುದೇ ರೀತಿಯ ಸ್ತ್ರೀ-ಪುರುಷ ಗುಣದೋಷಗಳಿಲ್ಲ. ಈ ರೀತಿ ಲಿಂಗ ಸಮನ್ವಯ ಭಗವಂತನಲ್ಲಿ ಮಾತ್ರ ಸಾಧ್ಯ.

ಸಾಮಾನ್ಯವಾಗಿ ಯಾವುದೇ ಪೂಜೆ-ಕರ್ಮವನ್ನು ಮಾಡುವಾಗ ವಿಘ್ನನಿವಾರಕನಾದ ಗಣಪತಿ ಪೂಜೆ ಮಾಡುವುದು ಸಂಪ್ರದಾಯ. ಅದಕ್ಕಾಗಿ ಗಣಪತಿ ಮಂಡಲ ಬರೆದು ಪೂಜಿಸಿ ನಂತರ ಇತರ ಕರ್ಮವನ್ನು ಮಾಡುತ್ತಾರೆ.

ವಕ್ರತುಂಡ ಮಹಾಕಾಯ ಕೋಟಿ ಸೂರ್ಯ ಸಮಪ್ರಭ |
ನಿರ್ವಿಘ್ನಂ ಕುರು ಮೇ ದೇವ ಸರ್ವ ಕಾರ್ಯೇಷು ಸರ್ವದ ||

ಶುಕ್ಲಾಂಬರದರಂ ವಿಷ್ಣುಂ ಶಶಿವರ್ಣಂ ಚತುರ್ಭುಜಂ |
ಪ್ರಸನ್ನ ವದನಂ ಧ್ಯಾಯೇತ್ ಸರ್ವ ವಿಘ್ನೋಪ ಶಾಂತಯೇ ||

ಹೀಗೆ ವಿಘ್ನ ನಿವಾರಕ ಗಣಪತಿ ಸ್ತುತಿ ಮೊದಲಿಗೆ. ವಿಷ್ಣು ಸಹಸ್ರನಾಮ ಭಗವಂತನ 'ವಿಶ್ವಮ್' ಎನ್ನುವ ವಿಘ್ನನಿವಾರಕ 'ವಿಶ್ವಂಭರ' ರೂಪದ ನಾಮದಿಂದ ಪ್ರಾರಂಭವಾಗುತ್ತದೆ. ನಮ್ಮ ಜೀವನದಲ್ಲಿರುವ ಮೂರು ಅವಸ್ಥೆಗಳಲ್ಲಿ (ಎಚ್ಚರ-ಕನಸು-ನಿದ್ದೆ), ನಮ್ಮ ಎಚ್ಚರವನ್ನು ನಿಯಂತ್ರಿಸುವ ಭಗವಂತನ ರೂಪ 'ವಿಶ್ವ' ನಾಮಕ ರೂಪ.

ಬನ್ನಿ, ವಿಘ್ನನಾಶಕ ವಿಶ್ವಂಭರನಾಗಿ, ನಮಗೆ ಎಚ್ಚರವನ್ನು ಕೊಟ್ಟು, ವಿಷ್ಣುಸಹಸ್ರನಾಮ ಚಿಂತನೆ ಮಾಡುವಂತೆ ಮಾಡು ಎಂದು ಆ ಭಗವಂತನಲ್ಲಿ ಪ್ರಾರ್ಥಿಸಿ, ಆತನ ನಾಮದಲ್ಲಿ ಅವನ ಗುಣದ ಅನುಸಂಧಾನ ಮಾಡೋಣ.

|| ಓಂ ನಮೋ ಭಗವತೇ ವಾಸುದೇವಾಯ ||

To be continued. ....

Srimad Bhagavadgeeta - Chapter 6

2011-03-05T11:37:00.003+05:30

Srimad Bhagavadgeeta - Chapter 6

Chapter 6 - Atma samyama yOga

In this chapter Lord Krishna reveals that, of all the yogis, the foremost yogi is the one who worships the Supreme Lord with faith, with mind and heart centered in Him. To achieve this, the mind is required to be restrained from the lead of the senses or of its own wishes. This is possible only by samyama or centering the mind in the Lord.

Source:

S. Subba Rau, "The Bhagavad-Gita, Translation and commentaries in English, according to Sri Madhwacharya's bhashyas" Minerva Press, Madras (1906)

6.1

श्री भगवान् उवाच :-

अनाश्रितः कर्मफलं कार्यं कर्म करॊति यः ।

सः संन्यासी च यॊगी च न निरग्निः न च अक्रियः ॥ ६.१ ॥

ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ :-

ಅನಾಶ್ರಿತಃ ಕರ್ಮಫಲಂ ಕಾರ್ಯಂ ಕರ್ಮ ಕರೋತಿ ಯಃ |

ಸಃ ಸಂನ್ಯಾಸೀ ಚ ಯೋಗೀ ಚ ನ ನಿರಗ್ನಿಃ ನ ಚ ಅಕ್ರಿಯಃ || ೬.೧ ||

shree bhagavAn uvAcha :-

anAshritaH karmaphalaM kAryaM karma karOti yaH |

saH saMnyAsI cha yOgI cha na niragniH na cha akriyaH || 6.1 ||

He is both yogin and sanyasin who not resorting to the fruit of action does what should be done, but not he who is without fire and without action

"not resorting to the fruit of action" = not actuated by the consequences of action

"what should be done" = duties which devolve upon one by virtue of his birth and ashrama

"not he who is without fire and without action" = the person who gives up the sacred fires and duties connected with them cannot be called either sanyasi or yogi

6.2

यं संन्यासम् इति प्राहुः यॊगं तं विद्धि पाण्डव ।

न हि असंन्यस्त सन्कल्पः यॊगी भवति कश्चन ॥ ६.२ ॥

ಯಂ ಸಂನ್ಯಾಸಮ್ ಇತಿ ಪ್ರಾಹುಃ ಯೋಗಂ ತಂ ವಿದ್ಧಿ ಪಾಂಡವ |

ನ ಹಿ ಅಸಂನ್ಯಸ್ತ ಸಂಕಲ್ಪಃ ಯೋಗೀ ಭವತಿ ಕಶ್ಚನ || ೬.೨ ||

yaM saMnyAsam iti prAhuH yOgaM taM viddhi pANDava |

na hi asaMnyasta sankalpaH yOgee bhavati kashchana || 6.2 ||

What they call as Sanyasa know that to be Yoga, O Pandava; because one who has not eschewed wishes cannot become a Yogi.

6.3

आरुरुक्षॊः मुनॆः यॊगं कर्म कारणम् उच्यतॆ ।

यॊग आरूढस्य तस्य एव शमः कारणम् उच्यतॆ ॥ ६.३ ॥

ಆರುರುಕ್ಷೋಃ ಮುನೇಃ ಯೋಗಂ ಕರ್ಮ ಕಾರಣಮ್ ಉಚ್ಯತೇ |

ಯೋಗ ಆರೂಢಸ್ಯ ತಸ್ಯ ಏವ ಶಮಃ ಕಾರಣಮ್ ಉಚ್ಯತೇ || ೬.೩ ||

ArurukShOH munEH yOgaM karma kAraNam uchyatE |

yOga ArUDhasya tasya eva shamaH kAraNam uchyatE || 6.3 ||

In the case of the sage who seeks to accomplish the means of wisdom to the fullest extent, performance of duties is said to be the means; and in the case of the same sage when he has wholly accomplished the means of wisdom, concentration (contemplating and worshipping the Lord alone, and engaging in no other activity) is said to be the means.

6.4

यदा हि न इन्द्रिय-अर्थॆषु न कर्मसु अनुषज्जतॆ ।

सर्व-संकल्प-संन्यासी यॊग आरूढः तदा उच्यतॆ ॥ ६.४ ॥

ಯದಾ ಹಿ ನ ಇಂದ್ರಿಯ-ಅರ್ಥೇಷು ನ ಕರ್ಮಸು ಅನುಷಜ್ಜತೇ |

ಸರ್ವ-ಸಂಕಲ್ಪ-ಸಂನ್ಯಾಸೀ ಯೋಗ ಆರೂಢಃ ತದಾ ಉಚ್ಯತೇ || ೬.೪ ||

yadA hi na indriya-arthEShu na karmasu anuShajjatE |

sarva-saMkalpa-saMnyAsee yOga ArUDhaH tadA uchyatE || 6.4 ||

Just when he feels no attachment either for the objects of senses or for actions, and completely renounces all wish and thought, then he is called the one who has ascended yoga.

To rise to the knowledge that thought, wish, etc are under the control of the Lord, and thereby to be free from attachment to actions, and to refrain without effort from the objects of the senses are the characteristics of the man who has ascended yoga.

6.5

उद्धरॆत् आत्मना आत्मानं न आत्मानम् अवसादयॆत् ।

आत्म एव हि आत्मनः बंधुः आत्म एव रिपुः आत्मनः ॥ ६.५ ॥

ಉದ್ಧರೇತ್ ಆತ್ಮನಾ ಆತ್ಮಾನಂ ನ ಆತ್ಮಾನಮ್ ಅವಸಾದಯೇತ್ |

ಆತ್ಮ ಏವ ಹಿ ಆತ್ಮನಃ ಬಂಧುಃ ಆತ್ಮ ಏವ ರಿಪುಃ ಆತ್ಮನಃ || ೬.೫ ||

uddharEt AtmanA AtmAnaM na AtmAnam avasAdayEt |

Atma eva hi AtmanaH baMdhuH Atma eva ripuH AtmanaH || 6.5 ||

By means of the mind, one should lift up the soul, but should not ruin the soul; because mind alone is the friend of the soul, mind alone is the enemy of the soul.

6.6

बंधुः आत्मा आत्मनः तस्य यॆन आत्म एव आत्मना जितः ।

अनात्मनः तु शत्रुत्वॆ वर्तॆत आत्म एव शत्रुवत् ॥ ६.६ ॥

ಬಂಧುಃ ಆತ್ಮಾ ಆತ್ಮನಃ ತಸ್ಯ ಯೇನ ಆತ್ಮ ಏವ ಆತ್ಮನಾ ಜಿತಃ |

ಅನಾತ್ಮನಃ ತು ಶತ್ರುತ್ವೇ ವರ್ತೇತ ಆತ್ಮ ಏವ ಶತ್ರುವತ್ || ೬.೬ ||

baMdhuH AtmA AtmanaH tasya yEna Atma eva AtmanA jitaH |

anAtmanaH tu shatrutvE vartEta Atma eva shatruvat || 6.6 ||

The mind is truly the friend of that soul by whom the mind is conquered; but in the case of him who has not subdued the mind, the same mind is like any other enemy on the side of the enemy.

The significance is, the yoga of meditation is to be practised after completely subduing the mind.

Another version of 5 & 6

By the grace of the Lord, one should lift up the soul, but ought not to ruin it; because Lord alone is the friend of the soul, Lord alone is the soul's enemy.

The Lord is truly the friend of that soul by whom by means of devotion the Lord is won; but surely the Lord alone is like the enemy on the side of the enemy to him who has not won the Lord by means of devotion.

6.7

जित आत्मनः प्रशान्तस्य परमात्मा समाहितः ।

शीतॊष्ण सुखदुःखॆषु तथा मान अपमानयॊः ॥ ६.७ ॥

ಜಿತ ಆತ್ಮನಃ ಪ್ರಶಾಂತಸ್ಯ ಪರಮಾತ್ಮಾ ಸಮಾಹಿತಃ |

ಶೀತೋಷ್ಣ ಸುಖದುಃಖೇಷು ತಥಾ ಮಾನ ಅಪಮಾನಯೋಃ || ೬.೭ ||

jita AtmanaH prashAntasya paramAtmA samAhitaH |

sheetOShNa sukhaduHkhEShu tathA mAna apamAnayOH || 6.7 ||

To him who has won over the mind and the Lord, and has become wholly tranquil, Paramatma is distinctly present, in cold or heat, pleasure or pain, honor or dishonor.

become wholly tranquil = whose mind has come to such a state that without any effort on part of the self, it turns away from all the objects of senses.

6.8

ज्ञान विज्ञान तृप्त आत्मा कूटस्थः विजित इन्द्रियः ।

युक्तः इति उच्यतॆ यॊगी समः लॊष्ट्र अश्म काञ्चनः ॥ ६.८ ॥

ಜ್ಞಾನ ವಿಜ್ಞಾನ ತೃಪ್ತ ಆತ್ಮಾ ಕೂಟಸ್ಥಃ ವಿಜಿತ ಇಂದ್ರಿಯಃ |

ಯುಕ್ತಃ ಇತಿ ಉಚ್ಯತೇ ಯೋಗೀ ಸಮಃ ಲೋಷ್ಟ್ರ ಅಶ್ಮ ಕಾಂಚನಃ || ೬.೮ ||

j~jAna vij~jAna tRupta AtmA kUTasthaH vijita indriyaH |

yuktaH iti uchyatE yOgee samaH lOShTra ashma kA~jchanaH || 6.8 ||

Under cold or heat, pleasure or pain, honor or dishonor, he who is satisfied with the aid of knowledge and wisdom, who having subdued the senses, unperturbed like the sky, regarding equal a lump of earth, stone and gold, practises yoga, he is said to have attained the Yoga

6.9

सुहृत् मित्र अरि उदासीन मध्यस्थ द्वॆष्य बन्धुषुः ।

साधुषु अपि च पापॆषु सम बुद्धिः विशिष्यतॆ ॥ ६.९ ॥

ಸುಹೃತ್ ಮಿತ್ರ ಅರಿ ಉದಾಸೀನ ಮಧ್ಯಸ್ಥ ದ್ವೇಷ್ಯ ಬಂಧುಷುಃ |

ಸಾಧುಷು ಅಪಿ ಚ ಪಾಪೇಷು ಸಮ ಬುದ್ಧಿಃ ವಿಶಿಷ್ಯತೇ || ೬.೯ ||

suhRut mitra ari udAseena madhyastha dvEShya bandhuShuH |

sAdhuShu api cha pApEShu sama buddhiH vishiShyatE || 6.9 ||

He excels whose judgment is unbiased and even-minded with regard to the good-hearted, friend, foe, indifferent, middling, hated and related; even to the righteous and the wicked.

In this verse, the Yogi is said to become a more meritorious and a better seer of truth when he sees the Lord - the One Lord in all - in friend or foe, indifferent or hostile, righteous or unrighteous, related or unrelated. It is implied that the Lord does not differ from His countless manifestations, wherever He may be perceived to be.

6.10

यॊगी युञ्जीत सततम् आत्मनं रहसि स्थितः ।

एकाकी यतचित्त आत्मा निराशिः अपरिग्रहः ॥ ६.१० ॥

ಯೋಗೀ ಯುಂಜೀತ ಸತತಮ್ ಆತ್ಮನಂ ರಹಸಿ ಸ್ಥಿತಃ |

ಏಕಾಕೀ ಯತಚಿತ್ತ ಆತ್ಮಾ ನಿರಾಶಿಃ ಅಪರಿಗ್ರಹಃ || ೬.೧೦ ||

yOgI yu~jjeeta satatam AtmanaM rahasi sthitaH |

ekAkI yatachitta AtmA nirAshiH aparigrahaH || 6.10 ||

The yogin, betaking himself to a secluded place, remaining single, and having controlled the mind and body, eschewed desires, and refused the charity of others, should incessantly fix the mind (on the Lord)

6.11, 6.12

शुचौ दॆशॆ प्रतिष्ठाप्य स्थिरम् आसनम् आत्मनः ।

न अति उछ्रितं न अति नीचं चैल अजिन कुश उत्तरम् ॥ ६.११ ॥

तत्र एकाग्रं मनः कृत्वा यतचित्त इन्द्रिय क्रियः ।

उपविश्य आसनॆ युञ्ज्यात् यॊगम् आत्म विशुद्धयॆ ॥ ६.१२ ॥

ಶುಚೌ ದೇಶೇ ಪ್ರತಿಷ್ಠಾಪ್ಯ ಸ್ಥಿರಮ್ ಆಸನಮ್ ಆತ್ಮನಃ |

ನ ಅತಿ ಉಛ್ರಿತಂ ನ ಅತಿ ನೀಚಂ ಚೈಲ ಅಜಿನ ಕುಶ ಉತ್ತರಮ್ || ೬.೧೧ ||

ತತ್ರ ಏಕಾಗ್ರಂ ಮನಃ ಕೃತ್ವಾ ಯತಚಿತ್ತ ಇಂದ್ರಿಯ ಕ್ರಿಯಃ |

ಉಪವಿಶ್ಯ ಆಸನೇ ಯುಂಜ್ಯಾತ್ ಯೋಗಮ್ ಆತ್ಮ ವಿಶುದ್ಧಯೇ || ೬.೧೨ ||

shuchau dEshE pratiShThApya sthiram Asanam AtmanaH |

na ati uChritaM na ati neechaM chaila ajina kusha uttaram || 6.11 ||

tatra ekAgraM manaH kRutvA yatachitta indriya kriyaH |

upavishya AsanE yu~jjyAt yOgam Atma vishuddhayE || 6.12 ||

In some hallowed spot (any place that can promote the serenity of the mind), having for himself adopted a firm seat which is neither too high nor too low, made of cloth, deer skin and darbha grass spread one over the other;

On such a seat having sat down, and restrained the functions of mind and other organs, and devoted the mind to the Paramatman, one should practise yoga for the purification of the mind (for cleansing the mind of all passions so as to make it fit for intense devotion or for cleansing the self of all evils of samsAra.

6.13, 6.14

समं काय शिरः ग्रीवं धारयन् अचलं स्थिरः ।

सम्प्रॆक्ष्य नासिका अग्रं दिशः च अनवलॊकयन् ॥ ६.१३ ॥

प्रशान्त आत्मा विगतभिः ब्रह्मचारि व्रतॆ स्थितः ।

मनः संयम्य मत् चित्तः युक्तः आसीत् मत्परः ॥ ६.१४ ॥

ಸಮಂ ಕಾಯ ಶಿರಃ ಗ್ರೀವಂ ಧಾರಯನ್ ಅಚಲಂ ಸ್ಥಿರಃ |

ಸಂಪ್ರೇಕ್ಷ್ಯ ನಾಸಿಕಾ ಅಗ್ರಂ ದಿಶಃ ಚ ಅನವಲೋಕಯನ್ || ೬.೧೩ ||

ಪ್ರಶಾಂತ ಆತ್ಮಾ ವಿಗತಭಿಃ ಬ್ರಹ್ಮಚಾರಿ ವ್ರತೇ ಸ್ಥಿತಃ |

ಮನಃ ಸಂಯಮ್ಯ ಮತ್ ಚಿತ್ತಃ ಯುಕ್ತಃ ಆಸೀತ ಮತ್ಪರಃ || ೬.೧೪ ||

samaM kAya shiraH greevaM dhArayan achalaM sthiraH |

samprEkShya nAsikA agraM dishaH cha anavalOkayan || 6.13 ||

prashAnta AtmA vigatabhiH brahmachAri vratE sthitaH |

manaH saMyamya mat chittaH yuktaH Aseeta matparaH || 6.14 ||

The posture for samAdhi meditation is explained further:

Holding his body, head and neck all erect, motionless and firm (on his seat), closely looking at the tip of the nose, without turning the eyes to several other directions;

With the mind perfectly tranquil, without fear, being firm in the vow of brahmacharin, having restrained the mind, thinking of Myself (Lord Krishna), thinking that I am the supreme, he should remain meditating on Me.

Q: "closely looking at the tip of the nose"

how can we see the tip of nose ... lord krishna wants us to see the tip of nose by closeing our eyes?? or else how?

anybody plz give clarification on this..

Thank you...

Well, to bring the mind to the present from its wanderings in past and future, this exercise is needed. Keep the eyes open and try to concentrate both the eyes on the tip of your nose simultaneously. Once you gain the concentration you can close the eyes.

Try it. It is possible It's better experienced than explained.

Hare Govinda

6.15

युञ्जन् एवं सदा आत्मानं यॊगी नियत मानसः ।

शान्तिं निर्वाण परमां मत् संस्थाम् अधिगच्छति ॥ ६.१५ ॥

ಯುಂಜನ್ ಏವಂ ಸದಾ ಆತ್ಮಾನಂ ಯೋಗೀ ನಿಯತ ಮಾನಸಃ |

ಶಾಂತಿಂ ನಿರ್ವಾಣ ಪರಮಾಂ ಮತ್ ಸಂಸ್ಥಾಮ್ ಅಧಿಗಚ್ಛತಿ || ೬.೧೫ ||

yu~jjan evaM sadA AtmAnaM yOgI niyata mAnasaH |

shAntiM nirvANa paramAM mat saMsthAm adhigacChati || 6.15 ||

Having always thus meditated on the Lord (devoted the mind to the Lord) the follower of Yoga with perfect control over mind attains the blessed state of being in Me, of which the last step is the falling off the body.

6.16

न अति अश्नतः तु यॊगः अस्ति न च एकान्तम् अनश्नतः ।

न च अति स्वप्न शीलस्य जाग्रतः न एव च अर्जुन ॥ ६.१६. ॥

ನ ಅತಿ ಅಶ್ನತಃ ತು ಯೋಗಃ ಅಸ್ತಿ ನ ಚ ಎಕಾಂತಮ್ ಅನಶ್ನತಃ |

ನ ಚ ಅತಿ ಸ್ವಪ್ನ ಶೀಲಸ್ಯ ಜಾಗ್ರತಃ ನ ಏವ ಚ ಅರ್ಜುನ || ೬.೧೬. ||

na ati ashnataH tu yOgaH asti na cha ekAntam anashnataH |

na cha ati swapna sheelasya jAgrataH na eva cha arjuna || 6.16. ||

Given are the rules to be observed by the contemplatist (one who wants to do meditation) with regard to food, etc.

However, there is no yoga possible for him who eats too much or abstains altogether from food, or who sleeps much, or who keeps long awake, O Arjuna.

6.17

युक्त आहार विहारस्य युक्त चॆष्टस्य कर्मसु ।

युक्त स्वप्न अवबॊधस्य यॊगः भवति दुःख हा ॥ ६.१७ ॥

ಯುಕ್ತ ಆಹಾರ ವಿಹಾರಸ್ಯ ಯುಕ್ತ ಚೇಷ್ಟಸ್ಯ ಕರ್ಮಸು |

ಯುಕ್ತ ಸ್ವಪ್ನ ಅವಬೋಧಸ್ಯ ಯೋಗಃ ಭವತಿ ದುಃಖ ಹಾ || ೬.೧೭ ||

yukta AhAra vihArasya yukta chEShTasya karmasu |

yukta swapna avabOdhasya yOgaH bhavati duHkha hA || 6.17 ||

Of him whose food and exercise are of due measure, whose labor in matters of duty is regulated, whose sleep and wakefulness are also regulated, of him the yoga becomes capable of killing out misery.

6.18

यदा विनियतं चित्तम् आत्मनि एव अवतिष्ठतॆ ।

निस्पृहः सर्व कामॆभ्यः युक्तः इति उच्यतॆ तदा ॥ ६.१८ ॥

ಯದಾ ವಿನಿಯತಂ ಚಿತ್ತಮ್ ಆತ್ಮನಿ ಏವ ಅವತಿಷ್ಠತೇ |

ನಿಸ್ಪೃಹಃ ಸರ್ವ ಕಾಮೇಭ್ಯಃ ಯುಕ್ತಃ ಇತಿ ಉಚ್ಯತೇ ತದಾ || ೬.೧೮ ||

yadA viniyataM chittam Atmani eva avatiShThatE |

nispRuhaH sarva kAmEbhyaH yuktaH iti uchyatE tadA || 6.18 ||

When the mind, completely restrained from other objects, stands in the Lord alone, and when he ceases to thirst after the desires, he is then said to be accomplished of Yoga

6.19

यथा दीपः निवात स्थः न इंगतॆ स उपमा स्मृता ।

यॊगिनः यत चित्तस्य युञ्जतः यॊगम् आत्मनः ॥ ६.१९ ॥

ಯಥಾ ದೀಪಃ ನಿವಾತ ಸ್ಥಃ ನ ಇಂಗತೇ ಸ ಉಪಮಾ ಸ್ಮೃತಾ |

ಯೋಗಿನಃ ಯತ ಚಿತ್ತಸ್ಯ ಯುಂಜತಃ ಯೋಗಮ್ ಆತ್ಮನಃ || ೬.೧೯ ||

yathA deepaH nivAta sthaH na iMgatE sa upamA smRutA |

yOginaH yata chittasya yu~jjataH yOgam AtmanaH || 6.19 ||

Just as the light in a windless place does not waver - this is known to be a simile in the case of Yogi whose controlled mind unwaveringly engages in the contemplation of the Lord

6.20, 6.21, 6.22, 6.23

यत्र उपरमतॆ चित्तं निरुद्धं यॊग सॆवया ।

यत्र च एव आत्मना आत्मानं पश्यन् आत्मनि तुष्यति ॥ ६.२० ॥

सुखम् आत्यन्तिकं यत् तत् बुद्धि ग्राह्यम् अतीन्द्रियम् ।

वॆत्ति यत्र न च एव अयं स्थितः चलति तत्त्वतः ॥ ६.२१ ॥

यं लब्ध्वा च अपरं लाभं मन्यतॆ न अधिकं ततः ।

यस्मिन् स्थितः न दुःखॆन गुरुणा अपि विचाल्यतॆ ॥ ६.२२ ॥

तं विद्यात् दुःख संयॊग वियॊगं यॊग संज्ञितम् ।

सः निश्चयॆन यः उक्तव्यः यॊगः अनिर्विण्णचॆतसः ॥ ६.२३ ॥

ಯತ್ರ ಉಪರಮತೇ ಚಿತ್ತಂ ನಿರುದ್ಧಂ ಯೋಗ ಸೇವಯಾ |

ಯತ್ರ ಚ ಏವ ಆತ್ಮನಾ ಆತ್ಮಾನಂ ಪಶ್ಯನ್ ಆತ್ಮನಿ ತುಷ್ಯತಿ || ೬.೨೦ ||

ಸುಖಮ್ ಆತ್ಯಂತಿಕಂ ಯತ್ ತತ್ ಬುದ್ಧಿ ಗ್ರಾಹ್ಯಮ್ ಅತೀಂದ್ರಿಯಮ್ |

ವೇತ್ತಿ ಯತ್ರ ನ ಚ ಏವ ಅಯಂ ಸ್ಥಿತಃ ಚಲತಿ ತತ್ತ್ವತಃ || ೬.೨೧ ||

ಯಂ ಲಬ್ಧ್ವಾ ಚ ಅಪರಂ ಲಾಭಂ ಮನ್ಯತೇ ನ ಅಧಿಕಂ ತತಃ |

ಯಸ್ಮಿನ್ ಸ್ಥಿತಃ ನ ದುಃಖೇನ ಗುರುಣಾ ಅಪಿ ವಿಚಾಲ್ಯತೇ || ೬.೨೨ ||

ತಂ ವಿದ್ಯಾತ್ ದುಃಖ ಸಂಯೋಗ ವಿಯೋಗಂ ಯೋಗ ಸಂಜ್ಞಿತಮ್ |

ಸಃ ನಿಶ್ಚಯೇನ ಯಃ ಉಕ್ತವ್ಯಃ ಯೋಗಃ ಅನಿರ್ವಿಣ್ಣಚೇತಸಃ || ೬.೨೩ ||

yatra uparamatE chittaM niruddhaM yOga sEvayA |

yatra cha eva AtmanA AtmAnaM pashyan Atmani tuShyati || 6.20 ||

sukham AtyantikaM yat tat buddhi grAhyam ateendriyam |

vEtti yatra na cha eva ayaM sthitaH chalati tattvataH || 6.21 ||

yaM labdhvA cha aparaM lAbhaM manyatE na adhikaM tataH |

yasmin sthitaH na duHkhEna guruNA api vichAlyatE || 6.22 ||

taM vidyAt duHkha saMyOga viyOgaM yOga saMj~jitam |

saH nishchayEna yaH uktavyaH yOgaH anirviNNachEtasaH || 6.23 ||

That state in which the mind, restrained by the practice of yoga withdraws itself from external activities, and in which the person sees the Lord through the mind and is satisfied within himself;

That state in which he finds that supreme happiness which is perceived in self experience, and is beyond the senses, and he does not stray from the truth;

That state having attained, which he does not regard any other gain to be superior to it, and being established in which he is not shaken by misery, however great it be;

Know that state to be what is called Yoga, whence results redemption from coming into misery; such yoga is certainly to be practised by one seeking release, with a mind that has felt disgust for worldly objects.

6.24, 6.25

संकल्प प्रभवान् कामान् त्यक्त्वा सर्वान् अशॆषतः ।

मनसा एव इन्द्रिय ग्रामं विनियम्य समन्ततः ॥ ६.२४ ॥

शनैः शनैः उपरमॆत् बुद्ध्या धृतिगृहीतया ।

आत्मसंस्थं मनः कृत्वा न किञ्चित् अपि चिन्तयॆत् ॥ ६.२५ ॥

ಸಂಕಲ್ಪ ಪ್ರಭವಾನ್ ಕಾಮಾನ್ ತ್ಯಕ್ತ್ವಾ ಸರ್ವಾನ್ ಅಶೇಷತಃ |

ಮನಸಾ ಏವ ಇಂದ್ರಿಯ ಗ್ರಾಮಂ ವಿನಿಯಮ್ಯ ಸಮಂತತಃ || ೬.೨೪ ||

ಶನೈಃ ಶನೈಃ ಉಪರಮೇತ್ ಬುದ್ಧ್ಯಾ ಧೃತಿಗೃಹೀತಯಾ |

ಆತ್ಮಸಂಸ್ಥಂ ಮನಃ ಕೃತ್ವಾ ನ ಕಿಂಚಿತ್ ಅಪಿ ಚಿಂತಯೇತ್ || ೬.೨೫ ||

saMkalpa prabhavAn kAmAn tyaktvA sarvAn ashEShataH |

manasA eva indriya grAmaM viniyamya samantataH || 6.24 ||

shanaiH shanaiH uparamEt buddhyA dhRutigRuheetayA |

AtmasaMsthaM manaH kRutvA na ki~jchit api chintayEt || 6.25 ||

Having completely abandoned all the enjoyments that have their origin in sankalpa (mental resolution), and by the mind alone having restrained the group of senses on all sides;

He should slowly step by step withdraw the mind from the objects of senses by means of buddhi full of steadfastness; he should make the mind rest in the Lord and should not think of anything else.

6.26

यतः यतः निश्चलति मनः चञ्चलम् अस्थिरम् ।

ततः ततः नियम्य एतत् आत्मनि एव वशं नयॆत् ॥ ६.२६ ॥

ಯತಃ ಯತಃ ನಿಶ್ಚಲತಿ ಮನಃ ಚಂಚಲಮ್ ಅಸ್ಥಿರಮ್ |

ತತಃ ತತಃ ನಿಯಮ್ಯ ಏತತ್ ಆತ್ಮನಿ ಏವ ವಶಂ ನಯೇತ್ || ೬.೨೬ ||

yataH yataH nishchalati manaH cha~jchalam asthiram |

tataH tataH niyamya etat Atmani eva vashaM nayEt || 6.26 ||

Wherever the fickle mind wanders without being steady, from every such object, one should restrain the mind and bring it under the control of Atman alone.

6.27

प्रशान्त मनसं हि एन यॊगिनं सुखम् उत्तमम् ।

उपैति शान्त रजसं ब्रह्म भूतम् अकल्मषम् ॥ ६.२७ ॥

ಪ್ರಶಾಂತ ಮನಸಂ ಹಿ ಏನ ಯೋಗಿನಂ ಸುಖಮ್ ಉತ್ತಮಮ್ |

ಉಪೈತಿ ಶಾಂತ ರಜಸಂ ಬ್ರಹ್ಮ ಭೂತಮ್ ಅಕಲ್ಮಷಮ್ || ೬.೨೭ ||

prashAnta manasaM hi ena yOginaM sukham uttamam |

upaiti shAnta rajasaM brahma bhUtam akalmaSham || 6.27 ||

The Supreme Bliss verily comes to this Yogi who is of perfectly tranquil mind, in whom Rajas is calmed down, who firmly stands in the Brahman and is free from all evils.

Rajas is one of the primary principles of matter and is the cause of anger and other passions, and the evils arising from these.

6.28

युञ्जन् एवं सदा आत्मानं यॊगी विगत कल्मषः ।

सुखॆन ब्रह्म संस्पर्शम् अत्यन्तं सुखम् अश्नुतॆ ॥ ६.२८ ॥

ಯುಂಜನ್ ಏವಂ ಸದಾ ಆತ್ಮಾನಂ ಯೋಗೀ ವಿಗತ ಕಲ್ಮಷಃ |

ಸುಖೇನ ಬ್ರಹ್ಮ ಸಂಸ್ಪರ್ಶಮ್ ಅತ್ಯಂತಂ ಸುಖಮ್ ಅಶ್ನುತೇ || ೬.೨೮ ||

yu~jjan evaM sadA AtmAnaM yOgI vigata kalmaShaH |

sukhEna brahma saMsparsham atyantaM sukham ashnutE || 6.28 ||

The yogi who becomes free from evil by thus contemplating the Atman, always attains the final state of blessedness of being in contact with Brahman, with ease

6.29

सर्वभूतस्थम् आत्मानं सर्वभूतानि च आत्मनि ।

ईक्षतॆ यॊग-युक्त-आत्मा सर्वत्र समदर्शनः ॥ ६.२९ ॥

ಸರ್ವಭೂತಸ್ಥಮ್ ಆತ್ಮಾನಂ ಸರ್ವಭೂತಾನಿ ಚ ಆತ್ಮನಿ |

ಈಕ್ಷತೇ ಯೋಗ-ಯುಕ್ತ-ಆತ್ಮಾ ಸರ್ವತ್ರ ಸಮದರ್ಶನಃ || ೬.೨೯ ||

sarvabhUtastham AtmAnaM sarvabhUtAni cha Atmani |

IkShatE yOga-yukta-AtmA sarvatra samadarshanaH || 6.29 ||

He whose mind is given to contemplation and who perceives that the Lord who is present in everything from Brahma to a piece of straw is of equal glories and powers, sees the Lord abiding in all beings and all beings abiding in the Lord

6.30

यः मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।

तस्य अहं न प्रणश्यामि सः च मॆ न प्रणश्यति ॥ ६.३० ॥

ಯಃ ಮಾಂ ಪಶ್ಯತಿ ಸರ್ವತ್ರ ಸರ್ವಂ ಚ ಮಯಿ ಪಶ್ಯತಿ |

ತಸ್ಯ ಅಹಂ ನ ಪ್ರಣಶ್ಯಾಮಿ ಸಃ ಚ ಮೇ ನ ಪ್ರಣಶ್ಯತಿ || ೬.೩೦ ||

yaH mAM pashyati sarvatra sarvaM cha mayi pashyati |

tasya ahaM na praNashyAmi saH cha mE na praNashyati || 6.30 ||

He who sees Me everywhere and sees everything in Me, to him I am not lost (I always remain his protector) , nor is he lost to Me (he always remain My bhakta) . I do not disappear from his view, nor does he disappear from Mine.

6.31

सर्व-भूत-स्थितं यः मां भजति एकत्वम् आस्थितः ।

सर्वथा वर्तमानः अपि सः यॊगी मयि वर्ततॆ ॥ ६.३१ ॥

ಸರ್ವ-ಭೂತ-ಸ್ಥಿತಂ ಯಃ ಮಾಂ ಭಜತಿ ಏಕತ್ವಮ್ ಆಸ್ಥಿತಃ |

ಸರ್ವಥಾ ವರ್ತಮಾನಃ ಅಪಿ ಸಃ ಯೋಗೀ ಮಯಿ ವರ್ತತೇ || ೬.೩೧ ||

sarva-bhUta-sthitaM yaH mAM bhajati ekatvam AsthitaH |

sarvathA vartamAnaH api saH yOgI mayi vartatE || 6.31 ||

He who being persuaded that the Supreme Lord is one everywhere, worships Me present in all beings, he the yogi in whatever way he may be (whether he treads the path of virtue or neglects it), he is still in Me.

6.32

आत्म औपम्यॆन सर्वत्र समं पश्यति यः अर्जुन ।

सुखं वा यदि वा दुःखं सः यॊगी परमः मतः ॥ ६.३२ ॥

ಆತ್ಮ ಔಪಮ್ಯೇನ ಸರ್ವತ್ರ ಸಮಂ ಪಶ್ಯತಿ ಯಃ ಅರ್ಜುನ |

ಸುಖಂ ವಾ ಯದಿ ವಾ ದುಃಖಂ ಸಃ ಯೋಗೀ ಪರಮಃ ಮತಃ || ೬.೩೨ ||

Atma aupamyEna sarvatra samaM pashyati yaH arjuna |

sukhaM vA yadi vA duHkhaM saH yOgI paramaH mataH || 6.32 ||

He who sees that whatever is pleasurable or painful to himself is equally such to everyone attached to the Lord, and wishes to see all the beings happy, O Arjuna, that yogi is considered the most exalted.

6.33

अर्जुन उवाच :-

यः यं यॊगः त्वया प्रॊक्तः साम्यॆन मधुसूदन ।

एतस्य अहं न पश्यामि चञ्चलत्वात् स्थितिं स्थितराम् ॥ ६.३३ ॥

ಅರ್ಜುನ ಉವಾಚ :-

ಯಃ ಯಂ ಯೋಗಃ ತ್ವಯಾ ಪ್ರೋಕ್ತಃ ಸಾಮ್ಯೇನ ಮಧುಸೂದನ |

ಏತಸ್ಯ ಅಹಂ ನ ಪಶ್ಯಾಮಿ ಚಂಚಲತ್ವಾತ್ ಸ್ಥಿತಿಂ ಸ್ಥಿತರಾಮ್ || ೬.೩೩ ||

arjuna uvAcha :-

yaH yaM yOgaH tvayA prOktaH sAmyEna madhusUdana |

etasya ahaM na pashyAmi ca~jchalatvAt sthitiM sthitarAm || 6.33 ||

Arjuna said: This yoga with this notion of equality which has been described by Thee, O Madhusudana, of this I cannot see permanency, it being changeable (restless).

6.34

चञ्चलं हि मनः कृष्ण प्रमाथि बलवत् दृढम् ।

तस्य अहं निग्रहं मन्यॆ वायॊः इव सुदुष्करम् ॥ ६.३४ ॥

ಚಂಚಲಂ ಹಿ ಮನಃ ಕೃಷ್ಣ ಪ್ರಮಾಥಿ ಬಲವತ್ ದೃಢಮ್ |

ತಸ್ಯ ಅಹಂ ನಿಗ್ರಹಂ ಮನ್ಯೇ ವಾಯೋಃ ಇವ ಸುದುಷ್ಕರಮ್ || ೬.೩೪ ||

cha~jchalaM hi manaH kRuShNa pramAthi balavat dRuDham |

tasya ahaM nigrahaM manyE vAyOH iva suduShkaram || 6.34 ||

O Krishna, restless indeed is the mind, it is rebellious, strong and unshaken; I think to control it is as difficult as to control wind.

6.35

श्री भगवान् उवाच :-

असंशयं महाबाहॊ मनः दुर्निग्रहं चलम् ।

अभ्यासॆन तु कौन्तॆय वैराग्यॆण च गृह्यतॆ ॥ ६.३५ ॥

ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ :-

ಅಸಂಶಯಂ ಮಹಾಬಾಹೋ ಮನಃ ದುರ್ನಿಗ್ರಹಂ ಚಲಮ್ |

ಅಭ್ಯಾಸೇನ ತು ಕೌಂತೇಯ ವೈರಾಗ್ಯೇಣ ಚ ಗೃಹ್ಯತೇ || ೬.೩೫ ||

shree bhagavAn uvAcha :-

asaMshayaM mahAbAhO manaH durnigrahaM chalam |

abhyAsEna tu kauntEya vairAgyENa cha gRuhyatE || 6.35 ||

The Lord said: Doubtless, O the mighty-armed, the mind is fickle and very difficult to restrain; but, O Kaunteya, it is restrained by the force of habit and by eschewing passions or attachments.

6.36

असंयत आत्मना यॊगः दुष्प्राप इति मॆ मतिः ।

वश्य आत्मना तु यतता शक्यः अवाप्तुम् उपायतः ॥ ६.३६ ॥

ಅಸಂಯತ ಆತ್ಮನಾ ಯೋಗಃ ದುಷ್ಪ್ರಾಪ ಇತಿ ಮೇ ಮತಿಃ |

ವಶ್ಯ ಆತ್ಮನಾ ತು ಯತತಾ ಶಕ್ಯಃ ಅವಾಪ್ತುಮ್ ಉಪಾಯತಃ || ೬.೩೬ ||

asaMyata AtmanA yOgaH duShprApa iti mE matiH |

vashya AtmanA tu yatatA shakyaH avAptum upAyataH || 6.36 ||

That the Yoga is very difficult to be accomplished by him who has not restrained the mind, is My conclusion; but it is possible to accomplish for him who, with the restraint of the mind, endeavors by this means

6.37

अर्जुन उवाच :-

अयतिः श्रद्धया उपॆतः यॊगात् चलितमानसः ।

अप्राप्य यॊगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥ ६.३७ ॥

ಅರ್ಜುನ ಉವಾಚ :-

ಅಯತಿಃ ಶ್ರದ್ಧಯಾ ಉಪೇತಃ ಯೋಗಾತ್ ಚಲಿತಮಾನಸಃ |

ಅಪ್ರಾಪ್ಯ ಯೋಗಸಂಸಿದ್ಧಿಂ ಕಾಂ ಗತಿಂ ಕೃಷ್ಣ ಗಚ್ಛತಿ || ೬.೩೭ ||

arjuna uvAcha :-

ayatiH shraddhayA upEtaH yOgAt chalitamAnasaH |

aprApya yOgasaMsiddhiM kAM gatiM kRuShNa gacChati || 6.37 ||

Arjuna said: He who does not exert himself , but has the faith in God, and who the mind having been disturbed from Yoga, fails to attain the perfect Yoga (i.e., the power to contemplate the Lord undisturbed by anything), what way does he go, O Krishna?

6.38

कच्चित् न उभय विभ्रष्टः छिन्न अभ्रम् इव नश्यति ।

अप्रतिष्ठः महाबाहॊ विमूढः ब्रह्मणः पथि ॥ ६.३८ ॥

ಕಚ್ಚಿತ್ ನ ಉಭಯ ವಿಭ್ರಷ್ಟಃ ಛಿನ್ನ ಅಭ್ರಮ್ ಇವ ನಶ್ಯತಿ |

ಅಪ್ರತಿಷ್ಠಃ ಮಹಾಬಾಹೋ ವಿಮೂಢಃ ಬ್ರಹ್ಮಣಃ ಪಥಿ || ೬.೩೮ ||

kacchit na ubhaya vibhraShTaH Chinna abhram iva nashyati |

apratiShThaH mahAbAhO vimUDhaH brahmaNaH pathi || 6.38 ||

Losing both (swarga & moksha, here & hereafter), with nothing to stand upon, ignorant of the path leading to the Brahman - like a cloud slit by the wind - does he go to destruction, or does he not, O Mighty-armed?

6.39

एतन्मॆ संशयं कृष्ण छॆत्तुम् अर्हसि अशॆषतः ।

त्वत् अन्यः संशयस्य अस्य छॆत्ता न हि उपपद्यतॆ ॥ ६.३९ ॥

ಏತನ್ಮೇ ಸಂಶಯಂ ಕೃಷ್ಣ ಛೇತ್ತುಮ್ ಅರ್ಹಸಿ ಅಶೇಷತಃ |

ತ್ವತ್ ಅನ್ಯಃ ಸಂಶಯಸ್ಯ ಅಸ್ಯ ಛೇತ್ತಾ ನ ಹಿ ಉಪಪದ್ಯತೇ || ೬.೩೯ ||

etanmE saMshayaM kRuShNa ChEttum arhasi ashEShataH |

tvat anyaH saMshayasya asya ChEttA na hi upapadyatE || 6.39 ||

O Krishna, I am requesting You to completely dispel this doubt of mine; for there is none else other than Yourself who can dispel this doubt.

6.40

श्री भगवान् उवाच :-

पार्थ नैव इह न अमुत्र विनाशः तस्य विद्यतॆ ।

न हि कल्याण कृत् कश्चित् दुर्गतिं तात गच्छति ॥ ६.४० ॥

ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ :-

ಪಾರ್ಥ ನೈವ ಇಹ ನ ಅಮುತ್ರ ವಿನಾಶಃ ತಸ್ಯ ವಿದ್ಯತೇ |

ನ ಹಿ ಕಲ್ಯಾಣ ಕೃತ್ ಕಶ್ಚಿತ್ ದುರ್ಗತಿಂ ತಾತ ಗಚ್ಛತಿ || ೬.೪೦ ||

shree bhagavAn uvAcha :-

pArtha naiva iha na amutra vinAshaH tasya vidyatE |

na hi kalyANa kRut kashchit durgatiM tAta gacChati || 6.40 ||

Sri Krishna said: O Partha, neither here (to be born as lower creatures), nor there (to be damned in hell), does he come to destruction; O beloved, one who practises meditation and other pious duties with faith, will never tread the path of woe.

6.41

प्राप्य पुण्यकृतां लॊकान् उषित्वा शाश्वतीः समाः ।

शुचीनां श्रीमतां गॆहॆ यॊगभ्रष्टः अभिजायतॆ ॥ ६.४१ ॥

ಪ್ರಾಪ್ಯ ಪುಣ್ಯಕೃತಾಂ ಲೋಕಾನ್ ಉಷಿತ್ವಾ ಶಾಶ್ವತೀಃ ಸಮಾಃ |

ಶುಚೀನಾಂ ಶ್ರೀಮತಾಂ ಗೇಹೇ ಯೋಗಭ್ರಷ್ಟಃ ಅಭಿಜಾಯತೇ || ೬.೪೧ ||

prApya puNyakRutAM lOkAn uShitvA shAshvateeH samAH |

shucheenAM shreematAM gEhE yOgabhraShTaH abhijAyatE || 6.41 ||

He who has fallen from Yoga, attains to the worlds of righteousness, and having for long years dwelt therein, is again born in the house of pious and wealthy

6.42

अथवा यॊगिनाम् एव कुलॆ भवति धीमताम् ।

एतद्धि दुर्लभतरं लॊकॆ जन्म यत् ईदृशम् ॥ ६.४२ ॥

ಅಥವಾ ಯೋಗಿನಾಮ್ ಏವ ಕುಲೇ ಭವತಿ ಧೀಮತಾಮ್ |

ಏತದ್ಧಿ ದುರ್ಲಭತರಂ ಲೋಕೇ ಜನ್ಮ ಯತ್ ಈದೃಶಮ್ || ೬.೪೨ ||

athavA yOginAm eva kulE bhavati dheematAm |

etaddhi durlabhataraM lOkE janma yat IdRusham || 6.42 ||

Or he is born only in the family of the wise yogi; indeed the birth of this description is very rare to obtain in the world

6.43

तत्र तं बुद्धिसंयॊगं लभतॆ पौर्वदॆहिकम् ।

यततॆ च ततः भूयः संसिद्धौ कुरुनन्दन ॥ ६.४३ ॥

ತತ್ರ ತಂ ಬುದ್ಧಿಸಂಯೋಗಂ ಲಭತೇ ಪೌರ್ವದೇಹಿಕಮ್ |

ಯತತೇ ಚ ತತಃ ಭೂಯಃ ಸಂಸಿದ್ಧೌ ಕುರುನಂದನ || ೬.೪೩ ||

tatra taM buddhisaMyOgaM labhatE paurvadEhikam |

yatatE cha tataH bhUyaH saMsiddhau kurunandana || 6.43 ||

Then he obtains that mental relation (contemplation of the Lord) which he had formed in the previous life ; and now he endeavors for still further accomplishment , O the delight of Kurus

6.44

पूर्व अभ्यासॆन तॆन एव ह्रियतॆ हि अवशः अपि सः ।

जिज्ञासुः अपि यॊगस्य शब्दब्रह्म अतिवर्ततॆ ॥ ६.४४ ॥

ಪೂರ್ವ ಅಭ್ಯಾಸೇನ ತೇನ ಏವ ಹ್ರಿಯತೇ ಹಿ ಅವಶಃ ಅಪಿ ಸಃ |

ಜಿಜ್ಞಾಸುಃ ಅಪಿ ಯೋಗಸ್ಯ ಶಬ್ದಬ್ರಹ್ಮ ಅತಿವರ್ತತೇ || ೬.೪೪ ||

pUrva abhyAsEna tEna eva hriyatE hi avashaH api saH |

jij~jAsuH api yOgasya shabdabrahma ativartatE || 6.44 ||

By the same practice of the former life, though not intentionally, he is indeed drawn towards it; he may be merely seeking to know about this Yoga, even then he passes beyond shabda brahma (attains mukti)

6.45

प्रयत्नात् यतमानः अस्तु यॊगी संशुद्ध किल्बिषः ।

अनॆक जन्म संसिद्धः ततः याति परां गतिम् ॥ ६.४५ ॥

ಪ್ರಯತ್ನಾತ್ ಯತಮಾನಃ ಅಸ್ತು ಯೋಗೀ ಸಂಶುದ್ಧ ಕಿಲ್ಬಿಷಃ |

ಅನೇಕ ಜನ್ಮ ಸಂಸಿದ್ಧಃ ತತಃ ಯಾತಿ ಪರಾಂ ಗತಿಮ್ || ೬.೪೫ ||

prayatnAt yatamAnaH astu yOgI saMshuddha kilbiShaH |

anEka janma saMsiddhaH tataH yAti parAM gatim || 6.45 ||

If the mere desire to know the Yoga leads to Mukti, then it would mean that the practice of Yoga is unnecessary. So the Lord points out that Mukti cannot result from that alone, but that in many a life it has to be practised.

But endeavoring with great effort (making endeavors when he has known what Yoga is) he becomes the Yogi destitute of all evil and becomes accomplished through many lives; thereupon he reaches the highest goal

6.46

तपस्विभ्यः अधिकः यॊगी ज्ञानिभ्यः अपि मतः अधिकः ।

कर्मिभ्यः च अधिकः यॊगी तस्मात् यॊगी भव अर्जुन ॥ ६.४६ ॥

ತಪಸ್ವಿಭ್ಯಃ ಅಧಿಕಃ ಯೋಗೀ ಜ್ಞಾನಿಭ್ಯಃ ಅಪಿ ಮತಃ ಅಧಿಕಃ |

ಕರ್ಮಿಭ್ಯಃ ಚ ಅಧಿಕಃ ಯೋಗೀ ತಸ್ಮಾತ್ ಯೋಗೀ ಭವ ಅರ್ಜುನ || ೬.೪೬ ||

tapasvibhyaH adhikaH yOgI j~jAnibhyaH api mataH adhikaH |

karmibhyaH cha adhikaH yOgI tasmAt yOgI bhava arjuna || 6.46 ||

A Yogi is superior to those who [blindly] practise austerities; he is definitely superior to even the learned; a Yogi is superior even to those who perform karma (duties), therefore be thou a Yogi, O Arjuna

6.47

यॊगिनाम् अपि सर्वॆषां मत् गतॆन अन्तरात्मना ।

श्रद्धावान् भजतॆ यः मां सः मॆ युक्ततमः मतः ॥ ६.४७ ॥

ಯೋಗಿನಾಮ್ ಅಪಿ ಸರ್ವೇಷಾಂ ಮತ್ ಗತೇನ ಅಂತರಾತ್ಮನಾ |

ಶ್ರದ್ಧಾವಾನ್ ಭಜತೇ ಯಃ ಮಾಂ ಸಃ ಮೇ ಯುಕ್ತತಮಃ ಮತಃ || ೬.೪೭ ||

yOginAm api sarvEShAM mat gatEna antarAtmanA |

shraddhAvAn bhajatE yaH mAM saH mE yuktatamaH mataH || 6.47 ||

Even of all the Yogis, he is considered by Me to be the foremost Yogi who worships Me with faith, with his mind and heart centered in Me

he who worships Me with bhakti is a greater Yogi; and, he who without attachment to fruits, with perfect resignation and faith worships Me, he is the foremost of all Yogis

Thus ends the SIXTH chapter of Sri Bhagavadgeeta, titled "Atma samyama yOga"

~~ shree madhvEshArpaNamastu ~~

Parashurama kshetra

2010-12-31T13:09:00.006+05:30

Parashurama kshetra

Text source: www.dvaita.org

The holy land of Parashuraama

The region in between the Arabian sea and the Western Ghats stretching from Nasik in Maharashtra to Kanyakumari in the southern end of the peninsula is known as Parashurâma-kshetra -- the holy land of Parashurâma.

Parashurâma, an incarnation of Vishnu, appeared on this Earth to eradicate the ruling cruel kshatriya class. Parashurâma engaged in eighteen major battles and three minor ones against the kshatriyas and eliminated them all.

The proximate reason for Parashurâma's wrath was the killing of His father, the sage Jamadagni, by KârtiveeryArjuna, a kshatriya king. This killing symbolized the gross abuse of power that the kshatriya class had become used to at the time. Parashurâma Himself is shown in the Valmiki Ramayana as narrating the circumstances of the kshatriya carnage to Lord Raama (the son of Dasharatha, and another incarnation of Vishnu) as follows:

nyastashastre pitari me tapobala samanvite |

arjuno vidadhe mR^ityuM prAkR^itAH buddhiM AsthitaH || 24 ||

While my father (Jamadagni) was sitting in meditation, with no weapons or arms, the base-minded (Kârtivîrya) Arjuna brought about his death.

vadhamapratirUpaM tu pituH shruttvA sudAruNam |

kShatramutsAdayan.h roshAt.h jAtaM jAtaM anekashaH || 25 ||

Upon hearing of his merciless killing, in retribution I killed generation after generation of kshatriyas, many times.

pR^ithiviiM cha akhilAM prApya kashyapAya mahAtmane |

yaj~nasyAnte tadA rAma dakShiNAM puNya-karmaNe || 26 ||

Having conquered the entire world, I gave away all of it to Kashyapa, the great soul, at the end of a yajnya, as an act of merit. (Va. Ra., Bâla Kânda, Chapter 75)

When the removal of the bestial kshatriyas had finally been accomplished, Parashurâma gifted away to Kashyapa all the lands left behind after their demise. From that time onwards new kingdoms developed under the control of saints and scholars and the responsibility of steering the nation fell into the hands of intellectuals.

With the gifting of all His lands to Kashyapa and the subsequent establishment of all these new kingdoms, Parashurâma then had to find a completely new place for Himself to live in. To this end Parashurâma ordered the king of the oceans thus: `I have to create a new land for my residence. Move away towards the West and stay as far away as my arrows go.'

Parashurâma then shot his arrows and the ocean retreated as ordered. The land thus recovered, which stretches from Maharashtra to Kanyakumari, is known as Parashurâma-kshetra.

Sri Vâdirâja teertha, in his Teertha Prabandha records this oral tradition thus:

karNe padanyasta rucheeriramsuH |

vaaraashivastraM jaghanaaddhi yasyaaH |

amuumuchad.h baaNakareNa bhuumeH |

shriibhaargavaH saa jayati kShitirnaH || (1.6)

The purport of this stylized stanza can be put this way:

'This Parashurâma-kshetra is our country where the Lord reigned happily by removing the blue garment of ocean waters of the Earth through his arrow-like hands.'

Krishnavadhuta, in his champu epic Mandara Maranda observes that the purpose of this incarnation was the eradication of demons.

bhaargavastataH paaThasaaM nidhau |

akshipachchharam shaaravikramaH |

tena tadgataa raakshasaa hataaH |

so.api vaaridhirduurato yayau || (Ma. Ma. ca 1.34)

'Bhârgava Râma, desirous of a unique creation, shot arrows towards the ocean. By the arrows of this great Bhârgava Râma, not only did the ocean retreat, but the demons hiding in the ocean were also vanquished.'

If one should visit Pajakakshetra, the birthplace of Sri Madhva, then one can see for themselves the legacy of these arrows. The whole of this place is made up of hills of granite, and from the temple on the highest hill one can look down to where one of the arrows fell. In the side of the hill there is a deep gouge in the granite which is always full of fresh, clean water.

It used to be the case that the water from this place was used exclusively in the daily rituals of the temple. The water used to be transported up the very steep hill to the temple by men whose family duty such had been for as long as can be remembered. These men had an extremely large physique that enabled them to engage in this arduous duty. There is another on these pools on another site farther away from the temple.

Taulava country

In this Parashurâma-kshetra on the Western Coast of the Indian peninsula, the area lying in the Karnataka state from Kasargod to GokarNa is known as TauLava country. Râjarâjeshwara of the 14th-15th Century A.D. mentions this in his work:

tatraasiinaH shirasi mahati praskhalanmeghabimbe |

pashyaadhastaadvivR^itanayanastaulavaM deSabhaagam |

aagokarNam jaladhivalayenaavR^itam dakShiNena |

brahmaavaasaM nR^ipatiripuNaa jaamadagnyena sR^ishhTam | (Râma Sandesha 42)

'Go to one of the horns of the high peaks of Sahyadri and look down. The clouds float about. Look down further with your eyes wide open. That is the land known as Taulava country. The region spreading from Gokarna further down up to the sea is the abode of the learned people who have mastered the Vedas. This is the new creation of Parashurâma, the enemy of the kshatriya race.'

~~ shree madhwEshArpaNamastu ~~

A brief history of Udupi

2010-12-31T12:52:00.004+05:30

A brief history of UDUPI

Text source: www.dvaita.org

The meaning and origin of the word `Udupi':

Udupi is known as oDipu in the Tulu language. Narayana Panditacharya in his notes called Bhâva Prakasha on the Sumadhva Vijaya records thus:

rajatapeeThapurasya oDipu ityapabhraShTa samjnyA

The modern name Udupi must have developed from this ancient folk name.

A different etymology is provided by certain other scholars. According to them the original Sanskrit name is derived from uDupa (uDu 'star' + pa 'lord') -- lord of the stars, namely, the moon.

Udupi then refers to Shiva, who bears the moon on his head. Since there is the ancient temple of Chandramauleeshwara in Udupi, the place may have been known by the name Udupi, after its ancient deity.

The author of the Sumadhva Vijaya opines that the word is of Tulu origin. The word `Udupi' also does not seem to have been associated with Shiva anywhere else in the Sanskrit literature.

Even if the word is to be considered to be originating from a Sanskrit root, one can provide a better explanation and etymology. `Udupi' also means boat or raft in Sanskrit:

uDupaM tu plavaH kolaH

The word `Udupi' can then mean a place to which Lord Krishna came (from Dwârakâ) by boat.

The Tulu word oDipu can also be associated with a more or less similar meaning. There is a temple at Malpe which is known as oDabhAnDeeshvara. There appears to be some kind of relationship between the words oDabhAnDa and oDipu. Its Kannada version is `Udupa'. The root element of all these words is oDepu, meaning "cracking," or "breaking." Until the secret of this word is cracked, the origin of the modern word Udupi will remain shrouded in mystery.

This temple at Malpe is well worth a visit and appears to be of great vintage. It is only a short distance to the beach from the temple and so it is possible to walk to where Sri Madhva saved the ship carrying the icon of Sri Krishna from being wrecked during a storm.

Shivaroopya - Shivalli

The original name of the village of Udupi is Shivalli. Later on an attempt was made to Sanskritize this name into Shivaroopya because Shiva dwelt there. The author of the Sumadhvavijaya refers to this name:

vedAdrisad rajatapeeThapureshvarAbhyAm |

grAmo vibhooshitataraH shivaroopyanAmA || SMV 2-10 ||

"The village stretching up to Indrali Hills in the East (present day Manipal) and presided over by Lord Ananteshwara is known as Shivaroopya."

There is a popular legend which tells us how this ancient village became Shiva's village in ancient times:

King Râmabhoja decided to perform a sacrifice and so began to plough the land in preparation. A serpent was hit by the plough and died on the spot. To atone for this sin the king constructed four shrines in the four corners of the village.

The four serpent shrines are known as muchchilkoDu, mAngoDu, arikoDu and tAngoDu.

Actually these are Skanda shrines. About two miles to the South-East on the way to Alevoor is the muchchilkoDu shrine near KukkikaTTe. This shrine which is under the jurisdiction of Sri Pejawar Mutt has been renovated beautifully and the area looks like a peaceful hermitage.

Another Skanda shrine is located at maangoDu about three miles to the South West of Udupi. This is also renovated nicely.

About three miles to the North-East of Udupi by the side of Puttur temple on the National Highway is the arikoDu shrine. This is in very bad condition as the walls have collapsed. Also, there is no approach road.

The place known as tAngoDu which is supposed to be in the North-East corner of the village has not yet been located. It needs to be identified and renovated.

In the middle of the village King Râmabhoja worshipped Lord Parashurâma in the form of a Shivalinga on a silver seat. This temple is now known to us as Ananteshwara.

Ananteshwara

When Lord Vishnu took the incarnation of Parashurâma on this Earth he was "trained" by Shiva in the art of archery. To commemorate this student-teacher drama, Lord Vishnu wanted to get himself identified with the linga so that both the teacher and the student were worshipped simultaneously by the devotees. Sriman Narayana, reclining on a serpent, came down to this temple and stayed in the linga. This is a rather unusual incident and the concept of Ananteshwara came to vogue as a result of this.

Sri Vâdirâja teertha, in his masterpiece teertha prabandha extols Ananteshwara in this way:

ivaantaryaamitaaM sveeyaaM priyaan prati nibodhayan |

dayaavaarinidhiH shaiveeM shilaamaashritya shobhate |

eeSasyaaheeSapadaveem bhaasayanniva bhaavineem |

adhyaaste sheshashayanaH snigdhaaM liN^gashilaam || (I.14-15)

'The Almighty Lord got himself merged in this Shivalinga to proclaim to the devotees that he rests in the soul of Shiva also. To prove this cosmic truth Vishnu rests in this Shivalinga.'

Before the birth of Sri Madhva, his father, Nadillâya (a.k.a. Madhya-geha bhaTTa), had worshipped this deity to beget a male child. It is believed that he used to pray to Lord Bhujangashayana enshrined in this idol. Narayana Pandita makes a reference to this in his commentary Bhâva Prakâshika on the Sumadhva Vijaya:

svadarshanoruvratine nisheete |

praaptaaya bhogeendragato hariH prabhuH |

svaM darshayitvaa khalu kuJNjamaadhava |

dvijaaya tadvat.h pratimaaM vyadhaapayat ||

Even now the deity is known as Ananteshwara, Anantâsana and Anantapadmanâbha. `Ananta' means the serpent Shesha. Hence Ananteshwara means the Lord Narayana reclining on a serpent. Ananta is also another name of Lord Vishnu. Lord Vishnu enshrined in the Sivalinga came to be designated as Ananteshwara.

Ananteshwara was a famous temple and pilgrim centre of this region. It was also a centre of Vedantic philosophy and formed a suitable background for the advent of Sriman Madhvacharya.

It was because of this temple that the place was ranked as foremost among the seven centres of pilgrimage. One should not forget that the Nadillaya couple could beget an illustrious son who was destined to be the great Achârya only because of their twelve years of worship at the foot of this deity Bhujangashayana ("the one who reclines on a serpent"). Hence this temple has great historic significance.

Sri Madhva used to sit in the Ananteshwara temple and teach his disciples. Even today the place where he used to sit is considered to be a holy shrine. The plank where he used to sit is still there but there is no icon of Sri Madhva. At one time a beautiful icon had been prepared to be installed here, but when the time of installation came around, Sri Madhva appeared in a dream of a swamiji and ordered, 'Please do not put any stone on me,' thus indicating that he is was always and already present there. To this day the stone icon is kept outside and the devotees offer worship to the seat itself.

This shrine is very difficult for the devotee to see. One is not allowed to enter inside the temple itself, and the only way to see this place is through a small window on the southern side of the outer enclosure of the temple.

The Ananteshwara temple is an amazing place. As one enters from the street, one can see the huge linga which is deep inside the temple and lit by oil lamps. Inside the temple, but closer to the front, there is a small icon of Ganapati. To come here and pay respects to Lord Ananteshwara is a very calming experience and it is very easy for the hours to simply slip by without one noticing it.

When you step back and take in the view at the temple you can only marvel at the huge slabs of granite which make up the roof. It is the largest temple in this region in both its shape and its historic significance.

Chandramauleeshvara

To the east of the Ananteshwara temple stands a smaller temple wherein presides Shiva, known as chandramauLeeshvara. Because the temple is a very ancient one, precious little is known about its history.

This temple of Chandramauleeshvara is smaller than that of Ananteshwara. To enter this temple one has to descend steps. It appears that originally there must have been a tank in that place which was later filled up with mud and a temple built on top of the fill.

We read in the Madhva Vijaya that the temple was originally known as mooDu devaalaya (mahendra digâlaya). Since it was on the Eastern side of the Chief temple Ananteshwara, it came to be referred to as the Eastern temple.

There is a special tradition the devotees participate in before entering the shrine of Lord Krishna. First they must visit Chandramauleeshvara and then they go on to Ananteshwara. From there they proceed to Sri Krishna Mutt.

Sri Vishvapati Tîrtha in his commentary on the Madhva Vijaya records this custom:

rajatapeeThapure amaraalayadvayaM vartate |

tatra puurvaalayasthaH prathamato namyaH |

pashchimaalayasthaH pashchaannamya iti sampradaaya niyamaH || II.14 ||

'There are two temples, the Eastern one and the Western one. One must first salute Lord Shiva at the Eastern temple and then go to Lord Ananteshwara in the Western temple. This is the custom followed here.'

Even now the Udupi aShTa-maTha Swamijis visit the temple in this order before they ceremoniously take charge of the management of Sri Krishna Mutt during the paryâya festival.

~~ shree madhwEshArpaNamastu ~~

Srimad Bhagavadgeeta - Chapter 5

2010-11-21T11:24:00.003+05:30

Srimad Bhagavadgeeta - Chapter 5

For chapter 1, click HERE
For chapter 2, click HERE

For chapter 3, click HERE

For chapter 4, click HERE

Chapter 5 - Sanyasa Yoga

Source:
S. Subba Rau, "The Bhagavad-Gita, Translation and commentaries in English, according to Sri Madhwacharya's bhashyas" Minerva Press, Madras (1906)

5.1

अर्जुन उवाच :-
सन्यासं कर्मणां कृष्ण पुनः यॊगं च शंससि ।
यत् श्रॆयः एतयॊः एकं तन्मॆ ब्रूहि सुनिश्चितम् ॥ ५.१ ॥

ಅರ್ಜುನ ಉವಾಚ :-
ಸನ್ಯಾಸಂ ಕರ್ಮಣಾಂ ಕೃಷ್ಣ ಪುನಃ ಯೋಗಂ ಚ ಶಂಸಸಿ |
ಯತ್ ಶ್ರೇಯಃ ಏತಯೋಃ ಏಕಂ ತನ್ಮೇ ಬ್ರೂಹಿ ಸುನಿಶ್ಚಿತಮ್ || ೫.೧ ||

arjuna uvAcha :-
sanyAsaM karmaNAM kRuShNa punaH yOgaM cha shaMsasi |
yat shrEyaH EtayOH EkaM tanmE brUhi sunishchitam || 5.1 ||

Arjuna said:
O Krishna, you speak of Sanyasa of actions, and then you speak of Yoga; please tell me conclusively which one of the two is more beneficial.

5.2

श्री भगवान् उवाच :-
संन्यासः कर्मयॊगः च निःश्रॆयसकरौ उभौ ।
तयॊः तु कर्मसंन्यासात् कर्मयॊगः विशिष्यतॆ ॥ ५.२ ॥

ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ :-
ಸಂನ್ಯಾಸಃ ಕರ್ಮಯೋಗಃ ಚ ನಿಃಶ್ರೇಯಸಕರೌ ಉಭೌ |
ತಯೋಃ ತು ಕರ್ಮಸಂನ್ಯಾಸಾತ್ ಕರ್ಮಯೋಗಃ ವಿಶಿಷ್ಯತೇ || ೫.೨ ||

shree bhagavAn uvAcha :-
saMnyAsaH karmayOgaH cha niHshrEyasakarau ubhau |
tayOH tu karmasaMnyAsAt karmayOgaH vishiShyatE || 5.2 ||

The Lord said:
Renunciation and performance of duties both yield Heaven, but of these two, performance of duties excels renunciation in respect of duties.

(The word "karmasanyasa" has to be understood as karmani sanyasa, that is, renunciation in respect of duties, i.e., giving up of desires, attachments, etc. in respect of duties. Of these two complimentary portions of duties, performance is the better part of it, to which the aforesaid renunciation is helpful)

5.3

ज्ञॆयः सः नित्य-संन्यासी यः न द्वॆष्टि न काङ्क्षति ।
निर्द्वन्द्वः हि महाबाहॊ सुखं बन्धात् प्रमुच्यतॆ ॥ ५.३ ॥

ಜ್ಞೇಯಃ ಸಃ ನಿತ್ಯ-ಸಂನ್ಯಾಸೀ ಯಃ ನ ದ್ವೇಷ್ಟಿ ನ ಕಾಂಕ್ಷತಿ |
ನಿರ್ದ್ವಂದ್ವಃ ಹಿ ಮಹಾಬಾಹೋ ಸುಖಂ ಬಂಧಾತ್ ಪ್ರಮುಚ್ಯತೇ || ೫.೩ ||

j~jEyaH saH nitya-saMnyAsee yaH na dvEShTi na kA~gkShati |
nirdvandvaH hi mahAbAhO sukhaM bandhAt pramuchyatE || 5.3 ||

He is to be understood to be always a sanyasin who neither hates nor loves; O the mighty-armed, indeed he who is free from the pairs of opposites is easily released from bondage.

Sanyasa in this context is eschewing of passions and not the particular way of life (ashrama) called sanyasa. Hence Arjuna is instructed not to abandon his duty of war.

5.4

सांख्य यॊगौ पृथक् बालाः प्रवदन्ति न पण्डिताः ।
एकम् अपि अस्थितः संयक् उभयॊः विन्दतॆ फलम् ॥ ५.४ ॥

ಸಾಂಖ್ಯ ಯೋಗೌ ಪೃಥಕ್ ಬಾಲಾಃ ಪ್ರವದಂತಿ ನ ಪಂಡಿತಾಃ |
ಏಕಂ ಅಪಿ ಅಸ್ಥಿತಃ ಸಂಯಕ್ ಉಭಯೋಃ ವಿಂದತೇ ಫಲಮ್ || ೫.೪ ||

sAMkhya yOgau pRuthak bAlAH pravadanti na paNDitAH |
ekam api asthitaH saMyak ubhayOH vindatE phalam || 5.4 ||

The unintelligent say that Sankhya and Yoga are separate from each other; but the wise do not say so; he who properly follows even one of two courses, obtains the fruit of both.

5.5

यत् सांख्यैः प्राप्यतॆ स्थानं तत् यॊगैः अपि गम्यतॆ ।
एकं सांख्यं च यॊगं च यः पश्यति सः पश्यति ॥ ५.५ ॥

ಯತ್ ಸಾಂಖ್ಯೈಃ ಪ್ರಾಪ್ಯತೇ ಸ್ಥಾನಂ ತತ್ ಯೋಗೈಃ ಅಪಿ ಗಮ್ಯತೇ |
ಏಕಂ ಸಾಂಖ್ಯಂ ಚ ಯೋಗಂ ಚ ಯಃ ಪಶ್ಯತಿ ಸಃ ಪಶ್ಯತಿ || ೫.೫ ||

yat sAMkhyaiH prApyatE sthAnaM tat yOgaiH api gamyatE |
ekaM sAMkhyaM cha yOgaM cha yaH pashyati saH pashyati || 5.5 ||

What goal is reached by those who have obtained wisdom, that same goal is attained even by those who follow the Yoga. He indeed sees the truth who perceives the courses of sankhya and yoga to be one.

5.6

संन्यासः अस्तु महाबाहॊ दुःखम् आप्तुम् अयॊगतः ।
यॊगयुक्तः मुनिः ब्रह्म न चिरॆण अधिगच्छति ॥ ५.६ ॥

ಸಂನ್ಯಾಸಃ ಅಸ್ತು ಮಹಾಬಾಹೋ ದುಃಖಂ ಆಪ್ತುಂ ಅಯೋಗತಃ |
ಯೋಗಯುಕ್ತಃ ಮುನಿಃ ಬ್ರಹ್ಮ ನ ಚಿರೇಣ ಅಧಿಗಚ್ಛತಿ || ೫.೬ ||

saMnyAsaH astu mahAbAhO duHkham Aptum ayOgataH |
yOgayuktaH muniH brahma na chirENa adhigacChati || 5.6 ||

Further, O mighty armed, Sanyasa is hard to realize in the absence of Yoga; the sage united to Yoga without delay reaches Brahma

5.7

यॊग-युक्तः विशुद्ध-आत्मा विजित-आत्मा जित-इन्द्रियः ।
सर्व भूत आत्म भूतआत्मा कुर्वन् अपि न लिप्यतॆ ॥ ५.७ ॥

ಯೋಗ-ಯುಕ್ತಃ ವಿಶುದ್ಧ-ಆತ್ಮಾ ವಿಜಿತ-ಆತ್ಮಾ ಜಿತ-ಇಂದ್ರಿಯಃ |
ಸರ್ವ ಭೂತ ಆತ್ಮ ಭೂತ ಆತ್ಮಾ ಕುರ್ವನ್ ಅಪಿ ನ ಲಿಪ್ಯತೇ || ೫.೭ ||

yOga-yuktaH vishuddha-AtmA vijita-AtmA jita-indriyaH |
sarva-bhUta Atma-bhUta-AtmA kurvan api na lipyatE || 5.7 ||

He who is joined to yoga (i.e., karma yoga), being of pure nature, has completely subdued the mind and restrained the senses, and finds that the Lord of all beings is his own Lord − he is not affected though doing karma

5.8, 5.9

नैव किञ्चित् करॊमि इति युक्तः मन्यॆत तत्त्ववित् ।
पश्यन् शृण्वन् स्पृशन् जिघ्रन् अश्नन् गच्छन् स्वपन् श्वसन् ॥ ५.८ ॥

प्रलपन् विसृजन् गृह्णन् उन्मिषन् निमिषन् अपि ।
इन्द्रियाणि इन्द्रिय-अर्थॆषु वर्तन्त इति धारयन् ॥ ५.९ ॥

ನೈವ ಕಿಂಚಿತ್ ಕರೋಮಿ ಇತಿ ಯುಕ್ತಃ ಮನ್ಯೇತ ತತ್ತ್ವವಿತ್ |
ಪಶ್ಯನ್ ಶೃಣ್ವನ್ ಸ್ಪೃಶನ್ ಜಿಘ್ರನ್ ಅಶ್ನನ್ ಗಚ್ಛನ್ ಸ್ವಪನ್ ಶ್ವಸನ್ || ೫.೮ ||

ಪ್ರಲಪನ್ ವಿಸೃಜನ್ ಗೃಹ್ಣನ್ ಉನ್ಮಿಷನ್ ನಿಮಿಷನ್ ಅಪಿ |
ಇಂದ್ರಿಯಾಣಿ ಇಂದ್ರಿಯ-ಅರ್ಥೇಷು ವರ್ತಂತ ಇತಿ ಧಾರಯನ್ || ೫.೯ ||

naiva ki~jchit karOmi iti yuktaH manyEta tattvavit |
pashyan shRuNvan spRushan jighran ashnan gacChan svapan shvasan || 5.8 ||

pralapan visRujan gRuhNan unmiShan nimiShan api |
indriyANi indriya-arthEShu vartanta iti dhArayan || 5.9 ||

He who is in the path of Yoga, and knows the truth (i.e., dependent nature of the soul), when he sees, hears, feels, smells, eats, walks, sleeps, breathes, talks, leaves, takes, raises the eyelids, or closes them, he should consider that the senses go to their objects, and think "I do nothing at all".

(He should conclusively perceive in his mind that his senses are under the direction of the Lord drawn to their several objects, and so he appears to be acting with his organs of sense and action. Such sanyasa has been called Yoga, and it leads to the highest bliss.)

5.10

ब्रह्मणि आधाय कर्माणि संगं त्यक्त्वा करॊति यः ।
लिप्यतॆ न सः पापॆन पद्मपत्रं इव अम्भसा ॥ ५.१० ॥

ಬ್ರಹ್ಮಣಿ ಆಧಾಯ ಕರ್ಮಾಣಿ ಸಂಗಂ ತ್ಯಕ್ತ್ವಾ ಕರೋತಿ ಯಃ |
ಲಿಪ್ಯತೇ ನ ಸಃ ಪಾಪೇನ ಪದ್ಮಪತ್ರಂ ಇವ ಅಂಭಸಾ || ೫.೧೦ ||

brahmaNi AdhAya karmANi saMgaM tyaktvA karOti yaH |
lipyatE na saH pApEna padmapatraM iva ambhasA || 5.10 ||

He who having renounced attachment and placed his actions in Brahman, does them, he is not affected by evil, just as the lotus leaf by water.

5.11

कायॆन मनसा बुद्‍ध्या कॆवलैः इन्द्रियैः अपि ।
यॊगिनः कर्म कुर्वन्ति संगं त्यक्त्वा आत्म शुद्धयॆ ॥ ५.११ ॥

ಕಾಯೇನ ಮನಸಾ ಬುದ್ಧ್ಯಾ ಕೇವಲೈಃ ಇಂದ್ರಿಯೈಃ ಅಪಿ |
ಯೋಗಿನಃ ಕರ್ಮ ಕುರ್ವಂತಿ ಸಂಗಂ ತ್ಯಕ್ತ್ವಾ ಆತ್ಮ ಶುದ್ಧಯೇ || ೫.೧೧ ||

kAyEna manasA bud^dhyA kEvalaiH indriyaiH api |
yOginaH karma kurvanti saMgaM tyaktvA Atma shuddhayE || 5.11 ||

By means of body, mind, reason and by pure senses, Yogis too perform duties free from attachment, for the purification of the atman (mind)

5.12

युक्तः कर्मफलं त्यक्त्वा शान्तिम् आप्नॊति नैष्ठिकीम् ।
अयुक्तः कामकारॆण फलॆ सक्तः निबध्यतॆ ॥ ५.१२ ॥

ಯುಕ್ತಃ ಕರ್ಮಫಲಂ ತ್ಯಕ್ತ್ವಾ ಶಾನ್ತಿಮ್ ಆಪ್ನೋತಿ ನೈಷ್ಠಿಕೀಮ್ |
ಅಯುಕ್ತಃ ಕಾಮಕಾರೇಣ ಫಲೇ ಸಕ್ತಃ ನಿಬಧ್ಯತೇ || ೫.೧೨ ||

yuktaH karmaphalaM tyaktvA shAntim ApnOti naiShThikeem |
ayuktaH kAmakArENa phalE saktaH nibadhyatE || 5.12 ||

He who abandoning the fruits of action (becoming a sanyasin as explained above), follows yoga, obtains the natural peace; he who destitute of yoga by force of desire attached to the result (limited consequences of action), is bound down (subject to endless sufferings of birth and death)

5.13

सर्वकर्माणि मनसा संन्यस्य आस्तॆ सुखं वशी ।
नवद्वारॆ पुरॆ दॆही न एव कुर्वन् न कारयन् ॥ ५.१३ ॥

ಸರ್ವಕರ್ಮಾಣಿ ಮನಸಾ ಸಂನ್ಯಸ್ಯ ಆಸ್ತೇ ಸುಖಂ ವಶೀ |
ನವದ್ವಾರೇ ಪುರೇ ದೇಹೀ ನ ಏವ ಕುರ್ವನ್ ನ ಕಾರಯನ್ || ೫.೧೩ ||

sarvakarmANi manasA saMnyasya AstE sukhaM vashee |
navadvArE purE dEhee na eva kurvan na kArayan || 5.13 ||

Having renounced all actions by the mind, the dweller in the body who has control over the senses, remains happy in the city of nine gates (body), neither doing nor causing anybody else to do.

The consequences of action do not cling to him who is destitute of abhimana as pointed out above.

5.14

न कर्तृत्वं न कर्माणि लॊकस्य सृजति प्रभुः
न कर्मफलसंयॊगं स्वभावः अस्तु प्रवर्ततॆ ॥ ५.१४ ॥

ನ ಕರ್ತೃತ್ವಂ ನ ಕರ್ಮಾಣಿ ಲೋಕಸ್ಯ ಸೃಜತಿ ಪ್ರಭುಃ
ನ ಕರ್ಮಫಲಸಂಯೋಗಂ ಸ್ವಭಾವಃ ಅಸ್ತು ಪ್ರವರ್ತತೇ || ೫.೧೪ ||

na kartRutvaM na karmANi lOkasya sRujati prabhuH
na karmaphalasaMyOgaM svabhAvaH astu pravartatE || 5.14 ||

The Jiva and its apparent master does not initiate any action nor has the power to attain independently the result of his action. The self existent (Lord) alone acts independently (at all times and in every aspect).

5.15

न आदत्तॆ कस्यचित् पापं न च एव सुकृतं विभुः ।
अज्ञानॆन आवृतं ज्ञानं तॆन मुह्यन्ति जन्तवः ॥ ५.१५ ॥

ನ ಆದತ್ತೇ ಕಸ್ಯಚಿತ್ ಪಾಪಂ ನ ಚ ಏವ ಸುಕೃತಂ ವಿಭುಃ |
ಅಜ್ಞಾನೇನ ಆವೃತಂ ಜ್ಞಾನಂ ತೇನ ಮುಹ್ಯಂತಿ ಜಂತವಃ || ೫.೧೫ ||

na AdattE kasyachit pApaM na cha eva sukRutaM vibhuH |
aj~jAnEna AvRutaM j~jAnaM tEna muhyanti jantavaH || 5.15 ||

The powerful one, that is, the absolute Lord does not accept the evil arising from any action, nor the merit. That is, the Lord is not affected by the consequences of any activity or action.
If there is a ruler who is everywhere and absolutely a free agent and doer of all, how is it that He is not seen by anybody? The latter half of the verse answers the question:
On account of the power of understanding being obstructed by nescience (ignorance), the jeevas do not know or see Him.

5.16

ज्ञानॆन तु तत् अज्ञानं यॆषां नाशितम् आत्मनः ।
तॆषाम् आदित्यवत् ज्ञानं प्रकाशयति तत् परम् ॥ ५.१६ ॥

ಜ್ಞಾನೇನ ತು ತತ್ ಅಜ್ಞಾನಂ ಯೇಷಾಂ ನಾಶಿತಮ್ ಆತ್ಮನಃ |
ತೇಷಾಮ್ ಆದಿತ್ಯವತ್ ಜ್ಞಾನಂ ಪ್ರಕಾಶಯತಿ ತತ್ ಪರಮ್ || ೫.೧೬ ||

j~jAnEna tu tat aj~jAnaM yEShAM nAshitam AtmanaH |
tEShAm Adityavat j~jAnaM prakAshayati tat param || 5.16 ||

However to them of whom that ignorance is destroyed by the knowledge of Atman (Lord), to them alone wisdom like the sun shows that Supreme Being.

5.17

तत् बुद्धयः तत् आत्मानः तत् निष्ठाः तत् परायणाः ।
गच्छन्ति अपुनः आवृत्तिं ज्ञान-निर्धूत-कल्मषाः ॥ ५.१७ ॥

ತತ್ ಬುದ್ಧಯಃ ತತ್ ಆತ್ಮಾನಃ ತತ್ ನಿಷ್ಠಾಃ ತತ್ ಪರಾಯಣಾಃ |
ಗಚ್ಛಂತಿ ಅಪುನಃ ಆವೃತ್ತಿಂ ಜ್ಞಾನ-ನಿರ್ಧೂತ-ಕಲ್ಮಷಾಃ || ೫.೧೭ ||

tat buddhayaH tat AtmAnaH tat niShThAH tat parAyaNAH |
gacChanti apunaH AvRuttiM j~jAna-nirdhUta-kalmaShAH || 5.17 ||

Those whose thought is on Him, to whom He is the Lord, who stand firm in Him, and for whom He is the highest goal - those absolved of all sins by force of wisdom, attain to the state of non-return.

5.18

विद्या-विनय-सम्पन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि च एव श्वपाके च पण्डिताः समदर्शिनः ॥ ५.१८ ॥

ವಿದ್ಯಾ-ವಿನಯ-ಸಂಪನ್ನೆ ಬ್ರಾಹ್ಮಣೆ ಗವಿ ಹಸ್ತಿನಿ |
ಶುನಿ ಚ ಏವ ಶ್ವಪಾಕೆ ಚ ಪಂಡಿತಾಃ ಸಮದರ್ಶಿನಃ || ೫.೧೮ ||

vidyA-vinaya-sampanne brAhmaNe gavi hastini |
shuni cha eva shvapAke cha paNDitAH samadarshinaH || 5.18 ||

In the brahmin who possesses complete knowledge and great humility, in the cow, in the elephant, in the dog, and in the out-caste, the learned are seers of the Equal

The brahmin (learned) and others are evidently of unequal fitness, but the Lord who pervades all beings is seen by the learned to be equal, to be absolutely same in respect of all the excellent attributes and in respect of absence of all defects.

5.19

इह एव तैः जितः सर्गः यॆषां साम्यॆ स्थितं मनः ।
निर्दॊषं हि समं ब्रह्म तस्मात् ब्रह्मणि तॆ स्थिताः ॥ ५.१९ ॥

ಇಹ ಏವ ತೈಃ ಜಿತಃ ಸರ್ಗಃ ಯೇಷಾಂ ಸಾಮ್ಯೇ ಸ್ಥಿತಂ ಮನಃ |
ನಿರ್ದೋಷಂ ಹಿ ಸಮಂ ಬ್ರಹ್ಮ ತಸ್ಮಾತ್ ಬ್ರಹ್ಮಣಿ ತೇ ಸ್ಥಿತಾಃ || ೫.೧೯ ||

iha eva taiH jitaH sargaH yEShAM sAmyE sthitaM manaH |
nirdOShaM hi samaM brahma tasmAt brahmaNi tE sthitAH || 5.19 ||

Those who perceive Brahman, though present in all things, is always perfect, is unmixed with or unaffected by prakriti, obtain wisdom and thereby release in the very life in which such a vision has arisen.

5.20

न प्रहृष्यॆत् प्रियं प्राप्य न उद्विजॆत् प्राप्य च अप्रियम् ।
स्थिरबुद्धिः असम्मूढः ब्रह्मवित् ब्रह्मणि स्थितः ॥ ५.२० ॥

ನ ಪ್ರಹೃಷ್ಯೇತ್ ಪ್ರಿಯಂ ಪ್ರಾಪ್ಯ ನ ಉದ್ವಿಜೇತ್ ಪ್ರಾಪ್ಯ ಚ ಅಪ್ರಿಯಮ್ |
ಸ್ಥಿರಬುದ್ಧಿಃ ಅಸಮ್ಮೂಢಃ ಬ್ರಹ್ಮವಿತ್ ಬ್ರಹ್ಮಣಿ ಸ್ಥಿತಃ || ೫.೨೦ ||

na prahRuShyEt priyaM prApya na udvijEt prApya cha apriyam |
sthirabuddhiH asammUDhaH brahmavit brahmaNi sthitaH || 5.20 ||

With settled thought, free from delusion, knowing Brahman and always contemplating Brahman, one should not be filled with exultation on coming by what is favorable (which leads to pleasure), nor become agitated on coming by what is unfavorable (which leads to pain or sorrow).

5.21

बाह्य स्पर्षॆषु असक्तात्मा विन्दति आत्मनि यत् सुखम् ।
सः ब्रह्मयॊग युक्तात्मा सुखम् अक्षयम् अश्नुतॆ ॥ ५.२१ ॥

ಬಾಹ್ಯ ಸ್ಪರ್ಷೇಷು ಅಸಕ್ತಾತ್ಮಾ ವಿಂದತಿ ಆತ್ಮನಿ ಯತ್ ಸುಖಮ್ |
ಸಃ ಬ್ರಹ್ಮಯೋಗ ಯುಕ್ತಾತ್ಮಾ ಸುಖಮ್ ಅಕ್ಷಯಮ್ ಅಶ್ನುತೇ || ೫.೨೧ ||

bAhya sparShEShu asaktAtmA vindati Atmani yat sukham |
saH brahmayOga yuktAtmA sukham akShayam ashnutE || 5.21 ||

What blessedness he feels in his self whose mind is not entangled in the external contacts, he enjoys that blessedness as imperishable when his mind is given to the meditation on Brahman

That is,
Even in samsara the individual who is capable of practising the simple means of remembering the Lord and renouncing the attachment, becomes happy; then it is but natural that he who is practising the most efficacious means for contemplating the Lord, attains to Moksha and other blessed states and it is a certainty.

5.22

यॆ हि संस्पर्शजाः भॊगाः दुःखयॊनय एव तॆ ।
आद्यन्तवन्तः कौन्तॆय न तॆषु रमतॆ बुधः ॥ ५.२२ ॥

ಯೇ ಹಿ ಸಂಸ್ಪರ್ಶಜಾಃ ಭೋಗಾಃ ದುಃಖಯೋನಯ ಏವ ತೇ |
ಆದ್ಯಂತವಂತಃ ಕೌಂತೇಯ ನ ತೇಷು ರಮತೇ ಬುಧಃ || ೫.೨೨ ||

yE hi saMsparshajAH bhOgAH duHkhayOnaya eva tE |
AdyantavantaH kauntEya na tEShu ramatE budhaH || 5.22 ||

Whatever enjoyments or pleasures that result from the contact of objects are all simply the source of misery, since these have a beginning and an end. O Kunti's son, the wise man does not take delight in them.

5.23

शक्नॊति इह एव यः सॊढुं प्राक् शरीर विमॊक्षनात् ।
कामक्रॊध उद्भवं वॆगं सः युक्तः सः सुखी नरः ॥ ५.२३ ॥

ಶಕ್ನೋತಿ ಇಹ ಏವ ಯಃ ಸೋಢುಂ ಪ್ರಾಕ್ ಶರೀರ ವಿಮೋಕ್ಷನಾತ್ |
ಕಾಮಕ್ರೋಧ ಉದ್ಭವಂ ವೇಗಂ ಸಃ ಯುಕ್ತಃ ಸಃ ಸುಖೀ ನರಃ || ೫.೨೩ ||

shaknOti iha eva yaH sODhuM prAk shareera vimOkShanAt |
kAmakrOdha udbhavaM vEgaM saH yuktaH saH sukhee naraH || 5.23 ||

He who, while here alone (in the human body itself), that is, before leaving the body, able to beat up against the perturbation that arises from love or hate − he has yoga, he is the happy man

Hence it is clear that one should make every endeavor, after the moral strength, necessary for enduring the tempt of passions

5.24

यः अन्तः सुखः अन्तः आरामः तथा अन्तः ज्यॊतिः एव यः ।
सः यॊगी ब्रह्मनिर्वाणं ब्रह्मभूतः अधिगच्छति ॥ ५.२४ ॥

ಯಃ ಅಂತಃ ಸುಖಃ ಅಂತಃ ಆರಾಮಃ ತಥಾ ಅಂತಃ ಜ್ಯೋತಿಃ ಏವ ಯಃ |
ಸಃ ಯೋಗೀ ಬ್ರಹ್ಮನಿರ್ವಾಣಂ ಬ್ರಹ್ಮಭೂತಃ ಅಧಿಗಚ್ಛತಿ || ೫.೨೪ ||

yaH antaH sukhaH antaH ArAmaH tathA antaH jyOtiH eva yaH |
saH yOgI brahmanirvANaM brahmabhUtaH adhigacChati || 5.24 ||

He who finds happiness within, who finds delight within, and who finds light within, only he the yogi, having taken his stand on Brahman goes to Brahman.

5.25

लभन्ते ब्रह्मनिर्वाणम् ऋषयः क्षीणकल्मषाः ।
छिन्न द्वैधा यतात्मानः सर्वभूतहितॆ रताः ॥ ५.२५ ॥

ಲಭಂತೆ ಬ್ರಹ್ಮನಿರ್ವಾಣಮ್ ಋಷಯಃ ಕ್ಷೀಣಕಲ್ಮಷಾಃ |
ಛಿನ್ನ ದ್ವೈಧಾ ಯತಾತ್ಮಾನಃ ಸರ್ವಭೂತಹಿತೇ ರತಾಃ || ೫.೨೫ ||

labhante brahmanirvANam RuShayaH kSheeNakalmaShAH |
Chinna dvaidhA yatAtmAnaH sarvabhUtahitE ratAH || 5.25 ||

Cutting away from doubt and misapprehension, with the mind extended and controlled and bent upon seeking the good of all beings, the wise who are absolved of sins perceive the Brahman.

5.26

कामक्रॊध विमुक्तानां यतीनां यतचॆतसाम् ।
अभितः ब्रह्मनिर्वाणं वर्ततॆ विदित आत्मनाम् ॥ ५.२६ ॥

ಕಾಮಕ್ರೋಧ ವಿಮುಕ್ತಾನಾಂ ಯತೀನಾಂ ಯತಚೇತಸಾಮ್ |
ಅಭಿತಃ ಬ್ರಹ್ಮನಿರ್ವಾಣಂ ವರ್ತತೇ ವಿದಿತ ಆತ್ಮನಾಮ್ || ೫.೨೬ ||

kAmakrOdha vimuktAnAM yateenAM yatachEtasAm |
abhitaH brahmanirvANaM vartatE vidita AtmanAm || 5.26 ||

For those who are free from love and hate, who are striving for it, and have restrained the mind and have known the Atman, Brahman is present at all times and in all places.

5.27, 5.28

स्पर्शान् कृत्वा बहिः बाह्यान् चक्षुः च एव अन्तरॆ भ्रुवॊः ।
प्राण अपानौ समौ कृत्वा नासाभ्यन्तर चारिणौ ॥ ५.२७ ॥

यत इन्द्रिय मनः बुद्धिः मुनिः मॊक्ष परायणः ।
विगत इच्छा भय क्रॊधः यः सदा मुक्त एव सः ॥ ५.२८ ॥

ಸ್ಪರ್ಶಾನ್ ಕೃತ್ವಾ ಬಹಿಃ ಬಾಹ್ಯಾನ್ ಚಕ್ಷುಃ ಚ ಏವ ಅಂತರೇ ಭ್ರುವೋಃ |
ಪ್ರಾಣ ಅಪಾನೌ ಸಮೌ ಕೃತ್ವಾ ನಾಸಾಭ್ಯಂತರ ಚಾರಿಣೌ || ೫.೨೭ ||

ಯತ ಇಂದ್ರಿಯ ಮನಃ ಬುದ್ಧಿಃ ಮುನಿಃ ಮೋಕ್ಷ ಪರಾಯಣಃ |
ವಿಗತ ಇಚ್ಛಾ ಭಯ ಕ್ರೋಧಃ ಯಃ ಸದಾ ಮುಕ್ತ ಏವ ಸಃ || ೫.೨೮ ||

sparshAn kRutvA bahiH bAhyAn chakShuH cha eva antarE bhruvOH |
prANa apAnau samau kRutvA nAsAbhyantara chAriNau || 5.27 ||

yata indriya manaH buddhiH muniH mOkSha parAyaNaH |
vigata icChA bhaya krOdhaH yaH sadA mukta eva saH || 5.28 ||

Having made the external contacts purely external and fixed the sight only between the eyebrows, and having balanced praaNa apaana that are passing through the nostrils,

The contemplatist who intent upon release, has controlled his mind, reason and other senses, and who is always free from desire, fear and anger, he is certainly the released one.

In these two verses Lord Krishna describes the perfected method of meditation for achieving moksha or release from the material existence. The method commences by turning inward with the mind away from all external sense objects associated with sight, sound, taste, smell and touch. Then one fixes the vision internally between the eyebrows; simultaneously and slowly controlling the inhalation and exhalation; and pausing in between the two states, in kumbhaka.

5.29

भॊक्तारं यज्ञ तपसां सर्व लॊक महॆश्वरम् ।
सुहृदं सर्व भूतानां ज्ञात्वा मां शान्तिम् ऋच्छति ॥ ५.२९ ॥

ಭೋಕ್ತಾರಂ ಯಜ್ಞ ತಪಸಾಂ ಸರ್ವ ಲೋಕ ಮಹೇಶ್ವರಮ್ |
ಸುಹೃದಂ ಸರ್ವ ಭೂತಾನಾಂ ಜ್ಞಾತ್ವಾ ಮಾಂ ಶಾತಿಮ್ ಋಚ್ಛತಿ || ೫.೨೯ ||

bhOktAraM yaj~ja tapasAM sarva lOka mahEshvaram |
suhRudaM sarva bhUtAnAM j~jAtvA mAM shAntim RucChati || 5.29 ||

Having known Me to be the One to whom all sacrifices and austerities are intended, the One great Ruler of all the worlds, the One benefactor of all beings, he achieves Me, the source of eternal peace and happiness.

Thus ends the FIFTH chapter of Sri Bhagavadgeeta, titled Sanyasa Yoga

~~ shree madhvEshArpaNamastu ~~