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Chapter 7 - Jnana and Vijnana Yoga
Commentary by Sri Adi Sankaracharya, Translated by Swami Gambhirananda


After giving rise to an occasion for further enquiry in the verse, 'Even among all the yogis, he who adores Me with his mind fixed on Me and with faith, he is considered by Me to be the best of the yogis', (now) with a veiw to instructing that 'the reality about Myself is of this kind, and one should have his mind fixed on Me in this way,' [The main themes in the first six chapters are renunciation of actions as the means to attaining Knowledge, and the ascertainment of the word 'Thou' (in 'Thou are That'). The next six chapters are devoted to the adoration of the Lord and the ascertainment of the meaning of the word 'That'.] on His own-

The Blessed Lord said:

1. O Partha, hear how you, having the mind fixed on Me, practising the Yoga of Meditation and taking refuge in Me, will know Me with certainly and in fulness.

O Partha, mayi asaktamanah, having the mind fixed on Me- one whose mind (manah) is fixed (asakta) on Me (mayi) who am the supreme God possessed on the qualification going to be spoken of-.

Yogam yunjan, practising the Yoga of Meditation, concentrating the mind-.

Madasrayah, taking refuge in Me-one to whom I Myself, the supreme Lord, am the refuge (asraya) is madasrayah-.

Anyone who hankers after some human objective resorts to some rite such as the Agnihotra etc., austerity or charity, which is the means to its attainment. This yogi, however, accepts only Me as his refuge; rejecting any other means, he keeps his mind fixed on Me alone.

Srnu, hear; tat, that, which is being spoken of by Me; as to yatha, how, the process by which; you who, having become thus, jnasyasi, will know; mam, Me; asamsayam, with certainty, without doubt, that the Lord is such indeed; and samagram, in fullness, possessed of such qualities as greatness, strength, power, majesty, etc. [Strength-physical; power-mental; etc. refers to omniscience and will.] in their fullness.


2. I shall tell you in detail of this Knowledge which is combined with realization, [From the statement, 'jnasyasi, you will know', in the earlier verse, one may conclude that the Lord is speaking of indirect or theoretical knowledge. The word 'idam, this' rules out such a conclusion; and it has also been said that this Knowledge is 'savijnanam, combined with direct experienece, realization'; it is Consciousness.] after experience which there remains nothing else here to be known again.

Aham, I; vaksyami, shall tell; te, you; asesatah, in detail, fully; of that (Knowledge) about Myself, which is idam, this; jnanam, Knowlege; which is savijnanam, combined with realization, associated with personal enlightenment; yat jnatva, after experiencing which Knowledge; avasisyate, there remains; na anyat, nothing else, anything that can be a means to human ends; jnatavyam, to be known; bhuyah, again; iha, here. (In this way) the Lord praises that Knowledge which is intended to be spoken, in order ot draw the attention of the hearer.

Thus, 'he who knows Me in reality becomes omniscient.' This is the idea. Therefore Knowledge is difficult to attain because of its superexcellent result.

How so? This is being answered:


3. Among thousands of men a rare one endeavours for perfection. Even of the perfected ones who are diligent, one perchance knows Me in truth.

Sahasresu manusyanam, among thousands, among a multitude of men; kascit, a rare one; yatati, endeavours; siddhaye, for perfection. [For perfection: for the rise of Knowledge through the purification of the mind.] Siddhanam api, even of the perfected one; yatatam, who are diligent-they (those diligent ones themselves) being (considered to be) verily perfect because they are striving for Liberation; of them-; kascit, one perchance, indeed; vetti, knows; mam, Me; tattvatah, in truth.

Having drawn the attention of the hearer by arousing interest, the Lord says:


4. This Prakrti of Mine is divided eight-fold thus: earth, water, fire, air, space, mind, intellect and also egoism.


Iyam, this; prakrtih, Prakrti, [Prakrti here does not mean the Pradhana of the Sankhyas.] the divine power called Maya; me, of Mine, as described; bhinna, is divided; astadha, eight-forl; iti, thus: bhumih, earth-not the gross earth but the subtle element called earth, this being understood from the statement, 'Prakrti (of Mine) is divided eight-fold'. Similarly, the subtle elements alone are referred to even by the words water etc.

Apah, water; analah, fire; vayuh, air; kham, space; manah, mind. By 'mind' is meant its source, egoism. By buddhih, intellect, is meant the principle called mahat [Mahat means Hiranyagarbha, or Cosmic Intelligence.] which is the source of egoism. By ahankarah, egoism, is meant the Unmanifest, associated [Associated, i.e. of the nature of.] with (Cosmic) ignorance. As food mixed with position is called poison, similarly the Unmainfest, which is the primordial Cause, is called egoism since it is imbued with the impressions resulting from egoism; and egoism is the impelling force (of all). It is indeed seen in the world that egoism is the impelling cause behind all endeavour.

5. O mighty-armed one, this is the inferior (Prakrti). Know the other Prakrti of Mine which, however, is higher than this, which has taken the from of individual souls, and by which this world is uphelp.

O mighty-armed one, iyam, this; is apara, the inferior (Prakrti)-not the higher, (but)-the impure, the source of evil and having the nature of worldly bondage. Viddhi, know; anyam, the other, pure; prakrtim, Prakrti; me, of Mine, which is essentially Myself; which, tu, however;is param, higher, more exalted; itah, than this (Prakrti) already spoken of; Jiva-bhutam, which has taken the form of the individual souls, which is characterized as 'the Knower of the body (field)', and which is the cause of sustenance of life; and yaya, by which Prakriti; idam, this; jagat, world; dharyate, is upheld, by permeating it.

6. Understand thus that all things (sentient and insentient) have these as their source. I am the origin as also the end of the whole Universe.

Upadharaya, understand; iti, thus; that sarvani, all; bhutani, things; etat-yonini, have these (etat) as their source (yoni)-things that have these lower and higher Prakrtis, charcterized as the 'field' and the 'Knower of the field (body)', as their source are etat-yonini. Since My two Prakrtis are the source, the cause of all things, therefore, aham, I; am the prabhavah, origin; tatha, as also; the pralayah, end, the termination; krtsnasya, of the whole; jagatah, Universe.

The maning is this: I, who am the ominscient God, am the source of the Universe through My two Prakrtis.

Since this is so, therefore-


7. O Dhananjaya, there is nothing else whatsoever higher than Myself. All this is strung on Me like pearls on a string.

O Dhananjaya, asti, there is; na anyat kincit, nothing else whatsoever, no other cause; parataram, higher; mattah, than Me, the supreme God; i.e. I Myself am the source of the world. Since this is so, therefore, sarvam, all; idam, this, all things, the Universe; protam,is strung, woven, connected, i.e. transfixed; mayi, on Me, the supreme God; like cloth in the warp, [Like cloth formed by threads constituting its warp and woof.] and iva, like; maniganah, peals; sutre,on a string.

'What qualities are You endowed with, by virtue of which all this is strung on You? This is being answered:


8. O son of Kunti, I am the taste of water, I am the effulgence of the moon and the sun; (the letter) Om in all the Vedas, the sound in space, and manhood in men.

Kaunteya, O son of Kunti, aham, I; am rasah, the taste, which is the essence of water. The idea is that water is depedent on Me who am its essence. This is how it is to be understood in every case. Just as I am the essence of water, similarly, asmi, I am; the prabha, effulgence; sasi-suryayoh, of the moon and the sun; pranavah, (the letter) Om; sarva-vedesu, in all the Vedas. All the Vedas are established on Me who am that Om. So also (I am) sabdah, the sound; khe, in space, as the essence. Space is established on Me who am that (sound). In the same way, nrsu, in men; (I am) paurusam, manhood- the quality of being man, from which arises the idea of manhood. Men are established on Me who am such.


9. I am also the sweet fragrance in the earth; I am the brillinace in the fire, and the life in all beings; and I am the austerity of the ascetics.

I am also the punyah, sweet; gandhah, fragrance; prthivyam, in the earth. The earth is dependent on Me who am its fragrance. The natural sweetness of smell in the earth is cited by way of suggesting sweetness of taste of water etc. as well. But foulness of smell etc. is due to contact with particular things, resulting from nescience, unholiness, etc. of worldly people.

Ca, and ; asmi, I am; the tejah, brilliance; vibhavasau, in fire; so also (I am) the jivanam, life-that by which all creatures live; sarva-bhutesu, in all beings. And I am the tapah, austerity; tapasvisu, of ascetics. Ascetics are established in Me who am that austerity.


10. O Partha, know Me to be the eternal Seed of all beings. I am the intellect of the intelligent, I am the courage of the courageous.

O Partha, viddhi, know, mam, Me; to be the sanatanam, eternal; bijam, seed, the source of growth; sarva-bhutanam, of all beings. Besides, I am the buddhih, intellect, the power of discrimination of the mind; buddhimatam, of the intelligent, of people having the power of discrimination. I am the tejah, courage; tejasvinam, of the courageous, of those possessed of that.


11. And of the strong I am the strength which is devoid of passion and attachment. Among creatures I am desire which is not contrary to righteousness, O scion of the Bharata dyansty.

I am the balam, strength, ability, virility; balavatam, of the strong. That strength, again, is kama-raga-vivarjitam, devoid of passion and attachment. Kamah is passion, hankering for things not at hand. Ragah is attachment, fondness for things acquired. I am the strength that is devoid of them and is necessary merely for the maintenance of the body etc., but not that strength of the worldly which causes hankering and attachment.

Further, bhutesu, among creatures; I am that kamah, desire-such desires as for eating, drinking, etc. which are for the mere maintenance of the body and so on; which is dharma-aviruddhah, not contrary to righteousness, not opposed to scriptural injunctions; bharatarsabha, O scion of the Bharata dynasty.

Moreover,


12. Those things that indeed are made of (the quality of ) sattva, and those things that are made of (the quality of) rajas and tamas, know them to have sprung from Me alone. However, I am not in them; they are in Me!

Ye bhavah, those things; sattvikah eva, that indeed are made of (the quality of) sattva; and ye rajasah, those that are made (of the quality) of rajas; and tamasah, those that are made of (the quality of) tamas-whatever things are made (of sattva, rajas and tamas) according to the creatures's own actions: viddhi, know; tan, them, all without exception; mattah eva iti, to have sprung from Me alone when they come into being. Although they originate from Me, still, tu, however; aham, I; am na tesu, not in them-I am not subject to them, not under their control, as are the transmigrating bengs. Te, they, again; mayi, are in Me, subject to Me, under My control. [For sattva, rajas, and tamas see note under 2.45 as also Chapters 14, 17 and 18.-Tr.]

'The world does not know Me, the supreme Lord, even though I am of this kind, and am eternal, pure, intelligent and free by nature, [See note on p.4.-Tr.] the Self of all beings, free from all qualities, the cause of burning away the seed of the evil of transmigration!'-in this way the Lord expresses regret. And what is the source of that ignorance in the world? That is being stated:


13. All this world, deluded as it is by these three things made of the gunas (qualities), does not know Me who am transcendental to these and undecaying.

Sarvam, all; idam, this; jagat, world, the aggregate of creatures; mohitam, deluded as it is-made to have indiscrimination; ebhih, by these; aforesaid tribhih, three; bhavaih, things, in the forms of attachment, repulsion, delusion, etc; and gunamayaih, made of the gunas, of the transformations of the gunas; na abhijanati, does not know; mam, Me; who am param, transcendental to, distinct, different; ebhyah, from these gunas as referred to above; and am avyayam, undecaying, i.e. free from all (the six kinds of) changes in things, viz birth etc. [See note on p.38.-Tr.]

How, again, do they cross over this divine Maya of Visnu, constituted by the three gunas? That is being stated:


14. Since this divine Maya of Mine which is constituted by the gunas is difficult to cross over, (therefore) those who take refuge in Me alone cross over this Maya.

Hi, since; esa, this, aforesaid; daivi, divine; Maya mama, of Mine, of God, of Visnu, which (Maya) is My own; and which is guna-mayi, constituted by the gunas; is duratyaya, difficult to cross over; therefore, this being so, ye, those who; wholeheartedly prapadyante, take refuge; mam eva, in Me alone, in Me who am the Master of Maya and who am their own Self, by giving up all forms of rites and duties; te, they; taranti, cross over; etam, this; mayam, Maya, which deludes all beings. That is to say, they become freed from the bondage of the world.

'If it is that those who resort to You cross over this Maya, why then do not all take refuge in You alone?' This is being answered:


15. The foolish evildoers, who are the most depraved among men, who are deprived of (their) wisdom by Maya, and who resort to demoniacal ways, do not take refuge in Me.

Mudhah, the foolish; duskrtinah, evildoers, sinners; who are nara-adhamah, the most depraved among men; who are also apa-hrta-jnanah, deprived of, despoiled of (their) wisdom; mayaya, by Maya; and asritah, who resort to; asuram bhavam, demoniacal, ways, such as cruelty, untruthfulness, etc.; na, do not; prapadyante, take refuge; man, in Me, the supreme God.


16. O Arjuna, foremost of the Bharata dynasty, four classes of people of virtuous deeds adore Me: the afflicted, the seeker of Knowledge, the seeker of wealth and the man of Knowledge.

Again, O Arjuna, foremost of the Bharata dynasty, caturvidhah, four classes; of janah, people; who are eminent among human beings and are pious in actions, and are sukrtinah, of virtuous deeds; bhajante, adore; mam, Me; artah, the afflicted-one who is overcome by sorrow, who is in distress, ['One who, being in distress and seeking to be saved from it, takes refuge (in Me).'] being over-whelmed by thieves, tigers, disease, etc.; jijnasuh, the seeker of Knowledge, who wants to know the reality of the Lord; artharthi, the seeker of wealth; and jnani, the man of Knowledge, [i.e. one who, already having intellectual knowledge, aspires for Liberation.] who knows the reality of Visnu.

17. Of them, the man of Knowledge, endowed with constant steadfastness and one-pointed devotion, excels. For I am very much dear to the man of Knowledge, and he too is dear to Me.

Tesam, of them, among the four; jnani, the man of Knowledge, the knower of Reality, is nitya-yuktah, endowed with constant steadfastness as a result of being a knower of Reality; and he also becomes eka-bhaktih, endowed with one-pointed devotion, because he finds no one else whom he can adore. Consequently, that person of one-pointed devotion visisyate, excels, becomes superior, i.e. he surpasses (the others).

Hi, since; I, the Self, am priyah, dear; jnaninah, to the man of Knowledge; therefore aham, I; am atyartham, very much; priyah, dear to him. It is indeed a well known fact in the world that the Self is dear. The meaning, therefore, is that Vasudeva, being the Self of the man of Knowledge, is dear to him. And sah, he, the man of Knowledge, being the very Self of Me who am Vasudeva; is very much priyah, dear; mama, to Me.

'If that be so, then the other three-the afflicted and the others-are not dear to Vasudeva?' 'This is not so!' 'What then?'


18. All of these, indeed, are noble, but the man of Knowledge is the very Self. (This is) My opinion. For, with a steadfast mind, he is set on the path leading to Me alone who am the super-excellent Goal.

Sarve, ete, all of these three, without exception; are eva, indeed, udarah, noble, i.e.; they are verily dear to Me. For, no devotee of Mine can become disagreeable to Me who am Vasudeva. But the man of Knowledge becomes very much dear. This is the difference.

Why is this so? In answer the Lord says: Tu but; jnani, the man of Knowledge; is atma eva, the very Self, not different from Me. This is me, My; matam, opinion, conviction. Hi, for; yuktatma, with a steadfast mind-having his mind absorbed in the idea, 'I am verily Vasudeva, the Lord, and none else', that man of Knowledge asthitah, is set on the path leading to, he is engaged in ascending to, going to; mam eva, Me alone, to the supreme Brahman; who am the anuttamam gatim, super-excellent Goal to be reached.

The man of Knowledge is being eulogized again:


19. At the end of many births the man of Knowledge attains Me, (realizing) that Vasudeva is all. Such a high-souled one is very rare.

Ante, at the end, after the completion; bahunam, of many; janmanam, births, which becme the repository for accumulating [Ast. omits this word.-Tr.] the tendencies leading to Knowledge; jnanavan, the man of Knowledge, who has got hiis Knowledge matured; directly prapadyate, attains; mam, Me, Vasudeva, who am the inmost Self; (realizing)-in what way?-iti, that; Vasudeva is sarvam, all. Sah, such a one, who realizes Me [Here Ast. adds the word Narayana.-Tr.] thus as the Self of all; is mahatma, a high-souled one. There is none else who can equal or excel him.

Therefore he is su-durlabhah, very rare among thousands of men, as it has been said (in verse 3).

The reason why one does not realize that all this is verily Vasudeva, the Self, is being stated:


20. People, deprived of their wisdom by desires for various objects and guided by their own nature, resort to other deities following the relevant methods.

People, hrta-jnanah, deprived of their wisdom, deprived of their discriminating knowledge; taih taih kamaih, by desires for various objects, such as progeny, cattle, heaven, etc.; and niyatah, guided, compelled; svaya prakrtya, by their own nature, by particular tendencies gathered in the past lives; prapadyante, resort; anya-devatah, to other deities, who are different from Vasudeva, the Self; asthaya, following taking the help of; tam tam niyamam,the relevant methods-those processes that are well known for the adoration of the concerned deities.


21. Whichever form (of a deity) any devotee wants to worship with faith, that very firm faith of his I strengthen.


Yam yam, whichever; tanum, form of a deity; yah, any covetous person- among these people with desires; who, being endowed sraddhaya, with faith; and being a bhaktah, devotee; icchati, wants; arcitum, to worship; tam eva, that very; acalam, firm, steady; sraddham, faith; tasya, of his, of that particular covetous person-that very faith with which he desires to worship whatever form of a deity, in which (worship) he was earlier engaged under the impulsion of his own nature-; [Ast. takes the portion 'svabhavatah yo yam devata-tanum sraddhaya arcitum icchati' with the next verse.-Tr.] vidadhami, I strengthen.


22. Being imbued with that faith, that person engages in worshipping that form, and he gets those very desired results therefrom as they are dispensed by Me alone.


Yuktah,being endued; taya, with that; sraddhaya, faith, as granted by Me; sah, that person; ihate, engages in; radhanam, i.e. aradhanam, worshipping; tasyah, that form of the deity. And labhate, he gets; tan hi, those very; kaman, desired results; tatah, there-from, from that form of the deity which was worshipped; as vihitan, they are dispensed, meted out; maya eva, by Me alone, who am the omniscient, supreme God, because I am possessed of the knowledge of the apportionment of the results of actions.

The meaning his that he surely gets those desired results since they are ordained by God.

If the reading be hitan (instead of hi tan), then the beneficence (-hita means beneficent-) of the desired result should be interpreted in a figurative sense, for desires cannot be beneficial to anyone!


23. That result of theirs who are of poor intellect is indeed limited. The worshippers of gods go to the gods. My devotees go to Me alone.

Since those non-discriminating men with desires are engaged in disciplines for limited results, therefore, tat phalam, that result; tesam, of theirs; alpamedhasam, who are of poor intellect, of poor wisdom; antavat tu bhavati, is limited, ephemeral, indeed. Deva-yajah, the worshippers of gods; yanti, go; devan, to the gods. Madbhaktah, My devotees; yanti, to; mam api, to Me alone.

'Thus, though the effort needed is the same, they do not resort to me alone for the unlimited result. Alas! they are surely in a pitiable condition.' In this manner the Lord expresses his compassion.

'Why do they not take refuge in Me alone?'

The answer is:


24. The unintelligent, unaware of My supreme state which is immutable and unsurpassable, think of Me as the unmanifest that has become manifest.

Abuddhayah, the unintelligent, the non-discriminating ones; ajanantah, unaware; mama, of My; param, supreme; bhavam, state, My reality as the supreme Self; which is avyayam, immutable, undecaying; and anuttanam, unsurpassable; manyante, think; mam, of Me; as avyaktam, the unmanifest, the invisible; apannam, that has become; vyaktim, manifest, visible, at present [At present, after being embodied as an Incarnation.]-though I am the ever well-known God. They think so because they are unaware of My reality. This is the idea.

What is the reason for their ignorance? This is being stated:


25. Being enveloped by yoga-maya, I do not become manifest to all. This deluded world does not know Me who am birthless and undecaying.

Yoga-maya-samavrtah, being enveloped by yoga-maya-Yoga means the combination, the coming together, of the (three) gunas; that (combination) is itself maya, yoga-maya; being enveloped, i.e. veiled, by that yoga-maya; aham, I; na prakasah, do not become manifest; sarvasya, to all, to the world. The idea is that I become manifest only to some devotees of Mine. For this very reason, ayam, this; mudhah, deluded; lokah, world; na abhijanati, does not know; mam, Me; who am ajam, birthless; and avyayam, undecaying. [In verse 13 the reason for the non-realization of the supreme, unqualified Brahman was stated. The present verse states the reason for the non-realization of the qualified Brahman.]

'That yoga-maya, because of My being covered by which the world does not know Me- that yoga-maya, since it belongs to Me, does not obstruct the knowlege of Me who am God, the possessor of maya, just as the magic of any other magician does not cover his knowledge.' Since this is so, therefore-


26. O Arjuna, I know the past and the present as also the future beings; but no one knows Me!

O Arjuna, aham, I, however; veda, know; samatitani, the past beings; and vartamanani, the present. I know ca, also; bhavisyani, the future; bhutani, beings. Tu, but; na kascana, no one; veda, knows; mam, Me. Except the one person who is My devotee and has taken refuge in Me, no one adores Me, jus because he does not know My reality.

'What, again,is the obstruction to knowing Your reality, being prevented by which the creatures that are born do not know You?' In anticipation of such a question, the Lord says this:


27. O scion of the Bharata dynasty, O destroyer of foes, due to the delusion of duality arising from likes and dislikes, all creatures become bewildered at the time of their birth.

Iccha-dvesa-samutthena, by what arises from likes and dislikes: iccha, likes, and dvesa, dislikes, are iccha-dvesau; anything arising from them is icchadvesa-samutthah. (Creatures are duluded) by that. By what? When that is thus sought to be known in particular, the Lord answers: dvandva-mohena, by the delusion of duality. Delusion (moha) that originates from duality (advandva) is dvandva-moha. Those very likes and dislikes, which are mutually opposed like heat and cold, which relate to happiness and sorrow and their causes, and which come into association with all beings in due course, are termed as duality (and this deludes all creatures).

As regards them, when likes and dislikes arise from the experience of happiness, sorrow and their causes, then, by bringing the wisdom of all beings under their control, they create bewilderment which is the cause of the impediment to the rise of knowledg about the reality of Self, the suprem Truth. Indeed, exact knowledg about objects even in the external world does not arise in one whose mind is overpowered by the defects, viz likes and dislikes. It goes without saying that knowledge of the indwelling Self, beset with many obstacles as it is, does not arise in a completely bewildered person whose intelligence has been overcome by them.

Therefore, bharata, O scion of the Bharata dynasty; owing to that delusion of duality arising from likes and dislikes, sarvabhutani, all creatures become deluded. Parantapa, O destroyer of foes; they yanti sammoham, become bewildered, come under delusion; sarge, at the time of their birth, i.e. at the time of their origination. The idea is that all creatures that come into being do so prepossessed by delusion. 'Since this is so, therefore all creatures, being deluded and having their wisdom obstructed by that delusion of duality, do not know Me who am their Self. Hence, they do not adore Me as their Self.'

'Who, again, are those that, becoming free from the delusion of duality, come to know You, and adore You as the Self in accordance with the scriptures?'

In order to elaborate the subject enquired about, it is being said:


28. On the other hand, those persons who are of virtuous deeds, whose sin has come to an end, they, being free from the delusion of dulaity and firm in their convictions, adore Me.

Yesam jananam, those persons; tu, on the other hand; punya-karmanam, who are of virtuous deeds, in whom exist virtuous deeds that are the cause of purification of the mind; whose papam, sin; antagatam, has come to an end, is almost eradicated, attenuated; te, they; dvandva-moha-nirmuktah, being free from the delusion of duality as described; and drdhavratah, firm in their convictions-those who [Here Ast. adds, 'sarva-parityaga-vratena, through the vow of relinquishing everything'.-Tr.] have the firm knowledge that the supreme Reality is such alone and not otherwise are called drdhavratah-; bhajante, adore; mam, Me, the supreme Self.

Why do they worship? This is being answered:


29. Those who strive by resorting to Me for becoming free from old age and death, they know that Brahman, everything about the individual Self, and all about actions. [They know Brahman as being all the individual entities and all actions. This verse prescribes meditation on the qualified Brahman for aspirants of the middle class. Verses beginning with the 14the speak about the reaization of the unqualified Brahman by aspirants of the highest class.]

Ye, those who; yatanti, strive; asritya, by resorting; mam, to Me, the supreme God, by having their minds absorbed in Me; jara-marana-moksaya, for becoming free from old age and death; te, they; viduh, know; tat, that; brahma, Brahman, which is the Supreme; they know krtsnam, everything; about adhyatmam, the individual Self, that indwelling intity; ca, and; they know akhiliam, all; about karma, actions.

30. Those who know me as existing in the physical and the divine planes, and also in the context of the sacrifice, they of concentrated minds know Me even at the time of death.

Ye, those who; viduh, know; mam, Me; sa-adhi-bhuta-adhidaivam, as existing in the physical and the divine planes; ca, and also; sa-adhiyajnam, as existing in the context of the sacrifice; te, they; yukta-cetasah, of concentrated minds-those who have their minds absorbed in God; viduh, know; mam, Me; api ca, even; prayanakale, at the time of death. [For those who are devoted to God, there is not only the knowledge of Brahman as identified with all individuals and all actions (see previous verse), but also the knowledge of It as existing in all things on the physical, the divine and the sacrificial planes. Those who realize Brhaman as existing in the context of all the five, viz of the individual, of actions, of the physical,of the divine, and of the sacrifices-for them with such a realization there is no forgetting, loss of awareness, of Brahman even at the critical moment of death.]