SANATANA DHARMA - (9) - "Sacrifice " (CHAPTER V --page 56 to 65 )

 CHAPTER V.

Sacrifice.

      THE idea of "offering sacrifices" is very familiar in India, but a student needs to understand the principle which underlies all sacrifices, so that he may realise that every one should sacrifice himself to the good of others, and that all sacrifice of other things are meant, to teach a man how he ought, at last, to sacrifice himself.

       The first thing to grasp is that creation is sacrifice. Ishvara confines Himself, limits Himself, in matter in order that a universe may be made manifest. Shruti and Smriti alike proclaim this truth, as in the Purusha Sukta of the Rigveda or as in the allusion by Shri Krishna to the formal sacrifice that causes the birth of beings.

[*अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते।

भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः।।8.3।।

श्रीभगवान् बोले --परम अक्षर (अविनाशी) तत्त्व ब्रह्म है;'स्वभावोऽध्यात्ममुच्यते'--स्वभाव (अपना स्वरूप) अध्यात्म कहा जाता है; --'स्वो भावः स्वभावः'।  स्थावरजङ्गम जितने भी प्राणी देखनेमें आते हैं उनका जो स्वभाव अर्थात् होनापन है उस होनेपन को प्रकट करने के लिये जो विसर्ग अर्थात् (यज्ञ, त्याग , प्रेरक बल) है , उसको  कर्म कहते हैं।   The Blessed Lord  said,  " Brahman is the Imperishable, the Supreme; Its essential nature is called Self-knowledge; the offering (to the gods) which causes existence and manifestation of beings and which also sustains them is called action.]

 Immersion in matter is, in spiritual language, called "death" {आध्यतमिक भाषा में स्थावर -जंगम प्राणि के जड़ शरीर या अन्नमयकोष में विसर्जन (विसर्ग) को मृत्यु कहते हैं ! उस होनेपन को प्रकट करने के लिये जो विसर्ग अर्थात् त्याग है उसको कर्म कहते हैं।?????*}  and Ishvara thus sacrificed Himself in order that He might bring into separate being portions of Himself, the Jivas who might develop all His powers in matter in an infinite variety of forms. This is the primary sacrifice, and on this is based the Law. This also gives us the meaning of sacrifice : it is the pouring out of life for the benefit of others.*

        The Law of Sacrifice is the Law of Life for all Jivas. In the earlier stages of their growth they are forcibly sacrificed, and so progress involuntarily, without their own consent or even knowledge, their forms being violently wrenched away from them, and they propelled into new ones, a little more developed.

        Thus the Jivas of the mineral kingdom are prepared to pass on into the vegetable, by the breaking up of their mineral bodies for the support of plants. The Jivas of the vegetable kingdom are prepared to pass on into the animals, by the breaking up of their vegetable bodies for the support of animal life. The Jivas of the animal kingdom are prepared to pass on into the human, by the breaking up of their bodies for the support of other animals, of savages, and of certain types of men. And even the Jivas of the human kingdom are prepared to rise into higher races by breaking up of their human bodies for the support of other human lives in cannibalism, war, etc. 

        In all these cases the bodies are sacrificed for the benefit of others, without the assent of the embodied consciousness. Only after untold ages does the Jiva recognise, in the body, the universality of the law, and begin to sacrifice his own upadhis deliberately, for the good of those around him. This is called self- sacrifice, and is the showing forth of the divinity of the Jiva, the proof that he is of the nature of Ishvara.

    A wonderful story of uttermost self-sacrifice is told in the Mahabhartam . Indra, the King of the Devas, was sore beset by the Asura Vrittra, born of the wrath of a Rishi, whom Indra had offended by an unrighteous act. Vrittra heading the Daityas, defeated Indra and his armies in battle, drove him away from his capital, Amaravati and took away his sovereignty.

        Long the Devas wandered with their King in exile, and repeatedly they made endeavour to regain their capital, but were vanquished again and again. Finally they learnt that the righteous wrath of a Rishi could not be allayed, except by the voluntary self-sacrifice and pity of another Rishi ; and that Vrittra could be slain by no other weapon than the thunderbolt made with the self-given bones of a holy one. And they went eagerly to the Rishi Dadhichi and told their woeful tale to him. And he was filled with a geat pity and said , " I give to you my body willingly to make what use of it you like." 

       And when their artificer Vishvakarma shrank from laying a rude and painful hand upon that shining body of purity and tapas, Dadhichi smiled and said,  "Cover this body up with salt; bring here a herd of cows; they shall lick off the salt and flesh together; and ye shall take the bones which only ye require; and so naught of this body shall be wasted." And this was done and Vrittra fell before the might born of that wondrous sacrifice.* {* Mahabharatam -Van Parva } 

    The Jiva is led up to this point by the teachings of the Rishis, who bid him make sacrifices of his possessions for a good that he does not receive immediately: they show him that when a man sacrifices to others, his gifts return to him increased in the future. A man is to sacrifice some of his goods, which may be looked on as outlying pieces of himself, and he is promised that this act of self-denial shall bring him increased possessions.

           Next he was taught to make similar sacrifices and to deny himself present enjoyments, in order that he might lay up for himself increased happiness on the other side of death in Svarga. Thus the practice of sacrificing was made habitual, and man, by sacrificing his possessions in the hope of reward, prepared to learn that it was his duty to sacrifice himself in the service of others, and to find in the joy of that service his reward. *{* Mahabharatam -Van Parva } 

         Another lesson taught in these sacrifices was the relation man bears to all the beings round him; that he is not a solitary, isolated life, but that all lives are inter-dependent, and can only prosper permanently as they recognise this inter-dependence. The Rishis taught him to sacrifice daily to the Devas, to Rishis, to ancestors, to men and animals, and showed him that as all these made sacrifices to enrich his life, he had incurred to them a debt, a duty, which he must pay by sacrifice. As he fives on others, he must, in common honesty, live for others. Sacrifice is right, a thing that ought to be done, that is owed.

         The Rishis taught him to sacrifice daily to the Devas, to Rishis, to ancestors, to men and animals, and showed him that as all these made sacrifices to enrich his life, he had incurred to them a debt, a duty, which he must pay by sacrifice. As he lives on others, he must, in common honesty, live for others. Sacrifice is right, a thing that ought to be done, that is owed.

           Finally, as the Jiva recognises his parentage, his identity in nature with Ishvara, sacrifice becomes happiness, a delight, and the pouring out of life for others is felt as a joyous exercise of innate divine powers. Instead of seeing how much he can take and how little he can give, he tries to see how little he can take and how much he can give. He begins to look very carefully into what he takes for the support of his own upadhis, and seeks to reduce to the lowest point the suffering inflicted by the breaking up of lower forms for his support. He abandons the foods and the amusements which inflict pain on sentient beings and tries to become "the friend of all creatures.' He realises that while the preying of animals on animals, of men on men, and the slaughter of animals by men for food or sport, are necessary at certain stages of evolution for the development of needed faculties and powers, men should gradually evolve from these, and cultivate the faculties of gentleness, sympathy and tenderness, regarding the weaker as younger Selves to be helped, instead of as victims to be immolated.

     As a man lives in such thoughts of his nonseparateness from younger Selves, he begins to feel more really his non-separateness from elder Selves and from the Universal Parent, Ishvara. Slowly he realises that his true function is to live for others, as Ishvara lives for all, and that his true happiness lies in becoming a channel in which the life of ishvara is flowing, a willing instrument to do the will of Ishvara. Then every action becomes a sacrifice to Ishvara, and actions no longer bind him. Thus the law of sacrifice becomes also the law of liberation.

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सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः।

अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्।।3.10।।

देवान्भावयतानेन ते देवा भावयन्तु वः।

परस्परं भावयन्तः श्रेयः परमवाप्स्यथ।।3.11।।

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः।

तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः।।3.12।।

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः।

भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्।।3.13।।

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः।

यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः।।3.14।।

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्।

तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्।।3.15।।

"Having in ancient times emanated mankind together with sacrifice, Prajapati declared :' By this shall ye propagate ; be this to you the Kamadhuk : 

" With this nourish ye the Devas, and may the Devas nourish you ; thus nourishing one another ye shall reap the supremest good. "

" For, nourished by sacrifice, the Devas, shall bestow on you the enjoyments you desire. A thief verily is he who enjoyeth what is given by them without returning them aught. 

" The righteous, who eat the remains of the sacrifice, are freed from all sins ; but the impious, who dress food for their own sakes, they verily eat sin. 

" From food creatures come forth ; from rain is the production of food ; rain proceedeth from sacrifice ; sacrifice ariseth out of action.

"Know thou from Brahma (from the Veda to Vivekananda ) action groweth, and Brahma (the Veda) from the Imperishable, cometh. Therefore Brahman, the all permeating, is ever present in sacrifice."

काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः।

क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा।।4.12।।

" They who long after success in action on earth sacrifice to the Devas ; for in brief space, verily, in this world of men, success is born of action."

एह्येहीति तमाहुतयः सुवर्चसः सूर्यस्य रश्मिभिर्यजमानं वहन्ति।

प्रियां वाचमभिवदन्त्योऽर्चयन्त्य एष वः पुण्यः सुकृतो ब्रह्मलोकः ॥

मुण्डकोपनिषद् १/२/६ 

एह्येहीति तमाहुतयः सुवर्चसः सूर्यस्य रश्मिभिर्यजमानं वहन्ति।

प्रियां वाचमभिवदन्त्योऽर्चयन्त्य एष वः पुण्यः सुकृतो ब्रह्मलोकः ॥

मुण्डकोपनिषद् १/२/६ 

" Whoever works (sacrifices), pouring libations into the shining of these [the seven flames previously mentioned] at the proper time, him these sun-rays lead where dwells the one Lord of the Devas. Saying to him “Come with us”, “Come with us”,' these resplendent libations carry the sacrificer by the sun-rays, worshipping him and saying the sweet words to him, by the rays of the Sun speaking to him pleasant words of sweetness, doing him homage, “This is your pure well-deserved ब्रह्मलोक  world of Brahman and the heaven of your righteousness.”

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्।

नायं लोकोऽस्त्ययज्ञस्य कुतो़ऽन्यः कुरुसत्तम।।गीता 4.31।।

" The eaters of the life-giving remains of sacrifice go to the eternal Brahman. This world is not for the non-sacrificer, much less the other, best of the Kurus.

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः।

यज्ञायाचरतः कर्म समग्रं प्रविलीयते।।4.23।।

" From one with attachment dead, harmonious, with his thoughts established in wisdom, his works sacrifices, all Karma melts away.

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्।

यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम्।।9.27।।

शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः।

संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि।।9.28।।

" Whatsoever thou doest, whatsoever thou eatest, whatsoever thou offerest, whatsoever thou givest, whatsoever thou doest of austerity, Kaunteya, do thou that as an offering unto Me.

" Thus shalt thou be liberated from the bonds of action, (yielding) good and evil fruits. "

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SANATANA DHARMA - (8) - "Karma " (CHAPTER IV -- 44 to 55 )

CHAPTER IV.

KARMA

         KARMA is a Sanskrit word which means action, but it is generally used to mean a certain definite connection between what is being done now and what will happen in the future. Things do not happen by accident, by chance, in a disorderly way. They happen in regular succession ; they follow each other in a regular order.

         If a seed is planted in the ground, it sends up a little stem, and leaves grow on the stem and the flowers come, and then fruits, and in the fruits are seeds again. And one of these seeds planted will produce a stem, and leaves, and flowers and fruits and seeds. The same sort of seed produces the same kind of plants. Rice produces rice-plants; barley produces barley; wheat produces wheat; thistle produces thistle; cactus produces cactus. If a man sows thistles, he must not expect a crop of sweet grapes; if he plants prickly cactus, he must not expect to gather juicy apples. This is karma, and a man, knowing it, sows the seed of the thing he wants to reap. This is the first thing to remember.

      Now an action is not quite so simple a thing as it looks. If I ask a person, "Why do you walk into the town?" he will say: "I wanteds pair of shoes, and I thought I could get them there;" or - " l wanted to see a freind and I thought he was in the town;" and so on, in many ways, but always:- " I wanted and I thought therefore I acted." These three are always found together.

     Now a want is what is called a desire; we desire to get something that is the first stage; then we think how to get it that is the second stage; then we act so as to get it that is the third stage. This is the regular order; every action has a thought behind it and every thought has a desire behind it. These three things action, thought, desire are the three threads that are twisted into the cord of karma. 

         Our actions make the people round us happy or unhappy; if we make them happy, we have sown happiness like a seed, and it grows up into happiness for ourselves; if we make them un- happy, we have sown un-happiness like a seed, and it grows up into un-happiness for ourselves. If we do cruel things, we sow cruelty like a seed, and it grows up into cruelty to ourselves. If we do kind things, we sow kindness like a seed, and it grows up into kindness to ourselves. Whatever we sow by our actions comes back to us. This is karma. But action has thought behind it.

           Now thought makes what is called our CHARACTER , the nature and kind of mind that we have. As we think about a thing a great deal, our mind becomes like that thing. If we think kindly, we become kind; if we think cruelly, we become cruel; if we think deceitfully, we become deceitful ; if we think honestly, we become honest. In this way our CHARACTER is made by our thoughts, and when we are born again, we shall be born with the CHARACTER  that is being made, by our thoughts now.

               As we act according to our NATURE , or CHARACTER  as a kind person acts kindly, or a cruel person acts cruelly it is easy to see that actions in our next life will depend on the thoughts of our present life. This is karma.

      But thought has desire behind it. Now desire brings us the object we wish for. As a magnet attracts soft iron, so does desire attract objects. If we desire money, we shall have the opportunity of becoming rich in another life. If we desire learning, we shall have the opportunity of becoming learned in another life. If we desire love, we shall have the opportunity of becoming loved. If we desire power, we shall have the opportunity of becoming powerful. This is karma.

     The student should think over this again and again till he thoroughly understands it. Only when he understands this, can he go on to the more difficult problems of karma. Karma may be summed up in a sentence : " A man reaps as he sows. " 

             But the student may ask : " If my actions now are the outcome of my past thoughts, and if my past thoughts are the outcome of my past desires, am I not helplessly bound? I must act as I have thought. I must think as I have desired." That is true, but to a certain extent only ; for we are changing constantly as we gain new experiences, and the Jiva thus gains more knowledge, and by the help of that changes his desires. In other words, while we have actually desired, thought and acted in a certain way in the past, the possibility of desiring, of thinking otherwise has also been present throughout that past ; and this possibility may be turned, at any time, into actuality, as soon as we realise, by means of new experiences, the evil consequences of acting as we have actually done in the past.

          Suppose a man finds that he has acted cruelly: he learns that his cruel action was caused by his cruel thoughts in the past, and that those cruel thoughts grew out of desire to get an object which could only be obtained by cruelty. He sees that his cruel actions make people miserable, that these people hate and fear him, and thus make him lonely and unhappy. He thinks over all this, and he resolves to change, but the pressure of his past thoughts and desires is very difficult to resist. 

       He goes to the root of the trouble the desire for the things that he can not get without cruelty, and he who is the Jiva says to himself : "I will not let myself desire those things, and whenever I begin to wish for them, I will remember that the desire breeds misery." He uses thought to check desire, instead of letting desire control thought. Then instead of desires carrying him away, as if they were runaway horses, he gradually uses thought as a bridle, and keeps his desires in check. He will only allow them to run after objects that bring happiness when they are obtained. Young Jivas let their desires run away with them, and so bring much unhappiness on themselves; older Jivas grow wiser, and when the desire runs out to an object the possession of which would, as he has found in the past, cause unhappiness, he remembers that past unhappiness, and by his thought pulls the desire back.

              The student, then, who would make happiness for others and for himself, must look well after his desires, must find out by observation and study which objects in the long run bring happiness, and which bring unhappiness, and must then try, with all his strength, to desire only those things the out- come of which is happiness. It is very important to realise that escape from the bonds of birth and death is not gained by any special mode of life, but that, as Shri Krshna says :

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः।

सर्वथा वर्तमानोऽपि स योगी मयि वर्तते।।6.31।।

मेरे में एकीभाव से स्थित हुआ जो योगी सम्पूर्ण प्राणियों में स्थित मेरा भजन करता है, वह सब कुछ बर्ताव करता हुआ भी मेरे में ही बर्ताव कर रहा है अर्थात् वह सर्वथा मेरे में ही स्थित है।

 " He who, established in unity, worshippeth Me, abiding in all beings, that yogi liveth in Me, whatever his mode of living."* 

         Janaka, the Kshattriya King and Tuladhara, the Vaishya merchant, equally reached liberation, and that, not by fleeing to the forest, but by the absence of desire for worldly things. Janaka was King in Mithila over the Videhas and, having attained to tranquility of mind, he sang this song: "Unlimited is my wealth, and yet I have naught. If the whole of Mithila be burned up with fire, yet for me there will be nothing lost." ** 

         And so he told Mandavya, having repeated this, that whatever possessions a man might have were but a source of trouble, and that the gratification of desire, here or in heaven, could not afford the sixteenth part of the happiness which comes from the disappearance of desire. As the horns of a cow grow with the cow, so does the desire for wealth grow with its possession. Wealth should be used for the good that can be done with it, but desire is sorrow. Looking on all creatures as on himself, a wise man gains freedom from all anxiety.**  (Mahabharatam , Shanti Parva, clxxiii/* Mahabharatam , cccxxvii.* Mahabharatam , cccxxvii. ) 

        By the teaching of the sage याज्ञवल्क्य , King Janaka attained liberation, for it "enabled him to attain to that Brahman which is auspicious and immortal, and which transcends all sorrow." ** (See the great discourse of Yajnavalkya to King Janaka; Ibid. Shanti Parva, cccxi cacxix. libid cccxxvi cccxxviii.) And having thus learned, he became in his turn a teacher, to whom even Vyasa sent his son, Shuka, to learn the religion of emancipation.     

       Jajali made great tapas, and became filled with pride; and one day he thought within himself: "who in this wide sea and spacious earth is like to me ?" Then cried a voice-. "Say not such words. Even Tuladhara, busy in buying and selling, should not thus speak, and to him thou art not equal."           

         Then Jajali wondered much that a mere merchant should be put above himself, a Brahmana and an ascetic, and he set forth to find Tuladhra, and thus solve the riddle. Vexing himself, he reached the city of Varanasi, and there found Tuladhara, a mere shopkeeper, selling, to whomsoever came, all kinds of goods. Tuladhara stood up, greeting the Brahmana as was fitting and to him Tuladhara re- lated the story of the great penance that had inflated him with pride: "Angry, thou hast come to me, O' Brahmana; what service can I render thee ? " 

        Much amazed was Jajali at such knowledge of his past shown by this humble trader, and eagerly he pressed for explanation. Then Tuladhara spoke to him of the ancient morality known to all though practised by so few of living in a way which inflicted harm on none, or when harm could not be totally avoided, a minimum of such harm; he himself asked no loan from any, nor with any quarrelled; attraction and aversion he had conquered; equal his look on all, without praising or blaming any; when a man is tearless and is feared by none, when he neither likes nor dislikes, when he does no wrong to any, then he reaches Brahman. Very beautifully did Tuludhara discourse of the injuries inflicted on animals and on men by cruelty, of the nature of sacrifice, and of true pilgrimage, showing how liberation might be gained by harmlessness. *

काममय एवायं पुरुष इति। 

स यथाकामो भवति तत्क्रतुर्भवति। 

यत्क्रतुर्भवति तत्कर्म कुरुते। 

यत्कर्म कुरुते तदभिसंपद्यते॥(बृहदारण्यकोपनिषत् ४।४।५ ॥) 

"Man verily is desire-formed; as is his desire so is his thought; as (his) thought is, so he does action; as he does action, so he attains."

" पुरुष काममय है । जैसी उसकी कामना होती है, वैसी उसकी कर्म की चेष्टा, संकल्प होता है; जैसा संकल्प होता है, वैसा कर्म करता है; जैसा कर्म करता है, वैसा फल पाता है । [यह वर्णन स्पष्टतः सामान्य जीवात्मा के विषय में है ।  जो पाप भी करती है और पुण्य भी, जबकि ब्रह्मवेत्ता या  ब्रह्मविद  (ब्रह्म= बृहद , बड़ा, सर्वश्रेष्ठ) –को जानने वाला तो जीवन्मुक्त आत्मा होती है, मोक्ष की भागी होती है । ] 

" तदेव सक्तः सह कर्मणैति लिङ्गं मनो यत्र निषक्तमस्य ।" (बृहदारण्यकोपनिषद ४/४ / ६) 

" So indeed the desirer goes by work to the object in which his mind is immersed."

[ "Because of attachment, the transmigrating self, together with its work, attains that result to which its subtle body or mind clings. Having exhausted in the other world the results of whatever work it did in this life, it returns from that world to this world for fresh work.Thus does the man who desires transmigrate." 

"  But as to the man who does not desire-who is without desire, who is freed from desire, whose desire is satisfied, whose only object of desire is the Self-his organs do not depart. Being Brahman, he merges in Brahman.] 

अथ खलु ऋतुमयः पुरुषो यथाक्रतुरस्मिंल्लोके पुरुषो भवति तथेतः प्रेत्य भवति।  (छान्दोग्य -३/१४ -१/२) 

"Now verily man is thought-formed; as man in this world thinks, so, having gone away hence, he becomes."

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा।

इति मां योऽभिजानाति कर्मभिर्न स बध्यते।।4.14।।

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः।

कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम्।।4.15।।

"Nor do actions affect Me, nor is the fruit of action desired by Me. He who thus knoweth Me is not bound by actions."

"Having thus known, our forefathers, ever seeking liberation, performed action ; therefore do thou also perform action, as did our forefathers in the

olden time. "

यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः।

ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः।।4.19।।

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः।

कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः।।4.20।।

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः।

शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्।।4.21।।

यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः।

समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते।।4.22।।

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः।

यज्ञायाचरतः कर्म समग्रं प्रविलीयते।।4.23।।

"Whose works are all free from the moulding of desire, whose actions are burned up by the fire of wisdom, him the wise have called a Sage."

"Having abandoned attachment to the fruit of action, always content, nowhere seeking refuge he is not doing anything, although doing actions.

"Hoping for naught, his mind and self controlled, having abandoned all greed, performing action by the body alone, he doth not commit sin."

"Of one with attachment dead, harmonious, with his thoughts established in wisdom, his works sacrifices, all action melts away."

यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः।

अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥ कठोपनिषद् -२/३/१४ 

"When all the desires hidden in the heart are loosed, then the mortal becomes immortal, then he here enjoyeth Brahman."

आत्मानं रथिनं विद्धि शरीरं रथमेव तु ।

बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ।।

इंद्रियाणि हयानाहुर्विषयांस्तेषु गोचरान् ।

आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ।।

यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा

तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ॥

यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा

तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः ॥

यस्त्वविज्ञानवान्भवत्यमनस्कः सदाऽशुचिः।

न स तत्पदमाप्नोति संसारं चाधिगच्छति ॥ (कठोपनिषद् १/३-७)  

"Know the Self, the chariot-owner, the body the chariot ; know Reason the charioteer, and the mind as the reins; they call the senses the horses, the sense-objects their province. The Self, joined to the senses and mind, (is) the enjoyer; thus say'the wise. Whoever is ignorant, always with mind loose, his senses (are) uncontrolled, like bad horses of the charioteer. Whoever is wise, always with mind tightened, his senses (are) controlled, like good horses of the charioteer. Whoever is indeed ignorant, thoughtless, always impure, he does not obtain that goal (but) comes again into Samsara."

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SANATANA DHARMA - (7) - " RE-BIRTH" (CHAPTER III --34 to 43 )

 CHAPTER III. 

RE-BIRTH.

       THE evolution spoken of in the last chapter is carried on by the Jiva passing from body to body, the bodies improving as his powers unfold; this is called re-birth, re-incarnation, or transmigration. The word re-incarnation means literally taking flesh again, coming again into a physical body. The word transmigration means passing from one place to another passing into a new body.Either word can be used equally well. 

       Let us see what is the process described by these words. The Jiva, we have seen, is a portion of Brahman, "a portion of myself, a Jiva," says Shri Krshna. He contains the powers of Brahman, is Brahman. "Thou art That," the Shruti teaches. But yet there is a difference in Space and Time, as the seed is different from the tree.

       The tree produces a seed, giving it its own nature; it drops the seed on the ground, and the seed slowly grows, putting out its hidden powers, until it becomes a tree like its parent; it can become nothing else, because its nature is the same as that of the parent. And so with the Jiva; like a seed he is dropped into matter by Ishvara, he slowly grows, putting out his hidden powers, until he becomes Ishvara; he can become nothing else, because his nature is the same as that of his Parent, Ishvara.

ज्ञाज्ञौ द्वावजावीशनीशावजा ह्येका भोक्तृभोग्यार्थयुक्ता।

अनन्तश्चात्मा विश्वरूपो ह्यकर्ता त्रयं यदा विन्दते ब्रह्ममेतत्‌॥ श्वेयेताश्वतरोप १/९  

      Ishvara is said to be wise and powerful, Jiva to be unwise and powerless;*ज्ञाज्ञौ (ज्ञः ईश्वरः अज्ञः जीवः) सर्वज्ञ ईश्वर और अल्पज्ञ जीव दोनों अजन्मा हैं। (* Shvetashvatarop-1/ 9.) but the Jiva grows into wisdom and power, and that growth is what is called Evolution.  We have seen that the Jiva begins in the mineral kingdom his long pilgrimage through the physical world. At that stage he is unconscious of the outer world. His attention is called to it, its existence is forced on him, by violent shocks and blows from outside ; earthquakes, volcanoes, land-slips, the rolling of the furious surf, these and many other violent agencies arouse the Jiva's attention to the fact that he is not alone, that there is some-thing outside him.

     If the student reads the accounts of the very early periods of the earth's history, he will be struck by the number of big catastrophies ; all these were necessary to awaken the Jivas.After a very very long time, the Jivas were sufficiently awake to be fit for softer and more flexible bodies than minerals, and they went on into plants, while others, coming out later from Ishvara, took their places in the mineral kingdom.

        The Jivas in the plants now became more conscious of the outer world, feeling the warm sun, and the gentle breezes, and the life-giving rain. As they grew older and more sensitive, they passed into the longer-lived plants, such as shrubs and trees, and in these more of their inner powers unfolded, till they were ready to go on into the animal kingdom, while the younger ones came on into the vegetable kingdom, and others still younger into the minerals.\

      And now in the animal kingdom the Jivas got on much faster, and by hunting for food, and fighting and outwitting each other, the senses and the simple mental powers were brought out and strengthened ; until at last the animal forms were no longer good enough for them, and they needed the human in order that their evolution should not stop.

       The student may ask :- What makes the forms evolve to suit the Jiva ? The Jiva's own efforts. He wants to look oat through the wall of matter that encloses him ; he tries to see, and his out-wardgoing energy works on the wall, and slowly, very very slowly, evolves an eye ; and so with all the senses and all the organs. The senses are pierced from within outwards, we are taught. The Jiva shapes them all to suit himself, so that he can use his powers in the outer world, and the Devas help him by giving him materials that are suited to the organ he wants to build. 

       When he is trying to see, Agni gives him some of his own fiery matter, which vibrates when touched by rays of light. When he wants to taste, Varuna gives him some of his own watery matter, which makes tasting possible. And so on. In this way he makes his bodies, and when he has shaped one as much as he can, and it is of no further use to him, he throws it away and makes another.  He evolves faster and faster as he goes on, because his powers, as they work more freely, can bring about results much more quickly than in the earlier stages. This is the general process of evolution, and the succession has been told about as though it were unbroken, so that the student may grasp the main idea. 

      But, in nature, while the general stream is onwards, there are many little twists and turnings and runnings up into bye-ways. A Jiva may slip backwards for a time, stay a while in a stage that he has long left behind him. There is something he has not quite learned, some power he has not quite evolved, and he falls by this into a lower stage again as a boy at school, if he were idle, might be put back into a lower class. A Jiva which has reached the human stage may be attached to an animal, or to a plant, or, if he be very tamasic, even to a stone, till he has learned to use the human form better. Then he is like a man in prison, shut out from human society, and unable to use his human powers, for want of freedom.

     But the Jiva is not to be tied for ever to the wheel of births and deaths. The ropes that tie him to this wheel are his desires. So long as he desires objects that belong to this earth, he must come back to this earth in order to possess and enjoy these objects. But when he ceases to desire these objects, then the ropes are broken, and he is free. He need not be born any more; he has reached liberation. He is then called a Mukta, a free Jiva.

        Often Muktas remain in this world to help its progress, so that other Jivas may get free sooner than they otherwise would. We read about such Muktas in the Vedas and Puranas and the Itihasa; sometimes they are great Rishis or Kings, and sometimes they are quite simple people. But whatever they may be in outside appearance, they are pure and unselfish and calm, and live only to help others. They are content to labour for the good of the world, and they know that they are one with Ishvara.

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देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।

तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति।।2.13।।

"As the dweller in the body experienceth, in the body, childhood, youth and old age, so passeth he on to another body. The steadfast one grieveth not thereat."

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः।

अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत।।2.18।।

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्।

उभौ तौ न विजानीतो नायं हन्ति न हन्यते।।2.19।।

न जायते म्रियते वा कदाचि

न्नायं भूत्वा भविता वा न भूयः।

अजो नित्यः शाश्वतोऽयं पुराणो

न हन्यते हन्यमाने शरीरे।।2.20।।

वेदाविनाशिनं नित्यं य एनमजमव्ययम्।

कथं स पुरुषः पार्थ कं घातयति हन्ति कम्।।2.21।।

वासांसि जीर्णानि यथा विहाय

नवानि गृह्णाति नरोऽपराणि।

तथा शरीराणि विहाय जीर्णा

न्यन्यानि संयाति नवानि देही।।2.22।।

देही नित्यमवध्योऽयं देहे सर्वस्य भारत।

तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि।।2.30।

"These bodies of the embodied One who is eternal, indestructible find boundless, are known as finite. Therefore fight, O Bharat .

"He who regardeth this as a slayer, and he who thinketh he is slain, both of them are ignorant.He slayeth not, nor is he slain. "He is not born, nor doth he die: nor, having been, ceaseth he any more to be; unborn, perpetual, eternal and ancient, he is not slain when the body is slaughtered.

"Who knoweth him indestructible, perpetual, unborn, undiminishing, how can that man slay, Partha, or cause to be slain ? "As a man, casting off worn-out garments, taketh new ones, so the dweller in the body, cast- ing off worn-out bodies, entereth into others that are new. "This dweller in the body of every one is ever invulnerable, Bharata. Therefore thou shouldst not grieve for any creature."

तद्यथा पेशस्कारी पेशसो मात्रामपादायान्यन्नवतरं कल्याणतरं रूपं तनुते । एवमेवायमात्मेदं शरीरं निहत्याविद्यां गमयित्वान्यन्नवतरं कल्याणतरं रूपं कुरुते । पित्र्यं वा गान्धर्वं वा दैवं वा प्राजापत्यं वा ब्राह्मं वान्येषां वा भूतानाम् ॥ बृह. ४,४.४ ॥

"As a goldsmith, having taken a piece of gold, maketh another form, new and more beautiful, so verily the Atma, having cast off this body and having put away Avidya, maketh another new and more beautiful form . " 

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः।

लिप्यते न स पापेन पद्मपत्रमिवाम्भसा।।5.10।।

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि।

योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वाऽऽत्मशुद्धये।।5.11।।

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्।

अयुक्तः कामकारेण फले सक्तो निबध्यते।।5.12।।

"He who acteth placing all actions in Brahman, abandoning attachment, is unaffected by sin, as a lotus leaf by the waters.

"Yogis, having abandoned attachment, perform action onlv by the body, by the mind, by the reason, and even by the senses, for the purification of the self.

 "The harmonised man, having abandoned the fruit of action, attaineth to the eternal peace; the non-harmonised, impelled by desire, attached to fruit, are bound."

विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि।

शुनि चैव श्वपाके च पण्डिताः समदर्शिनः।।5.18।।

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः।

निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः।।5.19।।

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्।

स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः।।5.20।।

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्।

स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते।।5.21।।

"Sages look equally on a Brahinana adorned with learning and humility, a cow, an elephant, and even a dog and an outcaste.

"Even here on earth they have conquered the universe whose mind remains balanced. Brahman is incorruptible and balanced; therefore they are established in Brahman.

"One should neither rejoice in obtaining what is pleasant, nor sorrow in obtaining what is unpleasant; with Reason firm, un perplexed, the Brahman-knower (is) established in Brahman.

"He whose self is unattached to external contacts, and findeth joy in the Self, having the self harmonised with Brahman by yoga, enjoyeth happiness exempt from decay."

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः।

स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति।।5.24।।

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः।

छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः।।5.25।।

कामक्रोधवियुक्तानां यतीनां यतचेतसाम्।

अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्।।5.26।।

"He who is happy within, who rejoiceth within and who is illuminated within, that yogi, becoming Brahman, goeth to the Nirvana of Brahman.

"Rishis their sins destroyed, their duality removed, their selves controlled, intent upon the welfare of all beings, obtain the Nirvana of Brah- man.

"The Nirvana of Brahman lies near to those who know themselves, who are disjoined from desire and passion, subdued ascetics, of controlled mind."

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SANATANA DHARMA - (6) - " The Many." (CHAPTER II -page2I-33)

 CHAPTER II

 The Many.

             WHEN Ishvara shines out on Prakriti and makes it fall into shapes, the first Forms that appear are those of the त्रिमूर्तिः Trimurtih , the three Aspects of Ishvara, manifested to cause a ब्रह्माण्डं  Brahmandam, literally an Egg of Brahma, a universe, or orderly system of worlds.

        The aspect of Ishvara in which He creates the worlds is named Brahma! ; ब्रह्मा  is the Creator. The aspect of Ishvara in which He preserves, takes care of, and maintains the worlds is named Vishnu; विष्णु is the Preserver. The aspect of Ishvara in which He dissolves the worlds, when they are worn out and of no further use, is named Shiva, or Mahadeva ; महेश is the Dissolver of the worlds. These are the first manifestations of Ishvara, His Supreme Forms, His three Aspects, or Faces. The One, the Saguna Brahman, or the Supreme Ishvara, appears as Three.

         Brahma, the Creator, shapes matter into seven तत्त्वानि Tattvani, Elements, as they have been called.* Different Names are given to the first two ; we may use the names महततत्व Mahat-Buddhi, Pure Reason, and अहंकार Ahamkara, Egoism, the principle of separation, breaking up matter into tiny particles, called atoms. (*The western Chemist uses the word in the different sense, but the old meaning is the one we are concerned with .)

         Then come the remaining five Tattvas : आकाश Akasha, Ether ; वायु Vayu, Air ; अग्नि Agni, Fire ; जल  Apa, Water ; पृथ्वी Prithivi, Earth. This is called the creation of the *भूतादि  Bhutadi, Elements, and out of these all things are partly made. 

           There is more of Tamo-guna than of Rajo-guna and of Sattva-guna showing itself in these elements, and so the things composed chiefly of them are dull and inert ; the inner life, the जीव  Jiva, cannot show its powers, for the coat of matter is so thick and heavy.

       Next after the Elements, the ten Indriyas are created ; these were at first only ideas in the mind of Brahma, and later were clothed in the Elements ; they are the five centres of the senses ज्ञानेन्द्रियाँ : smell, taste, sight, touch, hearing, the organs of which are the nose, tongue, eyes, skin and ears ; and the five centres of action कर्मेन्द्रियाँ , the organs of which are hands, feet, and those of speech, generation and excretion. There is more of Rajo-guna than of Tamo-guna and of Sattva-guna shewing itself in these Indriyas, so they are very active, and the inner life, the Jiva, can show more of its powers in them. 

       After the Indriyas, Brahma ब्रह्मा created in His mind the Devas  who are connected with the senses, and also मनः  Manah, the mind, which is sometimes called the sixth Indriya, when the first five are spoken of, and the eleventh, when the ten are taken : because it draws into itself and arranges and thinks over all the sensations collected by the indriyas from the outer world. There is more of Sattva-guna than of Tamo-guna and of Rajo-guna showing itself in these Deities and Manah.

         The student must remember that these gunas are never separated, but one guna may be more dominant than another in any particular being. When Tamo-guna dominates, the being is called tamasik ; when Rajo-guna dominates, the being is called rajasik ; when Sattva-guna dominates, the being is called sattvik.All things may be divided under these three heads of sattvik, rajasik, and tamasik.*(* See भगवद गीता , अध्याय xiv, xvii and xviii.)

      Brahma next created in His mind the hosts of Devas, who carry out, administer the laws of Ishvara, and see to the proper management of all the worlds. Ishvara is the King, the One Lord, and the Devas are His ministers, like the ministers and officials of an earthly king. The students must never confuse the Devas with the supreme Ishvara, with ब्राह्मण Brahman. They are His higher officials for the Brahmanda ब्रह्मानन्द , as we men are His lower officials for this one particular world.

        The Devas, sometimes called सुरा Suras, see that each man gets what he has earned by his karma.* (* Karma is explained in Chapter IV.) They give success and failure in worldly things, according to what a man deserves ; they help men in many ways, when men try to serve them, and much of the bad weather and sickness and famine and other national troubles come from men entirely neglecting the duties they owe to the Devas.

        The Devas are a vast multitude, divided under their five Rulers, Indra, Yayu, Agni, Varuna and Kubera. Indra has to do with the ether ; Vayu with the air ; Agni with the fire : Varuna with the water ; Kubera with the earth. The Devas under each have different names, as we see in the Puranas and the Itihasa. The student may have read, for instance, how Bhima fought with the Yakshas, who were the servants of Kubera. In these Devas the Rajo-guna dominates ; Manu says that their " nature is action."

       The Asuras, the enemies of the Devas, embody the resistance, or inertia, of Matter, and in them Tamo-guna is predominant.Brahma then created in His mind minerals, plants, animals and men, thus completing the picture of the worlds wherein the unfolding of the powers of the Jiva what is now called Evolution was to take place. In Sanskrit this world-evolution, or world-process, is called संसारः Samsarah, and it is compared to a wheel, constantly turning, on which all Jivas are bound.

         Thus Brahma completed His share of the great task of a universe, but the forms needed, to be clothed in physical matter, to be made active beings ; this was the work of Vishnu, the All-pervader, the Maintainer and Preserver of the worlds. He breathed His Life into all these forms, and, as a Purana says, became प्राणा Prana in all forms and gave them consciousness. Then all the ब्रह्माण्ड Brahmanda became full of life and consciousness." 

        But even this was not enough, when man came upon the scene. Two Aspects of Ishvara had given Their Life, but the third Aspect remained, the One who dissolves forms and thus liberates the Jivas, calling them to union and bliss. The life of Mahadeva must be poured out to complete the triple Jiva of man, that he might be the perfect reflexion of the triple Ishvara. This was done, and the human Jiva began his long evolution, having already passed through, evolved through, the mineral, vegetable and animal kingdoms in previous kalpas.

          A very beautiful description of the evolution through A plants and animals to men, until " in man आत्मा Atma is manifest," and " by the mortal he desires the immortal," may be read by elder students in the Aitareyaranyaka* and will be found in the Advanced Text-Book.

      The special manifestations of Vishnu, called Avataras, must not be forgotten. The word means One who descends, from tri passing over, the prefix "ava" giving the significance of descending. It is applied to Divine manifestations of a peculiar kind, in which the Deity incarnates in some form to bring about some special result. When things are going badly with the world, and special help is needed to keep the world on the road of right evolution, then Vishnu comes down in some appropriate form, and puts things right.

     Ten of His Avataras are regarded as more important than the others, and are often spoken of as "the Ten"  Avataras.: -

         1. मत्स्य Matsya, the fish. Vaivasvata Manu once saw a little fish gasping for water , and put it into a bowl ; it grew and He placed it in larger pot ;  then again in a larger, and then in a tank, a pondr a river, the sea, and ever the Fish grew and filled its receptacle. Then the Manu knew that this Fish was connected with His own life-work, and when the time came for Him to save the seeds of life from a great flood, He entered a ship with the Rishis and the necessary life- seeds, the great Fish appeared, and drew the vessel to the world where lay the Manu's Work. With the coming of the Fish began the great evolution of animal life in the world.

        

            2. कूर्म  Kurma, the Tortoise. As the tortoise, Vishnu, supported the whirling mountain, which churned the great sea of matter, that it might give forth the necessary forms. The Tortoise is the type of the next great step in evolution.

           

          3. वराह Varaha, the Boar. The earth was sunk below the waters, and Vishnu raised it up, giving, in the Boar, the type of the great mammalian kingdom which was to flourish on the dry land. Modern Science recognises these three great stages of evolution, each marked in Hinduism by an Avatara.

        4. नरसिंह अवतार Narasimha, the Man-Lion. This was the Avatara that came to free the earth from the tyranny of the Daityas. Into this race a child, Prahlada, was born, who from earliest childhood was devoted to Vishnu, despite the threats and the cruelties of his Diatya father. Over and over again the father tried to slay the son, but ever Vishnu intervened to save him ; at last He burst from a pillar in the form of a Man- Lion, and slew the Daitya King. 

        5. वामन अवतार Vamana, the Dwarf. At last He came as man, to aid the evolution of the human race, and gained from Bali the right to all He could cover, in three steps ; one step covered the earth, and thus He won for man the field of his evolution.

       6. परशुराम  Parashurama, Rama of the Axe. This Avatara came to punish such of the Kshttriyas as were oppressing the people, and to teach bad rulers the danger of using power to tyrannise, instead of to help.

        7. श्रीराम Rama, usually called Ranaachandra, the eon of Dasharatha. He, with His three brothers, came as the ideal Kshattriya, the model King, and He serves as an example of a perfect human life. An obedient and loving son, a tender husband, an affectionate brother, a gallant warrior, a wise ruler, a diligent protector of His people, He is emphatically The Perfect Man. His splendid story is told in Valmiki's Rdmayanam, and the lovely version of Tulsi Das is known in every northern Indian home.

        8. श्री कृष्ण  Krishna, the manifestation of Divine Love and Wisdom, worshipped by myriads with intense devotion. As the marvellous child of Vraja and Vrindavana, as the friend of Arjuna, as the speaker of the भगवद गीता, as the wise counsellor of the Pandavas, as the adored of Bhishma what Indian boy does not know His story? He is the central Figure of the Mahabhartam and His Life is traced in several Puranas.

       9. भगवान बुद्ध Buddha, the gentle prince who gave up throne and luxury to become a travelling mendicant, Teacher of the Truth. He is known as Shakyamuni, as Gautama, as Siddhartha, and is the founder of a mighty faith, followed by millions of the human race. In him Vishnu teaches vast multitudes of non -Aryan peoples.

      10. कल्कि अवतार Kalki the Avatara who shall close the Kali Yuga, and whose coming is yet in the future. When He comes, the Satya Yuga, will return to earth, a new cycle will begin. The development and perfection of the human type is indicated by these Avataras.

         ===============

पश्यामि देवांस्तव देव देहे

सर्वांस्तथा भूतविशेषसङ्घान्।

ब्रह्माणमीशं कमलासनस्थ

मृषींश्च सर्वानुरगांश्च दिव्यान्।।11.15।।

रुद्रादित्या वसवो ये च साध्या

विश्वेऽश्िवनौ मरुतश्चोष्मपाश्च।

गन्धर्वयक्षासुरसिद्धसङ्घा

वीक्षन्ते त्वां विस्मिताश्चैव सर्वे।।11.22।।

     Within Thy Form, God, the Gods I see , All grades of being with distinctive marks ; Brahma the Lord, upon His lotus-throne, The Rishis all, and Serpents, the Divine.

अर्जुन बोले -- हे देव ! मैं आपके शरीर में सम्पूर्ण देवताओं को, प्राणियों के विशेष-विशेष समुदायों को कमलासन पर बैठे हुए ब्रह्माजी को, शङ्करजी को, सम्पूर्ण ऋषियों को और सम्पूर्ण दिव्य सर्पों को देख रहा हूँ।

    A Rudras, Vasus, Sadhyas and Adityas, Vishvas, the Ashvins, Maruts, Ushmapas, Gandharvas, Yakshas, Siddhas, Asuras, In wondering multitudes beholding Thee.''

रुद्रगण, आदित्य, वसु और साध्यगण, विश्वेदेव तथा दो अश्विनीकुमार, मरुद्गण और उष्मपा, गन्धर्व, यक्ष, असुर और सिद्धों के समुदाय हैं, वे सभी चकित होकर आपको देख रहे हैं।

God has many names -

ॐ इन्द्रं मित्रं वरुणमग्निमाहुरथो दिव्य: स सुपर्णो गरुत्मान्। 

                     एकं सद् विप्रा बहुधा वदंत्यग्नि यमं मातरिश्वानमाहु: || ऋग्वेद १/१६४/४६ || 

[अन्वय: –इन्द्रं मित्रं वरुणम् अग्निम् आहु: | अथ उ स: दिव्य: सुपर्ण: गरुत्मान् |एकं सत् विप्रा: बहुधा वदन्ति, अग्निं यमं मातरिश्वानम् आहु: ||]

अन्वयार्थ:- जिस सत्ता की ओर साधारण लोगों का ध्यान नहीं है, उस सत्ता को  ही/विप्रा: = अपने को विशेषरूप से  ज्ञान से परिपूर्ण करने वाले (वि+प्रा) लोग/ एकं सत् = उस अद्वितीय (पूर्ण स्वतंत्र) सत्ता को ही/बहुधा =भिन्न-भिन्न नामों से/वदन्ति =कहते हैं/इन्द्रं= उस सत्ता को ही ‘परमैश्वर्यशाली’/मित्रं = सबके प्रति स्नेहमय/वरुणम् = श्रेष्ठ/अग्निम् = सबसे उग्र स्थान में स्थित (अग्रणी)/आहु:= कहते हैं |/ अथ उ = और निश्चय से/ स:=वे प्रभु ही, वह सत्ता ही/ दिव्य:= सब ज्योतिर्मय पदार्थों में दीप्त होनेवाले  हैं/ पर्ण:=पालनादि उत्तम कर्म करने वाले हैं/ गरुत्मान् = ब्रह्माण्ड शकट का महान् भार उठाने वाले हैं/  उस अद्वितीय सत्ता को ही/अग्निं = आगे ले चलने वाला/यमं = सर्वनियन्ता , सब का नियमन करने वाला/ मातरिश्वानम् = अंतरिक्ष में सर्वत्र व्याप्त (मातरि अन्तरिक्षे श्वयति) / आहु: = कहते हैं |

इस मंत्र का देवता “सूर्य” है, अर्थात् जो सब जगत् का उत्पादक है, प्रेरक है एवं स्वयं सदा प्रकाशमान हुआ-हुआ अन्य सबको प्रकाशित करने वाला है उसको इन्द्र, वरुण,अग्नि कहते हैं | वह दिव्य, सुपर्ण और गरुत्मान् कहलाता है | ज्ञानीजन उस एक, अद्वितीय विद्यमान तत्त्व को बहुत प्रकार से कहते हैं,  बहु विध नामों से स्मरण करते हैं | वे उसको अग्नि,यम और मातरिश्वा भी कहते हैं |

ज्ञानी विद्वान् उस  अद्वितीय सर्वजगत् के उत्पादक,  प्रेरक एवं प्रकाशक सत्य तत्त्व –ब्रह्म तत्त्व को  अनेक गुणों के कारण अनेक नामों से स्मरण करते हैं | जैसे परमैश्वर्य वाला होने से वह इंद्र है, जगत सम्राट , ह्रदय सम्राट है |

वह सबसे स्नेह करने वाला , सबको पापों से पृथक कर हित  से लगाने वाला होने से मित्र , सबसे प्रीति करने योग्य है | वह सर्व श्रेष्ठ होने से और  सबके लिए वरण करने योग्य होने से वरुण है | प्रकाशस्वरुप,ज्ञानस्वरूप, सबका अग्रणी – आगे ले जाने वाला होने से अग्नि है |

तेजोमय होने से दिव्य है | सुन्दर अर्थात् उत्तम रूप  से पालन करने और पूर्ण  करने वाला होने से वह सुपर्ण  है | गुरु-महान आत्मा अर्थात् परमात्मा होने से गरुत्मान है | ज्ञानवान होने से, अग्रणी होने से वह अग्नि है | सबका नियन्ता होने से वह यम है |  वह अंतरिक्ष में विचरने वाली वायु के समान सर्वव्यापक एवं सर्वधार  होने से मातरिश्वा है |  ऐसे ही और भी परमेश्वर के अनेक नाम हैं जिनसे उपासक उसका स्मरण कर अपने जीवन को ऊपर उठाते और आगे बढ़ाते रहते हैं |

"Indra, Mitra, Varuna, Agni, they call himr and He is the radiant golden-feathered Garutman, Of Him who is one, Sages speak as manifold, they call Him Agni , Yama , Matrishva . 

आत्मैव देवताः सर्वाः सर्वं आत्मन्यवस्थितम् । 

आत्मा हि जनयत्येषां कर्मयोगं शरीरिणाम्। मनुस्मृति १२/११९ 

"All the Gods (are) even the Self : all rests on the Self. "

आत्मा अर्थात् परमेश्वर ही सब व्यवहार के पूर्वोक्त देवताओं को रचनेंवाला, और जिसमें सब जगत स्थित है, वही सब मनुष्यों का उपास्य -देव  तथा सब जीवों को पाप-पुण्य के फलों का देने वाला  है ।

एतं एके वदन्त्यग्निं मनुं अन्ये प्रजापतिम् । 

इन्द्रं एके परे प्राणं अपरे ब्रह्म शाश्वतम्।। मनुस्मृति १२/ १२३

"Some call Him Agni, others Manu, (others) Prajapati, some Indra. others Life -Breath, others the eternal Brahman."

इस परमात्मा (12/122) को कोई ’अग्नि’, कोई प्रजापति परमात्मा को ’मनु’ कोई ’इन्द्र’, कोई ’प्राण’, दूसरे कोई शाश्वत ’ब्रह्म’ कहते हैं । ’स्वप्रकाश होने से अग्नि’, विज्ञानस्वरूप होने से ’मनु’  , सबका पालन करने और परमैश्वर्यवान होने से इन्द्र, सबका जीवनभूत होने से प्राण और निरन्तर व्यापक होने से परमेश्वर का नाम ब्रह्म है। 

तदेतत्‌ सत्यं यथा सुदीप्तात्‌ पावकाद् विस्फुलिङ्गाः 

सहस्रशः प्रभवन्ते सरूपाः।

तथाक्षराद् विविधाः सोम्य भावाः 

प्रजायन्ते तत्र चैवापि यन्ति ॥ मुण्डकोपनिष -२/१/१ 

"As from a blazing fire sparks, all similar to each other, spring forth in thousands so from the Indestructible, beloved, various types of being are born, and they also return thither

हे सौम्य! यह है 'वह' पदार्थों का 'सत्यतत्त्व' जिस प्रकार सुदीप्त अग्नि से सहस्रों स्फुर्लिंग उत्पन्न होते हैं तथा वे सभी अग्नि के समान रूप वाले होते हैं, उसी प्रकार अक्षर-तत्त्व से अनेकानेक भावों का (सम्भूतियों का) उद्भव होता है तथा उसी में वे सब चले जाते हैं।

एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च।

खं वायुर्ज्योतिरापः पृथिवी विश्वस्य धारिणी ॥ मुण्डकोपनिषद २/१/३ 

इसी 'परमात्म-तत्त्व' से प्राण, मन तथा समस्त इन्द्रियों का जन्म होता है; तथा आकाश, वायु, अग्नि, जल तथा सभी को धारण करने वाली पृथ्वी का भी जन्म होता है।

तस्माच्च देवा बहुधा संप्रसूताः साध्या मनुष्याः पशवो वयांसि।

प्राणापानौ व्रीहियवौ तपश्च श्रद्ध सत्यं ब्रह्मचर्यं विधिश्च ॥ मुंडकपनिषद २/१/७ 

"From That are born Breath, Mind, and all the Senses, Ether, Air, Fire, Water, and Earth, the support of all. "From that in various ways are born, the Gods,Sadhyas, Men, Beast, Birds.

तथा 'उसी' से अनेकानेक देवगण उत्पन्न हुए हैं, उसी से साधुगण, मनुष्य तथा पशु-पक्षी उत्पन्न हुए हैं, प्राण तथा अपान वायु, धान तथा जौ (अन्न), तप, श्रद्धा, सत्य, ब्रह्मचर्य तथा विधि-विधानों का प्रादुर्भाव 'उसी' से हुआ है।

सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च।

प्रमादमोहौ तमसो भवतोऽज्ञानमेव च।।14.17।

"From Sattva wisdom is born, and also greed from Rajah ; negligence and delusion are of Tamah, and also unwisdom.

सत्त्वगुण से ज्ञान उत्पन्न होता है। रजोगुण से लोभ तथा तमोगुण से प्रमाद, मोह और अज्ञान उत्पन्न होता है।।

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः।

जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः।।14.18।।

"They rise upwards who are settled in Sattva ; the Rajasic dwell in the midmost place. The Tamasic go downwards, enveloped in the vilest qualities."

सत्त्वगुण में स्थित पुरुष उच्च (लोकों को) जाते हैं; राजस पुरुष मध्य (मनुष्य लोक) में रहते हैं और तमोगुण की अत्यन्त हीन प्रवृत्तियों में स्थित तामस लोग अधोगति को प्राप्त होते हैं।।

सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत।

ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत।।14.9।।

"Sattva attacheth to bliss, Rajah to action, O Bharata. Tamah, verily, having shrouded wisdom, attacheth on the contrary, to heedlessness.

हे भरतवंशोद्भव अर्जुन ! सत्त्वगुण सुखमें और रजोगुण कर्ममें लगाकर मनुष्यपर विजय करता है तथा तमोगुण ज्ञानको ढककर एवं प्रमादमें भी लगाकर मनुष्यपर विजंय करता है।

रजस्तमश्चाभिभूय सत्त्वं भवति भारत।

रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा।।14.10।।

(Now) Sattva prevaileth, having overpowered Rajah and Tamah, Bharata ; (now) Rajah (having overpowered) Tamas and Sattva, (now) Tamas, (having overpowered) Rajah and Sattva.

हे भारत ! कभी रज और तम को अभिभूत (दबा) करके सत्त्वगुण की वृद्धि होती है, कभी रज और सत्त्व को दबाकर तमोगुण की वृद्धि होती है, तो कभी तम और सत्त्व को अभिभूत कर रजोगुण की वृद्धि होती है।।

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते।

ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत।।14.11।।

"When the wisdom-light streameth forth from all the gates of the body, then it may be known that Sattva is increasing.

जब इस मनुष्यशरीरमें सब द्वारों-(इन्द्रियों और अन्तःकरण-) में प्रकाश (स्वच्छता) और ज्ञान (विवेक) प्रकट हो जाता है, तब जानना चाहिये कि सत्त्वगुण बढ़ा हुआ है।

लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा।

रजस्येतानि जायन्ते विवृद्धे भरतर्षभ।।14.12।।

"Greed, outgoing energy, undertaking of actions, restlessness, desire these are born of the increase of Rajah, best of the Bharatas.

हे भरतवंशमें श्रेष्ठ अर्जुन ! रजोगुणके बढ़नेपर लोभ, प्रवृत्ति, कर्मोंका आरम्भ, अशान्ति और स्पृहा -- ये वृत्तियाँ पैदा होती हैं।

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च।

तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन।।14.13।।

"Darkness, stagnation and heedlessness, and also delusion these are born of the increase of Tamah, joy of the Kurus."

हे कुरुनन्दन ! तमोगुणके बढ़नेपर अप्रकाश, अप्रवृत्ति, प्रमाद और मोह -- ये वृत्तियाँ भी पैदा होती हैं।

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।

अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्।।4.7।।

परित्राणाय साधूनां विनाशाय च दुष्कृताम्।

धर्मसंस्थापनार्थाय संभवामि युगे युगे।।4.8।।

"When dharma decays, when adharma is exalted then I Myself come forth;For the protection of the good, for the destruction of evil-doers, for firmly establishing dharma, I am born from age to age."

हे भरतवंशी अर्जुन! जब-जब धर्मकी हानि और अधर्मकी वृद्धि होती है, तब-तब ही मैं अपने-आपको साकाररूपसे प्रकट करता हूँ। साधुओं-(भक्तों-) की रक्षा करनेके लिये, पापकर्म करनेवालोंका विनाश करनेके लिये और धर्मकी भलीभाँति स्थापना करनेके लिये मैं युग-युगमें प्रकट हुआ करता हूँ।

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SANATANA DHARMA - (5) - " The One Existence." (CHAPTER- I)

CHAPTER I

The One Existence.

      THERE is one Infinite Eternal, Changeless Existence, the All.  From That all comes forth ; to That all returns. "One only, without a second."* That includes within Itself all that ever has been, is, and can be. 

      As a wave rises in the ocean, a universe rises in the All. As the wave sinks again into the ocean, a universe sinks again into the All, As the ocean is water, and the wave a form or manifestation of the water, so is there one Existence, and the universe is a form, or manifestation, of the Existence. 

   " All this verily (is) Brahman." ** This is the primary truth of Religion. Men have given to the All many different names. The nantie in the Sanatana Dharma is Brahman. English-speaking people use the name God, adding, to make the meaning clear, God, in His own Nature."

 [**Ckhandogyop, 6/2/1, libid 3/14/1 , "This'" is the technical name for a universe.] 

       Sometimes the Hindu speaks of the All as Nirguna Brahman, the Brahman without attributes, or the unconditioned Brahman. This is to distinguish the unmanifested state of Brahman, the All, from the manifested state, in which Brahman is called the Saguna Brahman, the Brahman with attributes, or the conditioned Brahman the Supreme Ishvara with His universe.

   These are called: "the two states of Brahman " ** the subject is very difficult, and it is enough for a boy to understand that the Saguna Brahman is Brahman revealed not "a second," but Brahman shining forth as The One, the Great Lord of Being, Thought and Bliss. He is the self-existent One, the Root and Cause of all beings. 

   He is also some times called Purusottama, the Supreme Spirit,The Self. With Himself as Spirit He reveals the other side of the All, which is named Mula- prakriti, the Root of Matter. Prakriti, Matter, is that which takes form, and so can give bodies of all sorts and shapes and kinds ; all that we can touch, taste, smell, see, and hear, is Matter, and a great deal more besides, which our five senses are not yet developed enough to perceive." (Brihdaranyak upnishad -2/3/1) 

     The solids, liquids and gases of the chemist are made of Matter; all the things round us, stones, trees, animals, men, are made of Matter. But the whole of them is not Matter ; inaudible, invisible, unsmellable, untastable, intangible, the Spirit is in each, an अंशः  (Amsha) , a portion, of Ishvara. We call the Matter part a शरीरम (Shariram) , body ; or a कोषः (koshah) sheath ; or an उपाधि (Upadhi), vehicle ; that which embodies, clothes, or carries the Spirit.  

Thus Ishvara is in everything, and it is He who gives life to all things. He is आत्मा  Atma, the Self, the Immortal, the Inner Ruler, dwelling in all objects, and there is nothing that can exist apart from Him. अंशः (Anamshah) of Him in a body of matter is called a Jiva, or a जीवात्मा, a separated Self. 

   There are some very important differences between Spirit and Matter,[*Spelt also कोषः  koshah.] as well as the differences just spoken of : that the senses, when completely developed, can perceive Matter, while they cannot perceive Spirit, and that Matter takes form while Spirit is formless. It is the Spirit that is life, and that thinks, and feels, and observes, that is the " I " in each of us. And the Spirit is one and the same in everybody and in everything. 

     But Matter cannot think, or feel, or observe ; it is जड़ं (Jadam) without consciousness. And it has also the tendency to be constantly dividing itself into many forms and to become many. So that Spirit and Matter are said to be the opposites one of the other ; Spirit is called the knower, the one that knows, while Matter is called the object of knowledge, that which is known. 

      Students should try to understand these differences, and must never confuse Spirit and Matter ; they are opposites, the first "pair of opposites," out of which a universe is built up. 

     Just as Spirit has three qualities, सत चित आनन्दम -- Sat Chit Anandam  Being, Thought- Power and Bliss, so has Matter three qualities तमः , रजः , सत्वं (Tamah, Rajah, Sattvam) -Inertia, Mobility, Rhythm. Inertia gives resistance and stability to Matter ; Mobility keeps Matter active, moving about ; Rhythm makes the movements regular. You may say : " A stone does not move of itself." But science tells you that every particle in that stone particles too small for you to see is moving rapidly and regularly to and fro, is vibrating, to use the scientific term.

     The शक्तिः ( Shaktih), or the Divine Power of Ishvara, which makes Matter begin to take form, is called माया (Maya) , and sometimes दैविप्रकृतिः (Daivi-prakrtih), the Divine Prakrti.Shri Krshna speaks of " My Divine Prakrti " as " My other Prakrti, the higher, the life-element, by which the universe is upheld."*

     The student may think of the great pair of opposites, Ishvara and Mulaprakrti, standing, as it were, face to face and the Divine Power of Ishvara shining out on Mulaprakrti and making the qualities, called गुणाः  (gunah) , act on each other, sol that many forms begin to appear. This Divine power is Maya, and so Ishvara is called the Lord of Maya .  

      Even young students must try to remember these names, and what they mean, for they cannot otherwise understand the teaching of the (भगवद गीता ) Bhdgavad Glta  which every Hindu boy must try to understand. It may be well to say that the word Prakrti is generally used instead of Mulaprakrti, the prefix Mula, Root, being usually left out. * (Bhagavad Gita, vii 5.)

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते।

अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते।।13.13।।

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्।

सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति।।13.14।।

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्।

असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च।।13.15।

बहिरन्तश्च भूतानामचरं चरमेव च।

सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्।।13.16।।

अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।

भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च।।13.17।।

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते।

ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्।।13.18।।

"I will declare that which ought to be known, that which being known is immortality  is enjoyed the beginningless supreme Brahman, called neither Being nor Not-Being.

"Everywhere That has hands and feet, every-where eyes, heads and mouths ; all hearing, He dwelleth in the world, enveloping all ; "

" Shining with all sense-faculties, without any eense ; unattached, supporting everything ; and free from qualities, enjoying qualities.

"Without and within all beings, immovable and also movable ; by a reason of his subtlety indistinguisable at hand far away is THAT.

" Not divided amid beings and yet seated distributively. That is to be known as to be supporter of beings ; He devours and He generates. That, the Light of all lights, is said to be beyond darkness ; wisdom, the object of wisdom, by wisdom to be reached, seated in the hearts of all. "

" आसीदिदं तमोभूतं अप्रज्ञातं अलक्षणम् ।

 अप्रतर्क्यं अविज्ञेयं प्रसुप्तं इव सर्वतः |

 "ततः स्वयंभूर्भगवानव्यक्तो व्यञ्जयन्निदम् ।

                   महाभूतादि वृत्तौजाः प्रादुरासीत्तमोनुदः|| मनुस्मृति १/५

This was in the form of Darkness, unknown  without marks [or homogeneous], unattainable by reasoning, unknowable, wholly, as it were, in sleep. " Then the self-Existent, the Lord, unmanifest, (but) making manifest. This the great elements and the rest appeared with mighty power, Dispeller of Darkness.

(इदम्) यह सब जगत् (तमोभूतम्) सृष्टि के पहले प्रलय में अन्धकार से आवृत्त – आच्छादित था ।  (सर्वतः) सब ओर (प्रसुप्तम् इव) सोया हुआ – सा पड़ा था ।………………. उस समय (अविज्ञेयम्) न किसी के जानने (अप्रतक्र्यम्) न तर्क में लाने और (अलक्षणम् अप्रज्ञातम्) न प्रसिद्ध चिन्हों से युक्त इन्द्रियों से जानने योग्य था और न होगा । किन्तु वर्तमान में जाना जाता है और प्रसिद्ध चिन्हों से युक्त जानने के योग्य होता और यथावत् उपलब्ध है ।

ततः स्वयंभूर्भगवानव्यक्तो व्यञ्जयन्निदम् ।

 महाभूतादि वृत्तौजाः प्रादुरासीत्तमोनुदः|| मनुस्मृति १/६

" He who can be grasped by that which is beyond the senses, subtle unmanifested , ancient, containing all beings inconceivable even,  He Himself shone forth ." 

ततः तब स्वयम्भूः अपने कार्यों को करने में स्वंय समर्थ, किसी दूसरे की सहायता की अपेक्षा न रखने वाला (अव्यक्तः) स्थूल रूप में प्रकट न होने वाला (तमोनुदः) ‘तम’ रूप प्रकृति का प्रेरक – प्रकटावस्था की ओर उन्मुख करने वाला (महाभूतादि वृत्तौजाः) अग्नि, वायु आदि महाभूतों को आदि शब्द से महत् अहंकार आदि को भी (१।१४-१५) उत्पन्न करने की महान! शक्तिवाला (भगवान्) परमात्मा (इदम्) इस समस्त संसार को (व्यंज्जयन्) प्रकटावस्था में लाते हुए ही (प्रादुरासीत्) प्रकट हुआ । 

योऽसावतीन्द्रियग्राह्यः सूक्ष्मोऽव्यक्तः सनातनः ।

 सर्वभूतमयोऽचिन्त्यः स एव स्वयं उद्बभौ । 

मनुस्मृति १/७ {जो मुक्त जीव इन्द्रियों से अलग, सूक्ष्म और सदा निश्चिन्त और सब सृष्टि के प्राण हैं, वे स्वयं ही साकल्पिक शरीरों में प्रविष्ट हुए। {यह प्रक्षिप्त श्लोक है और मनु स्मृति का भाग नहीं है .????????? http://aryamantavya.in/manusmriti/?adhyay=1&mantra=7/} 

अहमात्मा गुडाकेश सर्वभूताशयस्थितः।

अहमादिश्च मध्यं च भूतानामन्त एव च।।10.20।।

" I, O ' Gudakesha, am the Self, seated in the heart of all beings ; I am the beginning, the middle, and also the end of all beings.10 /20

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च।

क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते।।15.16।।

 " There are two Purushas in this world, the destructible and the indestructible ; the destructible is all beings, the unchanging is called the indestructible.

" The highest Purusha is verily another, declared as the Supreme Self ; He who pervading all, sustaineth the three worlds, the indestructible Ishvara.

"  Since I excel the destructible, and am more excellent also than the indestructible, in the world and in the Veda I am proclaimed Prushottama. "

ममैवांशो जीवलोके जीवभूतः सनातनः।

मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।15.7।।

" A portion of: Mine own Self, transformed in the world of life into an immortal Spirit, draweth round itself the senses, of which the mind is the sixth, veiled in matter. 

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्।

विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति।।13.28।।

यदा भूतपृथग्भावमेकस्थमनुपश्यति।

तत एव च विस्तारं ब्रह्म सम्पद्यते तदा।।13.31।।

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः।

क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत।।13.34।।

" Seated equally in all beings, the suprieme lshvara, unperishing within the perishing ; he who thus seeih, he seeth. 

 " When he preceiveth the diversified exsistence of beings as rooted in One and spreading forth from It, then he reacheth Brahman.

"As the one sun illuminate the whole earth so the Lord of the field, illuminate the whole field, O Bharata."

भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च।

अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा।।7.4।।

अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्।

जीवभूतां महाबाहो ययेदं धार्यते जगत्।।7.5।।

"Earth, Water, Fire, Air, Other, Mind and Reason also and Egoism these are the eight- fold divisions of my Prakrti. This the inferior.

" Know my other Prakrti, the higher, the life-element, mighty-armed, by which the universe is upheld." 

सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः।

निबध्नन्ति महाबाहो देहे देहिनमव्ययम्।।14.5।।

"Sattva, Rajas, Tamas, these are the Gunas, born of Prakriti ; they bind fast in the body, great-armed one, the indestructible dweller in the body."

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