Shrimad Bhagavad Gita

Author(s): T U Mehta
Publisher: Sastu Sahitya Mudranalaya Trust Ahmedabad
Catalog link: https://jainqq.org/explore/006716/1

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'sastuM sAhitya' eTale UMcAmAM UMcuM sAhitya zrInavAAvatInA SHRIMAD BHAGVAD GITA A JAIN PERSPECTIVE sastuM sAhItya bhikSu akhaMDAnaMdanI prasAdI sastuM sAhitya vardhaka kAryAlaya The. bhadra pAse sTrITa muMbaI-2

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'satuM sAhitya eTale UMcAmAM UMcuM sAhitya' zrImad bhagavadgItA with English Translation SHRIMAD BHAGVAD GITA A JAIN PERSPECTIVE Translator & Author T. U. Mehta (Retd. Chief Justice) H. P. High Court satuM sAhitya bhikSu akhaMDAnaMdanI prasAdI zaedzAhitvavedakAryAlaya ke bhadra pAse amadAvAda ane 18, zAmaLadAsa gAMdhI mArga, muMbaI-4. 2: 120 = 00 1585

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SAMVAT: 2067 EDITION : 1 2011 SHRIMAD BHAGVAD GITA A JAIN PERSPECTIVE Translator Author T. U. Mehta (Retd. Chief Justice) H. P. High Court Publisher: Anandbhai N. Amin, Sastu Sahitya Mudranalaya Trust Bhadra, Ahmedabad - 380 001 Printer: Jagdish Offset Gheekanta, Ahmedabad - 380001 Price: 5:120 = 00 1000-2-2011 (C) 2011, Sastu Sahitya Mudranalaya Trust All rights reserved. This book is Protected by Copyright. No part of this book may be reproduced, copied, adapted, abridged or translated stored in any retrieval system, computer system or transmitted in any form or by any means, eletronic,mechanical, photocopying, recording, or otherwise, without the prior written permission of the copyright holders Sastu Mudranalaya Trust, Bhadra, Ahimedabad - 380 001. Any breach will entail legal action and prosecution without further notice.

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SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Publisher's Note Sastu Sahitya is happy to publish 'Shrimad Bhagvadgita - a Jain perspective. Gita is not necessarily a sectarian book. On the contrary, it deals with the basic issues of Light, Love and Life i.e. Jnaan, Bhakti and Karma in a wider perspective irrespective of its place of origin or a particular set of religious traditions. And hence, no wonder, a learned author of Justice T.U. Mehta's stature can discern there in a masterly synthesis supporting the great Jain doctrine of Syadvad or Anekantvad. while sincerely thanking Justice Mehta for sharing his perceptions, we do hope that readers too will appreciate the present publication. Ahmedabad 7-2-2011 Anandbhai N. Amin Chairman/Trustee Sastu Sahitya Mudranalaya Trust

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SHRIMAD BILAGVAD GITA-A JAIN PERSPECTIVE

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FORWARD SHRIMAD BHAGVAD GITA AJAIN PERSPECTIVE When a friend described Bhavad Gita as a " Hindu" scripture I objected saying that only those who have not read it would qualify it as "Hindu",and about all shades of nonHindu opinions have admired the catholicity and non- sectarian teachings of this Celestial Song. I am myself a non-Hindu and as I went on translating its verses in English I found it encompassing the whole spiritual struggle of human soul irrespective of its place of birth or religious traditions. The Times Library Supplement" has rightly described that there are three central themes of this immortal poemLight, Love and Life.i.e. Jnaan, Bhakti and Karma. It wants us to transform our whole life into an act of creation. Translation of Sanskrit verses in a foreign language such as English is a formidable task. It is however done by more competent scholars.However, my aim is to present a Jain

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SIIRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE perspective of the universal approach contained in Gita. Throughout this poem one finds copious references to Sankhya philosophy of saint Kapila and all students of philosophy know about the closeness between Sankhya and Jain philosophies, with the result that though there are some fundamental differences between Vedic and Jain approaches, the author of Gita produces a masterly synthesis which accords full support to the Jain doctrine of Syadvad. Renowned Jain Scholar Munishri Santbalji has in his masterly style rendered all verses of Gita in Gujarati poetry and has interpreted and explained them very lucidly. I have, however, not come across any interpretation from a Jain perspective in Engish. I have, therefore made an attempt to do this for the benefit of my progency settled in USA and other interested students. In order to appreciate properly the core of Gita's teaching it would be helpful to know the historical background of the development

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FORWARD of philosophical thinking in India after the advent of Aryan migration. When the early Aryans began to migrate to India in groups, the Indo-Gangetic planes were inhebitated by settlers who were highly cicvilized and were in cultural communication with early Sumerians of Mesopotamia as is now completely proved through the excavations of Mohan-jo-Dero, Harappa and other places of Indo-Gangetic valley. The Aryans had their Vedas and believed in performance of Yajnas to propitiate various gods repesenting different forces of nature. It is believed that at that time the original nonAryan settlers were being influenced by people who were following "Shramana" tradition, which believed in reunciation of worldly affairs and observation of strict austerity by residing in forests. The word "Shrama" means labour and since these people were exerting much in their penances, their practices were known as 'Shramanic tradition". After the Aryans settled in the fertile lands

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8 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE of the Indo-Gangetic planes, they gradually imbibed the indigenous culture of the original residents. However, they also developed their Yajna performances wherein they used to sacrifice live animals which were offered to diffrent gods. The sacrificial rituals developed technicalities with the help of priestly class of Brahmins. This led to the social importance of that class. Sacrificial technologies also produced new literature known "Brahmanas" which contained elahborate details as to how, where and with what materials sacrifices could be performed. This resulted in further supremacy of the priestly class of Brahmins. as The society of those days was completely non- vegetarian and sacrificial violence to all types of animals was very common. In spite of this, there were many leaned and thinking intellectuals among the early Aryans who were against this sacrificial violence and their attempts to seek godly favour by such violent practices. They openly opposed Vedic rituals

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FORWARD and their thinking led them to believe that higher spiritual level could be attained by the development of human soul. This trend resulted in Upanishad period. Chhandogya Upanishad reveals that when Shvetaketu, the son of the renowned Rishi Aruni returned home after studying all the Vedas for number of years, he was asked by his father whether he had studied that,knowing which, everything which was worth knowing in this world, was known. Shvekatu asked what it was because his teachers had not taught him anything like that. Therefter Aruni,his father, instructed him by demonstration that the whole scheme of this universe was governed by a Dynamic Force, which permeated all things sentient and that the real personality, which he possessed, was due to this Force.: "Tat Twam Asi, Shvetaketu", he said. Another Upanishad called Kathopanishad reveals a similar line of thinking when a yong aspirant named Nachiketa met Yama, the god of death to learn the science of soul by asking, "When a person dies, does he

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10 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE still exist or not?" Thus there was fervent intellectual agitation in the post" Brahmanic" period when the Rishis of the Upanishads began to challenge the usefulness of sacrificial rituals and to consider objectively the teachings of Shramana traditions. One of the earliest Aryans to utilize the Shramana tradition was Shri Rishabha dev, the first Tirthankar (prophet) of the Jains, who is respectfully referred to not only in Rigveda and Yajurveda but also in the Vishnu and Bhagavat Puranas. They refer to him as "Param Guru" (Great Master), because it was he who introduced many reforms in the then exsting social order.. Therefore, even the Hindus recognize him as one of their "Avatars" (Divine descents) He belonged to the famous "Ikshvaku" royal family of Ayodhya, the descendents of which were the kings like Dasharatha and Lord Ramchandra. His father Naabhi Raja is recognised by Hindus as the last of Manus (Law givers). His eldest son Bharat succeeded him after he took Sanyas. Bharat

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11 FORWARD Chakravarti (emperor conquering the world) and our countrybearsits name"Bharatvarsha" after the name of this emperor Bharat. There after 23rdTirthankar of the Jains was Neminath who was the nearest cousin of Shri Krishna of Mahabharat fame. He was one of the principal teachers of Shramana tradition of the time and is referred to as "Arishtanemi" in Rigveda and other Hindu scriptures His story is that when he was proceeding for his marriage with princess Rajemati of Mathura he heard the wailing cries of animals who were herded in an enclosure. On inquiry he found that these animals were meant for his marraige feast. This produced in him a thinking process which was based on Sharamana traditions. The result was that he returned back to become a recluse to renounce the worldly affairs and retired to mount "Revat" (modern mount Girnar of Saurastra). He had a great moral influence on the contemporary society and it was under his influence that Lord Krishna gave a revolutionary interpretation to the concept of

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12 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE concept of sacrifice as meaning the actions which are adopted for furthering social good. In Gita we find at various places strong disapproval of Vedic rituals and emphasis on the above referred interpretation of the concept of "sacrifice:".One belief is that Shri Krishna's brother Shri Balabhadra was the only great warrior of his time who did not join the Mahabharat war because he was an ardent follower of the Shramana tradititon of non violence. He was considered invincible in "Gada-yuddha". (Mace war fare) and was the teacher of Mahabharat heroes Bhima and Duryodhana, in art of Gada - Yuddha. Thus the Shramana tradition had greatly influenced the Indian society even in the age of Mahabharata. However, the concept of nonviolence gathered a great momentum in 6 th century B. C. with the advent of Lord Mahavira and Lord Buddha. The author of Gita has taken great pains to synthesize and harmonize all difficult trends of philosophical thinking of contemparary society but has made no direct

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13 FORWARD reference to Jain Buddhist or Ajivika atheistic philosophies which were plenty in Mahvira's time. This suggests that Gita might have been composed before the advent of Mahvira and Buddha that is, somewhere in early sixth century B.C. when Sankhya of Kapila dominated the field of philosophy. This seems to be the reason why the core teaching of Gita is to show the distinction between "Sanyasa" and" Karma Yoga". Gita recoginizes both as leading to final liberation but puts greater emphsis on "Karma Yoga"if action is performed without attachment to enjoy the fruits thereof. In my attempt to show what is the Jain perception to this core conception of Gita I have pleaded that according to Jainism all actions actually begin the moment they are conceived in mind and therefore if our actions are not motivated in their inception, they have no binding effect. This is in complete accord with the above-referred core teaching of Gita. It is necessary to note the cosmopolitan

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14 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE teachings of Gita, which expressly declares that whoever worships some other god honestly and with full faith gets his wishes fulfilled though he may not get final liberation. In various verses we find plenty of references to Sankhya, Yoga, Bhakti, Yajna, Sanyasa, action without attachment and full surrender to the cosmic order. Gita accepts the importance of each of them and does not confine its teaching to any specified method to realize the ultimate Reality. This universality of its teaching makes it a reference book for every type of aspirant. Shri Mahadev Desai rightly calls it "the Bible of humanity"and justly observes that when you are torn with doubt and despair and anguish, go to the Dweller in the Innermost, listen to his counsel,obey it implicitly and you will have no cause to grieve. This unique synthesis and reconciliation offered by Gita reminds me of the unique contribution made by Jainism in the world of thought by evolving the theory of Anekantvad, which recognizes the grain of truth in every

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15 FORWARD theory, which is honestly and faithfully entertained. I know that there is a cartload of commentary on Gita by highly learned and respected intellectuals and I cannot add anything to what they have said about its importance. I have therefore confined my self only to show the Jain perceptions to this song celestial as per my understanding. I express my deep gratitude to the trustees of Sastu Sahitya in giving me this opportunity to express my views. T.U.Mehta, "Siddharth" 3, Dada Rokadnath Society, Paldi. Ahmedabad.

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16 SHIRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Dedication I dedicate this work to that eternal supreme Soul which pervails the whole universe by His thousands of forms, hands, feet, eyes, heads, thies and names and which sustains the whole universe. Oh Lord ! your devine powers and merits are so numerous that they can never be exhausted even if Godess Saraswati (the Godess of learning) herself prefers to write them eternally by the ink which is as much as mount "Nil", contained in the ink - pot as big as an ocean and with the pen made of the branches of "Kalpa - Tree" on the paper which is as large as the surface of the earth. Oh Lord ! you are my parents, my brother, my friend, my knowledge, my wealth and my every thing in this world. Oh my supreme Lord Narayana ! dedicate at your lotus feet all my actions which I think of and which I perform through my mind, intellect and limbs, my nature and my ego.

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In Appreciation of Gita Lord Krishna : .. Gita is my heart, the essence of my philsasophy, my ever lasting knowledge. It is in Gita that I reside, my permanent seat of resort and the supreme source of my ethics. 52 Maharshi vyas : << 17 In Appreciation of Gita "It is not necessary to resort to any other scripture when you have this song Celestial, the fruitful words of which have flown from the Divine mouth of Lord Vishnu himself." Shrimad Sankaracharya : The best song is the song Celestial of Gita and also this song contined in Vishnu Sahastra Nama, the best meditation is to meditate on "Shripati", the best thinking is to think about the company of the revered persons and the best expendeiture is to give donations to the persons in distress

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18 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE F. T. Brooks : " I have studide Bible.... Whatever is written therein is nothing but the essence of what is said in Gita.... But the depth of the knowledge contined in Gita is not found in old or new Testament.... Gita possesses the Divine knowledge which can not be purchased even by the wealth of the whole world." Saint Thoreau : Centuries have passed after the composition of Gita, but there has not been any other work of its type........ In my opinion the total knowledge which the world possesses to-day is worth nothing where when compared to Gita........Early morning everyday i take my bath with the waters of the holy knowledge contained in Gita. V. Humbolt : One does not find the lofty thoughts contained in Gita in any other work available in the world to-day.

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19 In Appreciation of Gita Lokmanya Tilak : ............ There is no work in any other language of this world which provides solace to an aflicted soul, which fully reveals the state of ethical perfection and which exposes mythical secrits as is done by Gita. If one wants to know what are the basic elements of Hindu religion and ethics, he should study Gita because even Sanskrit literature does not possess any other work which lucidly explains the basics of Hindu philosophy. T.C. Keshwalu Pille : We should see that our children form a habit to receit Gita daily. We do not need any other teacher or guide than Gita for our ethical and religious growth.

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20 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE ||shrii gaNezAya nmH|| zrImad bhagavad gItAmAhAtmya || Shri Ganeshay namah | Shrimad Bhagavad Gita Mahatmya dharovAca / bhagavanparamezAna bhaktiravyabhicAriNI / prArabdhaM bhujyamAnasya kathaM bhavati he prabho // 1 // Godess of earth asks Lord Vishnu: "Oh Lord! kindly explain how the person who is bound by his karmas can concentrate in your Bhakti (devotion)?"(1) zrI viSNuruvAca / prArabdhaM bhujyamAno hi gItAbhyAsarata: sadA / sa muktaH sa sukhI loke karmaNA nopalipyate // 2 // Lord Vishnu: "A person who remains Constantly engrossed in the study of Gita acts in such a manner that his soul is not smeared by the

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21 Shrimad Bhagavad Gita Mahatmya fruits of his aebrous. He becomes free from karm's bondge and remains happy. "(2) mahApApAdipApAni gItAdhyAnaM karoti cet / kacitsparza na kurvanti nalinIdalambuvat ||3|| "Sincere meditation of Gita keeps his soul untouched by sins just as lotus leaves remain unsmeared by water " ( 3 ) gItAyA: pustakaM yatra yatra pAThaH pravartate / tatra sarvANi tIrthAni prayAgAdIni tatra vai // 4 // "Study of Gita brings forth all the merits of visiting places of pilgrimage like Prayaga "(4) sarve devAzva RSayo yoginaH pannagAzca ye / gopAlagopikAvApi nAradadhruvapArSadaiH // sahAyo jAyate zIghraM yatra gItA pravartate // 5 // "All Gods, Rishis Yogis, Nagas, Gopal Bal, Narad, Dhruva and all Parshadas remain present at the place where Gita teachings are ruling."(5) yatra gItAvicArazca paThanaM pAThanaM zrutam / tatrAhaM nizcitaM pRthvi nivasAmi sadaiva hi // 6 //

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22 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "Oh Pruthvi, my presence is always there where the teachings of Gita, thoughts of Gita teachings and learning of these teaching are going on."(6) gItAzrayeDahaM tiSThAmi gItA me cottamaM gRham / gItAjJAnamupAzritya trIllokAnpAlayAmyaham // 7 // "Gita is my rest-house,I administer all the three worlds as taught by Gita" (7) gItA me paramA vidyA brahArUpA na sNshyH| ardhamAtrAkSarA nityA svAnirvAcyapadAtmikA // 8 // "There is no doubt that Gita is my suprem knowledge as it contains the verses the sublimity of which can not be described by words, the teaching of which contains eternal truth of Brahma" (8) cidAndena kRSNena proktA svamukhatoDarjunam / vedatrayI parAndA tattvArthajJAnasaMyutA // 9 // These teachings have flowed from the moth of ever blissful Lord Krishna to Arujun. They contain the essence of three vedas full of phililosophy which brings Bliss." (9)

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23 Shrimad Bhagavad Gita Mahatmya yoDaSTAdazajapI nityaM naro nizcalamAnasaH / jJAnasiddhiM sa labhate tato yAti paraM padam // 10 // "The person with steady wisdom who is cons tanly studying all the eighteen Adhyayas of Gita attains "keval jnana" and the final stage of Liberation."(10) pATheDasamarthaH sampUrNe tatoDa) pAThamAcaret / tadA godAnajaM puNyaM labhate nAtra saMzayaH // 11 // even if one is unable to repeat all the Adhyayas and can repeat only one - half of them he undoubtly obtains the merits of cow donation."(11) tribhAgaM paThamAnastu gaDagAsrAnaphalaM labhet / SaDaMzaM japamAnatu somayAgaphalaM labhet // 12 // One who is able to repeat only one - third of Gita - even he gets the benefit which can be had by the devotional bath at the Ganges."(12) ekAdhyAyaM tu yo nityaM paThate bhktisNyutH| rudralokamavApnoti gaNo bhUtvA vasecciram // 13 // One who daily repeats only one Adhyaya of Gita every day with (deep sense of )

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24 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE devotion, becomes eligible to be the resident of "Rudraloka" and lives a long life as a "Gana" of Lord Rudara."(13) adhyAyaM zlokapAdaM vA nityaM ya:paThate nrH| sa yAti naratAM yAvanmanvataraM vasundhare // 14 // Oh Pruthvi! the person who daily repeats with devotion only one Adhyaya or one shloka (verse) or even one sentanse of Gita obtains a longlife."(14) gItAyAH zlokadazakaM sapta paJca catuSTayam / dau trInekaM tadardhaM vA zlokAnAM ya: ptthennrH||15|| candralokamavApnoti varSANAmayutaM dhruvam / gItApAThasamAyukto mRto mAnuSatAM vrajet // 16 // ___ One who repeats with devotion ten, seven, five,four, three, two, one or even one - half verse of Gita attains "Chandraloka" for thousands of years. One who is able to die while repeating Gita is bound to get rebirth as a human being (avoiding birth at a lower level of creatron)."(16) gItAbhyAsaM puna:kRtvA labhate muktimuttamAm / gItetyuccArasaMyukto mriyamANo gatiM labhet // 17 //

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Shrimad Bhagavad Gita Mahatmya After being born as a human being, he further studies the Gita teachings. he then obtains a higher level of liber birth one who dies only while having the name of Gita in his or her lips gets a high level of spiritual heights."(17) gItArthazravamAsakto mahApApayutoDapi vA / vaikuNThaM samavApnoti viSNunA saha modate // 18 // Even a peson who is very senbal can go to Heavens and can remain in company of Lord Vishnu if he is prepared to here Gita teachings."(18) gItArthaM dhyAyate nityaM kRtvA karmANi bhuurish:| jIvanmukta: sa vijJeyo dehAnte paramaM padam // 19 // Even a person whose soul is smeared with varioustypes of karmas becomes free from the cycle of birth and death and attains the highest stage of spirituality be takes to his heart and mind the techings of Gita."(19) gItAmAzritya bahavo bhUbhujo janakAdayaH / nirdhUtakalmaSA loke gItA yAtA:paraMpadam // 20 //

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26 SIIRIMAD BIIAGVAD GITA-A JAIN PERSPECTIVE Many monarehs like Janak have washed off their sius and have attained high level of spirituality by taking refuge of Gita." (20) gItAyA:paThanaM kRtvA mAhAtmyaM naiva ya:paThet / vRthA pATho bhavettasya zrama eva AdAhRtaH // 21 // One who studies Gita but omits to realise its importance (by refering to such verses) is not able to reap its fruits and his study remains as a bare fruit less labour."(21) etanmAhAtmyasaMyuktaM gItAbhyAsaM karoti yH| sa tatphalamavApnoti durlabhAM gatimApnuyAt // 22 // One who studies Gita along with the study of its importas (as revarded by these verses)does get its fruits through a high level of spirituality."(22) mAhAtmyametadgItAyA mayA proktaM sanAtanam / gItAnte ca paThedyastu yaduktaM tatphalaM labhet // 23 // I have thus described the eternal importence of the study of Gita and learn after reading Gita it is necessary to read these verses to obtain proper fruits."(23)

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Shrimad Bhagavad Gita Mahatmya iti zrIvArAhapurANe zrIgItAmahAtmyaM sampUrNam // Thus ends the appreciation of the importanceof Gita study as mentioned in Shree Varaha Purana. Note:- This is a free translation of the original verses with a view to bring the real intent contined in each verse. ***

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Brief Outlines Of Jainism Shraman Traditon : The Indin culture and philosophical outlook are deeply shaped by three traditions represented by Vedanta, Jainism and Buddhism. The last two are considered as representing "Shramana tradition as distianguished from Aryan. It is believed that Sharamana tradition was followed by the orginal residents of Indus valley culture before the Aryans migrated to India with their Vedas. It is called Shramana because austerities involving serious physical disciplines were performed by forestdweller saints who had renounced wordly affairs. The Sanskrit word "Shram"means labour. Vedic Rituals: Shramana tradition is basically different from the vedic one, which believed in propiteating deities represnting different forces of nature. such as rains, wind fire etc. This propitiation began by performing Yajnas wherein many

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29 Brief Outlines of Jainism things including domestic animals were offered in fire. This practice resulted in Vedic scriptures called "Brahmanas"which prescribed in great details the ceremonial rituals for the performance of Yajnas with the help of priestly class of Brahmins. Age of Upanishadas : From the very intial stages, the Shramana traditions tried to put emphsis not on ceremonial practices but on personal efforts to obtain divine dispensations. On account of this, there was a gradual intellectual renascence in Vedic tradition giving rise to more rational interpretation to Vedic injunctions through the literature, which is known as Upanishads. Sankhya's closeness with Jainism : Sankhya system is considered as the earliest Indian attempt to systematize philosophy. The earliest propounder of this philosphy was saint Kapila. There is a good deal similarity between Jainism and Sankhya.

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30 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Intermixture of traditions : While appreciating the ontological and philosophical aspects of different religious traditions which have their birth in the same national culture, it should be constantly born in mind that each of these traditions must have necessarily influnced the other in its individual development, and therefore, it is futile to consider which tradition was principally responsible to influence the other. Word Jain is of later innovation : Both Jainism and Buddhism belong to the Shraman tradition. However Buddism was established by Shri Gautam Buddha, while Jainism continued to exist in the present form much before Mahavira, its last Tirthankara (prophet). The word "Janism" is a subsequent innovation. In times of Shri Mahavira and Shri Buddha it was known as "Path of Arhat" or "Path of Niganthas." Having considered this background, let us

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31 Brief Outlines Of Jainism now refer to some basic features of Jain tradition, which would have some relevance to the discourse between Lord Krishna and Arjuna as found in Gita. Basic Fundamentals of Jainism : The most fundamental and basic feature of Jainism is that it sees the whole of this universe as a great cosmic mechanism with its "Self - propelling force." This basic feature automatically dispenses with notion that this universe is created, conducted and controlled by any distinct authority called "God." We human beings, being part of this "Self - propelling mechanism, we should conduct ourselves in harmony with that mechenism, and that is what we mean by "religion." All the wellknown concepts of Jainism, Ahimsa, Truth, Asteya and Brahmacharya and Aparigraha flow from the fact that we humans should live in harmony with cosmic mechemism. "TE H 3RT" (Thou Art That) is as much the call of Jains as that of Upanishads. Jainism

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2 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE maintains that you are your own cause and your own effect and that is why by your own efforts and exertions you can reap good and bad results. You are not subservient to any outside agency. Finality is your own potential. As Bruhadaranakya Upanishad puts it, "Whoever Worships God as other than the self, thinking he is one and I am another, knows not." Even Gita recogenises this truth when Lord says : "sur: YATATE ESTA 3tofa faretai" Jainism would say : -ORTO Tobacteuf: For: 1" (when all karmas are aanihilated, one becomes God). In one of the Upanishadas God is described as "ng sa sufebi" i.e. "It appears to be far away but "It" is quiete near you." Two constituents of Universe : So the question is what is this mechenism and how it functions, because whith this knowledge it would be easier to live in harmony. Our observation reveals that this universe is constituted by two elements namely, one which is dynamic and the other to

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33 Brief Outlines of Jainism which dynamic force is applied causing multiple and variagated phenomenal featutes, which we come across in life. We identify this dynamic element as "Jiva" (Soul) and nondynamic element as "Ajiva" (non-seutient and inertthing). These are the basic elements of this universe and all events and things we come across in this universe are products of the inter - action of these two basic elements. Dynamic Force remains unchanged : Who created these two basic elements ? Answer is: "None". They are there to gather from time immemorial. They are eternal. The only difference in their functioning is that while the dynamic force celled Jiva remains unchanged, the non dynamic one called Ajiva undergoes transformations. All these transformations whether good or bad are activated by the dynamic force or energy supplied by Jiva which is associated with it. Jiva, in its pure state, that is, the state in which its eternal association with Ajiva is

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34 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE broken, is omniscient and omnipotent. However, these qualities are blurred by its association with Ajiva. Therefore, the attempt of Jiva is to get liberated from the association with Ajiva. This liberation comes after great efforts and experience. As Jiva's association with Ajiva results in various types of activities, all these activities called "Karma"produce their own reactions with equal force. This process of action and reactions is the root cause of birth and death, peace and conflicts, good and bad things of life, which we experience constantly. Proof of Jiva's Omnipotency and Omniscience,: A What is the proof to support the assertion that Jiva, in its pure form when it is divorced from its association with Ajiva obtains its inherent and original power of omniscience and omnipotence? The obvious proof is its dynamic force. The very fact that a particular element is capable of supplying energy causing

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35 Brief Outlines of Jainism motion of every type, shows that the same element has some inherent power or potency This power or potency is not expressed fully on account of its association with Ajiva. It follows that the greater, closer and deeper this association is, the greater is the curtailment of its inherent potency. Again, the element, which is potent must necessarily posses the knowledge to work out its potency, This aspect does supply the proof of Jiva's omniscience. This dynamic force called Jiva pervades the whole universe. It is intangible in as much as it can not be perceived by the physical senses It can, however be perceived by reason and logic fortified by experience. Ajivas and their Functions: Then the next question is what is Ajiva and how it functions? Jain philosophers have prescribed five categories of Ajiva. They are (1) Pudgal, (2)Dharma, (3)Adharma, (4)Akash (space) and (5) Kala (time). Jiva functions though these five categories of Ajiva. Jain

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36 SIIRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE terminology does not posses connotations, which are commonly understood by us. It is therefore necessary to explain the meaning of each of these five categories of Ajiva, as all of them work as medium through which Jiva prefers to make its movements (1) Pudgals consist mainly of human passoin such as anger, avarice,attachment, love, hatred selfishness as well as Selflessness, violence and non violence. These are all transitory in nature and progress as well regress of Jiva depents upon the type of Pudgal, which it prefers for its movements. (2) "Dharma" does not carry its usual meaning of religion. It signifies mechanism of motion. Jiva can make real progress only if it prefers as its medium that which is suitable to its intrinsic and inherent nature. The princple underlying this is expressed as "Vatthu Sahavo Dhammo meaning "Swa Bhava" that is, Nature of every object, is its "Dharma". In other words, Dharma is that which is of intrinsic and inherent nature in every object."Swabhave"

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37 Brief Outlines of Jainism means one's own nature.For example it is not the intrinsic nature of human soul to be angry and so when the Jiva acts through anger it is working through the alien nature called "Para bhava". When this happens it fails to make real progress. (3)"Adharma" is contrary to Dharma. Hence when Jiva makes no movement or makes a movement in Para Dharma, it is said to be acting through Adharma. (4&5)Akash and Kal i.e. Space and Time are inevitable categories beacause no movement is possible without space and time. Thus the above analysis shows how and in what manner the Jiva makes its movements. Importance of Bhav Karma : Actions can not be avoided when Jiva is in association with Ajiva. But every action good or bad results in reaction with equal force, and every action binds the soul, which has to undergo pleasures and pains, which are the

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38 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE result thereof. Jiva's real liberty is in being free from every type of bondage good or bad. Therefore the problem is how to solve it. If one cannot avoid action while one is alive and in association with Ajiva, what is the procedure by which one can be free from the consequences of his actions? This problem is solved by Jain philosophers by going to the root of every action. They say that every action starts just when it is conceived and not when it is actually put in operation. This princple is called "Kade Mane Kade" meaning, "action begins just when it is thought of."It is therefore necessary to inquire with what intention the mind conceives to take action. This intention is known as "Bhava",and the action contempleted is called Bhava Karma. According to Jain theory even Bhava Karma binds the soul (Jiva).Strength of this bondage would be less than that which is earned by its actual operation. Bhava means intention. So, if an action is not contended to reap any fruit and if there is complete want of any kind of

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39 Brief Outlines Of Jainism attachment, it logically follows that such a Bhava Karma would not bind the soul because it is as good as No- Karma. This is how one can avoid bondage resulting from actions, even during one's life time and in association with Ajiva. This is the condition of one who has achieved the status of an "Arhat" - the one who is fully liberated. Jainism has prescribed a ladder of spiritual development which has in all 14 steps. "Arhat" is the soul which is at the 13th step which is called "Sayogi Kevali" which means the liberated soul with human body. When such soul leaves the human frame it achieves the status of a Siddha who has no more to undergo the cycle of birth and deaths. When the soul reaches 13th stage it has reached the position of a "Sthitaprajna"of Gita. The above refered ladder is known as "GunaShthanaka". Each step of this ladder shows the stage of spiritual development so far achieved so that an aspirant can know where he or she stands in his or her march for the total freedom.

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40 SHRIMAD BHAGVAD GIFA-A JAIN PERSPECTIVE Mechanism of Bondage and freedom: In view of What is stated above, Jainism has stated the mechanism of bondage and freedom of the soul in its formula of seven stages namely, Papa (sinful action), Punya (virtuous action), Asrava (inflow of karmas), Bandha (bondage), Samvara (stoppage of all inflow), Nirjara (annihilation of accumulated Karmas) and Moksha (final liberation). Meanings shown against each step are self explanatory to show how karmic bondage and freedom from that takes place. Theory of Relativity & Doctrine of Syadvad : The most important and unique contribution, which Jainism has made to the world of thought is its theories of "Nayavad" and "Syadvad". Syadvad is the synthesis of Nayavad. The word "Naya" means stand point. As Acharya Shri Siddhasen Divakarji points out, Reality is very complex as it has many aspects. He

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41 Brief Outlines Of Jainism says, anekAtmakam vastu gocaraH / " Anekatmakam Vastu Gocharaha" i.e. "A thing has many aspects." It has also many relations with other objects which influence it. Human knowledge being limited it is not always possible to comprehend all these aspects and relations for arriving at the final judgments. Many a times we do find that what is true from one stand point may not be true from a different stand point. Nayvad therefore teaches us not to be rigid or fanatic about any point of view. It thus teaches us to be tolerant of other and even contrary viewpoint. Syadvad is the consequence of Nayavad. The grammatical meaning of the word Syad is "perhaps"but in Jain terminology it is used to suggest a possibility. Moreover, Syadvad emphasizes the fact that truth about an object or an idea ia related to many factors including the factors such as time, space, shape and intention. It is also related to education, culture and the special circumstances in which the person who is to judge is placed.

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42 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Thus the net effect of Nayavad and Syadvad is to increase understanding and power of tolerance. In other words it introduces an element of Ahimsa even at the thinking stage. These are the basic features on which the whole edifice of Jain philsophy is constructed. There are many other important points such as the Jain theories of knowledge, Leshyas Meditation, Bhavana, Ratnatrayi etc. reference to which can be made if and when nedessary during further discussion. 46 O

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OUTLINES OF SANKHYA : As already noted before, Sankhya is considered to be the earliest attempt at systematic philosophy in India. Richard Garbe, the foreign scholar, who has specialized in Sankhya system observes that Sankhya is the most significant system of philosophy that India has produced. It does not believe in the existence of any entity such as God as the creator and sustainer of this universe and explains the mechanism of cosmos as automatic. It belongs to the Shraman tradition. This was the earlier position of Sankhya as propounded by the saint Kapila of over 6th century B.C. If we can estimate the period of Mahabharata we can be sure of its existence in some period before that because Gita makes profuse references not only to its basic principles of Purush and Prakriti as well as three Gunas, but it also refers to its working mechanism in life. Gita also refers to sage Kapila who was the

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44 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE principal propounder of this philosophy, as "Siddhanam Kapilo Munihi" meaning "Among the Siddhas the foremost is Muni Kapila.' "Siddha" means a liberated soul. Even Swetashwara Upanishad makes refernce to him., So, the belief of some scholars that when Gita refers to Sankhya, it is not the Sankhya propounded by Kapila does not seem to be correct as there was no other philosopher in India who explained the mechanism of cosmos with reference to the duo of Purush and Prakriti and the working of three Gunas. Subsequently in the second century B.C. Shri Patanjali, another great philosopher belonging to the theistic school,introduced the concept of God and accepting the theoretical basis of Kapila's system introduced its practical working through his theory of Ashtanga Yoga. Prof.Zimmer, the well known German theologist notes about Sankhya and Yoga as Under:-"These two ideologies are of different origins. Sankhya and Yoga being related to the

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45 OUTLINES OF SANKHYA mechanical system of Jainas which can be traced back in a partly historical and partly legendary way through long series of Tirthankaras to a remote aboriginal non Vedic antiquity. The fundamental ideas of Sukhya and Yoga must be, therefore, immensely old." BASIC CONCEPTIONS: The main and basic conceptions of Sankhya system are as under: (1) This universe is founded on the dichotomy of "Purusha"-a purely conscious and sentient principle, and "and "Praktiti a lifeless matter possessing an inherent power of evolution. (2)The vibratory motion and inter play of three Gunas, namely, Satwa, Rajas and Tamas which are the constituents of Praktiti causing the physicial and psychological phenomena which we witness in life. (3)Purusha and Prakriti are without beginning and without end.

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46 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE (4)Pursha is all pervading and infinite but without activity. All phenomenal changes are due to the interplay of Gunas affecting changes in Pakriti for the enjoyment of Purusha, which is associated with it. However, the Purusha remains uninolved as it is "Kutastha", which literally means "remaining at the top." (5)Since Pursha is in association with Prakriti it thinks that he is involved in the changes caused to Prakriti. This thinking is bondage and is the result of "Avidya" i.e. ignorance resulting in its endless migration. (6)This Avidya can be removed by the training of mind, when ultimately on account of its dissociation from Prakriti, Purusha attains "Kaivalya"-pure knowledge. (7)Sankhya prescribes a process by which mind's activity can be stilled and put to rest. (8)After Patanjali's Yoga joined Sankhya a very systematic process is prescribed showing how to control mind's activities.

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47 OUTLINES OF SANKHYA GUNAS: (1)SATWA:-It means that which exists in perfection causing bliss happiness in the state of equilibrium. (2)Rajas:-When the mind is active, feverish and restless causing the loss of equilibrium and unhappiness. (3)TAMAS:-It is a state of darkness caused by ignorance and sloth resulting in unhappiness and apathy. Human activity and mental disposition depends upon which of these Gunas predominates and to what extent mental equilibruim is disturbed. These are the bare outlines of Sankhya and at this stage we need not go into the details of Sankhya ontology and philosophy, as Gita makes no further reference to them. (For further discussion please refer to the author's book titled "The Path of Arhat" Appendix D.) Sankhya has many points of similarities with the Jain system of Philosophy. They are:(1) The Jains also classify cosmos into two

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48 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE elements namely Jiva and Ajiva, which are quite similar to Sankhya's Purusha and Prakriti in their characteristics. (2) Sankhya's Gunas result in Prakriti's evolution, while Jaina's theory of "Karma'results in the evolution of"Ajiva". (3) The theory of cause and effect is practically the same in both the systems (4) Belief in the plurality of souls is the same in both the systems (5) Both reject the idea of the existence of some out side authority such as "God"to settle the destiny of soul's evolution (6) Both treat Prakriti (which is Ajiva in Jain terminology) as real and not as "Maya" (Illusion) as believed by monists of Shankara school (7) Even the later Yoga system which joined Sankhya is very close to Jain system Thus the only difference between Sankhya and Jaina syatems is that while Sankhya believes that Pursha (Soul)is "Kutastha"and remains uninvolved with the changes in Prakriti(Ajiva),

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49 OUTLINES OF SANKHIYA the Jains believe that though the original and true character of Jiva (soul)is to remain unaffected, it does get affected when it is in association with Ajiva (Prakriti) and suffers the effects which are the result of "Karma" (action)

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50 JAIN PERCEPTION OF GITA: Having thus noted the bare outlines of Jainism and Sankhya we may now proceed to consider how and to what extent the teachings of Gita correspond with the teachings of Jainism. Universality of Gita's teachings : Before we proceed further in this discussion it is quite necessary to note a very special feature of Gita's teachings. Even a casual look at the verses of Gita at once conveys an impression that Gita is not a sectarian sctipture, as some friends would like us to believe. In my understanding Gita accepts the reality of our phennomenal existence with varieties of mental, physical and spiritual development as life progresses further. Every aspirant in spiritual journey has his individual aspirations, psychic development and cultural education, and therefore, every one of us has different problems to solve. The beauty of Gita's

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51 JAIN PERCEPTION OF GITA teachings is that it seeks to provide solutions of all these varieties of problems as it does not confine it self rigidly to any particular ideology. In short it seeks to provide answer to every problem, which is likely to arise during the spiritual journey. It is generally recognized that there are three principal paths of spiritual journey, namely, Jnana, Bhakti and Karma Gita recognizes all these three paths and points out how to proceed to achieve the final goal of total liberation. Gita recognizes Shankar's monism as well as the dualism of other learned thinkeres like Ramanuj. It also caters to Karma Yoga as propounded by thinkers like Gandhi and Vinoba. Those who believe in the existence of supreme authority which monitors and decides our destiny as well as those like Jains, Buddhists and Kapil's Sankhya who totally rule out any such supreme authority and completely rely upon the development of soul's power, would get inspiration and guidance from Gita.

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SHIRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE More important is the fact that Gita's teachings are not confined only to spiritual seekers because these teachings are useful in day-to-day problems of our practical existence also. This is because Gita's teachings have holistic and universal appeal. Thus those who treat Gita as merely a Hindu scripture do so perhaps because they have not read its verses and have formed their belief from the fact that followers of Gita are mostly the "Hindus". SETTING SYMBOLIC : While appreciating and understanding the teachings of Gita in their proper context it should be born in mind that the setting of the occasion of preaching contained in Gita just when the large armies of both the sides were ready to fight in the battle field of Kurukshetra seems to be only a poetic innovation to provide proper background as it is not possible to believe that such highly saturata philosophical

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53 JAIN PERCEPTION OF GITA teachings were conveyed for such a long period of time in the battle field. Vyasa, the author, wanted to convery the message as to how the life should be lived in the midst of the dust and din of the usual conficts of our day to day existence. He has therefore selected a situation in which each one of us is often placed. When a serious problem confronts us in life, we are many a times undergoing a trauma experienced by Arjuna. Through the verses of Gita Vyasa teaches us the importance of mental equilibrium and how to achieve it. It is therefore understood by many learned commentators on Gita that "war" and "Krishna" referred to in Gita are not the same as those involed in the battle field of Kurushetra where thousands of warriors had gathered to kill each other. In other words, these expressions are symbolic and represent the mental struggle, which we experience daily and the spiritual guidance, which we have to receive from the Supreme Soul called Paramatman. This view gets complete corroboration from

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54 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE some of the verses of Gita it self. For example the last verse of the third chapter called "Karma Yoga" says as under: "Thus Arjuna! knowing that which is higher than intellect and controlling mind by reason, be a warrior and kill desires which are powerful enemies of the soul". Again, at the end chapter 4 called "JnanaKarma-Sanyasa-Yoga" the Lord admonishes Arjuna to "stand up and kill with the sword of wisdom the doubts in his heart born in Karma Yoga and in self harmony." Again how can it be said that Gita admonishes us through Lord Krishna to approve the mindless killing and bloodshed involved in every war when he repeatedly advises Arjuna to cultivate "Samatwa" i.e. equanimity of mind and finally, like Mahavira, the greatest prophet of Ahimsa, He admonishes Arjuna in verses 27 and 28 chapter 13 as under: "He alone truly sees, that "God" in himself

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55 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE is the same "God" in all that is, and that he hurts himself by hurting others. Such a person sees the Supreme Lord equally present in all" Thus we can trutly appreciate Gita only if we are able to appreciate its symbolic version. Avatarvad not acceptesd : One more clarification about Jain pereception is that the theory of "Avatara" i.e. the desent of Divene on earth in human form to save the righteous and to destroy the evil, has no place in Jainism. As Acharya Umaswati puts it in his Tatwarth Sutra, "The soul whose seeds of Karma are totally burnt can not be reborn again, just as a burnt seed can not sprout again. The point is that after obtaining salvation the soul has no emotional attachment to the world, which is the real cause of "rebirth". This view is supported by Chandogya Upanishad saying that the liberated soul called Siddha does not return back.na sa punarvatate, na sa punarvatate (Na Sa Punaravartate, Na Sa Punaravartate 8/15/1) The same idea is expressed in verse 6 of chapter 15 of Gita

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56 JAIN PERCEPTION OF GITA when it says "That place is not illumined by sun or moon or fire. Having gone there one does not return back. That is where I reside" The second line of verse 21 of chapter 8 expresses the same idea when it says, "My place is there reaching which one does not come back. (to this world). Consequent to this belief Jainism would not proceed to appreciate Gita verses on the ground that Shri Krishna was an "Avatara" though it would readily believe that Shri Krishna was one of those rare human beings who are destined to shape the cultural ethos of a nation and who are found as one born rarely and once in a thousand of years. It is for this reason that to understand the core teachings of Gita, whenever Vyas puts certain words in the mouth of Shri Krishna as suggesting He is omniscient and omnipotent and that he pervades the whole universe, the reference is not to be taken as made to a human being named Shri Krishna, the son of Devaki and Vasudev but to the Divine power

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57 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE which rules the cosmic order. Verse 3 of chapter 10-Vibhuti Yoga says clearly that "he who knows Me, the great Lord of universe, as one who is not born and is beginingless is released from sin. The same idea is carried by verse 20. As Gita is a part of a great epic called Mahabharata it was necessary to explain its philosophic contents through the mouth of one who was universally respected as the leader of the society. SYMBOLIC BACKGROUND: It is also necessary to understand the allegorical and symbolical background of Gita to make it more acceptable to the common man. For instance, the root of the word "Arjuna is "ruju" which means one who is straightforward and unostentations. Dhutarastra means one who sticks to kingdom. He is blind not only physically but also mentally as he is not able to see what is the course of justice. Kurukshetra is the field of

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JAIN PERCEPTION OF GITA action because the root word is "kru"-to do. The battle that is fought is the one between good and evil, between light and darkness and the kingdom which was to be won only with the help and guidance of the Supreme Soul who is the Spirit which pervades the universe and which is the real source which attracts all things animate as well as inanimate and is, therefore, known as "Krishna" (verb (317) akrush means to attract). This is how a Jain would perceive the setting of Gita and Mahabharata. 5: O

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zrImadbhagavadgItA with English Translation SHRIMAD BHAGVAD GITA A JAIN PERSPECTIVE

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60 YOGA OF DEJECTION OF ARJUNA Backgoround The background story of Mahabharata of whcih Gita is the most brilliant jewel, is that the righful kingship of the kingdom of Hastinapur belonged to the sons of Pandu but since Pandu had died and his sons we minors the kingdom was managed by Pandus brother Dhrutarastra who was blind and whose sons therefore practically posessed the real power. When the question arose about trans ferring power to the real owners, the sons of Pandu, their cousins, the Kauravas, played various tricks to keep Pandvas-sons of Pandu-away from the seats of Power. Ultimately Krishna the most venerated personality of the day mediated for arriving at a compromise but Kauravas headed by Duryodhana were not prepared to part with a single inch of land illegally ruled over by them. Dhrutrastra their blind father was equally blind to justice and could do nothing

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61 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE to displease his sons. There were other wise persons whose opinion was counted in the society of the day. The prominent among then were Bhishma the grand sire of the whole family and the preceptor Drona who was the most accomplished teacher in the art of weaponry and the respected guru of both Pandvas and Kauravas. However even they could not help to prevent the ultimate catastrophy of an all destructive patricidal war. Both the sides prepared for war. Kauravas were in power and hence could obtain the support of many powerful kings of the known world which covered practically the whole of the modern South-East Asia and could collect an army which far exceeded the army in support of Pandavas. Lord Krishna was personally on the side of justice and was the guiding force for Pandavas, though

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62 YOGA OF DEJECTION OF ARJUNA his army was lent to serve the Kauravas, as desired by them. Armies of the both the sides collected to fight in the vast field of modern Kurukshatra ready to start the bloodiest battle of the time. To singnify the start of the battle war bugles were sounded. At this time the war charriot of Arjuna the second brother of Pandavas was driven by Lord Krishna himself acting as a friend philosopher and guide of Arjuna who was rated as the top-most bow-man of the time. Dhrutrastra, the blind father of Kauravas was anxious to know how the war proceeded and therefore requested Sanjay who possessed Divine vision to narrate the story. Gita came into existence when Arjuna

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SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE the main warrior of the Pandava and the hero of many successful battles of the past, requested his guide Shri Krishna to bring his charriot in the middle of the battlefield to see the war heroes who were ready to fight. The noble soul of this war hero was greatly disturbed at the idea that he had to fight grand sire Bhisma who had reared him with affection and preceptor Drona who had made him what he was as an undisputed war hero of his time, with all love and care. He discarded his bow and arrows, refused to fight and sought the help of his friend, philosopher and guide Shri Krishna. At this stage "Gita" starts. 29 O

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zrImada bhagavadgItA with English translation adhyAya-1 arjunaviSAdayotA Chapter - 1 Arjuna Vishad Yoga The first Chapter of Gita contains 47 verses of which 27 verses contain the preliminaries of the actual war, while 20 verses are about the condition of Arjuna's dejection as he became mentally disturbed at the idea of immense destruction and ruin of the family if the war proceeded. It is for this reason that the first chapter is named "Arjuna Vishad Yoga" ||dhRtraassttr uvaac|| dharmakSetre kurukSetre samavetA yuyutsavaH / mAmakAH pANDavAzcaiva kimakurvata saJjaya // 1 // Dhrutrastra said Dear Sanjay ! please tell me what my sons and the sons of Pandu who are assembled at Kuruksjtra to fight, did.- 1

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66 adhyAya-1* CHAPTER ONE ||snyjy uvaac|| daSTAca tu pANDavAnIkaM vyUDhaM duryodhanastadA / AcAryamupasaGgamya rAjA vacanabravIt // 2 // Sanjay Replied : "When King (Duryodhana) witnessed the army of Pandavas fully prepared to fight, he approached Acharya (Guru) Drona and addressed him as under :"- 2 pazyaitAM pANDuputrANAmAcArya mahatI camUm / vyUDhA drupadaputreNa tava ziSyeNa dhImatA // 3 // " Venerated Sir, just behold the mighty army of Pandavas fully prepared to fight having been arranged by your talented pupil (Dhristadyumna) the son of King Drupada"3 atra zUrA maheSvAsA bhImArjunasamA yudhi / yuyudhAno virATazca drupadazca mahArathaH // 4 // dhRSTaketuzcekitAnaH kAzirAjazca vIryavAn / purujitku ntibhojazca zaubyazca narapuGvaH // 5 // yudhAmanyuzca vikrAnta uttamaujAzca vIryavAn / saubhadro dropadeyAzca sarva eva mahArathAH // 6 //

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SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "Please see there are valiant bow men as powerful as Bhima and Arjuna - Such brilliant warriors as 'Yuvudhana Virata, Drupada, Dhrustaketu, Chekitana, powerful king of Kashi, Purujit , Kuntibhoj and Shaibya - the best of men, the mighty Yudhamanyu, Valiant Uttamauja, the son of Subhadra (Abhimanyu) and all sons of King Drupada - All these are great warrior Chiefs " and all sons of King Drupada - All these are great warrior Chiefs " - 4-5-6 asmAkaM tu viziSTA ye tAnnibodha dvijottama / nAyakA mama sainyasya saMjJArtha tAnbravImi te // 7 // bhavAnbhISmazca karNazca kRpazca samitiJjayaH / azvatthAmA vikarNazca saumadattirjayadrathaH * // 8 // anye ca bahavaH zUrA madarthe tyaktajIvitAH / / nAnAzastrapraharaNAH sarve yuddhavizAradAH // 9 // "Respected Sir, now see on our side there are distinguished warriors and army captains whom I would introduce to you". "Your good

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68 3TEZKY - 9 * CHAPTER ONE self, Bhisma, Karna, Krupacharya who are always victorious as also Ashvatthama, Vikarana and the son of Somdatta (Bhurishrav a)" "There are many other brave warriors wielding diverse missiless who are experts in warfare and who are prepared to lay down their lives for my sake." 7-8-9 aparyAptaM tadasmAkaM balaM bhISmAbhirakSitam / paryAptaM tvidameteSAM balaM bhImAbhirakSitam // 10 // "Our force which is commanded by Bhishma is inadequate while the opposite force which is commanded by Bhima is quite adequate." - 10* ayaneSu ca sarveSu yathAbhAgamavasthitAH bhISmamevAbhirakSantu bhavantaH sarva eva hi // 11 // * Actually Kaurav force was larger and stronger than that of Pandvas but Duryodhana, with a view to get the best from Drona tries to describe Pandava forces in great details and intentionally under rates strength of his own army. The author also shows here the vital difference between the reactiions of Duryodhana and Arjuna while surveying those who were fully prepared to cut each others throats.

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69 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "Under these circumstances let all of you while remaining steady with your assigned duty should give complete protection to our commander Bhishma." -11 tasyaH saJjanayanharSa ku ruvRddhaH pitAmahaH / siMhanAdaM vinadyoccaiH zaMkhaM dadhmau pratApavAn ||12|| "Knowing this, with a view to hearten Duryodhana, the grand old sire (Bhisma ) roared like a lion and belew his conch."-12 tataH zaGkhAzca bheryazca paNavAnakagomukhAH / sahasaivAbhyahanyanta sa zabdastumulo'bhavat / / 13 / / "At this, suddenly all conches, drums cymbols and trumpets began to blare loudly with terific noise". -13 tataH zvetairhayairyukte mahati syandane sthitau / mAdhava: pANDavazcaiva divyau zaGkhau pradadhmatuH // 14 // "At the same time, Madhava (Shri Krishna) and Pandava (Arjuna) sitting in their glorious charriot drawn by white horses also blew their divine conches".-14

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70 adhyAya-1- CHAPTER ONE pAJcajanyaM hRSIkezo devadattaM dhanaJjyaH / pauNDraM dadhmau mahAzaGkha bhImakarmA vRkodaraH // 15 // "Shri Krishna blew his counch named Panchjanya Arujna his counch named Devdatta and Bhima the hero of mighty deeds blew his coanch named Paundra"15 anantavijayaM rAjA kuntIputro yudhiSThiraH // nakulaH sahadevazca sughoSamaNipuSpakau / / 16 / / "Kunti Putra King Yudhisthira blew his conch Ananta-vijaya and Nakula as well as Sahadeva their conches named Sughosha and Haripushpaka "-16 kAzyazca parameSvAsaH zikhaNDI ca mahArathaH / dhRSTadyumno virATazca sAtyakizcAparAjitaH // 17 // drupado dropadeyAzca sarvazaH pRthivIpate / / saubhadrazca mahAbAhuH zaGkhAndadhmuH pRthakpRthak // 18 // "So did the excelleant archer King of Kashi, great warrior Sikhandi, Dhrustadumna, Virata, invincible Satyaki drupada, five sons of Draupadi and

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71 SHRIMAD BIIAGVAD GITA-A JAIN PERSPECTIVE Subhdra's son mighty Abhimanyu - all these oh king, blew their respective counches" - 1718 sa ghoSo dhArtarASTrANAM hRdayAni vyadArayat / nabhazca pRthivIM caiva tumulo vyanunAdayan // 19 // "The terrific tumult was echoed through heavens and earth rent the hearts of Dhrutrastras sons. ".-19 atha vyavasthitAndRSTAca dhArtarASTrAnkapidhvajaH / pravRtte zastrasampAte dhanurudyamya pANDavaH // 20 // hRSIkezaM tadA vAkyamidamAha mahIpate / senayorubhayormadhye rathaM sthApaya me'cyuta // 21 // yAvadetAnirIkSe'haM yoddhakAmAnavasthitAn / / kairmayA saha yoddhavyamasmin raNasamudyame / / 22 / / yotsayamAnAnavekSe'haM ya ete'tra samAgatAH / dhArtarASTrasya durbuddheyuddhe priyacikIrSavaH // 23 // "Seeing the sons of Dhrutrastra thus arranged and ready to throw their missiles apebannered Arjuna tookup his bow, told Shri Krishna to place his chariot in the midst of the

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adhyAya - 1 CHAPTER ONE armies of both sides so that he might behold them determined to fight and could know whom he had to engage in fight and who were anxious to fufill evil designs of Duryodhana" 20 - 21 - 22 - 23 72 // saJjaya uvAca // evamukto hRSIkezo guDAkezena bhArata / senayorubhayormadhye sthApayitvA rathottamam // 24 // bhISmadroNapramukhataH sarveSAM ca mahIkSitAm / uvAca pArtha pazyaitAnsavetAnkuruniti / / 25 / / Sanjay then said: "Thus addressed by Arjuna, Shri Krishna placed his magnificent chariot between the two armies in front of Bhishma and Drona and all other kings and said. "Arjuna ! behold the Kurus who have assembled here. " 24-25 tatrApazyatsthitAnpArthaH pitRnatha pitAmahAn / AcAryAnmAtulAnbhrAtRRn putrAnpautrAnsakhIMstathA / / 26 / / zvasurAnsuhRdazcaiva senyorubhayorapi / tAnsamIkSya sa kaunteyaH sarvAnbandhUnavasthitAn // 27 //

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SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "There upon Partha saw standing there his grand fathers, preceptors, uncles, cousins, sons, grand sons Comrades, fathers - in law and friends in both the armies. Seeing these Kinsmen Arjuna was overwhelmed by deep compassion and uttered these words in great anguish". 26-27 // arjuna uvAca // kRpayA parayAviSTo viSIdannidamabravIt / dRSTecamaM svajanaM kRSNaM yuyutsuM samupasthitam / / 28 / / sIdanti mama gAtrANi mukhaM ca parizuSyati / vepathuzca zarIre me romaharSazca jAyate // 29 // Arjuna said : "Oh Krishna ! As a I see these Kinsmen assembled here to fight, my limbs begin to sink, my mouth dries up, shiver runs through my body and my hair stand upright". 28 - 29 gANDIvaM straMsate hastAttvakcaiva paridahyate / na ca zaknomyavasthAtuM bhramatIva ca me manaH // 30 // "My bow Gandiva slips from my hand,

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74 adhyAya-1-- CHAPTER ONE my skin burns, my mind reels and I am not able to stand steadily."-30 nimittAni ca pazyAmi viparItAni kezava / na ca zreyo'nupazyAmi hatvA svajanamAhave // 31 / / "Oh Keshava! I see bad omens and evils and feel that destruction of my own Kinsmen in battle will bring no good "-31 na kA vijayaM kRSNa na ca rAjyaM sukhAni ca / kiM no rAjyena govinda kiM bhogai vitena vA // 32 // "Krishna ! I do not wish to attain such victory nor do I desire comforts of Kingdom. Oh Govinda ! what is the use of Kingdoms and life's luxuries (acquired by killing them)?"32 yeSAmarthe kAGkitaM no rAjyaM bhogA: sukhAni ca / ta ime'vasthitA yuddhe prANAMstyaktvA dhanAni ca // 33 / / "Those for whom we desire Kingdom and and comforts are the very persons who are arranged here in battle having renouneed life and luxury "-33

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75 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE AcAryAH pitara: putrAstathaiva ca pitAmahAH / mAtulA: zvasurA: pautrA: syAlA: sambandhinastathA / / 34 // "They are my preceptors sires, grand sires, sons, grand sons, maternal relatives, brothers-in-law and other Kinsmen"-34 etAnna hantumicchAmi dhato'pi madhusudana / api trailokyarAjyasya hetoH kiM na mahIkR te // 35 // "Oh Madhusadan, I would never desire to kill them even though they kill me - I would not do so even for the kingdom of all the three worlds, what to talk of the Kingdom of this earth ?"-35 nihatya dhArtarASTrAnnaH kA prIti: syAjjanArdana / pApamevAzrayedasmAn hatvaitAnAtatAyinaH // 36 // "Oh Janardana, what pleasure can we derive by killing these sons of Dhrutrastra even though they are mere* desperadoes. We shall incur *" Atatayis" are those who resort to the crimes such as setting fire, administering posion, kidnap farmers and resort to violence.

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76 adhyAya - 1 CHAPTER ONE nothing but sin by killing them."-36 tasmAnnArhA vayaM hantuM dhArtarASTrAnsvavAndhavAn / svajanaM hi kathaM hatvA sukhinaH syAma mAdhava // 37 // "It does not behove us to kill sons of Dhrutrastra who are our own cousins. Oh Madhav how can we be happy by killing our kith and kin?"-37 yadyapyete na pazyanti lobhopahatacetasaH / kalakSayakRtaM doSaM mitradrohe ca pAtakam / / 38 / / "Even if they could not see any evil in destruction of their own race, blind as they are in their greed, it is highly sinful to destroy the institution of family as also treachery to your firiends "-38 kathaM na jJeyamasmAbhiH pApadamAnnivartitum / prapazyaddhirjanArdana kulakSayakRtaM / / 39 / / doSaM "Therefore, Oh Janardana, why we, who visualise clearly the sin, involved in the destruction of ones family, should not turn away from commiting such a sin ? "-39

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17 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE - - kulakSaye praNazyanti kuladharmAH sanAtanAH / dharma naSTe kulaM kRtstramadharmo'bhibhavatyuta // 40 // "You know that on the distruction of a family you destroy age - long family virtues and with the distruction of these virtues the whole family is overwhelmed by unrighteousness "-40 adharmAbhibhavAtkRSNa praduSyanti kulastriyaH / strISu duSTAsu vArSNeya jAyate varNasaGkaraH // 41 / / "Oh Krishna, when unrighteousness prevails women of the family become corrupt and Oh Varshneya! This leads to blood pollution won by inter-mixture of castes"41 saGkaro narakAyaiva kulamAnAM kulasya ca / patanti pitaro hoSAM luptapiNDodakakiyAH // 42 // "This blood pollution leads not only the one who is responsible for family destruction but also the race to which the family belongs and the souls of the deceased forefather being deprived of ob-sequial offerings also

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78 adhyAya-1- CHAPTER ONE fall"-42 doSairetaiH kulamAnAM varNasaGkarakArakaiH / utsAyante jAtidharmAH ku ladharmAzca zAzvatAH // 43 // "Result of the inter - mixture of castes and destruction of family is also the destruction of age-long caste traditions and family customs"43 utsannakuladharmANAM manuSyANAM janArdana / narake'niyataM vAso bhavatItyanuzuzruma // 44 // "Oh Janardana, we know that the persons who destroy their family traditions have their permanent residence in hell." - 44 aho bata mahatpApaM kartuM vyavasitA vayam / yadrAjyasukhalobhena hantuM svajanamudyatAH // 45 // Alas ! what a heinous crime we are about to commit as being driven by greed of acquiring royal power we are prepared to slay our own kith and kin"-45 yadi mAmapratIkAramazastraM zastrapANyaH / dhArtarASTrA raNe hanyustanme kSemataraM bhavet // 46 //

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79 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "It would be for better if the sons ofDhrutrastra being armed with weapons kill me if I am unarmed and non-resistent."- 46 ||snyjy uvAca // evamuktvA'rjunaH sakhye. sthopastha upAvizat / visRjya sazaraM cApaM zokasaMvignamAnasaH // 47 // Sanjaya then said: Arjuna who was over whelmed by grief dropped his bow and arrows and sank down on his seat in his chariot in the very field of battle."- 47 OM tat sat iti zrImadbhagavadgItAsUpaniSatsu bahAvidyAyAM yogazAstre zrIkRSNArjunasaMvAde arjunaviSAdayogo nAma prathamo'dhyAyaH // 1 // Thus ends the first chapter called "Arjuna Vishad Yoga" - 1 ***

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80 CHAPTER ONE ARJUNA VISHAD YOGA "Vishada" means dejection or depression. It was caused to Arjuna when his charioteer Lord Krishna brought his chariot in the midst of the armies of both the sides and when he saw that his own nearst relatives, elders, friends and well wishers were arrayed in battle against each other and he was supposed to fight the very persons he loved and respected. Arjuna was the top ranking warrior of his time. He belonged to the warrior class of the society whose duty was to fight when called upon to do so. Through his life he had fought and won many battles and had never moved away from violence which was inevitable in any battle which he had to fight. So, he was never afraid of bloody wars and violence involved. Therefore the question is why he became depressed at the very idea of a fight now?

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81 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE The answer is obvious. He was depressed not because of the violent battle he was called upon to fight but because he was to fight with the persons whom he loved and respected. Ordinarily, it would not be considered bad if one refuses to fight against his own near relatives, friends, elders end preceptors, but here Arjuna's refusal was the result of his hesitation to perform his duty - his "Swa Dharma" - being guided by his attachment to the persons whom he was supposed to fight. Gita says at one place :-"Swa Darme Nidhanam Shreyaha, Para Dhrmo Bhayavaha" means, performance of one's own duty is best for one self, but the performance of the duty allotted to others is dangerous. Agreeing with this, Jainism would explain this situation as under:The main question is what is "Dharma" and what Dharma can be considered as"Swa Dharma"? according to Jain definition

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82 adhyAya - 1 CHAPTER ONE "Dharma" does not mean any secterian tradition such as orgnized religions. Jains have defined the word Dharma as " caththu sahAvo dhammo " "Vathu Sahayo dhammo" meaning "the intrinb3109029T DIC 1970 sic nature of an object is its Dharma" For Ti bid berebiznos od low D example, the intrinsic nature of fire is to give son Two 200 1200094 2 heat and to burn, that of water is to cool. Thus rod. Protosong bag be the intrinsic natur of an object is its Dharma" 10! Je llust A W Jainism says that an object or an idea can progress further only if you make efforts which are consistent with your intrinsic nature. If you fail doing so, you would feel dejected. Performance of one's own duty at a particular moment in life in accordance with one's own intrinsic nature is "Swadharma Arjuna's dejection was because of his effort to resort to "Para Dharma" (Some one else's duty) neglecting his own duty (Swa-Dharma) as a warrior. Had he persisted in his attitude he ETS 2 mi would have been a total failture in life. PQISCORD RE

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83 adhyAya - 2 sAMkhyayoga Chapter - 2 Sankhya Yoga We are now taking up second chapter of Gita called "Sankhya Yoga" or the yoga of knowledge. It consists of 72 verses and shows how Arjuna was wrong, the philosophy of life and death, and what are the qualities of a "Sthita Prajna" - one who is steady in his wisdom. Verses 1 to 10 are about the doubt of Arjuna and his surrender to the Lord for their solution. Verses 11 to 38 are about the immortality of soul. Verses 39 to 53 show how action does not bind the soul and rest of the verses show the condition of a "Sthitaprajna" Sanjaya Said: // saJjaya uvAca // taM tathA kR payAviSTamazrupUrNAkulekSaNam / viSIdantamidaM vAkyamuvAca madhusUdanaH // 1 // "As Arjuna was overwhelmed by compassion his eyes were full of tears and was sorrowful, he was addressed by the Lord. Madhusudan as under : // zrI bhagavAnuvAca // kutastvA kazmalamiMda viSame samupasthitam / anAryajuSTamasvaryamakIrtikaramarjuna // 2 //

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adhyAya - 2 * CHAPTER TWO kaibyaM mA sma gamaH pArtha naitattvayupadyate / kSudraM hRdayadaurbalyaM tyaktvottiSTha parantapa // 3 // The Loard Said: 84 "Oh Arjuha, how is it that at this critical juncture you are overtaken by such infatuation which is not befitting a noble person, and which is not only disgraceful but also barrs your entry to Heaven "Do not yield to such unmanliness as it does not behove you. Shake off this faint heartedness and stand Oh! Parantapa! (Destroyer of enemies) " - 2, 3 // arjuna uvAca // kathaM bhISmamahaM saGkhye droNaM ca madhusudana / iSubhi: pratiyotsyAmi pUjArhAvarisUdana 11 Arjuna Said: "Oh destroyer of foes, how shall I be able to throw my arrows to fight Bhishma and Drona who are worthy of my reverence?" - 4 // 4 //

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85 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE gurunahatvA hi mahAnubhAvAn zreyobhoktuM bhakSyamapIha loke / hatvArthakAmAMstu guruhaiva bhujIya bhogAnurudhirapradigdhAn // 5 // "It is indeed better to live on-alms in this world than to kill your own guru and venerable elder as after killing them we shall have to enjoy the wealth which is stained with their blood." -5 na caitadbhidmaH kataranno garIyo ___ yadA jayema yadi vA no jayeyuH / yAneva hatvA na jijIviSAma maste'vasthitA: pramukhe dhArtarASTrAH / / . "We do not know what is more probable - whether we shall conquer or they will do so. The every people killing whom we would not prefer to live are the very persons, the sons of Dhrutrastra who are standing before us.":- 6

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adhyAya "! 86 2 - CHAPTER TWO kArpaNyadoSopahatasvabhAvaH pRcchAmi tvAM dharmasammUDhacetAH / yacchreya: syAnnizcitaM brUhi tanme / ziSyaste'haM zAdhi mAM tvAM prapannam // 7 // My very being is paralysed with faint heartedness, my mind is confused about what is my duty. Therefore I request you to tell me in no uncertain way as to what is the best way for me. I am your disciple I seek your refuge; Please guide me. " - 7 na hi prapazyAmi mAmApanRdyAd yacchoka macchoSaNamindiyANAm / avApya bhUmAvasapatnamRddhaM rAjyaM surANAmapi cAdhipatyam // 8 // "For even if I attain undisputed sovereignty and affluence and lordship over even gods I do not see how to overcome this 8 * grief when it has dried up my senses "

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87 SIIRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE // saJja uvAca / / evamuktvA hRSIkezaM guDAkeza: parantapa / na yotsya iti govindamuktvA tUSNIM babhUva ha // 9 // Sanjay Said : "Having thus spoken to Shri Krishna, Arjuna again said "I will not fight". So saying he remained silent" - 9 tamuvAca hRSIkezaH prahasanniva bhArata / senayorubhayo viSIdantamiMda vacaH // 10 // "Oh Bharat, Hrishikesh (Krishna) smiled and addressed as under while in the midst of two armies." - 10 Note: Now the verses 11 to 30 discuss the philosophy of Life and Death.. // zrI bhagavAnuvAca // azocyAnvazocastvaM prajJAvAdAMzca bhASase / / gatAsUnagatAra'zca nAnuzocanti paNDitAH // 11 // The Lord Said : "You are grieving for those whom one should not grieve uttering words of wisdom.

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adhyAya -2 - (IIAPTER TWO However wise do not grieve either for those who are alive or dead." - 11 na tvevAhaM jAtu nAsaM na tvaM neme janAdhipA: na caiva na bhaviSyAmaH sarve vayamataH param // 12 // "Because there was never a time when I my self, your self or these kings were "Not". Nor any of us will ever cease to exist. " - 12 dehi'sminyathA dehe kaumAraM yauvanaM jarA / tathA dehAntaraprApti/rastatra na muhyati // 13 // "Just as the dweller in this human body undergoes state of infancy, youth and old age, even so it assums another body. Wise are never deluded about this" - 13 mAtrAsparzAstu kaunteya zItoSNasukhaduHkhadA / AgamApAyino'nityAstAMritatikSasva bhArata / / 14 / / "Oh son of Kunti, (Know that) the feeling of pleasure and pain, heat and cold are all the results of the contact of our physical senses with material objects of life. They are therefore transitory by nature. They come and go. Therefore you have to ignore them." . 14

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89 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE yahi na vyathayantyete puruSaM puruSarSabha / samaduHkhasukhaM dhIraM so'mRtatvAya kalpate // / 15 / / "Oh noblest of men, that wise person who is not disturbed by these (transitory) pleasures and pains is eligible for immoratality. "-15 nAsato vidyate bhAvo nAbhAvo vidyate sataH / ubhayorapi dRSTo'ntastvanayostattvadarzibhiH // 16 // "That which is unreal (asat) does not "exist", and that which is 'real' never ceases to "exist". The seers of Truth have realized the truth of both of these - 161 avinAzi tadviddhi yena sarvamiMda tatam / vinAzamavyayasyAsya na kazcitkartumarhati // 17 // "Know that by whom all this is pervaded and which is indestructible as no one can destroy it." - 17 * * (This indicates "Atman", the Soul) Note - The Teacher here points out the distinction between Soul and Non - Soul..

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90 adhyAya-2* CHAPTER Two antavanta ime dehA nityasyoktAH zarIriNaH / anAzino'prameyasya tasmAyudhyasva bhArata // 18 // "Oh Bharata (Arjuna), the Dweller of these bodies is eternal, inparishable and immeasurable, while the bodies themselves are parishable and therefore you have to fight"-18 ya enaM vetti hantAraM yazcaina manyate hatam / ubhau tau na vijAnIto nAyaM hanti na hanyate // 19 // ___ "He who thinks that "This" (Atma - Soul) is the slayer and he who thinks that "This" is being slayed- both of them do not know that It is never slayed nor is It one who slays"-19 na jAyate mriyate vA kadAcin nAyaM bhUtvA bhAvitA vA na bhUyaH / ajo nitya:zAzvato'yaM purANo / na hanyate hanyamAne zarIre // 20 //

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SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE " It is never born, nor "It" ever dies "It" has never "been" nor will "It" ever cease to be "It" is unborn eternal, everlasting, ancient and is not killed when the body is killed. - 20 vedAvinAzinaM nityaM ya enamajamavyayam / kathaM sa puruSa: pArtha kaM dhAtayati hanti kam // 21 // "Oh Partha, one who Knows this Soul to be imparishable, eternal and free from the shackles of birth and decay, how such a one thinks that it is he who kills or cause to be killed ?" - 21 vAsAMsi jIrNAni yathA vihAya navAni gRhNAti naro'parANi / tathA zarIrANi vihAya jIrNA - nyanyAni saMyAti navAni dehI // 22 // "As a person casts off his worn out garments and obtains new ones, so does even the embodied soul casting off old bodies entering a new ones." - 22

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92 adhyAya-2 *- CHAPTER TWO nainaM chindanti zastrANi nainaM dahati pAvakaH / na caina kedayantyApo na zoSayati mArutaH // 23 // "This soul is not cut or injured by weapons "It" is not burnt by fire. Water cannot wet it nor wind can dry it. - 23 acchedyo'yamadAhyo'makledyo'yaM eva ca / nityaH sarvagataH sthANuracalo'yaM sanAtanaH // 24 // Thus immune from injury by weapons as well as from the adverse effects of fire water or air, "It" remains eternal all pervading, stable, immovable and ever lasting - 24 avyakto'yamacintyo'yamavikAryo'yamucyate / tasmAdevaM viditvainaM nAnuzocitumarhasi // 25 // "Moreover this soul is unmanifest unthinkable and immutable. Knowing "It" to be such you need not grieve. - 25 atha cainaM nityajAtaM nityaM vA manyase mRtam / tathApi tvaM mahAbAho naivaM zocitumarhasi // 26 // "If you think that this soul takes birth

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93 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE - - repeatedly and death also repeatedly even so you need not grieve." - 26 jAtasya hi dhruvo mRtyu vaM janma mRtasya ca / tasmAdaparihArye'rthe na tvaM zocitumarhasi // 27 // "For one who is born is bound to die and so (this process of birth and death) this being inevitable, you need not grieve." - 27 avyaktAdIni bhUtAni vyaktAmadhyAni bhArata / avyaktanidhanAnyeva tatra kA paridevanA // 28 // "Again (just consider that) beings are not seen before their birth as well as death. They are seen only at the middle stage what is there to lament for such transitory things (which are as unreal as dreams)" - 28 .. Azcaryavatpazyati kazcidena mAzcaryavaddhadati tathaiva cAnyaH / Azcarya vaccainamanyaH zrRNoti zrutvA'pyenaM veda na caiva kazcit // 29 // "What is the nature of this soul ?

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37221-2 *** CHAPTER TWO "Some people look at it with utter surprise. Some speak about it saying that it is marvelous some others hear with amazement. But even so none understands its true nature" -29 dehI nityamavadhyo'yaM dehe sarvasya bhArata / tasmAtsarvANi bhUtAni na tvaM zocitumarhasi // 30 // "This soul, oh Bharata, is dwelling in bodies of all and can never be slained and hence you should never mourn for anyone." -30 svadharmamapi cAvekSya na vikampitumarhasi / dhAddhi yuddhAcchreyo'nyatkSatriyasya na vidyate // 31 // "Besides, even considering your duty as a Kshatriya (member of a warrior class) you should not waver because there is nothing more welcome to a Kshatriya than a righteous war."- 31

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95 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE yadRcchayA copapannaM svargadvAramapAvRtam / sukhina: kSatriyAH pArtha labhante yuddhamIdRzam // 32 // "Oh Parth, such unsolicited opportunity which opens doors of Heaven is available only to fortunate Kshatriyas." - 32 atha cettvamimaM dhaya~ saMgrAmaM na kariSyasi / tataH svadharma kIrtiM ca hitvA pApamavApsyasi // 33 // "If you refuse to fight this righteous war then you will miss the performance of your duty, lose your reputation and incur sin." - 33 akIrti cApi bhUtAni kathayiSyanti te'vyAyAm / sambhAvitasya cAkIrtirmaNAdatiricyate 11 38 11 "People will always talk of thy disgrace. Such dishonour is worse them death for honourable persons. " - 34 bhayAdraNAduparAMta maMsyante tvAM mahArathAH / yeSAM ca tvaM bahumato bhUtvA yAsyasi lAghavam / / 35 / /

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96 adhyAya - 2 -- CHAPTER TWO "Great warriors who have very high opinion about you will think that it was only out of fear that you refrained from joining this war. They will now dispise you." - 35 avAcyavAdAMzca bahUnvadiSyanti tavAhitAH / nindantastava sAmarthya tato du:khataraM nu kim // 36 // "And your enemies will deride your prowess and will speak many unspeakable words about you. What can be more distressing than this ?" - 36 hato vA prApsyasi svargaM jitvA vA bhokSyase mahIm / tasmAduttiSTa kaunteya yuddhAya kRtanizcayaH // 37 // "If you are killed in this war you will go to Heaven and if you win this war you will rule the earth. Therefore, Oh son of Kunti, get up and be determined to fight."- 37 sukhaduHkhne same kRtvA lAbhAlAbhau jayAjayau / tato yuddhAya yujyasva naivaM pApamavApsyasi // 38 // "Treating alike pleasures and pains, gains and losses, victory and defeat gird up your

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97 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE loins for the fight. So doing you shall not incur any sin." - 38 eSA te'bhihitA sAGye buddhioMge vimAM zRNu / buddhayA yukto yayA pArtha karmabandhaM prahAsyasi // 39 // Note: Human life cannot exist without action and every action good or bad binds the soul. Krishna therefore now teaches how action would not bind the soul. "Thus I have set before you philosophical trends of Sankhya and knowledge. But now I will tell you how actions taken in accordance with this knowledge would not bind your soul." - 39 nehAbhikramanAzo'sti pratyavAyo na vidyate / khalpamapyasya dharmasya trAyate mahato bhayAt // 40 // Note: The Lord now explains importance of the Path of disinterested action. "In the Path of disinterested action there is no loss of effort, nor is there fear of any disaster. Even a little of such righteous course delivers one from the fear, (of birth and death.)" - 40

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98 adhyAya -2 *- CHAPTER TWO vyavasAyAtmikA buddhireke ha kurunaMdana / bahuzAkhA hyanantAzca buddhayo'vyavasAyinAm // 41 // "Oh Kurunandan , (Son of Kuru), In this disinterested action one's intellect is concentrated on one ideal (because being disinterested he can focus his attention on his goal) whereas the attention of those ignorant persons who are not disinterested becomes devided and unfocussed.- 41 yAmimAM puSpitAM vAcaM pravadantyavipazcita: / vedavAdaratAH pArtha nAnyadastIti vAdinaH // 42 // kAmAtmAnaH svargaparA janmakarmaphalapradAm / / kriyAvizeSabahulA bhogaizvaryagati prati // 43 // "Oh Partha, there are ignorant persons who revel in letters of veda and declare in flowery language that there is nothing beyond this." "Those who are interested in reaping fruits of their actions tempt you with the luxuries of Heaven. They dwell on varied rites to be performed to get pleasure and power." - 42,43

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99 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE bhogaizvaryaprasaktAnAM tayApahatacetasAm / vyavasAyAtmikA buddhiH samAdhau na vidhIyate // 44 // "Those whose mind is attached to pleasure and power are not able to concentrate on any ideal and they are not capable to obtain "Samadhi" (Steady mind)" - 44 traiguNyaviSayA vedA nistraiguNyo bhavArjuna / nidvandro nityasattvastho niyogakSema AtmavAna // 45 // "Vedas refer to three "gunas namely "Satva, Rajas and Tamas" Be above them, eschew them Oh Arjuna, and thereby be free from the pairs of opposition, be ever established in "Satva" (eternal Reality) remain indifferent to gains and remain concentrated * Note: Three "Gunas" represent three virtual attitu des which in all types of human activities ultimately leads to the cycle of birth and death as an unavoidable result of good and bad actions. Therefore there is advice of es chewing all the three Gunas. This amounts to the concept of "Samwarof Jainism"

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100 adhyAya-2 CHAPTER TWO yAvAnartha udapAne sarvata: sampalutodake / tAvAnsarveSu vedeSu brAhANasya vijAnataH // 46 // "Just as there is no use of a well when the whole area is flooded with water, there is no use of Vedas when there is one who is enlightened remaining in Brahma i.e. Pramatman" 46 karmaNyevAdhikAraste mA phaleSu kadAcana / mA karmaphalaheturbhUrmA te saGgo'stvakarmaNi // 47 // "Your right is to work and never the fruits thereof. Let not your motive be to enjoy the fruits of your action. Yet there not be any idea to avoid the work, which you are duty bound to do." - 47 yogasthaH kuru karmANi saGga tyaktavA dhanaJjaya / siddhayasiddhayoH samo bhUtvA samatvaM yoga ucyate // 4 // ___"Oh Dhananjaya ! Perform your duties established in yoga and renounce all attachments. Remain even minded in success and failure Evenness of temper is called

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101 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE yoga."-48 dUreNa hyavaraM karma buddhiyogAddhanaJjaya / buddhau zaraNamanviccha kRpaNAH phalahetavaH // 49 // "Action of those who seek fruits is far inferior than that of the person who acts while remaining established in Yoga. Therefore seek your refuge in wisdom. Wretched are they whose motive is to seek fruits." - 49 buddhiyukto jahAtIha ubhe sukRtaduSkRte / / taramAdhogAya yujyasva yogaH karmasu kauzalam / / 50 // "The one who is gifted with above wisdom sheds both good and bad Karuas, therefore devote thy self to yoga because yoga means skill in action . (only that action is skillful which is done without attachment to the fruits thereof)" - 50 karmaja buddhiyuktA hi phalaM tyaktvA manISiNaH / janmabandhavinirmuktAH padaM gacchantyanAmayam // 51 // "The wise who are possessed of

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adhyAya 102 - 2 - CHAPTER TWO action have become free from the fetters of birth. They have attained the state which is free from all evils." - 51 yadA te mohakalilaM buddhirvyatitariSyati / tadA gantAsi nirvedaM zrotavyasya zrutasya ca / / 52 / / "When your intellect crosses the mine of delusion, you shall attain indifference to what you should hear and you have already heard. -52 zrutavipratipannA te yadA sthAsyati nizcalA / samAdhAvacalA buddhistadA yogamavApsyasi // 53 // "When your intellect, which is confused by different conflicting statements heard by you, becomes steady and unmoved in its concentration then you will attain yoga." - 53 Note: This emphasis on steady and concentrated mind provokes Arjuna to know how a person with steady mind behaves. So he asks: || arjuna uvAca / / sthitaprajJasya kA bhASA samAdhisthasya kezava / sthitadhIH kiM prabhASeta kimAsIta vrajet kim ||54 ||

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103 SIIRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Arjuna Said: "Oh Krishna, what are the traits of the person who is steady in his wisdom and concentration ? Please tell me how he speaks, sits and moves. - 54 11 strata!T 11 prajahAti yadA kAmAnsarvAnpArtha manogatAn // AtmanyevAtmanA tuSTa: sthiprajJastadocyate // 55 // The Lord Said: "Oh Parth, when a person has complete control of his mind and desires and remains satisfied by his soul through his own soul he is known to be a person with steady wisdom - a Sthitaprajna" - 55 . - duHkheSvanuddhigramanAH sukheSu vigataspRhaH / Starttuu518T: Reactuff bound 11 4E 11 "His mind remains unpurtubed in sorrowful circumstances, and it does not hanker after pleasing events. He remains free

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104 adhyAya -2 - CHAPTER TWO from attachments, fear and anger such a person of steady wisdom is called a "Sthitaprajna."-56 yaH sarvatrAnabhistrehastattatprApya zubhAzubham / nAbhinandati na DheSTi tasya prajJA pratiSThitA // 57 // "He who remains unattached having obtained good and evil and neither rejoices nor hates, his understanding is steady." - 57 yadA saMharate cAyaM kUrmo'GgAnIva sarvazaH / indriyANIndriyArthebhyaratasya prajJA pratiSThitA // 58 / / "When like a tortoise, which draws in his limbs from all directions, this person withdraws all his senses from sense objects his understanding becomes steady." - 58 viSayA vinivartane nirAhArasya dehinaH / / rasavarjaM raso' paraM dRScA nivartate // 59 // "It happens that sense objects turn away from one who is either abstinent or who does not enjoy them. But this is not sufficient if the taste for these objects mentally persists. Even

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105 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE this persisting taste can be eliminated by a person of stable mind when he sees the Supreme." - 59 Note: The idea is that mere physical avoidance of sense objents has no value if mental avoidance (known as Bhava Nirjara by jains) is not achieved. yatato hApi kaunteya puruSasya vipazcitaH / indriyANi pramAthIni haranti prasabhaM manaH // 60 // "Oh Son of Kunti, senses even of wise person are turbulent. So, even when that peson practices self-control, his mind influenced by attachment with sense objects begets craving and craving begets wrath." - 60 Note: Author of Gita touches here a deep psychological aspect which is very similar to Jain doctrine of Gunasthankas which contemplates fall from higher stage of spiritual development due to attachment. tAni sarvANi saMyamya yukta AsIta matparaH / caze hi yasyendriyANi tasya prajJA pratiSThitA / / 61 / / "Therefore having controlled all senseobjects he who sits in meditation devoting his

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106 adhyAya-2*- CIIAPTER Two heart and soul to "Me", becomes a person whose wisdom is steady." - 61 dhyAyato viSayAnpuMsaH saGgarateSapajAyate / saGgAtsaJjAyate kAmaH kAmAtkrodho'bhijAyate // 62 // "The person dwelling upon sensual objects becomes attached to them; Attachment generates desires and desires when not fulfilled generates anger."-62 krodhAdbhavati sammohaH sammohAtsmRtivibhramaH / smRtibhraMzAbuddhinAzo buddhinAzAtpraNazyati // 63 // "Anger generates infatuation which in tum generates brain confusion. This generates loss of intellect resulting in complete ruin." - 63 rAgadveSaviyaktaistu viSayAnindriyaizcarana / AtmavazyairvidheyAtmA prasAdamadhigacchati // 64 // "But a self controlled person, even though he is moving amongst sense objects obtains peace because he is free from the feelings of attraction and repulsion" - 64

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107 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE prasAde sarvaduHkhAnAM hAnirasyopajAyate / prasannacetaso hyAzu buddhiH paryavatiSThate // 65 // "When such peace is attained all sorts of pains are destroyed. Reason is that the intellect of one whose mind is tranquilled soon becomes steady."- 65 nAsti buddhirayuktasya na cAyuktasya bhAvanA / na cAbhAvayata:zAntirazAntasya kutaH sukham // 66 // "One who is not self controlled has neither understanding nor devotion and one who has no devotion has no peace and how the person who has no peace can be happy"? 66 indriyANAM hi caratAM yanmano'nuvidhIyate / tadasya harati prajJAM vAyu vamivAmbhasi // 6 // "The discriminating sense of the person who follows roaming senses is swept away just as wind sweeps away a boat floating on water." - 67 tasmAdhasya mahAbAho nigRhItAni sarvazaH / . indriyANIndriyArthebhyastasya prajJA pratiSThitA // 68 //

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108 adhyAya - 2 * CHAPTER TWO "Therefore, oh Arjuna, he whose senses are fully restrained from sense objects attains a steady mind.- 68 yA nizA sarvabhUtAnAM tasyAM jAgarti saMyamI / yasyAM jAgrati bhUtAni sA nizA pazyato mune // 69 // "That which is night (darkness) for all beings is the time when the self controlled person keeps awake and the time when other people are awake the seer who is self controlled, sleeps. - 69 ApUryamANamacalapratiSTaM samudramApaH pravizanti yadvat / taddhatkAmA yaM pravizanti sarve sa zAntimApnoti na kAmakAmI / / 70 / / "Just as the ocean which is full of water does not overflow even if waters of different rivers flow into it, all longings subside in the mind of one whose intellect is steady. He gets peace not one who hankers after desires. "-70

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109 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE vihAya kAmAnyaH sarvAnpumAMzcarati ni:spRhH| nirmamo nirahaGkAraH sa zAntimadhigacchati // 71 // "He who has given up all desires and has freed him self from attachments, who has no feeling of ownership and is also not an egocentric - only be attains peace."-71 eSA brAhI sthitiH pArtha nainAM prApya vimuhyati / sthitvA'syAmantakAle'pi brahAnirvANamRcchati // 72 / / "Arjuna, this is the state of the person who rests in ultimate Reality called state of Brahma attaining which one is free from all delusions. One who attains this state upto the hour of his death becomes one wit Brahman.72 OM tat sat . iti zrImadbhagavadgItAsUpaniSatsu brahAvidhAyAM yogazAstre zrIkRSNArjunasaMvAde sAGkhyayogo nAma dvitIyo'dhyAyaH // 2 // Thus ends the second and most important chapter of Gita which is known as SANKHYAYOGA or YOGA OF KNOWLEDGE."- 2

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110 CHAPTER TWO SANKHYA YOGA OR YOGA OF KNOWLEDGE. This chapter is one of the most important chapters of Gita as it contains almost all basic principles of Gita's teachings. It contains 72 verses which can be clessfied in five groups as under:(1)Group of verses 1 to 10, which contain the arguments advanced by Arjuna for not fighting the fratricidal war. (2) Verses 11 to 30 contain the discussion about the immortality of the soul and transitory nature of the body. This is called Sankhya Yoga. (3) Verses 31 to 38 contain the exhortation to Arjuna by the Lord Krishna to act and to perform his duty. (4) Verses 39 to 53 explain how actions performed without any attachment and expctation to enjoy fruits of action do not bind the soul. This is called Karma Yoga.

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111 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE (5) Verses 54 to 72 explain how one can attain the status of a Sthitaprajna (a person of steady wisdom) and how a person who has attained that status reacts to the problems of life. The question is what is the Jain perception of the teachings contained in these verses. As noted above the second group of verses 11 to 30 discuss the distinction between the soul and non-soul i.e. the body. Verse 11 therefore starts by pointing out to Arjuna that though he was uttering the words of wisdom he was in fact expressing regrets for the loss of things, which did not deserve any regrets. The Lord further pointed out to Arjuna that it is not as if He Himself (Krishna) or Arjuna or the Kings, who had gathered there to fight,never existed before, nor that all of them would not exist in future, because all of them were subject to birth, death and rebirth, the process of which was subject to the same change of evolution which is found when human body undergoes changes from young

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112 3EUR - 3 *** CHAPTER TWO age, youth and old age. "Oh. Son of Kunti", the Lord said, "the sensual objects of the world which cause the feelings of pleasure and pain are transitory and should be ignored. Therefore, the one who is not tormented by such contacts becomes eligible for immortality." The Lord then pointed out that "in this world the things, which are unreal have no existence while the things which are real can never be destroyed." If this is so, the question would be what are the things which are real and unreal ? The Lord himself supplied an answer by saying that the element, which pervades the whole universe (Soul) is real, and the physical bodies, which hold this reality are unreal as they are found to be destroyable. The person who is required to destroy the unreal while performing his duty as well as the unreal thing which is the subject of destruction - both of them do not know that the thing which is real is never destroyed by mere destruction of the unreal.

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113 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE So far as this theory is concerned, Jainism would be in full agreement with these propositions. But this argument would be subject to the caveat that the things, which are transitory in nature are "real" till they are actually destroyed. They cease to be "real" only after their destruction. Therefore, why these things are destroyed much before their natural end, why the person who destroys them prematurely, should not be held liable for his action? It is under these circumstances that some people refer to verse 19 which says, "He who believes that he is the killer as well as one who believes that he is killed - both do not know that one does not kill nor one is actually killed", gives encouragement to murder. However, this argument is fallacious as the verse makes reference to the Soul and not to the body. So far as the premature end of the body is concerned, Gita, like Jainism emphasizes the nature of "Bhava" i.e. The intention with which the premature destruction

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114 adhyAya - 2 * CHAPTER TWO of body was made. If intention was not to kill and the act of killing was only incidental and inevitable, it amounts to "No-action" and hence it does not bind. Reference to Jain doctrine of the importance of "Bhava" requires some more clarification. This doctrine is "Kade Mane Kade" which means that human action begins at the wery conception of the idea to take action. Therefore if at the inception the inteution was not to destroy the body and if the destruction was only incidental and inevitable, the action resulting in destruction is no action at all. The principle operates to explain all the subsequent verses which teach us that all actions in our life should be performed without attachment and desire to enjoy the fruits of our action. Jain doctrine is that all different varieties found in phenominal world are the result of inter-action between Jiva and Ajiva. This view gets corroboration from the verse No. 17 of

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115 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE this Chapter which says that the element which is imperishable, supplies dynamism to the objects of the universe (Avinashi tu tad viddhi yena sarva midam tataha) This verse thus rejects by implication the Sankhya view that "Purusha" (Soul)is "kutastha" i.e. not taking any part in the multifarious actions of the "Gunas". Verses 23,24 and 25 which emphasize the immortality of soul by saying that weapons, fire water or air can not destroy the soul because it is not only unmanifest but is also immutable. This clearly refers to the Jain doctrine about the intrinsic character of the soul when it is not associated with non soul such as Pudgals. This doctrine is known in Jain terminology as faste FJ "Nischay Naya" i.e. looking at a thing from the viewpoint of its true character. Uttaradhyayan Sutra of the Jains makes a clear statement in its chapter 2 that "Natthi Jivasya Nasotti". i.e. Jiva can not be destroyed.

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116 3TEZITY - 2* CHAPTER TWO Having thus stated the true charcter of the immortality of the soul the Lord exhorts Arjuna to act. (Ref: verses 31 to 38). It, however be born in mind that all actions do bind the soul either for good or for bad This binding process works as a great impediment to the real freedom of the soul and therefore, the Lord now refers to the process by which the actions do not bind soul through verses 39 to 53. In the verse 39 the Lord, having described Jnana yoga of Sankhya now promises to explain the principles of Karma yoga of selfless action, which does not bind the soul. It is significant to note that After Arjuna expressed his full confidence in the guidance and the teachings of the Lord by saying "Shishyasteham, Shadhi Mam Twam Prapannam" (I am your pupil, I surrender to you, Please do teach me), the Lord, having found that Arjuna had full faith in Him, first treated him with the true knowledge (Jnana) of the soul. Having done this, He now proposes

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117 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE to teach him how to act. "Action" means putting the principles in to practice. Such actions mould the charcter of the individual concerned. Soul's progress cannot be assured by the actions of one whose character (Charitra) is defective. The above process is quite logical and scientific. It reminds one of the Jain formula of "Ratna Trayi" which is the formula prescribing three jewels of "Darshan", "Jnana and "Charitra" i.e. Faith, knowledge and character which are necessary for spiritual progress. One who has full faith does try to gather real knowledge and after obtaining knowledge he tries to mould his character accordingly because it is well said that " fara:"Jnanasya Falam Viratihi" i.e. "Fruit of knowledge is practice. Jains would say "Padhamam Nanam Tao Daya" (action is followed by knowledge). According to Jainism. these three qualities must be "Samyag" i.e. "Proper". As the learned Acharya Umaswati

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118 JEZR1 - 2 ** CHAPTER TWO puts it, "Smyag Darshan, Jnana, Charitrani Moksha Margaha". (Right Faith, knowledge and character lead us to the path of liberation). Gita also proceeds like this and says that in the path of disinterested action, there is no loss of effort, nor is there fear of countrary result (2/40). However to achieve the final goal the intellect should be directed to a single goal and should not be allowed to wander in all directions being moved by wordly desires (2/ 41). Further reference to verses 42 to 45 show how worldly desires destroy the progress on the path of liberation if one resorts to rituals prescribed by Vedas. Jainism would be in full agreement with these teachings of Gita as its constant emphasis is on the necessity of Samyag Darshan, Samyag Jnana and Samyag Charitra. Sticking to the rituals under the belief that this is the way to practice religion is disconted by Jainism as Shri Anandghanji, the poet philosopher of Jainism puts it:

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119 SHRIMAD BIIAGVAD GITA-A JAIN PERSPECTIVE "Dharma dharma karato jaga bahu fare, jane na dharmano marma, Dharma Jineshwara Charana Grahya Pachhi, koi na Bandhe Karma." Meaning, Some people go on repeating religious terms without understanding the essence thereof. But if one sincerely surrenders to the liberated souls, he does not ever bind his soul by his actions." Verses 47 to 50 declare how one who wants spiritual progress should act without any expectation of enjoying the fruits thereof because your right (Adhikara) extends to the performance of your duty and not to the enjoyment of fruits thereof and only when your action is devoid of any selfish motive, one achieves equanimity and skill in action. Therefore, actions performed without expectation do not bind your soul. Actions are unavoidable so long as life persists and if that is so, how can our soul be free from bondage resulting from performance of

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120 HTETRA - * CHAPTER TWO actions? Gita offers solution and tells us that if you want to avoid this bondage, have no expectation to enjoy the fruits of your actions. Jainism shows how this teaching of Gita can be ratiionally explained in the foregoing chapter about "Outlines of Jainism". It should be noted that the Jain scholars have given a very detailed treatment to the Karma theory because, as already noted, they do not subsctibe to the notion that our actions and their fruits are monitored by any out side authority called "God". They therefore explain these varieties of pleasure and pain through their Karma doctrine, which works quite automatically. They have therefore emphasized that action begins at the very moment it is conceived, and so, if there is no conception of enjoying the fruits thereof it becomes nonaction and its result does not bind. Verses 49, 50 and 51 bring out the importance of "Buddhi" and ask Arjuna to seek refuge in "Buddhi".

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121 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE The term Buddhi means much more than mere intellect as it connotes "equipoise" or detachment. This aspect is fortified by the previous verse no.48, which says that "Samata Yoga Uchyate" means evenness of temper is called "Yoga". It need not be emphasized that detachment or equipoise or evenness does not come to the mind that is afficted by passions such as anger, avarice and attachment. It is therefore well said, kaSAya mukti kila muktireva / "kashaya mukti kil muktireva" means "verily, freedom from passions is the real freedom". In the verse 52 that follows, the Lord gives a very serious and important warning about the delusion, which is the root cause of all attachments, called "Moha". Acharang Sutra of Jainism establishes this principle by pointing out that the root cause of all unhappiness in this life is attachment born of delusion (Ref3/6-7). The Lord therefore, informs Arjuna that when his understanding gets out of slough of delusion, he would be indifferent to whatever

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122 adhyAya - 2 * CHAPTER TWO he has heard or would hear in future. Jain Sutras are very particular to emphasize the importance of the total destruction of "Moha". As already noted passingly in the first chapter about "Out lines of Jainism", the Jain scriptures have provided a ladder describing the stages of spiritual development of human soul. These stages are 14 in number. Stages 11 and 12 are about the power of "Mohniya Karma" (actions born out of deluded attachments) and warns the aspirants that mere pacification of such attachment (technically known as "Upashant Moha") will not do because mere pacification does not totally destroy such attachment and is very likely to destroy all other achievements with the result that the soul is degraded to the second stage from which it has to progress again in the spiritual journey. It is therefore, necessary to resort to the total destruction of this attachment and enter into the 12th. Stage of "Kshina Moha" to achieve the final goal of "Kaivalya".

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123 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Jain scriptures illustrate this by pointing out that Mahavira's main disciple Gautam was overtaken by great grief when he heard the news of Mahavira's Nirvana (death) thinking that he was robbed of the guidance of the master even when he had not yet achieved the state of Kaivalya (pure knowledge). Thereupon he asked the messenger whether the Lord had any message for him. The messenger told him that the Lord had asked him to remind you that your attachment even to Him was no better than all other types of attachments and therefore this was a great obstacle to your progress in spiritual journey. Gautam realized his mistake and corrected his approach. He is said to have thereafter achieved the final goal. The author of Gita, being himself a great psychologist, has therefore rightly admonished Arjuna to get out of the slough of delusion. When all passions including Moha are destroyed, mind becomes steady and acquires equipoise. The person concerned is then called

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124 JEZIRI - ? * CHAPTER TWO "Sthitaprajna" i.e. one whose "Prajna" (wisdom) is steady. Arjuna therefore wanted to know how such a person faces the problems of life. The Lord gives the description of such a person - the description which is unique and not found elsewhere in any other scripture of the world. The question which Arjuna asked was very similar to the question, which was put to Lord Mahavira to state briefly how one should move, stand, speak and eat so that he would not be bound by his actions. By the verse 54 Arjuna also puts a similar question by asking how a person who is called "Sthitaprajna" speaks, sits and moves. Mahavira replied, "Jayam chare, Jayam Citthe, Jayamase Jayam Zaye, Jayam Bhujanto Bhasanto, Pava kammam na Bandhayi." Meaning: "If a personmoves, stands, sits, speaks and acts with sound discrimination he shall not be bound by his actions". Practically the same is

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125 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE the reply of Lord Krishna though with great details.It is contained in verses 55 to 72. The lord begins with 55 by stating that when one thoroughly dismisses all cravings and is satisfied by seeking comfort in the Self (Atman) only, he can be said to have achieved the stature of a "Sthitaprajna". This is exactly what Jainism pleads when it says "Appa Katta Vikatta Ya Duhana Ya Suhana Ya, Appa Mitamamittam Cha Dupatthiya Supatthiyo". Meaning: "Soul the author of its own miseries and happiness is its own friend and foe and the maker of all good and bad deeds." Thereafter verses 56 to 59 describe how, with equanimity and evenness of mind a person who is a Sthitaprajna behaves in the events of pleasure and pain, how he is not over taken by anger, attachments and fear, how he neither praises nor hates, how he withdraws his physical senses like a tortoise and how sense objects do not attract him.

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126 312TRI-2 Y CHAPTER TWO The description of a true aspirant is given in the Acharang Sutra of Jainism in chapter 3 thereof called "Shitoshila" as under: "The aspirant who is treating good as well evil elements such as taste, touch, smell as well as forms evenly and with equipoise is capable of attaining the light of true spiritual knowledge and is able to obtain "Kaivalya". Through verses 55 to 72 the author of Gita gives the masterly description of the qualities of a "Sthitaprajna". Jainism describes the development of spiritual aspect by stating three stages namely, 1. Bahir Atma, 2.Antar Atma, and 3. Parama Atma. In the first stage the soul tries to seek happiness from out side sources such as material objects of life. The word "Bahir" means out side. The second stage is the stage of intropection The word "Antar" means inward. Introspection about the root causes of pleasures and pains, turbulence and travails, conficts and comforts, noticed

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127 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE and travails, conficts and comforts, noticed in human existence make one aware about the true remedies thereof. The third stage is the final stage when one realizes that the true source of bliss and happiness is to concentrate on the special development of the soul and to live with it. At this stage one is able to achieve all the qualities of a Sthitaprajna as descrobedin verses 55 to 72. Detailed description of the development of such spirtual progress is given by Jain scriptures in the ladder called "Gunasthanaks". The person who has attained the status of a Sthitaprajna is the one who has reached 13 th. Gunasthanaka of a "Sayogi Kevali". According to "Bhagavati Sutra of Jains, Lord Mahavira's principal disciple Gautam once inquired from the Master what was the principal characteristic of a realized soul. The Master replied that it was "Samata" i.e. equanimity of attitude. The qualities of a

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128 37271 - 2 + CHAPTER TWO Sthitaprajna which are referred to in verses 55 to 72 are the very qualities of one whose soul possesses "Samata". > O

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129 adhyAya - 3 : karmayoga Chapter- 3 Karma Yoga In the previous chapter Krishna elaborately discussed the theory of Karma (action) along with Yoga knowledge (Buddhi) without attachment. While doing so, in verse No. 49 he said: "Oh Dhananjaya! Action is far inferior to Buddhi Yoga and in the next verse which followed he said "yoga: karmasu kauzalam / " meaning Yoga is skill in action. Then in verses No. 62 to 72 the Lord extolled the virtues of the non-attached intellect. All this raised genuine doubt in Arjuna's mind about the wisdom of the action of joining the war. He there for said: // arjuna uvAca // jyAyasI cetkarmaNaste matA buddhirjanArdana / tatki karmaNi dhore mAM niyojayasi kezava Arjuna Said. "Oh Janardana, you declare that the attitude of a detached mind is superior to action. If that is so, O Keshava why do you urge me to participate in this deadly action of war ?" - 1 vyAmizreNeva vAkyena buddhiM mohayasIva me / tadekaM vada nizcitya yena zreyo'hamApnuyAm // 2 // // 1 //

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130 adhyAya - 3 - CHAPTER THREE "By Your such mixed pronouncements I get confused. Therefore please guide me clearly how I may attain the highest good " - 2 // zrIbhagavAnuvAca // loke'smindvividhA niSThA purA proktA mayo'nadha | jJAnayogena sAGkhyAnAM karmayogena yoginAm // 3 // The Lord replied "O Sinless Arjuna, in this world there are two currents (of Spiritual disciplines) as enunciated by me in the past. One is the Path of Knowledge practiced by Sankhyas and the other is the Path of action practiced by Yogis "-3 na karmaNAmanArambhAnnaiSkarmyaM puruSote / na ca saMnyasanAdeva siddhiM samadhigacchati // 4 // "A person does not get "Siddhi" (perfection) (which is the product of nonaction) either by renunciation or by not performance of action."-4

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131 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE na hi kazcitkSaNamapi jAtu tiSThatyakarmakRt / kAryate hyavaza: karma sarva: prakRtijairguNaiH "No one can remain without performing action even for a moment because everyone has to act involuntarily on account of the activities of three Gunas in Nature." - 5 karmondriyANi saMyamya ca Aste manasA smaran / indriyAnvimUDhAtmA mithyAcAraH sa ucyate // 6 // 11 4 11 "If one restrains his sense organs but in his mind remembers sense objects he is a deluded person and is called a hypocrite"-6 yastvindriyANi manasA niyamyArabhate'rjuna / karmendriyaiH karmayogamasaktaH sa viziSyate // 7 // "But O Arjuna, a person who can keep all his senses under his mental control and engages them in action without attachment, he excels."-7 niyataM kUru karma tvaM karma jyAyo hA karmaNaH / zarIrayAtrANi ca te na prasiddhayedakarmaNaH // 8 //

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132 adhyAya-3 * CHAPTER THREE "So, perform your allotted task because action is superior to non-action. With inaction normal action of body is not possible." - 8 yajJArthAtkarmaNo'nyatra loke'yaM karmabandhanaH / tadarthaM karma kaunteya muktasaGga samAcara // 9 // "Generally actions result in bondage called Karma Bandhana, but the actions done for sacrifice do not bind. Therefore, perform action without attachment."- 9 sahayajJAH prajA: sRSTvA purovAca prajApatiH / anena prasaviSyadhvameSa vo'ritvaSTakAmadhuk / / 10 / / ___ "Prajapati, the Creator, created mankind to gether with (the idea of) scarifies and said : By this you should prosper may this yield fulfill your desires." - 10 devAnbhAvayatAnena te devA bhAvayantuvaH / parasparaM bhAvayantaH zreya: paramavApsyatha // 11 // "With this you may nourish gods and may they nourish you. Thus nourishing mutually you shall attain highest good."-11

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133 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Note: "Gods" in this and the following verse should be taken to man the whole creation of God. Service to gods' creation is to be taken mean: " Yajna " This is how modern commentators have interpreted the words "Deva" and "Yajna" iSTAnbhogAnhi vo devA dAsyante yajJabhAvitAH / tairdattAnapradAyaibhyo yo bhuGkte ratena eva saH // 12 // "The "Devas" who are nourished by sacrifice will give you the desired object. Those who enjoy the objects given by "Deva" without offering in return are thieves."-12 yajJaziSTAzina: santo mucyate sarvakilbiSaiH / bhujate te tvadhaM pApA ye pacantyAtmakAraNAta // 13 "The righteous who eat the residue of sacrifice are freed from all sin but the wicked who cook for themselves only eat sin." - 13 annAdbhavanti bhUtAni parjanyAdanyAdannasambhavaH / yajJAdbhavati parjanyo yajJaH karmasamudbhavaH // 14 // karma brodbhavaM viddhi brahAkSarasamudbhavam / tasmAtsarvagataM brahA nityaM yajJe pratiSThitam // 15 // ""Sacrifice is the result of all action because food generates all life but food is

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134 3EUR - 3 CHAPTER THREE produced by rains and rains are caused as a result of sacrifice.-14 Note: Labour for social good without attachment is real sacrifice. This is the idea. ""Know that Karma springs from ""Brahma" i.e. the dynamic force which is indestructible. Thus all pervading Bhrama is always Centered in Yajna - Sacrifice"- 15 evaM pravartitaM cakraM nAnuvartayatIha yaH / adhAyurindriyArAmo modhaM pArtha sa jIvati // 16 // "Thus there is in nature a revolving wheel. One who does not follow the same he lives in vain rejoicing in sensual pleasures" - 16 Note: Verses 14 and 15 show how the wheel of life revolves. yastvAtmaratireva syAdAtmatRptazca mAnavaH / Atmanyeva ca santuSTastasya kAryaM na vidyate // 17 // "However, the person who revels in Atma the "Self" , who remains satisfied with Atma and is fully contended in "Self has no duty to

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135 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE be performed (For example Shri Raman Maharshi)"-17 naiva tasya kR tenArtho nAkRteneha kazcana / na cAsya sarvabhUteSu kazcidarthavyapAzrayaH // 18 // "For such a person has no interest whatever in what is done or not done; Nor does he depend upon any one for any object." (Example Lao-tse, the Chinese Saint)" - 18 tasmAdasaktaH satataM kAryaM karma samAcara / asakto hyAcarankarma paramApnoti puruSaH // 19 // "Therefore go on performing your duty without attachment. Doing work without attachment one attains the Supreme."- 19 karmaNaiva hi saMsiddhimAsthitA janakAdayaH / lokasaGgahamevApi sampazyankartumarhasi // 20 // "It was through such action that persons like Janak and others reached perfection. Even for the welfare of mankind you should perform your duty."- 20

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136 adhyAya - 3 * CHAPTER THREE yadyadAcarati zreSThastattadevetaro janaH / sa yatpramANaM kurute lokastadanuvartate / / 21 / / "Whatever a great man does is followed by others. People follow the standards set up by such person." - 21 na meM pArthArita kartavyaM triSu lokeSu kiJcana / nAnavAptamavAptavyaM varta eva ca karmaNi "Arjuna, (So far as I am concerned) for me there is nothing in all the three worlds to do; nor is there anything to be attained by me. Even so I continue to work."- 22 / / 22 / / Note: Process of Nature is constantly going on. yadi hyahaM na varteyaM jAtu karmaNyatandritaH / mama vartmAnuvartante manuSyAH pArtha sarvazaH // 23 // "If I do not engage in my work at any time without relexation, people world follow me in every respect."- 23 utsIdeyurime lokA na kuryAM karma cedaham / saGkarasya ca kartA syAmupahanyAmimAH prajA // 24 //

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137 SHRIMAD BUAGVAD GITA-A JAIN PERSPECTIVE "If I cease to act this world would perish; I would be the cause of confusion and destruction of people." -24 saktA:karmaNyaviddhAMso yathA kurvanti bhArata / kuryAdvidAMstathAsaktAzcikIrSulokasaGgaham // 25 // __ "As unwise act with attachment, so the wise, who are seeking welfare of people should act without attachment."- 25 na buddhibhedaM janayedajJAnAM karmasaGginAm / joSayetsarvakarmANi vidvAnyuktaH samAcaran // 26 // "The wise should not unsettle the mind of the ignorant who are attached but should engage them in all action by himself performing his own duties." - 26 - prakRteH kriyamANAni guNaiH karmANi sarvazaH / ahaGkAravimUDhAtmA kartA'hamiti manyate // 27 // "Though all actions are performed by the inter -action of "Gunas" of "Prakruti", the fool who is deluded by egoism thinks that he is the doer."- 27

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138 adhyAya-3* CHAPTER THREE tattvavittu mahAbAho guNakarmavibhAgayoH / / guNA guNeSu vartanta iti matvA na sajjate // 28 // ___ "Arjuna, the person who has right insight into the movement of the respective spheres of Gunas and knows that it is the operation of one type of Guna on another type, such a person does not get attached. "- 28 prakR - terguNasammUDhA: sajjanate guNakarmasu / tAnakRtastravido mandAnkRtstravinna vicAlayet // 29 // "A person of perfect knowledge should not unsettle those who are deluded by the Gunas of "Prakruti and remain attached to those Gunas and actions."-29 mayi sarvANi karmANi saMnyasyAdhyAtmacetasA / nirAzIrnirmamo bhUtvA yudhyasva vigatajvaraH // 30 // "Dedicating all action to Me with mind centered in Atman, free from worldly desires and egoism fight dispassionately."- 30 ye me matamidaM nityamanutiSThanti mAnavAH / zraddhAvanto'nasUyanto mucyante te'pi karmabhiH // 31 //

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139 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "Those who constantly practice this teaching of mine with devotion and without exception do become free from the bondage of Karmas. "-31 ye tvetadabhyasUyanto nAnutiSThanti me matam / sarvajJAnavimUDhAMstAnviddhi naSTAnacetasaH // 32 // "But those who are finding fault with these teachings of Mine and do not follow them, take them as persons deluded in all knowledge devoid of discrimination "- 32 sadRzaM ceSTate svasyAH prakRtajJArakhAnapi / prakRtiM yAnti bhUtAni nigrahaH kiM kariSyati // 33 / / indriyasyendriyasyArthe rAgadveSau vyavasthitau / tayorna vazamAgacchettau hAsya paripanthinau // 34 // zreyAnsvadharmA viguNaH paradharmAtsvanuSThitAt / svadharme nidhanaM zreyaH paradharmo bhayAvahaH // 35 // "Even wise person acts in accordance with his nature. All beings follow their own nature. So external restrain is of no use. However, a person should never allow himself to be

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140 3TET - 3 * CHAPTER THREE swayed by attraction and repulsion which are rooted in all sense objects because they are the two principal enemies obstructing the path of redemption. It is better to act according to one's own nature even through in comparison with othere's duty it is not well performed. It is better to die while performing one's own duty because performance of the duty practiced by others is fraught with danger. "-33, 34, 35 Note: The words" Swadharma" and " Paradharma" do not mean ones own religion or others religion. Dharma here means duty. The idea contained in these verses is put pithyly by Jain doctrine of " Vatthu Sahavo Dhammo" (74 harat THT) meaning "Intrinsic" nature of every thing is its Dharma, and hence a real Spirtual progress is made by following ones own intrinsic nature. ll 3754 Jelle II atha kena prayakto'yaM pApaM carita pUruSaH / anicchannapi vArSNeya balAdiva niyojitaH // 36 // At this stage of Discourse Arjuna Said : "Now Oh, Varshenya please tell me what

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141 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE forces a person to commit sin even against his will as if he is compelled to do it ?"- 36 // zrIbhagavAnuvAca // kAma eSa krodha eSa rjogunnsmudbhvH| mahAzano mahApApmA viddhayenamiha vairiNam // 37 / / Lord Replied : ___ "It is lust, and wrath - both born of RajoGuna activity ,which is all devouring and arch sinner - the principal enemy of mankind."-37 dhUmenAvriyate vahiryathAdarzo malena ca / yatholbenAvRto garbhastathA tenedamAvRtam // 38 // ___"As fire is obscured by smoke, a mirror by dirt and an embryo by the womb. So is knowledge by these two." - 38-- AvRtaM jJAnametena jJAnino nityavairiNA / kAmarupeNa kaunteya duSpUreNAnalena ca // 39 // ___ "O, Son of Kunti, knowledge is obscured by this eternal enemy of the wise persons by lust, which is like the insatiable fire."-39

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142 adhyAya - 3 - CHAPTER THREE indrayANi mano buddhirasyAdhiSThAnamucyate / etairvimohayatyeSa jJAnamAvRtya dehinam // 40 / / "The senses, mind and reason are said to be their seat, and with the help of these knowledge of a person is obscured and he is stupified"-40 tasmAttvamindriyANyAdau niyamya bharatarSabha / pApmAnaM prajahi honaM jJAnavijJAnazanam // 41 // "Therefore, O Best of the Bharats, you should control these two. They are sinful and destroyers of knowledge and wisdom. Get rid of them."-41 indriyANi parANyAhurindriyebhyaH paraM manaH / manasastu parA buddhiyoM buddheH paratastu saH // 42 // "Senses, they say, are very powerful; but mind is more powerful than senses; Buddhi (intellect) can control the mind, but He - the Atman can control Buddhi as it is most powerful."-42

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143 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE evaM buddheH paraM buddhvA saMstabhyAtmAtmanA / jahi zatruM mahAbAho kAmarUpaM durAsadam || 83 || "Thus knowing your Atman to be superior to intellect and controlling your individual self by universal Self destroy, O Mahabaho, this which is so hard to overcome."- 43 OM tat sat iti zrImadbhagavadgItAsUpaniSatsu brahAvidyAyAM yogazAstre zrIkRSNArjunasaMvAde karmayogo nAma tRtIyo'dhyAyaH // 3 // Thus ends the third chapter of Gita Known as " KARMA YOGA" *** 3

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144 CHAPTER 3 KARMA YOGA (YOIGA OF ACTION) Gandhiji describes this chapter as the "Key" to the essence of Gita as it explains how to act and what amounts to right action. In the previous chapter the Lord has emphasized that right action is that which is done without any expectation of reaping its fruits. However in the verses 49 an 50 of that chapter it is said that "Buddhi Yoga" is always superior to simple aciton and hence one should surrender to Buddhi Yoga.This has created confusion in the mind of Arjuna as he treated "Action and "Buddhi" as independent and separated identities. This chapter, therefore begins with Arjuna's request to the Lord to explain why, if Buddhi is superior to action, he was asked to resort to the action of indulging in a bloody war.

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145 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE The Lord explains that what he has pleaded is that any action, which is divorced from Buddhi, is undesirable as it binds the soul, and therefore, if actions were performed with Buddhi Yoga they would not bind the soul. According to the Lord if action is performed without any desire to reap its fruits, it is done in conjunction of Buddhi yoga and hence it would not blind the soul. Arjuna's doubt was the reslult of his wrong perception that Buddhi and Karma should be treated as independent of each other. Verses 3 to 8 of this chapter show that a human being can not remain inactive even for a moment., and one who outwardly restrains himself from sense objects but mentally is dwelling on these objects, is a hypocrite. Therefore, the only way to avoid the bondage of the results flowing from your actions is to perform these actions without any attachment to the fruits thereof. In support of this propositon Munishri

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146 3EZTUT - 3 * CHAPTER THREE Santbalji quotes the following verse composed by the poet philosopher Jain Munishri Upadhyaya Yashovijayji as under: "Koyi Kriyako Kahata Mudhamati, aura Jnana koyi pyaro Re, Milata Bhava Rasa doume Pragatat Tu Douse Nyaro Re.Chetana Aba Mohe Darashana Dije." Meaning, "some in their stupidity emphasize only on action, while some others put emphasis on Jnana (knowledge-Buddhi)., However, Oh soul, you are unique in as much as you are attainable by the mixture of both action and knowledge. Oh Divine Spirit, now let me have your Darshan (sight)." Verses 9 to 15 prescribe that all actions bind unless they are done with a view to perform "Sacrifice" (Yajna). The word Yajna used in these verses is not interpreted as meaning sacrificial fire and rituals connected there with to please various gods. Gandhiji interprests the word "Deva(god) as meaning all sentient beings of this universe and the word

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147 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "Yajna" as meaning selfless services rendered to them. Munishri Santbalji points out that the Jain view as expressed in the Jain scripture "Dasha Vaikalik" is that if an action is not done for a selfess purpose using proper discretion, it binds the soul. He points out that Adi Shankaracharya interprets the word "Yajna" as meaning an act done for God "Vishnu". Saint Jnaneshwarji interprests this word as meaning "Swadharma" that is, ones own duty. In short, the action done without any personal motive and attachment does not bind the soul. Verses 17 and 18 point out that one who concentrates on the self alone has no duty to perform and hence no self interest in the work done, and has no attachment. Verses 22 to 24 point out how the nature functions motiveless not caring about the result even though we know that this universe can not function if these natural forces like sun, moon, air etc. cease to function. Verses 27 to 29 point out that all human actions are the result of the interaction

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adhyAya 148 ww 3 CHAPTER THREE of the "Gunas". One who realizes this, sheds his attachment as he knows that all results are due to "Gunas" which are beyond his power. Verse 35 makes an important point that one who misses his own duty and dabbles into the field of others' duty treads on the dangerous path. The word "Dharma" used in this verse has broader meaning as duty. At this stage Arjuna raises a question as to what drives a perosn to commit sin even involuntarily? The Lord replies: "This is driven by anger and attachment caused by "Rajo Guna". These two are great enemies of human soul. Therefore, Oh Arjuna, you should first control your senses and destroy these evil elements. Arjuna, know that our senses are more powerful than our body and our mind is more powerful than our senses. But our intellect governs our mind. However the most powerful than all these is our Soul (Atman). Therefore, Arjuna, know this most powerful Soul and kill this enemy in form of our desires.

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149 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Thus this chapter ends with the exhortation to and concentrate on one's Soul and work for that purpose. The edifice of the Jain philosophy is based on Atman (Soul) and the development of its efforts to get it free from its association with "Pudgals" such as passions like anger, avarice and attachments. This whole chapter is thus what Jainism would like to preach. 15 O

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150 adhyAya-4 karmabrahmANiyoga Chapter-4 Karmabrahmarpanyoga In this Chapter Lord Krishna further explains how action can be performed with knowledge. // zrIbhagavAnuvAca // imaM vivasvate yogaM proktavAnahamavyayam / vivasvAnmanave prAha manurikSvAkave'bravIt // 1 // evaM paraMparAprAptamimaM rAjarSayo viduH / sa kAleneha mahatA yogo naSTaH parantapa // 2 // sa evAyaM mayA te'dya yoga: proktaH purAtanaH / bhakto'si me sakhA ceti rahasyaM hyetaduttamam Shri Bhagwan said "I expounded this immortal Yoga to the sun-god, who conveyed the same to Manu

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151 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Manu, in his turn imparted it to Iksvaku : "Thus transmitted in succession this yoga was handed over to royal sages. But by the passage of time it lapsed. But this ancient yoga is now imparted by me to you because you are my > devotee friend. This yoga is a Supreme secret." -1.2.3 // arjuna uvAca // aparaM bhavato janma paraM janma vivasvataH / kathametadvijAnIyAM tvamAdau proktavAniti Arjuna Said "My Lord. Vivasvat existed long before your birth. If so, how can it be believed that you had expounded this yoga to him?"- 4 // zrIbhagavAnuvAca // bahUni me vyatItAni janmAni tava cArjuna / tAnyahaM veda sarvANi na tvaM vettha parantapa Shri Bhagwan said // 4 // "O Arjuna, both you and I have passed through many births. I know them than all but not you."- 5 // 5 //

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152 adhyAya - 4 * CIIAPTER FOUR ajo'pi sannavyayAtmA bhUtAnAmIzvaro'pi san / prakRtiM svAmadhiSThAya sambhavAmyAtmamAyayA // 6 // "Though I am unborn and of imperishable nature, and though I am the Lord of Universe, I by my nature take birth through my wondrous power."- 6 yadA yadA hi dharmasya glAnirbhavati bhArata / abhyutthAnamadharmasya tadA''tmAnaM sRjAmyaham // 7 // "Arujn, when ever righteousness is on the decline and unrighteousness in on the ascendancy I assure bodily form."- 7 paritrANAya sAdhUnAM vinAzAya ca duSkRtAm / dharmasaMsthApanArthaya sambhavAmi yuge yuge // 8 // "I take my birth in every age to save the righteous and to destroy the evil doers."-8 janma karma ca me divyamevaM yo vetti tattvataH / tyaktvA dehaM punarjanma naiti mAmeti so'rjuna // 9 // ___ "O Arjuna, My birth and all activities are of divine nature. He who understands the

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153 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE philosophical reality of this, is not required to be born again after leaving the present body because he becomes, My own Self."- 9 vItarAgabhayakrodhA manmayA mAmupAzritAH / bahavo jAnatapasA pUtA madbhAvamAgatAH // 10 // "Many who have purified them selves by the fire of knowledge have attained My self after freeing themselves from attachment, fear and anger and being absorbed in Me and taking refuge in Me."- 10 ye yathA mAM prapadyante tAMstathaiva bhajAmyaham / mama vAnuvartante manuSyAH pArtha sarvazaH // 11 // "Persons get the reward for their worship for Me to the extent to which they worship. People worship me in various ways but every type of worship finally comes to me."- 11 kantaH karmaNAM siddhiM yajanta iha devatAH / kSipraM hi mAnuSe loke siddhirbhavati karmajA // 12 // "There are people who desire that their action should bear fruits and hence they are

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154 3TEZRI - 8 * CHAPTER FOUR worshiping different gods. In such eases actions do bear their fruits in this world." - 12 Note: Point made here is that material fruits which are obtained by worshiping different gods are of no avail to become " one with me" as indicated in verse No. 10 cAturvarNya mayA sRSTaM guNakarmavibhAgazaH / tasya kartAramapi mAM viddhykrtaarmvyym||13 // "I have created four varnas (Castes) in accordance with different Gunas (characteristics) and Karmas (actions) of each. Though I am the creator of these Varnas, I, being immutable, do not feel that I am the doer."13 Note: The reason of this apparent contradiction is found in verse No. 14 which follows. na mAM karmANi limpanti na me karmaphale spRhA / iti mAM yo'bhijAnAti karmabhirna sa bddhyte||14|| "Actions do not affect me, nor have I any desire to reap the fruits thereof. Therefore, those who understand this nature of mine are also not bound by action."- 14

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155 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE evaM jJAtvA kRtaM karma pUrvairapi mumukSubhiH / kuru karmaiva tasmAttvaM pUrvaiH pUrvataraM kRtam // 15 // "Ancient seekers of salvation performed their actions knowing this and therefore you also act accordingly as done by them in days gone by."- 15 kiM karma kimakarmeti kavayo'pyatra mohitAH / tatte karma pravakSyAmi yajjJAtvA mokSyase'zubhAt / / 16 / / "Even wise persons are perplexed in distinguishing between "Action" and "Inaction" I will therefore explain to you how action should be done so as to be liberated from the consequences of evil action.- 16 karmaNo hyapi boddhavyaM boddhavyaM ca vikarmaNaH / akarmaNazca boddhavyaM gahanA karmaNo gati / / 17 / / "It is necessary to know what is meant by "Action" "Bad Action" and "Non Action" for unfathomable is the path of "Action." - 17 Note: What is the meaning of "Vikarma" ? Is it " Bad - Karma" or is it "Special type of Karma? "Vi" may mean both. Action without desire for fruits can

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156 3ez - 8 * CHAPTER FOUR be called "Vikarma" if that meaning is accepted "Akarna" would mean "Want of Action" But if "Vikarna" means "Bad Action" then "Akarma" would mean action without desire to take fruits which may mean as good as not taking action. karmaNyakarma ya: pazyedakarmaNi ca karma yaH / sa buddhimAnmanuSyeSu sa yuktaH kRstrakarmakR t // 18 // "He who sees inaction in action and action in inaction is wise among all persons and is also a yogi and a performer of all actions."-18 Note: This verse has reference to the absence of an egonentric attitude and empahasizes the importance of "Bhava* i.e. intention of the doer- jain seers have always emphasizes what they call "Bhava Karma." yasya sarve samArambhAH kAmasaGkalpavarjitAH / jJAnAgidagdhakarmANaM tamAhuH paNDitaM budhaaH|| 19 // "One whose undertakings are free from desires and selfishness and are also purifiedby the "fire" of true knowledge, is considered a real "Pandit" by the wise."-19

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157 SHRIMAD BHAGVAD GITA-A JA IN PERSPECTIVE tyaktvA karmaphalAsaGga nityatRpto nirAzrayaH / karmaNyabhipravRtto'pi naiva kizcitkaroti saH // 20 // "Having renounced attachment to the fruits of action, one who is always contended and free from every type of dependence is not acting even though he remains immersed in action.-20 Note: This is because his actions do not bind him. nirAzIryatacittAtmA tyaktasarvaparigrahaH / zArIraM kevalaM karma kurvannApnoti kilbiSam // 21 // "One who has no expectations, and who has control over his mind and body and has also renounced every sense of possession and what works is only his body, incurs no sin." 21 yadRcchAlAbhasantuSTo dvandvAtIto vimatsaraH / sama: siddhAvasiddho ca kRtvA'pi na nibadhyate // 22 // One who is content with whatever comes to him without desiring the same and is free from the pairs of opposites and ill- will, remaining even minded in success and failures,

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adhyAya - 158 8 CHAPTER FOUR is not bound even though he acts.- 22 gatasaGgasya muktasya jJAnAvasthitacetasaH / yajJAyAcarataH karma samagraM pravilIyate // 23 // "All actions of one, who is devoid of attachment and whose mind is firmly established in knowledge and who acts for sacrifice, are extinguished.-23 brahmArpaNaM brahma havirbrahmAgnau brahmaNA hutam / brahmaiva tena gantavyaM brahmakarmasamAdhinA devamevApare yajJaM yoginaH paryupAsate / brahmAjJAvapare yajJaM yajJenevopajuhvati / / 25 / / "Sacrifice when offered to Brahman, what is offered is Brahman, one who offers is Brahman, fire is Brahman, one who sees Brahman in all his work becomes Brahman himself." - 24 11 28 11 "There are yogis whose sacrifice is to gods But there are others who sacrifice their own souls in the fire of Brahman." -25 Note: These verses refer to two types of sacrifices. One in which oblations areto Infinite Reality

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159 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE called "Brahma" and the other in which oblations are offered to Devas-gods." zabdAdInviSayAnanye indriyAgiSu juhati // 26 // sarvANIndriyakarmANi prANakarmANi cApare / 3ITHARILHUTTET Ja gritat 11 26 11 dravyayajJAratapopajJA yogayajJAstathA'pare / FETTERIEUSITY THI: sifragar: 11 26 11 "Some sacrifice the sense of hearing and other senses in the fire of restraint; others sacrifice sound and other sense objects in the fire of senses."-26 "Some others sacrifice all sense activities and even their "Prana" - energy - in the fire of self controlled knowledge."-27 "Some sacrifice with material gifts and some with yoga and some with acquiring and imparting knowledge and some with rigid vows, austerity and self- restraint. - 28 Note: All these verses now refer to the sacrifices by way of restraint of different senses by the process of yoga, namely, "Dhyan, Dharma and Samadhi"

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160 adhyAya -4* CHAPTER FOUR apAne juhvati prANaM prANe'pAnaM tathA'pare / prANApAnagatI ruddhvA prANAyAmaparAyaNAH // 29 // "Some who are absorbed in Pranayam (breath control) sacrifice their out going breath by inward breathing and inward breath by outward breathing and also by restraining both out going and inward breathing."- 29 Note: This has reference to "Purak, Kumbhak and Rechak processes of Pranayam apare niyatAhArAH prANAnprANeSu juiti / sarve'pyete yajJavido yajJakSapitakalmaSAH // 30 // "There are others who regulate their diet and thus sacrifice one form of vital energy into another form. All these people know what is meant by sacrifice and by sacrifice purge themselves of impurities." - 30 yajJaziSTAmRtabhujo yAnti brahA sanAtanam / nAyaM loko'styayajJasya ku to'nyaH ku rusattama // 31 // "Eaters of the remnant of this nectar of Yajna attains Brahaman (Godhood). Even this

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161 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE world cannot be obtained by those who do not sacrifice, then what to talk of the other world, O, The Best of Kurus ?-31 Note: Remnant of Yajna is the Prasad which is leftover. evaM brahuvidhA yajJA vitatA brahANo mukhe / karmajAnviddhi tAnsarvAnevaM jJAtvA vimokSyase / / 32 // "Thus various sacrifices have been described by Brahman. Know that all of them proceed from action. Knowing this you will be liberated.-32 zreyAndravyamayAdyajJAjjJAnayajJaH parantapa / sarvaM karmAkhilaM pArtha jJAne parisamApyate // 33 // "O Parantapa, knowledge sacrifice is superior to sacrifices of material objects. All actions (which do not bind) culminate in knowledge.-33 tadviddhi praNipAtena paripraznena sevayA / upadekSyanti te jJAnaM jJAninastattvadarzinaH // 34 // "The wise who have realized the Reality will impart this knowledge to you if you try to

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162 adhyAya - 4 * CHAPTER FOUR learn the same by homage, questioning and service " yajjJAtvA na punarmohamevaM yAsyasi pANDava / yena bhUtAnyazeSaNa drakSyasyAtmanyatho mayi // 35 // "Oh , Pandava, having obtained this knowledge, you shall not be deluded like this; and you shall see all beings in your own self as well as in Me."-35 api cedasi pApebhyaH sarvebhya: pApakR ttamaH / sarvaM jJAnaplavenaiva vRjinaM santariSyasi // 36 // "Even though you may be the most sinful of all sinners, you shall cross the ocean of sin by this boat of knowledge." -36 yathaidhAMsi samiddho'girbhasmasAtkurute'rjuna / jJAnAgniH sarva karmANi bhasmasAtkurute tathA // 37 // ___ "Oh Arjuna, just as a blazing fire reduces fuel to ashes, so does the fire of knowledge all actions. "- 37 na hi jJAnena sadRzaM pavitramiha vidyate / tatsvayaM yogasaMsiddhaH kAlenAtmAni vindati // 38 //

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163 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "In this world there is nothing so purifying as knowledge. He who is perfected in yoga obtains it in course of time. " - 38 zraddhAvA~llabhate jJAnaM tatparaH saMyatendriyaH / jJAnaM labdhavA parAM zAntimacireNAdhigacchati / / 39 / / "It is the man of faith, the one who is fully devoted and who has subdued the senses. Having obtained this knowledge he gets "*-39 ajJazcAddadhAnazca saMzayAtmA vinazyati / supreme peace." nAyaM loko'sti na paro na sukhaM saMzayAtmanaH // 40 // "The ignorant and faithless who is in doubt about self goes to destruction. For such a person there is neither this world nor the other one nor happiness."-40 yogasaMnyastakarmANaM jJAnasaJchinnasaMzayam / AtmavantaM na karmANi nibadhnanti dhanaJjaya 11 89 11 "Oh. Dhananjaya, actions do not bind him who has renounced all actions by means of

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164 adhyAya-4 * CHAPTER FOUR Yoga and has removed all doubts by means of knowledge.-41 tasmAdajJAnasambhUtaM hatsthaM jJAnAsinAtmanaH / chittvainaM saMzayaM yogamAtiSTotiSTha bhArata // 42 // "Therefore, O, Bharata cut as under your doubts which are born out of ignorance with the sword of knowledge, take refuge in yoga and arise."- 42 OM tat sat iti zrImadbhagavadgItAsUpaniSatsu brahAvidyAyAM yogazAstre zrIkRSNArjunasaMvAde karmabrahAArpaNayogo nAma caturtho'dhyAya // 4 // Thus ends the fourth chapter of Gita known as "JNANA - KARMA - SANYAS YOGA" ***

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165 CHAPTER - 4 JNANA KARMA SANYAS YOGA Chspter 3 was about "Karma Yoga" and showed that any action (Karma) which is performed without "Buddhi" i.e. discrection to avoid attachment to the fruits thereof, results in bondage. This concept is further elaborated in this chapter, which is called "Inana karma Sanyaas Yoga", which means an action which is performed not only without attachment to the fruits but also which is done as if it comes only in natural course of things, beings completely rid of passion, fear and anger (Vita Raga Bhaya Krodha) and with full devotion to the Supreme Soul. (Vide verse No 10). However the teachings contained in this chapter do not shut the doors to those who are not able to surrender completely to the Supreme

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166 JEZIRI - ** CHAPTER FOUR Soul and points out that howsoever a person seeks the Supreme Soul, he does get his reward to the extent to which he tries sincerely to reach Hlm (Ye Yatha Mam Prapadyante Tamstathaiva Bhajamyaham). In verse 7 of this chapter the Lord assures the people that whenever righteousness is in decline and unrighteousness is ascendant, social forces are so generated that good elements of the society are protected and bad elements are destroyed and righteousness is firmly established. This is how the Jain perspective would explain verses 7 and 8 because the Jains would reject the theory of the Divine descent by the Soul to save humanity. Such interpretation recognizes the realities of the process of social psychology and is corroborated by the history of all social revolutions in every country of the globe. The emergence of the Upanishadic Rishis, the Jain Tirthankaras such as Rishabh Dev, Neminath.

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167 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Parshvanath and Mahavira, Bodhistwas such as Gautam Buddha, political revolutionists like Gandhi and Lenin, thinkeras like Lao-tse and Confucius, prophets like Jesus and Mohammad the advent of all them goes to show that whenever the concerned human society has reached the Zenith of its depravity, the social forces automatically so work out that they generate antidotes to establish proper balance something akin to the philosophy of the German philosopher Hegel's theory of "Thesis, anti thesis and synthesis". This chapter also refers to Karma-Sanyas i.e. absence of Karma (action). However, the reality of life's existence is that so long as one is alive he cannot avoid actions and if all actions good or bad do re: ult in reactions with equal force and vitality, the result is that one's soul is constantly creating all types of bondages. If this is so, the problem is how to get out of this bondage. There must be some way out to get full freedom. This chapter provides satisfactory

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168 3TETT - CHAPTER FOUR answer to this question in verses 16 to 23. Verse 16 recognizes the difficulty by admitting that even intelligent persons are puzzled to find out what is "action" and what amounts to inaction. Subsequent verses provide full answer. Verse 18 pithily states that one who sees inaction in action and action in inaction is wise among men and is also a Yogi who has performed "all actions". The reason is that all underrakings of such a person are free from desire and hence his actions are as if "burnt" by fire of wisdom (verse 19). Such a person remains always satisfied and fully engaged in performance of his duties. Since he or she performs all actions in his or her natural process, as is done by natural forces such as sun, moon or rain, his or her actions melt away without binding the soul. Such actions constitute true "Sacrifice" i.e. "Yajna". These teachings are in full consonamce with the Jain doctrine that the process of binding nature of an aciton begins just when that action is thought of in

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169 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE human mind. So, when the action is not taken with any motive and is performed in a natural process stated above, it has logically no binding effect and works as if there is inaction contemplated by verse 18. Jains do not subscribe to the performance of Yajnas by offering oblations to the fire as prescribed by Vedic ritualsls. Verses 24 to 33 fully support this view and recognize only that "Sacrifice", which in shape of service to the humanity and self-control. Verse 28 states such different forms of sacrifices.Chapter 28 of Uttaradhyayan Sutra of Jains makes specific reference to the subject of yajna and states clearly in verse 16 thereof that the essence of Vedas is "Agnihotrara Yajna" according to which, religion and meditation constitute "fire" in which Karmas are burnt as offerings and the central object of a true yajna is the development of virtues such as truth, tolerance and austerities. Verses 24 to 33 of this chapter clearly endorse this idea. Verse 33 clearly prescribes that sacrifice through knowledge is

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170 HTETIT - Y CHAPTER FOUR superior to sacrifices performed with material things offered in Yajna. Then the question is what is true knowledge? Verses 34 to 39 provide the answer. Verse 34 advises us to obtain true knowledge by approaching an illumined soul and by asking questions to him with a view to gather knowledge with the recognozed system in India. The dialogue between Mahavira and his principal pupil Gautam, between Gautam Buddha and his pupil Ananda and also between Yama and Nachiketa as well as between King Janaka and Ashtavakra do supply sufficient evidence for this. The principal reason of acquiring knowledge by such a process is that the illumined soul has personal experience of the utility of true knowledge which is called "Darshan" i.e. the thing which he has actually "seen" (experienced). It is not a mere book knoledge which does not go beyond "information"; Questions are asked not with a view to enter into a debate: They are asked

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171 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE to clear doubts to one who is inspired by faith. Therefore those who have no faith and go on negatively to raise doubts are called: "Shanshayatma" Gita says such souls perish (Shanahyatma Vinashyati) vide: verse40 of this chapter. Verse 35 assures Arjuna that once he has reached enlightenment he would see the entire creation first within his own self and then in the Lord Himself i.e. the Oversoul As the Jains say: "Je Egam Janayi Se Sam Janayi". i.e. "one who knows (the true character of) soul, knows everyting worth knowing". It is well said that "Jnanasya Falam Viratihi'i.e. "fruit of knowledge is Omniscience". The Jains would unhesitatingly agree to this propositon as will be clear from a short reference to the Jain analysis of "Knowledge" and the process by which the soul acquires omnisciencecalled "Kevala Jnana" or "Kaivalya". According to Jain epistemology, there five categories of human knowledge namely:

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172 JEZIRI - 8 * CHAPTER FOUR (1) Mati, (2) Shruti (3) Avadhi, (4)Manahaparyaya) and (5) Kevala. This means Sensory, Scriptural, clairvoyance, telepathy and omniscience. Out of these, the first two are those which could be acquired by our Soul through sense organs like mind, ears and eyes and the last three are those which can be acquired directly by soul without the help of any sense organ. Therefore the former are called indirect (Paroksha) while the later three are called direct (Pratyaksha). Jains believe that when Atman (soul) is dissociated from the company of Ajiva (Non soul or Prakriti) it has infinite power of omniscience. So, in order to reach the stage of omniscience the soul has to shed all types of bondages of Karma. Jains have prescribed a formula showing a process by which the soul gets Karmic bondage and how it can be free itself from that bondage. This formula is known as "Seven Tatwas'. Tatwa means element. These seven Tatwas are "Papa (Sin),

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173 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Punya(righteousness), Ashrava (Inflow), Bandh (Bondage), Samwara (Stoppage of influx) and Nirjara (shedding of accumulated Karmas) and Moksha(Final realease-freedom) Out of these first two produce reaction in form of Karmas. The third factor connotes the inflow of these Karmas and the fourth factor connotes the bondage. Up to this stage the soul gets bound and hence if it wants to get freedom,fith and sixth factors work. Fifth is "which means that the soul so works that it stops acquiring any fresh flow of Karmas. After this stoppage is complete, the question remains about the total destruction of karmas, which are already accumulated, The process by which this is adhieved is called "Nirjara". When the accumaulated Karmas are totally destroyed and no fresh inflow of karmas is allowed by the process of "Samwar", the soul gets full freedom called "Moksha". It is at this stage that the soul gets omniscience the stage which in terms of

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- 174 CHAPTER FOUR knowledge is called "Kevela" or Kaivalya the fifth category of knowledge. This chapter ends with the exhnortation to Arjuna to destory all doubts with his sword in form of knowledge. 5 EO

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175 adhyAya-5 karmasaMnyAsayoga Chapter - 5 Karma Sanyasyoga (Discussion in the previous chapters shows that there are two ways for spiritual progress one is renunciation of action (sanyAsa) while the other is performance of yoga (karmayoga Arjuna now asks which of these two is preferable. Lord explains how each of them can lead to the eternal truth as each when property analysed and understood amount to the same thing. Lord however explains that performance of action without attachment should be preferred. During this discussion Lord Krishna propounds in shlokas 13 to 16 Sankhya and Jain philosophy of the supremacy of a pure Soul and rejection of the idea that out side authority such (as 'God' determins the course of actions which are good or bad, ||arjun uvAca // saMnyAsaM karmaNA kRSNa punaryogaM ca zaMsasi / yacchreya etayorekaM tanme brUhi sunizcitam // 1 // Arjuna said Krishna, you extol renunciation of action and also the performance of action - Please tell me with certainty which one is better."-1 // zrIbhagavAnuvAca // saMnyAsaH karmayogazca niHzreyasakarAvubhau / tayostu karmasaMnyAsAtkarmayogo viziSyate // 2 //

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176 adhyAya-5* CHAPTER FIVE Loard Said Renunciation and performance of action both lead to salvation, but of these two Karma Yoga is better than Sanyasa yoga.- 2 jJeyaH sa nityasaMnyAsI yo na dveSTi na kAGgati / nidvando hi mahAbAho sukhaM bandhAtpramucyate // 3 // Know that man of permanent renunciation (Nitya Sanyasi) is he who craves nothing and hates nothing. He is above the pairs of oppositions and so he easily gets release from bondage. - 3 sAGkhyayogau pRthagbAlA: pravadanti na paNDitAH / ekamapyAsthita: samyagubhayovindate phalam // 4 // Only the ignorant and not those who possess knowledge, take Sankhya and yoga as different. He who is truly established in any one of the two wins the fruit.- 4 yatsAThyaiH prApyate sthAnaM tadyogairapi gamyate / ekaM sAGkhyaM ca yogaM ca yaH pazyati sa pazyati // 5 // The State which is reached through

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177 SHRIMAD BILAGVAD GITA-A JAIN PERSPECTIVE Sankhya can also be reached through yoga. One who realizes that both Sankhya and Yoga are one, gets the correct realization.-5 saMnyAsastu mahAbAho duHkhamAptumayogataH / __ yogayukto munirbahA na cireNAdhigacchati // 6 // Renunciation, Oh Mahabahu, is difficult to attain except by yoga of action. The ascetic can achieve Brahma through yoga before long.-6 yogayukto vizuddhAtmA vijitAtmA jitendriyaH / sarvabhUtAtmabhUtAtmA kurvannapi na lipyate // 7 // One who has devoted himself to Karma Yoga, whose soul is pure who has conquered his self, who has full control over his physical senses and one whose soul is one with all other souls is not tainted even through he is engrossed with actions.- 7 naiva kiJcatkaromIti yukto manyeta tattvavita / pazyanzRNvanspRzaJjidhrannaznangacchansvapaJzvasan // 8 // pralapanvisRjangRhNannunmiSannimiSannapi / indriyANIndriyArtheSu vartanta iti dhArayan // 9 //

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178 adhyAya-5* CHAPTER FIVE The Karma - Yogi who has realized the Reality believes that it is not he who sees, hears touches; smelling eating, walking , sleeping or breathing, while speaking, letting go, or seizing and even while opening and closing his eyelids, he is of the opinion that during all these movements it is his physical senses which are moving among sense objects. - 8, 9 brahANyAya karmANi saGga tyaktavA karoti yaH / lipyate na sa pApena padmapatramivAmbhasA // 10 // He who performs his actions offering them to Brahman abandoning attachment, is not tainted by sin just as a lotus leaf does not become wet even while remaining in water.-10 kAyena manasA buddhayA kevalairindriyairapi / yoginaH karma kurvanti saGga tyaktvA''tmazuddhaye / / 11 // Karma-yogis having abandoned attachment, do all acts with intellect, mind and body for his soul's purification.- 11 yuktaH karmaphalaM tyaktvA zAntimApnoti naiSTikIm / ayukta: kAmakAreNa phale sakto nibadhyate // 12 //

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179 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE The Karma - Yogi having abandoned fruits of his actions obtains permanent peace while one who is not a Karma - Yogi remains bound as he remains attached to the fruits of his actions.- 12 sarvakarmANi manasA saMnyasyAste sukhaM vshii| navaddhAre pure dehI naiva kurvanna kArayan // 13 // The soul residing in body having renounced all actions mentally and remaining self controlled rests happily in the nine-gates city in form of this body itself doing nothing or causing others to do - 13 Note: We have seen in verses 8 and 9 above that the soul of a Karma - Yogi does not participate in boodily activities. This verse is the projection of of that as Sankhya philosophy contends that Purush (Atman) remains aloof (kutasha) from the activities of Prakriti. na kartRtvaM na karmANi lokasya sRjati prabhuH / na karmaphalasaMyogaM svabhAvastu pravartate // 14 // God does not Himself do anything, nor does He create actions of other people. He

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180 adhyAya - 5** CHAPTER FIVE also does not create contact with fruits of action. All this happens by it self. - 14 Note: This is a very controversial Shloka. It represents Jain view according to which there is no outside agency to monitor world activities. If God does not do any of these things and everything happens by (Swabhava) Nature what is the necessity of God ? If appears that this verse again projects the Sankhya idea of Purusha remaining Kutasha. nAdatte kasyacitpApaM na caiva sukRtaM vibhuH / ajJAnenAvRtaM jJAnaM tena muhyanti jantavaH // 15 // The Lord takes neither merits or demerits of anyone. Beings are deluded as their intellect is covered by ignorance.- 15 jJAnena tu tadajJAnaM yeSAM nAzitamAtpanaH / teSAmAdityavajjJAnaM prakAzayati tatparam // 16 // But to those whose ignorance is destroyed by the knowledge of Self, Knowledge reveals the Supreme just as the sun reveals everything. tabuddhayastadAtmAnastanniSThAstatparAyaNA: / gacchantyapunarAvRttiM jJAnanidhUrtakalmaSAH // 17 // Those whose intellect is absorbed in "That" (Tat) their Self being That, remaining

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181 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE established in That, and "That" is their Supreme goal - these persons reach the place from where there is no return as their sins are destroyed by knowledge.- 17 vidyAvinayasampanna brAhANe gavi hastini / zuni caivazvapAke ca paNDitAH samadarzina: / / 18 / / Panditas - persons of self-realization look with an equal eye a learned Brahmin, a cow, an elephant, dog and an out caste.- 18 ihaiva tairjitaH sargo yeSAM sAmye sthitaM manaH / nirdoSaM hi samaM brahma tasmAdbahANi te sthitAH // 19 // Those whose minds rest in equality have conquered the cycle of birth and death even here in this life. Brahman who is spotless and equal to all is established in Supreme.-19 na prahRSyetpriyaM prApya nodvijetprApya cApriyam / sthirabuddhirasammUDho brahmavidbahANi sthitaH / / 20 / / One who knows the Absolute is undeluded and has steady intellect. He is not overjoyed obtaining pleasant things nor is he troubled by unpleasant things. Such a person

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182 adhyAya - 5*- CHAPTER FIVE remains established in the Absolute.20 bAhyasparzeSvasaktAtmA vindatyAtmani yatsukham / sa brAyogayuktAtmA sukhamakSayamaznute // 21 // With the Self unattached to external contacts, he finds happiness in Self. He has achieved union with Brahman and enjoys eternal bliss. - 21 ye hi saMsparzajA bhogA duHkhayonaya eva te / Adyantavanta: kaunteya na teSu ramate budhaH // 22 // For the joy derived from sense contacts are transitory and sources of misery, O Kaunteya, the wise do not revel in them.-22 zaknotIhaiva ya: soDhuM prAkzarIravimokSaNAt / / kAmakrodhodbhavaM vegaM sa yuktaH sa sukhI naraH // 23 // He who is able during this life to withstand the impact of Kama and Krodha (lust & wrath) is liberated person and happy. - 23

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183 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE yon'ntaH sukho'ntarArAmastathAntarjyotireva yaH / sa yogI brahAnirvANaM brahmabhUto'dhigacchati / / 24 / / He who finds happiness from within, rejoices within, gets illumination within, that yogi gets absolute freedom having become one with Brahman.- 24 labhante brahmanirvANamRSayaH kSINakalmaSAH / chinnadvaidhA yatAtmAnaH sarvabhUtahite ratA: / / 25 / / Those Rishis obtain absolute freedom whose sins are destroyed, whose doubts are removed, who are self controlled and who rejoice in the welfare of all beings.-25 kAmakrodhaviyuktAnAM yatInAM yatacetasAm / abhito brahAnirvANaM vartate viditAtmanAm / / 26 / / To those wise men who are free from lust and anger and who are in complete control of their mind and have realized Atman find oneness with the Absolute everywhere around him.-26 sparzAnkRtvA bahirbAhyAncakSuzcaivAntare bhruvo: / prANApAnau samau kRtvA nAsAbhyantaracAriNau / / 27 / /

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184 3TEJIRIT - 4* CHAPTER FIVE yatendriyamanobuddhimunirmokSaparAyaNaH / fdora tutustent I: ET H Th ga 1: 11 26 11 That ascetic is ever free from the bondage of Karmas who has brought his senses, mind and intellect under control and being intent on total liberation he shuts out all thoughts of external enjoyments fixes his gaze between eye brows and regulates his breath by inhalation and *exhalations through nostrils.27 - 28 Note: We have seen that this chapter begins with Arjuna's question as to which out of "Karma - Sanyas" and Karma Yoga" is preferable. Lord says both of these two processes reach the same goal but Karma - Yogais more preferable and after saying this Lord shows how a Karma - Yogi reaches the final goal of total liberation. bhoktAraM yajJatapasAM sarvalokamahezvaram / suhRdaM sarvabhUtAnAM jJAtvA mAM zAntimRcchati // 29 / / Knowing Me (Self - Soul) as the Acceptor of all sacrifices and austerities and as the over Lord of the whole universe as well as the friend

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185 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE of all creation the Karma Yogi does attain. permanent peace. - 29 OM sat tat iti zrImadbhagavadgItAsUpaniSatsu brahmavidyAyAM yogazAstre zrIkR SNArjunasaMvAde karmasaMnyAsayogo nAma pazcamo'dhyAya // 5 // Thus ands the Fifth Chapter of Gita Known as Sanyas Yoga ***

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186 CHAPTER 5 KARMA SANYAS YOGA In the verse 41 of the last chapter the Lord refered to the renunciation of Karma saying: " Yoga Sanyasta Karmananam" meaning "Renunciation of Karma by Yoga" does not result in the bondage of the soul. At the same time Lord exhorted in the subsequent verse 42 to destroy all doubts by the sword of Jnana i.e. self realization or wisdom. Therefore this chapter opens by the question raised by Arjuna requesting the Lord to tell him whether renunciation of action is to be preferred or performance of action should be preferred. The Lord says that says both lead to salvation but if preference is to be made, performance of action without attachment should be preferred because a Karma Yogi who is free from the pairs of opposites is as good as the ascetic who has renounced the world. The Lord said that without Karma Yoga, renunciation is difficult. In verse 7 the Lord refers to "Vishuddhatma"

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187 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE meaning "pure soul" and also refers to the victory of the pure soul over one's physical senses. This reminds one the distinction between "Bhiratma" (Soul having outward tendencies) and "Antaratma" (Inward looking soul) of Jain conception. The "Bhava Karma" of the person with Antaratma is such that his actions do not bind the soul and he does not consider his soul as different from the rest of the souls as pleaded in verse7. Verses 13 and 14 are completely in agreement with the Jain theory that vicissitudes in the lives of living beings are not in the hands of any outside authority called "God" because they are the result of the self operating mechanism of nature under which the Karmic law prevails. The verse specifically states that "Prabhu" (God)does not determine the doer ship or the doings of beings., He has no concern with the fruits of actions which operate in accordance with their own nature

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188 HEUR - 4CHAPTER FIVE (Swabhava). Verse 15 further clarifies that God does not receive the virtues or vices of any one. This is a clear conformation of the theory of Karma as propounded by the Jains. Verses 18 of this chapter refers to "Sama Darshina" i.e. "One who looks to all beings with equal eye". His attitude is without any distinction between a learned Brahmin, a cow, an elephant or a dog. This is to say that all these beings are served according to their needs without any distinction of high or low. Verse 19 further states that one who can treat all beings accordingly, establishes himself in Brahma (God). "Samatwa" or :"Samata" is, according to Jainism, the corner stone of spiritual attainment. As Munishri Santbalji points out, "Bhagavati Sutra (of Jains) states that "Samayika', the daily meditational prayer prescribed for Jains is itself the actual Soul (Atma) if the same is done with an equal eye for all beings of the universe.

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189 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Verses 20 to 26 describe the condition of a true Yogi who remains unaffected by passion and develops equanimity of mind. Verses 27 to 29 refer to the process of Pranayam by which the mind is steadied.

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190 adhyAya-6 AtmasaMyamayoga Chapter-6 Atmasamyama Yoga This chapter explains how one should conduct| his daily actions in a way which wood not bind the Soul. Lord says that if you perform your daily functio-ns without attachment (3rarsfta) that is, wihout expe-ctations of receiving their fruits you are as good as a Sanyasi - One who has renouned worldly affairs. Lord further puts great emphasis on the importance of Soul and like jain theologians, he deelares: BIRAU JIHAT FT: 3TAU BY: 31144: (%) That is, your Soul is your friend as well as your enemy and there - -fore, one should progress by his own efforts In this chapter Lord widly describes the whole pro-cess of meditation which in Jain terminology is called "Shukla Dhyana" In the verses 29 to 32 the Lord points out to the element of unity in this universe. U AT YUfa Uta, ya ma pazyati / And then guides how to stabilise our mind by prac-tice and dispassion - 30TH great The chapter ends with saying that, that yogi is the best who becomes one with the universal Soul by devel-oping his own Soul power.

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191 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE // zrIbhagavAnuvAca // anAzritaH karmaphalaM kAryaM karma karoti yaH / sa saMnyAsI ca yogI cana niragnirna cAkriyaH / / 1 / / Shri Bhagwan Said : "He who performs his duties without expecting fruits thereof is a real Sanyasi (Sankhya Yogi) as well as a Karma - Yogi - not one who merely renounces Sacred Fire or worldly activities."- 1 yaM sanyAsamiti prAhuryogaM taM viddhi pANDava / na hya saMnyastasaGkalpo yogI bhavati kazcana // 2 // "Oh Pandava, please know that what they call Sanyasa is none other than yoga because no one becomes yogi without renouncing worldly thoughts."-2 ArukSormuneryogaM karma kAraNamucyate / yogArUDhasya tasyaiva zamaH kAraNamucyate // 3 // "For the sage who desires to climb the heights of a Karma-Yogi, disinterested action is considered as the cause. Same Yogi

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192 adhyAya - 6- CHAPTER SIX having attained yoga quiescence (Shamatranquility) becomes the basis. *(cause) (for further progress)"-3 yadA hi nendriyArtheSu na karmasvanuSajjate / sarvasaGkalpasaMnyAsI yogAruDhastadocyate // 4 // "When a person is not attached to sense objects or even to actions and has renounced all desires, he is said to have established himself in Yoga."-4 uddhAredA''tmanAtmAnaM nAtmAnamavasAdayet / Atmaiva hyAtmano bandhurAtmaiva ripurAtmanaH // 5 // "One should raise himself by his own efforts and should not allow himself to be lowered because your soul is verily your friend and foe. "-5 bandhurAtmA''tmanastasya yenAtmaivAtmanA jitaH / anAtmanastu zatrutve vartetAtmaiva zatruvat // 6 // "One's own soul is *his friend if his lower self is conquered but if the same soul has

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193 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE not conquered his lower self, it is like an enemy"-6 jitAtmanaH prazAntasya paramAtmA samAhitaH / / zItoSNasukhaduHkheSu tathA mAnApamAnayoH // 7 // "The self of one who has conquered his soul and who is perfectly clam and balanced remains composed in cold as well as heat, in pleasure as well as pain and in honour as well as dishonour." - 7 jJAnavijJAnatRptAtmA kUTastho vijitendriyaH / yukta ityacyate yogI samaloSTAzmakAJcanaH // 8 // "The yogi who is saturated with knowledge and wisdom and who remains unshaken and has conquered all senses does not find any difference between a lump of earth stone a piece of gold is spoken as a realized soul."- 8 suhyanmitrAyudAsInamadhyasthadveSyabandhuSu / sAdhuSvapi ca pApeSu samabuddhirviziSyate // 9 //

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adhyAya - 6 - CHAPTER SIX 194 "He supremely excels who looks equally upon well-wishers and neutrals as well as mediators, friends and foes, relatives and objects of hatred, virtuous and sinful."- 9 yogI yuJjIta satatamAtmAnaM rahasi sthitaH / ekAkI yatacittAtmA nirAzIraparigrahaH / / 10 / / "Living in seclusion all by himself, the yogi who has controlled his mind and is free from desires and is void of possession should constantly engage in meditation."- 10 zucau deze pratiSThApya sthiramAsanamAtmana: / nAtyucchritaM nAtinIcaM cailAjinakuzottaram // 11 // tatraikAgraM manaH kRtvA yatacittendriyakriyaH / upavizyAsane yuJjyAdyogamAtmavizuddhaye / / 12 / / "His seat should be firmly placed at a spot which is clean and which is not too high or too low and made of cloth, skin and Kusha grass. ""Occupying that seat with concentration and control over mind as well as senses

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195 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE one should practice Yoga for self purification. 11, 12 Note: These verses show how one prefares to sit in meditation. samaM kAyazirogrIvaM dhArayannacalaM sthiraH samprekSya nAsikAgraM svaM dizazcAnavalokayan // 13 // prazAntAtmA vigatabhIbrahAcArivrate sthitaH / / mana: saMyamya maccitto yukta AsIta matparaH // 14 // __ "Keeping himself steady, trunk, head and neck strait, motionless, fixing his eye on the tip of his nose without looking round about " "Keeping himself clam, fearless and firm in the vow of chastity and with restrained mind fixed on Me the Yogi should sit absorbed in Me."- 13, 14 yuJjannevaM sadA''tmAnaM yogI niyatamAnasaH / zAntiM nirvANaparamAM matsaMsthAmadhigacchati / / 15 / / "Thus constantly keeping his mind balanced the Yogi with his mind controlled attains speace and abiding in Me attains liberation" - 15

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196 adhyAya - 6- CHAPTER SIX liberation." - 15 nAtyaznatastu yogo'sti na caikAntamanaznataH / na cAti svapnazIlasya jAgrato naiva cArjuna // 16 // "Yoga is not for him who eats too much nor for him who does not eat at all. It is neither for him who sleeps too much nor for him who is sleppless."-16 yuktAhAravihArasya yuktaceSTAsya karmasu / yuktasvapnAvabodhasya yogo bhavati duHkhahA / // 17 // "Yoga relieves from all sorts of pains the person who is discipelined in food recreation and all his activities in sleep and waking." -17 yadA viniyataM cittamAtmanyevAvatiSThate / niH spRhaH sarvakAmebhyo yukta ityucyate tadA // 18 // "When fully controlled mind rests in self only and is free from longings and desires, it can be said that such a person is united with Me."- 18 yathA dIpo nivAtastho neGgate sopamA smRtA / yogino yatacittasya yujato yogamAtmanaH // 19 //

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197 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "Just as a lamp placed at a windless spot does not flicker so does the controlled mind of a person practicing yoga."- 19 yatroparamate cittaM niruddhaM yogasevayA / yatra caivAtmanA''tmAnaM pazyannAtmani tuSyati // 20 // sukhamAtyantikaM yattadbuddhigrAhyamatIndriyam / vetti yatra na caivAyaM sthitazcalati tattvataH // 21 // yaM labdhavA cAparaM lAbhaM manyate nAdhikaM tataH / yasminsthato na duHkhena guruNA'pi vicAlyate ||22|| taM vidyAdduHkhasaMyogaviyogaM yogasaJjJitam / sa nizcayena yoktavyo yogo'nirviNNacetasA // 23 // "Where process of thought disciplined by the practice of Yoga ceases to function self is able to see it self and remains fully satisfied." -20 "Yogi feels, that infinite bliss, which can be grasped only by intellect and which transcends physical senses. Where Yogi achieves this position he never moves from Reality." -21

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adhyAya & CHAPTER SIX 198 "Having gained thus a state (of spiritual development) better than which, nothing exists, and established in that State he is not Shaken by any calamity." - 22 "Let it be known that "Yoga" means severance from the union with pain. Such a Yoga can be practiced with determination, steadiness and without wavering mind."-23 saGkalpaprabhavAnkAmAMstyaktvA sarvAnazeSataH / manasaivendriyagrAmaM viniyamya samantataH 1| 28 || zanai: zanairuparamedbuddhayA dhRtigRhItayA / AtmasaMsthaM manaH kRtvA na kiJcidapi cintayet ||25|| "Having totally abandoned all desires born of imagination and controlling all physical senses from all sides of his mind'- 24 "Gradually one attains quietude and has his mind firmly established in Atman not thinking anything else." - 25 Note: Both these verses taken to gether refer to Pratyahar Dhyan and Dharna of Ashtang Yoga of Patanjali, and the concepts of "samvara" and "gunasthanaks of Jains."

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199 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE / / 26 / / yato yato nizcarati manazcaJcalamasthiram / tatastato niyamyaitadAtmanyeva vazaM nayet prazAntamanasaM hyenaM yoginaM sukhamuttamam / upaiti zAntarajasaM brahmabhUtamakalmaSam yaJjannevaM sadA''tmAnaM yogI vigatakalmaSaH sukhena brahmasaMsparzamatyanta sukhamaznute // 28 // // / 27 // "Whereever fickle and unsteady mind. wanders, it is controlled and brought under the sway of Atman" - 26 "Thus when the mind becomes clam with all of his passions quietened the Yogi attains supreme Bliss and becomes one with Brahman."-27 "Thus practicing Yoga one becomes free from all types of sins and enjoys Infinite Bliss of being one with Brahma."- 28 Note: This refers to the final stage of Samadhi. According to Jainism he attains the stage of Siddhahood. sarvabhUtasthamAtmAnaM sarvabhUtAni cAtmani / IkSate yogayuktAtmA sarvatra samadarzanaH // 29 // / "Such a Yogi sees self abiding in all beings

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adhyAya 6 - CHAPTER SIX 200 and all being abiding in him (because) he considers himself united with all in identity and treats all with sameness - 29 yo mAM pazyati sarvatra sarvaM ca mayi pazyati / tasyAhaM na praNazyAmi sa ca me na praNazyati // 30 // "He who sees Me everywhere and every thing in Me never gets separated from Me nor do I separate My self from him. " - 30 sarvabhUtasthitaM yo mAM bhajatyekatvamAsthitaH / sarvathA vartamAno'pi sa yogI mayi vartate // 31 // "Such a Yogi seeing me present in all beings and worships Me as dwelling in all and wherever he is, he abides in Me."- 31 Atmaupamyena sarvatra samaM pazyati yo'rjuna / sukhaM vA yadi vA duHkhaM sa yogI paramo mataH // 32 // "Oh Arjuna, on account of this identical unification of all souls he sees Me everywhere in happiness or pain - Thus he remains highest in My regard.'- 32 Yi

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201 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE // arjuna uvAca // yo'yaM yogastvayA proktaH sAmyena madhusUdana / etasyAhaMna pazyAmi caJcalatvAtsthiti sthirAm // 33 // Arjuna Said: "Oh Madhusudana, on account of the restlessness of mind I do not perceive the Stability of equanimity which you have preached"- 33 caJcalaM hi manaH kRSNa pramAthi balavadRDham / tasyAhaM nigrahaM manye vAyoriva saduSkaram // 34 // "Oh Krishna, mind is very restless turbulent strong and unyielding. It is as difficult to control it just as it is for wind to be controlled."- 34 // zrIbhagavAnuvAca // asaMzayaM mahAbAho mano dunigrahaM calam / abhyAsena tu kaunteya vairAgyeNa ca gRhyate // 35 // Lord Said : "Undoubtedly, Oh Mighty one, mind is fickle and hard to be controlled, but oh Son,

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202 adhyAya-6- CHAPTER SIX of Kunti, it can be restrained by Constant practice and dispassion."- 35 asaMyatAtmanA yogo duSprApa iti me matiH / vazyAtmanA tu yatatA zakyo'vApnumupAyataH // 36 // "Without self - restraint, I think, it is difficult to attain, but by self-controlled striving and by proper means it can be attained."- 36 // arjuna uvAca // ayatiH zraddhayopeto yogAccalitamAnasaH // aprApya yogasaMsiddhiM kAM gatiM kRSNa gacchati // 37 // Arjuna Said: "Oh Krishna, (Please tell me) to what end one goes if inspite of having full faith, on account of fickleness of mind he fails to attain perfection in Yoga."- 37 kaccinaubhayavibhraSTazchinnAbhramiva nazyati / apratiSTo mahAbAho brahmaNaH pathi // 38 // "Is it so, that if one thus loses both - the path of knowledge and the path of Action,

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203 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE he would also lose the path of attaining Brahman like a cloud split asunder without support ?" - 38 etanme saMzayaM kRSNa chettumarhasyazeSataH / / tvadanyaH saMzayasya chettA na jhupapadyate // 39 // "Oh Krishna, you deserve to dispel my doubt completely because except you no one else can do it."- 39 // zrIbhagavAnuvAca // pArtha naiveha nAmutra vinAzastasya vidyate / nahi kalyANakRtkazcid durgatiM tAta gacchati // 40 // The Lord Said : "My dear friend, no one who strive for good ever goes to the underworld and his such actions are not destroyed either in this life or in the next one"-40 prApya puNyakRtAM lokAnuSitvA zAzvatI: samA: / zucInAM zrImatAM gehe yogabhraSTo'bhijAyate // 41 // "Having attained the world of the righteous

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204 adhyAya-6*- CHAPTER SIX and having dwelt there for a long time, one who has fallen from Yoga is born again in the family of people who are pure and rich in virtues."-41 athavA yoginAmeva kule bhavati dhImatAm / etaddhi durlabhataraM loke janma yadIdRzam // 42 // "Or, he is born in the family of the wise yogis . A birth like this is very difficult to obtain in this world.- 42 tatra taM buddhisaMyogaM labhate paurvadehikam / yatate ca tato bhUyaH saMsiddhau kurunandana // 43 // "Oh Son of Kuru, there his intellect gets united with the knowledge acquired by him in previous life and he strives more than ever to achieve Perfection. - 43 pUrvAbhyAsena tenaiva hiyate hAvazo'pi saH / jijJAsurapi yogasya zabdabrahAtivartate // 44 // "By virtue of his practice in previous life he is born thus, whether he wishes or not and in the next life even if he merely wishes to know what is Yoga, he passes beyond Vedic rituals."-44 and he sedge acquireellect gets

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205 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE prayatnAdyatamAnastu yogI saMzuddhakilbiSaH / anekajanmasaMsiddhastato yAti parAM gatim // 45 // "However, the yogi who strives assiduously does reach the highest stage."- 45 tapasvibhyo'dhiko yogI jJAnibhyo'pi mato'dhikaH / karmibhyazcAdhiko yogI tasmAdyogI bhavArjuna // 46 // "Oh Arjuna, such a Yogi is at a stage superior to ascetics performing austerities, he is also higher than the man of mere knowledge and still higher than the persons engaged in rituals ; And therefore , strive to be a Yogi. "-46 yoginAmapi sarveSAM madgatenAntarAtmanA / zraddhAvAnbhajate yo mAM sa me yuktatamo mataH // 47 // "And out of all Yogi's that Yogi is the best who with full faith in his inner self becomes one with Me." -47 Note: Above verses project the same idea as proj - ected by Jain doctrine of Guna sthauaks according to which the Sadhaka whose Moha (attach-ment) is not completely destroyed may havea fall but he being led by previous experience progresses fast and finaly beco - mes one with Siddha - The Absolute.

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adhyAya - 6 - CHAPTER SIX OM tat sat iti zrImadbhagavadgItAsUpaniSatsu brahAvidyAyAM yogazAstre zrIkRSNArjunasaMvAde AtmasaMyamayogo nAma SThA'dhyAyaH // 6 // Thus ends the SIXTH CHAPTER as known 206 "DHYAN YOGA" OR ATMASAUYAMYOGA ***

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207 CHAPTER 6 ATMA SANYAM YOGA In the opinion of the author this chapter is one of those chapters of Gita, which are nearest and closest to some basic doctrines of Jainism. As already observed before, under the heading "Universality of Gita's teachings" Gita is not a sectarian scripture and caters to the need of almost all types of philosophical out looks generated by Indian culture. It is therefore necessary to point out some basic differences of the approaches of Shramana traditiion (to which Jainism and Buddhism belong), and Vedic tradition because in the opinion of this author Gita can not be equated with that Vedic tradition which gives promience to rituals and ceremonies to please various types of gods ruling over different phases of nature. As we proceed further we find that even Gita discounts these rituals for the purpose of

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adhyAya - CHAPTER SIX 208 spiritual progress. Shramana tradition is principally based on the path of knowledge known as "Jnana Marg", and hence puts emphasis on " Virakti" which means renunciation, while Vedic tradition, as subsequently developed, is principally based on action without attachment known as "Karma Yoga". Pandit Sukhalalji, a venerated scholar, aptly points out to this distinction by observing that while Vedic tradition is principally based on the solution of "Vaishsmya" meaning inequality or conflicting situations, the Shramana tradition puts emphasis on "Saamya" meaning equality or resemblance. The result of this distinction is that Vedic tradition aims at "Pravruti" meaning activity while Shramana tradition aims at "Nivruti" means "Sanyasa". It is this basic distinction, which is responsible for the difference in their philosophical approach. The author of Gita has made a wonderful attempt to syncronize both these approaches.

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209 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE The result is that Gita has a place for varieties of philosophical thanking like Dwait, Adwait, Jnana, Dhyana, Karma and "Atmaupamyata". The subject of Atmaupamyata means a prindiple which regards all as one's own self or which seeks to establish one's own identity with all sentient beings. This chapter presents to us sufficient materials on this subject, which practically reproduces some basic thinking of Jainism. It is for this reason that this chapter is known as "Atma Samyam Yoga', Shri Shankara and Shri Chinmayanadji prefer to describe it as "Dhyana Yoga" because it refers to many details of the performance of Dhyana (meditation). This chapter consists of 47 verses and principally their discussion is in relation to Atma (soul) and its spiritual advancement and even the verses about Dhyana are for that purpose. Therefore it would be proper to identify this chapter as "Atma Samyam Yoga". Now let us examine how this chapter corroborates Jain perspectives.

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210 3TEJIRI - &* CHAPTER SIX Reference to the foregoing fifth chapter shows that Arjuna requests the Lord to explain which is better of Sanyasa and Karma Yoga Lord's reply is - "Karma Yogo Vishishyate" means out of these two karma Yoga is better though both lead to the same goal. According to the author of Gita, the action which is performed without any attachment is not only easir but is also better for the individual concernd as well as for the human society. Now in this chapter the Lord explains the importance of self-control and the procedure by which it can be attained. In the first verse the Lord observes that one who performs actions without attachment (Anashritah Karma Falam Karyam) is a "Sanyasi" (one who resorts to rennciation) as well as a Yogi (Karma Yogi) and further emphasizes that "Sanyas" is nothing but "Yoga" because one who has not controlled the mental desires can not be a Karma Yogi.(Ref: verses 2 and 4). This process of renunciation of desires is

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211 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE called "Vitaraga" in Jain parlance. The expreession "Vitaraga" is peculiar to Jain terminology. It is more comprehensive than the usually employed expression "Viraga or Vairaga" which has negative implication as it means aversion while the espression Vitaraga means absence of attachment. If attachment is absent one is not required to develop aversion. Verse 4 uses the words "Sanklpa Sanyas" which means renunciation of all wordly thoughts and says that one who renounces these does really climb the heights of Yoga This clearly accepts the Jain notion of Sanyas by Vitarga. In verse 3 of this chapter, Gita says that to the person who desires to climb the heights of Karma Yoga, disinterested action is inevitable. This disinterest is described as "Sankalpa Sanyas" which means renunciation of all desires. This is nothing but the "Vitaragataa" of Jains. Such a person obtains "Shama" i.e. equanimity. This expression "Shama" is related

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212 3TET - & * CHAPTER SIX to the Prakrit word "Shamayiya", which is often used in Jain scriptures. In the Jain tradition the expression Shamayiya is considered the master key to spiritual progress. Gita's emphasis on the importance of equanimity is so similar to Jain approach that Pandit Sukhalaji explains it as under:-"We often notice Gita corroborating the Jain view about equanimity at verious places by using words "Samadarshi" "Saamya", and "Samata" all conveying the same sense of equanimity. This is the basic thought of Jain scripture "Achaarang Sutra". Jain scriptures often emphasize that one who adopts equanimity is a real "Brahmana". Thus the apparent distinction between "Shramana" and "Brahmana" is obliterated." In corroboration of this view of Sukhalalji we may refer to some of the verses of one of the prominent scriptures of Jainism called "Uttaraadhyayan Sutra", which has following verses in its chapter 25. Verse 21 says, "Just as purified gold is devoid of dirt, so is a true

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213 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Brahmin who is devoid of sins and passions such as attachments, aversions and fear". Verse 27 says, "A true Brahmin is not besmeared by worldly and sensual enjoyments just as a lotus is not besmeared by water." Verse 32 says, "Equanimity makes one a saint, Brahmacharya (celibacy with godliness) makes one a good Brahmin and one is known as a "Tapasvi" or a "Muni" when he possesses "Jnana" (Knowledge)" Verses5 and 6 of this chapter exhort us to lift our selves by our own efforts for our soul is our own friend and foe. This is in complete consonance with the Jain belief that every soul is its own master and by its own efforts it can rise to the level of omniscience and omnipotence which are the attributes of what is known as "God". According to Jainism the true character and power of the soul are blurred by the worldly sensual passions which can be removed only by soul's own efforts. This idea is exactly conveyed by verse 37 of chapter 20

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214 3TEZIRI - & * CHAPTER SIX of Uttaraadhyayan Sutra as under: "Appaa Kattaa vikattaa ya, duhana ya, suhana ya, Appa mittamamittam cha, dupatthiya supatthiyo."Meaning, "Soul is it self the producer of pleasures and pains. Soul is its own friend and foe and is the doer of all good and bad actions". In the verses 35 of the same chapter of Uttaraadhyayan Sutra it is said:"Appaanameva jujjahi, kim te jujjena bajjayo (Appaanameva appaanam jaittaa suhamehae (( " meaning "(If you want to fight), fight against your own self. You would not achieve anything by fighting with your outside enemies. So, conquer your own self." Similar is the directive of "Acharrang Sutra" saying, "Purisaa! Tumameve tumamittam, kim bahiyaa mitta michchhhasi? Purisaa! Appaanameva abhinimijjna, evam dukham pamasyasi (( Meaning, "Oh man! You your self are your firend, why should you try find friendship from outside sources? If you keep your own self in control you will be free

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215 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE from all sorts of pains". This idea is carried further by verses 7,8 and 9 which point out that one, who has conquered his soul, and thereby has obtained equanimity becomes the Supreme Soul (Paramaatmaa) to whom cold and heat, joy and sorrow, honour and ignominy make no difference, and to whom earth, stone and gold are all alike. He sees well-wishers, neutrals,mediators, friends as well as foes, relatives and haters, virtuous and sinful, with same eyes. The same idea is carried by Achaarang Sutra chapter 5 verse 2 which says, "The person who is in full control of his soul (Atmadarshi) is never disturbed by comfortable or uncomfortable circumstances and has complete equanimity and is fully capable to live on his own." Verse 10 of this chapter admonishes such a Yogi to remain constantly engrossed in his soul (Yunjita satatam-Atmaanam). This

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adhyAya & CHAPTER SIX 216 conveys the same message, which was conveyed by Lord Mahavira to his principal pupil Gautam admonishing him "Samayam Maa Pamaayaye". (Ref: Utt. Ch. 10) means, "Do not lose any moment" without remaining in the company of your own pure soul. Then follow verses 11 to 16 which are about meditation how it should be practiced and how constantly fixing one's mind on his own pure soul one gets permanent peace. At this stage it is necessary to refer to the Jain approach to meditation. Ordinarily the popular belief is that meditation means concentration of mind on Divinity. However the approach of Jainism is more analytical. MEDITATION, ACCORDING TO Jainism,is a mental process in day-to-day existence of human life, and therefore, Jain thinkers have analyzed the process of meditation into four types, namely, (1)Arta Dhyaan, (2)Rudra Dhyaan, (3)Dharma Dhyaan, and (4)Shukla Dhyaan. The word "Arta" means pain and the

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217 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE word Rudra connotes cruelty.If we analyze the course of average human existence, we shall find that the major portion of our life isoccupied by tensions created by differnt types of pleasures and pains. In other words our mind is mostly occupied by the feelings, which are good or bad. When it is occupied by bad feelings we are either in Arta (painful) or in Rudra (cruel) mood. However, some times we are also in good mood when we think in terms of ethical and social obligations, which prompt us to lead us to virtuous path. When we are in such a mood we are in Dharma Dhyaan. As and when we progress in Dharma Dhyaan, a stage comes when we enter into the last stage of "Shukla Dhyaan". Shukla means pure It is the stage when our mind becomes thoughtless. This is described as "Nirvikalpa Samadhi". It is not possible to describe this stage because human language is not capable to express it fully. To know what is meant by

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218 JEZRET - & * CHAPTER SIX sweetness which can be instantaneously known when you put a piece of sugar in your mouth. Gita teaches us in the above verses the process to achieve what the Jains identify as Shukla Dhyaan. Then follows verse 17 which describes how a true Yogi regulates his life by discrimination- how he eats, moves recreates and performs all his actions. (Yukta aahara viharasysa yukta chetshthasya Karmasu). This verse reminds one the simple prescription provided by Lord Mahavira to avoid the bandge of Karma (actions). His prescription was, "Jayam chare, jayam chitthe jayamase jayam saye Jayam bhujanto bhaasanto, papa karma na bandhai" (( Meaning, "If you discriminate in all your movements such as your walk, seat, sleep, speech and food, you would not incur any bondage of sinful action. As we proceed further in this chapter, we get verses 18 to 23, which record the result of meditation of Shuka Dhyaan type of Jains.

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219 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE These verses show that the person who has reached the stage of Shukla Dhyaan becomes totally free from longings and desires,,becomes steady in his thinking and is able to recognize his own Self, and feels blissful by achieving Reality. He is not shaken by calamities. Such Yoga should be resolutely practiced with steady mind. Verses 24 to 28 show how by the process of "Pratyaahaara" and "Dhaarana" prescribed by "Ashaang Yoga" of Shri Patanjali one becomes able to achieve the above referred stage of "Shukla Dhyaan". These processes are covered by the concept of "Samvara" and "Nirjara" which are fifth and sixth Tatwas of the seven Tatwas, which are already referred to while discussing verses 34 to 39 of chapter 4.To repeat, Samvara and Nirjara are the processes of stopping the inflow and the elimination of the accumulated Karmas of every type. When the verse 25 advises us to attain quititude gradually (Shanaihi Shanaihi) we are

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adhyAya - 6 - CHAPTER SIX 220 reminded of the Jain theory of "Guna Sthanaka "the ladder to achieve the highest goal of "Kaivalya". (Ref:Bare outlines of Jainism page,1). When we come to verses 29 to 32 we find Gita fully approving what Achaarang Sutra of Jains tells us in its chapter5 (5) (8)pointing out that every sentient being is apart of the whole universe, and therefore every soul which intends to kill, should realize that the being to be killed is the one himself who wants to kill and the being which suffers pain is the same one who causes pain (Tumasi naama tam chevem jam hanaavyam timansi-i.e. The thing which you want to kill is your own self). Achaarang asserts that it is such consciousness, which generates all round feeling of oneness. At this stage Arjuna realizes that on account fo our restless mind it is very difficult to achieve equanimity, which the Lord has preached. He therefore requests Shri Krishna how to control mind, which is as uncontrollable as the wind

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221 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE is. (Verses33 &34). The Lord replies that though it is true that mind is restless and difficult to curb, it can be brought under control by repeated practice (of meditation) and adopting dispassion. (Verse 35). It is difficult to attain this Yoga if one's mind is not restrained. However if one strives persistently to control it, it is possible to attain it. (Verse 36). Knowing how to control the mind, Arjuna now requests the Lord to tell him what happens if in spite of striving with full faith, one fails to control his mind and in the result he fails in achieving Yoga. He asks whether in such cases it is not likely that one would lose both the paths of knowledge as well as action and ultimately even the path of attaining Brahman. (Verses 37 to 39). In reply the Lord assures Arjuna that no one who strives for good, fails to receive the consequences thereof. He says: "Na hi kalyaanakrut kashchit durgatim taata

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222 3TEZTU - & CHAPTER SIX gachchhati". i.e. One who strives for the spirtual welfare, never meets with ill fate. Such a person who fails to achieve Yoga takes rebirth in the higher strata of the society of enlightened Yogis. Such rebirth is difficult to be attained in normal course. Having obtained such birth, he on account of his past experience in the previous birth, is able to strive more to achieve perfection.. He then passes beyond Vedic rituals and easily as well as speedily achieves the Absolute. (Verses 40 to 45) The Lord then assures Arjuna that such a Yogi is superior in his spiritual attainments to those who stick merely to their austerities or knowledge or rituals. The Lord then calls upon him to be a real Yogi. (Verse 46). This chapter ends by declaring that out of all Yogis, that Yogi is the best who, havin full faith in his own inner self, becomes one with the Universal Self. (Verse 47). All these verses proceed with the recognition of the theory of Karma on which

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117 223 SHRIMAD BHAGVAD GITA-A JA IN PERSPECTIVE the Jain philosophical structure of Godless creativity is based, The process by which the author of Gita describes the fall and subsequent ascendancy of the aspirant who dies without achieving the final goal on account the fickleness of mind, is exactly similar to the Jain metaphysical belief that the aspirant who has been able to climb the higher step of ladder called "Gunasthanaka" falls to the lowest ladder of the second step if he has not been able to wipe off all the traits of attachments (Moha). However, on account of the experience, which he has already obtained in his previous birth he has little difficulty to progress further after his fall. This is the end of the 6thchapter of Gita, which is in complete agreement with most of the basic fundamentals of Jainism. O

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224 adhyAya-7 jJAnavijJAnayoga Chapter- 7 Gyanvigyan Yoga The last verse of the foregoing chapter has clearly stated that of all yogis only that yogi is the best whose inner self becomes one with "Me". Here and elsewhere in Gita whenever reference is made to "Krishna" or to first person sisular - "I" or Me"- that reference is to be understood as one to Brahma. But what is the mea - ning of" Brahma". It means "Pure - Consciousness" (Warna FT) "Pure Consciousness is "Kaivalya" of the Jains and when individual soul called "Jiva" (Atman) attains Siddha-hood it is "Parmatma" the supreme soul. In this chapter the Lord now shows the nature and quality of the Supreme soul and devotion to it". In the last chapter Lord ended by saying that the Yogi who becomes one with "Me" is the best of all the rest. Now here in this chapter chapter the Lord points out how this universe functions by force to the "Vital Force" known as "Atma" or "Purusha" by sankhya and Jiva" by Jains. If you know this, Lord says, everything worth knowing is automatically known. Lord then describes what things are non Atmie that is, Ajiva (usita) as distianguished distianguished from Jiva (sita) and how they act and interact with each other causing various levents in this universe.

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225 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE // zrIbhagavAnuvAca // mayyAsaktamanAH pArtha yogaM yuJjanmadAzrayaH / azaMsayaM samagraM mAM yathA jJAsyasi tacchRNu // 9 // Loard Said. "Oh Arjuna now listen how with the mind attached go Me and practicing yoga with absolute devotion, you will know Me Completely without any shadow of doubt." jJAnaM te'haM savijJAnamiMda vakSyAmyazeSataH yajjJAtvA neha bhUyo'nyajjJAtavyamavaziSyate // 2 // "I shall fully declare the knowledge and its realization, Knowing which nothing more remains to be known."- 2 manuSyaNAM sahastreSu kazcidyatati siddhaye / yatatAmapi siddhAnAM kazcinmAM vetti tattvataH || 3 || "Out of thousands of persons rarely some are striving for perfection and out of these striking persons rarely some one knows me in Reality."- 3

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226 adhyAya-7*- SEVEN bhUmirApo'nalo vAyu: khaM mano buddhideva ca / ahaGkAra itIyaM me bhinnA prakRtiraSTadhA // 4 // "My Prakriti (nature) is divided eightfold namely - Earth, Water, Fire, Air, Ether, Mind. Intellect and Egoism"-4 apareyamitastvanyAM prakRtiM viddhi me parAm / jIvabhUtAM mahAbAho yayedaM dhAryate jagat // 5 // "This (Above mentioned Prakriti) is my lower aspect, but oh, Mighty one, Know my higher Prakriti (Self) which is the very life element which upholds this universe."5 etadyonIni bhUtAni sarvANItyupadhAraya / ahaM kRstraraya jagataH prabhavaH pralayastathA // 6 // "Know that these two types of elements (lower and higher) constitute the source of all beings and that I am the source as well as the end of all this which constitutes the whole universe. "-6 mattaH parataraM nAnyatkiJcidasti dhanaJjaya / mayi sarvamidaM protaM sUtre maNigaNA iva // 7 //

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227 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "There is nothing higher than Me, O, Dhananjaya, All this is like a cluster of beads threaded on Me."- 7 rasoha'mapsu kaunteya prabhA'smi zazisUryayoH / praNavaH sarvavedeSu zabdaH ne pauruSaM nRSu // 8 // ___"O Kaunteya, I am the taste of water, the light in moon and Sun, Syllable OM of the Vedas, Sound of ether and virility of men."- 8 puNyo gandhaH pRthivyAM ca tejazvAsmi vibhAvasau / jIvanaM sarvabhUteSu tapazcAsmi tapasviSu // 9 // "I am also the sweet fragrance of Earth, the brilliance of Fire, life of all beings and the austerity of ascetics"- 9 bIjaM mAM sarvabhUtAnAM viddhi pArtha sanAtanam / buddhirbuddhimatAmasmi tejastejasvinAmaham // 10 // ___ "Know Me, O Partha, to be the primeval seed of all beings, intelligence of the intelligent and the splendor of the Splendid".10

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228 adhyAya -7-*- SEVEN balaM balavatAmasmi kAmarAgavivarjitam / dharmAviruddho bhUteSu kAmo'smi bharatarSabha / / 11 // "I am the strength of the strong which is devoid of desires as well as attachments and I am the desire of all beings, who are not opposed to righteous action "- 11 ye caiva sAttvikA bhAvA rAjasAstAmasAzca ye / matta eveti tAnviddhi na tvahaM teSu te mayi // 12 // "Know that all manifestations of Sattva, Rajas and Tamas elements (i.e. Pure, Active and Inert) proceed from Me, yet I am not in them, they are in me. "- 12 tribhirguNamayairbhAvairebhiH sarvamiMda jagat / mohitaM nAbhijAnAti mAmebhyaH paramavyayam / / 13 / / "Being deluded by three gunas of Prakrit, this world fails to recognize me as imperishable and distinct from them."-13 devI hoSA guNamayI mama mAyA duratyayA / mAmeva ye prapadyante mAyAmetAM taranti te // 14 // "Verily, it is difficult to overcome this

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229 SIIRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE divine mystery of Mine caused by three gunas. But those who take Me as their sole refuge they alone can overcome this illusion. "- 14 na mAM duSkRtino mUDhAH prapadyante narAdhamA: / mAyayApahRtajJAnA AsuraM bhAvamAzritAH // 15 // "Those who are deluded evil doers and lower in ethical (values do not seek Me. Their discrimination is destroyed by their delusions and so they follow the ways of demons."- 15 caturvidhA bhajante mAM janAH sukRtino'rjuna / Arto jijJAsurthArthI jJAnI ca bharatatarSabha // 16 // ___ "Oh, Best of Bharatas, Four kinds of virtuous men worship me. namely, Distressed, Seekers of knowledge, Seekers of material things and the Wise."- 16 teSAM jJAnI nityayukta ekabhaktirviziSyate / priyo hi jJAnino'tyarthamahaM sa ca mama priyaH // 17 // "Of these the wise who are steadfast and single minded devotees excel. I am

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adhyAya - 7 SEVEN 230 dear to them and they are dear to Me."-17 udArAH sarva evaite jJAnI tvAtmaiva me matam / AsthitaH sa hi yuktAtmA mAmevAnuttamAM gatim ||18|| "All these persons are noble indeed. But I hold the wise among them as My very self.. For steadfast in mind they are established in Me alone as their Supreme goal "-18 bahUnAM janmanAmante jJAnavAnmAM prapadyate / vAsudevaH sarvamiti sa mahAtmA sudurlabhaH // 19 // "The wise person finds refuge in Me after many births. Such a person believes that every thing is the form of Vasudev - Brahman - Such a person is difficult to be found. "- 19 kAmaistaistaihRtajJAnAH prapadyante'nyadevatAH taM taM niyamamAsthAya prakRtyA niyatAH svayA / / 20 / / "Those whose wisdom has been looted away by various desires seek refuge in other gods and pin their faith on retuals. being guided by their own nature."- 20

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231 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE yo yo yAM yAM tanuM bhaktaH zraddhayArcitumicchati / tasya tasyAcalAM zraddhAM tAmeva vidadhAmyaham / / 21 / / "Whatever form one desires to worship with faith and devotion, I make - I secure him the same for him."- 21 Note: This verse supplies the best evidence of the universality of Indian approach. Accepting without expressing specifically the approach of the Jain docrine of Anekantwad, it tells us that "God" is available to everyone who worships with faith and devotion any form of worship. This does not insits that you can attain Reality only if you offer your worship in particular manner as is asserted by many organ - ized religious systems. sa tayA zraddhayA yuktastasyArAdhanamIhate / labhate ca tataH kAmAnmayaiva vihitAnhi tAn ||22|| "When a person with faith worships that other form I see that he does obtain the desired results."-22 antavattu phalaM teSAM tadbhavatyalyapamedhasAm / devAndevayajo yAnti madbhaktA yAnti mAmapi / / 23 / / "However the fruit which these persons of little intelligence obtain is finite because worshippers of other Devas go

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232 adhyAya-7- SEVEN to these Devas (gods) but one who worships Me comes to Me alone."- 23 avyaktaM vyaktimApannaM manyate mAmabuddhayaH / paraM bhAvamajAnto mamAvyayamanuttamam // 24 // "Persons with small intellect think that I have become manifest (as they get desired object) though I am unmanifest because they do not know my unsurpassable and undecaying Supreme nature." - 24 nAhaM prakAza: sarvasya yogamAyAsamAvRtaH / mUDho'yaM nAbhijAnAti loko mAmajamavyayam // 25 // "I am not manifest to all as I am veiled by the Divine Maya So these deluded persons do not know that I am unborn and Imperishable."-25 vedAhaM samatItAni vartamAnAni cArjuna / bhaviSyANi ca bhUtAni mAM tu veda na kazcana / / 26 // "Oh Arjuna, I know all beings - past, present and of future but they don't know Me."- 26

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233 SHIRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE icchADheSasamutthena dvandramohena bhArata sarvabhUtAni sammohaM sarge yAnti paraMtapa // 27 // "Oh! Parantapa , all persons of the Universe are subjected to this delusion created in them by pair of opposition arising out of their various desires and aversions."- 27 yeSAM tvantagataM pApaM janAnAM puNyakarmaNAm / te dvandramohanirmuktA bhajante mAM dRDhavratAH // 28 // "But those virtuous persons whose sin is destroyed, and who are free from the delusion created by the pair of opposites, worship me with steadfast faith."- 28 jarAmaraNamokSAya mAmAzritya yatanti ye / te brahA tadviduH kR tstramadhyAtma karma cAkhilam // 29 // "Those who strive for liberation from old age and death and take refuge in Me realize, Brahma fully and the knowledge of Atman as well as Karmas - actions"- 29 sAdhibhUtAdhidaivaM mAM sAdhiyajJaM ca ye viduH / prayANakAle'pi ca mAM te viduryuktacetasaH // 30 //

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adhyAya - 7 SEVEN 234 "Those who know me as Adhibhuta, Adhi daiva and Adhiyajna i.e. possessing perfection of the knowledge of the physical world, Divinity and all Actions, and themselves are even-minded, they realize My Reality even at the time at their death. "- 30 OM tat sat iti zrImad bhagavadgItAsUpaniSatsu brahmavidyAyAM yogazAstre zrIkRSNArjunasaMvAde jJAnavijJAnayogo nAma sapto'dhyAya // 7 // Thus ends the SEVENTH CHAPTER which is known as "JNAN VIJNAN YOGA" *** 1111

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235 CHAPTER - 7 JNANA VIJNANA YOGA This chapter has 30 verses., It points out distinction between the vital Force called "Pure Consciousness" that pervades the universe and the non vital elements which are supplied with dynamism by this all prevailing Vital Force. The Lord asks Arjuna to know how Vital Force pervades the whole universe and that complete devotion and surrender to that Vital Force with heart leads one to realize the Reality. Emphasis of the whole chapter is devotion and surrender to that Vital Force In view of this, Verses 2 speaks of Jnana and Vijnana i.e. knowledge and realization of the process which governs this universe and asserts that if this realization is achieved nothing else remains to be known. As Jainism asserts, "Egam janai te savvam janai" i.e. "If you know this one, you

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236 HEUR - 4* SEVEN know everything (worth knowing)."Reference to subsequent verses shows that the Lord refers to the Vital Force, which is known in Sankhya as "Pursha", and in Jainism as "Jiva". When reference is made to "Prakriti" that reference is to what the Jains call "Ajiva". According to the Jain teachers, Key to further progress in the quest of spirituality is to understand this duality of Jiva and Ajiva. Jainism also asserts that if once you know the qualities of Jiva at the time when it is made free from association with Ajiva, you know everything which is worth knowing. This is also what our Upanishadas are saying. For inastance, Brahdaranya Upanishad says, "Atma ya are drashtavyah shrotavyo mantavyo vididhyasitavyah." I.e. "It is necessary to realize the soul, to recognize it and to study it." The same is said by Chhandopanishad as "So anveshtavyaah sa vijijnasitavyah". i.e. "It (soul should be known and studied". After thus stating the importance ot the

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237 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE knowledge of the Supreme Soul, the Lord points out in verse 3 that out of all sincere aspirants there are rarely some who know it in Reality. This concept of this verseis expressed in the same manner by the first verse of chapter 3 of the Uttaraadhyayan Sutra as follows: 'Chattari paramangaani, dullahaniha jantuno Manusanta sui saddha,sanjamammi yaviriyam Meaning," There are four foundation pillars to support the state of liberation. They are, human birth, study of spirituality, faith in that study and serious effort to live accordingly. Verses 4 to 7 point out to the universal scheme of Purusha and Prakriti, which are referred to as "Para" and" Apara"i.e. higher and lower aspects of the ultimate Reality, which compose the source from which all beings spring, and emphasize that there is nothing higher than this motivating Force, which it the root of everything Verses 8 to 12 illustrate to show that what good or bad is found as essence in different

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238 31&ITAT - U * SEVEN objects of this universe, obtains its vitality from the Supreme Soul.In spite of this, the Lord asserts in verse 12 that He is not in these objects even though they are in Him. This means that these worldly objects are dependent on Him but He is not dependent on them. This brngs about the Jain conception that Jiva supplies the dynamic force to Ajivas. However this runs contrary to Sankhya belief that Prusha (Soul) is "Kutastha'i.e. uninvolved in the changing "Gunas"of Prakriti. Verses 13 to 15 show that some persons who are deluded by passion (play of the Gunas) and who fail to recognize the real existence and importance of the potency of the dynamic force of the soul, have lower ethical values and hence they fllow the ways of demons. Verses 16 to 19 refer to how different types of persons worship the Lord (Supreme Soul) They can be classified in four different groups, namely (1) those who are in distress, (2) Seekers of knowedge, (3) those who are

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239 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE seekers of material objects of life and (4)those who are men of vision. The devotees belonging to the last group are dear to the Lord who says that they are as good as He Himself.. They are capable of seeing the existence of the Supreme Soul in everything. Verses 20 to 24 have reference to persons of lesser understanding., Being desirous of material objects of life, they resort to empty rituals and try to please different gods. HOWEVER EVEN IF SUCH PERSONS OF LITTLE UNDERSTANDING ARE WORHIPING WITH FULL FAITH AND DEVOTION THE lord sees that they also are satisfied. But remember that the fruit, which these persons obtain, is finite and of no use to achieve the highest. When they can get such finite fruits, they in their small intellect think that the Lord has become merciful to them though really speaking He is unnanifest. Thus these verses fully reveal the

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240 adhyAya - 19 SEVEN catholocity and liberal approach of original Indian culture, which does not limit the fruits of sincere worship only to those who belong to a particular regious belief. Jainism would fully approve of this attitude, as one of the foundation stones of Jain philosophy is its theory of Syadvad or Anekantvad, which recognizes the element of truth contained in every aspect or event of the universe. (For the details of this theory please refer to the "Brief Out lines of Jainism" given in the beginning). Proceeding further with this chapter we find that verses 25 to 27 explain why the Supreme Soul is not manifest ot all. These verses point out that being deluded by passions for the things worldly, and being obsessed by the pairs of opposites, they are not able to distinguish between the things, which are finite, futile and transitory, and the nature of the Super Soul which is unborn and ever-lasting. This is the short but precise statement of Jain philosophyof bondage resulting from "Karma".

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241 SHRIMAD BHAGVAD GITA-AJAIN PERSPECTIVE Verses 28 to 30 describe what type of persons realize the reality of the Super Soul both during life time as well as when they are overtaken by death. These are the persons who are free from delusions created by wordly passions, who worship the Super Soul with steadfast faith, who are are even minded, possessing perfect knowledge of the world (Adhibhuta), Divinity (Adhidaiva) and Karma (Adhi yajna). > VD

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242 adhyAya-8 akSarabrahAyoga Chapter-8 Akasharbrahmayoga There are certain technical terms used during) philosophical discussions. Arjuna wants to know the meanings and significaus of these terms. Lord explains the purpot of the teachings contained therein. The main teaching is to concentrate on the concept of "Absolute Brahma the Super Soul. This Chapter ends by showing that the path of knowledge is the path of light and the path of ignorance in the path of darkness. - 11 375a gale il kiM tadbrahA kimadhyAtmaM kiM karma puruSottama / adhibhUtaM ca kiM proktamadhidaivaM kimucyate Arjuna said "Oh Krishna, please explain to me what is that Brahma (Absolute), what is Adhibhuta (Spirit) and what is Karma (Action) what is

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243 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE called Adhibhuta(Matter) and what is termed Adhidaiva (Divine intelligence)"-1 adhiyajJaH kathaM ko'tra dehe'sminmadhusUdana / prayANakAle'pi kathaM jJeyo'si niyatAtmabhiH // 2 // "Krishna, what is Adhiyajna and how is this one here in this body. Please also explain how at the time of death you could be known by one who is self controlled."- 2 // zrI bhagavAnuvAca // akSaraM brahA paramaM svabhAvo'dhyAtmamucyate / bhUtabhAvodbhavakaro visagaH karmasajJitaH // 3 // Lord Said "That which is imperishable and supreme is called "Brahman"; Its intrinsic nature is called "Adhyatma" and the creative process which brings beings into existence is called "Karma" (Action). "-3 adhibhUtaM kSaro bhAvaH puruSazcAdhidaivatam / / adhiyajJo'hamevAtra dehe dehebhRtAM vara // 4 //

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244 3TEZRI - 6 * EIGHT "Adhibhuta' means perishable nature;" Adhidaivain means "Self" in the form in which an individual being is found and oh, the Best of Beings, 'Adhiyajna' is my self in the purest form."-4 Note: This explantion of the technical terms given in shortest possible terms has given rise to different types of explanations which vary in accordance with the theorics pro pounded by the interpreters themselves. Majority view is that this verse shows that every thing - perishable or imparishibje - springs from one source as even the things which are "Kshara" means per ishable courses from "Me" i.e. the Lord who speaks; In other words everyghing is "Bra - hma" - a view propounded by Shankara. It is however, possible to interpret differently looking to the bare language used. This possible interpretation is as under: "Adhibhuta" means material objects which are perishable. Brhma is not perishable so connotat - ion of Bhrama can not be attributed to the word. IN Jain terminology it means "Ajiva" sata (2) "Abhidaiva" would mean living beings in any form. in Jain terminology t would mean "Paryayatmak" Jiva (Atma) in physical form, which is assumed as a result of Karnic activities.

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245 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE (3) "Adhyajna" means "Atma" (Jiva) whose luster or or dynamic force is not shadowed i.e. blurred by Karmic forces The author of Gita is constantly influenced by Sankhya doctrines as subesequntly modified when original Shankhya of Kapila was influenced by Patanjali's yoga. This is a bare inference in absence of any reliable data of the actual composition of Gita. antakAle ca mAmeva smaranmuktvA kalevaram / yaH prayAti sa madbhAvaM yAti nAstyatra saMzayaH // 5 // "And one who at the time of his death departs remembering Me, does enter into Me; These is no doubts about this."-5 yaM yaM vA'pi smarambhAvaM tyajatyante kalevaram / taM tamevaiti kaunteya sadA tadbhAvabhAvitaH // 6 // "Oh, Kaunteya, One remembers at the time of his death that idea or objects which he has constantly contemplated and he achieves that very idea or object"- 6 tasmAtsarveSu kAleSu mAmanusmara yuddhaya ca / mapyarpitamanobuddhirmAmevaiSyasyasaMzayam // 7 //

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246 adhyAya-8* EIGHT "Therefore, at all the times remember me and fight (against your Kasayas.) You . shall surely get me if your mind & intellect are absorbed in Me"- 7 abhyAsayogayuktena cetasA nAnyagAminA / paramaM puruSaM divyaM yAti pArthAnucintayan // 8 // "Oh, Partha, With mind being steady and not moving towards other objects having been trained by habitual meditation on resplendent "self" one comes to me."- 8 kaviM purANamanuzAsitAra maNoraNIyAMsamanusmaredyaH / sarvasya dhAtAramacintyarUpa mAdityavarNaM tamasaH parastAt // 9 // prayANakAle manasA'calena bhaktyA yukto yogabalena caiva / bhUvormadhye prANamAvezya samyaka sa taM paraM puruSamupaiti divyam // 10 // "Whoever meditates upon the

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247 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "Omniscient, Ancient, the Ruler of the universe, subtler than the subtlest , supporter of all, inconceivable, effulgent like the sun, and beyond the darkness of ignorance"- 9 "and who, at the time of his death, with steady mind full of devotion, by yogic power fixes his Prana in the middle of his two eye brows reaches that supreme Purusha (Self) which is Divine."- 10 yadakSaraM vedavido vadanti farerfa Tuat start: 1 yadicchanto brahAcarya caranti tatte padaM saGgaheNa pravakSye 11 ?? 11 "I will now describe in brief that which is described as "imperishable" by those who know the Vedas, that which the self - controlled and desire-free ascetics enter and desiring which they practice

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248 adhyAya-8*EIGHT Brahmacharya - that goal I will declare to you."- 11 sarvaddhArANi saMyamya mano hRdi niruddhaya ca / mUAdhAyAtmanaH prANamAsthito yogadhAraNAm // 12 // omityekAkSaraM brahA vyAharanmAmanusmaran / yaH prayAti tyajandehaM sa yAti paramAM gatim // 13 // "Closing all the gates and locking up the mind in heart, one fixes his breath in his head and rapt in yogic meditation...."-12 ___ "one departs uttering one - syllable OM all the while remembering Me, attains the supreme goal."- 13 ananyacetA: satataM yo mAM smarati nityazaH / tasyAhaM sulabhaH pArtha nityayuktasya yoginaH // 14 // "I am easily available to that yogi who constantly remembers Me - not thinking of anything else"- 14 mAmupetya punarjanma duHkhAlayamazAzvatam / nApnuvanti mahAtmAnaH saMsiddhiM paramAM gatAH // 15 //

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249 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "Having attained Me, these great souls do not take birth again - the birth which is transitory and abode of misery. They thus reach the highest perfection"- 15 AbrahAbhuvanAllokAH punarAvartino'rjuna / mAmupetya tu kaunteya punarjanma na vidyate // 16 // "All the worlds right from the world of Brhma are subject to rebirth , but one who reaches Me has no rebirth O, Arjuna."-16 sahastrayugaparyantamaharyabahANo viduH / / rAtriM yugasahastrAM tAM te'horAtravido janAH // 17 // avyaktAdvyaktayaH sarvAH prabhavantyaharAgame / rAjyAgame pralIyante tatraivAvyaktasaJjake // 18 // bhatagrAmaH sa evAyaM bhUtvA bhUtvA pralIyate / rAtryAgame'vaza: pArtha prabhavatyaharAgame // 19 // "These men know what is Day and what is Night. As also that Brahma's Day and Night each last for thousands of yugas and that when Brahma's Day comes all the things which are manifest spring from the

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250 JEZIRT - 6* EIGIIT spring from the unmanifest and when Brahma's night comes, they are dissolved into the same unmainfest Thus Oh Partha, this multitude of beings are thus born again and again and dissolve under the compulsion of the scheme of Nature Day and Night."- 17, 18, 19 Note: Idea is to impress upon us the working of the cosmic scheme under which, the time for which we can enjoy the material things of the world is so small that it is no greater than a drop of water in the vast ocean. Their flee - ting transit transitoryness and nothingness is highlighted in these verses. parastasmAttu bhAvo'nyo'vyakto'vyaktAtsanAtanaH / U: 7 wag nag fun farsafa Il poll "But higher than the above stated unmanifest is another unmanifest Being, which is everlasting and which perishes not even when all beings perish" - 20 avyaktokSara ityuktastamAhuH paramAM gatim / yaM prApya na nivartante taddhAma paramaM mama // 21 // "This unmanifest, which is imperishab

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251 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE le is declared to be the highest goal and for those who reach that goal there is no return, and that is My highest abode"-21 puruSaH sa para: pArtha bhaktyA labhyastvananyayA / yasyAntaH sthAni bhUtAni yena sarvamidaM tatam // 22 // "Oh Partha, this Supreme Purusha is Tatava attainable by absolute devotion to Him within whom all beings dwell, and who pervades all this."- 22 yatra kAle tvanAvRttimAvRttiM caiva yoginaH / prayAtA yAnti taM kAlaM vakSyAmi bharatarSabha // 23 // "Oh Best of Bharatas, I will tell you now the conditions which defermine non-return and return of Yogis from a particular Path."23 agiryo tirahaH zuklaH SaNamAsA uttarAyaNam / tatra prayAtA gacchanti brahA brahAvido janAH // 24 // "One Path is that in which are stationed Fire - god and deties presideing over daylight in bright half of Uttarayan. If a Yogi departs during these

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252 STEZITU - 6* EIGHT days knowing Brahman he goes with Brahman. "- 24 dhUmo rAtristathA kRSNa: SaNmAsA dakSiNAyanam / tatra cAndramasaM jyotiryogI prApya nivartate // 25 // "But if he the departs in the smoke, the night , dark weeks of, and the months of "Dakshinayam" he goes to the land of returns"-25 Note: Literarily speaking these verses suggest that that fate of Yogi who dies on particular days is determined by the day when he dies. If any such meaning is accepted it goes totally against the core of its philosophical teachings as the fate of one who is Brahma -Nistha can not be determined by the accident of his death on a particular day. Therefore, the only rational meaning which can be aseribed to these verses is that one who dies with the light of true knowledge goes to the place from which there is no return, while one who dies in the darkness of ignorance has to take rebirths Following verse No.26 supports this view. zaklakRSNe gatI hote jagataH zAzvate mate / OUT THISItutacat q: il pe II

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253 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "The path of Light and the Path of Darkness available to the world are eternal. By one, a person does not return while by the other he has to return i.e. to take births and rebirths."- 26 naite sUtI pArtha jAnanyogI muhyati kazcana / tasmAtsarveSu kAleSu yogayukto bhavArjuna || 27 // "Knowing these two Paths, oh Partha, no Yogi is deluded. Therefore, be stead fast in Yoga for all times".- 27 vedeSu yajJeSu tapaH su caiva dAneSu yatpuNyaphalaM pradiSTam / atyeti tatsarvamidaM viditvA yogI paraM sthAnamupaiti cAdyam // 28 // "Whatever fruit of merit is obtained from the studies of Vedas, Sacrifices, aust - erities and charity, Yogi goes beyond and knowing importance of these two paths, he attains primodial abode in Supreme." -28

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254 adhyAya-8*EIGHT OM sat tat iti zrImabhagavadgItAsUpaniSatsu brahAvidyAyAM yogazAstre zrIkRSNArjunasaMvAde akSarabrahAyogo nAma aSTo'dhyAyaH // 8 // Thus ends the EIGHT CHAPTER OF GITA known as "AKSHARA BRHMA YOGA" ***

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255 SIIRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE CHAPTER - 8 AKSHARA BRAHMA YOGA In the earlier chapters the Lord vividly described what is knowledge and wisdom. But these can bear their fruit only if there is complete surrender to the Absolute, which is known as Brahman. He uses some technical words such as "Brahman" "Abhibhuta", "Abhidaiva" and "Abhiyajna". Arjuna wonders what they mean, so Lord explains these very shortly, but the purport of the teaching is to concentrate one's mind constantly on the "Absolute Brahama "i.e. the Super Soul, which is never born and which never dies. It is imperishable. If such practice is constantly continued in life even while performing one's worldly duties, one goes on the same way even when the Death over takes him. (Verses 5 to 8).

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adhyAya - 8 EIGHT 256 With this end in view the Lord explains that the expression "Brahman" refers to the Supreme Soul which in its pure form is imperishable, omniscient, and omnipotent. It is also called "Adhiatma". The Jains identify it as Jiva when it exists in its pure form unaccompanied by "Ajiva". The Lord also explains that the creative process of the soul is called "Karma", which implies various actions adopted by "Jiva" during the course of its creative process. When this happens, it is called "Abhibhuta" which is perishable. "Abhidaiva" means "Self" which is covered by body and "Abhiyajna" which is perishable. "Abhiyajna", means the soul when it attains its pure form i.e. the Lord Himself. (Verses3 and 4) The idea conveyed here is in complete agreement with the Jain process during the journey to the spiritual heights. According to the Jains in order to have the complete and conclusive judgment of Reality one has to take into account the main

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257 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE substance which has the elememt of permenence and the change which it undergoes in various forms. In this process of change the previous form is clouded and a new form materializes. The previous form is called "Dravyaarthic Naya" means Original out look and the new form is called "Paryaayaarthic" Naya which means modified form. They are respectively referred to here as "Adhiyajna" and "Adhidaiva". Verses 9 to16 refer to meditation and Yoga practices steady and firm with complete concentration on the Supreme Self. Verses 17,18 and 19 emphasize the transitory nature of life which may last for hundreds of years compared to which the life of a human being is a mere speck in longevity. The lesson to be drawn is the futility of the lesson human efforts to hanker after material things. Verses 20 to 22 therefore admonish us to seek highest goal and abode from which there

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258 Hyr - 6 * EIGHT is no return. Jainism would call this stage as the stage of achieving "Siddhahood". Verseses 23 to 25 should be interpreted in allegorical terms as pointed out in the notes recorded in the main text. Verses 26 to 28 refer to the path of knowledge as the path of light and the path of ignorance as the path of darkness and further points out that one who knows the distinction as well as the importance of both these paths attains the abode of the Supreme. i O

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259 adhyAya - 9 rAjA vidyArAjaguhyayoga Chapter - 9 RAJA VIDYA RAJGUHYA YOGA This chapter carries the idea of chapter - 8 by pointing out that the whole scheme of this universe is based on the theory of Holograph that is, Unity, oneness among all objects and events of life. The importance of this chapter is in its teaching complete surrender to the cosmic functioning of this universe. The chapter also points out to the distinction between "Sakam Bhakti" and "Nishkam Bhakti" and also emphasies that Nature does not recognise any man-made distinctions based on castes, gender or Birth. // zrIbhagavAnuvAca // idaM tu te guhyatamaM pravakSyAmyanasUyave / jJAnaM vijJAnasahitaM yajjJAtvA mokSyase'zubhAt // 1 // The Loard Said "I shall now unfold to you, as you never cavil the most secret knowledge to gether with the knowledge with experience, knowing which you shall be free from

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260 adhyAya-9- NINE sorrows of life."- 1 rAjavidyA rAjaguhA pavitramidamuttamam / pratyakSAvagamaM dhana' susukhaM kartumavyayam // 2 // " "This is Royal science, Royal mystery, pure and sovereign, capable of direct comprehension, direct intuitional and in accordance with Dharma, very easy to perform as well as imperishable "- 2 azraddadhAnAH puruSA dharmasyAsya parantapa / aprApya mAM nivartante mRtyusaMsAravartmani // 3 // "Oh Parantapa, persons who have no faith in this doctrine, far from coming to Me, return repeatedly to the path of repeated birth and death." mayA tatamidaM sarvaM jagadavyaktamUrtinA / matsthAti sarvabhUtAni na cAhaM teSvavasthitaH // 4 // na ca matsthAni bhUtAni pazya me yogamaizvaram / bhUtabhRnna ca bhUtastho mamAtmA bhUtabhAvanaH "The whole world is pervaded by me in my unmanifested form. Therefore all being exist in Me, I am not in them." - 4

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261 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "(It is also true that ) all those beings abide not in Me. This (this paradox) is the real Mystery of My Divine power. Being sustainer and creator of all beings, My self does not dwell in them "- 5 yathAkAzasthito nityaM vAyuH sarvatrago mahAn / tathA sarvANi bhUtAni matsthAnItyupadhAraya // 6 // "As the mighty wind moving every where, rests always in space , even so, know that all beings rest in me. "- 6 savabhUrtAni kaunteya prakRtiM yAnti mAmikAm / kalpakSaye punastAni kalpAdau visRjAmyaham // 7 // "Oh Kaunteya, all beings return to my nature at the end of each "Kalpa" and when the new Kalpa begins I bring them again * Note : Both these verses are likely to confuse an ordinary student. Gandhiji rightly explains the apparent paradox by saying that as everything is God - oriented one can say that He contains everything. He is, however unconcerned and unaffected and so it can be said that beings are not in Him. However those who are his real and true worshipers are in Him but not those who are atheists (non - believers)

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262 adhyAya-9* NINE into light"- 7 prakRtiM svAmavaSTabhya visRjAmi punaH punaH / bhUtagrAmamimaM kRtsnamavazaM prakRtervazAt // 8 // "Thus through My nature , I bring forth all creation and powerless while under the sway of My Nature this multitude of beings come forth again and again "- 8 na ca mAM tAni karmANi nibaanti dhanajya / udAsInavadAsInamasaktaM teSu karmasu // 9 // "However, oh Dhananjaya, I being indifferent and unattached , these acts do not bind me. "- 9 mayAdhyakSeNa prakR tiH sUyate sacarAcaram // hetunAnena kaunteya jagadviparivartate // 10 // "My self monitering, Prakriti gives birth to movements of variegated types and it is because of this that the whole universe keeps revolving."- 10 avajAnanti mAM mUDhA mAnuSI tanumAzritam / paraM bhAvamajAnanto mama bhUtamahezvaram // 11 // "But the fools do not know Me

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263 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE (My real self) when they see Me in human form, They know not My higher self as the Lord of all Beings. "- 11 moghAzA modhakarmANo modhajJAnA vicetasaH / rAkSasImAsurI caiva prakRtiM mohinI zritAH / / 12 / / "Of vain hopes and of vain action, of vain knowledge and senseless, they are possessed of delusive nature of demons and evil spirits."- 12 mahAtmAnastu mAM pArtha devIM prakRtimAzritA: / bhajantyananyamanaso jJAtvA bhUtAdimavyayam // 13 // "However, great souls, taking refuge in My Divine Nature worship Me singleminded by knowing me as the imperishable source of beings."- 13 satataM kIrtayanto mAM yatantazca dRDhavratAH / namasyantazca mAM bhaktyA nityayuktA upAsate // 14 // "They worship Me with devotion, always glorifying Me with steadfast faith."14 jJAnayajJena cApyena yajanto mAmupAsate / ekatvena pRthaktvena bahudhA vizvatomukham / / 15 / /

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264 adhyAya-9 NINE "Others worship me and work for me with the sacrifice of spiritual knowledge as one and many and every where."- 15 ahaM krutarahaM yajJaH svadhAhamahamauSadham / mantro'hamahamevAjyamahamagnirahaM hutam // 16 // "I am the vedic ritual, I am the sacrifice, I am the offering to the departed, I am the medicinal herbs, I am the Mantra (Scered text), I am ghee, the Fire and also the offering. "- 16 pitA'hamasya jagato mAtA dhAtA pitAmahaH / vedyaM pavitramoMkAra RksAma yajureva ca // 17 // "I am the father, mother, the supporter, the grandfather, the real thing to be known, the purifier, the OM-kar and also the threeVedas, - Rug, Sama and yajur. " - 17 gatirbhartA prabhuH sAkSI nivAsaH zaraNaM suhRt / prabhavaH pralayaH sthAnaM nidhAnaM bIjamavyayam // 18 // "I am the goal, the supporter, the supreme Lord, the witness, the abode, the shelter, the friend, the Origine, the

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265 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Dissolution, the foundation, the Treasure House as also the imperishable seed."-18 tapAmyahamahaM varSa nigRhNAmyutsRjAmi ca / amuta caiva mRtyuzca sadsaccAhamarjuna // 19 // __ "Oh Arjun, I supply heat, I will hold as well as send forth the Rains, I am immortality, as well as Death, the Existence as also the Non Existence. "- 19 vidyA mAM somapA: pUtapApA yajJairiSTA svargati prArthayante / te puNyamAsAdya surendraloka - mananti divyAndivi devabhogAn // 20 // "Those who know three Vedas, drink Soma Juice and are purified from sin worship me through scarifies they go to Heaven and reach the Divine world of gods enjoying divine pleasures. "- 20 te taM bhuktvA svargalokaM vizAlaM kSINe puNye martyalokaM vizanti / evaM trayIdharmamanuprapannA gatAgataM kAmakAmA labhante // 21 //

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266 adhyAya-9*- NINE "They having enjoyed the world of heaven , enter the world of mortals after the fruits of their merits are exhausted. Thus those who follow the Vedic rituals do obtain their desired objects but ultimately get the usual rounds of births and deaths."- 21 ananyAzcintayanto mAM ye janAH paryupAsate / teSAM nityAbhiyuktAnAM yogakSemaM vahAmyaham // 22 // ___ "However, those who worship Me, con centrating on Me alone and on nothing else, do remain attached to Me and so I think myself responsible for their wellbeing."-22 ye'pyanyadevatA bhaktA yajante zraddhayAnvitAH / te'pi mAmeva kaunteya yajantyavidhipUrvakam // 23 / / ___ " Even those who worship other gods with full faith worship Me alone, even though their method is wrong. "- 23 ahaM hi sarvayajJAnAM bhoktA ca prabhumena ca / na tu mAmabhijAnanti tattvenAtazcyavanti te // 24 //

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267 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "Because I alone am the receiver as well as the Lord of all sacrifices , But they do not know the Reality and hence their fall."24 Note: Pl. Note the catholicity of Indian philosophy. These verses reflect the idea of the following yAnti devavratA devAn pitRnyAnti pitRvrtaaH|| bhUtAni yAnti bhUtejyA yAnti madyAjino'pi maam||25|| "Those who worship the gods go to the gods, those who worship ancestors go to the ancestors , those who worship the spirits go to the spirits, but those who worship me do come to me. "-25 Note : There is no call for jehad against worsh - ippers of other gods. patraM puSpaM phalaM toyaM yo me bhakatyA prayacchati / tadahaM bhaktyupahRtamathAmi prayatAtmanaH // 26 // __"Any offering mere leaf, flower, fruit or water made to Me with true devotion by a pure minded person, I accept." - 26 yatkaropi yadgazAsi yajjuhoSi dadAsi yat / yattapasyati kaunteya tatkuruSva madarpaNam // 27 / / "Whatever you do, eat, offer in sacrifice,

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268 adhyAya-9- NINE oh son of Kunti, do it only as an offering to Me. "- 27 zumAzumaphalairevaM mokSyase karmabandhanaiH saMnyAsayogayuktAtmA vimukto mAmupaiSyasi // 28 // "Thus you shall be free from the bonds of actions yielding good and bad fruits because having accomplished renunciation and performance you shall be released from the cycle of birth and death and shall came unto Me. "- 28 samo'haM sarvabhUteSu na me dveSyo'sti na priyH| ye bhajinta tu mAM bhaktyA mayi te teSu cApyaham // 29 // "I am treating all equally as I hate none nor I am partial to anybody. Those who worship me with devotion abide in Me and I in them.. "- 29 api cetsudurAcAro bhajate mAmananyabhAk / sAdhureva sa mantavyaH samyagvyasito hi saH // 30 // kSipraM bhavati dharmAtmA zazcachAntiM nigacchanti / kaunteya pratijAnIhi na me bhaktaH praNazyati // 31 // "Even a sinner, however great, must be treated as a saint if he turns to me with

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269 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE devotion for he has a settled resolve, as he soon becomes righteous with ever lasting peace. Oh Kunteya, know that My devotee never perishes. "-30, 31 mAM hi pArtha vyapAzritya ye'pi syuH pApayonayaH / striyo vaizyAstathA zUdrAste'pi yAnti parAM gatim ||32|| "Even those who are born of the sinful wombs, and also those who are women, Vaishyas and Shudras can reach the supreme goal provided they take refuge in Me."- 32 kiM punarbrAhmaNAH puNyA bhaktA rAjarSayastathA / anityamasukhaM lokamimaM prApya bhajasva mAm // 33 // "(If that is so) How much more for Brahmins and Kshatriyas who are pure and my devotees. So worship me as you have already been in this joyless and fleeting world. " -33 manma bhava madbhakto madyAjI mAM namaskuru / mAmevaiSyasi yuktvaivamAtmAnaM matparAyaNaH || 34 // "Therefore, fix your mind on Me, be devoted to me, sacrifice to me; Having thus

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270 adhyAya-9* NINE united your self to Me, taking Me as your supreme goal, you shall come into Me."34 OM tat sat iti zrImadbhagavadagItAsUpaniSatsu brahAvidyAyAMyogazAstre zrIkRSNArjunasaMvAde rAjavidyArAjaguhyayogo nAma navamodhyAyaH // 9 // Thus ends Chapter - 9 of Gita known as "RAJA VIDYA RAJA GUHYA YOGA" ***

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271 CHAPTER - 9 RAJA VIDYA RAJA GUHYA YOGA The last Chapter was on "Akshara Brahma Yoga". It explained how one, who concentrates one's mind constantly on the Supreme Soul, which is "Akshara (Eternal),achieves Brahman (Reality). This chapter carries that theme further and points out that since the universal scheme is based on Holograph Unity, it is only the self-surrendering devotion by feeling oneness with every object of the universe that one reaches the realm of Reality. This self surrender is Bhakti Yoga that can be practiced by one who is totally free from egocentric existence. First three verses of this chapter reveal the importance of this process, which is identified as Raja Vidya A Royal Science. The Lord explains that it is intuitional and very easy to perform. All the verses that follow show the unitary function of the universe and that the eternal bliss, joy and peace, which is the aim

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adhyAya - 9 NINE 272 of every sentient being, can be achieved only if one is able to be one with universal scheme forgetting his or her own individual identity. It is for this reason that this process is called "Raja Guhya Yoga", i.e. the Yoga of Royal mystery. Verses 4 and 5 are very important and are variously explained by scholars of different philosophical hues, These and many other verses of this chapter can be interpreted in support of the principle of Duality (Dwaita) as well as the theory of Mono-Theism (Adwaita). Whatever be the difference in each interpretation, the core idea of this chapter is to show the unitary nature of the cosmic functioning and to be one with this functioning to achieve bliss and Reality. The Lord points out in verses 5 to the mystery of the Divine power in that though this power is the sustainer and the creator of all beings, it does not dwell in all beings. This idea is the same that has already been expressed in the verse 12 of the

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273 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE fore going chapter 7, saying, "I am not in them (though) they are in Me." The apparent paradox can be solved by the Jain belief that it is "Jiva' (soul) which supplies its dynamism to "Ajiva" (non-soul), thus resulting in multifarious phenomenal activities of the universe. (Reference be made also to verses 7 to 10). Thus the infinite character of the soul pervades the finite. The Jains believe that when the soul is associated with non soul and supplies it's dynamism to its associate, which is known in Sankhya as "Prakriti" , its omniscience and omnipotence are blurred and its "Dravyarthic"charcter is converted into "Paryaayaarthic one - a modefication with which we are usyally familiar. The explanation of the Adwatists (Monotheists) like the great Shankara and Swami Chinmayanandji is that second line of the verse 4 is a classical description of "Relationless Relationship" between Real and Unreal describing it as the theory of "Super

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274 3tezy - p * NINE impositon". However the Jain perception is based on the duality of Jiva and Ajiva being separate entities. The same is the belief of Sankhya of Kapila. Verses 11 and 112 reject the concept of "God" as a distinct authority or a person in human form and show the delusive nature of their senseless action. Verses 13 to 15 refer to the achievements of "Nishkam Bhakti" (Motive less devotion) born of self surrender or though Jnana Yoga. Verses 16 to 19 point out to the universal oneness, a concept of holographic functioning of the cosmic scheme. Verses 20 and 21 show that "Sakaam Bhakti" (devotion with motive attached) does bring its fruits, but it is not conducive of final liberation. A mere following of Vedic rituals does not liberate you from the rounds of births and deaths. Verse 22 shows how fruitful is 'Nishkam Bhakti" (Motive less devotion). Verses 23 to 25 show the catholicity of Indian

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275 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE philosophical outlook, which is in full agreement which the Jain doctrine of Anekantvad, better known as Syadvad. Syadvad is referred to and discussed in the fore going chapter on "Bare Outlines Of Jainism". This doctrine asks us to recognize the element of truth in every proposition even if it is found to be contrary to your long cherished belief. This doctrine thus rules out absolutism and introduces an element of non-violence (Ahimsa) even in the process of thinking at the mental level. Verse 26 to 28 teach us that during the process of our devotional activities what is important is not rituals but the intention and the motive with which these activities are performed. Verse 29 to 33 reassure us that cosmic functioning is absolutely objective and impartial.It treats every one with equality and justice. It does not look down upon a sinner

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adhyAya PNINE 276 provided he turns to be a real devotee and resorts to the life of rightousness, piety and love,. These verses emphasize that the nature does not recognize the man made distinctions of caste,gender and birth. These verses provide the spiritual force similar to the one which is provided to us by our constitutional doctrine of equality and equal treatment in our material existence. Thus this chapter ends with verse 34 asking us to surrender completely and fully to the cosmic design and thereby to gain real peace. In short this chapter points out to the all pervading Soul (Paramatma) and complete surrender it it. In the words of the great philosopher and poet of Gujarati literature Mahetaji Narasinha, "Jyalagi Atama tatwa chinhyo nahi, tyalagi sadhana sarva juthi."Meaning, So logs as you do not

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277 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE surrender your self completely to the soul, all your penances are of no avail". 4 O

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STEZPT-90 vibhUtiyoga Chapter - 10 VIBHUTIYOGA The last Chapter asks us for complete surrender of self to the cosmic order. This one now explains why such self surrender is necessary. This explanation is contained in shloka 20 which says : 3FHGHT AFTURera:Meaning I am the supreme soul residing in every sentient being. It is the driving force supplying energy to every non- soul called "Ajiva" (35fta) and therefore it is the seed of every - thing good as well as bad. Upanishad 's first stanza. fattare HE TOH TE PET FHEITH GAELI (This supr - eme soul resides in everything found in this universe Il efterlatara 11 bhUya eva mahAbAho zRNu me parama vacaH / yate'haM prIyamANAya vakSyAmi hitakAmyayA / / 1 / / Lord said : "Once more hear my Supreme word which I intend to utter to you as you are dear to me and as it is for your benefit."- 1

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279 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE na me viduH suragaNAH prabhavaM na maharSayaH / ahamAdirhi devAnAM maharSINAM ca sarvazaH // 2 // "Neither the gods nor the Rishis know My origin for I am the origin of both."- 2 yo mAmajamanAdiM ca vetti lokamahezvaram / asammUDhaH sa maryeSu sarvapApaiH pramacyate // 3 // ___ "He, who among the undeluded mortals, knows Me, the great Lord of Universe, as one who is not born and beginning less, is released from sin. "-3 buddhijJAnasamasammohaH kSamA satyaM damaH shmH| sukhaM duHkhaM bhavo'bhAvo bhayaM cAbhayameva ca // 4 // ahiMsA samatA tuSTistapo dAnaM yazo'yazaH / bhavanti bhAvA bhUtAnAM matta eva pRthagvidhAH // 5 // ___"Intellect, wisdom, non-illusion, forgiveness Truth, Self- restraint, calmness, happiness, birth or death, fear and pain also fearlessness." "Non-violence, equanimity contentment austerily beneficence proceed verily from me. " 4 -5

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adhyAya- 10 TEN 280 maharSayaH sapta pUrve catvAro manavastathA / madbhAvA mAnasA jAtA yeSAM loka imAH prajAH / / 6 / / "The seven great seers, the ancient Four, the Manus - they all were born of Me and My Mind and of them were born all creatures of the world "- 6 etAM vibhUtiM yogaM ca mama yo vetti tattvataH / so'vikampena yogena yajyate nAtra saMzayaH // 7 // "He who knows the Reality of My manifold manifestations as well as yogic power becomes established undoubtedly in steady yoga"- 7 ahaM sarvasya prabhavo mattaH sarvaM pravartate / iti matvA bhajante mAM budhA bhAvasamanvitAH / / 8 / / "Wise worship me with full devotion, knowing that I am the source of all and everything proceeds from me."- 8 maccitA madgataprANA bodhayantaH parasparam / kathayantazca mAM nityaM tuSyanti ca ramanti ca / / 9 / / "With their mind wholly fixed in Me, with their souls devoted to Me, they enlighten

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281 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE mutually each other by discussion about Me - thus they remain satisfied and delighted" 9 teSAM satatayuktAnAM bhajatAM prItipUrvakam / / dadAmi buddhiyogaM taM yena mAmupayAnti te // 10 // "They being ever steadfast and worshipping Me out of love for Me To them I im-part my yoga - Buddhi (Power of selfess action) by which they come to me." -10 teSAmevAnukampArthamahamajJAnajaM tamaH / nAzayAmyAtmabhAvastho jJAnadIpena bhAsvatA // 11 // ___ "Out of sheer compassion for them I, dwelling in their heart, destroy the darkness of ignorance by the luminous Lamp of Knowledge."-11 // arjuna uvAca // paraM brahA paraM dhAma pavitraM paramaM bhavAn / puruSa zAzvataM divyamAdidevamajaM vibhum // 12 // AhustvAmRSaya: sarve devarSinAradastathA / asito devalo vyAsa: svayaM caiva bravIpi me // 13 // Arjuna said "Lord , Thou art supreme spirit, supreme Purifying resort, Eternal Divine

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282 adhyAya - 10 -* TEN Purusha, Primeval God, unborn and omnipresent." - 12 "All the Rishis including the Divine ones named Narada, Asita, Devala and Vyasa, have acclaimed you and now you your self says so."- 13 sarvametadRtaM manye yanmAM vadasi kezava / na hi te bhagavanvyaktiM vidurdevA na dAnavAH // 14 // __ "I do believe all that you say as true, oh Keshav, that neither the gods nor the demons know your identity." - 14 svayamevAtmanA''tmAnaM vettha tvaM puruSottama / bhUtabhAvana bhUteza devadeva jagatpate // 15 // "Oh Best of all the Purushas you know your self by your own self. Oh source and Lord of all beings, God of gods, oh the father of This universe !" - 15 vaktumarhasyazeSeNa divyAhAtmavibhUtayaH / yAbhirvibhUtibhilAkAnimAMstvaM vyApya tiSThisi // 16 // "Please do tell me without reserve of your Divine glories by which you provide these worlds..."- 16

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283 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE kathaM vidyAmahaM yoginratvAM sadA paricintayan / keSu keSu ca bhAveSu cintyo'si bhagavanmayA // 17 // ____ "Oh Yogi (Please tell me) how while meditating on you I can know you and by what aspects I can think about you, my Lord!" - 17 vistareNAtmano yogaM vibhUtiM ca janArdana / bhUyaH kathaya tRptirhi zRNvato nAsti me'mRtam // 18 // "Please tell me again in details oh Janardana, about your Yogic power and immanent glory for I do not feel satisfied listening to your life - giving inspiring speech."-18 // zrIbhagavAnuvAca // hanta te kathayiSyAmi divyA hyAtmAvibhUtayaH / prAdhAnyataH kuruzreSTha nAstyanto vistarasya me // 19 // Lord said : "Oh, Best among the Kurus, now I will unfold to you some of my Divine manifestations as alas ! there is no limit to their extent." - 19

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284 adhyAya- 10 *- TEN ahamAtmA guDAkeza sarvabhUtAzayasthitaH / ahamAdizca madhyaM ca bhUtAnAmanta eva ca / / 20 / / "Oh, Gudakesh, I am the self seated in the hearts of all being, I am.the beginning, the middle and also to end of all beings."20 AdityAnAmahaM viSNujyotiSAM raviraMzumAn / marIcirmarutAmasmi nakSatrANAmahaM zazI // 21 / / "Among the Adityas (Twelve in mumber) I am Vishnu, among the luminaries I am the radiant Sun, among Maruts I am Marichi (Maruts are wind gods) and among the sky constellation I am the Moon. " - 21 vedAnAM sAmavedo'smi devAnAmasmi vAsavaH / indriyANAM manazcAsmi bhUtAnAmasmi cetanA // 22 // "Of the Vedas I am Sam Veda, of gods I am Indra, of the physical senses I am the Mind and of living beings I am the consciousness. " - 22 rudrANAM zaMkarazcAsmi vittezo yakSarakSasAm / vasUnAM pAvakazcAsmi meruH zikhariNAmaham // 23 // "Of Rudras I am Shankara, of the Yaksha and Rakshasas, I am Kubera (lord

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285 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE of wealth) of Vasus I am Pavaka (Fire) and of mountains, I am Meru." - 23 purodhasAM ca mukhyaM mAM viddhi pArtha bRhaspatim / senAnInAmahaM skandaM : sarasAmasmi sAgaraH / / 24 / / "Oh Partha, of the priests know me to be the Chief Brihaspati, of army generals I am Skanda (son of Lord Shiva) and of lakes, I am Sagara (Ocean) " - 24 maharSINAM bhRgurahaM girAmaramyekamakSaram / yajJAnAM japayajJo'smi sthAvarANAM himAlayaH / / 25 / / "Of great seers I am Bhrigu, of words I am syllable "Aum" of sacrifices I am "JapaYajna" and among the immovables I am the Himalayas." - 25 azvatthaH sarvavRkSaNAM devarSINAM ca nAradaH / gandharvANAM citraratha: siddhAnAM kapilo muniH // 26 // "Of trees I am Ashvattha (Pepal Tree), of Divine Rishi I am Narad, of the gandharvas I am Chitraratha and of the ones who have perfected I am saint Kapila"- 26 Note: Gandharvas are Divine musicians of gods.

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286 adhyAya-10-* TEN uccaiH zravasamazvAnAM viddhi mAmamRtodbhavam / erAvataM gajendrANAM narANAM ca narAdhipam // 27 // "Of horses know Me to be Uchehaishravas, who is born of nectar, of mighty elephants I am Airavat and I am the King among man." - 27 Note : Uchehanishravas and Airavat were Divine crea tures obtained during churning of Milky ocean by gods and demons who wanted to find out nectar according to Hindu Pauranik Story. AyudhAnAmahaM vajraM dhenUnAmasmi kAmadhuk / prajanazcAsmi kandarpaH sarpANAmasmi vAsukiH // 28 // "Of weapon's I am Vajra, of cows Kamadhanu, I am Kandarpa, the cause for generation and Vasuki among Serpants "-28 anantazcAsmi nAgAnAM varuNo yAdasAmaham / pitRNAmaryamA cAsmi yamaH saMyamatAmaham // 29 // ___ "Of cobras I am Ananta, of waterdewelless I am Varuna; Amongst the ancestors I am Aryaman and yama among controllers. " - 29 Note: All names taken from Hindu Mythological Stories

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287 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE prahlAdazcAsmi daityAnAM kAla: kalayatAmaham / mRgANAM ca mRgendro'haM vainateyazca pakSiNAm // 30 // "I am Prahalada among the Demons and Time among reconers - I am lion among beasts and garuda among birds."- 30 pavanaH pavatAmasmi rAmaH zastrabhRtAmaham / jhaSANAM makarazcAsmi strotasAmasmi jAhnavI // 31 // "Of all clearing agents I am wind and of all wielders of weapons I am "Ram". (Either son of king Dashratha or Parashuram the destroyer of Kashatriyas) of fishes I am Crocodile and of rivers I am Ganges.- 31 sargANAmAdirantazca madhyaM caivAhamarjuna / adhyAtmavidyA vidyAnAM vAda: pravadatAmaham // 32 // "Of creation I am the beginning, the end and the middle. Of sienee I am the science of spiritual knowledge and of debaters, I am the correct argument. " - 32 akSarANAmakaro'smi dvandaH sAmAsikasya ca / ahamevAkSayaH kAlo dhAtA'haM vizvatomukhaH // 33 // "Of letters I am the letter "A" Of

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288 adhyAya - 10 - TEN compounds I am "Dvanda". I am imperishable Time. I am the Creator to be seen every where. " - 33 mRtyuH sarvaharazvAhamudbhavazca bhaviSyatAm / kIrtiH zrIrvAk ca nArINAM smRtirmedhA dhatiH kSamA // 34 // "I am all- devouring Death and even the prosperity of the prosperous; Among the feminine qualities I am fame, prosperity, speech, memory, intelligence firmness and forgiveness." - 34 bRhatsAma tathA sAmnAM gAyatrI chandasAmaham / mAsAnAM mArgazIrSo'haMmRtUnAM kusumAkaraH // 35 // "Of Saman hymms I am Brihat Saman, Of meters I am Gayatri, of months I am Margashirsha and of seasons I am spring."35 Note: Songs of Sam - Veda are called Samans. Gayatri is considered most Divine and powerful Mantra. ghRtaM chalayatAmasi tejastejasvinAmaham / jayo'smi vyavasAyo'smi sattvaM sattvavatAmaham // 36 // ___ "Of deceivers I am gambling, I am the splendour of the splendid , I am victory, I

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289 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE am determination and the goodness of the good." - 36 vRSNInAM vAsudevo'smi pANDavAnAM dhanaJjayaH / munInAmapyahaM vyasiH kavInAmuzanA kaviH / / 37 / / "Of the Vrishnis I am Krishna, of the Pandavas I am Dhananjaya, among the Munis, I am Vyasa and of the seers I am Ushanas" - 37 daNDo damayatAmasmi nItirasmi jigISatAm / maunaM caivAsmi guNAnAM jJAnaM jJAnavatAmaham // 38 // "Of those who can punish I am the scepter, Of those who seek Victory, I am statesmanship, of the things which are to the kept secret I am silence and of those who know, I am knowledge." - 38 Note: "Yadu" was the original ancestor of Yadvas. Name of his son was Vrishni, Krishna's father was Vasedev so Krishna was called Vaasu - deva and he being a Yadava he was "Vrushni". In the Upanishadas "Kavi" means "Seer" Ushanas is identified with Shankara, the prec - eptor of Demons.

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290 adhyAya-10* TEN yaccApi sarvabhUtAnAM bIjaM tadahamarjuna / na tadasti vinA yatsyAnmayA bhUtaM carAcaram / / 39 // "Oh Arjuna, I am the seed of everything. There is nothing moveable or immoveable without me." - 39 nAnto'smi mama divyAnAM vibhUtInAM parantapa / eSa tUddezataH prokto vibhUtirvistaro mayA // 40 // "There is no end to my Divine manifestations. I have only given some illustrators of the extent of My Glory."-40 . yadyadibhUtimatsattvaM zrImadUrjitameva vA / tattadevAvagaccha tvaM mama tejoM'zasambhavam // 41 // "Of all glorious prosperous and powerful, know that to be manifestation of My Splendour " - 41 athavA bahunaitena kiM jJAtena tavArjuna / viSTabhyAhamidaM kRtstramekAMzena sthito jagat // 42 // ___ "But why should you learn all this, oh, Arjuna know that only with a part of Myself I uphold this universe."- 42

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291 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE OM iti zrImabhagavadgItAsUpaniSatsu brahAvidyAyAM yogazAstre zrIkRSNArjunasaMvAde vibhUtiyogo nAma dazamo'dhyAyaH / / 10 / / Thes ends Chapter -10 of Gita known as VIBHITI YOGA ***

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CHAPTER-10 VIBHUTIYOGA In the last chapter the Lord taught us the process of Raj Yoga, which expects to surrender completely to the scheme of cosmos. In this chapter the Lord explains why such selfsurrender is needed. It is needed because the self(soul) is the essence of all the multifarious ness and plurality of this universe. It is the moving force, the dynamism of which imparts glory beauty, brilliance and everything, which is the noblest, and the best in this universe. As saint Shri Vinobaji points out in his lectutres on Gita, this chapter teaches us to see the Divine presence in every thing good as well as bad. This chapter is therefore aptly called Vibhuti Yoga. Vibhuti means overlordship. Key to the proper understanding of this chapter is verse 20 saying, "Aham Atma Gudakesh! Sarva bhutashaya sthitah" meaning, "Oh Gudakesha! I am the Self (Soul) of every living entity", thus clarifying and declaring in no uncertain terms that the first person singular

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293 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE word "I" (Aham) which is used here in this chapter (as well as elseshere) means nothing but the Self (Soul), which is encased in every sentient being. Such identification of Shri Krishna is the clear recognition of the Jain view which rejects the existence of a personalized "God" or any other impersonal authority prevailling and controlling worldly phenomena. Verses2 and 3 emphasise immortality and eternity of Jiva as does the Jain philosophy Verse 4 to 11 confirm the Jain view that the Soul (Jiva)being the driving force when in association with Ajiva, becomes the main factor causing manifestations in this universe. These manifestations reveal the soul as "Payaayaarthic" i.e. the expression of the Soul in a modified form by association with "Ajiva", which is known as "Praktiti" in Sankhya. So far as verse 9 of this group is concerned, Shri Mahadeva Desai, the learned scholar of Gita and a close friend as well as secretary of Gandhiji notes as under in his book 'Gita

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294 3TEZTRU - 90 * TEN According to Gandhi", Each repetition of God's name carries you nearer and nearer to Him". Said Gandhiji to a friend, "This is a concrete fact, and I may tell you that I am talking here as no theorist but as one who has experienced what he says every minute of his life, so much so that it is easier for life to stop than for this incessant process to stop. It is a definite need of the soul."(Harijan, May 25, 1935). Verses 12 to 18 are about Arjuna's question to know more about manifestations of the Supreme Soul. Then follow verses 19 to 42, which show how the influence of the Supreme Soul pervades in all species of the universe and they also show Itself as the noblest, best and beautiful. Whatever there is in this universe animate as well as inanimate possessed of creative energy, merit,learning, etc. exhibits His presence. "Oh Arjuna", the Lord says, "I am the seed of everything good or bad. The Lord thus reveals what He has already revealed in

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295 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE chapter 7 verses 6 and 7 where He has claimed that He is the origin and dissolution of the universe and beyond Him there in nothing. This, however, is merely apart of His Majesty. To show more clearly His Majestic power, the author of Gita has given us the next chapter. o 48

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VISHVARUPA 296 adhyAya - 11 vizvarUpadarzanayoga Chapter - 11 DARSHAN But how can you perceive "One" in all in good as well as in bad. How can it be discribed by words? Arjuna wanted to realize this by demonstration. But this cosmic form of the supr eme Soul -the Final Truth, can not be seen by ordinary human vision. It requires "Divine Insight", Lord graciously gave such Insightto Arjuna. YOGA And what did he see? He saw terror, cruelty, violence and wholesale devastation and destruction emanating from the Supreme Soul in human form which had no begining and no end. In his vision he saw no space between human and earth everything was filled whith the presence of this Supreme Soul. Being terrefied by this sight he asked who was with such a dreadful and disgusting form. Lord replied "kAlorima loka kSayapravRdhdho / " I am "Time" (kAla) presently engaged in the destruction of the world. The suggestion to Arjuna was that whether he wished or not the warriors who had gathered there were all due to be destroyed as devised by the Cosmic order as their "Time" was up. - Bewildered Arjuna requested the Lord to assume his original human form. Lord did it and told Arjuna that such look at the Cosmic reality cannot be had merely by reading Vedas or performing retuals or even by penances. It can be attained by complete surrender to the Cosmic order.

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297 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE // arjuna uvAca // madanugrahAya paramaM guhyamadhyAtmasajJitam / yattvayoktaM vacastena moho'yaM vigato mama // 1 // Arjuna said "My delusion is dispelled by the words of highest secret concerning Self which are revealed to me by you out of compassion for me. " - 1 bhavApyapau hi bhUtAnAM zrutau vistarazo mayA / . tvattaH kamalapatrAkSa mAhAtmyamapi cAvyayam // 2 // "I also heard in details the origin and distruction of beings. Oh Lolus -eyed Lord, I have also heard about your inexhaustible greatness. " - 2 evametadyathAttha tvamAtmAnaM paramezvara / draSTumicchAmi te rupamaizvaraM puruSottama // 3 // ___ "Oh Supreme Lord, I want to see your Divine Form as you have described yourself oh Purushottam." - 3

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adhyAya- 11 - ELEVEN manyase yadi tacchakyaM mayA draSTumiti prabho / yogezvara tato me tvaM darzayAtmAnamavyayam // 4 // "My Lord, if you think it is possible for me to see the same, then please oh Yogeshwara do reveal to me that imperishable form of yours. 4 // zrIbhagavAnuvAca // pazya meM pArtha rUpANi zatazo'tha sahasrazaH / nAnAvidhAni divyAni nAnAvarNAkRtIni ca / / 5 / / Lord said : 298 * "Oh Partha, now behold My divine forms in their hundreds and thousands of different sorts, colours & shapes." - 5 pazyAdityAnvasUnrudrAnAzvinau marutastathA / bahUnyadRSTapUrvANi pazyAzcaryANi bhArata / / 6 / / "Bhold Vasus, Rudra, Aswins as also Maruts. Oh Bharat, do behold many wonders never seen before. - 6 " ihaikasthaM jagatkRtstraM pazyAdya sacarAcaram / mama dehe guDAkeza yaccAnyadramicchasi // 7 // 11

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299 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "Oh GudaKesha, to-day behold the whole universe including all moveables and immoveables and whatever else you want to see all in one contained in My body." - 7 na tu mAM zakyase draSTumanenaiva svacakSuSA / divyaM dadAmi te cakSu pazya me yogamaizvaram // 8 // "However you will not be able to see Me thus with the physical eyes you possess and therefore. I give you Divine sight so that you could see my Yogic Powers. " - 8 // saJjaya uvAca // evamuktvA tato rAjan mahAyogezvaro hariH / darzayAmAsa pArthAya paramaM rUpamaizvaram // 9 // anekavaktranayanamanekAdbhutadarzanam / aneka divyAbharaNaM divyAne kodyatAyudham / / 10 / / divyamAlyAmbaradharaM divyagandhAnulepanam / sarvAzcaryamayaM devamanantaM vizvatomukham // 11 //

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300 BEZRA - 99* ELEVEN Sanjaya Said : 'Meaning :"With these words, oh king, Yogeshwara Shri Hari revealed to Partha His supreme form as Ishvara" - 9 . "Arjuna saw the Supreme Deity possessing many mouths and eyes possessing many wonderful sight with many divine ornaments, wielding many uplifted divine weapons." -10 "Wearing devine garlands and clothes anointed with divine perfume full of infinite wonders having faces on all sides."-11 divi sUryasahastrasya bhaveyugapadutthitA / / yadi bhAH sadRzI sA syAdbhAsaratasya mahAtmanaH // 12 / / "Even effulgence of a thousand suns at the same time in heavens would hardly approach the splendors of the Mighty Lord. "- 12

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301 SHRIMAD BIIAGVAD GITA-A JAIN PERSPECTIVE tatraikasthaM jagatkRtstraM pravibhaktamanekathA / apazyadevadevasya zarIre pANDavastadA // 13 // "Then Arjuna saw the whole universe at one place in the person of that supreme Deity with its many fold divisions."- 13 tata: sa vismayAviSTo hRSTAromA dhanaJjayaH / praNamya zirasA devaM kRtAJjalirabhASata // 14 // "Thereafter Arjuna full of wonder and with his hair standing reverentially bowed his head and with joined palms addressed him as under:" - 14 // arjuna uvAca // pazyAmi devAMstva deva dehe sarvAMstathA bhUtavizeSasaGgAn / bahANamIzaM kamalAsanastha mRSIzcaM sarvAnuragAcadivyAn / / 15 / / Arjuna said "Oh Lord, I see all gods in your body as also the hosts of various classes of beings , Bhrama, the Lord Himself seated

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adhyAya- 19 * ELEVEN 302 on lotus to gether with all the Rishes and celestial serpents. "-15 aneka bAha daravaktranetraM pazyAmi tvAM sarvato'naMtarUpam / nAntaM na madhyaM na punastavAdiM pazyAmi vizvezvara vizvarUpa / / 16 / / "I see you of boundless form on every side with many fold arms, stomachs, mouths and eyes. Oh Lord of the universe you have a cosmic form and are so universal that I can not see your beginning, your middle or your end."-16 kirITinaM gadinaM cakriNaM ca tejorAziM sarvato dIptimantam / pazyAmi tvAM durnirIkSyaM samAntA - ddIptAnalArka dyutimaprameyama / / 17 / / "I see you with crown and mace and discus, a mass of radiance shining everywhere very hard to look at, balzing and burning like Fire and sun. It is

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303 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE incomprehensible. " -17 tvamakSaraM paramaM veditavyaM tvamasya vizvasya paraM nidhAnam / tvamavyayaH zAzvatadharmagoptA sanAtanastvaM puruSo mato me // 18 // "You are supreme, indestructible, worthy of being known; you are the ultimate refuge of this universe, the protector of Sanatan Dharma. I consider you to be the eternal imperishable Being " 18 anAdimadhyAntamanantavIrya - manantabAhuM zazisUryanetram / pazyAmi tvAM dIptahutAzavaktraM / svatejasA vizvamidaM tapantam // 19 // __"You have no beginning, middle or end; Your might is infinite, your arms are inmemarable; Sun and Moon are your eyes, blazing Fire is your mouth; your radiance overpowers the universe. "-19

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adhyAya- 11 * ELEVEN 304 dyAvApRthivyoridamantaraM hi vyAptaM tvayaikena dizazca sarvAH / dRSTAvadbhutaM rUpamugraM tavedaM lokatrayaM pravyathitaM mahAtman // 20 // "Oh great Soul, the whole space between Heaven and Earth as well as all quarters are filled by you. All the three worlds are trembling with fear at the sight of this terrible form of yours. " - 20 amI hi tvAM surasaGghA vizanti kecidbhItAH prAJjalayo gRNanti / svaratItyuktvA maharSisiddhasaGghAH stuvanti tvA stutibhiH puSkalAbhiH || 21 || "Hosts of gods are entering you Some are uttering your glories with palms joined. Multitudes of Rishes and Siddhas are praising you with excellent hymns. with folded hands." - 21

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305 SHRIMAD BIA VAD GITA-A JAIN PERSPECTIVE rudrAdityA vasavo ye ca sAdhyA vizve'zvinau marutazcoSmapAzca / gandharva yakSAsurasiddhasaGghA vIkSante tvAM vismitA zcaiva sarve // 22 // "The Rudra, Adityas Vasus, Sadhyas, all gods, Ashwins, Maruts, all gandharvas* and Yaksha, Asuras and siddhas - all of them gaze on you in wonderment."- 22 rUpaM mahatte bahuvaktranetraM __ mahAbAho bahubAhurupAdam / bahUdaraM bahudaMSTrAkarAlaM - dRSTAva lokAH pravyathitAstathAham // 23 // "Oh Mighty armed, at the sight of your mighty form with many mouths, eyes, arms, thighs and inmuarable feet with vast bellies and looking terrible with may jaws, the worlds feel fearful and so do I also. " - 23

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306 adhyAya-11- ELEVEN nabhaHspRzaM dIptamanekavarNa vyAttAnanaM dIptavizAlanetram / dRSyA hi tvAM pravyathitAMtarAtmA dhRtiM na vindAmi zamaM ca viSNo // 24 // "Oh Vishnu, seeing your form touching heavens effulgent and multicoloured, with mouth wide open and eyes large and blaming feel frightened in my inmost self. I have lost self-control and find no peace. "-24 daMSTrAkalarAlAni ca te mukhAni dRSvaiva kAlAnalasannibhAni / dizo na jAne na labhe ca zarma prasIda deveza jagannivAsa // 25 // "And oh Lord of gods, Refuge of the universe, when I see your mouths with fearful Jaws resembling the Fire of Doom, I lose all sense of direction and find no relief. Please be gracious. " - 25

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SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE 307 amI ca tvAM dhRtarASTrasya putrAH sarve sahaivAvanipAlasaGghaH / bhISmo droNaH sUtaputrastathA'sau sahAsmadIyairapi yodhamukhyaiH // 26 // vaktrANi te tvaramANA vizanti daMSTrAkarAlani bhayAnakAni / kecidvilagA dazanAntareSu sandRzyante cUrNitairuttamAGgaiH // 27 // "All the sons of Dhritrastra and the crowd of kings, Bhisma, Drona, Karna and chief warriors, " 26 "Are rushing into your fearful mouths which terrifies with their teeth. Some of them are seen stuck up in the gaps of your teeth with their heads crushed." - 27 yathA nadInAM bahavo'mbuvegAH samudramevAbhimukhA dravanti / tathA tavAmI naralokavIrA vizanti vaktrANyabhivijvalanti // 28 // "Those warriors of the mortal world

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308 adhyAya-11* ELEVEN enter your flaming mouths just like streams of rivers rush to the sea. " - 28 yathA pradIptaM jvalanaM pataGgA __vizanti nAzAya samRddhavegA: // tathaiva nAzAya vizanti lokA stavApi vaktrANi samRddhavegA: // 29 // " As fast-flying months plunge into the balzing fire for their own destruction, they rush straight into your mouths for their own destruction." - 29 lelihAse grasamAnaH samantA - lokAnsamagrAnvadanai ladbhiH / tejAbhirApUrya jagatsamagraM bhAsastavogrA: pratapanti viSNo // 30 // "Swalling through your blazing mouth, you are seen licking this people from all sides. Oh Vishnu, fierce rays emitting from you are burning the whole world. " - 30

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309 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE AkhyAhi me ko bhavAnugrarupo namo'stu te devavara prasIda / vijJAtumicchAmi bhavantamAyaM na hi prajAnAmi tava pravRttim // 31 // "Oh Lord, please tell me who you are in such a dreadful form. Oh lord of Lords, I bow down to you. Please be gracious, I desire to know you, the original Being. I do not know your purpose." - 31 // zrIbhagavAnuvAca / kAlo'smi lokakSayakRtpravRddho lokAnsamAhartumiha pravRtaH / Rte'pi tvAM na bhaviSyanti sarve ye'vasthitA: pratyanIkeSu yodhAH // 32 // Lord said : ___ "I am Kala- Time of Destruction, now engaged in destroying the world. Even without you none of the warriors arrayed in the hostile camp shall

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310 adhyAya-11- ELEVEN Survive." - 32 tasmAttvamuttiSTha yazo labhasva jitvA zatrUnbhuGva rAjyaM samRddham / mayaivaite nihatAH pUrvameva nimittamAtraM bhava savyasAcin // 33 // "Therefore, arise and obtain the glory of Conquering your enemies and enjoy the prosperous kingdom. They already stand slain by Me; You are a mere instrument oh, bowman" - 33 droNaM ca bhISmaM ca jayadrathaM ca karNaM tathAnyAnapi yodhavIrAn / mayA hatAMstvaM jahi mA vyaSiSThA yuddhayasva jetA'si raNe sapatnAn // 34 // "Drona Bhishma, Jayadratha, Karna and other brave warriors - all stand as slain by Me. Do not hasitate, fight; you shall conquer your enemies in battle."-34

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311 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE - - // saJjaya uvAca // etacchutvA vacanaM kezavasya kRtAJjalirvepamAna: kirITI / namaskRtvA bhUya evAha kRSNaM sagadradaM bhItabhIta: praNamya // 35 // Sanjaya Said : ___ "Having heard this from Krishna, the crowned Prince - Arjuna joined his palms, prostrated and said trembling in a choked voice over whelmed with fear."35 // arjuna uvAca // sthAne hRSIkeza tava prakIrtyA jagatprahaSyatyanarajyate ca / rakSAMsi bhItAni dizo dravanti sarve namasyanti ca siddhasaGghAH // 36 // Arjuna said "Oh Lord, it is proper that the world sing your praises and are glad to do it and to rejoice in you. All evil spirits run away in fear and hosts of saints bow

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312 adhyAya - 11* ELEVEN down to you. " - 36 kasmAzca te na namenmahAtman garIyase brahANo'pyAdikarne / anta deveza jagannivAsa tvamakSaraM sadasattatparaM yat // 37 // "And oh Mahatman(great soul) why should they not bow down to you? You are the First Creator-greater even than Brahma. Oh, Ananta (Immortal) Lord of gods(Jagannivasa, Refuge of the universe). Your are all that is and also all that is not and that is Beyond." tvamAdideva: puruSa: purANa - stvamasya vizvasya paraM nidhAnam / vettAsi vedyaM ca paraM ca dhAma tvayA tataM vizvamanantarUpa // 38 // "You are the Beginning, the Ancient Being the Final resting place, knower as also one to be known, the supreme abode. Oh Anant Rupa, You pervade this

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313 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE universe. " - 38 vAyuryamo'girvaruNaH zazAGka: prajApatistvaM prapitAmahazca / namo namaste'stu sahastrakRtva: punazca bhUyo'pi namo namaste // 39 // "You are Vayu Yama, Agni, Varuna, Shashanka (moon) Prajapati and the great - great grand father. Salutations to you a thousand times, again my salutations "-39 namaH purastAdatha pRSThataste _ namo'stu te sarvata eva sarva / ananvIryA mitavikramastvaM sarvaM samapnoSi tato'si sarvaH // 40 // "Salutation to you from all sides. Your prowess is infinite. Your might is measureless. You holdest All and you are all. "- 40

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314 adhyAya-11* ELEVEN sakheti matvA prasabhaM yaduktaM he kRSNa he yAdava he sakheti / ajAnatA mahimAnaM tavedaM mayA pramAdAtpraNayena vApi // 41 // yaccAvahAsArthamasatkRto'si vihArazapyAsanabhojaneSu / ekothavA'pyacyuta tatsamakSaM tatkSAmaye tvAmahamaprameyam // 42 // "If in careless presumption or even in friendliness, I addressed as "Krishna, Yadav, friend," , I have done it being ignorant of your greatness ""I implore you, oh Achyuta, to forgive me if I have insulted you either alone or in company of others for 41 42 pitA'si lokasya carAcarasya tvamasya pUjyazca gururgarIyAn / na tvatsamo'styabhyadhikaH kuto'nyo lokatraye'pyapratimaprabhAva // 43 //

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SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE 315 "You are the Father of all, of all moving or immobile. They worship you; you are their great Master; There is none equal to you and so how there can be anyone greater to you? Your power is matchless in the whole universe." - 43 tasmAtpraNamya praNidhAya kAyaM prasAdaye tvAmahamIzamIDyam / piteva putrasya sakheva sakhyuH priyaH priyAyArhasi deva soDhum // 44 // "Therefore, I bow down and lie prostrate before you and crave for your forgiveness oh Lord, as a father would forgive his son or a friend his friend and a lover his beloved, as I am your loved."44 adRSTapUrva hRSito'smi dRSTAva bhayena ca pravyathitaM mano me / tadeva meM darzaya deva rUpaM prasIda devezajagannivAsa // 45 //

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316 adhyAya-11-*- ELEVEN "I am indeed full of Joy as I was able to see which was never seen before. However my mind is full of fear. So please show me your original form. Oh Lord of Lords, and Refuge of the world. Be pleased "- 45 kirITanaM gadinaM cakrahasta micchAmi tvAM draSTumahaM tathaiva / tenaiva rUpeNa caturbhujena sahastrabAho bhava vizvamUrte // 46 // "I desire to see you as beforecrowned , bearing neace and discus in hand having four arms Oh thousand armed having universal form. "- 46 // zrIbhagavAnuvAca // mayA prasannena tavArjunedaM rUpaM paraM darzitamAtmayogAt / tejomayaM vizvamanantamAyaM yanme tvadanyena na dRSTapUrvam // 47 //

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317 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Lord said : "Arjuna, being pleased with you I have shown to you, through My Yogic power, this supreme, effulgent, primal and infinite cosmic form of Mine. It was never seen before by any one but you."47 na vedayajJAdhyayanairna dAnairna ca kriyAbhirna tapobhirugraiH / evaMrUpaH zakya ahaM nRloke draSTuM tvadanyena kurupravIra // 48 // "Dear Arjuna , I can not be seen in this form by anyone else, either through study of Vedas, or by performance of rituals or by gifts and activities such as austere penances."- 48 // saJjaya uvAca // mA te vyathA mA ca vimUDhabhAvo dRSTAva rUpaM ghoramIdRGmamedam / vyapetabhI: prItamanAH punastvaM tadeva me rUpamidaM prapazya // 49 / /

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318 adhyAya-11-*-ELEVEN Sanjaya Said : "Be not disturbed or perplexed by this dreadful sight and with fearless and gladdened mind, now behold again. My original form."- 49 ityarjunaM vAsudevastathoktvA svakaM rUpaM darzayAmAsa bhuuy:| AzvAsayAmAsa ca bhItamenaM bhUtvA punaH saumyavapurmahAtmA // 50 // "Having said this, Vasudeva (Krishna) revealed Himself his original form and consoled frightened Arjuna."-50 // arjuna uvAca // dRSTedaM mAnuSaM rUpaM tava saumyaM janArdana / / idAnImasmi saMvRtta: sacetA: prakRtiM gataH // 51 // Arjuna said "Oh Janardana, seeing this gentle human form of yours, I have regained mycomposure and I am myself again."-51

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319 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE // zrIbhagavAnuvAca // sudurdarzamidaM rUpaM dRSTavAnasi yanmama / devA apyasya rUpasya nityaM darzanakAGkSiNaH / / 52 / / Lord said : "This form of nine (cosmic form) is hard to see, for even the Heavenly gods ever long to see what you have just seen."52 nAhaM vedairna tapasA na dAnena na cejyayA / zakya evaMvidho draSTuM dRSTavAnasi mAM yathA // 53 // "Neither by study of Vedas, by penances, by charity nor by rituals can I be seen in this form (Cosmic) as you have seen. " -53 bhaktyA tvananyayA zakya ahamevaMvidho'rjuna / jJAtuM draSTuM ca tattvena praveSTuM ca parantapa // 54 // "By single-minded devotion, I can be "Known" and "Seen" and in reality can also be "entered" into, oh Parantapa!"-54

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320 adhyAya-11-* ELEVEN matkarmakRnmatparamo madbhaktaH snggvrjitH| nirvairaH sarvabhUteSu yaH sa mAmeti pANDava // 55 // "He who performs his activities for Me, who considers Me as Supreme, who is my devotee but is free from all attachments, bears no enmity towards all creatures, he comes to Me oh, Pandava."55 . ___ OM tat sat iti zrImadbhagavadgItAsUpaniSatsu brahAvidyAyAM yogazAstre zrIkRSNArjunasaMvAde vizvarUpadarzanayogo nAma ekAdazo'dhyAyaH // 11 / / Thes ends Chapter -11 of Gita known as "VISHVARUPA DARSHAN YOGA" ***

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321 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE

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322 CHAPTER - 11 VISHVA RUPA DARSHAN Now we enter into a dramatic demonstration of the "Cosmic Man"-a demonstration, which is described by Vyasa, the learned author of this "Song Celestial" (to use the expression of Sir Edwin Arnold) and which is rightly consedered as one of the most beautiful literary masterpieces of world literature. In the previous chapter of Vibhuti Yoga the Lord explanied how the Self, being the subtratum of the universal plurality, has the immanece of all objects of the world. It amounted to seeing one in all. Now by demonstration the Lord teaches us to see all in "one". As rightly observed by Saint Shri Chinmayanandji to see "one" in all requires some training in philosophy, but to see all in "one" requires some peculiar insight as eye of knowledge, which is refered to in this chapter as "Divene Insight". (Divyam Dadaami Te Chakshuhu) (Verse 8). With this Divine Insight

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323 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Arjuna is made to see all of eternity in a moment the whole universe and its multifarious phenomena in one focus. Instead of describling what Arjuna visualized in his Divine Insight verse by verse, it would be proper to quote the masterly summary by the learned author Shri Mahadev Desai at Page 85 (My submission) of his book "Gita according to Gandhi", as under:- "When Arjuna's eye, even the Divene eye, can not contain this vision, his tongue breaks out in speech, and when speech fails, the eye leaps in to rest on the vision. The Universal Infinite, All pervading, Almighty form alternately amazesandterrifies him. The serene and the awwsome aspects both are there, the moon that soothes is one of the eyes of the Lord, the sun that dazzles is the other eye. The sun that gives life and warmth is there, but the sun that scorches and burns is also there. A myriad forms are being devoured in His volcanic flame. And now the Great War

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324 STEUR - 99 * ELEVEN lords are seen rushing to their doom in that Divine conflagration like so many moths in a flame." Arjuna realizes that this Supreme Soul has no beginnig, middle or end and is infinite. (verse 19). Actually with our physical eye we see each one of us as separate beings separate even from other beings and objects of this universe, but with Divine eyes, which Arjuna now has, he sees that the whole space between heaven and earth as well as all quarters of this universe are filled by this Supreme Soul (verse 20). The concept of separateness vanishes when one has a Divine vision, which Arjuna then had. Arjuna also sees how terror, cruelty, war, violence and wholesale destruction going on in this universe is also the expression of Divine dispensation (verses 23 to 31). Being bewildered and terrified by this Arjuna requests the LORD TO TEL HIM WHO He was in such a dreadful form. (Verse 31) The Lord replies "Kalosmi Lokakshaya

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325 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Pravruddho"- "I am the "Kala", the Time of destruction, the Eternal Time, the destroyer of the world. "Even without you", the Lord said, "none of the warriors, to fight with whom you are hesitating, shall not survive". (verses 32 to 34). Verse 33 is very significant in as much as it exhorts Arjuna to be a mere instrument in the hands of the Almighty Cosmic power. Actually it exhorts us to be the instrument of Divine dispensation renouncing totally every strain of egotism in every affair our mundane existence. The Lord resumed His human form and emphasized that the realization of the Cosmic form of the Supreme Soul can not be had merely by study of Vedas or performance of rituals or even by austere penances and donations. It can however be achieved by single-minded devotion, freedom from all types of attachments and friendship with all creatures. If all the verses of this chapter are interpreted as above, they would involve the repetition

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326 EUR - 99 ** ELEVEN of Jain approach to the Cosmic power and its activities.

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327 adhyAya - 12 bhaktiyoga Chapter - 12 BHAKTI YOGA Arjuna has a doubt as to whether it is more profiable to meditate upon the unmanifest Reality - Brahma or manifest which has a form. In other words should meditation be on Saguna Brahma or Nirguna Brahma Lord solves the problem in this Chapter // arjuna uvAca // evaM satatayuktA ye bhaktastvAM paryupAsate / ye cApyakSaramavyaktaM teSAM ke yogavittamAH // 1 // Arjuna said "There are two types of worshippersnamely, (1) Those devotees whose mind is constantly fixed in you, possessed of form and (2) Those who adore unmanifest and undestructible Brahma - of these who are

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328 adhyAya-12TWELE the best knowers of yoga ? " - 1 // zrIbhagavAnuvAca / mayyAvezya mano ye mAM nityayuktA upAsate / zraddhayA parayopetAste me yuktatamA matAH // 2 // Lord said : "In my opinion they are the best yogis who worship me with their mind constantly fixed on Me with supreme faith."- 2 Note: This is a general statement which can apply to both the types : However if we consider the following two verses this can apply to the worship of manifested form, because verses which follow refer to unmanifested form. ye tvakSaramanirdezyamavyaktaM paryupAsate / sarvatragamacintyaM ca kUTasthamacalaM dhruvam // 3 // sanniyamyendriyagrAmaM sarvatra samabuddhayaH / te prApnuvanti mAmeva sarvabhUtahite ratAH // 4 // kelazo'dhikatarasteSAmavyaktAsaktacetasAm / avyaktA hi gatirduHkhaM dehavadbhivApyate // 5 // "However, those who worship the immortal undefinable and unmanifested, the omnipresent, the immovable as well as Eternal, - 3

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329 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "If they have restrained physical senses, are even minded in all respect and are happy in the weltare of all Beings - they also obtain Me. "- 4 "Of course, the strain is greater for those devotees of the unmanifest Reality because it is very hard for the embodied persons to reach the goal" - 5 ye tu sarvANi karmANi mayi saMnyasya matparAH / ananyenaiva yogena mAM dhyAyanta upAsate / / 6 / / "But those who worship Me, renouncing all actions in Me, regarding Me as Supreme goal and meditate on Me with Single minded yoga," - 6 teSAmahaM samuddhartA mRtyusaMsArasAgarAt / bhavAmi na cirAtpArtha mapyAvezitacetasAm // 7 // "For them whose minds are set on Me, I soon become the saviour out of the ocean of this finite Sansara - 7 mayyeva mana Adhatsva mayi buddhiM nivezaya / nivasiSyasi mayyeva ata Urdhva na saMzayaH / / 8 / /

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adhyAya - 12 - TWELE 330 "Fix your mind on Me only. Place your intellect in Me; then you shall undoubtly live in Me alone"-8 atha cittaM samAdhAtuM na zaknoSi mayi sthiram / abhyAsayogena tato mAmicchAptuM dhanaJjaya // / 9 // "If you are unable to fix your mind Steadily on Me, then by the yoga of constant practice you should seek to reach me "-9. abhyAse'pyasamartho'si matkarmaparamo bhava / madarthamapi karmANi kurvansiddhimavApsyasi / / 10 / / "If you are unable even to practice thus do all your work for me. Even in this manner you shall attain Me."- 10 athaitadapyazakto'si kartuM madyogamAzritaH / sarvakarmaphalatyAgaM tataH kuru yatAtmavAn / / 11 / / "If you can not do even this, take refuge in Me, remain self controlled and renounce the fruit of actions. " - 11 zreyo hi jJAnamabhyAsAjjJAnAddhyAnaM viziSyate / dhyAnAtkarma phalatyAgastyAgAcchAntiranantaram // 12 // "Knowledge is better than practice,

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331 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Meditation is better than knowledge, remenciation of fruits of actions is better than meditation because peace follows immediately on such remenciation "- 12 adveSTA sarvabhUtAnAM maitraH karuNa eva ca / nirmamo nirahaGkAraH samaduH khamukhaH kSamI || 13 // santuSTaH satataM yogI yatAtmA dRDhanizcayaH / mayyarpitamanobuddhiyoM meM bhaktaH sa me priyaH // 14 // "He who is free from malice, friendly and compassionate, who has got rid of the feelings of "I" and "Mine", is able to take equally pleasures and pains, is forgiving by nature," 13, 14 yasmAnnodvijate loko lokAnnodvijate ca yaH / harSAmarSabhayodvegairmakto yaH sa ca me priyaH / / 15 / / "Is also ever contended, steady in yoga practice, self controlled, possessed of firm determination, with mind and intellect devoted to me, is the person dear to Me." - 15 anapekSaH zacirdakSa udAsIno gatavyathaH / sarvArambhaparityAgI yo madbhaktaH sa me priyaH / / 16 / /

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332 adhyAya-12-X- TWELE "He who desires nothing, is pure internally and externally, is an expert and unconcerned, untroubled, renouncing undertakings and devoted to Me is dear to me." - 16 yo na hRSyati na veSTi na zocati na kAvati / / zubhAzubhaparityAgI bhaktimAnyaH sa me priyaH // 17 // "He who neither rejoices nor hates, nor grieves nor desires renouncing good and evil and devoted to Me is dear to Me." - 17 sama: zatrau ca mitre ca tathA mAnApamAnayoH / zItoSNasukhaduHkheSu samaH saGgavivarjitaH // 18 // tulyanindAstutimaunI santuSTo yena kenacit / aniketaH sthiramatirbhaktimAnme priyo naraH // 19 // __ "He who is the same to friends & foes, honour and dishonour, cold & heat, pleasure & pain & is free from" - 18 "attachments, He who takes praise and criticism alike , who is silent, content with anything, homeless, steady-minded full of devotion, he is dear to me." - 19

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333 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE ye tu dharmyAmRtamaMda yathoktaM paryupAsate / zraddadhAnA matparamA bhaktAste'tIva me priyAH || 20 || "Those people who follow the immortal Dharma described as above are devoted to me full of faith regarding me as their supreme goal, they are very dear to Me."-20 OM tat sat iti zrImadbhagavadgItAsUpaniSatsu brahmavidyAyAM yogazAstre zrIkRSNArjunasaMvAde bhaktiyogo nAma dvAdazo'dhyAyaH / / 12 / / Thes ends Chapter -12 of Gita known as "BHAKTI YOGA" ***

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CHAPTER - 12 TWELVE -BHAKTI YOGA. After revealing His Cosmic form, the Lord told Arjuna that this form was available only to one who had single-minded devotion and was free from all worldly attachments. Arjuna had also heard of formless and nameless Absolute, which is beyond sense perceptions and presently he had seen embodied "Cosmic Man", Therefore naturally a question arose in his mind as to which of the two, namely, one who meditates on impersonal and unmanifested authority and another who meditates and worships a personal "God".In other words whether "Saguna" meditationis preferable or "Nirguna" meditation? This question is just similar to what was asked in chapter 5 when Arjuna sought to know the preference between Karma Yoga and Jnana Yoga. The Lord's reply was similar to the one, which He gave previously. Saint Vinobaji explains this situation in his

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335 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE original and inimitable style by giving an example of a mother who had two sons. The elder one was well versed in the science of spirituality, sober and serence in his attitude towards problems of life. Another son was an infant totally dependent upon his mother for all his needs. If someone asked this mother which of these two children she would prefer? Vinobaji says that Arjuna's question was just similar to the one faced by this mother. Both the sons were equally dear to the mother but she would surely prefer the infant who was solely dependent on her as the elder one was capable of taking care of his own self. The position of the Lord was similar to that of this mother. The Nirguna meditator was also on a right path. He was a Jnani the knower of the right path to the spiritual heights, in his own indepandent way while one who was a "Saguna" meditator was on the path of Bhakti and in his love for God he was completely dependent on His wish. Therefore if a

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336 3ER - 92 * TWELE preference was to be made the Lord would surely prefer the Saguna Bhakta. Moreover, Saguna meditation was much easier and simple to practice. (Verses 1 to 7). In the verses 8 the Lord advises Arjuna to fix his mind only on Him. But what if one is not able to do it? Verses 9 to 11 show the way. They provide the way out by advising constant practice of fixing one's mind on Him. The Lord further advises that failing in this, one should perform all of his actions for God and failing even in this one should try to renounce the fruits of his actions by developing self control(Verses 8 to 12). Verses, which follow, prescribe the correct concuct and the way of life of a true seeker. He should not be a source of annoyance to others, he should be pure internally as well as externally, he should be the same to friends as well as foes, should be free from all attachments, should take praise as well as criticism alike, should be steady minded and

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337 SIIRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE fully devoted to Him.. All these characteristics of a true de 'otee are exactly the same, which are attributed to a "Sthitaprajna"in chapter 2. Thus this chapter ends with the end of the description of different aspects of Bhakti Yoga that is started from chapter 6. Though the whole philosophical structure of Jainismis built on Jnaana Yoga, the Jain saints have given due prominence to Bhakti also. However, the type of Bhakti envisaged by Jain thinkers is not the one, which is personal and motivated. The purpose of idol worship by Jains is to acquire merits, which were possessed by the great Tirthankaras (Prophets) in their life. An idol to a true Jain is nothing more than the represntation of the virues of a particular prophet. The prophet whose representation is made by a particular idol, was a "Vitaraga" i.e. one who was not suffering from any of the passions such as anger, avarice, attachment or hate. Therefore those who think that they are expressing their

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338 JTEZIRI -92 * TWELE true devotion by adoring the idols with material objects of gold and jewelry or those who take out processions with dazzling glamour are doing so only out of ignorance of the fundamental philosophical doctrines of Jainism. As Jainism has no place for any personal or impersonal entity which monitors universal phenemena, it has explained the existence of good and bad happenings by the theory of Karma. The law of Karma works automatically for producing results without any interference or arbitration of any out side authority. A Tirthankara, being a "Vitaraga" does not act in your favour or aginst you simply because you are offering your worship or are refusing to do the same. Illustrative of this line of thinking is the prayer offered by the great Jain saint Samantbhadra in the following words: "Na pujayaarthastvayi Vitaraga, Na nindaya Natha, vivanta vaire Tathapi te punya guna

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339 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE smrutirnatha, Punatu cheto durita janebhyah."Meaming, "Oh Lord! You are really a Vitaraga (one who has shed all passions)and so, prayers do not please you, nor are you displeased by adverse criticisms because you have destroyed al types of adversary feelings. All the same, the remembrance of your merits purifies our mind." A prayer of this type is the best type of Karma according to Jainism. It is interesting to note that the most outstanding of Jain prayers is contained in what is known as "Navakar Mantra", which contains nothing secterian or personal to any individual or to any of the jain prophets and asks for nothing in return. It does nothing more than offering sincere veneration to those souls who are already liberated and also those who are on the pathof liberation. These may belong to any sect or religious belief. This enchantment is as under:

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adhyAya- 12 * TWELE 340 "Namo Arihantanam, Namo Siddhanam, Namo Ayarianam, Namo Uvazayanam, Namo Lohe Savvasahumam." Meaning, I how down to all the Arihants (those who have discarded all passions), I bow down to all Siddhas (those who are actually liberated), I bow down to all Acharyas (those who guide us on the right path), I bow down to all Upadhyayas (those who preach), and I bow down to all saints of the world (those who are striving for liberation). This is a typical prayer where there is nothing personal and nothing sectatrian.As Acharya Hemchandra, the shining star of the golden period of the history of Gujarat and the powerful preceptor of the emperors Siddharaj and Kumarpal, puts it, "Bhava bijankura

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341 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE jananaa, Ragadyaah kshaya mupagataa yasya,Brahma, va Vishnur va Haro, Jino va,Namastasmai, namastasmai." Meaning, "I bow down to him whose all passions such as attachment and malice, which sow the seeds of birth and rebirth, have been destroyed, It matters not whether He is Brahma, Vishnu, Shankar or Jina." This was the prayer offered by him at the renovation of Somnath temple during the rule of the Solanki emperor Siddharaj. If some Jains are missing the true purport of prayers and worship contemplated by Jainism, they are not true representatives of Jainism. ... Wan OF

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adhyAya-13 kSetrakSebajJavibhAgayoga Chapter - 13 KSHETRA KSHETRAJNA VIBHAGA YOGA In this chapter we are now entering into the discussion of "Jiva" and "Ajiva" understanding of which is most vital and necessary to understand Nature's workshop Kshetra represents "Ajiva" and " Kshetrajna" - the Knower of Kshetra is "Jiva" i.e. the individual soul. This Chapter discusses how "Jiva" and "Ajiva - "Kshetra" and Kshetrajna function 11 3754 at 11 prakRtiM puruSaM caiva kSetraM kSetrajJameva ca / etadveditumicchAmi jJAnaM jJeyaM ca kezava // 1 // Arjuna said : Oh Keshava ! I want to learn what is "Prkruti" and "Purusha" what is "Kshetra" and "Kshetrajna", what is "Knowledge" and what should be known.

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343 SIIRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE // zrIbhagavAnuvAca // idaM zarIraM kaunteya kSetramityabhidhIyate / etadyo vetti taM prAhuH kSetrajJa iti tadidaH // 2 // Lord said : "Oh, Kunteya, this body is called "Kshetra" i.e. the field and he who knows it is called Kshetrajna (knower of the field) by the saints who know" - 2 kSetrajJaM cApi mAM viddhi sarvakSetreSu bhArata / kSetrakSetrayojJAnaM yattajjJAnaM mataM mama // 3 // Oh Bharata, Please note that I am the knower of all the fields (of universe) and that the real wisdom consists of the knowledge of what is Kshetra and what is Kshetrajna "what that field is, and what is its - 3 kSetraM yacca yAdRk ca yadvikAri yatazca yat / sa ca yo yatprabhAvazca tatsamAsena me zRNu // 4 // "nature as well as its modifications, whence it comes, who it is, what are its all these things please hear from powers Me." - 4

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344 - - adhyAya-13* THIRTEEN RSibhirbuhadhA gItaM chandobhirvividhaiH pRthak / brahAsUtrapadaizcaiva hetumadbhirvinizcitaiH // 5 // "Truth about Kshetra and Kshetrajna has been expounded by Seers in manyfold ways and has been stated in words indicating Brahmah. They are full of reasoning & decisive also" -5 mahAbhUtAnyahaGkAro buddhiravyaktameva ca / indriyANi dazaikaM ca paJca cendriyagocarAH / / 6 // ___"Five great elements, egoism, intellect, the unmanifested, ten organs of perfection and action, mind and five objects of senses (sound, touch, colour, taste and small(in all these are 24 in number) "-6 Note : Both these verses enumerate the elements which constitute knowledge icchA dveSaH sukhaM du:khaM saGghAtazcetanA dhRtiH / etatkSetraM samAsena savikAramudAhRtam // 7 // "Also desire, aversion, pleasure, pain, body, intelligence, fortitude - this constitute Kshetra as briefly stated." - 6 Note : Above mentioned 24 items are the famous 24 Tatvas of Sankhya philosophy. They fall under the category of "Ajiva" of Jains.

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345 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE amAnitvamadambhitvamahiMsA kSAntirArjavam / AcAryopAsanaM zaucaM sthairyamAtmavinigrahaH // 8 // indriyArtheSu vairAgyamanahaGkAra eva ca / janmamRtyujarAvyAdhiduHkhadoSAnuradarzanam asaktiranabhiSvaGgaH putradAragRhAriSu / nityaM ca samacittatvamiSTAniSTopapattiSu mayi cA nanyayogena bhaktiravyabhicAriNI / / / 10 / / / / 11 / / viviktadezasevitvamaratirjanasaMsadi adhyAtmajJAnanityatvaM tattvajJAnArthadarzanam / etajjJAnamiti proktamajJAnaM yadato'nyathA / / 12 / / "Want of egoism, un pretentiousness nonviolence, forbearance, uprightness, service to the teacher, purity, steadfastness, self-control. " - 8 "Indifference to sensual objects, absence of ego, constantly bearing in mind the, evils inherent in birth, death, old age and diseases. " -9 // / 9 // "Non-attachment, non-identification of self with children wife, home and physical (objects and constant equipoise of mind in favourable

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346 3TEZ||-93 ** THIRTEEN as well as unfavorable circumstances " - 10 "Unique devotion to Me by the yoga of oneness with Me, resort to solitary place and avoidance of social contacts,"- 11 "Constancy is self - knowledge, the perception of true philosophy - all this is covered by knowledge, the rest which is contrary to this is called ignorance." - 12 Note : In these verses we get the description of good elements of kshetra. jJeyaM yattatpravakSyAmi yajjJAtvA'mRtamazute / anAdimatparaM brahA na sattannAsaducyate // 13 // "I shall reveal to you that which ought to be known and knowing which one obtains supreme bliss. It is supreme Brahma which is beginning less. It "is" and it is "not"-13 Note : Idea is that Brahma pervades the whole univ - erse and therefore It "is" however It is not affected by anything which it pervades and therefore It is "Not" Following verses makes this clear. sarvataH pANipAdaM tatsarvato'kSiziromukham / sarvata: zrutimalloke sarvamAvRtya tiSThati // 14 //

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347 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE __ "(Since it pervades everywhere) it has hand and feet on all sides, eyes, head and mouth and ears in all directions. "- 14 sarvendriyaguNAbhAsaM sarvendriyavivarjitam / asaktaM sarvabhRccaiva nirguNaM guNabhokta ca // 15 // "Though It is perceiving all sense objects It is really speaking devoid of all this because it is totally unattached. It sustains everything and yet "it" is not affected by their attributes"15 Note : Here the author reveals the Sankhya influence as according Sankhya Pursha is not influenced by gunas of Prakriti. bahirantazca bhUtAnAmacaraM carameva ca / sUkSmatvAttadavijJeyaM dUrasthaM cAntike ca tat // 16 // "It" exists within and without all Beings It is moveable as well as immoveable, "It" is incomprehensible because of Its sublity and hence. It is close at hand and even far away. 16 avibhaktaM ca bhUteSu vibhaktamiva ca sthitam / bhUtabhartR ca tajjJeyaM grasiSNu prabhaviSNu ca // 17 // "It is undivided and yet It appears to be

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348 adhyAya- 13 - THIRTEEN divided in Beings known as the supporter of all Beings. It devours as also generates. "17 jyotiSAmapi tajjyotistamasaH paramucyate / jJAnaM jJeya jJAnagamyaM hRdi sarvasya viSThitam // 18 // "It is the light of all hights and is beyond darkness "It" is knowledge as well as that which is known and which is obtained by knowledge. "It" is seated in the heart of all."18 iti kSetraM tathA jJAnaM jJeyaM coktaM samAsataH / madbhakta etadvijJAya madbhAvAyopapadyate / / 19 / / "This field (Kshetra ) and Jnana (knowledge) as well as Jneya (that which is knowledge) knowing this My devotee obtains Me." -19 prakRtiM puruSaM caiva viddhyanAdI ubhAvapi / vikArAMzca guNAMzcaiva viddhi prakRtisambhavAn // 20 // kAryakAraNakartRtve hetuH prakRtirucyate / puruSa: sukhaduHkhanAM bhoktRtve heturucyate // 21 // puruSa: prakRtistho hi bhuGkte prakRtijAnguNAn / kAraNaM guNasaGgo'sya sadasadyonijanmasu / / 22 / /

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349 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "Know that Parusha (Soul) and Prakriti (matter) are without any beginning and also that all modifications and changes are born of Prakriti."- 20 Note: This is purely a statement of Kapilas sankhya and completely in tune with Jain theory of Jiva & Ajiva. "Prakriti is said to be responsible for cause and effect and Purusha is responsible for suffering" the result of pleasure and pain." - 21 "Purusha (Soul) in association with Prakriti (matter-Ajiva) experiences the qualities (results) of association with the "gunas" of Prakriti and takes birth in good or evil wombs."-22 Note: These theree verses make a clear departure from Sankhya doctrine which considers Purusha as Kutastha i. e. totally unaffected by modifications resulting from the interplay of Gunas. However this departure result in the acce ptance of Jain Doctrine that Soul - Jiva supp - lies its dynamism to Ajiva (Prakriti) and hence suffers the results good or bad which flow from actions - According to Jains Purusha can -

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350 adhyAya-13X THIRTEEN not remain "Kutasthi" a i. e. unaffected having supplied it dynamism to act. upadraSTAnumantA ca bhartA bhoktA mahezvaraH / / paramAtmeti cApyukto dehe'sminpuruSaH paraH // 23 // "The soul dwelling in the body is the spectator, permitter, supporter and enjoyer is the supreme soul." - 23 ya evaM vetti puruSaM prakRtiM ca guNaiH saha / sarvathA vartamAno'pi na sa bhUyo'bhijAyate // 24 // "He who thus knows the (role of) Purusha & Prakriti with the (working of) Gunas does not take birth again, It does not matter that he lives a normal life." - 24 Note : This does not give licence to live an unrest - rained life If he is sincere he evolves further in his thinking, tries to know more and as the light of true knowledge increases there is a definite change for the better in his character. This process is the same that is known as Darshan Jnan and Charitra the concept of " Ratnatrayi" of Jainism. dhyAnenAtmani pazyanti kecidAtmAnamAtmanA / / anye sAThyena yogena karmayogena cApare // 25 // "Atinan is perceived by some through

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351 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE meditation and some by themselves through their own self while some perceive it either by Sankhya yoga or Karmayoga."- 25 anye tvevamajAnanta zrutvAnyebhya upAsate / / te'pi cAtitarantyeva mRtyu zrutiparAyaNAH // 26 // " Yet there are others who do not know the above methods, do get Him by firm devotion to what they have heard as they also conquer Death." - 26 Note : Mark the catholicity of outlook. yAvatsaJjAyate kiJcitsattvaM sthAvarajaGgamam / kSetrakSetrasaMyogAttAdviddhi bharatarSabha // 27 // "Whenever any thing animate or inanimate is born, Oh best of Bharatas, know that this is the result of the interaction of Kshetra (field) and Kshetrajna (knower of the field) (That is, the inter action of Jiva and Ajiva)" - 27 samaM sarveSu bhUteSu tiSThantaM paramezvaram / vinazyatsvavinazayantaM yaH pazyati sa pazyati // 28 // "He alone truly sees who sees the Supreme Self as imprishable equally in

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adhyAya- 13 - THIRTEEN 352 everything perishable and animate as well as inaminate." -28 samaM pazyanahi sarvatra samavasthitamIzvaram / na hinastyAtmanAtmAnaM tato yAti parAM gatim / / 29 / / "When one sees the self equally abiding everywhere, he does not hurt his own self and hence he attains the highest goal." - 29 Note : "Remember what Mahavira said ?" If you injure others you injure your own self" prakRtyaiva ca karmANi kriyamANAni sarvazaH / yaH pazyati tathAtmAnamakartAraM sa pazyati // 30 // "One who knows that it is the Prakriti that performs all actions and that the soul does not perform them, knows correctly. "30 Note : This does not seem consistent with what is already, said in verses 21 & 22 above as this verse reverts to the concept of soul rema ining "Kutastha." yadA bhUtapRthagbhAvamekasthamanupazyati / tata eva ca vistAraM brahA sampadyate tadA / / 31 / / "When one is able to realize that all diversity springs from one source in expansion, he get Brahman"-31

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353 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Note : German philosopher schopenhauer's imag ination was captured by this verse when he said that such a person is certainly on road to salvation. This is jain concept of unity of universe. anAditvAnnirguNatvAt paramAtmAyamavyayaH / zarIrastho'pi kaunteya na karoti na lipyate // 32 // "This immortal soul, though residing in body, acts not and is not stained for "It" has no beginning and has no gunas. "- 32 yathA sarvagataM saukSmyAdAkAzaM nopalipyate / sarvatrAvasthito dehe tathAtmA nopalipyate // 33 / / " As on account of its subtlety, the all pervading either is not soiled, in the same manner, the all pervading Atman is also not soiled." - 33 yathA prakAzayatyekaH kRtstraM lokamimaM raviH / kSetraM kSetrI tathA kRtstraM prakAzayati bhArata // 34 // "Just as one sun illumines the whole universe the master of the Kshetra illumines the whole Kshetra."- 34

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354 adhyAya-13 ** THIRTEEN kSetrakSetrajJayorevamantaraM jJAnacakSuSA / bhUtaprakRtimokSaM ca ye viduryAnti te param // 35 // "Those who possess the knowledge can perceive the distinction between the Khetra (Field) and the knower of the Kshetra and know also the secret of the release from Prakriti, attain the Supreme." - 35 ____OM tat sat iti zrImadbhagavadgItAsUpaniSatsu brahAvidyAyAM yogazAstre zrIkRSNArjunasaMvAde kSetrakSetrajJavibhAgayogo nAma trayodazo'dhyAyaH // 13 // Thes ends Chapter -13 of Gita known as "KSHETRA - KSHETRAJANA VIBHAG YOGA.". ANDE ***

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CHAPTER - 13 THIRTEEN KSHETRA KSHETRAJNA VIBHAGA YOGA The true progress of man on earth is his own progress of inner vision. Such inner vision, opens it self when in the moments of contemplation one seeks to know how this bewildering complexities of this universe works, who makes it work and what is his own status and position in it. In other words, the finite in man longs for the Infinite. It is such longing, which has led the Jain seers to open the gates of science of spirituality. Analyzing the scheme of universe they found tha it can be broadly classified into two main divisions namely, sentient and non-sentient, which are termed as "Jiva" and "Ajiva". The knowledge about the nature and function of both these basic elements leads one to the spiritual path because this knowledge convinces one that the key to get rid of passions and tensions of life is to see that our soul (Jiva) gets free from its association with

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356 3E24 - 93 * THIRTEEN non soul, which is known as Ajiva. The efforts of the Jiva to obtain this freedom can be successful only if it acquires knowledge about the way by which its associate Ajiva functions. In this chapter therefore the author of Gita discusses how the soul progresses with the knowledge of its interaction with non-soul.. The non-soul, which is known as Ajiva is identified here as the "Kshetra", while the soul, which is known as Jiva is identified as "Kshetrajna", which means the knower of Kshetra. Further discussion shows that the author is under the great influence of the Sankhya philosophy of Kapila according to whom the Purusha (Soul) remains uninvolved (Kutastha) even when it is in association with "Prakriti" (Ajiva), which is constantly suffering modifications on account of the variations of its three Gunas. It is however intersting to know that the concept of Purusha remaining uninvoled is not fully acceptable to the author

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357 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE as at one place he shows its involvement. (Ref: Verses 19 to 21), while at another place he shows that the soul remains uninyoled. (Ref: Verses 12 to 14). Jainism rejects the concept of the soul remaning aloof (Kutastha). Though it does accept the proposition that in its original pure form the soul being unaffected by passions, is omnipotent and omniscient, when it is in association with Ajiva, it supplies its dynamism to Ajiva with the result that Ajiva is activated and performs good or bad actions. The logic is that if any action necessarily produces reaction, the fruits of that reaction must influence the root cause which is responsible for producing it. Thus the main difference in the thinking of Jainism and Sankhya is on the question whether the soul can remain uninvolved (Kutastha) when it is in association with Ajiva. This chapter consists of 34 verses. In the translation of these verses it is pointed out

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358 3TEJP - 93 * THIRTEEN with reference to several of them how and to what extent they conform or accept the perceptions of Jainism. So no further appreciation is needed and it would be sufficient here to point out that this chapter is another one, which comes very close to Jain perceptions.

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359 adhyAya-14 briguNavibhAgayoga Chapter - 14 KSHETRA KSHETRAJNA VIBHAGA YOGA We have seen what is Purusha and what is Prakriti and that Prakriti functions through " gunas". This through chapter is explaining the working of the Gunas. - - // zrIbhagavAnuvAca // paraM bhUyaH pravakSyAmi jJAnAnAM jJAnamuttamam / yajjJAtvA munayaH sarve parAM siddhimito gatAH // 1 // Lord said : "I will again expound to you the highest and best knowledge knowing which all saints have attair:-d highest perfection." idaM jJAnamupAzritya mama sAdharmyamAgatAH / sarge'pi nopajAyante pralaye na vyathanti ca // 2 // "By having this knowledge they have become one with Me and willnot have to take birth ever at the time of creation and they have not to suffer the pangs of dissolution "

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360 adhyAya-14** FOURTEEN birth ever at the time of creation and they have not to suffer the pangs of dissolution"2 mama yonirmahadbrahA tasmin garbhaM dadhAmyaham / sambhavaH sarvabhUtAnAM tato bhavati bhArata // 3 // ___ "For Me, the great Brahman (nature) is the womb in which I put my grerm which gives birth to all beings of the world."- 3 sarvayoniSu kaunteya mUrtayaH sambhavanti yAH / tAsAM brahA mahadyonirahaM bIjaprada: pitA / / 4 / / "Whatever forms are produced in different wombs, the great Brahma (nature) is their womb (mother) and I, the supplier of the seed am their father."- 4 sattvaM rajastama iti guNAH prakRtisambhavAH // nibadhnanti mahAbAho dehe dehinamavyayam // 5 // "Oh Mahabaho (Mighty-armed), Purity, Passion and Inertia are the "gunas"(qualities) born of Prakrity The imperishable Dweller in the body is bound in the body."- 5 tatra sattvaM nirmalatvAtprakAzakamanAmayam / sukhasaGgena badhAti jJAnasaDrena cAnagha // 6 //

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361 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "Oh sinless (Anagha) of these (gunas) "Sattva," being pure is luminous and binds with the bond of happiness and health" - 6 Note: According to Jains even piety binds the Soul which has to suffer consequences of good as well as bad action. Santbal calls this the application of Leshya doctrine of Jains. rajo ragAtmakaM viddhi tRSNAsaGgasamudravam / tannibadhnAti kaunteya karmasaGgena dehinam // 7 // "Rajas (quality called Passion) is born of passion and attachment. Oh Kaunteya, it binds the soul on account of its association with actions." - 7 tamastvajJAnajaM viddhi mohanaM sarvadehinAm / pramAdAlasyanidrAbhistannibadhnAti bhArata // 8 // "Tamas (Inertia) is born of ignorance. It leads to delusion of all beings. It binds the soul fast with heedlessness, indolence and sleep (inaction)"- 8 Note: It is the cardinal point made by Jainism that soul which gives dynamism to Ajiva (matter) is bound by the type of action for which it has

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adhyAya - 14 FOURTEEN 362 it has given its dynamic vitality. (meaning it can not remain Kutastha) sattvaM sukhe saJjayati rajaH karmaNi bhArata / jJAnamAvRtya tu tamaH pramAde saJjayatyuta // 9 // "Sattva attaches soul to happiness, Rajas to action, oh Bharata, Tamas which shrouds knowledge attaches the soul to inertia."- 9 rajastamazcAbhibhUya sattvaM bhavati bhArata / rajaH sattvaM tamazcaiva tamaH sattvaM rajastathA / / 10 / / "Oh Bharata, Sattva prevails when it over powers rajas and Tamas. If Rajas prevails it over powers. Sattva and Tamas and when Tamas prevails it over powers Sattva and Rajas." - 10 sarvadvAreSu dehe'smin prakAza upajAyate / jJAnaM yadA tadA vidyAdvivRddhaM sattvamityuta / / 11 / / "When through every gate of the body (senses) the light of knowledge shines then know that sattva is predominant. "- 11 lobhaH pravRttirArambhaH karmaNAmazamaH spRhA / rajasyetAni jAyante vivRddhe bharatavarSabha / / 12 //

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363 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE - "When greed, activity, undertaking of worldly activities, restlessness, longing - all this arises, know that Rajas prevails. "- 12 aprakAzo'pravRttizca pramAdo moha eva ca / tamasyetAni jAyante vivRddha kurunandana // 13 // "When Darkness, indolence, inertness, delusion arise, oh Kurv's son , know that Tamas is prevailing " - 13 yadA sattve pravRddhe tu pralayaM yAti dehabhRt / tadottamavidAM lokAnamalAnpratipadyate // 14 // "If the embodied one dies while Sattva is predominant, he attains spotless world of the knowers of Highest Jnani's" rajasi pralayaM gatvA karmasaGgiSu jAyate / tathA pralInastamasi mUDhayoniSu jAyate // 15 // ___ "If he dies when Rajas is predominant, he gets birth among those who are attached to action and if he dies when Tamas predominates, he is born among senseless."15

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adhyAya - 98 FOURTEEN 364 karmaNaH sukRtasyAhuH sAttvikaM nirmalaM phalam / rajasastu phalaM duHkhamajJAnaM tamasaH phalam // 16 // "It is said that the fruit of good action is stavik and pure. The fruit of Rajas is pain and the fruit of Tamas is ignorance. "- 16 sattvAtsaJjAyate jJAnaM rajaso lobha eva ca / pramAdamohau tamaso bhavato'jJAnameva ca / / 17 / / "Sattva produces Jnana (Knowledge) Rajas produces greed and Tamas produces igonorance." - 17 Urdhva gacchanti sattvasthA madhye tiSThanti rAjasAH / jaghanyaguNavRttisthA adho gacchanti tAmasAH / / 18 / / "Those who are abiding in Sattva attain higher level, those who abide in Rajas go to the middle level while those in Tamas go to the lowest level " - 18 nAnyaM guNebhyaH kartAraM yadA draSTAnupazyati / guNebhyazca paraM vetti madbhAvaM so'dhigacchati // 19 // "When the seer (saint who strives to reach Reality) realizes that there is no agent other than Gunas (for to vicisitudes of life)

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365 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE and knows Him who transands the Gunas he attains Me."- 19 guNAnetAnatItya trIn dehI dehasamudbhavAn / janmamRtyujarAduH khairvimukto'mRtamazute // 20 // "When the embodied one transcends three Gunas which are born of his contact with the body, he gets released from the pain of birth, death and old age and becomes immortal." - 20 // arjuna uvAca // kairliGgastrInguNAnetAnatIto bhavati prabho / kimAcAraH kathaM caitAMstrInaguNAnativartate // 21 // Arjuna said : "Oh Lord, (Please tell me) what are the marks of one who has crossed over three Gunas, what is his conduct, and how does he transcend these Gunas." - 21 // zrIbhagavAnuvAca // prakAzaM ca pravRttiM ca mohameva ca pANDava / na deSTi sampravRttAni na nivRttAni kAiti // 22 // Lord said:

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adhyAya - 14 FOURTEEN 366 "Oh Pandava, He (who has crossedthere Gunas ) does not hate "Light" (Sattva), Activity (Rajas) or "Delusion" (Tams) when they come into existence, nor does he desire them when they are absent." - 22 udAsInavadAsIno guNairyo na vicAlyate / guNA vartanta ityeva yo'vatiSThati neGgate // 23 // "He is thus indifferent to "" Gunas", is not affected by "Gunas" and remains calm, knowing that Gunas are having their own play of activities which does not concern him. 23 Note: This is the doctrine of Anasakta and Vitraga attitude samaduHkhasukhaH svasthaH samaloSTAzamakAJcanaH / tulyapriyApriyo dhIrastulyapanindAtmasaMstutiH // 24 // "To him pleasure and pain are alike, He concentrates in soul, to him a clod of earth, a precious stone and a piece of gold are alike, he is even-minded to dear ones and non-dear ones, and is firm as well as balanced in censure or praise." - 24 mAnApamAnayostulyastulyostulyo mitrAripakSayoH / sarvArambhaparityAgI guNAtItaH sa ucyate / / 25 / /

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367 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE "He holds respect and disrespect alike, his attitude to friends and foes is the same, he does not indulge in fresh undertaking - He is therefore called Gunatita one who has transcended the Gunas." - 25 mAM ca yo'vyabhicAreNa bhaktiyogena sevate / sa guNAnsamatItyaitAn brahAbhUyAya kalpate // 26 // "He is serving Me with unswevering devotion and transcending the Gunas becomes eligible to be Brahman." 26 brahANo hi pratiSThA'hamamRtasyAvyayasya ca / zAzcatasya ca dharmasya sukhasyaikAntikasya ca // 27 // "For, I am the very image of Brhaman, changeless and immortal, of everlasting and of absoulte Bliss." - 27 OM tat sat iti zrImadbhagavadgItAsUpaniSatsu brahAvidyAyAM yogazAstre zrIkRSNArjunasaMvAde triguNavibhAgayogo nAma caturdazo'dhyAyaH // 14 //

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368 HEZITO - 98 * FOURTEEN Thes ends Chapter - 14 of Gita known as "GUNATRAYA VIBHAGA YOGA" ***

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369 CHAPTER - 14 GUNA TRAVA VIBHAGA YOGA According to Sankhya Prakriti functions through "Gunas" of each subject. Gunas are of thru characters namely, Satwa, Rajas and Tamas.Satwa means pure, Rajas means active but restless and Tamas means darkness. Final charcter of Prakriti is decided by the interplay of these three Gunas of a subject. During this interplay if one of these three Gunas predominates in a particular subject the character of Prakriti is determined accordingly.For more detailed discussion of this subject please refer to "Outlinnes of Sankhya" given in the beginning. This chapter discusses the above stated features of Gunas. Nomenclature apart, Prakriti means the same thing which referred to in Jainism as "Ajiva" and Gunas as Karma. So whatever is said in this chapter about Gunas and Prakriti can be read as applying to "Karma" and "Ajiva". This means that the final character

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370 3TEZIT - 98 * FOURTEEN of Ajiva is determined by the way in which the Gunas are interplaying in a given object. This interplay is finally reflected in the appearance of that object. So far as human beings are concerned their aura reflects their character. This aura is termed as "Leshya"in Jain terminology. Human personality always reflects the inner most dispositoin, which one is undergoing at a particular time. Prominence of a particular Guna thus shapes human personality. The personality of every human being is classified by Jainism in six categories which are known as Krishna (Black), Neela(Blue), Kapota (ash), Pita or Teja (Orange), Pdma (Golden or Yellow) and Shukla (white or Pure), Out of these the first three suggest bad dispositon and last three suggest good disposition. The worst Leshya is is Krishna with gradually lesser degree in second, third and fourth. The fifth Leshya onwards is the rising order in which the last one is the best

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371 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Leshya. The purpose of stating all this is to show that Jainism also recognizes the working of the mechanism of Gunas in its docrtine of Leshya. Verses 19 to 23 speak about the aspirant who transcends all the three Gunas. This is called "Gunatita" condition, which means a condition in which none of the three Gunas is predominating and influencing the character of the subject concerned. Jainism contemplates such condition as that of "Arihanta", meaning, literarily, "one who has killed all enemies". The enemies referred to here are our internal enemies such as anger, avarice, attachment, greed and passions like that. Even good actions taken with motive attached, would be covered because even they would result in Karmas good fruit of which would work as golden fetters. The ideal condition of the soul to attain true freedom is to be totally free from all types of Karmas good as well as bad. Such is the condition of a "Vitaraga", one

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adhyAya - 14 - FOURTEEN 372 whose all passions are gone. This condition is described in verses 24 to 27 which repeatd what is already said about a "Sthitaprajna" in chapter 2. EUR0

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adhyAya-15 puruSottamayoga Chapter - 15 PURUSHOTTAM YOGA The concept of Kshetra and Kshetrajna is likely to give an idea of separate entities of both but in reality that is not so as like an Ashvatha tree. there is one common source wich supplies nourishment to its different branches and leaves, it is the all prevaling Supreme spirit which has split Himself in to Kshetra and Kshetrajna. This chapter shows cosmic unity and necessity of total surrender to its scheme. Il 8TT2TTTTTTTTT II UrdhvamUlaadha:zAkhamazvatthaM prAhakhyayam / chandAMsi yasya parNAni yastaM veda sa vedavit // 1 // Lord said : "It is said that there is the Ashvattha tree (Tree called Peepal tree). Its roots are high in Heaven (because it is created by Brahman) and its branches are below. (Though its modes are transitory) it is imperishable. Its leaves are Vedic hyms. He who knows the significance of this allegory knows the Vedas."- 1

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adhyAya- 15 - FIFTEEN 374 Note:Botanical name of this tree is "Fiscus Religiosa" Allegorically it represents our worldly life and it is referred to in Kathopanishad." Etmologically the word "Shva (1) means tomorrow" prifix 31(a) gives the negative sense. So Ashva means a thing which is so transitory that it would not last even for a day (Ashva also means "horse and as routinely horses were tied down under this tree it is called "Ashvattha" Our worldly life has many changing modes which many a times do not last more than a day. Hence our wordly existence is compared with Ashvattha tree. This verse describes it as "Avyayan" meaning indestructible. "According to Sankhya philosophy. Prakriti is indestructible and even according to Jain philosophy Ajiva (Prakriti) is also indestructible. But Jain doctrine would not agree that this indestructible "Ashvattha" was created by anybody. The use of the word "Urdhva Mulam" which literally would mean "with roots upwords" is used allegorically and so would man "whose origin is so high that its source is Brahman" The next verse makes it clear that physical roots of this tree are "imbedded" below.

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SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE adhazcordhvaM prasRtAstasya zAkhA adhazca mUlAnyanusantAni 375 guNapravRddhA viSayapravAlA: / karmAnubandhIni manuSyaloke / / 2 / / "(In this tree) Its branches are spread below and above being nourished by "Gunas". in which are sprouted (on account of nourish meut by Gunas) sense objects. In the world of human beings its roots originate action." -2 Note: This verse completes the allegory noted above. na rUpamasyeha tathopalabhyate azvatthamenaM suvirUDhamUla nAnto na cAdirna ca sampratiSThA / - masaGgazastreNa dRDhena chittvA // 3 // tataH padaM tatparimArgitavyaM tameva cAdyaM puruSaM prapadye yasmingatA na nivartanti bhUyaH / yataH pravRttiH prasRtA purANI // 4 //

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376 344 - 94 * FIFTEEN "Form of this tree is not perceived (by physical eyes). Neither its beginning , end or basis is perceived. (But) This firm rooted tree should be cut asunder with the strong axe of non-attachement." - 3 "Thereafter, one should seek that Path wherefrom those who go never return. Such a man can say "I go for refuge to the Eternal Spirit from whom the stream of creation came from the beginning." - 4 nirmAnamohA jitasaGgadoSA 37ETHARU Afte77TAT: dvandaivimuktAH sukhaduHkhasajhai - gacchantyamUDhAH padamavyayaM tat // 5 // "Those who are without pride and delusion, who have conquered the taints of attachment, who are constantly in tune with the Supreme, whose desires have fully retired, who are free from the pairs of opposition- such as pleasure and pain and are undeluded, attain that Eternal Goal."-5

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377 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE na tadbhAsayate sUryo na zazAjhe na pAvakaH / yadgatvA na nivartante taddhAma paramaM mama // 6 // "My supreme abode is there where neither sun, nor moon nor Fire illumine it and from where one does not return once he riches there. " - 6 Note: This supports the Jain doctrine that once having attained Siddhahood, there is no return Aavataran - thus rejecting the idea of the Divine taking birth again. mamaivAMzo jIvaloke jIvabhUtaH sanAtanaH / mana:SaSTAnIndriyANi prakRtisthAni karSati // 7 // zarIraM yadavApnoti yaccApyutkAmatIzvaraH / gRhItvaitAni saMyAti vAyurgandhAnivAzayAt // 8 // zrotraM cakSuH sparzanaM ca rasanaM ghrANameva ca / adhiSThAya manazcAyaM viSayAnupasevate // 9 // "In this world of life an Eternal portion of Myself becomes a living soul and abiding in Prakriti draws to itself mind and five senses."-7 "When the Lord (Ishvara) thus obtains a body and when He leaves that body, He

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378 3TER - 94 * FIFTEEN takes these (mind and five senses) with Him just as the wind carries the scent from flower beds."- 8 "He presiding over the ears, eyes, organs of touch, taste and smell as also the mind, enjoys these objects of senses."-9 Note: These verses explain how different beings come to life showing that every life has a soul which is a part of the Eternal soul. utkrAmantaM sthitaM vApi bhuJjAnaM vA guNAnvitam / vimUDhA nAnupazyanti pazyanti jJAnacakSuSaH // 10 // "These who are deluded do not see Him when he departs, stays and enjoys being united with "Gunas". However those who are able to see with Eyes of Knowledge do behold Him."- 10 yatanto yoginazcainaM pazyantyAtmanyavasthitam / yatanto'pyakRtAtmAno nainaM pazyantyacetasaH / / 11 / / "The striving seekers (yogis) behold Him dewelling in self but those who are unrefined and unintelligent can not see Him even if they strive."- 11

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379 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE - - yadAdityagataM tejo jagadbhAsayate'khilam / yaccandramasi yaccAgau tattejo viddhi mAmakam // 12 // "The light of the sun which illumines the world and that which is in the moon and fire - know that light to be Mine. "- 12 gAmAvizya ca bhUtAni dhArayAmyahamojasA / puSNAmi cauSadhI: sarvAH somo bhUtvA rasAtmakaH / / 13 / / "Permeating the earth I support all beings by My energy and I nourish all herbs by becoming the moon"-13 ahaM vaizvAnaro bhUtvA prANinAM dehamAzritaH / prANApAnasamAyuktaH pacAmyannaM caturvidham // 14 // ___ "I am "Vaishvanara " (universal Fire) and abiding in the bodies of all beings, I associate with Prana (breathing) digest four - fold foods" -14 sarvasya cAhaM hRdi sanniviSTo matta: smRtijJAnamapohanaM ca / vedaizca sarvairahameva vedyo vedAntakRddhedavideva cAham // 15 // "I am seated in the hearts of all. Memory

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380 adhyAya - 15 * FIFTEEN - and knowledge spring from Me as much as their absence. I am not only the Vedas but also their knower as well as the author of Vedanta" - 15 drAvimau puruSo loke kSarazcAkSara eva ca / kSaraH sarvANi bhUtAni kUTastho'kSara ucyate // 16 // "There are two eatagories of Purushas in this world namely Kshara (Perishable) and Akshaer (Imperishable) . All beings are Kshara But the Akshara is Kutastha unchanging)" 16 uttamaH puruSastvanyaH paramAtmetyudAhRtaH / yo lokatrayamAvizya bibhartyavyaya IzvaraH // 17 // ___ "But the Supreme Purusha is another. He is the Highest Self. The in destructible Lord who prevailing the three worlds, sustains the same. "- 17 yasmAtkSaramatIto'hamakSarAdapi cottamaH / ato'smi loke vede ca prathita: puruSottamaH // 18 / / "Because I transcend the perishable and am also higher than the imperishable I am declared by the Vedas and the whole world

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381 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE as Purushottam (Highest Purusha)" - 18 yo mAmevamasammUDho jAnAti puruSottamam / / sa sarvavidbhajati mAM sarvabhAvena bhArata // 19 // "One who is undeluded knows Me thus as the Supreme Purusha worships Me with his whole being. " - 19 iti guhyatamaM zAstramidamuktaM mayA'nagha / etadbuddhvA buddhimAn syAtkRtakRtyazca bhArata // 20 // __"Oh sinless one , this most secret science is taught to you by Me Knowing this one becomes wise and all his duties are accomplished." - 20 OM tat sat iti zrImadbhagavadgItAsUpaniSatsu brahAvidyAyAM yogazAstre zrIkRSNArjunasaMvAde puruSottamayogo nAma paJcadazo'dyAyaH // 15 // Thes ends Chapter -15 of Gita known as "PURUSHOTTAMA YOGA" ***

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CHAPTER - 15 PURUSHOTTAMYOGA. This is a short chapter of only 20 verses. It is a sort of logical conclusion of chapter 13 and 14, both of which teach us to note the distinction between Kshetre and Ksherajna (i.e. Jiva and Ajiva), and the interaction between them as a result of the interaction of Gunas (Karmas). Now in this chapter the Lord discusses the true nature and character Kshetrajna (Jiva).In the world of reality, which is identified as "Sansara", we notice with our own physical eyes a plurality of objects and ideas, but behind each of them there is a spirit which supplies them with its own dynamism. Charater of this spirit and the mechanism by which it works through its field of action, which we have, identified as "Kshetra" has been noticed. But it creates an impression of duality and separateness in as much as each object and idea appears to us separate and independent

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383 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE of each other. This chapter shows that this is not correct because the spirit that works through each object and idea has the same and similar quality of infinithy, imperishability and dynamism. How this is so? The Lord explains that it is He, the Supreme Spirit, which splits Himself into various objects and ideas that constitute this phenomenal plurality. It is for this reason that the dynamic spirit, which gives duality to every object of the world, possesses the same qualities, which are possessed by the Supreme Soul called Purushottam. (Ref: Verses 7 to 11 and 17 to 20). This chapter makes an allegorical reference to a tree whose roots are high up in heavens,thus making a suggestion that nourishment of the tree of this "Sansara" (Life) is made by the Supreme Spirit, which appears to have divided itself into different objects of our life. Thus the principal concept of this chapter

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adhyAya - 94 FIFTEEN 384 is to show the unity and holograph of this universe and that the key to the regime of peace, tranquility and happiness for which all of us are striving is to surrender completely to its working. 5 OF

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adhyAya - 16 daivAsurasaMpadvibhAgayoga Chapter - 16 DAIVASURA SAMPAD VIBHAGA YOGA. This Chapter describes 26 virtues and six main vices. // zrIbhagavAnuvAca // abhayaM sattvasaMzuddhijJAnayogavyasthitiH / dAnaM damazca yajJazca svAdhyAyastapa Arjavam // 1 // ahiMsA satyamako dhastyAgaH zAntirapaizunam / dayA bhUteSvaloluptvaM mArdavaM hrIracApalam // 2 // tejaH kSamA dhRtiH zaucamadroho nAtimAnitA / bhavanti sampadaM daivImabhijAtasya bhArata || 3 || Lord said : "Fearlessness, purity of Heart, steadfastness in yoga of knowledge, alms giving, sense -control, sacrifice, study of

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adhyAya - 16 SIXTEEN self austerity and uprightness, - 1 "Non-violence, truth, absence of anger, renunciation peacefulness, absence of modesty, absence of crookedness fickleness." 2 - 386 7 "Spiritedness, forgiveness, fortitude, purity, absence of harted and pride - Oh Bharata, all this belong to one born for divine heritage." - 3 dambho darpA'bhimAnazca krodhaH pAruSyameva ca / ajJAnaM cAbhijAtasya pArtha sampadamAsurIm // 4 // "Hypoeracy, arrogance, conceit, anger, harshness, and ignorance belong to one who is born with devilish heritage." - 4 daivI sampadvimokSAya nibandhAyAsurI matA / mA zucaH sampadaM daivImabhijAto'si pANDava / / 5 / / dvau bhUtasargo loke'smindaiva Asura eva ca / daivo vistarazaH prokta AsuraM pArtha me zRNu // 6 // "The Divine heritage leads you to Liberation while the Devilish one leads you to Bondage. Grieve not oh Pandava, you are born with Divine heritage." 5, 6

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387 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE pravRttiM ca nivRttiM ca janA vidurAsurAH / na zaucaM nApi cAcAro na satyaM teSu vidyate // 7 // "Demoniac do not know what to do or not to do They know neither purity , right conduct or truth." -7 asatyamapratiSThaM te jagadAhuranIzvaram / aparasparasambhUtaM kimanyatkAmahaitukam // 8 // "They say this universe is without Truth, without basis and without God. They are just born of the sex union with lust for its cause, nothing else. " - 8 etAM dRSTimavaSTabhya naSTAtmAno'lpabuddhayaH / prabhavantyugrakarmANaH kSayAya jagato'hitAH // 9 // "Holding such view, these depraved souls of feeble understanding and fierce deed come forth as enemies of the world to destroy it." - 9 kAmamAzritya duSpUraM dambhamAnamadAnvitAH / mohAdgRhItvA'sadagrAhAnpravartante'zucivratAH // 10 // ___"They are full with insatiable desires, are full of hypocrisy, pride and arrogance holding evil ideas through delusion and work

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388 adhyAya-16* SIXTEEN with impure resolves " - 10 cintAmaparimeyAM ca pralayAntAmupAzritAH / kAmopabhogaparamA etAvaditi nizcitAH // 11 // AzApAzazatairbaddhAH kAmakrodhaparAyaNAH / Ihante kAmabhogArthamanyAyenArthasaJcayAn // 12 // "They have immeasurable cares which end only with their death. Their highest aim is the gratification of lust as according to them that is all that matters." - 11 "Bound by a hundred ties of hope and given to lust and anger, they try to obtain by illegal means lot of wealth for sensual enjoyments."- 12 idamadya mayA labdhamimaM prApsye manoratham / idamastIdamapi me bhaviSyati punardhanam // 13 // asau mayA hataH zatrurhaniSye cAparAnapi / Izvaro'mahaM bhogI siddho'haM balavAnsukhI // 14 // ADhayo'bhijanavAnasmi ko'nyosti sadRzomayA / yakSye dAsyAmi modiSya ityajJAnavimohitAH // 15 // "To day I have been successful, "I shall now fulfil this desire of mine" "this (wealth

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389 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE or thing) is mine and this I will gain in future..." - 13 "I have killed that enemy and others also will be killed by me, I am the powerful Lord and enjoyer, I am perfect, powerful and happy..."- 14 "I am rich and well-born, None can equal me, I will make sacrifices and donations and will rejoice - These are the delusions of man in ignorance. "- 15 Note: "These verses exactly describe how the persons deluded by ignorance think." anekacittavibhrAntA mohajAlasamAvRtAH / prasaktAH kAmabhogeSu patanti narake'zucau // 16 // "Being entangled in the snare of delusion and bewildered by many a fancy and addicted to the gratifications of lust, such persons go to the foul hell." - 16 AtmasambhAvitAH stabdhA dhanamAnamadAnvitAH / yajante nAma yajJaiste dambhenAvidhipUrvakam // 17 // "Self conceited, stubborn, full of pride and intoxicated by wealth they possess, they

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390 adhyAya-16* SIXTEEN perform sacrifices out of ostentation contrary to scriptural directions. "- 17 ahaGkAraM balaM darpa kAmaM krodhaM ca saMzritAH / mAmAtmapadeheSu pradviSanto'bhyasUyakAH // 18 // "Overtaken by arrogance , pride, lust and wrath, these malignant persons hate me (who is) residing in their own and others' bodies."18 tAnahaM dviSata: krUrAn saMsAreSu narAdhamAn / kSipAmyajastramazubhAnAsurISveva yoniSu / / 19 / / "I hurl these evil doors for ever in lowest type of people because of their cruelty , scorn, vile and belonging to the lowest of man-kind. "- 19 AsurI yonimApannA mUDhA janmani janmani / mAmaprApyaiva kaunteya tato yAntyadhamAM gatim // 20 // "Doomed to devilish upbringing, these deluded souls go on sinking lower and lower birth after birth instead of coming to Me."20 trividhaM narakasyedaM dvAraM nAzanamAtmanaH / / kAmaH krodhastathA lobhastasmAdetattrayaM tyajet // 21 //

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391 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE There are three gates of hell, which are destructive of self, they are Lust, Anger & greed. Therefore, one should abandon them."21 etairvimuktaH kaunteya tamodvAraistribhirnaraH / AcaratyAtmanaH zreyastato yAti parAM gatim / / 22 / / "Oh, Kaunteya, one who is liberated from these gates practices what is good for his self and goes to the supreme goal "- 22 yaH zAstravidhimutsRjya vartate kAmakArataH / na sa siddhimavApnoti na sukhaM na parAM gatim // 23 // "He who ignores scriptures and acts under the impulse of his desires does not attain perfection, happiness or supreme goal." - 23 tasmAcchAstaM pramANaM te kAryAkAryavyavasthitau / jJAtvA zAstravidhAnoktaM karma kartumihArhasi // 24 // "Therefore, let scriptures guide you in what ought to be done and what not to be done. You should act here in accordance with the knowledge you gather from scripters.24"

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392 adhyAya-16*- SIXTEEN OM tat sat OM tat sat . iti zrImadbhagavadgItAsUpaniSatsu brahAvidyAyAM yogazAstre zrIkRSNArjunasaMvAde daivAsurasampadvibhAgayogo nAma SoDazo'dhyAyaH // 16 // Thus ends Chapter -16 of Gita known as "DAIVASURASAMPAD VIBHAYOGA. ***

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CHAPTER - 16 DAIVASURA SAMPAD VIBHAGAYOGA. This chapter catalogues series of virtues and vices about which each religion of this world would be in agreement. Here is very detailed discussion of divine and devilish traits of human nature. Verses 1 to 3 describe in all 26 virtues, which are mostly similar to the Jain prescription of 21 merits of a good "Shravaks" (Householders). Verse 4 describes six main vices of a person with devilish nature. They are also very similar to a "Mithyatvi" as conceived by Jain Sutras. The only warning, which is required to be heeded is the one which is given by Gandhiji with regard to the correct interpratation of last two lines which refer to "Shastra Vidhi" (Scriptural Rituals). In his book on Gita titled "Anaskti Yoga" Gandhiji warns that the expression "Shastra Vidhi" used in verses 23

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394 3TEZR1 - 9EUR * SIXTEEN and 24 should not be taken as meaning ritulas prescribed in scriptures, but should be taken as meaning the path of austerities prescribed by the saints. Shri Mahadev Desai thinks that the above warning of Gandhiji would not be found necessary if these verses are interpreted in context of the Shastra which is expounded by Gita through out all other chapters which often emphasize detached, dedicated and selfless action as "Dharma". : OB

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adhyAya - 17 zraddhAtrayavibhAgayoga Chapter - 17 SHRADDHA TRAYA YOGA. VIBHAGA This Chapter solves the doubt of Arjuna when he asks what would be the position of one who has full faith but is not in a position to act according the manner prescribed by scriptures. The Lord solves this difficulty by reference to three "Gunas" - Satwa, Rajas and Tamas and concludes by saying that if actions are performed with full faith and without attachment one can secure the goal even if they are not done in the manner prescribed by scriptures // arjuna uvAca // ye zAstravidhimatsajya yajante zraddhayAnvitAH / teSAM niSThA tu kA kRSNa sattvamAho rajastamaH // 1 // Arjuna said: "Oh Krishna, what is the position of those who forsake the dictates of Shastra

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396 adhyAya-17*- SEVENTEEN (scripture) and yet worship with faith ? Is their faith Sattva, Rajas or Tamas?"1 // zrIbhagavAnuvAca / / trividhA bhavati zraddhA dehinAM sA svabhAvajA / sAtvikI rAjasI caiva tAmasI ceti tAM zRNu // 2 // Lord said : "Faith in person is of three types as it is an expression of their own nature. These three types are Sattvik, Rajasika and Tamasika" sattvAnurUpA sarvasya zraddhA bhavati bhArata / zraddhAmayo'yaM puruSo yo yacchraddhaH sa eva saH // 3 // "Oh Bharat, Faith of each is in accordance with his nature. Each person has some sort of faith and so each one is what his faith is." - 3 yajante sAttvikA devAn yakSarakSAMsi rAjasAH / pretAnbhUtagaNAMzcAnye yajante tAmasA janAH // 4 // "' "Those who are Sattvik persons worship gods, Rajasik ones worship Yakshas while Tamasika persons worship ghosts and other spirits." - 4

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397 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE AzAstravihitaM ghoraM tapyante ye tapo janAH / dambhAhaGkArasaMyuktA: kAmarAgabalAnvitAH // 5 // karSayantaH zarIrasthaM bhUtagrAmamacetasaH / mAM caivAntaHzarIrasthaM tAn viddhayAsurAnizcayAn // 6 // "Those who perform terrific austerities which are not prescribed by scriptures and are given to hypocrisy and arrogance resulting from lust and attachment." - 5 "They simply torture their bodily parts as well as Me in form of their spirit - know that they are of unholy resolves." - 6 AhArastvapi sarvasya trividho bhavati priyaH / yajJastapastathA dAnaM teSAM bhedamimaM zRNu // 7 // "Moreover, there are three types of persons depending upon the food (They consume) and sacrifice, austerities and charity they undertake. Hear how they differ."7 AyuH sattvabalArogyasukhaprItivivardhanAH / rasyA:strigdhA:sthirA hRdyA AhArAH sAttvikapriyAH // 8 //

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398 adhyAya- 17-*- SEVENTEEN "Food products, which are nutritious , pure, strength and health giving and supplying joy and cheerfulness , savoury, substantial and agreeable are dear to those who are Sattvikas." - 8 kaTvamlalavaNAtyuSNatIkSNarukSavidAhinaH / / AhArA rAjasasyeSTA duHkhazokAmayapradAH // 9 // "Food products that are bitter, sour, saline excessively, hot, pungent and burning are preferred by those who are Rajasik - They cause pain, grief and disease. " - 9 yAtayAmaM gatarasaM pUti paryuSita ca yat / ucchiSTamapi cAmedhyaM bhojanaM tAmasapriyam // 10 // ___ "Food that is stale, tasteless, putrid, rotten and impure is preferred by those who are Tamsic" - 10 aphalAkAtibhiryajJo vidhidRSTo ya ijyate / yaSTavyameveti mana: samAdhAya sa sAttvikaH // 11 // "The sacrifice that is offered without desire for fruit and which is prescribed (by scriptures) with full faith made with a sense of duty is Sattvik." - 11

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399 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE abhisandhAya tu phalaM dambhArthamapi caiva yat / ijyate bharatazreSTha taM yajJaM viddhi rAjasam // 12 // "Oh Best of Bharats, know that the sacrifice which is offered for seeking its fruits and for ostentation is Rajasik" - 12 vidhihInamasRSTAnnaM mantrahInamadakSiNam / zraddhAvirahitaM yajJaM tAmasaM paricakSate // 13 // "And the one which is contrary to the rules and in which food is not distributed, which is devoid of Mantras (good wishes) and faith is Tamasik"- 13 devaddhijaguruprAjJapUjanaM zaucamArjavam / brahAcaryamAhiMsA ca zArIraM tapa ucyate // 14 // __ "Homage to gods, the twice - born and to the teachers and the wise, purity, straightforwardness celibacy and nonviolence are called austerities of the body."14 anuDhegakaraM vAkyaM satyaM priyahitaM ca yat / svAdhyAyAbhyasanaM caiva vAGmayaM tapa ucyate // 15 // "The Speech which does not hurt, which is true loving and beneficial and is also studious constitutes austerity of speech."15

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400 adhyAya-17SEVENTEEN - mana:prasAdaH saumyatvaM maunamAtmavinigrahaH / bhAvasaMzuddhirityetat tapo mAnasamucyate // 16 // ___ "Serenity of mind, benignity, silence, self control, purity of spirit - these constitute austerity of mind. "- 16 zraddhayA parayA taptaM tapastatrividhaM naraiH / aphalAkAGgibhiryuktaH sAttvikaM paricakSate // 17 // "This threefold austerity practiced in full faith by persons not desirous of fruit and disciplined is said to be Sattvik." - 17 satkAramAnapUjArtha tapo dambhena caiva yat / kriyate tadiha proktaM rAjasaM calamadhruvam // 18 // "Austerity practiced to gain admiration, honour and homage and with hypocracy is said to be Rajaski. It is fleeting and unstable." - 18 mUDhagrAheNAtmano yatpIDayA kriyate tapaH / parasyotsAdanArthaM vA tattAmasamudAhRtam // 19 // "Austerity when practiced out of any foolish notions, or with self torture or with intent to harm someone else is declared Tamasik" - 19

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401 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE dAtavyamiti yaddAnaM dIyate'nupakAriNe / / deze kAle ca pAtre ca taddAnaM sAttvikaM smRtam // 20 // "Charity made at a correct place and time and to the right person as a matter of duty without expecting any return is said to be "Sattvika." - 20 yattu pratyupakArArtha phalamuddizya vA punaH / dIyate ca parikliSTaM tadAnaM rAjasaM smRtam // 21 // "Charity done with a hope to receive something in return or with a view to winning merit or grudgingly is called Rajasik." - 21 adezakAle yaddAnamapAtrebhyazca dIyate / asatatkRtamavajJAtaM tattAmasamudAhRtam // 22 // "Charity given at a wrong place and time to an undeserving recipient, disrespectfully and with contempt is called Tamasik" - 22 OM tatsaditi nirdezo brahANastrividhaH smRtaH / brAhANAstena vedAzca yajJAzca vihitAH purA / / 23 // "Om Tat Sat" - is declared to be the triple designation of Brahman - By this expression were created (scriptures) like

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adhyAya- 17 SEVENTEEN 402 Brahmanas, Vedas and sacrifices." - 23 tasmAdo mityudAhRtya yajJadAnatapaH kriyAH / pravartante vidhAnoktAH satataM brahmavAdinAm // 24 // "Therefore, Students of Brahma perform all rites of sacrifice, charity & austerity with "Om" on their lips." - 24 tadityanabhisandhAya phalaM yajJatapaHkiyA: / dAnakriyAzca vividhAH kriyante mokSakA bhiH / / 25 / / "Those who are seeking "Moksha (liberation ) utter "Tat" without desire of fruit during performance of rites of sacrifice, austerity and charity." - 25 sadbhAve sAdhubhAve ca sadityetatprayujyate / prazaste karmaNi tathA sacchabdaH pArtha yujyate // 26 // "The word "Sat" is used in the sense of Reality and goodness. It is also used in the sense of an anspicious act. "-26 yajJe tapasi dAne ca sthiti: saditi cocyate / karma caiva tadarthIyaM sadityevAbhidhIyate / / 27 / / "Steadfastness in sacrifices austerity and charity as well as all works done for that purpose is also called "Sat"." - 27

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403 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE azraddhayA hutaM dattaM tapastaptaM kRtaM ca yat / asadityucyate pArtha na caM tatpretya no iha // 28 // "Oh Partha, whatever is sacrificed or given in charity or done by way of a austerity, without faith it is called "Asat" and counts for nothing either here or hereafter." - 28 OM tat sat iti zrImadbhagavadgItAsUpaniSatsu brahAvidyAyAM yogazAstre zrIkRSNarjunasaMvAde zraddhAtrayavibhAgayogo nAma saptadazo'dhyAyaH // 17 // Thus ends Chapter -17 of Gita known as "SHRADDHATRAYA VIBHAGA YOGA ***

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CHAPTER - 17 SHADDHATRAYA VIBHAGAYOGA. The last two verses of the previous chapter put emphasis on "Shastra Vidhi" (Scriptural Injunctions) and asked Arjuna to perform his actions as ordained by scriptures. These raised doubts in the mind of Arjuna about the position of those who endowed with faith offer their worship forsaking the dictates of the scriptures In other words the question was whether a person full of faith was or was not free to follow his conscience irrespective of scriptural injunctions. Such a question was quite reasonable in view of what the Lord had said in verses 21, 22 and 23 of Chaprer 7. Recalling these verses we find the Lord saying, "In whatever form a devotee chooses to worship with faith (Shraddhaya Architum Ichchhati), I stablize his faith in that very form" Verse 22 therefo shows that even if that

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405 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE worship is to a different god, the Lord would see that his wish was fulfilled. However in verse 23 the Lord has clarified that the fruit which such a person obtains is perishable and not permament. This means that faith does bring some fruit and that the point raised by Arjuna was quite appropriate. The Lord solves this doubt with rare psychological insight. Actually the fundamental question is what is meant by the word "Faith"? Faith of a person is a absolutely subjective in character, which is mainly shaped by the character, which the person concerned possesses. Therefore the Lord explained that there are three types of persons namely, Satvika, Rajasika and Tamasika, and hence their faith is also of these three types. The whole discussion, which thereafer follows is on the same lines. Verses 5 and 6 refer to austerities and what they prescribe is the futility of even severe auterities if they are performed through motives

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406 3TEZTET - 90 * SEVENTEEN which are worldly or which amount to hypocrisy or arrogance. Jains are very well known for their austerities, but some of them forget the scriptural prescription about austerities and therefore a brief statement of Jain doctrines regarding performance of austerities would be in order. Jains classifies penaces into two heads namely, external and internal. It puts main emphasis on "Bhava" i.e. the motive and the intention with which the austerities are undertaken. External penances are known as "Bahya Tapascharya" white the internal ones are known as "Abhyantara Tapascharya". Acharya Hemchandra gives great weight to Abhyantara Tapascharya in his well known book "Yoga Shastra" by stating. "Bhyaat Shreshtam Abhyantaram Tapah" meaning, "Internal penances are better than external". It is nedless to emphaseze that whatever is internal is the result of mental and emotional

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407 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE growth, which makes the whole process genuine. Therefore the outward manifestation unaccompanied with emotional growth is a mere hypocrisy and amounts to cheating. Lord Mahavira himself practiced very hard penances for long 12 years during which he had undertaken food only for he total number of 365days. He however did not approve of the hard penances practiced by two persons named Taamali Taapas and Puran Taapas, because the austerities performed by them were not accompanied by evolution from within. Mahavira looked at the penances as instruments to enable one to introspect on "Self", forgetting all that is non-Self., including body and its wants. As Pundit Sukhalalji puts it, "Bhagavan (Mahavira) was known as "Dirgha Tapasvi" not only because of his "Bahya Tapa" but also because he utilized his inner spirtual evolution" Thus the concept of verses 5 and 6 as well as 17 to 19 is in complete conosnance with

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408 3TERTRT-90 * SEVENTEEN Jain doctrines. Verses 8 to 10 refer to food, which three types of persons consume. The analysis is undoubtedly perfect. Jainsim, however is more particular, systematic and scientific in this regard. It puts restriction s and regulations of food habits under the caption of Bahya austerity. Its main purpose is to enhance ethical and spiritual values of life, but all these regulations have plenty of biological values for the maintenance of physical health also. The Jain prescription about fasts or restrains about the types of food or types of tastes are as important for physical health as for spiritual health. Restriction on the type of food is known as "Vruti Sankshepa", while restriction on the type of tastes is known as "Rasa Parityaaga". If both of these restrictions were meticulously followed, they would be covered by concept of "Satvika Food" contemplated by verse 8. The qualities of food covered by verses 9 and 10 about Rajasika and Tamasika types are also

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409 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE referred to during the discussion of above refered "Vruti Sankshepa" and Rasa Parityaaga". Verses 15 16 refer to the austerity of speech and serenity of mind. These requirements are practically the same, which are recommended, in the first chapter of the Uttaraadhyayana Sutra of the Jains. The concept of charity referred ot in verses 20 to 22 is fully covered by the concept of "Aparigraha" (Limitation to possess material wealth), which is one of the five principal pillars of Jain ethics. This chapter rightly concludes by stating that whenever a good step is taken with full faith and without any sort of attachment, it is called "Sat", but if it is without faith it is called "Asat". This chapter solves the doubt raissed by Arjuna in the initial stage by stating tha if actions are performed with full faith without being

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410 HEUR) - 90 * SEVENTEEN monitored by scriptures, one can secure the goal of achieving Reality. 03

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adhyAya - 18 mokSasaMnyAsayoga Chapter - 18 MOKSHA SANYASA YOGA This chapter is the summary of all that is said in prev - ious 17 chapters. Throughout previous chapters two terms | are used often. They are "Sanyas" and "Tyaga", the English version of them would be "Renunciation" and "Abandonment"|| So Arjuna wants to know what they exactly mean and what is distinction between the two. The Lord explains that "Sanyas" without "Tyaga" is only an empty show and explains how this is so. // arjuna uvAca // saMnyAsasya mahAbAho tattvamicchAmi veditum / tyAgasya ca hRSIkeza pRthakkeziniSUdana // 1 // Arjuna said : ___"Oh, Mighty one, I want to understand the essence of Sanyas (Rennuciation) as well as of "Tyaga" (abandonment), oh, Slayer of Demon Keshi ! " - 1 // zrIbhagavAnuvAca / / kAmyAnAM karmaNA nyAsaM saMnyAsaM kavayo viduH / sarvakarmaphalatyAgaM prAhustyAgaM vicakSaNAH // 2 / /

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412 adhyAya-18* EIGHTEEN Lord said : "The learned say that the rennciation of actions which are the result of some desire (of fruits) is called "Sanyas". And the abandenment of fruits of actions is calle "Tyaga"- 2 tyAjyaM doSavadityeke karma prAhurmanISiNaH / yajJadAnatapaH karma na tyAjyamiti cApare // 3 // "Some learned persons Contend that all actions should be abandoned as evil. But some others contend that actions such as sacrifiec, charity and austerity should not be abandeoned." - 3 nizcayaM zRNu me tatra tyAge bharatasattama / tyAgo hi puruSavyAghra trividhaH samprakIrtitaH // 4 // "Please hear from me my conclusion. Oh Best of men, There are three kinds of Tyaga." - 4 yajJadAnatapaH karma na tyAjyaM kAryameva tat / yajJo dAnaM tapazcaiva pAvanAni manISiNAm // 5 // "Abandonment of Charity. Sacrifices and Austerity should not be made as they

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413 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE are purifiers of the wise. " - 5 etAnyapi tu karmANi saGgaM tyaktvA phalAni ca / kartavyAnIti me pArtha nizcitaM matamuttamam // 6 // "However, even these actions should be performed without attachment and desire for their fruits. Oh Partha this is my considered opinion." - 6 niyatasya tu saMnyAsa: karmaNo nopapadyate / mohAttasya parityAgastAmasaH parikIrtitaH // 7 // __ "Renunciation of "obligatory actions" is not proper and such renunciation made under delusion is declared to be Tamasic" 7 duHkhamityeva yatkarma kAyakelazabhayAttyajet / sa kRtvA rAjasaM tyAgaM naiva tyAgaphalaM labhet // 8 // "One who abandons such actions being afraid of the pain involved therein, commits an action which is Rajasik and so he does not obtain fruits of abandonment."- 8 kAryamityeva yatkarma niyataM kriyate'rjuna / saGga tyaktvA phalaM caiva sa tyAgaH sAttviko mata: / / 9 / / " "If an "obligatory action" is performed

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adhyAya- 18 - EIGHTEEN because it must be done, and if it is done without attachment and desire to enjoy its fruits, the said action is "Sattvik."- 9 na dveSTyakuzalaM karma kuzale nAnuSajjate / tyAgI sattvasamAviSTo medhAvI chinnasaMzayaH / / 10 / / "An intelligent person whose doubts are resolved is a wise man full of Sattvik elements when he neither abandons unpleasant actions nor clings to pleasant actions (simply because he dislikes or likes them.)" - 10 na hi dehabhRtA zakyaM tyaktuM karmANyazeSataH / yastu karmaphalatyAgI sa tyAgItyabhidhIyate // 11 // 414 " For the embodied person can not completely abandon action and he who abandons fruits of action is called a Tyagi. "11 aniSTamiSTaM mizraM ca trividhaM karmaNaH phalam / bhavatyatyAginAM pretya na tu saMnyAsinAM kvacit // 12 // People who have no renunciation to their credit obtain three types of fruit after their death namely, good, bad and mixed. 11

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415 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE However, those who have renounced have not to suffer such fruits. " - 12 paJcaitAni mahAbAho kAraNAni nibodha me / sAGye kRtAnte proktAni siddhaye srvkrmnnaam|| 13 // " Learn from me, oh Mahabahu, that there are five elements which are responsible for the accomplishment of our actions as described by Sankhya. " - 13 adhiSThAnaM tathA kartA karaNaM ca pRthagvidham / vividhAzca pRthak ceSTA daivaM caivAtra paJcamam // 14 // " Whatever action - right or wrong - one undertakes, it is accomplished by body (Seat), the doer (Karta), perception (Karanam), different functions of sense organs, and destiny." - 14 zarIkhAGmanobhiryatkarma prArabhate naraH / / nyAyyaM vA viparItaM vA paJcaite tasya hetavaH // 15 // " Thus these actions are performed by body. Speech and mind. They are performed by above five elements. "- 15 Note: There is some debate whther Sankhya System has ever refered to these five elem

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416 HEZITI - 96 e o EIGITEEN ents as constituting the final action taken by a human being. It is found that this debate is not very necessary for deciding what are the constituents of a human decision, as the proposition can be consid - idered on its merits, and if so done one can not object to the Validity of it. According to the Jian Scholar Muni Shri Sant - balji five elements constituting a human decision as under :Determinism (Niyati), Time, Self consciousness, Destiny (Prarabdha) and Effort (Purushartha). It is found that according to Jain metaphysics five elements which constitute, human actions are Pudgal, Dharma, Adharma, Space and Time. As already explained in the fore-note, Padgal means, vibrations caused by various Kashaya such as hust, aeger, avarice, attachment etc. Dharma implies movement, Adharma implies want of movement and time & place are the medium through which action is performed. tatraivaM sati kartAramAtmAnaM kevalaM tu yaH / pazyatyakRtabuddhitvAnna sa pazyati durmatiH // 16 // " This being the case, a person of perverted outlook and limited understanding considers himself alone as the doer. He does not perceive the reality." - 16 yasya nAhakRto bhAvo buddhiryasya na lipyate / hatvA'pi sa imA~llokAnna hanti nibaddhayate // 17 //

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417 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE " (But) He who is free from such egocentric attitude and whose intelligence is not tainted is not slaying even if he actually slays and he is not bound (by his action)"-17 Note : Commentators have explained the words "Hatvapi nahanti" meaning "do not slay though they actually do slays to mean that they do not advocate or preach violence of killing. Jain doctorins have no difficulty to explain these words as not preaching violence because they have always emphasized the importance of Bhava (intention) Accor - ding to Jainism all "actions" start with inte - ntion. If intention is not to kill but a person is killed somehow by a process you are not bound by the action of homicide. For example a surgeon operates to save his patient from a disease and in the process the patient dies neither Jainism nor our laws would hold him liable for murder because his "Bhava" inten - tion was not to harm the patient. So what this verse No. 17 says is that when one acts without any ego, ecutric atti - tude he is free from all sorts of Kashayas (passions) and in that state of mental attitude

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418 adhyAya-18* EIGHTEEN even if he is required to slay, he can not be bound by his action as a violent slayer. This is made clear by the verses which follow. jJAnaM jJeyaM parijJAtA trividhA karmacodanA / karaNaM karma karteti trividhaH karmasaGgahaH / / 18 / / "The knower, knowledge and the object of knowledge - these three motivate human action while the doer, his organs and activity are the three constitutes of action itself. "18 jJAnaM karma ca kartA ca tridhaiva guNabhedataH / / procyate guNasakhyAne yathAvacchRNu tAnyapi // 19 // " The "Science of Gunas " describe knowledge, action and the doer of three kinds in accordance with the type of Guna predominating . I will tell you about them."19 sarvabhUteSu yenaikaM bhAvamavyayamIkSate / avibhaktaM vibhakteSu tajjJAnaM viddhi sAttvikam // 20 // "Know that the knowledge whereby one sees in all beings immutable Entity, a unity in diversity, is of sattvika type."- 20 pRthaktvena tu yajjJAnaM nAnAbhAvAnpRthagvidhAn / vetti sarveSu bhUteSu tajjJAnaM viddhi rAjasam // 21 //

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419 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE - - - " But that knowledge which sees in all beings various entities of distinct kinds and different from one other, is of Rajasik type. "-21 yattu kRtsnavadekasmin kArye saktamahaitukam / / atattvArthavadalpaM ca tattAmasamudAhRtam // 22 // " That which clings without reason to one single thing as though it were everything and misses the true essence and is superficial, is of Tamasik Type.."- 22 niyataM sagarahitamarAgadveSataH kRtam / aphalaprepsunA karma yattatsAttvikamucyate // 23 // ___ " That action is Sattvika, which being one's allotted task is performed without attachment, like or dislike, desire for fruit."23 yattu kAmepsunA karma sAhaGkAreNa vA punaH / kriyate bahulAyAsaM tadrAjasamudAhRtam // 24 // " The action which is prompted by the desire for its fruit or which is ego-centric or which consumes much energy is called

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420 adhyAya-18* EIGHTEEN anubandhaM kSayaM hiMsAmanavekSya ca pauruSam / mohAdArabhyate karma yattattAmasamucyate // 25 // " Action which is undertaken from delusion and without regard to one's ability, consequences, loss and violence is declared as Tamasik" - 25 muktasaGgonahaMvAdI dhRtyusAhasamanvitaH / / siddhayasiddhayonirvikAraH kartA sAttvika ucyte|| 26 // "The doer ( of action) who is free from attachment non-egoistic, endowed with firmness and enthusiasm and unaffected by success or failure, is called Sattvik." 26 rAgI karmaphalaprepsurlubdho hiMsAtmako'zuciH / harSazokAnvitaH kartA rAjasaH parikIrtitaH // 27 // "The doer who is passionate, desirous of fruit of action, greedy, violent, impure, easy prey to delight and grief is Rajasik"-27 ayuktaH prAkRtaH stabdhaH zaTho naiSkRtiko'lasaH / viSAdI dIrdhasUtrI ca kartA tAmasa ucyate // 28 // " The one who is unsteady, vulgar, unbending, a cheat, malicious, lazy, down

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421 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE hearted and procrastinating, is called Tamasik"- 28 buddherbhedaM dhRtezcaiva guNatastrividhaM zRNu / procyamAnamazeSeNa pRthaktvena dhanaJjaya // 29 // ___ " Oh Dhananjaya, now hear three fold decisions of understanding (Buddhi) and fortitude (Dhruhti) according to their gunas, which I will declare fully. -29 pravRttiM ca nivRttiM ca kAryAkArye bhayAbhaye / bandhaM mokSaM ca yA vetti buddhiH sA pArtha saattvikii||30|| " That understanding which can distinguish between Path of work and path of renunciation, what ought to be done and what ought not to be done, fear and fearlessness bondage and liberation, is Sattvik."- 30 yayA dharmadharmaM ca kAryaM cAkAryameva ca / / ayathAvatprajAnAti buddhiH sA pArtha rAjasI // 31 // " That understanding which wiongly understands what is Dharma and what is Adharma or what should be done or not to be done, is Rajsik" - 31

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422 adhyAya-18*- EIGHTEEN adharma dharmamiti yA manyate tamasAvRtA / sarvArthAn viparItAMzca buddhiH sA pArtha tAmasI // 32 // "The understanding which is enveloped by darkness and all things in perverted fashion, is called Tamasik - 32 dhRtyA yayA dhArayate manaH prANendriyakriyAH / yogenAvyabhicAriNyA dhRtiH sA pArtha sAttvikI // 33 // " The firmness or fortitude produced by yoga restraining the functions of mind, Prana and senses is Sattvik. "- 33 yayA tu dharmakAmArthAn dhRtyA dhAraye'rjuna / prasaGgena phalAkAGkSI dhRtiH sA pArtha rAjasI // 34 // ___ "But the "fortitude" which firmly holds duty, pleasure and wealth with attachment and craving for fruits of action to Rajasik."34 yayA svapnaM bhayaM zokaM viSAdaM madameva ca / na vimuJcati durmedhA dhRtiH sA pArtha tAmasI // 35 // "That fortitude is Tamasik whereby the insensate person can not abandon sleep, fear, grief., despondency and conceit (arrogance)"- 35

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423 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE sukhaM tvidAnI trividhaM zRNu me bharatarSabha / abhyAsAdramate yatra duHkhAntaM ca nigacchati // 36 // __" Oh Best of Bharatas, now hear threefold pleasure which is enjoyable by practice and surely, eliminates pain." - 36 yatadane viSamiva pariNAmo'mRtopamam / / tatsukhaM sAttvikaM proktamAtmabuddhiprasAdajam // 37 // " The thing which at the inception looks like poison but turns out to be like nectar and which is born of serene realization of Atman is the type of Sattvik pleasure."-37 viSayendriyasaMyogAyattadagre'mRtopamam / pariNAme viSamiva tatsukhaM rAjasaM smRtam // 38 // " But the pleasure becomes Rajasik when it arises out of contact with senses and which is initially felt like nectar but ends as poison. "- 38 yadagre cAnubandhe ca sukhaM mohanamAtmanaH / / nidrAlasyapramAdotthaM tattAmasamudAhRtam // 39 // "The pleasure is Tamasik when it arises from sleep and sloth and heedlessness, as it

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424 adhyAya-18 -*- EIGHTEEN is delusive at Self."- 39 na tadasti pRthivyAM vA divi deveSu vA punaH / sattvaM prakRtijairmuktaM yadebhiH syAttribhirguNaiH // 40 // " Thus there is no being either on earth or even in Heaven among gods that can be free from these three gunas of Prakriti."- 40 brAhANakSatriyavizAM zUdrANAM ca parantapa / karmANi pravibhaktAni svabhAvaprabhavairguNaiH // 41 // " Oh Paramtapa, duties of Brahmanas, Kshatriyas, Vaishyas and Shudras are distributed in accordance with their innate qualifications." - 41 zamo damastapaH zaucaM kSAntirArjavameva ca / jJAnaM vijJAnamAstikyaM brahAkarma svabhAvajam // 42 // " Bhramins natural duties are serenity, self restraint, uprightness, discriminating knowledge faith in God and duties are expected of a Bhramin" - 42 zaurya tejo dhRtirdAkSyaM yuddhe cApyapalAyanam / dAnamazvaramabhAvazca kSAtraM karma svabhAvajam // 43 // " Natural duties of a Kshatriya are valour, spiritedness, firmness, dexterity not

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SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE running away from battle, generosity and capacity to rule."- 43 kRSigorakSyavANijyaM vaizyakarma svabhAvajam / paricaryAtmakaM karma zUdrasyApi svabhAvajam // 44 // Tilling the soil & protection of cow are functions of a Vaishya while service is the duty of a Shudra." - 44 sve sve karmaNyabhirataH saMsiddhiM labhate naraH / svakarmanirataH siddhiM yathA vindati tacchRNu // 45 // By complete absorption in the performance of his duty, every one can win perfection. So hear now how this is done.."45 11 425 11 yataH pravRttirbhUtAnAM yena sarvamidaM tatam / svakarmaNA tamabhyarcya siddhiM vindati mAnavaH // 46 // " One attains perfection when his work becomes worship of that dynamic force from which all things have come and which pervades everything." - 46 zreyAn svadharmo viguNaH paradharmAtsvanuSThitAt / svabhAvaniyataM karma kurvannApnoti kilbiSam // 47 //

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adhyAya 96 EIGHTEEN 426 11 It is better to perform ones own duty even if it is not alluring, than the duty assigned to others which is more alluring. One who performs duty ordained by his own nature incurs no sin.." 47 sahajaM karma kaunteya sadoSamapi na tyajet / sarvArambhA hi doSeNa dhUmenAgirivAvRtAH // 48 // "Kaunteya, one should not abandon the duty assigned to him by nature even if performance of that duty appears to be tainted for every action in its inception seems enveloped in imperfection just as fire is in smoke." - 48 asaktabuddhiH sarvatra jitAtmA vigataspRhaH / naiSkarmyasiddhiM paramAM saMnyAsenAdhigacchati / / 49 / / "(Because) He who has weaned himself from all kinds of attachments, who is the master of himself and dead to all desires attains through renunciation full freedom. from his actions." - 49 Note: This verse explains how the directions given by verses 45 to 48 are justified

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427 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE siddhiM prApto yathA brahA tathApnoti nibodha me / samAsenaiva kaunteya niSThA jJAnasya yA parA // 50 // Now Oh Kaunteya, you learn from Me how one who has attained perfection reaches "Brahman" (Eternal). This is that supreme state of knowledge. - 50 Note : Following verses now preserbe what are mental and physical requirements of medit - ation by one who has followed the instructions contained in the fore - going verses. buddhayA vizuddhayA yukto dhRtyAtmAnaM niyamya ca / zabdAdInviSayAMstyaktvA rAgadveSau vyudasya ca // 51 / / viviktasevI laghvAzI yatavAkkAya mAnasaH / dhyAnayogaparo nityaM vairAgyaM samupAzritaH // 52 // ahaMkAraM balaM darpaM kAmaM krodhaM parigraham / / vimucya nirmamaH zAnto brahAbhUyAya kalpate // 53 // " (The sadhaka) endowed with pure intellect, controlling the self with firmness, relinquishing sound and other objects and abandoning attraction as well as hatred." 51 ___" Dwelling in solitude, spare in his diet, restrained in speech, body and mind ever absorbed in Dhyana yoga (meditation) and

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adhyAya - 18 - EIGHTEEN in dispassion (Vairagya ) . " 52 Having abandoned egoism, power, arrogance, desire, anger, covetousness notion of "mine" and remaining peaceful, he becomes fit for becoming a Brahman." 53 brahmabhUtaH prasannAtmA na zocati na kAGkSati / samaH sarveSu bhUteSu madbhaktiM labhate parAm // 54 // "Becoming a Brahman and at peace with himself he grieves not nor does he desire and holding all beings alike, he achieves supreme devotion to Me." 54 bhaktyA mAmabhijAnAti yAvAnyazcAsmi tattvataH / tato mAM tattvato jJAtvA vizate tadanantaram // 55 // By such devotion he realizes My greatness and Myself in Essence and forthwith enters into supreme. " 55 TT " 428 " sarvakarmANyapi sadA kurvANo madvyapAzrayaH / matprasAdAdavApnoti zAzvataM padamavyayam / / 56 / / During all his actions, he always takes refuge in Me and by My grace he obtains Eternal & Indestructible state " 56 ,

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429 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE cetasA sarvakarmANi mayi saMnyasya matparaH / buddhiyogamupAzritya maccita: satataM bhavaH // 57 // ___ "(Therefore) Renounce all actions in Me, keep Me as your highest goal, resort to the sense of discrimination and always fix your mind on Me." - 57 maccitaH sarvadurgANi matprasAdAttariSyasi / atha cettvamahaGkArAnna zroSyasi vinazyasi // 58 // " You shall, by my grace over come all obstacles by fixing your mind on Me. However, if on account of your egoism you do not listen to me, you shall parish." 58 yadahaGkAramAzritya na yotsya iti manyase / mithyaiSa vyavasAyaste prakRtistvAM niyokSyati // 59 / / "If having driven by your egoism you will say "I will not fight", your such resolve shall be invain for nature will compel you (to fight)" - 59 svabhAvajena kaunteya nibaddhaH svena karmaNA / kartuM necchasi yanmohAtkariSyasyavazo'pi tat // 60 // "Oh Kaunteya, you are bound by your

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430 3rearra - 96 * EIGHTEEN own action (Karma) which were undertaken by your nature and hence even though under delusion you do not want to do something, you will be compelled to do it helplessly. 60 Note : Throughout Gita there is no discussion about how the theory of Karma works as done by Jain thinkers in great analytical details. However, this verse makes it clear that at the time when Gita was composed by Vyasji, thinkers were already aware about the modus operendi of Karmas." IzvaraH sarvabhUtAnAM hRddeza'rjuna tiSThati / bhrAmayansarvabhUtAni yantrArUDhAni mAyayA // 61 / / "Oh, Arjuna, God dwells in the heart of all beings causing them, by this mysterious power, He revolves them as if mounted on a machine." - 61 tameva zaraNaM gaccha sarvabhAvena bhArat / / tatprasAdAtparAM zAnti sthAna prApssasi shaashvtm|| 62 // "Therefore seek His refuge with all your sincerity so that by His grace you shall obtain supreme Peace and Eternal abode."- 62 Note : These two verses come very near to Jain

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431 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE metaphysics when they suggest that concept of God is not that of a personalized power. It is the concept of the power, which pure and unclouded self (Atma) possesses and which is hidden within each of us. Conditioned by our body mind and intellect it expresses its dyna mism and creates various types of multiple complicities which we experience in our physical existence. This is what is actually prescribd by these two verses. iti te jJAnamAkhyAtaM gRhyaNAdaguhyataraM mayA / vimRzyaitadazeSeNa yathecchasi tathA kuru // 63 // "I have thus expounded to you the most mysterious of all knowledge. Ponder over it fully and then act as you will." - 63 Note: Point to be noted here is about the liberal Indian tradition of not imposing one's own views even on his own pupil. Lord Mahavir always ended his surmon or advice to an inquirer by saying. " Devanupriya (Dear one of god), now do as you please." This was also habitual with Lord Buddha who emph - asized that a proposition should not be acce pted only because it was propounded by him. One should apply his mind, consider it and then accept if he is commenced about its truth. sarvaguhyatamaM bhUyaH zRNu me paramaM vacaH / iSTo'si me dRDhamiti tato vakSyAmi te hitam // 64 // -

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432 adhyAya-18*- EIGHTEEN "Hear again My supreme word which is most secret of all. I tell you this for your benefit as you are very dear to me." 64 manmanA bhava bhadbhakto madyAjI mAM namaskuru / mAmevaiSyasi satyaM te pratijAne priyo'si me // 65 // ___ "Fix your mind on Me, be devoted to Me, make your sacrifices to Me, make your obeisance to Me you are dear to Me and I promise you that you shall come to Me."65 sarvadharmAnparityajya mAmekaM zaraNaM vraja / / ahaM tvA sarvapApebhyo mokSayiSyAmi mA zucaH // 66 / / "Abandon all physical activities and take refuge in Me alone. I will liberate you from all sins, grieve not." - 66 idaM te nAtapaskAya nAbhaktAya kadAcana / na cAzuzruSave vAcyaM na ca mAM yo'bhyasUyati // 67 // "Do not reveal this to anyone who knows no austerity, has no devotion nor desire to listen and nor to him who scoffs at Me." - 67

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SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE 433 ya imaM paramaM guhyaM madbhakteSvabhidhAsyati / bhaktiM mayi parAM kRtvA mAmevaiSyatyasaMzayaH // 68 // "He who, with supreme devotion to Me will teach this supreme secret to My devotees, shall surely come to Me." - 68 na ca tasmAnmanuSyeSu kazcinme priyakRttamaH / bhavitA na ca me tasmAdanyaH priyataro bhuvi // 69 // ":For, there can be no one among men who does greater service for Me and there is no one dearer to Me than such a one.."69 adhyeSyate ca ya imaM dhamya~ saMvAdamAvayoH / jJAnayajJena tenAhamiSTaH syamiti me matiH / / 70 / / "I am convinced that he who studies this sacred dialogue of ours shall worship Me by Jnan Yoga (sacrifice of Yoga)" - 70 zraddhAvAnanasUyazca zRNuyAdapi yo naraH / - so'pi muktaH zubhA~llokAn prApnuyAtpuNyakarmaNAm // 71 // "The person who bears this with full faith will attain that happy world (which is obtained) of righteous deeds."- 71

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434 adhyAya-18* EIGHTEEN kaccidetacchutaM pArtha tvayaikAgreNa cetasA / kaccidajJAnasammohaH pranaSTaste dhanaJjaya // 72 / / "Oh Partha have you heard this with concentration? Has your delusion born of ignorance been destroyed?" - 72 // arjuna uvAca // naSTo mohaH smRtirlabdhA tvatprasAdAnmayA'cyuta / sthito'smi gatasandehaH kariSye vacanaM tava / / 73 // Arjuna said : .. "Oh Achyuta, Thanks to your grace, my delusion is destroyed and I have gained my understanding. My doubts are destroyed. I will now abide by your teachings." - 73 // saJjaya uvAca // ityahaM vAsudevasya pArthasya ca mahAtmanaH / saMvAdamimamazrauSamadbhutaM romaharSaNam // 74 // Sanjaya Said : "Thus I have heard this wonderful dialogue between Vasudeva and mighty Partha which has thrilled me." - 74

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435 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE vyAsaprasAdAcchrutavAnetadguhyamahaM param / yogaM yogezvarAtkRSNAtsAkSAtkathayataH svayam // 75 // "It was by Vyasa's favour that I happened to listen to this Supreme and mysterious yoga expounded through the lips of the Master of Yoga Shri Krishna himself."75 rAjansaMsmRtya saMsmRtya saMvAdamimamadbhutam / kezavArjunayoH puNyaM hRSyAmi ca muhurmuhuH // 76 / / "Oh King, as often as I recall that marvelous and purifying discourse between Keshava and Arjuna, I am filled with rapture."- 76 tacca saMsmRtya saMsmRtya rUpamatyadbhutaM hareH / vismayo me mahAn rAjanhRSyAmi ca punaH punaH // 77 // "And as often as I recall this marvelous form of Hari, my wonder knows no bound and I rejoice again and again."77 yatra yogezvara: kRSNo yatra pAtho dhanurdharaH / tatra zrIvijayo bhUtidhuMvA nItirmatirmama // 78 // "Whereever Shri Krishna, the Master of

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436 adhyAya-18* EIGHTEEN Yoga is along with Partha the Bownan, there surely are fortune, victory , prosperity and Eternal Right." -78 OM tata sat iti zrImadbhagavadgItAsUpaniSatsu brahAvidyAyAM yogazAstre zrIkRSNArjunasaMvAde 'mokSasaMnyAsayogo' nAma aSTAdazo'dhyAyaH // 18 // Thes ends Chapter -18 of Gita known as "Sanyas Yoga" ***

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CHAPTER - 18 EIGHTEEN MOKSHA SANYASA YOGA This is the closing chapter of Gita giving the summary of what ever is said in previous chapters. The question, which Arjuna asks here is very similar to the question asked by him in the beginning of chapter 5 as to whether rennuciation of action is to be preferred or performance of action is to be preferred. Here Arjuna specifically requests the Lord to explain the distinction between "Sanyasa" and Tyaga". The Lord explains that Sanyasa also means abandonment. He further explains that while human body persists one cannot remain without some action good or bad. So if Sanyasa is taken to mean rennuciation of all types of actions it would not be proper or desirable because there are good actions such as sacrifice, charity, austerity etc. There are also certain actions, which are obligatory. All such actions must be performed and should not be avoided by rennuciation. But these good actions should be performed without any

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438 JEZRA - 96 * EIGHTEEN motive to reap their fruits and without any sort of attachment Such actions amount to abandonment called "Tyaga". Even good actions done with a motive to reap their fruits binds ths soul. The Lord further explains that there are three types of rennunciation namely, Satvika, Rajasika and Tamasika. One who performs his obligatory duties or other good actions without any attachment or expectation of enjoying fruits of action, his renunciation is Satvika, one who does it with some motive or to gain fruits, his renunciation is Rajasika while one who renounces acions out of sloth or delusion, his action is Tamakika. We have seen that "Tyaga" means abandonment., But abanonment should be motiveless and quite natural. This being the situation, it comes to saying that good actions that cannot be avoided should be performed without any attachment or desire to enjoy their fruit. If this is done the apparent distinction between Sanyasa and

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439 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Tyaga is obliterated. This is the summary of verses 2 to 12 of this chapter. It is obvious from this summary that the most important factor to be considered is the motive of our action good or bad. This motive is known in Jainism as "Bhava". We have already discussed that action begings at the moment it is conceived in mind. Therefore if action is motiveless it does not bind the soul. If there was some motive for action the result would be good or bad but it would bind the soul. Thus whatever is said in verses 2 to 12 is in full accord with Jain philosophy of Karma. Verses 13 to 17 discuss what constitutes human action. Reference to this author's note to verses 13 to 15 shows how the Jains explain five factors which constitute human action and note under verses 16 and 17 also explains Jain perception to the contents of verses 16 and 17. So far as verse 17 is concerned it does need some explanation so far as it uses the expression "Hatwapi na hanti" which lierarily

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adhyAya - 18 EIGHTEEN 440 means, "Even though one kills, it does not amount to killing". The question is, does expression amount to an encouragement tokill? The answer to this question would be in clear negative if the whole verse is understood properly. The most important words which have great bearing on this question are, "Yasya Naahamkruto Bhavo" meaning, "one who performs his action without egoistic sense" and the subsequent expression "Buddhir yasya na lipyate", meaning "whose intellect is not tainted". These words do qualify the action of slaying. Both of these qualifications mean that the act of slaying is not motivated. If this is so, there is no "Bhava Karma", to use the Jain phraseology. If one slays without any intention to slay or without any sense of doership, it means either that the act of slaying was unavodable or that it was accidental. The basic and fundamental foundation of Jainism is non violence. As Acharang Sutra puts it, "Purisa, Jameva Hanasi Tameva Tumam Si

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441 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE Cheva",meaning, "O Man! When you kill another you are actually killing your own self."Moreover there are occasions when killing becomes a duty even though you do not want to kill. In this connection it should be noted that all Tirthankaras (Prophets) of Jains were Kshatriyas (class of warriors) and many of them were Chakravarits (great emperors) who had to wage wars which must have been inevitable, and they would not have been non violent ovvernight. The wars fought by them must have been inevitable in performance of their duty. Verses 18 lays down the foundation of human action and shows what are the factors that constitute human actions and verses 19 to 40 describe vividly how the three Gunas work to produce this pluralistic world phenemena. The idea is to show that the "Self" remains "Kutastha" (Univolved) and the differences as well as variations which are noticed arnong individuals in their wisdom, actions, fortitude and happiness are only due to the variations in

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adhyAya- 18 - EIGHTEEN 442 these Gunas and therefore, remedy to gain ultimate peace and happiness is to make efforts to remain above the influence of three Gunas. In other words to become a "Gunaatita" i.e. transcending all the three Gunas. Jainism would be in complete agreement with such analysis. What is known as Guna in Sankhya is known as "Karma inflow" causing variations mentioned above. Therefore the attempt of the aspirant should be, according to Jainism, to stop this inflow by the process of "Samwar" (which is already discussed before). The only clarification regarding Jain pereption which is necessary is that Jainism does not believe that Soul (Atma) could remain unaffected for the simple reason that but for the dynamism supplied by it, the Gunas of Prakriri could not have been activated. The unavoidable rule of Nature is that one who supplies the cause has to suffer the result. Since Gunas pervade the social order, the mankind is classfied in four groups each

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443 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE according to the mental make up and inborn characteristics. They are Brahmins, Kshatriyas, Vaishyas and Shudras. Verses 41 to 44 describe their characteristics. It is important to note that this classfication is not based on birth but is based on mental make up of these individuals. Jainism is a stout opponent of castes by birth as according to it social status must be decided on the basis of deeds (Krmas) done by persons. Uttaradhyayan Sutra says: "Kammunaa Bambhano hoi, Kammunaa hoi Khattiyo, Vaiso Kammunaa hoi, Suddo hoi Kammunaa." Meaning, "One becomes a Brahmin or a Kshatriya or a Vaishya or a Shudra according to his deeds". Even the untouchables have been recognized as some of the great saints in Jainism when the then prevailing social order considered a mere sight of an untouchable as

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444 JEZIRI - 96 * EIGHTEEN inauspicious. Verses 45 to 48 emphasize that the persons belonging to each class have to perform the duties assigned to them, and that if so done, one attains perfection irrespective of the class to which he or the she belongs. Performance of one's own duty which is ordained by his or her own nature is better even if that duty is not alluring or is tainted. Why this is so, is explained in the verse 49, which says that by performance of one's own duty without any attachment and in a natural manner, one becomes the master of himself and avoids all sorts of bondages resulting from worldly activities. The spirit of the verses 45 to 49 is to show that no class of society called "Varna" is superior to another class bacause the ultimate height of spirtuality can be achieved by any person belonging to any class provided he or she performs his or her assigned duty without attachment. According of Jainism also, Spiritual freedom is not the monopoly of any

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445 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE class or community. Nor the same is attainable only at a particular place or by particular rituals. As Acharang Sutra of Jains puts it, the ultimate freedom can be achieved by any one who is able to discipline his desires. (Chhandam Nirohena Uvehi Mokkham). Verses 50 to 56 describe what an aspirant endowed with pure intettect would do and how he would behave in wordly affaris. It is shown that such a "Sadhaka" (Aspirant) would be at peace not only with himself but also with all objects and events of this universe. He would ultimately be one with the Supreme Soul. The author of Gita describes such a person as "Brahmabhutah Prasannaatma" i.e. the soul, which is "Brahma" (Super Soul) himself, serene in the self, having no desire or grievance. By verses 57 to 60 the lord admonishes Arjuna, and through him all of us, that in view of what is already said, he should take refuge in Him and by so doing he shall be able to overcome all obstacles. He also gives a psyc

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446 3EZ9 - 96 * EIGHTEEN hological warning that in case he would not listen to Him and would refuse to join the fight, he would be compelled to do the same by his own nature and also by the force of his "Karmas". Verses 61 and 62 are very important as they come very near to Jain philosophical thinking as shown in the note attached to them. By verse 63 the Lord leaves the final decision (on the question whether to fight or not) to the judgment to Arjuna himself. The lord finally concludes his sermon by again reassuring Arjuna the supreme mystery of life and the necessity to dedicate his thought to worship, sacrifice and homage to Him and seek refuge in Him alone. Thus he would be delivred from sin. The Lord ends by expressing His conviction that he who studies this dialogue between Him and Arjuna shall worship Him by Jnana Yoga, and then asks Arjuna whether his delusion, which was born of ignorance,

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447 SHRIMAD BHAGVAD GITA-A JAIN PERSPECTIVE was destroyed. Arjuna replies that his doubts were destroyed and that he would a bide by His teachings. Sanjaya the reporter, who was impressed by this Divine Dialogue reports to the Blind king that this own wonder knows no bound and that whever the preaer like Shri Krishna preaches and receptor like Arjuna happen to meet, foutune, prosperity and righteousness prevail. Thus ends the Song Celestial, the Song, which explained Jnana, Bhakti and Karma i.e. "Light, Love and Life" as the learned. commentator Jaun Mascaro puts it. Wan EUR0

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