Jñāna Vijñāna Yog – The Yoga of Knowledge and Wisdom
Paramahamsa Vijnana Yoga (The Yoga of Knowledge and Wisdom): Lord Krishna reveals His divine manifestations and proclaims that everything in the universe emanates from His supreme consciousness. He emphasizes the importance of unwavering devotion and knowledge of His true nature.
श्रीभगवानुवाच
मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः।
असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु ॥ १॥
sri bhagavaan uvaacha
mayyaasaktamanaah paartha yogam yunjanmadaashrayah
asamshayam samagram maam yathaa jnaasyasi tacchrinu
Śrī Bhagavān said : Arjuna, now listen how with the mind attached to Me (through exclusive love) and practising Yoga with absolute dependence on Me, you will know Me, the repository of all power, strength and glory and other attributes, the Universal soul, in entirety and without any shadow of doubt.(1)
The Bhagavad Gita is a sacred Hindu scripture. It is a part of the epic poem Mahabharata and is considered one of the most important texts in Hindu philosophy.
ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः।
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ॥२॥
jnaanam te’ham savijnaanam idam vakshyaamyasheshatah
yajjnaatwaa neha bhooyo’nyaj jnaatavyamavashishyate
I shall unfold to you in its entirety this wisdom (Knowledge of God in His absolute formless aspect) along with the Knowledge of the qualified aspect of God (both with form and without form), having known which nothing else remains yet to be known in this world. (2)
मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये।
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः ॥ ३॥
manushyaanaam sahasreshu kaschidyatati siddhaye
yatataamapi siddhaanaam kaschinmaam vetti tattwatah
Hardly one among thousands of men strives to realize Me; of those striving Yogis, again, some rare one, devoting himself exclusively to Me, knows Me in reality.(3)
भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च।
अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा॥४॥
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्।
जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥५॥
bhoomiraaponalo vaayuh kham mano buddhireva cha
ahamkaara iteeyam me bhinnaa prakritirashtadhaa
apareyamitastwanyaam prakritim viddhi me paraam
jeevabhootaam mahaabaaho yayedam dhaaryate jagat
Earth, water, fire, air, ether, mind, reason and also ego; these constitute My nature divided into eight parts. This indeed is My lower (material) nature; the other than this, by which the whole universe is sustained, know it to be My higher (or spiritual) nature in the form of Jiva (the lifeprinciple), O Arjuna.(4-5)
एतद्योनीनि भूतानि सर्वाणीत्युपधारय।
अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ॥ ६॥
etadyoneeni bhootaani sarvaaneetyupadhaaraya
aham kritsnasya jagatah prabhavah pralayastathaa
Arjuna, know that all beings have evolved from this twofold Prakrti, and that I am the source of the entire creation, and into Me again it dissolves.
मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥ ७॥
mattah parataram naanyat kinchidasti dhananjaya
mayi sarvamidam protam sootre maniganaa iva
There is nothing else besides Me, Arjuna. Like clusters of yarn-beads formed by knots on a thread, all this is threaded on Me.(7)
रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः।
प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु ॥८॥
raso’hamapsu kaunteya prabhaasmi shashisooryayoh
pranavah sarva vedeshu shabdah khe paurusham nrishu
Arjuna, I am the sap in water and the radiance of the moon and the sun; I am the sacred syllable OM in all the Vedas, the sound in ether, and virility in men.(8)
पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ।
जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥ ९ ॥
punyo gandhah prithivyaam cha tejashcha’smi vibhaavasau
jeevanam sarvabhooteshu tapashchaasmi tapaswishu
I am the pure odour (the subtle principle of smell) in the earth and the brightness in fire; nay, I am the life in all beings and austerity in the ascetics.(9)
बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम्।
बुद्धिबुद्धिमतामस्मि तेजस्तेजस्विनामहम्॥ १०॥
beejam maam sarvabhootaanaam viddhi paartha sanaatanam
buddhir buddhimataamasmi tejastejaswinaamaham
Arjuna, know Me the eternal seed of all beings. I am the intelligence of the intelligent; the glory of the glorious am I.(10)
बलं बलवतां चाहं कामरागविवर्जितम्।
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ॥ ११॥
balam balavataamasmi kaamaraagavivarjitam
dharmaaviruddho bhooteshu kaamo’smi bharatarshabha
Arjuna, of the mighty I am the might, free from passion and desire; in beings I am the sexual desire not conflicting with virtue or scriptural injunctions.(11)
ये चैव सात्त्विका भावा राजसास्तामसाश्च ये।
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि॥ १२॥
ye chaiva saatvikaa bhaavaa raajasaas taamasaashcha ye
matta eveti taanviddhi natwaham teshu te mayi
Whatever other entities there are, born of Sattva (the quality of goodness), and those that are born of Rajas (the principle of activity) and Tamas (the principle of inertia), know them all as evolved from Me alone. In reality, however, neither do I exist in them, nor do they in Me. (12)
त्रिभिर्गणमयैर्भावैरेभिः सर्वमिदं जगत्।
मोहितं नाभिजानाति मामेभ्यः परमव्ययम् ॥ १३॥
tribhirgunamayair bhaavairebhih sarvamidam jagat
mohitam naabhijaanaati maamebhyah paramavyayam
The whole of this creation is deluded by these objects evolved from the three modes of Prakrti Sattva, Rajas and Tamas; that is why the world fails to recognize Me, standing apart from these the imperishable.(13)
दैवी ह्येषा गुणमयी मम माया दुरत्यया।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥ १४॥
daivee hyeshaa gunamayee mama maayaa duratyayaa
maameva ye prapadyante maayaametaam taranti te
For, this most wonderful Māyā (veil) of Mine, consisting of the three Guņas (modes of Nature), is extremely difficult to breakthrough; those, however, who constantly adore Me alone, are able to cross it.(14)
न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः।
माययापहृतज्ञाना आसुरं भावमाश्रिताः ॥ १५ ॥
na maam dushkritino moodhaah prapadyante naraadhamaah
maayayaapahritajnaanaa aasuraam bhaavamaashritaah
Those whose wisdom has been carried away by Maya, and are of demoniac nature, such foolish and vile men of evil deeds do not adore Me.(15)
चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन।
आर्को जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ॥ १६॥
chaturvidhaa bhajante maam janaah sukritino’rjuna
aarto jijnaasurarthaarthee jnaanee cha bharatarshabha
Four types of devotees of noble deeds worship Me, Arjuna, the seeker after worldly possessions, the afflicted, the seeker for knowledge, and the man of wisdom, 0 best of Bharatas.(16)
तेषां ज्ञानी नित्ययुक्त एकभक्तिविशिष्यते।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥ १७॥
teshaam jnaanee nityayukta eka bhaktirvishishyate
priyo hi jnaanino’tyarthamaham sa cha mama priyah
Of these, the best is the man of wisdom, ever established in identity with Me and possessed of exclusive devotion. For, I am extremely dear to the wise man who knows Me in reality, and he is extremely dear to Me.(17)
उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम्।
आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम्॥१८॥
udaaraah sarva evaite jnaanee twaatmaiva me matam
aasthitah sa hi yuktaatma maamevaanuttamaam gatim
Indeed, all these are noble, but the man of wisdom is My very self, such is My view. For such a devotee, who has his mind and intellect merged in Me, is firmly established in Me alone as the highest goal.(18)
बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते।
वासुदेवः सर्वमिति स महात्मा सुदुर्लभः ॥१९॥
bahoonaam janmanaamante jnaanavaanmaam prapadyate
vaasudevah sarvamiti sa mahaatmaa sudurlabhah
In the very last of all births the enlightened person worships Me by realizing that all this is God. Such a great soul is very rare indeed.(19)
कामैस्तैस्तैर्हतज्ञानाः प्रपद्यन्तेऽन्यदेवताः।
तं तं नियममास्थाय प्रकृत्या नियताः स्वया ॥२०॥
kaamaistaistairhritajnaanaah prapadyante’nyadevataah
tam tam niyamamaasthaaya prakrityaa niyataah swayaa
Those whose wisdom has been carried away by various desires, being prompted by their own nature, worship other deities, adopting norms relating to each.(20)
यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति।
तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम्॥ २१॥
yo yo yaam yaam tanum bhaktah shraddhayaarchitum icchati
tasya tasyaachalaam shraddhaam taameva vidadhaamyaham
Whatever celestial form a devotee (craving for some worldly object) chooses to worship with reverence, I stabilize the faith of that particular devotee in that very form.(21)
स तया श्रद्धया युक्तस्तस्याराधनमीहते।
लभते च ततः कामान्मयैव विहितान्हि तान्॥२२॥
sa tayaa shraddhayaa yuktastasyaaraadhanameehate
labhate cha tatah kaamaan mayaiva vihitam hi taan
Endowed with such faith he worships that particular deity and obtains through that deity without doubt his desired enjoyments as ordained by Me.
अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम्।
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि॥ २३॥
antavat tu phalam teshaam tadbhavatyalpamedhasaam
devaan devayajo yaanti madbhaktaa yaanti maamapi
The fruit gained by these people of small understanding, however, is perishable. The worshippers of gods attain the gods; whereas My devotees, howsoever they worship Me, eventually come to Me and Me alone.(23)
अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः ।
परं भावमजानन्तो ममाव्ययमनुत्तमम्॥२४॥
avyaktam vyaktimaapannam manyante maamabuddhayah
param bhaavamajaananto mamaavyayamanuttamam
Not knowing My supreme nature, unsurpassable and undecaying, the ignorant persons regard Me, who am the Supreme Spirit, beyond the reach of mind and senses, and the embodiment of Truth, Knowledge and Bliss, to have assumed a finite form through birth as an ordinary human being. (24)
नाहं प्रकाशः सर्वस्य योगमायासमावृतः।
मूढोऽयं नाभिजानाति लोको मामजमव्ययम्॥ २५॥
naaham prakaashah sarvasya yogamaayaasamaavritah
moodho’yam naabhijaanaati loko maamajamavyayam
Veiled by My Yogamāyā, divine potency, I am not manifest to all. Hence these ignorant folk fail to recognize Me, the birthless and imperishable Supreme Deity i.e., consider Me as subject to birth and death.(25)
वेदाहं समतीतानि वर्तमानानि चार्जुन।
भविष्याणि च भूतानि मां तु वेद न कश्चन ॥ २६॥
vedaaham samateetaani vartamaanaani chaarjuna
bhavishyaani cha bhootani maam tu veda na kashchana
Arjuna, I know all beings, past as well as present, nay, even those that are yet to come; but none, devoid of faith and devotion, knows Me. (26)
इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत।
सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप ॥ २७॥
icchaadweshasamutthena dwandwamohena bhaarata
sarvabhootani sammoham sarge yaanti parantapa
O valiant Arjuna, through delusion in the shape of pairs of opposites (such as pleasure and pain etc.,) born of desire and aversion, all living creatures in this world are falling a prey to infatuation (27)
येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम्।
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः॥२८॥
yeshaam twantagatam paapam janaanaam punyakarmanaam
te dwandwamohanirmuktaa bhajante maam dridhavrataah
But those men of virtuous deeds, whose sins have come to an end, being freed from delusion in the shape of pairs of opposites born of attraction and repulsion, worship Me with a firm resolve in every way.(28)
जरामरणमोक्षाय मामाश्रित्य यतन्ति ये |
ते ब्रह्म तद्विदु: कृत्स्नमध्यात्मं कर्म चाखिलम् || 29||
साधिभूताधिदैवं मां साधियज्ञं च ये विदु: |
प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतस: || 30||
jaraamaranamokshaaya maamaashritya yatanti ye te brahma tadviduh kritsnamadhyaatmam karma chaakhilam saadhibhootaadhidaivam maam saadhiyajnam cha ye viduh prayaanakaale’pi cha maam te viduryuktachetasah
They who, having taken refuge in Me, strive for deliverance from old age and death know Brahma (the Absolute), the whole Adhyātma (the totality of Jīvas or embodied souls), and the entire field of Karma (action) as well as My integral being, comprising Adhibhūta (the field of Matter), Adhidaiva (Brahma) and Adhiyajna (the unmanifest Divinity dwelling in the heart of all beings as their witness). And they who, possessed of a steadfast mind, know thus even at the hour of death, they too know Me alone.(29-30)
ॐ तत्सिदित श्रीमद्भगवद्गीतासूपिनषत्सु
ब्रह्मिवद्यायां योगशास्त्रे श्रीकृ ष्णाजुर्नसंवादे
ज्ञानिवज्ञानयोगो नाम सप्तमोऽध्यायः ॥ ७ ॥
om tat sat iti srimadbhagavadgeetaasu upanishatsu brahma vidyaayaam yogashaastre sri krishnaarjuna samvaade jnaana vijnaana yogo naama saptamo’dhyaayah
Thus, in the Upanisad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Śrī Krsna and Arjuna, ends the seventh chapter entitled “The Yoga of Jñana (Knowledge of Nirguna Brahma) and Vijñāna (Knowledge of Manifest Divinity).”
Leave a Reply