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shri Krishna & Shrimad bhagavad gita

The Bhagavad Gita – Path of Jnana Yoga (ज्ञान योग)

11/11/2018

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The Bhagavad Gita – Path of Jnana Yoga (ज्ञान योग)
॥ श्रीमद्भगवद्गीता ॥ ॥ ॐ श्री परमात्मने नमः ॥ ॥ अथ श्रीमद्भगवद्गीता ॥
 
Shree Krishna in Shrimad Bhagavad Gita has explained the four paths of liberation from re-birth. While seen dejected Arjuna, Shree Krishna first threw light of true knowledge (Samkhya Yoga in Chapter 2). He explains, Soul is eternal, hence dejection is not appropriate. He made discourses on Jnana Yoga (Samkhya Yoga or Yoga of Knowledge) in several chapters of Bhagavad Gita.  
 
Jnana yoga or Samkhya Yoga is the path of wisdom, knowledge, and direct experience of Brahman as the ultimate reality. Knowledge is recognition of the truth that soul is only uninvolved witness in whose presence prakriti functions and fading of ignorance. Engaging one in action with mind steadfast in Yoga, abandoning attachments and even mindedness in pleasure & pain, success & failure, is called Yoga. By overcoming delusions, one develops a state of indifference towards the past experiences & experiences yet to come.
Impulses are generated constantly in mind which may be negative or positive. Yoga brings serenity of mind and thus helps in correct decision making. Intellect has power to choose or reject the impulse. But people react habitually before the intervention of conscious & intellect. With calmness brought by yoga and meditation, intellect express the decision to get assent of consciousness before organ of actions react.  

According to Samkhya philosophy,
  1. Prakriti evolves twenty four elements (5 organs of perceptions, 5 organs of action, 5 tanmantras, 5 gross elements, ego, mind and Buddhi) with three attributes (sattva, rajas & tamas). One needs to cultivate the divine (sattva) qualities.
  2. The psycho-physical organism of the soul consists of subtle and gross bodies. The subtle body persists through all embodiments (births after birth), until the soul gains liberation. Soul finds embodiment according to the karmas.
  3. Soul is called para prakriti (higher prakriti) and material nature is also called as apara prakriti (lower prakriti). Both prakritis have their origin and dissolution in Brahman at the end of kalpa. The origin and dissolution of apara and para prakriti come through a process of evolution and involution respectively. This alternation goes on eternally. Para prakriti is fraction of the Brahman with divine potentialities (satchitananda).
  4. Karmas, good & bad, accrue to the soul in the course of the creative process, giving him different embodiments, until he attains illumination through divine grace. Then the soul is freed from the prakriti and involvement in the cycles of births and deaths. As per Samkhya yoga, karmas are two types viz. Srauta-karma i.e. works as per Vedas which are purely ritualistic) and Smarta-karma i.e. works as per Smrties, which are partly ritualistic and partly the duties to one according to one’s state in life. By performing these works one will get that purity of mind and intellect, necessary for contemplative discipline called here Samkhya.
  5. Attractions towards objects of senses lead to attachment; attachments grow into strong desires & passions; these passions & desires develop animal instinct (anger, lust & greed); animal instinct causes delusion; delusion brings loss of memory and loss of memory reduces rationality & discriminative intelligence which ruins the person.
  6. The nature of person is such that he is given unrestricted scope to indulge in these urges until ruin seizes him. He is, however, given also in-built capacity to control, regulate and ultimately overcome these passions. If he does not exercise this capacity and fails to control the lower nature (apara prakriti) in him, he will his humanity, and will be consigned to birth in orders like animals, insects, snakes etc.
  7. Mastering the senses reduces distractions and disturbances in mind and even mindedness develops. The capacity developed to view the objects of senses (food, sex-enjoyment, possessions etc.) not as attractions & leading to instinctive drives, is fit for spiritual growth.  
  8. Absence of pride and vanity, non-injury, patience, perseverance (determination), service to teacher, self-control, revulsion (distaste) to tempering objects of senses, reflection on the ephemerality (temporariness ) of life, non-attachment, non-entanglement with family, imperturbability, intense devotion in God, frequenting solitude, steady pursuit of spiritual enquiry and strong aspiration for truth. These constitute knowledge or spirituality, and the opposite is ignorance or un-spirituality.  
  9. By purity, truthfulness, detachment and moderation, serenity of mind is achieved. By meditation, devotion & contemplative mind distractions are reduced and realisations improve.  
  10. The realisation that we are Brahman and not the body can destroy the instinctive urges and subtle hankerings. The unperturbed state of consciousness is prelude to higher realisations. A person attains a state i.e. of being alike to all beings. The shell of self-centeredness is broken in him. The illumination or experience gives understanding that Brahman is the reality and all manifestations are due to him. This illumination is Vijnana. Jnana is knowledge of scriptures. 

Jnana Yoga of the Bhagavad Gita has many parallels with the original Samkhya philosophy of Kapila (already an article is published under category of Philosophy of this website).
 
The main tenets of path of Jnana Yoga are as under (in bracket, chapter. verse) (the relevant Sanskrit verses of Bhagavad Gita are mentioned at the bottom):

Introduction of Jnana Yoga:
  1. Shree Krishna says to Arjuna, the dejection is disgraceful and will not get heavens. (2.2). Soul is eternal. There was never a time when you, I (Shree Krishna) or these kings did not exist or we shall all cease to be (2.12).
  2. Just as boyhood, youth and old age are attributed to the soul through this body; even so it attains another body. The wise man does not get deluded about this (2.13).
  3. The contacts between the senses and their objects, which give rise to the feelings of heat and cold, pleasure and pain etc., are transitory and fleeting (2.14). The wise man to whom pain and pleasure are alike, and who is not tormented by these contacts, becomes eligible for moksha (2.15). 
Ignorance, Desire & Divinity:
  1. It is the desire born of the quality of Rajas, which is insatiable and wicked (3.37). As fire is covered by smoke, mirror by dust, and embryo by the amnion, so is wisdom/knowledge covered by desire (3.38).
  2. The senses, the mind and the intellect are the seats of desire; covering the wisdom through these, it (desire) deludes the embodied soul (3.40).
  3. One is mistaken if he thinks that it is not possible to conquer desire. Because the senses are said to be superior to the body; but superior to the senses is the mind. Superior than the mind is the intellect; and what is superior than the intellect is He, the Self (3.42). Thus, by knowing Him (Brahman/Shree Krishna) who is superior to the intellect and the mind by reason, one can conquer the desires. It is difficult to conquer desire because it is of a highly complex and incomprehensible nature. But a man of discrimination and dispassion, who does constant and intense Sadhana, can conquer it quite easily (3.43).
  4. One must first control his senses, and then kill this evil thing i.e. desire, which obstruct wisdom of realisation i.e. Knowledge of the Absolute or Nirguna Brahman and Vijgana -Knowledge of Sakara Brahman or manifest Divinity (3.41).
Restraint of Senses:
  1. The turbulent senses do violently carry away the mind of a wise man though he is striving to control them (2.60). The man dwelling on sense-objects develops attachment for them; from attachment springs up desire, and desire (unfulfilled) causes anger (2.62).
  2. When, like a tortoise that draws in its limbs from all directions one, who withdraws all his senses from the sense-objects, his mind becomes steady (2.58).
  3. The objects of the senses turn away from the abstinent (ascetic) man, leaving the longing (behind); but his longing also turns away on seeing the Supreme (2.59).
  4. Whose senses are completely restrained from their objects, is said to have a stable mind (2.68).
 
Steady (stable, evenness) State of Mind:
  1. When one thoroughly casts off all cravings of the mind, and is satisfied in the Self through the joy of the Self, he is then called stable (evenness) of mind (2.55). His mind is not shaken by adversity, and not after pleasures, and is free from attachment, passion, fear and anger (2.56).
  2. He is unattached to everything; neither rejoices nor accuses (2.57).
  3. Having controlled all the senses and concentrating his mind, he should sit for meditation, devoting himself heart and soul to me; because whose senses are under his control, is known to have a stable mind (2.61).
 
Attributes of Intellect:
  1. From anger arises delusion; from delusion, confusion of memory; from confusion of memory, loss of reason; and from loss of reason one goes to complete ruin (2.63).
  2. Mire of delusion is identification of the Self with the body and mind. When the intellect crosses beyond the mire of delusion, then one attain dispassion (indifference) (2.52).
 
Ture Knowledge (wisdom):
  1. The body is field (shtra, क्षेत्र), Knower of the body is called knower (shetrajya, क्षेत्रज्ञ) of the field is Me (Brahman, Shree Krishna) and the knowledge of the field and knower (i.e., of Matter with its evolutes and the Spirit), is true knowledge. What we sow (karma), so we reap (samskara) (13.1, 13.2).
  2. The field (Prakriti) and its evolutes are five subtle elements, the ego, the intellect, the Unmanifest (Primordial Matter), the ten organs of perception and action, the mind, and the five objects of sense (sound, touch, colour, taste and smell); also desire, aversion, pleasure, pain, the physical body, consciousness, firmness (13.5, 13.6).
  3. Individual soul is declared to be responsible for the experience of joys and sorrows (13.20). Only the Purusha (Brahman) in association with Prakriti experiences objects of the nature of the three Gunas evolved from Prakriti and it is attachment with these Gunas that is responsible for the birth of this soul in good and evil wombs (13.21).
  4. Absence of pride, freedom from hypocrisy, non-violence, forbearance, uprightness of speech and mind etc., devout service of the preceptor (Guru), internal and external purity, steadfastness of mind and control of body, mind and the senses; Dispassion towards the objects of enjoyment of this world and the next, and also absence of egotism, pondering again and again on the pain and evils inherent in birth, death, old age and disease; Absence of attachment and the sense of mineness in respect of son, wife, home etc., and constant equipoise of mind both in favourable and unfavourable circumstances; Unflinching devotion to Me through exclusive attachment, living in secluded and holy places, and finding no delight in the company of worldly people; Constancy (steadiness) in self-knowledge and seeing God as the object of true knowledge-all this is declared as knowledge, and what is contrary to this is called ignorance (13.7, 13.11).
  5. Those who see Supreme Lord present in all, and believe decay of body is not destruction of the soul; he attains the supreme state (13.28). He who sees that all actions are performed in every way by nature (Prakriti) and the Self as the non-doer; he alone verily sees (13.29). The moment man perceives the diversified existence of beings as rooted in the one supreme Spirit, and the spreading forth of all beings from the same, that very moment he attains Brahman (who is Truth, Consciousness and Bliss) (13.30). Those who thus perceive with the eye of wisdom, the difference between the Ksetra and Ksetrajna, and the phenomenon of liberation from Prakriti with her evolutes, reach the supreme eternal Spirit (13.34).

Attributes of Soul:
  1. Soul pervades this universe; no one has power to destroy this indestructible substance (2.17). This imperishable, indefinable and eternal is soul and all bodies are perishable (2.18).
  2. The soul is never born, nor it ever dies; nor does it become after being born. For, it is unborn, eternal, everlasting and primeval; even though the body is slain, the soul is not (2.20).
  3. As a man shedding worn-out garments, takes other new ones, likewise, the embodied soul, casting off worn-out bodies, enters into others that are new (2.22).
  4. Weapons cannot cut it nor can fire burn it; water cannot wet it nor can wind dry it (2.23).
  5. This soul is eternal, all-pervading, immovable, constant and everlasting (2.24). This soul is unmanifest; it is incomprehensible and it is spoken of as immutable (2.25).
 
Brahman (almighty, Purusha, Shree Krishna)
  1. Supreme Brahman, who is the lord of the two beginning less entities Prakriti and Jiva is said to be neither Sat (being) nor Asat (non-being) (13.12).
  2. It stands pervading all in the universe (13.13). Though perceiving all sense-objects, it is really speaking devoid of all senses. Nay, though unattached, it is the sustainer of all nonetheless; and though attributeless, it is the enjoyer of Gunas, the three modes of Prakriti (13.14).
  3. Supreme Brahman is said to be the light of all lights and entirely beyond Maya. That godhead is knowledge itself, worth knowing, and worth attaining through real wisdom, and is particularly abiding in the hearts of all (13.17).
  4. The purusha dwelling in this body is really the same as the Supreme. He is the Witness, the true Guide, the Sustainer of all, the Experiencer (as the embodied soul), the Overlord and the Absolute as well (13.22).
  5. Being without beginning and without attributes, this indestructible supreme Spirit, though dwelling in the body, in fact does nothing, nor gets tainted (13.31). As the one sun illumines this entire universe, so the one Atmam (Spirit) illumines the whole Ksetra (Field, body) (13.33).
 
Liberation:
  1. The self-controlled person, while enjoying the various sense-objects through his senses, which are disciplined and free from likes and dislikes, attains placidity of mind (2.64).  
  2. With the attainment of such placidity of mind, all his sorrows come to an end; and the intellect of such a person of tranquil mind soon withdrawing itself from all sides, becomes firmly established in God (2.65).
  3. One, who has given up all desires and moves free from attachment, egoism and thirst for enjoyment attains peace (2.71).
  4. Such is the state of the God-realized soul; having reached this state, he overcomes delusion. And established in this state, even at the last moment, he attains Brahman i.e. Bliss (2.72).
  5. When the discerning person sees no one as doer other than the three Gunas, and realizes Me (Brahman, Shree Krishna), the supreme Spirit standing entirely beyond these Gunas, he enters into My being (14.19). Having transcended the aforesaid three Gunas, which have caused the body, and freed from birth, death, old age and all kinds of sorrow, the embodied soul attains supreme bliss (14.20).
  6. The divine endowment has been recognized as conducive to liberation, and the demoniac one as leading to bondage. Desire, anger and greed are the triple gates of hell; bring about the downfall of the soul. Therefore, one should shun all these three (16.21). Freed from these three gates of hell, person works for one’s salvation and thereby attains the supreme goal, i.e., God (16.22). Discarding the injunctions of the scriptures, one who acts in an arbitrary way according to his own sweet will, such a person neither attains occult powers, nor the supreme goal, nor even happiness (16.23). Therefore, the scripture alone is your guide in determining what should be done and what should not be done. Knowing this, you ought to perform only such action as is ordained by the scriptures (16.24).

Hence, Jnana Yoga is the attainment of true knowledge about the Prakriti, soul and Brahman. 
 

 
Reference:
  1. Bhagavad Gita, by Swami Sivananda, a divine life society publication
  2. Srimad-Bhagavad Gita, by Swami Tapasyananda, Sri Ramakrishna math, Mylapore, Madras – 600004.  
  3. https://sanskritdocuments.org/doc_giitaa/bhagvadnew.html?lang=sa
  4. The Bhagavad Gita, Gita press, Gorakhpur:
 
Chapter 2:
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् । अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २-२॥ न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न चैव न भविष्यामः सर्वे वयमतः परम् ॥ २-१२॥ देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा । तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ २-१३॥ मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः । आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ २-१४॥ यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ । समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ २-१५॥ अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् । विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ २-१७॥ अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः । अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ २-१८॥ न जायते म्रियते वा कदाचिन् नायं भूत्वा भविता वा न भूयः । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ २-२०॥ वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि । तथा शरीराणि विहाय जीर्णा-न्यन्यानि संयाति नवानि देही ॥ २-२२॥ नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः । न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २-२३॥ अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २-२४॥ अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते । तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २-२५॥ देही नित्यमवध्योऽयं देहे सर्वस्य भारत । तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ २-३०॥ यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति । तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ २-५२॥ प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् । आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ २-५५॥ दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः । वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥ २-५६॥ यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् । नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ २-५७॥ यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २-५८॥ विषया विनिवर्तन्ते निराहारस्य देहिनः । रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ २-५९॥ यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः । इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ २-६०॥ तानि सर्वाणि संयम्य युक्त आसीत मत्परः । वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥ २-६१॥ ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते । सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥ २-६२॥ क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ २-६३॥ रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् । रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् । आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ २-६४॥ प्रसादे सर्वदुःखानां हानिरस्योपजायते । प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥ २-६५॥ नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना । न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥ २-६६॥ तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २-६८॥ विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः । निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥ २-७१॥ एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति । स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ २-७२॥
 
Chapter 3:
काम एष क्रोध एष रजोगुणसमुद्भवः । महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ ३-३७॥ धूमेनाव्रियते वह्निर्यथादर्शो मलेन च । यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥ ३-३८॥ आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा । कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥ ३-३९॥ इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते । एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥ ३-४०॥ तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ । पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥ ३-४१॥ इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः । मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥ ३-४२॥ एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना । जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥ ३-४३॥
Chapter: 13
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते । एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥ १३-१॥ क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत । क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥ १३-२॥ तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् । स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥ १३-३॥ ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् । ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ १३-४॥ महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च । इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥ १३-५॥ इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः । एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥ १३-६॥ अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् । आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ १३-७॥ इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च । जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ १३-८॥ असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु । नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ १३-९॥ मयि चानन्ययोगेन भक्तिरव्यभिचारिणी । विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ १३-१०॥ ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते । अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ १३-१२॥ सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् । सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ १३-१३॥ सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् । असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥ १३-१४॥ बहिरन्तश्च भूतानामचरं चरमेव च । सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ १३-१५॥ अविभक्तं च भूतेषु विभक्तमिव च स्थितम् । भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥ १३-१६॥ ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते । ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥ १३-१७॥ प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि ।विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥ १३-१९॥ कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते । पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ १३-२०॥ पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् । कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ १३-२१॥ उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः । परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥ १३-२२॥ य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह । सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ १३-२३॥ ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना । अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥ १३-२४॥ अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते । तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥ १३-२५॥ यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् । क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥ १३-२६॥ समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् । न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥ १३-२८॥ प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः । यः पश्यति तथात्मानमकर्तारं स पश्यति ॥ १३-२९॥ यदा भूतपृथग्भावमेकस्थमनुपश्यति । तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥ १३-३०॥ अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः । शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥ १३-३१॥ यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः । क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥ १३-३३॥ क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा । भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥ १३-३४॥
Chapter: 14
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति । गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥ १४-१९॥ गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् । जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥ १४-२०॥ प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव । न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥ १४-२२॥
Chapter: 16:
दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता । मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव ॥ १६-५॥) (त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः । कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥ १६-२१॥ एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः । आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ॥ १६-२२॥ यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः । न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥ १६-२३॥ तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥ १६-२४॥
 

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