This weeks lecture is very practical and important, it is from the third chapter of the  Bhagavad Gita, In the Light of Kashmir Shaivism, by Swami Lakshmanjoo . . .

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DVD 3.2 (51:17)

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते  ।
एतौर्विमोहयत्येष ज्ञानमावृत्य देहिनम्  ॥४५॥

indriyāṇi mano buddhirasyādhiṣṭhānamucyate /
etairvimohayatyeṣa jñānamāvṛtya dehinam //45//

This is the 45th śloka. It’s seat, I will tell you what is its seat–the enemy, kāma and krodha–where this enemy is seated in one’s body. These three: organs, mind, and intellect are its seat in one’s body. Etair vimohayatyeṣa, by [their establishment in] these three, kāma and krodha vimohayatyeṣa, destroys the God consciousness of ātma (the soul) and keeps him away from the knowledge of God consciousness. Ādau indriyeṣu satsu tiṣṭhati [comm.]. First it steps into organs. For instance, yathā cakṣuṣā śatrur dṛṣṭa, just [as] when you see your enemy with your eyes, you lose your temper at once. When you see an enemy, you can’t remain [calm] and you lose your temper at once. Do you understand?

DENISE: Yes, you start to breathe heavily. Your heart beats harder.

SWAMIJI: You breathe heavily and [think], “I want to quit [i.e., leave] that place at once. Because I would kill that enemy but if I have not the power to kill him, still I want to quit from that place. I don’t want to stand there at all.” So, it appears in the organs first. Yathā cakṣuṣā śatrurdṛṣṭa indriyapradeśe eva krodhamāt-mano janayati [comm.]. First, [this anger] gives shape [i.e., arises] in indriyas (organs). Tato manasi, then it treads in the mind [where thoughts arise regarding] what to do, what is the remedy to get rid of this enemy. Tato buddhau, then it passes in the intellect, [which discerns] what is to be decided for him [to do], e.g., if he has no power to kill [his enemy] because [the enemy] is also powerful; he won’t let him kill [him easily]. Etad-dvāreṇa mohaṁ janayan jñānaṁ nāśayati. So [his] God con-sciousness is subsided, it is shattered to pieces. There is no hope for maintaining God consciousness at all for him. God conscious-ness is shattered to pieces by this enemy. Asya nivāraṇe upāyamāha, now I will tell you how to get rid of this enemy.

DVD 3.2 (55:39)

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ  ।
पाप्मानं प्रजहीह्येनं ज्ञानविज्ञाननाशनम्  ॥४६॥

tasmāttvamindriyāṇyādau niyamya bharatarṣabha /
pāpmānaṁ prajahīhyenaṁ jñānavijñānanāśanam //46//

Tasmāt ādau indriyāṇi niyamya [comm.]. Whenever you see your enemy with your eyes, just quit [from that place] and sit in your bedroom. Lock [the door from the] inside and get [your anger] subsided. Don’t say a word to him. This is the best way of getting rid of this enemy. If you stay there, something bad will happen. You will lose consciousness [and yell], “haaa!” Your lips will tremble and you will dash down your father, you will dash down your mother, you will dash down your kith and kin. And you will slap them and you will be furious just [like a] wild beast [moving] all-around in your house. So it is better for you to quit and lock yourself inside. And it is jñāna and vijñāna, [the enemy] destroys jñāna and vijñāna. Jñāna means God consciousness; vijñāna means the trick of achieving God consciousness. The trick of achieving God consciousness and God consciousness, both are destroyed by this enemy. Ataḥ pāpmānaṁ krodhaṁ tyaja. So you must abandon [kāma and krodha] for good. This is the essence of this [verse]. Atra yuktiṁ śloka dvayenāha. Now, [Lord Kṛṣṇa] places two ślokas [that explain] how to get rid of this enemy.

DVD 3.2 (58:14)

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः  ।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः  ॥४७॥
एवं बुद्धेः परं बुद्धा संस्तभ्यात्मानमात्मना  ।
जहि शत्रुं महाबाहो कामरूपं दुरासदम्  ॥४८॥

indriyāṇi parāṇyāhurindriyebhyaḥ paraṁ manaḥ /
manasastu parā buddhiryo buddheḥ paratastu saḥ //47//
evaṁ buddheḥ paraṁ buddhā samstabhyātmānamātmanā /
jahi śatruṁ mahābāho kāmarūpaṁ durāsadam //48//

Just think [to] yourself, indriyāṇi parāṇyāhur, “these are organs, which see this enemy, but these organs are not mine.” Indriyāṇi parāṇyāhur indriyebhyaḥ paraṁ manaḥ. And mana (mind) has nothing to do with indriyās; the mind is separate from organs. And the intellect is absolutely separate from the mind. Yo buddheḥ paratastu saḥ, and my nature, my ātma, is absolutely separate from all of these three. So, my soul is above these three. Why should I come into their grip, i.e., indriyas (organs), mana (mind), and intellect (buddhi)? Jahi śatruṁ, [so] kill this enemy, O Arjuna, which is kāma rūpaṁ durāsadam, which is not conquered by anybody in this world [i.e., which is difficult to conquer]. Evamindriya-utpannena krodhena kathaṁ manaso buddher-ātmano vā kṣobhaḥ iti paryālocayedi . . . [comm.]. You should think over it: how ātma can be moved by the activity of these three organs? Which organs?

DENISE: Mind, intellect, and organs.

SWAMIJI: Yes. [Abhinavagupta]: Rahasyavidāṁ tvayamāśayaḥ. Some ele-vated souls commentated upon these ślokas in this way where I have no objection, where I have sympathy. Buddheryaḥ paratra vartate paro’haṁkāraḥ. That is, above buddhi, there is univer-sal-I; above buddhi, there is universal-I. Before [the existence of buddhi exists the] universal-I [who knows], “I am kāma, I am krodha, I am everything, I am everything. What [difference does it make] to me? I am everything! What can only krodha do or kāma do to me? I will be unmoved.” So it is universality. This is Abhinavagupta’s favorite procedure. Do you understand? Para ahaṁkāra, supreme universal aham (universal-I), universal-I consciousness is beyond that. In universal-I conscious-ness, this is also digested in one corner.

DENISE: Kāma and krodha.

SWAMIJI: Kāma (desire) and krodha (wrath) is nothing. Kāma and krodha is just one ray of that [universal-I]. For instance, there is a big ocean, there are tides, there are bubbles, like this, [kāma and krodha] are one bubble. How will one bubble agitate this ocean? It can’t be agitated. It is [only one] bubble. What can one bubble do? So you should be above that. You should remain above that in universal God consciousness. That way also there is no fear of kāma and krodha. 

अत्त संग्रहश्लोकः atra saṇgraha ślokaḥ 

This is the conclusion of this chapter.

DVD 3.2 (1:03:16)

धनानि दारान्देहं च योऽन्यत्वेनाधिगच्छति  ।
किं नाम तस्य कुर्वन्ति क्रोधाद्याश्चित्तविभ्रमाः  ॥३॥

dhanāni dārāndehaṁ ca yo’nyatvenādhigacchati /
kiṁ nāma tasya kurvanti krodhādyāścittavibhramāḥ //3// ॥
Concluding śloka of 3rd chapter ॥

My property, my wife, my body, my kith and kin–I am not my body, I am not my bank balance, I am not my child, I am not my brothers, I am not my father, I am not my husband, I am not my wife–I am separate and above these! Kiṁ nāma tasya kurvanti krodhādyā citta vibhramāḥ, how can krodha or kāma rise there in universality, in universal God consciousness? This is the conclusion. Here ends the 3rd chapter of the Bhagavad Gītā.

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