Bg 4.9
janma karma ca me divyam evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna
Bg 4.10
vīta-rāga-bhaya-krodhā man-mayā mām upāśritāḥ
bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ
Translation:
9. He who thus knows, in true light, My divine birth and action, having abandoned the body, he is not born again; he comes to Me, O Arjuna.
10. Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the Fire-of-Knowledge, many have attained My Being.
Commentary Excerpts:
Krishna declares that those who, by constant contemplation upon this fact, understand the Divine birth and activities of the Lord, end their limitations and reach Godhood. That it is not a mere understanding or knowing that is indicated here is clear from the very words, "IN TRUE LIGHT" (Tattwatah), that is, we have to experience subjectively how and when the Supreme Atman takes Its Avatara in us.
The stanza also subtly indicates that for one's spiritual development, the practice of Upasana of the blissful form of the Lord is as efficient a method as meditation upon the formless-Self.
In the earlier Vedic literature the State-of-Godhood is described as the "State-of-Deathless-ness" (Amaratva), while in the later Vedic literature we find a slow change-over, and the Eternal is explained as the State from which "ONE IS NOT BORN AGAIN" (Ajah).
It is evident that the 'State-of-Deathless-ness' is itself the 'State-of-Birthless-ness,' because death can come only to that which is born. And yet, the change in expression declares the maturity that was gained by the Vedic-students of that period.
The entire "Path-of-Self-development" and the final Goal that is to be reached have been indicated in this stanza. Without renouncing attachment and its by-products, which always disturb one's mental equipoise, no progress is ever possible for a seeker. Once this mental discipline is gained, absorbed in the idea of Self-perfection, the seeker comes to take total refuge in this great victory. Thereafter, the mission of Self-perfection becomes a passion with him to thrill his life. When an individual has thus gained this stage of Self-development, he becomes fit for the study and practice of the great scriptures --- the Upanishads.
The "Path-of-Action" is indicated in the first-half of the first line, because, unless one trains oneself in the field of activity, "DETACHMENT FROM DESIRES, FEAR, AND ANGER" cannot be gained. The second-half, "ABSORBED IN ME AND TAKING REFUGE IN ME" indicates the "Path-of-Love," wherein the devotee, binding himself with love to the 'Lord of his heart'lives his life, taking refuge in nothing other than the Lord. The "Path-of-Knowledge" is indicated by the discriminative analysis and the constant and continued attempts at identification with the Self (Jnana Tapas). The import is, that seekers walking all the seemingly different "Paths" reach but the same Goal, the Supreme, "Me."
In fact, these three "Paths," are but three different techniques to perfect our mind; all spiritual paths are but attempts to purify the mind, meaning, to make it steady and single-pointed. Some of us identify ourselves more with our bodies than with anything else. Others are, by temperament, living more in their mental zones. And there are some again who live more in their rational personalities. To all these three types of seekers, if one and the same "path" is indicated, the chances are that the technique prescribed will not be universal in its acceptance and application.
But whatever be the "Path" pursued, and whatever be the type to which the seekers belong, the ultimate experience of Spiritual Perfection gained by every one of them at the moment of illumination, is one and the same. This is an incontrovertible fact, for the mystical literature of the world reads as though every saint has borrowed and copied from all the earlier Masters across the world!
Sources: vedabase.com; The Holy Geeta
janma karma ca me divyam evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna
Bg 4.10
vīta-rāga-bhaya-krodhā man-mayā mām upāśritāḥ
bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ
Translation:
9. He who thus knows, in true light, My divine birth and action, having abandoned the body, he is not born again; he comes to Me, O Arjuna.
10. Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the Fire-of-Knowledge, many have attained My Being.
Commentary Excerpts:
Krishna declares that those who, by constant contemplation upon this fact, understand the Divine birth and activities of the Lord, end their limitations and reach Godhood. That it is not a mere understanding or knowing that is indicated here is clear from the very words, "IN TRUE LIGHT" (Tattwatah), that is, we have to experience subjectively how and when the Supreme Atman takes Its Avatara in us.
The stanza also subtly indicates that for one's spiritual development, the practice of Upasana of the blissful form of the Lord is as efficient a method as meditation upon the formless-Self.
In the earlier Vedic literature the State-of-Godhood is described as the "State-of-Deathless-ness" (Amaratva), while in the later Vedic literature we find a slow change-over, and the Eternal is explained as the State from which "ONE IS NOT BORN AGAIN" (Ajah).
It is evident that the 'State-of-Deathless-ness' is itself the 'State-of-Birthless-ness,' because death can come only to that which is born. And yet, the change in expression declares the maturity that was gained by the Vedic-students of that period.
The entire "Path-of-Self-development" and the final Goal that is to be reached have been indicated in this stanza. Without renouncing attachment and its by-products, which always disturb one's mental equipoise, no progress is ever possible for a seeker. Once this mental discipline is gained, absorbed in the idea of Self-perfection, the seeker comes to take total refuge in this great victory. Thereafter, the mission of Self-perfection becomes a passion with him to thrill his life. When an individual has thus gained this stage of Self-development, he becomes fit for the study and practice of the great scriptures --- the Upanishads.
The "Path-of-Action" is indicated in the first-half of the first line, because, unless one trains oneself in the field of activity, "DETACHMENT FROM DESIRES, FEAR, AND ANGER" cannot be gained. The second-half, "ABSORBED IN ME AND TAKING REFUGE IN ME" indicates the "Path-of-Love," wherein the devotee, binding himself with love to the 'Lord of his heart'lives his life, taking refuge in nothing other than the Lord. The "Path-of-Knowledge" is indicated by the discriminative analysis and the constant and continued attempts at identification with the Self (Jnana Tapas). The import is, that seekers walking all the seemingly different "Paths" reach but the same Goal, the Supreme, "Me."
In fact, these three "Paths," are but three different techniques to perfect our mind; all spiritual paths are but attempts to purify the mind, meaning, to make it steady and single-pointed. Some of us identify ourselves more with our bodies than with anything else. Others are, by temperament, living more in their mental zones. And there are some again who live more in their rational personalities. To all these three types of seekers, if one and the same "path" is indicated, the chances are that the technique prescribed will not be universal in its acceptance and application.
But whatever be the "Path" pursued, and whatever be the type to which the seekers belong, the ultimate experience of Spiritual Perfection gained by every one of them at the moment of illumination, is one and the same. This is an incontrovertible fact, for the mystical literature of the world reads as though every saint has borrowed and copied from all the earlier Masters across the world!
Sources: vedabase.com; The Holy Geeta
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