Brahma Gita ||239||
1Brahma said: -I shall now tell you of Brahmagita, knowledge of which will release you from the bond of activities. The knowledge derived from the-aupanisadic text I am Brahma releases one from, the tangle (of the senses).
2The knowledge of Aham and Brahma leads to the knowledge of the meaning of Aham and Brahma and it leads to the knowledge of the sentence Aham Brahmiismi. The sense of the two words: aham and Brahma is twofold: denotative and indicative.
3The denotative since of the sentence Aham Brahmiismi is not so clear as the indicative one. The relationship between the two is like that between the body and the soul.
4The Sruti declares that denotatively the world Aham refers to the personal self while indicatively it refers to the nondual Brahman.
5Indeclinable, blissful and unmanifested consciousness is denotated by the word Brahma while the personal self-manifested in the body is denotated by the word sham.
6Indicatively the word aham refers to Brahma, while the word Brahma refers to the soul in the body. (The two are indentical).
7-10The word Aham refers to the perceptible entity (Tivatman) and the word Brahma refers to the imperceptible (Brahma). By adopting the, Indicatory process (Lakshana) the person arrives at the meaning of aharh Brahma which leads him to realize the nondual supreme Self. The knowledge of the meaning of the Mahavakya aharh Brahmasmi removes ignorance, enlightens the path and effects release.
11-14Lord Hari said: -From the eternal Brahma was originated the ether, from ether the fire, from fire the earth. The subtle body consisting of seventeen parts came into being; viz the five organs of action, viz, hands, feet, mouth, the generating organ, the organ of evacuation, fire organs of intellect, viz. ears, skin, eyes, tongue, organ of smell, and fire winds Prana, Apana, Smana, Vyana, and mind of which the nature is doubting and intellect of which the nature is ascertainment.
15-16This is the subtle creation. Hiranyagarbha is an individual soul which is ascertainable only by its actions. From the five subtle elements originated the five gross elements earth, water, fire, wind and ether, from the five gross elements originated the universe.
17The body consists of feet, hands, etc., is known as the gross body. It originates from five elements and functions as the base of all activities.
18The body consisting of organs of action is called gross but has its basis in the Supreme Self.
19The individual self-pervades the subtle as well as the gross body; as the Srutis declare, the very Brahma has entered the bodies.
20Like the Sun in the water, the higher self-reflected in the intellect is called Jiva (the personal self) which sustains life and functions as the witness of three states, viz, the state of wakefulness, of dream and sound sleep.
21-22The supreme self is not associated with attributes, is distinct from three states of consciousness, viz., the state of wakefulness, dream and sound sleep. It is not divided in parts, is non-dual, is of eternally pure nature. Seated inside the body and characterize by three states of consciousness, the individual self is no other than the higher self.
23A person who is ever intent on three states, viz., the state of wakefulness, of dream and of sound sleep can never realize Brahma. I shall now tell you Something about those activities which are undertaken for the attainment of fruits and about the three states of consciousness Jagrat etc.
24-25The knowledge of an object through the organ of senses is called Jagrat. The seeker for the knowledge of an object goes in contact with that very object through the medium of senses. The same is repeated in dream (Svapna). In sound sleep there is a total withdrawal of senses. The mind and intellect are concentrated in Brahman.
26-28Serially or non-serially, the individual soul passes through the three states. In the preliminary state of meditation, he is aware of the objective world. As soon as the desire for liberation is created in him, he withdraws his senses from the outside world which being emanated from the creator himself appears to be distinct as. the jar appears distinct as the jar appears distinct from clay.
29-31The universe constituted of the five-fold elements is nothing but an aggregate of five subtle elements which again are nothing but the indivisible Brahma itself. The earth as the substratum of all stationary and living beings has also a substratum in Brahma. There is no fire without wind, no wind without ether, no ether without Brahma and no Brahma without ether.
32-33In pure consciousness there is no awareness of the states Jagrat Svapna etc. and no sense of separateness. The personal soil loses its identity and merges into the eternally pure, intelligent, awakened and non-dual Brahma. Then ‘thou’ and that’ are dropped and what remains is pure Brahma (indicated by asi).
34Just as in Om, the syllables a, u, m, are merged, losing their identity, similarly all appendages that create a feeling of separateness are merged into the Brahman. The expressions Brahmahamasmi, aham Brahma serve merely to create confusion.
35The self is the supreme light, supreme consciousness, supreme joy, supreme truth, eternal knowledge, expressed by the word Tvam. So declares the Sruti.
36I am Brahma, pure and simple. I am omniscient. That one is seen in the orb of the sun, that one I am, eternally. The lord conveyed this essence of Gita to Arjuna who realized the self.