Reflecting on Chapters 12-15 of SundarakAnda (Overcoming Depression)
Study the following verses - first from Sri Ramayana and later from Gita.
The point of this study, is to remind oneself that no matter how difficult life gets, we must stay rooted in Karma Yoga - with Ishwara arpana buddhi and Ishwara prasaadha buddhi.
Mahaaveer Sri Swami Hanuman, himself was shaken during the search in Lanka. Often despressing thoughts entered his mind, but Swami persevered, staying anchored in his fundamentals and overcame all odds, to discover Seethamma.
This study must grant us strength and Sraddha, to overcome our personal difficulties in life.
Jai Sri Ram.
Chapter [Sarga] 12
In this chapter Sri Swami Hanuman gets discouraging thoughts about Seethaamma being alive. He
thinks that Seetha might be dead. He experiences depressing thoughts....
dṛṣṭam antaḥ puram sarvam dṛṣṭvā rāvaṇa yoṣitaḥ |
na sītā dṛśyate sādhvī vṛthā jāto mama śramaḥ || 5-12-6
"All inner city has been seen. Women of Ravana have been seen. The
sādhvī Seetha has not been seen (na dṛśyate). All my effort has become
fruitless/wastefull (vṛthā jāto mama śramaḥ)
kim nu mām vānarāḥ sarve gatam vakṣyanti samgatāḥ |
gatvā tatra tvayā vīra kim kṛtam tad vadasva naḥ || 5-12-7
"If and when I go back, to the Vanaras what will they say? "O
veera ! Going there, what have you accomplished ? Tell us" (meaning - they
will chide me in great grief)
adṛṣṭvā kim pravakṣyāmi tām aham janaka ātmajām |
dhruvam prāyam upeṣyanti kālasya vyativartane || 5-12-8
"Without seeing janaka ātmajā, what (else) can I say? Due to passing
of time, definitely they will jump into fire (to give up thier life in
dejection, due to my failure) "
kim vā vakṣyati vRddhaḥ ca jāmbavān angadaḥ ca saḥ |
gatam pāram samudrasya vānarāḥ ca samāgatāḥ || 5-12-9
"What will venerable jāmbavān & angadaḥ & other vAnaras say
to me, when I go back to meet them (emptyhanded)? "
[ However, Sri Swami HanumAn composed Himself and pulled himself
together, by invoking the satyamedha (real intelligence, rooted in Sraddha in
Sastra & Guru vAkya)......]
anirvedaḥ śriyo mūlam anirvedaḥ param sukham |
anirvedo hi satatam sarva artheṣu pravartakaḥ || 5-12-10
Abandoning depression is root (i.e. prerequisite) of all auspicious
outcomes. Absence of the sense of helplessness is the highest sukam (as in
relief from sadness). Self motivation (as in confidence in one self) always is
the enabler of pursuit of all acquisitions.
karoti saphalam jantoḥ karma yac ca karoti saḥ |
tasmād anirveda kRtam yatnam ceṣṭe aham uttamam || 5-12-11
adṛṣṭāmḥ ca viceṣyāmi deśān rāvaṇa pālitān |
"Whatever action a human does that action can be successful by an
attidue to anirvedam (i.e. self-motivation rooted in Sraddha - i.e.
non-depression). For that very reason I will perform a best effort together
with attitude of anirvedah. I will search all those regions ruled by Ravana not
yet seen."
[ Again after spending some more time searching for Sitamma, Swami
Hanuman does not meet with success. He sees several other women but not
Seethamma. Depressing thoughts enter Swami's mind again....]
so apaśyamḥ tām mahā bāhuḥ paśyamḥ ca anyā vara striyaḥ |
viṣasāda mahā bāhur hanūmān māruta ātmajaḥ || 5-12-23
That Swami hanūmān, māruta ātmajaḥ, mahā bāhuḥ, on not seeing that Seetha
but only seeing other women became depressed (viṣasāda)again and again.
udyogam vānara indrāṇam plavanam sāgarasya ca |
vyartham vīkṣya anila sutaḥ cintām punar upāgamat || 5-12-24
Swami Hanuman that best of vAnarAs who cross the vast ocean, got
depressed again... for not having seen Seethamma.
[In thirteenth chapter - Swami starts thinking.....very negatively....
That is - perhaps Seethamma has died already etc...]
kṣipram utpatato manye sītām ādāya rakṣasaḥ || 5-13-7
bibhyato rāma bāṇānām antarā patitā bhavet |
"I think while Ravana fearing Rama's arrows flew quickly carrying
Seetha, she might have fallen down in the middle of the journey."
OR
manye patitam āryāyā hṛdayam prekṣya sāgaram | 5-13-8 "Or I
think the noble Seetha must have sunk at the site of the ocean."
OR
tayā manye viśāla akṣyā tyaktam jīvitam āryayā ~ 5-13-9 - That
viśālākṣhee may have given up life due to torture of Raavana
OR
viveṣṭamānā patitā samudre janaka ātmajā ~ 5-13-10 - Seetha definitely
fell down in the ocean
OR
abandhur bhakṣitā sītā rāvaṇena tapasvinī ~ 5-13-11 - That Raakshasa must
have eaten Seethamma (as she will not yield to him)
OR
aduṣṭā duṣṭa bhāvābhir bhakṣitā sā bhaviṣyati ~ 5-13-12 - Perhaps she has
been eaten by the Ravanas patnis
OR
hā rāma lakṣmaṇa iti eva hā ayodhyeti ca maithilī || 5-13-14
vilapya bahu vaidehī nyasta dehā bhaviṣyati |
"Whilst crying Rama! Lakshmana! Ayodhya! she may have given up her
body."
katham nu khalu kartavyam viṣamam pratibhāti me | 5-13-8 - How am I to do
my duty ?
[ Swami thinks - how can I go back to Sugreeva ? My crossing the ocean
will all become waste. Sri Rama would give up his life that very instant, he
knows of my abject failure to locate Seethamma. Immediately Lakshmana would
kill himself, so will everyone in Ayodhya and so on...including Sugreeva and
vaanaras. Neither can I go nor can I live here incognito, as someone else will
come in search of seethamma and spot me here! If I kill myself that is not a
solution to any problem either ! (since Rama and other may die, upon not
hearing from me at all. ]
vināśe bahavo doṣā jīvan prāpnoti bhadrakam || 5-13-47
tasmāt prāṇān dhariṣyāmi dhruvo jīvati samgamaḥ |
"There are lots of blemishes in dying; one who is alive sees
auspicious things. For that reason I will keep my life. It is always possible
to meet Seethamma, if I'm alive (not otherwise)"
[ He then thinks - shall I kill Ravana or I shall subdue him and take him
to Sri Rama ?! But tells himself, there is no choice but to continue searching,
as that is the only choice that can lead to auspicious outcome. So he chooses
to enter Ashoka garden].
vasūn rudrāmḥ tathā ādityān aśvinau maruto api ca || 5-13-56
namaḥ kṛtvā gamiṣyāmi rakṣasām śoka vardhanaḥ |
"Saluting the eight Vasus, Rudras and Adityas, the two Aswinis,
seven Maruts, I will go to increase the grief of Rakshasas."
jitvā tu rākṣasān devīm ikṣvāku kula nandinīm || 5-13-57
sampradāsyāmi rāmāyā yathā siddhim tapasvine |
"Defeating all rakshasas, I will give Seethamma who is ikṣvāku kula
nandinī, to Sri Rama, just as the fruit of tapas is given to a tapasvi"
udatiṣṭhan mahā bāhur hanūmān māruta ātmajaḥ | 5-13-58 - Thus resolved
Swami Hanumaan, despite being overcome by grief
[ Swami then invokes the blessings of Sri Rama, Sri Lakshmana, Sri
Seethamma Thalli, BhagavAn Rudra, Sri indra, Sri Yama, Sri Surya, Sri Chandra
and Marut Ganas... in the famous sloka that removes all kleshas from the mind]
namostu rāmāya sa lakṣmaṇāya |
devyai ca tasyai janakātma jāyai |
namostu rudrendra yamānilebhyo |
namostu candrārka marud gaṇebhyaḥ || 5-13-59
(Important sloka
for overcoming all mental physical klesha in life- Siddha mantra)
[ Swami enters the vanam, mentally first ~ sa gatvā manasā pūrvam aśoka
vanikām śubhām, even as he physically entered thereafter. He enter unobserved,
though observing them all. He again prays to all Vaidhika devatas, for sucess
in Raama kaaryam - showing us how we have to deal with life - hold to Ishwara,
while doing work for His sake ]
सिद्धिम् मे सम्विधास्यन्ति देवाः सर्षि गणाः त्व् इह || ५-१३-६४
ब्रह्मा स्वयम्भूर् भगवान् देवाः चैव दिशन्तु मे |
सिद्धिम् अग्निः च वायुः च पुरु हूतः च वज्रधृत् || ५-१३-६५
वरुणः पाश हस्तः च सोम आदित्यै तथैव च |
अश्विनौ च महात्मानौ मरुतः सर्व एव च || ५-१३-६६
सिद्धिम् सर्वाणि भूतानि भूतानाम् चैव यः प्रभुः |
दास्यन्ति मम ये च अन्ये अदृष्टाः पथि गोचराः || ५-१३-६७
brahmā svayambhūr agniḥ vāyuḥ vajradhṛt varuṇaḥ soma āditya aśvinau
marutaḥ and Ishwara as sarvantarayAmin
siddhim sarvāṇi bhūtāni bhūtānām caiva yaḥ prabhuḥ |
dāsyanti mama ye ca anye adṛṣṭāḥ pathi gocarāḥ || 5-13-67
The lord of all living creatures, who is in all living beings, other
unseen beings in the path, may they all give, success to my endevour.
Swami then enters Ashoka vana in sarga
14 and observes many things and is yet to see Seethamma
ito drakṣyāmi vaidehīm rāma darśana lālasām |
itaḥ ca itaḥ ca duhkha ārtām sampatantīm yadRccayā || 5-14-42
"I will see by God's grace, Seetha who is interested in the sight of
Sri Rama while she is moving here and there with grief."
[ We can see a heightened confidence in Swami, as he is telling himself
on multiple occassions/verses, that Seethamma will definitely come here ~ nūnam
eṣyati jānakī |.... 5-14-44, 45, 46, 47, 48, 49. We can attribute this raising
confidence to IshwarAnugraham]
Sarga 15
Sarga 15 ought to be studied in detail and feel the elation in tragic setting and the pathos of Seethamma's situation, as seen through Swami Hanuman's eyes. Our only solace, is we know what comes next, but what about Seethamma ? What about Swami Hanuman himself ? What a churn thier mind goes through ??!!
No wonder, Swami Said in Gita anityam asukhaṅ lōkam imaṅ prāpya bhajasva mām ৷৷9.33৷৷ Having come to this ephemeral and miserable world, pour your heart and soul into Me
After seeing Sitamma and describing her condition in several verses. Lets take recourse to Sri Rajaji's abridged translation of the same.
Thin and pale, she shone like the streak of the moon in the beginning of the bright half of the month (dadarśa śukla pakṣa ādau candra). Her beauty glowed fitfully through deepest dejection like flame through enveloping smoke (pinaddhām dhūma jālena śikhām iva vibhāvasoḥ). Wrapped in a soiled upper garment she resembled a lovely lotus obscured by miry moss (sapankām analamkārām vipadmām iva padminīm).
Her face was bathed in tears, and she was wan and thin for want of food.
She had no thoughts but of sorrow, no glimpse of friends or hope. There were
only Rakshasis wherever she turned her eyes, and she felt like a doe which had
lost its herd and found itself beset by a pack of wild dogs (priyam janam
apaśyantīm paśyantīm rākṣasī gaṇam; sva gaṇena mṛgīm hīnām śva gaṇa abhivṛtām
iva).
A single snake-like braid of hair wandered unregarded down to her hip.
She seemed to Hanuman at once adorable and pitiful, like the holy word
torn from its context by those who lack sraddha, like prosperity sunk in unmerited ruin, like
shattered hope and faith betrayed, like frustrated fulfilment, like intellect
muddied by insanity, like blameless purity besmirched by foul slander.
Surely this sublimely beautiful lady, who seems like one steadfast in
true love in a tempest tossed sea of troubles, is Rama's beloved queen (rāmasya
mahiṣī priyā). It is for her that Rama is consumed by a three-fold agony, grief
for her suffering, wrath for the insult to her and heart-broken pangs at
separation from her. Surely he is ever in her heart and she in his, and in
truth they are not parted or they could not live (pranaṣṭā api satī yasya
manaso na praṇaśyati)
asyā devyā yathā rūpam anga pratyanga sauṣṭhavam |
rāmasya ca yathā rūpam tasya iyam asita īkṣaṇā || 5-15-51
"In whatever way is Seethamma's elegant appearance in an equally
elegant way does Sri Rama appear"
asyā devyā manaḥ tasmimḥ tasya ca asyām pratiṣṭhitam |
tena iyam sa ca dharma ātmā muhūrtam api jīvati || 5-15-52
"This Seethamma's heart is in Rama, His heart is firmly in Her, for
that reason She and that noble Rama are able to live even for a moment."
However,
duṣkaram kurute rāmo imām matta kāśinīm |
sītām vinā mahā bāhuḥ muhūrtam api jīvati || 5-15-53
(However) "How is it that Sri Rama has not died in grief, despite
losing Seethamma?! This indeed is an impossible feat, performed by Sri Rama
(i.e. staying alive separated from Seethamma)"
evam sītām tadā dṛṣṭvā hṛṣṭaḥ pavana sambhavaḥ |
jagāma manasā rāmam praśaśaṃsa ca tam prabhum || 5-15-54
Having seen Seethamma, was filled with joy and mentally went to Sri Rama
and worshipped BhagavAn Sri Ramachandra.
[ Thus we see how perseverance to Sri Rama kaaryam, despite all odds
stacked against him, is upheld by Swami Hanuman. The Karma Yogi of Gita, is
indeed Swami HanumAn]
-----------
Epilogue: Gita Verses for Mananam, in context of how Swami Hanuman acts in Sundarakanda
(I leave the correlation to your mananam / contemplation)
nehābhikrama-nāśo 'sti pratyavāyo na vidyate |
svalpam apy asya dharmasya trāyate mahato bhayāt ||BhG_2.40||
2. 40. In this there is no loss of effort, nor is there any
harm (the production of contrary results or transgression). Even a little of
this knowledge (even a little practice of this Yoga) protects one from great
fear.
Notes: Here the reference is to Karma Yoga, which is done with Ishwara Arpana Buddhi and Ishwara prasaadha buddhi. Unlike other forms of karma done for finite objectives, result may or may not happen to our expectation, karma yoga's goal is Ishwara Preetyartham - which is always assured. However, karma can always be done to the best possible extent, under given limitations of prArabdham, as offering to Ishwara. Swami Hanuman, sized up every situation and did the best possible action with Sri Rama kaaryam as the only goal. Sri Rama is the doer - I'm a mere instrument !
vyavasāyātmikā buddhir ekeha kuru-nandana |
bahu-śākhā hy anantāś ca buddhayo 'vyavasāyinām ||BhG_2.41||
2.41. Here, O joy of the Kurus, there is a single one-pointed determination! Many-branched and endless are the thoughts of the irresolute (i.e. those distracted by karma phalam)
karmaṇy evādhikāras te mā phaleṣu kadācana |
mā karma-phala-hetur bhūr mā te saṅgo 'stv akarmaṇi ||BhG_2.47||
2.47. Thy right is to work only, but never with its fruits (as fruits are determined by Ishwara); let not the fruits of actions be thy motive (i.e. dont forget its Ishwara Sankalpa to determine what we get or not get), nor let thy attachment be to inaction (i.e. dont lose hope due to lack of control over outcome, instead work for Ishwara's sake)
yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanaṃjaya |
siddhy-asiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate ||BhG_2.48||
2.48. Perform action, O Arjuna, being steadfast in Yoga (i.e Karma Yoga), abandoning attachment (i.e. to fruits of actions which is Ishwara prasaadham) and balanced in success and failure! (so that we will make progress in spiritual life). (This) Evenness of mind is called Yoga (i.e. Karma Yoga).
buddhi-yukto jahātīha ubhe sukṛta-duṣkṛte |
tasmād yogāya yujyasva yogaḥ karmasu kauśalam ||BhG_2.50||
2.50. Endowed with wisdom (evenness of mind), one casts off in this life both good and evil deeds (i.e. burden of karma of all kinds); therefore, devote thyself to Yoga (i.e. Karma yoga as process for purifying oneself); Yoga is skill in action (i.e. doing for Ishwara's sake with Ishwara prasaadha buddhi).
karmajaṃ buddhi-yuktā hi phalaṃ tyaktvā manīṣiṇaḥ |
janma-bandha-vinirmuktāḥ padaṃ gacchanty anāmayam ||BhG_2.51||
2.51. The wise, possessed of knowledge (i.e. knowledge of Atma vidya and karma yoga), having abandoned the fruits of their actions, and being freed from the fetters of birth (i.e. since we are abandoning karma phalam, there is not residual cause for rebirth), go to the place which is beyond all evil (i.e. Vishnu padam).
rāga-dveṣa-viyuktais tu viṣayān indriyaiś caran |
ātma-vaśyair vidheyātmā prasādam adhigacchati ||BhG_2.64||
2.64. But the self-controlled man, moving amongst objects
with the senses under control (i.e. of one's mind that otherwise craves results for enjoyment), and free from attraction and repulsion,
attains to peace.
indriyāṇāṃ hi caratāṃ yan mano 'nuvidhīyate |
tad asya harati prajñāṃ vāyur nāvam ivāmbhasi ||BhG_2.67||
2.67. For the mind which follows in the wake of the
wandering senses, carries away his discrimination as the wind (carries away) a
boat on the waters.
tasmād yasya mahābāho nigṛhītāni sarvaśaḥ |
indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā ||BhG_2.68||
2.68. Therefore, O mighty-armed Arjuna, his knowledge is
steady whose senses are completely restrained from sense-objects!
yā niśā sarva-bhūtānāṃ tasyāṃ jāgarti saṃyamī |
yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ ||BhG_2.69||
2.69. That which is night to all beings, then the
self-controlled man is awake; when all beings are awake, that is night for the
sage who sees.
Notes: When all Rakshashi's, Ravana, etc were asleep only Swami Hanuman and Seethamma were awake......... in constant thought of the nitya vastu.... AtmArAma.
yas tv indriyāṇi manasā niyamyārabhate 'rjuna |
karmendriyaiḥ karma-yogam asaktaḥ sa viśiṣyate ||BhG_3.7||
3.7. But whosoever, controlling the senses by the mind, O
Arjuna, engages himself in Karma Yoga with the organs of action, without
attachment, he excels!
Notes: As Swami Hanuman does!
yajñārthāt karmaṇo 'nyatra loko 'yaṃ karma-bandhanaḥ |
tad arthaṃ karma kaunteya muktasaṅgaḥ samācara ||BhG_3.9||
3.9. The world is bound by actions other than those
performed for the sake of sacrifice (i.e. like Swami Hanuman did for Sri Rama Kaaryam); do thou, therefore, O son of Kunti,
perform action for that sake (for Rama kaaryam) alone, free from attachment!
tasmād asaktaḥ satataṃ kāryaṃ karma samācara |
asakto hy ācaran karma param āpnoti pūruṣaḥ ||BhG_3.19||
3.19. Therefore, without attachment (to fruits of action), do thou always perform action which should be done (nitya, naimittika karma with Ishwara Arpana and Ishwara Prasaadha buddhi); for, by performing action without attachment man reaches the Supreme (Bhakti, Mukti, Ishwara, Brahman, Seetha Mahaa Tripura Sundari Paraa Devathaa).
karmaṇaiva hi saṃsiddhim āsthitā janakādayaḥ |
loka-saṃgraham evāpi saṃpaśyan kartum arhasi ||BhG_3.20||
3.20. Janaka and others attained perfection verily by
action only; even with a view to the protection of the masses thou shouldst
perform action.
yad yad ācarati śreṣṭhas tat tad evetaro janaḥ |
sa yat pramāṇaṃ kurute lokas tad anuvartate ||BhG_3.21||
3.21. Whatsoever a great man does, that other men also do;
whatever he sets up as the standard, that the world follows.
Notes: Swami Hanuman is our role model !
mayi sarvāṇi karmāṇi saṃnyasyādhyātma-cetasā |
nirāśīr nirmamo bhūtvā yudhyasva vigata-jvaraḥ ||BhG_3.30||
3.30. Renouncing all actions in Me (i.e. Sri Rama), with the mind centred in the Self (i.e Atma Raama), free from hope and egoism, and from (mental) fever, do thou fight (i.e. execute Sri Rama Kaaryam).
karmaṇy akarma yaḥ paśyed akarmaṇi ca karma yaḥ |
sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsna-karma-kṛt ||BhG_4.18||
4.18. He who seeth inaction in action and action in
inaction, he is wise among men; he is a Yogi and performer of all actions.
Notes: (Here we see when to act and when to not act.... and by no acting while sitting on the tree, Swami Hanuman was indeed acting).
tad viddhi praṇipātena paripraśnena sevayā |
upadekṣyanti te jñānaṃ jñāninas tattva-darśinaḥ ||BhG_4.34||
4.34. Know that by long prostration, by question and by
service, the wise who have realised the Truth will instruct thee in (that)
knowledge.
Notes: (How Sri Swami Hanuman approaches Seethamma and earlier he approached Sri Rama).
śraddhāvāṃ labhate jñānaṃ tat-paraḥ saṃyatendriyaḥ |
jñānaṃ labdhvā parāṃ śāntim acireṇādhigacchati ||BhG_4.39||
4.39. The man who is full of faith, who is devoted to it,
and who has subdued all the senses, obtains (this) knowledge; and, having
obtained the knowledge, he goes at once to the supreme peace.
Notes: (Sri Swami Hanuman attaining Seethamma is metaphorical allegory of the verse. Swami Hanuman was filled with Sraddha and bhakti and his nista to Sri Raama kaaryam enabled him to have Indraiya nigraha, as AtmavAn, overcome all mental turmoils to attain his lakshya)
yoga-yukto viśuddhātmā vijitātmā jitendriyaḥ |
sarva-bhūtātma-bhūtātmā kurvann api na lipyate ||BhG_5.7||
5.7. He who is devoted to the path of action, whose mind is
quite pure, who has conquered the self, who has subdued his senses and who has
realised his Self as the Self in all beings, though acting, he is not tainted.
brahmaṇy ādhāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ |
lipyate na sa pāpena padma-patram ivāmbhasā ||BhG_5.10||
5.10. He who performs actions, offering them to Brahman and abandoning attachment, is not tainted by pāpam (i.e. tendencies that drag us deeper into identification with unātma i.e. body, mind, personality, cause, effect etc.) as a lotus leaf by water (i.e. you are dealing with unātma - like body, mind, senses etc, for the sake of karma yoga - for ishwara preetyartham, but not tainted or identified with them, so remain pure).
uddhared ātmanātmānaṃ nātmānam avasādayet |
ātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥ ||BhG_6.5||
6.5. Let a man lift himself by his own Self alone; let him
not lower himself, for this self alone is the friend of oneself and this self
alone is the enemy of oneself.
bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ |
anātmanas tu śatrutve vartetātmaiva śatruvat ||BhG_6.6||
6.6. The self is the friend of the self for him who has
conquered himself by the Self, but to the unconquered self, this self stands in
the position of an enemy like the (external) foe.
Notes: These two verses show - the way of how to inspire oneself, with the help of the sraddha accquired over years in satsangam, svadhyaya, guru upasatti, upasana.... to help lift one's spirit up, when faced with testing time in life. The way how Swami Hanuman, reinvigorates Himself - at moments of doubt.
asaṃśayaṃ mahābāho mano durṇigrahaṃ calam |
abhyāsena tu kaunteya vairāgyeṇaś ca gṛhyate ||BhG_6.35||
6.35. Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but, by repeated attempts (abhyāsa) and by dispassion it may be restrained!
asaṃyatātmanā yogo duṣprāpeti me matiḥ |
vaśyātmanā tu yatatā śakyo 'vāptum upāyataḥ ||BhG_6.36||
6.36. I think that Yoga is hard to be attained by one of
uncontrolled self (i.e. body, mind, senses), but the self~controlled and striving one attains to it by the
(proper) means.
Notes: Secret to Swami Hanuman's success was his Brahmacharya - characterized by Tapas & Indriya Nigraham.
daivī hy eṣā guṇa-mayī mama māyā duratyayā |
mām eva ye prapadyante māyām etāṃ taranti te ||BhG_7.14||
7.14. Verily this divine illusion of Mine made up of the
qualities (of Nature) is difficult to cross over; those who take refuge in Me
alone cross over this illusion.
catur-vidhā bhajante māṃ janāḥ sukṛtino 'rjuna |
ārto jijñāsur arthārthī jñānī ca bharatarṣabha ||BhG_7.16||
7.16. Four kinds of virtuous men worship Me, O Arjuna! They
are the distressed, the seeker of knowledge, the seeker of wealth, and the
wise, O lord of the Bharatas!
teṣāṃ jñānī nitya-yukta eka-bhaktir viśiṣyate |
priyo hi jñānino 'tyartham ahaṃ sa ca mama priyaḥ ||BhG_7.17||
7.17. Of them, the wise, ever steadfast and devoted to the
One, excels (is the best); for, I am exceedingly dear to the wise and he is
dear to Me.
udārāḥ sarva evaite jñānī tv ātmaiva me matam |
āsthitaḥ sa hi yuktātmā mām evānuttamāṃ gatim ||BhG_7.18||
7.18. Noble indeed are all these; but I deem the wise man
as My very Self; for, steadfast in mind, he is established in Me alone as the
supreme goal.
ananyāś cintayanto māṃ ye janāḥ paryupāsate |
teṣāṃ nityābhiyuktānāṃ yoga-kṣemaṃ vahāmy aham ||BhG_9.22||
9.22. To those men who worship Me alone, thinking of no
other, of those ever united, I secure what is not already possessed and
preserve what they already possess.
yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat |
yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam ||BhG_9.27||
9.27. Whatever thou doest, whatever thou eatest, whatever
thou offerest in sacrifice, whatever thou givest, whatever thou practiseth as
austerity, O Arjuna, do it as an offering unto Me!
tulya-nindā-stutir maunī saṃtuṣṭo yena kenacit |
aniketaḥ sthira-matir bhaktimān me priyo naraḥ ||BhG_12.19||
12.19. He to whom censure and praise are equal, who is
silent, content with anything, homeless, of a steady mind, and full of
devotion–that man is dear to Me.
sarvasya cāhaṃ hṛdi saṃniviṣṭo
mattaḥ smṛtir jñānam apohanaṃ ca |
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham ||BhG_15.15||
15.15. And, I am seated in the hearts of all; from Me are
memory, knowledge, as well as their absence. I am verily that which has to be
known by all the Vedas; I am indeed the author of the Vedanta, and
the knower of the Vedas am I.
yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ |
na sa siddhim avāpnoti na sukhaṃ na parāṃ gatim ||BhG_16.23||
16.23. He who, casting aside the ordinances of the
scriptures, acts under the impulse of desire, attains neither perfection nor
happiness nor the supreme goal.
tasmāc shāstraṃ pramāṇaṃ te kāryākārya-vyavasthitau |
jñātvā śāstra-vidhānoktaṃ karma kartum ihārhasi ||BhG_16.24||
16.24. Therefore, let the scripture be the authority in
determining what ought to be done and what ought not to be done. Having known
what is said in the ordinance of the scriptures, thou shouldst act here in this
world.
āyuḥ-sattva-balārogya-sukha-prīti-vivardhanāḥ |
rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvika-priyāḥ ||BhG_17.8||
17.8. Foods which increase life, purity, strength,
health,joy and cheerfulness, which are oleaginous and savoury, substantial and
agreeable, are dear to the Sattwic people.
aphalākāṅkṣibhir yajño vidhi-dṛṣṭo ya ijyate |
yaṣṭavyam eveti manaḥ samādhāya sa sāttvikaḥ ||BhG_17.11||
17.11. That sacrifice which is offered by men without
desire for reward as enjoined by the ordinance (scripture), with a firm faith
that to do so is a duty, is Sattwic (or pure).
anudvega-karaṃ vākyaṃ satyaṃ priya-hitaṃ ca yat |
svādhyāyābhyasanaṃ caiva vāṅ-mayaṃ tapa ucyate ||BhG_17.15||
17.15. Speech which causes no excitement and is truthful,
pleasant and beneficial, the practice of the study of the Vedas, are
called austerity of speech.
manaḥ-prasādaḥ saumyatvaṃ maunam ātma-vinigrahaḥ |
bhāva-saṃśuddhir ity etat tapo mānasam ucyate ||BhG_17.16||
17.16. Serenity of mind, good-heartedness, purity of
nature, self-control–this is called mental austerity.
śraddhayā parayā taptaṃ tapas tat trividhaṃ naraiḥ |
aphalākāṅkṣibhir yuktaiḥ sāttvikaṃ paricakṣate ||BhG_17.17||
17.17. This threefold austerity practised by steadfast men
with the utmost faith, desiring no reward, they call Sattwic.
dātavyam iti yad dānaṃ dīyate 'nupakāriṇe |
deśe kāle ca pātre ca tad dānaṃ sāttvikaṃ smṛtam ||BhG_17.20||
17.20. That gift which is given to one who does nothing in
return, knowing it to be a duty to give in a fit place and time to a worthy
person, that gift is held to be Sattwic.
niyatasya tu saṅnyāsaḥ karmaṇō nōpapadyatē.
mōhāttasya parityāgastāmasaḥ parikīrtitaḥ৷৷18.7৷৷
18.7. Verily, the renunciation of obligatory action is
improper; the abandonment of the same from delusion is declared to be Tamasic.
na hi dēhabhṛtā śakyaṅ tyaktuṅ karmāṇyaśēṣataḥ.
yastu karmaphalatyāgī sa tyāgītyabhidhīyatē৷৷18.11৷৷
18.11. Verily, it is not possible for an embodied being to
abandon actions entirely; but he who relinquishes the rewards of actions is
verily called a man of renunciation.
yasya nāhaṅkṛtō bhāvō buddhiryasya na lipyatē.
hatvāpi sa imāōllōkānna hanti na nibadhyatē৷৷18.17৷৷
18.17. He who is ever free from the egoistic notion, whose
intelligence is not tainted by (good or evil), though he slays these people, he
slayeth not, nor is he bound (by the action).
niyataṅ saṅgarahitamarāgadvēṣataḥ kṛtam.
aphalaprēpsunā karma yattatsāttvikamucyatē৷৷18.23৷৷
18.23. An action which is ordained, which is free from
attachment, which is done without love or hatred by one who is not desirous of
any reward–that action is declared to be Sattwic.
muktasaṅgō.nahaṅvādī dhṛtyutsāhasamanvitaḥ.
siddhyasiddhyōrnirvikāraḥ kartā sāttvika ucyatē৷৷18.26৷৷
18.26. He who is free from attachment, non-egoistic,
endowed with firmness and enthusiasm and unaffected by success or failure, is
called Sattwic.
pravṛttiṅ ca nivṛttiṅ ca kāryākāryē bhayābhayē.
bandhaṅ mōkṣaṅ ca yā vētti buddhiḥ sā pārtha sāttvikī৷৷18.30৷৷
18.30. That which knows the path of work and renunciation,
what ought to be done and what ought not to be done, fear and fearlessness,
bondage and liberation–that intellect is Sattwic, O Arjuna!
dhṛtyā yayā dhārayatē manaḥprāṇēndriyakriyāḥ.
yōgēnāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī৷৷18.33৷৷
18.33. The unwavering firmness by which, through Yoga, the
functions of the mind, the life-force and the senses are restrained–that
firmness, O Arjuna, is Sattwic!
yattadagrē viṣamiva pariṇāmē.mṛtōpamam.
tatsukhaṅ sāttvikaṅ prōktamātmabuddhiprasādajam৷৷18.37৷৷
18.37. That which is like poison at first but in the end
like nectar–that pleasure is declared to be Sattwic, born of the purity of
one’s own mind due to Self-realisation.
śrēyānsvadharmō viguṇaḥ paradharmātsvanuṣṭhitāt.
svabhāvaniyataṅ karma kurvannāpnōti kilbiṣam৷৷18.47৷৷
18.47. Better is one’s own duty (though) destitute of
merits, than the duty of another well performed. He who does the duty ordained
by his own nature incurs no sin.
brahmabhūtaḥ prasannātmā na śōcati na kāṅkṣati.
samaḥ sarvēṣu bhūtēṣu madbhaktiṅ labhatē parām৷৷18.54৷৷
18.54. Becoming Brahman, serene in the Self, he neither
grieves nor desires; the same to all beings, he attains supreme devotion unto
Me.
bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ.
tatō māṅ tattvatō jñātvā viśatē tadanantaram৷৷18.55৷৷
18.55. By devotion he knows Me in truth, what and who I am;
and knowing Me in truth, he forthwith enters into the Supreme.
sarvakarmāṇyapi sadā kurvāṇō madvyapāśrayaḥ.
matprasādādavāpnōti śāśvataṅ padamavyayam৷৷18.56৷৷
18.56. Doing all actions always, taking refuge in Me, by My
Grace he obtains the eternal, indestructible state or abode.
cētasā sarvakarmāṇi mayi saṅnyasya matparaḥ.
buddhiyōgamupāśritya maccittaḥ satataṅ bhava৷৷18.57৷৷
18.57. Mentally renouncing all actions in Me, having Me as
the highest goal, resorting to the Yoga of discrimination do thou ever fix thy
mind on Me.
sarvadharmānparityajya māmēkaṅ śaraṇaṅ vraja.
ahaṅ tvā sarvapāpēbhyō mōkṣayiṣyāmi mā śucaḥ৷৷18.66৷৷
18.66. Abandoning all duties, take refuge in Me alone; I
will liberate thee from all sins; grieve not.
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