Gita Chapter 17.26 to 17.28

Sadbhaave saadhubhaave cha sadityetatprayujyate;
Prashaste karmani tathaa sacchabdah paartha yujyate.
26. The word Sat is used in the sense of reality and of goodness; and so also, O Arjuna, it is used in the sense of an auspicious act!

Yajne tapasi daane cha sthitih saditi chochyate;
Karma chaiva tadartheeyam sadityevaabhidheeyate.
27. Steadfastness in sacrifice, austerity and gift, is also called Sat, and also action in connection with these (or for the sake of the Supreme) is called Sat.

Ashraddhayaa hutam dattam tapastaptam kritam cha yat;
Asadityuchyate paartha na cha tatpretya no iha.
28. Whatever is sacrificed, given or performed, and whatever austerity is practised without faith, it is called Asat, O Arjuna! It is naught here or hereafter (after death).
COMMENTARY: Whatever sacrifice, austerity or charity done without being dedicated to the Lord will be of no avail to the doer in this earthly life here or in the life beyond hereafter.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Shraddhaatrayavibhaagayogo Naama Saptadasho’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the

scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the seventeenth discourse

entitled:

“The Yoga of the Division of the Threefold Faith”

Gita Chapter 15.01 to 15.06

Sri Bhagavaan Uvaacha:
Oordhwamoolam adhahshaakham ashwattham praahuravyayam;
Cchandaamsi yasya parnaani yastam veda sa vedavit.
The Blessed Lord said:
1. They (the wise) speak of the indestructible peepul tree, having its root above and branches below, whose leaves are the metres or hymns; he who knows it is a knower of the Vedas.

Adhashchordhwam prasritaastasya shaakhaah
Gunapravriddhaa vishayapravaalaah;
Adhashcha moolaanyanusantataani
Karmaanubandheeni manushyaloke.
2. Below and above spread its branches, nourished by the Gunas; sense-objects are its buds; and below in the world of men stretch forth the roots, originating action.

Na roopamasyeha tathopalabhyate
Naanto na chaadirna cha sampratishthaa;
Ashwatthamenam suviroodhamoolam
Asangashastrena dridhena cchittwaa.
3. Its form is not perceived here as such, neither its end nor its origin, nor its foundation nor resting place; having cut asunder this firmly-rooted peepul tree with the strong axe of non-attachment,

Tatah padam tat parimaargitavyam
Yasmin gataa na nivartanti bhooyah;
Tameva chaadyam purusham prapadye
Yatah pravrittih prasritaa puraanee.
4. Then that goal should be sought after, whither having gone none returns again. Seek refuge in that Primeval Purusha whence streamed forth the ancient activity or energy.
COMMENTARY: That which fills the whole world with the form of Satchidananda, is Purusha. That which sleeps in this city of the body is the Purusha. Single-minded devotion, which consists of ceaselessly remembering the Supreme Being, is the surest and most potent means of attaining Self-realisation.

Nirmaanamohaa jitasangadoshaa
Adhyaatmanityaa vinivrittakaamaah;
Dwandwairvimuktaah sukhaduhkhasamjnair
Gacchantyamoodhaah padamavyayam tat.
5. Free from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, their desires having completely turned away, freed from the pairs of opposites known as pleasure and pain, the undeluded reach the eternal goal.

Gita Chapter 14.26 to 14.27

Maam cha yo’vyabhichaarena bhaktiyogena sevate;
Sa gunaan samateetyaitaan brahmabhooyaaya kalpate.
26. And he who serves Me with unswerving devotion, he, crossing beyond the qualities, is fit for becoming Brahman.

Brahmano hi pratishthaa’ham amritasyaavyayasya cha;
Shaashwatasya cha dharmasya sukhasyaikaantikasya cha.
27. For I am the abode of Brahman, the immortal and the immutable, of everlasting Dharma and of absolute bliss.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Gunatrayavibhaagayogo Naama Chaturdasho’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the

scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fourteenth discourse

entitled:

“The Yoga of the Division Of the Three Gunas”

Gita Chapter 13.01 to 13.05

Arjuna Uvaacha:
Prakritim purusham chaiva kshetram kshetrajnameva cha;
Etadveditumicchaami jnaanam jneyam cha keshava.
Arjuna said:
1. I wish to learn about Nature (matter) and the Spirit (soul), the Field and the Knower of the Field, knowledge and that which ought to be known.

Sri Bhagavaan Uvaacha:
Idam shareeram kaunteya kshetramityabhidheeyate;
Etadyo vetti tam praahuh kshetrajna iti tadvidah.
The Blessed Lord said:
2. This body, O Arjuna, is called the Field; he who knows it is called the Knower of the Field by those who know of them, that is, by the sages.

Kshetrajnam chaapi maam viddhi sarvakshetreshu bhaarata;
Kshetrakshetrajnayor jnaanam yattat jnaanam matam mama.
3. Do thou also know Me as the Knower of the Field in all fields, O Arjuna! Knowledge of both the Field and the Knower of the Field is considered by Me to be the knowledge.

Tat kshetram yaccha yaadrik cha yadvikaari yatashcha yat;
Sa cha yo yatprabhaavashcha tatsamaasena me shrinu.
4. What the Field is and of what nature, what its modifications are and whence it is, and also who He is and what His powers are—hear all that from Me in brief.

Rishibhirbahudhaa geetam cchandobhirvividhaih prithak;
Brahmasootrapadaishchaiva hetumadbhirvinishchitaih.
5. Sages have sung in many ways, in various distinctive chants and also in the suggestive words indicative of the Absolute, full of reasoning and decisive.

Gita Chapter 11.46 to 11.50

Kireetinam gadinam chakrahastam
Icchaami twaam drashtumaham tathaiva;
Tenaiva roopena chaturbhujena
Sahasrabaaho bhava vishwamoorte.
46. I desire to see Thee as before, crowned, bearing a mace, with the discus in hand, in Thy former form only, having four arms, O thousand-armed, Cosmic Form (Being)!

Sri Bhagavaan Uvaacha:
Mayaa prasannena tavaarjunedam
Roopam param darshitamaatmayogaat;
Tejomayam vishwamanantamaadyam
Yanme twadanyena na drishtapoorvam.
The Blessed Lord said:
47. O Arjuna, this Cosmic Form has graciously been shown to thee by Me by My own Yogic power; full of splendour, primeval, and infinite, this Cosmic Form of Mine has never been seen before by anyone other than thyself.

Na vedayajnaadhyayanairna daanair
Na cha kriyaabhirna tapobhirugraih;
Evam roopah shakya aham nriloke
Drashtum twadanyena karupraveera.
48. Neither by the study of the Vedas and sacrifices, nor by gifts, nor by rituals, nor by severe austerities, can I be seen in this form in the world of men by any other than thyself, O great hero of the Kurus (Arjuna)!

Maa te vyathaa maa cha vimoodhabhaavo
Drishtwaa roopam ghorameedringmamedam;
Vyapetabheeh preetamanaah punastwam
Tadeva me roopamidam prapashya.
49. Be not afraid nor bewildered on seeing such a terrible form of Mine as this; with thy fear entirely dispelled and with a gladdened heart, now behold again this former form of Mine.

Sanjaya Uvaacha:
Ityarjunam vaasudevastathoktwaa
Swakam roopam darshayaamaasa bhooyah;
Aashwaasayaamaasa cha bheetamenam
Bhootwaa punah saumyavapurmahaatmaa.
Sanjaya said:
50. Having thus spoken to Arjuna, Krishna again showed His own form; and the great soul (Krishna), assuming His gentle form, consoled him who was terrified (Arjuna).

Gita Chapter 3.01 to 3.05

Arjuna Uvaacha
Jyaayasee chet karmanaste mataa buddhir janaardana;
Tat kim karmani ghore maam niyojayasi keshava.
Arjuna said:
1. If it be thought by Thee that knowledge is superior to action, O Krishna, why then, O Kesava, dost Thou ask me to engage in this terrible action?

Vyaamishreneva vaakyena buddhim mohayaseeva me;
Tadekam vada nishchitya yena shreyo’ham aapnuyaam.
2. With these apparently perplexing words Thou confusest, as it were, my understanding; therefore, tell me that one way for certain by which I may attain bliss.

Sri Bhagavaan Uvaacha:
Loke’smin dwividhaa nishthaa puraa proktaa mayaanagha;
Jnaanayogena saankhyaanaam karmayogena yoginaam.
The Blessed Lord said:
3. In this world there is a twofold path, as I said before, O sinless one,—the path of knowledge of the Sankhyas and the path of action of the Yogis!

Na karmanaam anaarambhaan naishkarmyam purusho’shnute;
Na cha sannyasanaad eva siddhim samadhigacchati.
4. Not by the non-performance of actions does man reach actionlessness, nor by mere renunciation does he attain to perfection.
COMMENTARY: Even if a man abandons action, his mind may be active. One cannot reach perfection or freedom from action or knowledge of the Self, merely by renouncing action. He must possess knowledge of the Self.

Na hi kashchit kshanamapi jaatu tishthatyakarmakrit;
Kaaryate hyavashah karma sarvah prakritijair gunaih.
5. Verily none can ever remain for even a moment without performing action; for, everyone is made to act helplessly indeed by the qualities born of Nature.
COMMENTARY: The ignorant man is driven to action helplessly by the actions of the Gunas—Rajas, Tamas and Sattwa

THE YOGA OF ACTION

THE YOGA OF ACTION

Summary of Third Discourse

In order to remove Moha or attachment, which was the sole cause of Arjuna’s delusion, Sri Krishna taught him the imperishable nature of the Atman, the realisation of which would grant him the freedom of the Eternal. A doubt therefore arises in Arjuna’s mind as to the necessity of engaging in action even after one has attained this state.
Sri Krishna clears this doubt by telling him that although one has realised oneness with the Eternal, one has to perform action through the force of Prakriti or Nature. He emphasises that perfection is attained not by ceasing to engage in action but by doing all actions as a divine offering, imbued with a spirit of non-attachment and sacrifice.
The man of God-vision, Sri Krishna explains to Arjuna, need not engage in action, as he has attained everything that has to be attained. He can be ever absorbed in the calm and immutable Self. But to perform action for the good of the world and for the education of the masses is no doubt superior. Therefore, action is necessary not only for one who has attained perfection but also for one who is striving for perfection. Sri Krishna quotes the example of Janaka, the great sage-king of India, who continued to rule his kingdom even after attaining God-realisation.
Prakriti or Nature is made up of the three qualities—Rajas, Tamas and Sattwa. The Atman is beyond these three qualities and their functions. Only when knowledge of this fact dawns in man does he attain perfection.
The Lord tells Arjuna that each one should do his duty according to his nature, and that doing duty that is suited to one’s nature in the right spirit of detachment will lead to perfection.
Arjuna raises the question as to why man commits such actions that cloud his mind and drag him downwards, by force, as it were. Sri Krishna answers that it is desire that impels man to lose his discrimination and understanding, and thus commit wrong actions. Desire is the root cause of all evil actions. If desire is removed, then the divine power manifests in its full glory and one enjoys peace, bliss, light and freedom.

Gita Chapter 2.71 to 2.72

Vihaaya kaamaan yah sarvaan pumaamshcharati nihsprihah;
Nirmamo nirahankaarah sa shaantim adhigacchati.
71. The man attains peace, who, abandoning all desires, moves about without longing, without the sense of mine and without egoism.

Eshaa braahmee sthitih paartha nainaam praapya vimuhyati;
Sthitwaasyaamantakaale’pi brahmanirvaanamricchati.
72. This is the Brahmic seat (eternal state), O son of Pritha! Attaining to this, none is deluded. Being established therein, even at the end of life one attains to oneness with Brahman.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam
Yogashaastre Sri Krishnaarjunasamvaade
Saankhyayogo Naama Dvitiyo’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the second discourse entitled:

“The Sankhya Yoga”

Gita Chapter 2.51 to 2.55

Karmajam buddhiyuktaa hi phalam tyaktwaa maneeshinah;
Janmabandha vinirmuktaah padam gacchantyanaamayam.
51. The wise, possessed of knowledge, having abandoned the fruits of their actions, and being freed from the fetters of birth, go to the place which is beyond all evil.
COMMENTARY: Clinging to the fruits of actions is the cause of rebirth. Man has to take a body to enjoy them. If actions are done for the sake of God, without desire for the fruits, one is released from the bonds of birth and death and attains to immortal bliss.

Yadaa te mohakalilam buddhir vyatitarishyati;
Tadaa gantaasi nirvedam shrotavyasya shrutasya cha.
52. When thy intellect crosses beyond the mire of delusion, then thou shalt attain to indifference as to what has been heard and what has yet to be heard.
COMMENTARY: The mire of delusion is identification of the Self with the body and mind.

Shrutivipratipannaa te yadaa sthaasyati nishchalaa;
Samaadhaavachalaa buddhistadaa yogam avaapsyasi.
53. When thy intellect, perplexed by what thou hast heard, shall stand immovable and steady in the Self, then thou shalt attain Self-realisation.

Arjuna Uvaacha:
Sthitaprajnasya kaa bhaashaa samaadhisthasya keshava;
Sthitadheeh kim prabhaasheta kimaaseeta vrajeta kim.
Arjuna said:
54. What, O Krishna, is the description of him who has steady wisdom and is merged in the Superconscious State? How does one of steady wisdom speak? How does he sit? How does he walk?

Sri Bhagavaan Uvaacha:
Prajahaati yadaa kaamaan sarvaan paartha manogataan;
Aatmanyevaatmanaa tushtah sthitaprajnastadochyate.
The Blessed Lord said:
55. When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then is he said to be one of steady wisdom!
COMMENTARY: All the pleasures of the world are worthless to an illumined sage who is ever content in the immortal Self.

Gita Chapter 2.01 to 2.05

Sanjaya Uvaacha:
Tam tathaa kripayaavishtam ashrupoornaakulekshanam;
Visheedantam idam vaakyam uvaacha madhusoodanah.
Sanjaya said:
1. To him who was thus overcome with pity and who was despondent, with eyes full of tears and agitated, Krishna or Madhusudana (the destroyer of Madhu), spoke these words.

Sri Bhagavaan Uvaacha:
Kutastwaa kashmalam idam vishame samupasthitam;
Anaaryajushtam aswargyam akeertikaram arjuna.
The Blessed Lord said:
2. Whence is this perilous strait come upon thee, this dejection which is unworthy of thee, disgraceful, and which will close the gates of heaven upon thee, O Arjuna?

Klaibyam maa sma gamah paartha naitat twayyupapadyate;
Kshudram hridaya daurbalyam tyaktwottishtha parantapa.
3. Yield not to impotence, O Arjuna, son of Pritha! It does not befit thee. Cast off this mean weakness of the heart. Stand up, O scorcher of foes!

Arjuna Uvaacha:
Katham bheeshmamaham sankhye dronam cha madhusoodana;
Ishubhih pratiyotsyaami poojaarhaavarisoodana.
Arjuna said:
4. How, O Madhusudana, shall I fight in battle with arrows against Bhishma and Drona, who are fit to be worshipped, O destroyer of enemies?

Guroon ahatwaa hi mahaanubhaavaan
Shreyo bhoktum bhaikshyam apeeha loke;
Hatwaarthakaamaamstu guroon ihaiva
Bhunjeeya bhogaan rudhirapradigdhaan.
5. Better it is, indeed, in this world to accept alms than to slay the most noble teachers. But if I kill them, even in this world all my enjoyments of wealth and desires will be stained with (their) blood.

SANKHYA YOGA

Summary of Second Discourse

Sanjaya explains the condition of Arjuna, who was agitated due to attachment and fear.
Lord Krishna rebukes him for his dejection, which was due to Moha or attachment, and exhorts him to fight. After failing to convince Sri Krishna through his seemingly wise thoughts,Arjuna realises his helplessness and surrenders himself completely to the Lord, seeking His guidance to get over the conflict of his mind.
The Lord takes pity on him and proceeds to enlighten him by various means. He explains to Arjuna the imperishable nature of the Atman, for which there is no past, present and future. The Atman never dies, therefore Arjuna should not grieve. As It transcends the five elements, namely, earth, water, fire, air and ether, It cannot be cut, burnt or dried. It is unchanging and eternal.
Everyone experiences conditions like pleasure and pain, heat and cold, due to contact of objects with the senses. The senses carry the sensations through the nerves to the mind. One should be able to withdraw the senses from objects, like the tortoise which withdraws all its limbs within.
Krishna asserts that only one who has the capacity to be balanced in pleasure and pain alike is fit forimmortality.
Krishna goes on to tell Arjuna that if he refuses to fight and flees from the battle, people will be justified in condemning such action as unworthy of a warrior.
Having taught Arjuna the immortal nature of the Atman, Lord Krishna turns to the performance of action without expectation of fruit. A man should not concern himself about the fruit of the action, like gain and loss, victory and defeat. These are in the hands of the Lord. He should perform all action with a balanced mind, calmly enduring the pairs of opposites like heat and cold, pleasure and pain, that inevitably manifest during action. Krishna advises Arjuna to fight, free from desire for acquisition of kingdom or preservation of it.
Arjuna is eager to know the characteristics of a man who has a stable mind. Such a person, Krishna tells him, will have no desires at all. Since he is content within, having realised the Self, he is entirely free from desires. The consciousness of the Atman and abandonment of desires are simultaneous experiences. The various qualities of a Sthitaprajna (a stable-minded person) are described by the Lord. He will not be affected by adversity and will have no fear or anger. He will take things as they come, and will not have any likes and dislikes. He will neither hug the world nor hate it.
The man of stable mind will have perfect control of the senses. The senses are powerful and draw the mind outwards. One should therefore turn one’s gaze within and realise God who resides in the heart. The Yogi, having achieved a stable mind, remains steadfast even though all sense-objects come to him. He is unmoved and lives a life of eternal peace.
Krishna concludes that the eternal Brahmic state frees one from delusion forever. Even at the end of life, when one departs from this body, one does not lose consciousness of one’s identity with Brahman.