A to Z Calender

“A” TO “Z” LIFETIME/ SPIRITUAL CATALOGUE FOR MAN (SADHAKA) TO ATTAIN SALVATION

DR M RAMULU, B.V.Sc & AH NDPVM
Retd. AD(AH), Hyderabad

A for AIM-Atman:

1. Aim of Man’s life is to attain salvation.
2. One can realise that he is atman through austerity.
3. This Universe is reflection of Atman

B for Body – Bondage:

1. Man generally thinks that he is the Body. Body belongs to him just as any other object – The spirit is bounded by body (Upadhi).
2. One has to maintain body fittest to realise the self.

C for Consciousness – Consistency:

1. Act always as per conscience with consistency and not according to what mind says.

D for Devotion – Discrimination – Death:

1. Devotion to duty with discrimination (Viveka) between Good & Bad, Sat and Asat is the highway for salvation (mukthi)
2. Death is nothing but one of the different experiences of life.

E for Existence – Elements:

1. All that exists is Brahman i.e. Sat
2. Every being & Every thing in the world is mixture of five elements in different proportions
(PANCHEEKARANAM OF PANCHAMAHABHOOTHALU)

F for Father – Fearlessness – Forgiveness:

1. Father is a visible God. Lord is the father of all beings
2. Fearlessness (Abhaya) & Forgiveness (Kshama) are qualities of hero.

G for Guru – God – Gratefulness:

1. Guru is a visible God. Gurukrupa is essential to attain Salvation.
2. God is father of all beings who loves, takes care of and never leaves his children (Vasudeva Kutumbum). Be grateful to God for all that you have.

H for Happiness – Humbleness:

1. Happiness depends upon what you can give, not on what you get.
2. Be humble on getting position & success in your life.

I for Internal Purity – Intense desire:

1. Internal purity (Chitta Shudhi/shoucham) & intense desire (Mumukshathvam) are essential qualities of sadhaka to attain salvation.

J for Jiva:

1. Jiva is cumulative product of Samskara Vasanas acquired in the past.
2. The Atma in bondage of body is called Jivatma.
3. Jiva & Brahman are not different (Jeevo Brahmaiva na Para).

K for Knowledge – Kindness:

1. Knowledge (Gnana) is power
2. Be kind (daya) to all creatures on earth.

L for Love (Prema):

1. Love all. Hate None.

M for Mind – Morality Meditation:

1. Mind is nothing but flow of thoughts just as river is flow of water.
2. Gain Mastery over mind (Shama).
3. Moral life is the basis of spiritual life.
4. Meditation with single pointed concentration of Mind (Samadhana) over supreme reality certainly leads to liberation.

N for Non-violence – Nobility – Non Dependence:

1. Let only Non violent & Noble thoughts come into our mind always.
2. Non dependence on any one or anything (Uparathi) is one of the essential qualities of sadhaka.

O for OM :

1. Om is the basis of all sounds
2. The manifesting words of God is OM.
3. The universe is created with a big sound called “Big-Bang” (i.e.OM).

P for Practice – Patience (Hireekshaya):-

1. One ounce of practice (Abhyasa) is worth thousand pounds of theory.

2. Practice with Patience and Non attachment (Vairagya) helps in concentrating the mind over Supreme reality.

3. Practice only makes man perfect.

Q for Quietness – quietness (Nischalathatva)

of mind is prerequisite for Meditation leading to self realization.

R for Rightful – (DHARMA)

1. Be rightful in thought, word & deed (Trikarana Shudhi)

2. Success is there where there is Rightful act (Yatho Dharmaha Thatho Jayaha”).

S for Self – Senses – Self study:

1. Controlling senses (“Dama”), steady fast & soft speaking associated with self study of shasthras (Svadhiaya) are the step stones for self realization.

2. Spiritual knowledge is the only thing and can destroy man’s miseries for ever.

T for Truth – Time:

1. The truth is “thou art that” (“Thathvamasi”)

2. Time and Tide waits for none (“kalo Jagath bhakshakaha”).

3. Try, Try and never get tired till the Goal is achieved.

U for Ultimate:

1. The ultimate truth is that unseen, unheard & untouchable “God” is existing. Everchanging visible, audible & touchable world is non-existing (Brahmah Sathya Jagath Mithya”).

V for Victory:

1. Man hgas to gain victory over his own senses & mind to cross the ocean of Samsara i.e. cycle of birth and death (“Punarathi Jananam Punarathi Maranam”).

W for Wisdom:

1. Man should have wisdom (Viveka) to “Watch” his words, actions, thoughts, character & heart in daily life.

X for Unknown Entity (God):

1. Generally unknown entity is assumed as ‘X’ any living being – it’s body = ‘x’ i.e., Jivatma (“Jeevathmaye Paramthma”)

Y for Yoga:

1. Atham cannot be explained but can be experienced by practicing Meditation (Dhyana Yoga/ Raja Yoga) under the guidance of Sadguru. Making mind free from flow of thoughts is Yoga. (“Yogaha Chitta vritti Nirodaha”)

Z for Zero:

1. The world has the value of big ‘Zero’ since it is non-existing though it is being experienced by man but daily in his deep sleep state (Sushupthi- Avastha) and after death no one & nothing follows him.

Hari OM

DON’T’S

A for – Atheism, Anger, Attachment, Autocrative, Attitude.

B for – Body consciousness & Betraying nature

C for – Covetousness, Cowardliness & Cruelty.

D for – Desires, Dishonor, Depending on anyone or anything

E for – Ego, Envious & Evil actions

F for – Fickle minded & Furious actions

G for – Greed (God fulfills need of every man but not the Greed)

H for – Hatred, harsh behaviour actions hurting others

I for – Idelness, internal Impurity, Immortality, I & My sense in thought, word and deed

J for – Jeer and Jealous actions

K for – Actions like knavery leading to kneel before others

L for – Laziness & Lustful actions

M for – Malicious & Materialistic behaviour

N for – Negligence & Nurturing negative attitude.

O for – Ostentation & Obstinate attitude

P for – Pride, Power Managing & Maintaining false prestige

Q for – Queer & Quarrelling attitude

R for – Rude & Rigid behaviour

S for – Self Praise & selfishness

T for – Timidity & Teasing nature

U for – Unwise & Untruthfulness

V for – Violent & Vulgar actions

W for – Wavering, Wasting & Wilfulacts

X Y Z for – other than above acts such as suicide, theft, rape, murder etc.




HARI OM

ALL IN
N
E
IN ALL

ALL IN ONE - ONE IN ALL

ONE IN ALL

ATMAN/God is omnipresent, omnipotent and omniscient. He is present in every cell of all living moving and Non moving beings and in every atom of all the non living objects of not only this world but also of all the other fourteen universal planets existing in the solar space known to the man.

He is present in all the fundamental elements i.e., Water, Fire, Air, Earth and Space and these is the reason why Hindus consider, Worship and pray them as Varuna devta, Agni devta, Vayu devta, Bhoomatha and Sun God respectively with full faith and devotion. So it is evident
that in this act of people there is no superstition involved . The whole Universe or the entire creation is the reflection of the Atman/God.

In this reward Lord Krishna the Eight Incarnation of Maha Vishnu himself says to Arjuna in Sri mad Bagavad Gita that

“AHAM SARVASIA PRABHAVO
MATHA SARVAM PRAVARTHATHE
ITHI MATVA BHAJANTHE MAM
BUDHA BHAVA SAMANVITHAHA” (10-8)

I am the origin of all, Every living being moving and Non Moving in this Universe or rather whole Universe is evolved from Me (Paramathma) and functioning as per my direction thus the wise men endowed with loving consciousness (of the oneself in all) understanding this secret of creation worship, pray, perform yagna and dyana etc with full faith and devotion in God Almighty and one who is ignorant of this fact though performs above pious acts would be a formality with less attention, faith and devotion. Lord Krishna further says that

“AHAM ATMA GUDAKESHA
SARVABOOTASHAYA STITHAHA
AHAM ADISCHA MADIANCHA
BHOOTHANAMANTHA YEVACHA” (10 -20)

I am the self/Atma seated in the heart of all beings behaving as witness to all the actions performed by Jiva (Jivatma). Thus, it becomes quite evident that the great saying “Jivathma ye Paramathma” coined by Sri Sri Jagadguru Bhagavadpada Adishankara -charya. On the basis of this principle of non-duality (Advaitha Siddantam) means that which cannot be divided into two, the Hindu religion has been established. Lord also said that he is the beginning, middle and end of every being and every object of the Universe, meaning that birth, life and death of all beings i.e. creation, existence (sustenance) and dissolution of the whole universe (Srishti, Sthithi, Laya) are all due to him i.e. paramathma. Due to omnipresent paramathma all activities of the nature in the universe are functioning regularly and due to illusive power (maya) of Lord all beings are revolving as if mounted on a wheel of machine i.e cycle of birth, life and death of man again and again, and every thought, word and deed of every being is monitored. So, every one or every being in this world is equal irrespective of caste, creed, country, region and religion as paramatma is present in every being. So, one should interact accordingly with every one in his day to day life.

ALL IN ONE

Lord Krishna continuing his teachings to Arjuna further says that I am not only present in all beings and objects of this universe but also all the beings moving and non-moving and objects of the whole universe without exception are embedded within me.

“ANADI MADHYANTA MANANTHA VEERYA
MANATHA BAHUM SHASI SURYANETHRAM
PASHIAMI TVAM DEEPTA HUTHASHA VAKTHRAM
SVATEJASA VISHVAMIDAM THAPANTAM” (11 – 19)

Arjuna expresses his desire and requests Lord Krishna to show his cosmic form. In response the Lord says that he cannot see his universal form with the ordinary vision of Human eye. So, Lord bestows Arjuna with divine eye (divya drushti) and shows his infinite cosmic form (vishva rupa). Arjuna on seeing this Lord’s form bewildered and terrified says that I am seeing your boundless form without beginning, middle or end with innumerable number of endless arms, stomachs, thighs, feet, mouths. The Sun and Moon being your eyes, the burning fire of your mouth heating the whole universe with your radiance. The space between earth and heaven and all the quarters are filled by you alone. The great Rishis, Rudras, Adityas, Yakshas, Siddhas and Asuras are all within your immeasurable form looking at you quite astonished and terrified. I am also terrified much at heart on seeing your infinitely big form touching the sky, flaming in many colours with mouth wide open and with large fiery eyes. Thus, saying Arjuna requests the Lord to take back his original form and the Lord gladly accepts his request.

It is easy to see the mud in the pot and the gold in the golden ornaments, but it is difficult to see or detect all the pots in mud and all the ornaments in the gold and also to see a big tree in a seed. It needs the eye of knowledge to understand this phenomenon. Similarly one should train his eye to see God in everything, and every moving and non-moving beings and recognize the entire universe in one reality – the self – God/ Atman. However, for one it needs prolonged religious sadhanas to develop this eye of knowledge.

HARI OM

References:

1. Srimad Bhagad Gita by Swami Swarupananda
Advaita Ashrama – 5, Behientally Road, Kolkata – 700 014

2. Geeta in prose - by Swami Chinmayananda
Published by Central Chinmaya Mission Trust, Sandeepany
Sadhanalaya, Powai Park Drive – Mumbai – 400 072

3. Gita Makarandam by Sri Vidya Prakashanandagiri Swami
Shuka Brahma Ashramam – Kalahasti.

SRIMAD
BHAGAVAD
GITA

(ABRIDGED)














SRI MAD BHAGAVAD GITA (ABRIDGED)


SELECTED VERSES TRANSLITERATED
IN ENGLISH WITH MEANINGS
AND EXPLANATION



Dr.M Ramulu, BVSc & AH, NDPVM
Asst. Director (AH) Retd., Hyderabad – AP – India


Sponsored by

Shri K Rachamalla, BE (Mining)…………………
Mining Engineer (Retd.), Toronoto, Canada

References:


i) Gita Makarandam by Swami Vidya Prakasha Nandagiri

ii) Srimad Bhagavad Gita by Swami Swarupananda

iii) Geeta in prose by Swami Chinmayananda
OM
BENEDICTION


21st June, 2007


Swami Tattvavidananda Saraswati
Brahma Vidya Kuteer
501, Deccan Corner
Diamond Point Centre
Secunderabad – AP
500 009
INDIA.


Dear Shri Ramulu Garu,


I have gone through the draft of the book written by you. It is very nice and I enjoyed it. The selection of the verses is very appropriate.

Brotherly

Swami Tattvavidananda
OM

FOREWORD


The Srimad Bhagavad-Gita occurs in the Bhishma parva of Mahabharata, and comprises of 18 chapters from 25th to 42nd and is divided into three sections - Karma (work) i.e. Devotion (Bhakti), Jnana (Knowledge). Chapters 1 to 6, 7 to 12 and 13 to 18 respectively together totalling 701 verses respectively.

The Gita is Lord Krishna’s teachings to Arjuna the Kshatriya, who was unwilling to do his duty for a just cause as it involved killing his own kith and kin. Though Arjuna recognized the justice and right of the cause, he yet preferred to renounce the world and do Tapas (penance) to attain Moksa (Salvation) than to kill his own relatives, Gurus and friends. It was at that moment of time Lord Krishna explained that Arjuna’s weak sentimental attitude as un-Arya like delusion. He exhorted Partha not to yield to unmanliness and “cast of this type of mean faint heartedness” (2-3), since a coward who fails to do his duty is not worthy to attain “Moksha”.

Lord Krishna’s spiritual teachings in ‘701’ verses of Gita represent Jiva i.e. Trigunas (satwa, rajas, tamas) and Manas (mind), Budhi (intellect), Chitta, Ahankara for No. ‘7’. No.’1’ for Paramatma and zero in between indicates Maya (illusion), the deceitful world. So, Jiva has to do sadhana and meditation to remove the veil of Maya to attain paramatma. Just as we pick only pleasing fragrant and beautiful flowers to worship God, 71 verses useful to the common man living in Gruhisthasram (household life), with transliterated verses, meanings and brief explanations were selected for this book. I most humbly state that one should never think that even a single verse uttered by Lord Krishna in Srimad Bhagvad-Gita is unimportant because all ‘701’ verses of the Gita are very important and helpful for the Jiva to attain Liberation.


R Mutpur



HARI OM
OM

GRATITUDE

I gratefully acknowledge the valuable suggestions made by revered Swami Tattvavidananda Saraswati after going through the draft of this book. I am also thankful to him for providing me with “Key to Transliteration”.

I would like to express my thanks to Mr. Kumara Rachamalla, my childhood friend, a retired Mining Engineer, now settled in Toronto, Canada. His initiation and motivation during his visit to India, encouraged me to translate the Telugu version of my book titled “SANKSHIPTA GITA JNANA CHARANA MALA” into the English language with transliterated verses and meanings.

Last but not the least, I would like to mention the co-operation rendered by Mrs.Lakshmi Mutpur, my daughter-in-law, in typing out of this book with dedication.



Date: DECEMBER 5 , 2007 R Mutpur

Place: Hyderabad
OM
INVOCATION

YAM BRAHMA VARUNENDRA RUDRA MARUTAH
STUVVANTI DIVYAIH STAVAIY
VEDAIY SANGA PARA KRAMONISHADAIY
GAYANTI YAM SAMAGAH
DHYANA VASTITA SATDGATENA MANASA
PASIANTI YAM YOGINO
YASYANTAM NA VIDUH SURA SURA GAANAH
DEVAYA TASMAIY NAMAH

Salutation to that God whom the Creator Brahma, Varuna, Indra, Rudra, and the Maruts praise with divine hymns; Whom the singers of Sama praise, by the Vedas, with their full complement of parts, consecutive sections, and Upanisads; Whom the Yogis see with their mind absorbed in Him through perfection in meditation, and Whose limit the hosts of Devas and Asuras know not.

O Blessed Mother
Who showerest (upon us) the nectar of Advaita
In the form of (these) eighteen chapters !
Thou Destroyer of rebirth !
Thou loving Mother !
Thou Bhagavad- Gita !
Upon Thee I meditate

Thee, O Vyasa, of lotus-eyes,
And mighty intellect,
Who hast lighted the lamp of wisdom
Filled with the oil of the Mahabharata,
Thee we salute.


O Thou who art the Refuge
Of the (Ocean-born) Laksmi
Thou in whose right hand is the shepherd’s crook,
Who are the milker of the divine nectar of the Gita,
To Thee, O Krsna, to Thee our salutation !

The Upanisads are even as the herd of cows,
The Son of the cowherd as the milker,
Partha as the sucking-calf,
And men of purified intellect the drinkers,
Of this, the supreme nectar, the milk of the Gita.

Thou son of Vasudeva,
Destroyer of Kamsa and Canura
The supreme bliss of Devaki
Guru of the Worlds,
Thee, O Krsna, as God, we salute !
OM

SRIMAD BHAGAVAD GITA
(ABRIDGED)


CONTENTS

S.No. Subject P.Nos.


1. God is Omnipresent, Omniscient and
Omnipotent.

2. Verses revealing the whole universe is
within God.

3. Verses on True state of nature of Jiva

4. Verses explaining way of Desireless action
(Nishkama Karma Yoga)

5. Verses on power of Faith and Devotion
(Bhakti Yoga)

6. Verses on path of Knowledge and Wisdom
(Jnana – Vijnana Yoga)

7. Verses on kingly Knowledge and Meditation
(Raja Yoga)

8. Verses on Self-Realised/ Liberated person
(Sidha-purusha/ Jivan Mukta)

9. Verses on Divine Qualities

10. Verses on Non-Divine Qualities

11. Verses to be recollected while leaving the body

12. Verses revealing advantages of studying Gita


***

OM
SRIMAD
BHAGAVAD GITA

I . VERSES

REVEALING THAT GOD IS OMNIPRESENT, OMNISCIENT, OMNIPOTENT

1.
Aham Sarvasia Prabhavo Mathaha Sarvam Pravarthathe
Ithi Mathva Bhajanthe Mom Budha Bhava Samanvithaha: ll 10-8 ll

Meanings: Aham=I, Sarvasia=of all, Prabhavah= the origin, Mathah=
from me, Sarvam= Everything, Pravarthathe=evolves,
Ithi=thus, Mathva=thinking, bhudah=the wise,
Bhava Samanvithah=with loving, consciousness,
Mom= me, bhajanthe=worship.

Meaning of
Verse : Lord Kirshna says, “I am the origin of all, from me
everything evolves.” Thus thinking, the wise worship me
with loving consciousness.

(Loving consciousness= of the oneself in all)

Explanation: Most of the people worship God, pray or sing the glory of Lord (Keerthana/Bhajana), repeat mantras in an undertone (Japa) or perform Yajna for the sake of formality with less attention and devotion. So, to gain full faith and devotion in God Almighty, one should know the secret of creation just as one has interest in possessing any object. Only then he knows the utility value of that object. Similarly, when one realizes or knows that every living being and every object in this Universe is evolved from God (Paramathma) and functioning as per his direction, only then a devotee will gain full faith and devotion in performing prayers, Japa, Yagna or Meditation (Dhyana) with utmost attention. One who practices this regularly in daily life will certainly be liberated. (Attain Mukti/Moksha).
HARI OM
2.
Ahamatma Gudakesha Sarva Bhootha Shaya Sthithah
Ahamadischa Madhiancha Bhoothanamanthayevacha. ll 10-20 ll

Meanings : Aham=I, Atma=the self, Gudakesha=O, Arjuna,
Sarvabhoothashaya Sthithah= Existing in the heart of all beings, Aham=I, Adi=beginning, Cha=and, Madhya=middle, Bhoothanam= of all beings, Antha=end, Yeva= also Cha= and

Meaning of
Verse : Lord Kirshna says to Arjuna, “I am the origin of all, I am the Self, existing in the heart of all beings, I am the beginning, the middle and also end of all beings.”

Explanation: Lord Krishna addressing Arjuna as Gudakesha (meaning conqueror of sleep) says that He is the Self, seated in the heart of all beings and behaving as witness. That one, is “JIVATMA”, who is not different from “Paramathma”. Hence, the great saying (Maha Vakyam) “JIVATMAYE PARAMATAMA” is explained here. This is the basis of non-duality principle (Advaitha Siddantham) of Hindu Religion established by Sri Sri Jagathguru Adi Shankaracharya. One who actually wants to attain the status of Paramatma, has to understand this principle and practice meditation (Dhyana Yoga) vigorously in his daily life for self realization i.e., gaining first the status of Jivatma. The Lord also said that He is beginning, middle and end - meaning Birth, Life and Death of every being is also due to Him. Thus, every one in this world is equal, irrespective of caste, creed, country and religion.

Hence, a devotee should practice Meditation (Dhyana), Japa and prayers with full faith and devotion in his daily life. Simultaneously, one should fulfil his duties and responsibilities towards family and society without attachment to the fruit of action (Nishkama Karmayoga) for self realization.

HARI OM

3.
Sarvasya Chaham Hridi Sannivishto Mathaha Smruthi Jnanama
Pohanancha
Vedaischa Sarvairahameva Vedio Vedanta Krudveda Videva Chaham
ll 15 – 15 ll

Meanings : Sarvasya=of all, Hridi= in the heart,Sannivshto=Centred
Cha=and, Mathah=from me, Cha=as well as, Sarva=all Vedai=by Vedas, Cha=and, Aham=I, Yeva=verily, Vediaha=that which has to be known, Vedanthakruth=the author of the Vedanta, Vedakruth=knower of the veda,
Cha=and, Aham=I, yeva=indeed.
Meaning of
Verse : Lord Kirshna says, “I am centered in the hearts of all. Memory, Perception as well as their loss come from me. I am verily that, which is known by all the Vedas. I am indeed the author of the Vedanta and knower of Veda am I.”

Explanation: Lord Krishna says, “I dwell in the heart of every being.” With this statement, it is evident that any great sinner may change to become a Righteous and Virtuous person by doing selfless service to the needy and worshipping, praying and meditating upon God in his daily life irrespective of caste, creed and religion. The Lord further tells that it is only due to His grace that one is blessed with memory power, intelligence and perception as well as loss of memory (forgetfulness).

He is the one to be known by all Vedas. He is the author of the Vedas and He himself is Veda. These words of the Lord denote that the Trinity (Brahma, Vishnu, Maheswara) and other Devas mentioned in the Vedas are the manifestations of Paramatma.

Hence, a devotee (Sadhaka) should always bear in his mind that every one is equal, as the Paramatma is present in every being and interacts accordingly with every one in his day to day life.


HARI OM
4.
Samoham Sarva Bhooteshu Naame Dveshiosthi Na Priyah,
Ye Bhajanthi Thumam Bhakthia Mayi Thetheshu Chapiaham l
ll 9 – 29 ll

Meanings : Samah=same, Aham=I, Sarvabhooteshu=to all beings,
NA=not, May=to me, Dveshya=hateful, NA=not, Priyah=
dear, Ye=those, Bhajanthi=worship, Thu=But, Mom=me,
Bhakthia=with devotion, THEY= they, Mayi=in me,
Theshu=in them, Cha=and, Api= too, Aham=I.

Meaning of
Verse : The Lord said “I am the same to all beings. To me there is none hateful or dear. But those who worship me with devotion are in me, and I too am in them.”

Explanation: Lord Krishna says that all beings are equal to Him. No one is dear to Him nor does he hate anyone. He is like fire. Whoever goes near to the fire gets warmth and heat but not one who moves away from it. Similarly His grace falls on all His devotees irrespective of any attachment on His part. Just as sunlight, though pervading everywhere, is well reflected on a clean mirror and not on mud, so also He, the supreme Lord is present in every one and everywhere. He manifests Himself only in those persons from whose minds all the dirt of ignorance has been removed, due to their sadhana with full faith and devotion in Him.

Therefore, one should practise to pray, worship and meditate upon God in daily life, with full faith and devotion to get His grace, so as to lead a happy and peaceful life.









HARI OM

5.
Mayadhiakshena Prakruthi SooyatheysaCharacharam,
Heythu Nanena Kountheya Jagadvi Parivarthathey ll 9 – 10 ll

Meanings : Adhiakshena=presiding over, Maya=by me, Prakriti= nature, Sacharacharam=moving and unmoving, Sooyathey= produces, Kountheya= O, son of Kunti (Arjuna), Anena= through this, Hethuna= cause, Jagat= world, Viparivarthathey= wheels round and round.

Meaning of
Verse : The Lord said, “O, son of Kunti, due to my proximity (presiding over by Me) Prakriti produces all this moving and unmoving. The world wheels round and round because of this.”


























HARI OM
6.
Eshwaraha Sarva Bhoothanam Hridesherjuna Thishtathi,
Brama Yassarva Bhoothani Yanthra Rudhani Mayaya ll 18 – 61 ll

Meanings : Arjuna= O Arjuna, Eshwaraha=Lord, Mayaya= by Maya,
Yanthra Rudhani= mounted on a machine, Sarvabhoothani= all beings, Brama= causing to revolve, Hridesha= in the hearts, Thishtathi= dwells.

Meaning of
Verse : O Arjuna, the Lord dwells in the hearts of all beings; causing all beings to revolve by his Maya as if mounted on a machine.

Explanation: All beings moving and non-moving are functioning due (for 5 & 6 to the proximity of Lord (Atman/ Brahman), Just as iron
Verses) pieces are attracted by the proximity of magnet. The magnet here is only a witness and is not doing anything. Similarly, Paramatma is a witness for all the activities of Nature in this Universe. The word “Adhiaksha” is used in this verse to explain the power of consciousness meaning “witness”. In a public meeting many people may assemble but unless the presiding person is present no activity takes place. In the court of law unless the Judge comes and occupies his seat, the court cannot take up the cases. So also, all the activities of the Nature in the Universe, are regularly functioning due to the ominipresent Paramatma as witness.

The Lord dwells in the heart of all beings causing all beings to revolve as if mounted on a machine by his Maya (illusive power). It is evident that every thought, word and deed of every one is being monitored by the Lord. Accordingly righteous persons are bestowed with His grace and the sinners are punished suitably.

Therefore, one should lead a righteous and virtuous life so as to come out of the cycle of birth and death and attain Mukti or Moksha by the grace of the Lord.

HARI OM









COSMIC FORM
OF THE
LORD




II. VERSES

REVEALING WHOLE UNIVERSE IS WITHIN THE LORD

1.

Beejammam Sarva Bhootanam Viddiparta Sanatanam,
Budhirbudhi Matamasmi Taejastey Jasvinamaham ll 7 – 10 ll

Meanings : Beejam=seed, Mom=me, Sarvabhootanam= of all beings, Viddi=know, Partha= O, Son of Partha (Arjuna), Sanatanam= eternal, Budhi= intellect, Budhimatam= of all the intelligent, Thejasvinam= of the heroic, Tejah= heroism, Aham=I, Asmi=am.

Meaning of
Verse : The Lord said “O son of Pratha, know me as the eternal seed of all beings. I am the Intellect of the Intelligent and the Heroism of the Heroic.”

Explanation: Lord Krishna tells Arjuna that He is the seed of all beings in the Universe. With this statement of the Lord, it is quite clear that all persons in the world are equal and no one is greater than the other since the Lord is the source or origin for every one, whether a person is Rich or Poor, Prince or Pauper irrespective of caste, creed and religion. When a poor or weak person realizes that he too, is a manifestation of God like all the others, his ignorance is cast aside. He becomes very happy and attains courage to lead a happy life.











HARI OM
2.
Pitahamsia Jagato Mata Data Pitamah,
Vediam Pavithramonkara Rik Sama Yajurevacha ll 9 – 17 ll

Meanings : Pita=father, Ham=I, Asia=of this, Jagata=world, Mata=mother, Data=sustainer, Pitamaha=Grandfather
Vediam=the thing to be known, Pavitram=Purifier, Omkara= the syllable “OM”, Rik= The Rik, Sama=sama, Yajus=yajus, Eva=also, Cha=and.

Meaning of
Verse : The Lord says, “I am the Father of this world, the Mother, the Sustainer, the Grandfather, the Purifier, the one thing to be known, the syllable “OM’ and also Rik, Sama and Yajurvedas.”

Explanation: The relationship and attachment with father, mother, brothers, grandfather, other relatives and friends will be there as long as the gross body exists. All these relationships vanish soon after the death of an individual. The Lord in this verse declares that He is the father, mother, grandfather, sustainer, purifier, of all beings of this world. Therefore, this relationship is permanent and not limited to the extent of physical body of an individual. One who sincerely takes refuge in God considering that the Lord is only his real father, mother, brother and grandfather, simultaneously fulfilling his family responsibilities dutifully towards his parents and takes care of all other family members, will certainly be bestowed with permanent peace and Mukti/ Moksha by Lord.









HARI OM
3.
Ihai Kastham Jagat Krustnam Pashyadhia Sacharacharam
Mama Dehey Gudakesha Yachanyad Drashtu Mitchasi ll 11 – 7 ll

Meanings : Eha=this, Ekastham=centered in one, Jagat=Universe Krustnam=Whole, Sachara charam= With the moving and non-moving, Mama=my, Dehey= (in) Body, Gudakeha= O Arjuna, Cha=and, Anyanth=else, Yat=that, Drashtam= to see, Echathi= desires, Adia=now, Pashya=see.

Meaning of
Verse : The Lord said, “O Arjuna, see now, in this My body the whole Universe centered in one, including the moving and the non-moving and all else that thou desires to see.”

Explanation: Arjuna expresses his desire and requests the Lord Krishna to reveal his Supreme Cosmic form. In response, Lord Krishna bestows Arjuna with the Divine Eye-the supersensous sight (Divya Drushti), as His cosmic form cannot be viewed with the ordinary vision of a Human being. Then Lord Krishna reveals his cosmic form and tells Arjuna to see moving and non-moving beings and all else of the whole Universe centered in every part of his body. By this one can imagine of the fact that how big or infinite is the size and shape of the Lord’s body, since the whole universe forms only a small part. Therefore, whenever a man feels proud of his wealth, power and property he should recollect the above verse because his Ego will be cast away completely. He will realize the insignificance and pettiness of his wealth, power and property possession etc. and the quality of dispassion (Vairagya) develops in him, which enables him to get liberated from the cycle of birth and death by the grace of God.







HARI OM
4.
Anadi Madhyanta Mananta Veeryam
Ananta Bahum Sashi Suryanetram
Pashiami Tvam Deepta Hutasha Vaktram
Svatejasa Vishvamidam Tapantam ll 11 – 19 ll

Meanings : Anadimadhyantam=without beginning, middle or end,
Anantha veeryam= infinite in power, Ananta bahum= of manifold arms, Sashisurya netram= the sun and moon (thy) eyes, Deepta huthasha vaktram=the burning fire (thy) mouth, Svatejasa= with thy radiance, Idam= This, Vishvam= Universe, Tapantam=heating, Tvam=thee, Pashiami=(i) see.

Meaning of
Verse : Arjuna says,”I see thee without beginning, middle or end, infinite in power, of manifold arms, the Sun and Moon thine eyes, the burning fire thy mouth, heating the whole universe with thy radiance.”

Explanation: Arjuna, on seeing the Lord’s cosmic form with the Divine sight, tells the Lord that he sees Him without beginning, middle or end, which is infinite with innumerable number of endless arms, stomachs, thighs, faces and mouths and the sun and moon as His eyes. Describing further the terrified Arjuna exclaims that only by His grace alone he could see the Lord’s brilliant face blazing like burning fire, equivalent to the brightness of millions of Suns. He also sees the different divisions of the whole world within Him. The burning fire of His mouth was heating the whole universe with His radiance. His wonderful and terrible form filled the entire space between the Earth and Heavens making all the three worlds tremble with fear.



HARI OM
III. VERSES
REVEALING TRUE STATE OF NATURE OF JIVA
1.
Dhrutarashtra said,

Dharma Kshetray Kuru Kshetray Samaveta Yuyustavah,
Mamakah Pandavaschaiva Kima Kurvata Sanjaya ll 1 – 1 ll

Meanings : Dhrutharashtra, Uvacha= said, Dharmakshetray= on the centre of (Righteous) Religious activity, Kurukshetray= in Kurukshethra, Samaveta= assembles, Yuyustavah= Desirous to fight, Mamaka= my people, Pandava= Pandavas, Cha= and, kim=what, Iva=indeed, Akurvatha= Did do, Sanjaya.
Meaning of
Verse : Dhrutharashtra said, “tell me O, Sanjaya, assembled on Kurukshetra, the centre of religious activity desirous to fight, what did my people and pandavas indeed do?”

Explanation: Vyasa Maharshi commenced writing the Gita in Sanskrit verses using the word “DHARMA” (Righteousness/ Justice) and also ending the verses of preaching the Gita with the word “DHARMA” (Sarva Dharman, Ch 18 Ver 66). Maharshi Vyasa glorified this quality of the Lord who is the personification of “DHARMA” (RAMO VIGRAHAN DHARMAHA). The incarnations of Lord as RAMA or KRISHNA etc., were only to protect Dharma and destroy Adharma on Earth. As the saying goes, “If you protect Dharma, I will protect you.” (Dharmo Rakshati Rakshitah).

Dhrutharashtra asks Sanjaya to explain as to what his people i.e., his kith and kin and the Pandavas were doing after assembling at Kurukshethra battle field. Even though all the people of both sides assembled were members of one family, Dhrutharashtra was only concerned about his own family. Dhrutharashtra means one who thinks that he is body, senses, mind and intellect, all these are visible things. In fact every being is Atman. So, one should try to lead a meaningful life, and always bear in mind that he and every being is Atman and this world of objects, friends, relatives, kith and kin, parents and even his own body, senses, mind, intellect are not permanent.

HARI OM
2.
Arjuna Uvacha

Na Kanschey Vijayam Krishna Na Cha Rajyam Sukhanicha,
Kim No Rajyena Govinda Kim Bhogairjivitena Va ll 1 – 32 ll

Meanings : Arjuna Uvacha= Arjuna said, Na= neither, Kanschey= desire, Vijayam= victory, Krishna, Na= nor, Cha= and, Sukhanicha= and pleasure, Na Rajyam cha= nor empire, Kim= of what avail, Rajyena= empire, Govinda= Krishna, the knower of senses, Kim= for what purpose, Bhogairjivitena va= pleasureful life even.





























HARI OM
3.
The blessed Lord said,

Klaibhiam Masma Gamah Partha Naitatvayu
Pa Padyathe,
Kshudram Hridaya Daurbalium Tyaktvo Yuthishta
Paranthapa ll 2 – 3 ll

Meanings : Klaibhiam = Unmanliness, Masmagamah= do not get
Partha= Arjuna (son of partha), Yethath= it, Thvaye= in thee, Naupapadyathe= ill becomes, Paranthapa= O scorcher of foes (Arjuna) Kshudram= mean, Hridaya dourbalium = faint heartedness, Tiakthva = casting off, Yutishta = Arise.

Meaning : Arjuna told Lord Krishna on the battle field that he
(of 2 and 3 desired neither victory nor empire,nor to avail the
Verses) pleasures of life and the empire.

The blessed Lord addressing Arjuna as the oppressor of foes and the son of Partha, urged him not to yield to unmanliness; to cast off his faint heartedness. He urged him to arise and fight with the enemies.

Explanation:
(of 2 and 3 The Armies of Kavrava and Pandavas were facing each
Verses) other to wage war on the battle field of Kurukshethra. Prior to commencing the battle, Arjuna requested Lord Krishna (Charioteer) to drive his Chariot between the two Armies. Lord Krishna did so. Arjuna, the great warrior, on seeing his great grand father Bhishma, his Guru Dhronacharhya, Kripacharya and all his cousins and relatives etc. in the enemy’s army, began to lose his energy, got disheartened, dejected and lost his physical and mental balance. He then dropped his Gandiva (the name of Bow) and told Lord Krishna in a desperate mood that he was not interested in either in victory, or kingdom or pleasures and luxuries of this world because of what use would it be by killing revered elderly people, kith and kin of his own family members. His heart filled fully with dispassion (Vairagya) and mind was completely freed from worldly desires, comforts and luxuries etc. Weighed down by wretchedness, confused about what is right and wrong Arjuna seeks light and guidance from his Divine Teacher.

Lord Krishna preached spiritual knowledge (Brahma Jnana/ Atma Jnana) to Arjuna at this juncture because one should develop the quality of dispassion (vairagya) in thought, word and deed towards worldly life of objects, comforts and luxuries etc. in addition to the attachment to kith and kin.

Lord Krishna on seeing the pitiable condition of Arjuna advises that he should never yield to unmanliness, asks him to cast off his mean quality of faint heartedness. Arise and get ready to perform the duty of fighting (Kshathriya Dharma) with enemy in the battle field.

Hence, one should never get disheartened and dejected while performing the justified duty and should be prepared to face courageously any kind of obstacles or hindrances created by any one irrespective of highly influential people or Gurus or own relatives etc.






















HARI OM
4.
Vasamsi Jeernani Yatha Vihaya Navani Grihanani Naroparani
Tatha Sharirani Vihaya Jeernani Aniani Samyathi Navani Dehee
ll 2 – 22 ll

Meanings : Vasamsi= Clothes, Jeernani= worn out, Vatha= as, Vihaya= Casting off, Navani= now, Grihanani= takes, Narah= A man, Tatha= so, Sharirani= bodies, Aniani= others, Samyathi= enters.

Meaning of
Verse : As a man casts off his worn out clothes and dorns are new ones, so does the embodied (Atman) casts off worn out bodies and enters into other which are new.
























HARI OM
5.
Jatasia Hi Dhruvo Mrityu Dhruvam Janma Mrutasia Cha,
Tasmad Parihariarte Na Tvam Shochitu Marhasi ll 2 – 27 ll

Meanings : Jatasia= That which is born, Hi= for, Dhruvo= certain, Mrithyu= death, Dhruvam= certain, Janma= birth, Mrutasiacha= and of that which is dead, NA= not Tvam= those, Shochitum= to grieve, Na Ahamsi= oughtest not.

Meaning of
Verse : Of that which is born, death is certain and of that which is dead, birth is certain. So over the unavoidable, one ought not to grieve.

Explanation: Lord Krishna tells Arjuna that just as a man casts off his
(for verses worn out clothes and wears new clothes, so also the
4 and 5) embodied self (Atman) casts off its worn out bodies and enters into new bodies. We are not worried at all while changing clothes. So also, when dry leaves fall off in winter fresh leaves appear in spring. Similiarly, one should not grieve upon the death of anyone. However, one should be sympathetic towards the sorrowful persons who are facing this situation in their family and help them to any extent possible.

To one who is born, death is certain and to the dead, birth is certain. This cycle of birth and death is unavoidable just as dusk follows dawn and dawn to dusk. The cycle of birth, growth and death is only to the body and not to Atman of the being. Therefore, one need not grieve upon the death of anyone which is inevitable.

A self realized person can only go beyond the cycle of birth and death (i.e. Mukti/ Moksha) by working out his own karma during the life time.




HARI OM
6.
Dehi Nityama Dhyoyam Dehey Sarvasia Bharata,
Tasmath Sarvani Bhootani Natvam Shochitumarhasi ll 2 – 30 ll


Meanings : Dehi= in dweller, Nithyam= ever, Avadhyah= Undestructible, Dehe= in the body, Sarvasia= of all, Bharata= O Bharata (Arjuna), Tasmath= therefore, Sarvani= All, Bhootani= Beings, Na= Not, Tvam= those, Shochitum = To mourn, Marhasi= oughtest.

Meaning of
Verse : “This soul, the indweller in the bodies of all is indestructible, O, descendent of Bharata. Therefore thou should not to mourn for any creature,” says Lord Krishna.

Explanation: Lord Krishna tells Arjuna that the indweller (Atman/ Brahman) in the bodies of all beings cannot be killed as it is indestructible. It is only the bodies that are destructible. It is therefore evident that the Atman is there in the body as witness. So, one should not grieve for the ill-health or the death of body, since death is only limited to the body and not to the soul. One who remembers this fact, will be freed from the grief which is caused due to serious ill-health or in the event of the death of anyone near and dear.















HARI OM
7.
Bhoomi Rapo Nalo Vayuhu Kham Mano Budhi Revacha,
Ahankara Etiyam Mey Bhinna Prakrithirashtada ll 7 – 4 ll

Meanings : Bhoomi=Earth, Apah=Water, Anala= Fire, Vayu= Air, Kham=Ether, Manah=Mind, Budhi= Intellect, Eva=Verily, Cha=And, Ahankaraha= Egoism, Ithi=Thus, Iyam= This, Mey=my, Bhinna= Divided, Ashtada= Eight fold, Prakriti= Maya belonging to isvara.

Meaning of
Verse : Lord Krishna explains to Arjuna that the earth, water, fire, air, ether, mind, intellect and egoism is His prakriti (maya) divided eight fold.

Explanation: Lord Krishna says that Prakriti i.e.,maya (the unmanifested energy) created by Brahman/Atman is divided into eight fold consisting of five elements (Earth, Water, Air, Fire & Ether) Mind, Intellect and Egoism. The first five elements form the Gross body while the subtle body is formed by Mind, Intellect and Egoism. All these are impermanent and perishable whereas Atman/ Brahman is the only one permanent and imperishable. Generally people consider or think that mind, intellect & egoism as pure consciousness which is not true. They are also inert like any other material objects. Hence, enlightenment with this secret of nature, enables one to concentrate his mind on self consciousness in Meditation, leading to experiencing the self (Atmanubhuti) and self realization.

The embodied soul – the fragment of God is of higher nature which is superior and changeless.












HARI OM
8.
Urdhvamoola Madhah Shakamashvastam Prahuravyayam,
Chandamsi Yasia Parnani Yastam Vedasa Vedavit ll 15 – 1 ll

Meanings : Urdhvamoolam= Rooted above, Adhahshakham= Branching below, Aviayam= Eternal, Ashvastam=, Prahuhu= They speak of, Chandamsi= Vedas, Yasia= Whose, Parnani= Leaves, Tam= It, Yah= Who, Veda= knows, Sah= he, Vedavit= Veda knower.
Meaning of
Verse : The Blessed Lord said that they speak of an eternal Asvata rooted above and branching below, whose leaves are the Vedas and he who knows it is, a knower of Vedas.

Explanation: In this verse Lord Krishna reveals to Arjuna that this samsara is like an inverted tree, the roots of which are above and its evolving gross branches with the leaves are below. As the leaves protect the tree so also the Vedas as leaves, protect the tree of samsara revealing the ways of DHARMA (Justice) and ADHARMA (Injustice) to humanity, with their causes and results. Brahman/ Atman with his unmanifested energy of this Maya tree of Samsara is continuous without beginning and end, everchanging with series of births and deaths causing happiness and sorrows appears to be real and permanent to the common man (Ajnani). In fact it is unreal and impermanent. But the (Jnani) who knows the secret of samsara understands that Paramathma is the root of the tree of this Maya samsara which is above. The whole world of branches and leaves of the tree below are evolved from the seed of Brahman that makes him dispassionate (vairagya) which is the highest and the right way to attain Moksha/ Mukti.







HARI OM

IV. VERSES
EXPLAINING WAY OF DESIRELESS ACTION
(NISHKAMA KARMA YOGA)
1.
Karmanyevadhikaraste Ma Phaleshu Kadachana,
Maa Karma Phala Heythurbhoormatey Sangostva Karmani
ll 2 – 47 ll

Meanings : Karmani = in work, Eva= only, Tay= thy, Adhikarah = Right, Kadachana=ever, Phaleshu = in fruits, Ma= Not, Karmaphalahetu = the producer of the results of acts, Ma Bhoo = should not be, Akarmani= in inaction, Thay= thy, Sanga= attachment, Ma= not, Astu= let be.
Meaning of
Verse : The Lord says, “Your right is to performyour duty only, but never to claim the fruits thereof. Be thou not producer of the fruits of thy actions, neither thy attachment be towards inaction.”

Explanation: Lord Krishna said that one has the right to perform Karma. Karma means action. No action should be performed with the desire or with the expectation of fruitful results (Nishkamakarma), since one has no control over the result of an action. Actions performed with desire for results, leads to attachment and bondage but one should never stop performing action. The other meaning of karma is with reference to one’s caste or position in life by virtue of profession. It is this duty which should be followed. Karma also means destiny forced by one’s past or present life’s tendencies, impulses and habits (samskara vasanas) which determine the future of the individual.

The actions performed without having the feeling of doership i.e., I am doing (Kartrutva – bhavam) without the desire for result and whole heartedly dedicating the action to Lord leads to internal purity (chitha shudhi). The internal purity is an essential qualification for a person (Sadhaka) required to gain the knowledge of “ATMAN” and thereby attaining salvation.


HARI OM

2.
Prakriteyhey Kriyamanani Gunaii Karmani Sarvashah,
Ahankara Vimoodatma Karthah Miti Maniatey ll 3 – 27 ll


Meanings : Prakriteyhey= of the Prakriti, Gunaii = by gunas, Sarvashah= everywhere, Karmani= works, Kriyamanani= are performed, Ahankara Vimoodatma = one whose understanding is deluded by egoism, Aham= I, Karta= doer, Ithi= thus, Maniatey= thinks.
Meaning of
Verse : The Gunas of prakriti perform all actions. With the understanding deluded by egoism, man thinks that “I am the doer.”

Explanation: The blessed Lord Krishna said that all actions are performed in all cases by the “Prakriti” i.e. by qualities of the nature of an individual. Prakriti means five elements (pancha maha bhoothalu), five vital Airs (pancha pranalu), five gross and five subtle senses (panchakarmendrialu and pancha Jnanendrialu), Mind, Intellect, Chitha and Ahankara - all put together 24 factors form Prakriti. While all actions are performed by Prakriti of the individual “ATMAN” within him is only a witness. The unwise and ignorant man whose mind is deluded by egoism thinks that “I am the doer” and takes the responsibility of all actions on his shoulders (Kartrutva Bhavam) leading to many births after death again and again (Punarati Jananam, Punarati Maranam) filled with sorrowful lives.

Therefore, man should perform his day to day duties with the mind centered on the Lord with devotion and dedication, free from egoism of doership to attain salvation.


HARI OM
3.
Karmania Karma Yah Pashaid Karmani Cha Karma Yah,
Sa Budhi Manmanushyeshu Sayukthah Krustna Karma Krit
ll 4 – 18 ll
Meanings : Karmani = in action, Akarma= inaction, Yah= who, Pashait = would see, Yah= who, Akarmani= in inaction, Cha= and, Karma=action, Sah=he, Manushyeshu= Among Men, Budhiman= Intelligent, Sah= he, Yukthah= yogi, Kristna Karma Krith= Doer of all action
.
Meaning of
Verse : Lord Krishna said, “He who sees inaction in action and action in inaction is intelligent among men; he is a yogi and a doer of all actions.”

Explanation: The Blessed Lord said that one who recognizes inaction (Akarma) in action (Karma) and action (Karma) in inaction (Akarma) is a wise man and true yogi. (Yogi is one who practices yoga i.e. Karma Yoga, Bhakthi Yoga, Jnana Yoga, Raja Yoga or Dhyana Yoga in real life). A man who acts without thinking or without the sense of feeling of Doership or Actorship (Kartrutva Bhavam) no matter what or how much action he has performed, such actions of his, lose their nature, become harmless and do not bind that man for having abandoned attachment to the fruits of action. It is like a mirror which is doing the work of reflecting a variety of objects throughout the day but it has no effect or change in its nature. Similarly, the self realized great persons, whatever or however much work they perform in service, for betterment of people neither binds them nor do they incur sin. Knowing this truth is recognizing inaction (Akarma) in action (Karma).

On the other hand, an ignorant person though physically or outwardly very much inactive but in his mind is doing action –such a person is constantly engaged with the feeling of Doership or Actorship. So long as the idea of Doership persists in his mind he gets the result of action i.e. bondage, though he is not physically and practically involved in action. Knowing this fact is recognizing or seeing action (Karma) in inaction (Akarma).

One should remain undetached during the performance or non-performance of actions. Any activity should not be for the self.


HARI OM
4.
Tiaktva Karmaphala Sangam Nitya Thripto Nirasrayah,
Karmaniabhi Pravrithopi Naiva Kinchit Karoti Sah ll 4 – 20 ll

Meanings : Tiaktva= forsaking, Karmaphala Sangam = clinging to the fruits of action, Nitya Thriptah= Ever satisfied, Nirasrayah= depending on nothing, Karmani= in action, Abhipravritah= engaged, Api= even, Kinchit= Anything, Yeva= verily, Na= not, Karoti= does, Sah= he.
.
Meaning of
Verse : Forsaking the fruits of action, ever satisfied, depending on nothing, though engaged in action, he does not do anything.

Explanation: Lord Krishna, said that one who is devoid of attachment to the fruits of his action, unmindful of pairs of opposite worldly situations causing happiness or sorrow, pleasure or pain, profit or loss and even-minded in success and failure, ever contended, not depending upon any one or anything, though engaged in action, is equivalent to not doing anything. Actions of person with such qualities get dissolved since his mind is established in the knowledge of “ATMAN” and he acts only for the sake of sacrifice and service for the welfare of the people.

The self realized great persons are always in this state of mind, so they are not bound by their actions. They perform, and whatever they do will only be for the welfare of the society.




HARI OM
5.
Na Kartritvam Na Karmani Lokasia Srijathi Prabhuh,
Na Karmaphala Samyogam Svabhavastu Pravartate ll 5 – 14 ll

Meanings : Prabhuh = The Lord, Kartrutvam = agency, Na= not, Karmani= actions, Karmaphala Samyogam = Union with the fruits of action, Srijathi = creates, Tu=but, Svabhavah= Nature, (Universal ignorance), Pravartate= Leads to actions.
.
Meaning of
Verse : Neither Agency nor action does the Lord create for the world, nor does He bring about the Union with the fruit of action. It is universal ignorance that does it all.

Explanation: The Lord is neither the Agent nor concerned with the actions of a person’s righteous good actions (Punya karma) or sinful wrong actions (Papa karma). He does not bring about the union with the fruit of action. It is the nature (Svabhava) of the individual (Jiva) which acts. Since knowledge is enveloped by ignorance, the people are deluded and think that the Lord is responsible for their pleasure or pain, happiness or sorrow and success or failures in their lives which is not true. “As you sow, so you reap”. One who has done righteous good deeds will be happy and prosperous. If he has done sinful, wrong acts he will be suffer from troubles and be stricken by poverty due to samskara vasanas accrued by him in previous life. (poorva janma).

So, one should know that only his good or bad actions alone, are responsible for the upliftment or downfall in his worldly or spiritual life.

HARI OM
6.

Sri Bhagavanuvacha,

Ananshritah Karma Phalam Kariam Karma Karoti Yah,
Sa Sanyaseecha Yogicha Na Niragnirna Cha Kriyah ll 6 – 1ll

Meanings : The blessed Lord said,
Anashritah= not learning to, Karmaphalam= fruit of action, Karyam= bounden, Karma= duty, Karoti= performs, Yah= who, Sah= he, Sanyasi = Renouncer of action, Cha= and, Yogi= of steadfast mind, Cha= and, Na= not, Niragni= one without fire, Akriya= one without action.

Meaning of
Verse : The Blessed Lord said that he who performs his bounden duty without leaning to the fruit of action with a steadfast mind is a renouncer of action. It is not he who does not light the sacred fire or performs no rites. Renunciation is an inward attitude and it is not necessary to give up the sacrificial fire and daily rituals. To abstain from these without the spirit of renunciation, is futile.

Explanation: The blessed Lord Krishna said that he who performs his bounden duty with a steadfast mind and not depending on the fruits of action, is a real sanyasin and yogi; but not one who has renounced performing his duties in daily life and yajnas with fire etc. One can never become a Sanyasin just by wearing saffron clothes, a garland of Rudrakshas and applying tilak or vibhuti for outward appearance and renouncing his duties like family responsibilities and performing yajnas etc. A real sanyasin is one who performs his duties towards family and society, renouncing the fruits of action (Nishkama karma) following the principle of Dharma. He alone is eligible to attain liberation.


HARI OM

7.
Shreyo Hi Jnana Mabhyas Jnanat Dhyanam Vishishyate,
Dhyanat Karma Phalatyagstyagachantir Nantaram ll 12 – 12 ll

Meanings : Shreya= better, Jnanam= knowledge, hi= indeed, Abhyasat= than blind abhyasa, Jnanat= than mere knowledge, Dhyanam= Meditation (with knowledge), Vishishiate = is more esteemed, Dhyanat= than meditation, Karmaphalathyagah= the renunciation of the fruit of action, thyagat= from renunciation, Anantaram= immediately, Shantihi= peace.

Meaning of
Verse : Better indeed is knowledge than (blind) Abhyasa. Meditation with knowledge is more esteemed than mere knowledge. With the renunciation of fruit of action, peace immediately follows renunciation.

Explanation: Lord Krishna said that knowledge is better indeed than blind practice. Doing Meditation with knowledge is more esteemed than mere knowledge of Atman. The Renunciation of fruit of action is superior than meditation with knowledge. Generally common people are involved in doing actions in their daily life and none can lead worldly life without performing action. So, if one gets habituated to renounce the fruits of action and dedicate everything to the Lord it leads to internal purity (Chitta Sudhi). This is an essential quality to gain knowledge of Atman and thereby realization of self through meditation (Dhyana Yoga) - a royal way to attain salvation.




HARI OM
8.
Shreyan Svadharmo Vigunah Paradharmat Svanushtitat
Svadharmo Nidhanam Shreyah Paradharmo Bhayavah ll 3 – 35 ll

Meanings : Shreyan = better, Svadharmah= One’s own dharma, Vigunah= imperfect, Paradharmah= Dharma of another, Svanushtitat= from the well performed, Nidhanam = death, Bhayavah= fraught with fear.

Meaning of
Verse : Better is one’s own Dharma, though imperfect, than the Dharma of another well performed. Even death in the performance of one’s own duty brings blessedness; while dharma of another causes fear. There is more happiness in doing one’s own work even without excellence than performing another’s duty well. Each one must understand his psychological make up and function in accordance with it. However distasteful one’s duty may be one must be faithful to it even unto death.



9.
Shreyan Svadharmo Vigunah Paradharmat Svanushtitat,
Svabhava Niyatam Karma Kurvannapnoti Kilbisham ll 18 – 47 ll

Meanings : Shreyan = better, Svadharmah= One’s own dharma, Vigunah= though imperfect, Paradharmat= than the Dharma of another, Svanushtitat= well performed, Svabhavaniyatam= ordained by his own nature, Karma= the duty, Kurvan= doing, Kilbisham=evil, Na=no, Apnothi= (he) incurs.

Meaning of
Verse : Better is one’s own Dharma, though imperfect than the Dharma of another well performed. He who does the duty ordained by his own nature incurs no evil.

Explanation: The Lord said that it is better always to act as per one’s
(for verses own Dharma (Sva Dharma) though imperfect, than to
8 & 9) imitate or follow the Dharma of another (para Dharma) even though it may be meritorious and easy to adopt. While acting as per one’s own Dharma one does not incur sin. So, one should not be afraid of even death as adopting Dharma of another is dangerous and filled
with fear.

Since Arjuna, is a Kshathriya his (Dharma) duty is to fight with his enemies and not leave the battle field like a Sanyasin.

The other meaning of “Svadharma” is Dharma of Atman and “Para Dharma” means Dharma of the Body, Mind and Intellect. Therefore, one should do Sadhana by following Svadharma for self-realisation in life. Though it is hard and difficult at the beginning ultimately it leads to happiness and bliss. Whereas, adopting paradharma i.e. bodily comforts (Sharira sukham) and sensual pleasures (indriya sukham) which may be easier to gain and happier in the beginning but leads the individual (Jiva) into a hell full of misery and sorrow.

Hence, one should do his duty ordained by his own nature. In doing so, one does not incur the sin just as a poisonous substance does not injure the worm born with that substance. So also he who does his Svadharma incurs no evil.

HARI OM
10.
Sahjam Karma Kounteya Sadoshamapi Natiajet,
Sarva Rambhahi Doshena Dhoomenagnirivavrithah ll 18 – 48 ll

Meanings : Sahajam= which is born, Karma= the duty, Kounteya= O, Son of Kunti, Sadosham= Attended with evil, Api= though, Na= not, Tiajet = one should relinquish, Sarvarambha= All undertakings, Hi= for, Doshena= by evil or defect, Dhoomena= by smoke, Agni= fire, Avruthah = are enveloped.

Meaning of
Verse : The Lord tells Arjuna, the son of Kunti, that one should not relinquish the duty to which one is born, though it may be defective, for all undertakings are enveloped by defects like fire engulfed in smoke.

Explanation: The Lord said to Arjuna that one should do one’s duty (Karma) as per his own nature (duty does not mean caste duty) though it is lacking in merit than the duty of another well performed. Because, all actions whether of one’s own nature or of the nature of another are comprised of one or more of the Gunas (Trigunas i.e. Sattva, Rajas and Tamas) and therefore involves the evil of bondage. The duty performed as ordained by one’s own nature incurs no sin and it is like worshiping the omnipresent Almighty with his own duty. Hence, one should not abandon the duty to which one is born though faulty, because all undertakings (Karmas) are enveloped by defects as fire by smoke.

Therefore, one’s action in real life should be of his own nature, always rightful and dedicated to the Lord to attain salvation.

HARI OM
11.
Yogayukto Vishudhatma Vijitatma Jitendriyah,
Sarvabhootatma Bhootatma Kurvannapi Na Lipyate
ll 5 – 7 ll

Meanings : Yogayukto = Devoted to the path of action, Vishudhatma = A man of purified mind, Vijitatma = one with the body conquered, Jitendriyah = one whose senses are subdued, Sarva Bhootatma Bhootatma = one who realizes his self as the self in all beings, Kurvan= acting, Api= though, Na= not, Lipyate == is tainted.

Meaning of
Verse : One who has his mind purified by devotion to the Lord has complete control over his senses. He, who is the master of his self and has identified himself with the Self of all beings, (God) is not tainted by actions though he performs actions.

Explanation: Lord Krishna said that the actions performed by one whose mind is purified with devotion and with full faith in God, with his senses (five senses i.e. Sound, Sight, Smell, Taste and Touch) fully under control; body conquered, having no attachment to the fruit of action has the capability of seeing or understanding the self/ Atman in him. He sees all other living beings as one (i.e. non dual Atman) who will not be tainted with sin nor bound by them. Just as a lotus leaf remains unaffected by the water on it, so also one should practise performing actions in day to day practical life, by developing the said qualities within, in order to attain liberation (Mukti/ Moksha).





HARI OM


12.
Na Dveshtia Kushalam Karma Kushale Nanu Shajjate
Tiagi Satva Samanisto Medhavi Chinna Samshayah
ll 18 – 10 ll

Meanings : Na= not, Dveshtia = hate, Akushalam = disagreeable, Karma= action, kushale = to an agreeable one, Na= nor, Anushajjate = is attached, tiagi = the relinquisher, Satvasamanishto = Endued with Sattva, Medhavi = with a steady understanding, Chinna Samshyaha = with his doubts dispelled.

Meaning of
Verse : The relinquisher endowed with sattva and a steady understanding, with his doubts dispelled, has no aversion to disagreeable action and no attachment to agreeable action.

Explanation: Lord Krishna said that one who has abandoned the fruits of action, endowed with a Sattvic nature, having dispelled all doubts with perfect understanding neither hates to do inauspicious, disagreeable work nor anxious and attached to do only auspicious, agreeable works. Such a person will remain neutral in either situations i.e., whether his actions yield the pleasure or pain and success or failure. His actions will generally be for the welfare of other people but he is neither proud of them nor he will he have the feeling of doership (Kartrutva Bhava) and always dedicates the fruits of his action to the Almighty.


HARI OM

13.
Tiajiam Doshavadityeke Karma Prahur Manishinah
Yajna Dana Thapah Karma Na Tiajiamiti Chapare ll 18 – 3 ll

Meanings : Tiajiam = should be relinquished, Doshavath = As an evil, Yekay = some, Karma= actions, Prahuhu = declare, Manishinah = Philosophers, Yajna Dana Thapa Karma = The work of Yajna, gift and austerity, Na = Not, Ithi= that, Tiajiam = should be relinquished.

Meaning of
Verse : Some Philosophers declare that all actions should be relinquished as evil, while others say that the acts of yajna, gift and austerity should not be given up.





14.

Yajna Dana Tapah Karma Na Tiajiam Karyameva Tat,
Yajno Danam Tapaschaiva Pavanani Manishinam ll 18 – 5 ll

Meanings : Yajna Dana Thapaha Karma = the work of yajna, gift and austerity, Na= not, Tiajiam= should be relinquished, Karyam = should be performed, Eva= indeed, Tat = it, Yajnah= yajna, Danam = gift, Tapah = austerity, Cha= and, Eva= indeed, Pavanani= are purifying, Manishinam = to the wise.

Meaning of
The verse : Acts of yajna, gift and austerity should not be relinquished, but should be performed. For yajna, gift and austerity are purifiers of the wise.



Explanation: Some Philosophers declare that all actions should be
(for 13 & given up since it leads to sin and bondage if performed to enjoy pleasure. But other Philosophers strongly believe
14 verses) that the acts like yajna, charity and austerity should not be relinquished because these pious actions (karma) performed without attachment to the fruit, leads to purify the wise person. In fact, no one can lead his life without performing any action. So, one should be habituated to perform only good and auspicious works like yajna, charity and austerity and relinquish evil, immoral and inauspicious acts in his life in order to free himself from the cycle of life and death (Moksha).



HARI OM
15.
Chaturvarnium Maya Srishtam Gunakarma Vibhagashah,
Tasia Kartara Mapimom Vidhaya Kartara Ma Viayam ll 4 – 13 ll

Meanings : Chaturvarnium = four fold caste, Maya= by me, Srishtam= was created, Gunakarma Vibhagashah = By the differentiation of Guna and Karma, Tasia= thereof, Kartaram = Author, Api= even, Mom= me, Vidhi= know, Akartaram= non=doer, Aviayam = Changeless.

Meaning of
The verse : The Lord said that the four fold caste system was created by Him, according to the divisions of Guna and Karma. As the author of this creation the immortal Lord, was a Non-doer, and changeless, since He had no craving for the fruits of action. Actions do not taint Him for He is the unseen background of all works. Action without attachment does not lead to bondage.




16.
Brahmana Kshatriya Visham Soodranam Cha Parantapa,
Karmani Pravibhaktani Svabhava Prabha Vairgunai ll 18 – 41 ll


Meanings : Brahmanakshatriya visham = of Brahmanas, Kshatriyas and Vaisyas, Soodranam = of Sudras, Cha= as also Paranthapa = O Scorcher of foes (Arjuna), Karmani = duties, Pravibhaktani= Are distributed, Svabhava Prabhavai = Born of their own nature, Gunai = According to the Gunas.

Meaning of
The verse : Addressing Arjuna as the scorcher of foes, The Lord tells him that the duties of the Brahmanas, Kshatriyas, Vaisyas and Sudras, are distributed according to the Gunas born of their own nature.


Explanation: Lord Krishna tells Arjuna that He is responsible for
(for verses the creation of the four fold caste system among the population of the world based on their nature (Gunas) and actions (Karmas) performed by them. Though the Lord is the author, he is not bound by it. So, he is
15 & 16) a non-doer because he is beyond Gunas (Gunatheethudu) i.e. nature (prakriti) which is consisting of Sattva, Rajas and Tamas and they are under the control of Maya. He is beyond Maya (Mayatheethudu) as maya itself is in the light of the Lord. The problem that human life sets to us is to discover our true self and live according to its truth; otherwise we would sin against our nature.

The caste system is divided into four categories based on the nature of people (Svabhava) and actions (Karmas) formed by their desires, habits and tendencies in the past life manifesting themselves in the present life as their effects.

1. Brahmanas: Are more of Sattvic in nature, perform Yajnas and Tapas (Austerity) and are scholars.

2. Kshathriyas: Are more of Rajasic nature and a little of sattva guna. They perform courageous deeds (Wars etc.) and act as leaders and administrators.

3. Vaisyas: Are more of Tamas nature and less of Sattvic and Rajasic Gunas. They are involved in farming works, Agriculture, cattle rearing, dairying and trading (business) works.

4. Sudras: Are more of Tamasic in nature having very less Rajasic gunas and no sattva guna. They are engaged in doing service to others.

One who leads his life engaged in his own duty with full faith and devotion in the Lord will attain salvation.



HARI OM
V. VERSES
ON POWER OF FAITH AND DEVOTION
(BHAKTHI YOGA)

1.
Yo Na Hrishiathi Na Dveshti Na Sochathi Na Kanshathi
Subhasuba Parithiagi Bhaktiman Yoh Sa Me Priyah
ll 12 – 17 ll

Meanings : Yah= who, Na=neither, Hrishiathi= Rejoices, Na= nor, Dveshti= hates, Na= nor, Sochathi= grieves, Na=nor, Kanshathi= Desires, Subhasubha Parithiagi= Renouncing good and evil, Yah=who, Bhaktiman= full of devotion, Sah= He, Mey = to me, Priyah= Dear.

Meaning of
The verse : The Lord said “He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, full of devotion, he is dear to Me.”



2.

Samah Sathro Cha Mithrecha Tatha Mana Pamana Yoh
Seethoshna Sukha Dukheshu Samah Sanga Vivarjithah
ll 12 – 18 ll


3.
Tulianinda Sthutirmouni Santushto Yenakenachit
Anikethah Sthirmathito Bhakti Manme Priyo Narah ll 12 – 19 ll


Meanings : Samah= The same, Sathro= to foe, Mithre = to friend, (Verse 2) Cha= and, Tatha= also, Mana Pamana Yoh= In honour
and dis-honour, Samah= the same, Seethoshna Sukhadukheshu= in cold and heat, in pleasure and pain, Samah= the same, Sanga Vivarjithah= free from attachment.

Meanings : Tulianinda Sthuthihi= to whom censure and praise are (Verse 3) equal, Mouni= who is silent, Santhushtah= content,
Yenakenachit= with anything, Anikethah= homeless, Sthirmathi= steady minded, Bhaktirman= full of devotion, Priyah= Dear, Mey= to me, Narah= Man

Meaning of
Verses : He who is alike to friend and foe, in honour
2 & 3 and dishonour, who is the same in heat and cold, and in
pleasure and pain, who is free from attachment, to whom censure and praise are equal, who is silent and content with anything, homeless, is of steady mind, full of devotion such man is dear to Me.

Explanation Lord Krishna declared that who neither becomes over
for Verses : joyous or rejoices more on achieving success in his
1, 2 & 3 attempts and getting his desires fulfilled in life, nor grieves on failures upon getting desires unfulfilled; neither likes nor hates anyone or anything and renounces good and evil both with full faith and devotion in ME, is dear to Me. Lord Krishna further said that one who behaves alike to a friend and foe, also in honour and dis-honour, resistant to cold and heat weather conditions, neither gets elated nor grieves in pleasure and pain, and free from attachment, and to whom censure or accusation or blame by others as well as praise are equal, one who is silent and content with anything, even though homeless but always with a steady-mind and full faith and devotion in Me is dear to Me.

Generally the people i.e. devotees pray, worship and meditate upon God but those who along with the above qualities follow the immortal Dharma (law of life) in real life with full faith and devotion are indeed great and blessed because they are always very near and dear to Lord. There lives is then guided not by the forces of attraction and repulsion, friendship and enemity, pleasure and pain, but by the single urge to give oneself to God and therefore to the service of the world, which is one with God.

HARI OM
4.
Mancha Yo Vyabhicharena Bhaktiyogena Sevate
Sa Gunan Samati Taitan Brahmabhooyaya Kalpathe
ll 14 – 26 ll

Meanings : Mam=me, Cha= and, Yahah=who, Aviabhicharena= unswerving, Bhaktiyogena= with devotion, Sevate= serves, Sah= he, Gunan= Gunas, Samateetia= going beyond, Brahma Bhooyaya= for becoming Brahman, Kalpathe= is filled.

Meaning of
The verse : He who serves Me with unswerving devotion and he
Who rises beyond the Gunas, is fit for becoming Brahman.

Explanation: Lord Krishna enlightened Arjuna about the fact that one who serves Him with full faith and unswerving devotion, with a concentrated mind under all situations will be able to cross trigunas (Sattva, Rajas and Tamas) practically in real life. Only then, he gains the knowledge of Atman/ Brahman and by doing continuous and intense practice (Sadhana) he becomes eligible to get merged with Brahman/ Atman (Brahmaikia Sthiti) or himself becoming Brahman. Just as a river after flowing over long distances, crossing innumerable ups and downs on its way, merges with the ocean thereby losing its identity, so also, he who serves the Lord with exclusive devotion totally dependent on Him is eligible to attain Brahman.

This phenomenon is known as liberation or being freed from the cycle of birth and death again and again (Punarati Jananam – Punarati Maranam). The Lord is the abode of Brahman/ Atman, the immortal and imperishable, of everlasting dharma and absolute bliss.

One should try to serve the Lord with full faith and undeviating devotion to get over the effect of trigunas in this human life itself and attain salvation i.e. gaining the state of Brahmaikia sthiti. Further, one should know well that leading only a worldly life which is full of Maya with ordinary devotion and wavering faith in Lord will not be able to achieve anything or is of no avail.

HARI OM
5.
Ananya Schinta Yantomom Ye Janah Paryu Pasate
Tesham Nithyabhi Yuktanam Yogakshemam Vahamiaham
ll 9 – 22 ll

Meanings : Ananya= Non separate, Chinthayanth = Meditating, Mom=me, Ye=who, Janah= persons, Paryupasate= worship (me) in all things, tesham= to them, Nityabhiyuktanam= Ever Zealously engaged, aham= I, Yogakshemam= The supply of what is lacking and preservation of what is already possessed, Vahami= carry.

Meaning of
The verse : Persons who, meditate on the Lord alone, who are ever devout and think of no one else, to them thus ever zealously engaged, He secures for them what they lack and preserves what they already have. Such devotees are in the hands of God and God’s will becomes their will.

Explanation: The Lord in this verse declared that He takes the
responsibility for the safety and security (Yoga Kshemam) of the persons who pray, worship and meditate upon Him alone, without any another thought in mind or without thinking about any other worldly object, with total concentration and self control, unmindful of of bodily comforts but only seeing Him in each and every being, God takes up all the burdens and the cares of his devotees.

There are three kinds of people in the world.

1. People who are always busy and only think about their worldly issues and never think of the Lord at all.

2. People who worship and pray to God for sometime in a day and get engaged completely in their worldly affairs.

3. There are only few people who always think about, pray, worship and meditate upon the Lord and due to their intense practice (Sadhana) they will be able to see the Lord in every living being and non-living objects around them. They do not think of about any worldly issues, nor are they bothered about their own bodily comforts.

The Lord in this verse promised to take the responsibility of safety and security of the people of the third category described above.

According to our puranas, to name a few people of such qualities and stature who attained salvation are: Bhaktha Ramadas, Sri Ramakrishna Parama Hamsa, Sri Ramana Maharshi, Bhaktha Pothana, Sri Thyaga Raju, Annamacharyulu, Meera Bai, Sharada Mai, Kabirdas, Tulsidas etc.

All the said devotees were born as ordinary human beings, but due to their unswerving devotion and full faith in Lord they became Mahatmas. If we cast ourselves entirely on the mercy of God, his loving and energizing grace saves us from all cares and sorrows. Hence, people should try to emulate the great Mahamatas in order to attain salvation.


HARI OM

6.
Kshipram Bhavati Dharmatma Sasvachanthi Nigachati
Kounteya Pratijaneehi Na Mey Bhaktah Pranasiati
ll 9 – 31 ll

Meanings : Kshipram= soon, Bhavati= becomes, Dharmatma= Righteous, Sasvath= Eternal, Shanti= peace, Nigachati= Attains to, Kounteya= O son of Kunti (Arjuna), Pratijaneehi = Know (Do thou proclaim boldly), Mey=my, Bhaktah= Devotee, Na Pranasiati= is never destroyed.

Meaning of
The verse : Lord Krishan says “Soon does he become righteous and attains eternal peace. O son of Kunti, boldly thou can proclaim, that My devotee is never destroyed”.

Explanation: Lord Krishna tells Arjuna that everyone without exception, even a sinful person, irrespective of caste, creed, religion, colour, sex, rich or poor, literate or illiterate, prince or pauper who worships and meditates on Him with absolute concentration, is regarded as righteous person because he has resolved rightly and soon he becomes righteous and attains eternal peace (Mukti/ Moksha).

Addressing Arjuna, the Lord tells him that he (Arjuna) can promise anyone on His behalf, that whosoever takes refuge in Him is His devotee. His devotee will never be destroyed. Such a person attains the supreme goal similar to that of the holy Brahmanas and devout saints.

Hence, one should develop full faith and devotion in the Lord without an iota of doubt especially after knowing the assurance given by the Lord Himself. He should lead a life of total surrender and take refuge in the Lord in order to attain the supreme goal of eternal peace or salvation (Mukti/Moksha).

HARI OM



VI. VERSES

ON PATH OF KNOWLEDGE AND WISDOM
TO ATTAIN LIBERATION

1.
Veeta Raga Bhaya Krodha Manmaya Mamupa Sritah
Bahavo Jnana Tapasa Poota Madbhava Magatah ll 4 – 10 ll

Meanings : Veeta Raga Bhaya Krodha= Freed from attachment, fear and anger, Manmaya= absorbed in me, Mom=me, Upasritah= Taking refuge in, Bahava= many, Jnanatapasa= By the fire of knowledge, Poothah= purified, Madbhavam= My being, Agatah= have attained.

Meaning of
The verse : Free from attachment, fear and anger, absorbed in in the Lord, taking refuge in Him, purified by the fire of knowledge many have attained the state of His being.

Explanation: The Lord said that gaining the knowledge of Reality (Brahma Jnana) is like observing Austerity and doing penance (Tapas). One who is freed from attachment, fear and anger, always with the mind absorbed in Divine thoughts and by taking refuge in the Lord, his innerself (Antahkarana) gets purified. Gaining the knowledge of Brahman/ Atman and by the fire of this knowledge the Lord declared, that many men have attained Him (mukti/moksha) i.e, liberation from the evil of samsara (cycle of birth and death). Just as water cleanses the soiled and foul smelling body, the knowledge of reality (Brahma Jnana) purifies the inner being (Chitta Sudhi) which helps in attaining liberation.

Therefore, one should do sadhana (practice) daily through prayer, worshipping and meditating upon the Lord, always taking refuge in Him in order to overome the evil of samsara and thus attain liberation.


HARI OM

2.
Yasia Sarve Samarambah Kama Sankalpa Varjitaha
Jnanagni Dagda Karmanam Tamahu Panditam Budhah
ll 4 – 19 ll

Meanings : Yasia=Whose, Sarve=All, Samarambhah= Undertakings, Kamasankalpavarjitah= Devoid of plan and desire for result, Budhah= The sages, Aahu=call, Jnanagni dagda karmanam= Whose actions are burnt by the fire of knowledge, pandit= wise, tham= him.

Meaning of
The verse : He whose undertakings are free of will and desire for results, whose actions are burnt by the fire of knowledge-him, the sages call wise.

Explanation: In this verse the Lord says that those who work without any selfish motive or plan having absolutely no desire for the fruits of their undertakings, their innerself (Antahkarana) gets purified leading to attainment of Brahmajnana/ Atmajnana i.e. the knowledge of Reality. With the fire of this knowledge of Reality all their actions (Karmas) get burnt and such persons are called as wise men by sages. The Lord further said that after obtaining Brahma Jnana/Atma Jnana through desire-less actions devoid of egoism, would help in destroying the fruits of sinful actions done in the past.

Hence, one should try to do sadhana (practice) to attain Brahma Jnana by doing desire-less actions for the welfare of society in daily life and to attain liberation (Mukti) from the cycle of birth and death.


HARI OM
3.
Sreyan Dravia Mayadiadjna Jnana Yagnah Parantapa
Sarvam Karmakhilam Partha Jnane Parisamapiate ll 4 – 33 ll

Meanings : Sreyan= Superior, Draviamayat= with (material) objects, Yagnat= to sacrifice, Parantapa= O scorcher of foes, Sarvam= all, Karma=Action, Akhilam= in its entirety, Partha= O Partha, Jnane= in knowledge, Pari Samapiate= culminates.
Meaning of
The verse : The Lord says “O Scorcher of foes (Arjuna), Knowledge as a sacrifice (Jnana Yajna) is superior to sacrifice performed with material objects. All actions in their entirety, O Partha (Arjuna) culminates in wisdom.

Life giving wisdom is the goal which enables man to have freedom of action and liberation from the bondage of work.

Explanation: Lord Krishna addressing Arjuna as the harasser of foes tells him that the knowledge-sacrifice (Jnana yajna) is superior to sacrifice performed with material objects because all actions (yajnas) lead to end in gaining wisdom.

The Lord explained that the knowledge-sacrifice (jnana yajna) means enquiring about eternal truth, discriminating between real and unreal, permanent and impermanent, acquiring knowledge of Atman and differentiating between (Atman and Anatma) animate and inanimate, through listening (sravana) to discourses and teachings of Gurus, Sages, Saints and Mahatmas attentively with utmost faith. Recollecting and reflecting the said teachings (mananamu) gets rid of doubts and negative tendencies arising in the mind. The pure knowledge of Atman thus gained through Sravana, Manana and through self study (Svadhiaya) has to be continuously pondered over, even while engaged in day to day activities of life.

Sacrifice performed with material objects (Dravia yajna) i.e. doing charitable deeds like feeding the poor, distributing clothes and all other such actions performed without an iota of egoism to attain mukti also leads to gain the knowledge of Atman/ Brahman/ Paramathma.

HARI OM
4.
Sradhavam Labhate Jnanam Tatparah Samiatendriyah
Jnanam Labhdva Param Santi Machirenadi Gachati ll 4 – 39 ll

Meanings : Sradhavan= The man with sraddha, Labhate= attains, Jnanam=knowledge, Tatparah= devoted, Samiatendriyah = The master of one’s senses, Jnanam= knowledge, Labhdva= having attained, Param= supreme, Santi= peace, Achirena= at once, Adhigachati=goes.
Meaning of
The verse : The Man with Sradha, the devout, the master of one’s senses, attains knowledge. Having gained knowledge he quickly attains supreme peace.

Explanation: Lord Krishna considered Arjuna as a representative of mankind and told him that man should develop three essential qualities - absolute faith, devotion and subdued or well controlled senses, to attain the knowledge of Atman/ Brahman. When a person attains this wisdom, it at once leads him to eternal peace.

Generally, if one wants to do any worldly work to get fruitful results, he should have full faith in what he is doing. He has to be devoted with complete involvement, sacrificing even his sleep and food at times. Similarly, to attain the supreme knowledge of Atman/ Brahman one should have full faith in one’s Guru who shows him the path to achieve the goal, faith in scriptures (sastras), intense devotion i.e. persuasion with firmness associated with a concentrated mind in thought, word and deed and having full control over the senses. He should not allow them to get distracted towards worldly attractions, because the senses are the first and foremost enemies which hinder the man in doing sadhana (practice) to attain the knowledge of Atman and peace.

Therefore, one should not try to gain petty and temporary peace of mind through possession of worldly objects. Instead, one must try to attain knowledge of Atman/ Brahman in order to achieve eternal peace.
HARI OM
5.
Jaramarana Mokshaya Mamasritia Yatantiye
Tey Brahama Tadidvuh Kritsna Madhiantham Karma
Chakhilam ll 7 – 29 ll

Meanings : Jaramarana mokshaya= for freedom from old age and death, Mam = in me, Asrithia= Having taken refuge, Ye=who, Yatanti= strive, tey=they, tat=that, Brahma= Brahaman, Kristnam= the whole, Adhyatmam= Adhyatma, Akhilam= the entire, Karma= karma, cha= and, Viduh = know.

Meaning of
The verse : Those who strive for freedom from old age and death, taking refuge in the Lord, they know Brahman, the whole of Adhyatma and Karma in its entirety.


6.

Sadhibhutadi Daivam Mam Sadhiyajnan Cha Ye Viduh
Prayana Kalepi Cha Mam Tey Viduryukta Chethasah ll 7 – 30 ll

Meanings : Sadhibhutam Sadhidaivam Sadiyajnancha= With Adibhuta, Adhidaiva and Adiyajna, Viduh= know, Tey= they, Ye= who, Cha= and, Mam= me, Yuktachetasah= Steadfast in mind, Prayanakale= at the time of death, Api= even, Mam= me, Viduhu= know.

Meaning of
The verse : Those who are steadfast in mind, know the Lord as the Adhibhuta, the Adhidaiva and Adhiyajna, continue to know Him even at the time of death.

Explanation: Lord Krishna in these verses revealed that those who are
(for verses seeking and striving for liberation from the cycle of
5 & 6) birth, old age and death lead their lives performing desireless actions (Nishkama karma) with full faith and devotion totally surrendering unto Him. They spend their time in meditating upon Him and by taking refuge in Him, they become aware of the fact and realize that whole of Adhyatma i.e. whole knowledge of self and all actions (karmas) are nothing but only Brahman/ Atman.

The realized souls know that the Lord is the Adhibhuta, Adhidaiva and Adhiyajna i.e. pertaining to elements (world of objects) Gods, senses, sense organs, sacrifice and all perceptions respectively. These men (realized souls) who possess a steadfast mind will continue to know Him even at the time of death. Unperturbed and unaffected by the change of approaching death of the body, these great souls certainly attain Mukti/ Moksha. (Freedom from the cycle of birth and death).



























HARI OM

7.
Kshetra Kshetrajna Yorevamantaram Jnana Chakshusha
Bhuta Prakriti Mokshancha Ye Vidurianti Tey Param ll 13 – 34 ll

Meanings : Kshetra Kshetrajna Yoh= Between the Kshetra and the Kshetrajna, Yevam= thus, Antaram= the distinction, Jnana Chakshusha= with the eye of knowledge, Bhuta Prakriti Moksham= The emancipation from the prakriti of beings, Cha= and (also), Ye= who, Viduh= perceive, Tey= they, Yanthi= go to, Param= the supreme.

Meaning of
The verse : They who perceive with the eye of knowledge, the distinction between the Kshetra and the Kshetrajna, and also deliverance from the Prakriti of beings (i.e., the material nature or delusion of beings due to Avidya), attain the Supreme.

Explanation: Lord Krishna explained that the body, mind and intellect of beings and the world of objects are made of five elements (Panchabhutalu) known as Kshetra (Field) and the knower of Kshetra is Kshetrajna. Generally, the people think and identify themselves with their body, mind and with their worldly possessions believing to be rich and very powerful etc. Thus, they combine kshetra and kshetrajna due to ignorance. In fact man is only witness to the body i.e., kshetrajna. So, one has to do sadhana to know and understand the distinction between kshetra and kshetrajna.

The Lord declared that those who lead their lives with the ability of perceiving the distinction between kshetra and kshetrajna through their eye of knowledge, with firm faith and belief irrespective of caste, creed, colour, religion, sex, whether ascetic or monk, a householder or a brahmachari would certainly achieve the supreme goal of liberation from the cycle of birth and death (Mukti/moksha).


HARI OM
8.
Om Tatsaditi Nirdeso Brahmana Strividhah Smritah
Brahmanastena Vedascha Yajnascha Vihitah Pura ll 17 – 23 ll

Meanings : Om= Om, Tat= tat, Sat=sat, ithi=this, Nirdesah= designation, Brahmanah= of Brahman, Smritah= has been declared, Tena= By that, Vedah= the Vedas, Cha= and, Yajna= Yajnas, Vihitah= were made, Pura= of old.

Meaning of
The verse : “Om, Tat, Sat” – This has been declared to be triple designation of Brahman. From that were created the Brahmanas, the Vedas and the Yajnas.

Explanation: “OM, TAT, SAT” is the triple name of Brahman/ Atman. In fact there is no name for Brahman/ Atman but this triple name which has been used for verbal expression of Brahman from time immemorial by the old Brahamanas, and thus the Vedas and yajnas were created. Uttering these words with full concentration of mind and heart, prior to worshipping the Lord or performing yajnas etc. would not only be auspicious but also very powerful. Any mistakes committed unknowingly, during the process of performing the said karmas would be nullified.

“OM” is the principle name of the “LORD’, because it means all that is manifested and that which is beyond. It also means ‘yes’. “OM” is the sound symbol of the Supreme Being and the basis of all sounds. “OM” (“AUM”) is composed of triple letters i.e., “Aa” kara, “Uu” kara, “Ma” kara which represent creation (Srushti), Sustenance (Stiti) and Dissolution (Laya). The presiding deities of the above are Lord Brahma, Vishnu and Maheshwara respectively who also represent three ascending levels of consciousness of Man i.e., waking state by “Aa” kara, dream state by “Uu” kara and the deep sleep state by “Ma” kara. The fourth state of consciousness “Turiya” is represented by “Bindu” in syllable Om (super conscience).

“TAT” means “That” the indefinable, which can only be described indirectly as “That which”. The word “TAT” must be uttered without aiming at the fruits while performing the various acts of sacrifice, austerity, gifts etc. by the seekers of liberation.

“SAT” means reality which is permanent for ever (i.e. which was there in the past, which is present now and which would be there in future also). The word “SAT” is used in the sense of an auspicious act. The actions like sacrifice (yajna), austerity and charity performed for the sake of the supreme Lord is also called “SAT”.

Therefore, “OM, TAT, SAT” means Brahman, that which is real, true and permanent and the rest i.e. the world is unreal, untrue and impermanent. Hence the saying “Brahman Satya, Jagath Mithya”.


























HARI OM
9.
Tameva Saranam Gacha Sarva Bhavena Bharata,
Tat Prasadatparam Santim Sthanam Prapsiasi Sasvatam
ll 18 – 62 ll

Meanings : Tham= in him, Yeva= Even, Saranamgacha= take refuge, Sarvabhavena= with all thy heart, Bharata= O Bharata, Tat Prasadat= by his grace, para= supreme, Santim= peace, Sthanam= the abode, Prapsiasi= shall (thou) attain.

Meaning of
The verse : The Lord tells Arjuna, “Take refuge in Me with all thy heart, O Bharata. By My grace shall thou attain supreme peace (and) the eternal abode.”


10.

Sarva Dharman Paritiajya Mamekam Saranam Vraja
Ahamtva Sarva Papebhio Mokshaishiami Ma Suchah
ll 18 – 66 ll


Meanings : Sarvadharman= All Dharmas, Paritiajia= Relinquishing
Mam= in me, Yekam= alone, Saranam= Refuge, Vraja= take, Aham= I, Tva=thee, Sarvapapebhiah= from all sins, Mokshaishiami= will liberate, Ma= (do) not, Shuchah= Grieve.

Meaning of
The verse : The Lord tells Arjuna “Relinquishing all dharmas take refuge in Me alone, I will liberate thee from all sins, grieve not.”

Explanation: Lord Krishna after preaching to Arjuna about the different paths (yoga) in detail to attain the liberation
(for verses from the cycle of samsara (Birth and death.
9 & 10) Finally He advises Arjuna to surrender to unto Him totally i.e., in thought, word and deed (Trikarana Sudhi) and take refuge in Him alone. Then He would certainly attain supreme peace and His eternal abode.

Taking refuge in Lord is the and the best method for the devotees to attain salvation because all beings in the world are under the control of Maya (illusion) and the Maya is under the control of Divine power (Daiva sakti). So, the devotees who take refuge in Him whole heartedly with full faith in the Lord, will certainly attain liberation from the cycle of birth and death (samsara) as they have His grace and the power of Maya ceases to have any effect on such people.

By performing religious karmas or duties (dharmas) with devotion daily, the devotees gain punya. It is there naturally just as “SATHE PANCHA SATH” (i.e. Number fifty is present in Hundred). By relinquishing all dharmas (karmas) of body, mind and intellect one who takes refuge and surrenders whole heartedly with full faith in Him alone in thought, word and deed is equivalent to performing all dharmas, (religious karmas) just like watering the roots of a tree means watering its stem, branches and leaves. The Lord assures such devotees not to grieve for they would attain freedom from the cycle of birth and death.

When we turn to Him and let Him fill our whole being, our responsibility ceases. He deals with us and leads us beyond all sorrow. Our sins perish. It is unreserved surrender to the Supreme who lifts us up and raises us to our utmost possible perfection.














HARI OM

11.
Udharedatmanatmanam Natmana Mava Sadayet
Atmaiva Hiatmano Bandhu Rathmaiva Ripuratmanah ll 6 – 5 ll

Meanings : Udhareth= should uplift, Atmana=By self, Na=not, Atmanam=one self, Avasadayet= should drag down, Hi=verily, Atma=self, Yeva=alone, Atmanah= of one self, Bandhu= friend, Atma=self, Yeva=verily, Atmanah= of one self, Ripuh= enemy.

Meaning of
The verse : A man should uplift himself by himself. He should not degrade himself. For, this Self alone is a friend of oneself, as well as his enemy.

Explanation: Lord Krishna said that man should try to uplift himself spiritually. For upliftment one has to do Sadhana (Practice) and sacrifice to gain full control over the senses (dama) and mind (shama), just as one has to pay the price to purchase a petty object from the market. Similarly, to attain the state of bliss and liberation one has to lead a spiritual life practically as shown by the gurus, sages, saints and scriptures. It helps in purification of mind and leads to self upliftment. He should not allow himself to be degraded. Thus, the self consciousness acts as a well-wisher and a friend for spiritual upliftment. The impure and polluted mind of the self, due to uncontrolled senses drags one towards worldly desires, acting as an enemy internally just like an external foe.

One should practice to lead dispassionate spiritual life by controlling the senses to cross over the ocean of samsara and attain liberation.


The Lord makes it clear that we can realize Him only if we truly wish for it. He also means that man is His own friend when He accepts the fact that there is absolutely no need for wordly objects; and he is his own enemy when he cultivates affinity with the world and sense objects. Everyone of us has the freedom to rise or fall and the future is only in our own hands.




HARI OM
VII. VERSES ON

KINGLY KNOWLEDGE AND MEDITATION


1.
Rajavidya Rajaguhiam Pavitramidamuthamam
Pratiaksha Va Gamam Dharmium Susukham Kartumaviayam
ll 9 – 2 ll

Meanings : Rajavidya= The king of Sciences (i.e., the highest Science), Rajaguhiam= Kingly secret (i.e., Deepest of all profound truths), Pavitram = Purifier, idam= this, Uthamam= Supreme, Pratiakshavagamam= Realisable by direct perception, Dharmium= Endowed with immense merit, Susukham= Very easy, Kartum= To perform, Aviayam= of imperishable nature.

Meaning of
The verse : This knowledge (of Nirguna and Saguna aspects of the Lord) is sovereign Science, the highest of profundities, the deepest of
Purifiers and it is Supremely holy and most excellent. It is realizable by direct perception, endowed with immense merit, and very easy to perform as it is of imperishable nature.

Explanation: Lord Krishna in this verse explained to Arjuna that the
knowledge of Brahman/Atman is kingly knowledge, superior to the knowledge of all other sciences. It is a royal secret revealed to him because this knowledge only helps the man to cross over the ocean of samsara i.e., the cycle of birth ad death. No other knowledge of science is endowed with this power. Knowledge of Brahman not only enlightens the man but also it makes him experience or realise Atman with direct perception. It is endowed with immense merit since it is supreme purifier of the inner being, (Antahkarana sudhi) deepest, and very easy to perform and is of an imperishable nature.

Hence, it is superior to all other sciences of knowledge in the world. The persons with this knowledge attain mukti/moksha and those who attain mukti without this knowledge return to the cycle of rebirth and death.

A devotee therefore should practice to gain the knowledge of Brahman/Atman through meditation in this life span, to achieve the supreme goal of liberation.

HARI OM



2.

Sparsan Kritva Bahirbahiam Kshakshukshaii Vantare Bruvoh
Prana Panau Samau Krithva Nasa Bhiantara Charinu ll 5 – 27 ll


3.

Yatendriya Mano Budhir Muni Moksha Parayanah,
Vigatecha Bhayakrodho Yah Sada Mukta Yeva Sah ll 5 – 28 ll

Meanings : Sparsan= Object (contacts), Bahi=outside, Bahiam= External, Krithva= Shutting out, Kshakshu= eye, cha= and, Antare= In the middle, Bhruvoh= Eyebrows, Pranapanau= Currents of prana and apana, Samau= even, Krithva= having made, Nasabhiatara Charinou= Moving inside the nostrils.

Yetendriya Manobudhi= One who has controlled one’s senses, mind and intellect, Moksha parayanah= One to whom Moksha is the supreme goal, Vigathecha Bhayakrodah = Freed from desire, fear and anger, Yah= who, Muni= Man of meditation, Sah=he, Sada=forever, Yeva=Verily, Muktah=free

Meaning of
the verses : Shutting out all external objects, with an intent gaze fixed
(2 and 3) between the eyebrows, restricting the even currents of prana and apana inside the nostrils, the sage who has controlled the senses mind and intellect with Moksha as supreme goal, who has cast away desire, fear and anger-such a man is verily free for ever.

Explanation: Lord Krishna describes the procedure of doing
meditation in these verses to those who are interested in achieving the supreme goal of liberation in life.

Shutting out contact with all external objects, fixing the gaze in between the two eyebrows (Bhoomadhya Prantam), equalizing the outgoing (prana) and incoming breath of air current (apana) moving within the nostrils, which can be obtained by doing breathing exercises (pranayama) for few minutes, controlling the senses, mind and intellect with the aim of attaining the supreme goal of liberation – such a man/sage is verily free of ever.

Doing breathing exercises (pranayama) prior to meditation is not only good for health but also helps in getting the concentration of mind, since a close relationship exists between the first vital air (prana) and mind. This also helps controlling the wavering and unsteady nature of mind by expelling the unwanted and unnecessary thoughts arising in the Mind.

In addition to the above, one who is serious and sincere in practising meditation, should be free from desires, fear and anger because these three qualities are the leaders of all other devilish qualities in man. One has to get rid of these triple qualities from the innerself (Antahakarana) to make his heart pure so that the Atman/Brahman shines brilliantly, just like the sun reflects and shines in a clean, dust free mirror in order to help man achieve the supreme goal of liberation.


HARI OM
4.

Sri Bagavanuvacha,

Asamsayam Mahabaho Manodurnigrahan Chalam
Abhiasena Tu Kountheya Vairagyenacha Grahiatey ll 6 – 35 ll

Meanings : Sri Bhagavan= The Blessed Lord, Uvacha= said, Mahabaho= O, mighty Armed, Asamsayam= undoubetedly, Manah= Mind, Durnigraham= difficult to control, Chalam= Restless, Abhyasena= By practice, tu=but, Kountheya= O, son of kunti, Vairagyena= By Renunciation, Cha= and, Grahiatey= is Restrained.

Meaning of
The verse : The Blessed Lord said,
“Without doubt, O mighty armed, the mind is restless and difficult to control, but through practice and renunciation, O son of Kunti, it may be governed.”

Explanation: Lord Krishna addressing Arjuna as the mighty armed son
of Kunti, tells him that the mind is undoubtedly very difficult to curb and is restless due to the continuous flow of thoughts. The mind accustomed to acting on impulse can be controlled and the two ways to adhere to this is by

1. Continuous practice of meditation.
2. Practicing of Dispassion (Renunciation)

Just as an Elephant is controlled by a goad (Ankush), a fearful lion with a petty, small bullet from a gun, a powerful furious bull controlled by the rope tied to his nose ring, similarly, the wavering, unsteady thoughts flowing from the mind can be controlled by earnest, sincere and repeated attempts of doing meditation and striving ceaselessly to achieve it. There is nothing impossible in this world which cannot be attained by sincere human efforts.

Secondly, one has to develop the quality of dispassion (vairagya). This can be achieved only by perceiving that all worldly objects including his own body is perishable and impermanent. So, one should develop dis-interest towards all worldly objects and worldly pleasures because one will not be satisfied however much he enjoys them. Instead, the desire to possess and enjoy more of the worldly objects increase steadily by which vasanas are formed leading to attachment.

Therefore dispassion (vairagya) is essential quality to be developed along with continuous practice of meditation to attain concentration of mind.

HARI OM






























5.
Yato Yato Nischarati Manaschanchala Masthiram,
Tatastato Niyamiaii Tadatmaniaiiva Vasam Nayet ll 6 – 26 ll


Meanings : Yatahyatah= from whatever reason, Nischarati= wanders away, Manah= mind, chanchalam= restless, Astiram=unsteady, Tatah Tatah= from that, Yetat= this (mind), Niyamia= curbing, Atmani= in the self, Yeva=alone, Vasam= Subjugation, Nayet= should bring.

Meaning of
The verse : Whatsoever makes the restless, unsteady mind wander, let him, curb and restrain it and bring it backunder the control of the self alone


Explanation: Due to whatever reason that restless, unsteady mind
wanders and thoughts of various worldly objects, issues and desires come to the mind especially while doing meditation, allow them to take place. One need not get disturbed or disheartened. The yogi while doing meditation should curb these thoughts by mentally reciting the mantra conveyed by the Guru during his initiation (upadesham); or use any other mantra about the deity of his choice or by analyzing the disadvantages and the harmful effects of those worldly objects so that disliking and hatred is developed towards them. It becomes easy to expel the outside worldly thoughts from the mind, but also, to curb such thoughts affecting the mind, establishing it in the self (Atman).

More over, one should get convinced that the happiness derived from possessing and enjoying any worldly object is nothing compared to the supreme bliss (Ananda) experienced when the mind is subjugated to the Self/Atman.

HARI OM



6.
Sanai Sanai Ruparamed Budhia Dhriti grihitaya
Atma Sanstham Manah Kritva Na Kinchidapi Chintayet
ll 6 – 25 ll

Meanings : Sani Sani= By degrees (slowly, slowly), Budhia= by the intellect, Dhritigrihitaya= Set in patience, Atma Sanstam= Placed in the self, Manah= Mind, Krithva = making, Na= not, Kinchit= anything, Api=even, Chintayet=should think.

Meaning of
The verse : With the intellect set in patience, and the mind
fixed on the self, let him fix his mind on God and not think of anything.


Explanation: Lord Krishna said that the one who wants to practice yoga of Meditation (Raja yoga/ Dhyana yoga) should relinquish outside worldly objects, desires and sensuous pleasures and control the senses by diverting them into the self with the help of mind just as thetortoise draws its limbs inside on sensing danger. Similarly, with his mind set firmly on God, he should withdraw from the outside world slowly, gradually by degrees, and allow it to get established in self (Atman). While trying to attain this one should not think of anything else. The wise thinking mind has the power of controlling the senses, just as the bridle controls the galloping horses. So also the firm intellect has the power of controlling the mind.

Therefore, a yogi who is meditating should establish his mind into the self (Atman/ Brahman) with the help of his firm intellect. He should not think of anything about the outside world so as to attain liberation (Mukti/ Moksha).

HARI OM




7.
Prasanta Manasam Hyena Yoginam Sukhamuthamam,
Upaiti Santa Rajasam Brahma Bhootamakalmasham ll 6 – 27 ll

Meanings : Prasanta Manasam= One of perfectly tranquil, Santa Rajasam= One whose passions are quieted, Akalmasham= One who is free from taint, Yenam= This, Yoginam=Yogi, Hi=Verily, Uthamam= Supreme, Sukham=Bliss, Upaiti= Comes, Brahma Bhootam= Brahman-become.
Meaning of
The verse : Verily Supreme Bliss comes to a yogi who has a tranquil mind, with passions subdued, who is sinless and free from taint. He becomes one wih Brahman.(Brahman- become means one who has realised that all is Brahman).

Explanation: Lord Krishna said that supreme bliss comes to a yogi who free fro all sins, who practices meditation with a peaceful and quiet mind, devoid of desires, anger and other passions arising from the qualities of Rajas and Tamas.. The yogi whose mind is always engaged in divine thoughts and practising the yoga of meditation, enjoys the infinite bliss of Brahman- contact (Atmanubhuti).

Generally people are of the opinion that happiness and enjoyment can be derived only from possessing properties, wealth and other such worldly objects but it is not true since all these are bound by time and space. This happiness is temporary as it does not last long, but bliss (Ananda) gained through Brahman-contact (Brahmanubhuti/ Atmanubhuti) by practicing yoga of meditation is the best, superior and permanent since it is not bound by time and space. Firstly, to attain this, one has to sincerely practice meditation with a quiet and peaceful mind. Secondly he should get rid of all passions from the mind arising out of rajas and tamas qualities from his innerself. Thirdly he must maintain purity of heart always. The yogi who practices all the above would certainly get liberated (Mukti/ Moksha) as assured by the Lord. Supreme happiness comes to the Yogi whose mind is peaceful. Whose passios are at rest, who is free from sin and has become one with God


HARI OM

VIII. VERSES

EXPLAINING ABOUT SELF REALISED/ LIBERATED PERSON
(JEEVAN MUKTA/ SIDHAPURUSHA)

1.


Dhukhe Shvanudhigna Manah Sukeshu Vigata Spruh
Veeta Raga Bhaya Krodah Sthita Dheermuni Ruchiate ll 2 – 56 ll

Meanings : Dukheshu = In adversity, Anudhignamanah= Of shaken mind, Sukeshu= In happiness, Vigata Spruh= without hankering, Veeta Raga Bhaya Krodh= Free from affection, fear and wrath, Uchiatey= is said.
Meaning of
The verse : He whose mind is not shaken by adversity who does not
hanker after happiness, who has become free from affection, fear and wrath, is indeed the muni of steady wisdom.


2.


Yada Samharatey Chayam Kurmonganeeva Sarvasah
Indriyanindriarthey Bhiasthasia Pragna Prathishtitha ll 2 – 58 ll

Meanings : Yada= When, Cha= also, Ayam= this (yogi), Kurmah= Tortoise, Samharatey= withdraws, Angani= Limbs, Iva= like, Indriyartheybhiah= From sense objects, Indriyani= Senses, Sarvasah= Completely, Thasia= His, Pragna=Wisdom, Pratishtita = is steadied.

Meaning of
The verse : Like a Tortoise drawing its limbs within itself, he should completely withdraw the senses from the sense objects, then his mind becomes steady.


Explanation: A Self realised person (Muni/ Yogi) with steady wisdom
(for verses is not perturbed by adverse conditions surrounding him.
1 & 2) He does not run after pleasures of worldly sense objects. He is free from attachment and affection, fear and anger. He neither praises nor blames anyone on receiving anything good or bad. He neither rejoices nor hates anyone or anything.

He can withdraw his turbulent senses and powerful mind easily at any moment and shake himself clear of all impressions of the sensuous world of objects and go into “Samadhi” (this is known as “PRATYAHARA”) with ease and naturalness, just like the Tortoise withdraws its limbs, within itself. These are the qualities of a man of highest realisation/ a liberated person/ jeevan mukta.



HARI OM
3.

Yadricha Labha Santushto Dvandvateeto Vimastarah
Samah Sidha Vasidhou Cha Kritvapi Na Nibadhiatey ll 4 – 22 ll

Meanings : Yadrichalabha Santushtah= Content with what comes to him without effort, Dvandateetah= Unafftected by the pairs of opposites, Vimastarah= Free from envy, Samah= Even minded, Sidhou= in success, Asidhou= in failure, Cha= and, Krithva= acting, Api= Even, Na= Not, Nibadiatey= is bound.

Meaning of
The verse : Content with what comes to him without effort, unaffected by the pairs of opposites, free from envy, even-minded in success and failure, though acting, he is not bound.

Explanation: Lord Krishna said to Arjuna, that a self realised person (liberated person) is one who is free from envy and is unaffected by pairs of opposite conditions i.e. pleasure or pain, when he is praised by others or blamed, honoured or dishonoured. He remains even-minded and unperturbed in success or failure. He is content with what he gets without effort. The actions performed by such a person for the sake of sacrifice (Nishkamakarma) and service get dissolved and he is free form bondage. The mind ofa liberated person is always established in the self/Atman though he appears to be as a common man acting in the world outside. Such a knowledge is not bound by his action.

HARI OM
4.

Jitatamanah Prasantasia Paramatma Samahitah
Seetoshna Sukha Dukheshu Tatha Manapamanayoh ll 6 – 7 ll

Meanings : Jitatmanah= Of the self controlled, Prasantasia= The serene one, Paramatma= The Supreme self, Samahitah= is steadifast, Sethoshna Sukhadukeshu = In cold and heat, pleasure and pain, Tatha= As also, Manapamanayoh= In honour and dishonour.

Meaning of
The verse : To the self controlled and serene, the supreme self is the object of constant realisation, in cold and heat, pleasure and pain, as well as in honour and dishonour.

Hence, he remains unruffled in pleasure and in adverse environment.


5.


Jnana Vijnana Thriptatma Kutastho Vijitendriyah
Yukta Ityuchatey Yogi Sama Loshtasma Kanchanah ll 6 – 8 ll

Meanings : Jnana ViJnana Triptatma= One whose heart is satisfied by wisdom and realization, Kutasthah= Unshaken, Vijitendriyah= Who has conquered his senses, Yuktah=Steadfast, ithi= This, Uchyatey= is said, Yogi= Yogi, Samaloshtasma Kanchanah= One to whom a lump of earth, stone and gold are the same.

Meaning of
The verse : The Yogi whose heart is filled with satisfaction by wisdom and realisation, is changeless, whose senses are conquered and to whom a lump of earth, stone and gold is the same, such a yogi is called steadfast. He is God-a realised soul


Explanation: The Lord said that the person who has realised the self
(for verses is self controlled, calm, quiet and serene in opposite
4 & 5 ) pairs of conditions i.e., cold and heat, pleasure and pain and also when he is honoured or dishonoured. Whereas a common man loses his temperament and mental balance. Generally, when praised or honoured by others for some good work, he is overwhelmed with joy and thinks that he is very great. When blamed or dishonoured he gets dejected and suffers a lot. But, the mind of a self realised person with the senses fully under control remains calm, quiet, undisturbed and serene always because his heart is filled with satisfaction by knowledge of wisdom and realization. Hence, he remains changeless in favourable or adverse conditions around him. To him the clod of earth, stone and gold and all other objects of world are the same. He is changeless just like the “ANVIL” on which several things are hammered and shaped but the anvil remains unchanged. Hence, he is called “KUTASTHAM” because his heart remains unchanged though he is in the midst of world of objects. Since his mind is well established in Atman/ Brahman (self), he acts and reacts in the same way with well wishers, friends, indifferent people, hateful relatives, enemies i.e., the righteous and unrighteous people alike.

HARI OM
6 & 7


Sama Dukh Sukah Svasthah Samaloshtasma Kanchanah,
Tulyapriyapriyo Dhirastulia Nindatmasam Stutih ll 14 – 24 ll

Manapamanayostulya Stulyo Mitraripakshayoh,
Sarvarambha Parithiagi Gunathithaha Sa Uchiathe ll 14 – 25 ll

Meanings : Yah= Who, Samadukahsukah= Alike in pleasure and
Verse 6 pain, Svastah= self abiding, Samalostasma kanchanah = Regarding clod of earth, stone and gold alike, Tulyapriyapriyah=The same to agreeable and disagreeable, Dhirah= Firm, Tulyanindatmastutih= The same in censure and praise.

Meaning of
the verse 6: He who regards pleasure and pain alike, self abiding, views a clod of earth, a stone and gold alike, who remains the same to amidst pleaseant and unpleaseant things, who is firm of mind regarding blame and praise asone – such a person has transcended the modes of gunas.

Meanings : Yah= Who, Manapamanayoh= in honour and disgrace,
Verse 7 Tulyah=The same, Mitraripakshyoh= To friend and foe, Tulyah= The same, Sarvarambha Paritiagi= Relinquishing all undertakings, Sah= He, Uchyatey= is said, Gunatitah= Gone beyond the gunas.

Meaning of
the verse 7: He who is the same in honour and disgrace, alike to friend and foe, relinquishing all undertakings, he is said to have risen above the gunas.

Explanation: Lord Krishna says that one who is self realized and
(for verses dwelling always in the self, knows that the Gunas (Satva,
6 & 7 ) Rajas and Tamas) are operating but he does not get affected or disturbed as he is is said to have risen above and the gunas. So, he is alike in pleasure and pain. To him friend and foe, those who are dear to him and others who are not dear are also the same.He is same and alike with firmness in different conditions of getting censure or praise, in honour and dishonour or disgrace. To him a clod of earth, an ordinary stone or precious stone and gold are the same. By abandoning all actions he is said to have gone beyond the gunas since all opposite pairs of worldly conditions are related to only body and mind. Therefore, these worldly conditions do not have any impact on a self realized yogi who is well established in Atman (self). Just as light, thunders and heavy down pour of rain caused by clash of clouds do not have any effect on the SUN- God who is placed very high above the clouds in the sky, similarly a yogi, says Lord Krishna who has gone beyond the Gunas, relinquishing all actions and dwelling in the self always is fit to become Brahman.

HARI OM
8.
Vidya Vinaya Sampanney Brhamaney Gavi Hastini
Suni Chaiva Svapakey Cha Panditah Sama Darsinah ll 5 – 18 ll

Meanings : Vidya vinaya sampanney= in one endowed with learning and humility, Brahmaney= in a Brahmana, Gavi= in a cow, Hastini= In an elephant, Suni= in a dog, Cha= and, Svapakey= Pariah (i.e., one who cooks and eats dog meat), Cha= and, Panditah= The knower of the self, Samadarsinah= Looks with an equal eye.

Meaning of
The verse : The wise treat a Brahman endowed with learning and humility, a cow, an elephant, a dog and a pariah on an equal footing for they see the Lord pervading everywhere.

Explanation: The people who have realized the self, resting always in Atman (Brahman) look at all other people with an equal eye because they can see nothing but the self in all men and all creatures on Earth. They see the learned Brahmana endowed with profound knowledge and humility. A cow, an elephant, a dog and even an outcast pariah i.e. one who cooks and eats dog’s meat with an equal eye. Just as it makes no difference to the sun whether it be reflected in Ganges, in wine, in a small pool of dirty water, or in a drainage canal, the same is the case with the knower of the self as no upadhi (limiting adjunct) can attach to it.

Generally, the people have three kinds of visions in the world. Some people with a body level vision look at the beauty of the body in others the second type of people with the vision of mind try to understand and estimate others by knowing their educational qualification etc. But the third category of persons i.e., the knower of self (sages, rishis, munis) have the vision of the self always towards all beings and creatures on Earth. Hence they see all with an equal eye. They shower their love and are very kind to all of them. However, such people are very rare. The truly learned are humble. The wise see the one God in all beings and develop the quality of equal mindedness which is a characteristic of the Divine.


HARI OM
IX. VERSES

ON DIVINE QUALITIES

1, 2 & 3


The Blessed Lord said:

Abhayam Satva Samsudhi Jnana Yogavyavasthitih
Danam Damascha Yajnascha Svadhyay Staparjavam ll 16 – 1 ll


Ahimsa Satyamakrodhasthyagah Santi Rapaisunam,
Daya Bhooteyshva Loluptvam Mardavam Heevra Chapalam ll 16 – 2 ll


Tejah Kshama Dhritih Sochamadroh Natimanita,
Bhavanti Sampadam Daivi Mabhijatasya Bharata ll 16 – 3 ll


Meanings : Abhayam= Fearlessness, Satvasamsudhi= purity of
Verse 1 heart, Jnanayogavasthitih= steadfastness in knowledge and yoga, Danam= Alms giving, Damah=Control of senses, Yajna= Yajna, Svadhyayah= Reading of Sastras, Tapah= Austerity, Arjavam= Uprightness.

Meanings
Verse 2 : Ahimsa= Non-injury, Satyam=Truth, Akrodhah= Absence of Anger, Tyagah= Renunciation, Santih= Tranquility, Apaisunam= Absence of calumny, Daya = Compassion, Bhooteshu= To beings, Aloluptvam = Uncovetousness, Mardavam= Gentleness, Heevih= Modesty, Achapalam = Absence of fickleness.

Meanings
Verse 3 : Tejah= Boldness, Kshama= Forgiveness, Dhruti= Fortitude (courage), Soucham = Purity, Adroah= Absence of hatred, Natimanita= Absence of pride, Daiveem= Divine, Sampadam= State, Abhijatasya = To one born for, Bhavanti= belong, Bharata= O, descendent of Bharata.

4.

Manah Prasadah Soumyatvam Mounamatma Vinigrah,
Bhava Samshudhi Rityet Tapo Manasa Muchyatey ll 17 – 16 ll

Meanings : Manahprasadah= Serenity of mind, Soumyatvam= Kindliness, Mounam= Silence Atma Vinigrah= Self-control, Bhavasamshudhih = Honesty of motive, Ithyetat= This, Tapah= Austerity, Manasam = Mental, Uchyatey= is called.

Meaning & : The Blessed Lord Krishna explained about the divine
Explanation qualities to Arjuna in the following verses. They are:
(of 1,2,3 &
4 Verses) 1) Fearlessness 2) Purity of heart 3) Steadfastness in the yoga of knowledge 4) Alms giving 5) Control of Senses
6) Performance of Yajna 7) Self study of Sastras 8) Austerity 9) Straight forwardness 10) Harmlessness 11) Truthfulness 12) Absence of Anger 13) Renunciation 14) Peacefulness 15) Absence of crookedness 16) Compassion to all beings, 17) freedom from covetousness 18) Gentleness 19) Modesty 20) Absence of fickleness 21) Boldness (vigour) 22) Forgiveness 23) Fortitude (courage) 24) Purity (mind and heart i.e. internal purity) 25) Absence of hatred towards all beings 26) Absence of pride 27) Serenity of mind 28) Kindliness (good heartedness) 29) Silence (Mounam, Vakmounam and Manomounam i.e., silence of speech and mental silence) – By practicing meditation, the thoughts arising in mind are controlled, thus the state of mental silence is attained. This is the condition of the Muni 30) Self-control 31) Purity of nature i.e. mental Austerity.

There are two types of people in this world. They are Divine and non-Divine (Devlish or Asurik). The men with divine nature possess qualities mentioned (listed) above. The divine nature leads to liberation and the demonic one to bondage..

HARI OM


X. VERSES

ON NON-DIVINE QUALITIES

1.
Pravrithincha Nivrithincha Jana Na Vidurasurah,
Na Soucham Napi Chacharo Na Satyam Teshu Vidyatey ll 16 – 7 ll

Meanings : Pravrithi= What to do, Cha= and, Nivrithi= What to refrain from, Jana= Persons, Na= Not, Vidu= know, Asura= The Asurik (non-divine), Na= Neither, Soucham=Purity, Na= Nor, Achara= Good conduct, Na Cha= nor, Satyam= truth, Vidyatey= is.

Meaning of
The verse : The persons of Asurik nature know not what to do and
what to refrain from. Neither the purity is found in them or good conduct or the truth.

2.

Adharmam Dharma Miti Ya Manyatey Tamasa Vrita,
Sarvarthanvi Paritanscha Budhi Sa Partha Tamasi ll 18 – 32 ll

Meanings : Adharmam= Adharma, Dharma= Dharma, Iti= As, Manyatey= Regards, Tamasa = in darkness, Avrita= Enveloped, Sarvarthan= All things, Cha= and, Viparitam= perverted, Budhi= Intellect, SA=That, Tamasi= Tamasika.

Meaning of
The verse : Lord Krishna tells Arjuna, “that which enveloped in darkness, regards Adharma as Dharma and views all things in a perverted light, that intellect, O Partha (Arjuna) is tamasika.”


Explanation: Lord Krishna explained to Arjuna that the Asurik
(for 1 & 2 (non-divine or devlish) nature of persons know not
Verses) what to do and what not to do or what to refrain from doing. They do not know what acts they should perform to attain liberation at the end of their life nor what actions they should abstain from doing so as to avert evil.

The Intellect of Tamasik nature of persons enveloped in Darkness (ignorance) sees adharma as dharma and views all things in a perverted light. Hence everything in the world appears to them upside down, just as the image of an object in water appears to be revolving to a drunken man. So, to them what is non-existing exists and what actually exists is non-existing. For instance, the body and the whole of world of objects though perishable and temporary appear to be permanent while the Atman/Brahman which is existing actually and permanent in fact, is considered to be non-existing by the persons of Tamasik intellect. The men of Asurik nature (non-divine) get entangled in the snare of delusion. They are addicted to the grandeur of luxurious life and enjoyment and are intoxicated with wealth. They may become problematic to others due to their fierce destructive deeds. Thus, they sink into bondage and take birth after birth and will be unable to attain Mukti/Moksha.

HARI OM
XI. VERSES

TO BE RECOLLECTED WHILE LEAVING THE BODY

1.

Antakale Cha Mameva Smaran Muktva Kalebaram
Yah Prayati Samadbhavam Yati Nasthyatra Samsaya ll 8 – 5 ll


Meanings : Antakale= At the time of death, Cha= and, Mam= me, Eva= only, Smaran= Remembering, Muktva= Leaving, Kalebaram=Body, Yah= who, Prayati=Goes forth, Sah= He, Madbhavam= My being, Yati= attain, Atra= here, Samsaya= Doubt, Na= not, Asti= is.

Meaning of
The verse : He who, mrditates on the Lord above at the time of death, departs leaving the body and attaina Him. There is no doubt about it.

2.

Prayanakale Manasa Chalena Bhaktya Yukto Yoga Balena Chaiva
Bhruvormadhye Prana Maveshya Samyak Satam Param
Purushamupaiti Divyam ll 8 – 10 ll

Meanings : Prayanakale= At the time of death, Manasa=With mind, Achalena= unmoving, Bhaktya= With devotion, Yukthah= Endued, Yogabalena= With the power of yoga, Cha= and, Yeva= verily, Bhruvoh= Of the two eyebrows, Madhye= Between, Pranam= Prana, Avesya= Placing, Samyak= Thoroughly, Yah= who, Anusmaret= Remembers, Sah=he, Tam=That, Param= Supreme, Divyam= Resplendent, Purusham=Purusha, Apaiti= Reaches.
Meaning of
The verse : He who meditates on Him at the time of death, full of devotion, with the mind unmoving and also by the power of yoga, fixing the whole prana between the eyebrows, he goes to that Supreme, Resplendent Purusha.

Explanation: Lord Krishna assured that whoever while leaving the
(for 1 & 2 body i.e., at the time of death remembers HIM the (Lord)
Verses) alone, would attain liberation (Mukti) and no one should have any doubt about this. To remember or to recollect the Lord’s name at the time of death would only be possible to one who leads his life remembering the Lord always, meditating upon Him with full faith and devotion. But, it is not possible for a person who spends his life enjoying with worldly sensual pleasures and luxuries to remember HIM (Lord) in the last moments of life. It is like a student trying to pass the examination by studying the subject on the last day and neglecting his studies the whole academic year.

At the time of death one who with unshaken mind, with full concentration and devotion, with power of yoga which comes by constant practice of meditation (samadhi) fixing the prana (breath) in between the two eyebrows (i.e. where the tilak is applied) leaves his body would certainly reach the Supreme, Resplendent Lord i.e., andattains liberation/mukti from the cycle of birth and death.

HARI OM
3.


Om Ithyekaksharam Brahma Vyaharanma Manusmaram
Yah Prayati Tiajan Deham Sa Yati Paramam Gatim ll 8 – 13 ll

Meanings : Om= Om, Ithi=this, Yekaksharam=One syllabled, Brahma= Brahman, Vyaharam= Uttering, Mam=Me, Anusmaran= Remembering, Yah= Who, Prayati= Departs, Tiajan= Leaving, Deham= Body, Sah=He, Paramam= Supreme, Gatim=Goal, Yati= attains.

Meaning of
The verse : Uttering the one syllabled “OM” – the Brahman and meditating on the Lord, he who so departs, leaving the body attains the Supreme Goal.

Explanation: Lord Krishna said that one who departs from this world, leaving the body by controlling the senses, confining his mind in the Heart and having fixed the life breath (Prana) in the Head (sahasrara), uttering the only one syllabled “OM” i.e., the sound symbol of Brahman/ Atman and dwellin on HIM (the Lord) would attain the supreme goal of life i.e. Mukti/Moksha.

HARI OM
XII. VERSES ON
ADVANTAGES OF STUDYING GITA
1.
Arjuna Uvacha,

Nashtomohah Smrutirlabdha Tvaprasadanmayachyta,
Sthitosmi Gata Sandeh Karishye Vachanam Tava ll 18 – 73 ll

Meanings : Arjuna said,
Nashato= Destroyed, Mohah=Delusion, Smriti= Memory, Labdha= has been gained, Tvaprasadat= Through thy grace, Achyuta= O, Achyuta, Sthitah= Firm, Asmi= I am, Gata Sandeh= Freed from doubts, Karishye= I will do, Vachanam= Word, Tava=Thy.

Meaning of
The verse : Arjuna said, “Destroyed is my delusion, and I have gained my memory through thy grace O, Achyuta, I am firm, my doubts are gone I will do thy word.”

Explanation: Having heard the teachings of Lord Krishna and on seeing the Lord’s cosmic form, Arjuna’s delusion was dissolved. His doubts and illusions were dispelled and he gained knowledge. He realized the true nature of self and was ready to do God’s bidding. Arjuna felt that he would fulfil the commandments of God as He is always there to strengthen him. Thus, though Arjuna had the onset of temptation, he won his way to a liberating victory; for he realized that what God wills is the secret of Divine Life.

The purpose of the knowledge of Sastras in general and Gita Sastra in particular taught by the Lord Krishna himself, is to destroy the doubts and delusions and the recognition of the true nature of the self. Arjuna’s words in this verse clearly reveal that the purpose has been fulfilled in him. Hence, this applies to whole of mankind.


HARI OM

2.
Sanjaya said,

Yatra Yogishwara Krishno Yatra Partho Danurdharah,
Tatra Sri Vijayo Bhutirdhruva Neetirmatirmama ll 18 – 78 ll

Meanings : Sanjaya said,
Yatra= Wherever, Yogishwara= The Lord of Yoga, Krishna =Krishna, Yatra= Wherever, Partha, Dhanurdharah= The wielder of the bow, Tatra= There, Sri = Prosperity, Vijaya= Vicotry, Bhooti= Expansion, Dhruva= Sound, Neeti= Policy, ithi =Such, Mey = My, Mati= Conviction.

Meaning of
The verse : Sanjaya said, “Wherever there is Krishna the Lord of Yoga. and wherever there is Partha, the wielder of the bow, there is prosperity, victory, expansion and sound policy. Such is my conviction.”

Explanation: Sanjaya tells King Dhritarastra that wherever there is Krishna the Lord of yoga and His ardent devotee Arjuna, the great archer and the wielder of the Gandiva, there is prosperity, victory and happiness and a firm steady sound policy.

This is the last verse of Srimad Bhagvadgita where Sanjaya is convinced about the purity and auspicious atmosphere created wherever there is Krishna, and his ardent devotee Partha (Arjuna).

By mentioning that Arjuna as an ardent devotee his status has been equated to the Lord (God) Himself. Arjuna is not only a devotee but a great Archer, who defeated his external foes with his bow (Gandiva) and succeeded in gaining victory over the internal enemies i.e. desire, anger, delusion, greed, ego, lust and passion (Kama, Krodha, Moha, Lobha, Mada, Ahankara). He gained this by the sword of spiritual knowledge through the teachings of Gita by the grace of Lord Krishna. Thus, a devotee can gain the status of God. (Brahma-vid-Brahmaiva Bhavati).

Conclusion: Man should strive hard to become an ardent devotee by always remembering the Lord in his real life activities in thought, word and deed (manasa, vacha, karmana). Aimed with the spiritual knowledge of Gita by performing desireless actions (Nishkma-karma) with full faith and devotion, he will surely attain the supreme goal of life i.e. liberation from the cycle of birth and death (mukti/moksha).

HARI OM
OM
SIGNIFICANCE OF GITA
IN
MAHATMAS WORDS

1) “Biology” is the science of living organisms, “Bhagvad-Gita” is the spiritual science of beings showing various methods of leading life to attain supreme goal of liberation from the cycle of birth and death.

2) “Bhagavadgita” is like nectar (Amrith), it is not that liquid taken by Devatas (God) which gives life devoid of death but it offers the spiritual knowledge (Atma-Gnana) to mankind for liberation of soul from the cycle of birth and death.

(Sri Sri Vidya Prakashanandagiri Swami)

3) “SARVA SHASTRA SAMAYEE GITA”. The teachings of Bhagavad Gita are equivalent to the teachings of all Sastras, Vedas and Upanishads.

(Sri Sri Vidya Prakashanandagiri Swami)

4) “Bhagavad Gita” is the only song that is sung by Lord Krishna himself.
“Ekam Gita Shastram Devaki Putra Geetham”

(Sri Sri Vallabhacharya)

5) Teachings in Bhagvad-Gita are not mere words. It is the garland of selected blossoming flowers of spiritual knowledge plucked from the garden of Vedas and Upanishads.

(Sri Sri Swami Vivekananda)

6) I had to face many sorrowful situations in life. I could overcome them all due to teachings of “Bhagavad Gita”

(Mahatma Gandhi)

7) Just as mother’s milk is useful for the growth of child’s body similarly teachings of Bhagavad Gita many more times helpful in blossoming of intellect of mankind.

(Vinobha Bhave)

8) English literature would have been incomplete if Indian Bhagavad Gita had not been there.

(Edvin Arnold)

***
Preface

Srimad Bhagavad Gita is a great epic of the Hindus. It has been accepted as the religious book by all sects in the country. Scholars refer to the Gita as religious guidance to humanity at large.

The Gita is a great religious poem and probably one single work in the Hindu Dharma that brings religion, ethics and philosophy in perfect unity in the way of life of man.

The author has chosen 71 verses out of a total of 701 verses from the Gita, which are absolutely suitable to the common man in daily life.

The Gita is in the form of a dialogue between the Supreme Lord Sri Krishna and his beloved disciple Arjuna for the benefit of humanity and
is composed from the four Vedas in a concise form. The holy book is an epitome of all the scriptures.

When Arjuna saw his kith and kin on the battlefield, he was saddened and did not wish to fight. Disheartened, he told Krishna he did not want to kill for the sake of the kingdom.

Lord Krishna then delivered his message which brought Arjuna to his senses.. He assured Arjuna that he was not committing a sin by fighting his relatives. He made him understand that the soul never dies; it is only the body that perishes.

As the dialogue continues between Lord Krishna and Arjuna, He tells Arjuna not to give importance to attachment and not to look for rewards for righteous deeds. Lord Krishna tells Arjuna that whatever he does, he should do it for the Supreme Lord and surrender himself completely unto him. In this way Arjuna will be liberated from the cycle of birth and death.

The Gita is the very heart of the Lord. Any person who has his heart, speech, senses and body and their functions instilled with the spirit of the Gita is the very essence of the Gita.

The spirit of Gita is love for all humanity. The aim of this book is to provide insight into everyday questions. Only the religious scriptures can provide convincing answers to such questions. Thus the Gita is a book of life which guides man in the right path when his vision is darkened and he is totally at a loss as to what he should do.