BHAGAWAD GITA

Brief wisdom of THE BHAGAWAD GITA  is one of the clearest and most comprehensive summaries of the perennial philosophy ever to have been done. Such is the obvious teaching of this sacred book. It is composed of the beautiful flowers of spiritual truths as collected from the voluminous Upanishads. Gita’s   door is wide open to anyone who knocks. It occurs in the Bhishma parva of Mahabharatha and comprises of eighteen chapters from 25th to 42nd.This good book of practical living marked a positive revolution in Hinduism.

THE BHAGAWAD GITA 

I have simplified it as follows for easy and quick reference 


Why do you worry without cause? 
Whom do you fear without reason? 
Who can kill you? 
The soul is neither born, nor does it die. 

Whatever happened, 
happened for the good; 
whatever is happening, 
is happening for the good; 
whatever will happen, 
will also happen for the good only. 


You need not have any regrets for the past. 
You need not worry for the future. 

The present is happening... 
What did you lose that you cry about? 

What did you bring with you, 
which you think you have lost? 


What did you produce, 
which you think got destroyed? 

You did not bring anything, 
Whatever you have, you received from here. 
Whatever you have given, you have given only here. 

Whatever you took, you took from God. 

Whatever you gave, you gave to Him. 
You came empty handed, 
you will leave empty handed. 


What is yours today, 
belonged to someone else yesterday, and 
will belong to someone else the 
day after tomorrow. 
You are mistakenly enjoying the thought 
that this is yours. 

It is this false happiness that is 
the cause of your sorrows. 


Change is the law of the universe. 
What you think of as death, 
is indeed life. 

In one instance you can be 
a millionaire, and 
in the other instance you can 
be steeped 
in poverty. 


Yours and mine, big and small 
erase these ideas from your mind. 

Then everything is yours and 
you belong to everyone. 
This body is not yours, 
neither are you of the body. 

The body is made of fire, water, air, earth and 
ether, and will disappear into these elements. 
But the soul is permanent -so who are you? 


Dedicate your being to God. 
He is the one to be ultimately relied upon. 
Those who know of his support are forever 
free from fear, worry and sorrow. 

Whatever you do, 
do it as a dedication to God. 
This will bring you the 
tremendous experience of 
joy and life-freedom forever. 


Honestly live to the ideals 
Implement the way taught, 
in your Day to Day Life
Therefore
Be regular in your pursuits.
Be sincere in your studies.
Be heroic enough to live to the postulates.
Don’t blindly believe.
Keep smiling, live every moment with bliss.

A Meta Shloka of Gita Verses

A Meta Shloka of Gita Verses

Shri R. Visvanatha Sastri (Prof. VK's father) has written a shloka, which refers to 18 verses of Gita. Read more about it here. The shloka itself is this

OmahaM prakR^itiM nainam yogabhaktyA mayA yataH /
amAnitvaM sukhaM kAryaM IshvaraH purushaH sa yat.h // * //



The following is a translation of the 18 verses (source: Swami Gambhirananda), with the five verses 13.(7-11) included.

1. omityekaaksharaM brahma vyaaharanmaamanusmaran.h .
   yaH prayaati tyajandehaM sa yaati paramaa.n gatim.h .. 8.13.. 
   
   He who departs by leaving the body while uttering the single syllable, viz Om, which is Brahman, and thinking of Me, he attains the supreme Goal. [Emphasis on final thoughts. The implied meaning is the emphasis on thoughts in the entire life.] [In the entire Gita, this is the only shloka that begins with Om.]
2. ahaM sarvasya prabhavo mattaH sarvaM pravartate .
   iti matvaa bhajante maaM budhaa bhaavasamanvitaaH .. 10.8.. 
   
   I am the origin of all; everything moves on owing to Me. Realizing thus, the wise ones, filled with fervour, adore Me. [The wise know that things happen due to Him and Prakriti and hence adore him, as they see the beauty of everything as it is.] [The verses 9.16 (and hence the series 9.(16-19)), 10.20 and 15.14 also begin with aham. The verses 9.24, 16.18 and 18.53 also begin with aham, though it is less likely that they are being referred to here.]
3. prakR^itiM purushha.n chaiva vidyanaadi ubhaavapi .
   vikaaraa.nshcha guNaa.nshchaiva viddhi prakR^itisaMbhavaan.h ..
   13.20.. 
   
   Know both Nature and also the individual soul to be verily without beginning; know the modifications as also the qualities as born of Nature. [Both of them are timeless without beginning.] [Though 9.8 and 13.1 both begin with the same word, it is less likely that this word refers to either of them.]
4. naina.n chhindanti shastraaNi naina.n dahati paavakaH .
   na chaina.n kledayantyaapo na shoshhayati maarutaH .. 2.23.. 
   
   Weapons do not cut It, fire does not burn It, water does not moisten It, and air does not dry It. [Though it is more subtle than space, Atman can be thought of as space, with space being one of the five elements. Just as the elements cannot interfere in each other, and hence the other four elements cannot interfere in the most subtle space, they cannot interfere in the Atman.]
5. yogayukto vishuddhaatmaa vijitaatmaa jitendriyaH .
   sarvabhuutaatmabhuutaatmat kurvannapi na lipyate .. 5.7.. 
   
   Endowed with yoga, pure in mind, controlled in body, a conqueror of the organs, the Self of the selves of all beings-he does not become tainted even while performing actions. [Even by doing, he is not contaminated.] [2.48 is a reasonable contender for this. What about 4.41?]
6. bhaktyaa maamabhijaanaati yaavaanyashchaasmi tattvataH .
   tato maaM tattvato GYaatvaa vishate tadana.ntaram.h .. 18.55.. 
   
   Through devotion he knows Me in reality, as to what and who I am. Then, having known Me in truth, he enters (into Me) immediately after that (Knowledge). [11.54 is a serious contender for this.]
7. mayaa tatamidaM sarva.n jagadavyaktamuurtinaa .
   matsthaani sarvabhuutaani na chaahaM teshhvavasthitaH .. 9.4.. 
   
   This whole world is prevaded by Me in My unmanifest form. All beings exist in Me, but I am not contained in them! [This verse, together with the next one (9.5), contains one of the three secrets of Gita. Prof. VK-ji explains it beautifully here.]
8. yataH pravR^ittirbhuutaanaa.n yena sarvamidaM tatam.h .
   svakarmaNaa tamabhyarchya siddhi.n vindati maanavaH .. 18.46.. 
   
   A human being achieves success by adoring through his own duties Him from whom is the origin of creatures, and by whom is all this pervaded. [The only shloka that begins with the word yataH.]
9. Ch.13-7: amAnitvaM adambhitvaM ... 

• amaanitvamadambhitvamahi.nsaa kshaantiraarjavam.h .
  aachaaryopaasanaM shauchaM sthairyamaatmavinigrahaH .. 13.7.. 
  
  (7.) Humility, unpretentiousness, non-injury, for-bearance, sincerity, service of the teacher, cleanliness, steadiness, control of body and organs;
• indriyaartheshhu vairaagyamanaha.nkaara eva cha .
  janmamR^ityujaraavyaadhiduHkhadoshhaanudarshanam.h .. 13.8.. 
  
  (8.) Non-attachment with regard to objects of the senses, and also absence of egotism; seeing the evil in birth, death, old age, diseases and miseries;
• asaktiranabhishhvaN^gaH putradaaragR^ihaadishhu .
  nitya.n cha samachittatvamishhTaanishhTopapattishhu .. 13.9..
  
  (9.) Non-attachment and absence of fondness with regard to sons, wives, homes, etc., and constant equanimity of the mind with regard to the attainment of the desirable and the undesirable;
• mayi chaananyayogena bhaktiravyabhichaariNii .
  viviktadeshasevitvamaratirjanasa.nsadi .. 13.10.. 
  
  (10.) And unwavering devotion to Me with single-minded concentration; inclination to repair into a clean place; lack of delight in a crowd of people;
• adhyaatmaGYaananityatva.n tattvaGYaanaarthadarshanam.h .
  etajGYaanamiti proktamaGYaanaM yadato.anyathaa .. 13.11.. 
  
  (11.) Steadfastness in the knowledge of the Self, contemplation on the Goal of the knowledge of Reality-this is spoken of as Knowledge. Ignorance is that which is other than this.

[There is no contention for these shlokas. They are the well known GYaana shloka, with GYaana here meaning sAdhana.]

10. sukhamaatyantikaM yattad.h buddhigraahyamatiindriyam.h .
    vetti yatra na chaivaayaM sthitashchalati tattvataH .. 6.21.. 
    
    When one experienece that absolute Blisss which can be intuited by the intellect and which is beyond the senses, and being established (thus) this person surely does not swerve from Reality; [About bliss of the Atman and the attitude of one who has experienced it.]
11. kaaryamityeva yatkarma niyataM kriyate.arjuna .
    saN^ga.n tyaktvaa phala.n chaiva sa tyaagaH saattviko mataH ..
    18.9.. 
    
    Whatever obligatory duty is performed just because it is a bounden duty, O Arjuna, by giving up attachment and the result as well,-that renunciation is considered to be based on sattva.
12. iishvaraH sarvabhuutaanaa.n hR^iddeshe.arjuna tishhThati .
    bhraamayansarvabhuutaani yantraaruuDhaani maayayaa .. 18.61.. 
    
    O Arjuna, the Lord resides in the region of the heart of all creatures, revolving through Maya all the creatures (as though) mounted on a machine!
13. purushhaH sa paraH paartha bhaktyaa labhyastvananyayaa .
    yasyaantaHsthaani bhuutaani yena sarvamidaM tatam.h .. 8.22.. 
    
    O son of Prtha, that supreme Person-in whom are included (all) the beings and by whom all this is pervaded-is, indeed, reached through one-pointed devotion.
14. yadaadityagataM tejo jagadbhaasayate.akhilam.h .
    yachchandramasi yachchaagnau tattejo viddhi maamakam.h .. 15.12.. 
    
    That light in the sun which illumines the whole world, that which is in the moon, and that which is in fire,-know that light to be Mine.

The shloka and the explanation of ProfVK-ji raises many questions:

1. Why these verses? Why this order? Is there any implied meaning in this verse? What does Prof VK-ji mean when he says "which makes sense if you look at the content of these slokas.".
2. Why does Prof Vk-ji say that this shloka is the capsule of whole Gita teaching?
3. Are 7.16, 7.17, 11.38, 11.18, 9.27, 9.22, 13.2, 18.55, 18.66 hiding somewhere?
4. Does the second word 'aham' refer to 9.16 and hence to 9.(16-19), rather than just to 10.8? If so, does the number of shlokas then becomes 18+3 = 21?
5. Why is this shloka written on a page of the 14th chapter?
6. Is the 9.4 really standing for 9.5 and 9.5 and thus adding one more to the number?
7. Can we add the 9.(16-19) shlokas, as well as 9.(4-5)? This makes the total number of shlokas as 22. Where are the rest 2 shlokas making up to the (next) magic number 24 (Gayathri)?

Gita-Illustrative Examples from the Gita

Some Illustrative Examples from the Gita

Lord Krishna uses many illustrative examples (upamaana) as part of His teaching in the Gita. Many of these have become almost canonical in Vedantic teminology. Here are some of them, with Swami Gambhirananda's translation, and my [by ramakrishna ]

notes.

1. vaasaa.nsi jiirNaani yathaa vihaaya
   navaani gR^ihNaati naro.aparaaNi .
   tathaa shariiraaNi vihaaya jiirNaani
   anyaani sa.nyaati navaani dehii .. 2.22..
   
   As after rejecting worn-out clothes a man takes up other new ones, likewise after rejecting worn-out bodies the embodied one unites with other new ones. 
   
   [Ephemerality of the Body-Mind complex and the independence of the Self with respect to them.]
2. yaavaanartha udapaane sarvataH saMplutodake .
   taavaansarveshhu vedeshhu braahmaNasya vijaanataH .. 2.46..
   
   A Brahmana with realization has that much utility in all the Vedas as a man has in a well when there is a flood all around. 
   
   [Relevance (or rather non-relevance) of karma and "the path" to one who is realized.]
3. yadaa sa.nharate chaayaM kuurmo.aN^gaaniiva sarvashaH .
   indriyaaNiindriyaarthe.abhyastasya praGYaa pratishhThitaa .. 2.58..
   
   And when this one fully withdraws the senses from the objects of the senses, as a tortoise wholly (withdraws) the limbs, then his wisdom remains established. 
   
   [The nature of one who has so little association with the senses that he can control to the direction in which they move, including shutting them down or reversing their direction (reversing their direction has its source in kaTha.).]
4. indriyaaNaaM hi charataaM yanmano.anuvidhiiyate .
   tadasya harati praGYaaM vaayurnaavamivaambhasi .. 2.67..
   
   For, the mind which follows in the wake of the wandering senses, that (mind) carries away his wisdom like the mind (diverting) a boat on the waters. 
   
   [The mind getting carried away by its association with senses.]
5. aapuuryamaaNamachalapratishhTha.n
   samudramaapaH pravishanti yadvat.h .
   tadvatkaamaa yaM pravishanti sarve
   sa shaantimaapnoti na kaamakaamii .. 2.70..
   
   That man attains peace into whom all desires enter in the same way as the waters flow into a sea that remains unchanged (even) when being filled up from all sides. Not so one who is desirous of objects. 
   
   [The sense association is not cared for, by the Jivanmukta.]
6. dhuumenaavriyate vahniryathaadarsho malena cha .
   yatholbenaavR^ito garbhastathaa tenedamaavR^itam.h .. 3.38..
   
   As fire is enveloped by smoke, as a mirror by dirt, and as a foetus remains enclosed in the womb, so in this (Self-knowledge) shrouded by that (desire). 
   
   [The three examples for how kaama shrouds the fire of Self-knowledge. The three are at different levels. The first one is easy to remove and goes away in a short time, the second one goes away with right effort in a short time, while the third one takes longer time and more right effort. The effort the three are the wind, water and mother.]
7. yathaidhaa.nsi samiddho.agnirbhasmasaatkurute.arjuna .
   GYaanaagniH sarvakarmaaNi bhasmasaatkurute tathaa .. 4.37..
   
   O Arjuna, as a blazing fire reduces pieces of wood to ashes, similarly the fire of Knowledge reduces all actions to ashes. 
   
   [Only GYaana can burn the association with karma.]
8. brahmaNyaadhaaya karmaaNi saN^ga.n tyaktvaa karoti yaH .
   lipyate na sa paapena padmapatramivaambhasaa .. 5.10..
   
   One who acts by dedicating actions to Brahman and by renouncing attachment, he does not become polluted by sin, just as a lotus leaf is not by water. 
   
   [The senses and their associations do not touch the person who is intensely dedicated to the path..]
9. cha.nchalaM hi manaH kR^ishhNa pramaathi balavad.h dR^iDham.h .
   tasyaahaM nigrahaM manye vaayoriva sudushhkaram.h .. 6.34..
   
   For, O Krsna, the mind is unsteady, turbulent, strong and obstinate. I consider its control to be as greatly difficult as of the wind. 
   
   [How can one control the vritti, which is like the wind? The next verses offer the method. The key is perseverance and detachment.]
10. mattaH parataraM naanyatki.nchidasti dhana.njaya .
    mayi sarvamidaM protaM suutre maNigaNaa iva .. 7.7..
    
    O Dhananjaya, there is nothing else whatsoever higher than Myself. All this is strung on Me like pearls on a string. 
    
    [The immanence of Brahman.]
11. yathaakaashasthito nitya.n vaayuH sarvatrago mahaan.h .
    tathaa sarvaaNi bhuutaani matsthaaniityupadhaaraya .. 9.6..
    
    Understand thus that just as the voluminous wind moving everywhere is ever present in space, similarly all beings abide in Me. 
    
    [Immanence of Brahman.]
12. idaM shariiraM kaunteya kshetramityabhidhiiyate .
    etadyo vetti taM praahuH kshetraGYa iti tadvidaH .. 13.2..
    
    O son of Kunti, this body is referred to as the 'field'. Those who are versed in this call him who is conscious of it as the 'knower of the field'. 
    
    [The field is a field only if properly cultivated with the right goal in mind. Further, the "seen" is a perishable entity and hence ephemeral. The seer, on the other hand is eternal.]
13. yathaa sarvagataM saukshmyaadaakaashaM nopalipyate .
    sarvatraavasthito dehe tathaatmaa nopalipyate .. 13.33..
    
    As the all-pervading space is not defiled, because of its subtlety, similarly the Self, present everywhere in the body, is not defiled. 
    
    [The immanence of the Self. Also see 9.6 above.]
14. yathaa prakaashayatyekaH kR^itsna.n lokamimaM raviH .
    kshetra.n kshetrii tathaa kR^itsnaM prakaashayati bhaarata ..
    13.34..
    
    As the single sun illumines this whole world, similarly, O descendant of the Bharata dynasty, the Knower of the field illumines the whole field. 
    
    [The awareness of everything owes to the Self. Refer to verses 15.6 (na tatbhasayate suuryo ...) and 15.12 (yadaadityagatam tejo ...).]
15. uurdhvamuulamadhaHshaakhamashvatthaM praahuravyayam.h .
    chhandaa.nsi yasya parNaani yasta.n veda sa vedavit.h .. 15.1..
    
    They say that the fig Tree, which has its roots upward and the branches downward, and of which the Vedas are the leaves, is imperishable. He who realizes it is knower of the Vedas. 
    
    [The classic illustration of the fig tree, adapted from kaTha Upanishad.]
16. adhashchordhvaM prasR^itaastasya shaakhaa
    guNapravR^iddhaa vishhayapravaalaaH .
    adhashcha muulaanyanusa.ntataani
    karmaanubandhiini manushhyaloke .. 15.2..
    
    The branches of that (Tree), extending down-wards and upwards, are strengthened by the qualities and have sense-objects as their shoots. And the roots, which are followed by actions, spread down-wards in the human world. 
    
    [Upside-ness of the tree of Samsara.]
17. shariira.n yadavaapnoti yachchaapyutkraamatiishvaraH .
    gR^ihitvaitaani sa.nyaati vaayurga.ndhaanivaashayaat.h .. 15.8..
    
    When the master leaves it and even when he assumes a body, he departs taking these, as wind (carries away) odours from their receptacles. 
    
    [vaasanas, sukshma and kaaraNas exist beyond death. This keeps happening till the jIvatva dies off and the aatmatva dawns.]
18. sahajaM karma kaunteya sadoshhamapi na tyajet.h .
    sarvaarambhaa hi doshheNa dhuumenaagnirivaavR^itaaH .. 18.48..
    
    O son of Kunti, one should not give up the duty to which one is born, even though it be faulty. For all undertakings are surrounded with evil, as fire is with smoke. 
    
    [The undertakings which are egoistic in nature lead to further bondage. Also see 3.38 above.]
19. iishvaraH sarvabhuutaanaa.n hR^iddeshe.arjuna tishhThati .
    bhraamayansarvabhuutaani yantraaruuDhaani maayayaa .. 18.61..
    
    O Arjuna, the Lord resides in the region of the heart of all creatures, revolving through Maya all the creatures (as though) mounted on a machine! 
    
    [The immanence of the Self. Refer to 7.7 above. Also the working of the Ishvara and Maya locus with the jIva. Also refer to 15.15 (sarvasya chaaham hR^idi sannivishhTo...)]

These are taken from an introductory section of Swami Sri Vidyaprakasananda Giri's "Gita Makarandam", a very well known translation of Gita in Telugu speaking people. The book is availableonline at Telugu Bhakti Pages.