Chapter – V
CHAPTER-V-Unification of SANKHYA and
KARMA YOGA (1-29)
1-6 Unification of both yoga and praising
Karma Yoga
7-12 The procedural way
13-26 Subject of Sankhya Yoga with results
27-29 Meditation and devotion
1-6 Unification and appreciation of both the yogas
Arjuna uvacha
5.1. sanyasam karmanam krishna
punah yogam chs shansati
yat shreyah etayoh ekam
tat me bruhi sunishchitam
Arjuna said:
Krisna! You mean to separate shape from action and then appreciate Yoga of Action, let me know which one of the two is finally better for me.
shribhagavan uvacha
5.2. sanyasah karmayogah cha
ninshreyaskarau ubhau
tayoh tu karma sannysat
Karmyogo vishisyate.
Sri Bhagavan said:
The Yoga of Knowledge ( Sankhya Yoga) and the Yoga of Action (Karm Yoga) both are better. But of the two, the Yoga of Action is superior to the Yoga of Knowledge.
5.3. gyeyah sah ritya sanyasi
yah na dvesti na kanchhati
nirdvanduo hi mahabaho
sukham bandhat pramuchyate
Arjun! A follower of Karmayoga, neither hates nor attached toward any thing is always considered as a Sannyasi (Renouncer). One, who has no conflicts, is happily freed from bondage of this world.
5.4. sankhya yogau prithaka balah
pravadanti na panditah
ekam api asthitah
samyak ubhayoh vindate phalam
They are ignorant, not the wise persons who consider Sankhya and Karma yoga have different consequences. One, who is firmly established in either, gets the fruits of both (viz. God-Realization).
5.5. yat sankhai prapyate
sthanam tat yogaih api gamyate
ekam samkhayam cha yogam
chayah pashyati sah pashyanti
The state, which is attained by the Sankhyayogis, is attained also by the Karmayogis. Therefore, one, who sees Sankhyayoga and Karmayoga as one, so far as their result goes, he is right.
5.6. samyaso tu mahabaho
chikham aptum ayogatah
yogamuktah munih brahma
nachiren adhigachhati
Arjun! But it is not possible to prove Sankhyayoga without Karmyoga, A continuing Karmayogi attains Brahma in no time.
7-12 Ways and means for adoption of Karma and Sankhya Yoga5.7. yogayukta uihuddhatma
vijitatma jitendriyah
sarvabhutatma bhutatma
kurvan api na lipyate
one who has fully controlled senses and who is pure by heart and has his body disciplined, feel the souls of all the creatures of his own soul such Karm Yogi is never involved in the actions even though performing actions.
5.8. na eva kinchit karami iti
yuktah manyeta tatvavit
payshan shrinvan shaparshan
jighrann ashanan gachhan svapam
A Sankhya Yogi, who has knowledge of substance, even though seeing, hearing, touching, smelling, eating, walking, sleeping, breathing,
5.9. pralapan vishrijan grihan (-svasan)
unmisan, nimisan api
indriyani indriyartheshu
vartante iti dharyan
speaking, passing urine and stools, receiving, opening and closing the eyes, must believe that nothing is done by him and should understand that the senses are acting on sense-objects.
5.10. brahmani adhaya karmani
sanga tyaktva karoti yah
lipyate na sa papen
padma patram eva ambhasa
One, who offers all the acts Almighty God without attachment, remains unafected by sin, as the lotus leaf by water.
5.11.kayena manasa budhaya
kevalaia indriyaih api
yoginah karma kurvanti
samgam tyaktva atmashudd haye
The Karmayogis perform actions only with their senses (without attachment), mind, intellect, and body as well, only for the sake of self-purification.
5.12. yuktah karmaphalam tyaktva
shantim aproti naisthikim
ayuktah kamakarena
phale sakto nibadhyate
Karmyogi relinquishing the results of of actions attains Absolute peace whereas one who acts with attachment towards the fruits of actions through desire, gets tied down.
13-26 Subject of Sankhya Yoga with consequence
5.13. sarva karmani manasa
sanyasya aste sukham vashi
Navdware puredehi naiv
kurvan na karyana
A human being having nine doors on his body who has disciplined his senses and mind relinquishes all his acts from his mind undoubtedly neither does any act himself nor get that done from others establishes happily within self.
5.14. na kartvam na karmani
lokasya srijati prabhuh,
na karmaphola danyogam
svabhavah tu pravartate
The Almighty God does neither constitute duty for human beings and any act to be done nor determines their combination with the consequences but it is only nature enforcing.
5.15. na adatye kasyachit papam
na cha eva sukritam vibhuh
agyanena avritam gyanam
ten muhyanti jantavah
The omnipresent Almighty God does not accept the virtue or sin of anyone but knowledge is covered by ignorance and it is that all beings are constantly attracted.
5.16 gyanam tu tat agyanam
yesham nashitam atmanch
tesham adityavay gyanam
prakashayati tataparama
But those who with the help of their knowledge have vanished ignorance, that knowledge enlightens absolute substance of Almighty like sun.
5.17. tadabudhyayah tadantmamah
tannisthah tannaparayanah
gachhanti apunranvrittim
gyannirdhuta kalmasha
Those whose mind and intellect are totally merged in Him and are established in His elements such exclusive persons devoted to Almighty ,through their wisdom become sinless and get salvation.
5.18. vidyavinayasampanne
brahmane javi hastini
shuchi cha eva svapake
cha panditah samdarshinah
The wise persons look with the same eye in a Brahman endowed with education and politeness, a pariah, a cow, an elephant, and even in a dog.
5.19. iha eva taih jitah sargah
yesham samye sthitam manah
hirdosham hi samam brahma
tasmat brahmani te sthitah
Those whose mind is established in equanimity, they have conquered the whole world during their life time means they have attained salvation. Because Bramha is innocent and equal for all there fore they are established in Bramha.
5.20. na prahishyate priyam prapya
na udvijeta prapya cha apriyam
stirbuddhih asammudham
brahmavitta brahmani sthitah.
One who is neither happy in meeting his favorite nor angry in meeting with unfavorable that wise man of static mind having knowledge of Bramha is established in Bramha itself.
5.21. bahya sparsheshu asaktatma
vindati atmani yat sukham
sah brahmayogayuktatma
sukham akshayam ashnute
One who is unattached by heart to external sentimental touch, such devotee derives true pleasure, and then that person completely established in bramha enjoys experience of unending pleasure.
5.22. ye he sanshasparshaja bhoga
duhkhayonaya eva te
adhyanta vantah kaunteya
na teshu ramate dudhah
Arjun! The pleasures which are drawn through combinations of senses and objects begin and end and reasons of sorrows. therefore a wise man never indulges in them.
5.23. shaknoti iha eva yah
sodum prak sharir vimokshanat
kamakrodhoda bhavanm vegam
sah yuktah sah sukhi narah
One who becomes capable of tolerating the velocity arising out of pleasure or anger before his physical end that man is Yogi and a happy man.
5.24. yah antah sukhah antararamah
tatha antarjyotih eva yah
sah yogi brahmanirvanam
brahmabhutah adhijachhati
One, who draws pleasure in Almighty only, enjoys within Almighty and learned in the subject of Almighty he experiences his position in Bramha ( In the shape of Bramha) attains Bramha salvation.
5.25. labhante brahman irvanam
rishayah kshinakalmashah
chhinnadvaidhah yatamanah
sarvabhut hite tatah
The persons whose body, mind, intellect and senses have been controlled and are engaged in promoting the welfare of all beings, The persons whose doubts have been vanished and all the faults have been condoned such wise devotees attain Bramha Salvation.
5.26. kamakrodha viyuktanama
yatinama yata chetasama
abhitah brahmanirvanam
vartate viditatmanam
Those whose minds are free from lust, anger and have won their mind, who have identified their Self, for such Sankhya Yogis Bramha salvation is present all round.
27-29 Meditation and devotion
5.27 sparshan kritua bahin bahyan
chakshuh cha eva antare bhruvoh
pranapano samau kritva
nasabhyantar charinau
Leaving all the external matter out of mind, concentrating eyes on the space between the eye brows and equalizing the breaths coming in ( PAAN) and going out( APAAN) through nostrils;
5.28. yatendriyamano buddhih
munirmokshaparayanah
vigatechhabhaya krodhah yah
sada mukta eva sah.
Who has brought his senses, mind and intellect under discipline-such person is only a salvation seeker and free from desire, fear and anger, is liberated for ever.
5.29. bhoktaram yagyatapasam
sarvalok maheshwaram
suhridam sarvabhutanam
gyatva mama shantim rikshati
A person knowing Me as the enjoyer of all the sacrifices and austerities, the supreme Almighty of all the worlds and the selfless kind friend of all beings, such devotee attains peace.
The Fifth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled as “The Yogas of Action and Knowledge." - - A dialogue between Shri Krishna and Arjuna finishes here.
Monday, September 29, 2008
Saturday, September 20, 2008
LOTUS GITA CHAPTER IV
LOTUS GITA CHAPTER IV
Damodar Mishra
In this chapter following topics have been discussed:
1-15 The glory of God( Almighty) and Karmyoga described,
16-32 Substance of duties and sacrifices described
33-42 Praise and teachings of Gyan and Karmyoga
1-15 The glory of God (Almighty) and Karmyoga described
Sri Bhagavan said:
I told this immortal Yoga to Sun (Vivaswan); Vivaswa conveyed it to his son Manu; and Manu then said it to his son Ikswaku.
Arjun! Thus handed down from father to son, this Yoga remained known to the Rajrishis (Royal sages). But due to gap of time it is mostly disappeared on this earth.
Since you are My devotee and friend, the same ancient Yoga has been said to you by Me, because this is a supreme mystry.
Arjuna asked:
The birth of Sun (Vivaswan) dates back to remote old time and you are of recent origin, How, then, I should understand that this Yoga was told by you to the sun at the beginning of this universe.
Sri Bhagavan said:
Arjuna! You and I have been through many births. I know all of them but you do not know.
Though I being in form of unborn and indestructible and also the Almighty of all the creations, I manifest Myself through My own Yogamaya (divine potency), keeping My nature (Prakrti) under discipline.
Arjuna! Whenever there is decline of religion (righteousness) and anti religious activities (unrighteousness) increases, then I adopt a shape as body Myself .
For the protection of the righteous believers and for the destruction of evil-doers and to establishing Dharma (righteousness) on a firm footing, I appear physically from age to age.
Arjuna! My birth and actions are divine. Those who understand this in pith and substance do not have to take birth again on leaving his body, but attains Me.
So many devotees totally free from passion, fear and anger, concentrating in Me and Completely depending on Me and purified by the penance of knowledge of wisdom, many have attained Me..
O Arjuna!, A man approach Me through any way, I treat him accordingly; for all men follow My path from all the sides.
men desirous of the outcome of their actions worship the Gods; because In this mortal world, success quickly follows actions.
The four classes of society (viz., the Brahman, the Kshatriya, the Vaishya and the Shudra) were created by Me identifying according to their acts and qualities. Though creator, know Me, the immortal Almighty as non performer.
Since I have no attachment towards the results of actions, actions do not involve Me. In this way whoever understands me thus in substance does not bind himself with the actions.
The ancient seekers of salvation knew this had also acted likewise; therefore, you should also perform such actions like them as were performed by the forefathers always.
16-32 Substance of duties and sacrifices described
Even the Learned persons are at a lost in confusion in classifying as to distinction of action and inaction. Therefore, I shall explain with full clarity to you the truth about substance of action. You will than be free after knowing that from its evil effect (binding nature).
One should know the distinction between substance of action, inaction and prohibited action because the outcome of action is mysterious and extremely difficult to understand.
One, who sees inaction in action, and action in inaction, is learned among men; he is a Yogi and has accomplished all action.
One, who begins all the actionsl free from desire and predetermination, and whose actions have been lost in the fire of wisdom, he is called a learned man by the wise persons.
One, who has totally given up attachment to actions and their results, independently attained satisfaction, he does nothing even he may be engaged in action.
One, who has well controlled his mind and body, relinquished all his collections such a person with no desire even performing simply bodily actions, does not incur sin.
One, who without any desire is satisfied with whatever he gets, free from jealousy, conflicts and balanced in success and failure, - such person, though involved in actions, does not bind with acts.
One, whose attachment is totally vanished and free from it, whose mind is established in knowledge of his own, all the actions of such persons doing for sake of such sacrifice melt away.
The implements with which sacrifice is executed are also Bramha, the matters of sacrifice are Bramha, even the Bramha like person and act of sacrificing the same ( matters) into the Bramha like fire is also Bramha. (The person doing such sacrifice) The person who is completely absorbed in sacrifice action wise the goal to be attained by him is also Bramha. (Absolute).
Other followers of Yoga pay sacrifice in the shape of workship to the gods. Others pay sacrifice in the shape of soul of life like thoughts into the Bramha like fire. the very sacrifice in the shape of the self.
Other followers of Yoga pay as sacrifice their senses of hearing, etc., into the self discipline like fires. Other followers of Yoga pay sacrifice of sound and other objects of perception into the senses like fires.
Others followers of Yoga pay sacrifice all the acts of their senses, and the functions of the vitals airs, into the self control like fire of Yoga, which is kindled by wisdom.
So many bitter performers pay sacrifice with material things, some pay sacrifice in the shape of penances, others sacrifice through the actions of Yoga and there are so many perform through the self study of wisdom.
Other performers offer by way of controlling breath thorough withholding and sacrificing it in ways like Kumbhak and Rechak ( Type of breath Controlling);
There are still other so many performers committed to regular foods do practice of breath-controlling by sacrificing breath within breath. All of these performers make their sins destroyed through sacrifice and know the sacrifice in fact.
Arjuna! The performers experiencing the taste of the remains of sacrifices attain absolute almighty. One cannot be happy even in this world, how, then, he can be happy in the other world if he does not perform sacrifice?
In this way so many forms of sacrifice have been explained in detail through the verses of the Vedas; know them all as creations of acts. Knowing and following thus about them, you shall be freed from the bondage of Karma.
33-42 Praise and teachings of Gyan and Karmyoga
Arjuna! Sacrifice in the form of Knowledge is superior to sacrifice performed with material things. For all the actions and matters culminate in Knowledge,
Get this knowledge from learned wise persons. By showing total physical politeness, by rendering service to them and asking them without any prejudices will unfold that knowledge to you.
Arjuna! After getting that Knowledge, you will not suffer attachment like this, and through it you will see all creations in your own self, and then in Me.
In such a case even if you are the most sinful of all sinners, you will over come all the sins by the raft of Knowledge.
Arjuna! As the blazing fire converts the fuel to ashes, , similarly the knowledge like fire reduces all the actions to ashes.
In this human world, No doubt there is nothing ( no way) to purify except the knowledge; one who has attained this that Karm Yogi , automatically gets the absolute knowledge himself .
One who has disciplined his senses and active towards spiritual practice such faithful person attains Knowledge; having gained Knowledge, he immediately attains absolute peace.
One who acts without sense and faith such person of doubtful mentality is a dropped soul. For the persons of doubtful mentality neither this universe nor that place where he goes after death is advantageous nor even happiness.
Arjuna! One who has dissolved himself from all his actions through devotion toward Yoga and whose all the doubts have been vanished through wisdom of senses such self possessed persons are not bound by the acts.
Arjun! Therefore dispel the doubts established in your mind born out of ignorance by cutting it with the help of sword like knowledge, establish yourself in yoga and be ready for the fight.
The Fourth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled as "The Yoga of Knowledge as well as the disciplines of Action and Knowledge."- - A dialogue between Shri Krishna and Arjuna finishes here.
Damodar Mishra
In this chapter following topics have been discussed:
1-15 The glory of God( Almighty) and Karmyoga described,
16-32 Substance of duties and sacrifices described
33-42 Praise and teachings of Gyan and Karmyoga
1-15 The glory of God (Almighty) and Karmyoga described
Sri Bhagavan said:
I told this immortal Yoga to Sun (Vivaswan); Vivaswa conveyed it to his son Manu; and Manu then said it to his son Ikswaku.
Arjun! Thus handed down from father to son, this Yoga remained known to the Rajrishis (Royal sages). But due to gap of time it is mostly disappeared on this earth.
Since you are My devotee and friend, the same ancient Yoga has been said to you by Me, because this is a supreme mystry.
Arjuna asked:
The birth of Sun (Vivaswan) dates back to remote old time and you are of recent origin, How, then, I should understand that this Yoga was told by you to the sun at the beginning of this universe.
Sri Bhagavan said:
Arjuna! You and I have been through many births. I know all of them but you do not know.
Though I being in form of unborn and indestructible and also the Almighty of all the creations, I manifest Myself through My own Yogamaya (divine potency), keeping My nature (Prakrti) under discipline.
Arjuna! Whenever there is decline of religion (righteousness) and anti religious activities (unrighteousness) increases, then I adopt a shape as body Myself .
For the protection of the righteous believers and for the destruction of evil-doers and to establishing Dharma (righteousness) on a firm footing, I appear physically from age to age.
Arjuna! My birth and actions are divine. Those who understand this in pith and substance do not have to take birth again on leaving his body, but attains Me.
So many devotees totally free from passion, fear and anger, concentrating in Me and Completely depending on Me and purified by the penance of knowledge of wisdom, many have attained Me..
O Arjuna!, A man approach Me through any way, I treat him accordingly; for all men follow My path from all the sides.
men desirous of the outcome of their actions worship the Gods; because In this mortal world, success quickly follows actions.
The four classes of society (viz., the Brahman, the Kshatriya, the Vaishya and the Shudra) were created by Me identifying according to their acts and qualities. Though creator, know Me, the immortal Almighty as non performer.
Since I have no attachment towards the results of actions, actions do not involve Me. In this way whoever understands me thus in substance does not bind himself with the actions.
The ancient seekers of salvation knew this had also acted likewise; therefore, you should also perform such actions like them as were performed by the forefathers always.
16-32 Substance of duties and sacrifices described
Even the Learned persons are at a lost in confusion in classifying as to distinction of action and inaction. Therefore, I shall explain with full clarity to you the truth about substance of action. You will than be free after knowing that from its evil effect (binding nature).
One should know the distinction between substance of action, inaction and prohibited action because the outcome of action is mysterious and extremely difficult to understand.
One, who sees inaction in action, and action in inaction, is learned among men; he is a Yogi and has accomplished all action.
One, who begins all the actionsl free from desire and predetermination, and whose actions have been lost in the fire of wisdom, he is called a learned man by the wise persons.
One, who has totally given up attachment to actions and their results, independently attained satisfaction, he does nothing even he may be engaged in action.
One, who has well controlled his mind and body, relinquished all his collections such a person with no desire even performing simply bodily actions, does not incur sin.
One, who without any desire is satisfied with whatever he gets, free from jealousy, conflicts and balanced in success and failure, - such person, though involved in actions, does not bind with acts.
One, whose attachment is totally vanished and free from it, whose mind is established in knowledge of his own, all the actions of such persons doing for sake of such sacrifice melt away.
The implements with which sacrifice is executed are also Bramha, the matters of sacrifice are Bramha, even the Bramha like person and act of sacrificing the same ( matters) into the Bramha like fire is also Bramha. (The person doing such sacrifice) The person who is completely absorbed in sacrifice action wise the goal to be attained by him is also Bramha. (Absolute).
Other followers of Yoga pay sacrifice in the shape of workship to the gods. Others pay sacrifice in the shape of soul of life like thoughts into the Bramha like fire. the very sacrifice in the shape of the self.
Other followers of Yoga pay as sacrifice their senses of hearing, etc., into the self discipline like fires. Other followers of Yoga pay sacrifice of sound and other objects of perception into the senses like fires.
Others followers of Yoga pay sacrifice all the acts of their senses, and the functions of the vitals airs, into the self control like fire of Yoga, which is kindled by wisdom.
So many bitter performers pay sacrifice with material things, some pay sacrifice in the shape of penances, others sacrifice through the actions of Yoga and there are so many perform through the self study of wisdom.
Other performers offer by way of controlling breath thorough withholding and sacrificing it in ways like Kumbhak and Rechak ( Type of breath Controlling);
There are still other so many performers committed to regular foods do practice of breath-controlling by sacrificing breath within breath. All of these performers make their sins destroyed through sacrifice and know the sacrifice in fact.
Arjuna! The performers experiencing the taste of the remains of sacrifices attain absolute almighty. One cannot be happy even in this world, how, then, he can be happy in the other world if he does not perform sacrifice?
In this way so many forms of sacrifice have been explained in detail through the verses of the Vedas; know them all as creations of acts. Knowing and following thus about them, you shall be freed from the bondage of Karma.
33-42 Praise and teachings of Gyan and Karmyoga
Arjuna! Sacrifice in the form of Knowledge is superior to sacrifice performed with material things. For all the actions and matters culminate in Knowledge,
Get this knowledge from learned wise persons. By showing total physical politeness, by rendering service to them and asking them without any prejudices will unfold that knowledge to you.
Arjuna! After getting that Knowledge, you will not suffer attachment like this, and through it you will see all creations in your own self, and then in Me.
In such a case even if you are the most sinful of all sinners, you will over come all the sins by the raft of Knowledge.
Arjuna! As the blazing fire converts the fuel to ashes, , similarly the knowledge like fire reduces all the actions to ashes.
In this human world, No doubt there is nothing ( no way) to purify except the knowledge; one who has attained this that Karm Yogi , automatically gets the absolute knowledge himself .
One who has disciplined his senses and active towards spiritual practice such faithful person attains Knowledge; having gained Knowledge, he immediately attains absolute peace.
One who acts without sense and faith such person of doubtful mentality is a dropped soul. For the persons of doubtful mentality neither this universe nor that place where he goes after death is advantageous nor even happiness.
Arjuna! One who has dissolved himself from all his actions through devotion toward Yoga and whose all the doubts have been vanished through wisdom of senses such self possessed persons are not bound by the acts.
Arjun! Therefore dispel the doubts established in your mind born out of ignorance by cutting it with the help of sword like knowledge, establish yourself in yoga and be ready for the fight.
The Fourth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled as "The Yoga of Knowledge as well as the disciplines of Action and Knowledge."- - A dialogue between Shri Krishna and Arjuna finishes here.
Friday, September 12, 2008
Lotus Gita- A Path to Salvation CHAPTER III
In the first two Chapters of the Lotus Gita following topics have been discussed :
Chapter-1-Despondency shown by Arjun ( Total verses-47) 1. Principal warriors of Mahabharat Battle and their qualities
2. Conches blowing description
3. Inspection of army by Arjun
4. Description of the despodencyOf Arjun
CHAPTER-II- SANKHYA AND KARMA YOGA (KNOWLEDGE AND ACTION YOGA) (Total verses72)
1. More discussion on Arjun”s Depression
2. Sankhya Yoga Discussed
3. Kshtriya’s Duty in battle graound
4. Karma Yoga Discussed
5. Identifying the persons of stable mind
Now in the next Chapter following subjects will be discussed:
CHAPTER-III-KARMA YOGA (YOGA OF ACTION) (total verses. 43)
1. Specific performance of duty according to Sankhya and Karma Yoga
2. Securing Universal cycle through duty performance
3. Imposition and performance of duty for universal welfare
4. Performance of duty as per one’s own belief Without attachment or detachment
5. Winning emotions
CHAPTER-III-KARMA YOGA (YOGA OF ACTION) (1-43)
1-9 Specific performance of duty according to Sankhya and Karma Yoga
Arjuna said:
Krisna! If you recognize Knowledge (Intellect) superior to Action, then why do you urge me to this dreadful act? Kesava!
You are making my mind puzzled by these confusing mixed up expressions. Therefore speak definite and one discipline that may bring me welfare.
Sri Bhagavan said:
O innocent Arjuna! In this Human world two types of beliefs have been told by me in the past. In the case of the sankhyayogi ( Believers of Knowledge) the act proceeds along the path of knowledge, whereas in the case of the person proceeding along the path of action are Karmayogi (Believers of acts).
A person do not experience liberty from acts without entering upon action and nor does he reach perfection merely by renunciation of action.
It is sure that no one can remain inactive even for a moment; because everyone is helplessly driven to action by nature-born qualities.
A person who outwardly restrains the organs of senses and their activities but his thoughts mentally dwelling on objects of senses, he is a man of foolish intellect and called a hypocrite.
Arjun! But the person who controls the organs of senses by the mind and remaining unattached practices the KarmYoga ( Yoga of Action) through those organs of senses, he excels.
Therefore, Perform your allotted duty because for action is superior to inaction. Desisting from action, you can not even maintain your body.
Arjun! All the persons are bound by shackles of Karma only when they are engaged in acts other than the actions performed for the sake of sacrifice (act in obedience of duty). Therefore, perform your duty, without any attachment, for the sake of sacrifice only.
10-19 Securing Universal cycles through duty performance
The Lord of the Universe (i.e. Prajapati Bramha) at the beginning human being etc along with the rules of duty towards actions directed them to multiply themselves through this duty towards actions and that may yield every thing they require for obedience to duty.
With this obedience towards duty they should upheld their Gods and may those Gods through their own duty foster them. Thus fostering one another attain the perfect welfare.
Fostered through Yagya (sacrifice), the Gods provide all the material required for obedience of duty towards actions without asking. A person who appropriates the material bestowed by the Gods for his own use without giving them in return, is a thief.
Those virtuous persons who use the material left in balance after sacrifice are absolved of all the sins. Those who cook for their own sake are sinful ones and eat only sin.
All creatures are evolved from food. Production of food depends on rains. Rain ensues from sacrifice. Sacrifice is rooted in performance of action.
Know that actions have their origin in the Veda (Old Scriptures). The Veda appeared through Akshar Bramha (the first Alphabet). Therefore Almighty God is always present in sacrifice.
Arjuna! One who does not act according to the conventional cycle set for this universe on this earth he is user of materialistic consumables through his body organs passing sinful life and living without use.
But a person, who is self delighted, self satisfied and is contented in the Self, has no duty.
That great person has no purpose for doing any act or omitting to do any act in this world and he does not have any selfish relation with any creature.
Therefore, always do your duty efficiently without attachment because a person in action work without attachment, attains the supreme Almighty.
20-29 Imposition and performance of duty for universal welfare
So many wise men like King Janak reached perfection through actions (without attachment). Therefore in view of the conventions of the world order too, you are liable to do act without attachment.
People follow the actions of great persons. People do their action according to the standard prescribed by great persons.
Arjuna! There is no act to be done by me in the three worlds ( i.e. Sky,Earth and deep underground. Say the Universe). There is nothing attaining unattained by Me that is yet to be attained. Still I continue actions.
Arjun! If I do not engage in action unwearied at any time, great harm will result because men follow My path in all matters.
If I do not engage in action every one will reach to end; and I should than be called the author of confusion of castes and of the destroyer of all these subjects.
Arjuna! The way in unwise persons act with attachment, the wise men should act similarly, seeking maintenance of the world order, without attachment.
Be careful! Wise man elevated in yoga should not disturb the mind of the ignorant persons attached to action, but should get them to perform all their duties, duly performing all those acts himself.
All the actions are done by the properties and process of nature. But the proudy unwise person, whose mind is deluded by egoism, considers himself to be the doer.
Arjun! However, one who knows the truth about the respective spheres of qualities and process of nature with respect to actions, holding that it is the Natural Process to perform natural actions does not get attached to them,
Those, who are completely deluded by the qualities and process of nature in actions, remain attached to those qualities and actions; A man of perfect knowledge should not disturb the mind of those having insufficient knowledge.
30-35 Performance of duty as per one’s own belief
Without attachment or detachment
Therefore, dedicating all the actions to Me with your mind , be freed from desires and the feeling of self possessiveness and mental fever, do your battle duty.
Even those who always follow this doctrine of Mine, without fault but with devoted mind, attain liberty from the binding effect of all actions.
But those who, find fault with this doctrine of Mine and do not follow it, they should be known to have been deluded in the matter of all knowledge, senseless and lost.
All creatures follow nature; wise man also behaves in conformity with his nature. What can restraint do in this?
Attraction and repulsion of a person are rooted in all sense-objects. Man should never come subordinate to them, because both of these are the main stumbling blocks in his way.
One's own duty having less merit is better to the duty of another well performed. Even death in the performance of own duty brings blessedness; another's command is full of fear.
36-43 winning emotions
Arjuna said:
O Krisna! Then what inspires a person acts involuntarily to commit sin as if he is driven forcefully.
Sri Bhagavan said:
It is desire an outcome of Rajas nature that turns out to be in form of anger, insatiable and grossly wicked; should be known to be the enemy in this case.
Smoke envelopes flame, Dirt envelopes mirror and amnion envelopes embryo similarly knowledge is enveloped by it (desire).
Arjuna! Knowledge is covered by this eternal enemy of the wise persons, the insatiable fire in the form of desire.
The senses, the mind and the intellect are said to be its seat; enveloping knowledge through these, it (desire) attracts the human beings.
Arjun! Therefore, control the senses and kill forcefully the wicked desire that destroys Knowledge and science.
The senses are said to be superior and energetic than the body; but mind is greater than the senses. Intellect is Greater than the mind and desire is superior to the intellect.
Arjun! Thus know that desire is superior to the intellect, you should control yourself and kill this undefeated enemy that is in the form of desire.
The Third chapter of the science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled as "Karmyoga" (the Yoga of Actions) - A dialogue between Shri Krishna and Arjuna finishes here
Damodar Mishra
Chapter-1-Despondency shown by Arjun ( Total verses-47) 1. Principal warriors of Mahabharat Battle and their qualities
2. Conches blowing description
3. Inspection of army by Arjun
4. Description of the despodencyOf Arjun
CHAPTER-II- SANKHYA AND KARMA YOGA (KNOWLEDGE AND ACTION YOGA) (Total verses72)
1. More discussion on Arjun”s Depression
2. Sankhya Yoga Discussed
3. Kshtriya’s Duty in battle graound
4. Karma Yoga Discussed
5. Identifying the persons of stable mind
Now in the next Chapter following subjects will be discussed:
CHAPTER-III-KARMA YOGA (YOGA OF ACTION) (total verses. 43)
1. Specific performance of duty according to Sankhya and Karma Yoga
2. Securing Universal cycle through duty performance
3. Imposition and performance of duty for universal welfare
4. Performance of duty as per one’s own belief Without attachment or detachment
5. Winning emotions
CHAPTER-III-KARMA YOGA (YOGA OF ACTION) (1-43)
1-9 Specific performance of duty according to Sankhya and Karma Yoga
Arjuna said:
Krisna! If you recognize Knowledge (Intellect) superior to Action, then why do you urge me to this dreadful act? Kesava!
You are making my mind puzzled by these confusing mixed up expressions. Therefore speak definite and one discipline that may bring me welfare.
Sri Bhagavan said:
O innocent Arjuna! In this Human world two types of beliefs have been told by me in the past. In the case of the sankhyayogi ( Believers of Knowledge) the act proceeds along the path of knowledge, whereas in the case of the person proceeding along the path of action are Karmayogi (Believers of acts).
A person do not experience liberty from acts without entering upon action and nor does he reach perfection merely by renunciation of action.
It is sure that no one can remain inactive even for a moment; because everyone is helplessly driven to action by nature-born qualities.
A person who outwardly restrains the organs of senses and their activities but his thoughts mentally dwelling on objects of senses, he is a man of foolish intellect and called a hypocrite.
Arjun! But the person who controls the organs of senses by the mind and remaining unattached practices the KarmYoga ( Yoga of Action) through those organs of senses, he excels.
Therefore, Perform your allotted duty because for action is superior to inaction. Desisting from action, you can not even maintain your body.
Arjun! All the persons are bound by shackles of Karma only when they are engaged in acts other than the actions performed for the sake of sacrifice (act in obedience of duty). Therefore, perform your duty, without any attachment, for the sake of sacrifice only.
10-19 Securing Universal cycles through duty performance
The Lord of the Universe (i.e. Prajapati Bramha) at the beginning human being etc along with the rules of duty towards actions directed them to multiply themselves through this duty towards actions and that may yield every thing they require for obedience to duty.
With this obedience towards duty they should upheld their Gods and may those Gods through their own duty foster them. Thus fostering one another attain the perfect welfare.
Fostered through Yagya (sacrifice), the Gods provide all the material required for obedience of duty towards actions without asking. A person who appropriates the material bestowed by the Gods for his own use without giving them in return, is a thief.
Those virtuous persons who use the material left in balance after sacrifice are absolved of all the sins. Those who cook for their own sake are sinful ones and eat only sin.
All creatures are evolved from food. Production of food depends on rains. Rain ensues from sacrifice. Sacrifice is rooted in performance of action.
Know that actions have their origin in the Veda (Old Scriptures). The Veda appeared through Akshar Bramha (the first Alphabet). Therefore Almighty God is always present in sacrifice.
Arjuna! One who does not act according to the conventional cycle set for this universe on this earth he is user of materialistic consumables through his body organs passing sinful life and living without use.
But a person, who is self delighted, self satisfied and is contented in the Self, has no duty.
That great person has no purpose for doing any act or omitting to do any act in this world and he does not have any selfish relation with any creature.
Therefore, always do your duty efficiently without attachment because a person in action work without attachment, attains the supreme Almighty.
20-29 Imposition and performance of duty for universal welfare
So many wise men like King Janak reached perfection through actions (without attachment). Therefore in view of the conventions of the world order too, you are liable to do act without attachment.
People follow the actions of great persons. People do their action according to the standard prescribed by great persons.
Arjuna! There is no act to be done by me in the three worlds ( i.e. Sky,Earth and deep underground. Say the Universe). There is nothing attaining unattained by Me that is yet to be attained. Still I continue actions.
Arjun! If I do not engage in action unwearied at any time, great harm will result because men follow My path in all matters.
If I do not engage in action every one will reach to end; and I should than be called the author of confusion of castes and of the destroyer of all these subjects.
Arjuna! The way in unwise persons act with attachment, the wise men should act similarly, seeking maintenance of the world order, without attachment.
Be careful! Wise man elevated in yoga should not disturb the mind of the ignorant persons attached to action, but should get them to perform all their duties, duly performing all those acts himself.
All the actions are done by the properties and process of nature. But the proudy unwise person, whose mind is deluded by egoism, considers himself to be the doer.
Arjun! However, one who knows the truth about the respective spheres of qualities and process of nature with respect to actions, holding that it is the Natural Process to perform natural actions does not get attached to them,
Those, who are completely deluded by the qualities and process of nature in actions, remain attached to those qualities and actions; A man of perfect knowledge should not disturb the mind of those having insufficient knowledge.
30-35 Performance of duty as per one’s own belief
Without attachment or detachment
Therefore, dedicating all the actions to Me with your mind , be freed from desires and the feeling of self possessiveness and mental fever, do your battle duty.
Even those who always follow this doctrine of Mine, without fault but with devoted mind, attain liberty from the binding effect of all actions.
But those who, find fault with this doctrine of Mine and do not follow it, they should be known to have been deluded in the matter of all knowledge, senseless and lost.
All creatures follow nature; wise man also behaves in conformity with his nature. What can restraint do in this?
Attraction and repulsion of a person are rooted in all sense-objects. Man should never come subordinate to them, because both of these are the main stumbling blocks in his way.
One's own duty having less merit is better to the duty of another well performed. Even death in the performance of own duty brings blessedness; another's command is full of fear.
36-43 winning emotions
Arjuna said:
O Krisna! Then what inspires a person acts involuntarily to commit sin as if he is driven forcefully.
Sri Bhagavan said:
It is desire an outcome of Rajas nature that turns out to be in form of anger, insatiable and grossly wicked; should be known to be the enemy in this case.
Smoke envelopes flame, Dirt envelopes mirror and amnion envelopes embryo similarly knowledge is enveloped by it (desire).
Arjuna! Knowledge is covered by this eternal enemy of the wise persons, the insatiable fire in the form of desire.
The senses, the mind and the intellect are said to be its seat; enveloping knowledge through these, it (desire) attracts the human beings.
Arjun! Therefore, control the senses and kill forcefully the wicked desire that destroys Knowledge and science.
The senses are said to be superior and energetic than the body; but mind is greater than the senses. Intellect is Greater than the mind and desire is superior to the intellect.
Arjun! Thus know that desire is superior to the intellect, you should control yourself and kill this undefeated enemy that is in the form of desire.
The Third chapter of the science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled as "Karmyoga" (the Yoga of Actions) - A dialogue between Shri Krishna and Arjuna finishes here
Damodar Mishra
Wednesday, September 10, 2008
LOTUS GITA- A PATH TO SALVATION CHAPTER II
CHAPTER-II- SANKHYA AND KARMA YOGA (KNOWLEDGE YOGA) (1-72)
1-10 More discussion on Arjun’s Depression
Sanjay said:
Arjuna was over helmed with pity, his eyes were full with tears, agitated and he was full of sorrow”
At this moment Sri Krisna said him the following words.
“Arjuna, the infatuation has grasped you at this odd hour. It is always avoided by noble souls. That may neither bring heaven, nor fame.
Do not yield to unmanliness that brings ill mentality. Shake off the paltry faint-heartedness. Rise to the occasion you are scorcher of your enemies.”
Arjuna than said:
O destroyer of foes krisna! Tell me how I shall be able to fight Bhisma and Drona with arrows on the battle-field? They are both objects of reverence.
It is better to live on begging in this world instead of killing these noble elders. Even after killing them blood-stained pleasures can only be enjoyed in the form of wealth and ancillary enjoyments.
Still it is not understood as to what should be preferred - to fight or not to fight. Even no one knows who will win. The sons of Dhrtarastra are all out to defeat us but we do not want to kill them and then live.
With such humiliating and cowardice making situation with the vice of faint heartedness and my mind puzzled with regard to duty, I ask you. Tell me that which is definitely good; I being your disciple, Pray, Please instruct me, I seek refuge in you.
For even if I obtain undisputed sovereignty and affluent kingdom on this earth and lordship over the gods, there does not seem any means that can drive away the grief which is drying up my senses.
Sanjaya said:
O king, having thus spoken to Sri Krsna, Arjuna insisted again, "I will not fight," and turned silent.
Then, O Dhrtarastra, Sri Krisna, as if smiling, addressed the following words to sad Arjuna, in the midst of the two armies.
11-30 Sankhya Yoga Discussed
Bhagwan Shri Krisna then said:
Arjuna! You grieve over those who should not be grieved for, yet you speak like a learned man; wise men never turn sorrow over the dead or the living beings.
In fact, there was never a time when I was not, or when you or these kings were not in existence. It is also not a fact that hereafter we shall all cease to be.
Like the stages of this body as boyhood, youth and old age are attributed to the soul through this body, even so it attains to another body. The wise man never get deluded about this.
O son of Kunti, the connection between the senses and their objects, give rise to the feelings of heat and cold, pleasure and pain, etc. These are all transitory and temporary; therefore, ignore them.
Arjuna! Pain and pleasure are alike for a wise man, and one who is not disturbed from these contacts becomes eligible for immortality.
The unreality has no existence similarly the reality never ceases to be; this reality of both has thus been perceived by the seers of truth.
Know that to be indestructible, by which all of this universe is pervaded; for that no one can destroy this indestructible substance.
All the bodies containing these indestructible, indefinable and eternal soul is spoken to be as perishable; therefore, Arjuna, fight.
One who knows the soul to be capable of killing and other who takes it as killed both of them are ignorant, because the soul neither kills, nor is killed.
The soul is neither born nor dies; nor does it exist on coming into being. For it is unborn, eternal, everlasting and perpetual; even though the body is slain, the soul is not.
Arjuna! If the man who knows this soul to be indestructible, eternal and free from birth and decay, How he can cause anyone to be killed, or kill anyone?
Just like a person who discards worn-out clothes, takes other new ones, likewise the soul with a body, cast off worn-out body and enters into other which is new one.
Neither the weapons can cut the soul nor fire can burn it; neither the water can wash it nor can wind make it dry.
The soul is incapable of being cutting; it is fire proof, impervious to water and cannot be dried as well. This soul is eternal, omnipresent, immovable, constant and everlasting.
The soul is not viewable directly; it is not considerable and is said to be without shape. After knowing this as such, you should not grieve.
And, Arjuna! Even if you recognize this soul as constantly taking birth and dying, you should not grieve like this.
In that case the death of a born person is certain; and the rebirth is inevitable. Therefore you should not grieve over on inevitable event.
Arjuna! All creatures were not viewable before they were born, and will become not viewable again when they are dead. They are viewable only in the intermediate stage. There is no occasion, then, for lamentation.
Someone perceives this body as wonder, similarly another one explains this as wonderful and another and another hears of it as like a wonder; while hearing this still no one know that this is incapable of knowledge.
Arjuna! The soul living in the bodies of every person is incapable of slain; therefore, you should not grieve for any being.
31-38 Kshahtriya’s ( A class in society) Duty in battle ground
Consider your own duty. You should not abandon it. There is nothing more welcome for a man of the Kshatriya (warrior) class than a righteous war.
Arjuna! They are the lucky among the Ksatriyas, who get such an opportunity for war. This is also an open door to heaven.
Now, if you will not join such a righteous war, then, by abandoning your duty you will be losing your reputation and incur sin.
Also, people will tell your ever living bad reputation story defaming on you and that infamy brought on a honorable man is worse than death.
And the great warriors, who held you in high esteem, will consider of you having desisted from battle out of fear.
And your enemies, disparaging your might, will speak many unbecoming words; what will then be more distressing than this?
If you are slained in battle you will attain heaven and by gaining victory you will enjoy sovereignty of the earth; therefore, arise to the occasion, Arjuna! Determine to fight.
Treat pleasure and pain, gain and loss, victory and defeat alike and get ready for the war. Fighting thus you will not incur sin.
39-53 Karma Yoga Discussed
Arjuna, this school of thought has been presented to you from the point of view of Gyanyoga ( Yoga of Knowledge i.e.SANKHYA YOGA) and now hear the same as presented from the Karmayoga (the Yoga of selfless action) school of thoughts. After Equipped with this attitude of mind, you will be able enough to shake off completely the shackles of Karma.
On this earth where human beings live this path of discipline (of unattachment towards action) there is no loss of effort, nor is there fear of contrary result. Even a little practice of this discipline protects one from great fear (of birth and death).
Arjuna! In this discipline the intellect to determine the subject is only one. Whereas the intellect to determined subject is not one, activities of such person is scattered in many directions and endless.
Arjuna! Those who are obsessed by desire and devoted to the letter of the Vedas regarding attachment towards act for physical pleasure and who look upon heaven as the supreme goal arguing that there is nothing beyond heaven, are unwise. These unwise persons speak flowery words recommending many acts of various kinds for the attainment of pleasure and prosperity with rebirth as their fruit. The persons whose minds have been carried away by such flowery words, and have been deeply attached to pleasure and worldly prosperity, cannot attain the determinate intellect concentrated on God.
Arjuna! The Vedas deal with the three Gunas ( Branches of qualities) or modes of nature, be thou indifferent to these natures and their means, rising above pairs of conflicts like attachments and detachments etc. Stabilize in the Eternal Existence (God). Remain unconcerned about the supply of wants and the preservation of what has been already gained. Bring yourself in the almighty.
Like a person occupying huge water reservoir do not show interest in small water pits similarly a Brahman ( who has knowledge of Vedas and Scriptures in pith and substance) do not have any interest in all the Vedas.
You have right to do your duty only, but do not claim the consequence coming out of that as per your desire. Do not claim to be the cause of consequences but there should also be no attachment towards inaction.
Arjuna! Relinquishing attachment, adopting indifference towards success and failure, perform your duties involving yourself with in Yoga. Equanimity is called Yoga.
Arjun! Acts with a selfish desire is far inferior to this Yoga of knowledge in the form of equanimity. Seek refuge in the evenness of brain. Because those who crave for fruits for their acts are poor and wretched.
One is released from both of his goods and evils during his life time if he is equipped with the yoga of knowledge i.e. equanimity. Therefore involve yourself in this Yoga, of equanimity. Efficiency in acts lie in the practice of this Yoga.
Because wise men armed with equanimity, detaching from the results of acts and gain liberty from the shackles of birth and attain the state without fault.
The moment your mind crosses the mire of attachments you will attain detachment stage which has been heard and yet to be heard.
The moment your mind confused by hearing conflicting statements due to scriptural diversities becomes steadfast and firm in Almighty, you will then attain union with Yoga.
54-72 identifying the persons of stable mind
Arjuna asked:
Krisna! What is the identification of a God realizing, stable minded person? How a man of Stable mind speaks, sits and walks?
Sri Bhagavan said:
Arjuna! When one completely give away all his desires, and is satisfied in the self through the self, then he is called man of stable mind.
The person who remains unperturbed in sorrows, whose thirst for pleasures has disappeared and who has freed himself from passions, fear and anger, is called stable of mind.
The person unattached to everything neither rejoices nor recoils, after getting any good or evil, his mind is stable.
Like a tortoise that folds from all directions in its limbs, one who withdraws his senses from the sense-objects, his mind becomes stable.
The person who does not enjoy sense objects with his senses; Sense-objects cease for him, but the taste for them still persists. This sense of taste also disappears in the case of the man of stable mind when he experiences the supreme element.
Arjun! Because by nature, the active senses forcibly carry away mind even of a wise man, who is practicing self-control,.
Therefore, Persons practicing Karm Yoga after controlling all the senses should sit for meditation devoting heart and soul to Me. Because whose senses are disciplined, his mind is stable.
The persons who think on sense-objects develop attachment for them. Desires spring up from attachment and from desire if restricted brings anger.
From anger infatuation arises; infatuation brings confusion of memory. Confusion of memory results into loss of reason. Loss of reason completely ruins a man.
A person of self disciplined subject of karm Yoga enjoys the various sense-objects through his senses, which are free from likes and dislikes, attains placidity of mind.
All the sorrows come to an end on attainment of such placidity of mind and the intellect of such a person of pure mind soon becomes firmly established in Almighty.
A person who has not controlled his mind and senses can have no intellect and such an undisciplined person cannot have belief in Almighty. The unbelieving person cannot have peace and no one can be happy without peace of mind.
Because any of senses moving into their own subjects can make the mind follow it. That state of mind may take away the intellect just as the wind carries away a barge upon the waters.
Arjuna! Therefore, one who has his senses completely disciplined for their objects, his mind is stable.
A dark for all beings in that stage is light for a disciplined man. Those who are involved in collection of worldly consumables is dark for a person (Seer) knowing the substance of the subject.
Just like the waters of different rivers join the ocean but that never over flows out of its limits. Similarly a disciplined person gets all the enjoyable material without any evil still he enjoys absolute peace. Others who hanker after such material enjoyment do not get such peace.
One who gives up all desires and runs free from attachments, ego and desire for enjoyment, attains peace.
Arjuna! This is the status of a person (Bramhi) who has attained the knowledge; In such a state, he overcomes attachments. Even at the last stage of life if one get this state still, he achieves Brahmic Status.
The Second chapter of the science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled as "Sankhyayoga" (the Yoga of Knowledge) - A dialogue between Shri Krishna and Arjuna finishes here
1-10 More discussion on Arjun’s Depression
Sanjay said:
Arjuna was over helmed with pity, his eyes were full with tears, agitated and he was full of sorrow”
At this moment Sri Krisna said him the following words.
“Arjuna, the infatuation has grasped you at this odd hour. It is always avoided by noble souls. That may neither bring heaven, nor fame.
Do not yield to unmanliness that brings ill mentality. Shake off the paltry faint-heartedness. Rise to the occasion you are scorcher of your enemies.”
Arjuna than said:
O destroyer of foes krisna! Tell me how I shall be able to fight Bhisma and Drona with arrows on the battle-field? They are both objects of reverence.
It is better to live on begging in this world instead of killing these noble elders. Even after killing them blood-stained pleasures can only be enjoyed in the form of wealth and ancillary enjoyments.
Still it is not understood as to what should be preferred - to fight or not to fight. Even no one knows who will win. The sons of Dhrtarastra are all out to defeat us but we do not want to kill them and then live.
With such humiliating and cowardice making situation with the vice of faint heartedness and my mind puzzled with regard to duty, I ask you. Tell me that which is definitely good; I being your disciple, Pray, Please instruct me, I seek refuge in you.
For even if I obtain undisputed sovereignty and affluent kingdom on this earth and lordship over the gods, there does not seem any means that can drive away the grief which is drying up my senses.
Sanjaya said:
O king, having thus spoken to Sri Krsna, Arjuna insisted again, "I will not fight," and turned silent.
Then, O Dhrtarastra, Sri Krisna, as if smiling, addressed the following words to sad Arjuna, in the midst of the two armies.
11-30 Sankhya Yoga Discussed
Bhagwan Shri Krisna then said:
Arjuna! You grieve over those who should not be grieved for, yet you speak like a learned man; wise men never turn sorrow over the dead or the living beings.
In fact, there was never a time when I was not, or when you or these kings were not in existence. It is also not a fact that hereafter we shall all cease to be.
Like the stages of this body as boyhood, youth and old age are attributed to the soul through this body, even so it attains to another body. The wise man never get deluded about this.
O son of Kunti, the connection between the senses and their objects, give rise to the feelings of heat and cold, pleasure and pain, etc. These are all transitory and temporary; therefore, ignore them.
Arjuna! Pain and pleasure are alike for a wise man, and one who is not disturbed from these contacts becomes eligible for immortality.
The unreality has no existence similarly the reality never ceases to be; this reality of both has thus been perceived by the seers of truth.
Know that to be indestructible, by which all of this universe is pervaded; for that no one can destroy this indestructible substance.
All the bodies containing these indestructible, indefinable and eternal soul is spoken to be as perishable; therefore, Arjuna, fight.
One who knows the soul to be capable of killing and other who takes it as killed both of them are ignorant, because the soul neither kills, nor is killed.
The soul is neither born nor dies; nor does it exist on coming into being. For it is unborn, eternal, everlasting and perpetual; even though the body is slain, the soul is not.
Arjuna! If the man who knows this soul to be indestructible, eternal and free from birth and decay, How he can cause anyone to be killed, or kill anyone?
Just like a person who discards worn-out clothes, takes other new ones, likewise the soul with a body, cast off worn-out body and enters into other which is new one.
Neither the weapons can cut the soul nor fire can burn it; neither the water can wash it nor can wind make it dry.
The soul is incapable of being cutting; it is fire proof, impervious to water and cannot be dried as well. This soul is eternal, omnipresent, immovable, constant and everlasting.
The soul is not viewable directly; it is not considerable and is said to be without shape. After knowing this as such, you should not grieve.
And, Arjuna! Even if you recognize this soul as constantly taking birth and dying, you should not grieve like this.
In that case the death of a born person is certain; and the rebirth is inevitable. Therefore you should not grieve over on inevitable event.
Arjuna! All creatures were not viewable before they were born, and will become not viewable again when they are dead. They are viewable only in the intermediate stage. There is no occasion, then, for lamentation.
Someone perceives this body as wonder, similarly another one explains this as wonderful and another and another hears of it as like a wonder; while hearing this still no one know that this is incapable of knowledge.
Arjuna! The soul living in the bodies of every person is incapable of slain; therefore, you should not grieve for any being.
31-38 Kshahtriya’s ( A class in society) Duty in battle ground
Consider your own duty. You should not abandon it. There is nothing more welcome for a man of the Kshatriya (warrior) class than a righteous war.
Arjuna! They are the lucky among the Ksatriyas, who get such an opportunity for war. This is also an open door to heaven.
Now, if you will not join such a righteous war, then, by abandoning your duty you will be losing your reputation and incur sin.
Also, people will tell your ever living bad reputation story defaming on you and that infamy brought on a honorable man is worse than death.
And the great warriors, who held you in high esteem, will consider of you having desisted from battle out of fear.
And your enemies, disparaging your might, will speak many unbecoming words; what will then be more distressing than this?
If you are slained in battle you will attain heaven and by gaining victory you will enjoy sovereignty of the earth; therefore, arise to the occasion, Arjuna! Determine to fight.
Treat pleasure and pain, gain and loss, victory and defeat alike and get ready for the war. Fighting thus you will not incur sin.
39-53 Karma Yoga Discussed
Arjuna, this school of thought has been presented to you from the point of view of Gyanyoga ( Yoga of Knowledge i.e.SANKHYA YOGA) and now hear the same as presented from the Karmayoga (the Yoga of selfless action) school of thoughts. After Equipped with this attitude of mind, you will be able enough to shake off completely the shackles of Karma.
On this earth where human beings live this path of discipline (of unattachment towards action) there is no loss of effort, nor is there fear of contrary result. Even a little practice of this discipline protects one from great fear (of birth and death).
Arjuna! In this discipline the intellect to determine the subject is only one. Whereas the intellect to determined subject is not one, activities of such person is scattered in many directions and endless.
Arjuna! Those who are obsessed by desire and devoted to the letter of the Vedas regarding attachment towards act for physical pleasure and who look upon heaven as the supreme goal arguing that there is nothing beyond heaven, are unwise. These unwise persons speak flowery words recommending many acts of various kinds for the attainment of pleasure and prosperity with rebirth as their fruit. The persons whose minds have been carried away by such flowery words, and have been deeply attached to pleasure and worldly prosperity, cannot attain the determinate intellect concentrated on God.
Arjuna! The Vedas deal with the three Gunas ( Branches of qualities) or modes of nature, be thou indifferent to these natures and their means, rising above pairs of conflicts like attachments and detachments etc. Stabilize in the Eternal Existence (God). Remain unconcerned about the supply of wants and the preservation of what has been already gained. Bring yourself in the almighty.
Like a person occupying huge water reservoir do not show interest in small water pits similarly a Brahman ( who has knowledge of Vedas and Scriptures in pith and substance) do not have any interest in all the Vedas.
You have right to do your duty only, but do not claim the consequence coming out of that as per your desire. Do not claim to be the cause of consequences but there should also be no attachment towards inaction.
Arjuna! Relinquishing attachment, adopting indifference towards success and failure, perform your duties involving yourself with in Yoga. Equanimity is called Yoga.
Arjun! Acts with a selfish desire is far inferior to this Yoga of knowledge in the form of equanimity. Seek refuge in the evenness of brain. Because those who crave for fruits for their acts are poor and wretched.
One is released from both of his goods and evils during his life time if he is equipped with the yoga of knowledge i.e. equanimity. Therefore involve yourself in this Yoga, of equanimity. Efficiency in acts lie in the practice of this Yoga.
Because wise men armed with equanimity, detaching from the results of acts and gain liberty from the shackles of birth and attain the state without fault.
The moment your mind crosses the mire of attachments you will attain detachment stage which has been heard and yet to be heard.
The moment your mind confused by hearing conflicting statements due to scriptural diversities becomes steadfast and firm in Almighty, you will then attain union with Yoga.
54-72 identifying the persons of stable mind
Arjuna asked:
Krisna! What is the identification of a God realizing, stable minded person? How a man of Stable mind speaks, sits and walks?
Sri Bhagavan said:
Arjuna! When one completely give away all his desires, and is satisfied in the self through the self, then he is called man of stable mind.
The person who remains unperturbed in sorrows, whose thirst for pleasures has disappeared and who has freed himself from passions, fear and anger, is called stable of mind.
The person unattached to everything neither rejoices nor recoils, after getting any good or evil, his mind is stable.
Like a tortoise that folds from all directions in its limbs, one who withdraws his senses from the sense-objects, his mind becomes stable.
The person who does not enjoy sense objects with his senses; Sense-objects cease for him, but the taste for them still persists. This sense of taste also disappears in the case of the man of stable mind when he experiences the supreme element.
Arjun! Because by nature, the active senses forcibly carry away mind even of a wise man, who is practicing self-control,.
Therefore, Persons practicing Karm Yoga after controlling all the senses should sit for meditation devoting heart and soul to Me. Because whose senses are disciplined, his mind is stable.
The persons who think on sense-objects develop attachment for them. Desires spring up from attachment and from desire if restricted brings anger.
From anger infatuation arises; infatuation brings confusion of memory. Confusion of memory results into loss of reason. Loss of reason completely ruins a man.
A person of self disciplined subject of karm Yoga enjoys the various sense-objects through his senses, which are free from likes and dislikes, attains placidity of mind.
All the sorrows come to an end on attainment of such placidity of mind and the intellect of such a person of pure mind soon becomes firmly established in Almighty.
A person who has not controlled his mind and senses can have no intellect and such an undisciplined person cannot have belief in Almighty. The unbelieving person cannot have peace and no one can be happy without peace of mind.
Because any of senses moving into their own subjects can make the mind follow it. That state of mind may take away the intellect just as the wind carries away a barge upon the waters.
Arjuna! Therefore, one who has his senses completely disciplined for their objects, his mind is stable.
A dark for all beings in that stage is light for a disciplined man. Those who are involved in collection of worldly consumables is dark for a person (Seer) knowing the substance of the subject.
Just like the waters of different rivers join the ocean but that never over flows out of its limits. Similarly a disciplined person gets all the enjoyable material without any evil still he enjoys absolute peace. Others who hanker after such material enjoyment do not get such peace.
One who gives up all desires and runs free from attachments, ego and desire for enjoyment, attains peace.
Arjuna! This is the status of a person (Bramhi) who has attained the knowledge; In such a state, he overcomes attachments. Even at the last stage of life if one get this state still, he achieves Brahmic Status.
The Second chapter of the science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled as "Sankhyayoga" (the Yoga of Knowledge) - A dialogue between Shri Krishna and Arjuna finishes here
LOTUS GITA- A PATH TO SAVATION CHAPTER-1
LOTUS GEETA - A PATH TO SALVATION
BY DAMODAR MISHRA
A man can do nothing if he has lost his sight. He need not contemplate of what is going on in the world and he need not destroy the peace of his mind for that which can not be had. But where there is end of Western theories is the start of Eastern Philosophy. As a matter of fact the real attainment of peace and the real attainment of salvation have only been the result of what is called successful attempt of sight less figures. Bhakta Surdasa can never be turned out of mind so far as the experience of this world is the material sight of a man is an obstacle in the sight of knowledge has been a principle of our Eastern Philosophy.
Dhritarashtra was blind. Then, what for the was anxious to hear the happenings of the war is a matter worth consideration, while that he was at a distance of some 24 miles from the battle field, where Sanjaya was explaining him all about the war is another point which should arrest our immediate attention.
The former is a point wherein lies all the Philosophy of this world. So far as a man is in the world it is his duty to take interest in the worldly affairs thinking that what is going on is in the interest of his Master and that he has only to perform his own duties. Either success or defeat, either good or bad, and either profit or loss all these are the properties of Master - The Supernatural Power what is called God - and a man can only be regarded as a member of His worldly office. But he entangles himself in the worldly affairs so much that he forgets the existence of his Master and whatever enjoyed is enjoyed by him as his own property. This mars his future prospect and interfere him in his duties with a result that he proves to be unsuccessful in the organization of his office. How to act and how to enjoy their results in the world is all the subject matter with which the valuable principles of Lord Krishna deal and which is called Philosophy.
Why one should follow the principles of Lord Krishna why they have been so popular, Why the world regards him as Greatest Philosopher and Yogiraj and of what use his Yog c principles can prove to the world is a reference better to be disposed of by the next point, He gave a telescopic sight to Sanjaya by the help of Yoga Science by which he could easily see the events of war from a distance of some 24 miles The topic is really of interest if references on Yoga be consulted here but I am afraid it would be out of reference and therefore it should be adequate to say that the exceptional or telescopical sight what is called Divya Drishti is a child's play in Yoga Vidya.
Now we turn to the subject matter of which the introduction is not so long. The blind Dhritarashra enquires from Sanjaya about the happening of war and Sanjaya is explaining him the account thereof. From this point the Gita starts.
Chapter-I-Despondency shown by Arjun (1-47)
1-11. Principal warriors of Mahabharat Battle and their Qualities
Dhritarashra Said:-
Oh Sanjaya! What has been done by my sons and the sons of Pandu who gathered together for war in the battle-field of Kurukshetra-a Dharma Kshetra (Religious territory).
Sanjaya Said:-
Duryodhana having seen the arrangement of the army went to the Acharya (the preceptor) and told him to see the army arrayed by the sons of Pandu. He also requested him to see the arrangement conducted by the son of Drupad.
(1) The leaders of the Pandava's army:-
Bhim, Arjun, Yuyudhan, Virat, Drupad, Dhrishtaketu, Chekitan, King of Kashi, Purujit, Kuntibhoj Shaivya, Yudhamanyu, Uttamauja, Saubhadreya, and the Draupadeya.
(2) The Leaders of the Kaurava's army:-
Bhishma, Karan, Kripa, Ashwatthama, Vikarna and Somdutta
He said that in addition to the above warriors there are several other heroes who are ready to sacrifice their life for the sake of their King. Their arms are dreadful and they are expert in the art of battlefield.
Our army marshalled by Bhishma is insufficient in view of the army marshalled by Bhim and therefore all standing in their respective divisions might be guarded by Bhishma.
12-19 Conches blowing description
At this time to encourage Bhishma the glorious warrior blew his conch just according to the roaring of lion. Other conches, kettledrums, tabours and cow horns were blared which made the tumultuous sound, Then Arjun and Krishna in white chariot blew their unequal conches, The conch Panchjanya was with Lord Krishna and Devdutta was with Dhananjaya and the conch named Paundra was with Bhim the Vrikodara having unusual belly.
Similarly Yudhishthir son of Kunti, Nakul, Sahadev, King of Kashi Shikhandi, Dhristdyumna, Virat, Satyaki, Drupad and his sons and Saubhadreyas all blew their mightly conches. That sounds of conches from land to the sky penetrated the heart of sons of Dhritrashtra.
20-27 Inspection of army by Arjun
After this when Arjun saw the sons of Dhritrashtra standing in wait of using their weapons he also took up his bow and spoke out to Lord Krishna that chariot should be brought in the middle of both the armies that he might be able to see the warriors of the opposite army with whom he had to fight in that war. He wanted to see them who came with an ardent desire to please the evil minded sons of Dhritrashtra.
Krishna on having heard these words brought the chariot in the middle of both the armies and pointing the warriors told him to see them, Arjun saw that among the warriors there were his father-in-law, friends, brotheren, preceptors, maternal-uncles, cousins his sons and grandsons, He was deeply moved in pity and to Lord Krishna he said:-
28-48 Despondency Of Arjun
When I see those all my relatives who has come for war and who are in wait of using their weapons my bodies trembles, limbs and mouth feel dryness and hair become sensible.
Gandiva (the bow of Arjun) seems to be slipping from hands, body feels some temperature and mind is out of order, and I need not wish to stand in the battlefield,
There seems to be some adverse omens and do not think any good in killing my own kinsmen in the battle.
Oh! Krishna! I have no wish for victory nor for any kingdom nor for seeking pleasure or enjoyment which if I gain would be of no use because, the object to win the kingdom, victory and pleasure was only for the sake and show of all those kinsmen who are standing before me to sacrifice their lives.
I should not wish to kill those teachers, fathers, sons, grandfathers, maternal-uncles, fathers-in-law grandsons, brothers-in-law and other relatives even for the kingdom of all the three spheres. The question is merely for this small earth.
Oh ! Janardana ! What pleasure! would be able to seek if I kill these sons of Dhritrashtra, the death of whose, can only make me a red handera sinner-and therefore, we need not enable ourselves to commit this sin by destroying the lives of our relatives. Oh Madhava ! Will it - the death of our kinsmen-be the source of our happiness though the evil to be created by the murder of friend and the destruction of families is not realised by them owing to their being over influenced by greed.
Oh! Janardana ! Why we should not try to be aside from the sin and evil which is clear like a sun in the curel deeds such as the destruction of family.
When a man commits murder, his conscience is also killed, snatching every power from his body, to judge for him right and wrong, and in his every activity, he is far from the righteousness which perishes the traditions of his family and deprives him of his manly duties his religion.
This also affects the housewives and deprives them of their morality, as a result of which, their issues are of impure blood and their activities being quite different, and hatred, create confusion the caste proving their ungenuinenity.
Their impurity of blood, besides, caste confusions, leads them to lifelong hatred, which puts obstacle before them in establishing their connexions, which they can only gain in the families of their own type and thus all elements of their ancestors disappear from among them and impurity exceeds to such an extent that they become totally different from their ancestors, The everlasting misdeeds abolish the established customs of their community which speaks also upon their relatives, companions and society thus making whole of the community victim of impurity, irregularity and unlaw ulness. These evils grow like a contagious disease and cause uneasiness in their own minds and speak ill upon the mode of their life. Oh ! Janardana ! It becomes wholly and soley dirty, full of uneasiness and anxiety-a heli life-which they have to lead for a long long time time, it is gathered.
The sin, alas ? which we are ready to commit might be very big. as we are endeavoring such a barbarous act as to destroy the numerous human lives-the lives of our own kinsmen-for the sake of our own pleasure and kingdom, and therefore, I am inclined to consider, that the best course will be, if I offer myself without any resistance and without any arms before the weapons of my enemy the sons of Dhritrashtra and the good, it will be if they kill me all alone in this battle for the sake of consolation.
With these words, Arjuna turned back to his seat in the chariot, quite sad and sober casting his bow and arrow in a quit disgusted state of his mind.
The first chapter of the despondency of Arjuna in the glorious Upnishad of Shree Mad Bhagvat Gita - A dialogue between Shri Krishna and Arjuna finishes here.
BY DAMODAR MISHRA
A man can do nothing if he has lost his sight. He need not contemplate of what is going on in the world and he need not destroy the peace of his mind for that which can not be had. But where there is end of Western theories is the start of Eastern Philosophy. As a matter of fact the real attainment of peace and the real attainment of salvation have only been the result of what is called successful attempt of sight less figures. Bhakta Surdasa can never be turned out of mind so far as the experience of this world is the material sight of a man is an obstacle in the sight of knowledge has been a principle of our Eastern Philosophy.
Dhritarashtra was blind. Then, what for the was anxious to hear the happenings of the war is a matter worth consideration, while that he was at a distance of some 24 miles from the battle field, where Sanjaya was explaining him all about the war is another point which should arrest our immediate attention.
The former is a point wherein lies all the Philosophy of this world. So far as a man is in the world it is his duty to take interest in the worldly affairs thinking that what is going on is in the interest of his Master and that he has only to perform his own duties. Either success or defeat, either good or bad, and either profit or loss all these are the properties of Master - The Supernatural Power what is called God - and a man can only be regarded as a member of His worldly office. But he entangles himself in the worldly affairs so much that he forgets the existence of his Master and whatever enjoyed is enjoyed by him as his own property. This mars his future prospect and interfere him in his duties with a result that he proves to be unsuccessful in the organization of his office. How to act and how to enjoy their results in the world is all the subject matter with which the valuable principles of Lord Krishna deal and which is called Philosophy.
Why one should follow the principles of Lord Krishna why they have been so popular, Why the world regards him as Greatest Philosopher and Yogiraj and of what use his Yog c principles can prove to the world is a reference better to be disposed of by the next point, He gave a telescopic sight to Sanjaya by the help of Yoga Science by which he could easily see the events of war from a distance of some 24 miles The topic is really of interest if references on Yoga be consulted here but I am afraid it would be out of reference and therefore it should be adequate to say that the exceptional or telescopical sight what is called Divya Drishti is a child's play in Yoga Vidya.
Now we turn to the subject matter of which the introduction is not so long. The blind Dhritarashra enquires from Sanjaya about the happening of war and Sanjaya is explaining him the account thereof. From this point the Gita starts.
Chapter-I-Despondency shown by Arjun (1-47)
1-11. Principal warriors of Mahabharat Battle and their Qualities
Dhritarashra Said:-
Oh Sanjaya! What has been done by my sons and the sons of Pandu who gathered together for war in the battle-field of Kurukshetra-a Dharma Kshetra (Religious territory).
Sanjaya Said:-
Duryodhana having seen the arrangement of the army went to the Acharya (the preceptor) and told him to see the army arrayed by the sons of Pandu. He also requested him to see the arrangement conducted by the son of Drupad.
(1) The leaders of the Pandava's army:-
Bhim, Arjun, Yuyudhan, Virat, Drupad, Dhrishtaketu, Chekitan, King of Kashi, Purujit, Kuntibhoj Shaivya, Yudhamanyu, Uttamauja, Saubhadreya, and the Draupadeya.
(2) The Leaders of the Kaurava's army:-
Bhishma, Karan, Kripa, Ashwatthama, Vikarna and Somdutta
He said that in addition to the above warriors there are several other heroes who are ready to sacrifice their life for the sake of their King. Their arms are dreadful and they are expert in the art of battlefield.
Our army marshalled by Bhishma is insufficient in view of the army marshalled by Bhim and therefore all standing in their respective divisions might be guarded by Bhishma.
12-19 Conches blowing description
At this time to encourage Bhishma the glorious warrior blew his conch just according to the roaring of lion. Other conches, kettledrums, tabours and cow horns were blared which made the tumultuous sound, Then Arjun and Krishna in white chariot blew their unequal conches, The conch Panchjanya was with Lord Krishna and Devdutta was with Dhananjaya and the conch named Paundra was with Bhim the Vrikodara having unusual belly.
Similarly Yudhishthir son of Kunti, Nakul, Sahadev, King of Kashi Shikhandi, Dhristdyumna, Virat, Satyaki, Drupad and his sons and Saubhadreyas all blew their mightly conches. That sounds of conches from land to the sky penetrated the heart of sons of Dhritrashtra.
20-27 Inspection of army by Arjun
After this when Arjun saw the sons of Dhritrashtra standing in wait of using their weapons he also took up his bow and spoke out to Lord Krishna that chariot should be brought in the middle of both the armies that he might be able to see the warriors of the opposite army with whom he had to fight in that war. He wanted to see them who came with an ardent desire to please the evil minded sons of Dhritrashtra.
Krishna on having heard these words brought the chariot in the middle of both the armies and pointing the warriors told him to see them, Arjun saw that among the warriors there were his father-in-law, friends, brotheren, preceptors, maternal-uncles, cousins his sons and grandsons, He was deeply moved in pity and to Lord Krishna he said:-
28-48 Despondency Of Arjun
When I see those all my relatives who has come for war and who are in wait of using their weapons my bodies trembles, limbs and mouth feel dryness and hair become sensible.
Gandiva (the bow of Arjun) seems to be slipping from hands, body feels some temperature and mind is out of order, and I need not wish to stand in the battlefield,
There seems to be some adverse omens and do not think any good in killing my own kinsmen in the battle.
Oh! Krishna! I have no wish for victory nor for any kingdom nor for seeking pleasure or enjoyment which if I gain would be of no use because, the object to win the kingdom, victory and pleasure was only for the sake and show of all those kinsmen who are standing before me to sacrifice their lives.
I should not wish to kill those teachers, fathers, sons, grandfathers, maternal-uncles, fathers-in-law grandsons, brothers-in-law and other relatives even for the kingdom of all the three spheres. The question is merely for this small earth.
Oh ! Janardana ! What pleasure! would be able to seek if I kill these sons of Dhritrashtra, the death of whose, can only make me a red handera sinner-and therefore, we need not enable ourselves to commit this sin by destroying the lives of our relatives. Oh Madhava ! Will it - the death of our kinsmen-be the source of our happiness though the evil to be created by the murder of friend and the destruction of families is not realised by them owing to their being over influenced by greed.
Oh! Janardana ! Why we should not try to be aside from the sin and evil which is clear like a sun in the curel deeds such as the destruction of family.
When a man commits murder, his conscience is also killed, snatching every power from his body, to judge for him right and wrong, and in his every activity, he is far from the righteousness which perishes the traditions of his family and deprives him of his manly duties his religion.
This also affects the housewives and deprives them of their morality, as a result of which, their issues are of impure blood and their activities being quite different, and hatred, create confusion the caste proving their ungenuinenity.
Their impurity of blood, besides, caste confusions, leads them to lifelong hatred, which puts obstacle before them in establishing their connexions, which they can only gain in the families of their own type and thus all elements of their ancestors disappear from among them and impurity exceeds to such an extent that they become totally different from their ancestors, The everlasting misdeeds abolish the established customs of their community which speaks also upon their relatives, companions and society thus making whole of the community victim of impurity, irregularity and unlaw ulness. These evils grow like a contagious disease and cause uneasiness in their own minds and speak ill upon the mode of their life. Oh ! Janardana ! It becomes wholly and soley dirty, full of uneasiness and anxiety-a heli life-which they have to lead for a long long time time, it is gathered.
The sin, alas ? which we are ready to commit might be very big. as we are endeavoring such a barbarous act as to destroy the numerous human lives-the lives of our own kinsmen-for the sake of our own pleasure and kingdom, and therefore, I am inclined to consider, that the best course will be, if I offer myself without any resistance and without any arms before the weapons of my enemy the sons of Dhritrashtra and the good, it will be if they kill me all alone in this battle for the sake of consolation.
With these words, Arjuna turned back to his seat in the chariot, quite sad and sober casting his bow and arrow in a quit disgusted state of his mind.
The first chapter of the despondency of Arjuna in the glorious Upnishad of Shree Mad Bhagvat Gita - A dialogue between Shri Krishna and Arjuna finishes here.
LOTUS GITA A Path to Salvation
LOTUS GITA- A PATH TO SALVATION
Vedvyas the Author of Mahabharat Puraan has described Gita as the ultimate science of life on the earth in the universe. Gita has been emanated from the lotus like lips of Almighty Visnu (The GOD) himself from whose navel sprung the lotus. Accordingly there is no need to study any other life sciences as mentioned in the scriptures.
All human beings who have faith and reverence to achieve successful destination in life should study Gita, Those who believe in God or not must at least once in life time should go thorough the contents and subject matter of this wonder book. It is claimed that any person can attain the supreme state of salvation if devotion toward the path as shown through Gita is adopted. Man can attain perfection during his life time through this.
Gita is not meant for monks and ascetics. This is not a book to be kept as religious literature to be kept in the book selves to show that we have faith in it because we are from some faith believers. A person in life faces so many problems and Psychological complexes like Arjun the main indicator of Human being in the Gita. Gita has all the answers for all circumstances. Arjun at a time was prepared to abandon his duty due to infatuation created by complex circumstances. The teachings as enumerated in Gita inspired Arjun to do his duty and drag the Battle of life (MAHABHARAT) to a great win.
The GITA lays down two main principles for life: (1) SANKHYA YOGA and (2) KARMA YOGA.
According to Sankhya Yoga All objects are unreal like image in a pond of water or images we see in a dream. Every act we do is due to some circumstance that is created by some Guna which is product of Maya. Act done vanishes in the property of Guna itself and leaves its impact to create another circumstance multiple acts further creating complex situation in life. Sankhya teaches us to leave totally the sense of doer ship with regard to all activities of the mind, senses and body.
Karmyoga makes it clear that every act we do should be done as if the act belongs to Almighty God. We should maintain equality in success or failure. There should not be any attachment and desire for fruit. All acts should be done with utmost faith and reverence only for the sake of that Almighty.
Both these ways give same result. But a man cannot adopt both the ways simultaneously.
Gita has been recognized as a religious book universally due to certain prejudices but in fact it is not so. This is a book for all persons having faith in any religion. This is meant for all human beings because this is a book containing subject of life science without any prejudices.
I will try my level best to make available all the 18 Chapters of SRI MADBHAGWATGITA in my forthcoming issues of Blogs.
Damodar Mishra
Vedvyas the Author of Mahabharat Puraan has described Gita as the ultimate science of life on the earth in the universe. Gita has been emanated from the lotus like lips of Almighty Visnu (The GOD) himself from whose navel sprung the lotus. Accordingly there is no need to study any other life sciences as mentioned in the scriptures.
All human beings who have faith and reverence to achieve successful destination in life should study Gita, Those who believe in God or not must at least once in life time should go thorough the contents and subject matter of this wonder book. It is claimed that any person can attain the supreme state of salvation if devotion toward the path as shown through Gita is adopted. Man can attain perfection during his life time through this.
Gita is not meant for monks and ascetics. This is not a book to be kept as religious literature to be kept in the book selves to show that we have faith in it because we are from some faith believers. A person in life faces so many problems and Psychological complexes like Arjun the main indicator of Human being in the Gita. Gita has all the answers for all circumstances. Arjun at a time was prepared to abandon his duty due to infatuation created by complex circumstances. The teachings as enumerated in Gita inspired Arjun to do his duty and drag the Battle of life (MAHABHARAT) to a great win.
The GITA lays down two main principles for life: (1) SANKHYA YOGA and (2) KARMA YOGA.
According to Sankhya Yoga All objects are unreal like image in a pond of water or images we see in a dream. Every act we do is due to some circumstance that is created by some Guna which is product of Maya. Act done vanishes in the property of Guna itself and leaves its impact to create another circumstance multiple acts further creating complex situation in life. Sankhya teaches us to leave totally the sense of doer ship with regard to all activities of the mind, senses and body.
Karmyoga makes it clear that every act we do should be done as if the act belongs to Almighty God. We should maintain equality in success or failure. There should not be any attachment and desire for fruit. All acts should be done with utmost faith and reverence only for the sake of that Almighty.
Both these ways give same result. But a man cannot adopt both the ways simultaneously.
Gita has been recognized as a religious book universally due to certain prejudices but in fact it is not so. This is a book for all persons having faith in any religion. This is meant for all human beings because this is a book containing subject of life science without any prejudices.
I will try my level best to make available all the 18 Chapters of SRI MADBHAGWATGITA in my forthcoming issues of Blogs.
Damodar Mishra
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