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Gita : Ch-3. Introduction : Part-1.





Srimad Bhagavad-Gita :


Chapter-3. ( Karma-yogam)


Introduction:


Part-1.




This universe was considered as the ground on which we based our consciousness of our duty in life. We can know what we ought to do only if we know where we are actually located in this world. Unless we know our circumstances – where we are standing, internally as well as externally, at any given moment of time – we will not be able to take even one step forward in any direction.

So duty as an action incumbent upon people is based on the consciousness of one’s own being in relation to the circumstances of existence in this world. That is to say, Karma Yoga is based on Buddhi Yoga, as told in the language of the Bhagavadgita. When karma is based not on buddhi, proper understanding, then karma, action, becomes a meandering movement with no proper direction. You can move anywhere, in any direction, and do whatever you like, but that cannot be called right action.

The philosophy of the Bhagavadgita is actually the science of right activity. That which is proper on your part is right action. But what is it that is proper on your part? The propriety of your behaviour and your action depends upon the extent to which you fit in a state of harmony to the atmosphere of creation as a whole. This is the reason why it became necessary for us to go into the details of the cosmological creative process as adumbrated in the Sankhya philosophy.

In what manner are you connected to this world? That is the manner which will decide how you have to act. Are you on the surface of the Earth? Are you on a hilltop? Are you in the desert? Are you on the sea? Are you in the midst of friends, or otherwise? What is also happening to you internally, at the same time?

The internal and external setup of things in the context of the existence of a person or an individual is explained in the cosmology of the Sankhya. We went into great detail about it already so that you will have some idea as to where you are actually sitting at this moment. You are not sitting on any particular isolated location at all. In this great cosmological scheme of which you are one single evolute, you seem to be connected to everything. The entire space-time and the stars, the whole of creation, Prakriti and Purusha, whatever it is, are all strung, as it were, on your own body and, conversely, you are strung on the body of this Universal Being. Hence, you are not an ordinary individual.

To be continued  .....



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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.

(12)


arjuna uvaca :


param  brahma  param  dhama  pavitram  paramam  bhavan,


purusham  sasvatam  divyam  adidevamajam  vibhum.



arjuna uvaca :  arjuna  said;


param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


(13)


ahustvamrshayah  sarve  devarshirnaradastatha,


asito  devalo  vyasah  svayam  caiva  bravishi me.


sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Liste…

Gita : Ch-13. Slo-13. Discussion-3.

12/07/2017.
Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)


jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,


anadimat  param   brahma  na  sat  tannasaducyate.



jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)



Srimad Bhagavad-Gita:


Chapter-5. ( Karma-sanyasa-yogam )


Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)



(27).

Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,


pranapanau    samau    krtva     nasabhyantaracarinau.


( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,


vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.



27.

bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …