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Gita : Ch-3. Introduction : Part-14.






Srimad Bhagavad-Gita :


Chapter-3. ( Karma-yogam)


Introduction:


Part-14.



Here is a brief outline of the Karma Yoga principle of the Bhagavadgita. Therefore, Arjuna is asked to take a particular step under the prevailing circumstances, out of which he could not extricate himself. He is bound to do whatever is expected of him. Even if you think you will not do, you will actually be ruminating over that, and your ‘not doing’ is also a kind of action. Do not be attached to doing, and do not be attached to not doing. When you are doing some work, you may feel you are getting attached to it, and so you may desist from action under the impression that you are not going to be attached. But you are going to be attached to the other, negative aspect of it, namely, cessation from action. Your consciousness of action may be attachment, but your consciousness of non-action is also attachment.




(Gita 2.47):


"Ma  karmaphalaheturbhurma   te   samgostvakarmani"  :


Meaning :


" Do not cling to your duties and works as if it is your performance. It is not yours; it is a universal action. Also, do not cling to non-action. You are caught from both sides. Neither can you have the so-called independent privilege of doing what you like, nor the option of not doing, under some circumstances."


But how will you adjust yourself to this condition? This is exactly the difficulty. It was not easy for even Bishma to decide what was proper under the given conditions. Even Drona, the great master, slipped under conditions which were very critical. Arjuna was a lesser man. His mind was reeling in a state of confusion.


No saint can be a saint all the time. There are a few moments when he comes down; he has difficulties and is unable to decide what is to be done. It is difficult to maintain God-consciousness all twenty-four hours of the day. Not even the greatest of saints can do that. Sometimes they act like human beings; but they rise up to God-consciousness afterwards, of course. Incarnations also do not always behave in a universal, uniform manner. There are ups and downs in their behaviour, whatever the reason be.

Swami Krishnananda

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.


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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)



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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 …