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Gita : Ch-3. Introduction : Part-8.

Srimad Bhagavad-Gita :

Chapter-3. ( Karma-yogam)



In this call of duty, which is your participation, you should not connect your performance with any fruit or result that may follow from it. Here is a difficulty in understanding the gospel of the Bhagavadgita. We are always prone to think that everything we do should yield some result: “What shall I get if I do this?” The Bhagavadgita will not permit you to raise such a question. Can the legs ask what they will get by walking? If the hands raise a morsel of food and put it in the mouth, do they ask what they get by doing that? “Somebody is eating, and I lift the food.” Would you like to carry somebody’s luggage for nothing? And why should the hand lift the food for somebody else’s satisfaction? But does the hand put such a question? The spectacles are for the eyes, but the nose bears the burden. Why does the nose bear somebody’s luggage? Does the nose refuse? Why does each limb not demand satisfaction for itself and ask what it will get by doing this work? What does the nose get by smelling? The nose does not get anything by smelling. Something else gets it; and something else getting it is equal to the nose getting it, or much more than it expects.

The more you give, the more you receive. This is the philosophy of spirituality. But if you grab, always demand what you want, you will get nothing. The receiver gets nothing; only the giver gets. This is a difficulty in understanding the psychology of spiritual existence. It is not business mathematics, the striking of a balance sheet, or arithmetic of the commercial type. It is a non-commercial, super-mathematical arrangement. The more you give, the more you get. How is it possible? You will not understand such a thing. You never see that by giving more you get more. It looks as if you are losing by giving more and more. The more you give out of the abundance of your own personality, the less is the attachment that you will have for the personality and the more you will be able to participate in the universal setup.

The giving aspect – I am just digressing a little from the main subject – is emphasised because of the fact that in giving, you are not giving some object; you are giving your own self, giving your satisfaction. The charity is in giving a part of your own joy. If joy is not there in giving, you have given nothing. Suppose you give a useless old coin to a beggar; you have done no charity because even by giving, you have lost nothing. You are still a millionaire. The charity has not been done in the proper proportion.

Swami Krishnananda

To be continued  ....


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Gita : Ch-13. Slo-6 & 7. Discussion-3.

Wednesday, December 28, 2016.

Srimad Bhagavad-Gita :

Chapter-13. ( Khetra-kshetrajna-vibhaga-yogam )

Slokam- 6&7.


Mahabutaniahankarah  bhuddhiraviyaktameva  ca,

Indriyani dasaikam  ca  panchendriyagocarah.

mahabutani  =  five elements ( Akasam, vayu, agni, jalam,  bhumi. );

ahankaram  =  false ego ( A sense of "karthrutva- bhoktyatva-abhimanam" );

bhuddhi  avyaktam  =  intelligence, vasana;

dhasa  indriyani  =  ten  indriyas;

ekam  =  mind;

pancha  indriya  gocarah  =    five indriya vishayas ( objects : form, sound, taste, smell, touch. ), thus, consisting of 24 tattva-s.


iccha  dveshah  sukam  dukham  samkhatascetana  drutih,

etat  kshetram  samasena  savikaramudahrutam.

etat  kshetram  =  this   kshetram   ( our body  );

iccha  dvesham  sukam  dukkam  = desire, hatred, joy and sorrow;

samkhatah  cetana  drutih  =  samkhatam, cetana,  and druti;

savikaram  =  thus 7 emotions;

samasena  udahrutam  =  briefed  to you Arjuna.

Discussion - 3.

The five great …

Gita : Ch-13. Slo-8 to 12. Slokams and combined - Discussion-10.


Srimad Bhagavad-Gita :
Chapter-13.(  ( Kshetra-kshetrajna-vibhaga-yogam )
Slokam-s. 8 to 12.


amanitvamadambhitvam  ahimsa  kshantirarjavam,

acaryopasanam  saucam   sthairyamatmavinigrahah.

amanitvam  =  humility;

adambhitvam  =  pridelessness;

ahimsa  =  nonviolence;

kshantih  =  tolerance;

arjavam  =  simplicity;

acarya-upasanam  =  approaching a bona fide spiritual master;

saucam  =  cleanliness;

sthairyam  =  steadfastness;

atma-vinigrahah  =  control;


indriyartheshu  vairagyam   anahankara  eva  ca,


indriya-artheshu  =  in the matter of the senses;

vairagyam  =  enunciation;

anahankarah  =  being without false egoism;

eva  =  certainly;

ca  =  also;

janma  =  birth;

mrtyu  =  death;

jara  =  old age;

vyadhi  =  disease;

duhkha  =  distress;

dosha  =  fault;

anudarsanam  =  observing;


asaktiranabhishvangah  putradaragrahadishu,

nityam ca  sama-cittatvam  ishtanishtopapattishu.

 asaktih  =  without attachment;


Gita : Ch-2. Slo-56.

Srimad   Bhagavad-Gita :

Chapter-2. ( Samkya-yogam )

Slokam-56. { One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.}

Duhkheshvanudvignamanah    sukheshu     vigatasprhah,

Vitaragabhayakrodhah   sthitadhirmunirucyate.

duhkheshu  =  in   sorrows;

anudvignamanah  =   one   who  with  steady  mind ( balanced   mind, unshaken  mind, );

sukheshu  vigatasprhah  =  not  interested  in  happiness ( no desire  for happiness );

vitaragabhayakrodhah  muniah  =    free  from  attachments,  fear,  anger,  ( one  )  the muni (  Jnani  );

sthitadhirmunirucyate  =  is  called  as "Sthitah-prajnan" ( A  person   with  above   qualities ).

The Supreme Lord Krishna continuing the answer to the first question of slokam- 54 states that: He who is unperturbed, who is free from desires though amidst pleasures is not agitated even upon being put into misery because…