Srimad Bhagavad - Gita

Srimad Bhagavad-Gita : Chapter-6. ( Dhyana-yogam ) Introduction : 1. In this chapter the Lord explains that the process of the eightfold yoga system is a means to control the mind and the senses. However, this is very difficult for people in general to perform, especially in the age of Kali. Although the eightfold yoga system is recommended in this chapter, the Lord emphasizes that the process of karma-yoga, or acting in Lord's consciousness, is better. Everyone acts in this world to maintain his family and their paraphernalia, but no one is working without some self-interest, some personal gratification, be it concentrated or extended. The criterion of perfection is to act in Lord's consciousness, and not with a view to enjoying the fruits of work. To act in consciousness is the duty of every living entity because all are constitutionally parts and parcels of the Supreme. The parts of the body work for the satisfaction of the whole body. The limbs

Srimad Bhagavad-Gita : Chapter-5. ( Karma-sanyasa-yogam ) Slokam-29. ( The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.) Bhoktaram   yajnatapasam   sarvalokamahesvaram, suhrdam   sarvabhutanam   jnatva   mam  santimrcchati. yajnatapasam  bhoktaram  =  being  beneficiary  of  sacrifices,  penances  and  austerities; sarvalokamahesvaram  =  Supreme  Lord  of  all  worlds; sarvabhutanam  suhrdam  =  friendly  with  all  living  entities; mam   jnatva  =  thus  knowing  me; santim  rcchati  =  yogi  attains  peace. Now the question may arise as to how one may achieve moksham or liberation from material existence by merely controlling the mind and senses in this way? Lord Krishna spoke this verse to confirm that moksa is attained by knowledge and not merely by control

(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

Srimad Bhagavad-Gita : Chapter-5.  ( Karma-sanyasa-yogam ) Slokam-26. (   Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future. ) Kamakrodhaviyuktanam     yatinam     yatacetasam, abhito    brahmanirvanam      vartate     viditatmanam. Kama-krodha-viyuktanam  =  those    who    do    not    have    desire    and    anger; yatacetasam  =  and    who    have    full     control    over    the    mind; viditatmanam     yatinam   =  self-realized    saintly   persons; abhitah  =  around    everywhere; brahmanirvanam      vartate  =  brahmanandam    ( moksham  )   ever    present. To those aspirants free from kama or lust and krodha or anger who are yatinam or renounced sannyasis who are celibate brahmins devoting themselves exclusively to the service of the Supreme Lord Krishna and His authorised incarna

Srimad Bhagavad-Gita : Chapter-5. ( Karma-sanyasa-yogam ) Slokam -25. ( One who is beyond duality and doubt, whose mind is engaged within, who is always busy working for the welfare of all sentient beings, and who is free from all sins, achieves liberation in the Supreme. ) Labhante    brahmanirvanam     rshayah     kshinakalmashah, chinnadvaidha    yatatmanah   sarvabhutahite    ratah. kshinakalmashah  =  who   are    devoid    of   all    sins; chinnadvaidha   =  torn    off    duality( one   who   have    cleared    the    doubt   of    duality ); yatatmanah  =  engaged    in    self-realization   (   one   who   is   turned    to   atma-samyamanam ); sarvabhutahite    ratah  =  engaged    in    welfare    work   in    all    living    entities; rshayah  =   Rishi-s    (   Jnani-s    with   all   above   qualities); brahmanirvanam    labhante  =  attain    brahmanandam    ( Moksham/Liberation ). Once a person sins have been eradicated then

Srimad Bhagavad-Gita : Chapter-5. ( Karma-sanyasa-yogam ) Slokam-24. ( One whose happiness is within, who is active within, who rejoices within and is illumined within, is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme. ) Yontah    sukhontararamah    tathantarjyotireva    yah, sa    yogi     brahmanirvanam     brahmabhutodhigacchati. yah  =  one   who; antah     sukham  =  happy    from    antaratma    ( within    him ); antararamah  =  active    ( enjoy )  within; tatha    yah  =  similarly    in   whose    heart; antar-jyotiah    eva  =   when   atma-jnanam    clearly    shines; sah    yogi     brahma-bhutah  =  that   yogi   himself    becomes    brahmam;   brahmanirvanam     adhigacchati  =   attains     moksham   (  liberated    in   the   Supreme  ). The qualities of a person possessing spiritual intelligence are delineated in the subsequent verses. The word antararamas means one who enjoys

Srimad Bhagavad-Gita : Chapter-5. ( Karma-sanyasa-yogam ) Slokam- 23. ( Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is a yogī and is happy in this world. ) Saknotihaiva  yah  sodhum  praksariravimokshanat, kamakrodhodbhavam   vegam   sa  yuktah  sa  sukhi  narah. yah  =  one   who; sariravimokshanat     prak  =  before    giving   up   his   body; iha   eva  =  in    this   birth   only; kama-krodha- udbhavam     vegam  =  generated    from    desire    and    anger :  the urge; sodhum  =  to  tolerate  (  to   control  ); saknoti  =  able   to   do  (   becomes    capable   of  ); sa   narah   yuktah  =  he   is   the   yogi; sa   sukhi  =  sure,   he  ( is )   the   happy   person. After expounding that desire and sense gratification are the sources of misery and suffering, Lord Krishna establishes that steadfast devotion to the eternal atma or

Srimad Bhagavad-Gita : Chapter-5. ( Karma-sanyasa-yogam ) Slokam-22. ( An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kuntī, such pleasures have a beginning and an end, and so the wise man does not delight in them. ) Ye   hi   samsparsaja    bhoga    duhkhayonaya    eva    te, adyantavantah    kaunteya    na    teshu    ramate     budhah. samsparsaja    bhoga    ye  =  by    contact    with    the   material    senses     those   enjoyment; te   duhkhayonaya    eva  =   certainly   sources of    distress; hi  =  why   because; (te)    adyantavantah  =  they   have    a   beginning    and    a   end; kaunteya  =  Arjuna; budhah    teshu     na    ramate  =  intelligent   person   never   take    delight   in    them. It can be understood how a person being free from desires is no longer attached to sensual pleasures and focusing within and realising the atma or ete

Srimad Bhagavad-Gita : Chapter-5. ( Karma-sanyasa-yogam ) Slokam-21. (  Such a liberated person is not attracted to material sense pleasure or external objects but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.  ) Bahyasparseshvasaktatma   vindatyatmani    yat    sukham, sa    brahmayogayuktatma    sukhamakshayamasnute. bahya-sparseshu  =  in    external    sense    pleasures; asaktatma  =  one    who    is    not    so     attached; atmani    yat    sukham     vindaty  =  find    happiness    in   his    atma    ( Self )    itself; brahma-yoga-yuktatma     sah  =  concentrated    in   brahmam,   and    connected    to   Self; akshayam     sukham     asnute  =  enjoys    unlimited    happiness. In this slokam Lord Krishna again clarifies yoga or the science of the individual consciousness attaining communion with the ultimate consciousness and

Srimad Bhagavadgeeta : Chapter-5. ( Karma-sanyasa-yogam ) Slokam-20. ( A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, unbewildered, and who knows the science of God, is to be understood as already situated in Transcendence.) Na    prahrshyet    priyam     prapya     nodvijet    prapya   capriyam, sthirabuddhirasammudho    brahmavid     brahmani    sthitah. sthirabuddhih    asammudhah  =  permanent  intelligent,   and   unbewildered; brahmani   sthitah  =  situated   in the Transcendence; brahmavit  =  one   who    knows    the    Supreme    perfectly;  priyam     prapya   =  in   the   gain   of    pleasant   thing; na    prahrshyet  =   never   rejoices; apriyam   prapya  =  in   obtaining   unpleasant; na   udvijet   ca  =  also, does   not   agitated. In the remaining slokams of chapter five Lord Krishna explains renunciation, equanimity of actions a

Srimad Bhagavad-Gita : Chapter-5. ( Karma-sanyasa-yogam ) Slokam-19. ( Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahmam, and thus they are already situated in Brahmam. ) Ihaiva  tairjitah  sargo  yesham  samye  sthitam  manah, nirdosham  hi  samam  brahma  tasmad  brahmani  te  sthitah. yesham  manah  =  of  those  mind; samye  sthitam  =  so  situated  in  the  balanced  state  ( in equanimity ); taih  iha  eva  =  certainly  in  this  life  ( birth )  by  them; sargo  jitah  =  birth  and  death  ( samsaram  is  )  conquered; brahma  nirdosham   =  the Supreme  ( is  )  flawless; samam  hi  =  and  also  in  equanimity; tasmat   te  =  therefore,  they  (  jnani-s ); brahmani   sthitah  =  situated  in  the  Supreme. An argument may come that one who views equally things that are unequal do what is forbidden in the Vedic scriptures; so how can

Srimad Bhagavad-Gita : Chapter-5. ( Karma-sanyasa-yogam ) Slokam- 18.(The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste]  ). vidyavinayasampanne  brahmane  gavi  hastini, suni  caiva  svapake  ca  panditah  samadarsinah. panditah  =  jnani-s ( wise   men ); vidya-vinaya-sampanne  =  fully  equipped  with   education  and  politeness/gentleness; brahmane   =  in  brahmana; gavi    hastini  =   in  the   cow  and  in  the  elephant; suni    ca    svapake    ca   eva  =  in   the   dog   and   certainly    in   the   dog   eater; samadarsinah  =  do   see   (  jnani-s )   with   equal   vision  (   all  the   above   living   entities  ). Lord Krishna uses the word panditah meaning wise or learned, for those who perceive the reality as it is and beholds the nature of the atma or soul equally in all beings. From a Brahmin endowed with spiritual kno

Srimad Bhagavad-Gita : Chapter-5. ( Karma-sanyasa-yogam ) Slokam- 17. (  Those whose illusions are dispelled by knowledge, who are endorsed with spiritual intelligence, who meditate on the inner self, whocse faith is fixed and who have taken complete shelter of the Ultimate Truth attain liberation from the material existence. ) tadbuddhayastadatmanas     tannishthastatparayanah, gacchantyapunaravrttim    jnananirdhutakalmashah. tatbuddhayah  =  one who fully   understood    Paramatma ( the Supreme ); tadatmanah  =  himself    is    the  Paramatma,   experiencing    God-hood, tannishthah   =    followed/ fixed   in   that   only; tatparayanah  =  yogies    confirmed    in   that,    itself    their   goal;  jnananirdhutakalmashah  =  with    jnanam    discarded     sins; apunaravrttim  =  liberation  (  Supreme  state  God-hood ); gacchanty  =  attain. Lord Krishna declares the means to attain that supra-conscious awareness that illuminates one

Srimad Bhagavadgeeta : Chapter-5. (  Karma-sanyasa-yogam ) Slokam-16. (   When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime. ) jnanena  tu  tadajnanam  yesham  nasitamatmanah, teshamadityavat jnanam prakasayati tatparam. tu  atmanah  jnanena  =  however,  with  atma-jnanam  ( knowing-Self ), yesham  tat ajnanam  =  whose  that  ajnanam  (ignorance); nasitam  =  is destroyed  (removed); tesham  jnanam  =  jnanam  (knowledge)  to  them; adityavat =  just like Sun; tat  param  =  that  supreme  Consciousness; prakasayati  =  is  enlightened. ( revealed / disclosed ). Here Lord Krishna is emphasising that persons whose spiritual knowledge has become awakened do not become deluded in the material existence. They are able to discriminate between the mundane material knowledge and the divine spiritual knowledge by knowledge of the at

Srimad Bhagavad-Gita : Chapter- 5.( Karma-sanyasa-yogam ) Slokam-15. (  The Omnipresent, Ultimate Consciousness, the Lord never accepts the sins  nor  either  virtues  of  anyone; actual knowledge is enveloped by ignorance and because of that the living entities are  deluded. ) Nadatte   kasyacit   papam    na    caiva    sukrtam    vibhuh, ajnanenavrtam     jnanam      tena    muhyanti     jantavah. vibhuh    kasyacit  =  Parmatma  All-pervading, omnipresent, Lord, anybody's; papam   na   adatte  =  never   accepts   ( takes    responsibility  ),    papam     (  sins  )    nor   either; sukrtam    ca   na   eva  =  never    accepts   (   responsible    for   )   punya   ( virtues )  also; ajnanena  =  by  ignorance; jnanam   avrtam  =  jnanam    is   hidden   (  enveloped ); tena   jantavah  =  by   that   the    living   entities; muhyanti  =  deluded. Lord Krishna begins stating nadatte kasyacit papam meaning that He never accepts the sin

Srimad BhagavadGita : Chapter-5. ( Karma-Sanyasa-yogam ) Slokam- 14. (  The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature. ) na  kartrtvam  na  karmani   lokasya  srjati  prabhuh, na  karmaphalasamyogam  svabhavas  tu  pravartate. prabhuh   lokasya    kartrtvam  =  Lord  in  this  world  doershi   bhava; na   srjati  =  that  is  creation  never  done; karmani  (   na   srjati   )  =  activities  also  not  creating; karma-phala-samyogam  na  =  never  create  the  results  of   activities, svabhave  tu  pravartate  =  nature  is  acting  (   prakrti    is    doing    all    the    above    said    and    not    Lord   ). It was stated previously that the renunciate is not bound to reactions due to lack attachment but the ignorant desiring rewards are bound to reactions due to attachment. Bu