Srimad Bhagavad - Gita

06/02/2019 Srimad Bhagavad-Gita : Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam) Slokam-30. "Prakrtyaiva  ca  karmani  kriyamanani  sarvasah, yah  pasyati  tathatmanam  akartaram  sa  pasyati. sarvasah   karmani   =  all  karma-s  ( activities ); prakrtya  eva  kriyamanani  = done  by   prkrati  itself ,  this; tathatmanam  akartaram   ca  =  atma  is  not  doing  anything,  this; yah  pasyati  =  one  who  sees,  (this);  sah  pasyati  =  he  sees  the  'Truth'. "One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees." Discussion :- One who perceives that the atma or immortal soul is only the witness and performs no actions; such a person can realise the Supreme Lord Krishna. After enacting the effects of one's karma or reactions to previous actions, the Supreme Lord causes the reactions to be experienced by the jivas or embodied be

05/02/2019 (Gita Jayanti Message spoken on December 26, 1982.) 1. The uttered word or the spoken language is essentially a vibration, and when words are spoken by the operation of the mechanism of speech in a properly conducted manner it sets up a power and a force which materialises itself into the effect, the intention behind the word or the speech. There is an old saying of Bhavabhuti, the great poet, that in the case of ordinary people, speech follows existent things; in the case of great Masters, things follow their speech. We cannot speak things which are contrary to observable facts. We follow the course of nature in the utterance of words. We are conditioned by an external atmosphere and a mandate, and accordingly we utter words or express ourselves. But in the case of the superior ones who are not ordinary persons, things have to obey their words. Whatever they utter will take place, whether or not it is really there at present. Such force of expression, power of spe

04/02/2019 (Spoken on September 18th, 1974.) I have been asked to speak a few words to you on the philosophy of the Bhagavadgita. Normally, this great text called the Bhagavadgita has been regarded as a religious and spiritual gospel of Bharatavarsha, that is, India. There have been commentaries galore published on this wonderful text of India’s heritage, all expounding various aspects or facets of its doctrine or teaching, and even today commentaries are being written on this wonderful book. It only shows the comprehensiveness of the teaching of the Bhagavadgita and the inability of the finite human mind to fathom its depths. To me at least, the Bhagavadgita has been not merely a religious gospel or even a spiritual guide in the ordinary accepted sense of the term, but I may say it is a very scientific presentation of the technique of discipline carried to the degree of perfection. The Bhagavadgita is a gospel of discipline, and though you may be familiar with this word ‘

03/02/2019 Chapter 1: 1.1 1.Introduction -1. We are assembling here to form a system of what we may call a refreshing of ourselves in the art of thinking along the lines which may lead us to a satisfaction that we have lived our life properly, because one day the earthly life comes to an end and we are likely to enter into a field of a new way of living, for which we have to be prepared. The possibility of entering into that new field is not necessarily a distant event, and no one knows the nature of one’s tomorrow. Hence, it is incumbent on every one of us to be prepared, at every moment almost, to receive the call of life, we may call it the call of God, because any moment can be the last moment of a human being. Why we do not believe it is a different subject, which we may have time to consider at some time in the near future. Why is it that in spite of it being possible that any moment can be the last moment, no one can accept it? That is a secret that is hidden behind this

02/02/2019 (Spoken on Gita Jayanti in 1973) A Synthesis of Thought and Action-4. Thus, as the teaching of the Bhagavadgita is of universal significance, to study it is to study man himself, to study life. If we can chant with the poet who said the proper study of mankind is man, we can also say in the same strain that the proper study of the Bhagavadgita is man. But the understanding of the real purport of the Gita gospel is almost a superhuman task. It is difficult to make out what it actually teaches. Some think that it teaches the principles of action or activity in the world. There are others who think that it teaches the way of devotion to God, the creator of the world. There are still others who are of the opinion that it is a political gospel. It is also a guide light for social life, for individual discipline, for even the sciences of civics and economics. These standpoints have given rise to various expositions of the Gita, as I mentioned a few minutes before. All th