Srimad Bhagavad - Gita

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-32. ( Lord  persuades    Arjuna  :  O Partha, happy are the kshatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heaven ( Swargham ).) Yadrcchaya     copapannam    swarggadvaramapavrtam, Sukhinah       kshatriyah     partha     labhante     yuddhamidrsam. partha!  =   hey     Arjuna! yadrcchaya   upapannam   =  by   its   own   accord,  arrived   at; apavrtam    swarggadvaram   ca    =   wide   open  door  of  heaven; idrsam   yuddham   =   like   this   war; sukhinah   kshatriyah   labhante    =   available  to   very   lucky  kshatriyas   only. The impending war is happening by itself, on its own, without any solicitation on the part of Arjuna. Thus when it happens he and his brothers will be fighting on the side of righteousness which constitutes the means for acquiring heavenly happiness without obstacles. Such a war can only be fought by the mo

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-31. ( Considering your specific duty as a Kshatriya, you should know that there is no better engagement for you than fighting on "Svadharmam"  (  one's   own   duty  )  principles; and so there is no need for hesitation. ) Svadharmamapi     cavekshya     na      vikampitumarhasi, Dharmyaddhi     yuddhat    sreyonyat    kshatriyasya    na    vidyate. svadharmam   avekshya  api   ca   =   (indeed )   considering   one's  own   dharmam    (also); vikampitum   na   arhasi   =   you (Arjuna)   should    not  hesitate; hi  kshatriyasya  =   why   because   (  to  a )   Kshatriya; dharmmyat  yuddhat   sreyah   =   above / and  apart  dharma   yuddham,  is  superior; anyat  na  vidyate   =   ( there is   )   nothing   else   exists.   Arjuna is being instructed that he should not hesitate in carrying out his duty as a warrior. Just because there is no destruction for the eternal

Srimad Bhagavad-Gita : Chapter-2.  ( Samkya-yogam ) Slokam-30. ( Lord's teachings  ......to Arjuna :  O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature. ) dehi     nityam avadhyoyam      dehe    sarvasya     bharata tasmat      sarvanni     bhutani     na    tvam     socitumarhasi. bharata!  =  hey     Arjuna! sarvasya   dehe   =  in    everyone     body; ayam     dehi  =  dwelling    Atma     ( soul  ); nityam      avadhyah   =   (  eternally )     cannot   ( never )  be   killed ; tasmat     sarvanni     bhutani  =  therefore,     about     whole     living    things; tvam     socitum      na     arhasi   =  you ( Arjuna )     need    not     to  be    sad. Thus in the course of teaching in brief the incomprehensibility of the eternal soul, the explanation of why one has no need for lamentation of the physical body is being concluded. The embodied self, meanin

Srimd Bhagavad-Gita : Chapter-2. (Samkya-yogam) Slokam-29.  (Lord   continues... "Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.") Ascaryavat        pasyati         kascidenam Ascaryavadvadati        tathaiva     canyah Ascaryavaccainamanyah     srnoti Srutvapyenam     veda     na    caiva    kascit. kascit     enam   =   some     people     about     Atma    (Soul ); ascaryavat      pasyati    =   see     ( by )    wonder / amazing; tatha    eva      anyah   =   that    way     others    (   different   people  ); ascaryavat      vadati     ca    =   similarly      speak     amazingly; anyah     enam    =   some     more    ( people )    about    Atma; ascaryavat    sranoti     ca    =   hear    as   if     wonder; srutva     ca    =   having      heard; kascit   api  =   any    one; na    veda     eva  =  ce

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-28. ( Krishna   clarifies   further  ........ All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when they are annihilated. So what need is there for lamentation? ) Avyaktadini    bhutani   vyakta-madhyani    bharata, Avyakta-nidhanany    eva    tatra    ka     paridevana. Bharata    bhutani     =    Arjuna      all     living    and    non-living   things; Avyaktadini   =   In   the   beginning     ( before   taking   birth  )   not    seen;                                                                                       Vyakta-madhyani    =    In   the  middle    period     (  between    birth   and   death )     seen;   Avyakta-nidhanany    eva    =    In    the    last     (  after   death  )   not   seen; Tatra    ka     paridevana   =    In     that    why     do   you  (  Arjuna   )    lamenting! In this slokam the Supreme Lord

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam 27. ( Lord  persuades Arjuna  with  more  tattvam   of  life  : "  Why should one not grieve? Because a natural function is being enacted according to cosmic order. Therefore understanding the reality of the existence of birth and death there should be no delusion." ) Jatasya    hi    dhruvo    mrtyurdhruvam     janma    mrtasya     ca, Tasmadapariharyerthe     na     tvam      socitumarhasi. hi   =   why    because; jatasya    mrtyuh    dhruvah    =    for      one     born,      death     ( is  )     certain    ( sure ); mrtasya    janma     ca    dhruvam    =     ( and )   who     died,     birth    ( is )      certain    ( sure ); tasmat   =   therefore; apariharye     arthe   =   a    matter    which     do  not    has     solution      ( unavoidable ); tvam     socitum     na    arhasi   =    you    ( Arjuna )    need     not    to   be   sad! For one who has taken his

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-26.  ( Krishna   Continues..  "If, however, you think that the soul is perpetually born and always dies, still you have no reason to lament, O mighty-armed." ) Atha     cainam      nitya-jatam     nityam    va    manyase    mrtam, Tathapi   tvam    maha-baho    naivam     socitum     arhasi. atha   va   enam    =    if,   however,   either   this    Atma   (soul); nitya-jatam   =   always    born; Nityam   mrtam   ca    =   also,    forever   dead; manyase   =   ( you, Arjuna  )   think   so; tatha   api    =    still,   whatever  may   be; maha-baho!   =  O mighty-armed one!   (   Hey, Veer ); tvam    evam   socitum    =   you,   feel   sorrow    this    way; Na  arhasi   =   is   not   good.   Even though the immortal soul is eternal, because of its constant connection and disconnection with the physical body from time immemorial it believes it is experiencing birth and

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-25. ( Lord's   speach   continues...) avyaktoyamacintyo     yam      avikaryoyamucyate, tasmadevam     viditvainam      nanusocitumarhasi. ayam   =  this      jeevatma     ( soul  ); avyaktah   =   beyond     the    limits   of    Indriyas   ( sense-organs ),    invisible; acintyah  = beyond     the    limits    of     (*vishayas   )    mind  and   intelligence,    inconceivable; avikaryah   =  as    it   is   not   matter,     unchangeable; ucyate  =  (  it   is  )  said    so. evam  viditva   =  thus,    knowing   it    well; anusocitum   =   lament    over   (   to  become    sad   ); na  arhasi    =   (  killing    relatives,  teacher,  dear  friends    in  the   war  )  (You   Arjuna  )    need  not  to. It is said that the soul  ( jeevatma ) is invisible, inconceivable, immutable, and unchangeable. Knowing this, you should not grieve for the body. In this slokam Lord Kr

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-24. ( Krishna's reply to Arjuna  continues...) Acchedyayam-adahyoyam      akledyososhya     eva    ca, Nityah    sarvagatah     sthannuh   acaloyam     sanatanah. Ayam    accedyah    adahyah    =   This soul   ( Jeevatma  )   unbreakable,     cannot be burned; Akledyah     asoshyah     ca    eva   =    insoluble     cannot be dried     and     certainly; Ayam     nityah     sarvagatah   =   ( This soul )  everlasting     all-pervading ;   Sthannuh      achalah   =    unchangeable      immovable; Sanatanah   =    ( Atma )   is above    and   beyond    the time   (  eternally   the   same  ). This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same. All these qualifications of the atomic soul definitely prove that the individual soul is eternally the atomic particle of the spirit

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-23. ( Sri Krishna  adds   further  about the nature of Atma ) Nainam    chindanti   sastranni     nainam     dahati     pavakah, Na     cainam     kledayantyapah      na    soshayati      marutah. Enam    sastranni    na    chindanti    =     Atma  :   never     cut    by   weapons; Enam     pavakah    na     dahati    =     Fire    never     burns   (  the Atma ); Enam     apah     na      kledayanti     =     Water    never    moistens   (  the  Atma  ); Marutah    na     soshayati     ca     =      Wind     never     dries     (   the   Atma   ). The soul ( atma ) can never be cut into pieces by any weapon, nor can he be burned by fire, nor moistened by water, nor withered by the wind. As there is no means for the destruction of the Supreme Lord there is also no means of destruction for the immortal soul. The imperishable nature of the eternal soul is being explicitly proven by showing th

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-22. ( As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.) Vasamsi    jirnani    yatha    vihaya Navani    grhnnati      naro     paranni Tatha     sariranni    vihaya    jirnany Anyani    samyati     navani     dehi. narah     yatha  =  human beings     in    which    way; jirnani      vasamsi       vihaya  = give    up    old    and    worn    out    garments; navani      aparanni     grhannati =   ( and  )    accept    other     new     garments; tatha       dehi =  in    the    same    way,    jeevatma    the    holder    of   this    body; jirnany     sariranni      vihaya =  give    up     old, useless, and decayed      bodies; navani      anyani      samyati  =  verily      accept     new    different      bodies.   Change of body by the atomic individual soul is an accepted fact. Even s

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-21.  (  O Partha, how can a person who knows that the soul is indestructible, unborn, eternal and immutable, kill anyone or cause anyone to kill? ) vedavinasinam    nityam    ya    enamajamavyayam, katham    sa    purushah    partha    kam    ghatayati    hanti    kam.  partha   ya   enam   =   hey  arjuna!   who   him   (  Atma ); ajam   nityam   =   unborn,   and   ever   present; avyayam   =   immutable   (  who   has   no  ups  and   down ); avinasinam   veda   =   indestrictible, imperishable,   (  knows   him  ); sah   purushah   =   he,   this   person; kah   katham    ghatayati   =   how   can   persuade   to  kill   anyone; kam   hanti   =   kills  whom.     Everything has its proper utility, and a man who is situated in complete knowledge knows how and where to apply a thing for its proper utility. Similarly, violence also has its utility, and how to apply violence rests with

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-20. (  For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain. ) na   jayate   mriyate    va    kadacit nayam    bhutva    bhavita   va   na   bhuyah ajo   nityah   sasvato-yam   purano na   hanyate   hanyamane    sarire. ayam   =   he   ( Atma ); kadacit   na   jayate   =   at   any   times  (past, present or future)    never  takes  birth; na   mriyate  va   =   never  dies; bhutva    bhuyah   =   came into being  or has come to be; na   bhavita   va  na   =   or  never   will come to be; ajah  nityah   sasvatah   =   unborn,  eternal,  permanent; puranah   ayam   =    (he is ) the  age  old/ ancient/ long  long  ago; sarire   hanyamane   =  ( even   his )   body  perished/ being  killed/ destroyed/ decayed; na   hanyate   =   ( his  Atma  )