Srimad Bhagavad - Gita

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-64. (One   who    has   the   self-control   on   his   atma, then   is   free   from  like/desire/attachment/ dislike/hatred/detachment,  next   has   his    actions/activities     under   his   control;  with  his   sense-organs ....even though   enjoying /experiencing    sensuous    objects,    attains,    the    joy    of    peace   (   blessing    of    the   Lord  ).   Ragadveshaviyuktaistu     vishayanindriyaiscaran, Atmavasaisyairvidheyatma      prasadamadhigacchati. vidheyatma   =   one  who  has   the  self- control  ( on    his    atma  ); ragadveshaviyuktah   =   and   who  is   free   from  like/desire/attachment/ dislike/hatred/detachment; atmavasaiyah   =   and    who   has  the  actions/activities  under his  control  over;       indriyaih   =    (his )  Sense-organs  (  with   them ); vishayanindriyaiscaran    tu   =   ( but ) Even   though   enjoying /experiencing    sensuous

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-62 & 63. ( Very Important Slokam-s ) Slokam-62. Dhyayato    vishayan    pumsah      samgasteshupajayate, Samgat    samjayate    kamah     kamat    krodhobhijayate. Slokam-63. Krodhadbhavati    sammohah     sammohat     smrtivibhramah, Smrtibhramsad     buddhinaso      buddhinsat      pranasyati. vishayan   =  in    sense   objects; dhyayatah  pumsah  =    one   who   continuously   thinking (  involved/engaged ); teshu   samgah  upajayate   =   in  the  sense  objects,   ( he )  develops   interest; samgat   kamah  samjayate  =    from   the  interest,  (he)   develops   desire/attachment; kamat   krodhah   abhijayate   =   from  the   desire,  (he)  when  not   fylfilled,  gets   anger; krodhat  sammohah  bhavati  =   due  to  anger  illusion   takes   place  on  him; sammohat   smrtivibhramah  =   from   illusion   ( his)  memory  is  lost; smrtibhramsad   =  due  to loss

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam) Slokam-61. (One who restrains his senses and fixes his consciousness upon Me is known as a man of steady / stable intelligence.) Tani    sarvanni      samyamya     yukta    asita   mat-parah, Vase    hi    yasyendriyanni     tasya    prajna     pratishtita. tani  sarvanni   samyamya  =  keeping  under  control  all  those  senses; mat-parah  yuktah  asita  =   and  keep  the  mind   connected / engaged/ situated  with   me; hi  =   why  because; yasya  indriyanni  vase   =  to   whom  the  senses   in   full  subjugation; tasya   prajna  pratishtita  =   his   Consciousness  is  firmly  fixed. Since it has been prescribed to be in control of the senses, one who is self-controlled should sit in a yoga position and meditate on the Supreme Lord. If it were to be asked how does one sit? The right answer is that with the senses under control the mind should be free from any mental activity. In the previ

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-60. (Hey  Arjuna  : The senses are so strong and impetuous, , that they forcibly carry away the mind even of a man of  discrimination who is endeavoring to control them. ) Yatato   hyapi   kaunteya     purushasya    vipascitah, Indriyanni     pramathini    haranti    prasabham     manah. kaunteya!  =   hey  Arjuna! yatatah  vipascitah   =   one   who   strive   to   control   and   regulate   senses; purushasya  =  and   who  have  the  knowledge  of   sastram-s; manah  api  =  in  spite  of  these  ( the above   said   capacity   and   efforts )  the  mind; pramathini   indriyanni   =   highly  stimulated  senses; prasabham  haranti  hi  =   certainly   use   force   and   throw  away  ( the  mind )  violently. Since it is not possible without controlling the senses to be one in steady wisdom; it is strongly recommended that in the practice of ones spiritual austerities one apply themselve

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-59. Vishaya    vinivartante   niraharasya    dehinah,   Rasavarjam      rasopyasya     param      drashtva     nivartate. niraharasya  dehinah   =   one   who   does   not  takes   food  (  Vishayas / Objects    of   enjoyment   ); rasavarjam   vishayah   =   though   vishayas   are  discarded; vinivartante   =  the   rasam    ( essence    of    enjoyments   /   kamana )   in   vishayas      are   not    destroyed; asya   rasah   api  =   his    ( one )     kamana; param    drashtva   nivartate  =   when  he  gets  Atmasakshatkaram /  Paramatma-Darsanam    (   KAMANA  ) ENDS!!! Sensual objects of enjoyment are fuel for the senses. Lord Krishna states that the desire for these sensual objects departs when one starves them by restraining the senses from indulging in them. But although the action is restrained the craving remains subtly within the mind. Rasa is taste and raga is attachment. So t

Srimad Bhagavad-Gita : Chapter- 2. ( Samkya-yogam) Slokam-58. ( very important slokam ) Yada    samharate    cayam      kurmmonganiva     sarvasah, Indriyannindriyarthebhyah     tasya     prajna     pratishthita. yada  ayam   =   when   this   yogi; sarvasah   indriyarthebhyah   =   altogether  senses   from  the  vishayas   (   sense   objects  ); kurmmah   amgani     iva   =   like  Tortoise   ( its )   body   parts   (  head    and    limbs   ); indriyanni   samharate    ca  =  ( yogi )  Withdraws   ( his )   senses  (   likewise  tortoise ); ( tada )   tasya  =  then   his; prajna   pratishthita   =   consciousness   ( strongly    and    permanently   )   fixed   up. Lord Krishna gives the analogy of a turtle which withdraws its limbs inside. Similarly when one is able to keep their senses from pursuing sensual objects of mundane pleasure by withdrawing the senses inside and who also consciously reflects upon the soul within, such a one is

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-57. ( Lord Krishna explains here that one devoid of attachment to everything, when exposed to that which is good does not rejoice, neither does such a one lament when exposed to that which is not good. ) Yah   sarvatranabhisnehah     tattat    prapya     subhasubham, Nabhinandati     na     dveshti   tasya    prajna     pratishthita. yah  sarvatra   anabhisnehah  =   one   who  anywhere,  in  anything  without  greed & attachment; tat  tat   subhasubham    prapya  =   whether   subham   (  good  )  or  asubham   (  bad/evil),  whichever  comes  across; na   abhinandati   na   dveshti  =   never    be   happy   ( likes )  or   be   hate   ( dislikes  ); tasya   prajna   pratishthita   =   his  bhuddhi   ( intelligence )  is   strong,  perfect  and   fixed. The question how does such a person talk is now being answered. He who is without affection even towards friends and relatives, neithe

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

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Chapter-55. Lord's Reply to Arjuna's doubt : "Sthitaprajnan" ..."Hey Arjuna, when a man gives up all varieties of sense desire which arise from mental concoction, and when his mind finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness." ) Sri Bhagavan uvaca : Prajahati    yada    kaman    sarvan    partha    manogatan, Atmanyevatmana     tushtah     sthitaprajnastadocyate. Sri-Bhagavan     uvaca  =  Lord  said; partha   =   hey   Arjuna! atmani   =   in  self  (  in   pure  atma ); atmana   eva   tushtah  =  happy   in  self   (  satisfied  Atma ); yada   =   when; manogatan   sarvan   kaman   =   mind's  all  varieties  of  desires  for sense-organs  gratifications; prajahati  =  gives  up  ( sacrificing )  completely; tadha  =  then  ( at  that  time ); sthitaprajnah    ucyate  =   he/ she   is    called   as   &

Srimad  Bhagavad-Gita : Chapter-2.( Samkya-yogam ) Slokam-54. ( After Lord Krishna's   instructions, Arjuna asked :  What are the symptoms of one whose consciousness is thus merged in Transcendence? How does he speak, and what is his language? How does he sit, and how does he walk? ) Arjuna uvaca : Sthitaprajnasya    ka    bhasha     samadhisthasya    kesava, Sthitadhih    kim    prabhasheta      kimasita      vrajeta     kim. Arjuna uvaca   =    Arjuna   asked; Kesava   =    O   Lord; samadhisthasya   =   in    samadhi    (   one  who   in    trance   ) What are the symptoms? sthitaprajnasya   ka   bhasha   =   of   that   one   who    is    engaged  in   firm   concentration  of   Supreme   consciousness; sthitadhih   kim   prabhasheta   =   that   person   how  does  speak? kim   asita   =  how   does   remain? kim   vrajeta   =   how   does   move?   Arjuna asked : One whose consciousness is firmly established in transcend

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-53. ( When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the Divine consciousness.) Srutivipratipanna    te     yada    sthasyati    niscala, samadhav    acala    buddhiah    tada    yogam     avaapsyasi. sruti-vipratipanna   te   bhuddhiah  =  in   the   memmory   of     so     far    heard     or    experienced     loukika     vishaya-s   (worldly  objects ); yada   samaadhau  =   when  in  atma-svarupa  itself  (  in  transcendental   consciousness ); niscala  =  unmoved  ( steady ); acala  sthasyati  =  remain   firm; tada  yogam  avaapsyasi  =   then  ( at  that  time )  you  will   achieve  Yogam  (   Self-Realisation ). Lord Krishna further clarifies the same point in this slokam as well. The intellect that was confused by contradictory arguments in the Vedas becomes

Srimad    Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam -52. (Lord  continued telling about bhuddhi....When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard. ) Yada   te   moha-kalilam    buddhir    vyatitarishyati, tada    gantasi    nirvedam      srotavyasya    srutasya   ca. yada  te  buddhiah  =   when    your   ( Arjuna )  bhuddhi   ( intelligence ); moha-kalilam   =  illusory   as   in   dense   forest  (  a   vice  world   of   madness ); vyatitarishyati  =  surpasses    ( overcomes ); tada  =  then   ( at   that   time ); srotavyasya   =   all  that  is  to be  heard; srutasya   ca  =  all  that  is  already  heard   also; nirvedam   gantasi  =  you  shall  go  callousness  { You  have   a    bhavam    udhaseena,  vrakthi   (  no   interest  &  indifferent ) }. There are many good examples in the lives of the great devotees of

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-51. ( The solution from the Lord : Renunciation of the fruits of the Karmam ) karmajam      buddhiyukta     hi    phalam     tyaktva    manishinah, janmabandhavinirmuktah         padam        gacchantyanamayam. hi   manishinah   =   why  because  Jnanies    (  One who have attained    Jnanam ( Knowledge ); buddhiyuktah  =   depending  upon  Bhuddhi-yogam; karmajam  phalam  tyaktva   =   giving up  fruits  of  the  karmam  (  work/ action/activity ); janmabandhavinirmuktah  =   free  from  the  bondage  of    birth  and  death; anamayam   padam  gacchanty  =   attain  the   Goal   ( Supreme/Paramatma )   where there is  no sorrow  (  misery ). Lord Krishna instructs the solution in this slokam. That is to perform all actions free from fruitive craving. Offer all actions to the Supreme Lord without desiring rewards. Endowed with spiritual intelligence and comprehension of reality one attains th

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-50. Lord talks about balanced mind, renunciation, yogam and karmam.... Buddhiyukto    jahatiha    ubhe     sukrtadushkrte, Tasmadyogaaya    yujyasvah    yogah    karmasu    kausalam. buddhiyuktah  =  yogi  who    has   gained   even   mind; iha   =  in  this   birth   itself; sukrtadushkrte  ubhe   jahati   =   renouncing  both  punyam  and   papam; tasmadyogaaya  yujyasvah   =   hence     work    to   achieve    yogam; karmasu  kausalam   yogah   =   the  art  of   Karmam   itself   'yogam'.     A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, O Arjuna, which is the art of all work. Since time immemorial each living entity has accumulated the various reactions of his good and bad work, As such, he is continuously ignorant of his real constitutional position. One's ignorance can be removed by the in

Srimad Bhagavad-Gita : Chapter-2. (Samkyayogam) Slogam-49. ( All about Buddhiyogam ) Part-2. Doorena  hyavaram  karma  buddhiyoga  Dhananjaya, buddhou  saranam  anviccha  krupanah  phalahetvah. dhananjaya! = hey Arjuna, karma  buddhiyogat  =  kamya karmam (Desire based karmam ) ,is than buddhiyogam, doorena  avaram  hi  =  far far low only, (tasmat ) Buddhou  =  therefore, ( depend on ) buddhi - Jnanam, saranam  anviccha =  surrender to ( Buddhi ) phalahetvah krupanah = ( those have ) Desire to /gain /profit/fruit/result, etc, are weak and pity! All karma done with out expectation of gains/profits/fruit/result and so on, are  far superior than the karmas with huge expectations of results. The over  ambition, desire to results effect the mind and make it restless and weak. Then, the  karma  done  will not be in the right direction. When performing karma with no thought of future results, then, the mind will be peaceful and relaxed, thereafter invo