Srimad Bhagavad - Gita

Srimad Bhagavad-Gita : Chapter-4. ( Jnana-karma-sanyasa-yogam ) Slokam-20. ( After giving up desire / attachment for fruitive results, always satisfied, indifferent to external phenomena, he, in spite of being engaged in activities , does not do anything at all. ) tyaktva  karma-phalasamgam  nitya-trpto  nirasrayah,   karmany abhipravrttopi   naiva  kincit  karoti  sah. karma-phalasamgam  tyaktva  =  having  given  up  the  desire / attachment   for  the   fruits / results/gains; nitya-trptah  =  always  being  satisfied  ( in  the  inner  satisfaction/ atmanandam); nirasrayah  =  not  depending   anything  else; sah  karmani  =  he,  in  his  activities; abhipravrttah   api  =  being   fully  engaged  in  spite  of; kincit  na  karoti  eva  =  certainly  does not  do anything.    Now Lord Krishna speaks about the non-binding effects that the actions of the spiritually intelligent insure. They are without egoism and

Srimad Bhagavadgeeta : Chapter-4. ( Jnana-karma-sanyasa-yogam ) Slokam-19. ( One whose every undertaking is devoid of motivation for desires and sense gratification , and who has incinerated all activities in the fire of pure knowledge , the sages call him as learned. ) yasya  sarve  samarambhah  kama-sankalpa-varjitah,   jnanagni-dagdha-karmanam   tamahuh   panditam  budhah. yasya   sarve   samarambhah  =  one  whose  all  sorts  of  activities   ( in  all  attempts); kama-sankalpa-varjitah  =  desires  for  sense  gratification  and  determination ( thoughts ) are  devoid  of; jnanagni-dagdha-karmanam  =  all  activities / performer being  burnt  in  the   fire  of   perfect  knowledge; tam  budhah  =  he  is  called  by  scholors; panditam  ahuh  =  as  learned. In this slokam and the next five slokam-s Lord Krishna describes the nature of karma or prescribed Vedic activities. The knowledge that one is completely d

Srimad Bhagavad-Gita : Chapter-4. ( Jnana-karma-sanyasa-yogam ) Slokam-18. (  One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the tranecendental position, although engaged in all sorts of activities. ) karmanyakarma  yah  pasyet  akarmani  ca  karma  yah, sa  buddhiman  manushyeshu  sa  yuktah  krtsnakarmakrt. karmani  akarma  =  in  action,  and  inaction; akarmani  karma  ca  =  in  inaction,  action; yah  pasyet  =  one  who  observes  (the above details); sah  manushyeshu  =   he  in  human  society; buddhiman  =  is  intelligent; sah  yuktah  =  and  he is  in  the transcendental  position; krtsnakarmakrt  =  ( he ) also,  is  a  performer  of  all  activities  as  required. Out of compassion Lord Krishna states the truth of action, inaction and prohibited actions. One who sees inaction in action meaning actions bringing no reaction and are not binding to samsara or the cycle of birth and

Srimad Bhagavad-GIta : Chapter-4. ( Jnana-karma-sanyasa-yogam ) Slokam-17. ( The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is. ) karmano  hyapi  boddhavyam  boddhavyam  ca  vikarmanah, akarmanasca   boddhavyam  gahana  karmano  gatih. karmanah  =  so  what  is  the  nature  of  true  karma; boddhavyam  =  should  be  known  (understood); vikarmanah  ca  =  also  about  forbidden  action  too; boddhavyam  =  should  be  known  (understood); akarmanah  api ca  =  the  nature  of  inaction  too; boddhavyam  =  should  be  known  (understood); hi  =  Why  because; karmanah  gatih  =  the  secret  of  karmam; gahana  =  is  very  difficult  to   understand. The actual nature of karma or prescribed Vedic actions performed for attaining moksa or liberation from material existence should be understood. Actions which are nitya or regular and ac

Srimad Bhagavad-Gita : Chapter-4. ( Jnana-karma-sanyasa-yogam ) Slokam-16. (  Even   the  scholors   are  confused   in  this  mater  of  what  is  action  and  what  is  inaction.  I  shall  explain   to  you  about  this,  knowing  which   is  what, you  shall  be  liberated  from  all  worldly  sufferings. ) kim  karma   kimakarmeti  kavayopyatra  mohitah, tatte  karma  pravakshyami  yatjjnatva  mokshyasesubhat. karma   kim  akarma  kim  =  what  is  karma,  ( action )  and  what  is  akarma  ( inaction ); iti  atra  =   to  make  decition  upon  the  above; kavayah  api  mohitah  =  even  scholors  (who  are  tatva-dharsi-s )   struggle (to  decide ); yat  jjnatva  =  knowing  which  is  what; asubhat  =  from   the  worldly  ill   fortunes; mokashyase  =  you  be  liberated; tat  karma  =  that  karma  itself; te  pravakshyami  =  I  shall  explain  to  you. ( From  here  onwards  members  be  closely  listen  Lord's  words ) Arjuna

Srimad Bhagavad-Gita : Chapter- 4. ( Jnana-karma-sanyasa-yogam ) Slokam-15. (  Knowing this even those who achieved liberation, the ancient authorities performed   their   karma-s; Therefore, you certainly adopt the actions performed in the past by the people in ancient days. ) Evam  jnatva  krtam  karma  purvairapi  mumukshubhih, Kuru  karmaiva  tasmat  tvam  purvaih  purvataram  krtam. evam   jnatva  =  thus,  knowing  well  this  way; purvaih  mumukshubhih   api   =  all  the  liberated  souls  of  the  ancient  times; karma   krtam  =   performed   their  karma-s ( actions ); tasmat   purvaih   =   therefore   the   predecessors; purvataram   krtam  =  as   performed   ( like  in  )  ancient  times   ( long long  ago   ); tvam   karma  eva   kuru  =  you  also   do  karma-s  only. So Lord Krishna sums up His conclusion for this theme by stating that having known that He is completely free from desire and attachment although performing such m

Srimad Bhagavad-Gita : Chapter-4. ( Jnana-karma-sanyasa-yogam ) Slokam-14. ( Activities neverb implicate Me, nor are any aspirations for the results of any action by Me. One who knows in this way he never becomes entangled by karma-s.) Na  mam  karmani  limpanti  na  me  karma-phale  sprha, iti  mam  yobhijanati  karmabhir  na  sa  badhyate. karmani  mam   na   limpanti  =  karma-s  never  affect  me; me   karma-phale-sprha  na  =  I have  no  desire  in  the  fruits  of  karma; iti  mam  yah  abhijanati   =  thus  whoever  knows  me; Sa  karmabhiah  na  badhyate   =   he  is  not  entangled  by  karma-s. Lord Krishna is declaring that actions do not bind Him as He has no desires to the rewards of any actions. This is not to imply that He does not want the best for creation but only He is equipoise to prakriti or material nature. Even though the Supreme Lord wills the creation into existence and always is the protector of dharma or eternal righteousness

(Very important slokam.) Srimad Bhagavadgeeta : Chapter - 4 ( Jnana-karma-sanyasa-yogam ) Slokam-13. ( The four divisions of human order were created by me according to difference in quality, activity, and aptitude, although the creator of this, know me as the non-doer being unmutable. ) Discussion : Part-2. Catur-varnniyam maya srshtam guna-karma-vibhagasah, tasya kartaram-api mam viddhy - akartaram - avyayam. guna-karma-vibhagasah  =  according to the nature ( conduct/charecter ) quality-activity ( work/job); catur-varnniyam  =  four varnas such as brahmana+Kshatriya+Vaisya+Sudra; Maya  srshtam  =  created  by   Me; tasya  kartaram   api  =  although   father  (creator)  of   that; avyayam   mam  =  Me,  emotionless  (  being unchangeable  ); akartaram   viddhy  =  non-doer (of  catur-varnniyam  ),  you   understand  this  perfectly. Lord Krishna is the origin of the four classifications in Vedic culture as spoken here. Those of sattva g

( Very important Slokam: Request to understand Lord's points, do not hear / listen the misinterpretations by the so called  leaders ) Srimad Bhagavad-Gita : Chapter-4 : (Jnana-karma-sanyasa-yogam.) Slokam- 13. Discussion - Part-1. "Caturvarnniyam maya srushtam guna karma vibhagacsah tasya karttaramapi mam viddhi- akarattara- avyayam." Guna karma vibhagacsah = According to guna, karma nature, catur varnniyam = Four varnas (colours), Maya srushtam = Created by me, Tasya karttaram api = Though kartha of that, Avyayam mam = Emotionless me, Akarttaram viddhi = Know me that, I don't have karttyatvam ( doer). This slokam was wrongly interpreted since the middle ages by those who are in favour of this social injustice (cruelty) among the citizens --"The Caste System." In Yoga Sastram [ Science of Yoga ( not mean yogasana) ] Trigunas ( Satva, Rajas and Tamas ) are given colours. They are : White for satvam, Red for rajas

Srimad Bhagavad-Gita : Chapter-4. ( Jnana-karma-sanyasa-yogam ) Slokam-12. (  In this world those who desire success for fruitive / rewarding activities worship the various demigods; since in human society success from actions manifests very quickly. ) Kamkshantah   karmanam   siddhim   yajanta  iha   devatah, Kshipram  hi  manushe  loke  siddhirbhavati  karmaja. iha  =  here; karmanam  siddhim  =  the  reward / fruit /  result  gained   from   all  karma-s; kangkshantah  =  those  who  Desiring ( the fruit of karma ); devatah  =  the demi-gods  ( Deva-s ); yajanta  =  worshipping ( deva-s, for rewards ); hi  manushe  loke  =  why  because,  in  the  world  of   mankind; karmaja  siddhih  =  the  attaining  of   reward   from  activities; kshipram  bhavati   =  happens  quickly. It may be questioned that since Lord Krishna is the exclusive awarder of moksa or liberation from the cycle of birth and death; then why is it that most people are

Srimad Bhagavad-Gita : Chapter-4. ( Jnana-karma-sanyasa-yogam ) Slokam-11. (  All who in whatever way surrender unto me, I bless them accordingly. All Mankind follows My path O Arjuna in all respects. ) Ye  yatha  mam   prapadyante  tamstathaiva   bhajamyaham, Mama   vartmanuvarttante   manushyah   partha  sarvasah. ye  yatha  =  whom  so  ever  in  which  way; mam   prapadyante  =  approach / devote / surrender / submit /   unto    Me; tan  tatha   eva   =   in  the  same  way  unto  them; aham  bhajami  =  I  accept / bless  them; partha  =  Hey  Arjuna; manushyah  sarvasah  =   human beings  in  all  respects; anuvarttante  =  do  follow;   mama   vartma  =   my  path. So if Lord Krishna only bestows His benedictions upon those who are devoted to Him but not to those who are devoted to sense gratification and worldly attachment then there would appear to be some injustice in this. To correct this idea Lord Krishna states this verse. Howeve

Srimad Bhagavad-Gita : Chapter-4. ( Jnana-karma-sanyasa-yogam) Slokam-10. ( Persons  free  from  attachment,  fear,  and  anger  fully  dissolved  in  Me, many  seekers  being  purified  by  the  tapas  jnanam,  and  attained  My  status   ' bhavam ' . ) Veetha-ragha-bhaya-krodhah   man-maya    mamupasritah, Bhahavo   jnana-tapasa    pootha   mad-bhavam-aghathah. veetha-ragha-bhaya-krodhah  =   persons  free  from  attachment   fear,  and   anger; man-maya   =  fully   immersed  in   me; mam  upasritah  =  certainly  depending  on Me; jnana-tapasa   poothah  =  being   purified   by   the   tapas  of   jnanam; bhahavah  =  many  seekers; mad-bhavam-aghathah  =   attained   My  Bhavam  ( abode ). In the previous slokam Lord Krishna declares that those that truly know Him attain Him. Now the question may be raised is there any requirements necessary for attaining Him or does it mean that oneness with Him in His abode transpires automati

( Very Important Slokam )..... Srimad Bhagavad-Gita : Chapter-4. ( Jnana-karma-sanyasa-yogam ) Slokam-9. Lord Srikrishna reveals the secret of his Avatar to Arjuna  : ( O, Arjuna  whoever knows the divinity of    my  ( janmam ) Avatharam,   and    the   very tattvam   of   my   karmam, after discarding   his/her body, never reborn, but dissolves in me the Paramatma.) janma  karma  ca  me  divyam  evam  yo  vetti  tattvatah, tyaktva  deham  punarjanma  naiti  mameti  sorjuna. arjuna = Dear Arjuna; me divyam janma = My divine janmam  ( birth ); karma ca evam tattvatah = Karmam this tattvic ( principle ) way; yah vetthi sah = One who knows, that person; Deham tyaktva = discard (leave ) his body; Punar janma na eti = later, never  attain  another  janmam ( thereafter never attain rebirth); Mam eti = ( But ) attain ( unite with / dissolve  unto) me. ( He becomes God himself, Jeevatma and Paramatma supreme union ). . In the last slokam ( 8th ), Avath

Srimad Bhagavad-Gita : Chapter-4. ( Jnana-karma-sanyasa-yogam) Slokam-8. ( For the protection of the good and annihilation of the miscreants and to fully establish Dharmam, I take Avatharam yugam after yugam. ) paritranaya   sadhunam   vinasaya   ca  dushkrtam, dharmasamsthapanarthaya   sambhavami  yuge  yuge. sadhunam    paritranaya   =   for    the    protection   of    the   good    people,  Of the pious, the followers of the virtuous path; dushkrtam   vinasaya  =  for  the  destruction  ( for the annihilation) of  the  bad   people  ( miscreants ),  Of the evil-doers, of the sinful ones  ( and also ); dharma-samsthapanarthaya    ca   =   to  reestablish  Dharmam; yuge  yuge   sambhavami  =  I  take  avatharam   yugam  after  yugam. Another question may be postulated. For what purpose does Lord Krishna manifest Himself? Anticipating such a question Lord Krishna responds for the protection of the righteous and virtuous and for the annihilation o