Srimad Bhagavad - Gita

Srimad Bhagavad-Gita : Chapter-3. ( Karma-yogam) Introduction: Part-3.   As I mentioned by way of an analogy, every part of the body is correlated to other parts of the body, every action of every limb is the action of every other limb, everyone’s action is also everyone else’s action, and whatever anybody does is also something everybody else does. No independent, individual action is permissible, as is the case with the physical organism. Nobody does anything in this world, even as no limb in the body acts independently. The whole organism acts, and you feel as if some particular limb is working. When I speak, it looks as if the tongue is speaking, but it is not so. My entire setup in all the five koshas is working even when I speak, even when I see. So what is the role that one plays in this world of such a location and such an involvement in the cosmological scheme? Knowing that at least, you should not desist from doing, and do not be a coward, ...

Srimad Bhagavad-Gita : Chapter-3. ( Karma-yogam) Introduction: Part-2. “Arjuna, you are not a single body or son of Pandu. You are not sitting on the field of Kurukshetra as a geographical location. You are not facing the Kuru family as people connected with you. There is something else altogether behind the entire situation in which you are placed just now.” Even if you are going to Rishikesh market or the railway station here, it is not a small action that is initiated by you. It is a cosmological incident. The whole world knows what you are doing. Going to purchase a ticket from the station to go to Delhi or some place looks like a silly action, but it is nothing of the kind. The whole world knows that you are purchasing the ticket – not just the whole world, but the whole creation up to Purusha and Prakriti knows it, just as the tiniest movement of a little finger is known by the whole body. The finger cannot say the body does not know what it is doing, that it ...

Srimad Bhagavad-Gita : Chapter-3. ( Karma-yogam) Introduction: Part-1. This universe was considered as the ground on which we based our consciousness of our duty in life. We can know what we ought to do only if we know where we are actually located in this world. Unless we know our circumstances – where we are standing, internally as well as externally, at any given moment of time – we will not be able to take even one step forward in any direction. So duty as an action incumbent upon people is based on the consciousness of one’s own being in relation to the circumstances of existence in this world. That is to say, Karma Yoga is based on Buddhi Yoga, as told in the language of the Bhagavadgita. When karma is based not on buddhi, proper understanding, then karma, action, becomes a meandering movement with no proper direction. You can move anywhere, in any direction, and do whatever you like, but that cannot be called right action. The philosophy of the Bhagavadg...

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-72. ( That is the way of the spiritual and godly life, after attaining which a man is not bewildered. Being so situated, even at the hour of death, one can enter into the kingdom of God.) Esha    brahmisthitih    partha     nainam     prapya    vimuhyati, Sthitvasyam antakalepi     brahmanirvanamrcchati. partha!   =   Arjuna! esha  brahmisthitih   =    this  is  Brahmanishta /Atmeeyam /Spiritual; enam   prapya   =   if  this  is  achieved; na  vimuhyati  =  never,  greed  about  this  worldly  objects; antakale  api   =   even  to  the  end  of life; asyam  sthitva  =   if  get  nishta ( spiritual  way); brahmanirvanam  rcchati  =   attains ...

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-71. ( A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of ownership and is devoid of ego—he alone can attain real peace. ) Vihaya   kaman    yah     sarvan     pumamscarati     nihsprhah, Nirmamo    nirahankarah   sa    santimadhigacchati. Yah  puman   =   whom   so    ever; Sarvan  kaman  vihaya   =   after giving  up,  all  material desires  of  sense  gratifications; Nihsprhah  nirmamah   =   desireless  and  without a  sense of  ownership; Nirahankarah   =   without  ahamkaram  (ego); carati  =  lives; Sah santim adhigacchati  =  that  person  experiences  peace. Lord Krishna clarif...

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-70. ( A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean which is ever being filled but is always still—can alone achieve peace, and not the man who strives to satisfy such desires.) Very  important Slokam. Apuryamanamacalapratishtham samudramapah  pravisanti  yadvat tadvat  kama  yam  pravisanti  sarve sa  santimapnoti  na  kamakami. apuryamanam  acalapratishtham  =   filled  throughout  ( always )  steadily  situated; samudram  =  to  the  ocean; apah  =  water  of  different  rivers; yadvat  pravisanti  tadvat  =   enter  as,  so; sarve   kamah   =   all  desires; yam  pravisanti  =   unto  whom   enter; sa  santim  apn...

Srimad Bhagavad-Gita : Chapter-2. ( Samkya-yogam ) Slokam-69. (  What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage. ) Ya   nisa    sarvabhutanam    tasyam     jagartti    samyami, yasyam    jagrati     bhutani   sa    nisa    pasyato     muneh. sarvabhutanam  =  all  living  things; ya  nisa  =  which one  is  night; tasyam  =  in  that ( night ); samyami  jagartti  =  jitendriyan      (   one   who   have    full    control    on    his   senses  )    is    wakeful; yasyam  =  in which; bhutani  jagrati  =  all living  things  awake; s...