BOOK REVIEW | LONG-READ | LEARN-AS-YOU-READ
YEAR IS 2020 – THE YEAR OF CORONA VIRUS PANDEMIC – I JUST TURNED 39YRS OLD
I have been searching for a ‘Dedicated Guru’ my entire life 🙂
I believe in learning something new every single day and an eternal quest for a Guru (teacher) who is paving our way, de-mystifying life problems for us, helping us seek what is right and true; has been never ending. I’ve had some amazing mentors in my life but I’m greedy. Greedy about learning. Greedy about seeking new things. Greedy about knowledge. Never satisfied. As soon as I crack the code (or) master a craft – I need a new challenge. This thirst has gotten worse in the past few years. I’ve caught myself begging Shri. Shirdi SaiBaba on many occasions to grant me a Guru. I’m perplexed with the time HE is taking to do so.
In this process, I’ve found myself mentoring and BEING THE GURU to many people around me. At the same time, HELP comes to me in the most weirdest form and time – with the universe sending spurts of energy (or) wisdom.
So as you can see, I’m in a very confused state of mind yet there is this energy that is pulling me in the right direction. From nowhere we visited Tirupati this January and since then I’ve been drawn to read the “BHAGAVAD GITA”. Considering our schedules and commitment I can put in, I’ve started reading the condensed version of this sacred book.
Join me in my everyday learning here!
This blog is dedicated to my learning(s) only. I’ve penned dimensions that require honing and reminders that require manifestation from a perspective of personal growth of spirit and soul and thereby is not an all inclusive summation of the learnings from the Sacred Book.
I’m sure you will love my top picks. So Lets Vuja De!
CHAPTER 1: ARJUNA’S DILEMMA
Ch. 1 : 1: Dhrtarastra said: What did my sons and the sons of Pandu do as they assembled at sacred Kurukshetra, ready to fight?
Ch. 1 : 2: Sanjaya said: After seeing the battle formation of the Pandavas’ army, prince Duryodhana approached his guru and spoke the following words:
Ch. 1 : 3: O master look at the strength of the Pandavas’ military formation, which has been astutely arranged by your disciple, Drupada’s son.
Ch. 1 : 4: The Pandavas’ army has heroes like Bhima and Arjuna and warriors like Yuyudhuana, Virata and Drupada.
Ch. 1 : 5: There are also heroic fighters like Dhurstaketu, Cekitana, Kasiraja, Purujit, Kuntibhoja and Saibya.
Ch. 1 : 6: The mighty Yudhamanyu, the courageous Uttamauja, the son of Subhadra and the sons of Draupadi are all great warriors.
Ch. 1 : 7: Now, let me tell you about the distinguished members and leaders of my army.
Ch. 1 : 8: It has personalities like Bhisma, Karna, Krpa, Asvatthama, Vikarna and Bhurisrava, the son of Somadatta, who are always victorious in battle.
Ch. 1 : 9: The army has other heroes who will lay down their lives for my sake, all equipped with various weapons and well-versed in military science.
Ch. 1 : 10: Our strength is immense and is guarded by Bhisma, whereas their force, guarded by Bhima, is limited.
Ch. 1 : 11: All of you must give your utmost support to Bhisma throughout the battle.
Ch. 1 : 12: Bhisma, the grandsire of the Kuru dynasty blew his conch triumphantly, sounding like the roar of the lion, bringing joy to Duryodhana.
Ch. 1 : 13: After that, the Kuru army’s conches, drums, cymbals and bugels all sounded together in a tumultuous uproar.
Ch. 1 : 14: On the other side, Lord Krsna and Arjuna, standing on a great swift, chariot drawn by white horses, blew their divine conch shells.
Ch. 1 : 15: Lord Krsna blew his conch Pancajanya; Arjuna, blew his Devadatta; and Bhima, the voracious eater and achiever of great tasks sounded forth his great conch, Paundra.
Ch. 1 : 16: Yudhisthira, son of Kunti, blew the Ananta-vijaya; Nakula and Sahadeva blew the Sughosa and Manipuspaka, respectively.
Ch. 1 : 17-18: The supreme archer the king of Kasi, the great warrior Sikhandi, Dhrstadymna, Virata, the unbeatable Satyaki, Drupada, and the sons of Draupadi, together with the mighty-armed son of Subhadra, all blew their conch shells.
Ch. 1 : 19: The uproarious sound reverberating through the sky and earth filled the hearts of Dhrtarastra’s sons with fear.
Ch. 1 : 20: O king, at the time, Arjuna, who carries the banner of Hanuman, looking over the army of Dhrtarastra’s sons in battle arrangement, raised his bow in preparation as weapons were readied and spoke the following words to Krsna:
Ch. 1 : 21-23: Arjuna said: O infallible One, draw my chariot between the two armies so that I may see those who have assembled here to fight and with whom I must compete in this battle. Let me see those who have come here to fight, to please the evil-minded son of Dhrtarastra.
Ch. 1 : 24: Sanjaya said: Having thus been requested by Arjuna, Lord Krsna pulled the chariot in the midst of both armies.
Ch. 1 : 25: Looking at the presence of Bhisma, Drona and all other rulers of the world, Lord Krna said Partha: All the Kurus are assembled here.
Ch. 1 : 26: There Arjuna saw among both armies, fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, in-laws and companions.
Ch. 1 : 27: When the son of Kunti, Arjuna, saw all his kinsmen, he was overcome with compassion and spoke thus.
Ch. 1 : 28-30: Arjuna said: O Krsna, seeing all my friends and relatives assembled for battle makes my limbs quiver and my mouth dry up. My whole body is shivering, my hairs are standing upright, my bow, Gandiva is slipping from my hand and my skin burns.
I am unable to maintain my composure and my mind is reeling. O Krsna, I can see only misfortune ahead.
Ch. 1 : 31: O Krsna, I do not see any good can come from killing my kith and kin in battle and I have no desire for victory, a kingdom, or happiness in these things.
Ch. 1 : 32-35: O Govinda, of what use is kingdom and happiness when those with whom we may enjoy these are now arrayed in battle? When teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other brethren are standing here ready to fight, risking their lives. I have no desire to kill even those bent on killing me. O Krsna, I am not ready to fight with the sons of Dhrtarastra even in exchange of the three worlds, much less an earthly kingdom.
Ch. 1 : 36: O Madhava, we will only incur sin by killing these aggressors. It is not right for us to kill the sons of Dhrtarastra and our friends. How can one be happy after destroying one’s own family?
Ch. 1 : 37-38: O Janardhana, although others gathered here, overtaken by greed see no fault in destroying their own friends and family, why should we, aware of the crime of killing one’s kinsmen, fight this battle?
Ch. 1 : 39: With the destruction of the dynasty, family tradition gets destroyed and the remaining family gets involved in irreligion.
Ch. 1 : 40: O Krsna, when irreligion increases, women get polluted and the corruption of women produces unwanted, unworthy children.
Ch. 1 : 41: An increase in unworthy population condemns the dynasty to hellish life, where even the ancestors are doomed, when they are no more offered rice and water.
Ch. 1 : 42: Such evil deeds of destroying family traditions and giving rise to unwanted children destroys all community projects and family activities.
Ch. 1 : 43: O Krsna, I have heard from the reliable sources that those who destroy family traditions and values are condemned to hellish life.
Ch. 1 : 44: Alas! What happened? We are willing to commit such sins as killing our own family out of greed for material pleasures?
Ch. 1 : 45: I would prefer it, if the sons of Dhrtarastra, with weapons in hand kill me unarmed and unresisting in the battle.
Ch. 1 : 46: Sanjaya said: Having spoken thus, Arjuna cast aside his bow and arrows and sat down on his chariot, his heart overcome with grief.
CHAPTER 2 : TRANSCEDENTAL KNOWLEDGE
Ch. 2 : 1: So told Sanjaya: The Lord Madhusudana began to address Arjuna who was overcome with pity and whose downcast eyes were overflowing with tears of anguish.
Ch. 2 : 2: The Lord Sri said: Arjuna, from whither did this weakness of spirit come to you at this hour of danger? This does not befit you as an Aryan, who should be fighting. Neither does this bring you any good reputation, nor does it lead you to heaven.
<WOW! – World Of Wonder>
- KARTAVYA IS KEY. One cannot default from ones duties despite the scope of the project (good or bad) – especially in an hour of danger.
- BRAVE/FEARLESS SPIRIT. Is needed for performing all your duties. Trudge forward fearlessly.
- ROOTS COUNT. You are born in a family with a certain descent for a reason. So if you are a Brahmin or Kshatriya or Aryan – do your duty. You are born in this family “for a reason”. A Brahmin should learn and teach; an Aryan should fight etc.
- DO YOUR DUTY TO THE FULLEST IN THE SECT YOU ARE BORN. Only by following your roots and thereby your duties, will you achieve heaven and achieve fame/build reputation.>
<WOQ: When we want to rise above the Guna’s; why bother about fame (or) action (or) result?>
Ch. 2 : 3: Hence, O son of Prtha, do not be dissuaded by this weakness of spirit. Vanquisher of enemies, shed this impotency and get ready to fight.
Ch. 2 : 4: Arjuna said: O Vanquisher of the demon Madhu, how will I attack Bhisma and Drona in battle? O Vanquisher of enemies, tell me how can I use my arrows against those who are worshiple?
Ch. 2 : 5: It is better to live in this world by begging rather then killing my superiors. If I kill these respectable elders then I will certainly not be able to enjoy the pleasures of the world because these very pleasures will be tainted with the blood of these elders.
Ch. 2 : 6: I know not now which is better – us conquering them or they conquering us. Even if I kill the sons of Dhrtarastra who are standing in front of me, I would not want to live after that.
Ch. 2 : 7: I am overcome by weakness. Hence I am confused about my duties. I surrender myself to You as a disciple. Please instruct me as to what my duties are and what is right for me to do.
< WOW: OMG! This is my exact and current state of mind. Again reader – please treat this blog as a learning guide of an individualistic mind.>
Ch. 2 : 8: Even if I could gain the entire earth in all its prosperity, uncontested or if sovereign power of the heavens was offered to me, it still would not remove the grief that is causing my senses to dry up.
Ch. 2 : 9: Sanjaya said: Then Arjuna said to Govinda, “O Govinda! I shall not fight,” and fell silent.
Ch. 2 : 10: O King, standing in the middle of both the armies, Govinda spoke smilingly, these words to Arjuna who has filled with sorrow.
Ch. 2 : 11: The Lord said: You have spoken wise words and lamented for those who do not deserve lamentation. The learned lament neither for the living, nor the dead.
Ch. 2 :12: There was never a time when I or you or any of these kings here did not exist. And all of us shall certainly exist in the future too.
Ch. 2 :13: Just as the embodied soul experiences the different states of the body like childhood, adulthood and old age, so will it acquire another body after death. Learned persons are never deluded about this.
Ch. 2 : 14: Joy, Sorrow, Heat, Cold are temporary experiences arising out of contact with sense objects, O Son Of Kunti, You must learn to tolerate them, O descendent Of Bharata.
Ch. 2 : 15: And that wise person who endures such dual aspects of perception, to whom joy and sorrow are one and the same, is eligible for eternal life, O best among men.
Ch. 2 : 16: That which changes with time cannot be eternal and is not the ultimate reality because the ultimate reality is neither temporary, nor does it change with time, it is indestructible. This is the conclusion that the seers of truth have arrived at after having deliberated on both aspects.
Ch. 2 : 17: Know that all – pervading is indestructible. The all-pervading consciousness and the imperishable soul can never be destroyed.
Ch. 2 : 18: Thus it is only the external body that the imperishable, indestructible and immeasurable soul inhabits, that is destroyed. Hence get up and fight Descendant Of Bharata!
<WOW: Pervading means affect strongly or spread through. So be clear with what you want (vision statement), work on it every single day (effort), let is consume you. Push forward. Pervade. Take Charge. Don’t look back with fear or doubt.
So beautiful – All pervading consciousness and an imperishable soul can never be destroyed. So let us march forward confidently and happily – feeling whole. Have an ever growing – ever changing soul/spirit/value system – build on it every single day.>
- THE SOUL is Imperishable, Indestructible and Immeasurable
- THE SOUL neither destroys, nor can be destroyed . Unalterable.
- THE SOUL has no birth or death. Birthless & Deathless. No beginning or end.
- It has no being thus never ceases to be <WOW!>
- THE SOUL is not destroyed when the body is destroyed.
- The bodies are for THE SOUL, just like clothes are for us. Just as we discard worn garments the soul discards worn out bodies and accepts new ones.
- The SOUL cannot be divided, burnt, dissolved or died up. It is ETERNAL, ALL-PERVADING, UNALTERABLE, UN MOVING and without a beginning.
- It cannot be seen, understood or changed. < Why are we saying it cannot be understood or changed? How do we engage in a growth of spirit and soul, if we don’t indulge in understanding it – moulding it and changing it? How can we manifest if it is unalterable?
- Thus, there is NO NEED to lament for THE SOUL or for the body.
Ch. 2 : 19: It is only the bemused person who thinks that it is the soul which destroys and that it is the soul that is destroyed. The soul neither destroys, nor can be destroyed.
Ch. 2 : 20: The SOUL has no birth or death. It has no being and hence will never cease to be. Birthless, deathless and without a beginning or an end, the soul is not destroyed when the body is destroyed.
Ch. 2 : 21: How is it possible for anyone to destroy this birthless, deathless and indestructible soul? Whom does he slay?
Ch. 2 : 22: The bodies are for the soul just like clothes are for us. Just as we discard worn garments the soul discards worn out bodies and accepts new ones.
Ch. 2 : 23: The self cannot be wounded by weapons, burned by fire, moistened by water, or blown away by wind.
Ch. 2 : 24: The SOUL cannot be divided, burnt, dissolved or died up. It is ETERNAL, ALL-PERVADING, UNALTERABLE, UN MOVING and without a beginning.
Ch. 2 : 25: It is said that the self cannot be seen, understood or changed. Knowing this you should not mourn for the body.
Ch. 2 : 26: Even if you are of the belief that the soul takes in numerous births and deaths continually, you still do not have any reason to lament for it.
Ch. 2 : 27: Birth and death are unavoidable matters. Do not lament over them because those who are born will certainly die one day and those who die will be born again one day.
Ch. 2 : 28: O descendant of Bharata, all beings are invisible in their beginning and end. The manifestation happens only during the middle period. Thus there is no cause for lamentation about the state of the self.
Ch. 2 : 29: People may see the soul as a wonder or say it is a mystery and some others may hear it being called a puzzle, but none have fathomed the mystery of the soul so far.
Ch. 2 : 30: Do not lament for anyone. O descendant of Bharata, for the self that is manifest in every being is eternal and indestructible.
Ch. 2 : 31: You are a warrior and your duty therefore is to fight. And there can be nothing more righteous for a warrior than to fight for justice and dharma.
Ch. 2 : 32 O Partha, battle opens the gates of heaven for warriors. So any warrior who gets such a chance would only be overjoyed of the opportunity it gives.
Ch. 2 : 33: It is your duty to fight this war for Dharma. If you do not fight, you will fail to do your duty as a warrior. This will only bring you harm and disrepute.
Ch. 2 : 34: People will always speak about your dishonorable act. It would be worse than death for you to face such disrepute.
Ch. 2 : 35: Brave warriors will consider that you being a coward, left the battlefield out of fear. They will no longer respect you.
Ch. 2 : 36: Your enemies will now question your capabilities. Is there anything more painful and shameful than that?
- For a warrior, battle open heavens gate. It is an opportunity that he should be overjoyed to receive.
- It is a warriors duty to fight; failing which he/she faces harm and disrepute. This is worse than death. There will be no more respect for such an act of cowardice.
- Enemies will question your capabilities – Is there anything more painful and shameful than this?
Ch. 2 : 37: O son of Kunti! If you die in battle you will attain heaven. If you win, you will attain the earth. So get up and fight it out.
Ch. 2 : 38: Treat joy and sorrow, victory and defeat, gain and loss alike and prepare yourself for battle. Do not fear that you will be sinning.
Ch. 2 : 39: I have spoken to you about how to use wisdom in sankhya, now I will speak to you about wisdom in yoga. With this wisdom, Arjuna, you will free yourself from the bondage that results from Karma.
Ch. 2 : 40: The effort that you put in following your dharma never gets wasted, nor does it hamper your growth. Practicing your dharma even in its mildest form, saves you from harm.
<WOW! – practicing even in its mildest form – such an amazing learning – do a tit bit of what you love each day everyday>
Ch. 2 : 41: O Joy giver, on the path of Dharma you should be firm and fix your concentration on your goal. Otherwise you will be easily distracted.
<WOW! FIRM FOCUS – FIRM FOCUS – FIRM FOCUS>
Ch. 2 : 42-43: People with inadequate knowledge give undue importance to the impressive words of the Vedas. They do not look beyond that. These people are only immersed in material desires and wealth and think that the attainment of heaven or the chances of a good life in the next birth are desirable. Such people are always attached to rituals.
<OMG! I cannot believe Lord Krishna is so practical. The Lord himself is saying that we need not attach ourselves to the impressive words of Vedas/ any literature. We need not attach ourselves to “any rituals”. It is the purity of soul and service that I feel leads us to slowly freeing ourselves from the bondage’s of Karma which keeps attaching itself from so many births. It is the slow, conscious and pervading refresh of the soul through service of SELF -> FAMILY/HOME -> WORK -> ENVIRONMENT/ECOSYSTEM – the constant following of Dharma that leads to purifying the soul ; removing the murkiness from the water and slowly getting a little closer to the energy itself (Which lies within you). God is not outside, What are we seeking? Who are we seeking? God is within us. Yes! Energy is within us! Just cleanse. Slowly & Gradually.>
Ch. 2 : 44: They lose their minds attaching importance to material pleasures. They cannot thus attain any deep insight into the state of Samadhi.
Ch. 2 : 45: The three Gunas are the main components within the circumference of which the Vedas analyse life. Arjuna, you should transcend these Gunas. Fix your mind on truth and be free from the concerns of the material world. Concentrate on the Self alone.
<WOW: Concentrate on the Self alone!>
- The three gunas are called: Sattva (goodness, constructive, harmonious), Rajas (passion, active, confused), and Tamas (darkness, destructive, chaotic).
Ch. 2 : 46: Just as a reservoir serves the purpose of a well, so does a Brahman who knows the purpose of the scriptures He will serve well in place of the scriptures themselves.
Ch. 2 : 47: Having acquired the state of a warrior you are now eligible to act in whatever way the stature of a warrior demands out of you. But you are not entitled to any benefits resulting from your actions. At the same time you cannot be in a state of inertia. You should act according to your stature without any hopes of enjoying the fruits of your actions.
Ch. 2 : 48: Mind fixed on duty and all thoughts about the fruits of your action abandoned; such equanimity of mind is the essence of yoga, O winner of wealth.
Ch. 2 : 49: Any action driven by the desire to enjoy its benefits is inferior to intelligence that adheres to a discipline. O winner of wealth, seek wisdom and do not be miserly like those who concentrate on the results of their actions.
Ch. 2 : 50: Devote yourself to Yoga, the essence of work. Acting this way, one gets rid of good and bad Karma that affects him if he attaches himself to the fruits of his actions.
Ch. 2 : 51: The wise renounce the fruits of their action. They are immersed in yogic wisdom. They do not have rebirth and attain an abode where tranquility and peace prevails. <Qn: Who does not have re birth – soul or body? As Soul cannot die and body is just a vehicle so it will. This question on rebirth or Moksha is not clear to me>
Ch. 2 : 52-53: When your mind is released from the dense delusions, you shall realise that how disgusting all that you have heard so far have been. When your mind is fixed and unmoved and not confused by spiritual injunctions you shall attain yogic samadhi.
<WOW! Injunction means an an authoritative warning or order. So the Lord Krishna is asking us to keep our minds fixed on Dharma and Work; without getting confused or distracted by spiritual authorities or directives given by literature or religion. Be open – Be focused and Work as per your Dharma without any expectations of a fruit. That’s it. That is our only job. Roots -> Birth -> Dharma -> Work. Frees you from Karma bondages and you will attain a little bit of heaven – even in the process of work :).>
Ch. 2 : 54: Arjuna asked: O Kesava, what are the characteristics of one who is accomplished in meditation and steady in intelligence? How does such a steady person speak? How does he sit? How does he move?
Ch. 2 : 55: The Lord of Sri said: O Partha, one who, having renounced all desires born of the mind, is satisfied in the Self and by the Self, is said to be one whose insight is steady.
Ch. 2 : 56: In the midst of suffering and happiness his mind is neither confused not kindled. He who is free from desires, passions, fear, and anger is said to be a sage of tranquil of mind.
Ch. 2 : 57: One who is free from all material desires, who is neither delighted not disturbed by joys and sorrows is the one who stands firm in wisdom.
Ch. 2 : 58: And when he completely controls his senses and keeps them away from their objects, like a tortoise drawing its limbs within its shell, his wisdom stands steady.
Ch. 2 : 59: It is not enough if one merely turns away from sense objects as the taste for such objects still remains. One should totally be devoid of even the tastes for such objects. One who sees God transcends the taste acquired for sense objects. He remains fixed.
<WOW: No inner need/no iccha for sense objects itself is required.>
Ch. 2 : 60: Instead, O son of Kunti, the force of the senses is so powerful that they can even disuade a very discriminating person.
<WOW! A very “discriminating person” too is warded off , if one is steady, firm and devoid any greed or attachment to sense objects :)>
Ch. 2 : 61: In order to attain steady wisdom, you should restrain your senses and focus your entire mind and being on ME.
< Holy Moly! Just focus on ME >
Ch. 2 : 62-63: Thinking about sense objects brings an attachment towards them. Attachment breeds desire, and desire leads to frustration, which in turn leads to delusion. When you are deluded, you lose your memory and with the loss of memory, the power of discrimination is destroyed; with the destruction of discrimination, your self itself is lost.
<WOW: ATTACHMENT -> DESIRE -> FRUSTRATION -> DELUSION -> LOSS OF MEMORY -> DESTRUCTION IN POWER OF DISCRIMINATION -> SELF ITSELF IS LOST >
Ch. 2 : 64: However, even while moving among sense objects, the self-controlled one who is free from desire and disgust brings himself under the jurisdiction of God and attains God’s grace. < WOW! So even while making the effort – however small it is – in Self control, Dharma and Work, one will still attain peace, happiness and come closer to God within oneself. >
Ch. 2 : 65: Purity of mind causes all suffering to cease. Such a person will attain without doubt steady intelligence.
Ch. 2 : 66: Only through discipline in yoga, can one attain clear intelligence. Only then can one engage in meditation. Only meditation can give you peace. Without peace where is happiness?
<WOW: “DISCIPLINE” in Yoga (Dharma and Karma) -> Clear Intelligence -> Only then can one meditate -> Meditation -> Peace -> Happiness >
Ch. 2 : 67: If the mind hankers after any of the, wandering senses that sense carries away one’s intelligence, just as the wind blows away a ship on sea.
<Wandering senses carry away ones intelligence>
Ch. 2 : 68: Therefore, O mighty – armed, one whose senses are completely withdrawn from sense objects, is the one fixed in wisdom.
Ch. 2 : 69: That which is dark for all sentient beings appears like bright daylight for those whose senses are controlled. That which is dawn for sentient beings appears like the dark night for the introspective sage, who sees.
<Sentient meaning able to perceive or feel things>
Ch. 2 : 70: Just as many rivers entering the ocean cannot stir or disturb its stillness similarly, the mind of a person who is unmoved by desires remains still and attains peace. The one who hankers after such desires doesn’t attain peace.
< Hanker : meaning: feel a strong desire for or to do something >
Ch. 2 : 71: The action of a person who has abandoned all desires is free from desire. Indifferent to ownership or sense of possession and free from any sense of ego, he attains peace.
<WOW! Indifference to ownership or sense of possession ; from ego -> Peace -> Happiness and Fulfillment >
Ch. 2 : 72: O Partha, having attained such a divine state one is not confused; if one is fixed in this consciousness even at the moment of death, one attains Brahman and all suffering ceases.
CHAPTER 3 : YOGA OF ACTION : KARMA YOGAH :
Ch. 3 : 1: Arjuna said: O Janardhana! You say that knowledge is superior to action. Yet you are bidding me to to engage in this terrible act. Why Kesava?
Ch. 3 : 2: Your speech sounds ambivalent. My mind is confused. Please clarify to me the path that I should take that will lead me to the highest good. <Ambivalent: Doubtful/Contradictory>
Ch. 3 : 3: The Lord Of Lakshmi said: O Sinless one! As I had told you before, devotion can be on the basis of two things. One on the basis of knowledge for those involved in contemplation and the other is for the yogis, which is the path of action.
<WOW: Take Action. Mildest form of Dharma and Karma is key. >
<HINT: Contemplation is deep thought, planning, meditation, reflection, ambition or musings. No point living in contemplation. Take action every single day.>
Ch. 3 : 4: The state beyond action can be neither be attained by abstaining from prescribed action nor by renunciation.
<WOW: The result or permanent growth is not going to be achieved (next state) by either inaction or by giving up. So get up and go for it. Face the results. It will bring you into your next phase of growth undoubtedly – good or bad will give its learning – So march forward fearlessly>
Ch. 3 : 5: No one is ever free from action. Every moment of their lives, people are forced to act whether they like it or not. This is because of the influence of the Gunas.
<Hint: The three gunas are called: Sattva (goodness, constructive, harmonious), Rajas (passion, active, confused), and Tamas (darkness, destructive, chaotic)>
Ch. 3 : 6: There is no point in restraining one’s active senses, while constantly engaging in thoughts about sensory objects and pleasures. A person who does this is only cheating himself. He is a hypocrite.
Ch. 3 : 7: O Arjuna! Great is the man who can use his mind to control his senses and do his karma without any attachment.
Ch. 3 : 8: It is better to do your duty than to remain without doing anything. Action is important because we cannot even maintain our own body without it.
Ch. 3 : 9: Except a sacrifice, every kind of action done in this world is binding. Hence perform all action, as if it were a sacrifice that you are doing in the name of God. Do it without any attachment, O son of Kunti.
Ch. 3 : 10: After creating mankind, along with sacrifice, the creator said at the beginning of creation, “By this (sacrifice) you shall attain all things; let such sacrifice be your wish-fulfilling cow of plenty.”
Ch. 3 : 11: Your sacrifice will satisfy the Gods. The Gods in turn will satisfy your needs. This mutual arrangement will get you the greatest good.
Ch. 3 : 12: The God’s satisfied with your sacrifice will fulfill your desires. But, the one who doesn’t offer any sacrifice to the Gods and enjoys the natural gifts given by the Gods is considered a thief.
Ch. 3 : 13: The pious who ensure they offer their food first to the Gods and then eat only what is left are said to perform sacrifice even while eating and are thus relived of all evil. Wicked are those who cook and eat all by themselves. Such people get to eat only impurities.
Ch. 3 : 14: The core factor for human beings to subsist <keep going/living> is food, which is dependent on rains. Rain is brought through sacrifice and sacrifice is done by doing the duties and rituals prescribed to oneself.
Ch. 3 : 15: It is from the Absolute who has no beginning or end, that the Vedas emanate. The Vedas or the sacred literature are the ones that prescribe the rules and rituals to be followed. Thus all acts of sacrifice involve and centre around the Absolute.
Ch. 3 : 16: Every human being has to acknowledge this cycle Partha. If not, he whirls in sense of pleasure and lives irresponsibly.
Ch. 3 : 17: One who is content in the Self and derives happiness from Self alone is said to be free of duties.
Ch. 3 : 18: He attaches nothing to the results of his action. Thus gain and loss resulting from his actions mean the same to him. He doesn’t need a purpose therefore to motivate him into action.
Ch. 3 : 19: Therefore do your duty without any attachment to the fruits of your work, for only by acting without attachments, you will be able to realize God.
Ch. 3 : 20: Janaka and other kings attained perfection by proper action alone. Thus, in consideration of the people in general, you should take proper action.
Ch. 3 : 21: Whatever a great man does, the world follows. Whatever standards he sets, the world pursues.
Ch. 3 : 22: O Son of Prtha, though there is no work that I need to complete in all the three worlds i still do my duties.
<WOQ: How many worlds are there? Why three>
Ch. 3 : 23: For if I fail to engage Myself in proper action with great care, O Partha, people would follow my footsteps and act like me.
Ch. 3 : 24: If I did not act properly, there will be innumerable problems in the world. The social equilibrium will be ruptured and I would be the cause for that. The world would soon perish and its population would perish with it.
Ch. 3 : 25: O descendant of Bharata, just like the ignorant are attached to the results of their action, so the knowledgeable should be unattached to the results of their actions to uplift the world.
Ch. 3 : 26: The wise should be responsible for the making the ignorant act in accordance with the duties prescribed. However the wise should not confuse or frighten the ignorant. Rather they should make them take delight in what they are doing.
Ch. 3 : 27: It is the Gunas, which perform all the actions. The one who sees the body in the false ego imagines “I am the doer”.
Ch. 3 : 28: O mighty-armed one, thus one who knows that it is the Gunas, which act with one another, knows the truth concerning the two spheres – action and Gunas. Such a person remains unattached.
Ch. 3 : 29: But the ones who are influenced by the senses remain attached to sense objects and all the material things in this world. The wise should not try to influence such ignorant souls.
Ch. 3 : 30: The solution for the fever of the senses is to offer all of oneself to Me in knowledge of the soul within;free from any kind of desire or grief or any kind of a sense-impelled emotion.
Ch. 3 : 31: Anyone who practices submission with full faith without envy will be freed from all Karmic bindings.
Ch. 3 : 32: Those who do not follow this doctrine out of jealousy are deluded and will not attain the best form of knowledge for their entire lives.
Ch. 3 : 33: All people whether wise or not act according to the nature they have acquired in this world. How then will it be of any help to suppress one’s true nature?
Ch. 3 : 34: It is the sense, which derives us to feel attached or detached towards objects. So it is important not to come under the influence of the senses; they are our enemies.
Ch. 3 : 35: One should act according to one’s own nature. Even if this appears faulty, this is better than doing something unnatural. It is better to die engaged in duties that are according to our nature because unnatural work only brings evil and danger.
Ch. 3 : 36: Arjuna asked: “What is the influence then that makes one act improperly forcing him against his will, O descendant of Vrsni?”
Ch. 3 : 37: The Lord of Sri said: It is the influence of lust, the Rajo-Guna, which finally transforms into greater anger. Like a great fire this is dangerous. Realize that this is your enemy.
Ch. 3 : 38: Just as smoke covers fire, dust covers a mirror and a womb covers the foetus so does excessive desire cover’s one’s mind and understanding and clarity.
Ch. 3 : 39: O son of Kunti, even the understanding of the wise and learned is covered by this great force in the form of lust, which has an insatiable appetite like fire.
Ch. 3 : 40: The senses are its seat. From there it influences everything right down to the soul and cloud’s one’s knowledge.
Ch. 3 : 41: Hence, O best of the Bharatas, regulate your senses right from the beginning and kill this devil that kills your knowledge and self-realization.
Ch. 3 : 42: The senses are superior to objects, the mind is superior the senses, superior to the mind is the intellect. Superior even to the intellect is the Self.
Ch. 3 : 43: Thus, knowing one’s Self is superior to everything else. Control your mind with intellect. In this way, O mighty – armed one, destroy the unconquerable enemy in the form of desire.
CHAPTER 4 : YOGA OF KNOWLEDGE : GYAN KARMA SANYAS YOGAH :
Ch. 4: 1: Lord Krsna said: I explained this eternal science of yoga to Vivasvan. Vivasvan shared it with Manu, then Manu imparted it to Iksvaku.
Ch. 4: 2: This science was taught and handed down in succession, but in time it was broken and the science of yoga seems to be lost.
Ch. 4: 3: I am now teaching you this very same science of yoga. It is the fundamental secret, but I describe it to you because you are My trusted devotee and friend.
Ch. 4: 4: Arjuna said: You took birth long after Vivasvan was born. How then am I to understand that you instructed him previously?
Ch. 4: 5: Lors Krsna said: Arjuna, both you and I have had many births. I remember all of them, whereas you, defeater of enemies, do not.
Ch. 4: 6: Although I am birthless and by nature eternal, and although I am the controller of all beings, I still remain in control of My material energy, I manifest by My own inner power.
Ch. 4: 7: O descendant of Bharata, whenever there is a decline in dharma and an abundance of unrighteousness, I take form.
Ch. 4: 8: I appear every millennium to protect the virtuous and pious to annihilate evildoers, and to establish My dharma.
Ch. 4: 9: One who is fully aware of the divine nature of My birth and activities does not take birth again in the material world, but attains Me, O Arjuna.
Ch. 4: 10: In the past, many persons who were free from attachment, fear and anger, with mind absorbed in Me and who has surrendered unto Me were purified by the fire of knowledge and reached Me.
Ch. 4: 11: In whatever manner people worship Me, I respond to them accordingly. Everyone in all circumstances, O Arjuna, follows My path.
Ch. 4: 12: People living in the material world, who desire material success perform sacrifices in worship of the Gods. They would surely see the results of such ritualistic acts in this world.
Ch. 4: 13: Taking into consideration the effects of the Gunas and one’s own karma, I created the four socio-religious divisions (caste). And though I created this system, you should know that I am eternal and not responsible for its results.
Ch. 4: 14: There is no creation that implicates (accuse, blame) Me, for I have no desire for the fruits of action. One who realizes Me thus is not bound by karma.
Ch. 4: 15: Having known this, ancient seekers of transcendence also performed action. Therefore, now you should also act as the ancients did.
Ch. 4: 16: The path of action and the path of inaction appear to confuse even the wise men. Learn the path of action through My explanation and be liberated from evil.
Ch. 4: 17: One must understand the nature of prescribed action, and also the nature of inaction. The path of action is mystifying.
Ch. 4: 18: One who identifies inaction in action and action in inaction is wise in human society. Such a person is spiritually – inclined while engaged in all types of work.
Ch. 4: 19: A person who has purged (abolish/removal) desire and motivation from his activities, and burnt his karmic reactions in the fire of knowledge is called a sage by the wise.
Ch. 4: 20: Being detached from the fruits of action, being always satisfied and independent, he performs no fruitive action, although involved in many activities.
Ch. 4: 21: Such a person who has given up all sense of possession, and who is of disciplined spiritual intelligence, performing only bodily actions, incurs no evil.
Ch. 4: 22: Expecting nothing, content with every outcome, overcoming dualities, free from envy, and steady in the face of success and failure, constantly engaged in work, such a person will not incur karmic reactions.
Ch. 4: 23: A liberated soul firm in knowledge, who is detached and acts only in sacrifice, dissolves all his karma.
Ch. 4: 24: If one’s thoughts are fully absorbed in the Absolute all his spiritual offering, also become a part of the same Absolute.
Ch. 4: 25: Some make offerings to the Gods, while still others offer themselves into the fire of Brahman 🙂
Ch. 4: 26: Some offer their sense of hearing into the fire of restraint, while others offer the sense objects themselves into the fire of the sense. <WOW>
Ch. 4: 27: Some offer the functions of all organs and the functions of the life-giving air into the fire of self-controlled yoga, which is lit by knowledge.
Ch. 4: 28: Some make offerings through acts of charity, others through austerities (severity, refrain), and others through yoga practice, while disciplined ascetics (monk/friar/priest) do so through scriptural study and knowledge.
Ch. 4: 29: Some practice breath control, they offer inhalation into exhalation and exhalation into inhalation thereby controlling both. Others offer their vital force by curbing their intake of food and controlling their breath.
Ch. 4: 30-31: All these persons are well aware of the power of sacrifice and are cleansed of evil through it. They enjoy the sacrificial remnants and attain eternal Brahman.
O best of the Kuru dynasty, without sacrifice no one can live happily even in this world, what then of the other world?
Ch. 4: 32: The sacred Literature constitutes many such sacrifices. Be aware that they are born from action and thus knowing, you shall be liberated.
Ch. 4: 33: O vanquisher of the foes, the highest sacrifice is that of wisdom, which is superior material sacrifice, because whatever maybe accomplished by action is realized only in wisdom.
Ch. 4: 34: That wisdom can be acquired through humble resignation, significant queries, and by rendering service to the wise who have realized the truth. They in turn will impact wisdom unto you.
Ch. 4: 35: O son of Pandu, once you have gained the wisdom you will no more be deluded, for that knowledge enables you to see all living beings in terms of their common spiritual essence as one with you and living in Me.
Ch. 4: 36: The most sinful person can be absolved of his sins through transcendental knowledge.
Ch. 4: 37: O Arjuna, the fire of this supreme knowledge reduces all karmic reactions to ashes, just as a raging fire reduces wood to ashes.
Ch. 4: 38: There is nothing more purifying than transcendental (surpassing/mystical/spiritual) knowledge. One who is perfect in devotion realizes this understanding within himself in due course.
Ch. 4: 39: One who has faith and who with controlled senses is devoted to attaining this wisdom is successful in his endeavor. With wisdom and knowledge, he quickly attains the supreme peace.
Ch. 4: 40: Those who are ignorant, untrustworthy, or suspicious are lost. There is neither happiness nor success in this world or the next for the doubting soul.
Ch. 4: 41: O Dhananjaya one who has renounced action through devotion and whose doubt is removed by knowledge is thus composed in his SELF and is not bound by karma.
Ch. 4: 42: O descendant of Bharata! Having thus removed your doubts arising from ignorance with the sword of knowledge, take refuge in yoga and stand for battle.
CHAPTER 5 : YOGA OF RENUNCIATION WITH KNOWLEDGE : SANYAS YOGAH :
Ch. 5: 1: Arjuna said: O Kesava, on the one hand you advocate abandonment of action and on the other you encourage yoga. Tell me with unambiguous clarity, which is better of the two?
Ch. 5: 2: The Lord of Sri said: Both abandonment of action and selfless action lead to boundless happiness. However, of the two, selfless action is better.
Ch. 5: 3: A person free of both hatred and desire is always renounced. Indifferent to dualities, he is free from all bondage and easily attains liberation.
Ch. 5: 4: Only ignorant and childish people think that a life of contemplation and a life of selfless action are different. But in reality both yield the same result to the person following either.
Ch. 5: 5: Contemplative life and karma-yoga are one and the same and take one to the same destination. One who perceives this sees things as they are.
Ch. 5: 6: Yet abandoning action without Yoga is difficult, O Arjuna. And the sage who is practiced in yoga, quickly attains the Absolute.
Ch. 5: 7: One who practices yoga and is thus able to control senses, conquers his mind and with purified intelligence is able to attain oneness with the Self and remains free and un-entangled even when engaged in action.
Ch. 5: 8-9: A person who is steadfast in yoga knows things as they are. He thinks that, “I am not doing anything, even while I see, hear, touch, smell, eat, walk, sleep, breathe, talk, evaluate and accept things, and even blink my eyes, it is not me who does all this but the senses that are doing these.
Ch. 5: 10: Just as a lotus leaf remains untouched even when lying inside the water, a person who works without having any attachment towards his actions and ascribes them to Brahman, remains untouched by evil.
Ch. 5: 11: Karma-Yogi’s act with the body, mind, intellect and senses, only for the purpose of purification, for they have abandoned all kinds of attachment.
Ch. 5: 12: A person who is disciplined in Karma – yoga, renounces the fruit of action, and attains ultimate peace. A person who does not practice Karma-yoga remains attached to the fruits of his labor and is entangled by his actions.
Ch. 5: 13: Mentally renouncing all actions,the embodied one happily resides with self-control in the City of Nine gates, neither acting nor causing action to be performed.
Ch. 5: 14: The Lord neither creates a person’s urge for action nor his actions nor even the result of the actions. All this is done through a person’s conditioned nature.
Ch. 5: 15: The all-knowing God is not responsible for anyone’s good or bad actions. Human beings are deluded because their knowledge is covered by ignorance.
Ch. 5: 16: The knowledge which repels all ignorance about the Self also reveals, like a shining Sun, one’s true relationship with God.
Ch. 5: 17: Those whose mind and faith are in God, and whose sin is cast off by their knowledge and devotion to God, go to a place where there is no rebirth.
Ch. 5: 18: For the wise, a learned and cultured Brahmana, a cow, an elephant, and even a dog or a dog-eater is the same.
Ch. 5: 19: Even in this world rebirth can be conquered by keeping alive an impartial mind. Just as the Absolute is faultless and impartial, so will those who conquer rebirth, become established in the Absolute.
Ch. 5: 20: One who knows the Absolute and whose intelligence is fixed on the Absolute is not moved by pleasure or pain ; pleasant or unpleasant happenings.
Ch. 5: 21: Unconcerned about sensual pleasures, one who finds joy in the Self, united with God in yoga, attains boundless happiness.
Ch. 5: 22: O Son of Kunti, the wise do not rejoice in sensual pleasures. This is because they know that these have a beginning and end very soon. They know that sensual pleasures are the birth place of pain.
Ch. 5: 23: A person in this world who can tolerate the agitation that arises from desire and frustration until he is liberated from the body is fixed in yoga. He is happy;he is a human being.
Ch. 5: 24: The yogi who is able to delight in the joy within and is enlightened, is the one who is firmly established in self-realization. Such a person ceases from material existence and attains Brahman.
Ch. 5: 25: It is the seers who with their sins washed away, doubts cleared and firmly in control of their Self and those who live for the welfare of others, attain Brahman.
Ch. 5: 26: Those who are able to exercise control over their minds, those who know the Self and those who renounce all desires and emotions attain Brahman both in this world and the world after.
Ch. 5: 27-28: The way to attain liberation is to concentrate on the area between the two brows, equalizing one’s inhalation and exhalation, controlling the senses, mind and the Self and giving up anger.
Ch. 5: 29: When one realizes that I am the one who enjoys the results of all sacrifices and penances, the one who controls everything in this world and the friend of everything in this world, one can attain peace.
CHAPTER 6 : YOGA OF SELF CONTROL
Ch. 6: 1: The Lord of Sri said: One who does his duties properly and renounces the fruit of his action is both a renunciant and a yogi. It is not possible to become a Sannyasi merely by forging work and the sacrificial fire.
Ch. 6: 2: O son of Pandu, Sannyasa is yoga because only by giving up all selfish impulses can one attain yoga.
Ch. 6: 3: For someone who has just begun Yoga, accomplishment of yoga can be attained only by action. But for the one who has already attained yoga, perfection is possible only through termination of all activity.
Ch. 6: 4: When all attachment towards sense objects and action cease, and all material impulses stop, one attains yoga.
Ch. 6: 5: Whether one attains elevation or degradation through one’s mind depends on onself only, for the mind can be one’s friend or one’s foe.
Ch. 6: 6: The mind is the friend of one who has conquered it. But for the one who hasn’t done so, the mind is his foe.
Ch. 6: 7: For one who has conquered the mind joy, sorrow, pain and pleasure are the same. He attains peace and realizes the Supreme Soul.
Ch. 6: 8: Immersed in scriptual knowledge, with steadfast knowledge and control of senses one who is able to see that a stone, a piece of gold and the earth are all the same, attains yoga.
Ch. 6: 9: The great yogi is one who treats a close friend and an enemy equally, and who is thus equal in the way he deals with everyone by the saints or the sinners.
Ch. 6: 10: Devoid of any material possessions or desire, with body and mind controlled, the yogi should remain in a secluded place, concentrating only on the Self.
Ch. 6: 11: The yogi should remain in a clean place on a seat that is neither too high, nor too low and covered with kusa grass, a deerskin and a cloth.
Ch. 6: 12: Making his mind focused and controlling all the activities of his senses, he should sit on that seat and engage in yoga for the sake of self-purification.
Ch. 6: 13: He should remain motionless and hold his head and neck erect. His concentration, without wandering anywhere should be on the tip of his nose.
Ch. 6: 14: His mind should be quiet and without fear. he should observe a vow of chastity and control his mind and fix his concentration on me. He should sit concentrated in devotion, holding Me as the highest object.
Ch. 6: 15:Thus with the Self in constant discipline, the yogi who is able to control his mind will attain the supreme form of peace that is part of Me beyond all material existence.
Ch. 6: 16: O Arjuna, yoga is not for those who eat or sleep too much or too little.
Ch. 6: 17: Practicing yoga will vanquish the troubles of one who performs his duties diligently, and who is disciplined and balanced in his eating, sleeping and waking hours.
Ch. 6: 18: A yogi attains yoga when he controls his mind, frees himself of all material desires and focuses only on his Self.
Ch. 6: 19: A yogi whose mind is controlled and focused in yoga is like an unflickering lamp in a windless place.
Ch. 6: 20-25: Yoga is the name given to the state where all sorrow arising due to material contact dissolves; where the mind of the expert being restrained comes to a halt.
In which he sees the self by the self and is thus Self-Satisfied. In which he comes to know the immeasurable joy that is beyond the comprehension of the senses and which can be understood only by the pure intelligence of the soul, in which once established he never wavers from the truth, which once gained will not make him strive for anything greater as he thinks there is nothing greater to be attained, and situated in which he is not perturbed even in the face of great troubles.
To attain such a state, a person should practise yoga with determination, his mind always confident of the success of this endeavours. Without any exceptions he should control all sense impulses and abandon all cravings of desire. Gradually, step-by-step he should become still. With intelligence carried by conviction, his mind established in self-realization, he should cease all mental activity.
Ch. 6: 26: Wherever the unsteady mind might wander, the yogi should pull it back exercising self-control and control of his mind.
Ch. 6: 27: The yogi whose mind is truly still, whose passions are controlled and is free from evil, attains ultimate happiness in the realisation of his self.
Ch. 6: 28: Thus through constant practice, the yogi, free from any trace of evil, easily reaches Brahman, attaining boundless happiness.
Ch. 6: 29: He who is disciplined in yoga sees the Supreme Self existing in all beings and all beings existing in the Supreme Self. He sees equality at all times.
Ch. 6: 30: For he who sees Me everywhere and sees all things in Me, I am never lost, nor is he ever lost to Me.
Ch. 6: 31: The yogi who worships Me in the understanding that it is Me who lives in all beings, lives in Me, regardless of what his actions are.
Ch. 6: 32: The yogi who considers the pain and pleasure of others as his own, O Arjuna, is considered to be the best of all.
Ch. 6: 33: Arjuna said: O Madhusudhana, the mind is an unsteady thing. Hence it is unrealistic to expect evenness out of it as your system of yoga demands.
Ch. 6: 34: O, Kesava, it is easier to control the wind than to try and control the fickle, unsettling, dominant and stubborn mind. 😊
Ch. 6: 35: The Lord of sri said: No doubt, O mighty-armed one, the unsteady mind is difficult to control. However, O son of Kunti, it can be done so by practise and disentanglement.
Ch. 6: 36: Though I agree that yoga is difficult to attain for one whose mind is not in his control, yet for one whose mind is under control and follows the proper practises, it is possible to control his mind.
Ch. 6: 37: Arjuna said: O Kesava, what is the result of one, who although possessed of faith, can nevertheless not control his mind? What happens to one whose mind has fallen away from yoga practise without having achieved its perfect state?
Ch. 6: 38: O mighty-armed one, is he not lost in his pursuit of transcendence like a wandering cloud with no solid footing in either of the worlds?
Ch. 6: 39: O Kesava! These are my doubts. Please clear them, for no one is capable of explaining them completely, but You.
Ch. 6: 40: The Lord of Sr said: O son of Pritha, neither her ein this world, nor in the next is a sincere person defeated. Such a person, My dear friend, is never on the road of misfortune.
Ch. 6: 41-42: He who has fallen from the path of yoga attains heaven. He dwells there for what seems an eternity. Then he is born in a pious or aristocratic family. Or he may be born directly into a family of wise transcendentalists. Rare is such a birth in this world.
Ch. 6: 43: Thereupon he regains the yogic intelligence cultivated in his previous life and once again strives for perfection, O son of Kuru. <WOW>
Ch. 6: 44: Due to his previous practice, he is carried along in his current life spontaneously. Even one who merely inquires about yoga transcends the ritualistic recitation of the Vedas. <WOW>
Ch. 6: 45: Thus by constantly trying and controlling his mind, the yogi, completely purged of all evil impulses in him, and made perfect through many births, finally attains the supreme goal. <What is the supreme goal>
Ch. 6: 46: The yogi is superior to the ascetic (self-denying/austere/disciplined), jnani, and the ritualist as well. Therefore, Arjuna, be a yogi!
< But how will Arjuna fight when he has to leave all sensory rights or MEP needs to become a Yogi. Also lets say he is in Step 1 of Dharma – Karma – Yoga DKY and wants to move to Step 2 of becoming a Sanyasi; how will he/anybody else know it is time to move to step 2? Wont they keep doing Step 1 like us now – keep doing DKY all the time? >
Ch. 6: 47: Of all yogis, he who abides in Me with full faith, worshipping Me in full devotion, is mostly intimately united with Me and is considered the best of all.
CHAPTER 7 : SELF KNOWLEDGE AND ENLIGHTENMENT
Ch. 7: 1: Lord Krsna said: Listen, O Arjuna, it is only by having your mind fixed on Me, by having your mind fixed on Me, by practising yoga and taking refuge in Me, you can know Me completely, free from doubt.
Ch. 7: 2: I shall now explain to you, without holding back – knowledge and its realisation, by understanding this, there would be nothing you don’t understand.
Ch. 7: 3: Out of the thousands of men, one may strive for perfection, and among those who have attained it, only a very rare soul can understand Me in truth.
Ch. 7: 4: Earth, water, fire, air, ether, mind, intellect, and ego, these eight together constitute My separate material energies.
Ch. 7: 5: However, besides these, O mighty -armed one, I have another, superior energy compromising of souls, by which this universe is maintained.
Ch. 7: 6: You should understand that all beings take root from these two energies: material and spiritual and I am the creator and destroyer of the entire universe.
Ch. 7: 7: O winner of wealth there is nothing superior to Me; everything rests on Me like pearls strung on a thread.
Ch. 7: 8: O son of Kunti, I am the taste in water, the light in the sun and the moon, the sacred syllable Om in the Vedas, the sound in ether, and the ability in man.
Ch. 7: 9: I am the original fragrance of the earth, the heat in fire, the life in all living beings and the discipline in ascetics.
Ch. 7: 10: O Arjuna, know Me to be the eternal seed of all beings, the wisdom of the wise, and the power of the glorious.
Ch. 7: 11: Of the strong, I am strength devoid of desire and passion, and I am love that is virtuous, O lord of the Bharatas.
Ch. 7: 12: Know that all states of being, be it purity, passion, or ignorance, all ensue from Me alone. But understand that I am not in them, they are in Me.
Ch. 7: 13: Deluded by the three gunas, the entire universe does not understand Me, I, who am above the three modes of nature and inexhaustible.
Ch. 7: 14: This divine energy of mine, consisting of the modes of material nature is certainly difficult to overcome, but those who have surrendered to Me can easily overcome it.
Ch. 7: 15: Those who are grossly foolish, the lowest among men, whose knowledge is wrapped in illusion, and those whose very nature is demoniac do not surrender to Me.
Ch. 7: 16: O Arjuna, among the pious, four kinds of men worship me: the distressed, those who desire wealth, the inquisitive, and those seeking knowledge of the absolute truth.
Ch. 7: 17: Of these, the man seeking knowledge and who is engaged in pure devotional service to Me is the best. He is indeed dear to Me, who is fond of Me.
Ch. 7: 18: All these are no doubt great souls, but he who is self – realised I consider to be like Me. He whose mind is fixed on me, will attain Me, the highest goal.
Ch. 7: 19: After many births, the person with self-knowledge surrenders to Me realising that I am the cause of everything. Such a great soul is very rare.
Ch. 7: 20: Those whose intelligence has been corrupted by material desires take refuge in the demigods and worships according to their own nature.
Ch. 7: 21: Whoever desires to faithfully worship any particular form, whichever one it is, I grant him the necessary sincerity to do so.
Ch. 7: 22: A person endowed with such faith desires to worship a particular form, and he attains the fulfilment of his desires of Me.
Ch. 7: 23: Men of small intelligence worship the demigods and the results of such worship are temporary. Those who worship the Gods attain the Gods, and my devotees attain Me.
Ch. 7: 24: The unintelligent, ignorant of My supreme nature, which is eternal and supreme, think Me to be the invisible that has become embodied!
Ch. 7: 25: I am not revealed to the foolish and unintelligent, as I am covered by illusion, and therefore they do not recognise Me as the unborn and infallible one.
Ch. 7: 26: O Arjuna, I know the past, present, future of all beings, but no one knows Me.
Ch. 7: 27: O descendant of Bharata, destroyer of enemies, all beings are born into delusion, bewildered by the dualities arising from desire and hate.
Ch. 7: 28: Those persons who acted piously in previous lives and who act piously in this life are liberated from the delusions of dualities and serve me with determination and faith.
Ch. 7: 30: Those who know Me as the governing principle of the material world, of the demigods and of all methods of sacrifice know Me and understand Me even at the time of death.
CHAPTER 8 : The Eternal Being : Aksharabrahmayogah
Ch. 8: 1-2: Arjuna inquired: O Lord, please explain to me,
- What is Brahman?
- What is the Self?
- What are fruitive activities?
- What is the material manifestation?
- And what are the demigods?
- Who is the Lord of Sacrifice and how is he situated in the body?
- And how can those engaged in faithful service to You, know You at the time of death?
Ch. 8: 3: Lord Krsna said: Brahman is the supreme indestructible living entity; the material nature of which is called the Self, Adhyatma. That action which brings about the birth and development of material bodies is called karma or Fruitive activities.
Ch. 8: 4: The Adhibhuta is the physical nature, which is constantly changing. The universal form of the Lord, which includes the demigods, sun and moon, is called the Adhidaiva. And I, the Supersoul situated in all living entities, I am the Adhi-yajna, the Lord of Sacrifice.
Ch. 8: 5: At the time of death, whoever relinquishes his body remembering Me alone, without doubt attains Me.
Ch. 8: 6: O son of Kunti, whatever state of being one remembers at the time of death, he will attain that state, being absorbed in his thought. <WOW>
Ch. 8: 4: Therefore, remember Me at all times and do your duty. With your mind and intellect fixed on Me, you shall come to me without doubt.
Ch. 8: 4: O Arjuna, a person who is engaged in devotion to Me and whose thoughts are constantly fixed on Me, attains Me.
Ch. 8: 9-10: One should understand the Supersoul as the knower of everything, the oldest, as the ruler, smaller than the smallest, the sustainer of everything, the inconceivable form and the effulgent (glowing, luminous) like the Sun, who is beyond material nature.
One who, at the time of death through the power of yoga fixes his life air between the eyebrows and with an undeviating mind remembers the Supreme Lord will certainly attain Him.
Ch. 8: 11: I shall speak briefly to you of that infallible goal, which persons learned in the Vedas describe, into which ascetics free from attachment enter and desiring which they practice celibacy.
Ch. 8: 12-13: A person seated in Yogic position breaths free from all sensual attachments and fixes his mind on the heart and life air at the top of his head, thus establishing himself in Yoga. Continuing in this position and chanting the sacred syllable Om, if one thinks of the Supreme Lord and quits his body, he will reach the spiritual planets.
Ch. 8: 14: Arjuna I am easily won by one who remembers Me constantly with undivided attention, for he is a (true) yogi who is ever united with Me.
Ch. 8: 15: Reaching Me, these great souls are released from the cycle of birth and death, for they have attained the ultimate perfection.
Ch. 8: 16: O Arjuna, from the highest planet to the lowest, all face repeated births and deaths, but those who reach me are never reborn.
Ch. 8: 17: By human calculation, the day of Brahma lasts for a thousand yugas and his nights lasts for a thousand yugas.
Ch. 8: 18: With the arrival of the day of Brahma all living entities manifest from the invisible state and with the coming of the night, turn invisible once again.
Ch. 8: 19: Again and again, O Arjuna all living creatures are helplessly destroyed with the arrival of Brahma’s night, and they again come into being with the arrival of his day.
Ch. 8: 20: However, there is another invisible energy that is eternal and higher than this, which does not die when all other creation perishes.
Ch. 8: 21: That another invisible realm said to be infallible, considered the Supreme destination, that place, which having reached one doesn’t return, is My Supreme abode.
Ch. 8: 22: O Arjuna, the Supreme Lord, who is all pervading and in whom all things reside, is attainable by pure devotion.
Ch. 8: 23: O best of the Bharata dynasty, I shall now explain to you the different times when yogis departing at death either return or do not return.
Ch. 8: 24: Those who know Brahman and pass away during fire, light, an auspicious time of day, the bright lunar fortnight, and the six months of the sun’s northern solstice, go to Brahman.
Ch. 8: 25: The mystic who passes away during smoke, night, the dark lunar fortnight, and the sun’s six-month southern solstice attains the lunar light and returns. <WOW!>
Ch. 8: 26: According to the Vedas there are two ways of leaving the world, one in light and one is darkness. When one passes away during light one does not return, during darkness one returns. <But what about Karma? I’m thinking of people who may have passed during day who have not been great souls or yogi’s; so why won’t they return?>
Ch. 8: 27: Aware of these two paths, the devotee is never confused. Therefore, O Arjuna at all times be steadfast in Yoga.
Ch. 8: 27: Knowing all of this, the mystic transcends the results attained by study of the Vedas, sacrifice, austerity, charity, as well as the fruit of piety (devotion). By performing devotional service he attains the supreme primal abode.
Meet you here tomorrow readers! Till then -> Om Vasudevaya Namaha!