Gyeya : LSM's Bhagavad Gita Blog

Chap 3, Shloka 31 - 35

2008-11-04T21:20:00.002-06:00

Chap 3, Shloka 31.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/31.html

ye me matam idam nityam anutisthanti manavah
sraddhavanto 'nasuyanto mucyante te 'pi karmabhih

SYNONYMS

ye--those; me--My; matam--injunctions; idam--this; nityam--eternal function; anutisthanti--execute regularly; manavah--humankind; sraddha-vantah--with faith and devotion; anasuyantah--without envy; mucyante--become free; te--all of them; api--even; karmabhih--from the bondage of the law of fruitive action.

TRANSLATION

One who executes his duties according to My injunctions and who follows this teaching faithfully, without envy, becomes free from the bondage of fruitive actions.

Chap 3, Shloka 32.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/32.html

ye tv etad abhyasuyanto nanutisthanti me matam
sarva-jnana-vimudhams tan viddhi nastan acetasah

SYNONYMS

ye--those; tu--however; etat--this; abhyasuyantah--out of envy; na--do not; anutisthanti--regularly perform; me--My; matam--injunction; sarva-jnana--all sorts of knowledge; vimudhan--perfectly befooled; tan--they are; viddhi--know it well; nastan--all ruined; acetasah--without Krsna consciousness.

TRANSLATION

But those who, out of envy, disregard these teachings and do not practice them regularly, are to be considered bereft of all knowledge, befooled, and doomed to ignorance and bondage.

Chap 3, Shloka 33.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/33.html

sadrsam cestate svasyah prakrter jnanavan api
prakrtim yanti bhutani nigrahah kim karisyati

SYNONYMS

sadrsam--accordingly; cestate--tries; svasyah--in one's own nature; prakrteh--modes; jnana-van--learned; api--although; prakrtim--nature; yanti--undergo; bhutani--all living entities; nigrahah--suppression; kim--what; karisyati--can do.

TRANSLATION

Even a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?

Chap 3, Shloka 34.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/34.html

indriyasyendriyasyarthe raga-dvesau vyavasthitau
tayor na vasam agacchet tau hy asya paripanthinau

SYNONYMS

indriyasya--of the senses; indriyasya arthe--in the sense objects; raga--attachment; dvesau--also detachment; vyavasthitau--put under regulations; tayoh--of them; na--never; vasam--control; agacchet--one should come; tau--those; hi--certainly; asya--his; paripanthinau--stumbling blocks.

TRANSLATION

Attraction and repulsion for sense objects are felt by embodied beings, but one should not fall under the control of senses and sense objects because they are stumbling blocks on the path of self-realization.

Chap 3, Shloka 35.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/35.html

sreyan sva-dharmo vigunah para-dharmat svanusthitat
sva-dharme nidhanam sreyah para-dharmo bhayavahah

SYNONYMS

sreyan--far better; sva-dharmah--one's prescribed duties; vigunah--even faulty; para-dharmat--from duties mentioned for others; svanusthitat--than perfectly done; sva-dharme--in one's prescribed duties; nidhanam--destruction; sreyah--better; para-dharmah--duties prescribed for others; bhaya-avahah--dangerous.

TRANSLATION

It is far better to discharge one's prescribed duties, even though they may be faultily, than another's duties. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.

Chap 3, Shloka 26 - 30

2008-10-04T10:07:00.002-05:00

Chap 3, Shloka 26.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/26.html

na buddhi-bhedam janayed ajnanam karma-sanginam
josayet sarva-karmani vidvan yuktah samacaran

SYNONYMS

na--do not; buddhi-bhedam--disrupt the intelligence; janayet--do; ajnanam--of the foolish; karma-sanginam--attached to fruitive work; josayet--dovetailed; sarva--all; karmani--work; vidvan--learned; yuktah--all engaged; samacaran--practicing.

TRANSLATION

Let not the wise disrupt the minds of the ignorant who are attached to fruitive action, they should not be encouraged to refrain from work, but to engage in work in the spirit of devotion.

Chap 3, Shloka 27.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/27.html

prakrteh kriyamanani gunaih karmani sarvasah
ahankara-vimudhatma kartaham iti manyate

SYNONYMS

prakrteh--of material nature; kriyamanani--all being done; gunaih--by the modes; karmani--activities; sarvasah--all kinds of; ahankara-vimudha--bewildered by false ego; atma--the spirit soul; karta--doer; aham--I; iti--thus; manyate--thinks.

TRANSLATION

The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.

Chap 3, Shloka 28.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/28.html

tattva-vit tu maha-baho guna-karma-vibhagayoh
guna gunesu vartanta iti matva na sajjate

SYNONYMS

tattva-vit--the knower of the Absolute Truth; tu--but; maha-baho--O mighty-armed one; guna-karma--works under material influence; vibhagayoh--differences; gunah--senses; gunesu--in sense gratification; vartante--being engaged; iti--thus; matva--thinking; na--never; sajjate--becomes attached.

TRANSLATION

One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.

Chap 3, Shloka 29.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/29.html

prakrter guna-sammudhah sajjante guna-karmasu
tan akrtsna-vido mandan krtsna-vin na vicalayet

SYNONYMS

prakrteh--impelled by the material modes; guna-sammudhah--befooled by material identification; sajjante--become engaged; guna-karmasu--in material activities; tan--all those; akrtsna-vidah--persons with a poor fund of knowledge; mandan--lazy to understand self-realization; krtsna-vit--one who is in factual knowledge; na--may not; vicalayet--try to agitate.

TRANSLATION

Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers' lack of knowledge.

Chap 3, Shloka 30.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/30.html

mayi sarvani karmani sannyasyadhyatma-cetasa
nirasir nirmamo bhutva yudhyasva vigata-jvarah

SYNONYMS

mayi--unto Me; sarvani--all sorts of; karmani--activities; sannyasya--giving up completely; adhyatma--with full knowledge of the self; cetasa--consciousness; nirasih--without desire for profit; nirmamah--without ownership; bhutva--so being; yudhyasva--fight; vigata-jvarah--without being lethargic.

TRANSLATION

Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight.

Chap 3, Shloka 21 - 25

2008-09-22T21:45:00.002-05:00

Chap 3, Shloka 21.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/21.html

yad yad acarati sresthas tat tad evetaro janah
sa yat pramanam kurute lokas tad anuvartate

SYNONYMS

yat--whatever; yat--and whichever; acarati--does he act; sresthah--a respectable leader; tat--that; tat--and that alone; eva--certainly; itarah--common; janah--person; sah--he; yat--whichever; pramanam--evidence; kurute--does perform; lokah--all the world; tat--that; anuvartate--follow in the footsteps.

TRANSLATION

Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.

Chap 3, Shloka 22.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/22.html

na me parthasti kartavyam trisu lokesu kincana
nanavaptam avaptavyam varta eva ca karmani

SYNONYMS

na--not; me--Mine; partha--O son of Prtha; asti--there is; kartavyam--any prescribed duty; trisu--in the three; lokesu--planetary systems; kincana--anything; na--no; anavaptam--in want; avaptavyam--to be gained; varte--engaged; eva--certainly; ca--also; karmani--in one's prescribed duty.

TRANSLATION

O son of Prtha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I need to obtain anything--and yet I am engaged in work.

Chap 3, Shloka 23.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/23.html

yadi hy aham na varteyam jatu karmany atandritah
mama vartmanuvartante manusyah partha sarvasah

SYNONYMS

yadi--if; hi--certainly; aham--I; na--do not; varteyam--thus engage; jatu--ever; karmani--in the performance of prescribed duties; atandritah--with great care; mama--My; vartma--path; anuvartante--would follow; manusyah--all men; partha--O son of Prtha; sarvasah--in all respects.

TRANSLATION

For, if I did not engage in work, O Partha, certainly all men would follow My path.

Chap 3, Shloka 24.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/24.html

utsideyur ime loka na kuryam karma ced aham
sankarasya ca karta syam upahanyam imah prajah

SYNONYMS

utsideyuh--put into ruin; ime--all these; lokah--worlds; na--do not; kuryam--perform; karma--prescribed duties; cet--if; aham--I; sankarasya--of unwanted population; ca--and; karta--creator; syam--shall be; upahanyam--destroy; imah--all these; prajah--living entities.

TRANSLATION

If I should cease to work, then all these worlds would be put to ruination. I would also be the cause of creating unwanted population, and I would thereby destroy the peace of all sentient beings.

Chap 3, Shloka 25

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/25.html

saktah karmany avidvamso yatha kurvanti bharata
kuryad vidvams tathasaktas cikirsur loka-sangraham

SYNONYMS

saktah--being attached; karmani--prescribed duties; avidvamsah--the ignorant; yatha--as much as; kurvanti--do it; bharata--O descendant of Bharata; kuryat--must do; vidvan--the learned; tatha--thus; asaktah--without attachment; cikirsuh--desiring to; loka-sangraham--leading the people in general.

TRANSLATION

As the ignorant perform their duties with attachment to results, similarly the learned may also act, but without attachment, for the sake of leading people on the right path.

Chap 3, Shloka 17 - 20

2008-08-29T20:36:00.006-05:00

Chap 3, Shloka 17.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/17.html

yas tv atma-ratir eva syad atma-trptas ca manavah
atmany eva ca santustas tasya karyam na vidyate

SYNONYMS

yah--one who; tu--but; atma-ratih--takes pleasure; eva--certainly; syat--remains; atma-trptah--self-illuminated; ca--and; manavah--a man; atmani--in himself; eva--only; ca--and; santustah--perfectly satiated; tasya--his; karyam--duty; na--does not; vidyate--exist.

TRANSLATION

One who is, however, taking pleasure in the self, who is illuminated in the self, who rejoices in and is satisfied with the self only, fully satiated--for him there is no duty.

Chap 3, Shloka 18.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/18.html

naiva tasya krtenartho nakrteneha kascana
na casya sarva-bhutesu kascid artha-vyapasrayah

SYNONYMS

na--never; eva--certainly; tasya--his; krtena--by discharge of duty; arthah--purpose; na--nor; akrtena--without discharge of duty; iha--in this world; kascana--whatever; na--never; ca--and; asya--of him; sarva-bhutesu--in all living beings; kascit--any; artha--purpose; vyapasrayah--taking shelter of.

TRANSLATION

A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.

Chap 3, Shloka 19.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/19.html

tasmad asaktah satatam karyam karma samacara
asakto hy acaran karma param apnoti purusah

SYNONYMS

tasmat--therefore; asaktah--without attachment; satatam--constantly; karyam--as duty; karma--work; samacara--perform; asaktah--nonattached; hi--certainly; acaran--performing; karma--work; param--the Supreme; apnoti--achieves; purusah--a man.

TRANSLATION

Therefore, without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme.

Chap 3, Shloka 20.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/20.html

karmanaiva hi samsiddhim asthita janakadayah
loka-sangraham evapi sampasyan kartum arhasi

SYNONYMS

karmana--by work; eva--even; hi--certainly; samsiddhim--perfection; asthitah--situated; janaka-adayah--Janaka and other kings; loka-sangraham--educating the people in general; eva--also; api--for the sake of; sampasyan--by considering; kartum--to act; arhasi--deserve.

TRANSLATION

Even kings like Janaka and others attained the perfectional stage by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

Chap 3, Shloka 13 - 16

2008-08-24T14:22:00.003-05:00

Chap 3, Shloka 13.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/13.html

yajna-sistasinah santo mucyante sarva-kilbisaih
bhunjate te tv agham papa ye pacanty atma-karanat

SYNONYMS

yajna-sista--food taken after performance of yajna; asinah--eaters; santah--the devotees; mucyante--get relief from; sarva--all kinds of; kilbisaih--from sins; bhunjate--enjoy; te--they; tu--but; agham--grievous sins; papah--sinners; ye--those; pacanti--prepare food; atma-karanat--for sense enjoyment.

TRANSLATION

The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.

Chap 3, Shloka 14.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/14.html

annad bhavanti bhutani parjanyad anna-sambhavah
yajnad bhavati parjanyo yajnah karma-samudbhavah

SYNONYMS

annat--from grains; bhavanti--grow; bhutani--the material bodies; parjanyat--from rains; anna--of food grains; sambhavah--are made possible; yajnat--from the performance of sacrifice; bhavati--becomes possible; parjanyah--rains; yajnah--performance of yajna; karma--prescribed duties; samudbhavah--born of.

TRANSLATION

All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.

Chap 3, Shloka 15.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/15.html

karma brahmodbhavam viddhi brahmaksara-samudbhavam
tasmat sarva-gatam brahma nityam yajne pratisthitam

SYNONYMS

karma--work; brahma--Vedas; udbhavam--produced from; viddhi--one should know; brahma--the Vedas; aksara--the Supreme Brahman (Personality of Godhead); samudbhavam--directly manifested; tasmat--therefore; sarva-gatam--all-pervading; brahma--transcendence; nityam--eternally; yajne--in sacrifice; pratisthitam--situated.

TRANSLATION

Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.

Chap 3, Shloka 16.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/16.html

evam pravartitam cakram nanuvartayatiha yah
aghayur indriyaramo mogham partha sa jivati

SYNONYMS

evam--thus prescribed; pravartitam--established by the Vedas; cakram--cycle; na--does not; anuvartayati--adopt; iha--in this life; yah--one who; agha-ayuh--life full of sins; indriya-aramah--satisfied in sense gratification; mogham--useless; partha--O son of Prtha (Arjuna); sah--one who does so; jivati--lives.

TRANSLATION

My dear Arjuna, a man who does not follow this prescribed Vedic system of sacrifice certainly leads a life of sin, for a person delighting only in the senses lives in vain.

Chap 3, Shloka 8 - 12

2008-08-08T12:58:00.003-05:00

Chap 3, Shloka 8.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/

niyatam kuru karma tvam karma jyayo hy akarmanah
sarira-yatrapi ca te na prasiddhyed akarmanah

SYNONYMS

niyatam--prescribed; kuru--do; karma--duties; tvam--you; karma--work; jyayah--better; hi--than; akarmanah--without work; sarira--bodily; yatra--maintenance; api--even; ca--also; te--your; na--never; prasiddhyet--effected; akarmanah--without work.

TRANSLATION

Perform your prescribed duty, for action is better than inaction. A man cannot even maintain his physical body without work.

Chap 3, Shloka 9.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/

yajnarthat karmano 'nyatra loko 'yam karma-bandhanah
tad-artham karma kaunteya mukta-sangah samacara

SYNONYMS

yajna-arthat--only for the sake of Yajna, or Visnu; karmanah--work done; anyatra--otherwise; lokah--this world; ayam--this; karma-bandhanah--bondage by work; tat--Him; artham--for the sake; karma--work; kaunteya--O son of Kunti; mukta-sangah--liberated from association; samacara--do perfectly.

TRANSLATION

Work done as a sacrifice for Visnu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage.

Chap 3, Shloka 10.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/

saha-yajnah prajah srstva purovaca prajapatih
anena prasavisyadhvam esa vo 'stv ista-kama-dhuk

SYNONYMS

saha--along with; yajnah--sacrifices; prajah--generations; srstva--creating; pura--anciently; uvaca--said; praja-patih--the Lord of creatures; anena--by this; prasavisyadhvam--be more and more prosperous; esah--certainly; vah--your; astu--let it be; ista--all desirable; kama-dhuk--bestower.

TRANSLATION

In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Visnu, and blessed them by saying, "Be thou happy by this yajna [sacrifice] because its performance will bestow upon you all desirable things."

Chap 3, Shloka 11.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/

devan bhavayatanena te deva bhavayantu vah
parasparam bhavayantah sreyah param avapsyatha

SYNONYMS

devan--demigods; bhavayata--having pleased; anena--by this sacrifice; te--those; devah--the demigods; bhavayantu--will please; vah--you; parasparam--mutual; bhavayantah--pleasing one another; sreyah--benediction; param--the supreme; avapsyatha--do you achieve.

TRANSLATION

The demigods, being pleased by sacrifices, will also please you; thus nourishing one another, there will reign general prosperity for all.

Chap 3, Shloka 12.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/

istan bhogan hi vo deva dasyante yajna-bhavitah
tair dattan apradayaibhyo yo bhunkte stena eva sah

SYNONYMS

istan--desired; bhogan--necessities of life; hi--certainly; vah--unto you; devah--the demigods; dasyante--award; yajna-bhavitah--being satisfied by the performance of sacrifices; taih--by them; dattan--things given; apradaya--without offering; ebhyah--to the demigods; yah--he who; bhunkte--enjoys; stenah--thief; eva--certainly; sah--is he.

TRANSLATION

In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], supply all necessities to man. But he who enjoys these gifts, without offering them to the demigods in return, is certainly a thief.

Chap 3, Shloka 5-7

2008-08-05T13:22:00.006-05:00

Chap 3, Shloka 5.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/

na hi kascit ksanam api jatu tisthaty akarma-krt
karyate hy avasah karma sarvah prakrti-jair gunaih

SYNONYMS

na--nor; hi--certainly; kascit--anyone; ksanam--even a moment; api--also; jatu--even; tisthati--stands; akarma-krt--without doing something; karyate--forced to work; hi--certainly; avasah--helplessly; karma--work; sarvah--everything; prakrti-jaih--out of the modes of material nature; gunaih--by the qualities.

TRANSLATION

All men are forced to act helplessly according to the impulses born of the modes of material nature; therefore no one can refrain from doing something, not even for a moment.

PURPORT

It is not a question of embodied life, but it is the nature of the soul to be always active. Without the presence of the spirit soul, the material body cannot move. The body is only a dead vehicle to be worked by the spirit soul, which is always active and cannot stop even for a moment. As such, the spirit soul has to be engaged in the good work of Krsna consciousness, otherwise it will be engaged in occupations dictated by illusory energy. In contact with material energy, the spirit soul acquires material modes, and to purify the soul from such affinities it is necessary to engage in the prescribed duties enjoined in the sastras. But if the soul is engaged in his natural function of Krsna consciousness, whatever he is able to do is good for him. The Srimad-Bhagavatam affirms this:

tyaktva sva-dharmam caranambujam harer
bhajann apakvo 'tha patet tato yadi
yatra kva vabhadram abhud amusya kim
ko vartha apto 'bhajatam sva-dharmatah

"If someone takes to Krsna consciousness, even though he may not follow the prescribed duties in the sastras nor execute the devotional service properly, and even though he may fall down from the standard, there is no loss or evil for him. But if he carries out all the injunctions for purification in the sastras, what does it avail him if he is not Krsna conscious?" (Bhag. 1.5.17) So the purificatory process is necessary for reaching this point of Krsna consciousness. Therefore, sannyasa, or any purificatory process, is to help reach the ultimate goal of becoming Krsna conscious, without which everything is considered a failure.

Chap 3, Shloka 6.
Translations from Shri Prabhupada's "Bhagavad Gita As it is"
Weblink: http://www.asitis.com/3/

karmendriyani samyamya ya aste manasa smaran
indriyarthan vimudhatma mithyacarah sa ucyate

SYNONYMS

karma-indriyani--the five working sense organs; samyamya--controlling; yah--anyone who; aste--remains; manasa--by mind; smaran--thinking; indriya-arthan--sense objects; vimudha--foolish; atma--soul; mithya-acarah--pretender; sah--he; ucyate--is called.

TRANSLATION

One who restrains the senses and organs of action, but whose mind dwells on sense objects, certainly deludes himself and is called a pretender.

PURPORT

There are many pretenders who refuse to work in Krsna consciousness but make a show of meditation, while actually dwelling within the mind upon sense enjoyment. Such pretenders may also speak on dry philosophy in order to bluff sophisticated followers, but according to this verse these are the greatest cheaters. For sense enjoyment one can act in any capacity of the social order, but if one follows the rules and regulations of his particular status, he can make gradual progress in purifying his existence. But he who makes a show of being a yogi, while actually searching for the objects of sense gratification, must be called the greatest cheater, even though he sometimes speaks of philosophy. His knowledge has no value because the effects of such a sinful man's knowledge are taken away by the illusory energy of the Lord. Such a pretender's mind is always impure, and therefore his show of yogic meditation has no value whatsoever.

Chap 3, Shloka 7.
Translations from Shri Prabhupada's "Bhagavad Gita As it is"
Weblink: http://www.asitis.com/3/

yas tv indriyani manasa niyamyarabhate 'rjuna
karmendriyaih karma-yogam asaktah sa visisyate

SYNONYMS

yah--one who; tu--but; indriyani--senses; manasa--by the mind; niyamya--regulating; arabhate--begins; arjuna--O Arjuna; karma-indriyaih--by the active sense organs; karma-yogam--devotion; asaktah--without attachment; sah--he; visisyate--by far the better.

TRANSLATION

On the other hand, he who controls the senses by the mind and engages his active organs in works of devotion, without attachment, is by far superior.

PURPORT

Instead of becoming a pseudo-transcendentalist for the sake of wanton living and sense enjoyment, it is far better to remain in one's own business and execute the purpose of life, which is to get free from material bondage and enter into the kingdom of God. The prime svartha-gati, or goal of self-interest, is to reach Visnu. The whole institution of varna and asrama is designed to help us reach this goal of life. A householder can also reach this destination by regulated service in Krsna consciousness. For self-realization, one can live a controlled life, as prescribed in the sastras, and continue carrying out his business without attachment, and in that way make progress. Such a sincere person who follows this method is far better situated than the false pretender who adopts show-bottle spiritualism to cheat the innocent public. A sincere sweeper in the street is far better than the charlatan meditator who meditates only for the sake of making a living.

Chap 3, Shloka 1 to 4

2008-07-26T12:14:00.005-05:00

Chap 3, Shloka 1.
Translations from Shri Prabhupada's "Bhagavad Gita As it is"
Weblink: http://www.asitis.com/3/

arjuna uvaca

jyayasi cet karmanas te mata buddhir janardana
tat kim karmani ghore mam niyojayasi kesava

SYNONYMS

arjunah--Arjuna; uvaca--said; jyayasi--speaking very highly; cet--although; karmanah--than fruitive action; te--Your; mata--opinion; buddhih--intelligence; janardana--O Krsna; tat--therefore; kim--why; karmani--in action; ghore--ghastly; mam--me; niyojayasi--engaging me; kesava--O Krsna.

TRANSLATION

Arjuna said: O Janardana, O Kesava, why do You urge me to engage in this ghastly warfare, if You think that intelligence is better than fruitive work?

PURPORT

The Supreme Personality of Godhead Sri Krsna has very elaborately described the constitution of the soul in the previous chapter, with a view to deliver His intimate friend Arjuna from the ocean of material grief. And the path of realization has been recommended: buddhi-yoga, or Krsna consciousness. Sometimes Krsna consciousness is misunderstood to be inertia, and one with such a misunderstanding often withdraws to a secluded place to become fully Krsna conscious by chanting the holy name of Lord Krsna. But without being trained in the philosophy of Krsna consciousness, it is not advisable to chant the holy name of Krsna in a secluded place, where one may acquire only cheap adoration from the innocent public. Arjuna also thought of Krsna consciousness or buddhi-yoga, or intelligence in spiritual advancement of knowledge, as something like retirement from active life and the practice of penance and austerity at a secluded place. In other words, he wanted to skillfully avoid the fighting by using Krsna consciousness as an excuse. But as a sincere student, he placed the matter before his master and questioned Krsna as to his best course of action. In answer, Lord Krsna elaborately explained karma-yoga, or work in Krsna consciousness, in this Third Chapter.

Chap 3, Shloka 2.
Translations from Shri Prabhupada's "Bhagavad Gita As it is"
Weblink: http://www.asitis.com/3/

vyamisreneva vakyena buddhim mohayasiva me
tad ekam vada niscitya yena sreyo 'ham apnuyam

SYNONYMS

vyamisrena--by equivocal; iva--as; vakyena--words; buddhim--intelligence; mohayasi--bewildering; iva--as; me--my; tat--therefore; ekam--only one; vada--please tell; niscitya--ascertaining; yena--by which; sreyah--real benefit; aham--I; apnuyam--may have it.

TRANSLATION

My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively what is most beneficial for me.

PURPORT

In the previous chapter, as a prelude to the Bhagavad-gita, many different paths were explained, such as sankhya-yoga, buddhi-yoga, control of the senses by intelligence, work without fruitive desire, and the position of the neophyte. This was all presented unsystematically. A more organized outline of the path would be necessary for action and understanding. Arjuna, therefore, wanted to clear up these apparently confusing matters so that any common man could accept them without misinterpretation. Although Krsna had no intention of confusing Arjuna by any jugglery of words, Arjuna could not follow the process of Krsna consciousness--either by inertia or active service. In other words, by his questions he is clearing the path of Krsna consciousness for all students who seriously want to understand the mystery of the Bhagavad-gita.

Chap 3, Shloka 3.
Translations from Shri Prabhupada's "Bhagavad Gita As it is"
Weblink: http://www.asitis.com/3/

sri-bhagavan uvaca
loke 'smin dvi-vidha nistha pura prokta mayanagha
jnana-yogena sankhyanam karma-yogena yoginam

SYNONYMS

sri-bhagavan uvaca--the Supreme Personality of Godhead said; loke--in the world; asmin--this; dvi-vidha--two kinds of; nistha--faith; pura--formerly; prokta--were said; maya--by Me; anagha--O sinless one; jnana-yogena--by the linking process of knowledge; sankhyanam--of the empiric philosophers; karma-yogena--by the linking process of devotion; yoginam--of the devotees.

TRANSLATION

The Blessed Lord said: O sinless Arjuna, I have already explained that there are two classes of men who realize the Self. Some are inclined to understand Him by empirical, philosophical speculation, and others are inclined to know Him by devotional work.

PURPORT

In the Second Chapter, verse 39, the Lord explained two kinds of procedures--namely sankhya-yoga and karma-yoga, or buddhi-yoga. In this verse, the Lord explains the same more clearly. Sankhya-yoga, or the analytical study of the nature of spirit and matter, is the subject matter for persons who are inclined to speculate and understand things by experimental knowledge and philosophy. The other class of men work in Krsna consciousness, as it is explained in the 61st verse of the Second Chapter. The Lord has explained, also in the 39th verse, that by working by the principles of buddhi-yoga, or Krsna consciousness, one can be relieved from the bonds of action; and, furthermore, there is no flaw in the process. The same principle is more clearly explained in the 61st verse--that this buddhi-yoga is to depend entirely on the Supreme (or more specifically, on Krsna), and in this way all the senses can be brought under control very easily. Therefore, both the yogas are interdependent, as religion and philosophy. Religion without philosophy is sentiment, or sometimes fanaticism, while philosophy without religion is mental speculation. The ultimate goal is Krsna, because the philosophers who are also sincerely searching after the Absolute Truth come in the end to Krsna consciousness. This is also stated in the Bhagavad-gita. The whole process is to understand the real position of the self in relation to the Superself. The indirect process is philosophical speculation, by which, gradually, one may come to the point of Krsna consciousness; and the other process is directly connecting with everything in Krsna consciousness. Of these two, the path of Krsna consciousness is better because it does not depend on purifying the senses by a philosophical process. Krsna consciousness is itself the purifying process, and by the direct method of devotional service it is simultaneously easy and sublime.

Chap 3, Shloka 4.

Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Weblink: http://www.asitis.com/3/

na karmanam anarambhan naiskarmyam puruso 'snute
na ca sannyasanad eva siddhim samadhigacchati

SYNONYMS

na--without; karmanam--of the prescribed duties; anarambhat--nonperformance; naiskarmyam--freedom from reaction; purusah--man; asnute--achieve; na--nor; ca--also; sannyasanat--by renunciation; eva--simply; siddhim--success; samadhigacchati--attain.

TRANSLATION

Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.

PURPORT

The renounced order of life can be accepted upon being purified by the discharge of the prescribed form of duties which are laid down just to purify the heart of materialistic men. Without purification, one cannot attain success by abruptly adopting the fourth order of life (sannyasa). According to the empirical philosophers, simply by adopting sannyasa, or retiring from fruitive activities, one at once becomes as good as Narayana. But Lord Krsna does not approve this principle. Without purification of heart, sannyasa is simply a disturbance to the social order. On the other hand, if someone takes to the transcendental service of the Lord, even without discharging his prescribed duties, whatever he may be able to advance in the cause is accepted by the Lord (buddhi-yoga). Svalpam apy asya dharmasya trayate mahato bhayat. Even a slight performance of such a principle enables one to overcome great difficulties

Desires - Directing and Misdirecting

2008-07-10T22:20:00.003-05:00

Shloka 71 and 72 have been posted already. Click here to read it.

श्लोक ७१ और ७२ पहले ही पोस्ट किए जा चुके हैं ! पढ़ने के लिए कृपया यहाँ पर click करें.

Today's 'Sai Inspires' thought for the day is very apt for the discussion we had during Study Circle.

The first step in spiritual training is to curb the Icchaa shakthi (power of desires), which prompts the senses to pursue objects. If the iccha (wish) is for God, it is good; if, on the other hand, it is for objective pleasure, then it harms the individual... If a dacoit cuts off your hand, it is himsa (injury); if the doctor amputates it, he saves your life and so, it is ahimsa (non-injury). Vishaya vaasana (attachment to sense objects) makes an act low; Bhagavath vaasana (attachment to God) makes it sacrosanct.
- Divine Discourse, December 6, 1963.

As I see it, in any case Icchaa Shakti is something to be curbed and perhaps eliminated. However, having a 'desire for God' is less harmful than having desire for material things.

Regards,
Gopal

Chap 2, Shloka 68 - 72

2008-07-06T21:14:00.005-05:00

Shloka 68 to 72.
Translations from Shri Prabhupada's "Bhagavad Gita As it is"
Weblink: http://www.asitis.com/2/

Shloka 68
tasmad yasya maha-baho nigrhitani sarvasah
indriyanindriyarthebhyas tasya prajna pratisthita

SYNONYMS
tasmat--therefore; yasya--of one's; maha-baho--O mighty-armed one; nigrhitani--so curbed down; sarvasah--all around; indriyani--the senses; indriya-arthebhyah--for the sake of sense objects; tasya--his; prajna--intelligence; pratisthita--fixed.

TRANSLATION
Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

PURPORT
As enemies are curbed by superior force, similarly, the senses, can be curbed not by any human endeavor, but only by keeping them engaged in the service of the Lord. One who has understood this--that only by Krsna consciousness is one really established in intelligence and that one should practice this art under the guidance of a bona fide spiritual master--is called sadhaka, or a suitable candidate for liberation.

Shloka 69
ya nisa sarva-bhutanam tasyam jagarti samyami
yasyam jagrati bhutani sa nisa pasyato muneh

SYNONYMS
ya--what; nisa--is night; sarva--all; bhutanam--of living entities; tasyam--in that; jagarti--wakeful; samyami--the self-controlled; yasyam--in which; jagrati--awake; bhutani--all beings; sa--that is; nisa--night; pasyatah--for the introspective; muneh--sage.

TRANSLATION
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.

PURPORT
There are two classes of intelligent men. The one is intelligent in material activities for sense gratification, and the other is introspective and awake to the cultivation of self-realization. Activities of the introspective sage, or thoughtful man, are night for persons materially absorbed. Materialistic persons remain asleep in such a night due to their ignorance of self-realization. The introspective sage remains alert in the "night" of the materialistic men. The sage feels transcendental pleasure in the gradual advancement of spiritual culture, whereas the man in materialistic activities, being asleep to self-realization, dreams of varieties of sense pleasure, feeling sometimes happy and sometimes distressed in his sleeping condition. The introspective man is always indifferent to materialistic happiness and distress. He goes on with his self-realization activities undisturbed by material reaction.

Shloka 70

apuryamanam acala-pratistham samudram apah pravisanti yadvat
tadvat kama yam pravisanti sarve sa santim apnoti na kama-kami

SYNONYMS
apuryamanam--always filled; acala-pratistham--steadily situated; samudram--the ocean; apah--water; pravisanti--enter; yadvat--as; tadvat--so; kamah--desires; yam--unto one; pravisanti--enter; sarve--all; sah--that person; santim--peace; apnoti--achieves; na--not; kama-kami--one who desires to fulfill desires.

TRANSLATION
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.

PURPORT
Although the vast ocean is always filled with water, it is always, especially during the rainy season, being filled with much more water. But the ocean remains the same--steady; it is not agitated, nor does it cross beyond the limit of its brink. That is also true of a person fixed in Krsna consciousness. As long as one has the material body, the demands of the body for sense gratification will continue. The devotee, however, is not disturbed by such desires because of his fullness. A Krsna conscious man is not in need of anything because the Lord fulfills all his material necessities. Therefore he is like the ocean--always full in himself. Desires may come to him like the waters of the rivers that flow into the ocean, but he is steady in his activities, and he is not even slightly disturbed by desires for sense gratification. That is the proof of a Krsna conscious man--one who has lost all inclinations for material sense gratification, although the desires are present. Because he remains satisfied in the transcendental loving service of the Lord, he can remain steady, like the ocean, and therefore enjoy full peace. Others, however, who fulfill desires even up to the limit of liberation, what to speak of material success, never attain peace. The fruitive workers, the salvationists, and also the yogis who are after mystic powers, are all unhappy because of unfulfilled desires. But the person in Krsna consciousness is happy in the service of the Lord, and he has no desires to be fulfilled. In fact, he does not even desire liberation from the so-called material bondage. The devotees of Krsna have no material desires, and therefore they are in perfect peace.

Shloka 71
vihaya kaman yah sarvan pumams carati nihsprhah
nirmamo nirahankarah sa santim adhigacchati

SYNONYMS
vihaya--after giving up; kaman--all material desires for sense gratification; yah--the person; sarvan--all; puman--a person; carati--lives; nihsprhah--desireless; nirmamah--without a sense of proprietorship; nirahankarah--without false ego; sah--all; santim--perfect peace; adhigacchati--attains.

TRANSLATION
A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego--he alone can attain real peace.

PURPORT
To become desireless means not to desire anything for sense gratification. In other words, desire for becoming Krsna conscious is actually desirelessness. To understand one's actual position as the eternal servitor of Krsna, without falsely claiming this material body to be oneself and without falsely claiming proprietorship over anything in the world, is the perfect stage of Krsna consciousness. One who is situated in this perfect stage knows that because Krsna is the proprietor of everything, therefore everything must be used for the satisfaction of Krsna. Arjuna did not want to fight for his own sense satisfaction, but when he became fully Krsna conscious he fought because Krsna wanted him to fight. For himself there was no desire to fight, but for Krsna the same Arjuna fought to his best ability. Desire for the satisfaction of Krsna is really desirelessness; it is not an artificial attempt to abolish desires. The living entity cannot be desireless or senseless, but he does have to change the quality of the desires. A materially desireless person certainly knows that everything belongs to Krsna (isavasyam idam sarvam), and therefore he does not falsely claim proprietorship over anything. This transcendental knowledge is based on self-realization--namely, knowing perfectly well that every living entity is the eternal part and parcel of Krsna in spiritual identity, and therefore the eternal position of the living entity is never on the level of Krsna or greater than Him. This understanding of Krsna consciousness is the basic principle of real peace.

Shloka 72
esa brahmi sthitih partha nainam prapya vimuhyati
sthitvasyam anta-kale 'pi brahma-nirvanam rcchati

SYNONYMS
esa--this; brahmi--spiritual; sthitih--situation; partha--O son of Prtha; na--never; enam--this; prapya--achieving; vimuhyati--bewilders; sthitva--being so situated; asyam--being so; anta-kale--at the end of life; api--also; brahma-nirvanam--spiritual (kingdom of God); rcchati--attains.

TRANSLATION
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.

PURPORT
One can attain Krsna consciousness or divine life at once, within a second--or one may not attain such a state of life even after millions of births. It is only a matter of understanding and accepting the fact. Khatvanga Maharaja attained this state of life just a few minutes before his death, by surrendering unto Krsna. Nirvana means ending the process of materialistic life. According to Buddhist philosophy, there is only void after the completion of this material life, but Bhagavad-gita teaches differently. Actual life begins after the completion of this material life. For the gross materialist it is sufficient to know that one has to end this materialistic way of life, but for persons who are spiritually advanced, there is another life after this materialistic life. Before ending this life, if one fortunately becomes Krsna conscious, he at once attains the stage of brahma-nirvana. There is no difference between the kingdom of God and the devotional service of the Lord. Since both of them are on the absolute plane, to be engaged in the transcendental loving service of the Lord is to have attained the spiritual kingdom. In the material world there are activities of sense gratification, whereas in the spiritual world there are activities of Krsna consciousness. Attainment of Krsna consciousness even during this life is immediate attainment of Brahman, and one who is situated in Krsna consciousness has certainly already entered into the kingdom of God.
Brahman is just the opposite of matter. Therefore brahmi sthitih means "not on the platform of material activities." Devotional service of the Lord is accepted in the Bhagavad-gita as the liberated stage. Therefore, brahmi sthitih is liberation from material bondage.

Chap 2, Shloka 66 - 67

2008-06-26T21:01:00.003-05:00

Shloka 66 and 67.
Translations from Shri Prabhupada's "Bhagavad Gita As it is"

Shloka 66
http://www.asitis.com/2/66.html

nasti buddhir ayuktasya na cayuktasya bhavana
na cabhavayatah santir asantasya kutah sukham

SYNONYMS
na asti--there cannot be; buddhih--transcendental intelligence; ayuktasya--of one who is not connected (with Krsna consciousness); na--neither; ca--and; ayuktasya--of one devoid of Krsna consciousness; bhavana--mind fixed in happiness; na--neither; ca--and; abhavayatah--one who is not fixed; santih--peace; asantasya--of the unpeaceful; kutah--where is; sukham--happiness.

TRANSLATION
One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace. And how can there be any happiness without peace?

PURPORT
Unless one is in Krsna consciousness there is no possibility of peace. So it is confirmed in the Fifth Chapter (5.29) that when one understands that Krsna is the only enjoyer of all the good results of sacrifice and penance, and that He is the proprietor of all universal manifestations, that He is the real friend of all living entities, then only can one have real peace. Therefore, if one is not in Krsna consciousness, there cannot be a final goal for the mind. Disturbance is due to want of an ultimate goal, and when one is certain that Krsna is the enjoyer, proprietor and friend of everyone and everything, then one can, with a steady mind, bring about peace. Therefore, one who is engaged without a relationship with Krsna is certainly always in distress and is without peace, however much he may make a show of peace and spiritual advancement in life. Krsna consciousness is a self-manifested peaceful condition which can be achieved only in relationship with Krsna.

Shloka 67
http://www.asitis.com/2/67.html

indriyanam hi caratam yan mano 'nuvidhiyate
tad asya harati prajnam vayur navam ivambhasi

SYNONYMS
indriyanam--of the senses; hi--certainly; caratam--while herding over; yat--that; manah--mind; anuvidhiyate--becomes constantly engaged; tat--that; asya--his; harati--takes away; prajnam--intelligence; vayuh--wind; navam--a boat; iva--like; ambhasi--on the water.

TRANSLATION
As a boat on the water is swept away by a strong wind, even one of the senses on which the mind focuses can carry away a man's intelligence.

PURPORT
Unless all of the senses are engaged in the service of the Lord, even one of them engaged in sense gratification can deviate the devotee from the path of transcendental advancement. As mentioned in the life of Maharaja Ambarisa, all of the senses must be engaged in Krsna consciousness, for that is the correct technique for controlling the mind.

Chap 2 Shloka 64 - 65

2008-06-25T09:10:00.003-05:00

Shloka 64 and 65.
Translations from Shri Prabhupada's "Bhagavad Gita As it is"

============================================================
Shloka 64
http://www.asitis.com/2/64.html

raga-dvesa-vimuktais tu visayan indriyais caran
atma-vasyair vidheyatma prasadam adhigacchati

SYNONYMS

raga--attachment; dvesa--detachment; vimuktaih--by one who has been free from such things; tu--but; visayan--sense objects; indriyaih--by the senses; caran--acting; atma-vasyaih--one who has control over; vidheya-atma--one who follows regulated freedom; prasadam--the mercy of the Lord; adhigacchati--attains.
TRANSLATION

One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion.

PURPORT
It is already explained that one may externally control the senses by some artificial process, but unless the senses are engaged in the transcendental service of the Lord, there is every chance of a fall. Although the person in full Krsna consciousness may apparently be on the sensual plane, because of his being Krsna conscious, he has no attachment to sensual activities. The Krsna conscious person is concerned only with the satisfaction of Krsna, and nothing else. Therefore he is transcendental to all attachment. If Krsna wants, the devotee can do anything which is ordinarily undesirable; and if Krsna does not want, he shall not do that which he would have ordinarily done for his own satisfaction. Therefore to act or not to act is within his control because he acts only under the direction of Krsna. This consciousness is the causeless mercy of the Lord, which the devotee can achieve in spite of his being attached to the sensual platform.

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Shloka 65
http://www.asitis.com/2/65.html

prasade sarva-duhkhanam hanir asyopajayate
prasanna-cetaso hy asu buddhih paryavatisthate

SYNONYMS

prasade--on achievement of the causeless mercy of the Lord; sarva--of all; duhkhanam--material miseries; hanih--destruction; asya--his; upajayate--takes place; prasanna-cetasah--of the happy-minded; hi--certainly; asu--very soon; buddhih--intelligence; pari--sufficiently; avatisthate--established.
TRANSLATION

For one who is so situated in the Divine consciousness, the threefold miseries of material existence exist no longer; in such a happy state, one's intelligence soon becomes steady.

On Atma, God and Cosmos

2008-03-12T19:20:00.003-05:00

A few weeks ago, we were discussing on the (possibly confusing) meaning of word atma as used in "atma or brahman is everything" and 'atma leaves the body when one dies'. In Today's 'Sai Inspires', Bhagawan has clarified this dichotomy:

To say that God is the Atma and the Cosmos is as the Body which He operates and lives in, is not correct. To assert that the Atma (God) is eternal and changeless, but the Cosmos which is His Body, can be subject to change and transformation is also not satisfying. What does it signify when it is said, “God is the Upadanakarana, that is, 'the Proximate Cause of the Cosmos'”? 'Proximate Cause' means, the cause which produced the effect. The “effect” is the “cause” in another form. It cannot be separate from the cause. Every effect that we notice is but the cause that has assumed a new form. The Cosmos is the effect, God is the Cause - these statements only stress the fact that the Cosmos is but God in another form.

- Sathya Sai Vahini.

So, to rethink our discussion in this light, when a body is formed (not born?!), the atma pre-exists it and is unchanged by the 'birth', when body is active (live) atma persists and is unchanged, and when the body ceases to be active or 'dies', even then the atma persists and remains unchanged, because, the atma is the 'proximate cause' for the body (for the individual body and the multitudes of bodies) to be formed sustained and finally dissolve. Our 'conventional' thinking of 'one-body-one-atma', and the atma being reborn time and again, is erroneous, and, is the source of all confusion.

2008-03-10T23:16:00.002-05:00

I just wanted to share today's thought with everyone, as it is extremely relevant to our study circle now.
Swami says "You are afflicted with the disease which the Bhagavath Geetha can cure, the disease of Moha (delusion), which warps your sense of values, fogs your vision and distorts your outlook. But, to benefit from the drug of Geetha, you must have the Vishaada (anguish) which Arjuna had, the Prapaththi (dedication) he was capable of, the Vairaagya (detachment) he had developed and the Ekaagratha (concentration) he evinced to assimilate the Great Message. Have that keen yearning; then, the Bhagavath Geetha can destroy Moha and liberate you. "

Universal Love

2008-02-17T20:34:00.002-06:00

As we discussed slokas 2.16-2.18, there was really a spirited exchange of thoughts and opinions. Some of them were, how can I see/experience my soul, and is soul, God, or by seeing my soul, an I see other's souls? Continuing on the same lines, I think, it would be possible to experience the soul when we practice the universal love among all creatures (both animate and inanimate). When we experience the this Love, we may be able to "see" the soul and experience it. The same is said in the Bible, "love thy enemy as you would love your neighbor". Once a human being is above the limitations of worldly love and hate, and tries to practice the fact that every thing is a reflection of the Almighty in various forms, and if (s)he can feel that inside, then (s)he is one step closer to achieving the visitation to the Soul.

what is real?

2008-02-08T13:55:00.000-06:00

Yesterday, as we were trying to understand what is real and what is unreal while studying verse 16 in chapter 2, it appeared to me that what is real depends on who the observer is. If I think I am the mind, for instance, then all thoughts and imaginations are just as real as physical experience when I think I am the body. Although I don't know what is real, I think as Gopalji said, our enquiry into who am I will enable us in the long run to determine what is really real.

Chapter 2, Shloka 11 and 12

2008-01-14T14:10:00.000-06:00

Pratibhaji wrote at Bhajan Group

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Sairam
In our on going discussion on Bhagavath Geetha last week we went a little bit into some basic questions that always linger in our minds and only sometimes really make us sit and think, who am I? where did I come from and where am I going? The theories of our evolution which we have been coming across ancient, mythological, philosiphical and the modern scientific and so on. In this quest I would like share few of the authentic books I have come across.

1. The works of Manly P Hall www.prs.org
2. Secret Doctrine- HP Blavatsky - Thesophical Society (English)
3. Srimadh Bhagavatam - Dr Ekkirala Krishnamacharya Dhanista Publication Telugu

Regards to all

Happy Makara Sankranti

Pratibha

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Regards,
Gopal

Late awakening of Arjuna's Faith

2007-12-29T07:48:00.000-06:00

We continued on Chapter 2, wherein Arjuna confused with multiple dharmas begs Krishna to tell 'for sure' (Nischitam) which Dharma to follow.

One participant raised a question : If Arjuna knew Krishna was the Lord, why didn't he follow the commands initially itself? Why does Arjuna still argue with Krishna about dharma?

One appealing answer to the problem was with Arjuna's trust in his intelligence to find the proper dharma. Arjuna (not unlike us!) used his intelligence to discover his way out of the dharmic-maze. However, his over-reliance on his own intelligence (last vestige of his ego?) caused him to question Bhagawan. However, unlike us, Arjuna was blessed because he knew when to set his intelligence aside and beg for guidance from the Lord.

Revisiting initial thoughts

2007-12-25T20:34:00.000-06:00

Merry Christmas!!

Here are the questions we tackled (or at least attempted to) before we started studying Bhagavad Gita. It is our endeavor to return to these questions at the end of each chapter and observe how our answers change over the period. What do we learn as we proceed...

On the question of need of Chapter 1 :
One opinion is that Chapter 1 shows the state of human mind confused by the opposite pulls of multiple Dharma. One dharma dictates to Arjuna to fight, to respond, to the challenge posed by Suyodhana, while another questions his instincts (actions?) by pointing out that he will be the cause of destruction of his kula and the killer of the ones he holds in high respect. He is forced to fight (to kill) his grandsire Bheeshma and Guru Drona. The ordinary human mind is pulled in multiple directions, each seemingly the dharma that he MUST follow. One dictates action and attention in a direction, yet, the very next moment another dharma takes over and demands equal attention in a different direction. How should man determine which dharma to follow, OR, should he perform an energy sapping juggling act?

Some other questions were:
o Why should we take up Bhagavad Gita?
o What do expect to learn from it?
o What is the attitude with which we read Bhagavad Gita?
o Why Gitopadesh was for to Arjuna, why not Yudhishtra or Bheeshma or Bheema?
o Why did Bhagavan teach the Gita to Arjuna at the war-zone, why not somewhere else?

Bhagavad Gita teaches the essence of Dharma. By studying it we expect resolution of the Dharma-conflict raised in Chapter 1. However, for this we do need a degree of sustained concentration and attentive/active patience. Arjuna displayed these characteristic and is rewarded at the end of Gitopdesh when he proclaims "... my doubts are cleared, I'll perform as you instruct". Hopefully, by the end of chapter 18, we too reach a state equal to Arjuna.... (at least in theory, if not in practice). :)

Krishna taught Arjuna the Gita because Arjuna was ready for the lessons. His sharp mind and penetrative questioning laid bare the dharmic dilemma. Most importantly, Arjuna accepted Krishna as his teacher and was prepared to give up everything to follow the teachings. It is (metaphorically) symbolic that the conversation takes place in battle field. When a warrior enters the battle field, he detaches himself from everything. Here he stands alone, absolutely _alone_. This aloneness tests Arjuna's conviction of principles he lived by till then. He sees with immense clarity the conflicting life he has lead till. Multiple inviolable principles of life stand to be desecrated if he pursued any course of action. At this moment life stood 'still' for him as no course of action seemed sanctioned by dharma. Bhagawan Krishna leads him out of the confusion.

Timing of Arjuna's questioning... and our 'Gita-moment'

2007-12-07T14:20:00.000-06:00

Yesterday, during the discussion, a question was raised : Why Arjuna did not raise his 'objection to war' earlier? Also, why did only Arjuna raise these questions - why not Bheeshma or Yudhisthira or others equally qualified?

One quick answer is : It was Bhagawan's will that Arjuna should ask the question.

Another, on a more 'worldly' plane : When Arjuna asked Krishna to drive the chariot to the middle of the battle field so that he can 'see' whom he has to fight, Arjuna (symbolically) detached himself from 'his' people and from his 'enemies'. For once, he stood alone, neutral with only Bhagawan as his companion. It is a poignant moment when he suddenly realized his relationship with those whom he will be fighting-to-kill is almost equivalent to those whom he is defending. This overwhelmed his 'rational' thinking and brought out an emotional outburst. In my opinion, anyone of the stalwarts (Bheeshma etc.), if placed in similar situation would have responded similarly...

Relevance to our lives: We too on rare occasions stand alone in the 'battlefield' (Dharma-kshetra) of our lives. This aloneness is NOT loneliness - instead it is a moment of epiphany, and often result life-changing decisions that subtly affect our thought process. We certainly do not look forward to such moments because it shakes our beliefs from the core and forces us to reassess what we have taken to be truth. The presence and oneness with the Divine in such moments is palpable.

Regards,
Gopal

Why should we read Gita? An illustrative story...

2007-12-06T10:33:00.000-06:00

Aditya sent this e-mail and would like to share it with everyone...

Regards,
Gopal

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Hello Gopal/Koushik,

I thought you guys might like this forward ...

Aditya
----- Forwarded Message ----

An old Farmer lived on a farm in the mountains with his young grandson.Each morning Grandpa was up early sitting at the kitchen table reading his Bhagavat Geeta. His grandson wanted to be just like him and tried to imitate him in every way he could.

One day the grandson asked, "Grandpa! I try to read the Bhagavat Geeta just like you but I don't understand it, and what I do understand I forget as soon as I close the book. What good does reading the Bhagavat Geeta do?"

The Grandfather quietly turned from putting coal in the stove and replied, "Take this coal basket down to the river and bring me back a basket of water."

The boy did as he was told, but all the water leaked out before he got back to the house. The grandfather laughed and said, "You'll have to move a little faster next time," and sent him back to the river with the basket to try again.

This time the boy ran faster, but again the basket was empty before he returned home. Out of breath, he told his grandfather that it was impossible to carry water in a basket, and he went to get a bucket instead. The old man said, "I don't want a bucket of water; I want a basket of water. You're just not trying hard enough," and he went out the door to watch the boy try again.

At this point, the boy knew it was impossible, but he wanted to show his grandfather that even if he ran as fast as he could, the water would leak out before he got back to the house.

The boy again dipped the basket into river and ran hard, but when he reached his grandfather the basket was again empty. Out of breath, he said, "See Grandpa, it's useless!" "So you think it is useless?" The old man said, "Look at the basket."

The boy looked at the basket and for the first time realized that the basket was different. It had been transformed from a dirty old coal basket and was now clean, inside and out..

"Son, that's what happens when you read the Bhagavat Geeta.. You might not understand or remember everything, but when you read it, you will be changed, inside and out. That is the work of Lord Krishna in our lives."

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End of Chapter 1 - Arjuna's dilemma

2007-12-04T14:49:00.000-06:00

We completed Chapter 1.

The last few shloka form the 'core' of Arjuna's argument on why 'I will not fight'.

'Hind sight is 20/20'. Having read Gita and having heard about it from various sources, we are able to quickly identify the 'problems' of Arjuna. In my opinion, if we were to really make use of Gita, then the points identified by Arjuna act as pointers to our predicament with the world.

We closely identify ourselves with our lineage, our relatives, our possessions etc. Almost every small task that we perform is an indication of 'who we are' - as determined by 'who our family members are' or 'how much wealth we have' or 'what education I have' etc. And these are the very points that Arjuna has now thrown at Krishna.

Personally, will Krishna's answers 'satisfy' us? Or will His answers kindle us to think further? Or are we merely reading BG as another 'scriptural' text to be learnt/memorized and added to the list of items that we 'identify' with?

Regards,
Gopal

family tree links

2007-11-27T15:07:00.000-06:00

Here are some links for family trees of the Pururava dynasty, the 2nd link is a continuation of the first.
http://bhagavata.org/images/familytree-ext1.jpg
http://bhagavata.org/images/familytree-ext2.jpg

Chapter 1 - last 20 shloka

2007-11-12T20:27:00.000-06:00

We are in the last phase of the Chapter 1 where Arjuna explains to Krishna why he would not fight. He provides a learned argument as to why killing his 'own' people is an unpardonable sin. Next 17 chapters are on how Krishna refutes them.

The relevance to our daily life is something worth pondering about : In our daily life, we too 'live' by the very principles that Arjuna delineates. We too hold the very same moral and ethical values that Arjuna holds dear - and we call them worth defending. Question is : If they were wrong - as Krishna would later point out - where do we stand in our 'fight'. Are we fighting a wrong battle? I haven't resolved this issue within myself. I would really like some insights. Thanks!

Gopal

Arjuna's denial

2007-11-12T10:59:00.001-06:00

Last week, we were at the point in discussion where Arjuna is face to face with the reality of the situation, that he would have to kill his very own family and friends. To me, it seems that perhaps Arjuna is in denial of the situation until this point, and that although he knew there would be a war and that he would have to fight, he did not expect to be in a predicament where he had to kill his own family and friends. When the reality of the situation dawns on him, he does not know how to face it.

Arjuna Vs other mortals

2007-11-11T19:40:00.000-06:00

When we were talking about whether Arjuna overcame the body consciousness completely after receiving the Gita from the Lord, I was reminded of a story. Here it is...

Once there was merchant who had four sons. He named the as Rama, Krishna, Govinda and Narayana, so that he could chant the name of the Lord when ever he called his sons. However, when he was in his death bed he was calling the names of the Lord (as well as his sons) and all his sons gathered around. When he saw all 4 sons he said, all of you are here, what about the shop and precisely at that moment he dies.

The case in point is, its not just our desire to reach God that takes us to Him, but constant practice and sincere Sadhana. This over many life times refines the souls and that refinement enables one to realize the self.

Thus, although Arjuna is a very refined soul, he did not completely defeat the ego and other mortals (like the merchant) need many life times to reach a degree refinement that is of Arjuna.

Chapter 1, Skl 14 - 20

2007-10-22T06:10:00.000-05:00

We ran through the shlokas, 14 - 20. Folks did not feel there was much to discuss. The shlokas talk about the various warriors blowing the conchs in declaration of the war. Bheeshma starts off the tumultous (Sk. - tumula) declaration from both sides. Arjuna, in his chariot drawn by white horses, asks his saarathi, Krishna, to place the chariot in the middle of the two armies.

Question : For me, the sticky point is: If the first chapter is as non-significant as we think at this moment, they would Maharishi Vyasa have included it in BG? Wouldn't it be easier for him to start the BG from Chapter 2. After all, other Gitas do not have such elaborate introductions and are direct to the point conversation between the sage and the disciple.

My take on this is : Vyas is subtly introducing a prerequisite quality for those who are ready for the lesson of Gita - the dispassion towards life. Duryodhana says - 'tyaktajeevitha' (ref?)! Is this why the Lord waited so long - so that Arjuna reaches a stage when he has given up the love for life and is READY for the real battle - one with his own ego?

bhishma & bhima

2007-10-12T15:56:00.000-05:00

Yesterday, we discussed verses 9-13. At verse 10, we had an intersting discussion.
The verse translates to "(Duryodhan speaking) Our strength is immeasurable, and we are perfectly protected by Grandfather Bhisma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited." We discussed why Bhishma and Bhima were being compared. On continuing to think about it, I thought perhaps it may have been thus - Bhishma is the leader of the Kaurava army, and hence his protection is vital. Also, Duryodhan is to become king if they win the war, hence his protection is also vital, and Bhima had vowed to kill Duryodhan in battle. It may have been for this reason that Duryodhan mentions Bhishma and Bhima in the same breath, the 2 people who matter to him most at the moment.

Some comments from last discussions:

2007-09-26T05:00:00.000-05:00

Last session was interesting. Almost everyone present spoke on their initial take on BG. The primary question that we looked at was : What attitude should we have while studying BG. Couple of contrasting views emerged :

1. One opinion was we should read BG as if we were Arjuna himself - making pariprashna to Krishna.

2. The second opinion was, we cannot compare ourselves with Arjuna and that everyone will take back knowledge/info based on what level of attention they pay.

We also chanted the first 5 shlokas of BG. In the next session, we will be taking each shloka individually for discussion.

It was mentioned that this might be a good opportunity to take up learning Sanskrit (why should we do this?). As we progress through the Chapters, we can also learn meanings of different Sanskrit words and their usage.

My personal goal is to learn to chant BG by rote before we complete discussing the 700 shlokas. Anyone else interested in this?

Regards,
Gopal

Bhagavad Gita : Initial thoughts

2007-09-11T13:05:00.000-05:00

Under study circle we will be discussing Bhagavad Gita.

Some initial thoughts:
1. What is the need for Chapter 1?
Is it just to build up the scene or has some other purpose?

o Why should we take up Bhagavad Gita?
o What do expect to learn from it?
o What is the attitude with which we read Bhagavad Gita?
o Why Gitopadesh was for to Arjuna, why not Yudhishtra or Bheeshma or Bheema?
o Why did Bhagavan teach the Gita to Arjuna at the war-zone, why not somewhere else?
o Who else participated in Bhagavad Gita? Significance of Dhrutarashtra (blind) and Samjaya (divine gift).
o Veda-vyasa, the organizer of Vedas and the author of Brahmasutra is also considered by many as the actual composer of Gita....

- Arjuna as a qualified disciple
- Arjuna as one with forethought
- Arjuna the warrior - action oriented - means what he says
- Arjuna has trikarna-shuddhi

2. What shlokas characterize the chapter?