Tag Archives: Bhagavadgita

Chapter 4 Sloka 1 Gnana Yoga – Bhagavadgita

Chapter 4 Gnana Yoga Verse 1

Sloka

Sa evaayam mayaa te’dya yogah proktah puraatanah;
Bhakto’si me sakhaa cheti rahasyam hyetad uttamam.

Translation

That same ancient Yoga has been today taught to thee by Me,
for, thou art My devotee and friend; it is the supreme secret.

Interpretation

This is the beginning of Gnana yoga or the Yoga of wisdom. Lord Krishna tells Arjuna that this is a very important yoga that am going to teach to you. He says that this Gnana yoga is a very ancient yoga with a lot of profound and subtle teachings. Profound here means those teachings which will have a lot of influence on one’s psyche and its subtle because there is a lot of depth in the teachings. Holding such an importance, Lord Krishna says that this Gnana yoga is a supreme secret which is told to Arjuna.

Extending Interpretation to Mankind’s Life!

Many of you might be thinking that if the Gnana yoga is such a secret, then why its told to everyone through Bhagavad Gita. The answer is very simple. How many of the crores of people in this World would have heard the Gnana Yoga or read it? Even if they have heard or read it, how many of them have really understood the essence of it? If you take it the percentage would be less than 0.1%. That means 99.9% of people dont even know what Gnana yoga is. That is why it is called as secret and its only people who are blessed would be able to know it.

Chapter 3 Sloka 21 Bhagavadgita

Chapter 3 Karma Yoga Verse 21

Sloka

Prakriter gunasammoodhaah sajjante gunakarmasu;
Taan akritsnavido mandaan kritsnavin na vichaalayet.

Translation

Those deluded by the qualities of Nature are attached to the functions of the qualities.
A man of perfect knowledge should not unsettle the foolish one of imperfect knowledge.

Interpretation

Continuing his explanation about the gunas and their characteristics, Lord Krishna now shifts his focus on the gunas and how it is linked to knowledge. He says that the anybody who has the lack of understanding of the qualities of nature are attached to the functions of nature. That means that a person looks at the functions of each of these gunas with surprise when he doesnt understand its qualities. He then compares it with a man with perfect knowledge. He says that a person with perfect knowledge should never try to argue with the foolish man or attempt to bring him out of the imperfect knowledge.

Extending the Interpretation to Mankind’s Life!

Its a shloka which makes a stunning statement that a man with perfect knowledge should not bring a foolish man out of his imperfect knowledge. This is very much against the established beliefs which says that one should always try to bring people out of the ignorance and enlighten them. Then why did Lord Krishna say that? To understand that we need to know the characteristics of perfect and imperfect knowledge. A man with perfect knowledge will be humble, open to change and accepts things that comes to him. Whereas the opposite is true with a man with imperfect knowledge.

A man with an imperfect knowledge thinks that what he knows is right and believes in that so strongly that he shuts all his senses and never allow anything to touch him. He lives in the past and thinks that everything that is happening now is nothing but spiritual degradation. What will happen if you try to change that person? He will us all his foolishness on to you, force you to come to his level and will defeat you in the argument with his experience in foolishness. So, Lord Krishna advises Arjuna to stay away from advising foolish people because instead of taking the learning, they will make fun of you and will put you down. Such people always should be avoided.

Chapter 3 Sloka 20 Bhagavadgita

Chapter 3 Karma Yoga Verse 20

Sloka

Tattwavittu mahaabaaho gunakarma vibhaagayoh;
Gunaa guneshu vartanta iti matwaa na sajjate.

Translation

But he who knows the truth, O mighty-armed Arjuna, about the divisions of the qualities and their functions,
knowing that the Gunas as senses move amidst the Gunas as the sense-objects, is not attached.

Interpretation

In this shloka Lord Krishna talks about the gunas and how gunas move within the sense objects. This is slightly difficult to understand one needs to have a lot of philosophical understanding to go to the depth of it. To put it in simple words, Lord Krishna says that gunas are distinctly divided by the qualities and functions that they perform. Example is where we talked in yesterday’s shloka that Satvik guna helps us to be kind and rajasic guna to be agressive. Here satvik guna has a quality in it and the function of it is kindness. Same is applicable to rajasic and tamasic also. Lord Krishna further says that these gunas keeps moving in the senses and that means we sometimes feel kindness and sometimes aggressiveness. so, the person who understands this ultimate truth is never attached to anything.

Extending Interpretation to Mankind’s Life!

In this shloka we are talking about a person who is unattached in any kind of situation and who treats all the gunas in a same way. Who is that person who treats kindness, anger and love equally. It is slightly difficult to understand. Let me explain. When your mind is filled with kindness you help people. When the same mind is filled with anger you scold that person. When it feels love, you care for that person. These are the different emotions that you feel and let us consider that you will feel these emotions for the same person.

Now let us consider these scenarios with attachment and no attachment. When you exhibit kindness you are attached to it and you will talk about your kindness and make it obvious to everyone. The same applies to love and anger also. This is not the quality of wise. If you are attached to gunas that are linked to senses, you become slave to it and later those gunas only will rule it. That means you wont be able to control your anger or you can’t live without loving or getting loved. That is the beginning of ignorance and such people can never attain salvation.

Chapter 3 Sloka 1 – Karma Yoga – Bhagavadgita

Chapter 3 Sloka 1 – Karma Yoga

Sloka

Arjuna UvaachaJyaayasee chet karmanaste mataa buddhir janaardana;
Tat kim karmani ghore maam niyojayasi keshava.

Translation

Arjuna said:
If it be thought by you that knowledge is superior to action, O Krishna,
why then, O Kesava, you ask me to engage in this terrible action?

Interpretation

With this shloka starts the 3rd Chapter of Karma yoga or yoga of action of Bhagavad Gita. Karma yoga is based on the yoga of action and the right work to do to attain spirituality. Karma yoga starts with Arjuna asking a different set of questions to Lord Krishna. The first question that Arjuna asks Lord Krishna is that if knowledge is considered to be more superior to action then why Lord Krishna is asking him to fight this war? In a way he is asking Lord Krishna that why should I wage a war and do action when I always have an option of acquiring knowledge to satisfy the urge and growth of my spirituality!

Extending Interpretation to Mankind’s Life!

In life, there is always this dilemma that if knowledge is superior to action, then why should one perform action? Confusing is it? First you should understand the meaning of knowledge and action. Guru or teacher is associated with knowledge. Is it the duty of a teacher to impart only knowledge to his student and not worry about anything else. That means, if the student is not taking the knowledge properly and he is neglecting his studies then what should a teacher do? Does his role ends only with imparting knowledge or should he do some action and create situations which make the student realise the mistakes he is doing.

This is a very important aspect because if the guru gets into the action mode then he is seen exceeding his responsibility. Other point is if the teacher stops giving knowledge and gets into administrative activities like discipline etc, then he would spiritually degrade himself because knowledge is superior to action. So, can it be believed that a teacher should be a constant acquirer of knowledge and transmit them to his students not bothering about anything else. This is a very important dilemma for every teacher at every level of education and all are looking forward to Lord Krishna’s comments on the superiority of knowledge over actions!

Chapter 2 Sloka 36 Bhagavadgita

Chapter 2 Verse 36 – Samkhya Yoga

Sloka

Eshaa braahmee sthitih paartha nainaam praapya vimuhyati;
Sthitwaasyaamantakaale’pi brahmanirvaanamricchati.

Translation

This is the Brahmic seat (eternal state), O son of Pritha! Attaining to this, none is deluded.
Being established therein, even at the end of life one attains to oneness with Brahman.

Interpretation

Ending his Samkhya yoga Lord Krishna summarises the life of a person who attains peace. Lord Krishna says that this stage of peace is the eternal state. If that state is attained then that person has no doubts left in him. He grows beyond all these doubts. Once he attains that state his lives have come to an end and he attains the oneness with Brahman. Oneness with Brahman means moksha and such kind of person will not have anymore lives to take.

Extending Interpretation to mankind’s life!

One thing that every Hindu looks for is moksha or oneness with Brahman. Moksha is also called as salvation and that is something which is ever spiritual mind’s goal. How do you attain moksha? People go to temples, they do chaar dhaam yatras, give alms and even undertake fasts to attain moksha. But moksha is something that can only be attained when you look inwards. The most important aspecct for moksha is that the person has to be at peace with himself. If his is at peace with himself he gets into a meditation. That meditation reaches its pinnacle and that is called as Samadhi. And samadhi is the route to attaining moksha. This is the secret of attaining oneness with the Brahman.

Chapter 2 Sloka 18 Bhagavadgita Meaning Translation and Interpretation

Chapter 2 Verse 18 – Samkhya Yoga

Sloka

Vyavasaayaatmikaa buddhir ekeha kurunandana;
Bahushaakhaa hyanantaashcha buddhayo’vyavasaayinaam.

Translation

Here, O joy of the Kurus, there is a single one-pointed determination!
Many-branchedand endless are the thoughts of the irresolute.

Interpretation

After talking about the balance of thoughts and actions Lord Krishna tells Arjuna that there is only one single pointed way and that is determination. A person who has no determination goes through endless list of thoughts and those are the thoughts which makes him fickle minded and irresolute.

Extending interpretation to mankind’s life!

This is a shloka that talks about what determination is and what fickle mindedness is. A person who is determined will always think about one single thought and will never think about anything else. He always sticks to his aims and goals and works very hard to fulfil them. No amount of deviation can move him away from his goal and he is determined to get it.

On the other hand you have a fickle minded person whose thoughts are like branches in a banyan tree. They go in different direction and always reach an end. They again come back to the bark of the tree and goes in a different direction like a different branch. Such person can never accomplish anything as most of the time goes in finding out what he wants than achieving it.

Chapter 2 Sloka 13 – Bhagavadgita Meaning Translation and Interpretaion

­Chapter 2 Verse 13- Samkhya Yoga

Sloka

Swadharmam api chaavekshya na vikampitum arhasi;
Dharmyaaddhi yuddhaacchreyo’nyat kshatriyasya na vidyate.

Translation

Further, having regard to thy own duty, thou should not waver,
for there is nothing higher for a Kshatriya than a righteous war.

Interpretation

After speaking about the nature of the body and mind, Lord Krishna again turns his attention to the duty of Arjuna. He says that one needs to have an understanding of one’s duty and should never deviate from it. And the duty is different for different people. For a Kshatriya his ultimate duty is to fight a war. That war becomes holy and equal to worship if that is fought for protecting the dharma. Fighting that war is essential duty of any Kshatriya. That is the highest dharma of Kshatriya and he should not escape from that.

Extending interpretation to mankind’s life!

The two most important words that Lord Krishna speaks in this verse are “duty” and “waver”. How many of us take our duty seriously? Before that what is a duty? Duty is not your job, career or profession but duty is your dharma. You choose your duty so duty comes above everything. Over a period of time, we all develop a feeling of complacency and negligence towards our duty. That leads us to waver from our duty. We usually think, what if I dont complete this work today or what if I skip my work today and enjoy? Anyways I have not taken a break from work for a long time. All these are the wavering thoughts that push us away from our duty.

We should stay away from this wavering mentality and take our duty with utmost seriousness. Work is Worship. We worship God. So Work is God. The day you neglect or postpone your work, you are moving away from Godliness. That is equal to moving away from our dharma. Each one of us are assigned with our duties by none other than God, who makes us to choose our duties and we have to fulfil them with utmost sanity. That is what Lord Krishna tries to explain to Arjuna through this Shloka.

Chapter 2, Sloka 4. Meaning, Translation and Interpretation

Chapter 2, Verse 4 – Samkhya Yoga

“Kaarpanyadoshopahata swabhaavah Pricchaami twaam dharmasammoodha chetaah;
Yacchreyah syaan nishchitam broohi tanmeShishyaste’ham shaadhi maam twaam prapannam.”

“My heart is overpowered by the taint of pity, my mind is confused as to duty. I ask Thee: tell me decisively what is good for me. I am Thy disciple. Instruct me who has taken refuge in Thee.”

Interpretation

Continuing his anguish, Arjuna continues to speak to Lord Krishna. He says that his heart is filled with pity for his teachers and relatives and his mind is filled with the duty that he has to perform. This is a peculiar situation to be in for Arjuna. Feeling bad about the situation that he is in, he asks Lord Krishna to show him the way.

He says, O Krishna, tell me what is right for me. I am your disciple. I have always trusted you and sought refuge in you. Only you can show me the way out.

Extending interpretation to Mankind’s Life!

How often we have all experienced the conflict between head and heart? Many a times, when we are searching for a solution or looking for a way out, there is one thing that our heart says and another thing that our head says. Listening to heart is important because it is attached to our feelings, our likes and dislikes and our emotions. Listening to head is also important because it speaks from logical thinking, analysis and contemplation.

Failing to listen to the head might lead to losing of the control of situation or failure. Not listening to the heart might lead to losing things that are dearer to us. In such a critical scenario what should one do? Who should that person seek advice from? Who gives the right advice?

Answers are just coming in a while.

Till then…..

“SARVE JANA SUKHINO BHAVANTU
SARVE SANTU NIRAAMAYA
SARVE BHADRANI PASHYANTU
MA KASCHITH DUKHA MAPNIYA”

“MAY ALL BECOME HAPPY,
MAY ALL BE FREE FROM ILLNESS,
MAY ALL SEE WHAT IS AUSPICIOUS,
MAY NO ONE SUFFER”

Bhagavad Gita Sloka/Verse – 4 – Meaning, Translation and Interpretation

Sloka/Verse -4 – Yoga of Kurukshetra

Arjuna Uvaacha:

“Drishtwemam swajanam krishna yuyutsum samupasthitam.
Seedanti mama gaatraani mukham cha parishushyati;
Vepathushcha shareere me romaharshashcha jaayate.”

Translation

Arjuna said:
“Seeing these, my kinsmen, O Krishna, arrayed, eager to fight,
My limbs fail and my mouth is parched up, my body quivers and my hairs stand on end!

Interpretation

Upon Arjuna’s request, Lord Krishna takes the chariot right in the middle of the two armies. Seeing the ocean of armies on both sides, Arjuna thinks of the destruction that is to be unleashed, once the war begins. So, he turns to Lord Krishna and tells him that seeing all these people standing and waiting for the battle to begin and eager to fight, he is shaken. Arjuna also says that his limbs are giving up in anxiety and his mouth is dry with nervousness and his body is shaking with fear. The hair on his body stood up showing the definite signs of uneasiness of the situation.

Extending Interpretation to Mankind’s Life!

Have you ever experienced the symptoms that Arjuna experienced just before starting an activity? Think of the first time you are going to make a presentation in-front of a huge audience or going to do a task that has a huge impact on your life or waiting for the question paper of the exam that will change your career forever! You would have felt similar emotion that Arjuna felt here. Fear is our biggest enemy. Fear is the main reason why people either dont take up the task or fail in the task. Fear creates nervousness, anxiety and makes us to under perform. Fear creates a pressure situation in your life that takes the energy required to compete the task. Result is failure.

What is the solution to the fear?

Presence of a God is the only way fear will be driven. If you believe that you were the chosen one to undertake this task and amongst millions, this task was assigned to you by God, and it is His will that you should perform this task then fear will automatically disappear. The moment you realise that God is on your side, fear will evaporate and confidence will take over.
Here is my advice: Before approaching any task, think that you are the chosen one to perform this task and out of so many God has chosen you perform. If God chose you, then why would He allow you to fail?
That will remove all your self doubt and you will be successful in whatever you do.
With this noble thought I say….
“SARVE JANA SUKHINO BHAVANTU
SARVE SANTU NIRAAMAYA
SARVE BHADRANI PASHYANTU
MA KASCHITH DUKHA MAPNIYA”
“MAY ALL BECOME HAPPY,
MAY ALL BE FREE FROM ILLNESS,
MAY ALL SEE WHAT IS AUSPICIOUS,
MAY NO ONE SUFFER”