Bhagwad Gita - Post 5

Harmony of Karma, Bhakti and Jnana in Gita

Man is a composite of three fundamental factors, namely, will, feeling and cognition. There are three kinds of temperament—the active, the emotional and the rational. 

Even so, there are three Yogas,

• Jnana Yoga for a person of enquiry and rational temperament, 

• Bhakti Yoga for the emotional temperament and,

• Karma Yoga for a person of action. 

One Yoga is as efficacious as the other.

The Bhagavad Gita formulates the theories of the three paths without creating any conflict among them. It harmonizes most wonderfully the philosophy of action, devotion and knowledge.

All three must be harmoniously blended if you wish to attain perfection. You should have the head of Sri Sankara, the heart of Lord Buddha and the hand of King Janaka. 

The three horses of this body chariot—action, emotion and intellect—should work in perfect harmony. 

Only then will it move smoothly and reach the destination safely and quickly. 

Only then can you rejoice in the Self, sing the song of Soham, be in tune with the Infinite, hear the soundless voice of the Soul and enjoy the sweet music of the eternal Self.

The central teaching of the Gita is the attainment of the final beatitude of life—perfection or eternal freedom. This may be achieved by doing one’s prescribed duties of life. 

Lord Krishna says to Arjuna: “Therefore, without attachment, constantly perform action which is duty, for, by performing action without attachment, man verily reaches the Supreme”. 

The Gita is divided into three sections, illustrative of the three terms of the Mahavakya of the Sama Veda—“Tat Twam Asi—That Thou Art”. 

In accordance with this view, the first six discourses deal with the path of action or Karma Yoga, that is, the nature of “Thou”. It is called the Twam-pada. 

The next six discourses explain the path of devotion, the nature of “That”. This is called the Tat-pada. 

The concluding six discourses treat of the path of knowledge, the nature of the middle term “Art”. 

Hence, it is called the Asi-pada, which establishes the identity of the individual soul with the Supreme Soul.

The eighteen discourses are not woven in a discordant manner. Each one is intimately or vitally connected with its precedent. Arjuna became very despondent. 

Lord Krishna’s opening remarks in the second discourse, which speaks of the immortality of the soul, open his eyes and give him strength and courage. 

Arjuna then learns the technique of Karma Yoga and renunciation of the fruits of actions. 

He learns the methods of controlling the senses and the mind and practicing concentration and meditation. 

This is followed by a description of the various manifestations of the Lord in order to prepare him for the vision of the Cosmic Form. 

Arjuna experiences the magnificent Cosmic Vision and understands the glorious nature of a liberated being. 

He is then given knowledge of the Field and the Knower of the Field, the three Gunas and the Purushottama. 

His knowledge is completed by an explanation of the divine attributes, the three kinds of faith and the essence of the Yoga of renunciation.

Just as a student is coached in a university, Arjuna is coached by Krishna for the attainment of knowledge of the Self in the spiritual university. 

Arjuna had various kinds of doubts; Lord Krishna cleared them one by one. He pushed Arjuna up the ladder of Yoga from one rung to the next. 

Eventually, Arjuna placed his foot on the highest rung, attained the supreme knowledge of the Self and exclaimed in joy: “O my Lord! my delusion has been destroyed. I have attained knowledge through Thy Grace. I am firm. All my doubts have now vanished in toto. I will act according to Thy word”.

You can become a liberated sage by annihilating the ego and the currents of likes and dislikes; by annihilating desires and cravings and destroying their residual potencies. 

Thus, you can rest in your true essential nature as Existence-Knowledge-Bliss Absolute and still be active in the affairs of the world. 

Now you will not be bound by your actions since the idea of doer-ship has been destroyed by the attainment of knowledge of the Self. This is the keynote of the Gita.

(Extract from Swami Sivananda's discourse on Srimad Bhagwad Gita)

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Bhagwad Gita - Post 4

Paathe’asamarthah sampoornam tato’rdham paathamaacharet; 
Tadaa godaanajam punyam labhate naatra samshayah.

If a complete reading is not possible, even if only half is read, he attains the benefit of giving a cow as a gift. There is no doubt about this.

Tribhaagam pathamaanastu gangaasnaanaphalam labhet;

Shadamsham japamaanastu somayaagaphalam labhet.

He who recites one-third part of it achieves the merit of a bath in the sacred river Ganges; and who recites one-sixth of it attains the merit of performing a Soma sacrifice (a kind of

ritual).

Ekaadhyaayam tu yo nityam pathate bhaktisamyutah;

Rudralokam avaapnoti gano bhootwaa vasecchiram.

 That person who reads one discourse with supreme faith and devotion attains to the world of Rudra and, having become a Gana (an attendant of Lord Shiva), lives there for many years.

Adhyaayam shlokapaadam vaa nityam yah pathate narah;

Sa yaati narataam yaavanmanwantaram vasundhare.

If one reads a discourse or even a part of a verse daily he, O Earth, retains a human body till the end of a Manvantara (71 Mahayugas or 308,448,000 years).

Geetaayaah shloka dashakam sapta pancha chatushtayam;

Dwautreenekam tadardhamvaa shlokaanaam yah pathennarah.

Chandralokam avaapnoti varshaanaam ayutam dhruvam;

Geetaapaathasamaayukto mrito maanushataam vrajet.

He who repeats ten, seven, five, four, three, two verses or even one or half of it, attains the region of the moon and lives there for 10,000 years. 

Accustomed to the daily study of the Gita, a dying man comes back to life again as a human being.

Geetaabhyaasam punah kritwaa labhate muktim uttamaam;

Geetetyucchaarasamyukto mriyamaano gatim labhet.

By repeated study of the Gita, he attains liberation. Uttering the word Gita at the time of death, a person attains liberation.

Geetaarthashravanaasakto mahaapaapayuto’pi vaa;

Vaikuntham samavaapnoti vishnunaa saha modate.

Though full of sins, one who is ever intent on hearing the meaning of the Gita, goes to the kingdom of God and rejoices with Lord Vishnu.

Geetaartham dhyaayate nityam kritwaa karmaani bhoorishah; Jeevanmuktah sa vijneyo dehaante paramam padam.

He who meditates on the meaning of the Gita, having performed many virtuous actions, attains the supreme goal after death. Such an individual should be considered a true Jivanmukta.

Geetaam aashritya bahavo bhoobhujo janakaadayah;

Nirdhootakalmashaa loke geetaa yaataah param padam.

In this world, taking refuge in the Gita, many kings like Janaka and others reached the highest state or goal, purified of all sins.

Geetaayaah pathanam kritwaa maahaatmyam naiva yah pathet;

Vrithaa paatho bhavet tasya shrama eva hyudaahritah.

He who fails to read this “Glory of the Gita” after having read the Gita, loses the benefit thereby, and the effort alone remains.

(This is to test and confirm the faith of the reader in the Bhagavad Gita, which is not a mere philosophical book but the word of God and should therefore be studied with great faith and devotion. The Gita Mahatmya generates this devotion in one’s heart.)

Etanmaahaatmyasamyuktam geetaabhyaasam karoti yah;

Sa tatphalamavaapnoti durlabhaam gatim aapnuyaat.

One who studies the Gita, together with this “Glory of the Gita”, attains the fruits mentioned above, and reaches the state which is otherwise very difficult to be attained.

Suta Uvaacha:

Maahaatmyam etad geetaayaah mayaa proktam sanaatanam;

Geetaante cha pathedyastu yaduktam tatphalam labhet.

Suta said:

This greatness or “Glory of the Gita”, which is eternal, as narrated by me, should be read at the end of the study of the Gita, and the fruits mentioned therein will be obtained.

Iti srivaraahapuraane srigeetaamaahaatmyam sampoornam.

Thus ends the “Glory of the Gita” contained in the Varaha Purana.

Om Shanti, Shanti, Shanti!

(Source- Swami Sivananda's writing on Bhagwad Gita)

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Bhagwad Gita - Post 3

GITA MAHATMYA

GLORY OF THE GITA

(To be read at the end of the day’s Gita study)

Sri Ganeshaaya Namah! Gopaalakrishnaaya Namah!

Dharovaacha:

Bhagavan parameshaana bhaktiravyabhichaarinee;

Praarabdham bhujyamaanasya katham bhavati he prabho.

The Earth said:

 O Bhagavan, the Supreme Lord! How can unflinching devotion arise in him who is immersed in his Prarabdha Karmas (worldly life), O Lord?

Sri Vishnuruvaacha:

Praarabdham bhujyamaano hi geetaabhyaasaratah sadaa;

Sa muktah sa sukhee loke karmanaa nopalipyate.

Lord Vishnu said:

 Though engaged in the performance of worldly duties, one who is regular in the study of the Gita becomes free. He is the happy man in this world. He is not bound by Karma.

Mahaapaapaadipaapaani geetaadhyaanam karoti chet;

Kwachit sparsham na kurvanti nalineedalam ambuvat.

 Just as the water stains not the lotus leaf, even so sins do not taint him who is regular in the

recitation of the Gita.

Geetaayaah pustakam yatra yatra paathah pravartate;

Tatra sarvaani teerthaani prayaagaadeeni tatra vai.

All the sacred centres of pilgrimage, like Prayag and other places, dwell in that place where the Gita is kept, and where the Gita is read.

Sarve devaashcha rishayo yoginahpannagaashcha ye;

Gopaalaa gopikaa vaapi naaradoddhava paarshadaih.

All the gods, sages, Yogins, divine serpents, Gopalas, Gopikas (friends and devotees of Lord Krishna), Narada, Uddhava and others (dwell here).

Sahaayo jaayate sheeghram yatra geetaa pravartate;

Yatra geetaavichaarashcha pathanam paathanam shrutam;

Tatraaham nishchitam prithvi nivasaami sadaiva hi.

Help comes quickly where the Gita is recited and, O Earth, I ever dwell where it is read, heard, taught and contemplated upon!

Geetaashraye’ham tishthaami geetaa me chottamam griham;

Geetaajnaanam upaashritya treen Uokaan paalayaamyaham.

I take refuge in the Gita, and the Gita is My best abode. I protect the three worlds with the knowledge of the Gita.

Geetaa me paramaa vidyaa brahmaroopaa na samshayah;

Ardhamaatraaksharaa nityaa swaanirvaachyapadaatmikaa.

The Gita is My highest science, which is doubtless of the form of Brahman, the Eternal, the Ardhamatra (of the Pranava Om), the ineffable splendor of the Self.

Chidaanandena krishnena proktaa swamukhato’rjuna;

Vedatrayee paraanandaa tatwaarthajnaanasamyutaa.

It was spoken by the blessed Lord Krishna, the all-knowing, through His own mouth, to Arjuna. It contains the essence of the Vedas—the knowledge of the Reality. It is full of supreme bliss.

(The Gita contains the cream of the Vedas and Upanishads. Hence it is a universal scripture suited for people of all temperaments and for all ages.)

Yoashtaadasha japen nityam naro nishchalamaanasah;

Jnaanasiddhim sa labhate tato yaati param padam.

He who recites the eighteen chapters of the Bhagavad Gita daily, with a pure and unshaken mind, attains perfection in knowledge, and reaches the highest state or supreme goal.

Continued....

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