The Bhagavad Gita - Rap

After completing my review of the Bhagavad Gita, one morning after meditation this form of rap came to me and so I will share it with thee:

Have you ever heard of the Bhagavad Gita ?
It will take you back to the Streeta
Have you ever heard of the Bhagavad Gita ?
It's about life. It's about strife in your life.

You see there were a group of brothers who were against their cousins
Not because they didn't love them, but because the cousins were withholding their rightful share of ownership of the kingdom
Doesn't it sound familiar about life?
When things are happening to us that doesn't seem right?

Now one of the brothers named Arjuna was lamenting about the fight that was to be fought
And Lord Krishna who was guiding his chariot said
Yo Arjuna! - Get up and do your duty! Stop boohooing and be a man
Do your duty and take a stand
Don't you know that you cannot kill the essence of who you truly are ?
Because that Inner Self, who is the nature of me cannot be destroyed, cut or burnt

Oh Arjuna! Stand up and be a man - The warrior prince that you are by and far
If you do not do this, know that you will be looked upon as a wimp and not worthy of respect.

Arjuna said - Oh Lord I cannot kill my teachers, relatives - It's a sin!
I will surely not want to win with their blood on my plate

Krishna said - Get a grip!
Don't give me no lip!
Listen! Listen! Listen to me!
Know you own Self and you will truly be free!
The body is like a piece of clothing, it is not permanent
There is no death - It's an illusion
So get in gear and clear your confusion!

Arjuna listened and surrendered to the Lord

The Bhagavad Gita is the song of the Lord giving us enlightenment to use as a sword to cut through the veil of illusion.

Yours truly,

Bometernally

A Tribute to Michael Jackson 7/7/09

We have all been bombarded and inundated with the news of Michael Jackson - The King of Pop passing so suddenly on June 25, 2009. The posts of this site has mostly been a review of yogic texts like the Yoga Sutras of Patanjali and the Bhagavad Gita. So one might think it odd to see this post regarding Michael Jackson.

With Michael passing so suddenly, it was like a wake up call to me (and the world). It brings the role of death very much to the fore front. It is like a spiritual teacher of mine stated "You never know when death will come!" This major event ( it may not be major to you and one could say that people die everyday) had put me in a very contemplative frame of mine. It made me so grateful to have an understanding that "the essence who one really is never dies". The gratitude to this knowledge also shows how important it is to have some spiritual understanding about life. To not let the outer impressions make one deluded, crazy or upset and depressed.

This is where reference to the Yoga Sutras comes in handy. Like the review of Five Obstacles -YS II-3 and Abhinivesa - Fear of Death YS II- 9

From the Bhagavad Gita in Bhagavad Gita Chapter 1 - The Depression of Arjuna... Arjuna is crying and upset about participating in a war that his family members, and relatives will die. We could compare this to people mourning over the death of a loved one - like Michael. It is with the study of the other chapters of this insightful text that can help one keep our eye on the truth of who we really are and why we are here on earth.

A realization that has come from my contemplation with Michael's passing is that we are all instruments of the One, of that great creative force (the Self, God, Allah, Divine Creator, Krishna, Atma, etc.) We all came here in this lifetime with a gift. One thing Michael really did well was display and share his gifts with the world. What are we doing with our gifts? Do we even know what the gifts are? I want to thank Michael for being an instrument of the creator despite the human obstacles in his life. We all have them and what are we doing?

My contemplation lead me to see one of the socially conscious music videos that Michael made a contribution to the world.



Earth Song Lyrics

What about sunrise
What about rainWhat about all the things
That you said we were to gain
What about killing fields
Is there a time
What about all the things
That you said was yours and mine...
Did you ever stop to notice
All the blood we've shed before
Did you ever stop to notice
This crying Earth this weeping shore?

Aaaaaaaah Oooooooh
Aaaaaaaah Oooooooh

What have we done to the world
Look what we've done
What about all the peace
That you pledge your only son...
What about flowering fields
Is there a time
What about all the dreams
That you said was yours and mine...
Did you ever stop to notice
All the children dead from war
Did you ever stop to notice
This crying Earth this weeping shore

Aaaaaaaah Oooooooh
Aaaaaaaah Oooooooh

I used to dream
I used to glance beyond the stars
Now I don't know where we are
Although I know we've drifted far

Aaaaaaaah Oooooooh
Aaaaaaaah Oooooooh
Aaaaaaaah Oooooooh
Aaaaaaaah Oooooooh

Hey, what about yesterday (what about us)
What about the seas (what about us)
The heavens are falling down (what about us)
I can't even breathe (what about us)
What about Africans (what about us)
I ain't even you (what about us)
What about nature's worth (ooh ooh)
It's our planet's womb (what about us)
What about animals (what about it)
We've turned kingdoms to dust (what about us)
What about elephants (what about us)
Have we lost their trust (what about us)
What about crying whales (what about us)
We're ravaging the seas (what about us)
What about forest trails (ooh ooh)
Burnt despite our pleas (what about us)
What about the holy land (what about it)
Torn apart by creed (what about us)
What about the common man (what about us)
Can't we set him free (what about us)
What about children dying (what about us
)Can't you hear them cry (what about us)
Where did we go wrong (ooh ooh)
Someone tell me why (what about us)
What about babies born (what about it)
What about the days (what about us)
What about all their joy (what about us)
What about the man (what about us)
What about the crying man (what about us)
What about Abraham (what about us)
What about death again (ooh ooh)
Do we give a damn

Aaaaaaaah Oooooooh
Aaaaaaaah Oooooooh

Bhagavad Gita - Study of the Gita

At the end of the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA), we are informed that:

Study of the Gita alone is sufficient for the purpose of daily scriptural study. You will find a solution for all your doubts. The more you study with devotion and faith, the more will you get deeper knowledge, penetrative insight and clear, right thinking. Even if you live in the spirit of one verse of the Gita, all your miseries will come to an end and you will attain the goal of life--immortality and eternal peace.

The Gita is a gospel for the whole world. It is meant for the generality of mankind. It was given over five thousand years ago on the battlefield of Kurushetra by Lord Krishna to Arjuna.

None but the Lord can bring out such an unprecedented and marvellous book, which gives peace to the readers, which helps and guides them in the attainment of supreme bliss. This itself proves clearly that God exists, that He is an embodiment of knowledge and that one can attain perfection or liberation by realizing Him alone.

The whole world is a big battlefield. The real Kurushetra is within you. The battle of Mahabharata is still raging within you. Ignorance is Dhritarashtra. The individual soul is Arjuna. The Indweller in your heart is Lord Krishna, the charioteer. The body is your chariot. The senses are the horses. Mind, egoism, senses, mental expressions, latent tendencies, cravings, likes and dislikes, lust, jealousy, greed, pride and hypocrisy are your dire enemies.

As the Gita contains subtle and profound teachings, you should study it under a qualified teacher--a preceptor who is established in the Absolute--with great and intense faith, single-minded devotion and purity. Only then will the truths of the Gita be revealed unto you like a fruit on the palm of your hand.

We are informed good commentaries, written by sages of Self-realisation will help us greatly. This is needed as worldly-minded people, however intellectual they are, cannot grasp the meaning of the essential teachings of the Gita. It is stated that worldly minded people will have unnecessary discussions and debates. However, If they study the Gita with reverence and faith under a qualified teacher, all their doubts will vanish. They will realise that there is a close connection between one verse and another in all the chapters. Repetitions in the Gita and the Upanishads are useful repetitions.

It is pointed how that Lord Krishna speaks from different levels of consciousness in different texts like the Gita and the Upanishads. So in order to know the right significance of the verses, the help of a teacher is necessary to understand. Sivananda tells us that Lord Krishna praises each Yoga in order to create interest in the aspirant in his particular path or Yoga. You must remember that the Gita is a book for the people of the world at large. It was not meant for Arjuna alone. Each Yoga is as efficacious and potent as the others.

India is held in high esteem by the Westerners on account of the Gita. Mahatma Gandhi once visited one of the largest libraries in London and asked the librarian, "What spiritual book is issued most frequently?" The librarian replied, "The Gita."

Sivananda ends with May the blessings of Lord Krishna be upon you all1 May the Gita be your centre, ideal and goal. Blessed is the man who studies the Gita daily! Twice blessed is he who lives in the spirit of the Gita! Thrice blessed is he who has realised the knowledge of the Gita--Atmajnana or Self-knowledge!

Bhagavad Gita Chapter 18 - The Yoga of Liberation by Renunciation

The Yoga of Liberation by Renunciation is the heading of Chapter 18 in the Bhagavad Gita.


Click here for second video clip of translation of chapter 18


Click here for the last video clip of translation of chapter 18

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

The eighteenth discourse, which is the conclusion of the divine discourse of Lord Krishna is in many ways a summary of the foregoing portions of the Gita. It covers in brief numerous important points dealt with in the previous discourses. Here you behold the ultimate result or effect of the Lord's discourse to Arjuna . The drama of Arjuna's utter despondency and breakdown is finally resolved in triumphant self-mastery, strength and bold resoluteness. Its central message emerge as an assurance that in and through the performance of one's respective duties in life one can quality for the highest liberation, if one performs actions by renouncing egoism and attachment and surrendering all desire for selfish, personal gain. By regarding the performance of your duties as a worship offered to God, you obtain the Grace of the Lord and attain the eternal One.

Significantly, this discourse opens with a question by Arjuna asking what is true Sannyasa and true Tyaga (renunciation). In reply to this important and crucial query, the blessed Lord Krishna makes it clear to us that real Sannyasa or renunciation lies in renunciation of selfish and impure actions, and even more in the renunciation of the desire or greed for the fruits of anly action. Very clearly we are told that selfless and virtuous actions and actions conducive to the welfare of others should not be abandoned. You must engage yourself in performing such action but renouncing attachment and greed. The true and proper renunciation is giving up of selfishness and attachment while performing one's legitimate duties. This is called Sattwic Tyaga. We neither hate unpleasant action nor are we attached to pleasurable action. As it is not possible for you to renounce all action, the renunciation of egoism, selfishness and attachment in your activity is declared as true renunciation. Karma does not accumulate and bind one who is thus established in such inner renunciation.

The divine injunction is that God must be made the sole object of one's life. This is the heart of the Gita gospel. This the central message in its teaching. This is the one way to your welfare here.

Now Sanjaya concludes his narrative by declaring that where there is such obedience as that of Arjuna, and such willing readiness to carry out the divine teachings, there surely prosperity, victory, glory and all blessedness will prevail.

18.1 - arjuna uvacasannyasasya maha-bahotattvam icchami veditumtyagasya ca hrishikeshaprithak kesi-nisudana - "Arjuna said: O mighty-armed one, I wish to understand the purpose of renunciation [tyaga] and of the renounced order of life [sannyasa], O killer of the Keshi demon, master of the senses."

18.2 - sri-bhagavan uvacakamyanam karmanam nyasamsannyasam kavayo viduhsarva-karma-phala-tyagamprahus tyagam vicakshanah - "The Supreme Personality of Godhead said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyasa]. And giving up the results of all activities is what the wise call renunciation [tyaga]."

18.3 - tyajyam dosa-vad ity ekekarma prahur manisinahyajna-dana-tapah-karmana tyajyam iti capare - "Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned."

18.4 - niscayam shrinu me tatratyage bharata-sattamatyago hi purusha-vyaghratri-vidhah samprakirtitah - "O best of the Bharatas, now hear My judgment about renunciation. O tiger among men, renunciation is declared in the scriptures to be of three kinds."

18.5 - yajna-dana-tapah-karmana tyajyam karyam eva tatyajno danam tapascaivapavanani manisinam "Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls."

18.6 - etany api tu karmanisangam tyaktva phalani cakartavyaniti me parthaniscitam matam uttamam - "All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Pritha. That is My final opinion."

18.7 - niyatasya tu sannyasahkarmano nopapadyatemohat tasya parityagastamasah parikirtitah - "Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance."

18.8 - duhkham ity eva yat karmakaya-klesa-bhayat tyajetsa kritva rajasam tyagamnaiva tyaga-phalam labhet - "Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation."

18.9 - karyam ity eva yat karmaniyatam kriyate ’rjunasangam tyaktva phalam caivasa tyagah sattviko matah - "O Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness."

18.10 - na dvesty akusalam karmakusale nanusajjatetyagi sattva-samavistomedhavi chinna-samsayah - "The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work."

Bhagavad Gita Chapter 17 - The Yoga of the Threefold Division of Faith

The Yoga of the Threefold Division of Faith is the heading of Chapter 17 in the Bhagavad Gita.




In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

This discourse is termed the "Yoga of the Division of the Three Kinds of Faith". The theme of of this discourse arises out of the questions asked by Arjuna in Verse I with reference to the final closing advice of Lord Krishna in the previous discourse, contained in the last two verses therin (Verses 23 and 24). Arjuna asks, "What abut those who, even though setting aside scriptural injunctions yet perform worship with faith?"

The Lord replies and states that the faith of such men who ignore the injunctions of the scriptures could be either Sattwic, Rajasic or Tamasic. This would be in accordance with the basic nature of the person himself. And, conversely, as is the kind of faith , so develops the nature of the man.

Thus, in all things like sacrifice, worship, charity, penance, etc., these qualities become expressed in accordance with the kind of faith in which the person concerned is based. They produce results in accordance with the quality of the doer's faith. These acts done with right faith lead to supreme blessedness. When done without any faith whatsoever, all these actions become barren and useless.

17.1 - arjuna uvacaye shastra-vidhim utsrjyayajante shraddhayanvitahtesham nistha tu ka krishnasattvam aho rajas tamah - "Arjuna inquired: O Krishna, what is the situation of those who do not follow the principles of scripture but worship according to their own imagination? Are they in goodness, in passion or in ignorance?"

17.2 - sri-bhagavan uvacatri-vidha bhavati shraddhadehinam sa svabhava-jasattviki rajasi caivatamasi ceti tam shrinu - "The Supreme Personality of Godhead said: According to the modes of nature acquired by the embodied soul, one’s faith can be of three kinds—in goodness, in passion or in ignorance. Now hear about this."

17.3 - sattvanurupa sarvasyashraddha bhavati bharatashraddha-mayo ’yam purushoyo yac-chraddhah sa eva sah - "O son of Bharata, according to one’s existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired."

17.4 - yajante sattvika devanyaksha-rakshamsi rajasahpretan bhuta-ganams canyeyajante tamasa janah - "Men in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits."

17.5 - 6 - ashastra-vihitam ghoramtapyante ye tapo janahdambhahankara-samyuktahkama-raga-balanvitah

karsayantah sarira-sthambhuta-gramam acetasahmam caivantah sarira-sthamtan viddhy asura-niscayan

"Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride and egoism, who are impelled by lust and attachment, who are foolish and who torture the material elements of the body as well as the Supersoul dwelling within, are to be known as demons."

17.7 - aharas tv api sarvasyatri-vidho bhavati priyahyajnas tapas tatha danamtesham bhedam imam shrinu - "Even the food each person prefers is of three kinds, according to the three modes of material nature. The same is true of sacrifices, austerities and charity. Now hear of the distinctions between them."

17.8 - ayuh-sattva-balarogya-sukha-priti-vivardhanahrasyah snigdhah sthira hrdyaaharah sattvika-priyah - "Foods dear to those in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart."

17.9 - katv-amla-lavanaty-usna-tiksna-ruksa-vidahinahahara rajasasyestaduhkha-sokamaya-pradah - "Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease."

17.10 - yata-yamam gata-rasamputi paryusitam ca yatucchistam api camedhyambhojanam tamasa-priyam - "Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness."

Click here for remaining verses of chapter 17

Bhagavad Gita Chapter 16 - Yoga of Distinction Bewteen the Divine and the Demonical

The Yoga of the Division (Distnction) Between the Divine and the Demonical is the heading of Chapter 16 in the Bhagavad Gita.



In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

This discourse is important and very instructive to all persons who wish to attain happiness, prosperity and blessedness generally, and to seekers in particular, who wish to attain success in their spiritual life. Lord Krishna brings out quite clearly and unmistakably here the intimate connection between ethics and spirituality, between a life of virtue and God-realization and liberation. Listing two sets of qualities of opposite kinds, the Lord classifies them as divine and demoniacal (undivine), and urges us to eradicate the latter and cultivate divine qualities.

What kind of nature should one develop? What conduct must one follow? What way should one live and act if one must attain God and obtain divine bliss? These questions are answered with perfect clarity and very definitely. The divine qualities are conducive to liberation and the undivine qualities lead to bondage. Purity, good conduct and truth are indispensable to spiritual progress and even to an honorable life here.

Devoid of purity, good conduct and truth, and having no faith in God or a higher Reality beyond this visible world, man degenerates into a two-legged beast of ugly character and cruel actions, and sinks into darkness. Such a person becomes his own enemy and the destroyer of the happiness of others as well as his own. Caught in countless desires and cravings, a slave of sensual enjoyments and beset by a thousand care, his life ultimately ends in misery and degradation. Haughtiness, arrogance and egoism lead to this dire fate. Therefore, a wise person, desiring success must eradicate vice and cultivate virtue.

In this world three gates lead to hell-- the gates of passion, anger and greed. Released from these three qualities one can succeed in attaining salvation and reaching the highest goal, namely God. Thus the sacred scriptures teach wisely the right path of pure, virtuous living. One should therefore follow the injunctions of the sacred scriptures that wish his welfare and he guided in his actions by their noble teachings.

16.1 - 3 - sri-bhagavan uvaca abhayam sattva-samsuddhir jnana-yoga-vyavasthitih danam damas ca yajnas ca svadhyayas tapa arjavam

ahimsa satyam akrodhas tyagah santir apaisunam daya bhutesv aloluptvam mardavam hrir acapalam

tejah ksama dhrtih saucam adroho nati-manita bhavanti sampadam daivim
abhijatasya bharata

The Blessed Lord said: Fearlessness, purification of one's existence, cultivation of spiritual knowledge, charity, self-control, performance of sacrifice, study of the Vedas, austerity and simplicity; nonviolence, truthfulness, freedom from anger; renunciation, tranquility, aversion to faultfinding, compassion and freedom from covetousness; gentleness, modesty and steady determination; vigor, forgiveness, fortitude, cleanliness, freedom from envy and the passion for honor--these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.

16.4 - dambho darpo 'bhimanas ca krodhah parusyam eva ca ajnanam cabhijatasya partha sampadam asurim - Arrogance, pride, anger, conceit, harshness and ignorance--these qualities belong to those of demoniac nature, O son of Prtha.

16.5 - daivi sampad vimoksaya nibandhayasuri mata ma sucah sampadam daivim abhijato 'si pandava - The transcendental qualities are conducive to liberation, whereas the demoniac qualities make for bondage. Do not worry, O son of Pandu, for you are born with the divine qualities.

16.6 - dvau bhuta-sargau loke 'smin daiva asura eva ca daivo vistarasah prokta asuram partha me srnu - O son of Prtha, in this world there are two kinds of created beings. One is called the divine and the other demoniac. I have already explained to you at length the divine qualities. Now hear from Me of the demoniac

16.7 - pravrttim ca nivrttim ca jana na vidur asurah na saucam napi cacaro na satyam tesu vidyate - Those who are demoniac do not know what is to be done and what is not to be done. Neither cleanliness nor proper behavior nor truth is found in them.

16.8 - asatyam apratistham te jagad ahur anisvaram aparaspara-sambhutam kim anyat kama-haitukam - They say that this world is unreal, that there is no foundation and that there is no God in control. It is produced of sex desire, and has no cause other than lust.


16.9 - etam drstim avastabhya nastatmano 'lpa-buddhayah prabhavanty ugra-karmanah ksayaya jagato 'hitah - Following such conclusions, the demoniac, who are lost to themselves and who have no intelligence, engage in unbeneficial, horrible works meant to destroy the world.

16.10 - kamam asritya duspuram dambha-mana-madanvitah mohad grhitvasad-grahan pravartante 'suci-vratah - The demoniac, taking shelter of insatiable lust, pride and false prestige, and being thus illusioned, are always sworn to unclean work, attracted by the impermanent.

Click here for remaining verses.

Bhagavad Gita Chapter 15 - Yoga of the Supreme Being

The Yoga of the Supreme Being is the heading of Chapter 15 in the Bhagavad Gita.

In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

This discourse is entitled "Purushottama Yoga " or the "Yoga of the Supreme Person". Here Lord Krishna tells us about the ultimate source of this visible phenomenal universe from which all things have come into being, just like a great tree with all its roots, trunk, branches, twigs, leaves, flowers and fruits which spring forth from the earth, which itself supports thetree and in which it is rooted. Lord Krishna declares that the Supreme Being is the source of all existence, and refers allegorically to this phenomenal universe as being like an inverted tree whose roots are in Para Brahman, and whose spreading branches and foliage constitute all the things and factors that go to make up this vast and variegated created phenomena. This is a very mysterious "Tree" which is very difficult to understand, being a product of His inscrutable power of Maya, and hence a marvellous apparent appearance without having actual reality. One who fully understands the nature of this Samsara-Tree goes beyond Maya. To be attached to it is to be caught in it. The surest way of "cutting down" (transcending) this Samsara is by the excellent weapon of non-attachment and dispassion.

In verses four and five of this discourse the Lord tells us how one goes beyond this visible Samsara and attains the supreme, imperishable status, attaining which one does not have to return to this mortal world of pain and death.

Lord Krishna also describes for us the wonderful mystery of His Presence in this universe and the supreme place He occupies in sustaining everything here. The Lord declares that it is a part of Himself that manifests here as ans individual soul in each body. He Himself is the indwelling Oversoul beyond the self. He is the effulgence inherent in the sun, moon and fire. He is present as the nourishing element in the earth. He is the inner Witness of all beings. He is the supreme Knower even beyond the Vedic knowledge. He is the resplendent Person who is beyond both this perishable material creations as well as the imperishable individual soul which is a part of His eternal essence. Thus, because He is beyond perishable matter and superior to the imperishable soul (enveloped in Maya), He is known in this world as well as in the Vedas as the Supreme Person.

15.1 - sri-bhagavan uvaca urdva-mulam adhah-sakhamashvattham prahur avyayamchandamsi yasya parnaniyas tam veda sa veda-vit - "The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas."

15.2 - adhas cordhvam prasrtas tasya sakhaguna-pravrddha visaya-pravalahadhas ca mulany anusantatanikarmanubandhini manushya-loke
"The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society."

15.3 - 4 - na rupam asyeha tathopalabhyatenanto na cadir na ca sampratishthaashvattham enam su-virudha-mulamasanga-sastrena drdhena chittva

tatah padam tat parimargitavyamyasmin gata na nivartanti bhuyahtam eva cadyam purusham prapadyeyatah pravrttih prasrta purani

"The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial."

15.5 - -moha jita-sanga-dosaadhyatma-nitya vinivrtta-kamahdvandvair vimuktah sukha-duhkha-samjnairgacchanty amudhah padam avyayam tat - "Those who are free from false prestige, illusion and false association, who understand the eternal, who are done with material lust, who are freed from the dualities of happiness and distress, and who, unbewildered, know how to surrender unto the Supreme Person attain to that eternal kingdom."

15.6 - na tad bhasayate suryona sasanko na pavakahyad gatva na nivartantetad dhama paramam mama - "That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world."

15.7 - mamaivamso jiva-lokejiva-bhutah sanatanahmanah-sasthanindriyaniprakriti-sthani karshati - "The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."

15.8 - sariram yad avapnotiyac capy utkramatishvarahgrhitvaitani samyativayur gandhan ivasayat - "The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. Thus he takes one kind of body and again quits it to take another."

15.9 - srotram caksuh sparshanam carasanam ghranam eva caadhisthaya manas cayamvisayan upasevate - "The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects."

15.10 - utkramantam sthitam vapibhunjanam va gunanvitamvimudha nanupasyantipasyanti jnana-caksusah - "The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this."

Click here for the remaining verses to this chapter 15.

Bhagavad Gita Chapter 14 - The Yoga of the Division of the Three Gunas

The Yoga of the Division of the Three Gunas is the heading of Chapter 14 in the Bhagavad Gita.



In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

The knowledge of the three cosmic qualities or Gunas, namely, Sattwa, Rajas, and Tamas is now given through this discourse. The knowledge of these three Gunas, which hold the entire universe and all creatures under their sway, is of vital importance to each and everyone for their progress and happiness in life. Without this knowledge one will be forever bound by sorrow. In this knowledge we have the secret of success in worldly life as well as in spiritual life. Therefore, one must acquire this precious knowledge.

Lord Krishna reveals that these three qualities compose the Cosmic Nature. This Cosmic Nature is the primal source and origin of the entire creation and all things in it. Hence all things created are subject to their influenc and irresistible power. The individual soul also is bound to the body by these three qualities--Sattwa, Rajas and TAmas -- present in Cosmic Nature. The Supreme Beilng brings about creation through the help of His Prikriti (Nature) endowed with these three fold qualities.

The highest of the three qualities is Sattwa. It is pure. It brings about happiness, wisdom and also illumination. The second quality of Rajas gives rise to passion manifested by intense attachment and greed. It causes sorrow and suffering. The third, termed Tamas, is the worst of all. It arises due to ignorance and results in darkness, lethargy and delusion.

Krishna asks us to diligently endeavour and cast out Tamas from our nature. W should control and master Rajas, and by holding it in check, wisely divert its power towards good kinds activities. Sattwa should be carefully cultivated, developed and conserved in order to enable us to attain immortality. The realised sage, of course, goes beyond all these qualities, for, although it is Sattwa that enables us to reach God, even this quality will bind us if we are attached to it.

The aspirant should know the symptoms and signs of their presence in his personality and acquire knowledge of their subtle-workings. Then only can he keep smooth and unhampered in his progress in all the fields of his life, both secularly and spiritually. Lord Krishna teaches us this important subject in this discourse form the ninth to the eighteenth verse. He declares that one who rises beyond all the three Gunas through spiritual practices, becomes free from birth, death, old age and sorrow, and enjoys immortality.

In reply to a question from Arjuna, the blessed Lord describes the marks of one who has risen above the three Gunas. He state that if one constantly worships Him with exclusive devotion one will attain the highest divine experience and supreme blessedness.

14.1 - sri-bhagavan uvaca param bhuyah pravaksyami jnananam jnanam uttamam yaj jnatva munayah sarve param siddhim ito gatah - The Blessed Lord said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.

14.2 - idam jnanam upasritya mama sadharmyam agatah sarge 'pi nopajayante pralaye na vyathanti ca - By becoming fixed in this knowledge, one can attain to the transcendental nature, which is like My own nature. Thus established, one is not born at the time of creation nor disturbed at the time of dissolution.

14.3 - mama yonir mahad brahma tasmin garbham dadhamy aham sambhavah sarva-bhutanam tato bhavati bharata - The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.

14.4 - sarva-yonisu kaunteya murtayah sambhavanti yah tasam brahma mahad yonir aham bija-pradah pita- It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.

14.5 - sattvam rajas tama iti gunah prakrti-sambhavah nibadhnanti maha-baho dehe dehinam avyayam - Material nature consists of the three modes--goodness, passion and ignorance. When the living entity comes in contact with nature, he becomes conditioned by these modes.

14.6 - tatra sattvam nirmalatvat prakasakam anamayam sukha-sangena badhnati jnana-sangena canagha - O sinless one, the mode of goodness being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.

14.7 - rajo ragatmakam viddhi trsna-sanga-samudbhavam tan nibadhnati kaunteya karma-sangena dehinam - The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this one is bound to material fruitive activities.

14.8 - tamas tv ajnana-jam viddhi mohanam sarva-dehinam pramadalasya-nidrabhis tan nibadhnati bharata - O son of Bharata, the mode of ignorance causes the delusion of all living entities. The result of this mode is madness, indolence and sleep, which bind the conditioned soul

14.9 - sattvam sukhe sanjayati rajah karmani bharata jnanam avrtya tu tamah pramade sanjayaty uta - The mode of goodness conditions one to happiness, passion conditions him to the fruits of action, and ignorance to madness.

14.10 - rajas tamas cabhibhuya sattvam bhavati bharata rajah sattvam tamas caiva tamah sattvam rajas tatha - Sometimes the mode of passion becomes prominent, defeating the mode of goodness, O son of Bharata. And sometimes the mode of goodness defeats passion, and at other times the mode of ignorance defeats goodness and passion. In this way there is always competition for supremacy.

Click here to see the rest of the verses from Chapter 14 .

Bhagavad Gita Chapter 13 - The Yoga of Distinction Between the Field and the Knower of the Field

The Yoga of Distinction Between the Field and the Knower of the Field is the heading of Chapter 13 in the Bhagavad Gita.



In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

In this discourse we have one of the most significant, most illuminating, most inspiring and most mystical portions of the Bhagavad Gita. The Lord gives us wonderfully revealing insight into the human individual. It is the metaphysics of Man, the Unknown. The Immortal Soul with its physical embodiment, is the main theme of this discourse. The supreme transcendental Spirit, which is the eternal substratum beyond both, is also described in a wonderful manner. The knower of the Supreme Reality is instantly liberated.

The blessed Lord tells us that the knowledge of the Field and the Knower of the Field is the true knowledge. This highest and the best knowledge grants us divine wisdom and spiritual illumination that lead to divine beatitude. This body is the Field. The Immortal Soul (yourself), dwelling in the body is the Knower of the Field. Verily, is is the Supreme Being who has projected Himself and assumed the form of this Knower of the Field within this body. This self is none other that That. Thus, Lord Krishna explains the mystery of the individual soul dwelling with in this mortal body. This knowledge constitutes the main subject matter of all the scriptures and the highest philosophical works.

The five elements, the ego, the mind, intellect and the ten organs, desire and aversion and such factors constitute the Field. Next follows a wonderful summing-up of what constitutes true knowledge. Then follow the declaration of the Supreme Soul, the knowledge of which grants us immortality. That supreme Reality is the one universal Essence present everywhere. It pervades all. It shines within the inmost chambers of our heart. It is everything. It is the one seer, the witness, the guide, sustainer, experiencer and Lord of all. One who knows this mystery is no bound by activity even in the midst of life. When we perceive this supreme Presence dwelling in all beings we cannot injure anyone. Krishna asks us to see and know the differences between the Field (body or Prakriti) and the Knower of the Field (Spirit or Purusha), and thus reach the Self. This is the teaching and the message of this illuminating discourse.

13.1 - 2 - arjuna uvacaprakritim purusham caivakshetram kshetra-jnam eva caetad veditum icchamijnanam jneyam ca keshava

sri-bhagavan uvacaidam sariram kaunteyakshetram ity abhidhiyateetad yo vetti tam prahuhkshetra-jna iti tad-vidah
"Arjuna said: O my dear Krishna, I wish to know about prakriti [nature], purusha [the enjoyer], and the field and the knower of the field, and of knowledge and the object of knowledge.
The Supreme Personality of Godhead said: This body, O son of Kunti, is called the field, and one who knows this body is called the knower of the field."

13.3 - kshetra-jnam capi mam viddhisarva-kshetresu bharatakshetra-kshetrajnayor jnanamyat taj jnanam matam mama - "O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion."

13.4 - tat kshetram yac ca yadrk cayad-vikari yatas ca yatsa ca yo yat-prabhavas catat samasena me shrinu- "Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are."

13.5 - rsibhir bahudha gitamchandobhir vividhaih prithakbrahma-sutra-padais caivahetumadbhir viniscitaih - "That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedanta-sutra with all reasoning as to cause and effect."


13.6 - 7 --maha-bhutany ahankarobuddhir avyaktam eva caindriyani dasaikam capanca cendriya-gocarah

iccha dvesah sukham duhkhamsanghatas cetana dhrtihetat kshetram samasenasa-vikaram udahrtam
"The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions—all these are considered, in summary, to be the field of activities and its interactions."

13.8 - 12 -
(8) amanitvam adambhitvamahimsa ksantir arjavamacaryopasanam shaucamsthairyam atma-vinigrahah
(9)
indriyarthesu vairagyamanahankara eva cajanma-mrityu-jara-vyadhi-duhkha-dosanudarshanam
(10)
ashaktir anabhisvangahputra-dara-grhadisunityam ca sama-cittatvamistanistopapattisu
(11)
mayi cananya-yogenabhaktir avyabhicarinivivikta-desa-sevitvamaratir jana-samsadi
(12)
adhyatma-jnana-nityatvamtattva-jnanartha-darshanametaj jnanam iti proktamajnanam yad ato ’nyatha
"Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth—all these I declare to be knowledge, and besides this whatever there may be is ignorance."

Click here to see the remaining verses of Chapter 13

Bhagavad Gita Chapter 12 - The Yoga of Devotion

The Yoga of Devotion is the heading of Chapter 12 in the Bhagavad Gita.



In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

The twelfth discourse indicates that the path of devotion is easier than the path of knowledge. In this path the aspirant worships God in His Cosmic Form of Supreme Personality. He develops a loving relationship with Him, adores Him, remembers Him and chants His praises and Name. He thus effects union with the Lord and attains not only His formless aspect but also the Lord as the manifest universe.

The path of knowledge, whereby the aspirant meditates on the formless Brahman, is more difficult as he has to give up his attachment to the body from the very beginning. He has to have dispassion for the things of the world.

How to practise devotion? Krishna asks Arjuna to fix his entire mind on Him. As often as the mind wanders it should be brought back to the Lord. If this process of concentration is difficult he should dedicate all his actions to Him, feeling that it is His power that activated everything. If this is also beyond his ability, he should offer all his actions to the Lord, abandoning the desire for their fruits. He should take complete refuge in Him. The devotee who surrenders himself completely to the Lord attains perfect peace and tranquillity of mind.

The Lord goes on to describe the qualities that a true devotee possesses. He neither attaches himself to anything nor does he have any aversion to things. He has a balanced mind under all circumstances. He is not agitated by the happenings of the world, nor does he himself cause any agitation in others. He is perfectly desireless and rejoices in the Lord within. He see equality everywhere being untouched by sorrow, fear, honour and dishonour. He is perfectly content as he has completely surrendered his entire being to the Lord.

12.1 - arjuna uvacaevam satata-yukta yebhaktas tvam paryupasateye capy aksharam avyaktamtesham ke yoga-vittamah - "Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested?"

12.2 - sri-bhagavan uvacamayy avesya mano ye mamnitya-yukta upasateshraddhaya parayopetaste me yuktatama matah - "The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect."

12.3 - ye tv aksharam anirdesyamavyaktam paryupasatesarvatra-gam acintyam cakuta-stham acalam dhruvam

12.4 - sanniyamyendriya-gramamsarvatra sama-buddhayahte prapnuvanti mam evasarva-bhuta-hite ratah
"But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable—the impersonal conception of the Absolute Truth—by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me."

12.5 - kleso ’dhikataras tesamavyaktasakta-cetasamavyakta hi gatir duhkhamdehavadbhir avapyate - "For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied."

12.6 - ye tu sarvani karmanimayi sannyasya mat-parahananyenaiva yogenamam dhyayanta upasate

12.7 - tesam aham samuddhartamrityu-samsara-sagaratbhavami na cirat parthamayy avesita-cetasam
"But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Pritha—for them I am the swift deliverer from the ocean of birth and death."

12.8 - mayy eva mana adhatsvamayi buddhim nivesayanivasisyasi mayy evaata urdhvam na samsayah - "Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt."

12.9 - atha cittam samadhatumna saknosi mayi sthiramabhyasa-yogena tatomam icchaptum dhananjaya - "My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me."

12.10 - abhyase ’py asamartho ’simat-karma-paramo bhavamad-artham api karmanikurvan siddhim avapsyasi - "If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage."

Click here for the rest of Chapter 12 verses.

Bhagavad Gita Chapter 11 - Vision of The Cosmic Form

The Yoga of The Vision of the Cosmic Form is the heading of Chapter 11 in the Bhagavad Gita.





In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

Arjuna's doubts having been removed through a clear description of the nature of the Atman and the origin and destruction of all created beings, he is now ready to behold the Cosmic Vision.

Krishna grants him the divine sight by means of which Arjuna beholds the Lord as the vast Cosmic Manifestation. The vision is at once all-comprehensive and simultaneous. In every direction Arjuna sees the Lord as the entire universe. All the created worlds, gods, beings, creatures and things stand revealed as the one gigantic body of the Lord.

Arjuna further sees that the great Cosmic Drama is set in motion and controlled by the all-almighty power of the Lord. His Will alone prevails in all things and actions, both good and bad. The Lord exhorts him to fight, he being only an apparent cause of the destruction of his enemies.

Arjuna is not able to bear the pressure of the sudden expansion of consciousness and is filled with fear. He begs the Lord to assume once more His usual form.

Krishna reiterates that this vision cannot be had through any amount of austerities, study, sacrifices or philanthropic acts. Supreme devotion is the only means by which one can have access to His grand vision.


11.1 - arjuna uvacamad-anugrahaya paramamguhyam adhyatma-samjnitamyattvayoktam vacas tenamoho ’yam vigato mama -
"Arjuna said: By my hearing the instructions You have kindly given me about these most confidential spiritual subjects, my illusion has now been dispelled."

11.2 - bhavapyayau hi bhutanamsrutau vistaraso mayatvattah kamala-patrakshamahatmyam api cavyayam - "O lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity and have realized Your inexhaustible glories."

11.3 - evam etad yathattha tvamatmanam paramesvaradrastum icchami te rupamaishvaram purushottama - "O greatest of all personalities, O supreme form, though I see You here before me in Your actual position, as You have described Yourself, I wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours."

11.4 - manyase yadi tac chakyammaya drastum iti prabhoyogeshvara tato me tvamdarsayatmanam avyayam - "If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that unlimited universal Self."

11.5 - sri-bhagavan uvacapasya me partha rupanisataso ’tha sahasrasahnana-vidhani divyaninana-varnakritini ca - "The Supreme Personality of Godhead said: My dear Arjuna, O son of Pritha, see now My opulences, hundreds of thousands of varied divine and multicolored forms."

11.6 - pasyadityan vasun rudranasvinau marutas tathabahuny adrsta-purvanipasyascaryani bharata - "O best of the Bharatas, see here the different manifestations of Adityas, Vasus, Rudras, Asvini-kumaras and all the other demigods. Behold the many wonderful things which no one has ever seen or heard of before."

11.7 - ihaika-stham jagat krtsnampasyadya sa-caracarammama dehe gudakeshayac canyad drastum icchasi- "O Arjuna, whatever you wish to see, behold at once in this body of Mine! This universal form can show you whatever you now desire to see and whatever you may want to see in the future. Everything—moving and nonmoving—is here completely, in one place."

11.8 - na tu mam sakyase drastumanenaiva sva-caksusadivyam dadami te caksuhpasya me yogam aishvaram - "But you cannot see Me with your present eyes. Therefore I give you divine eyes. Behold My mystic opulence!"

11.9 - sanjaya uvacaevam uktva tato rajanmaha-yogesvaro harihdarsayam asa parthayaparamam rupam aishvaram - Sanjaya said: O King, having spoken thus, the Supreme Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna.

11.10 - 11 -
aneka-vaktra-nayanamanekadbhuta-darshanamaneka-divyabharanamdivyanekodyatayudham

divya-malyambara-dharamdivya-gandhanulepanamsarvascarya-mayam devamanantam vishvato-mukham - "Arjuna saw in that universal form unlimited mouths, unlimited eyes, unlimited wonderful visions. The form was decorated with many celestial ornaments and bore many divine upraised weapons. He wore celestial garlands and garments, and many divine scents were smeared over His body. All was wondrous, brilliant, unlimited, all-expanding."

Click here for the rest of the verses

Bhagavad Gita Chapter 10 - The Yoga of Manifestation

The Yoga of Manifestation (The Divine Glories) is the heading of Chapter 10 in the Bhagavad Gita.



In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

Krishna tell Arjuna that even the Devas and highly evolved souls fail to understand how He projects Himself as the universe and all its manifestations. He goes on to describe the various qualities that beings manifest according to their respective Karmas. All these qualities--wisdom, truth, contentment, etc., originate from Him.

The true devotees of the Lord are wholly absorbed in Him. They have surrendered to Him and through single-minded devotion they are granted the power of discrimination, the discrimination that leads them from the unreal to the Real. Krishna emphatically declares that ignorance is destroyed and knowledge gained through Divine Grace alone.

Arjuna accepts the descent of the Surpreme in a human form, but wishes to know from the Lord Himself His Cosmic powers by means of which He controls the diverse forces of the universe. The Lord describes His Divine glories, bringing within the range of Arjuna's comprehension His limitless manifestations, and how He upholds everything. In short, the Lord is the Almighty Power that creates, sustains and destroys everything.

10.1 - sri-bhagavan uvacabhuya eva maha-bahoshrinu me paramam vacahyat te ’ham priyamanayavaksyami hita-kamyaya - "The Supreme Personality of Godhead said: Listen again, O mighty-armed Arjuna. Because you are My dear friend, for your benefit I shall speak to you further, giving knowledge that is better than what I have already explained."

10.2 - na me viduh sura-ganahprabhavam na maharsayahaham adir hi devanammaharsinam ca sarvasah - "Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, I am the source of the demigods and sages."

10.3 - yo mam ajam anadim cavetti loka-maheshvaramasammudhah sa martyesusarva-papaih pramucyate - "He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds—he only, undeluded among men, is freed from all sins."

10.4 - buddhir jnanam asammohahksama satyam damah samahsukham duhkham bhavo ’bhavobhayam cabhayam eva ca

10.5 - ahimsa samata tustistapo danam yaso ’yasahbhavanti bhava bhutanammatta eva prithag-vidhah - "Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy—all these various qualities of living beings are created by Me alone."

10.6 - maharsayah sapta purvecatvaro manavas tathamad-bhava manasa jatayesham loka imah prajah - "The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] come from Me, born from My mind, and all the living beings populating the various planets descend from them."

10.7 - etam vibhutim yogam camama yo vetti tattvatahso ’vikalpena yogenayujyate natra samsayah - "One who is factually convinced of this opulence and mystic power of Mine engages in unalloyed devotional service; of this there is no doubt."


10.8 - aham sarvasya prabhavomattah sarvam pravartateiti matva bhajante mambudha bhava-samanvitah - "I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts."

10.9 - mac-citta mad-gata-pranabodhayantah parasparamkathayantas ca mam nityamtusyanti ca ramanti ca - "The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me."

10.10 - tesam satata-yuktanambhajatam priti-purvakamdadami buddhi-yogam tamyena mam upayanti te - "To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me."

See all of the verses of Chapter 10

Bhagavad Gita - Chapter 9 - The Yoga of Sovereign Knowledge

The Yoga of Sovereign Knowledge (or The Yoga of the Kingly Science and Kingly Secret) is the heading of Chapter 9 in the Bhagavad Gita .




In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

Observing that Arjuna is a qualified aspirant and endowed with faith, Krishna's declares to him the sovereign knowledge and sovereign secret that is to be known by direct experience. He adds that without faith in this knowledge man fails to reach God and is reborn to suffer.

Now the Lord proceeds to describe His nature as the all-comprehensive Truth. His is everything that is visible and invisible. He pervades everything that exists. He creates everything, sustains everything, and when final dissolution takes place, absorbs everything into Himself. He manifests them again when the next creation begins. All beings who are ignorant of this knowledge are caught helplessly in this cycle of birth and death. In the midst of this creation, preservation and dissolution of the universe, the Lord stands as a witness, unaffected and unattached. He is the sole director, sustainer and supervisor of His Cosmic Prakriti.

Ignorant beings are not able to recognise the Lord in one who has realised Him. Although these cruel beings assume a human form, their nature is that of demons. The god-realised Mahatma, on the other hand, is a man of knowledge, and perceives Him indwelling all beings and creatures. He beholds the underlying unity of existence in all names and forms.

The Lord's divine protection is assured to all those who take refuge in Him. Whatever path a devotee follows, he ultimately reaches Him. He is the goal of the various methods of spiritual practice. Devotion, Sri Krishna emphasises, is the essence of all-spiritual discipline. If this supreme element is present, then the devotee is freed from bondage. The Lord observes the motive and degree of devotion. Even the most sinful and diabolical man, if he takes a radical turn towards the path of the truth and righteousness, reaches the Lord if one seeks earnestly and with loving devotion. The essential thing is to fix the entire mind on the Lord and dedicate everything unto Him--one's body, mind, actions, will and emotion.


9.1 - sri-bhagavan uvacaidam tu te guhyatamampravaksyamy anasuyavejnanam vijnana-sahitamyaj jnatva moksyase ’subhat - "The Supreme Personality of Godhead said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential knowledge and realization, knowing which you shall be relieved of the miseries of material existence."

9.2 - raja-vidya raja-guhyampavitram idam uttamampratyakshavagamam dharmyamsu-sukham kartum avyayam- "This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed."

9.3 - asraddadhanah purushadharmasyasya parantapaaprapya mam nivartantemrityu-samsara-vartmani - "Those who are not faithful in this devotional service cannot attain Me, O conqueror of enemies. Therefore they return to the path of birth and death in this material world."

9.4 - maya tatam idam sarvamjagad avyakta-murtinamat-sthani sarva-bhutanina caham tesv avasthitah - "By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them."

9.5 - na ca mat-sthani bhutanipasya me yogam aishvarambhuta-bhrn na ca bhuta-sthomamatma bhuta-bhavanah - "And yet everything that is created does not rest in Me. Behold My mystic opulence! Although I am the maintainer of all living entities and although I am everywhere, I am not a part of this cosmic manifestation, for My Self is the very source of creation."

9.6 - yathakasa-sthito nityamvayuh sarvatra-go mahantatha sarvani bhutanimat-sthanity upadharaya - "Understand that as the mighty wind, blowing everywhere, rests always in the sky, all created beings rest in Me."

9.7 - sarva-bhutani kaunteyaprakritim yanti mamikamkalpa-ksaye punas tanikalpadau visrjamy aham - "O son of Kunti, at the end of the millennium all material manifestations enter into My nature, and at the beginning of another millennium, by My potency, I create them again."

9.8 - prakritim svam avastabhyavisrijami punah punahbhuta-gramam imam krtsnamavasam prakriter vasat - "The whole cosmic order is under Me. Under My will it is automatically manifested again and again, and under My will it is annihilated at the end."

9.9 - na ca mam tani karmaninibadhnanti dhananjayaudasina-vad asinamasaktam tesu karmasu - "O Dhananjaya, all this work cannot bind Me. I am ever detached from all these material activities, seated as though neutral."

9.10 - mayadhyaksena prakritihsuyate sa-caracaramhetunanena kaunteyajagad viparivartate - "This material nature, which is one of My energies, is working under My direction, O son of Kunti, producing all moving and nonmoving beings. Under its rule this manifestation is created and annihilated again and again."

See the rest of the verses of chapter 9 here.

Bhagavad Gita - Chapter 8 - The Yoga of the Imperishable Absolute

The Yoga of the Imperishable Absolute is the heading of Chapter 8 in the Bhagavad Gita.



In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

Arjuna here asks Sri Krishna about the meaning of the different terms referred to by Him in the last two verses of the previous chapter. He wishes to know what is the Supreme Being, what is Karma or action that He refers to, and what is the meaning that pertains to this spirit, the elements and the centre of all things within this human body.

Beyond all things manifest and unmanifest, beyond these names and forms, there is the Supreme Being - Brahman. He indwells this body as the centre of all things, including even our own self (individual soul). We are a spiritual being residing in this body and supported by the Silent Witness within - the Supreme Atmaryamin. Prakriti or Nature is the being pertaining to the elements. Worship, prayer and offering to the gods with faith and devotion constitute actions that lead to blessedness.

Krishna tells Arjuna that the secret of breaking the cycle of life and death and the pains and suffering of this world is to constantly practice to remember the Lord at all times and places. This means in what ever we are doing daily, even at work. With this never ending practice of rememberance, and becoming firmly rooted in it so that even in the time of death (with this remembrance) one will go beyond darkness and bondage and attain the realm of eternal blessedness.

One must practice sense-control. The senses must be disciplined and gradually withdrawn from outside objects. The mind should be centered within upon God, uttering Om or any Divine Name. By such steady practice daily the Lord is easily attainable.

Lord Krishna explains how those who attain Him do not have to come again into this impermanent world of sorrow and pain....Even though there are auspicious and inauspicious circumstances of departing from the physical body and journeying forth, yet if one steadily aabides in the Lord through firm devotion and faith, then these conditions do not matter. In other words, as long as one is fixed on God, conditions and situations become auspicious and blessed. This is the secret of invoking His Grace and attaining Him and becoming eternally free and blissful.

8.1 - arjuna uvacakim tad brahma kim adhyatmamkim karma purushottamaadhibhutam ca kim proktamadhidaivam kim ucyate - "Arjuna inquired: O my Lord, O Supreme Person, what is Brahman? What is the self? What are fruitive activities? What is this material manifestation? And what are the demigods? Please explain this to me.

8.2 - adhiyajnah katham ko ’tradehe ’smin madhusudanaprayana-kale ca kathamjneyo ’si niyatatmabhih- "Who is the Lord of sacrifice, and how does He live in the body, O Madhusudana? And how can those engaged in devotional service know You at the time of death?"

8.3 - sri-bhagavan uvacaaksharam brahma paramamsvabhavo ’dhyatmam ucyatebhuta-bhavodbhava-karovisargah karma-samjnitah - "The Supreme Personality of Godhead said: The indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyatma, the self. Action pertaining to the development of the material bodies of the living entities is called karma, or fruitive activities."

8.4 - adhibhutam ksaro bhavahpurushas cadhidaivatamadhiyajno ’ham evatradehe deha-bhrtam vara - "O best of the embodied beings, the physical nature, which is constantly changing, is called adhibhuta [the material manifestation]. The universal form of the Lord, which includes all the demigods, like those of the sun and moon, is called adhidaiva. And I, the Supreme Lord, represented as the Supersoul in the heart of every embodied being, am called adhiyajna [the Lord of sacrifice]."

8.5 - anta-kale ca mam evasmaran muktva kalevaramyah prayati sa mad-bhavamyati nasty atra samsayah - "And whoever, at the end of his life, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt."

8.6 - yam yam vapi smaran bhavamtyajaty ante kalevaramtam tam evaiti kaunteyasada tad-bhava-bhavitah - "Whatever state of being one remembers when he quits his body, O son of Kunti, that state he will attain without fail."

8.7 - tasmat sarveshu kaleshumam anusmara yudhya camayy arpita-mano-buddhirmam evaishyasy asamsayah - "Therefore, Arjuna, you should always think of Me in the form of Krishna and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt."

8.8 - abhyasa-yoga-yuktenacetasa nanya-gaminaparamam purusham divyamyati parthanucintayan - "He who meditates on Me as the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Partha, is sure to reach Me."

8.9 - kavim puranam anusasitaramanor aniyamsam anusmared yahsarvasya dhataram acintya-rupamaditya-varnam tamasah parastat - "One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun, and He is transcendental, beyond this material nature."

8.10 - prayana-kale manasacalenabhaktya yukto yoga-balena caivabhruvor madhye pranam avesya samyaksa tam param purusham upaiti divyam - "One who, at the time of death, fixes his life air between the eyebrows and, by the strength of yoga, with an undeviating mind, engages himself in remembering the Supreme Lord in full devotion, will certainly attain to the Supreme Personality of Godhead."

Click here for the rest of the verses of chapter 8.

Bhagavad Gita Chapter 7- The Yoga of Wisdom and Realization

The Yoga of Wisdom and Realization is the heading of Chapter 7 in the Bhagavad Gita.



In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

Sri Krishna tells Arjuna that the supreme Godhead has to be realised in both its transcendent and immanent aspects. The Yogi who has reached this summit has nothing more to know.

This complete union with the Lord is difficult of attainment. Among many thousands of human beings, very few aspire for this union, and even among those who aspire for it, few ever reach the pinnacle of spiritual realisation.

The Lord has already given a clear description of the all pervading static and infinite state of His. Now He proceeds do explain His manifestations as the universe and the power behind it. He speaks of these manifestations as His lower and higher Prakritis. The lower Prakriti is made up of the five element, mind, ego and intellect. The higher Prakriti is the life-element which upholds the universe, activitates it and causes its appearance and final dissolution.

Krishna tells Arjuna that whatever exists is nothing but Him. Krishna is the cause othe appearance of the universe and everything in it. The example is given that everything is strung on him like gems on a string. He is the essence, substance and substratum of everything that exist, whether visible or invisible. And although everything is in Him, He transcends it all and is the actionless Self. Prakriti or Nature is made up of the three Gunas or qualities - Sattwa [purity], Rajas[activity - passion] and Tamas [inertia]. These three qualities delude the soul and make it forget its true nature, which is one with God. This delusion termed Maya can only be removed by the Grace of the Lord Himself.

Thus Arjuna has been taught the highest form of devotion that leads to union God. There are other forms of devotion which are inferior since they have done or performed with various motives. Examples given are the distressed, the seeker of divine wisdom, the desirer of wealth, those who worship Him and the wise. Of these various motives, the Lord deems the wise dearest to Him, since such worship is directed at Him only.

7.1- sri-bhagavan uvacamayy asakta-manah parthayogam yunjan mad-asrayahasamsayam samagram mamyatha jnasyasi tac chrnu - "The Supreme Personality of Godhead said: Now hear, O son of Pritha, how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt."

7.2 - jnanam te ’ham sa-vijnanamidam vaksyamy asesatahyaj jnatva neha bhuyo ’nyajjnatavyam avasisyate - "I shall now declare unto you in full this knowledge, both phenomenal and numinous. This being known, nothing further shall remain for you to know."

7.3 - manushyanam sahasresukascid yatati siddhayeyatatam api siddhanamkascin mam vetti tattvatah- "Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth."

7.4 - bhumir apo ’nalo vayuhkham mano buddhir eva caahankara itiyam mebhinna prakritir astadha- "Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies."

7.5 - apareyam itas tv anyamprakritim viddhi me paramjiva-bhutam maha-bahoyayedam dharyate jagat - "Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature."

7.6 - etad-yonini bhutanisarvanity upadharayaaham krtsnasya jagatahprabhavah pralayas tatha - "All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both the origin and the dissolution."

7.7 - mattah parataram nanyatkincid asti dhananjayamayi sarvam idam protamsutre mani-gana iva - "O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread."

7.8 - raso ’ham apsu kaunteyaprabhasmi sasi-suryayohpranavah sarva-vedesushabdah khe paurusam nrsu- "O son of Kunti, I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man."

See the rest of the verses for chapter 7 here.

Bhagavad Gita Chapter 6 - The Yoga of Meditation

The Yoga of Meditation is the heading of Chapter 6 in the Bhagavad Gita



In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:

Sri Krishna emphasises once again that the Yogi or Sunnyasin is one who has renounced the fruits of actions, not the actions themselves. The performance of action without an eye on its fruit brings about the purification of the mind. Only a purified mind, a mind free from desires, can engage itself in constant meditation on the Atman . Desire give rise to imagination or Sankalpa, which drive the soul into the field of action. Therefore none can realise permanent tranquility of mind without renouncing desires.

The lower self must be controlled by the higher Self. All the lower impulses of the body, mind and senses must be controlled by the power of the higher Self. Then the higher Self becomes one's friend. He who has perfect control of the body, mind and senses and is united with God, sees God in all objects and beings. Inwardly, there is no difference seen between ie.- gold and stone, friends and enemies, righteous and the unrighteous. One is perfectly harmonized.

Sri Krishna proceeds to inform Arjuna of various practical hints as to the :

• practice of meditation.
• practice of Brahmacharya- a necessary component to succeed in meditation
• moderation in daily habits - eating, sleeping

An emphasis is put on concentration of the mind on the Atman being steady, which ultimately leads to seeing the vision of the Lord in all beings and creatures.

Arjuna is doubtful that it is possible to steady the mind since the nature of the mind is to be restless. So he wishes to know the fate of a person who falls short of realising the Supreme, in spite of faith and sincerity.

Krishna assures him that accumulated power of the Yogic practices will assure a better birth in the future, taking up where one has left off. Krishna concludes that the Yogi - one who has attained union with the Supreme Lord - is superior to the ascetics, to the men of book knowledge and the men of action, as the latter have not transcended ignorance and merged in the Self.

6.1- sri-bhagavan uvacaanasritah karma-phalamkaryam karma karoti yahsa sannyasi ca yogi cana niragnir na cakriyah - "The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty."

6.2- yam sannyasam iti prahuryogam tam viddhi pandavana hy asannyasta-sankalpoyogi bhavati kascana - "What is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pandu, for one can never become a yogi unless he renounces the desire for sense gratification."

6.3- aruruksor muner yogamkarma karanam ucyateyogarudhasya tasyaivasamah karanam ucyate - "For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means."rk is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means.

6.4- yada hi nendriyarthesuna karmasv anusajjatesarva-sankalpa-sannyasiyogarudhas tadocyate - "A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities."

6.5 - uddhared atmanatmanamnatmanam avasadayetatmaiva hy atmano bandhuratmaiva ripur atmanah - "One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well."

Click here to see the rest of the the verses for this chapter 6