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Verse
1.
arjuna
uvâca
sannyâsasya mahâbâho
tattvam icchâmi veditum
tyâgasya ca hrishîkes'a
prithak kes'i-nishûdana
arjunah uvâca
-- Arjuna said; sannyâsasya -- of
renunciation; mahâ-bâho -- o
mighty-armed one; tattvam -- the truth;
icchâmi -- I wish; veditum -- to understand;
tyâgasya -- of renunciation; ca -- also;
hrishîkes'a -- o master of the senses;
prithak -- differently; kes'i-nishûdana -- o
killer of the Kes'î demon.
Verse
2.
s'rî-bhagavân
uvâca
kâmyânâm karmanâm
nyâsam
sannyâsam kavayo viduh
sarva-karma-phala-tyâgam
prâhus tyâgam
vicakshanâh
s'rî-bhagavân
uvâca -- the Supreme Personality of Godhead
said; kâmyânâm -- with desire;
karmanâm -- of activities; nyâsam --
renunciation; sannyâsam -- the renounced
order of life; kavayah -- the learned; viduh --
know; sarva -- of all; karma -- activities; phala
-- of results; tyâgam -- renunciation;
prâhuh -- call; tyâgam -- renunciation;
vicakshanâh -- the
experienced.
Phala-bhoga-viraga
or renunciation of the desire for the enjoyment of
the fruits of one's action is also essential. When
this vairâgya (detachment) is rooted
deep, the citta (consciousness) becomes pure
and uparathi or withdrawal of the senses
from the objective world is made possible.
-
Prasanthi
Vahini, p. 52.
If
you have an eye on the fruits of your actions, you
are liable to be affected by worry, anxiety and
restlessness - Gîtâ
Vahini, p. 35
Verse
3.
tyâjyam
dosha-vad ity eke
karma prâhur manîshinah
yajña-dâna-tapah-karma
na tyâjyam iti câpare
tyâjyam --
must be given up; dosha-vat -- as an evil; iti --
thus; eke -- one group; karma -- work; prâhuh
-- they say; manîshinah -- great thinkers;
yajña -- of sacrifice; dâna --
charity; tapah -- and penance; karma -- works; na
-- never; tyâjyam -- are to be given up; iti
-- thus; ca -- and; apare --
others.
We
have come to recognize this ritual
yajña as important in the context of
our worshipping the Lord. The statements that are
in our Vedas have told us to sacrifice
everything, and through sacrifice, we should be
able to get a vision of the divine in us. The
creation and its maintenance depends only on
sacrifice. If there is no sacrifice, society will
not remain intact. If there is no sacrifice there
will be no life, and one cannot recognize the
truth, and if there is no sacrifice there is no
creation and there is no sustenance.
-
Summer Showers in Brindavan 1974, p.
12
Dana
or gift is a meritorious act if it is rendered to
the needy, at the time of need, in a manner that
fulfills the need; it must be made without pride or
publicity; without the superior air of the giver,
without rubbing into the mind of the receiver that
he is being helped to stand on his own legs, with
no contempt contaminating the mind of the giver.
Give, as an act of worship to the divine that you
wish to adore in the person to whom you are
offering what God has given you for this very
purpose! -
Sathya Sai Speaks VIII, pp. 11-2
You
should be able to unify your work, mind and talk.
Tapas gives you the ability by which you can
do this. Vidya which we have identified with
brahma vidya (spiritual attainment) and
tapas will enable one to experience
Brahman. -
Summer Showers in Brindavan 1978, p. 44
Verse
4.
nis'cayam s'rinu me
tatra
tyâge bharata-sattama
tyâgo hi purusha-vyâghra
tri-vidhah samprakîrtitah
nis'cayam --
certainty; s'rinu -- hear; me -- from Me; tatra --
therein; tyâge -- in the matter of
renunciation; bharata-sat-tama -- o best of the
Bhâratas; tyâgah -- renunciation; hi --
certainly; purusha-vyâghra -- o tiger among
human beings; tri-vidhah -- of three kinds;
samprakîrtitah -- is declared.
Verse
5.
yajña-dâna-tapah-karma
na tyâjyam kâryam eva tat
yajño dânam tapas' caiva
pâvanâni
manîshinâm
yajña -- of
sacrifice; dâna -- charity; tapah -- and
penance; karma -- activity; na -- never;
tyâjyam -- to be given up; kâryam --
must be done; eva -- certainly; tat -- that;
yajñah -- sacrifice; dânam -- charity;
tapah -- penance; ca -- also; eva -- certainly;
pâvanâni -- purifying;
manîshinâm -- even for the great
souls.
Verse
6.
etâny api tu
karmâni
sangam tyaktvâ phalâni ca
kartavyânîti me pârtha
nis'citam matam uttamam
etâni -- all
these; api -- certainly; tu -- but; karmâni
-- activities; sangam -- association; tyaktvâ
-- renouncing; phalâni -- results; ca --
also; kartavyâni -- should be done as duty;
iti -- thus; me -- My; pârtha -- o son of
Prithâ; nis'citam -- definite; matam --
opinion; uttamam -- the best.
Desire
the fruits of karma and you get born again
and again, caught up in that desire; give up that
desire, you are liberated from the flux. The
practice of this type of renunciation ends the
state of bondage. The main point is to stick to the
goal. The goal is karma, not
karma-phala. - Gîtâ
Vahini, p. 33
Verse
7.
niyatasya tu
sannyâsah
karmano nopapadyate
mohât tasya parityâgas
tâmasah parikîrtitah
niyatasya --
prescribed; tu -- but; sannyâsah --
renunciation; karmanah -- of activities; na --
never; upapadyate -- is deserved; mohât -- by
illusion; tasya -- of them; parityâgah --
renunciation; tâmasah -- in the mode of
ignorance; parikîrtitah -- is
declared.
Perhaps
you will prefer to remain inactive. Well, that is
an indication of tamo-guna! It is even worse
than rajo-guna. -
Gîtâ
Vahini, p. 34
Verse
8.
duhkham ity eva yat
karma
kâya-kles'a-bhayât tyajet
sa kritvâ râjasam tyâgam
naiva tyâga-phalam labhet
duhkham -- unhappy;
iti -- thus; eva -- certainly; yat -- which; karma
-- work; kâya -- for the body; kles'a --
trouble; bhayât -- out of fear; tyajet --
gives up; sah -- he; kritvâ -- after doing;
râjasam -- in the mode of passion;
tyâgam -- renunciation; na -- not; eva --
certainly; tyâga -- of renunciation; phalam
-- the results; labhet -- gains.
Verse
9.
kâryam ity
eva yat karma
niyatam kriyate 'rjuna
sangam tyaktvâ phalam caiva
sa tyâgah sâttviko matah
kâryam -- it
must be done; iti -- thus; eva -- indeed; yat --
which; karma -- work; niyatam -- prescribed;
kriyate -- is performed; arjuna -- o Arjuna; sangam
-- association; tyaktvâ -- giving up; phalam
-- the result; ca -- also; eva -- certainly; sah --
that; tyâgah -- renunciation; sâttvikah
-- in the mode of goodness; matah -- in My
opinion.
Everything
you do, you have to do as worship of God, without
desire and expectation of reward and just as a duty
and privilege. In the Bhagavad
Gîtâ, this spirit and attitude of
service - Karma Phalam Tyâgah
(sacrifice of the fruits of our deeds) has been
glorified as
Yoga.
- Spirituality in Day to Day Living, p.
4
Verse
10.
na dveshthy
akus'alam karma
kus'ale nânushajjate
tyâgî sattva-samâvishtho
medhâvî chinna-sams'ayah
na -- never;
dveshthi -- hates; akus'alam -- inauspicious; karma
-- work; kus'ale -- in the auspicious; na -- nor;
anushajjate -- becomes attached; tyâgî
-- the renouncer; sattva -- in goodness;
samâvistah -- absorbed; medhâvî
-- intelligent; chinna -- having cut off; sams'ayah
-- all doubts.
If
we understand the spirit of the
Gîtâ, we will know that it has
taught us that the most important feature of a
human being should be sacrifice. It has also told
us what kind of sacrifice it is. That should be
karma phalam tyâgah or sacrifice of
the fruits of our deeds. The
Gîtâ never taught that we should
give up action. It has taught us to undertake every
action for the pleasure of God, and never desire
for the fruits thereof.
-
Summer Showers in Brindavan 1972, p.
176
Verse
11.
na hi
deha-bhritâ s'akyam
tyaktum karmâny as'eshatah
yas tu karma-phala-tyâgî
sa tyâgîty abhidhîyate
na -- never; hi --
certainly; deha-bhritâ -- by the embodied;
s'akyam -- is possible; tyaktum -- to be renounced;
karmâni -- activities; as'eshatah --
altogether; yah -- anyone who; tu -- but; karma --
of work; phala -- of the result; tyâgi -- the
renouncer; sah -- he; tyâgi -- the renouncer;
iti -- thus; abhidhîyate -- is
said.
When
we stay in the house, stay in the midst of our
duties and perform our duties that we have to
perform, having our minds free from desires and
attachments to those duties, that would be called
proper vairâgya. This is what is
referred to as performing all the duties that you
have to perform as being performed for God's
pleasure. These are not being performed for your
pleasure. The realization that whatever you do is
in the name of God and for God's pleasure, will
eliminate all losses, difficulties and troubles to
you during your life.
- Summer Showers in Brindavan 1972, p.
33
Verse
12.
anishtham ishtham
mis'ram ca
tri-vidham karmanah phalam
bhavaty atyâginâm pretya
na tu sannyâsinâm kvacit
anishtham --
leading to hell; ishtham -- leading to heaven;
mis'ram -- mixed; ca -- and; tri-vidham -- of three
kinds; karmanah -- of work; phalam -- the result;
bhavati -- comes; atyâginâm -- for
those who are not renounced; pretya -- after death;
na -- not; tu -- but; sannyâsinâm --
for the renounced order; kvacit -- at any
time.
"Arjuna!
Every karya (effect, product, deed) or
karma (activity) has a beginning and an end.
But nish-kama karma (desireless
karma) has no such. That is the difference
between the two. When karma is done with a
view to gain therefrom, one has to suffer the loss,
the pain, and even punishment. But nish-kama
karma frees you from all these."
-
Gîtâ Vahini, p. 33
Verse
13.
pañcaitâni
mahâ-bâho
kâranâni nibodha me
sânkhye kritânte proktâni
siddhaye sarva-karmanâm
pañca --
five; etâni -- these; mahâ-bâho
-- o mighty-armed one; kâranâni --
causes; nibodha- just understand; me -- from Me;
sânkhye -- in the Vedânta; krita-ante
-- in the conclusion; proktâni -- said;
siddhaye -- for the perfection; sarva -- of all;
karmanâm -- activities.
Verse
14.
adhishthhânam
tathâ kartâ
karanam ca prithag-vidham
vividhâs' ca prithak ceshthâ
daivam caivâtra pañcamam
adhishthhânam
-- the place; tathâ -- also; karta -- the
worker; karanam -- instruments; ca -- and;
prithak-vidham -- of different kinds;
vividhâh -- various; ca -- and; prithak --
separate; ceshthah -- the endeavors; daivam -- the
Supreme; ca -- also; eva -- certainly; atra --
here; pañcamam -- the fifth.
Verse
15.
s'arîra-vân-manobhir
yat
karma prârabhate narah
nyâyyam vâ viparîtam vâ
pañcaite tasya hetavah
s'arîra -- by
the body; vâk -- speech; manobhih -- and
mind; yat -- which; karma -- work; prârabhate
-- begins; narah -- a person; nyâyyam --
right; vâ -- or; viparîtam -- the
opposite; vâ -- or; pañca -- five, ete
-- all these; tasya -- its; hetavah --
causes.
Today
the man is a self-contradiction, a contradiction in
himself. There is no conformity in what is in his
mind, what he talks and what he does. His thoughts,
words and deeds are incongruous. Without harmony in
his own thought, word and deed, how can he
contribute to the harmony in the community and in
the world? He can only create chaos. That is the
misfortune in the world all over today. Man has to
therefore first understand himself, his own dignity
and his inner spirituality, then only will he have
the right perspective, right thinking and act in
the right direction. Then only can he rightly
discharge his duty to the society and the world. -
Spirituality
in Day to Day Living, pp. 36-7
Verse
16.
tatraivam sati
kartâram
âtmânam kevalam tu yah
pas'yaty akrita-buddhitvân
na sa pas'yati durmatih
tatra -- there;
evam -- thus; sati -- being; kartâram -- the
worker; âtmânam -- himself; kevalam --
only; tu -- but; yah -- anyone who; pas'yati --
sees; akrita-buddhitvât -- due to
unintelligence; na -- never; sah -- he; pas'yati --
sees; durmatih -- foolish.
Light
and air, heat and sound, are unrelated; they
are distinct in every way, it would seem. But for
all these, the karta (doer, subject of
action), the motivator is the same, viz., the
electric current. The expressions, the
manifestations may be different; but the basis, the
inspiration, the latent potency, the base is the
same.
Like
the current, Godhead too operates through all
instruments. He is the dâtha (giver,
bestower, Earth) of sarva-karma-phala (the fruit
of all karma). Like the current, He is the
inner motivator of all beings,
sarva-bhûta-anthara-âtma (inner
reality or self in all beings). Since He is the
activator of all karmas, He is called
Adhiyajñam.
-
Gîtâ Vahini, p. 128.
Verse
17.
yasya
nâhankrito bhâvo
buddhir yasya na lipyate
hatvâpi sa imâl lokân
na hanti na nibadhyate
yasya -- one whose;
na -- never; ahankritah -- of false ego;
bhâvah -- nature; buddhih -- intelligence;
yasya -- one whose; na -- never; lipyate -- is
attached; hatvâ -- killing; api -- even; sah
-- he; imân -- this; lokân -- world; na
-- never; hanti -- kills; na -- never; nibadhyate
-- becomes entangled.
The
âtmâ-jñânî is
not bound by the results of karma; it is
only those who indulge in karma without
awareness of the âtmâ, (their
real self, unaffected by what they do or feel or
think), that do get
bound.
- Gîtâ Vahini, p. 30.
Verse
18.
jñânam
jñeyam parijñâtâ
tri-vidhâ karma-codanâ
karanam karma karteti
tri-vidhah karma-sangrahah
jñânam
-- knowledge; jñeyam -- the objective of
knowledge; parijñâtâ -- the
knower; tri-vidhâ -- of three kinds; karma --
of work; codanâ -- the impetus; karanam --
the senses; karma -- the work; kartâ -- the
doer; iti -- thus; tri-vidhah -- of three kinds;
karma -- of work; sangrahah -- the
accumulation.
Verse
19.
jñânam
karma ca kartâ ca
tridhaiva guna-bhedatah
procyate guna-sankhyâne
yathâvac chrinu tâny api
jñânam
-- knowledge; karma -- work; ca -- also;
kartâ -- worker; ca -- also; tridhâ --
of three kinds; eva -- certainly; guna-bhedatah --
in terms of different modes of material nature;
procyate -- are said; guna-sankhyâne -- in
terms of different modes; yathâ-vat -- as
they are; s'rinu -- hear; tâni -- all of
them; api -- also.
There
are three types of people; the tamasic who
are like iron balls, impervious to any softening
influence; the rajasic who are like cotton,
absorbent but not changing their own nature; and
the sattvic, who melt as butter melts at the
joy and grief of others, or at the mention of the
lîlâs of the Lord. They dive
deep into the source and spring of sympathy.
-
Sathya Sai Speaks I, p. 172.
Verse
20.
sarva-bhûteshu
yenaikam
bhâvam avyayam îkshate
avibhaktam vibhakteshu
taj jñânam viddhi
sâttvikam
sarva-bhûteshu
-- in all living entities; yena -- by which; ekam
-- one; bhâvam -- situation; avyayam --
imperishable; îkshate -- one sees; avibhaktam
-- undivided; vibhakteshu -- in the numberless
divided; tat -- that; jñânam --
knowledge; viddhi -- know; sâttvikam -- in
the mode of goodness.
Param
Brahman
(indicates the One beyond and behind everything,
grander than anything in the three worlds. It is
non-dual, unique, the eternal and infinite. "Two"
means difference, dissention, inevitable discord.
Since Brahman is all-pervasive, It is One
and only One. It is Indivisible and Indestructible.
Realizing this is jñânam, the
highest wisdom.
-
Jñâna
Vahini, p. 14.
Verse
21.
prithaktvena tu yaj
jñânam
nânâ-bhâvân-prithag-vidhân
vetti sarveshu bhûteshu
taj jñânam viddhi
râjasam
prithaktvena --
because of division; tu -- but; yat -- which;
jñânam -- knowledge;
nânâ-bhâvân -- multifarious
situations; prithak-vidhân -- different;
vetti -- knows; sarveshu -- in all; bhûteshu
-- living entities; tat -- that;
jñânam -- knowledge; viddhi -- must be
known; râjasam -- in terms of
passion.
Rajasic
jñâna is the stage where you have
the difference between man and woman, bird and
beast, joy and sorrow. By giving place to these
dualities, we always remain in the rajasic
state.
- Summer Showers in Brindavan 1972, pp.
278-9
Verse
22.
yat tu kritsna-vad
ekasmin
kârye saktam ahaitukam
atattvârtha-vad alpam ca
tat tâmasam udâhritam
yat -- that which;
tu -- but; kritsna-vat -- as all in all; ekasmin --
in one; kârye -- work; saktam -- attached;
ahaitukam -- without cause; atattva-artha-vat --
without knowledge of reality; alpam -- very meager;
ca -- and; tat -- that; tâmasam -- in the
mode of darkness; udâhritam -- is said to
be.
Tamasic
jñâna is the exact opposite of the
sattvic state. Tamasic state does not
believe in oneness and on the other hand it places
undue importance on the diversity and does not
bother about that which exists beyond this
appearance.
-
Summer Showers in Brindavan 1972, p.
279
Verse
23.
niyatam
sanga-rahitam
arâga-dveshatah kritam
aphala-prepsunâ karma
yat tat sâttvikam ucyate
niyatam --
regulated; sanga-rahitam -- without attachment;
arâga-dveshatah -- without love or hatred;
kritam -- done; aphala-prepsunâ -- by one
without desire for fruitive result; karma --
action; yat -- which; tat -- that; sâttvikam
-- in the mode of goodness; ucyate -- is
called.
These
are the mumukshus (the ones who desire
liberation), alert on the path of liberation, who
are intent on attaining it. They perform each act
as a step in the realization of the Lord. So, they
can never do anything bad; they do not look forward
to the result; they leave it to the Lord to give
it, or withhold it. They are not prompted by
worldly motives or even by the desire to gain
heavenly pleasure. Their aim is just this:
liberation from the bondage of the objective world.
They win the grace of the Lord in proportion to the
steadiness of their faith and practice.
-
Gîtâ Vahini, pp. 146-7
Verse
24.
yat tu
kâmepsunâ karma
sâhankârena vâ punah
kriyate bahulâyâsam
tad râjasam udâhritam
yat -- that which;
tu -- but; kâma-îpsunâ -- by one
with desires for fruitive results; karma -- work;
sa-ahankârena -- with ego; vâ -- or;
punah -- again; kriyate -- is performed;
bahula-âyâsam -- with great labor; tat
-- that; râjasam -- in the mode of passion;
udâhritam -- is said to
be.
The
group that believes in sa-kama-karma (karma
with expectation to reap fruit for oneself)
performs all acts through the desire for the fruit
thereof. Since they have an eye on the successful
earning of the fruit, they will engage themselves
only in acts that are approved by the
s'âstras;
they will not do any sinful or prohibited act. They
will equate each act with the merit it will confer,
the happiness that it will ensure, the heaven that
it will win. Such men, when they depart from this
world will enter the lokas
(supra-mundane-worlds)
they have sought and worked for, and having stayed
there as long as their merit entitles them, they
have to return to
earth.
-
Gîtâ Vahini, p. 147.
Verse
25.
anubandham kshayam
himsâm
anapekshya ca paurusham
mohâd ârabhyate karma
yat tat tâmasam ucyate
anubandham -- of
future bondage; kshayam -- destruction;
himsâm -- and distress to others; anapekshya
-- without considering the consequences; ca --
also; paurusham -- self-sanctioned; mohât --
by illusion; ârabhyate -- is begun; karma --
work; yat -- which; tat -- that; tâmasam --
in the mode of ignorance; ucyate -- is said to
be.
The
third group is not guided by any rule of conduct.
They have no norms, no discrimination between
virtue and vice, right and wrong, proper and
improper. They have no horror of hell, no
conception of heaven, no dread of the devil, no
reverence for God, no respect for the
s'âstras, no vision of dharma!
They are best pictured as beasts in human form. The
majority of humans are members of this unfortunate
group. They strive for momentary pleasure,
short-lived happiness, temporary joy and evanescent
comfort.
-
Gîtâ Vahini, p. 147
Verse
26.
mukta-sango
'naham-vâdî
dhrity-utsâha-samanvitah
siddhy-asiddhyor nirvikârah.
kartâ sâttvika ucyate
mukta-sangah --
liberated from all material association;
anaham-vâdî -- without false ego;
dhriti -- with determination; utsâha -- and
great enthusiasm; samanvitah -- qualified; siddhi
-- in perfection; asiddhyoh -- and failure;
nirvikârah -- without change; kartâ --
worker; sâttvikah -- in the mode of goodness;
ucyate -- is said to be.
The
sattvic path: This means that one considers
japam (mantra-meditation, praying the vedic
way) dhyânam (meditation) as a duty
and suffers any amount of trouble for its sake; one
is fully convinced that all of this is just an
illusion; so, one does only good under all
conditions and at all times; one desires only the
good of all, being always loving towards all; one
spends time uninterruptedly in the remembrance and
meditation of the Lord. He will not crave even for
the fruit of the japam and dhyanam;
he will leave it all to the
Lord.
-
Dhyana
Vahini, p. 7
Verse
27.
râgî
karma-phala-prepsur
lubdho himsâtmako 's'ucih
harsha-s'okânvitah kartâ
râjasah parikîrtitah
râgî --
very much attached; karma-phala -- the fruit of the
work; prepsuh -- desiring; lubdhah -- greedy;
himsâ-âtmakah -- always envious;
as'ucih -- unclean; harsha-s'oka-anvitah -- subject
to joy and sorrow; kartâ -- such a worker;
râjasah -- in the mode of passion;
parikîrtitah -- is
declared.
The
rajasic path: Here, one will be craving at
every step for the fruit of one's act. If that
fruit is not available, then gradually, laxity and
disgust overpower the sâdhaka, and
japam and dhyânam slowly dry
up. -
Dhyana
Vahini, p. 7
Verse
28.
ayuktah
prâkritah stabdhah
s'athho naishkritiko 'lasah
vishâdî dîrgha-sûtrî
ca
kartât tâmasa ucyate
ayuktah -- not
referring to the scriptural injunctions;
prâkritah -- materialistic; stabdhah --
obstinate; s'athhah -- deceitful; naishkritikah --
expert in insulting others; alasah -- lazy;
vishâdî -- morose;
dîrgha-sûtrî -- procrastinating;
ca -- also; kartâ -- worker; tâmasah --
in the mode of ignorance; ucyate -- is said to
be.
The
tamasic path: This is even worse. The Lord
will come into the memory only in times of danger
or acute suffering or when one is the victim of
loss or pain. At such times, such people pray and
vow that they will arrange this puja, offer
this particular food, or build this kind of temple
to the Lord. They will be calculating the quantity
of food they placed before the Lord, the tribute
they offered to His feet, the number of
prostrations they did and the number of times they
circumambulated the shrine; and ask for
proportionate rewards! For those who adopt this in
dhyânam, the mind and the intellect
can never be pure.
- Dhyana
Vahini, p. 7
Verse
29.
buddher bhedam
dhrites' caiva
gunatas tri-vidham s'rinu
procyamânam as'eshena
prithaktvena dhanañjaya
buddheh -- of
intelligence; bhedam -- the differences; dhriteh --
of steadiness; ca -- also; eva -- certainly;
gunatah -- by the modes of material nature;
tri-vidham -- of three kinds; s'rinu -- just hear;
procyamânam -- as described by Me; as'eshena
-- in detail; prithaktvenu -- differently;
dhanañjaya -- o winner of
wealth.
Nature
is composed of three basic gunas or
qualities, sattvic, rajasic and
tamasic, and their interplay determines the
nature and moods of human beings at different
intervals of times due to the predominance of one
or the other. -
Summer Showers in Brindavan 1973, p.
198
Buddhi
or the intellect has to be kept sharp and clear.
There are three types of buddhi, according
to the predominance of one or the other of the
three gunas: the tamas, which
confuses the sathyam and the
a-sathyam; the rajas, which like a
pendulum swings from one to the other, hovering
between the two, unable to distinguish between
them, and the sattva, which knows which is
sathyam and which is a-sathyam.
-
Sathya Sai Speaks I, pp. 65-6
Verse
30.
pravrittim ca
nivrittim ca
kâryâkârye bhayâbhaye
bandham moksham ca yâ vetti
buddhih sâ pârtha
sâttvikî
pravrittim --
doing; ca -- also; nivrittim -- not doing; ca --
and; kârya -- what ought to be done;
akârye -- and what ought not to be done;
bhaya -- fear; abhaye -- and fearlessness; bandham
-- bondage; moksham -- liberation; ca -- and;
yâ -- that which; vetti -- knows; buddhih --
understanding; sâ -- that; pârtha -- o
son of Prithâ; sâttviki -- in the mode
of goodness.
I
have come to help all to acquire this
sattvic nature. You might have heard people
talk about the miracles; of My "making" this and
giving that, of My fulfilling all your wants, of my
curing your illnesses. But they are not so
important as the sattva-guna I promote and
instill.
- Sathya Sai Speaks I, p. 66
Verse
31.
yayâ dharmam
adharmam ca
kâryam câkâryam eva ca
ayathâvat prajânâti
buddhih sâ pârtha
râjasî
yayâ -- by
which; dharmam -- the principles of religion;
adharmam -- irreligion; ca -- and; kâryam --
what ought to be done; ca -- also; akâryam --
what ought not to be done; eva -- certainly; ca --
also; ayathâ-vat -- imperfectly;
prajânâti -- knows; buddhih --
intelligence; sâ -- that; pârtha -- o
son of Prithâ; râjasî -- in the
mode of passion.
The
world today is suffering from rajo-buddhi
rather than tamas; people have violent likes
and dislikes; they have become fanatical and
factious, they are carried away by pomp and noise,
show and propaganda; that is why discrimination has
become necessary. To reach the goal,
sattva-buddhi is essential; it will seek the
truth calmly and stick to it whatever the
consequence. -
Sathya Sai Speaks 1, p. 66
Verse
32.
adharmam dharmam
iti yâ
manyate tamasâvritâ
sarvârthân viparîtâms'
ca
buddhih sâ pârtha
tâmasî
adharmam --
irreligion; dharmam -- religion; iti -- thus;
yâ -- which; manyate -- thinks; tamasâ
-- by illusion; âvritâ -- covered;
sarva-arthân -- all things;
viparîtân -- in the wrong direction; ca
-- also; buddhih -- intelligence; sâ -- that;
pârtha -- o son of Prithâ;
tâmasî -- in the mode of
ignorance.
Most
people live superficial lives. They are like logs
of wood tossed up and down by the waves of the sea,
insensitive, dull, thamasic. Haste lands
them in waste; waste increases worry. They have no
time to sit and meditate on the reality of their
own existence, their own knowledge and their own
joy. If that is done, they can contact the source
of all existence, all knowledge and all bliss. They
don't take even the first step towards their
self-inquiry. How then can they derive
self-satisfaction at their vastness,
indestructibility, infinite power and
wisdom?
-
Sathya Sai Speaks IX, p. 215.
Verse
33.
dhrityâ
yayâ dhârayate
manah-prânendriya-kriyâh
yogenâvyabhicârinyâ
dhritih sâ pârtha
sâttvikî
dhrityâ --
determination; yayâ -- by which;
dhârayate -- one sustains; manah -- of the
mind; prâna -- life; indriya -- and senses;
kriyâh -- the activities; yogena -- by yoga
practice; avyabhicârinyâ -- without any
break; dhritih -- determination; sâ -- that;
pârtha -- o son of Prithâ;
sâttvikî -- in the mode of
goodness.
Yoga
is restraining the agitations natural to the mind.
Man alone is endowed with the equipment needed to
establish mastery over the
senses.
-
Sathya Sai Speaks VI, p. 43
The
godly will take up activity as a means of
worshipping God, and they leave the result to God.
They know they are instruments in the hands of God.
The godly are following the sattvic path,
which leads them to God. Man's real nature is
sattvic, but, due to sheer ignorance and the
unquestioned obedience to the senses, man is
suffering pain and grief; this is the sad state of
affairs, not only in India but all over the world.
-
Sathya Sai Speaks VIII, pp. 115-6.
Verse
34.
yayâ tu
dharma-kâmârthân
dhrityâ dhârayate 'rjuna
prasangena phalâkânkshî
dhritih sâ pârtha
râjasî
yayâ -- by
which; tu -- but; dharma -- religiosity; kâma
-- sense gratification; arthân -- and
economic development; dhrityâ -- by
determination; dhârayate -- one sustains;
arjuna -- o Arjuna; prasangena -- because of
attachment; phala-âkânkshî --
desiring fruitive results; dhritih --
determination; sâ -- that; pârtha -- o
son of Prithâ; râjasî -- in the
mode of passion.
The
arena of life is raised on four pillars: dharma,
arthâ, kâma and moksha. They
sustain and support. When the arena loses two and
struggles to stand on the remaining two, viz.,
arthâ and kâma, naturally,
anxiety, pretence, grief and greed afflict mankind.
Each pillar must cooperate and complement the parts
that the other three play. Dharma must
sublimate arthâ, that is to say,
through moral means alone should the means of
living be obtained. Arthâ must be won
through dharma and used in dharma.
Kâma must be primarily for
moksha; that is to say, desire must be
directed to liberation from bondage, not to the
forging of new chains of the addition of further
links in the chain of birth and death.
-
Sathya Sai Speaks IV, p. 368.
Verse
35.
yayâ svapnam
bhayam s'okam
vishâdam madam eva ca
na vimuñcati durmedhâ
dhritih sâ pârtha
tâmasî
yayâ -- by
which; svapnam -- dreaming; bhayam -- fearfulness;
s'okam -- lamentation; vis'âdam --
moroseness; madam -- illusion; eva -- certainly; ca
-- also; na -- never; vimuñcati -- one gives
up; durmedhâ -- unintelligent; dhritih --
determination; sâ -- that; pârtha -- o
son of Prithâ; tâmasî -- in the
mode of ignorance.
The
tamasic has the peculiar property of
twisting reality out of shape and of making the
true appear as false, the false as true, the
transient and the trivial as everlasting and
desirable.
-
Sanathana Sarathi, May 1980, p. 112
Verse
36.
sukham tv
idânîm tri-vidham
s'rinu me bharatarshabha
abhyâsâd ramate yatra
duhkhântam ca nigacchati
sukham --
happiness; tu -- but; idânîm -- now;
tri vidham -- of three kinds; s'rinu -- hear; me --
from Me; bharata-rishabha -- o best amongst the
Bhâratas; abhyâsât -- by
practice; ramate -- one enjoys; yatra -- where;
duhkha -- of distress; antam -- the end; ca --
also; nigacchati --
gains.
Man
is fundamentally happy-natured,
sukha-sva-bhava. Bliss is his very
personality. He is not of the nature of the body he
occupies. He is the âtmâ.
Happiness is the nature of the
Âtmâ.
-
Gîtâ Vahini, p. 121
Verse
37.
yat tad agre visham
iva
parinâme 'mritopamam
tat sukham sâttvikam proktam
âtma-buddhi-prasâda-jam
yat -- which; tat
-- that; agre -- in the beginning; visham iva --
like poison; parinâme -- at the end; amrita
-- nectar; upamam -- compared to; tat -- that;
sukham -- happiness; sâttvikam -- in the mode
of goodness; proktam -- is said; âtma -- in
the self; buddhi -- of intelligence;
prasâda-jam -- born of the
satisfaction.
The
mind seeks sukha or happiness; it feels that
happiness can be got in this world from fame,
riches, land and property, from individuals or
relations; further it builds up pictures of heaven
where there is more intense happiness for a longer
time; at last, it discovers that eternal
undiminished happiness can be got only by dwelling
on the reality of one's own self, which is Bliss
Itself.
-
Sathya Sai Speaks I, pp. 72-3
Verse
38.
vishayendriya-samyogâd
yat tad agre 'mritopamam
parinâme visham iva
tat sukham râjasam smritam
vishaya -- of the
objects of the senses; indriya -- and the senses;
samyogât -- from the combination; yat --
which; tat -- that; agre -- in the beginning;
amrita-upamam -- just like nectar; parinâme
-- at the end; visham iva -- like poison; tat --
that; sukham -- happiness; râjasam -- in the
mode of passion; smritam -- is
considered.
Vedanta
is jñâna, the knowledge that
reveals, that loosens "the knots of the heart" and
the bondage to external objects, that discloses in
a flash, the unity that is the truth of all this
multifarious creation. That alone can give peace
and happiness. Man can be happy only in vastness,
in overflowing into greater and greater power and
magnificence. -
Sathya Sai Speaks VI, p. 88
Verse
39.
yad agre
cânubandhe ca
sukham mohanam âtmanah
nidrâlasya-pramâdottham
tat tâmasam udâhritam
yat -- that which;
agre -- in the beginning; ca -- also; anubandhe --
at the end; ca -- also; sukham -- happiness;
mohanam -- illusory; âtmanah -- of the self;
nidrâ -- sleep; âlasya -- laziness;
pramâda -- and illusion; uttham -- produced
of; tat -- that; tâmasam -- in the mode of
ignorance; udâhritam -- is said to
be.
Gaining
things that add to comfort, that intoxicate, that
give a false sense of bliss - this is not the goal
of life. That road has no end; it goes on and on,
forever. Wants multiply indefinitely; contentment
is a will o' the wisp. Egotism gets deep-rooted:
the capacity to distinguish right from wrong is
dulled. Thirst grows with each quaff; hunger starts
craving for more, with each morsel.
Ask
yourself the question: Is there a state called
sukha, happiness? Can it be reached by
accumulating things? No. Happiness is only an
interval between two miseries; misery is a gap
between two moments of happiness. You must equate
both happiness and misery and transcend both,
teaching the mind to dive deeper into the realms of
bliss.
-
Sathya Sai Speaks VI, p. 117
Verse
40.
na tad asti
prithivyâm vâ
divi deveshu vâ punah
sattvam prakriti-jair muktam
yad ebhih syât tribhir gunaih
na -- not; tat --
that; asti -- there is; prithivyâm -- on the
earth; vâ -- or; divi -- in the higher
planetary system; deveshu -- amongst the demigods;
vâ -- or; punah -- again; sattvam --
existence; prakriti-jaih -- born of material
nature; muktam -- liberated; yat -- that; ebhih --
from the influence of these; syât -- is;
tribhih -- three; gunaih -- modes of material
nature.
Mâyâ
is the name of that mist of ignorance, that
torments the mind, which seeks to plunge in the
depths of the Self. This mist is the confusing
conglomeration of three qualities that disturb the
primal equanimity of the universe - the white, red
and black, the sattvic, the rajasic
and tamasic, the unaffected, the active and
the dull, the detached, the passionate and the
slothful. The curtain of mâyâ
made of these three strands has to be either
brushed aside, rent asunder, or raised, so that the
reality may be
revealed.
-
Sathya Sai Speaks VII, p. 248
Adhi:
a prefix to verbs and nouns, expresses above, over
and above, besides.
Adhiyajña: the
Supersoul, plenary part of the Lord in the heart of
every living being.
Param Brahman: the
Supreme Brahman.
- The Personality of Godhead, S'rî
Krishna.
Brahman: Krishna's
impersonal sat-aspect. Is divided in parâ and
apara-brahman relating to having respectively the
unseen and the visible of the creation.
S'âstra: (order,
command precept, rule, instruction advise, counsel)
the vedic studies, the revealed instructions,
treatises, the manuals, the body of teaching to the
sacred scriptures of the Vedas and Upanishads.
Loka: planet, star, world,
abode. Divided in fourteen: five higher ones, one
of the atmosphere, the earth and seven lower
ones.
- Tri-bhuvana: the three worlds of heaven, hell and
purgatory.
- In three the worlds of the earth, the atmosphere
and heaven: Bhûr, Bhuvah Svah.
- Svah: The five celestial worlds: Svarloka,
Maharloka, Janaloka, Tapoloka, and Satyaloka.
- Bhuvarloka, the areal region, the atmosphere, the
life-force.
- Bhûrloka or earthly regions, the middle,
madhya or martyalokas including the seven lower,
âdo, viz. Pâtâla, Rasâtala,
Atala, Vitala, Nitala, Talâtala,
Mahâtala en Sutala (see S.B. 2.5:36-40;
2.1:
26-39 and
11.24:
11-14).
- Siddhaloka, the place of no return beyond the
first three where the ones of perfection go to.
- In seven they are: bhûh, bhuvah, svah,
mahah, janah, tapah and satya. Their invocations
are called vyâhritis (see
12. 6: 44).
- Caitanya Mahâprabhu by His mercy promotes
the most fallen souls of Kali - yuga to beyond
these planets and even beyond Vaikunthha, to the
supreme planet of Lord Krishna in the spiritual
sky, called Goloka Vrindâvana.
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