|
Other Baba-books
|
||||||||
 |
The
original Sanskrit verses and with comments taken from the writings of
|
|||||||
'O King,
over and over remembering this wonderful message so Holy of
Kes'ava and Arjuna, 1 2a 2b 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18a 18b
"
Listen to this chapter sung! " brâhmana-kshatriya-visâm brâhmana --
of the brâhmanas; kshatriya -- the
kshatriyas; vis'âm -- and the vais'yas;
s'ûdranam -- of the s'ûdras; ca -- and;
parantapa -- o subduer of the enemies;
karmâni -- the activities;
pravibhaktâni -- are divided; svabhâva
-- their own nature; prabhavaih -- born of; gunaih
-- by the modes of material
nature. The
four varnas are universal; they can be found
in any country.The leaders of thought are the
brahmins; the fighters carrying arms are the
kshatriyas; the entrepreneurs and the
business executives are the vais'yas; the
busy producers and laborers are the
s'ûdras. Whether head or heels, it is
the same blood that circulates through each; it is
the same body that claims them as limbs. Each limb
has to perform its task, the task for which it has
specialized. You cannot walk on your head or think
with the feet. It is a cooperative commonwealth,
the body as weII as the body politic. The eye is
the master of sight; the ear cannot question the
authority of the eye, nor the eye that of the ear
about sound, nor the ear that of the tongue so far
as taste is concerned. Each is the master in its
own field. -
Sathya Sai Speaks IV, p. 159 s'amo
damas tapah s'aucam s'amah
-- peacefulness; damah -- self-control; tapah --
austerity; s'aucam -- purity; kshântih --
tolerance; ârjavam -- honesty; eva --
certainly; ca -- and; jñânam --
knowledge; vijñânam -- wisdom;
âstikyam -- religiousness; brahma -- of a
brâhmana; karma -- duty; svabhâva-jam
-- born of his own nature. Those
endowed with the satva guna, who have
understood the Brahma-tatvam, who foster
spiritual, moral and progressive living, who help
others to earn the bliss of visualizing the reality
of their own nature, are the brahmins.
-
Gîtâ Vahini, p. 65 s'auryam
tejo dhritir dâkshyam s'auryam
-- heroism; tejah -- power; dhritih --
determination; dâkshyam -- resourcefulness;
yuddhe -- in battle; ca -- and; api -- also;
apalâyanam -- not fleeing; dânam --
generosity; îs'vara -- of leadership;
bhâvah -- the nature; ca -- and;
kshâtram -- of a kshatriya; karma -- duty;
svabhâva-jam -- born of his own
nature. Those
who stand by and guard the sound political system,
law and justice, as weII as the welfare and
prosperity of the country, and the moral order laid
down for the people; and who keep under control the
wicked and the immoral and come to the rescue of
the weak and the distressed - these are the
kshatriyas. -
Gîtâ Vahini, p. 65 krishi-go-rakshya-vânijyam krishi
-- plowing; go -- of cows; rakshya -- protection;
vânijyam -- trade; vais'ya -- of a vais'ya;
karma -- duty; svabhâva jam -- born of his
own nature; paricaryâ -- service;
âtmakam -- consisting of; karma -- duty;
s'ûdrasya -- of the s'ûdra; api --
also; svabhâva-jam -- born of his own
nature. Those
who store and supply within proper limits to the
people at large the wherewithal for happy physical
living are vais'yas. Those who lay the
foundation for human welfare by service activities
and provide the strength and sinews are
s'ûdras. -
Gîtâ Vahini, p. 65 sve
sve karmany abhiratah sve
sve -- each his own; karmani -- work; abhiratah --
following; samsiddhim -- perfection; labhate --
achieves; narah -- a man; sva-karma -- in his own
duty; niratah -- engaged; siddhim -- perfection;
yathâ -- as; vindati -- attains; tat -- that;
s'rinu -- listen. Karma
or activity is primarily movement, motion. Movement
results in energy and matter is but condensed
energy ... Life is karma; the body is
karma-kshetra. All living things are engaged
in karma offering themselves in sacrificial
rite of ceaseless activity. The fruit of that
sacrifice is self-realization. -
-
Sathya Sai Speaks VIII, p. 183 yatah
pravrittir bhûtânâm yatah
-- from whom; pravrittih -- the emanation;
bhûtânâm -- of all living
entities; yena -- by whom; sarvam -- all; idam --
this; tatam -- is pervaded; sva-karmanâ -- by
his own duties; tam -- Him; abhyarcya -- by
worshiping; siddhim -- perfection; vindati --
achieves; mânavah -- a
man. The
secret of good karma is to do karma
as an act of worship, a dedicatory rite offered to
the source of all energy and intelligence. And
never take the consequence to heart. By this means,
one can approximate to the divine principle, which
is beyond activity. -
Sathya Sai Speaks VIII, p. 14 s'reyân
sva-dharmo vigunah s'reyân
-- better; sva-dharmah -- one's own occupation;
vigunah -- imperfectly performed;
para-dharmât -- than another's occupation;
su-anushthhitât -- perfectly done;
svabhâva-niyatam -- prescribed according to
one's nature; karma -- work; kurvan -- performing;
na -- never; âpnoti -- achieves; kilbisham --
sinful reactions. Then
Krishna emphasizes the importance of
sva-dharma. Sva-dharma is individual
dharma or a code of conduct in conformity
with an individual's status in society. It also is
determined by a person's natural instincts.
-
Summer Showers in Brindavan 1979, p.
26 saha-jam
karma kaunteya saha-jam
-- born simultaneously; karma -- work; kaunteya --
o son of Kuntî; sa-dosham -- with fault; api
-- although; na -- never; tyajet -- one should give
up; sarva-ârambhâh -- all ventures; hi
-- certainly; doshena -- with fault; dhûmena
-- with smoke; agnih -- fire; iva -- as;
avritâh -- covered. It
is only in the karma that is your very
nature that you can have fortitude; if it is an
assumed duty, you will find it difficult to put up
with the troubles and travails. Assumed
karma is called saha-jam karma.
Karma that is the expression of one's
genuine self is saha-jam karma. Now
saha-jam karma will sit light and
a-saha-jam karma will always be a burden.
A-saha-jam will induce conceit, or the
feeling "I am the doer"; so it will result in
exhaustion or elation, disgust or
pride.
-
Gîtâ Vahini, p. 49 asakta-buddhih
sarvatra asakta-buddhih
-- having unattached intelligence; sarvatra --
everywhere; jita-âtmâ -- having control
of the mind; vigata-sprihah -- without material
desires; naishkarmya-siddhim -- the perfection of
nonreaction; paramâm -- supreme;
sannyâsena -- by the renounced order of life;
adhigacchati -- one attains. One
meaning of karma that is popularly accepted
is that it is one's destiny or fate, the
inescapable "writing" on the brow, which has to
work itself out. There is no escaping it. But
people forget that it is not written by some other
hand. It is all written by one's own hand. And the
hand that wrote it can also wipe it off. The husk
with which the paddy is born can be removed by
effort; the mâyâ that persuaded
you to write all that destiny can be conquered in
an instant and then, the entire page can be wiped
off.
-
Sathya Sai Speaks VIII, p. 86 siddhim
prâpto yathâ brahma siddhim
-- perfection; prâptah -- achieving;
yathâ -- as; brahma -- the Supreme;
tathâ -- so; âpnoti -- one achieves;
nibodha -- try to understand; me -- from Me;
samâsena -- summarily; eva -- certainly;
kaunteya -- o son of Kuntî; nishthhâ --
the stage; jñânasya -- of knowledge;
yâ -- which; parâ --
transcendental. If
one knows the aspects of âtmâ
one can enjoy bliss. If one does not know the
same, will suffer; knowledge of Brahman
leads one to merge into Brahman. This word
of Sai is a statement of
truth.
-
Summer Showers in Brindavan 1978, p.
98 buddhyâ
vis'uddhayâ yukto vivikta-sevî
laghv-âs'î ahankâram
balam darpam buddhyâ
-- with the intelligence; vis'uddhayâ --
fully purified; yuktah -- engaged; dhrityâ --
by determination; âtmânam -- the self;
niyamya -- regulating; ca -- also;
s'abda-âdin -- such as sound; vishayân
-- the sense objects; tyaktvâ -- giving up;
râga -- attachment; dveshau -- and hatred;
vyudasya -- laying aside; ca -- also; vivikta-sevî
-- living in a secluded place;
laghu-âs'î -- eating a small quantity;
yata -- having controlled; vâk -- speech;
kâya -- body; mânasah -- and mind;
dhyâna-yoga-parah -- absorbed in trance;
nityam -- twenty-four hours a day; vairâgyam
-- detachment; samupâs'ritah -- having taken
shelter of; ahankâram
-- false ego; balam -- false strength; darpam --
false pride; kâmam -- lust; krodham -- anger;
parigraham -- and acceptance of material things;
vimucya -- being delivered from; nirmamah --
without a sense of proprietorship; s'ântah --
peaceful; brahma-bhûyâya -- for
self-realization; kalpate -- is
qualified. To
be able to experience the aspect of Brahman
which itself is above sensory capacities, we
should also rise above the senses. How can we
understand something above the senses, while we
remain in a stage that is below the senses? When we
become equal minded we can rise above the
trivialities of name and form. There is a deep
significance in saying that all the world is filled
with Brahman. We recall that Sankara
has said that Brahman is truth and the world
is an illusion ... Thus the world is filled with
Brahman. Without Brahman, there is no
world. The whole world is only an illusory
manifestation of Brahman.
-
Summer Showers in Brindavan 1974, pp.
54-5 brahma-bhûtah
prasannâtmâ brahma-bhûtah
-- being one with the Absolute;
prasanna-âtmâ -- fully joyful; na --
never; s'ocati -- laments; na -- never;
kânkshati -- desires; samah -- equally
disposed; sarveshu -- to all; bhûteshu --
living entities; mat-bhaktim -- My devotional
service; labhate -- gains; parâm --
transcendental. Simply
because you have the form of the human body, you
should not think that you are truly human in
nature. Only the external form tells you that you
are human. The inner aspect is the aspect of
Brahman. Brahman is one who has no
specific form or qualities, and such Brahman
is present in the depths of your heart. While He is
present in your heart, it is not right for you to
put up several pretences and false appearances. The
body is the temple and the Jîva is the
ancient deity residing in that temple. Therefore,
the aspect of Brahman that is permanent and
is symbolic of truth is resident in your heart and
if, under these circumstances, you begin to exhibit
desires and show distortions, it will be doing
injustice to this permanent resident in your heart.
Therefore, you should make an effort to enter this
aspect of Brahman even if it be to a small
extent and thereby help others, take to good
actions and a good path and enjoy the fruits of
such good deeds.
-
Summer Showers in Brindavan 1974, p.
41 bhaktyâ
mâm abhijânâti bhaktyâ
-- by pure devotional service; mâm -- Me;
abhijânâti -- one can know;
yâvân -- as much as; yah ca asmi -- as
I am; tattvatah -- in truth; tatah -- thereafter;
mâm -- Me; tattva-tah -- in truth;
jñâtvâ -- knowing; vis'ate -- he
enters; tat-anantaram --
thereafter. As
the oil is to the flame in the lamp, bhakti
(devotion) is to the flame of
jñâna (knowledge). The heavenly
tree of the joy of jñâna
thrives on the refreshing waters of bhakti.
Understand this well. It
is for this reason that Krishna, who is the
personification of prema and who is
saturated with the quality of mercy, declared in
the Gîtâ: "bhaktyâ mâm
abhijânâti" (I am known by means of
bhakti).
- Jnana
Vahini, p. 18 sarva-karmâny
api sadâ sarva
-- all; karmâni -- activities; api --
although; sadâ -- always; kurvânah --
performing; mat-vyapâs'rayah -- under My
protection; mat-prasâdât -- by My
mercy; avâpnoti -- one achieves;
s'âs'vatam -- the eternal; padam -- abode;
avyayam -- imperishable. The
sankhyans use a number of arguments against
action or karma. Karma causes both
punya and papa, goed and evil, and so
it is said, "the wise must give up all
karma". In the Gîtâ,
Krishna has met this argument and shown the
way to get the good out of karma and avoid
the evil. They further say that if karma is
engaged in, the results are a mixture of pain and
pleasure, benefit and loss, and it leads the doer
either to heaven or hell or back again to the
earth, that is to say, to bondage of some sort. So,
they ask people to give up karma and take to
inaction. The Gîtâ has a reply
for this also. Karma will bring about
bondage, only when it is engaged in with a view to
the fruit thereof. When done without any thought of
the fruit, it leads on the other hand, to
liberation, or moksha itself! -
Prasanthi
Vahini, p. 48 cetasâ
sarva-karmâni cetasâ
-- by intelligence; sarva-karmâni -- all
kinds of activities; mayi -- unto Me;
sannyâsya -- giving up; mat-parah -- under My
protection; buddhi-yogam -- devotional activities;
upâs'ritya -- taking shelter of; mat-cittah
-- in consciousness of Me; satatam -- twenty-four
hours a day; bhava- just
become. When
the desire to attain the fruit of action is
renounced with full intellectual awareness, then
comes what Krishna calls buddhi-yogam. The
intellect has to be purified and trained;
otherwise, it is impossible to give up attachment
to the fruits of action and to continue doing
things, as either duty or dedication. Such a
purified intellect is named yoga-buddhi.
Cultivate it and then, through it, liberate
yourself from the bondage of karma. Really
speaking, you, the true you, are above and beyond
karma.
-
Gîtâ Vahini, p. 33 mac-cittah
sarva-durgâni mat
-- of Me; cittah -- being in consciousness; sarva
-- all; durgâni -- impediments;
mat-prasâdât -- by My mercy; tarishyasi
-- you will overcome; atha -- but; cet -- if; tvam
-- you; ahankârât -- by false ego; na
s'roshyasi -- do not hear; vinankshyasi -- you will
be lost. A
sense of joy is necessary for dhyânam
(exercising meditation on the Supreme Lord, who
resides in the heart as the Supersoul) and
dhâranâ (concentration,
retention, understanding, firmness, holding,
bearing, collecting, supporting) to progress, but
many things deprive you of the atmosphere of joy.
So you must pray sincerely, in order to be free
from such obstacles. The recital or repetition of
mantras will be of great help. Krishna in
the Dvâpara Yuga said, "mac-cittah
sarva-durgâni mat-prasâdât
tarishyasi", which means, "When you start
fixing your thoughts on Me, all thoughts that
agitate you will be stilled through My Grace".
-
Dhyana
Vahini, p. 42 yad
ahankâram âs'ritya yat
-- if; ahankâram -- of false ego;
âs'ritya -- taking shelter; na yotsye -- I
shall not fight; iti -- thus; manyase -- you think;
mithyâ eshah -- this is all false;
vyavasâyah -- determination; te -- your;
prakritih -- material nature; tvâm -- you;
niyokshyati -- will engage. Ahankâram
or egoism is the mâyâ.
-
Sathya Sai Speaks II, p. 95 svabhâva-jena
kaunteya svabhâva-jena
-- born of your own nature; kaunteya -- o son of
Kuntî; nibaddhah -- conditioned; svena -- by
your own; karmanâ -- activities; kartum -- to
do; na -- not; icchasi -- you like; yat -- that
which; mohât -- by illusion; karishyasi --
you will do; avas'ah -- involuntarily; api -- even;
tat -- that. Karma
(activity and deeds resulting therefrom) are
binding because they have consequences that must be
suffered or enjoyed.
- Bhagavatha
Vahini, chapter 32. îs'varah
sarva-bhûtânâm îs'varah
-- the Supreme Lord;
sarva-bhûtânäm -- of all living
entities; hrit-des'e -- in the location of the
heart; arjuna -- o Arjuna; tishthhati -- resides;
bhrâmayan -- causing to travel;
sarva-bhûtâni -- all living entities;
yantra -- on a machine; ârûdhani --
being placed; mâyayâ -- under the spell
of material energy. You
must realize by constant contemplation that the
world is the body of God. And, you are a cell in
that body. The prosperity of the world is your
prosperity; feel so, act in that spirit; think in
those terms. That is real spirituality. The
sadhak cannot cut himself away from the
world and escape into solitude, for the world will
follow him into the deepest cave or the darkest
forest. The sadhak can claim progress only
when he has established in himself faith in the
oneness of humanity. "îs'varah
sarva-bhûtânâm hrid-des'e 'rjuna
tishthhati", says the Gîtâ.
O Arjuna, the Lord is seated in the hearts of all
beings.
- Sathya Sai Speaks VIII, p. 167 Bharat
has contributed to the world the priceless gem
of truth: "îs'varah
sarva-bhûtânâm hrid-des'e 'rjuna
tishthhati", God is the resident motivator of
all beings. Until this fact is realized by the
individual, he will be tainted by traces of anger,
pride and hate, for he sees others as distinct and
different.
-Sathya Sai Speaks VI, p. 243 tam
eva s'aranam gaccha tam
-- unto Him; eva -- certainly; s'aranam gaccha --
surrender; sarva-bhâvena -- in all respects;
bhârata -- o son of Bharata;
tat-prasâdât -- by His grace;
parâm -- transcendental; s'ântim --
peace; sthânam -- the abode; prâpsyasi
-- you will get; s'âs'vatam --
eternal. Saranagathi
or unconditional surrender is the main gate to
enter the mansion of mukti (moksha).
-
Sathya Sai Speaks III, p. 99 Saranagathi,
leaving everything to His Will, is the highest form
of bhakti. -
Sathya Sai Speaks I, p. 15 The
Lord may have two or two hundred vows; that is His
Will. But, the bhakta need have only one
vow, to save himself - the vow of total surrender,
of saranagathi. If you have full faith in
the divinity of every being, the attitude of
surrender will be automatically fixed in you. Do
not treat them as nara (human); treat them
as Nârâyana, the Lord
Himself. iti
te jñânam âkhyâtam iti
-- thus; te -- unto you; jñânam --
knowledge; âkhyâtam -- described;
guhyât -- than confidential; guhya-taram --
still more confidential; mayâ -- by Me;
vimris'ya -- deliberating; etat -- on this;
as'eshena -- fully; yathâ -- as; icchasi --
you like; tathâ -- that; kuru --
perform. sarva-guhyatamam
bhûyah sarva-guhya-tamam
-- the most confidential of all; bhûyah --
again; s'rinu -- just hear; me -- from Me; paramam
-- the supreme; vacah -- instruction; ishthah asi
-- you are dear; me -- to Me; dridham -- very; iti
-- thus; tatah -- therefore; vakshyâmi -- I
am speaking; te -- for your; hitam --
benefit. man-manâ
bhava mad-bhakto mat-manâh
-- thinking of Me; bhava -- just become;
mat-bhaktah -- My devotee; mat-yâjî --
My worshipper; mâm -- unto Me; namaskuru --
offer your obeisances; mâm -- unto Me; eva --
certainly; eshyasi -- you will come; satyam --
truly; te -- to you; pratijâne -- I promise;
priyah -- dear; asi -- you are; me -- to
Me. "Fix
thy thought on Me; be devoted to Me; worship Me; do
homage to Me; thou shalt reach Me. The Truth do I
declare to thee; for thou art dear to Me. This is
My teaching, My grace."
-
Gîtâ Vahini, p. 7 When
Arjuna plaintively approached Krishna for courage
and consolation, the Lord advised him,
"man-manâ bhava". Fill your mind with
Me. Let all urges be for Me; let all acts be
dedicated to Me.
- Sathya Sai Speaks VI, p. 122 Krishna
in the Gîtâ declared against the
worship of low forces. He said those who adore the
devas attain the devas; those who
adore the Manes (pitrin:
ancestors/forefathers) attain the Manes;
those who adore the low forces attain them; but,
those who adore Me, attain Me (B.G.
9:25).
He said, man-manâ bhava mad-bhakto
mad-yâjî mâm namaskuru
(B.G.
9:34).
Fill your mind with Me, be devoted to Me, renounce
for My sake, surrender to Me.
-
Sathya Sai Speaks VII, p. 306 Manmâna
- that is, seeing Him in every being, being aware
of Him every moment of existence, being immersed in
the ânanda of this awareness;
Mad-bhakto - that is, merged in the
relationship caused by the profound devotion and
love to Him; Mad-yâjî - all
acts, big and small, dedicated to Him, Krishna
(wish, will, attitude, activity, fruit,
consequence) everything from beginning to end, the
renunciation of all attachment to the self and the
performance of all acts in a spirit of worshipful
non-attachment. This is what the Lord seeks from
you. -
Gîtâ Vahini, pp. 7-8 "mâm
evaishyasi satyam te" (you will come near Me,
you will be approaching Me); that is to say, you
will understand My mystery, you will enter into Me,
you will achieve My nature. In these terms,
sâdrisya (acquiring divine nature)
sâlokya (existence in God)
sayujya (unity in God), are indicated. When
one has attained the state of realizing the
divinity in every being, when every instrument of
knowledge brings the experience of that divinity,
when It alone is seen, heard, tasted, smelt and
touched, man becomes undoubtedly a part of the body
of God and lives in Him and with Him. When this
duty to your own progress is taken up you will get
a new strength at the very first step; you will
thrill to a new and purer joy, you will taste the
fullness of bliss, you will be refreshed by a new
holiness. This
dharma is not laid down or recommended for
the extraordinary among men. It is within the reach
of all, for all have the hunger for God, all have
the discrimination to discover that there is
something basic behind all this change. Even the
most heinous sinner can quickly cleanse his heart
and become pure by surrendering to the Lord in
anguished repentance. Therefore,
the Lord's command is that each should pursue the
special dharma laid down for him; each
person should plan his life according to the
spiritual foundations of his culture; he should
give up the "objective vision" and listen to the
voice of God.
- Gîtâ Vahini, pp. 8-9 sarva-dharmân
parityajya sarva-dharmân
-- all varieties of religion; parityajya --
abandoning; mâm -- unto Me; ekam -- only;
s'aranam -- for surrender; vraja -- go; aham -- I;
tvâm -- you; sarva -- all; pâpebhyah --
from sinful reactions; mokshayishyâmi -- will
deliver; mâ s'ucah -- do not
worry. "This
is the path to come to Me. Give up all
dharmas; surrender to Me; do not grieve; I
shall liberate you from the consequences of all
your acts." ... Is not this act of surrender enough
to save you and to liberate you from the round of
coming to - staying in - and leaving from this
world?
- Gîtâ Vahini, p. 7 Krishna
says in the Gîtâ that He will
release you from bondage, the moment you renounce
sarva-dharman, all feelings of obligation
and responsibilities, of rights and duties, of
"from me" and "to me"; that is to say, He requires
the renunciation of the identity of the individual
with the body. That
is the dharma, the supreme duty, which
Krishna had come to teach. Man has a duty to
himself - recognizing that he is divine, and
nothing else. When he neglects this, and strays
into the bypaths, God incarnates and brings him on
the right path again. -
Sathya Sai Speaks VII, pp. 149-50 The
Mahâbhârata War is not a chapter
in ancient history, it is taking place in every
human breast, between the forces of good and evil.
He who recognizes the value of installing the Lord,
the Yoges'vara, Krishna as the
charioteer is certain to win; others fail to foil
the forces of evil; they succumb and fail. Accept
Him as your Master; surrender all activities to
Him; dedicate your words and deeds and thoughts to
Him, as flowers at His feet; He assures you
"mokshayishyâmi" - "I shall liberate
you"; He assuages you, "mâ s'ucah" -
"do not grieve". -
Sathya Sai Speaks V, p. 37 Surrender
your jewels of intelligence, cleverness, capacity
to serve and the gem that you most value, namely,
your EGO to the care of God; then, you can be
happy. "Maam edkam saranam vraja", he invites;
surrender to Me alone. Then He assures, "Maa
sucha", you need not grieve at all.
-
Sathya Sai Speaks V, p. 214 idam
te nâtapaskâya idam
-- this; te -- by you; na -- never;
atapaskâya -- to one who is not austere; na
-- never; abhaktâya -- to one who is not a
devotee; kadâcana -- at any time; na --
never; ca -- also; as'us'rûshave -- to one
who is not engaged in devotional service;
vâcyam -- to be spoken; na -- never; ca --
also; mâm -- toward Me; yah -- anyone who;
abhyasûyati -- is
envious. The
Lord has shown in the Gîtâ that
you could preach only after recognizing the merit
or qualification and worthiness of the recipient.
It is explicit that there is no point in teaching
such a good thing to one who has no belief. You
must see whether he has faith and belief or not.
You must also see that the recipient has fear of
sin and reverence for God. Unless he has these
qualities, the recipient has no right to receive
the good and great teaching - that is contained in
the Bhagavad Gîtâ. Not only
that, your teaching may become irrelevant if you go
and teach one who has not these qualities.
-
Summer Showers in Brindavan 1972, p.
105 ya
idam paramam guhyam yah
-- anyone who; idam -- this; paramam -- most;
guhyam -- confidential secret; mat -- of Mine;
bhakteshu -- amongst devotees; abhidhâsyati
-- explains; bhaktim -- devotional service; mayi --
unto Me; parâm -- transcendental;
kritvâ -- doing; mâm -- unto Me; eva --
certainly; eshyati -- comes; asams'ayah -- without
doubt. na
ca tasmân manushyeshu na
-- never; ca -- and; tasmât -- than him;
manusyeshu -- among men; kas'cit -- anyone; me --
to Me; priya-krit-tamah -- more dear; bhavitâ
-- will become; na -- nor; ca -- and; me -- to Me;
tasmât -- than him; anyah -- another;
priya-tarah -- dearer; bhuvi -- in this
world. adhyeshyate
ca ya imam adhyeshyate
-- will study; ca -- also; yah -- he who; imam --
this; dharmyam -- sacred; samvâdam --
conversation; âvayoh -- of ours;
jñâna -- of knowledge; yajnñena
-- by the sacrifice; tena -- by him; aham -- I;
ishthah -- worshiped; syâm -- shall be; iti
-- thus; me -- My; matih --
opinion. Liberation
from the consequence of ignorance can be secured
only by knowledge, or jñâna.
The Upanishads themselves declare
"jñânâd eve thu
kaivalyam" by knowledge alone can freedom be
won. - Upanishad
Vahini, I. s'raddhâvân
anasûyas' ca s'raddhâ-vân
-- faithful; anasûyah -- not envious; ca --
and; s'rinuyât -- does hear; api --
certainly; yah -- who; narah -- a man; sah -- he;
api -- also; muktah -- being liberated;
s'ubhân -- the auspicious; lokân --
planets; prâpnuyât -- he attains;
punya-karmanâm -- of the
pious. Spiritual
knowledge can be acquired by every individual,
"Where there is a will, there is a way." The first
step on the path of spirituality is the acquisition
of anasûyas or freedom from envy,
jealousy, malice and covetousness.
Asûya or jealousy should be completely
rooted out of the human heart and
s'raddhâ-vân or perseverance
should be cultivated instead. The
âtmâ should be visualized
through meditation. The sincere and persistent
sâdhaka will then certainly have
spiritual experiences and mystical revelations.
-
Summer Showers in Brindavan 1979, p.
142 kaccid
etac chrutam pârtha kaccit
-- whether; etat -- this; s'rutam -- heard;
pârtha -- o son of Prithâ; tvayâ
-- by you; eka-agrena -- with full attention;
cetasâ -- by the mind; kaccit -- whether;
ajñâna -- of ignorance; sammohah --
the illusion; pranashthah -- dispelled; te -- of
you; dhanañjaya -- o conqueror of wealth
(Arjuna). To
get the fruit of gîtâ-parayana,
ekagratha is essential. Krishna asks Arjuna,
"Has this been heard by you with an attentive mind?
Have you heard it without distraction?" For the
battle-field where they were, had plenty of
distractions to disturb the concentration of
Arjuna's mind from the invaluable lessons he was
receiving from Krishna. It is really admirable that
Arjuna, seated in the chariot between the two
armies, manages to master his mind and rid it of
all the passions with which it was filled when he
rode in for the fray! Truly, he is an ideal
disciple. You should thank him for eliciting the
Bhagavad Gîtâ for all humanity.
-
Sathya Sai Speaks II, p. 53 arjuna
uvâca arjunah
uvâca -- Arjuna said; nashthah -- dispelled;
mohah -- illusion; smritih -- memory; labdhâ
-- regained; tvat-prasâdât -- by Your
mercy; mayâ -- by me; acyuta -- o infallible
Krishna; sthitah -- situated; asmi -- I am; gata --
removed; sandehah -- all doubts; karisye -- I shall
execute; vacanam -- order; tava --
Your. After
listening to the Gîtâ and seeing
the manifestation of the Lord as the entire
universe, Arjuna confessed that he has lost the
delusion; "nashtho mohah". The disappearance
of delusion is the liberation all crave for.
Moksha is the kshaya (disappearance)
of moha
(delusion).
- Sathya Sai Speaks VII, p. 308 sañjaya
uvâca sañjayah
uvaca -- Sañjaya said; iti -- thus; aham --
I; vâsudevasya -- of Krishna;
pârthâsya -- and Arjuna; ca -- also;
mahâ-âtmanah -- of the great soul;
samvâdam -- discussion; imam -- this;
as'rausham -- have heard; adbhutam -- wonderful;
roma-harshanam -- making the hair stand on
end. vyâsa-prasâdâc
chrutavân vyâsa-prasâdât
-- by the mercy of Vyâsadeva; s'rutavân
-- have heard; etat -- this; guhyam --
confidential; aham -- I; param -- the supreme;
yogam -- mysticism; yoga-îs'varât --
from the master of all mysticism; krishnât --
from Krishna; sâkshât -- directly;
kathayatah -- speaking; svayam --
personally. Yoges'varât
is one whose deeds are unselfish, who works for the
welfare of the world, and who embodies the spirit
of sacrifice. The attributes of purity, permanence
and bliss are applicable to divinity. So, God has
been described as having eight qualities. He is
absolute, immaculate, ancient, eternal, spotless,
wise, unfettered and untainted. The devotee who
takes shelter at the feet of such divinity shall be
ever victorious.
-
Summer Showers in Brindavan 1979, p.
21 râjan
samsmritya samsmritya râjan
-- o King; samsmritya -- remembering; samsmritya --
remembering; samvâdam -- message; imam --
this; adbhutam -- wonderful; kes'ava -- of Lord
Krishna; arjunayoh -- and Arjuna; punyam -- pious;
hrishyami -- I am taking pleasure; ca -- also;
muhuh muhuh -- repeatedly. tac
ca samsmritya samsmritya tat
-- that; ca -- also; samsmritya -- remembering;
samsmritya -- remembering; rûpam -- form; ati
-- greatly; adbhutam -- wonderful; hareh -- of Lord
Krishna; vismayah -- wonder; me -- my; mahân
-- great; râjan -- o King; hrishyâmi --
I am enjoying; ca -- also; punah punah --
repeatedly. "Sañ"
means good, "jaya" means to gain victory. So
the name of Sañjaya denotes that he
has gained a good and righteous victory. Of pure
and pious disposition, Sañjaya had
contributed to the well-being of the world through
holy and disinterested actions.
-
Summer Showers in Brindavan 1979, p.
20 In
order to fulfill the yearning of the bhakta,
Hari, the immanent Basic Being of the
Universe, will come, in any Form, in any Thing, at
any Place.
-
Dhyana
Vahini, p. 28 yatra
yoges'varah krishno yatra -- where;
yoga-îs'varah -- the master of mysticism;
krishnah -- Lord Krishna; yatra -- where;
pârtha -- the son of Prithâ;
dhanuh-dharah -- the carrier of the bow and arrow;
tatra -- there; s'rîh -- opulence; vijayah --
victory; bhûtih -- exceptional power;
dhruvâ -- certain; nîtih -- morality;
matih mama -- my opinion. When
the blind king Dhritarâshthra asked,
"O Sañjaya! Can you tell me how my
sons are doing on the battlefield and in what state
they will return home?", the wise. Sañjaya
unhesitatingly replied, "Where the
Yogîs'vara works in conjunction with
Pârtha wielding the
Gândîva, there will lie victory,
prosperity, glory and felicity."
-
Summer Showers in Brindavan 1979, p.
20 The
Gîtâ is the very voice of Lord
Krishna. The fact that it has provided
consolation and liberation to millions of men is
evidence of its Divine Origin. A lesser person
could not have given it that
authenticity. The
way it begins and the way it ends gives the clue to
the subject it expounds. The very first verse
starts with the words, "dharma-kshetre
kuru-kshetre ...", the word dharma being
the leading word. The last verse of the final
Eighteenth Chapter speaks of "yatra yoges'varah
krishno" and this word, "yoges'varah"
sums up the dharma that is taught. Thus, it
is clear that the objective of the teaching in the
Gîtâ is just this: "Remember
dharma; practice dharma". How
significant is this word! All s'âstras
are engaged in demarcating and defining the nature
and subtle characteristics of dharma. The
Gîtâ incorporates this study and
this analysis. It is a textbook of dharma,
in all its aspects. It discusses all the principles
underlying
dharma.
- Gîtâ Vahini, pp. 2-3 The
last sloka of the Gîtâ
says ..., "Where there is Krishna the
supreme Yogî, and where there is also Arjuna
bearing his bow, there victory for truth and
justice is assured." This verse assures victory not
only when the Mahâbhârata Arjuna
wields the bow in the presence of Krishna.
Everyone of you can be Arjuna and wield the bow and
achieve victory. For the bow is just the symbol of
courage and faith, of high resolve and undaunted
calibre. And how can you become Arjuna? Arjuna
means white, pure, unsullied, without blemish. As
soon as you become that and hold the bow (the
Upanishads declare that the pranava
or Om is the arrow and God is the target),
Krishna is ready with His presence, for He is
every-where at every moment. There is no reason to
invite Him or install Him. He will answer from your
very heart. -
Sathya Sai Speaks VIII, pp. 110-11 Thus
ends the Bhagavad Gîtâ - The Divine
Song, as taken down by S'rîla Vyâsadeva
in the Mahâbhârata; Bhîshma
Parva, chapter 23-40, the original Sanskrit verses,
word for word translated and with comments taken
from the writings of With
gratitude and thankfulness to 'The Bhagavad
Gîtâ of Order', by Anand
Aadhar
Prabhu. *The
two paintings of Lord Krishna and Arjuna in battle
are by: Sriman Yogendra Rastogi, India |
||||||||
