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The
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'That
indeed is true spiritual education which
1 2a 2b 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18a 18b
"In
seventeen verses, from the 56th to the 72nd,
Krishna described in the second
chapter
the characteristics of the
sthitaprajña
and the excellence of that stage. Then, saying that
He Himself had established
jñânayoga for the
sânkhyas and karmayoga for the
yogîs,
as means of attaining liberation, He spoke of the
importance of karma." -
Gîtâ
Vahini, p. 42 "
Listen
to this spoken chapter in
Audio
" arjuna
uvâca arjunah
uvâca
-- Arjuna said; jyâyasî
-- better; cet -- if; karmanah --than fruitive
action; te -- by You;
matâ
-- is considered; buddhih --intelligence;
janârdana
-- o Krishna; tat -- therefore; kim -- why;-karmani
-- in action; ghore -- ghastly;
mâm
-- me; niyojayasi -- You are engaging; kes'ava -- o
Krishna. vyâmis'reneva
vâkyena vyâmis'rena
-- by equivocal; iva -- certainly;
vâkyena
-- words; buddhim -- intelligence; mohayasi -- You
are bewildering; iva -- certainly; me-- my; tat --
therefore; ekam -- only one; vada -- please tell;
nis'citya -- ascertaining; yena -- by which;
s'reyah -- real benefit; aham -- I;
âpnuyâm
-- may have. s'rî-bhagavân
uvâca s'rî-bhagavân
uvâca
-- the Supreme Personality of Godhead said; loke
--in the world; asmin -- this;
dvi-vidhâ
-- two kinds of;
nishthhâ
--faith; purâ
-- formerly; proktâ
-- were said; mayâ
-- by Me; anagha --o sinless one;
jñâna-yogena -- by the linking process
of knowledge; sânkhyânâm
-- of the empiric philosophers; karma-yogena -- by
the linking process of devotion;
yoginâm
-- of the devotees. na
karmanâm anârambhân na -- not;
karmanâm
-- of prescribed duties;
anârambhât
-- by nonperformance; naishkarmyam -- freedom from
reaction; purushah -- a man; as'nute -- achieves;
na -- nor; ca -- also;
sannyasanât
-- by renunciation; eva -- simply; siddhim --
success; samadhigacchati --attains. na
hi kas'cit kshanam api na -- nor; hi --
certainly; kas'cit -- anyone; kshanam -- a moment;
api-- also; jâtu
-- at any time; tishthhati -- remains; akarma-krit
--without doing something;
kâryate
-- is forced to do; hi -- certainly;avas'ah --
helplessly; karma -- work; sarvah -- all;
prakriti-jaih --born of the modes of material
nature; gunaih -- by the
qualities.
"Prakruti
(prakriti) or nature is the sum of attributes or
characteristics. The gunas (modes of
material nature), tamas (ignorance),
rajas (passion) and satva (goodness)
are the attributes of prakriti. Nature is but the
permutation and combination of these gunas. So also
are the attributes of doer (karthritva)
and enjoyer (bhoktrhitva)." -
Gîtâ
Vahini, p. 190.
You
might say that you will desist from karma
rather than practice the difficult discipline of
renouncing the fruits thereof. But that is
impossible. No; it is inevitable; one has to do
some karma or other. Not for a single moment
can one free oneself from karma 'na hi
kas'cit kshanam api' says Krishna, in the third
chapter of the Gîtâ [B.G. 3:5].
- Gîtâ
Vahini, p. 33. karmendriyâni
samyamya karma-indriyâni
-- the five working sense organs; samyamya
--
controlling;
yah -- anyone who; âste
-- remains; manasâ
-- by the mind;
smaran --
thinking of;
indriya-arthân
-- sense objects; vimûdha
--
foolish;
âtmâ
-- soul; mithyâ-âcârah
-- pretender; sah -- he; ucyate
--
is
called. yas
tv indriyâni manasâ yah -- one who; tu
-- but; indriyâni
-- the senses; manasâ
-- by the
mind; niyamya
-- regulating; ârabhate
-- begins; Arjuna -- o
Arjuna;
karma-indriyaih
-- by the active sense organs; karma-yogam --
devotion;
asaktah --
without attachment; sah -- he; vis'ishyate -- is by
far the
better.
Control
of the senses is very essential for man. Giving
free play to them just because they belong to you
is foolishness. Although it be your own horse, if
you do not hold the reins tight while riding, you
will meet with disaster. Similarly, you may say, "I
have given money and purchased this car; it is
registered in my name and it is my car," but if you
do not apply the brakes when necessary, even though
it is your own car, it will lead you to danger.
Sense control is thus an imperative for all human
beings and not just for yogîs and
sannyâsîs. By letting himself be
enslaved by his senses, man is degrading himself.
The royal road to perfection consists of
controlling one's senses, praying to the Almighty,
and finally merging in Him -
Summer
Showers in Brindavan 1979, p. 44 niyatam
kuru karma tvam niyatam --
prescribed; kuru -- do; karma -- duties; tvam --
you; karma
-- work;
jyayâh
-- better; hi -- certainly; akarmanah -- than no
work;
s'arîra
-- bodily; yâtrâ
-- maintenance; api -- even; ca -- also; te
--
your; na --
never; prasiddhyet -- is effected; akarmanah --
without
work.
Every one has to bow to the demands of nature
and engage himself in karma; it is
inevitable. Therefore, Krishna said, "Do the
karthavya-karmas, karma that is your
bounden duty. Being engaged in karma is to
be preferred to not being so engaged. If you desist
from karma, the task of living becomes
difficult, nay, impossible. -
Gîtâ
Vahini, p. 42. yajñârthât
karmano 'nyatra yajña-arthât
-- done only for the sake of Yajña, or
Vishnu; karmanah --
than work;
anyatra -- otherwise; lokah -- world; ayam --
this;
karma-bandhanah
-- bondage by work; tat -- of Him; artham -- for
the
sake; karma --
work; kaunteya -- o son of Kuntî;
mukta-sangah --
liberated from
association; samâcara
-- do perfectly. saha-yajñâh
prajâh srishthvâ saha -- along with;
yajñah -- sacrifices;
prajâh
-- generations;
srishthvâ
-- creating;
purâ
-- anciently; uvâca
-- said; prajâ-patih
-- the Lord
of creatures;
anena -- by this; prasavishyadhvam -- be more and
more
prosperous;
eshah -- this; vah -- your; astu -- let it be;
ishtha -- of
all desirable
things; kâma-dhuk
-- bestower.
Dharma is capable of conferring
all that man wishes for, here and hereafter. It is
the kâmadhenu, the celestical
cow that grants all boons [see also:
S.B. 9:15-26]
. -
Sathya Sai Speaks VI, p. 214-5 devân
bhâvayatânena devân
-- demigods; bhâvayata
-- having pleased; anena -- by
this
sacrifice; te
-- those; devâh
-- demigods; bhâvayantu
-- will please;
vah -- you;
parasparam -- mutually;
bhâvayantah
-- pleasing one
another;
s'reyah -- benediction; param -- the supreme;
avâpsyatha
-- you
will
achieve. ishthân
bhogân hi vo devâ ishthân
-- desired; bhogân
-- necessities of life; hi -- certainly;
vah
-- unto you;
devâh
-- the demigods; dâsyante
-- will award;
yajña-bhâvitâh
-- being satisfied by the performance of
sacrifices;taih -- by them;
dattân
-- things given; apradâya
-- without offering;
ebhyah -- to
these demigods; yah -- he who; bhunkte -- enjoys;
stenah
-- thief; eva
-- certainly; sah -- he.
Yajña means, "any activity
dedicated to the glory of God", not merely this
activity prescribed in the ancient scriptures.
Activity dedicated to the glory of God is being
done and can be done in all climes, in all realms,
by all races. The "dedication" ensures success.
Without it, there will inevitably arise anxiety,
fear and faction. Every activity in the world is
God-directed, God-ward moving, whether you know or
do not know. Only one has to be aware of it and
share in the thrill of that knowledge. -
Sathya
Sai Speaks VIII, p. 117 yajña-s'ishthâs'inah
santo yajña-s'ishtha
-- of food taken after performance of yajña;
as'inah --
eaters; santah
-- the devotees; mucyante -- get relief; sarva --
all
kinds of;
kilbishaih -- from sins; bhuñjate -- enjoy;
te -- they; tu --
but; agham --
grievous sins; pâpâh
-- sinners; ye -- who; pacanti
--
prepare food;
âtma-kâranât
-- for sense enjoyment. annâd
bhavanti bhûtâni annât
-- from grains; bhavanti -- grow;
bhûtâni
-- the material
bodies;
parianyât
-- from rains; anna -- of food grains; sambhavah
--
production;
yajñât
-- from the performance of sacrifice; bhavati
--
becomes
possible; parjanyah -- rain; yajñah --
performance of yajna;
karma --
prescribed duties; samudbhavah -- born
of. karma
brahmodbhavam viddhi karma -- work;
brahma -- from the Vedas; udbhavam -- produced;
viddhi
-- you should
know; brahma -- the Vedas; akshara -- from the
Supreme
Brahman
(Personality of Godhead); samudbhavam -- directly
manifested;
tasmât
-- therefore; sarva-gatam -- all-pervading; brahma
--
transcendence;
nityam -- eternally; yajñe -- in sacrifice;
pratishthhitam
--
situated.
Krishna taught Arjuna the origins of
karma, the roots from where the urge to do
karma sprouts and grows; He taught them so
clearly that Arjuna's heart was really moved and
modified. "The Vedas emanated from God;
karmas emanated from the Vedas; from
karma originated yajña, from
yajña, rain; from rain grew food;
from food came all living beings."This is the cycle
that has to be accepted and honored. -
Gîtâ
Vahini, p. 42. evam
pravartitam cakram evam -- thus;
pravartitam -- established by the Vedas; cakram --
cycle;
na -- does not;
anuvartayati -- adopt; iha -- in this life; yah --
one
who;
aghâ-ayuh
-- whose life is full of sins;
indriya-arâmâh
--
satisfied in
sense gratification; mogham -- uselessly;
pârtha
-- o son
of Prithâ
(Arjuna); sah -- he; jîvati --
lives.
If the wheel of creation is to move smooth,
each one has to keep on doing karma. Whoever
he is, he cannot get round this obligation. Even he
who has achieved the highest
jñâna has to observe this rule.
Eating and drinking, intake and release of breath,
these too are karmas. Who can exist without
these acts? -
Gîtâ Vahini, p. 43. yas
tv âtma-ratir eva syâd yah -- one who; tu
-- but; âtma-ratih
-- taking pleasure in the self; eva -- certainly;
syât
-- remains; âtma-triptah
-- self-illuminated; ca -- and;
mânavah
-- a man; âtmani
-- in himself; eva -- only; ca -- and; santushthah
-- perfectly satiated; tasya -- his;
kâryam
-- duty; na -- does not; vidyate --
exist. naiva
tasya kritenârtho na -- never; eva --
certainly; tasya -- his; kritena -- by discharge of
duty; arthah -- purpose; na -- nor; akritena --
without discharge of duty; iha -- in this world;
kas'cana -- whatever; na -- never; ca --and; asya
-- of him; sarva-bhûteshu -- among all living
beings; kas'cit -- any; artha -- purpose;
vyapa-âs'rayah
-- taking shelter of. tasmâd
asaktah satatam tasmât
-- therefore; asaktah -- without attachment;
satatam - constantly;
kâryam
-- as duty; karma -- work;
samâcara
-- perform; asaktah -- unattached; hi -- certainly;
âcaran
-- performing; karma -- work; param -- the Supreme;
âpnoti
-- achieves; pûrushah -- a man. karmanaiva
hi samsiddhim karmanâ
-- by work; eva -- even; hi -- certainly;
samsiddhim -- in perfection;
âsthitâh
-- situated; janaka-âdayah
-- Janaka and other kings; loka-sangraham -- the
people in general; eva api -- also; sampas'yan --
considering; kartum -- to act; arhasi -- you
deserve.
That is why it is said that King Janaka could
attain the highest state by doing his daily work
always in a spirit of dedication. We should
cultivate the spirit of surrender, saying, "I am
Thine." -
Summer Showers in Brindavan 1979, p.
39 yad
yad âcarati s'reshthhas yat yat --
whatever; âcarati
-- he does; s'reshthhah -- a
respectable
leader; tat --
that; tat -- and that alone; eva -- certainly;
itarah --
common; janah
-- person; sah -- he; yat -- whichever;
pramânam
--
example; kurute
-- does perform; lokah -- all the world; tat --
that;
anuvartate --
follows in the
footsteps.
You may wonder why jñânis
should still do karma. Not only you but many
others may be worried at that statement. Well,
people usually follow the ideal set by those in
higher levels. Their acts form the basis of
dharma for all. If
jñânis are inactive, how are
ordinary mortals to save themselves? They have no
guide, so they lose themselves in the easy paths of
sensory pleasure. The duty of the wise is to foster
the right and to practice it before others, so that
they too may be prompted to follow, drawn by the
hope of becoming as contented and as joyful as they
are. The wise have to do and get done, see and
show, so the rest might be persuaded to follow the
example set by them. -
Gîtâ
Vahini, p. 43-4. na
me pârthasti kartavyam na -- not; me --
Mine; pârtha
-- o son of
Prithâ; asti -- there
is;
kartavyam --
prescribed duty; trishu -- in the three; lokeshu
--
planetary
systems; kiñcana -- any; na -- nothing;
anavâptam
-- wanted;
avâptavyam
-- to be gained; varte -- I am engaged; eva --
certainly; ca
-- also;
karmani -- in prescribed duty.
The Îs'vara or Lord is the
fulfillment of all desires; all objects of
enjoyment in the universe emanate from His will;
so, He has no desires at all. He has manifested the
universe not for the realization of any desire of
His or for filling any vacuity from which He
suffered, but for the benefit entirely of living
beings. "na me pârthasti kartavyam trishu
lokeshu kiñcana" - "There is no duty
binding on me, Partha, in the three worlds", says
Krishna. Creation, manifestation, or emanation is
His very nature. Hence, the description
(lîlâ vinodi) 'reveling in play'
is often ascribed to Him. It is His willpower that
is filling all living beings with consciousness and
helping them to be alert and active. He grants to
each the consequence of thought, word, and deed and
is therefore described as the
'giver-of-the-fruit-of-activity'
(karma-phala-pradatha). Without the
intercession of the Lord, activity cannot result in
consequence; nor can certainty arise that a
particular act will result in an identifiable
manner. Besides, the sages declare that
karma (activity) is momentary. The thought
arises and the act is done. The act is followed by
the fruit. It is not possible to predict when the
fruit will be available or what its nature will be.
Hence, we have to admit that it all depends on the
Lord's command. What cannot be interpreted by our
limited intellect has to be ascribed to His
command. - Sanathana
Sarathi, November 1979, p. 242-3 yadi
hy aham na varteyam yadi -- if; hi --
certainly; aham -- I; na -- do not; varteyam --
thus engage; jâtu
-- ever; karmani -- in the performance of
prescribed duties; atandritah -- with great care;
mama -- My; vartma -- path; anuvartante -- would
follow; manushyâh
-- all men; pârtha
-- o son of
Prithâ; sarvas'ah -- in all
respects.
"Consider this, o Arjuna: I have no need to
do any karma; no, not anywhere in the three
worlds. I am under no compulsion. Still, I am ever
engaged in karma. Think of this. If I
desist, the world will be no more. Have steady
faith in the âtmâ; then dedicate
all acts of yours to Me; with no desire for the
fruit thereof, no egoism, and no sense of
possession or pride, engage in battle", said
Krishna. - Gîtâ
Vahini, p. 43 utsîdeyur
ime lokâ utsîdeyuh --
would be put into ruin; ime -- all these;
lokâh
-- worlds; na -- not;
kuryâm
-- I perform; karma -- prescribed duties; cet --
if; aham -- I; sankarasya -- of unwanted
population; ca -- and;
kartâ
-- creator; syâm
-- would be; upahanyâm
-- would destroy; imâh
-- all these; prajâh
-- living entities. saktâh
karmany avidvâmso saktâh
-- being attached; karmani -- in prescribed duties;
avidvâmsah
-- the ignorant; yathâ
-- as much as; kurvanti -- they do;
bhârata
-- o descendant of Bharata;
kuryât
-- must do; vidvân
-- the learned; tathâ
-- thus; asaktah -- without attachment;
cikîrshuh -- desiring to lead; loka-sangraham
-- the people in general.
"Arjuna! Undertake work in order to please
God and not to gratify the senses. Your actions are
responsible for elevation to the highest state or
degradation to the lowest planes. Your joys and
sorrows proceed from your own actions. Your actions
are responsible for your sins and virtues. Fix your
mind on the âtmâ and do your
work for the pleasure of God; your actions will
then be disinterested. Disinterested action
destroys the demoniacal qualities of man and
promotes the divine tendencies. It strengthens pure
and satvic qualities in man. Thus, it is
said that man has only the authority to act and
that it is God who dispenses the fruits of man's
actions. You should not undertake any work in the
hope of receiving its fruit. You will become an
exemplar for the world when you achieve control of
the senses and undertake disinterested actions. As
the representative of mankind, o Arjuna, you should
take a pledge to perform sacred actions." -
Summer
Showers in Brindavan 1979, p. 37 na
buddhi-bhedam janayed na -- not;
buddhi-bhedam -- disruption of intelligence;
janayet -- he should cause;
ajñânâm
-- of the foolish;
karma-sanginâm
-- who are attached to fruitive work; joshayet --
he should dovetail; sarva -- all;
karmâni
-- work; vidvân
-- a learned person; yuktah -- engaged;
samâcaran
-- practicing.
"Almost everyone in the world is bound by
the rule of karma. But people are so
immersed in ignorance that they are unaware of
their own moral or intellectual status and of the
secrets of karma. Such can be saved only by
being inspired by the example of the great. That is
why the jñâni has to be engaged
in activity; he has to remove the sloth and
delusion of ordinary men. So all have to obey the
rule of karma, without any deviation. -
Gîtâ
Vahini, p. 44 prakriteh
kriyamânâni prakriteh -- of
material nature;
kriyamânâni
-- being done; gunaih -- by the modes;
karmâni
-- activities; sarvas'ah -- all kinds of;
ahankâra-vimûdha
-- bewildered by false ego;
âtmâ
-- the spirit soul;
kartâ
-- doer; aham -- I; iti -- thus; manyate -- he
thinks. tattva-vit
tu mahâ-bâho tattva-vit -- the
knower of the Absolute Truth; tu -- but;
mahâ-bâho
-- o mighty-armed one; guna-karma -- of works under
material influence;
vibhâgayoh
-- differences; gunâh
-- senses; guneshu -- in sensegratification;
vartante -- are being engaged; iti -- thus;
matvâ
-- thinking; na -- never; sajjate -- becomes
attached. prakriter
guna-sammûdhâh prakriteh -- of
material nature; guna -- by the modes; sammudhah
--
befooled by
material identification; sajjante -- they become
engaged;
guna-karmasu --
in material activities;
tân
-- those; akritsna-vidah
--
persons with a
poor fund of knowledge;
mandân
-- lazy to understand
self-realization;
kritsna-vit -- one who is in factual knowledge; na
--
not;
vicâlayet
-- should try to agitate. mayi
sarvâni karmâni mayi -- unto Me;
sarvâni
-- all sorts of; karmâni
-- activities;
sannyasya --
giving up completely;
adhyâtma
-- with full knowledge
of
the self;
cetasâ
-- by consciousness;
nirâsih
-- without desire for
profit;
nirmamah -- without ownership;
bhûtvâ
-- so being; yudhyasva
--
fight;
vigata-jvarah -- without being
lethargic.
"Krishna advised Dhanañjaya,
"Arjuna! You are becoming a victim of
abhimana and mamakara (mine-ness) and
falling into a mood of dejection. You should not
let your human nature be affected by feebleness.
When you undertake action in a spirit of dedication
to the Lord, when you work with your body without
any consideration of the fruits of your action,
then you traverse the royal path." -
Summer
Showers in Brindavan 1979, p. 39 ye
me matam idam nityam ye -- those who; me
-- My; matam -- injunctions; idam -- these;
nityam
-- as an
eternal function; anutishthhanti -- execute
regularly; mânavâh
-- human
beings; s'raddhâ-vantah
-- with faith and devotion;
anasûyantah
-- without
envy; mucyante -- become free; te -- all of them;
api --
even; karmabhih
-- from the bondage of the law of fruitive
actions. ye
tv etad abhyasûyanto ye -- those; tu --
however; etat -- this; abhyasûyantah -- out
of envy;
na -- do not;
anutishthhanti -- regularly perform; me -- My;
matam --
injunction;
sarva-jñâna -- in all sorts of
knowledge;
vimûdhân
--
perfectly
befooled; tân
-- they are; viddhi -- know it well;
nashthân
--
all ruined;
acetasah -- without Krishna
consciousness. sadris'am
ceshthate svasyâh sadris'am --
accordingly; ceshthate -- tries;
svasyâh
-- by his own;
prakriteh --
modes of nature;
jñânavân
-- learned; api --
although;
prakritim --
nature; yânti
-- undergo; bhûtâni
-- all living
entities;
nigrahah --
repression; kim -- what; karishyati -- can
do. indriyasyendriyasyârthe indriyasya -- of
the senses; indriyasya arthe -- in the sense
objects;
râga
-- attachment; dveshau -- also detachment;
vyavasthitau -- put
under
regulations; tayoh -- of them; na -- never; vas'am
-- control;
âgacchet
-- one should come; tau -- those; hi -- certainly;
asya --
his;
paripanthinau -- stumbling blocks. s'reyân
sva-dharmo vigunah s'reyân
-- far better; sva-dharmah -- one's prescribed
duties; vigunah
-- even faulty;
para-dharmât
-- than duties mentioned for
others;
svanushthhitât
-- perfectly done; sva-dharme -- in one's
prescribed
duties;
nidhanam -- destruction; s'reyah -- better;
para-dharmah --
duties
prescribed for others;
bhaya-âvahah
-- dangerous.
"You have been told that 'sva-dharme
nidhanam s'reyah para-dharmo bhayâvahah'.
This means that in carrying out one's own
dharma, even if one perishes, it is far
better than taking to dharma not belonging
to oneself. The latter path is beset with fear. -
Summer
Showers in Brindavan 1979, p. 146 arjuna
uvâca arjunah
uvâca
-- Arjuna said; atha -- then; kena -- by what;
prayuktah
-- impelled;
ayam -- one; pâpam
-- sins; carati -- does; pûrushah --
a
man; anicchan
-- without desiring; api -- although;
vârshneya
-- o
descendant of
Vrishni; balât
-- by force; iva -- as if; niyojitah
--
engaged. s'rî
bhagavân uvâca s'rî-bhagavân
uvâca
-- the Personality of Godhead said;
kâmah
-- lust;
eshah -- this;
krodhah -- wrath; eshah -- this; rajah-guna -- the
mode of
passion;
samudbhavah -- born of;
mahâ-s'anah
-- all-devouring;
mahâ-pâpmâ
-- greatly sinful; viddhi -- know; enam -- this;
iha -- in
the material
world; vairinam -- greatest
enemy.
Krishna taught Arjuna, "Desire and anger,
born of rajas, are the greatest enemies of
man. They stifle his innate goodness. Out of the
three basic traits in man, the rajasic and
the tamasic traits oppose his interests.
Kâma or desire, derived from
rajas, knows no satiation even as a raging
fire does not. It shakes man's inner poise and
leads him astray. It creates a breach in man's
heart and enters therein. After its entry, anger
and the attendant vices join the invasion and steal
the jñânaratha (jewel of
wisdom) kept therein." -
Summer
Showers in Brindavan 1979, p. 43-4 dhûmenâvriyate
vahnir dhûmena -- by
smoke; âvriyate
-- is covered; vahnih -- fire;
yathâ
--
just as;
âdars'ah
-- mirror; malena -- by dust; ca -- also;
yathâ
--
just
as; ulbena --
by the womb; âvritah
-- is covered; garbhah --
embryo;
tathâ
-- so; tena -- by that lust; idam -- this;
âvritam
-- is covered.
Krishna said, "Kâma (lust,
desire to always want more plus not willing to let
go for reason of emotional preference) is the root
cause of all evil", and He elaborated on its nature
and cure. "He who is bound by the
deha-âtmâ-buddhi (the false idea
that he is just this body and nothing more) can
never hope to conquer karma; one must
acquire the brahma-âtmâ-buddhi
(the awareness that he is just Brahman, and
nothing less) in order to be sure of victory. All
acts must be performed in the spirit of dedication
to the Lord. The universe must be identified with
the form of Vishnu, the universal
transcendent." - Gîtâ
Vahini, p. 45 âvritam
jñânam etena âvritam
-- covered; jñânam
-- pure consciousness; etena -- by
this;
jñâninah
-- of the knower;
nitya-vairinâ
-- by the eternal
enemy;
kâma-rûpena
-- in the form of lust; kaunteya -- o son of
Kuntî;
dushpûrena
-- never to be satisfied; analena -- by the fire;
ca -- also.
Desire makes man forget his real nature and
reduces him to the status of a beast. It robs him
of all his virtues and jeopardizes his honor and
reputation. - Summer
Showers in Brindavan 1979, p. 44 indriyâni
mano buddhir indriyâni
-- the senses; manah -- the mind; buddhih --
the
intelligence;
asya -- of this lust;
adhishthhânam
-- sitting place;
ucyate -- is
called; etaih -- by all these; vimohayati --
bewilders;
eshah -- this
lust; jñânam
-- knowledge; âvritya
-- covering; dehinam
--
of the
embodied. tasmât
tvam indriyâny âdau tasmât
-- therefore; tvam -- you;
indriyâni
-- senses; âdau
-- in the
beginning;
niyamya -- by regulating; bharatarshabha -- o chief
amongst
the descendants
of Bharata; pâpmânam
-- the great symbol of
sin;
prajahi --
curb; hi -- certainly; enam -- this;
jñâna -- of
knowledge;
vijñâna
-- and scientific knowledge of the pure soul;
nâs'anam
-- the
destroyer.
Good education consists in training you to
control your sense organs and to make them grow in
the right direction. The process that enables you
to control your sense organs should be regarded as
the right type of education. The excitement that
comes from your sense organs is something that
destroys the human qualities and sometimes brings
disgrace. - Summer
Showers in Brindavan 1979, p. 5 indriyâni
parâny âhur indriyâni
-- senses; parâni
-- superior; âhuh
-- are said;
indriyebhyah
-- more than
the senses; param -- superior; manah -- the mind;
manasah
-- more than
the mind; tu -- also;
parâ
-- superior; buddhih
--
intelligence;
yah -- who; buddheh -- more than the
intelligence;
paratah --
superior; tu -- but; sah -- he. evam
buddheh param buddhvâ evam -- thus;
buddheh -- to intelligence; param -- superior;
buddhvâ
--knowing; samstabhya -- by steadying;
âtmânam
-- the mind; âtmanâ
-- by
deliberate
intelligence; jahi -- conquer; s'atrum -- the
enemy;
mahâ-bâho
-- o mighty-armed one;
kâma-rûpam
-- in the form of
lust;
durâsadam
-- formidable.
Your sudden decision not to fight clearly
indicates that some powerful force is shaking your
confidence and making you alter your prior
decision. This force obviously is desire. Turn your
desire Godward and perform actions as offerings to
God. It is futile to waste time by pondering over
the matter any further. Realize the immanence of
God and perform your duty. -
Summer
Showers in Brindavan 1979, p. 44
In this chapter, three important subjects have
been clarified: (1) Everyone has to do
karma, for if this is not done, the world will
come to nought. (2) The karma of the great
is the ideal that the rest have to keep in view.
(3) Almost all in the world are bound by the
obligation of karma. -
Gîtâ
Vahini, p. 45
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