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Bhagavad Gita Main Verses

Bhagavad Gita Main Verses

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Published by korav
This is a presentation of the Bhagavad Gita highlighting the main verses focused on some central themes. Enjoy if you like and share lavishly. Koosraj KORA VENCIAH. koosradha@gmail.com
This is a presentation of the Bhagavad Gita highlighting the main verses focused on some central themes. Enjoy if you like and share lavishly. Koosraj KORA VENCIAH. koosradha@gmail.com

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Published by: korav on Aug 02, 2011
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Gita 3.27: Deluded egoism (illusion of doership, experiencership):
Prakriteh (By activating natural force in the universe) kriyamanani (are initiatedand performed) gunair (through the natural dispositions or patterns) karmani(actions, occurrences) sarvashah (everywhere) ahamkara (egoism) vimudhatma(deluded mind) kartaham (I am doer) iti (thus) manyate (believes).Everywhere the established patterns of Natural Forces initiate and perform allactions and occurrences in the universe. But deluded by egoism or self-centredness(thought, generated and sustained in a body-mind complex, identifying withelements of nature resulting in a false sense of ownership and segregating thoseelements from the rest of the universe), one believes and thinks "I am the doer".
Gita 3.28: Realisation of truth about patterns and action in prakriti:
Tattvavit tu (but realising the underlying real principle) mahabaho (O mightyarmed) gunakarma (patterns in actions and occurrences) vibhagayoh (of divisions,aspects); guna (conditioned natural instruments of experience) guneshu(conditioned objects of experience) vartanta (remain) iti (this, thus) matva(recognising, understanding) na (not) sajjate (get addicted or hooked to)But the one who has realised the truth underlying the conditioned patterns of nature and the actions or occurrences springing from such conditionings do not getdeluded through attachment thanks to the understanding that instruments of experience are naturally conditioned to restrictively capture and dwell on certainconditioned objects of experience as a matter of stimulus and response.
Gita 3.33- Every action & reaction is conditioned by natural forces and patterns.
sadrisham (in accordance with) cheshtate (act, behave) svasyah (personal) prakriter (natural disposition) gnyanavan (wise one) api (even); prakritim (nature)yanti (obey, follow) bhutani (beings) nigraha (detachment, restraint) kim (what)karishyati (will do)Even a wise person acts and behaves in accordance with their conditioned naturaldispositions. All beings follow the dictates of natural patterns and conditionings.So where does the question of practiced detachment or self-restraint arise? (Natureis all-powerful and dictates everything).
Gita 5.8-9: Non-doer 
 Naiva kinchit karomi (I do not do anything) iti yukto manyate tattvavit (thus aspiritually awakened person should realise after understanding the underlying real principle) pashyan (while seeing), shrinvan (listening) sprisham (touching) jighran(smelling) ashnan (eating) gacchan (walking) svapnan (dreaming in sleep),shvasan (breathing), pralapan (talking) visrijan (evacuating) grihnann (holding)unmishan nimishan (opening closing eyelids) api (even), indriyani (naturalinstruments of experience) indriyartheshu (in the objects of sensory experience)vartanta (remain occupied with) iti (thus) dharayan (direct observation inattention).‘I do nothing!’ Thus, a spiritually awakened person should realise after understanding the underlying principle of reality. Through direct observation inattention, it is known that only the sensory instruments of nature are occupied withtheir respective objects of experience even when involved in seeing, hearing,touching, smelling, eating, going or moving, sleeping or dreaming, breathing,speaking, evacuating waste, holding or handling, and winking.
Gita 5.10: Abandoning selfish attachment and identification
Brahmany (in the grand cosmic field) adhaya (resigning) karmani (actions)sangam (identification through association) tyaktva (abandoning) karoti yah (whodoes), lipyate na sa (one is not tainted) papena (by vileness and wickedness) padma patram (lotus leaf) iva (like, even as) ambhasa (in water).One who resigns all actions to the dynamic cosmic field of existence and abandonsthe sense of doership, born out of identification, is not contaminated by vilenessand wickednes (or illusory sense) just like a lotus leaf is not wetted by water.
Gita 5.11: right action
Kayena (with body) manasa (by mind) buddhya (by intellect) kevalair (merely)indriyair api (even with sensory instruments or organs), yoginah (yogis, awakened persons) karma (actions) kurvanti (perform) sangam (identification) tyaktva(abandoning) atma (consciousness, mind) shuddhaye (for purification).For maintaining purity of consciousness, awakened persons, even when performing actions through body, mind, intellect or merely the sensory organs, doso without any thought of identification or doership.
Gita 5.14: Actionless Self, Actionful Natural forces
 Na kartritvam (no sense of doing) na karmani (nor actions) lokasya (for the world)srijati (generate) prabhuh (original being), na karmaphala-samyogam (nor interconnection with the fruits or results of actions) svabhavas (natural disposition)tu (only) pravartate (acts)
In regard to beings of the world, the Original One (Self) has nothing to do with thesense of doing, the actions to be done and the resulting consequences of actionsdone. It is the nature-driven dispositions that do all this.
Gita 5.15: The veil of ignorance
 Nadatte (not take) kasyachit (of anyone) papam (transgression) na chaiva (and notalso) sukritam (righteous acts) vibhuh (All-pervading One or Unique Being),agnyanena (by ignorance) avritam (is veiled) gnyanam (knowing) tena (by that)muhyanti (are deluded) jantavah (people).The All-pervading One neither endorses the transgressions nor the righteous actsof anyone. True understanding is veiled by ignorance and therefore people aredeluded (into falsely believing themselves as doers, who reap the fruits of personalactions).
Gita: 7.2. Special Knowledge
Jnanam (knowledge) te (unto you) aham (I) sa (with) vijnanam (deeper realisation)idam (this) vakshyami (shall explain) asheshatah (in full), yat (which) jnatva (byknowing) na (not) iha (in this world) bhuyah (more, further) anyat (anything) jnatavyam (to be known) avashishyate (remains not).I shall now explain to you in fullness that unique knowledge together with Itsdeeper understanding or implication, by knowing which nothing more remains to be known in this world
Gita: 7.3.
Manushyanam (of human beings) sahasreshu (out of many thousands) kashchit(someone) yatati (endeavours) siddhaye (for spiritual fulfilment), yatatam (of those so endeavouring) api (even, only) siddhanam (of those awakened) kaschit(someone) mam (Me) vetti (does know) tattvatah (actually).Out of many thousands among people, one may endeavour for spiritual awakeningto fulfilment, and of those who have spiritually awakened to fulfilment, only oneknows the divine “I AM” in truth.
Gita: 7.4: Apara prakriti 
Bhumih (earth-constituted matter) apah (water, fluids) analah (fire, heat) vayuh(air, life breath) kham (sky, space) manah (sensing, perceiving, feeling, thinking,recording & recalling mind) buddhih (reflecting, planning, cognising, attributing,deciding & judging intellect) eva (indeed) cha (and), ahankarah (identifying,separating, self-talking biographical ego) iti (thus) iyam (all this) me (My) bhinna(divided, categorised) prakritih (nature based energies) astadha (eightfold).

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