B-A-R-F-Y - BHAGAVAD-GITA: A RESUME FOR YOUNGSTERS

BHAGAVAD GITA AS I WOULD TEACH TO MY KIDS

A SELECTION OF 18 VERSES

Koosraj
INTRODUCTION: THE STUMBLING BLOCKS ON OUR LIFE PATH

1. sada ceate svasy prakter jnavn api /

prakti ynti bhtni nigraha ki kariyati // 3.33
sadam according to; ceate tries, performs; svasy by inherent; prakte modes of nature,
conditionings; jna-vn learned, educated one; api although, even; praktim innate natural
impressions, impulses; ynti subconsciously drive; bhtni all living entities; nigraha control,
regulation; kim what; kariyati can be done.

Everyone attempts to act, react and interact in accordance with their own natural
predispositions and conditionings, even the educated/learned ones. The innate
forces of nature subconsciously compel all living beings into typical actions,
reactions and interactions. What can one do to regulate those nature-born
subconscious drives?
2. indriyasyendriyasyrthe rga-dveau vyavasthitau /
tayor na vaam gacchet tau hy asya paripanthinau // 3.34
indriyasya of the senses; indriyasya arthe in the sense objects; rga attachment; dveau
also detachment; vyavasthitau put under regulations; tayo of them; na not; vaam
control/sway; gacchet one should come; tau those; hi certainly; asya ones; paripanthinau
stumbling blocks.

There is need to regulate attachment/addiction and aversion/repulsion in respect of

sensory objects pertaining to each of the sensory organs (e.g. objects of sight,
hearing, touch, taste and smell). One should be intensely alert so as not come under
the control/sway of such compulsive subconscious impulses, because they act as
stumbling blocks on ones path of self-actualisation and fulfilment in life.
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SELF ACCOUNTABILITY, RESPONSIBILITY & CARE

3. uddhared tmantmna ntmnam avasdayet /

tmaiva hy tmano bandhur tmaiva ripur tmana // 6.5
uddharet one must elevate; tman by oneself; tmnam oneself; na never; tmnam
oneself; avasdayet put into degradation; tm oneself; eva alone; hi indeed; tmana
of oneself; bandhu friend; tm oneself; eva alone; ripu enemy; tmana of oneself.

One has the responsibility/charge of elevating oneself by oneself (in all areas of
life from a lower level to the highest possible level of achievement) and of never
downgrading oneself (by coming under the sway of compulsive impulses). Indeed,
one (ones mind) alone is ones own friend (helper) and one alone is ones own
enemy (offender).
[No escape, no excuse! Self-accountability in life and in society.]

4. bandhur tmtmanas tasya yentmaivtman jita /

antmanas tu atrutve vartettmaiva atru-vat // 6.6
bandhu friend; tm the mind; tmana of oneself; tasya of one; yena by whom; tm
the mind; eva only; tman by oneself; jita conquered/ mastered; antmana of one who
has failed to control/regulate the mind; tu but; atrutve in the form of an enemy; varteta
remains; tm eva the very mind; atru-vat like an enemy.

One is a friend of oneself only when one has gained mastery over one ones mind
(by voluntarily and joyfully adhering to discipline and self-regulation). For one
who has failed to control/regulate ones mind, the unregulated mind indeed
becomes hostile and ever functions like ones own enemy (preventing one from
elevating oneself to ones highest possible level of achievement and fulfilment and
eventually causing harm and suffering.)
[The unregulated mind, driven by sensory objects, wild imagination and a compulsive urge for
immediate gratification, is like a car without brakes and steering wheel or an untamed horse:
they can never take us safely and joyfully to our cherished destination and provide lasting
happiness but will continuously subject us to anxiety, danger, harm and suffering.

REGULATION & DISCIPLINE IN DAILY LIFE FOR SUCCESS

5. nty-anatas tu yogo sti na caikntam ananata /

na cti-svapna-lasya jgrato naiva crjuna // 6.16
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na never; ati too much; anata for who eats; tu but; yoga self-fulfilment; asti there
is; na nor; ca also; ekntam ananata who eats too little; na nor; ca also; ati svapnalasya for one who sleeps too much; jgrata or one who keeps night vigil too long; na not;
eva ever; ca and; arjuna O Arjuna.

Progress and success in the yoga of self-care/actualization/self-fulfilment will be

possible neither for those who consume too much of food (especially unhealthy
stuff) nor for those who lack energy as they eat too little as well as neither for those
who sleep too much or lack quality sleep as they keep night vigil for too long.
[Quality and quantity of food and sleep are essential for proper growth and development. All
excesses should be avoided. Balanced food and sleep are very important for physical, mental
and spiritual health and growth. Yoga implies this balance (samatvam) that helps towards the
efficient execution of works (karmasu kaushalam), self-care, self-elevation and self-fulfilment
(samsiddhim).]

6. yukthra-vihrasya yukta-ceasya karmasu /

yukta-svapnvabodhasya yogo bhavati dukha-h // 6.17
yukta paying careful attention to/regulating; hra eating habits; vihrasya for
recreation/entertainment; yukta attentive and disciplined; ceasya for one who exerts; karmasu
in discharging activities of daily life; yukta attentive and disciplined; svapna-avabodhasya in
sleep and wakefulness; yoga practice of yoga; bhavati becomes; dukha-h cessation of
suffering.

For one who is disciplined/attentive/balanced in quality, quantity and type of food

intake, in choice of recreational and entertainment activities, in performance of
various activities of daily life, in sleep (even day-dreaming) and waking this yoga
(practice of continual attention, balance, control and discipline as a way of life)
brings the cessation of suffering (caused by thoughtless, impulsive, unhealthy
attitudes, habits and activities).
[INPUT: Getting the right information/knowledge.
PROCESSING: Training: oneself in implementing such knowledge with attention, care,
discipline in ones daily life
OUTPUT: Transformation: physical fitness, maturity, autonomy, self actualisation, healthy
living habits, efficiency and effectiveness, self-elevation and eventually achievement of life
goals or success in life as output. Alertness and a self-regulated daily life are the keys to
success.]

DISCIPLINE & DEVOTIONAL SUPPORT IN DAILY LIFE

7. yatato hy api kaunteya puruasya vipacita /
indriyi pramthni haranti prasabha mana //2.60
yatata striving/ endeavoring; hi certainly; api even; kaunteya O son of Kunt; puruasya
of a person; vipacita having discriminating knowledge; indriyi the senses; pramthni
turbulent, agitating; haranti carry away; prasabham by force; mana the mind.

Whenever the senses get agitated/excited/compulsively turbulent (demanding

immediate and continuous gratification through certain objects), they can forcibly
overpower and carry away the mind of even a discerning person, who is striving
on the path of yoga (practice of attention, balance, control and discipline for selfelevation, self-actualisation, realization of ones highest potential and achievement
of a permanent life objective.)
8. tni sarvi sayamya yukta sta mat-para /
vae hi yasyendriyi tasya praj pratihit // 2.61
tni those senses; sarvi all of; sayamya keeping under control, restraining; yukta
steadfast in yoga; sta should remain; mat-para with the Almighty Being as highest goal in life;
vae under control; hi certainly; yasya one whose; indriyi senses; tasya that ones;
praj deeper intelligence, wisdom; pratihit is firmly grounded.

Staying steadfastly devoted to the Almighty Supreme Being as ones ultimate and
permanent noble goal in life, one should regulate all those sensory activities. One
whose sensory operations in relation to the mind are under control (balanced,
regulated), such one stays firmly rooted in wisdom (attains proficiency in yoga).
[Anyone having a permanent noble goal in life will adopt auspicious, healthy and wholesome
(vide: bhadram karnebhih) ways and means to achieve the sublime goal and will naturally
avoid ignoble and detrimental ways that will act as stumbling blocks. Steadfast devotion to the
Almighty Supreme Being is seen as a powerful spiritual support in achieving long-term
mastery over turbulent senses and in eventually getting firmly rooted in wisdom.]
AUSTERITY: TRAINING FOR GATHERING & SUBLIMATING ENERGY

9. deva-dvija-guru-prja- pjana aucam rjavam /

brahmacaryam ahis ca rra tapa ucyate // 17.14
deva The forces of nature maintaining order and balance; dvija the holy ones; guru the teacher;
prja the wise ones; pjanam honour/respect/serve; aucam cleanliness; rjavam
simplicity and uprightness; brahmacaryam continence, conservation of vitality; ahis nonviolence; ca also; rram pertaining to the body; tapa austerity, cleansing and accumulation
of energy for self-elevation, goal attainment and enlightenment; ucyate is said to be.
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Act and interact with respect and honour (and serve) towards the forces of nature
maintaining order and balance in the world or the godly representations of world
religions, towards the holy ones in all cultures, towards teachers (and parents)
grooming us and towards the wise ones enlightening us with their wisdom in all
fields of life; acting in order to maintain physical hygiene and cleanliness,
simplicity and uprightness (not getting involved in unnecessarily/inappropriate
activities), continence (conservation of vitality, not indulging in improper and
unnecessary sexual activities) and non-injury (non-violence) these are said to be
means of sublimating and conserving bodily energy for self-elevation, noble goal
attainment and enlightenment.
10. anudvega-kara vkya satya priya-hita ca yat /
svdhyybhyasana caiva v-maya tapa ucyate // 17.15
anudvega-karam not causing offence; vkyam words; satyam truthful; priya pleasant;
hitam benecial; ca also; yat which; svdhyya self elevation and enlightenment;
abhyasanam regular study, recitation; ca also; eva certainly; vk-mayam of speech; tapa
austerity; ucyate is said to be.

Speaking words that are not painful and offensive to anyone, that are truthful,
pleasing and also beneficial to all as well as the regular study/recitation of literature
(legal, moral, spiritual) that is self-purifying, elevating and illuminating these are
said to be means of sublimating and conserving verbal energy for self-elevation,
noble goal attainment and enlightenment.
11. mana-prasda saumyatva maunam tma-vinigraha /
bhva-sauddhir ity etat tapo mnasam ucyate // 17.16
mana-prasda cheerfulness of the mind; saumyatvam gentle feelings towards others; maunam
tendency towards silent contemplation; tma of mind; vinigraha control/restraint; bhva
of ones intentions/motives; sauddhi purication; iti thus; etat this; tapa austerity;
mnasam of the mind; ucyate is said to be.

Maintaining clarity/serenity of mind, having gentle feelings towards others

(empathy), tendency towards silent attention (instead of impulsive reaction),
control over innate crude impulses, wild imaginations and nonsensical/irrational
thoughts, and sublimation of ones intentions and motives (purity of heart) these
are said to be means of refining and conserving mental energy for self-elevation,
noble goal attainment and enlightenment.

KARMA: EFFICIENT UTILISATION OF ENERGY FOR COMPETENCY

12. sve sve karmay abhirata sasiddhi labhate nara /

sva-karma-nirata siddhi yath vindati tac chu // 18.45
sve sve each ones own; karmai work; abhirata being devoted; sasiddhim perfection,
excellence; labhate achieves; nara a human; sva-karma in executing own duty/role; nirata
devotedly engaged; siddhim perfection/ excellence; yath how; vindati attains; tat that;
u listen.

By being devoted to every of ones own natural duties in different areas of life,
one attains competent/efficient execution and a sense of fulfilment and serenity.
How devotion to ones own natural duties/roles in life results in competency
(ability to cope/deal effectively with challenges) and positive actualisation of ones
potential to its peak level, now hear that (secret teaching)!
13. yata pravttir bhtn yena sarvam ida tatam /
sva-karma tam abhyarcya siddhi vindati mnava// 18.46
yata from whom; pravtti the emanation; bhtnm of all manifest entities; yena by
whom; sarvam all; idam this universe; tatam is pervaded/saturated; sva-karma by ones
own duties; tam That; abhyarcya by devoted worship; siddhim spiritual
competency/excellence; vindati achieves; mnava a human.

That Almighty Eternal Omnipresent Being from Whom all manifest entities of the
whole universe have emanated and by Whom the whole cosmos is ever fully
pervaded/saturated by devout worship of That (alone) through dedicated
performance of ones natural duties of daily life does a human being attain to
spiritual competency (total fulfilment, realisation of Self/Truth, enlightenment and
Oneness with the Whole/Goal: OneSelf).
[Karma Yoga means performance of ones life duties as dedicated worship of God Almighty,
the Source, Substance and Substratum of everything in existence, That is ever One in essence
with everything just like waves appearing as separate and different are one with the ocean and
never away or apart from it.]

14. man-man bhava mad-bhakto mad-yj m namaskuru /

mm evaiyasi yuktvaivam tmna mat-paryaa // 9.34
mat-man with mind absorbed in OneSelf/God or God-minded; bhava become, be
transformed; mat of OneSelf/God; bhakta devotee; mat of OneSelf; yj worshiper; mm
unto OneSelf; namas-kuru offer obeisances; mm unto OneSelf; eva only, totally; eyasi
you will come; yuktv being united; evam thus; tmnam your mind; mat to OneSelf;
paryaa supreme goal/abode.
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Let your mind be transformed through conscious absorption in the Ultimate

OneSelf (All-pervading Almighty Source, Substance and Substratum of
everything). Be devoted to OneSelf; offer everything as a sacrifice/dedication/
worship to OneSelf; offer obeissances/surrender unto OneSelf. You shall no doubt
attain complete oneness with OneSelf only by establishing OneSelf as your
ultimate permanent noble goal of life.
15. yo m payati sarvatra sarva ca mayi payati /
tasyha na praaymi sa ca me na praayati // 6.30
ya whoever; mm OneSelf/Almighty All-pervading God; payati sees; sarvatra
everywhere; sarvam everything; ca and; mayi in OneSelf; payati sees; tasya for such
one; aham OneSelf; na not; praaymi away from; sa such one; ca also; me to
OneSelf; na never; praayati is lost.

When one sees the Supreme Being (All-pervading Almighty Source, Substance
and Substratum of everything) everywhere and at all times and also sees everything
as abiding in the Supreme Being (OneSelf) - then the Supreme Being is never lost
from such one and such one is also never away (lost, separate) from the Supreme
Being.
[This is the vision and realisation of Spiritual Oneness, of OneSelf, OneTruth. The wave need
not look up/away to the sky in search of the ocean. The wave is pervaded/saturated with the
ocean; waves and ocean are one and inseparable. This can happen only in imagination and
language but never in reality.]

16. iti guhya-tama stram idam ukta maynagha /

etad buddhv buddhimn syt kta-ktya ca bhrata // 15.20
iti thus; guhya-tamam the most condential; stram spiritual science; idam this; uktam
revealed; may by Me; anagha O unerring one; etat this; buddhv understanding;
buddhi-mn wise, intelligent; syt one becomes; kta-ktya the sense of total fulfilment of
action; ca and; bhrata O son of Bharata.

This spiritual science/teaching, the most sacred and profound secret, has now been
revealed to you, O unerring one! A genuine understanding (followed by diligent
implementation) of this teaching can transform one into a really wise being with
an abiding sense of total fulfilment, a deep sense of having accomplished ones
duties and with nothing more left to be done.

CONCLUDING REMARKS

17. kma ea krodha ea rajo-gua-samudbhava /

mahano mah-ppm viddhy enam iha vairiam// 3.37
kma compulsive cravings, lust and greed; ea this; krodha prolonged frustration and
anger; ea this; raja-gua the mode of excitement and imbalance; samudbhava born of;
mah-aana all-devouring; mah-ppm greatly offensive; viddhi know; enam this; iha
in this material world; vairiam greatest enemy.

The culprit here is compulsive craving (including lust and greed), it is anger
(triggered by thwarted cravings), born out of the state of passionate excitement and
imbalance in mind and translated in activities of daily life (that forcibly prompt
human beings to compulsively indulge in improper/offensive action and conduct,
even against ones will). It is insatiable and causes great suffering/harm to self and
others, both in the short run and long term. Know this (insatiable craving
associated with harmful wrath: two sides of the same coin) to be ones greatest
inner enemy (stumbling block) in this world.
18. tasmc chstra prama te krykrya-vyavasthitau /
jtv stra-vidhnokta karma kartum ihrhasi // 16.24
tasmt therefore; stram the written; pramam evidence, dictates; te your; krya
prescribed duty; akrya and forbidden activities; vyavasthitau in determining; jtv
knowing; stra of scripture; vidhna the regulations; uktam as declared; karma work;
kartum do; iha in this world; arhasi you should.

Therefore in determining what ones prescribed duty is and what is improper action
in daily life one should seek the written or validated moral, ethical, cultural and
legal regulations established for the land and society. Knowing such established
rules and regulations (of good governance), one should act in ones daily life in
such a way that one may be elevated towards achieving competency and fulfilment
at all levels.

Koosraj KORA VENCIAH,

koosradha@gmail.com
Mauritius
27.11.2015
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