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

BHAGAVAD GITA AS I WOULD TEACH TO MY KIDSBHAGAVAD GITA AS I WOULD TEACH TO MY KIDSBHAGAVAD GITA AS I WOULD TEACH TO MY KIDSBHAGAVAD GITA AS I WOULD TEACH TO MY KIDS

A SELECTION OF 18 VERSES

Koosraj

INTRODUCTION: THE STUMBLING BLOCKS ON OUR LIFE PATH

1. sadṛśaṁ ceṣṭate svasyāḥ prakṛter jñānavān api /

prakṛtiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣyati // 3.33

sadṛśam — according to; ceṣṭate— tries, performs; svasyāḥ — by inherent; prakṛteḥ— modes of nature,

conditionings; jñāna-vān — learned, educated one; api — although, even; prakṛtim — innate natural

impressions, impulses; yānti — subconsciously drive; bhūtāni— all living entities; nigrahaḥ — control,

regulation; kim — what; kariṣyati — 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. indriyasy’endriyasy’ārthe rāga-dveṣau vyavasthitau /

tayor na vaśam āgacchet tau hy asya paripanthinau // 3.34

indriyasya — of the senses; indriyasya arthe — in the sense objects; rāga — attachment; dveṣau —

also detachment; vyavasthitau — put under regulations; tayoḥ — of them; na — not; vaśam —

control/sway; āgacchet — one should come; tau — those; hi — certainly; asya — one’s; 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 one’s path of self-actualisation and fulfilment in life.

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SELF ACCOUNTABILITY, RESPONSIBILITY & CARE

3. uddhared ātmanātmānaṁ nātmānam avasādayet /

ātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥ // 6.5

uddharet — one must elevate; ātmanā — by oneself; ātmānam — oneself; na — never; ātmānam —

oneself; avasādayet — put into degradation; ātmā — oneself; eva — alone; hi — indeed; ātmanaḥ —

of oneself; bandhuḥ — friend; ātmā — oneself; eva — alone; ripuḥ — enemy; ātmanaḥ — 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 (one’s mind) alone is one’s own friend (helper) and one alone is one’s own

enemy (offender).

[No escape, no excuse! Self-accountability in life and in society.]

4. bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ /

anātmanas tu śatrutve vartetātmaiva śatru-vat // 6.6

bandhuḥ — friend; ātmā — the mind; ātmanaḥ — of oneself; tasya — of one; yena — by whom; ātmā

— the mind; eva — only; ātmanā — by oneself; jitaḥ — conquered/ mastered; anātmanaḥ — of one who

has failed to control/regulate the mind; tu — but; śatrutve — in the form of an enemy; varteta —

remains; ātmā eva — the very mind; śatru-vat — like an enemy.

One is a friend of oneself only when one has gained mastery over one one’s mind

(by voluntarily and joyfully adhering to discipline and self-regulation). For one

who has failed to control/regulate one’s mind, the unregulated mind indeed

becomes hostile and ever functions like one’s own enemy (preventing one from

elevating oneself to one’s 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. nāty-aśnatas tu yogo ’sti na caikāntam anaśnataḥ /

na cāti-svapna-śīlasya jāgrato naiva cārjuna // 6.16

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na — never; ati — too much; aśnataḥ — for who eats; tu — but; yogaḥ — self-fulfilment; asti — there

is; na — nor; ca — also; ekāntam anaśnataḥ — who eats too little; na — nor; ca — also; ati svapna-

śīlasya — for one who sleeps too much; jāgrataḥ — 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. yuktāhāra-vihārasya yukta-ceṣṭasya karmasu /

yukta-svapnāvabodhasya yogo bhavati duḥkha-hā // 6.17

yukta — paying careful attention to/regulating; āhāra — eating habits; vihārasya — for

recreation/entertainment; yukta — attentive and disciplined; ceṣṭasya — for one who exerts; karmasu

— in discharging activities of daily life; yukta — attentive and disciplined; svapna-avabodhasya — in

sleep and wakefulness; yogaḥ — practice of yoga; bhavati — becomes; duḥkha-hā — 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 one’s 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.]

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DISCIPLINE & DEVOTIONAL SUPPORT IN DAILY LIFE

7. yatato hy api kaunteya puruṣasya vipaścitaḥ /

indriyāṇi pramāthīni haranti prasabhaṁ manaḥ //2.60

yatataḥ — striving/ endeavoring; hi — certainly; api — even; kaunteya — O son of Kuntī; puruṣasya

— of a person; vipaścitaḥ — having discriminating knowledge; indriyāṇi — the senses; pramāthīni —

turbulent, agitating; haranti — carry away; prasabham — by force; manaḥ — 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 self-

elevation, self-actualisation, realization of one’s highest potential and achievement

of a permanent life objective.)

8. tāni sarvāṇi saṁyamya yukta āsīta mat-paraḥ /

vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā // 2.61

tāni — those senses; sarvāṇi — all of; saṁyamya — keeping under control, restraining; yuktaḥ —

steadfast in yoga; āsīta — should remain; mat-paraḥ — with the Almighty Being as highest goal in life;

vaśe — under control; hi — certainly; yasya — one whose; indriyāṇi — senses; tasya — that one’s;

prajñā — deeper intelligence, wisdom; pratiṣṭhitā — is firmly grounded.

Staying steadfastly devoted to the Almighty Supreme Being as one’s 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-prājña- pūjanaṁ śaucam ārjavam /

brahmacaryam ahiṁsā ca śārīraṁ tapa ucyate // 17.14

deva —The forces of nature maintaining order and balance; dvija — the holy ones; guru — the teacher;

prājña —the wise ones; pūjanam — honour/respect/serve; śaucam — cleanliness; ārjavam —

simplicity and uprightness; brahmacaryam — continence, conservation of vitality; ahiṁsā — non-

violence; ca — also; śārīram — pertaining to the body; tapaḥ — 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-karaṁ vākyaṁ satyaṁ priya-hitaṁ ca yat /

svādhyāyābhyasanaṁ caiva vāṅ-mayaṁ tapa ucyate // 17.15

anudvega-karam — not causing offence; vākyam — words; satyam — truthful; priya — pleasant;

hitam — beneficial; ca — also; yat — which; svādhyāya — self elevation and enlightenment;

abhyasanam — regular study, recitation; ca — also; eva — certainly; vāk-mayam — of speech; tapaḥ

— 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. manaḥ-prasādaḥ saumyatvaṁ maunam ātma-vinigrahaḥ /

bhāva-saṁśuddhir ity etat tapo mānasam ucyate // 17.16

manaḥ-prasādaḥ — cheerfulness of the mind; saumyatvam — gentle feelings towards others; maunam

— tendency towards silent contemplation; ātma — of mind; vinigrahaḥ — control/restraint; bhāva —

of one’s intentions/motives; saṁśuddhiḥ — purification; iti — thus; etat — this; tapaḥ — austerity;

mānasam — 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 one’s 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.

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KARMA: EFFICIENT UTILISATION OF ENERGY FOR COMPETENCY

12. sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ /

sva-karma-nirataḥ siddhiṁ yathā vindati tac chṛṇu // 18.45

sve sve — each one’s own; karmaṇi — work; abhirataḥ — being devoted; saṁsiddhim — perfection,

excellence; labhate — achieves; naraḥ — a human; sva-karma — in executing own duty/role; nirataḥ

— devotedly engaged; siddhim — perfection/ excellence; yathā — how; vindati — attains; tat — that;

śṛṇu — listen.

By being devoted to every of one’s own natural duties in different areas of life,

one attains competent/efficient execution and a sense of fulfilment and serenity.

How devotion to one’s own natural duties/roles in life results in competency

(ability to cope/deal effectively with challenges) and positive actualisation of one’s

potential to its peak level, now hear that (secret teaching)!

13. yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam /

sva-karmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ// 18.46

yataḥ — from whom; pravṛttiḥ — the emanation; bhūtānām — of all manifest entities; yena — by

whom; sarvam — all; idam — this universe; tatam — is pervaded/saturated; sva-karmaṇā — by one’s

own duties; tam — That; abhyarcya — by devoted worship; siddhim — spiritual

competency/excellence; vindati — achieves; mānavaḥ — 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 one’s 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 one’s 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-manā bhava mad-bhakto mad-yājī māṁ namaskuru /

mām evaiṣyasi yuktvaivam ātmānaṁ mat-parāyaṇaḥ // 9.34

mat-manāḥ — with mind absorbed in OneSelf/God or God-minded; bhava — become, be

transformed; mat — of OneSelf/God; bhaktaḥ — devotee; mat — of OneSelf; yājī — worshiper; mām

— unto OneSelf; namas-kuru — offer obeisances; mām — unto OneSelf; eva — only, totally; eṣyasi

— you will come; yuktvā — being united; evam — thus; ātmānam — your mind; mat – to OneSelf;

parāyaṇaḥ — 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 māṁ paśyati sarvatra sarvaṁ ca mayi paśyati /

tasyāhaṁ na praṇaśyāmi sa ca me na praṇaśyati // 6.30

yaḥ — whoever; mām — OneSelf/Almighty All-pervading God; paśyati — sees; sarvatra —

everywhere; sarvam — everything; ca — and; mayi — in OneSelf; paśyati — sees; tasya — for such

one; aham — OneSelf; na — not; praṇaśyāmi — away from; saḥ — such one; ca — also; me — to

OneSelf; na — never; praṇaśyati — 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-tamaṁ śāstram idam uktaṁ mayānagha /

etad buddhvā buddhimān syāt kṛta-kṛtyaś ca bhārata // 15.20

iti — thus; guhya-tamam — the most confidential; śāstram — spiritual science; idam — this; uktam

— revealed; mayā — by Me; anagha — O unerring one; etat — this; buddhvā — understanding;

buddhi-mān — wise, intelligent; syāt — one becomes; kṛta-kṛtyaḥ — the sense of total fulfilment of

action; ca — and; bhārata — 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 one’s

duties and with nothing more left to be done.

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CONCLUDING REMARKS

17. kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ /

mahāśano mahā-pāpmā viddhy enam iha vairiṇam// 3.37

kāmaḥ — compulsive cravings, lust and greed; eṣaḥ — this; krodhaḥ — prolonged frustration and

anger; eṣaḥ — this; rajaḥ-guṇa — the mode of excitement and imbalance; samudbhavaḥ — born of;

mahā-aśanaḥ — all-devouring; mahā-pāpmā — greatly offensive; viddhi — know; enam — this; iha

— in this material world; vairiṇam — 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 one’s 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 one’s greatest

inner enemy (stumbling block) in this world.

18. tasmāc chāstraṁ pramāṇaṁ te kāryākārya-vyavasthitau /

jñātvā śāstra-vidhānoktaṁ karma kartum ihārhasi // 16.24

tasmāt — therefore; śāstram — the written; pramāṇam — evidence, dictates; te — your; kārya —

prescribed duty; akārya — and forbidden activities; vyavasthitau — in determining; jñātvā —

knowing; śāstra — of scripture; vidhāna — the regulations; uktam — as declared; karma — work;

kartum — do; iha — in this world; arhasi — you should.

Therefore in determining what one’s 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 one’s 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