Gita Prabodhani - Chapter 5 · ḥ ṁ ṣṭ yukta karm aphala tyaktvā śāntim āpnoti nai...
Transcript of Gita Prabodhani - Chapter 5 · ḥ ṁ ṣṭ yukta karm aphala tyaktvā śāntim āpnoti nai...
O’ Lord ! O’ My Lord ! May I never forget You ! UNEDITED VERSION
|| Shri Hari ||
Gita Prabodhani
- Chapter 5 -
UNEDITED VERSION If you read HINDI, it is advisable to read the original in HINDI
Swami Ramsukhdas
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|| Shri Hari ||
Gita Prabodhani Chapter 5
A Note to the Reader
The special quality of the original is difficult to capture in a translation. Readers are
earnestly requested, that if they have the knowledge of the Hindi language, to read the
original book entitled ‘GITA PRABODHANI’ in Hindi, available through GITA PRESS,
GORAKHPUR, INDIA.
tvameva mata cha pita tvameva
tvameva bandhuscha sakha tvameva |
tvameva vidyaa dravinam tvameva
tvameva sarvam mama devadeva ||
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Swami Ramsukhdas Gita Prabodhani
|| Sri Paramatme Nameh ||
- Chapter 5 -
Gita 5:1
'''अथ प�चमोऽ�यायः'''
अजु�न उवाच
सं�यासं कम�णा ंकृ�ण पनुय�गं च शंस�स। य��ेय एतयोरेकं त�मे ��ूह स�ुनि�चतम ्
॥५ १॥
arjuna uvāca
sannyāsaṁ karmaṇ āṁ kṛṣṇ a punar yogaṁ ca śaṁ sasi
yac chreya etayor ekaṁ tan me brūhi suniścitam
Arjuna said: O Krishna, you praise physical renunciation of actions (Sankhyayoga) and again you command unselfish performance of actions (Karmayoga), Tell me, for certain, which of the two is decidedly better for my ultimate good. 1
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Gita 5:2
�ीभगवानुवाच
सं�यासः कम�योग�च �नः�ेयसकरावभुौ। तयो�तु कम�स�ंयासा�कम�योगो �व�श�यते ॥५ २॥
śrībhagavān uvāca
sannyāsaḥ karmayogaś ca niḥ śreyasakarāv ubhau
tayos tu karmasannyāsāt karmayogo viśiṣ yate
The blessed Lord said: 'Sannyasa' (Sankhayoga, discipline of Knowledge) and 'Karmayoga'
(discipline of action) both lead to salvation (supreme bliss). But of the two 'Karmayoga' is superior to 'Sankhyayoga'. 2 Comment: The Lord said that though both 'Sankhyayoga' and 'Karmayoga are conducive to spiritual good of man, even then the performance of duty according to 'Karmayoga' is superior. Karmayoga is better and easier as compared to 'Sankhyayoga'.
Gita 5:3
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�ेयः स �न�यसं�यासी यो न �वेि�ट न का���त। �न��व��वो �ह महाबाहो सखु ंब�धा��मु�यत े॥५ ३॥
jñeyaḥ sa nityasannyāsī yo na dveṣṭ i na kāṅ kṣ ati
nirdvandvo hi mahābāho sukhaṁ bandhāt pramucyate
O mighty armed (Arjuna), he who neither hates anyone nor desires anything from anyone, should be considered fit to be ever a renouncer (nitya Sanyasi). For, he who has risen above the dualities (pairs of opposites) is easily liberated from the bondage of the world. 3
Gita 5:4
सां�ययोगौ पथृ�बालाः �वदि�त न पि�डताः। एकम�याि�थतः स�यगुभयो�व��दत ेफलम ्
॥५ ४॥
sāṅ khyayogau pṛ thag bālāḥ pravadanti na paṇḍ itāḥ
ekam apy āsthitaḥ samyag ubhayor vindate phalam
It is the ignorant not the wise who speak of Sankhyayoga (Discipline
of Knowledge or renunciation) and Karmayoga (Discipline of Action)
yielding different results; because one who is well established in
either one, gets the fruit of both (God realization). 4
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Comment:
In Lord's opinion, Jnanayoga and Karmayoga are the two disciplines
of this world (Gita 3-3) and the result of both is the same. At the end,
both equally liberate one from the world and then one realizes the
true self. Therefore, both are independent disciplines for liberation.
Gita 5:5
य�सां�यैः �ा�यत े�थानं त�योगैर�प ग�यत।े एकं सां�यं च योगं च यः प�य�त स: प�य�त ॥५ ५॥
yat sāṅ khyaiḥ prāpyate sthānaṁ tad yogair api gamyate
ekaṁ sāṅ khyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati
The supreme state, which is attained by the Sankhyayogi is also
attained by the Karmayogi. Therefore, he who sees Sankhyayoga
and Karmayoga as one and the same (yielding the same fruit), he
perceives the reality. 5
Comment:
Since the result of both the Jnanayoga and Karmayoga is the
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same, both disciplines are considered equal.
Gita 5:6
सं�यास�तु महाबाहो दःुखमा�तुमयोगतः। योगयु�तो म�ुन���म न�चरेणा�धग�छ�त
॥५ ६॥
sannyāsas tu mahābāho duḥ kham āptum ayogataḥ
yogayukto munir brahma na cireṇ ādhigacchati
But O' mighty armed (Arjuna), Sankhyayoga (discipline of
Knowledge) is difficult to achieve without Karmayoga (discipline of
action). The sage adept in Karmayoga, quickly attains to the
Absolute. 6
Comment:
In the discipline of Karmayoga, aspirant performs all actions
unselfishly, for the welfare of others only, therefore, his attachment
is easily wiped away. Removing the attachment first through the
practice of Karmayoga, perfection can be easily attained by the
follower of Sankhyayoga. Due to this reason, the Lord has used
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Karma yogi's sentiments (bhava) of "Sarvabhuthite rata:' (takes
delight in doing things for the welfare of others) in the context of
Jnanayoga (discipline of knowledge). In other words, this sentiment
is essential for those who practice Jnanayoga (Gita: 5/25, 12/4). If
this sentiment (bhava, feeling) is not there in Jnanayogi then there
would be great pride in his knowledge.
Gita 5:7
योगयु�तो �वशु�धा�मा �विजता�मा िजतिे��यः। सव�भतूा�मभूता�मा कुव��न�प न �ल�यत े॥
५ ७॥
yogayukto viśuddhātmā vijitātmā jitendriyaḥ
Sarvabhūtātmabhūtātmā kurvann api na lipyate
One whose mind is pure, has controlled his body, has subdued his
senses and whose self is the Self in all beings, that Karmayogi is
not tainted by actions while performing actions. 7
Comment:
Having let go the bond of relationship with the body, senses and
the "antahkaran" (mind, intellect, memory and ego), the Karmayogi
experiences oneness with all living beings. With the dissolution of
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individuality in the Karmayogi, sense of doer-ship does not remain,
at which time all Karmas (actions) performed through him become
"Akarma" (do not produce any fruits).
Gita 5:8, 9
नवै �कं�च�करोमी�त य�ुतो म�येत त�व�वत।् प�य���ृव��पशृि�ज��न�नन ्ग�छ��वप��वसन ् ॥५ ८॥
�लपि�वसजृ�ग�ृण�नुि�मषि�न�मष�न�प। इि��याणीि��याथ�ष ुवत��त इ�त धारयन ् ॥५ ९॥
naiva kiñcit karomīti yukto manyeta tattvavit
paśyañ śṛṇ van spṛ śañ jighrann aśnan gacchan svapañ śvasan
pralapan visṛ jan gṛ hṇ ann unmiṣ an nimiṣ ann api
Indriyāṇ īndriyārtheṣ u vartanta iti dhārayan
The Sankhya yogi, who knows the truth (reality of things), believes
that even though seeing, hearing, touching, smelling, eating, walking,
sleeping, breathing, speaking, answering the calls of nature, grasping,
opening and closing the eyes, that he does nothing; he believes 'all
senses are moving among the sense objects'. 8-9
Comment:
Assuming his relationship with ego that belongs to the Apara Prakriti
(lower Nature), the deluded man thinks himself to be the doer
'ahamkaravimudhatma karta 'ham iti manyate' (Gita: 3-27). But with
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the dawn of wisdom, he is able to break the relationship with the
lower nature (ego), then he experiences the truth about himself, he
realizes that 'he is not the doer'.
Our true nature is consciousness. In the consciousness there neither
was doer-ship and enjoyer-ship, nor is, nor it will be, nor is it possible
to be so. Therefore, even though actions ordained by scriptures are
performed by the body, his attention must be fixed on his true self,
which is free of doer-ship and enjoyer-ship - 'sarirastho 'pi kaunteya
na karoti na lipyate' (Gita: 13-31)
Gita 5:10
��म�याधाय कमा��ण स�गं �य��वा करो�त यः। �ल�यत ेन स पापेन प�मप��मवा�भसा ॥५ १०॥
brahmaṇ y ādhāya karmāṇ i saṅ gaṁ tyaktvā karoti yaḥ
lipyate na sa pāpena padmapatram ivāmbhasā
He (Bhaktiyogi or the follower of discipline of devotion) who offering all
actions to God, performs actions abandoning all attachment is not
tainted by sin, just as a lotus-leaf is not moistened by water. 10
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Comment
The Karmayogi (follower of Discipline of Action) offers all actions to the
world, Jnanayogi (follower of Discipline of Knowledge) offers all actions
to Prakriti (Nature) and Bhaktiyogi (follower of Discipline of Devotion)
offers all actions to God. The result of all three is the same. 'In the three
Yogas' (disciplines), it is essential principle that 'one does not do
anything for himself'.
Gita 5:11
कायेन मनसा ब�ु�या केवल�ैरि��यैर�प। यो�गनः कम� कुव�ि�त स�गं �य��वा�मशु�धये ॥५ ११॥
kāyena manasā buddhyā kevalair indriyair api
yoginaḥ karma kurvanti saṅ gaṁ tyaktvātmaśuddhaye
The Karmayogi, having shaken off attachment, perform actions with
senses, mind, intellect and body simply for the sake of self-purification.
11
Comment
Entirely shaking off (wiping out) proprietary interest (sense of mineness)
is itself purification of "Antahkarna " (mind, intellect, ego and memory).
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Not considering the body, senses, mind and intellect as his own, an
aspirant following the discipline of action (karmayog ) instead holds that
these belong to the world and he performs actions for the world only.
Steadily performing actions in this manner, when his sense of
mine-ness is completely gone, then his "antahakarna " (body, senses,
mind and intellect) is purified. With this purity, the relationship with
Antahakarna is dissolved and he gets established in the self.
Gita 5:12
य�ुतः कम�फलं �य��वा शाि�तमा�नो�त निै�ठक�म।् अय�ुतः कामकारेण फले स�तो �नब�यते ॥५ १२॥
yuktaḥ karmaphalaṁ tyaktvā śāntim āpnoti naiṣṭ hikīm
ayuktaḥ kāmakāreṇ a phale sakto nibadhyate
The actions do not bind, but the desire for the fruit of action binds. The
actions neither bind nor make one free. In actions, selfishness is binding
and unselfishness is liberating.
Gita 5:13
सव�कमा��ण मनसा स�ंय�या�ते सखंु वशी। नव�वारे परेु देह� नवै कुव��न कारयन ्॥५ १३॥
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sarvakarmāṇ i manasā sannyasyāste sukhaṁ vaśī
navadvāre pure dehī naiva kurvan na kārayan
The embodied soul having controlled the senses and mind, mentally
renouncing the performance of all actions (through discrimination), rests
happily (in his self) in the city of nine gates, without a doubt, neither
acting nor causing others to act. 13
Comment
On having an affinity with Nature (Prakriti), the embodied soul "jeev",
comes under the influence of modes of Nature- 'Avashah' helplessly,
(Gita 3-5) and he assumes the doer-ship of actions happening in Nature
(Prakriti). But when he shakes off this assumed relationship with Prakriti,
then he becomes "Vashi" (independent). On becoming independent, he
does not take on the doer-ship of any actions. Actions are happening in
Nature (Prakriti) and the self is naturally and self-evidently free of all
actions. The sentient element "Consciousness" (self) neither acts, nor
becomes the cause for actions to take place.
Gita 5:14
न कतृ��वं न कमा��ण लोक�य सजृ�त �भःु। न कम�फलसंयोगं �वभाव�तु �वत�त े॥५ १४॥
na kartṛ tvaṁ na karmāṇ i lokasya sṛ jati prabhuḥ
na karmaphalasaṁ yogaṁ svabhāvas tu pravartate
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Neither the sense of doership nor the nature of actions does the Lord
determine for the world, nor does He link actions with their fruits. But
it is the personal nature (Svabhava) alone that functions.
Comment
Like the Self, the Lord does not inspire anyone to perform actions.
Man is independent to perform actions. The sense of doership, the
actions and linking of fruit with the actions is responsibility of the
individual and not of God. Therefore to break the relationship from
these is also the responsibility of the individual. By ignorance the
individual assumes a relationship with Prakriti (Nature) and becomes a
doer of actions and becomes happy or sad by linking himself with the
fruit of actions.
Gita 5:15
नाद�े क�य�च�पापं न चवै सकृुत ं�वभःु। अ�ानेनावतंृ �ानं तने म�ुयि�त ज�तवः ॥५ १५॥
nādatte kasyacit pāpaṁ na caiva sukṛ taṁ vibhuḥ
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ajñānenāvṛ taṁ jñānaṁ tena muhyanti jantavaḥ The All-pervading Lord does not partake the virtue or sin of anyone; as knowledge is enveloped by ignorance, which obscures their wisdom or true knowledge, therefore beings get deluded. 15 Comment The Omnipresent consciousness (sentient element) does not become the doer or the enjoyer of good or sinful actions, but due to ignorance , the individual (jiva) only becomes doer and enjoyer. It is not the case that Jnana (Knowledge) is ever not existent. Even the word 'Ajnana' it is not indicator of absence of knowledge but it indicates incomplete knowledge. The knowledge of intellect is incomplete knowledge. Incomplete knowledge only gives rise to pride. But with the complete knowledge, pride disappears. Therefore, by giving importance to knowledge of intellect, one does not turn towards the true knowledge- this is what is meant by veiling of Jnana (knowledge) by Ajnana (Incomplete knowledge).
Gita 5:16
�ानेन त ुतद�ानं येषा ंना�शतमा�मनः। तषेामा�द�यव��ानं �काशय�त त�परम ्॥५ १६॥
jñānena tu tad ajñānaṁ yeṣ āṁ nāśitam ātmanaḥ
teṣ ām ādityavaj jñānaṁ prakāśayati tat param
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But for those whose ignorance is destroyed by knowledge
(discrimination), such knowledge illuminates and reveals the Supreme
Self like the sun. 16
Comment
By giving importance to Viveka (wisdom), ignorance is destroyed. With
ignorance thus gone, the Viveka transforms into knowledge of reality.
It is by giving importance to Viveka, destruction of ignorance becomes
possible and not by practice. With practice, the relationship with Prakriti
still remains; because without the help of body etc. practice is not
possible. The knowledge of reality, therefore can happen only by
breaking the relationship with the unreal (Prakriti).
Gita 5:17
त� ब�ुधय�तदा�मान�ति�न�ठा�त�परायणाः। ग�छ��यपुनराव�ृ� ं�ान�नधू�तक�मषाः ॥५ १७॥
tadbuddhayas tadātmānas tanniṣṭ hās tatparāyaṇ āḥ
gacchanty apunarāvṛ ttiṁ jñānanirdhūtakalmaṣ āḥ
Those, whose mind and intellect are wholly absorbed in God,
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who remain constantly established in identity with Him, and having finally become one with Him, their sins having been wiped out by wisdom, reach a state, from which there is no return. 17
Comment Wherever mind-intellect are engaged, there the self also gets
engaged-- this is human nature. Therefore, when mind-intellect are in God, then the self also is in God (Gita: 12/8). When the self merges with God then the ego is eliminated (knot of ego with the self is broken). With the ego gone, all 'Vikaar' (modifications) are eliminated; because all 'Vikaar', sins, mental anguish are resting in ego only. With the absence of ego, aspirant gets absorbed in the spiritual discipline and the discipline merges with the objective of the aspirant. Then there is no entity left except God. After reaching this stage, the aspirant is not subject to the cycle of birth and death. Because there is no question of coming back to the cycle because he is merged in God, Who is fully present in all times and places etc.
Gita 5:18
�व�या�वनयसंप�ने �ा�मणे ग�व हि�त�न। श�ुन चवै �वपाके च पि�डताः समद�श�नः ॥५ १८॥
Vidyāvinayasampanne brāhmaṇ e gavi hastini
śuni caiva śvapāke ca paṇḍ itāḥ samadarśinaḥ
The sage (wise one) looks upon a learned and humble Brahmana, a
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cow, an elephant, a dog and a pariah (lowly, out caste) with the same
eye (with vision of God), in all of them. || 18 ||
Comment:
Generally, the ignorant people cite this verse to mean as if to have the
same conduct (behavior) towards all. But this verse says
'samadarshinah (same sight)' and not 'Samavartina (same behavior)'
which means-- seeing with the same eye and not behaving the same
way towards all. Even looking from a gross point of view, it is
impossible to behave in the same way with a cow, an elephant, a dog or
a Pariah (outcaste). The difference in behavior among all these is a
must. For example, worship can be only performed to a Brahmana
endowed with learning and humility, not to outcast. Just like only cow's
milk is drunk and not that of female dog. Just like an elephant rather
than a dog can be used for riding. Just like it is a must that we treat
each limb of the body differently but in pleasure and pain we treat them
equally, in other words, pleasure in a limb is our pleasure and pain in a
limb is our pain. We do not tolerate when one of our limbs is in pain. In
the same way, the behavior with all people has to be appropriate to the
situation, but in their pleasure and pain we should have equal vision.
Gita 5:19
इहैव तिैज�तः सग� येषा ंसा�ये ि�थतं मनः।
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�नद�षं �ह समं ��म त�मा���म�ण त ेि�थताः ॥५ १९॥
ihaiva tair jitaḥ sargo yeṣ āṁ sāmye sthitaṁ manaḥ
nirdoṣ aṁ hi samaṁ brahma tasmād brahmaṇ i te sthitāḥ
Those whose minds are established in equanimity, they have
conquered the whole world in this very life. In other words, they have
attained liberation; because God is flawless and equal in all, therefore
they too are established in God. 19
Comment
How to recognize the great man who is established in the realm of
God-- his intellect is in equanimity, meaning that he does not have the
modifications of mind such as pairs of opposites, likes/dislikes,
pleasure and pain , elation and dejection etc. He whose intellect is
situated in equanimity, he should be considered as a Jivanmukta
(liberated soul).
Gita 5:20
न ���येि��यं �ा�य नो��वजे��ा�य चा��यम।्
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ि�थरबु��धरसंमढूो ��म�व���म�ण ि�थतः ॥५ २०॥
na prahṛṣ yet priyaṁ prāpya nodvijet prāpya cāpriyam
sthirabuddhir asammūḍ ho brahmavid brahmaṇ i sthitaḥ
He who is of firm understanding and undeluded (Jnani), who neither
rejoices on obtaining what is pleasant, nor feels perturbed on meeting
with the unpleasant; that knower of Brahma (God), is established in
Brahma (God). 20
Comment
The great liberated soul is aware of pleasant and unpleasant encounters
coming to him but in his so called "Antahkarna" (mind, intellect, ego
and memory), he does not have modifications such as likes and
dislikes, pleasure and pain etc. Being aware of these modifications is
not wrong but having (accepting) these modifications in him is wrong.
With the knowledge of Brahma, ego (individuality) is completely gone.
With ego being gone, the knower of Brahma does not remain, rather
that One Brahma (God) and only (Brahma) God remains.
Gita 5:21
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बा�य�पश��वस�ता�मा �व�द�या�म�न यत ्सखुम।् स ��मयोगयु�ता�मा सखुम�यम�नुत े॥५ २१॥
bāhyasparśeṣ v asaktātmā vindaty ātmani yat sukham
sa brahmayogayuktātmā sukham akṣ ayam aśnute
An aspirant who is no longer attached to external sense-objects, finds "Sattvika" pure joy in the self. Having completely merged himself with Brahma (God), he enjoys eternal bliss. || 21 || Comment When the attachment to beings and objects of this world goes away, then the aspirant finds pure "Sattvika" happiness. When he does not even enjoy Sattvika happiness and does not get contented with it, then he experiences continuous and steady happiness. Since pure "Sattvika" happiness belongs to Nature (Prakriti), so it is of temporary nature but steady happiness remains ever constant. This continuous happiness is the joy of liberation.
Gita 5:22
ये �ह स�ंपश�जा भोगा दःुखयोनय एव त।े आ�य�तव�तः कौ�तये न तषे ुरमत ेबधुः ॥५ २२॥
ye hi saṁ sparśajā bhogā duḥ khayonaya eva te
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ādyantavantaḥ kaunteya na teṣ u ramate budhaḥ
O' son of Kunti (Arjuna), the pleasures that are born of contact with sense objects, are only sources of pain, for they have a beginning and an end. Therefore, no wise man takes delight in them. 22 Comment All the pleasures of the world are in contrast with pain only. No pleasure stays forever. If the worldly pleasures would remain all the time, then it too would turn into pain. The reason is that worldly enjoyments do not have the power to give pleasure forever. The lasting happiness is possible only in the uninterrupted relish from liberation, only then it is . It is a rule that the outcome of every single worldly pleasure is pain. The worldly pleasure is of the nature of coming and going, while the self ever stays the same. The worldly pleasure is not a companion of the self. Therefore a discerning spiritual aspirant neither rejoices on obtaining what is pleasant nor becomes unhappy on meeting with the unpleasant. On enjoying the worldly pleasures, one gets tired but with spiritual joy one gets rest. The worldly pleasure is attained with the help of the instruments (senses, mind and intellect) and spiritual happiness does not require any of these instruments. On feeling sleepy, he lets go of even the greatest of worldly pleasures and sleeps. As he wakes up from deep sleep, all his tiredness is gone, he feels rested and refreshed. If he does not sleep, he will become crazy. This really means that one cannot live without letting go off the worldly pleasures.
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Gita 5:23
श�नोतीहैव यः सोढंु �ा�शर�र�वमो�णात।्
काम�ोधो�भवं वेगं स य�ुतः स सखुी नरः ॥५ २३॥
śaknotīhaiva yaḥ soḍ huṁ prāk śarīravimokṣ aṇ āt
kāmakrodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ
He, who is able to resist the rushing impulses born out of desire and anger, and overcomes these before he gives up his body is a Yogi (liberated person) and he is indeed a happy man. Comment The spiritual aspirant following the discipline (Yoga) of Knowledge should immediately resist the modifications of mind due to desire and anger and should not perform any action following these impulses (Gita: 3-34). As soon as the impulses of desire and anger start, he should abandon them, but if the rush of desire and anger are not resisted right at the outset, then one is compelled to engage in action under their influence (Gita 3-36). When an aspirant is not under the spell of desire and anger, in true sense, he is a Yogi. As such, he who is a Yogi, he is truly a happy man.
Gita 5:24
योऽ�तःसुखोऽ�तराराम�तथा�त�य��तरेव यः।
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O’ Lord ! O’ My Lord ! May I never forget You ! UNEDITED VERSION
स योगी ��म�नवा�णं ��मभूतोऽ�धग�छ�त ॥५ २४॥
yo ’ntaḥ sukho ’ntarārāmas tathāntarjyotir eva yaḥ
sa yogī brahmanirvāṇ aṁ brahmabhūto ’dhigacchati
One who finds happiness in God, delights only in God and who is illumined in knowledge of God alone, that Yogi experiencing identification with the state of Brahma attains to the beatitude of God (Nirvana Brahma). 24
Gita 5:25
लभ�त े��म�नवा�णमषृयः �ीणक�मषाः।
�छ�न�वैधा यता�मानः सव�भतू�हत ेरताः ॥५ २५॥
labhante brahmanirvāṇ am ṛṣ ayaḥ kṣ īṇ akalmaṣ āḥ
chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ
Those holy men whose mind, intellect and the senses are under their control, whose all doubts (dualities) are annihilated, whose all sins have been washed away and who are delightfully engaged in promoting the welfare of all beings, such aspirants with discrimination attain beatitude of Brahma (Nirvana Brahma). 25
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O’ Lord ! O’ My Lord ! May I never forget You ! UNEDITED VERSION
Gita 5:26
काम�ोध�वयु�ताना ंयतीना ंयतचेतसाम।्
अ�भतो ��म�नवा�णं वत�त े�व�दता�मनाम ्॥५ २६॥
Kāmakrodhavimuktānāṁ yatīnāṁ yatacetasām
abhito brahmanirvāṇ aṁ vartate viditātmanām
To those wise (Sankhyayogis), who are freed from desire and anger,
who have subdued their minds and who have realized the Self, for them, the beatitude of God (Brahmic bliss) pervades on all sides (while living in this body and after leaving the body). 26
Gita 5:27
�पशा��कृ�वा ब�हबा��यां�च�ु�चैवा�तरे �वुोः।
�ाणापानौ समौ कृ�वा नासा�य�तरचा�रणौ ॥५ २७॥
sparśān kṛ tvā bahir bāhyāṁ ś cakṣ uś caivāntare bhruvoḥ
prāṇ āpānau samau kṛ tvā nāsābhyantaracāriṇ au
Shutting out all external objects and fixing the gaze on the point
between the eyebrows, having regulated evenly the Prana (outgoing)
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O’ Lord ! O’ My Lord ! May I never forget You ! UNEDITED VERSION
and the Apana (incoming) breaths flowing through the nostrils, the sage, who has controlled his senses, mind and intellect, solely pursuing liberation, free from desire, fear and anger, is ever liberated. 27/28
Comment Leaving the outside objects outside, means that a spiritual aspirant
has solely one pursuit in mind and that is God and nothing else. The liberation is already axiomatic, but the spiritual aspirant does not experience this liberation, because he gives importance to the objects and persons which are meeting and departing, and he considers them as real and his own.
Gita 5:28
यतिे��यमनोबु��धमु��नम��परायणः।
�वगत�ेछाभय�ोधो यः सदा म�ुत एव सः ॥५ २८॥
Yatendriyamanobuddhir munir mokṣ aparāyaṇ aḥ
Vigatecchābhayakrodho yaḥ sadā mukta eva saḥ
"Others again, offer as sacrifice (yajna) their material possessions,
others offer sacrifice in the shape of austerities; others sacrifice through the practice of Yoga; while others with self-restraint and austere vows, offer study of the sacred scriptures and knowledge as sacrifice (yajna)." 28
Comment
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O’ Lord ! O’ My Lord ! May I never forget You ! UNEDITED VERSION
To serve others with material possessions that we have received,
without any selfish motive is called 'dravya yajnaa '. To bear difficulties joyfully while adhering to Dharma in performing one's ordained duty is called 'tapo yajnaa '. To remain equanimous in success and failure, in getting favourable and unfavourable fruits of actions, is called 'yoga yajnaa '. Studying sacred scriptures, reciting name of God etc. is called 'svaadhyaayaroopa-yajnaa '.
Gita 5:29
भो�तारं य�तपसा ंसव�लोकमहे�वरम।् स�ुदं सव�भतूाना ं�ा�वा मा ंशाि�तम�ृछ�त ॥५ २९॥
bhoktāraṁ yajñatapasāṁ sarvalokamaheśvaram
suhṛ daṁ sarvabhūtānāṁ jñātvā māṁ śāntim ṛ cchati
Having known Me in reality as the Enjoyer of all sacrifices
(Yajnas) and austerities (Tapas), the Supreme Lord of all the worlds and the unselfish Friend of all beings, attains peace. 29
Comment The Lord is not only the enjoyer of sacrifices and austerities but
also he is the enjoyer of all actions performed by His devotees (Gita: 9/27). He is also the Enjoyer of Love. If someone prostrates to someone, the Lord is Enjoyer of that too. Someone worships any of the gods, the Lord is enjoyer of that also.
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O’ Lord ! O’ My Lord ! May I never forget You ! UNEDITED VERSION
The Lord is Enjoyer of all auspicious actions, He is God of all
gods and is our Supreme Friend-- when the devotee firmly accepts Him in this way, then the mine-ness of aspirant shifts from the world to God, as soon as it happens, aspirant attains eternal peace.
ॐ त�स�द�त �ीम�भगव�गीतासूप�नष�सु ��म�व�यायां योगशा��े �ीकृ�णाजु�नसंवादे कम�सं�यासयोगो नाम प�चमोऽ�यायः ॥ ५ ॥
Aum tatsaditi srimad bhagavadgitasupanisatsu brahavidyayam yogasastre sri krisnarjuna samvade Karmasamyasyogonama
panchamo 'dhyayah || In the Upanishad of the Bhagavad Gita, the Knowledge of
Brahman, the Supreme, the Science of Yoga and the dialogue between Sri Krishna and Arjuna, this is the fifth discourse designated: `The Yoga of Renunciation of Action'.
LINK TO CHAPTERS
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1 2 3 4 5 6 7 8 9
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