The Advaith: 2008

Monday, December 29, 2008

Pujya Swamiji on Global Warming

I hope people listen to you, when you say this.

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Beginning and Ending Verses of each chapter in the Gita

Here are the 36 (+1 [see notes below]) verses that are the first and last verses of all the chapters of the Gita, along with Swami Gambhirananda's translation, as well as my notes.

Chapter 1
- dhR^itaraashhTra uvaacha .
  dharmakshetre kurukshetre samavetaa yuyutsavaH .
  maamakaaH paaNDavaashchaiva kimakurvata sa.njaya .. 1.1..
  
  Dhrtarastra said: O Sanjaya, what did my sons (and others) and Pandu's sons (and others) actually do when, eager for battle, they assembled on the sacred field, the Kuruksetra (Field of the Kurus)?
- sa.njaya uvaacha .
  evamuktvaarjunaH saN^khye rathopastha upaavishat.h .
  visR^ijya sashara.n chaapa.n shokasa.nvignamaanasaH .. 1.47..
  
  Sanjaya narrated: Having said so, Arjuna, with a mind afflicted with sorrow, sat down on the chariot in the midst of the battle, casting aside the bow along with the arrows.
Chapter 2
- sa.njaya uvaacha .
  ta.n tathaa kR^ipayaavishhTamashrupuurNaakulekshaNam.h .
  vishhiidantamida.n vaakyamuvaacha madhusuudanaH .. 2.1..
  
  Sanjaya said: To him who had been thus filled with pity, whose eyes were filled with tears and showed distress, and who was sorrowing, Madhusudana uttered these words:
- shriibhagavaanuvaacha .
  eshhaa braahmii sthitiH paartha nainaaM praapya vimuhyati .
  sthitvaasyaamantakaale.api brahmanirvaaNamR^ichchhati .. 2.72..
  
  The Blessed Lord said: O Partha, this is the state of being established in Brahman. One does not become deluded after attaining this. One attains identification with Brahman by being established in this state even in the closing years of one's life.
Chapter 3
- arjuna uvaacha .
  jyaayasii chetkarmaNaste mataa buddhirjanaardana .
  tatki.n karmaNi ghore maa.n niyojayasi keshava .. 3.1..
  
  Arjuna said: O Janardana (krsna), if it be Your opinion that wisdom is superior to action, why they do you urge me to horrible aciton, O Kesava ?
- shriibhagavaanuvaacha .
  evaM buddheH paraM buddhvaa sa.nstabhyaatmaanamaatmanaa .
  jahi shatruM mahaabaaho kaamaruupaM duraasadam.h .. 3.43..
  
  3.43 Understanding the Self thus as superior to the intellect, and completely establishing (the Self) is spiritual absorption with the (help of) the mind, O mighty-armed one, vanquish the enemy in the form of desire, which is difficult to subdue.
Chapter 4
- shriibhagavaanuvaacha .
  imaM vivasvate yogaM proktavaanahamavyayam.h .
  vivasvaanmanave praaha manurikshvaakave.abraviit.h .. 4.1..
  
  The Blessed Lord said: I imparted this imperishable Yoga to Vivasvan, Vivasvan taught this to Manu, and Manu transmitted this to Iksavaku.
- shriibhagavaanuvaacha .
  tasmaadaGYaanasaMbhuutaM hR^itstha.n GYaanaasinaatmanaH .
  chhittvainaM sa.nshayaM yogamaatishhThottishhTha bhaarata .. 4.42..
  
  The Blessed Lord said: Therefore, O scion of the Bharata dyasty, take recourse to yoga and rise up, cutting asunder with the sword of Knowledge this doubt of your own in the heart, arising from ignorance.
Chapter 5
- arjuna uvaacha .
  sa.nnyaasaM karmaNaa.n kR^ishhNa punaryoga.n cha sha.nsasi .
  yachchhreya etayorekaM tanme bruuhi sunishchitam.h .. 5.1..
  
  Arjuna said: O Krsna, You praise renunciation of actions, and again, (Karma-) yoga. Tell me for certain that one which is better between these two.
- shriibhagavaanuvaacha .
  bhoktaaraM yaGYatapasaa.n sarvalokamaheshvaram.h .
  suhR^idaM sarvabhuutaanaa.n GYaatvaa maa.n shaantimR^ichchhati ..
  5.29..
  
  The Blessed Lord said:One attains Peace by knowing Me who, as the great Lord of all the worlds, am the enjoyer of sacrifices and austerities, (and) who am the friend of all creatures.
Chapter 6
- shriibhagavaanuvaacha .
  anaashritaH karmaphalaM kaarya.n karma karoti yaH .
  sa sa.nnyaasii cha yogii cha na niragnirna chaakriyaH .. 6.1..
  
  The Blessed Lord said: He who performs an action which is his duty, without depending on the result of action, he is a monk and a yogi; (but) not (so in) he who does not keep a fire and is actionless.
- shriibhagavaanuvaacha .
  yoginaamapi sarveshhaaM madgatenaantaraatmanaa .
  shraddhaavaanbhajate yo maa.n sa me yuktatamo mataH .. 6.47..
  
  Even among all the yogis, he who adores Me with his mind fixed on Me and with faith,he is considered by Me to be the best of the yogis.
Chapter 7
- shriibhagavaanuvaacha .
  mayyaasaktamanaaH paartha yogaM yuJNjanmadaashrayaH .
  asa.nshayaM samagraM maa.n yathaa GYaasyasi tachchhR^iNu .. 7.1..
  
  The Blessed Lord said: O Partha, hear how you, having the mind fixed on Me, practising the Yoga of Meditation and taking refuge in Me, will know Me with certainly and in fulness.
- shriibhagavaanuvaacha .
  saadhibhuutaadhidaivaM maa.n saadhiyaGYa.n cha ye viduH .
  prayaaNakaale.api cha maa.n te viduryuktachetasaH .. 7.30..
  
  The Blessed Lord said: Those who know me as existing in the physical and the divine planes, and also in the context of the sacrifice, they of concentrated minds know Me even at the time of death.
Chapter 8
- arjuna uvaacha .
  ki.n tad.h brahma kimadhyaatma.n kiM karma purushhottama .
  adhibhuuta.n cha kiM proktamadhidaivaM kimuchyate .. 8.1..
  
  O supreme person, what is that Brahman? What is that which exists in the individual plane? What is action? And what is that which is said to exist in the physical plane? What is that which is said to be existing in the divine plane?
- shriibhagavaanuvaacha .
  vedeshhu yaGYeshhu tapaHsu chaiva
  daaneshhu yatpuNyaphalaM pradishhTam.h .
  atyeti tatsarvamidaM viditvaa
  yogii paraM sthaanamupaiti chaadyam.h .. 8.28 ..
  
  The Blessed Lord said: Having known this, the yogi transcends all those results of rigtheous deeds that are declared with regard to the Vedas, sacrifices, austerities and also charities, and he reaches the primordial supreme State.
Chapter 9
- shriibhagavaanuvaacha .
  idaM tu te guhyatamaM pravakshyaamyanasuuyave .
  GYaanaM viGYaanasahitaM yajGYaatvaa mokshyase.ashubhaat.h .. 9.1..
  
  The Blessed Lord said: However, to you who are not given to cavilling I shall speak of this highest secret itself, which is Knowledge [Jnana may mean Brahman that is Consciousness, or Its knowledge gathered from the Vedas (paroksa-jnana). Vijnana is direct experience (aparoksa-jnana).] combined with experience, by realizing which you shall be free from evil.
- shriibhagavaanuvaacha .
  manmanaa bhava madbhakto madyaajii maa.n namaskuru .
  maamevaishhyasi yuktvaivamaatmaanaM matparaayaNaH .. 9.34..
  
  Having your mind fixed on Me, be devoted to Me, sacrifice to Me, and bow down to Me. By concentrating your mind and accepting Me as the supreme Goal, you shall surely attain Me who am thus the Self.
Chapter 10
- shriibhagavaanuvaacha .
  bhuuya eva mahaabaaho shR^iNu me paramaM vachaH .
  yatte.ahaM priiyamaaNaaya vakshyaami hitakaamyayaa .. 10.1..
  
  The Blessed Lord said: O mighty-armed one, listen over again ot My supreme utterance, which I, wishing your welfare, shall speak to you who take delight (in it).
- shriibhagavaanuvaacha .
  athavaa bahunaitena kiM GYaatena tavaarjuna .
  vishhTabhyaahamidaM kR^itsnamekaa.nshena sthito jagat.h .. 10.42..
  
  The Blessed Lord said: What is the need of your knowing this extensively, O Arjuna? I remain sustaning this whole creation in a special way with a part (of Myself).
Chapter 11
- arjuna uvaacha .
  madanugrahaaya paramaM guhyamadhyaatmasa.nGYitam.h .
  yattvayokta.n vachastena moho.ayaM vigato mama .. 11.1..
  
  Arjuna said: This delusion of mine has departed as a result of that speech which is most secret and known as pertaining to the Self, and which was uttered by You for my benefit.
- shriibhagavaanuvaacha .
  matkarmakR^inmatparamo madbhaktaH saN^gavarjitaH .
  nirvairaH sarvabhuuteshhu yaH sa maameti paaNDava .. 11.55..
  
  The Blessed Lord said: O son of Pandu, he who works for Me, accepts Me as the supreme Goal, is devoted to Me, is devoid of attachment and free from enmity towards all beings-he attains Me.
Chapter 12
- arjuna uvaacha .
  evaM satatayuktaa ye bhaktaastvaaM paryupaasate .
  ye chaapyaksharamavyaktaM teshhaa.n ke yogavittamaaH .. 12.1..
  
  Arjuna said: Those devotees who, being thus ever dedicated, meditate on You, and those again (who meditate) on the Immutable, the Unmanifested-of them, who are the best experiencers of yoga [(Here) yoga means samadhi, spiritual absorption.] ?
- shriibhagavaanuvaacha .
  ye tu dharmyaamR^itamidaM yathoktaM paryupaasate .
  shraddadhaanaa matparamaa bhaktaaste.atiiva me priyaaH .. 12.20..
  
  The Blessed Lord said: But those devotees who accept Me as the supreme Goal, and with faith seek for this ambrosia which is indistinguishable from the virtues as stated above, they are very dear to Me.
Chapter 13
- arjuna uvaacha .
  prakR^itiM purushha.n chaiva kshetra.n kshetraGYameva cha .
  etadveditumichchhaami GYaanaM GYeya.n cha keshava .. 13.1..
  
  shriibhagavaanuvaacha .
  idaM shariiraM kaunteya kshetramityabhidhiiyate .
  etadyo vetti taM praahuH kshetraGYa iti tadvidaH .. 13.2[13.1]..
  
  The Blessed Lord said: O son of Kunti, this body is referred to as the 'field'. Those who are versed in this call him who is conscious of it as the 'knower of the field'.
- shriibhagavaanuvaacha .
  kshetrakshetraGYayorevamantaraM GYaanachakshushhaa .
  bhuutaprakR^itimoksha.n cha ye viduryaanti te param.h .. 13.35[13.34]..
  
  Those who know thus through the eye of wisdom the distinction between the field and the Knower of the field, and the annihilation of the Matrix of beings,-they reach the Supreme.
Chapter 14
- shriibhagavaanuvaacha .
  paraM bhuuyaH pravakshyaami GYaanaanaa.n GYaanamuttamam.h .
  yajGYaatvaa munayaH sarve paraaM siddhimito gataaH .. 14.1..
  
  The Blessed Lord said: I shall speak again of the supreme Knowledge, the best of all knowledges, by realizing which all the contemplatives reached the highest Perfection from here.
- shriibhagavaanuvaacha .
  
  brahmaNo hi pratishhThaahamamR^itasyaavyayasya cha .
  shaashvatasya cha dharmasya sukhasyaikaantikasya cha .. 14.27..
  
  The Blessed Lord said: For I am the Abode of Brahman-the indestructible and immutable, the eternal, the Dharma and absolute Bliss.
Chapter 15
- shriibhagavaanuvaacha .
  uurdhvamuulamadhaHshaakhamashvatthaM praahuravyayam.h .
  chhandaa.nsi yasya parNaani yasta.n veda sa vedavit.h .. 15.1..
  
  The Blessed Lord said: They say that the peepul Tree, which has its roots upward and the branches downward, and of which the Vedas are the leaves, is imperishable. He who realizes it is knower of the Vedas.
- shriibhagavaanuvaacha .
  iti guhyatamaM shaastramidamuktaM mayaa.anagha .
  etatbuddhvaa buddhimaansyaatkR^itakR^ityashcha bhaarata .. 15.20..
  
  The Blessed Lord said: O sinless one, this most secret scripture has thus been uttered by Me. Understanding this, one becomes wise and has his duties fulfilled, O scion of the Bharata dynasty.
Chapter 16
- shriibhagavaanuvaacha .
  abhayaM sattvasa.nshuddhirGYaanayogavyavasthitiH .
  daanaM damashcha yaGYashcha svaadhyaayastapa aarjavam.h .. 16.1..
  
  The Blessed Lord said: Fearlessness, purity of mind, persistence in knowledge and yoga, charity and control of the external organs, sacrifice, (scriptural) study, austerity and recititude;
- shriibhagavaanuvaacha .
  tasmaachchhaastraM pramaaNaM te kaaryaakaaryavyavasthitau .
  GYaatvaa shaastravidhaanokta.n karma kartumihaarhasi .. 16.24..
  
  The Blessed Lord said: Therefore, the scripture is your authority as regards the determination of what is to be done and what is not to be done. After understanding (your) duty as presented by scriptural injunction, you ought to perform (your duty) here.
Chapter 17
- arjuna uvaacha .
  ye shaastravidhimutsR^ijya yajante shraddhayaanvitaaH .
  teshhaa.n nishhThaa tu kaa kR^ishhNa sattvamaaho rajastamaH .. 17.1..
  
  But, O Krsna, what is the state [i.e., where do the rites undertaken by them end? of those who, endued with faith, adore by ignoring the injunctions of the scriptures? Is it sattva, rajas or tamas?
- shriibhagavaanuvaacha .
  ashraddhayaa hutaM datta.n tapastapta.n kR^ita.n cha yat.h .
  asadityuchyate paartha na cha tatprepya no iha .. 17.28..
  
  The Blessed Lord said: O son of Prtha, whatever is offered in sacrifice and given in charity, as also whatever austerity is undertakne or whatever is done without, faith, is said to be of on avail. And it is of no consequence after death, nor here.
Chapter 18
- arjuna uvaacha .
  sa.nnyaasasya mahaabaaho tattvamichchhaami veditum.h .
  tyaagasya cha hR^ishhiikesha pR^ithakkeshinishhuudana .. 18.1..
  
  Arjuna said: O mighty-armed Hrsikesa, O slayer of (the demon) Kesi, I want to know serverally the truth about sannyasa as also about tyaga.
- sa.njaya uvaacha .
  yatra yogeshvaraH kR^ishhNo yatra paartho dhanurdharaH .
  tatra shriirvijayo bhuutirdhruvaa niitirmatirmama .. 18.78..
  
  Sanjaya narrated: Where there is Krsna, the Lord of yogas, and where there is Partha, the wielder of the bow, there are fortune, victory, prosperity and unfailing prudence. Such is my conviction.

Here is some notes:

The +1 at the beginning of this post refers to the additional verse at the beginning of chapter 13. Some versions of Gita do not contain the verse that is Arjuna's question asking Lord Krishna about six items.

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Thursday, December 25, 2008

Bhaya in the Gita

This post is about the word bhaya in Gita, its translation by Swami Gambhirananda, and some of my notes.

bhayaadraNaaduparataM ma.nsyante tvaaM mahaarathaaH .
yeshhaa.n cha tvaM bahumato bhuutvaa yaasyasi laaghavam.h .. 2.35..

The great chariot-riders will think of you as having desisted from the fight out of fear; and you will into disgrace before them to whom you had been esteemed by.
nehaabhikramanaasho.asti pratyavaayo na vidyate .
svalpamapyasya dharmasya traayate mahato bhayaat.h .. 2.40..

Here there is no waste of an attempt; nor is there (any) harm. Even a little of this righteousness saves (one) from great fear.

[pratyavaaya is a kind of paapa that one incurs due to non-performance of duties that one has to perform, as defined by the shaastra. Rules for sin etc. are given in Purva-Mimamsa (P.M) sutras. Fear of these sins, or attachment to the desires drives one to do duties that have to be performed. Lord Krishna allays this fear by saying that doing the scripture-ordained-duties, shaastra-vihita-karma with an Ishvara-arpita-buddhi would save one from pratyavaaya-paapa. On the other hand, karma that is kaama-samkalpita (as well as raaga/dvesha samkalpita), duties that are prompted by desire (as well as attachment and aversion) works, would have the usual P.M rules applied to them (???). These kinds of works lead one to greater (vedantic sense) peril anyway, as they keep one in the cycle of births and deaths.]
duHkheshhvanudvignamanaaH sukheshhu vigataspR^ihaH .
viitaraagabhayakrodhaH sthitadhiirmuniruchyate .. 2.56..

That monk is called a man of steady wisdom when his mind is unperturbed in sorrow, he is free from longing for delights, and has gone beyond attachment, fear and anger.

[Swami Dayananda notes that the underlying root cause of both attachment as well as anger is Fear.]
shreyaansvadharmo viguNaH paradharmaatsvanushhThitaat.h .
svadharme nidhana.n shreyaH paradharmo bhayaavahaH .. 3.35..

One's own duty, though defective, is superior to another's duty well-performed. Death is better while engaged in one's own duty; another's duty is fraught with fear.

[Another's duty will induce great fear. The primary cause for Arjuna's confusion is the misunderstanding of his duty. The persons who were standing before him were evil doers, aatataayi and he was kshatriya. So, his current duty is to punish those people. Instead, he wanted to renounce and go to Himalayas. (This is exactly what is happening in India now-a-days. As a country, India seems to have lost its kshaatra-dharma.)

Krishna explains that another's duty is fraught with fear as in a Vedantic sense, any secular duty is as good as another. Further dereliction of one's duty (svadharma) does not fulfill the "karma as a purifier" model.

Also, compare this verse with the following verse in the final chapter of Gita:

shreyaansvadharmo viguNaH paradharmaatsvanushhThitaat.h .
svabhaavaniyataM karma kurvannaapnoti kilbishham.h .. 18.47..

One's own duty, (though) defective, is superior to another's duty well performed. By performing a duty as dictated by one's own nature, one does not incur sin.

The message of both these verses is unequivocal: Do your duty with Ishvara-arpita-buddhi. It will save you from the fear of non-performance of duty, as well as save you from paapa, sin.]
viitaraagabhayakrodhaa manmayaa maamupaashritaaH .
bahavo GYaanatapasaa puutaa madbhaavamaagataaH .. 4.10..

Many who were devoid of attachment, fear and anger, who were absorbed in Me, who had taken refuge in Me, and were purified by the austerity of Knowledge, have attained My state.

[Second instance when attachment and anger are clubbed together with fear. Earlier, it was in 2.56. Once these three are defeated, then there is no time needed for sinking of the Knowledge which leads one to the infinite state.]
yatendriyamanobuddhirmunirmokshaparaayaNaH .
vigatechchhaabhayakrodho yaH sadaa mukta eva saH .. 5.28..

(Keeping the external objects outside, the eyes at the juncture of the eye-brows, and making equal the outgoing and incoming breaths that move through the nostrils,) the contemplative who has control over his organs, mind and intellect should be fully intent on Liberation and free from desire, fear and anger.

[Here is ichcha (which is another form of raaga) that is clubbed together with bhaya and krodha. See 2.56 and 4.10 as well.]
prashaantaatmaa vigatabhiirbrahmachaarivrate sthitaH .
manaH sa.nyamya machchitto yukta aasiita matparaH .. 6.14..

He should remain seated with a placid mind, free from fear, firm in the vow of a celibate, and with the mind fixed on Me by controlling it through concentration, having Me as the supreme Goal.
buddhirGYaanamasaMmohaH kshamaa satya.n damaH shamaH .
sukhaM duHkhaM bhavo.abhaavo bhaya.n chaabhayameva cha .. 10.4..

Intelligence, wisdom, non-delusion, forgiveness, truth, control of the external organs, control of the internal organs, happiness, sorrow, birth, death and fear as also fearlessness;

[Here fear is trepidation, and fearlessness is its absence. These are used as a prerequisite for gaining Knowledge.]
amii hi tvaa.n surasaN^ghaa vishanti
kechidbhiitaaH praaJNjalayo gR^iNanti .
svastiityuktvaa maharshhisiddhasaN^ghaaH
stuvanti tvaa.n stutibhiH pushhkalaabhiH .. 11.21..

Those very groups of gods enter into You; struck with fear, some extol (You) with joined palms. Groups of great sages and perfected beings praise You with elaborate hymns,saying 'May it be well!'
vaktraaNi te tvaramaaNaa vishanti
da.nshhTraakaraalaani bhayaanakaani .
kechidvilagnaa dashanaantareshhu
sa.ndR^ishyante chuurNitairuttamaaN^gaiH .. 11.27..

They rapidly enter into Your terrible mouths with cruel teeths! Some are seen sticking in the gaps between the teeth, with their heads crushed!
adR^ishhTapuurva.n hR^ishhito.asmi dR^ishhTvaa
bhayena cha pravyathitaM mano me .
tadeva me darshaya deva ruupaM
prasiida devesha jagannivaasa .. 11.45..

I am delighted by seeing something not seen heretofore, and my mind is stricken with fear. O Lord, show me that very form; O supreme God, O Abode of the Universe, be gracious!

[The question is, why did not Arjuna speak like vaagabhriNi or vaamadeva of Rig Veda, or like Janaka in beginning chapters of Ashtavakra Gita? According to an opinion, it is because of the "primal fear", fear of duality, which Vyaasa due to His brilliance wanted us to remember. Any experience involves the diads and triads. Which means duality. On the other hand, Advaita is ekam-advitiiyam: One without a second.]
yasmaannodvijate loko lokaannodvijate cha yaH .
harshhaamarshhabhayodvegairmukto yaH sa cha me priyaH .. 12.15..

He, too, owing to whom the world is not disturbed, and who is not disturbed by the world, who is free from joy, impatience, fear and anxiety, is dear to Me.

[One who is a good knower of Self never ever perturbs the state of the world by his anxieties.]
abhayaM sattvasa.nshuddhirGYaanayogavyavasthitiH .
daanaM damashcha yaGYashcha svaadhyaayastapa aarjavam.h .. 16.1..

Fearlessness, purity of mind, persistence in knowledge and yoga, charity and control of the external organs, sacrifice, (scriptural) study, austerity and recititude;

[Fearlessness is a prerequisite to the gaining of knowledge.]
duHkhamityeva yatkarma kaayakleshabhayaattyajet.h .
sa kR^itvaa raajasaM tyaagaM naiva tyaagaphalaM labhet.h .. 18.8..

Whatever action one may relinquish merely as being painful, from fear of physical suffering, he, having resorted to renunciation based on rajas, will surely not acquire the fruits of renunciation.
pravR^itti.n cha nivR^itti.n cha kaaryaakaarye bhayaabhaye .
bandhaM moksha.n cha yaa vetti buddhiH saa paartha saattvikii ..
18.30..

O Partha, that intellect is born of sattva which understands action and withdrawal, duty and what is not duty, the sources of fear and fearlessness, and bondage and freedom.
yayaa svapnaM bhayaM shokaM vishhaadaM madameva cha .
na vimu.nchati durmedhaa dhR^itiH saa paartha taamasii .. 18.35..

That firmness is considered to be born of tamas due to which a person with a corrupt intellect does not give up sleep, fear, sorrow, despondency as also sensuality.

[These fears are lower level fears that have to be conquered.]

Here is some notes: The Brihadaranaka Upanishad says dvitiyaad vai bhayam bhavati. The same sentiment is expressed in Srimad Bhagavatham, 11.2.37. This "primal fear" is the root cause of all suffering and all ephermeal existence. Only when this is conquered does one reach the ekam-advitiiyam-stage (One without a second state.) The fearlessness of GYaanis is well known. How can a dream tiger cause fear, when in waking state? It can cause fear when in the dream state.

This fear is what has been conquered by Prahlada, who was a natural GYaani. Hence when the Lord appeared in a ferocious form, he remained unperturbed.
This fear is what cause Arjuna tremble when he saw the Lord in His fearful form, and hence the reason for Arjuna asking the Lord to re-appear in a sattvik form.
This primal bhaya is what made Swami Vivekananda cry out in fear, asking Ramakrishna Paramahamsa "what are you doing to me?", when the latter touched Him on the heart. This will turn out to be a delusional fear anyway!

The above primal fear seems to be different from the ordinary fear that we face in daily life. Some people seem to be more bold, because they have conquered their inhibitions. One could think that there is a lower bhaya, which has to be conquered so that Vedanta can be imbibed. Lord Krishna is unequivocal in conquering this lower fear. Do your Duty. Do it with dedication. It will save you from great fear. it will create a serenity in you that will make you ready for Vedanta. Even among non-atma-GYaanis, the people who have conquered this lower fear by doing their duty have obtained the necessary aatma-shuddhi and hence will imbibe Vedanta better.

May we pray to the Lakshmi Narasimha who drives away the fear from our hearts so that we can let the Vedanta sink in our hearts deeply!

ekena chakramapareNa kareNa sha~Nkha\-
manyena sindhutanayaamavalambya tishhThan.h .
vaametareNa varadaabhayapadmachihnaM
lakShmiinR^isi.nha mama dehi karaavalambam.h ..

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Purusha and Prakriti in the Gita

Here are the occurances of Purusha (purushha) and Prakriti (prakR^iti) in the Gita, the verses and their translation by Swami Gambhirananda, and my notes.

purushha

ya.n hi na vyathayantyete purushhaM purushharshhabha .
samaduHkhasukha.n dhiira.n so.amR^itatvaaya kalpate .. 2.15..

O (Arjuna, who are) foremost among men, verily, the person whom these do not torment, the wise man to whom sorrow and happhiness are the same-he is fit for Immortality.

[Here the two uses refer to persons and an epithet for Arjuna.]
vedaavinaashina.n nitya.n ya enamajamavyayam.h .
katha.n sa purushhaH paartha ka.n ghaatayati hanti kam.h .. 2.21..

O Partha, he who knows this One as indestructible, eternal, birthless and undecaying, how and whom does that person kill, or whom does he cause to be killed!

[This use is about a person who knows the ephermeality of the Body-Mind-complex, as the eternal nature of the Self.]
yatato hyapi kaunteya purushhasya vipashchitaH .
indriyaaNi pramaathiini haranti prasabhaM manaH .. 2.60..

For, O son of Kunti, the turbulent organs violently snatch away the mind of an intelligent person, even while he is striving diligently.

[An intelligent person is only in the secular level. If He was truly Vedantic, he would have known how to control the indriyas.]
na karmaNaamanaarambhaannaishhkarmyaM purushho.ashnute .
na cha sa.nnyasanaadeva siddhi.n samadhigachchhati .. 3.4..

A person does not attain freedom from action by abstaining from action; nor does he attain fulfilment merely through renunciation.

[Again, this use is about a person who does not know the technique of proper Vedantic action.]
arjuna uvaacha .

ki.n tad.h brahma kimadhyaatma.n kiM karma purushhottama .
adhibhuuta.n cha kiM proktamadhidaivaM kimuchyate .. 8.1..

O supreme person, what is that Brahman? What is that which exists in the individual plane? What is action? And what is that which is said to exist in the physical plane? What is that which is said to be existing in the divine plane?

[One of the instances when Arjuna addresses the Lord, knowing that He is the Self in all Beings.]
adhibhuutaM ksharo bhaavaH purushhashchaadhidaivatam.h .
adhiyaGYo.ahamevaatra dehe dehabhR^itaa.n vara .. 8.4..

That which exists in the physical plane is the mutable entity, and what exists in the divine plane is the Person. O best among the embodied beings, I Myself am the entity that exists in the sacrifice in this body.

The terse reply to the question of Arjuna, explaining the divine nature of the Self. This will be explained later, culminating in the final verses of Chapter 15. Also, here it is the Lord who recognizes Arjuna as the Best among all Men. Who else would be fit for such teaching?]
abhyaasayogayuktena chetasaa naanyagaaminaa .
paramaM purushhaM divya.n yaati paarthaanuchintayan.h .. 8.8..

O son of Prtha, by meditating with a mind which is engaged in the yoga of practice and which does not stray away to anything else, one reaches the supreme Person existing in the effulgent region.

[The goal is the supreme person. The means is practice, determination and dispassion.]
prayaaNakaale manasaa.achalena
bhaktyaa yukto yogabalena chaiva .
bhruvormadhye praaNamaaveshya samyak.h
sa taM paraM purushhamupaiti divyam.h .. 8.10..

At the time of death, having fully fixed the Prana (vita force) between the eyebrows with an unswerving mind, and being imbued with devotion as also the strength of concentration, he reaches that resplendent supreme person.

[Again, the goal is the Person described in many Vedic Hymns. The power of Yoga which the aspirant has accumulated over His/Her lifetime comes to use at the time of departure. This is in cases of aspirants who have not attained jIvanmukti in this lifetime, as is the goal of Upanishads. They go to higher worlds and eventually reach the final state of Moksha.

Even if the person has other thoughts at that time, the path traversed till then does not go waste. He reaches the goal eventually. The story of Jada Bharatha is an illustration.]
purushhaH sa paraH paartha bhaktyaa labhyastvananyayaa .
yasyaantaHsthaani bhuutaani yena sarvamidaM tatam.h .. 8.22..

O son of Prtha, that supreme Person-in whom are included (all) the beings and by whom all this is pervaded-is, indeed, reached through one-pointed devotion.

[Here Purusha means Brahman, with Bhakti being clearly stated as a means to reach it.]
ashraddadhaanaaH purushhaa dharmasyaasya para.ntapa .
apraapya maa.n nivartante mR^ityusa.nsaaravartmani .. 9.3..

O destroyer of foes, persons who are regardless of this Dharma (knowledge of the Self) certainly go round and round, without reaching Me, along the path of transmigration which is fraught with death.

[Here, Purusha refers to common-folks who are caught up in the cycle of births and deaths.]
arjuna uvaacha .
paraM brahma paraM dhaama pavitraM paramaM bhavaan.h .
purushhaM shaashvataM divyamaadidevamajaM vibhum.h .. 10.12..

You are the supreme Brahman, the supreme Light, the supreme Sanctifier. All the sages as also the divine sage Narada, Asita, Devala and Vyasa call You the eternal divine Person, the Primal God, the Birthless, the Omnipresent; and You Yourself verily tell me (so).

[Arjuna again recognizes Lord Krishna to be the eternal Brahman.]
svayamevaatmanaatmaanaM vettha tvaM purushhottama .
bhuutabhaavana bhuutesha devadeva jagatpate .. 10.15..

O supreme Person, the Creator of beings, the Lord of beings, God of gods, the Lord of the worlds, You Yourself alone know Yourself by Yourself.

[Again, recognition by Arjuna of Lord Krishna as the Brahman.]
evametadyathaattha tvamaatmaanaM parameshvara .
drashhTumichchhaami te ruupamaishvaraM purushhottama .. 11.3..

O supreme Lord, so it is, as You speak about Yourself. O supreme Person, I wish to see the divine form of Yours.
tvamaksharaM paramaM veditavya.n
tvamasya vishvasya paraM nidhaanam.h .
tvamavyayaH shaashvatadharmagoptaa
sanaatanastvaM purushho mato me .. 11.18..

You are the Immutable, the supreme One to be known; You are the most perfect repository of this Universe. You are the Imperishable, the Protector of the ever-existing religion; You are the eternal Person. This is my belief.
tvamaadidevaH purushhaH puraaNaH
tvamasya vishvasya paraM nidhaanam.h .
vettaasi vedya.n cha para.n cha dhaama
tvayaa tataM vishvamanantaruupa .. 11.38..

You are the primal Deity, the eternal Person; You are the supreme Resort of this world. You are the knower as also the object of knowledge, and the supreme Abode. O You of infinite forms, the Universe is pervaded by You!

[The above two are *key verses* in the prayer to the Lord by Arjuna. The sanaatana-purushha and purAna-purushha seem appropriate for the Brahman which is beyond time.

I have made the correction to make purANa of 11.38 to be the same as sanAtana of 11.18. The translation in the book uses the word 'ancient', which is less appropriate. (another example for translation of purANa is verse na jaayate mriyate vaa kada (2.20)). ]
arjuna uvaacha .
prakR^itiM purushha.n chaiva kshetra.n kshetraGYameva cha .
etadveditumichchhaami GYaanaM GYeya.n cha keshava .. 13.1..

O Keshava, I wish to learn about Prakriti and Purusha, Kshetra, Kshetrajna and also the Knowledge and that which is to be known.

[Arjuna is asking about six entities at the beginning of Chapter 13. Abstractly, he wants to learn more about the discrimination between matter and spirit. Either the different words used could mean "please explain to me the different aspects of separation between the inert-matter and the consciousness entity" or it could also mean "explain the difference at local and cosmic level", with Prakriti and Purusha being the cosmic level terms and the Kshetra and Kshetrajna being the individual-level terms. These would be explained in chapters 13, 14 and 15. Some aspects have already been explained earlier.Translation by Swami Chinmayananda.]
prakR^itiM purushha.n chaiva vidyanaadi ubhaavapi .
vikaaraa.nshcha guNaa.nshchaiva viddhi prakR^itisaMbhavaan.h ..
13.20..

Know both Nature and also the individual soul to be verily without beginning; know the modifications as also the qualities as born of Nature.

[Here Purusha means the individual-soul (Jiva). The Lord explains that there is no beginning for both (Prakriti and Purusha). It is however possible to leave the "concept of Jiva" and attain the aatma-bhaava. (Atma is not merely a concept, it is the substratum of all concepts.) Then immortality ensures.]
kaaryakaaraNakartR^itve hetuH prakR^itiruchyate .
purushhaH sukhaduHkhaanaaM bhoktR^itve heturuchyate .. 13.21..

With regard to the source of body and organs, Nature is said to be the cause. The soul is the cause so far as enjoyership of happiness and sorrow is concerned.

[The doer is just the Prakriti and its Gunas. The Jiva is one who has beginning-less association with the Gunas. Hence it becomes a bhokta due to this association. The Atma is non-doer and non-enjoyer. So is the Jiva who has totally identified with it.]
purushhaH prakR^itistho hi bhuN^.hkte prakR^itijaanguNaan.h .
kaaraNaM guNasaN^go.asya sadasadyonijanmasu .. 13.22..

Since the soul is seated in Nature, therefore it experiences the qualities born of Nature. Contact with the qualities is the cause of its births in good and evil wombs.

[Jiva is Jiva so long as it considers itself a Jiva (Refer Prof. VK's "Who is a Doer" article). Enjoyment of the sense-organs continues its death and birth. Beyond these dualities is the Atma.]
upadrashhTaanumantaa cha bhartaa bhoktaa maheshvaraH .
paramaatmeti chaapyukto dehe.asminpurushhaH paraH .. 13.23..

He who is the Witness, the Permitter, the Sustainer, the Experiencer, the great Lord, and who is also spoken of as the transcendental Self is the supreme Person in this body.

[The Self is the actionless inactive close witness of everything that happens. It permits the happenings, as without it, no action takes place (without it, everything else is inert). It hence sustains it as Vishnu sustains the worlds. He is the experiencer because due to it, the mental states like "I am Happy, I am sad" come into existence. He is Lord because it is He that allows all these happenings.]
ya evaM vetti purushhaM prakR^iti.n cha guNaiH saha .
sarvathaa vartamaano.api na sa bhuuyo.abhijaayate .. 13.24..

He who knows thus the Person and Nature along with the qualities will not be born again, in whatever way he may live.

[This discrimination is the greatest of all Knowledge, as it liberates one from the cycle of births and deaths.]
tataH padaM tatparimaargitavyaM
yasmingataa na nivartanti bhuuyaH .
tameva chaadyaM purushhaM prapadye .
yataH pravR^ittiH prasR^itaa puraaNii .. 15.4..

Thereafter, that State has to be sought for, going where they do not return again: I take refuge in that Primeval Person Himself, from whom has ensued the eternal Manifestation.

[Purusha is the final goal, obtaining which there is no return to the ephermeal universe. The means is Sharanam, surrender to the all encompassing one and recognizing it as One's own inner Self.]
dvaavimau purushhau loke ksharashchaakshara eva cha .
ksharaH sarvaaNi bhuutaani kuuTastho.akshara uchyate .. 15.16..

There are these two persons in the world-the mutable and the immutable. The mutable consists of all things; the one existing as Maya is called the immutable.

[The two Purushas. The Vedic and Upanishadic "two birds" also worth remembering here. The lower Purusha does duties and attaches Himself to the results and is hence entangled in the lower Nature. The Higher is just an observer. Or He is the Ishvara in the Maya Frame. Beyond these two is the substratum of all. The being of all beings. The eternal "is-ness". Both the kshara and akshara Purusha are that, with different levels, called Upaadhis. When Upadhis cease to exist, Brahman just is.]
uttamaH purushhastvanyaH paramaatmetyudhaahR^itaH .
yo lokatrayamaavishya bibhartyavyaya iishvaraH .. 15.17..

But different is the supreme Person who is spoken of as the transcendental Self, who, permeating the three worlds, upholds (them), and is the imperisahble God.

[Brahman permeates the three worlds, and upholds them. Because It is the is-ness of the concept of worlds. "Jiva is controlled by Ishvara in Maya" is a true statement. Beyond Jiva is the existence of Jiva (is-ness of Jiva). Beyond Ishvara-Maya framework, which is but a controlling/controller power is the "is-ness" of either of them. That is Brahman, which is called Brahman by the Seers of the Vedas.]
yasmaatksharamatiito.ahamaksharaadapi chottamaH .
ato.asmi loke vedecha prathitaH purushhottamaH .. 15.18..

Since I am transcendental to the mutable and above even the immutable, hence I am well known in the world and in the Vedas as the supreme Person.

[Brahman is hence the supreme Person.]
yo maamevamasaMmuuDho jaanaatipurushhottamam.h .
sa sarvavidbhajati maaM sarvabhaavena bhaarata .. 15.19..

O scion of the Bharata dynasty, he who, being free from delusion, knows Me the supreme Person thus, he is all-knowing and adores Me with his whole being.

[One who knows Brahman becomes Brahman. This is the last use of Purusha in the sense of Brahman.]
sattvaanuruupaa sarvasya shraddhaa bhavati bhaarata .
shraddhaamayo.ayaM purushho yo yachchhraddhaH sa eva saH .. 17.3..

O scion of the Bharata dynasty, the faith of all beings is in accordance with their minds. This person is made up of faith as the dominant factor. He is verily what his faith is.

[Here it is people and faiths.]
nishchayaM shR^iNu me tatra tyaage bharatasattama .
tyaago hi purushhavyaaghra trividhaH samprakiirtitaH .. 18.4..

O the most excellent among the descendants of Bharata, hear from Me the firm conclusion regarding that tyaga. For, O greatest among men, tyaga has been clearly declared to be of three kinds.

[Arjuna is clearly the best among Men.]

prakR^iti: Here are the occurences of Prakriti in Gita.

na hi kashchitkshaNamapi jaatu tishhThatyakarmakR^it.h .
kaaryate hyavashaH karma sarvaH prakR^itijairguNaiH .. 3.5..

Because, no one ever remains even for a moment without doing work. For all are made to work under compulsion by the gunas born of Nature.

[The association of Jiva and Prakriti has been since immemorial times. Hence the Jiva keeps doing works driven by the Gunas, which are in turn born of Prakriti.]
prakR^iteH kriyamaaNaani guNaiH karmaaNi sarvashaH .
ahaN^kaaravimuuDhaatmaa kartaahamiti manyate .. 3.27..

While actions are being done in every way by the gunas (qualities) of Nature, one who is deluded by egoism thinks thus: 'I am the doer.'
prakR^iterguNasaMmuuDhaaH sajjante guNakarmasu .
taanakR^itsnavido mandaankR^itsnavinna vichaalayet.h .. 3.29..

Those who are wholly deluded by the gunas of Nature become attached to the activities of the gunas. The knower of the All should not disturb those of dull intellect, who do not know the All.

[One who knows that the doer is akarta and abhokta, should not disturb the ignorant masses too much. This is because it can give rise to false sense of ahamkaara, which causes more problems (What use will a ignorant person make of E=mc^2? He will use it destructively. The same is the case with TAT-TVAM-ASI.). He, the knower, should instead set an example by acting in karma-yoga fashion. This is so that others follow him in a gradual fashion.]
sadR^isha.n cheshhTate svasyaaH prakR^iterGYaanavaanapi .
prakR^iti.n yaanti bhuutaani nigrahaH kiM karishhyati .. 3.33..

Even a man of wisdom behaves according to his own nature. Being follow (their) nature. What can restraint do?

[The classic question of "Fate Vs. Free Will". Restraint cannot stop the sense organs from their sense-objects. It is knowledge, with vairaagya, that causes their proper separation. Remember the story of yayaati.]
ajo.api sannavyayaatmaa bhuutaanaamiishvaro.api san.h .
prakR^iti.n svaamadhishhThaaya saMbhavaamyaatmamaayayaa .. 4.6..

Though I am birthless, undecaying by nature, and the Lord of beings, (still) by subjugating My Prakriti, I take birth by means of My own Maya.

[Also see 9. on the non-doer-doership, birth and works of the Lord. By the equivalence, One who knows the Lord to be the Self, also truly knows that He is a non-doer. It is the Prakriti which does things. This is the true knowledge.]
bhuumiraapo.analo vaayuH khaM mano buddhireva cha .
aha.nkaara itiiyaM me bhinnaa prakR^itirashhTadhaa .. 7.4..

This Prakrti of Mine is divided eight-fold thus: earth, water, fire, air, space, mind, intellect and also egoism.

[The lower nature at cosmic level, that has the Eight fold division. Also see chapter 13 for a similar division, at individual level.]
apareyamitastvanyaaM prakR^iti.n viddhi me paraam.h .
jiivabhuutaaM mahaabaaho yayedaM dhaaryate jagat.h .. 7.5..

O mighty-armed one, this is the inferior (Prakrti). Know the other Prakrti of Mine which, however, is higher than this, which has taken the from of individual souls, and by which this world is upheld.

[The Higher Prakriti is the Unmanifest nature, which runs the whole show, with Brahman as the witness. (see verse 9.10 too).]
kaamaistaistairhR^itaGYaanaaH prapadyante.anyadevataaH .
taM taM niyamamaasthaaya prakR^ityaa niyataaH svayaa .. 7.20..

People, deprived of their wisdom by desires for various objects and guided by their own nature, resort to other deities following the relevant methods.

[The natural force drives people to their deities of their choice. People of duller intellect choose the faster-to-please and low-yielding deities. One who have greater intellect and discrimination choose the One who can give immortality.]
sarvabhuutaani kaunteya prakR^iti.n yaanti maamikaam.h .
kalpakshaye punastaani kalpaadau visR^ijaamyaham.h .. 9.7..

O son Kunti, all the beings go back at the end of a cycle to My Prakrti. I project them forth again at the beginning of a cycle.

[As will be explained in the next verses, here I refers to the Higher-Prakriti, which has the doership of the creation and dissolution.]
prakR^iti.n svaamavashhTabhya visR^ijaami punaH punaH .
bhuutagraamamimaM kR^itsnamavashaM prakR^itervashaat.h .. 9.8..

Keeping My own prakrti under control, I project forth again and again the whole of this multitude of beings which are powerless owing to the influence of (their own) nature.

[The Lord who is beyond the two-fold Prakriti seems to keep the Jivas in the cycle. Instead it is themselves, their own lower nature, that makes them in this cycle of births and deaths.]
mayaadhyaksheNa prakR^itiH suuyate sacharaacharam.h .
hetunaanena kaunteya jagadviparivartate .. 9.10..

Under Me as the supervisor, the Prakrti produces (the world) of the moving and the non-moving things. Owing to this reason, O son of Kunti, the world revolves.

[Prakriti is the doer. The Lord is beyond this. One who knows this truly knows. Also refer verses in Chapters 4 and 7.]
moghaashaa moghakarmaaNo moghaGYaanaa vichetasaH .
raakshasiimaasurii.n chaiva prakR^itiM mohinii.n shritaaH .. 9.12..

Of vain hopes, of vain actions, of vain knowledge, and senseless, they become verily possessed of the deceptive disposition of fiends and demons.

[Castigation of one who have lowly aspirations. Such aspirations are born of lowly nature, which they themselves created.]
mahaatmaanastu maaM paartha daiviiM prakR^itimaashritaaH .
bhajantyananyamanaso GYaatvaa bhuutaadimavyayam.h .. 9.13..

O son of Prtha, the noble ones, being possessed of divine nature, surely adore Me with single-mindedness, knowing Me as the immutable source of all objects.

[It is divine nature that can make a Jiva cross the bonds of samsaara. These divine-minded-Jivas adore with single-mindedness, the Lord of all beings with all their hearts, all the time.]
arjuna uvaacha .
dR^ishhTvedaM maanushhaM ruupaM tava saumya.n janaardana .
idaaniimasmi sa.nvR^ittaH sachetaaH prakR^iti.n gataH .. 11.51..

O Janardana, having seen this serene human form of Yours, I have now become calm in mind and restored to my own nature.

[Here it is uses as an common-expression, as Arjuna's fear is no more.]
arjuna uvaacha .
prakR^itiM purushha.n chaiva kshetra.n kshetraGYameva cha .
etadveditumichchhaami GYaanaM GYeya.n cha keshava .. 13.1..

[See above for meaning. This verse does not occur in some versions of Gita.]
prakR^itiM purushha.n chaiva vidyanaadi ubhaavapi .
vikaaraa.nshcha guNaa.nshchaiva viddhi prakR^itisaMbhavaan.h ..
13.20..

Know both Nature and also the individual soul to be verily without beginning; know the modifications as also the qualities as born of Nature.
kaaryakaaraNakartR^itve hetuH prakR^itiruchyate .
purushhaH sukhaduHkhaanaaM bhoktR^itve heturuchyate .. 13.21..

With regard to the source of body and organs, Nature is said to be the cause. The soul is the cause so far as enjoyership of happiness and sorrow is concerned.

[It is not even the soul that enjoys and hence suffers. It is the soul-ness, which identifies which lower-Prakriti that suffers.]
purushhaH prakR^itistho hi bhuN^.hkte prakR^itijaanguNaan.h .
kaaraNaM guNasaN^go.asya sadasadyonijanmasu .. 13.22..

Since the soul is seated in Nature, therefore it experiences the qualities born of Nature. Contact with the qualities is the cause of its births in good and evil wombs.
ya evaM vetti purushhaM prakR^iti.n cha guNaiH saha .
sarvathaa vartamaano.api na sa bhuuyo.abhijaayate .. 13.24..

He who knows thus the Person and Nature along with the qualities will not be born again, in whatever way he may live.

[Real nature of the perishable and the Imperishable is what is needed for Moksha.]
prakR^ityaiva cha karmaaNi kriyamaaNaani sarvashaH .
yaH pashyati tathaatmaanamakartaaraM sa pashyati .. 13.30..

And he who sees actions as being done in various ways by Nature itself, and also the Self as the non-agent,-he sees.

[What is to be seen? The doer-ship of the Nature, the non-doer-ship of the Self and the identification with the non-doer.]
kshetrakshetraGYayorevamantaraM GYaanachakshushhaa .
bhuutaprakR^itimoksha.n cha ye viduryaanti te param.h .. 13.35..

Those who know thus through the eye of wisdom the distinction between the field and the Knower of the field, and the annihilation of the Matrix of beings,-they reach the Supreme.

[Only through the eye of wisdom is the above seen. Once that is seen, the have reached immortality.]
sattvaM rajastama iti guNaaH prakR^itisambhavaaH .
nibadhnanti mahaabaaho dehe dehinamavyayam.h .. 14.5..

O mighty-armed one, the qualities, viz sattva, rajas and tamas, born of Nature, being the immutable embodies being to the body.

[The three fold division of Prakriti.]
mamaivaa.nsho jiivaloke jiivabhuutaH sanaatanaH .
manaHshhashhThaaniindriyaaNi prakR^itisthaani karshhati .. 15.7..

It is verily a part of Mine which, becoming the eternal individual soul in the region of living beings, draws (to itself) the organs which have the mind as their sixth, and which abide in Nature.

[Also worth remembering are the final verses of Chapter 10, when the Lord clearly says that all this is His Vibhuti. Further, this Vibhuti is a small part of Him. This in turn has its root in Purusha Sukta (RV.10.90.3) when the Rishi is Narayana, who is extolling the Purusha (!!!) says paadosya vishva-bhuutaani ...]
na tadasti pR^ithivyaa.n vaa divi deveshhu vaa punaH .
sattvaM prakR^itijairmukta.n yadebhiH syaattribhirguNaiH .. 18.40..

There is no such entity in the world or, again, among the gods in heaven, which can be free from these three gunas born of Nature.

[Summarization of the all pervasiveness of the Nature and hence the Gunas which constitute it. This verse can be considered to be a summary of the thoughts expressed in 3.27-28, or even entire chapter 14 (among others).]
yadaha.nkaaramaashritya na yotsya iti manyase .
mithyaishha vyavasaayaste prakR^itistvaa.n niyokshyati .. 18.59..

That you think 'I shall not fight', by relying on egotism,-vain is this determination of yours. (Your) nature impel you!

[In the next verses 18.60-61 is explained the Machine, the helplessness of the Jivas who are caught in it, due to their own Ahamkara. The machine rotates, keeping them in the cycle of Births and Deaths.]

Also to be remembered is Purusha Sukta (RV 10.90) whose deity is Purusha. The Seer for that Hymn is Narayana Rishi.
Swami Gambhirananda notes that Prakrti is sometimes translated as matter, and purusa as spirit. These are the words that are used by Shri Aurobindo and Swami Chinmayananda.
Synonyms to these two words, like jIva, ishvara, brahman for Purusha and mAya, avidya, Kshetra (at local level), bhaava (??) for Prakriti could be included in the above list.
Further reading: Also worth reading are Shri Aurobindo's chapters from the book "Essays on the Gita."
The importance of these words in Samkhya Philosophy (saaN^khya-darshana) (one of the closest to Vedanta, albeit with wrong conclusions) cannot be overestimated. There everything is divided into the Purusha and Prakriti. Some "philosophers" contend that Samkhya preceded Vedanta and hence some of the terms in Gita should be understood from "that perspective".

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Wednesday, December 10, 2008

Another Sapta Shloki Bhagavad Gita

Another Sapta Shloki Bhagavad Gita (one is this), has been popularized by Swami Ramsukh Dasji, who was (and still is) a great guiding light to the Vedanta community. The verses are given below, with the translation of verses 2-6 by Swami Gambhirananda.

vasudevasutaM devaM ka.nsacaaNuuramardanam
devakiiparamaanandaM kR^iShNaM va.nde jagadgurum

I bow to the divine son of Vasudeva, Who vanquished the demons Kamsa and Chanura, One who is the infinite source of joy for Devaki, the Krishna who is the Teacher of the entire universe.
shriibhagavaanuvaacha .
bahuuni me vyatiitaani janmaani tava chaarjuna .
taanyahaM veda sarvaaNi na tvaM vettha para.ntapa .. 4.5..

The Blessed Lord said: O Arjuna, many lives of Mine have passed, and so have yours. I know them all, (but) you know not, O scorcher of enemies!
ajo.api sannavyayaatmaa bhuutaanaamiishvaro.api san.h .
prakR^iti.n svaamadhishhThaaya saMbhavaamyaatmamaayayaa .. 4.6..

Though I am birthless, undecaying by nature, and the Lord of beings, (still) by subjugating My Prakriti, I take birth by means of My own Maya.
yadaa yadaa hi dharmasya glaanirbhavati bhaarata .
abhyutthaanamadharmasya tadaatmaanaM sR^ijaamyaham.h .. 4.7..

O scion of the Bharata dynasty, whenever there is a decline one virtue and increase of vice, then do I manifest Myself.
paritraaNaaya saadhuunaa.n vinaashaaya cha dushhkR^itaam.h .
dharmasa.nsthaapanaarthaaya saMbhavaami yuge yuge .. 4.8..

For the protection of the pious, the destruction of the evil-doers, and establishing virtue, I manifest Myself in every age.
janma karma cha me divyamevaM yo vetti tattvataH .
tyaktvaa dehaM punarjanma naiti maameti so.arjuna .. 4.9..

He who thus knows truly the divine birth and actions of Mine does not get rebirth after casting off the body. He attains Me, O Arjuna.
vasudevasutaM devaM ka.nsacaaNuuramardanam
devakiiparamaanandaM kR^iShNaM va.nde jagadgurum

(See translation of [1])

It may be argued that this is not really a Sapta Shloki Gita, as only verses 2-6 are from Gita. But, what is a collection of Gita Verses which does not begin and end with Krishna Invocation? Verses 1 and 7 are from kR^iShNAShTaka, written by Adi Shankaracharya.

Here is the website of Swami Ramsukh Das-ji.

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Where are the brahmins and kshatriyas in India?

One question one could come up in the recent situation in India is, where are the kshatriyas? The people who provide leadership, save lives etc.? A rejoinder to this question is: where are the brahmins in the current Indian society? Are we in a situation that Arjuna feared (or unfortunately foresaw) in chapter 1 of Bhagavad Gita? Here are the verses from chapter 1 of Gita:

1.39: O Janardana, although these people, whose hearts have become perverted by greed, do not see the evil arising from destroying the family and sin in hostility towards, friends, yet how can we who clearly see the evil arising from destroying the family remain unaware of (the need of) abstaining from this sin?

1.40 From the ruin of the family are totally destroyed the traditional rites and duties of the family. When rites and duties are destroyed, vice overpowers the entire family also.

1.41 O Krsna, when vice predominates, the women of the family become corrupt. O descendent of the Vrsnis, when women become corrupted, it results in the intermingling of castes.

1.42 And the intermingling in the family leads the ruiners of the family verily into hell. The forefathers of these fall down (into hell) because of being deprived of the offerings of rice-balls and water.

1.43 Due to these misdeeds of the ruiners of the family, which cause intermingling of castes, the traditional rites and duties of the castes and families become destroyed.

1.44 O Janardana, we have heard that living in hell becomes inevitable for those persons whose family duties get destroyed.

1.45 What a pity that we have resolved to commit a great sin by being eager to kill our own kith and kin, out of greed for the pleasures of a kingdom!

Will we, by the design of sanatana dharma, have Brahmins and Kshatriyas back in the holy land of Bharat? If so, what will be their characteristics? Chapter 18 gives the answer:

18.41: O scorcher of enemies, the duties of the Brahmanas, the Ksatriyas and the Vaisyas, as also of the Sudras have been fully classified according to the gunas born from Nature.

18.42. The natural duties of the Brahmanas are the control of the internal and external organs, austerity, purity, forgiveness, straightforwardness, knowledge as also wisdom [Knowledge refers to the understanding of subjects presented by the scriptures; wisdom means making them matters of one's own experience.] and faith.

18.43. The natural duties of the Ksatriyas are heroism, boldness, fortitude, capability, and also not retreating from battle, generosity and lordliness.

18.44. The natural duties of the Vaisyas are agriculture, cattle-rearing and trade. Of the Sudras, too, the natural duty is in the form of service.

18.45. Being devoted to his own duty, man attains complete success. Hear that as to how one devoted to his own duty achieves success.

Postscript: A respected scholar points out to the following verse, that summarizes the five great Yagnyas of the Kshatriya; दुष्टस्य दण्डः सुजनस्य पूजा न्यायेन कोशेन च सम्प्रवृद्धिः । अपक्षपातोर्थिषु राष्ट्ररक्षा पञ्चैव यज्ञाः कथिता नृपाणाम्

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Tuesday, December 09, 2008

Swami Dayananda: Ten Essential Verses of the Bhagavad Gita

Swami Dayananda, one of the foremost Vedantic teacher of recent times has selected ten essential verses of of the Bhagavad Gita.

ashochyaananvashochastvaM praGYaavaadaa.nshcha bhaashhase .
gataasuunagataasuu.nshcha naanushochanti paNDitaaH .. 2.11..

You grieve for those who should not be grieved for. Yet you speak words of wisdom. The wise do not grieve for those who are living or for those who are no longer living. [Introduction to Gita. Adi Shankara begins His Gita commentary with this verse.]
vedaavinaashina.n nitya.n ya enamajamavyayam.h .
katha.n sa purushhaH paartha ka.n ghaatayati hanti kam.h .. 2.21..

Oh! Son of pritha, the one who knows this (self) to be indestructible, timeless, unborn, and not subject to decline, how and whom does that person kill? Whom does he cause to kill? [Nature of the Self (tvam).]
prajahaati yadaa kaamaansarvaanpaartha manogataan.h .
aatmanyevaatmanaa tushhTaH sthitapraGYastadochyate .. 2.55..

When a person gives up all the desires as they appear in the mind, Oh! paartha, happy in oneself, with oneself alone, that person is said to be one of ascertained knowledge. []
mayaa tatamidaM sarva.n jagadavyaktamuurtinaa .
matsthaani sarvabhuutaani na chaahaM teshhvavasthitaH .. 9.4..

This entire world is pervaded by Me whose form can not be objectified. All beings have their being in Me and I am not based in them. [Nature of Ishvara (tat). ]
loke.asmin dvividhaa nishhThaa puraa proktaa mayaanagha .
GYaanayogena saaN^khyaanaa.n karmayogena yoginaam.h .. 3.3..

Oh! Sinless One, the two-fold committed life-style in this world, was told by Me in the beginning -- the pursuit of knowledge for the renunciates and the pursuit of action for those who pursue activity.[The two-fold committed life-styles.]
karmaNyevaadhikaaraste maa phaleshhu kadaachana .
maa karmaphalaheturbhuurmaa te saN^go.astvakarmaNi .. 2.47..

Your choice is in action only, never in the result thereof. Do not be the author of results of action. Let your attachment not be to inaction. [Karma-yoga: Ishvara is the author of the results of action.]
yataH pravR^ittirbhuutaanaa.n yena sarvamidaM tatam.h .
svakarmaNaa tamabhyarchya siddhi.n vindati maanavaH .. 18.46..

Through one's own duty, worshipping him from whom is the creation of beings, by whom all this is pervaded, a human being gains success. [Karma-yoga: Doing one's duty is worshipping the Lord.]
sa.nnyaasastu mahaabaaho duHkhamaaptumayogataH .
yogayukto munirbrahma nachireNaadhigachchhati .. 5.6..

Renunciation of action, O Arjuna, is difficult to accomplish without karma-yoga. Whereas, one who is capable of reasoning, who is committed to a life of karma-yoga, gains Brahman quickly. [Sannyasa-yoga: vidisha-sannyaasa -- taken by a qualified seeker to know the self.]
sarvakarmaaNi manasaa sa.nnyasyaaste sukhaM vashii .
navadvaare pure dehii naiva kurvanna kaarayan.h .. 5.13..

The indweller of the physical body, the one who is self-controlled, having renounced all actions mentally (by knowledge), remains happily in the nine-gated city (the body) neither performing action, nor causing (others) to act. [GYaana-karma-sannyaasa: renunciation of all action by the knowledge (GYaana) that the self is not the doer.]
sarvadharmaanparityajya maamekaM sharaNaM vraja .
ahaM tvaaM sarvapaapebhyo mokshyayishhyaami maa shuchaH .. 18.66..

Giving up all karmas, take refuge in Me alone. I will release you from all karma; do not grieve. [Conclusion.]

The above collection is available from Arsha Vidya Satsangh as a PDF file. Swami-ji's lectures on these verses are an excellent introduction to Gita as well as Vedanta. They are available from any Arsha Vidya Book stores (India or U.S.A).

This post is one of many with the tag Collections of Gita Verses.

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Sapta Shloki Bhagavad Gita

In the stotra-ratnAvaLi (Stotra Ratnavali) by Gita Press Gorakhpur, is given a Sapta Shloka Gita. The verses are given below, with translation by Swami Gambhirananda.

shriibhagavaanuvaacha .

omityekaaksharaM brahma vyaaharanmaamanusmaran.h .
yaH prayaati tyajandehaM sa yaati paramaa.n gatim.h .. 8.13..

He who departs by leaving the body while uttering the single syllable, viz Om, which is Brahman, and thinking of Me, he attains the supreme Goal.
arjuna uvaacha .

sthaane hR^ishhiikesha tava prakiirtyaa
jagatprahR^ishhyatyanurajyate cha .
rakshaa.nsi bhiitaani disho dravanti
sarve namasyanti cha siddhasaN^ghaaH .. 11.36..

It is proper, O Hrsikesa, that the world becomes delighted and attracted by Your praise; that the Raksasas, stricken with fear, run in all directions; and that all the groups of the Siddhas bow down (toYou).
shriibhagavaanuvaacha .

sarvataH paaNipaadaM tatsarvato.akshishiromukham.h .
sarvataH shrutimalloke sarvamaavR^itya tishhThati .. 13.14..

That (Knowable), which has hands and feet everwhere, which has eyes, heads and mouths everywhere, which has ears everywhere, exists in creatures by pervading them all.
kaviM puraaNamanushaasitaaraM
aNoraNiiya.nsamanusmaredyaH .
sarvasya dhaataaramachintyaruupaM
aadityavarNaM tamasaH parastaat.h .. 8.9..

He who meditates on the Omniscient, the Anceint, the Ruler, subtler than the subtle, the Ordainer of everything, of inconceivable form, effulgent like the sun, and beyond darkness-(he attains the supreme Person).
uurdhvamuulamadhaHshaakhamashvatthaM praahuravyayam.h .
chhandaa.nsi yasya parNaani yasta.n veda sa vedavit.h .. 15.1..

They say that the peepul Tree, which has its roots upward and the branches downward, and of which the Vedas are the leaves, is imperishable. He who realizes it is knower of the Vedas.
sarvasya chaahaM hR^idi sannivishhTo
mattaH smR^itirGYaanamapohana.ncha .
vedaishcha sarvairahameva vedyo
vedaantakR^idvedavideva chaaham.h .. 15.15..

And I am seated in the hearts of all. From Me are memory, knowledge and their loss. I alone am the object to be known through all the Vedas; I am also the originator of the Vedanta, and I Myself am the knower of the Vedas.
manmanaa bhava madbhakto madyaajii maa.n namaskuru .
maamevaishhyasi satya.n te pratijaane priyo.asi me .. 18.65..

Have your mind fixed on Me, be My devotee, be a sacrificer to Me and bow down to Me. (Thus) you will come to Me alone. (This) truth do I pormise to you. (For) you are dear to Me.

It was asked on the advaitin list, why these are selected. One answer suggested that this one originated in Kashmir. The answer by Sunder-ji is worth reading too!

The question remains as to the origin and the meaning of this selection!

This post is one of many with the tag Collections of Gita Verses.

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Monday, December 08, 2008

Selected Verses from the Gita by Ramana Maharshi

Bhagavan Ramana Maharshi was speaking once with a visiting pandit about the great merits of the Bhagavad Gita, when a devotee complained that it was difficult to keep all the seven hundred verses in mind and asked if there was not one verse that could be remembered as the quintessence of the Gita. Bhagavan thereupon mentioned Chapter X, verse 20 'I am the Self, Oh Gudakesa, dwelling in the Heart of every being; I am the beginning and the middle and also the end of all beings.' Later he selected forty-two verses that follow (of which the above verse comes as fourth) and arranged them in an appropriate order to serve as guidance. He also prepared Tamil and Malayalam versions of these verses.

The following are the original verses, and their translations by Swami Gambhirananda, which itself is based on Adi Shankara's commentary:

sa.njaya uvaacha .

ta.n tathaa kR^ipayaavishhTamashrupuurNaakulekshaNam.h .
vishhiidantamida.n vaakyamuvaacha madhusuudanaH .. 2.1..

Sanjaya said: To him who had been thus filled with pity, whose eyes were filled with tears and showed distress, and who was sorrowing, Madhusudana uttered these words:
shriibhagavaanuvaacha .

idaM shariiraM kaunteya kshetramityabhidhiiyate .
etadyo vetti taM praahuH kshetraGYa iti tadvidaH .. 13.2..

The Blessed Lord said: O son of Kunti, this body is referred to as the 'field'. Those who are versed in this call him who is conscious of it as the 'knower of the field'.
kshetraj~na.n chaapi maa.n viddhi sarvakshetreshhu bhaarata .
kshetrakshetrayorj~naana.n yattajj~naanaM mataM mama .. 13.3..

And, O scion of the Bharata dynasty, under-stand Me to be the 'Knower of the field' in all the fields. In My opinion, that is Knowledge which is the knowlege of th field and the knower of the field.
ahamaatmaa guDaakesha sarvabhuutaashayasthitaH .
ahamaadishcha madhya.n cha bhuutaanaamanta eva cha .. 10.20..

O Gudakesa, I am the Self residing in the hearts of all beings, and I am the beginning and the middle as also the end of (all) beings.
jaatasya hi dhruvo mR^ityurdhruva.n janma mR^itasya cha .
tasmaadaparihaarye.arthe na tva.n shochitumarhasi .. 2.27..

For death of anyone born is certain, and of the dead (re-) birth is a certainly. Therefore you ought not to grieve over an inevitable fact.
na jaayate mriyate vaa kadaachin.h
naayaM bhuutvaa bhavitaa vaa na bhuuyaH .
ajo nityaH shaashvato.ayaM puraaNo
na hanyate hanyamaane shariire .. 2.20..

Never is this One born, and never does It die; nor is it that having come to exist, It will again cease to be. This One is birthless, eternal, undecaying, ancient; It is not killed when the body is killed.
achchhedyo.ayamadaahyo.ayamakledyo.ashoshhya eva cha .
nityaH sarvagataH sthaaNurachalo.aya.n sanaatanaH .. 2.24..

It cannot be cut, It cannot be burnt, cannot be moistened, and surely cannot be dried up. It is eternal, omnipresent, stationary, unmoving and changeless.
avinaashi tu tadviddhi yena sarvamida.n tatam.h .
vinaashamavyayasyaasya na kashchitkartumarhati .. 2.17..

But know That to be indestructible by which all this is pervaded. None can bring about the destruction of this Immutable.
naasato vidyate bhaavo naabhaavo vidyate sataH .
ubhayorapi dR^ishhTo.antastvanayostattvadarshibhiH .. 2.16..

Of the unreal there is no being; the real has no nonexistence. But the nature of both these, indeed, has been realized by the seers of Truth.
yathaa sarvagataM saukshmyaadaakaashaM nopalipyate .
sarvatraavasthito dehe tathaatmaa nopalipyate .. 13.33..

As the all-pervading space is not defiled, because of its subtlety, similarly the Self, present everywhere in the body, is not defiled.
na tadbhaasayate suuryo na shashaaN^ko na paavakaH .
yadgatvaa na nivarta.nte taddhaama paramaM mama .. 15.6..

Neither the sun nor the moon nor fire illumines That. That is My supreme Abode, reaching which they do not return.
avyakto.akshara ityuktastamaahuH paramaa.n gatim.h .
yaM praapya na nivartante taddhaama paramaM mama .. 8.21..

He who has been mentioned as the Unmanifested, the Immutable, they call Him the supreme Goal. That is the supreme abode of Mine, reaching which they do not return.
nirmaanamohaa jitasaN^gadoshhaa
adhyaatmanityaa vinivR^ittakaamaaH .
dvandvairvimuktaaH sukhaduHkhasa.nGYaiH
gachchhantyamuuDhaaH padamavyayaM tat.h .. 15.5..

The wise ones who are free from pride and non-discrimination, who have conquered the evil of association, [Hatred and love arising from association with foes and friends.] who are ever devoted to spirituality, completely free from desires, free from the dualities called happiness and sorrow, reach that undecaying State.
yaH shaastravidhimutsR^ijya vartate kaamakaarataH .
na sa siddhimavaapnoti na sukhaM na paraaM gatim.h .. 16.23..

Ignoring the precept of the scriptures, he who acts under the impulsion of passion,-he does not attain perfection, nor happiness, nor the supreme Goal.
samaM sarveshhu bhuuteshhu tishhThantaM parameshvaram.h
vinashyatsvavinashyanta.n yaH pashyati sa pashyati .. 13.28..

He sees who sees the supreme Lord as existing equally in all beings, and as the Imperishable among the perishable.
bhaktyaa tvananyayaa shakya ahameva.nvidho.arjuna .
GYaatuM drashhTu.n cha tatvena praveshhTu.n cha para.ntapa .. 11.54..

But, O Arjuna, by single-minded devotion am I-in this form-able to be known and seen in reality, and also be entered into, O destroyer of foes.
sattvaanuruupaa sarvasya shraddhaa bhavati bhaarata .
shraddhaamayo.ayaM purushho yo yachchhraddhaH sa eva saH .. 17.3..

O scion of the Bharata dynasty, the faith of all beings is in accordance with their minds. This person is made up of faith as the dominant factor. He is verily what his faith is.
shraddhaavaa.Nllabhate GYaanaM tatparaH sa.nyatendriyaH .
GYaanaM labdhvaa paraaM shaantimachireNaadhigachchhati .. 4.39..

The man who has faith, is diligent and has control over the organs, attains Knowledge. Achieving Knowledge, one soon attains supreme Peace.
teshhaa.n satatayuktaanaaM bhajataaM priitipuurvakam.h .
dadaami buddhiyogaM taM yena maamupayaanti te .. 10.10..

To them who are ever devoted and worship Me with love, I grant that possession of wisdom by which they reach Me.
teshhaamevaanukampaarthamahamaGYaanajaM tamaH .
naashayaamyaatmabhaavastho GYaanadiipena bhaasvataa .. 10.11..

Out of compassion for them alone, I, residing in their hearts, destroy the darkness born of ignorance with the luminous lamp of Knowledge.
GYaanena tu tadaGYaanaM yeshhaa.n naashitamaatmanaH .
teshhaamaadityavajGYaanaM prakaashayati tatparam.h .. 5.16..

But in the case of those of whom that ignorance of theirs becomes destroyed by the knowledge (of the Self), their Knowledge, like the sun, reveals that supreme Reality.
indriyaaNi paraaNyaahurindriyebhyaH paraM manaH .
manasastu paraa buddhiryo buddheH paratastu saH .. 3.42..

They say that the organs are superior (to the gross body); the mind is superior to the organs; but the intellect is superior to the mind. However, the one who is superior to the intellect is He.
evaM buddheH paraM buddhvaa sa.nstabhyaatmaanamaatmanaa .
jahi shatruM mahaabaaho kaamaruupaM duraasadam.h .. 3.43..

Understanding the Self thus as superior to the intellect, and completely establishing (the Self) is spiritual absorption with the (help of) the mind, O mighty-armed one, vanquish the enemy in the form of desire, which is difficult to subdue.
yathaidhaa.nsi samiddho.agnirbhasmasaatkurute.arjuna .
GYaanaagniH sarvakarmaaNi bhasmasaatkurute tathaa .. 4.37..

O Arjuna, as a blazing fire reduces pieces of wood to ashes, similarly the fire of Knowledge reduces all actions to ashes.
yasya sarve samaarambhaaH kaamasaN^kalpavarjitaaH .
GYaanaagnidagdhakarmaaNa.n tamaahuH paNDitaM budhaaH .. 4.19..

The wise call him learned whose actions are all devoid of desires and their thoughts, and whose actions have been burnt away by the fire of wisdom.
kaamakrodhaviyuktaanaa.n yatiinaa.n yatachetasaam.h .
abhito brahmanirvaaNaM vartate viditaatmanaam.h .. 5.26..

To the monks who have control over their internal organ, who are free from desire and anger, who have known the Self, there is absorption in Brahman either way.
shanaiH shanairuparamed.h bud.hdhyaa dhR^itigR^ihiitayaa .
aatmasa.nsthaM manaH kR^itvaa na ki.nchidapi chintayet.h .. 6.25..

One should gradually withdraw with the intellect endowed with steadiness. Making the mind fixed in the Self, one should not think of anything whatsoever.
yato yato nishcharati manashcha.nchalamasthiram.h .
tatastato niyamyaitadaatmanyeva vashaM nayet.h .. 6.26..

(The yogi) should bring (this mind) under the subjugation of the Self Itself, by restraining it from all those causes whatever due to which the restless, unsteady mind wanders away.
yatendriyamanobuddhirmunirmokshaparaayaNaH .
vigatechchhaabhayakrodho yaH sadaa mukta eva saH .. 5.28..

[Keeping the external objects outside, the eyes at the juncture of the eye-brows, and making equal the outgoing and incoming breaths that move through the nostrils,] The contemplative who has control over his organs, mind and intellect should be fully intent on Liberation and free from desire, fear and anger. He who is ever is verily free.
sarvabhuutasthamaatmaanaM sarvabhuutaani chaatmani .
iikshate yogayuktaatmaa sarvatra samadarshanaH .. 6.29..

One who has his mind Self-absorbed through Yoga, and who has the vision of sameness every-where, see this Self existing in everything, and every-thing in his Self.
ananyaashchintayanto maa.n ye janaaH paryupaasate .
teshhaa.n nityaabhiyuktaanaa.n yogakshemaM vahaamyaham.h .. 9.22..

Those persons who, becoming non-different from Me and meditative, worship Me everywhere, for them, who are ever attached (to Me), I arrange for securing what they lack and preserving what they have.
teshhaa.n GYaanii nityayukta ekabhaktirvishishhyate .
priyo hi GYaanino.atyarthamahaM sa cha mama priyaH .. 7.17..

Of them, the man of Knowledge, endowed with constant steadfastness and one-pointed devotion, excels. For I am very much dear to the man of Knowledge, and he too is dear to Me.
bahuunaa.n janmanaamante GYaanavaanmaaM prapadyate .
vaasudevaH sarvamiti sa mahaatmaa sudurlabhaH .. 7.19..

At the end of many births the man of Knowledge attains Me, (realizing) that Vasudeva is all. Such a high-souled one is very rare.
prajahaati yadaa kaamaansarvaanpaartha manogataan.h .
aatmanyevaatmanaa tushhTaH sthitapraGYastadochyate .. 2.55..

O Partha, when one fully renounces all the desires that have entered the mind, and remains satisfied in the Self alone by the Self, then he is called a man of steady wisdom.
vihaaya kaamaanyaH sarvaanpumaa.nshcharati niHspR^ihaH .
nirmamo nirahaN^kaaraH sa shaantimadhigachchhati .. 2.71..

That man attains peace who, after rejecting all desires, moves about free from hankering, without the idea of ('me' and) 'mine', and devoid of pride.
yasmaannodvijate loko lokaannodvijate cha yaH .
harshhaamarshhabhayodvegairmukto yaH sa cha me priyaH .. 12.15..

He, too, owing to whom the world is not disturbed, and who is not disturbed by the world, who is free from joy, impatience, fear and anxiety, is dear to Me.
maanaapamaanayostulyastulyo mitraaripakshayoH .
sarvaarambhaparityaagii guNaatiitaH sa uchyate .. 14.25..

He who is the same under honour and dishonour, who is equally disposed both towards the side of the friend and of the foe, who has renounced all enterprise,-he is said to have gone beyond the qualities.
yastvaatmaratireva syaadaatmatR^iptashcha maanavaH .
aatmanyeva cha sa.ntushhTastasya kaaryaM na vidyate .. 3.17..

But that man who rejoices only in theSelf and is satisfied with the Self, and is contented only in the Self-for him there is no duty to perform.
naiva tasya kR^itenaartho naakR^iteneha kashchana .
na chaasya sarvabhuuteshhu kashchidarthavyapaashrayaH .. 3.18..

For him there is no concern here at all with performing action; nor any (concern) with nonperformance. Moreover, for him there is no dependence on any object to serve any purpose.
yadR^ichchhaalaabhasa.ntushhTo dvandvaatiito vimatsaraH .
samaH siddhaavasiddhau cha kR^itvaapi na nibadhyate .. 4.22..

Others, having their food regulated, offer the vital forces in the vital forces. All of them are knowers of the sacrifice and have their sins destroyed by sacrifice.
iishvaraH sarvabhuutaanaa.n hR^iddeshe.arjuna tishhThati .
bhraamayansarvabhuutaani yantraaruuDhaani maayayaa .. 18.61..

O Arjuna, the Lord resides in the region of the heart of all creatures, revolving through Maya all the creatures (as though) mounted on a machine!
tameva sharaNaM gachchha sarvabhaavena bhaarata .
tatprasaadaatparaaM shaantiM sthaanaM praapsyasi shaashvatam.h ..
18.62..

Take refuge in Him alone with your whole being, O scion of the Bharata dynasty. Through His grace you will attain the supreme Peace and the eternal Abode.

The collected works of Ramana Maharshi are available as a zip file, at page (along with other works)

According to the above book, number 8 above is listed as verse 2.27 with the following as its translation: "Know that which pervades all this to be indestructible. That immutable none can destroy." This does not seem to be the translation of 2.27. Further, verse 2.27 has been listed above as number 5! So, it seems that the number of verse 2.27 is incorrect and the given translation refers to verse 2.17.
According to the above book, in place of 2.55 (number 34 in the list above), is listed 2.35. It seems unlikely that Bhagavan Ramana Maharshi would select such a verse as 2.35 which has a purely contextual meaning. (A meaning of verse 2.35 is the following: "The great chariot-riders will think of you as having desisted from the fight out of fear; and you will into disgrace before them to whom you had been estimable.") So, 2.55 seems more likely.
Did Ramana Maharshi wanted to have the tally measure upto 42?

Postscript: The following is some notes from Ramana Gita at atmajyothi:

It seems to substantiate our conclusions about 2.2
As noted in the beginning, Ramana Maharshi considered 10.20 (number 4 above) as the quintessence of all verses of Bhagavad Gita
Ramana Maharshi is said to have composed the following verse in praise of Gita:

He, Who seated in Arjuna's car,
Spoke the Gospel to Arjuna
And removed his distress, may that
Embodiment of Grace save us.
Om Tat sat.

This post is one of many with the tag Collections of Gita Verses.

sarvam Shri bhagavAnarpaNamastu!
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Friday, December 05, 2008

They will have to pay for this

Read what Atanu has to say about the recent islamic terrorism, the problem that India is facing for a long time: Part 1, Part 2 and ...[more to follow.]

It takes a wise man like him to point out that the term "islamic terrorism" is not a dvandva but bahuvrihi!

Also read Pragati from this link.

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Thursday, December 04, 2008

Some Illustrative Examples from the Gita

Lord Krishna uses many illustrative examples (upamaana) as part of His teaching in the Gita. Many of these have become almost canonical in Vedantic teminology. Here are some of them, with Swami Gambhirananda's translation, and my notes.

vaasaa.nsi jiirNaani yathaa vihaaya
navaani gR^ihNaati naro.aparaaNi .
tathaa shariiraaNi vihaaya jiirNaani
anyaani sa.nyaati navaani dehii .. 2.22..

As after rejecting wornout clothes a man takes up other new ones, likewise after rejecting wornout bodies the embodied one unites with other new ones.

[Ephemerality of the Body-Mind complex and the independence of the Self with respect to them.]
yaavaanartha udapaane sarvataH saMplutodake .
taavaansarveshhu vedeshhu braahmaNasya vijaanataH .. 2.46..

A Brahmana with realization has that much utility in all the Vedas as a man has in a well when there is a flood all around.

[Relevance (or rather non-relevance) of karma and "the path" to one who is realized.]
yadaa sa.nharate chaayaM kuurmo.aN^gaaniiva sarvashaH .
indriyaaNiindriyaarthe.abhyastasya praGYaa pratishhThitaa .. 2.58..

And when this one fully withdraws the senses from the objects of the senses, as a tortoise wholly (withdraws) the limbs, then his wisdom remains established.

[The nature of one who has so little association with the senses that he can control to the direction in which they move, including shutting them down or reversing their direction (reversing their direction has its source in kaTha.).]
indriyaaNaaM hi charataaM yanmano.anuvidhiiyate .
tadasya harati praGYaaM vaayurnaavamivaambhasi .. 2.67..

For, the mind which follows in the wake of the wandering senses, that (mind) carries away his wisdom like the mind (diverting) a boat on the waters.

[The mind getting carried away by its association with senses.]
aapuuryamaaNamachalapratishhTha.n
samudramaapaH pravishanti yadvat.h .
tadvatkaamaa yaM pravishanti sarve
sa shaantimaapnoti na kaamakaamii .. 2.70..

That man attains peace into whom all desires enter in the same way as the waters flow into a sea that remains unchanged (even) when being filled up from all sides. Not so one who is desirous of objects.

[The sense association is not cared for, by the Jivanmukta.]
dhuumenaavriyate vahniryathaadarsho malena cha .
yatholbenaavR^ito garbhastathaa tenedamaavR^itam.h .. 3.38..

As fire is enveloped by smoke, as a mirror by dirt, and as a foetus remains enclosed in the womb, so in this (Self-knowledge) shrouded by that (desire).

[The three examples for how kaama shrouds the fire of Self-knowledge. The three are at different levels. The first one is easy to remove and goes away in a short time, the second one goes away with right effort in a short time, while the third one takes longer time and more right effort. The effort the three are the wind, water and mother.]
yathaidhaa.nsi samiddho.agnirbhasmasaatkurute.arjuna .
GYaanaagniH sarvakarmaaNi bhasmasaatkurute tathaa .. 4.37..

O Arjuna, as a blazing fire reduces pieces of wood to ashes, similarly the fire of Knowledge reduces all actions to ashes.

[Only GYaana can burn the association with karma.]
brahmaNyaadhaaya karmaaNi saN^ga.n tyaktvaa karoti yaH .
lipyate na sa paapena padmapatramivaambhasaa .. 5.10..

One who acts by dedicating actions to Brahman and by renouncing attachment, he does not become polluted by sin, just as a lotus leaf is not by water.

[The senses and their associations do not touch the person who is intensely dedicated to the path..]
cha.nchalaM hi manaH kR^ishhNa pramaathi balavad.h dR^iDham.h .
tasyaahaM nigrahaM manye vaayoriva sudushhkaram.h .. 6.34..

For, O Krsna, the mind is unsteady, turbulent, strong and obstinate. I consider its control to be as greatly difficult as of the wind.

[How can one control the vritti, which is like the wind? The next verses offer the method. The key is perseverance and detachment.]
mattaH parataraM naanyatki.nchidasti dhana.njaya .
mayi sarvamidaM protaM suutre maNigaNaa iva .. 7.7..

O Dhananjaya, there is nothing else whatsoever higher than Myself. All this is strung on Me like pearls on a string.

[The immanence of Brahman.]
yathaakaashasthito nitya.n vaayuH sarvatrago mahaan.h .
tathaa sarvaaNi bhuutaani matsthaaniityupadhaaraya .. 9.6..

Understand thus that just as the voluminous wind moving everywhere is ever present in space, similarly all beings abide in Me.

[Immanence of Brahman.]
idaM shariiraM kaunteya kshetramityabhidhiiyate .
etadyo vetti taM praahuH kshetraGYa iti tadvidaH .. 13.2..

O son of Kunti, this body is referred to as the 'field'. Those who are versed in this call him who is conscious of it as the 'knower of the field'.

[The field is a field only if properly cultivated with the right goal in mind. Further, the "seen" is a perishable entity and hence ephemeral. The seer, on the other hand is eternal.]
yathaa sarvagataM saukshmyaadaakaashaM nopalipyate .
sarvatraavasthito dehe tathaatmaa nopalipyate .. 13.33..

As the all-pervading space is not defiled, because of its subtlety, similarly the Self, present everywhere in the body, is not defiled.

[The immanence of the Self. Also see 9.6 above.]
yathaa prakaashayatyekaH kR^itsna.n lokamimaM raviH .
kshetra.n kshetrii tathaa kR^itsnaM prakaashayati bhaarata ..
13.34..

As the single sun illumines this whole world, similarly, O descendant of the Bharata dynasty, the Knower of the field illumines the whole field.

[The awareness of everything owes to the Self. Refer to verses 15.6 (na tatbhasayate suuryo ...) and 15.12 (yadaadityagatam tejo ...).]
uurdhvamuulamadhaHshaakhamashvatthaM praahuravyayam.h .
chhandaa.nsi yasya parNaani yasta.n veda sa vedavit.h .. 15.1..

They say that the fig Tree, which has its roots upward and the branches downward, and of which the Vedas are the leaves, is imperishable. He who realizes it is knower of the Vedas.

[The classic illustration of the fig tree, adapted from kaTha Upanishad.]
adhashchordhvaM prasR^itaastasya shaakhaa
guNapravR^iddhaa vishhayapravaalaaH .
adhashcha muulaanyanusa.ntataani
karmaanubandhiini manushhyaloke .. 15.2..

The branches of that (Tree), extending down-wards and upwards, are strengthened by the qualities and have sense-objects as their shoots. And the roots, which are followed by actions, spread down-wards in the human world.

[Upside-ness of the tree of Samsara.]
shariira.n yadavaapnoti yachchaapyutkraamatiishvaraH .
gR^ihitvaitaani sa.nyaati vaayurga.ndhaanivaashayaat.h .. 15.8..

When the master leaves it and even when he assumes a body, he departs taking these, as wind (carries away) odours from their receptacles.

[vaasanas, sukshma and kaaraNas exist beyond death. This keeps happening till the jIvatva dies off and the aatmatva dawns.]
sahajaM karma kaunteya sadoshhamapi na tyajet.h .
sarvaarambhaa hi doshheNa dhuumenaagnirivaavR^itaaH .. 18.48..

O son of Kunti, one should not give up the duty to which one is born, even though it be faulty. For all undertakings are surrounded with evil, as fire is with smoke.

[The undertakings which are egoistic in nature lead to further bondage. Also see 3.38 above.]
iishvaraH sarvabhuutaanaa.n hR^iddeshe.arjuna tishhThati .
bhraamayansarvabhuutaani yantraaruuDhaani maayayaa .. 18.61..

O Arjuna, the Lord resides in the region of the heart of all creatures, revolving through Maya all the creatures (as though) mounted on a machine!

[The immanence of the Self. Refer to 7.7 above. Also the working of the Ishvara and Maya locus with the jIva. Also refer to 15.15 (sarvasya chaaham hR^idi sannivishhTo...)]

These are taken from an introductory section of Swami Sri Vidyaprakasananda Giri's "Gita Makarandam", a very well known translation of Gita in Telugu speaking people. The book is available online at Telugu Bhakti Pages.

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Wednesday, December 03, 2008

Some Memorable Phrases from the Gita

Though each word of Bhagavad Gita is worth remembering, one can select some memorable phrases (or famous quotes) from Gita, so that they can be used for Vedantic purposes. Here are some of them.

2.3 kshudra.n hR^idayadaurbalya.n tyaktvottishhTha para.ntapa : O scorcher of foes, arise, giving up the petty weakness of the heart.
2.16 naasato vidyate bhaavo naabhaavo vidyate sataH: : Of the unreal there is no being; the real has no nonexistence.
2.12 natvevaaha.n jaatu naasa.n na tva.n neme janaadhipaaH: : But certainly (it is) not (a fact) that I did not exist at any time; nor you, nor these rulers of men.
2.20 na hanyate hanyamaane shariire: : It is not killed when the body is killed.
2.48 karmaNyevaadhikaaraste maa phaleshhu kadaachana:: Your right is for action alone, never for the results.
2.48 yogasthaH kuru karmaaNi:: By being established in Yoga, O Dhananjaya (Arjuna), undertake actions.
2.48 samatva.n yoga uchyate:: Equanimity is called Yoga.
2.50 yogaH karmasu kaushalam.h:: Yoga is skilfulness in action.
2.66 ashaantasya kutaH sukham.h:: How can there be happiness for one without peace?
3.8 karma jyaayo hyakarmaNaH:: You perform the obligatory duties, for action is superior to inaction.
3.30 yudhyasva vigatajvaraH:: Engage in battle by dedicating all actions to Me,
3.43 jahi shatruM mahaabaaho kaamaruupaM duraasadam.h: O mighty-armed one, vanquish the enemy in the form of desire, which is difficult to subdue.
4.33 sarva.n karmaakhilaM paartha GYaane parisamaapyate: O son of Prtha, all actions in their totality culminate in Knowledge.
4.38 na hi GYaanena sadR^ishaM pavitramiha vidyate: Indeed, there is nothing purifying here comparable to Knowledge.
4.39 shraddhaavaa.Nllabhate GYaanaM: The man who has faith, is diligent and has control over the organs, attains Knowledge.
4.40 na sukhaM sa.nshayaatmanaH: Neither this world nor the next nor happiness exists for one who has a doubting mind.
5.28 vigatechchhaabhayakrodho yaH sadaa mukta eva saH: He who is ever is verily free, who is free from desire, fear and anger.
5.29 GYaatvaa maa.n shaantimR^ichchhati: One attains Peace by knowing Me.
6.5 uddharedaatmanaatmaanaM: One should save oneself by oneself.
6.25 aatmasa.nsthaM manaH kR^itvaa na ki.nchidapi chintayet.h: Making the mind fixed in the Self, one should not think of anything whatsoever.
6.35 abhyaasena tu kaunteya vairaagyeNa cha gR^ihyate: But, O son of Kunti, the mind [which is untractable and restless] is brought under control through practice and detachment.
6.40 na hi kalyaaNakR^itkashchid.h durgati.n taata gachchhati: For, no one engaged in good meets with a deplorable end, My son!
7.7 mayi sarvamidaM protaM suutre maNigaNaa iva: O Dhananjaya, there is nothing else whatsoever higher than Myself. All this is strung on Me like pearls on a string.
7.14 maameva ye prapadyante maayaametaaM taranti te: Those who take refuge in Me alone cross over this Maya.
7.17 GYaanii tvaatmaiva me matam.h: The man of Knowledge is the very Self.
7.19 vaasudevaH sarvamiti: Vasudeva is all.
8.7 tasmaatsarveshhu kaaleshhu maamanusmara yudhya cha: Therefore, think of Me at all times and fight.
9.22 teshhaa.n nityaabhiyuktaanaa.n yogakshemaM vahaamyaham.h: Who are ever attached (to Me), I arrange for securing what they lack and preserving what they have.
9.27 tatkurushhva madarpaNam.h: [O son of Kunti, whatever you do, whatever you eat, whatever you offer as a sacrifice, whatever you give and whatever austerities you undertake,] all that you offer to Me.
9.31 na me bhaktaH praNashyati: My devotee does not get ruined.
9.33 anityamasukhaM lokamimaM praapya bhajasva maam.h: Having come to this ephemeral and miserable world, do you worship Me.
12.4 sarvabhuutahite rataaH: By fully controlling all the organs and always being even-minded, they, engaged in the welfare of all beings, attain Me alone.
12.7 teshhaamahaM samuddhartaa mR^ityusa.nsaarasaagaraat.h: O son of Prtha, for them who have their minds absorbed in Me, I become, without delay, the Deliverer from the sea of the world which is fraught with death.
12.12 tyaagaachchhaa.ntiranantaram.h: From renunciation, Peace follows immediately.
12.14 yo madbhaktaH sa me priyaH: Such a devotee of Mine is dear to Me. [He who is ever content, who is a yogi, who has self-control, who has firm conviction, who has dedicated his mind and intellect.]
13.3 kshetraj~na.n chaapi maa.n viddhi sarvakshetreshhu bhaarata: And, O scion of the Bharata dynasty, under-stand Me to be the 'Knower of the field' in all the fields.
13.9 janmamR^ityujaraavyaadhiduHkhadoshhaanudarshanam.h: Seeing the evil in birth, death, old age, diseases and miseries;
18.20 avibhakta.n vibhakteshhu tajGYaanaM viddhi saattvikam.h: Know that knowledge to be originating from sattva through which one sees a single, undecaying, undivided Entity in all the diversified things.
18.57 machchittaH satataM bhava: Mentally surrendering all actions to Me and accepting Me as the supreme, have your mind ever fixed on Me by resorting to the concentration of your intellect.
18.65 manmanaa bhava: Have your mind fixed on Me.
18.66 sarvadharmaanparityajya maamekaM sharaNaM vraja: Abandoning all forms of rites and duties, take refuge in Me alone.

Here are the complete shlokas, and their meanings as well.

2.3 klaibyaM maa sma gamaH paartha naitattvayyupapadyate
kshudra.n hR^idayadaurbalya.n tyaktvottishhTha para.ntapa

O Partha, yield not to unmanliness. This does not befit you. O scorcher of foes, arise, giving up the petty weakness of the heart.
2.16 naasato vidyate bhaavo naabhaavo vidyate sataH
ubhayorapi dR^ishhTo.antastvanayostattvadarshibhiH:

Of the unreal there is no being; the real has no nonexistence. But the nature of both these, indeed, has been realized by the seers of Truth.
2.12 natvevaaha.n jaatu naasa.n na tva.n neme janaadhipaaH .
na chaiva na bhavishhyaamaH sarve vayamataH param.h:

But certainly (it is) not (a fact) that I did not exist at any time; nor you, nor these rulers of men. And surely it is not that we all shall cease to exist after this.
2.20 na jaayate mriyate vaa kadaachin.h naayaM bhuutvaa bhavitaa vaa na bhuuyaH .
ajo nityaH shaashvato.ayaM puraaNo na hanyate hanyamaane shariire:

Never is this One born, and never does It die; nor is it that having come to exist, It will again cease to be. This One is birthless, eternal, undecaying, ancient; It is not killed when the body is killed.
2.47 karmaNyevaadhikaaraste maa phaleshhu kadaachana
maa karmaphalaheturbhuurmaa te saN^go.astvakarmaNi

Your right is for action alone, never for the results. Do not become the agent of the results of action. May you not have any inclination for inaction.
2.48 yogasthaH kuru karmaaNi saN^ga.n tyaktvaa dhana.njaya .
sid.hdhyasid.hdhyoH samo bhuutvaa samatva.n yoga uchyate:

By being established in Yoga, O Dhananjaya (Arjuna), undertake actions, casting off attachment and remaining equipoised in success and failure. Equanimity is called Yoga.
2.50 buddhiyukto jahaatiiha ubhe sukR^itadushhkR^ite .
tasmaadyogaaya yujyasva yogaH karmasu kaushalam.h:

Possessed of wisdom, one rejects here both virtue and vice. Therefore devote yourself to (Karma-) yoga. Yoga is skilfulness in action.
2.66 naasti buddhirayuktasya na chaayuktasya bhaavanaa .
na chaabhaavayataH shaantirashaantasya kutaH sukham.h

For the unsteady there is no wisdom, and there is no meditation for the unsteady man. And for an unmeditative man there is no peace. How can there be happiness for one without peace?
3.8 niyata.n kuru karma tvaM karma jyaayo hyakarmaNaH
shariirayaatraapi cha te na prasid.hdhyedakarmaNaH

You perform the obligatory duties, for action is superior to inaction. And, through inaction, even the maintenance of your body will not be possible.
3.30 mayi sarvaaNi karmaaNi sa.nnyasyaadhyaatmachetasaa .
niraashiirnirmamo bhuutvaa yudhyasva vigatajvaraH

Devoid of the fever of the soul, engage in battle by dedicating all actions to Me, with (your) mind intent on the Self, and becoming free from expectations and egoism.
3.43 evaM buddheH paraM buddhvaa sa.nstabhyaatmaanamaatmanaa .
jahi shatruM mahaabaaho kaamaruupaM duraasadam.h

Understanding the Self thus as superior to the intellect, and completely establishing (the Self) is spiritual absorption with the (help of) the mind, O mighty-armed one, vanquish the enemy in the form of desire, which is difficult to subdue.
4.33shreyaandravyamayaadyaGYaajGYaanayaGYaH para.ntapa .
sarva.n karmaakhilaM paartha GYaane parisamaapyate

O destroyer of enemies, Knowledge considered as a sacrifice is greater than sacrifices requiring materials. O son of Prtha, all actions in their totality culminate in Knowledge.
4.38 na hi GYaanena sadR^ishaM pavitramiha vidyate .
tatsvayaM yogasa.nsiddhaH kaalenaatmani vindati

Indeed, there is nothing purifying here comparable to Knowledge. One who has become perfected after a (long) time through yoga, realizes That by himself in his own heart.
4.39 shraddhaavaa.Nllabhate GYaanaM tatparaH sa.nyatendriyaH .
GYaanaM labdhvaa paraaM shaantimachireNaadhigachchhati

The man who has faith, is diligent and has control over the organs, attains Knowledge. Achieving Knowledge, one soon attains supreme Peace.
4.40 aGYashchaashraddadhaanashcha sa.nshayaatmaa vinashyati .
naayaM loko.asti na paro na sukhaM sa.nshayaatmanaH

One who is ignorant and faithless, and has a doubting mind perishes. Neither this world nor the next nor happiness exists for one who has a doubting mind.
5.28 yatendriyamanobuddhirmunirmokshaparaayaNaH .
vigatechchhaabhayakrodho yaH sadaa mukta eva saH

Keeping the external objects outside, the eyes at the juncture of the eye-brows, and making equal the outgoing and incoming breaths that move through the nostrils, the contemplative who has control over his organs, mind and intellect should be fully intent on Liberation and free from desire, fear and anger. He who is ever is verily free.
bhoktaaraM yaGYatapasaa.n sarvalokamaheshvaram.h .
suhR^idaM sarvabhuutaanaa.n GYaatvaa maa.n shaantimR^ichchhati

One attains Peace by knowing Me who, as the great Lord of all the worlds, am the enjoyer of sacrifices and austerities, (and) who am the friend of all creatures.
6.5 uddharedaatmanaatmaanaM naatmaanamavasaadayet.h .
aatmaiva hyaatmano bandhuraatmaiva ripuraatmanaH

One should save oneself by oneself; one should not lower oneself. For oneself is verily one's own friend; oneself is verily one's own enemy.
6.25 shanaiH shanairuparamed.h bud.hdhyaa dhR^itigR^ihiitayaa .
aatmasa.nsthaM manaH kR^itvaa na ki.nchidapi chintayet.h

One should gradually withdraw with the intellect endowed with steadiness. Making the mind fixed in the Self, one should not think of anything whatsoever.
6.35 asa.nshayaM mahaabaaho mano durnigraha.n chalam.h .
abhyaasena tu kaunteya vairaagyeNa cha gR^ihyate

O mighty-armed one, undoubtedly the mind is untractable and restless. But, O son of Kunti, it is brought under control through practice and detachment.
6.40 paartha naiveha naamutra vinaashastasya vidyate .
na hi kalyaaNakR^itkashchid.h durgati.n taata gachchhati

O Partha, there is certainly no ruin for him here or hereafter. For, no one engaged in good meets with a deplorable end, My son!
7.7 mattaH parataraM naanyatki.nchidasti dhana.njaya .
mayi sarvamidaM protaM suutre maNigaNaa iva

O Dhananjaya, there is nothing else whatsoever higher than Myself. All this is strung on Me like pearls on a string.
7.17 daivii hyeshhaa guNamayii mama maayaa duratyayaa .
maameva ye prapadyante maayaametaaM taranti te

Since this divine Maya of Mine which is constituted by the gunas is difficult to cross over, (therefore) those who take refuge in Me alone cross over this Maya.
7.18 udaaraaH sarva evaite GYaanii tvaatmaiva me matam.h .
aasthitaH sa hi yuktaatmaa maamevaanuttamaa.n gatim.h

All of these, indeed, are noble, but the man of Knowledge is the very Self. (This is) My opinion. For, with a steadfast mind, he is set on the path leading to Me alone who am the super-excellent Goal.
7.19 bahuunaa.n janmanaamante GYaanavaanmaaM prapadyate .
vaasudevaH sarvamiti sa mahaatmaa sudurlabhaH

At the end of many births the man of Knowledge attains Me, (realizing) that Vasudeva is all. Such a high-souled one is very rare.
8.7 tasmaatsarveshhu kaaleshhu maamanusmara yudhya cha .
mayyarpitamanobuddhirmaamevaishhyasyasa.nshayaH

Therefore, think of Me at all times and fight. There is no doubt that by dedicating your mind and intellect to Me, you will attain Me alone.
9.22 ananyaashchintayanto maa.n ye janaaH paryupaasate .
teshhaa.n nityaabhiyuktaanaa.n yogakshemaM vahaamyaham.h

Those persons who, becoming non-different from Me and meditative, worship Me everywhere, for them, who are ever attached (to Me), I arrange for securing what they lack and preserving what they have.
9.27 yatkaroshhi yadashnaasi yajjuhoshhi dadaasi yat.h .
yattapasyasi kaunteya tatkurushhva madarpaNam.h

O son of Kunti, whatever you do, whatever you eat, whatever you offer as a sacrifice, whatever you give and whatever austerities you undertake, (all) that you offer to Me.
9.31 kshipraM bhavati dharmaatmaa shashvachchhaanti.n nigachchhati .
kaunteya pratijaaniihi na me bhaktaH praNashyati

He soon becomes possessed of a virtuous mind; he attains everlasting peace. Do you proclain boldly, O son of Kunti, that My devotee does not get ruined.
9.33 kiM punarbraahmaNaaH puNyaa bhaktaa raajarshhayastathaa .
anityamasukhaM lokamimaM praapya bhajasva maam.h

What to speak of the holy Brahmanas as also of devout kind-sages! Having come to this ephemeral and miserable world, do you worship Me.
12.4 sa.nniyamyendriyagraamaM sarvatra samabuddhayaaH .
te praapnuvanti maameva sarvabhuutahite rataaH

By fully controlling all the organs and always being even-minded, they, engaged in the welfare of all beings, attain Me alone.
12.7 teshhaamahaM samuddhartaa mR^ityusa.nsaarasaagaraat.h .
bhavaami na chiraatpaartha mayyaaveshitachetasaam.h

O son of Prtha, for them who have their minds absorbed in Me, I become, without delay, the Deliverer from the sea of the world which is fraught with death.
12.12 shreyo hi GYaanamabhyaasaajGYaanaad.hdhyaanaM vishishhyate .
dhyaanaatkarmaphalatyaagastyaagaachchhaa.ntiranantaram.h

Knowledge is surely superior to practice; meditation surpasses knowledge. The renunciation of the results of works (excels) meditation. From renunciation, Peace follows immediately.
12.14 sa.ntushhTaH satataM yogii yataatmaa dR^iDhanishchayaH .
mayyarpitamanobuddhiryo madbhaktaH sa me priyaH

He who is ever content, who is a yogi, who has self-control, who has firm conviction, who has dedicated his mind and intellect to Me-he who is such a devotee of Mine is dear to Me.
13.3 kshetraj~na.n chaapi maa.n viddhi sarvakshetreshhu bhaarata .
kshetrakshetrayorj~naana.n yattajj~naanaM mataM mama

And, O scion of the Bharata dynasty, under-stand Me to be the 'Knower of the field' in all the fields. In My opinion, that is Knowledge which is the knowlege of th field and the knower of the field.
13.9 indriyaartheshhu vairaagyamanaha.nkaara eva cha .
janmamR^ityujaraavyaadhiduHkhadoshhaanudarshanam.h

Non-attachment with regard to objects of the senses, and also absence of egotism; seeing the evil in birth, death, old age, diseases and miseries;
18.20 sarvabhuuteshhu yenaikaM bhaavamavyayamiikshate .
avibhakta.n vibhakteshhu tajGYaanaM viddhi saattvikam.h

Know that knowledge to be originating from sattva through which one sees a single, undecaying, undivided Entity in all the diversified things.
18.57 chetasaa sarvakarmaaNi mayi sa.nnyasya matparaH .
buddhiyogamupaashritya machchittaH satataM bhava

Mentally surrendering all actions to Me and accepting Me as the supreme, have your mind ever fixed on Me by resorting to the concentration of your intellect.
18.65 manmanaa bhava madbhakto madyaajii maa.n namaskuru .
maamevaishhyasi satya.n te pratijaane priyo.asi me

Have your mind fixed on Me, be My devotee, be a sacrificer to Me and bow down to Me. (Thus) you will come to Me alone. (This) truth do I pormise to you. (For) you are dear to Me.
18.66 sarvadharmaanparityajya maamekaM sharaNaM vraja .
ahaM tvaaM sarvapaapebhyo mokshyayishhyaami maa shuchaH

Abandoning all forms of rites and duties, take refuge in Me alone. I sahll free you from all sins. (Therefore) do not grieve.

These lines are taken from an introductory section of Swami Sri Vidyaprakasananda Giri's "Gita Makarandam", a very well known translation of Gita in Telugu speaking people. The book is available online at Telugu Bhakti Pages.

Postscript: I run a mailing list, with the above quotes as source. The sidebar has more information.

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