Bhagavat Gita Mahatmiyam

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Debipriya

@Debipriya

Dazzler

Posted: 13 years ago

#11

Indeed a Great Thread, Varaali!!! ⭐️ Loving it!!! ⭐️

It is almost impossible to select a few shlokas from the Geeta 😊, as each of them are Unique ⭐️ ... Here I am just starting with some of the shlokas which are buzzing in my mind right now 😊, there are many many more, as you all can understand! 😊

All these shlokas make me emotional when I go deep and realise the Truth generated by those words! ⭐️

na me partha'sti Kartavyam

trishu lokeshu Kincana,

na'navaptam avatavyam

varta eva ca Karmani (3.22)

"Although, O Parth, there is no task in all the three worlds which I have to do, and neither is there any worthwhile object which I have not achieved, I am yet engaged in action.''

uddhared atmana'tmanam

na'tmanam avasadayet,

atmai'va hy atmano bandhur

atmai'va ripur atmanah (6.5)

"Since the Soul enshrined in a man is his friend as well as foe, it is binding on a man to lift himself by his own effort rather than degrade himself.''

bandhur atma'tmanas tasya

yena'tma'va'tmana jitah,

anatmanas tu satrutve

varteta tmai'va satruvat (6.6)

"The Self is a friend to the man who has overcome his mind and senses, but he is an enemy to one who has failed to do so.''

patram puspam phalam toyam yo me bhaktya prayacchati

tadaham bhaktyupahrtamasnami prayatatmanah||9-26||

'I lovingly accept the offerings of leaves, flowers, fruit, and water the selfless worshipper makes to me with true devotion."

samo'ham sarvabhutesu na me dvesyo'sti na priyah

ye bhajanti tu mam bhaktya mayi te tesu capyaham||9-29||

"Although l abide evenly in all beings and there is no one who is either dear or hateful to me, worshippers who contemplate me with loving devotion abide in me and I in them."

manmana bhava madbhakto madyaji mam namaskuru

mamevaisyasi yuktvaivamatmanam matparayanah||9-34||

"If, taking refuge in and with a total devotion of the Self to me, you contemplate, remember with humble reverence, and worship only me (Vasudev), you will attain to me."

ahamatma gudakesa sarvabhutasayasthitah

ahamadisca madhyam ca bhutanamanta eva ca||10-20||

"I am, O Gudakesh, the Self that dwells within all beings, as also their primeval beginning, middle, and end.

yaccapi sarvabhutanam bijam tadahamarjuna

na tadasti vina yatsyanmaya bhutam caracaram||10-39||

"And, O Arjun, I am also the seed from which all beings have sprung up, because there is nothing animate or inanimate which is without my maya."

yadyadvibhutimatsattvam srimadurjitameva va

tattadevavagaccha tvam mama tejomsasambhavam||10-41||

"Know that whatever is possessed of glory, beauty, and strength has arisen from my own splendour.''

(- These two - 39, 41- are my real favourites!!!⭐️ ⭐️ ⭐️ )

mayyeva mana adhatsva mayi buddhim nivesaya

nivasisyasi mayyeva ata urdhvam na sansayah||12-8||

"There is no doubt whatsoever that you will dwell in me if you devote and apply your mind and intellect to me.''

(All the Shlokas and the Eng translations are taken from 'Orkut Srimad Bhagavad Gita Community' :-

http://www.orkut.co.in/Main#Community?cmm=16352 )

Really Happy for this Thread!!! 😊

Carry on, Varaali! ⭐️

Jai Shri Krishna!

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MagadhSundari

@MagadhSundari

Sparkler

+ 4

Posted: 13 years ago

#12

I'm back!!! Reserved for my list =D

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varaali

@varaali

Dazzler

+ 2

Posted: 13 years ago

#13

Thank you Vanadhi and Debiprya for your quotes. Very meaningful.

And yes, 10:41 is one of my favourites too. In fact the entire 10 chapter is so awe inspiring, you can keep reading it again and again.

Edited by varaali - 13 years ago

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varaali

@varaali

Dazzler

+ 2

Posted: 13 years ago

#14

Now back to the II chapter, where Arjuna has asked Krishna to be his guide and mentor and clear him of the confusion that is plaguing him.

Arjuna's distress is three fold-

He fears that the persons he loves and reveres so much (i.e Bhishma, Drona, even Members on his side) will die / be killed. He will see them no more; he will be bereft of their company.
He may have to do the killing and the sin he will incur due to such killing
The shock and the grief which a War of this magnitude will inevitably cause.

Lord Krishna stands up- and - thus begins the flow of nectar called Bhagavat Gita- the Song of God.

Many commentators have said that the real Gita starts only from here.

Chapter II, verse 11

sri-bhagavan uvaca

asochyan anvashochas tvam

prajna-vadams cha bhasase

gatasun agatasums cha
nanushochanti panditah

The Lord said: Though you speak learned words, you are mourning for what is not worthy of grief. Those, who are wise, lament neither for the living nor the dead.

In the first chapter, Arjuna had given his reasons (in 15 verses) on why he should not fight such a war.

Now, in this one sloka, Krishna dismisses all his arguments and in fact mocks him lightly. "Oh Arjuna", Krishna says, "you speak like a learned person but don't you know that one who is truly wise, i.e one who knows the difference between Body and Soul - does not grieve for any stage of the body, neither in the living condition nor in the dead condition."

This is the begining of the Sankhya Yoga- the yoga of knowledge through which Lord Krishna hopes Arjuna will overcome his despair.

In the next 18 slokas (verses 12 to 30), Sri Krishna explains the true nature of Soul and how it is different from the body.

Edited by varaali - 13 years ago

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varaali

@varaali

Dazzler

+ 2

Posted: 13 years ago

#15

Sri Krishna's attempt to yoke Arjuna back into battle harness begins with the highest truth known to Man- the distilled essence of Upanishadic wisdom- that Body and Soul are as different from each other as chalk and cheese.

What is Arjuna grieving about? That , if his side were to emerge victorious, Bhishma , Drona et all would have to die, i.e their existence on earth would have come to an end and he, their student and favourite would have to bring about that end.

Sri Krishna's first point is to clarify this misconception of Arjuna. He says that there was never such a time when he (Krishna) or Arjuna or any of the kings assembled there did not exist. They may have been in different forms, known by different names, acted differently, but exist they did. Destruction of the body does not signal the end of existence on Earth because in each body resides an everlasting spirit. (II, 12)

Arjuna talks as if Death were a finality, a closure. But one who is wise knows that birth, sufferings and death are merely incidents in the history of Soul.There is no such thing as Death, since it is the body which dies and the body is not the ultimate. All the people for whose deaths Arjuna is mourning have lived before and will live again because just as the body passes through childhood, youth and old age, the soul too passes from body to body.

A realized person - does not allow himself to be affected by the feelings of his senses, by the impulses of his mind and by the rush of his emotions. To such a person, - Dhira- both pleasure and pain are alike, and he becomes eligible for immortality.

If the soul is supposed to be constant and ever existent, then what is this state of immortality which Krishna is talking about? We shall come to it shortly.

In the next few verses, (16 - 21) Krishna tries to allay Arjuna's grief by explaining to him that he will not be guilty of killing Bhishma or Drona, since the souls which reside in their bodies cannot be killled anyway. That which is ever existent cannot just vanish and that which is non existent cannot come into being. The soul is permanent and cannot cease to be though it may change the forms through which it appears.

While the body may be perishable, the soul that resides in the body is eternal, immutable and infinite. It pervades the universe, for nothing can ever destroy it .

It is unborn (Na Jayate), eternal (Nitya) everlasting (Shashvata) and ancient (Purana).Nor does it come into existence only with the appearance of a body. ( Na va Bhoothva Bhooyaha Bhavita) [II, 20]

The body is finite, the soul infinite; the body is limited, the soul limitless; the body is transient, the soul eternal. The body perishes but the soul lives on.

And looking at Arjuna directly, Krishna asks, A person who has realized the true nature of the Soul, whom will he kill and how can he cause anyone to be killed? [ II, 21]

Just as a man casts away his old clothes and wears new ones, similarly, the soul sheds worn out bodies and enters newer ones. [II, 22]

The soul is not slayed with the slaying of the body. Who can slay the infinite spirit? Weapons cannot cleave it, nor the fire burn, neither can waters drench it, nor the wind dry. [II, 23]

It is formless, and beyond comprehension. It is constant and immutable.

What is there to fear in Death? For a soul to manifest itself, it takes a body - a birth - and once birth takes place, death is an inescapable certainity and after death, once again a rebirth is inevitable. So Arjuna, why grieve over what is destined?

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Bhagavat Gita Mahatmiyam - Page 2

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