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O’ Lord ! O’ My Lord ! May I never forget You !
|| Shri Hari || Meaning of Each Chapter of the Gita
गीताक यक अयायका तापय
Swami Ramsukhdas
www.swamiramsukhdasji.net 1
O’ Lord ! O’ My Lord ! May I never forget You !
Shri Hari || Meaning of Each Chapter of the Gita
गीताक यक अयायका तापय
tvameva mata cha pita tvameva
tvameva bandhuscha sakha tvameva |
tvameva vidyaa dravinam tvameva
tvameva sarvam mama devadeva ||
Swami Ramsukhdas
www.swamiramsukhdasji.net 2
O’ Lord ! O’ My Lord ! May I never forget You !
|| Shri Hari ||
Meaning of Each Chapter of the Gita गीताक यक अयायका तापय
गीतायायय नकष ातमछित य जनाः तः सखपवक ायततः सारोऽ लयत ॥
First Chapter
It is only due to delusion and attachment that a person
becomes derelict in his duties, by getting stuck in the dilemma of
‘what should I do and what should I not do’. If he doesn’t come
under the control of delusion, then he cannot become derelict of his
duties.
People having faith in Bhagwan (God), religion,
heavensparadise etc. often are in turmoil, dilemma that if we don’t
do activities received in the form of duty, then surely our downfall
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O’ Lord ! O’ My Lord ! May I never forget You !
will take place; if we only engage in worldly activities, then our
spiritual progress will not take place; by engaging in worldly
dealings, spiritual dealings will not take place properly and by
engaging in spiritual dealings, worldly dealings will not happen
properly; if we will leave family, then we will commit sin, and if we
will stay within the family, then our spiritual progress will not take
place; etcetc. It means that we want our spiritual wellbeing, but
due to sense of mineness (attachment) and desire for worldly
pleasures, we cannot leave the attachment for the world. This
similar dilemma takes place in Arjun’s mind as well, that if I fight,
then due to the destruction of my kith and kin, there will be
obstruction in my spiritual wellbeing; and if I do not fight then due
to straying away from my duty, there will be obstruction in my
spiritual wellbeing.
Second Chapter
If man follows anyone of the two approaches with
perseverance – 1) giving due consideration to one’s conscience
(power of discrimination, ‘vivek’ and 2) fulfillment of one’s duty,
then sorrowstensions are removed.
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O’ Lord ! O’ My Lord ! May I never forget You !
All the bodies that are seen, are going to perish, to die, but the
one who lives in them (the indweller) never dies. Like body leaves
childhood to take on adulthood and leaves adulthood to take on
oldage, same way the one who lives in the body, leaves one body
and takes another body. Like man leaves old clothes and wears
new clothes, same way, the one who lives in the body (indweller),
leaves the clothes, like one body and wears another.
All favourableunfavourable situations that come, they were
not there earlier and will not remain later also and inbetween also
every second they are getting separated only. The meaning is that
situations have the nature of cominggoing, their nature is not of
permanency. If in this manner there is clear power of discrimination
(vivek), then panic, sorrowtension cannot remain. Whatever
dutyactivity is received, fulfilling that duty in compliance with
scriptures, by being equanimous (unbothered) in
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completionincompletion of that activity and
achievementnonachievement in result, then, confusion cannot
remain.
Third Chapter
Every human being, learned or ignorant, even if he is an
incarnation of God should perform his duty promptly without having
a desire for its fruit. The reason is that the wheel of this Universe
revolves only when everyone performs his duty.
Man does not attain actionlessness, by abstaining from action,
nor does he reach perfection, by mere renunciation of actions. At
the time of creation, Brahma, the creator said to mankind, ‘by
performing your duty, you should help and foster one another, thus
by fostering one another, you will attain the highest good.’ He
who does not follow the wheel, thus revolving, lives in vain.
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Though there is no duty to be performed for God in His manifest
human form, yet He performs His duty promptly, in the public
interest, for the guidance of men i.e. He sets an example to them.
The spiritually enlightened souls should also perform their duty
promptly, in order to set an example for other persons. While
performing his duty, without expecting its fruit, if a person even
dies, then too he attains salvation.
Fourth Chapter
There are two methods to dissolve all actions and to be free
from their bondage. They are 1) knowledge of truth about actions,
and 2) attainment of knowledge.
God creates the Universe, but He is not bound by actions.
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Because He is attached neither to the action, nor its fruit, nor He
has the sense of doership. The action of those who have no
desires, and who have no attachment to their fruit, melt away.
Such persons by performing actions being free from attachment to
the action and their fruit, are not bound. Those who perform
actions only to maintain their body, and remain equanimous in
success and failure, are not bound. All the actions of those
persons, who perform them in order to safeguard the tradition of
the performance of duty, melt away. Thus by properly knowing the
truth about actions, men become free from the bondage of actions.
Knowledge consists in the total detachment of the insentient
(inert). This knowledge is superior to the sacrifices which are
performed with materials. All actions melt away in this knowledge.
Having acquired this knowledge, a man is never deluded. Even
the most sinful of all sinners, crosses over all sins by this
knowledge. As the blazing fires reduces the fuel to ashes, so
does the fire of knowledge, reduce all actions to ashes.
Fifth Chapter
A man should not feel happy or sad, pleased or displeased, in
favourable or unfavourable circumstance, because being entangled
in the pairs of opposites, of pleasure and pain etc., he can’t
transcend the world.
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A true renouncer is not he who renounces his wife, sons, family,
self, and property, but one who is free from attachment and
aversion while performing his duty. He who neither rejoices in
pleasant circumstances, nor grieves in unpleasant circumstance,
being free from pairs of opposites, remains established in God.
The pairs of opposites of mundane pleasures and pains, likes and
dislikes, are the sources of pain. So a wise man should not get
entangled in them.
Sixth Chapter
Every means should lead to even mindedness, without which a man
cannot remain uniform in favorable and unfavorable circumstances,
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O’ Lord ! O’ My Lord ! May I never forget You !
in honor and dishonor, and can’t meditate on God. It means that
without evenmindedness, the effect of the pairs of opposites such
as pleasure and pain will continue and it will create an obstruction in
meditation.
The person who remains equanimous in favourable and
unfavourable circumstances (which he receives as a fruit of his past
deeds), in success and failure, in honor and dishonor, in profit and
loss, and also while dealing with good and evil persons, is noble.
He who by controlling his senses and mind, meditates on God, in
order to attain equanimity, becomes equanimous for all beings,
and also in their pleasures and pains.
The person having desire to attain equanimity, transcends
the meritorious deeds, performed for fruits as mentioned in the
Vedas. An equanimous person is superior to those persons who
perform austerities and action, and gain knowledge in order to reap
their fruits.
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O’ Lord ! O’ My Lord ! May I never forget You !
Seventh Chapter
A man must realize that the whole creation is nothing but a
manifestation of God. God pervades the entire creation, like
cluster of yarn beads, formed by knots on a string. In elements
such as earth, water, fire, etc., in forms such as the sun and the
moon, etc., and only God pervades in actions, in modes of
goodness, passion and ignorance etc. He manifests Himself as the
absolute, as soul, as activity, as the world, as creator Brahma, as
Lord Vishnu, the preserver. Thus God alone puts on the
appearance of the whole phenomenon.
Eight Chapter
Whatever entity a man thinks of at the last moment, (when he
leaves the body), that alone he attains; therefore a human being
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should always be careful.
If he thinks of God at the last moment, he attains Him and he is
liberated from the cycle of birth and death. Therefore a person
should think of God at all times, in all circumstances, while
performing his duty, according to the ordinance of the scriptures,
so that he may think of Him at the last moment also. Generally the
thought which has been uppermost in a person’s life, comes to
mind at the moment of death.
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O’ Lord ! O’ My Lord ! May I never forget You !
Ninth Chapter
Every person is eligible for God Realization, without any
distinction of caste, creed, color, or country etc. He can progress
spiritually and can attain God, by depending on Him.
God grieves and regrets that human beings eligible for God
Realization are following the cycle of birth and death. They follow it
because either having a disinclination for Him, they have no faith
in Him, or they embrace a fiendish and a demoniacal nature, or
they perform actions such as sacrifices etc., in order to reap their
fruits. The Lord declares that even the vilest sinners, belonging to
any caste, creed, color, or country, by taking refuge in Him, can
attain Him. So beings having received this human body, should
worship Him.
Tenth Chapter
A person should think of God by utilizing his power of thinking.
Whatever singularity, or specialty, or greatness, or rarity, or
beauty etc., is seen and attracts our attention, is in fact God’s.
Therefore, when our mind is attracted towards a person or an
object, we should think only of the creator. This is the Lord’s
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purpose in describing the Lord’s Divine manifestations (glories) in
this chapter.
Eleventh Chapter
Everyone can’t behold the divine Universal Form whose vision
Arjun enjoyed by God’s grace, but everyone can see this world as
an incarnation of God, and by having faith, can thus have a vision of
this Universal Form.
When Arjun requested Lord Krishna to reveal His Cosmic
Form, the Lord by bestowing upon Him divine vision manifested
His Cosmic Form to him. In that form, Arjun beheld innumerable
mouths, eyes, arms etc. He also saw Brahma, the Creator,
Vishnu, the Preserver, and Shiva, the destroyer. Moreover, he
saw hosts of gods, Gandharvas (celestial musicians), Siddhas
(those who have attained the Supreme), the celestial serpents etc.
He saw the cosmic form in several stages gentle (pleasing),
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frightful and very frightful etc. Though we can’t see this Divine
Cosmic form, yet we can attain salvation by regarding this world as
the manifestation of God, because this world has emanated from
God and it is He alone who has put on the appearance of the whole
phenomenon.
Twelfth Chapter
A devotee is extremely dear to God; because he fully surrenders
himself to God with his bodysensesmindintellect.
He who with utmost faith, engages his mind in God, that
devotee is best of all. Those devotees who have turned to God,
who have dedicated all their actions to God, and with exclusive
feeling worshipped God; God Himself sees to their crossing the
ocean of this world and quickly leads them to their salvation.
Those who engage their mindintellect in God, they dwell and live in
God Himself. Those who are friendly and compassionate to all
beings, those who are free from sense of Iness (ahamta) and
mineness (mamta), and no beings are perturbed and on the edge
by them, and who himself is also not anxious with others, he who
renounces the initiation of any new actions, he who does not
become elated or dejected at favourable and unfavourable
circumstances, who remains equanimous in honor and
dishonour, who remains ever contented in any situation or
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circumstance, such a devotee is dear to God. If man becomes
God’s, has sense of mine (my very own) with God, then all can
become dear to God.
Thirteenth Chapter
In this world there is only that One Divinity (Paramatma tattva)
that is worth knowing. One must surely know them. Knowing that
in essence, the knower becomes inseparable from that Divinity
(Paramatma tattva).
By knowing that God, one attains immortality. That God’s
hands, feet, head, eyes, ears are everywhere. Though being
devoid of all the senses, He is the illuminator of all objects; though
being devoid of all qualities and attributes, He is the occupier of
all the qualities; and though being free of any affection and
attachment, He is the provider and nourisher of all. He is outside
all the beings, and also within, and also it is Him only in the form of
all movable and immovable creatures. Though remaining separate
from all beings, he is inseparable (without any division). He is the
illuminator of all knowledge. He remains evenly and
proportionately among all the disproportionate beings, amongst all
the mobile beings, he remains free of any movement. Among all
the perishable and destructible beings, He remains imperishable
and eternal. In this manner, on genuinely knowing God, one
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realizes God.
Fourteenth Chapter
This entire world is made of the three modes of Nature. To be
beyond these, one must surely know the the modes and their
tendencies.
The three modes, Goodness, Passion and Ignorance, that are
born of Nature causing attachment and sense of mine (mamta)
etc. in the body and the world, bind a man (jivaatma). Mode of
Goodness (Sattva guna) through attachment to pleasure and
knowledge, Mode of Passion (Rajo guna), through attachment to
activity and Mode of Ignorance, through negligence, laziness, and
sleep, causes man to be bonded. When mode of Goodness
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increases, by suppressing Mode of Passion and Mode of
Ignorance, then illumination takes places in the mindintellect,
tendencies opposing activity and ignorance. When the Mode of
Activity increases, by suppressing Mode of Purity and Mode of
Ignorance, then greed, activity etc., tendencies opposing purity and
ignorance, increases in the mindintellect instrument. When the
Mode of Ignorance increases, by suppressing the Mode of Purity
and Mode of Activity, then there is lack of discrimination, lack of
interest in doing work, indolence, delusion, etc. tendencies that
are opposing purity and activity, increases in the mindintellect
instrument. When the tendencies of the modes of nature increase,
the dying being, successively goes to upper, middle or lower
regions (loks). But he who does not regard anything other than the
modes to be the doer, in other words, he who realizes that all
activities are taking place in the modes, not in the self‒such a one
goes beyond the modes, and attains godliness (भगवभाव). A man
can rise beyond the modes of Nature, also through exclusive
devotion.
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O’ Lord ! O’ My Lord ! May I never forget You !
Fifteenth Chapter
A striver who firmly believes that God is the root cause of this
world and He is the noblest Supreme person, comes to know all
and nothing remains to be done for him.
One should seek the Supreme person from Whom this world
has sprung and has been going on from time immemorial, and
having attained Him, one never returns. The strivers who
possess the eye of wisdom, know him in reality. That Supreme
person residing in the form of effulgence (light) in the Sun, and the
moon and the fire, illumes the world. He, entering the earth,
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supports all beings, and becoming the sapid moon, nourishes
trees, plants and vines etc. He taking the form of fire lodged in
the body of beings, digests the four kinds of food. He remains
seated in the hearts of all beings. He is the author of the Vedanta,
and the knower of the Vedas, and He is worth knowing by the
Vedas. He sustains the entire universe. He is beyond the
perishable world, and is superior to the imperishable soul. He is
known as the Supreme Person in the world and in the Vedas.
Therefore a striver knowing Him as the Supreme Person , should
worship Him with exclusive devotion.
Sixteenth Chapter
Demoniac traits or evils lead a man to
eighty four lacs forms of lives as well as, to
hells. Therefore a man should be free
from the bondage of the world, the cycle
of birth and death, by possessing divine
traits and virtues.
Those who having renounced the
demoniac traits such as hypocrisy, arrogance, pride, desire,
anger and greed etc., possess the divine traits such as
fearlessness, nonviolence, truth, absences of anger,
compassion, Yagna (worship of God, performance of sacrifice
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and other duties), charity and austerity etc., are liberated from the
bondage of the world. But those who are guided by demoniac
traits and evils such as desire, anger, greed, worry, egoism etc.,
and indulge in them, pave the path for eightyfour lac forms of lives
and hells.
Seventeenth Chapter
Those who know the ordinance of the scriptures, and also
those who don’t know it, should perform good actions with faith, by
thinking of God and by reciting His name.
The faith of those who don’t know the ordinance of the
scriptures, but perform sacred acts such as sacrifice and worship,
is of three kinds of the mode of goodness, of passion and of
ignorance. According to their faith, the gods worshipped by them
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are also of three kinds. The faith of those who don’t perform
sacred acts, such as sacrifice and worship, is known by the food
they relish, because food is eaten by all men.
Eighteenth Chapter
According to the taste, caliber and faith of a human being,
three means i.e. the discipline of action, of knowledge, and of
devotion (refuge) have been mentioned for God Realization. Each
of them can lead him to God Realization.
The real renouncer is he who performs sacrifice, austerity,
charity and duty, being free from attachment and the desire for
fruit, and who has neither attachment to an agreeable work, nor
aversion to a disagreeable work. He neither incurs sin by
performing his obligatory duty, nor does he ever receive the fruit of
actions. All his doubts are dispelled and he gets established in
the self. This is the discipline of action.
The person having possessed knowledge, action,
understanding (intellect), firmness, and happiness of the mode of
goodness, becomes free from the sense of doership, and does not
desire to reap the fruit of actions, incurs no sin, even if he kills all
beings. By being established in the self, he attains supreme
devotion, and having known him in truth, he forthwith enters into
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Him. This is the discipline of knowledge.
A man even while performing his duty wholeheartedly, and
scrupulously by depending upon God, by God’s grace attains the
immortal state. The man who being solely devoted to Him,
mentally resigns all his duties to Him, by God’s grace overcomes
all obstacles and difficulties. He who applies himself with his body,
mind and senses to God, attains Him. He who renouncing
dependence of duties, takes refuge in Him only, with exclusive
devotion, is liberated from all sins by Him. This is the discipline of
Devotion.
‒ From the book in Hindi ‘GitaDarpan’ by Swami Ramsukhdasji
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O’ Lord ! O’ My Lord ! May I never forget You !
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