SRIMODBHAGAVAD GITA
Om Namah Bhagavate Vasudevaya
Om Sri Paramatman Namah
YOGA FREEDOM FOR RESTROYING (XVIII)
Summary of the Eighteenth Speech:
The eighteenth speech, which concludes with the divine utterance of Lord Krishna, is in many ways a summary of the upper parts of the Gita. It summarizes many of the key points raised in previous discussions. Here you see the final result or the result of the King's speech to Arjuna. The drama of complete despair and despair of Arjuna is finally resolved in self-determination with victory, strength and strong determination. Its central message emerges as a guarantee that also by doing his duties in life he can attain the greatest freedom, if he does the act by renouncing self-sacrifice and adherence and giving up all self-interest, self-interest. By observing the performance of your duties as a worshiper of God, you gain the Lord's favor and eternal.
Significantly, the statement begins with Arjuna's question as to what true Sannyasa and Tyaga are true (denial). In answer to this important and critical question, the blessed Lord makes it clear to us that real Sannyasa or rejection lies in the abandonment of selfish actions, and especially in the abandonment of desire or lust for the fruits of any action. Clearly, we are told that unselfish and righteous acts, and acts that promote the welfare of others, should not be neglected. You must get involved in such an act but reject the attachment and greed. True and proper rejection of selfishness and attachment while performing your official duties. This is called Satattwic Tyaga. We do not hate an unpleasant act or cling to a happy act. Since it is not possible for you to give up all action, the rejection of egoism, selfishness and attachment to your work is declared a true rejection. Karma does not collect and bind the one who is thus established in the inner world. SRIMODBHAGAVAD GITA
The divine command is that God must be made one thing in human life. This is the heart of the Gita gospel. This is the central message of their teaching. This is one way for your well-being here.
Now Sanjaya concludes his account by declaring that where there is obedience like Arjuna's, and with such determination to carry out divine teachings, prosperity, victory, glory, and all other blessings will surely prevail.
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Arjuna Uvaacha:
Sannyaasasya mahaabaaho tattwamicchaami veditum;
Tyaagasya of hrisheekesha prithak keshinishoodana.
Arjuna said:
1. I want to know separately, O you who have great power, the essence or the truth of condemnation, O Horror, and abandonment, O you murderer of Cases!
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Sri Bhagavaan Uvaacha:
Kaamyaanaam karmanaam nyaasam sannyaasam kavayoviduh;
Sarvakarmaphalatyaagam praahustyaagam vichakshanaah.
The Blessed Lord said:
2. Scholars understand Sannyas as a deliberate condemnation of action; the wise men announced the abandonment of the fruits of all deeds as Tyaga.
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Tyaajyam doshavadityeke karma praahurmaneeshinah;
Yajnadaanatapah karma and tyaajyamiti chaapare.
3. Some philosophers declare that all acts should be stopped as evil, while others say that acts of gift, self-sacrifice and perseverance should not be tolerated.
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Nishchayam relieves me of tatra tyaage bharatasattama;
Tyaago hi purushavyaaghra trividhah samprakeertitah.
4. Hear Me the end or the last truth of this condemnation, O best of the Bharata; condemnation, of course, you the best of men, has been declared to be of three kinds!
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Yajnadaanatapah karma na tyaajyam kaaryameva tat;
Yajno daanam tapashchaiva paavanaani maneeshinaam.
5. Acts of sacrifice, gifts and afflictions should not be abandoned, but should be performed; self-sacrifice, gift and perseverance purify them of the wise.
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Etaanyapi tu karmaani sangam tyaktwaa phalaani cha;
Kartavyaaneeti me paartha nishchitam matamuttamam.
6. But even if these actions should be done leaving aside adherence to the desire for rewards, O Arjuna! This is My sure and best faith.
NOTE: This is a summary of the teaching of Karma Yoga that has already been mentioned. Karma disability is not in the act itself but in the attachment and expectation of reward.
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Niyatasya tu sannyaasah karmano nopapadyate;
Mohaattasya parityaagas taamasah parikeertitah.
7. Indeed, to reject an obligatory act is wrong; the same omission in deception is called Tamasic.
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Duhkhamityeva yat karma kaayakleshabhayaat tyajet;
Sa kritwaa raajasam tyaagam naiva tyaagaphalam labhet.
8. He who ceases to act out of fear of physical anxiety (because it is painful), does not find it appropriate to discard by doing so in Rajasic renunciation.
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Kaaryamityeva yatkarma niyatam kriyate'rjuna;
Sangam tyaktwaa phalam Some sa tyaagah saattwiko matah.
9. Whatever obligatory action is taken, O Arjuna, just because it is to be done, leaving the attachment and the desire for reward, that sacrifice is considered Satattwic!
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Na dweshtyakushalam karma kushale naanushajjate;
Tyaagee sattwasamaavishto medhaavee cchinnasamshayah.
10. A man of rejection, full of purity, wise and his doubts cut off in the midst, he does not hate unpleasant work and does not cling to the one who consents.
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Na hi dehabhritaa shakyam tyaktum karmaanyasheshatah;
Yastu karmaphalatyaagi sa tyaageetyabhidheeyate.
11. Indeed, it is impossible for a person who is physically connected to abandon deeds completely; but he that forsaketh the reward of the works is surely called a man of doom.
NOTE: Nature, and your environment, too, will motivate you to take action. You will have to leave the agency's view and the fruits of the action. After that no action will bind you.
***
Anishtamishtam mishram cha trividham karmanah phalam;
Bhavatyatyaaginaam pretya na tu sannyaa
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