Gita Saar -Gist of Gita

क्यों व्यर्थ की चिंता करते हो? किससे व्यर्थ डरते हो? कौन तुम्हें मार सक्ता है? अात्मा ना पैदा होती है, न मरती है।
जो हुअा, वह अच्छा हुअा, जो हो रहा है, वह अच्छा हो रहा है, जो होगा, वह भी अच्छा ही होगा। तुम भूत का पश्चाताप न करो। भविष्य की चिन्ता न करो। वर्तमान चल रहा है।

Whatever happened in the past, happened for the best; whatever is happening, is happening for the best; whatever will happen in future, will happen for the best. Do not repent the past, do not worry for future, concentrate on your present.

तुम्हारा क्या गया, जो तुम रोते हो? तुम क्या लाए थे, जो तुमने खो दिया? तुमने क्या पैदा किया था, जो नाश हो गया? न तुम कुछ लेकर अाए, जो लिया यहीं से लिया। जो दिया, यहीं पर दिया। जो लिया, इसी (भगवान) से लिया। जो दिया, इसी को दिया। खाली हाथ अाए अौर खाली हाथ चले। जो अाज तुम्हारा है, कल अौर किसी का था, परसों किसी अौर का होगा। तुम इसे अपना समझ कर मग्न हो रहे हो। बस यही प्रसन्नता तुम्हारे दु:खों का कारण है।

What did you own, that makes you cry on losing? What did you bring, that you fear losing? What did you give birth to, that you fear its destruction? You didn't bring anything. Whatever one takes, one must return it to Krishna(God). Everyone came empty handed and will therefore die, empty handed.

परिवर्तन संसार का नियम है। जिसे तुम मृत्यु समझते हो, वही तो जीवन है। एक क्षण में तुम करोड़ों के स्वामी बन जाते हो, दूसरे ही क्षण में तुम दरिद्र हो जाते हो। मेरा-तेरा, छोटा-बड़ा, अपना-पराया, मन से मिटा दो, फिर सब तुम्हारा है, तुम सबके हो।

Change is the rule of nature. What one understands, as death is actually life itself. One moment you are the owner of crores and in the very next moment you become a pauper.

न यह शरीर तुम्हारा है, न तुम शरीर के हो। यह अग्नि, जल, वायु, पृथ्वी, अाकाश से बना है अौर इसी में मिल जायेगा। परन्तु अात्मा स्थिर है - फिर तुम क्या हो?

Your body doesn't belong to you and vice versa. Body is composed of five elements- Fire, Water, Air, Earth and Sky; one day it will perish in these elements.

तुम अपने अापको भगवान के अर्पित करो। यही सबसे उत्तम सहारा है। जो इसके सहारे को जानता है वह भय, चिन्ता, शोक से सर्वदा मुक्त है।

Offer yourself to the Krishna(Almighty Lord). This is the best support. One who knows this unconditional support gains freedom from fear, worry and despair.

जो कुछ भी तू करता है, उसे भगवान के अर्पण करता चल। ऐसा करने से सदा जीवन-मुक्त का अानंन्द अनुभव करेगा।
खाली हाथ अाए अौर खाली हाथ चले। जो अाज तुम्हारा है, कल अौर किसी का था, परसों किसी अौर का होगा। इसीलिए, जो कुछ भी तू करता है, उसे भगवान के अर्पण करता चल।

You came empty handed, you will leave empty handed. What is yours today, belonged to someone else yesterday, and will belong to someone else the day after tomorrow. So, whatever you do, do it as a dedication to Krishna(God)!

Saptha Sloki Gita - 7 Verse Gita

This Saptha Sloki Gita is recited as a daily prayer by Kashmiri Pundits for hundrerds of years.

Chapter 8. Attaining the Supreme TEXT 13

om ity ekaksaram brahma
vyaharan mam anusmaran
yah prayati tyajan deham
sa yati paramam gatim

SYNONYMS

om--the combination of letters om (omkara); iti--thus; eka-aksaram--supreme, indestructible; brahma--absolute; vyaharan--vibrating; mam--Me (Krsna); anusmaran--remembering; yah--anyone; prayati--leaves; tyajan--quitting; deham--this body; sah--he; yati--achieves; paramam--supreme; gatim--destination.

TRANSLATION

After being situated in this yoga practice and vibrating the sacred syllable om, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets.

Chapter 11. The Universal Form TEXT 36

arjuna uvaca
sthane hrsikesa tava prakirtya
jagat prahrsyaty anurajyate ca
raksamsi bhitani diso dravanti
sarve namasyanti ca siddha-sanghah

SYNONYMS

arjunah uvaca--Arjuna said; sthane--rightly; hrsika-isa--O master of all senses; tava--Your; prakirtya--glories; jagat--the entire world; prahrsyati--rejoicing; anurajyate--becoming attached; ca--and; raksamsi--the demons; bhitani--out of fear; disah--directions; dravanti--fleeing; sarve--all; namasyanti--offering respect; ca--also; siddha-sanghah--the perfect human beings.
TRANSLATION

O Hrsikesa, the world becomes joyful upon hearing Your name, and thus everyone becomes attached to You. Although the perfected beings offer You their respectful homage, the demons are afraid, and they flee here and there. All this is rightly done.

Chapter 13. Nature, the Enjoyer, and Consciousness TEXT 14

sarvatah pani-padam tat
sarvato 'ksi-siro-mukham
sarvatah srutimal loke
sarvam avrtya tisthati

SYNONYMS

sarvatah--everywhere; pani--hands; padam--legs; tat--that; sarvatah--everywhere; aksi--eyes; sirah--head; mukham--face; sarvatah--everywhere; sruti-mat--hearing; loke--in the world; sarvam--everything; avrtya--covering; tisthati--exists.

TRANSLATION

Everywhere are His hands and legs, His eyes and faces, and He hears everything. In this way the Supersoul exists.

Chapter 8. Attaining the Supreme TEXT 9

kavim puranam anusasitaram
anor aniyamsam anusmared yah
sarvasya dhataram acintya-rupam
aditya-varnam tamasah parastat

SYNONYMS

kavim--one who knows everything; puranam--the oldest; anusasitaram--the controller; anoh--of the atom; aniyamsam--smaller than; anusmaret--always thinking; yah--one who; sarvasya--of everything; dhataram--the maintainer; acintya--inconceivable; rupam--form; aditya-varnam--illuminated like the sun; tamasah--of the darkness; parastat--transcendental.
TRANSLATION

One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun and, being transcendental, is beyond this material nature.

Chapter 15. The Yoga of the Supreme Person TEXT 1

sri-bhagavan uvaca
urdhva-mulam adhah-sakham
asvattham prahur avyayam
chandamsi yasya parnani
yas tam veda sa veda-vit

SYNONYMS

sri-bhagavan uvaca--the Supreme Personality of Godhead said; urdhva-mulam--with roots above; adhah--downwards; sakham--branches; asvattham--banyan tree; prahuh--said; avyayam--eternal; chandamsi--Vedic hymns; yasya--of which; parnani--the leaves; yah--anyone; tam--that; veda--knows; sah--he; veda-vit--the knower of the Vedas.

TRANSLATION

The Blessed Lord said: There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.

Chapter 15. The Yoga of the Supreme Person TEXT 15

sarvasya caham hrdi sannivisto
mattah smrtir jnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham

SYNONYMS

sarvasya--of all living beings; ca--and; aham--I; hrdi--in the heart; sannivistah--being situated; mattah--from Me; smrtih--remembrance; jnanam--knowledge; apohanam ca--and forgetfulness; vedaih--by the Vedas; ca--also; sarvaih--all; aham--I am; eva--certainly; vedyah--knowable; vedanta-krt--the compiler of the Vedanta; veda-vit--the knower of the Vedas; eva--certainly; ca--and; aham--I.

TRANSLATION

I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas I am to be known; indeed I am the compiler of Vedanta, and I am the knower of the Vedas.

Chapter 18. Conclusion--The Perfection of Renunciation TEXT 65

man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo 'si me

SYNONYMS

mat-manah--thinking of Me; bhava--just become; mat-bhaktah--My devotee; mat-yaji--My worshiper; mam--unto Me; namaskuru--offer your obeisances; mam--unto Me; eva--certainly; esyasi--come; satyam--truly; te--to you; pratijane--I promise; priyah--dear; asi--you are; me--Mine.

TRANSLATION

Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

Yogic View of 18 Chapters of Gita

1. The yoga of Arjuna's despondency. A lead-in to the battle-field scenario where Arjuna finds himself despondent and uncertain about his religious duty.

2. The yoga of analysis. Krishna speaks on the immortality of the soul and glosses many upcoming themes of the work.

3. The yoga of work. Krishna responds to Arjuna's doubts over the need to act and explains the way of karma-yoga.

4. The yogas of knowledge, work and renunciation. Krishna discusses the parallels of and unity in these three paths.

5. The yoga of renunciation. Krishna reconciles the paths of action and renunciation by explaining the spirit of proper action.

6. The yoga of meditation. Krishna points to constant meditation on the Supreme as the essence of all paths of yoga.

7. The yoga of knowledge and realization. Krishna begins to explain the nature of the Supreme and different approaches of worship.

8. The yoga of the supreme. Krishna discusses the nature of the Supreme and the means for his attainment.

9. The yoga of confidential knowledge. Krishna explains the immanence and the transcendence of the Supreme.

10. The yoga of manifestations. Krishna points to himself as the source of all manifestations and illustrates his might with examples.

11. The yoga of the universal form. To address Arjuna's desire to directly observe the truths of the Supreme, Krishna shows him the universal form.

12. The yoga of devotion. Krishna explains the supremacy of the path of bhakti and speaks of different gradations in spiritual practice.

13. The yoga of the knower and the field. Krishna discusses the principles of the self, the super-self and the field of activity.

14. The yoga of the three qualities.Krishna begins his description of the three primeval forces of nature, namely goodness, passion and ignorance.

15. The yoga of the supreme person. Krishna speaks on the material world, the supreme person and the spiritual world.

16. The yoga of divine and demoniac. Narrating the qualities of the divine and the demoniac, Krishna defines virtue and vice.

17. The yoga of three kinds of faith. Continuing on the theme of the three qualities, Krishna glosses the corresponding diversity of faith and practice.

18. The yoga of liberation by renunciation. Concluding the work, Krishna points to full immersion in and surrender to the Supreme.

Summary of Gita

Chapter One: Observing the Armies on the Battlefield of Kurukshetra.

As the opposing armies stand poised for battle, Arjuna, the mighty warrior, sees his intimate relatives, teachers and friends in both armies ready to fight and sacrifice their lives. Overcome by grief and pity, Arjuna fails in strength, his mind becomes bewildered, and he gives up his determination to fight.

Chapter Two: Contents of the Gita summarized.

Arjuna submits to Lord Krishna as His disciple, and Krishna begins His teachings to Arjuna by explaining the fundamental distinction between the temporary material body and the eternal spiritual soul. The Lord explains the process of transmigration, the nature of selfless service to the Supreme and the characteristics of a self-realized person.

Chapter Three: Karma-yoga.

Everyone must engage in some sort of activity in this material world. But actions can either bind one to this world or liberate one from it. By acting for the pleasure of the Supreme, without selfish motives, one can be liberated from the law of karma (action and reaction) and attain transcendental knowledge of the self and the Supreme.

Chapter Four: Transcendental knowledge.

Transcendental knowledge - the spiritual knowledge of the soul, of God, and of their relationship - is both purifying and liberating. Such knowledge is the fruit of selfless devotional action (karma-yoga). The Lord explains the remote history of the Gita, the purpose and significance of His periodic descents to the material world, and the necessity of approaching a guru, a realized teacher.

Chapter Five: Karma-yoga - Action in Krishna Consciousness.

Outwardly performing all actions but inwardly renouncing their fruits, the wise man, purified by the fire of transcendental knowledge, attains peace, detachment, forbearance, spiritual vision and bliss.

Chapter Six: Dhyana-yoga.

Ashtanga-yoga, a mechanical meditative practice, controls the mind and senses and focuses concentration on Paramatma (the Supersoul, the form of the Lord situated in the heart). This practice culminates in samadhi, full consciousness of the Supreme.

Chapter Seven: Knowledge of the Absolute.

Lord Krishna is the Supreme Truth, the supreme cause and sustaining force of everything, both material and spiritual. Advanced souls surrender unto Him in devotion, whereas impious souls divert their minds to other objects of worship.

Chapter Eight: Attaining the Supreme.

By remembering Lord Krishna in devotion throughout one's life, and especially at the time of death, one can attain to His supreme abode, beyond the material world.

Chapter Nine: The most confidential knowledge.

Lord Krishna is the Supreme Godhead and the supreme object of worship. The soul is eternally related to Him through transcendental devotional service (bhakti). By reviving one's pure devotion one returns to Krishna in the spiritual realm.

Chapter Ten: The Opulence of the Absolute.

All wondrous phenomena showing power, beauty, grandeur or sublimity, either in the material world or in the spiritual, are but partial manifestations of Krishna's divine energies and opulence. As the supreme cause of all causes and the support and essence of everything, Krishna is the supreme object of worship for all beings.

Chapter Eleven: The Universal Form.

Lord Krishna grants Arjuna divine vision and reveals His spectacular unlimited form as the cosmic universe. Thus He conclusively establishes His divinity. Krishna explains that His own all-beautiful humanlike form is the original form of Godhead. One can perceive this form only by pure devotional service.

Chapter Twelve: Devotional Service (Bhakti-yoga).

Bhakti-yoga, pure devotional service to Lord Krishna, is the highest and most expedient means for attaining pure love for Krishna, which is the highest end of spiritual existence. Those who follow this supreme path develop divine qualities.

Chapter Thirteen: Nature, the Enjoyer and Consciousness.

One who understands the difference between the body, the soul and the Supersoul beyond them both attains liberation from this material world.

Chapter Fourteen: The Three Modes of Material Nature.

All embodied souls are under the control of the three modes, or qualities, of material nature: goodness, passion and ignorance. Lord Krishna explains what these modes are, how they act upon us, how one transcends them, and the symptoms of one who has attained the transcendental state.

Chapter Fifteen: The Yoga of the Supreme Person.

The ultimate purpose of Vedic knowledge is to detach oneself from the entanglement of the material world and to understand Lord Krishna as the Supreme Personality of Godhead. One who understands Krishna's supreme identity surrenders unto Him and engages in His devotional service.

Chapter Sixteen: The Divine and Demoniac Natures.

Those who possess demoniac qualities and who live whimsically, without following the regulations of scripture, attain lower births and further material bondage. But those who possess divine qualities and live regulated lives, abiding by scriptural authority, gradually attain spiritual perfection.

Chapter Seventeen: The Divisions of Faith.

There are three types of faith, corresponding to and evolving from the three modes of material nature. Acts performed by those whose faith is in passion and ignorance yield only impermanent, material results, whereas acts performed in goodness, in accord with scriptural injunctions, purify the heart and lead to pure faith in Lord Krishna and devotion to Him.

Chapter Eighteen: Conclusion - The Perfection of Renunciation.

Krishna explains the meaning of renunciation and the effects of the modes of nature on human consciousness and activity. He explains Brahman realization, the glories of the Bhagavad-gita, and the ultimate conclusion of the Gita: the highest path of religion is absolute, unconditional loving surrender unto Lord Krishna, which frees one from all sins, brings one to complete enlightenment, and enables one to return to Krishna's eternal spiritual abode.

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