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Thread: Favourite Gita verse

  1. #1

    Favourite Gita verse

    Vannakkam all sadhakas

    Do share your thoughts and fave Gita slokas below.
    Last edited by harih; 03 March 2016 at 09:54 AM.

  2. #2

    Re: Favourite Gita verse

    Namaste Harih,

    My favourite verses in english of the Gita by Krishna are thus.....

    Yoga is equanimity of mind.

    Yoga leads to skill in action.

    The mind is indeed hard to control, but through practice and dispassion, it can indeed be mastered.

    I have memorised these sayings and repeat this in my mind for contemplation frequently.

    Pranam.

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    Re: Favourite Gita verse

    Here is mine:

    Yada yada hi dharmasya glanir bhavati Bharata

    I didn't really appreciate this verse until I found a good Sanskrit translation.
    Glanir is usually translated as "decline" when it realy means "obscure".
    In other words righteousness does not go into periods of decay-- it is always there, just as the Sun is still there when it is covered by clouds.
    The only problem is with our own understanding of what it means.
    People tend to believe that the Mahabharata promotes ethical relativism, but there is plenty of room for universal standards of morality.
    For example, just look at the house of wax incident-- arson is a crime under Hindu law, but Hanuman got away with it because he was Rama's messenger.

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    Re: Favourite Gita verse

    Let's not forget Duryodhana and Shakuni's attempt to poison Bhima, also a violation of the dharmashastras.
    My point is, villains in the Mahabharata often repeat the mistakes made by their predecessors in the Ramayana.

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    Re: Favourite Gita verse

    Quote Originally Posted by TTCUSM View Post
    Here is mine:

    Yada yada hi dharmasya glanir bhavati Bharata

    I didn't really appreciate this verse until I found a good Sanskrit translation.
    Glanir is usually translated as "decline" when it realy means "obscure".
    In other words righteousness does not go into periods of decay-- it is always there, just as the Sun is still there when it is covered by clouds.
    The only problem is with our own understanding of what it means.
    People tend to believe that the Mahabharata promotes ethical relativism, but there is plenty of room for universal standards of morality.
    For example, just look at the house of wax incident-- arson is a crime under Hindu law, but Hanuman got away with it because he was Rama's messenger.
    Namaste

    Where did you find that meaning? Can you give us the source? ग्लानि glAni does not mean 'obscure'. I won't answer to the rest of the inference made here as it is meaningless. Translations made Gita Press Gorakhpur is own of the best, it can be freely viewed here.
    Anirudh...

  6. #6

    Re: Favourite Gita verse

    Namaste,

    Its almost impossible for me to pick a favourite sloka verse of Bhagavad Gita, because at different times and in different states of consciousness a particular verse will have the right effect, so sometimes it can be a matter of skill to choose the right verse, but I am yet to find anything lacking in Bhagavad Gita, no matter how far and wide any of my studies and interests in spiritual topics and experiences lead me Bhagavad Gita in one way or another has it covered.

    Maybe the best verse would be

    http://holygita.tumblr.com/post/2710...oga-liberation

    mam upetya punar janma duhkhalayam asasvatam
    napnuvanti mahatmanah samsiddhim paramam gatah


    Having attained Me these noble souls do not get reborn in this non-eternal place full of miseries, because they have reached the highest perfection.


    More recently I am noticing the essential need for sama, or equanimity, for both internal states and external activity and as the essential ingredient for Self realization proper. Without sama Brahman realization is simple impossible and a few of my favourite Slokas for the practical support of Brahman realization would be these.


    http://holygita.tumblr.com/post/1546...4-sankhya-yoga

    matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah
    agamapayino ‘nityas tams titiksasva bharata


    The contacts of the senses with the objects, O son of Kunti, which cause pleasure and pain, like the appearance and disappearance of winter and summer, have a beginning and an end; they are impermanent; learn to endure them without being disturbed, O Arjuna!


    http://holygita.tumblr.com/post/1686...-ocean-analogy


    Verse 2.70 (The ocean analogy)
    apuryamanam acala-pratistham samudram apah pravisanti yadvat
    tadvat kama yam pravisanti sarve sa santim apnoti na kama-kami


    He attains peace into whom all desires enter as river waters enter the ocean, which, being filled from all sides, still remains unmoved; But not the man who always strives to satisfy his desires.


    http://holygita.tumblr.com/post/1989...oga-equanimity


    na prahrsyet priyam prapya nodvijet prapya capriyam
    sthira-buddhir asammudho brahma-vid brahmani sthitah


    Resting in Brahman-The Supreme One, with a steady intellect, never deluded, he who knows Brahman, neither rejoices on achieving what is pleasant nor grieves on obtaining what is unpleasant.

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    Re: Favourite Gita verse

    Namaste...

    I have a couple of favorites:

    O son of Kunti! In this world all actions, unless they are done as an offering to God, become causes of bondage.
    Therefore, work for the sake of God without personal attachments. - 3.9

    Whoever makes an offering to Me with devotion, be it of leaf, flower, fruit or water -
    that devout offering by a pure-hearted man, I accept with joy. - 9.26

    But then, of what avail is this detailed understanding of my manifestations to you, O Arjuna!
    Supporting this mighty universe with but one single fragment of My self, I remain unchanged and transcendent. 10.42

    Let your mind be engrossed in Me. Offer worship to Me. Be resigned to Me.
    Beloved as you are of me, I pledge in truth you shall come to Me alone. 18.65
    śivasya hridayam viṣṇur viṣṇoscha hridayam śivaḥ

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    Re: Favourite Gita verse

    Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear(18.66)
    I aspire to be the servant of the servant of Lord Krishna

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    Re: Favourite Gita verse

    hariḥ oṁ
    ~
    ~~~~~
    namasté

    I took a slightly different approach on offering a favorite verse and chose (with your patience ) a favorite theme that in my view is core to the
    śrīmad bhāgavad gītā. Let me explain. Within these 2 verses (śloka-s) below we have two important ideas, that act as bookends within the śrīmad bhāgavad gītā. How so?

    2.9
    sañjaya uvāca
    evamuktvā hṛṣīkeśaṁ guḍākeśaḥ parantapaḥ|
    na yotsya iti govindamuktvā tūṣṇīṁ babhūva ha||9||

    18.49
    asaktabuddhiḥ sarvatra
    jitātmā vigataspṛhaḥ |
    naiṣkarmyasiddhiṁ paramāṁ
    sa
    nyāsenādhigacchati || 18.49

    The two terms

    • chapter 2: arjuna ( called guḍākeśa1 in this verse) says, na yotsya = I will not fight!
    • chapter 18: naiṣkarmyaṣiddhi= naiṣkarmya-ṣiddhim or the perfection (siddhi) + abstinence or exemption from acts and their consequences (naiṣkarmya)


    na yotsya = I will not fight!
    Guḍākeśa (arjuna) taking this position thinks he is the doer of actions. This in and of itself is the cornerstone of adhyāsa (imposing) avidyā (ignorance). Arjuna steeped in the notion that ‘I am the doer’.

    • if I say ‘I am tall’ – I am identifying ‘me’ (Self) as the body;
    • if I say I am near sighted, I am identifying ‘me’ (Self) as an organ of perception;
    • if I say I am happy or sad, or elated, I am identifying ‘me’ (Self) as the mind.

    These are the things that come and go, that pass. How can they be of any real/substantial reality?

    naiṣkarmyaṣiddhi= the perfection of non-doing.
    At the opposite end of the spectrum is that of not authoring any action. That is, doing nothing perfectly. This condition (avasthā) within this verse is called out as asaktabuddhiḥ. This is asakta+buddhiḥ :

    • asakta = free from all ties, independent
    • buddhiḥ = intellect in general but also power of forming and retaining conceptions and general notions , intelligence , reason , intellect , mind ,discernment , judgement.

    This is one totally free of all imaginations of what is and what is not. There is no place for vāsanāḥ (past impressions1) to sprout.
    Hence where then is karmāḥ ( plural form shown here) forming?

    Yet we see the jñāni ( one who knows) acting within this world i.e. talking, instructing, eating, laughing, interacting. Who then is doing this? It is now all divine. Within this verse , saṁnyāsenādhigacchati - can be viewed a few ways:
    • saṁnyāsenādhigacchati = saṁnya +asena +adhi+ gacchati
      • saṁnya = skeleton
      • asena = without a body (a+sena)
      • adhi = over and above
      • gacchati = he moves

    The point here is that although you see him moving, he is not identified with the body - beyond adhyāsa (imposing) avidyā (ignorance).


    • saṁnyāsenādhigacchati = saṁnyāsena +adhigacchati
      • saṁnyāsena – that saṁnyāsin ( one who renounces ‘who throws down’ )
      • adhigacchati – he moves , over and above.


    The point is the saṁnyāsin ( some write sannyāsin) who has successfully renounced, that is , I am not this ( body, mind, etc.) he still moves, comes and goes.

    Yet how does all things get done? Within the verse: paramāṃ - the Supreme

    Hence as I see it, the bookends begin with chapter 2 and end in chapter 18 – from na yotsya ( I am the doer) to naiṣkarmyaṣiddhim (perfect non-doing).





    इतिशिवं

    iti śivaṁ

    1. guḍākeśa or ‘thick haired’; keśa = the hair on the head and guḍā = a globe
    2. vāsanāḥ - ( plural form vāsanā’s) the present consciousness of past perception


    Last edited by yajvan; 27 April 2017 at 03:39 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: Favourite Gita verse

    hariḥ oṁ
    ~
    ~~~~~
    namasté


    fyi regarding,
    naiṣkarmyaṣiddhim (perfect non-doing)
    This notion is such a ~ big deal~ that ādi śaṅkara-ji's śiṣya, sureśvara1 ( respectfully called sureśvarācārya) was the author (vārttikakāra) of a treaty (prakaraṇa-grantha) named naiṣkarmyaṣiddhi. It is considered a compendium of the philosophy/darśana2 of vedānta and hence the advaitic (non-dual) view.
    What stimulated sureśvarācārya to take up this work? It’s said ādi śaṅkara-ji wanted sureśvarācārya to write a vārttika on his (śaṅkara’s) commentary called a sūtra-bhāṣya of the brahma-sūtras. This naiṣkarmyaṣiddhi is that work.

    It is quite interesting to me that this type of treaty is called vārttika as it is defined as a work that:
    • examines what is said (ukta)
    • what is not said (anukta)
    • what is not well said (durukta)


    Hence the intent of a vārttika works in 3 areas of explaining the original text, offering where required an alternative view from the orginal work, and
    supplementing it as necessary. In today’s academic world this may in fact occur , yet with mild difference. There is a teacher-student respect
    within the tradition of the highest regard. How can sureśvarācārya examine something written by his master that would be duruktam ( not well said) in the original sūtra-bhāṣya ? We are coached on this by another, ānandagiri-ji3.

    Ānandagiri-ji informs us that each of ādi śaṅkara-ji's treaties were masterpieces. Yet if in spite of his clarity and acumen in his writings if it falls
    on a poor intellect, or dull-witted aspirant, then it becomes the responsibility of sureśvarācārya to offer alternatives helpful to the reader.

    Perhaps in a future post we can take a look at some of the notions and insights sureśvarācārya brings to us via his vārttika naiṣkarmyaṣiddhi.

    इतिशिवं
    iti śivaṁ


    1. It is said ādi śaṅkara-ji defeated maṇḍanamiśra and his wife in a debate. The rules then say, the defeated becomes the śiṣyaḥ (student) of the winner. He then took the name sureśvara. Note too that maṇḍanamiśra was ādi śaṅkara-ji’s senior in age. Others say visvarūpa-ji was the one that debated and lost, thus becoming sureśvara. No matter which, sureśvara wrote a brillant work called naiṣkarmyasiddhi ( the perfection of non-doing i.e. liberation).
    2. prakaraṇa = treatment , discussion , explanation + grantha = composition , treatise , literary production , book in prose or verse
    3. darśana – exhibiting, knowing, teaching; inspection , examination
    4. ānandagiri-ji - head of the dvārakā pīṭha during the 13th century, common era; author of several ṭīkā-s and ṭippaṇa-s on various upaniṣad-bhāṣya-s of ādi śaṅkara-ji. He is commonly known as ‘ṭīkākāra’ in the advaita tradition
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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