Gita-Sarah-Commentary-on-the-Slokas-of-Bhagavad-Gita

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satisfied. Normally one gets happinessthrough external objects but the knowerof the Self is happy and content to remainin the Self without any expectation fromexternal objects. Such a one has no dutyleft to be performed but is absolutely free.No injunctions apply to him.According to Ashtavakra, aJivanmukta is like a leaf which has fullydried up. A dry leaf cannot shrink furthernor make any movement whatsoever.When once the wind blows it may makethat dry leaf fly and fall down at anotherplace. So when the wheel of Samsara (thephenomenal world) moves, the windemanating therefrom may move theJivanmukta and it will look as if he isengaged in some activity.108<strong>Gita</strong> <strong>Sarah</strong>
(39) Naiva tasya kriten¢rthahn¢kriteneha kaschana lNa ch¢sya sarva bhooteshukaschidartha vyap¢srayah ll(III-18)For such a realised soul, no purpose isserved by performing any activity; nor isthere any purpose served by not doingany action. He has no dependence on anybeing for any purpose whatsoever.As a realsied soul remains as theAbsolute Self and as there isnothing apart from the Self, he has nodesires. As such he has no purpose to beachieved by doing any activity. In thescriptures there are some compulsory<strong>Gita</strong> <strong>Sarah</strong> 109
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Gita Sarah
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Gita Sarah
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keeping one’s attention fixed on
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Hiranyakasipu did tapasya, it was f
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SRI GITASARAH(BY BHAGAGAVAN AN SRI
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distressed people of their miseries
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A doubt arises as to how this verse
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(2) Sri Bhagavan uvacha -Idam sarir
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a knower of the field (kshetrajna).
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to transformations, it grows, it de
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4) Aham¢tm¢ Gud¢kesa sarvabhoot
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Consciousness. Otherwise you cannot
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death of a body which, by its very
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By saying that the Self is ancient,
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(7) Acchedyoyamad¢hyoyamakledyo (a
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(8) Avin¢si tu tadviddhi yenasarav
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take meals there. When once we are
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Vyasa was able to dictate continuou
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ever present in all beings, there i
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objects-say, the fragrance of flowe
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(11) Na tad bh¢sayate sooryo nasas
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Once born you reach something.If yo
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in a comparative and exponential st
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Supreme Being is the ultimate goal
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Here is a beautiful narration of th
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surrender oneself to the Self with
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(14) Yah s¢stra vidhimutsrjya vart
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(15) Samam sarveshu bhootheshutisht
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seen as the universe. But the seer
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knowledge of scriptures. All this i
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(17) Sattv¢nurup¢ sarvasya sraddh
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(18) Sraddh¢v¢n labhate Jn¢namta
Page 67 and 68: (19) Tesh¢m satatayukt¢n¢mbhajat
Page 69 and 70: (20) Tesh¢ mev¢nukamp¢rthamahama
Page 71 and 72: (21) Jn¢nena tu tadajn¢nam yesh¢
Page 73 and 74: (22) Indriy¢ni Par¢ny¢huhindriye
Page 75 and 76: (23) Evam buddheh param buddhv¢sam
Page 77 and 78: “Desire or lust, anger etc., give
Page 79 and 80: merit and in order to enjoy the res
Page 81 and 82: (25)Yasya sarve sam¢rambh¢h k¢ma
Page 83 and 84: (26) K¢ma krodha viyukt¢n¢myatin
Page 85 and 86: (27) Sanaih Sanai rupraramedbudhy¢
Page 87 and 88: (28) Yatù yatù nischaratimanas ch
Page 89 and 90: of its energy in the shape of thoug
Page 91 and 92: necessary for developing singlemind
Page 93 and 94: (30) Sarva bhootastha m¢tm¢namsar
Page 95 and 96: (31)Anany¢s chintayanto m¢m,ye ja
Page 97 and 98: iver, a lovely young boy brought to
Page 99 and 100: (32) Tesh¢m Jn¢ni nityyuktah Ekab
Page 101 and 102: or Supreme Being and it is not corr
Page 103 and 104: Self. He perceives directly that al
Page 105 and 106: (34) Prajah¢ti yad¢ K¢m¢n sarv
Page 107 and 108: ody-mind complex. All desires areth
Page 109 and 110: the basic cause for all the desires
Page 111 and 112: (36) Yasm¢n nodvijate lokolok¢n n
Page 113 and 114: some of the questioners wereaggress
Page 115 and 116: a friend or enemy does not arise. T
Page 117: (38) Yastv¢tma-rati-reva sy¢t¢tm
Page 121 and 122: (40) Yadrchch¢ l¢bha santushtodva
Page 123 and 124: Even when he does the minimum work
Page 125 and 126: script has already been pre-written
Page 127 and 128: (42) Tameva saranam gachchasarvabh
Page 129 and 130: The full significance of surrender
Page 131 and 132: yourself. Give yourself up to it, w
Page 133 and 134: “Anukukooloolyasyasya a sweekaree
Page 135 and 136: 22 Gita's Sthita P
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