GITAI NAARPADU OF RAMANA MAHARSHI & GITA CHALISA OF AMERICAN GITA SOCIETY

 

GITAI NAARPADU OF RAMANA MAHARSHI MAHARSHIMA& GITA CHALISA OF AMERICAN GITA SOCIETY

 

ESSENCE OF GITA BY RAMANA MAHARSHI IN GEETAI NAARPADU

A devotee once complained to Bhagavan Sri Ramana Maharshi that it was hard to keep all 700 verses of the Bhagavad Gita in one's memory and asked whether it would not be possible to pick out the most important verses for remembrance. Bhagavan accordingly selected 42 verses trimmed from Gita after  his ‘Ulladum Narpade”  Forty Verse on Reality which he arranged in an appropriate order  perhaps telling us “Ulladum Narpade  Gitaiyil Avan Sonnadum Narpade”-- What Krishna told about  his Real Self is also Sacred Forty. If you closely examine Sandhyavandana Mantras it is directed to 24 Gayatri Mantra syllable deities + 3Devis (Gayatri for morning prayer Savitri for mid-day and Saraswati for evening), 3 Trinities (brahma-head; Vishnu--heart and Rudra--tuft) and 12 deities propitiated for Achamana making it 42. Perhaps he had this in mind while actually composing 42 verses each time and called it 40 (naarpadu). 

 Perhaps he was inspired 33 Divines (8 vasus+11 Rudras+12 Aditya+ Inda+ prjapati) and Seven Sacred sapta sapta (7 rishis or 7 rivers or 7 flames) constituting 40.

 

He also once said: “The forms and names of God are many and various and differ with each religion. His essence is the same as ours, the real Self being only one and without form. Hence forms he assumes are only creations or appearances. Iswara (God) is immanent in every person and every object throughout the universe. The totality of all things and beings constitutes God.” This perhaps was based on 40 verses he recommended for people for Parayana.  

 

Further asked if there was not one verse that could be remembered as the quintessence of the Gita. Bhagavan thereupon mentioned Chapter X, verse 20 'I am the Self, Oh Gudakesa, dwelling in the Heart of every being; I am the beginning and the middle and also the end of all beings.' Later he selected forty-two verses that follow (of which the above verse comes as fourth) and arranged them in an appropriate order to serve as guidance. He also prepared Tamil and Malayalam versions of these verses.

 

The following are the original verses, and their translations by Swami Gambhirananda, which itself is based on Adi Shankara's commentary:

 

sanjaya uvaacha:
tam  tathaa kriipayaavishtam ashrupoornaakulekshanam  |
vishheedantamidam vaakyamuvaacha madhusuudanaH .. 2.1

Sanjaya said: To him who had been thus filled with pity, whose eyes were filled with tears and showed distress, and who was sorrowing, Madhusudana uttered these words: (1)

shri bhagavaanuvaacha:

idaM shariiraM kaunteya kshetramityabhidheeyate |
etadyo vetti taM praahuH kshetrajnya iti tadvidaH .. 13.2

The Blessed Lord said: O son of Kunti, this body is referred to as the 'field'. Those who are verse (2)

kshetrajnam chaapi maam viddhi sarvakshetreshhu bhaarata |
kshetrakshetrayorjnaanam yattajjaanaM mataM mama || 13.3 ||

And, O scion of the Bharata dynasty, under-stand Me to be the 'Knower of the field' in all the fields. In My opinion, that is Knowledge which is my opinion (3)

amaatmaa gudhaakesha sarvabhuutaashayasthitaH |.
ahamaadishcha madhyam  cha bhuutaanaamanta eva cha .. 10.20

O Gudakesa, I am the Self residing in the hearts of all beings, and I am the beginning and the middle as also the end of (all) beings. (4)

jaatasya hi dhruvo mrityurdhruvam janma mritasya cha |
tasmaadaparihaarye.arthe na tvam shochitumarhasi .. 2.27

For death of anyone born is certain, and of the dead (re-) birth is a certainly. Therefore you ought not to grieve over an inevitable fact. (5)

na jaayate mriyate vaa kadaachin.h naayaM bhuutvaa bhavitaa vaa na bhuuyaH  
ajo nityaH shaashvato.ayaM puraanona hanyate hanyamaane shareere .. 2.20
Never is this One born, and never does It die; nor is it that having come to exist, It will again cease to be. This One is birth-less, eternal, undecaying, and ancient; It is not killed when the body is killed. (6)

achchhedyo.ayamadaahyo.ayamakledyo.ashoshhya eva cha | .
nityaH sarvagataH sthaanjurachalo.ayam sanaatanaH .. 2.24

It cannot be cut,It cannot be burnt, cannot be moistened, and surely cannot be dried up. It is eternal, omnipresent, stationary, unmoving and changeless. (7)

avinaashi tu tadviddhi yena sarvamidam tatam |
vinaasham avyayasyaasya na kashchit kartumarhati .. 2.17

But know That to be indestructible by which all this is pervaded. None can bring about the destruction of this Immutable. (8)

naasato vidyate bhaavo naabhaavo vidyate sataH  |
ubhayorapi drishhto.antastvanayostattvadarshibhi .. 2.16

Of   the unreal there is no being; the real has no existence. But the nature of both these, indeed, has been realized by the seers of Truth. (9)
 

yathaa sarvagatam saukshmyaadaakaasham nopalipyate |
sarvatraavasthito dehe tathaatmaa nopalipyate .. 13.33

As the all-pervading space is not defiled, because of its subtlety, similarly the Self, present everywhere in the body, is not defiled. (10)

na tadbhaasayate suuryo na shashaam ko na paavakaH  |
yadgatvaa na nivartante taddhaama paramam mama .. 15.6

Neither the sun nor the moon nor fire illumines That. That is My supreme Abode, reaching which they do not return. (11)

avyakto akshara ityuktastamaahuH paramaam gatim |
yam praapya na nivartante taddhaama paramam mama .. 8.21

He who has been mentioned as the Un-manifested, the Immutable, they call Him the supreme Goal. That is the supreme abode of Mine, reaching which they do not return. (12)

nirmaanamohaa jitasangadoshaa
adhyaatmanityaa vinivrittakaamaah |
dvandvairvimuktaaH sukhaduHkhasangyaiH
gachchhantyamoodhaaH padamavyayam tat .. 15.5

The wise ones who are free from pride and non-discrimination, who have conquered the evil of association, [Hatred and love arising from association with foes and friends.] who are ever devoted to spirituality, completely free from desires, free from the dualities called happiness and sorrow, reach that undecaying State. (13)

imutsrijya vartate kaamakaaratah | 
na sa siddhimavaapnoti na sukham na paraam gatim .. 16.23

Ignoring the precept of the scriptures, he who acts under the impulsion of passion,-he does not attain perfection, nor happiness, nor the supreme Goal. (14)

samam sarveshu bhooteshu tishthantam paramesvaram |
vinasyatsvavinasyantam  yah pasyati sa pasyati .. 13.28

He sees who sees the supreme Lord as existing equally in all beings, and as the Imperishable among the perishable. (15)

bhaktyaa tvananyayaa sakya ahamevam vidho arjuna  |
Gyaatum drashum  cha tatvena praveshtum cha parantapa --11.54

But, O Arjuna, by single-minded devotion am I-in this form-able to be known and seen in reality, and also be entered into, O destroyer of foes. (16)

sattvaanuroopaa sarvasya shraddhaa bhavati bhaarata |
shraddhaam ayo purusho yo yacchaddhah sa eva sah..17.2

O scion of the Bharata dynasty, the faith of all beings is in accordance with their minds. This person is made up of faith as the dominant factor. He is verily what his faith is. (17)

shraddhaavaan labhate jnaanam tatparah sa yatendriyah |
Jnaanam  labdhvaa paraam shaantim achiren aadhigachchhati 4.39..

The man who has faith, is diligent and has control over the organs, attains Knowledge. Achieving Knowledge, one soon attains supreme Peace. (18)

teshhaam  satatayuktaanaam  bhajataam preetipoorvakam |
dadaami buddhiyogam  tam yena maamupayanti ..10.10

To them who are ever devoted and worship Me with love, I grant that possession of wisdom by which they reach Me. (19)

teshhaameva anukampaartham aham ajnyaanajam tamaH .
naasayaamyaatmabhaavastho Jnyaanadeepena bhaasvataa .. 10.11

Out of compassion for them alone, I, residing in their hearts, destroy the darkness born of ignorance with the luminous lamp of Knowledge. (20)

Jnanena tu tadajnaanam yesham naasitaatmanah  |
teshhaamaadityavajjnyaanam prakaasayati tatparam .. 5.16

But in the case of those of whom that ignorance of theirs becomes destroyed by the knowledge (of the Self), their Knowledge, like the sun, reveals that supreme Reality. (21)

indriyaani paraanyaahurindriyebhyaH param manah |
manasastu paraa buddhiryo buddheH paratastu saH .. 3.42

They say that the organs are superior (to the gross body); the mind is superior to the organs; but the intellect is superior to the mind. However, the one who is superior to the intellect is He. (22)

evam buddheh  param buddhvaa samstabhyaatmaanamaatmanaa |
jahi shatrum  mahaabaaho kaamaruupam duraasadam.. 3.43

Understanding the Self thus as superior to the intellect, and completely establishing (the Self) is spiritual absorption with the (help of) the mind, O mighty-armed one, vanquish the enemy in the form of desire, which is difficult to subdue. (23)

yathaidhaamsi samiddho agnirbhasmasaatkurute arjuna |
Jnaanaagnih sarvakarmaani bhasmasaatkurute tathaa .. 4.37

O Arjuna, as a blazing fire reduces pieces of wood to ashes, similarly the fire of Knowledge reduces all actions to ashes. (24)

yasya sarve samaarambhaah kaamasankalpavarjitaah |  
Jnyaanaagnidagdhakarmaanaam  tamaahh  panditam budhaah ..4.19

The wise call him learned whose actions are all devoid of desires and their thoughts, and whose actions have been burnt away by the fire of wisdom. (25)

kaamakrodhaviyuktaanaam yateenaam  yatachetasaam |
abhito brahmanirvaanam  vartate viditaatmanaam. .. 5.26

To the monks who have control over their internal organ, who are free from desire and anger, who have known the Self, there is absorption in Brahman either way. (26)

shanaih shanairuparamed buddhyaa dhritigrieetayaa |
aatmasamstham manah kritvaa na kinchidapi chintayet ..6.25

One should gradually withdraw with the intellect endowed with steadiness. Making the mind fixed in the Self, one should not think of anything whatsoever. (27)

yato yato nishcharati manashchanchalamasthiram  |

 tatastato niyamyaitadaatmanyeva vasam nayet .. 6.26

(The yogi) should bring (this mind) under the subjugation of the Self Itself, by restraining it from all those causes whatever due to which the restless, unsteady mind wanders away. (28)

yatendriyamanobuddhirmunirmokshaparaayanah |
vigatechchhaabhayakrodho yah sadaa mukta eva sah .. 5.28

Keeping the external objects outside, the eyes at the juncture of the eye-brows, and making equal the outgoing and incoming breaths that move through the nostrils,] The contemplative who has control over his organs, mind and intellect should be fully intent on Liberation and free from desire, fear and anger. He who is ever is verily free. (29)

sarvabhuutasthamaatmaanam sarvabhuutaani chaatmani  |
eekshate yogayuktaatmaa sarvatra samadarshanah .. 6.29

One who has his mind Self-absorbed through Yoga, and who has the vision of sameness every-where, see this Self existing in everything, and every-thing in his Self. (30)

ananyaashchintayanto maam  ye janaah  paryupaasate  |
teshhaa.m  nityaabhiyuktaanaam  yogakshemam vahaamyaham .. 9.22

Those persons who, becoming non-different from Me and meditative, worship Me everywhere, for them, who are ever attached (to Me), I arrange for securing what they lack and preserving what they have. (31)

teshhaam  jnyaanee  nityayukta ekabhaktirvishishyate  |
priyo hi Jnyaanino atyarthamahaMm sa cha mama priyah.. 7.17

Of them, the man of Knowledge, endowed with constant steadfastness and one-pointed devotion, excels. For I am very much dear to the man of Knowledge, and he too is dear to Me. (32)

bahuunaam  janmanaamante jnyaanavaan maam prapadyate |
vaasudevah sarvamiti sa mahaatmaa sudurlabhah .. 7.19

At the end of many births the man of Knowledge attains Me, (realizing) that Vasudeva is all. Such a high-souled one is very rare. (33)

prajahaati yadaa kaamaansarvaanpaartha manogataan | . aatmanyevaatmanaa tushtaH sthitaprajnyastadochyate .. 2.55

O Partha, when one fully renounces all the desires that have entered the mind, and remains satisfied in the Self alone by the Self, then he is called a man of steady wisdom. (34)

vihaaya kaamaanyah sarvaanpumaamshcharati nihsprihaH 
nirmamo nirahankaarah  sa shaantim adhigachchhati .. 2.71

That man attains peace who, after rejecting all desires, moves about free from hankering, without the idea of ('me' and) 'mine', and devoid of pride. (35)

yasmaannodvijate loko lokaannodvijate cha yah  |
harshhaamarshhabhayodvegairmukto yah sa cha me priyaH .. 12.15

He, too, owing to whom the world is not disturbed, and who is not disturbed by the world, who is free from joy, impatience, fear and anxiety, is dear to Me. (36)

maanaapamaanayostulyastulyo mitraaripakshayoh |
sarvaarambhaparityaagee gunaateetah sa uchyate .. 14.25

He who is the same under honor and dishonor, who is equally disposed both towards the side of the friend and of the foe, who has renounced all enterprise,-he is said to have gone beyond the qualities. (37)

yastvaatmaratireva syaadaatmatriptashcha maanavah  |  
aatmanyeva cha santushtastasya kaaryam na vidyate .. 3.17

But that man who rejoices only in the Self and is satisfied with the Self, and is contented only in the Self-for him there is no duty to perform. (38)

naiva tasya kritenaartho naakriteneha kashchana |
na chaasya sarvabhooteshhu kashchidarthavyapaasrayah .. 3.18

For him there is no concern here at all with performing action; nor any (concern) with nonperformance. Moreover, for him there is no dependence on any object to serve any purpose. (39)

yadrichchhaalaabhasantushto dvandvaateeto vimatsarah |
samah siddhaavasiddhau cha kritvaapi na nibadhyate .. 4.22

Others, having their food regulated, offer the vital forces in the vital forces. All of them are knowers of the sacrifice and have their sins destroyed by sacrifice. (40)

Isvarah sarvabhootaanaam hriddese arjuna tishthati |
bhraamayansarvabhootaani yantraaroodhaani maayayaa .. 18.61

O Arjuna, the Lord resides in the region of the heart of all creatures, revolving through Maya all the creatures (as though) mounted on a machine!  (41)

tameva sharanam gachcha sarvabhaavena bhaarata  |
tatprasaadaatparaa  shaantim  sthaanam  praapsyasi saasvatam ..
18.62

Take refuge in Him alone with your whole being, O scion of the Bharata dynasty. Through His grace you will attain the supreme Peace and the eternal Abode. (42)

 

 Ramana Maharshi is said to have composed the following verse in praise of Gita:

He, Who seated in Arjuna's car,
Spoke the Gospel to Arjuna
And removed his distress, may that
Embodiment of Grace save us.
Om Tat sat.

 

GITA CHALISA FOR DAILY READING AND CONTEMPLATION

Important messages of Geeta are contained in 40 Slokas called Geeta Chaleesaa. This comprehends essential message   conveyed by  the Song of the Celestial, the Holy Geeta. One needs to cultivate divine virtues like serenity, regularity, absence of vanity, sincerity, simplicity etc. Bhagavad Geeta contains a catalogue of virtues one ought to cultivate. List of forty virtues are given in verses 12.13-19 describing the qualities of an ideal devotee or a self-realized person (Brahmajnaani).

 

Lord Krishna gave his last parting discourse to his cousin brother Uddhava, a staunch devotee of his, on the eve of his departure from the arena of this world:

1. Do your duty, to the best of your abilities, to Me, without any selfish motive, and remember Me at all times--before starting a task, at the completion of a task, and while inactive.
2. Practice to look upon all creatures as Me alone in thought, word and deed; and mentally bow down to them.
3. Arise, awake and perceive through the activities of mind, senses, breathing and emotions—that all the power of Me is within you all times, and is constantly doing all the work using you as a mere instrument.

 Uddhava spent rest of his life as a Sanyasi (recluse), doing meditation, contemplation and Japa of Bhaagavata Mantra—"Om Namoe Bhagavate Vaasudevaaya".

 Geeta prompts everyone to do his duty without any expectation of reward or desire in this battlefield of the world, directing that one should perform one's duty following the scriptural injunctions, thereby meaning follow the teachings of Lord Krishna who is the very embodiment of Saastras (scriptures). Geetaa is the gospel of action, selfless action and fruit forsaking action.

 

Prompted by Hanuman Chalisa, Bhakti Vedanta and message above prompted International Gita Society to come up with this Amritabindu Gita Chalisa for Daily Reading and Contemplation.

 

 

Dhritaraashtra uvaacha:

Dharmakshetre kurukshetre samavetaa yuyutsavah |
Maamakaah paandavaaschaiva kim akurvata sanjaya ||

Dhritarashtra said: O Sanjaya, assembled in the holy field of Kurukshetra and eager to fight, what did my [people and the Pandavas do? (01-01)

 

Sanjaya Uvaacha-Sanjaya said:
Tam tathaa kripayaavishtimasrupoorna-aakuleskshanam |
Visheedantam idam vaakyam uvaacha madhu-soodanah || (2-01)

Sanjaya said: To him who had been thus filled with pity, whose eyes were filled with tears and showed distress, and who was sorrowing, Madhusudana uttered these words in Gita. (2-01)
 

Bhagavaan Uvaacha--The Lord said:
 Asoechyaan anvasochas tvam prajnaavaadaamscha bhaashase |
Gataasoon agataa-soomscha naanu-sochanti panditaah || (2-11)

Why do you grieve for those who are not worthy of grief?" asks the Lord. The wise neither grieve for the living nor the dead. Arjuna being a wise man should not grieve and do what he is expected to do as a wise ruler and a great warrior. (II-11)

 Dehenasmin yathaa dehe kaumaaram yauvanam jaraa |
Tathaa dehaa-ntara-praaptir dheeras tatra na muhyati || (2-13)
Just  as in this body, the body dweller passes through childhood, youth and old age, so also does it obtain another body (after death); the steadfast person does not grieve over this. (2-13)

Vaasaamsi jeernaani yathaa vihaaya navaani grihnaati naroeparaani 
Tathaa sareeraani vihaaya jeernany-anyaani samyaati navaani dehee || (2-22)

It is natural for a human body to go through life's cycle—childhood, youth, old age etc. Again this body of a human being acquires another body after mortal death to repeat these cycles if need be. Just as person discards old garments and puts on new garments, the living entity within us, whom the wise call as Jeevaatma, acquires new body after death in this birth (casting away the old body). (II-22)

 

 Sukhaduhkhe samae kritvaa laabhaa-laabhau jayaajayau |
Tatoe yuddhaaya yujyasva naivam paapam avaapsyasi || (2-38)

While doing one's duty, one should treat pain and pleasure, gain and loss, and, victory and defeat alike—the goal should be to do one's duty under all circumstances. Such a person will not incur sin, treading on the path of duty of righteousness or right deeds. (II-38)

 

Karmanyevaa-dhikaaraste maa phaleshu kadaachana |
Maa karma-phalahetur bhoor maa te sangostv-akarmani || (2-47)

Buddhiyuktoe jahaateeha ubhe sukrita-dushkrite |
Tasmaad yogaaya yujyasva yogah karmasu kausalam || (2-50)

Such a person performing his duty should control only on his action but should not control or claim over the results. One should not be inactive and fruits of work should not be his motive also. Working to the best of one's ability without thinking of the result or reward is called Karmayoga. A Karmayogi becomes free from both vice and virtue in this life itself. Such an action in this life will not result in a rebirth for him. He attains salvation and becomes one with the Supreme. (II-47; 50)

Indryaanaam hi charataam yan manoe- auuvidheeyate |
Tadasya harati prajnaam vaayur naavam ivaambhasi || (2-67)

A storm takes away a boat on the sea and such a boat will never reach its destination. The wandering senses, take away from the mind the intellect, and such a person is devoid of senses, when intellect is gone. (II-67)

Prakriteh kriyamaanaani gunaih karmaani sarvasah |
Ahankaara-vimoodhaatmaa kartaaham iti manyate || (3-27)
 

There is the power and hidden energy behind all our actions. But due to ignorance, we all feel that we alone are responsible for that glory. (III-27)

Evam buddheh param buddhvaa samstabhy-aatmaanam aatmanaa |
Jahi satrum mahaabaahoe kaamaroopam duraasadam || (3-43)
 

The Self within us (the God within us) is superior to our Intellect. By controlling our mind with purified spiritual practices that is through intellect, we kill the mighty enemy Lust, called Kaama. Buddha repeatedly said life is full of misery because of the greed. (III-43)

Yadaa yadaa hi dharmasya glaanir bhavati bhaarata |
Abhyutthaanam adharmasya tadaatmaanam srijaamyaham || (4-07)
Paritraanaaya saadhoonaam vinaasaaya cha dushkritaam |
Dharma- samsthaapanaarthaaya sambhavaami yuge yuge || (4-08)

We have the divine assurance in Geeta, where Lord says, that whenever there is a decline in the righteousness (dharma) and predominance of unrighteousness (adharma), he will manifest himself as an avataara (incarnation) to protect the good, to transform the wicked and re-establish world order(dharma). This divine guarantee is not for one time; it happens again and again for the protection of the good and transformation of the wicked depending on the need. (IV-07; 08)

 

 Karmany-akarma yah pasyed-akarmani cha karma yah |
Sa buddhimaan manushyeshu sa yuktah kritsna-karamakrit || (4-18)

 

A yogi, one who accomplishes everything is the one who sees inaction in action, and action in inaction, to dwell on the right path. The realization of Self as God himself shall be realized by the one who considers everything as His manifestation and as His act. (IV-18)

Brahmaarpanam Brahma havir brahmaagnau brahmanaa hutam |
Brahmaiva tena gantavyam brahma-karma-samaadhinaa || ( 4-24)

 

Brahman is the oblation, brahman is the offering, brahman is the fire, brahman is the one who offers. One whose actions happen while absorbed in brahman, he only attains brahman.

 Na hi Jnaanena sadrisam pavitram iha vidyayte |

Tat svayam yoga-samsiddhah kaalenaatmani vindati || (4-38)

Sanyaasastu mahabaho dukkham aaptum ayogatah |

yogayuktoe munir brahma na-chirena-adhigacchati || (5-06)

There is nothing in this world superior to the true knowledge of the Supreme Being. One who is devoted to his duty (Karmayogi) discovers this truth in himself, in course of time. But true renunciation (sanyaasa) is difficult to attain without Karmayoga. A saint equipped with Karmayoga quickly realizes the Self within and attains salvation, free from shackles of the world (samsaara) that is freedom from being born again and again. (IV-38; V-06)

Brahmany-aadhaaya karmaani sangam tyaktvaa karoti yah |
Lipyate na sa paapena padma-patram-ivambhasaa || (5-10)

 

When one dedicates all work to the Lord, without any selfish motive, he remains untouched by sin like the lotus leaf that never gets wet by the dirty waters or the mire that surrounds it. (V-10)

Yo maam pasyati sarvatra sarvam cha mayi pasyati |
Tasyaaham na pranasyaami sa cha me na pranasyati || (6-30)

 

 Those who see the divine being in everything are not separated from the Lord, and the Lord is also not separated from such a person. (VI-30)

 Chaturvidhaa bhajante maam janaah sukritinoerjuna |
Aartoe jignaasur arthaarthee jnaanee cha bharatarshabha || (7-16)

 Bahoonaam janmanaam ante jnaanavaan maam prapadyate |
Vaasudevah sarvam iti sa mahaatmaa sudurlabhah || (7-19)

 

There are four types of people in this world, who seek the Lord—the distressed, the seeker of Self-knowledge, the seeker of wealth (prosperity) and the enlightened, one who has experienced the Supreme like Ramakrishna Paramahamsa in recent times. The last one is one in several millions. After many births the enlightened one, resorts to the Supreme, realizing that everything he sees is but the manifestation of the Supreme. (VII-16; 19)

 Avyaktam vyaktim aapannam manyante maam abuddhayah |
Param bhaavam ajaanantoe mamaavyayam anuttamam || (7-24)

 Yam yam vaapi smaran bhaavam tyajaty-ante kalevaram |
Tam tam evaiti kaunteya sadaa tadbhaava-bhaavitah || (8-06)

 

The ignorant one thinks that the Lord takes forms or incarnates, not knowing the Lord is formless, incomparable and incomprehensible. Remembering whatever objects one leaves the body at the end of life, one attains that object. It is because of the constant thought of the object one remembers that object at the end of life and achieves it. (VII-24; VIII-06)

 Tasmaat sarveshu kaaryeshu maam anusmara yudhya cha |
Mayyarpita-manoe-buddhir maam evaishyas-asamsayam || (8-07)

Ananya-chetaah satatam yo maam smaranti nityasah |
Tasyaaham sulabhah paartha nitya-yuktasya yoginah ||(8-14)

 Ananyaas-chintayantoe maam ye janaah paryupaasate |
Tesham nitya-abhiyuktaanaam yoga-kshemam vahamyaham (9-22)

Logically, if one remembers the Lord and does his duty, he shall certainly attain Him, if his mind and intellect are ever focused on Him. A yogi (matured spiritual seeker) who is steadfast in his thinking of the Lord, without wavering, easily attains Him. The Lord takes care of the material and spiritual welfare of the devotees, who are ever steadfast and who always remember the Lord with single minded contemplation. (VIII-07; 14; IX-22)

 

Patram pushpam phalam toyam yo me bhaktyaa prayacchati |
Tadaham bhaktyupahritam asnaami prayataatmanah || (9-26)

 

Lord accepts whatever is offered to him by the pure hearted with devotion—a leaf, a flower, a fruit or mere water. (IX-26)

 Manmanaa bhava madbhaktoe madyaajee maam namskuru |
Maam evaishyasi yuktvaivam aatmaanam mat-paraayanah || (9-34)

 Aham sarvasya prabhavo mattah sarvam pravartate |
Iti matvaa bhajante maam budhaa bhaava-samanvitaah || (10-08)

 Matkarmakrin matparamo madbhaktah sanga-varjitah |
Nirvairah sarvabhooteshu yah sa maam eti paandava || (11-55)

One should fix his mind on the Lord, devoted to Him, orship Him and surrender to Him. One can certainly reach the Lord by setting him as the supreme goal and sole refuge and unite himself with the Lord. Lord is the origin of all. Every- thing emanates from him. The wise people understand this and adore him with love and devotion. The one who does all works for the Lord, to whom He is the supreme goal, who is his devotee, who has no attachment and who has no enmity towards any being attains the Lord all the time. (IX-34; X-08; XI-55)

 

Mayyeva mana aadhatsva mayi buddhim nivesaya |
Nivasishyasi mayyeva ata oordhvam na samsayah || (12-08)

 Samam sarveshu bhooteshu tishthantam paramesvaram |
Vinasyatsv-avinasyantam yah pasyati sa pasyati || (13-27)

Focus the mind on the Lord and let the intellect dwell upon the Lord through meditation and contemplation and thus reach the Lord, who is one's final goal. The one, who sees the same eternal Supreme Lord dwelling in all mortal beings, as Atman or Self, truly sees the Lord. One, who offers service to the Lord with love and unswerving devotion, becomes fit for salvation. The God is within all of us. The memory, self-knowledge and the removal of doubts and wrong notions all come from the Lord. He is the author of Vedanta and the knower of Vedas. Knowing Him one gets all the knowledge of the Vedas and that of Vedantins. (XII-08; XIII-27)

Maam cha yoe-avyabhichaarena bhaktiyogena sevate |
Sa gunaan samateetyaitaan brahma-bhooyaaya kalpate || (14-26)

 

And he who worships me with the unwavering yoga of devotion, having gone beyond these gunas, becomes fit for attaining Brahman. (14-26)

 

Sarvasya chaaham hridi samnivishtoe mattah smritir jnaanam apoehanam cha |
Vedaischa sarvair-ahameva vedyoe vedaantakrid vedavid-eva chaaham || (15-15)

Brahman is seated in the hearts of all beings. From Him arise memory, knowledge and their loss. It is  He that is to be known through the Vedas. Only He is the author of Vedanta, and the knower of the Vedas.

 

Trividham narakas-yedam dvaaram naasanam-aatmanah |
Kaamah krodhah tathaa lobhas-tasmaad etat trayam tyajet  (16-21)
 

Lust, anger and greed are the three gates of Hell leading to the downfall of Jeeva, or cause for human bondage. Therefore one must give up these three. (XVI-21)

 

Anudvegakaram vaakyam satyam priyahitam cha yat |
Svaadhyaaya-abhyasanam chaiva vangmayam tapa uchyate || (17-15)

 

Speech that is non offensive, truthful, pleasant and beneficial and which is used for the regular study of scriptures is called holy gospel or austerity of word. (XVII-15)

Bhaktyaa maam abhijaanaati yaavaan yas-chaasmi tattvatah |
Tatoe maam tattvatoe jnaatvaa visate tad-anantaram || (17-55)

Only by loving devotion to me does one come to know who I am in truth. Then, having come to know me, my devotee enters into full consciousness of me. (Xvii-55)

 

Easvarah sarva bhootaanaam hriddese-arjuna tishthati |
Bhramayan sarva-bhootaani yantraa-roodhaani maayayaa || (18-61)

Ishvara is seated in the hearts of all beings, O Arjuna, spinning all beings mounted on a machine by Maaya.
 
Sarva-dharmaan parityajya maamekam saranam vraja |
Aham tvaam sarva-paapebhyoe mokshyishyaami maa suchah || (18-66)
Ya imam paramam guhyam madbhakteshv-abhidhaasyati |
Bhaktim mayi paraam kritvaa maam evaishyaty-asamsayah || (18-68)

What and who is Lord? This can be understood only by devotion. Having known the Lord one immediately merges into the Lord, becomes one with the Lord.

Setting aside all other pursuits (dharmas), one should surrender completely to the will of God with firm faith and loving contemplation. Lord will liberate him from all his sins. There is no need to grieve any more. One, who propagates this supreme secret philosophy amongst the devotees, shall be doing the highest devotional service to God and shall certainly reach his abode. Ramanujacharya spread this secret amongst his followers as one of the three secrets—Rahassya Traya Saara, the other two mantras being: "Om namoe Naarayanaaya" and "Sriman Naaraayana charanam Saranam prapadye". (XVIII-66; 68)

 

Sanjayo Uvaacha-Sanjaya said:
Yatra yogesvarah krishnoe yatra paarthoe dhananjayah |
Tatra sreer-vijayoe bhootir- dhruvaa neetir matir mama || (18-78)

 

The Geeta ends with this last sloka: "Wherever there will be Krishna, the Lord of yoga in all scriptures i.e. "Saastras" and Arjuna with the weapons i.e. "Sastras" of duty and protection, there will be everlasting morality, prosperity and happiness. Mastering the knowledge of scriptures like Krishna, the Jnaanayogai and mastering the right use of the weapons like Arjuna, the Karmayogi—both are important and necessary for peace and prosperity of a Nation. (XVIII-78)