Bhagvad Gita Treatise Of Self Help By BS Murthy
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Why feel sad Of what's cyclic.
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Isn't thy lament over that Un-manifested to start with Gets manifested just as guest And bids adieu in due course.
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Seen in wonder, spoken in awe Spirit none knowsthat lies in him.
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Dies not Spirit as die beings What for man then tends to grieve!
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Being a warrior dharma thine That thee fight with all thy might.
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For martyrs of unsought wars Ever open are heavenly gates.
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If thee back out from duty Imperil thou thy own dharma And that earns thee infamy.
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What for lead a dishonored life Why leave legend dubious behind!
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Amiss be taken thine intent Treat thee coward thy friends 'n foes.
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Count on thou thy detractors Besmirch they thy character,
Damned be thine obituary By their campaign of slander.
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If slain, heaven; alive, it's reign Resolve to fight with right intent.
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Shed thy sentiment, guilt unhinge Eye not gain as wage thou war.
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It's this knowledge that liberates And helps thee act, with no restraint.
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Goes not waste Effort thine ever,
Zeal for action Frees from fear.
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In their resolve Succeed firm,
Mind as wavers Lose infirm.
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Unwise use all enticing Flowery language to further Rituals Vedic in their scores Not the knowledge of Vedas.
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Eyeing heaven with mind mundane Go for ceremonies such in hope Of having best of both the worlds.
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Pursue if thou wants with zeal Instincts then would spin thy mind.
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Aspects three of life, reveal Vedas four Transcend thou dualities, in them as inherent.
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Well-waters draw Veda-dependent Banks on reservoir dwell all realized.
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Hold as patent on thy work Reckon thou not on royalty With no way to ceasing work Never mind outcome but go on.
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It's but yoga If thou strive Wants without Emotions bereft.
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Work well greedy with motive Work wise not with result in mind.
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Wise not sentiment bring to work That's hallmark of art of work.
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Freed from bonds with mind even Act wise regardless ever composed.
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Clears if reason one's illusion Bothers he not to what's over Or for what might lie in store.
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Stands as firm mind thy clear Steer thou clear of path rituals.
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Thus spoke Arjuna:
How to spot the yogi true Were he there ever in the crowd?
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Thus spoke the Lord:
Blessed are strong with blissful self Helps them that slight all that tempts.
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Oblivious of misfortune Not the one to crave for fun Sways not ever by his feelings Stays thus yogi ever even.
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Unfettered by attachment Compliments to indifferent Adversity by unshaken Wisdom thus is personified.
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Stimuli those of organs sensory Tortoise like, wise draw into shell.
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Senses reined Who so abstains,
Sans he longing Turns he godly.
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Senses as may tend them rash Wise as well stray, from right path.
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Rein in senses, hone thine effort Rely on Supreme, that's true wisdom.
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Leans man on Lends what charm,
Brings that want And that's fault.
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Despair is what clouds reason Brings that ruin through deeds mindless.
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Yield to senses sans craving Cap as thou thy wants dubious.
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Calm that offsets woes of life And that equable makes thy mind.
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Lacks mind focus as it strays Robs that peace 'n joy thereby.
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As in seas sans boat rudder So course sensual man loses.
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With tight leash on their senses Wise with ease lead poised lives.
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Ignoring all ignorant crave Wise take note what folks not note.
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Subdues as sea, rivers it holds Wise keep cool while wants taming.
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Freed of ego 'n wants as well Blessed are wise who lack longing.
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State it's that of true being With no tenseness of being,
Life ever in that mode being M akes what one with All-being.
Ends thus:
All about Life,
The Second Chapter Of Bhagavad-Gita Treatise of self-help.
Chapter 3 Theory of Action
This chapter of 42 slokas, known as karma yoga, Theory of Action, covers the whole gamut of action. It is apparent that not all slokas here could be originals. It is pertinent to note that Lord Krishna was unequivocal, in s 42- s45, and s53 of the previous chapter, about the fallacy of the Vedic rituals, and the lack of wisdom in those that clamour for ceremonies, which promise rewards here and in hereafter.
.Given that postulation and going by the contextual nature of this chapter that emphasizes action, the s9 -sl6 that eulogize the benefits of ritualistic sacrifices should be viewed. In this context, it is pertinent to note that while describing the Omnipresence of Supreme Spirit in chapter 10, it is postulated that among the Vedas, the Supreme Spirit isSama Veda, symbolizing music (s22), and not Rig VedaorYajur Veda, both associated with ritualism. And again, in (s25) of the same chapter, it is averred that among the sacrifices, the Lord istapo yagjna, prayer muted, and not Asvamedha, the horse sacrifice. Thus, these eight slokas seem to be clear interpolations.
Besides, sl7, sl8, and s35 are not only out of context but also break the continuity of the discourse. S24 is but an analogy of s23 and thus is an interpolation. However, the
readers may note that these slokas, if interpreted in the ritualistic sacrificial sense, would broadly convey that
9. Man is not attached to his actions performed in ritualistic sacrifices but all other actions bind him.
10. The Creator wanted mankind to prosper through sacrifices, which shall be the milch cow of man's desires.
11. Foster the gods through sacrifices
12. Fostered by sacrifices, gods would bestow desired enjoyments, but they are thieves who do not return anything to them (gods).
13. Those that partake the remnants of sacrificial food are sinless.
14. Food that sustains mankind comes from rains, which are but the outcome of sacrificial ceremonies.
15. Brahma is seated in sacrifice.
16. Who follow the above regimen would attain moksha.
To appreciate the background for these interpolations, one might refer to 'All about Interpolations' of this book. Bypassing these would tend them on the path of sequential thinking outlined by the Lord for the enlightenment of man.
1
Thus spoke Arjuna:
Capping wants, if betters action How come Thou then push for war!
2
Find I hard to grasp all this Thou be forthright, what is right.
3
Thus spoke the Lord:
Apply knowledge 'n be freed Or thou make tango, with forgo Precepts these yore, I fashioned.
4
Work-shy being, is no freedom Dormant being, makes no living.
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None like for man, non-action Keeps him nature ever engaged.
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Refrains if one, ever craving Restraint it's but misleading.
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Reins as carnal, tucked in mind Strive who doth in deeds excel.
Le
st thee should stake survival Turn thy back not on thy work.
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Ever thee act at par duty Let that be thy goal of life.
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Lead mankind in Janaka's route To moksha en route deeds selfless.
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As and when thou prove thy worth Emulates world then acts all thine.
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Left with none to gain or prove Keep I M yself ever engaged.
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Were I to fail to self-exert M an might follow suit as well.
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Strive as wise to act freely Get bound unwise ever restrained.
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Waste not breath, ill-informed with Wise show ways through their own deeds.
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Gloat as egotists of their deeds Sourced are acts in one's nature.
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Those that see the senses lie Behind the deeds are truly freed.
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Let go wise, who swear by Joys of life that nature tends.
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Act not with fear or favour Unto me leave right 'n wrong.
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Whoso takes, this advice Feels no burden ever engaged.
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Who this lets go mindlessly Gropes in darkness, ever in life.
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Beings as by nature ruled In spite of their self-restraint Wise too tend to lose their way.
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Pays it to see grips avarice Senses those thine nature tends.
36
Thus spoke Arjuna:
Why should one with right intent Stray ever on the wayward ways!
37
Thus spoke the Lord:
Well, it's passion, lust 'n wrath Drag that man on path painful.
38
Flame 'n mirror as shrouded Without let by smoke 'n dust As well embryo in the womb Wisdom is by wants clouded.
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Wise all tend to cap all wants Which like fire all burn to core.
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Veiled off wisdom sees not man M ind and body steeped in wants.
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Rein in matter with thy mind Thus thou nip thy wants in bud.
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Score over senses sensuous feelings Betters that mind, bettered by knowing But above all Spirit that reins supreme.
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Let thy Spirit Rule the roost,
Restrain thou
Thy mind mischievous.
Ends thus:
Theory of Action,
The Third Chapter Of Bhagavad-Gita Treatise of self-help.
Chapter 4 Practical Wisdom
This chapter of 42 slokas, known asjnana yoga, Spiritual Knowledge, is replete with practical wisdom as well.
So in this chapter as with the previous one, there are interpolations galore. Slokas from 24 to 32 that are of religious/ritualistic nature seem clearly out of context and character. Prior to this seemingly interpolated body of eleven slokas, the nature of the Supreme Spirit and the conduct of those who realize it are dealt with. Thus, the discontinuity in the text brought about by the body of these interpolative slokas would be self-evident. Among these is s24, in which the nature of Brahman is described in terms of sacrificial fire, the oblation, its ladle, and the sacrifice et al, an antithesis of the Gita at any rate.
And the other slokas of this group that describe states of yogic practices may be enlightening in their own way though out of context. But s34 that advises Arjuna to seek wise counsel is irrelevant in the context of the discourse fashioned to set his fears at rest in the battlefield of Kurukshetra itself.
That brings us to the first of the caste-oriented precepts in the Gita - chatur varnyam maya srustam (sl3). The plain reading of this sloka would have us believe that the Lord Himself created the four-caste system, of Brahman, Kshatriya, Vaisya and Sudra, to suit the inclinations of a given soul towards certain earmarked calling of social and spiritual life in this world. And then, as a rider that is vague at the very best; Lord Krishna says that though He is the author of it all, He should not be deemed as the doer. These socalled caste characteristics and duties as well figure ins 41-s48 of the concluding chapter, which are discussed therein.
It is imperative that we try to see whether these solkas belong to the original text, or are mere later day insertions, meant to sanctify the Aryan caste credo with the underpinning of 'exclusivity of duties' through the venerated Gita. It should not be lost on one that sll's return of favour by the Lord is juxtaposing to the stated detachment of His as espoused in sl4. On the other hand, sl2 that is akin to s20, ch.7, itself an interpolation, and sl3 do not jell with the spirit of the philosophy.
Just the same, one school of thought tends to view chatur varnyam as a way of general differentiation amongst men. However, this would not cut much ice since common sense suggests that Lord Krishna would have been aware that this turn of phrase is likely to be viewed in caste colours rather than in general terms. That being the case, the Lord would have been circumspect in his word choices to convey his scheme of things governing man's birth if they aren't as narrow as the Aryan caste system propounds.
Or is the chatur varnyam His real will, whether one likes it or not? The answer could be found in the Lord's averments as one reads on. The four types of beings the Lord identifies by their nature and disposition are - the virtuous, the vile, the passionate, and the deluded. Isn't the proposition that people of a given nature and disposition could be bracketed into one single caste so absurd? After all, even a given family provides many
shades of human nature in its members, won't it? That being the case, could Krishna be so naive as not to know about it! Above all, hasn't He declared in s 29, ch.9, 'None I favour, slight I none / Devout M ine all gain M e true'.
Slokas like chatur varnyam that would be encountered intermittently in the Gita are but mischievous, if not malicious, interpolations meant to buttress the Aryan caste prejudices and thus should be dismissed as such.
1
Thus spoke the Lord:
Advice this to Sun I gave Told he Manu Ikshvaku thus got in turn.
2
Followed world M y word for long Lost which mankind in due course.
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It's but love I nurse for thee M ade M e reveal this Secret Wisdom Supreme I gave Sun.
4
Thus spoke Arjuna:
Born of now, how come Thou Did Sun advise there for long!
5
Thus spoke the Lord:
Born all here times umpteen Aware am I but know not thou.
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Beyond the pale of birth 'n death On My volition I take birth.
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Wanes if good 'n vile gain reign Know it's then that I come forth.
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It's thus I from time to time Manifest here to uproot ill And uphold well for public good.
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Grasp who this true self of M e Are bound to become one with M e.
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So with who lead poised life Reining in their base instincts.
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Detached Am from what happens It's this knowledge that frees man.
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M en of yore all came to know That's how one can free himself.
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Aspects action, inaction too Wont to puzzle the wise even.
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Apart actions' rights 'n wrongs Inaction no less confounds man.
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Grasping action, in non-action Inaction in action, discern wise.
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Whoso privy to this truth Gives up wants all senses seek.
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He that content leans on none Resigned he lives in thick of things.
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M ind if keeps thy greed at bay It's no sin thou meet thy needs.
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One that truly well realized Happy being with his share Rids of envy from his mind Easy he feels ever engaged Treatshealike grief 'n joy Wins 'n losses not to speak.
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Acts of man to favour none Grace they have of
deeds selfless.
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Better wise deeds than acts selfless Wise thus strive to better themselves.
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As 'n when thou this realize In us both then world discern And get rid of thy illusions.
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Voyage by thy boat knowledge Helps thee cross all seas sinful.
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Fire as wood to ashes turns So spark wisdom burns thy sloth.
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None that betters this wisdom Realize thou by striving hard.
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Hone thy senses steeped in faith And thou be wise 'n freed of all.
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Besides those who this doubt Here as above suffer uncouth.
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Doubts at bay with analyzed thought Detached deeds of applied knowledge That's how regardless wise all work.
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ThusO Arjun,
Sever doubts with thy sword wisdom And fight thy foes with all thy strength.
Ends thus:
Practical Wisdom,
The Fourth Chapter,
Of Bhagavad-Gita,
Treatise of self-help.
Chapters
Art of Renunciation
This chapter of 29 slokas, known as karma sanyasa yoga, Renunciation of Action, is in response to Arjuna's plea at the beginning of the chapter, 'Pray be clear, as Thee aver / Act 'n give up in selfsame breath'.
Lord Krishna sets the tone for self-help in this chapter with the opening statement, 'Give up all 'n thou be freed / So's the case with selfless work / But know latter scores much better'.
S18 avers the Omnipresence of the Supreme in Brahmans, cows, elephants, dogs and dog eaters. This tasteless description could be but an interpolation as it is so ill behoves the Lord's eloquence and sophistication of expression seen throughout. Incidentally, the succeeding sl9 makes it clear that whoever recognizes Him in all beings attains the Supreme State in life itself. It may be noted that s29 and s30 of next chapter also run along the same lines.
S27-s28 that deal with yogic practices and s29, which asserts the Supreme as the beneficiary of sacrificial rituals, are but interpolation for reasons that bear no repetition.
1
Thus spoke Arjuna:
Pray be clear, as Thee aver Act 'n give up in selfsame breath.
2
Thus spoke the Lord:
Give up all 'n thou be freed So is the case with selfless work But know latter scores much better.
3
Wise neither want, northeyshun That's how they give up ever engaged.
4
Way action 'n path learning Know not ignorant not different.
5
Work highway 'n lane freedom Know the learned are the same.