Srimad Bhagavad Gita - Chapter III - V

Why do we work?

Nahi Kaschid Kshanamapi Jatu Tishtathyakarmakrith|
Karyate Hyavashah Karma Sarvah Prakritijairgunaih||

नहि कश्चिद् क्षणमपि जातु तिष्ठत्यकर्मकृत् |
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ||

None indeed can even for a moment at any point of time sit quietly without doing any work. The individual will begin to do work even without one's control as they function from the three qualities of nature - satwa - unaction, rajas - restless activity and tamas - non-action.  - SS

Srimad Bhagavad Gita – III 3-4

Different types of people

 Sri Bhagavan Uvacha

Lokesmin Dwividha Nishta Pura Proktha Mayanagha|
Jnana yogena Sankhyanam Karma Yogena Yoginam||

Nakarmanam Anarambhath Naishkarmyam Purushoshnute|
Na cha Sanyasanad Eva  Siddhim Samadhigacchati||
O Arjuna who knows no sins! I have said even earlier that there are two types of people in this world. One is Jnana Yogins called Sankhyas who follow the path of knowledge of knowing reality and the other is that of the Yogis who follow the path of performing actions.

By simply not doing any action at all, one cannot hope to get Naishkarmya Siddhi or an actionless liberating state of existence.  Also, just by outwardly taking up the garbs of a renunciate also one does not get closer to this achievement of liberated existence without any actions. SS

Srimad Bhagavad Gita – III – 1 and 2

Work and giving up its results

Arjuna Uvacha

Jyayasi Cheth Karmanaste Mata Buddhir Janardhana|
Tatkim Karmani Ghore Mam Niyojayasi Keshava|| 

Vyamishreneva Vakyena Buddhim Mohayaseeva Me|

Tadekam Vada Nischithya Yena Shreyohamapnuyam||

Arjuna, after hearing Sri Krishna talk about the importance of right knowledge over action, says, “When you say knowledge is more important than action, then why do you push me into such gory action, O Keshava?

With a friendly nudge Arjuna criticises Krishna of confusing and deluding his intellect with conflicting statements and ideas, “So please tell me one thing clearly by which I may attain the best welfare in life, “ he pleads. – SS

Bhagavad Gita – II 72

This is the ultimate state

Esha Brahmi Sthithih Partha Nainam Prapya Vimuhyati|

Sthithwasyam Antakalepi Brahma Nirvanam Mrichchati||

Having explained thestate of mind of a Sthitha Prajna, Sri Krishna concludes that this is the state of the Brahman. He tells Partha, “If a person reaches this state of mind, he is no more deluded. Even at the end of one’s life, if a person is able to be in this state of mind, he attains to that motionless state called Brahman, which is real freedom. When the mind is in constant movement with desires, thoughts, ideas and worries, it is in bondage. When it is still and motionless, it is completely in the state of Brahman and that  is true nirvana or emancipation. With this verse concludes the second chapter of the Bhagavad Gita, a text on Yoga, an Upanishad and a dialogue between sri Krishna and Arjuna called Sankhya Yoga or the Yoga of Knowledge. - SS

Bhagavad Gita – II – 70

The rivers and the ocean

Apuryamanam Achalapratishtam Samudram Apaha Pravishanti Yadvat|

Tadvat Kama Yam Pravishanti Sarve Sashantim Apnoti Na Kama Kami||

Just as the ocean remains steady even after all te waters merge into it, like a steady mountain, in the same way, the man in whom all objects of desires merge, remains steady. The one who runs after all objects of desire, does not experience any peace whatsoever. – SS.

Bhagavad Gita – II – 69

What is day for us is night for them

Ya Nisha Sarva Bhutanam Tasyam Jagarti Samyami|

Yasyam Jagrati Bhutani Sa Nisha Pashyato Munehe||

When the beings of the world are awake to the pleasures of the senses they are in darkness of the night towards the self. The one who is completely aware is wide awake to the reality that is present at all times. However, when the whole world is asleep to the reality, the wise one is awake. – SS.

Bhagavad Gita - II - 68

Senses drawn inward

Tasmad Yasya Mahabaho Nigrihitani Sarvashaha|
Indriyanindriyarthebhyaha Tasya Prajna Pratishtitha||

Having mentioned in the earlier verse about how the mind goes to where the senses go, Sri Krishna says that he is a man who has his intellect firmly rooted in the truth, who has all his senses drawn and is in full charge of them. - SS.

Bhagavad Gita - II - 67

As if pushed by the winds

Indriyanam Hi Charatam Yanmanonuvidheeyate|
Tadasya Harati Prajnam Vayurnavam Ivambhasi||

When the senses - eyes. ears. nose, taste and touch go in search of objects that they are attracted to - ears towards sounds that it likes to hear, taste towards objects of one's like, eyes to where it wants to see, nose to smells that please and touch to objects that are soft, hard or cozy, the mind helplessly follows in that direction as the winds push the ship around in an ocean. - SS

The Bhagavad Gita - II - 66

नास्ति बुद्धिरयुक्तस्य नाचायुक्तस्य भावना।
नचाभावयत: शंति: अशान्तस्य कुतः सुखं।।

 Where is joy when the intellect is unconnected

For the one who is not rooted in the truth, the Buddhi or intellect is non-functional. When the Buddhi does not function, there is no possibility of having a firm picture of the divine self, whether in a form or without it. The Buddhi is the one that gives a definite picture. In the place of the Buddhi, the mind rules. The mind as you know is never steady. It is always wavering with its innumerable thoughts. It means, such a person knows no peace. When there is no peace of mind, where can one expect to experience bliss?
The equation goes like this - an unconnected intellect cannot have a divine glimpse of the truth. It is replaced by the wavering mind. The mind is unsteady and hence knows no peace. When there is no peace, there is no experience of bliss too!
 - SS

Bhagavad Gita - II - 65

Prasade Sarva Duhkhanam Hanirasyopa Jayate|
Prasanna Chetaso hyashu Buddhih Paryavatishthate||

In that state of divine blessedness, all sorrow is destroyed. In its place, there is a a cheerful and enthusiastic state of mind that surrounds the intellect and heart. Enthusiasm is the greatest religion. It is an offshoot of intense Shraddha and faith. Without enthusiasm, the intellect loses its fuel that makes it stand straight. When all the impurities of the mind that keep the intellect on shaky ground is gone, there is nothing else left for the mind to be steady and this steady mind is the state of a Sthitha Prajna.

- Swahilya Shambhavi.

Bhagavad Gita - II - 64

The Prasada Buddhi

Raga Dwesha Viyuktaistu Vishayan Indriyaischaran|
Atmavashyair Vidheyathma Prasadham Adhi Gacchati||

When the person who moves about in this world following the path of the sense organs, however is free from attachment and hatred, is rooted in the self alone, attains to that state of mind which is rooted in grace. For such a person, everything that comes to him in life - whether it is a person, a relationship, an event or a situation is the Prasada of the Lord. When we receive prasada at a temple or at a satsang, we are not expected to question the taste, ask for more or comment on the less sugar or more salt etc. We receive prasada as it is and just consume it, probably sharing with those who haven't received.

Likewise, for a person who neither seeks nor shuns, everything that happens is Ishwara Prasada. - Swahilya Shambhavi.

Bhagavad Gita - Chapter II - 63

The loop of error

Krodhath Bhavati Sammohaha Sammohath Smriti Vibhramaha|

Smritibhramshath Buddhi Nashaha Buddhi Nashath Pranashyati||

In continuation of the trail of destruction from desire, mentioned in the previous verse, Sri Krishna says that from anger arises delusion. Anger hides the intellect and does not make the person experience reality as it is. If you are angry with someone, then even if that person is trying to help you, you will perceive that person is against you and get more angry. When there is delusion, your memory gets corrupted. You do not remember the situations and people correctly, but as your deluded mind dictates you to remember. When the memory becomes corrupt, the intellect which makes decisions based on past memory is not having the right tools to make the correct decisions. It takes the wrong decisions because the input for its choices are wrong. When the intellect is destroyed, then everything is destroyed. You make the wrong choices and face the wrong consequences and this loop of wrong thought, wrong action and wrong results continues ininterrupted. - Swahilya Shambhavi.

Bhagavad Gita : Chapter II - 62

Attachment to objects

Dhyayato Vishayan Pumsaha Sangasteshuupa Jayate|

Sangath Sanjayate Kamaha Kamath Krodhobhi Jayate||

Once a man begins to think about material things, he gets attached to those objects. Out of that attachment is born desire and out of the desire comes anger, when there is an obstacle between you and the object you desire, then anger arises at the apparent cause of the obstacle. - SS

Bhagavad Gita : Chapter II - 61

Drawn to me

Taani Sarvani Samyamya Yukta Aseeta Matparaha|

Vashehi Yasyendriyani Tasya Pragnya Pratishtitha||

Sri Krishna tells Arjuna that by collecting all the sense organs into one focal point within and seated in yoga, meditating upon the supreme consciousness, the one who is drawn within is called a person of steady intellect. - Swahilya Shambhavi.

Bhagavad Gita : Chapter II - 60

Nature of the senses to go outward

Yatatohyapi Kaunteya Purushasya Vipaschitaha|

Indriyani Pramatheeni Haranthi Prasabham Manaha||

Arjuna, the senses are by nature prone to turbulence. Even for the most intelligent and balanced Purusha, who makes an effort towards self-realisation, when swayed by desires of the senses, the mind is dragged forcibly outward. - Swahilya Shambhavi.

Bhagavad Gita - II : 59

Nothing moves within

Vishaya Vinivartante Niraharasya Dehinaha|

Rasavarjam Rasopyasya Param Drishtva Nivartate||

When a man of steady wisdom has an intellect rooted in consciousness, there is a cerebral transformation that happens. While for a person who does not subject himself to sensory stimuli through the organs of perception and action, the drive or energy still is ready to function when the input is given. In a man of steady wisdom, who has experienced the supreme truth, even this driving force whithin that causes enjoyment or repulsion when subject to sensory stimuli ceases to exist. - Swahilya Shambhavi (Pix: Swahilya Shambhavi - Anaikatti.)

Bhagavad Gita - II: 58

Draw in like a tortoise

Yada samharate Chayam Kurmonganeeva Sarvashaha|
Indriyaneendriyarthebhyaha Tasya Pragnya Pratishtitha||
Just as a tortoise draws all parts of its body into the shell in times of danger, if a human being is able to withdraw his sense organs of smell, touch, taste, sight and hearing and the sense organs of action - hands, feet, speech, reproduction and excretion at times when they are not needed to be used, such a person becomes rooted in consciousness. - Swahilya Shambhavi

Bhagavad Gita - II - 57

Rooted in consciousness

Yahsarvatraanabhisnehaha Tattathprapya Shubhashubham|
Nabhinandati Nadweshti Tasya Pragnya Pratishthitha||

One who does not rest his affections everywhere and in every person or thing, the one who does not feel overjoyed while attaining to the pleasant and auspicious and does not express hate in encountering the unpleasant or inauspicious experiences, that person's intellect is well rooted in awareness. - Swahilya Shambhavi.

Bhagavad Gita - !! - 56

One in sorrow and joy

Duhkheshwanidwignamanaha sukheshu vigathaspruhaha|
Veetha raaga bhaya krodhaha sthithadheermuniruchyate||

When faced by sorrow, the one who does not get disturbed in mind and when faced by joyous moments - the one who is not elated by that too and the one who is cut off from attachment, fear and anger is one of steady intellect. - Swahilya Shambhavi.

Bhagavad Gita - II 55

A man of steady intellect

Sri Bhagavan Uvacha
Prajahathi Yada Kaman Sarvan Partha Manogathan|
Athmanyevathmana Tushtaha Sthithapragnyasthadochyate||

Dear Partha, when someone abandons all the desires of the mind and is satisfied in just being with the atman, that person is called a Sthitha Pragnya. Desires in different directions disturb the mind and make it unsteady. A Sthitha Pragnya is one whose mind is totally contained without going in the different directions of individual desires. Such a person has a steady mind called Sthitha Pragnya. - Swahilya Shambhavi.