Bhagavat Geeta Short Moral Pdf

Bhagavat Geeta Short Moral Pdf

Bhagavat Geeta Short Moral Pdf

Bhagavat Geeta Short Moral Pdf

Bhagavat Geeta Short Moral Pdf

Bhagavad Gita is one of the most popular of the ancient texts not only among the Indians but
also among the westerners. In fact Robert Oppenheimer who successfully exploded the first atom
bomb on July 16, 1945, at Alamogordo, New Mexico was greatly attracted by Gita. Watching this eventfrom a distance, he was supposedly uttering a phrase from Bhagavad Gita.Bhagavad Gita has inspired.many of our national leaders and provided them strength, moral courage and clarity of thought with which they have led the country in its struggle. Arguably, these are important elements of making a good manager or a leader today. Here lies the motivation for today’s talk. But what really iscinteresting is that the ideas that we will see today are available not only in Bhagavad Gita but also in the ten Upanishads and for that matter in several ancient Indian texts.

Bhagavat Geeta Short Moral Pdf
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Bhagavat Geeta Short Moral Pdf
At the outset let me clarify that I do not claim to be an expert in these texts. However, I have
been going through the process of reading these texts through appropriate methods. By
appropriate methods I mean initially learning from a Guru and then reading oneself the Moola
Mantras supplemented by reading the commentaries by other well known personalities in the
subject matter. Before I point to one or two interesting aspects of management from Gita, it is
important for me to illuminate to the audience here the multi-faceted nature of the ancient
Indian texts. We need to get this aspect abundantly clear so that the real value of the ancient
Indian texts is fully understood. Further it also informs us that only if we approach the ancient
Indian texts with such a perspective we will be able to gainfully understand its usefulness to
solve today’s problems.

The Bhagavad Gita, often referred to as the “Song of the Lord”, is part of the Mahabharata a
great Indian epic which tells the story of a great struggle, between two branches of a single ruling
family, the Kauravas and the Pandavas, over the fertile and wealthy land at the confluence of the
Ganges and Yamuna Rivers near Delhi, ending in an awesome battle.

Before the battle, Arjuna the head of the Pandava army, is asked to choose to be supported by
either Lord Krishna’s army or Lord Krishna himself, who will not fight.

Arjuna chooses his friend Lord Krishna who says he will act as Arjuna’s charioteer.
The 700 verses of the Gita arranged in 18 chapters are a conversation between Lord Krishna and
Krishna represents the Supreme Soul, Arjuna the individual soul and the battle represents the
ethical and moral struggles of human life.

The Gita is a training for the body and mind including all four paths of yoga but particularly
Karma Yoga, the performance of work as yoga for liberation.

It is often thought of as a summary of the Upanishads (the Vedanta or essence of Veda) and is
called the Upanishad of the Upanishads.

The Gita takes place before the battle begins.

Realizing that his enemies are his own relatives, beloved friends, and revered teachers, Arjuna is
filled with doubt and despodancy on the battlefield and refuses to fight.

He turns to his charioteer and friend, Krishna, for advice. Responding to Arjuna's confusion and
moral dilemma, Krishna explains to Arjuna his duties as a warrior and prince, and through the
course of the Gita, imparts to Arjuna wisdom, the path to devotion, and the doctrine of selfless

Chapter One. The Distress of Arjuna: Arjuna has requested Krishna to move his chariot
between the two armies. His growing dejection is described as he fears losing friends and
relatives as a consequence of war.

Arjuna speaks: “What joy can be ours in killing these. Sin alone will possess us if we kill these

Therefore we should not kill our own kinsmen, how can we be happy killing our own people?”
Chapter Two. The Way of Ultimate Reality: After asking Krishna for help, Arjuna is instructed
into various subjects such as, Karma yoga, Jnana yoga, and the immortal nature of the soul. This
chapter is often considered the summary of the entire Bhagavad Gita.

This is where Lord Krishna begins his teachings.

“Never was there a time when I did not exist, nor you, nor these kings of men. Never will there
be a time hereafter when any of us shall cease to be.”

“Even as a person casts off worn-out clothes and puts on others that are new, so the embodied
Self casts off worn-out bodies and enters into others that are new.”

“The Vedas deal with the three gunas. Be free O Arjuna from the the three gunas. Be free from
duality. Be ever established in sattva (purity) be independent of possessions. Be established in
the Self.”

“Being established in Yoga perform your actions, casting off attachment and remaining even
minded both in success and in failure. This even-ness is called Yoga.”

Chapter Three. The Way of Action. Karma Yoga where Krishna explains how
performance of prescribed duties, but without attachment to results, is the appropriate
course of action for Arjuna.

“He who retrains his senses with his mind and directs his organs of action to work with no
feeling of attachment, he is indeed superior.”

“By action alone, wise men attained perfection. You should perform work with a view to
guiding people along the right path.”

“Better ones own dharma though imperfectly performed than the dharma of another well
performed. Better is death in the doing of one’s own dharma. The dharma of another is fraught
with peril.”

Chapter Four The way of Knowledge. Krishna reveals that he has lived through many births,
always teaching yoga for the protection of the pious and the destruction of the impious and
stresses the importance of accepting a guru.

“Giving up attachment to the fruit of action, ever content and dependent on none, though
engaged in work, he does no work at all.”

“There exists no purifier on earth equal to Knowledge. A man who becomes perfect in yoga
finds it within himself.”

Chapter Five The Way of Renouncing the Fruits of Work. Karma–Sanyasa yoga : Arjuna asks
Krishna if it is better to forgo action or to act ("renunciation or discipline of action"). Krishna
answers that both are ways to the same goal but that acting in Karma yoga is superior
“A selfless man who has renounced the fruit of his action attains peace born of steadfastness.
But the man who is not selfless and who is lead by desire is attached to the fruit and therefore

Chapter Six The Way of Meditation. Dhyan yoga: Krishna describes the Ashtanga yoga. He
further elucidates the difficulties of the mind and the techniques by which mastery of the mind
might be gained.

“Let a man be lifted up by his own self, let him not lower himself, for he himself is his friend and
he himself is his enemy.”

“In a clean spot having fixed his seat, a firm seat, neither too high nor too low, and having spread
it with Kusa grass and then a deer skin and then a cloth. And sitting there he should practice
yoga for the purification of the self, restraining the activities of his mind and senses and bringing
his thoughts to a point.”

“The yogi is greater than men of austerities, greater than men of knowledge, greater than men of
action. Therefore be a yogi"

Chapter Seven The Way of Realization.: Krishna describes the absolute reality (Himself) and its
illusory energy Maya.

“There exists nothing whatever higher than I am. All is strung on Me as a row of gems on a
“Those who know Me as the One that underlies all material things, all the gods and sustains all,
will know Me even at the hour of death.”

Chapter Eight The way to the Imperishable Brahman. Devotion to the One Supreme God:
This chapter contains the knowledge of end of ordinary reality and reunion with the Divine
according to the Bhagavad Gita. Importance of the last thought before death, differences
between material and spiritual worlds, and light and dark paths that a soul takes after death are

“He who at the time of passing away, steady in mind, filled with love and armed with the
strength of yoga, fixes his prana between his brows and meditates on the omniscient and primal
Being, reaches the resplendent Supreme Person.”

Chapter Nine The Way of the Kingly Wisdom and the Kingly Mystery: Krishna explains how
His eternal energy pervades, creates, preserves, and destroys the entire universe. He describes
the direct way to emancipation.

Under My guidance maya gives birth to all things moving and unmoving and because of this the
world revolves.”

“Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give away
and whatever you practice in the form of austerities, do it as an offering to Me.”
Chapter Ten The Divine Manifestations. : Krishna is described as the ultimate cause of all
material and spiritual existence. Arjuna accepts Krishna as the Supreme Being.
“I am the origin of all, from Me all things evolve.”

“Whatever glorious or beautiful or mighty being exists anywhere, know that it has sprung from
but a spark of my splendor.”

Chapter Eleven The Vision of the Universal Form, Darsana yoga : On Arjuna's request,
Krishna displays his "universal form" of a being facing every way and emitting the radiance of a
thousand suns, containing all other beings and material in existence.
If the radiance of a thousand suns were to burst forth at once in the sky, that would be like the
splendor of the Mighty One.”

“There in the person of God of gods, Arjuna beheld the whole universe with its manifold
divisions all gathered together in one.”

Chapter Twelve The Way of Divine Love. Bhakti yoga : In this chapter Krishna glorifies the
path of devotion to God. Krishna describes the process of devotional service . He also explains
different forms of spiritual disciplines.

“He who doesn’t afflict the world or is afflicted by it, who is free from joy and anger, fear and
anxiety. He who rejoices not and hates not, who grieves not and desires not, who has renounced
good and evil and is full of devotion. He who is alike to foe and friend, unaltered in honor and
dishonor, who is the same in cold and heat, pleasure and pain, free from attachment, unchanged
by praise and blame, is silent, constant with whatever he has, homeless, firm of mind and full of
devotion that man is dear to Me.”

Chapter Thirteen The Discrimination between Mater and Spirit : The difference between
transient perishable physical body and the immutable eternal soul is described. The difference
between individual consciousness and universal consciousness is also made clear.
“Whatever is born, whether animate or inanimate, know that it is through the union of the Field
and the Knower of the Field.”

“He who sees the Supreme Lord abiding alike in all beings and not perishing when they perish,
he alone sees.”

Chapter Fourteen The Discrimination of the Three Gunas.: Krishna explains the three modes
(gunas) of material nature pertaining to goodness, passion, and nescience. Their causes,
characteristics, and influence on a living entity are also described.

“Whatever form is produced in any womb, the Great Nature is its womb and I am the seedgiving Father.”

“The three gunas, sattva, rajas and tamas, born of Prakriti, bind fast in the body the immortal
embodied soul.”

“And he who worships Me with the yoga of undeviating love, rises above the gunas and becomes
fit to be one with Brahman.”

Chapter Fifteen The Way to the Supreme Self: Krishna identifies the transcendental
characteristics of God such as, omnipotence, omniscience, and omnipresence Krishna also
describes a symbolic tree (representing material existence), which has its roots in the heavens
and its foliage on earth. Krishna explains that this tree should be felled with the "axe of
detachment", after which one can go beyond to his supreme abode.

“I am seated in the hearts of all, from Me are memory and knowledge and their loss as well. It is
I alone who am to be known through all the Vedas, I am the author and knower of Vedanta.”
Chapter Sixteen The Division of Divine and Demonic Treasures: Krishna identifies the human
traits of the divine and the demonic natures. He counsels that to attain the supreme destination
one must give up lust, anger, greed, and discern between right and wrong action by discernment
through Buddhi (the aspect of the mind that males wisdom possible) and evidence from the

“There are two types of beings created in this world, the divine and the demonic.
Men of demonic nature know not what to do and what to refrain from doing. Purity is not in
them nor good conduct and truth.”

“The man who has escaped the gates of darkness practices what is good for himself and attains
the Supreme Goal.”

Chapter Seventeen The threefold Division of Faith: Krishna qualifies the three divisions of
faith, thoughts, deeds, and even eating habits corresponding to the three gunas.
“Food that promotes longevity, vitality, strength, health , pleasure, appetite, that is succulent,
unctuous and agreeable is favored by people with sattva. Food that is excessively bitter, sour,
salty, hot, acrid, dry and burning is liked by people with rajas. Food that is ill-cooked, tasteless,
putrid, stale, unclean, left-over is favored by people with tamas.”

Chapter eighteen The Way to Liberation Through renunciation. Moksha–Sanyasa yoga : In
this chapter, the conclusions of previous seventeen chapters are summed up. Krishna asks
Arjuna to abandon all forms of dharma and simply surrender unto him and describes this as the
ultimate perfection of life.

“Even though engaged in all kinds of action, a man who has taken refuge in Me reaches by My
Grace, the eternal and imperishable Abode.”

“Fix your heart on Me, give your love to Me, worship Me, bow down before Me, so shall you
come to Me. This is My pledge to you for you are dear to Me.”

“He who with supreme devotion to Me teaches this deeply profound philosophy to those who are
devoted to Me shall without question come to me.”
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The world is full of interconnections. At a gross level the boss – subordinate as I just
demonstrated. At the next level it is government - society. If the politicians think they can go
scot free ignoring the sentiments of people it is an unsustainable proposition in the long run. At
the next level it is man – nature. Instead of understanding this if we resort to market
mechanisms such as carbon credits, again it will become unsustainable and we will pay for it
with interest. At the ultimate level it is living – nonliving entities.

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