In this post, 100+ wonderful Slokas of Bhagavat Gita#37, the text of Bhagavat Gita narrated. 100+ wonderful Slokas of Bhagavat Gita#37 consists of the 46th, and 47th Slokas of CH.2 Contents of the Gita (Summarized) from the Gita. Every day I shall publish one post which may contain one or more slokas, from Bhagavad Gita.
Bhagavad Gita or Gitopanisad is one of the most important Upanishad. Bhagavad Gita is the philosophy of life narrated and explained by Lord Krsna to his devotee and friend Arjuna.
46
yavan artha udapane
sarvatah samplutodake
tavan sarvesu vedesu
brahmanasya vijanatah
All the purposes of the Vedas served by one who knows the purpose behind them.
The rituals and sacrifices cited in the karma-kanda division of the Vedic literature to inspire the sluggish development of self-realization.
So, the self-realization method of understanding Krsna and one’s eternal relationship with Him. The relationship of the living entities with Krsna likewise cited in the Fifteenth Chapter of Bhagavad-gita. The living entities parts and parcels of Krsna; therefore, the revival of Krsna consciousness by the person living entity is the very best perfectional stage of Vedic knowledge.
“O my Lord, someone who’s chanting Your holy name, despite the fact that born of a low family like that of a candala [dog eater], is located on the highest platform of self-realization. Such a person ought to have done all styles of penances and sacrifices in line with Vedic rituals and studied the Vedic literature many, often after taking his bath in all of the holy locations of pilgrimage. Such someone taken into consideration to be excellent of the Aryan family.”
So, one ought to be intelligent enough to apprehend the purpose of the Vedas, with out being connected to the rituals only, and ought to not desire to be improved to the heavenly kingdoms for a higher quality of sense gratification. It isn’t viable for the common person of this age to comply with all of the rules and guidelines of the Vedic rituals and the injunctions of the Vedantas and the Upanisads. It requires much time, energy, knowledge, and resources to execute the purposes of the Vedas.
This is hardly feasible at this age. The excellent purpose of the Vedic way of life served, however, by chanting the holy name of the Lord, as encouraged by Lord Caitanya, the deliverer of all fallen souls. When Lord Caitanya requested by an exquisite Vedic scholar, Prakasananda Sarasvati, why He, the Lord, chanting the holy name of the Lord like a sentimentalist rather than studying Vedanta philosophy, the Lord answered that His religious master found Him to be a great fool, and as a result, he requested Him to chant the holy name of Lord Krsna.
He did so and has become ecstatic like a madman. In this age of Kali, most of the population is foolish and not appropriately knowledgeable to apprehend Vedanta philosophy; the best purpose of Vedanta philosophy served by inoffensively chanting the holy name of the Lord. Vedanta is the final word in Vedic wisdom, and the writer and knower of the Vedanta philosophy are Lord Krsna, and the very best Vedantist is the great soul who takes satisfaction in chanting the holy name of the Lord. That is the final purpose of all Vedic mysticism.
47
karmany evadhikaras te
ma phalesu kadacana
mma karma-phala-hetur bhur
ma te sango ‘stv akarmani
When you have a right to act for your prescribed duty, but you do not have any right to claim for the result. you are not the cause of the results of your actions and never be attached to not doing your duty.
There are three concerns here: prescribed responsibilities, capricious work, and inaction. Prescribed responsibilities refer to activities done whilst one is in the modes of material nature. Capricious work means actions with out the sanction of authority, and inaction means not acting on one’s prescribed responsibilities. The Lord cautioned that Arjuna not inactive and that he carries out his prescribed responsibility with out being attached to the end result. One who’s connected to the end result of his work is also the reason for the action. Thus, he’s the enjoyer or sufferer of the end result of such actions.
As far as prescribed responsibilities concerned, they may be fitted into 3 subdivisions, namely routine work, emergency work, and preferred activities. In terms of the scriptural injunctions, one performs routine work, without the desire for outcomes. Working with outcomes will become the reason for bondage; consequently, such work isn’t auspicious. Everyone has his proprietory right in regard to prescribed duties, however, ought to act without attachment to the end result; such disinterested compulsory responsibilities doubtlessly lead one to the route of liberation.
Arjuna became consequently cautioned by the Lord to combat as a matter of duty without attachment to the end result. Such attachment by no means leads one to the route of salvation. Any attachment, positive or negative, is the reason for bondage. Inaction is sinful. Therefore, combating as a matter of duty became the simplest auspicious route to salvation for Arjuna.
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