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A simple, modern translation and explanation of the Bhagavad Gita with shloka (verse) meaning

~ Gita Journey is a straightforward, modern, contemporary, basic explanation and commentary of the Bhagawat Gita, with Sanskrit to English word meanings. Each shloka (verse) is explained in detail. An introduction to the Bhagavad Gita along with study resources can also be found here. A summary of each chapter of the Bhagavad Gita is also included. It does not matter whether you are a student, a retiree, a professional, a mom, a dad or a housewife – no prior knowledge is needed.

A simple, modern translation and explanation of the Bhagavad Gita with shloka (verse) meaning

Category Archives: akarmanaha

Bhagavad Gita Verse 17, Chapter 4

07 Tuesday Feb 2012

Posted by skr_2011 in 4.17, akarmanaha, api, boddhavyam, cha, chapter 4 verse 17, gahanaa, gatihi, hi, karmanah, karmanaha, vikarmanaha

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karmeno hyaapi boddhavyam boddhavyam cha vikarmanaha |
akarmanashcha boddhavyam gahano karmano gatihi || 17 ||

(The meaning of) Action should be known, forbidden action should be known, and also inaction should be known, for inexplicable is the course (nature) of action.

karmanaha : action
hi : for
api : also
boddhavyam : should be known
cha : and
vikarmanaha: forbidden action
akarmanaha : inaction
cha : and
gahanaa : inexplicable
karmanah : action
gatihi : course

Shri Krishna is going deeper into the definition of karma in this shloka. Previously, we examined the meaning of karma as selfish actions, and akarma as unselfish actions. Now let’s look at what is meant by vikarma. Vikarma or forbidden action refers to any action that is not prescribed in one’s svadharma. We need to use our intellect to determine what is vikarma based on our individual situation.

For example, one could be a vaishya (businessman). His duty is to conduct business and use the earnings for benefit of family and for the benefit society as a whole. There is absolutely no harm if he wants to earn more and more wealth. It is absolutely ok as long as he is using it for the benefit of family and society.

But if one is a student, his goal should be to diligently acquire knowledge. If his attention is diverted towards acquiring more girlfriends, that becomes vikarma. The key point here is that no outside entity can tell someone what their svadharma is. It has to come from within, from deep self examination and analysis.

Having examined the definitions of karma, akarma and vikarma, let us know go one step further and understand karma at a much deeper level. Shri Krishna gently warns us that we need to put forth effort to have a correct understanding of this topic, because it is hard to comprehend. Karma is a reaction produced by nature in response to our relationship to it.

Firstly, let us understand what is mean by our relationship to nature. It goes back to our thoughts and our motives. If we are motivated by a selfish spirit, nature will give us a negative reaction, just like electricity gives us a shock if we handle it improperly. Conversely, if we are motivated by a spirit of cooperation and selflessness, we will not get that negative reaction from nature.

Why so? Because we have seen earlier that the spirit of yajna is embedded in nature itself. Prakriti or nature is moving with the yajna spirit, and we are part of nature itself. So therefore, if our thoughts and feelings – not just our actions – are “in tune” with nature and the spirit of yajna, we will not accumulate negative reactions or karma.

Next, let us understand where these reactions come from. They do not come from some outside agency that constantly monitors our actions and gives us karma “points”. These reactions come from nature itself. Nature is like a mirror – if you smile at it, it smiles right back. We have all heard the saying “what goes around comes around”. That is karma.

So what does it mean for us from a practical perspective? We have to constantly use our viveka or discrimination to ensure our thoughts and feelings are working in the spirit of yajna. If our thoughts are unselfish, so too will our actions be unselfish. Otherwise, we will go on accumulating karma which gets lodged in our personality as vaasanaa, which is the very thing that stands between us and self-realization.

Bhagavad Gita Verse 8, Chapter 3

16 Friday Dec 2011

Posted by skr_2011 in 3.8, akarmanaha, api, cha, chapter 3 verse 8, hi, jyaayah, karma, kuru, na, niyatam, prassidhyet, shareera, te, tvam, yaatra

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niyatam kuru karma tvam karma jyaayo hyakarmanaha |
shareerayaatraapi cha te na prasiddhyedakarmanaha || 8 ||

You should perform prescribed actions, since action is superior to inaction. Also, even the journey of the body cannot be accomplished through inaction.

niyatam : prescribed
kuru : perform
karma : actions
tvam : you
karma : action
jyaayah : superior
hi : since
akarmanaha : inaction
shareera-yaatraa : journey of the body
api : even
cha : also
te : your
na prasiddhyet :  not accomplished by
akarmanaha : inaction

Having covered the topic of why one should perform action, Shri Krishna now speaks about what kind of action should be performed. He urges Arjuna to only perform “niyatam” or prescribed actions. What does this term mean?

Scriptures classify actions into several categories. Let us look at the two main ones: “niyatam” or prescribed actions, and “nishiddha” or forbidden actions . Prescribed actions are those that are enjoined in the Vedas. But in today’s context, we can interpret this as one’s duties. These include performing one’s svadharma, serving one’s parents, family, and nation etc. Forbidden actions are the “thou shalt not” actions such as killing another being, stealing, cheating and so on. So here, Shri Krishna urges Arjuna to perform prescribed actions, but without any trace of attachment to the action or to the fruit.

Now one may say “I like to watch a movie and enjoy a good meal. Those do not seem like prescribed duties. How should we think about those?”. Shri Krishna does not advocate repressing anything, as we saw earlier. But we should to define boundaries to any action, as well as minimize attachment or selfish motive. The best way to do so is to share.

If you want to watch TV, watch it collectively with your family and friends. Or share your meal with them. Doing so will ensure that our previously self-serving actions lose any trace of selfishness or ego. The best example here is a mom that always cooks what the family members like, and puts her preferences on a lower priority.

In addition, Shri Krishna reiterates the notion that one should never resort to inaction, He says that if one does not act, one cannot even perform maintenance of one’s body.

Our body is an important tool in our spiritual journey. Nowhere in the Gita has Shri Krishna asked us to neglect it. In fact, here he is saying that one should absolutely perform action to maintain the body, including bathing it, feeding it, keeping it strong and fit, and going to the doctor if it is not working properly. It is an extremely practical teaching.

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