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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: ye

Bhagavad Gita Verse 34, Chapter 13

04 Monday Feb 2013

Posted by skr_2011 in 13.34, antaram, bhootaprakriti, chapter 13 verse 34, evam, jnyaanachakshushaa, kshetrakshetrajnyayoho, moksham, param, viduhu .yanti, ye

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kshetrakshetrajnyayorevamantaram jnyaanachakshushaa |
bhootaprakritimoksham cha ye viduryanti te param || 34 ||

 
Those who, by the eye of wisdom, perceive the distinction between the field and its knower in this manner, and relinquishment from the cause of all beings, they attain the supreme.
 
kshetrakshetrajnyayoho : field and its knower
evam : in this manner
antaram : distinction
jnyaanachakshushaa : eye of wisdom
bhootaprakriti : cause of all beings
moksham : relinquishment
cha : and
ye : those who
viduhu : perceive
yanti : attain
te : they
param : supreme
 
After having understood the true nature of the self, the nature of the ignorance we are in, and also having understood the method of how to remove this ignorance, what is the result? Shri Krishna concludes this chapter by asserting that the one who has removed his ignorance through knowledge attain the supreme, which is moksha or liberation from the cycle of Prakriti’s creation and dissolution. The key to understanding this chapter is “viveka”, or discrimination, which was hinted at the beginning of this chapter by the words “idam shareera” or “this body”.
 
Take the case of a forensic investigator who is hired to detect counterfeit currency notes. On the first day of his job, he will not be able to spot the difference between a fake note and a genuine note. After learning about the visual differences between what’s fake and what’s genuine, and after practising to spot those differences over a period of time, his eye will begin to see minute details that the average eye cannot see. This ability to separate the real from the unreal is discrimination, which is the “eye of wisdom” mentioned in the shloka.
 
So then, the one who knows how to conduct his life in a manner such that he can distinguish between the unreal aspects and the real aspects, between the field and its knower, between Purusha and Prakriti, and learn to see the imperishable in the perishable as Ishvara, such a person is freed of the mechanisms of Prakriti, the cause of all beings. This is the goal of jnyaana yoga, which is summarized in the thirteenth chapter of the Gita. We will be able to attain this goal if we bring this teaching into our lives through constant reflection and meditation.
 
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade kshetrakshetrajnyavibhaagayogo naama trayodashodhyaayaha || 13 ||

Bhagavad Gita Verse 20, Chapter 12

30 Sunday Dec 2012

Posted by skr_2011 in 12.20, ateeva, bhaktaaha, chapter 12 verse 20, dharmyaamritam, idam, mat, me, paramaahaa, paryupaasate, priyaha, shradyadhaanaa, te, tu, uktam, yatha, ye

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ye tu dharmyaamritamidam yathoktam paryupaasate |
shradyadhaanaa matparamaa bhaktosteteeva me priyaha || 20 ||

 
Therefore, those who partake of this nectar of law described here, endowed with faith, keeping me as the goal, those devotees are extremely dear to me.
 
ye : those who
tu : therefore
dharmyaamritam : nectar of law
idam : this
yatha : here
uktam : described
paryupaasate : partake
shradyadhaanaa : endowed with faith
mat : me
paramaahaa : goal
bhaktaaha : devotees
te : those
ateeva : extremely
me : me
priyaha : dear
 
Shri Krishna began listing the attributes of perfected devotees starting from the thirteenth chapter. In this shloka, he concludes this topic by highlighting two key attributes of such devotees: shraddha or faith, and making Ishvara as their ultimate goal, “matparamaahaa”. He terms the teaching of this chapter as the nectar of dharma. We can interpret the word dharma to mean the universal law of nature from the ninth chapter, or also as the nine fold bhaagvat dharma of Prahlaada that was explained earlier in this chapter.
 
Why are faith and goal-setting given such importance in bhakti or the path of devotion? Consider a child who eventually wants to study at one of the top universities in the world. Until he reaches a stage where he can qualify to attend that university, get selected for admission and begin his coursework, he needs to have faith in the notion that graduating from that university will significantly improve his life. That faith will propel him to set the single-pointed goal of academic success, work hard, to keep aside all distractions and to not give up. Only when he actually graduates will he not need faith anymore, because he has achieved what he set out to achieve. But until them, it is only faith in the goal that keeps him going.
 
Therefore, Shri Krishna says that those devotees who have fixed Ishvara as the goal, and that who have unwavering faith in that goal, are extremely dear to him. Devotees who love Ishvara without having known him first are devotees of the highest caliber, since it is more difficult to love something without having first known it. Such devotees, who do not need to become monks but just diligently worship Ishvara with form, are assured of liberation by Ishvara himself. This is the concluding message of the twelfth chapter.
 
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade bhaktiyogo naama dvaadashodhyaayaha || 12 ||

Bhagavad Gita Verse 6, Chapter 12

15 Saturday Dec 2012

Posted by skr_2011 in 12.6, ananyena, chapter 12 verse 6, dhyaayanta, eva, karmaani, maam, matparaahaa, mayi, sanyasya, sarvaani, tu, upaasate, ye, yogena

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ye tu sarvaani karmaani mayi sanyasya matparaahaa |
ananyenaiva yogena maam dhyaayanta upaasate || 6 ||

 
But, those renounce all actions in me, intent upon me only, meditate upon me through the single-pointed yoga of worship..
 
ye : those
tu : but
sarvaani : all
karmaani : actions
mayi : me
sanyasya : renounce
matparaahaa : intent upon me
ananyena : single-pointed
eva : only
yogena : through yoga
maam : me
dhyaayanta : meditating
upaasate : worship
 
Previously, Shri Krishna compared seekers who worship the formless Ishvara to those who worship Ishvara with form, and concluded that the worshippers of the formless Ishvara have more difficulty. We used the example of a child helping his parents to understand the attitude of the formless worshipper and the example of the worker helping his CEO exemplifying the worshipper of Ishvara with form. Now Shri Krishna re-emphasizes the qualifications of the worshipper of Ishvara with form, which is the route that most of us will take.
 
First, we have to renounce all our actions to Ishvara, in other words, practice karma yoga. Typically, when we perform any actions, we are looking for a tangible material result (monetary profit), emotional result (happiness) or an intellectual result (satisfaction). If our actions don’t turn out as we anticipated, we may get opposite results in the form of loss, sorrow or dissatisfaction. When we perform actions for the sake of renunciation to Ishvara, we leave the outcome to Ishvara, whether it is favourable or not.
 
When we do this, our mind and intellect do not constantly get destabilized by life’s ups and downs, leaving them free to contemplate the higher goal of Ishvara. But this can only happen through the practice of single-pointed worship, “ananya yoga”, the yoga where there is no other goal but Ishvara. In this manner, when we constantly worship Ishvara through our body, mind and intellect, he takes care of us. How does he do that? Shri Krishna completes this thought in the next shloka.

Bhagavad Gita Verse 2, Chapter 12

11 Tuesday Dec 2012

Posted by skr_2011 in 12.2, aaveshya, chapter 12 verse 2, maam, manaha, mataahaa, mayi, me, nityayuktaa, parayaa, shraddhayaa, te, upaasate, upetaahaa, ye, yuktatamaahaa

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Shree Bhagavaan uvaacha:
mayyaveshya mano ye maam nityayuktaa upaasate |
shraddhayaa parayopetaaste me yuktatamaa mataahaa || 2 ||

 
Shree Bhagavaan said:
Those who, fixing their mind in me, are constantly engaged in my worship, endowed with supreme faith, those are superior in yoga, in my opinion.

 
mayi : in me
aaveshya : fixing
manaha : mind
ye : those who
maam : my
nityayuktaa : constantly engaged
upaasate : worship
shraddhayaa : with faith
parayaa : supreme
upetaahaa : endowed
te : those
me : my
yuktatamaahaa : superior in yoga
mataahaa: opinion
 
Previously, Arjuna had asked Shri Krishna to select which type of devotees were better between those who worship Ishvara as the formless unmanifest, and those who worship him as an entity endowed with form. Shri Krishna begins by describing those devotees who worship Ishvara endowed with form. He says that such devotees are the most superior yogis because they are constantly engaged in worship of Ishvara, full of supreme faith.
 
Three qualities of a superior yoga are highlighted here. Firstly, we as devotees should be able to fix our mind on Ishvara, using all the instruction given in chapter six and other places as well. In the initial stages of meditation, keeping our mind on Ishvara even for ten minutes is quite an achievement. Secondly, we have to be “nitya yuktaa”, the ability to remain constantly engaged in worship, without letting the mind divert itself to other pursuits. Thirdly, we need to be endowed with supreme and unwavering faith.
 
Even though these qualities may seem easy to attain on the surface, they are not so. Shri Krishna chooses words that indicate that he is looking for the highest kind of concentration and faith. For example, he uses the word “aaveshya” to describe concentration, but what it really means is using our thoughts to enter, to penetrate into the object of concentration. This kind of concentration requires a highly purified mind, free from selfish likes and dislikes and from attachment to material concerns. Our degree of faith further reinforces the ability to remain focused on our object of concentration.
 
So then, what is Shri Krishna’s opinion on those devotees who worship Ishvara as the unmanifest? This comes next.

Bhagavad Gita Verse 32, Chapter 11

15 Thursday Nov 2012

Posted by skr_2011 in 11.32, api, asmi, avasthitaahaa, bhavishyanti, chapter 11 verse 32, kaalaha, lokaan, lokakshayakrit, na, pratyaneekeshu, pravruddhaha, pravruttaha, rite, samaahartumiha, sarve, tvaam, ye, yodhaahaa

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Shree Bhagavaan uvaacha:
kaalosmi lokakshayakritpravruddho lokaansamaahartumiha pravruttaha |
ritepi tvaam na bhavishyanti sarve yevasthitaahaa pratyaneekeshu yodhaahaa || 32 ||

 
Shree Bhagavaan said:
I am time, the seasoned annihilator of the worlds, engaged in destroying all these people. Even without your (effort), all those hostile warriors will not exist in the future.

 
kaalaha : time
asmi : I am
lokakshayakrit : annihilator of the worlds
pravruddhaha : seasoned
lokaan : people
samaahartumiha : this destruction
pravruttaha : engaged
rite : without
api : even
tvaam : your
na : not
bhavishyanti : exist in the future
sarve : all
ye : those
avasthitaahaa : situated
pratyaneekeshu : hostile
yodhaahaa : warriors
 
After a long wait, Shri Krishna, as the cosmic form, spoke to Arjuna, revealing himself and his mission of destroying the universe and all the living beings residing in it. It is said that Robert Oppenheimer, creator of the atom bomb, uttered this shloka when he saw the power of his creation for the first time. Shri Krishna declared himself to be “kaala”, which means time as well as death. They mean the same thing because in time, everything dies. He also used the word “pravruddha” which means mature or seasoned, indicating that he was well versed in the task of destruction, that it wasn’t a one time thing.
 
Our mind works within the gamut of space and time, therefore it is difficult to comprehend what Arjuna saw. He probably saw the past, the present and the future happening in an instant, all at the same time. With this vision, Shri Krishna was able to show the future to Arjuna. The Mahaabhaarata war had ended, leaving few Kaurava warriors alive. In other words, Shri Krishna himself had determined that the war would be won by the Paandavas. They fought like any other army would, but the real work behind the scenes was done by Shri Krishna.
 
Many of us sometimes think, what will happen if I stop working one day? Lest we attach undue importance to our actions and puff up our ego, Shri Krishna gives us a lesson in humility. He reveals that ultimately, it is he who is running the show. If he wants to do something, he will do it with whatever means available, even if it means generating a thought in one person or in a million people.
 
Now, if we hear this, we may think, why should I do anything at all? I can retire right away since it is ultimately Ishvara who is doing everything. Arjuna probably had the same thought. He would have wondered what was the need for him to fight, reinforcing the argument he made in the first chapter when we wanted to run away from the war.
 
Anticipating this, Shri Krishna makes a bold statement in the next shloka.

Bhagavad Gita Verse 32, Chapter 9

27 Monday Aug 2012

Posted by skr_2011 in 9.32, api, chapter 9 verse 32, gatim, hi, maam, paapayonayaha, paartha, paraam, shoodraaha, striyaha, syuhu, tathaa, te, vaishyaahaa, vyapaashritya, yaanti, ye

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maam hi paartha vyapaashritya yepi syuhu paapayonayaha |
striyo vaishyaastathaa shoodraastepi yaanti paraam gatim || 32 ||

 
Surely, O Paartha, even those who are born of sinful origin – women, traders, and also labourers, they attain the supreme state by taking refuge in me.
 
maam : me
hi : surely
paartha : O Paartha
vyapaashritya : taking refuge
ye : those
api : even
syuhu : who are
paapayonayaha : born of sinful origin
striyaha : women
vaishyaahaa : traders
tathaa : and also
shoodraaha : labourers
te : they
yaanti : attain
paraam : supreme
gatim : state
 
This is another shloka that has the potential to be misinterpreted if it is quoted out of context. Shri Krishna says that women, traders and labourers are born out of “paapa yoni” which literally means “sinful wombs”. He says that women, traders and labourers are also equally qualified to become liberated through the path of devotion. So to properly understand the meaning, let us look at the historical context and the symbolism that underpins this shloka.
 
As we have seen so far, the Gita attempts to remove misconceptions about spirituality that were prevalent when it came out. One prevalent misconception that was present throughout history was that only the brahmin and the kshatriya communities were solely qualified for liberation. Any other community was termed as “sinful”. Therefore, Shri Krishna vehemently refutes this misconception using the language that was prevalent at that time.
 
Now let’s look at the symbolism by focusing on the attributes of the communities mentioned, not by focusing on their birth-given caste or gender. A “sinful origin” or “sinful womb” per this shloka symbolically refers to a low level of sattva guna, and a high level of rajas and tamas which causes such attachment to worldly matters.
 
How does that manifest in people? The quality of being too attached to children and family is termed as “women” in this shloka. Similarly a “trader” is too attached to money and commerce, and a “labourer” is too attached to the fruits of his own efforts. Unlike other types of spiritual practice that require a high level of detachment, bhakti or devotion does not require such a qualification. Therefore, Shri Krishna praises the path of devotion because anyone who has such deep attachments to worldly matters can attain liberation through devotion.
 
So, when even those with a material attachments can attain liberation through devotion, how do people with a high level of detachment fare? This is covered next.

Bhagavad Gita Verse 29, Chapter 9

24 Friday Aug 2012

Posted by skr_2011 in 9.29, aham, api, bhajanti, bhaktyaa, cha, chapter 9 verse 29, dveshyaha, maam, mayi, me, na, priyaha, samaha, sarvabhooteshu, te, teshu, tu, ye

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samoham sarvabhooteshu na me dveshyati na priyaha |
ye bhajanti tu maam bhaktyaa mayi te teshu chaapyaham || 29 ||

 
I am the same to all beings, I do not hate nor favour any one. But, those who worship me faithfully, they are in me and I am in them.
 
samaha : same
aham : I am
sarvabhooteshu : to all beings
na : no one
me : my
dveshyaha : hate
na : nor
priyaha : favour
ye : one who
bhajanti : worships
tu : but
maam : me
bhaktyaa : faithfully
mayi : in me
te : those
teshu : in them
cha : and
api : also
 
Following the argument so far, one may have a doubt that Ishvara is somewhat partial to his devotees since he offers them liberation, not to others. Shri Krishna addresses this doubt by saying that he is absolutely impartial and that he does not hate or favour anyone. The difference in the result obtained is entirely up to the effort and qualification of the seeker.
 
Consider a mother who has to feed two sons. One is a wrestler, and one is an invalid. She will give a lot of heavy food to the wrestler, and easy to digest food to the invalid. She cannot be accused of favouring the wrestler because she is giving food based on his efforts and his constitution. Or consider the sun who provides the same heat and light to everyone. If you build a solar power plant, you can generate electricity. If you don’t, you will not be able to do so.
 
Similarly, Ishvara is same and equal to everyone. In the Mahabharata, Shri Krishna gave Arjuna and Duryodhana. They could either use him or his powerful army for the war. Arjuna chose Shri Krishna and Duryodhana chose the army. It is the person who makes the right or wrong choice. We can either put a plug in the electrical socket or our finger. Electricity does not care, but the results will be different.
 
Now, if we truly devoted to our family for example, we do not see any barrier, difference, separation between our family and ourselves. Whatever do for them, it is as if we do it for us. Whatever they do for us, they do it as if they were doing it for themselves. Similarly, if we are truly devoted to Ishvara, we see him in us, and he sees us in him.
 
Here, the topic of sakaama and nishkaama is concluded (desire-oriented and desireless devotion). The topic of the glory of devotion is taken up next.
 
Footnotes
1. Earlier Shri Krishna had said that Ishvara is not in anyone. This contradiction is resolved if we consider that each statement is made based on one’s perspective. If we are a devotee, Ishvara is in us and we are in Ishvara. If we a materialistic, Ishvara is not in us.

Bhagavad Gita Verse 23, Chapter 9

18 Saturday Aug 2012

Posted by skr_2011 in 9.23, anvitaahaa, anyadevataahaa, api, avidhipoorvakam, bhaktaahaa, chapter 9 verse 23, eva, kaunteya, maam, shraddhyaa, te, yajante, yajanti, ye

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yepyanyadevataa bhaktaa yajante shraddhyaanvitaahaa |
tepi maameva kaunteya yajantyavidhipoorvakam || 23 ||

 
Even those devotees who worship other deities, filled with faith, they also worship me only, O Kaunteya, (but) incorrectly.
 
ye : those
api : even
anyadevataahaa : other deities
bhaktaahaa : devotees
yajante : worship
shraddhyaa : faith
anvitaahaa : filled with
te : they
api : also
maam : me
eva : only
kaunteya : O Kaunterya
yajanti : worship
avidhipoorvakam : incorrectly
 
The recurring theme of this chapter is the removing misconceptions about the worship of Ishvara. Shri Krishna again invokes that theme in this shloka. He says that those devotees who worship deities other than the infinite Ishvara ultimately worship him, but do so in a wrong manner.
 
Many of us have been brought up in a tradition in which we worship a specific deity. As children, we are taught to invoke that deity during auspicious occasions, during periods of prosperity as well as periods of difficulty. We should be grateful to our parents for inculcalting these good sanskaaraas or habits in us at an early age. However, Shri Krishna says that as we grow older, it is important to have the correct knowledge of what we are worshipping, because in most cases, our knowledge is limited and incorrect.
 
What is this incorrect knowledge? Thinking that what we are worshipping is a finite deity in a certain form is incorrect knowledge. When we see a small government office, we do not make the mistake of thinking that a small office contains the government of an entire nation. Or when we look at a wave, we never imagine that the entire ocean is just that small wave.
 
Similarly, even though we worship a finite deity in our home or in a temple, we should never think that we are worshipping just that finite deity. If we think in that way, our worship will be incorrect, it will have a flaw.
 
So then, what is the right knowledge? It is knowing that we are worshipping Ishvara in his infinite nature. Just like we contact the entire Internet when we surf the web on our phone, we contact the infinite Ishvara when we worship a finite deity. Ishvara is the foundation of everything, therefore ultimately all prayers reach Ishvara.
 
Why do most devotees commit this error? This is explained next.

Bhagavad Gita Verse 22, Chapter 9

17 Friday Aug 2012

Posted by skr_2011 in 9.22, aham, ananyaaha, chapter 9 verse 22, chintayantaha, janaahaa, maam, nityaabhiyuktaanaam, paryupaasate, teshaam, vahaami, ye, yogakshemam

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ananyaashchintayanto maam ye janaahaa paryupaasate |
teshaam nityaabhiyuktaanaam yogakshemam vahaamyaham || 22 ||

 
With single-pointed meditation, those who are constantly engaged in my worship, I carry the burden of acquisition and preservation of their needs.
 
ananyaaha : single-pointed
chintayantaha : meditation
maam : me
ye : those who
janaahaa : people
paryupaasate : worship
teshaam : their
nityaabhiyuktaanaam : constantly engaged
yogakshemam : acquisition and preservation of needs
vahaami : carry the burden
aham : I
 
Many commentators compare this shloka to a shining gem located right in the middle of the Gita. This oft-quoted shloka contains Ishvara’s promise to all devotees. Here, Shri Krishna assures us that Ishvara will personally attend to the needs of his devotees. But he also defines the type of devotee that is being discussed here. It is one who is ever absorbed in the contemplation of Ishvara. For such people, there is no fear, suffering, sorrow or lack of anything.
 
Previously, we learned about the “sakaama bhakta” or desire oriented devotee. This shloka describes the “nishkaama bhakta” or desireless devotee. Who is a nishkaama bhakta? It is the one who is only seeking one thing: moksha, liberation. His desire for moksha is equal to no other desire, for that desire will permanently eliminate all other desires. it is a desire for infinitude or poornatva. He has “ananya” or focused goal, other devotees have “anya” or diverse goals.
 
So if we are desireless devotees, if our only desire is liberation which is the attainment of Ishvara, what does Ishvara do for us? Shri Krishna says that Ishvara takes care of “yoga” and “kshema”. Our entire life comprises two major activities: acquisition and preservation. The early part of our life goes in acquisition of knowledge, wealth, family, position and title. This is denoted by the word “yoga”. The later part of our life is devoted to preservation of what we have acquired. This is “kshema”.
 
Many commentators cite a wonderful story to illustrate this shloka. There was a brahmin who had great faith in this shloka, but lost it one day because his family did not get enough alms to have a proper meal one day. In disgust, he tore the palm leaf on which this shloka was written and went out of the house. Later, a boy came to his house with a sack of rations. He informed the brahmin’s wife that her husband had sent her the food.
 
The brahmin’s wife noticed that the boy’s tongue was bleeding. She found out from the boy that it was her husband who had cut off the boy’s tongue. When the brahmin came back, the wife rebuked him for injuring the boy who had delivered the rations. The brahmin, it turns out, knew nothing about the boy or the rations. He quickly realized that it was Ishvara who delivered the food, and that when he tore the palm leaf, it injured Ishvara in the form of that boy. So Ishvara did not just deliver the food, he also carried the rations on his back. This is what is meant by the word “vahaami” which means “to carry”.
 
What is the practical implication of this shloka? If we wholly devote ourselves to the pursuit of Ishvara, we need not spend any time incessantly worrying about our needs. As long as we perform our duties efficiently and in a spirit of service to Ishvara, we will be well taken care of. Ishvara will not just carry our burden of needs, he will also carry all of our worries as well.
 
The culmination of this shloka’s vision is the knowledge that there is no such thing as “my” need or “your” need. If everything is Ishvara and everything is in Ishvara, then he will take care of his own needs, just like our fingers are not worrying about someone taking care of their individual needs.
 
What happens to those who do not worship Ishvara in his infinite nature? This is explained in the upcoming shlokas.

Bhagavad Gita Verse 30 Chapter 7

26 Tuesday Jun 2012

Posted by skr_2011 in 7.30, adhibhoota, adhidaivam, adhiyagnyam, api, cha, chapter 7 verse 30, maam, prayanaakaale, sa, te, viduhu, ye, yuktachetasaha

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saadhibhootaadhidaivam maam saadhiyagnyam cha ye viduhu |
prayanaakaalepi cha maam te viduryuktachetasaha || 30 ||

 
Those who know me with “adhibhoota”, “adhidaiva” and “adhiyagnya” with a focused mind during the time of departure, they realize only me.
 
sa : with
adhibhoota : “adhibhoota”
adhidaivam : “adhidaiva”
maam : me
sa : with
adhiyagnyam : “adhiyagnya”
cha : and
ye : those who
viduhu : know
prayanaakaale : during the time of departure
api : also
cha : and
maam : me
te : they
viduhu : realize
yuktachetasaha : focused mind
 
Studying the Gita is akin to taking off in an airplane. Each chapter takes us to a higher and higher level of understanding. In this, the final shloka of the seventh chapter, we are taken from the level of the individual to the level of the cosmic. Shri Krishna introduces a topic that all of us have to confront: how should we prepare ourselves for death ?
 
We cannot begin to answer this question unless we gain an understanding of the cosmos, where did it come from, how is it sustained, where is it going and so on. Therefore, Shri Krishna in the eighth chapter shifts gears to address these questions.
 
Here, he introduces three additional terms: “adhibhoota”, “adhidaiva” and “adhiyagnya”. These terms along with the 3 terms from the previous shloka will be explained in the beginning of the next chapter. He also says that the wise devotee who has his mind focused on Ishvara realizes or attains Ishvara.
 
Let’s say we only think of chocolate ice cream for an entire day, non-stop. We do not let any other thought come into our mind. When we wake up the next day, what would be our first thought? Chocolate ice cream, of course. Similarly, Shri Krishna says that whatever we think just before we die shapes our destiny after we die. If we think of something worldly during the time of death, our destiny will be worldly. But if we think of Ishvara during our time of dying, we will attain Ishvara.
 
Now, although we like to plan our lives to the nth degree, none of us knows when we will die. If that is the case, the thought that is top priority in our minds will become our final thought. If we are worried about our job all the time, that will be our last thought. If we are worried about our family all the time, that will be our last thought. If we are worried about our the state of the world all the time, that will be our last thought.
 
Therefore, the practical lesson here is that we should learn to direct our attention towards Ishvara while we are performing our duties on this world. How exactly we should do this, as well as how the cosmos came into existence, is the topic of the eighth chapter.
 
om tatsatiti shrimadbhagavadgitasu upanishadsu brahmavidyayaam yogashastre shrikrishnaarjunasamvade jnyaanavignyaanayogonaamo saptamodhyaahaha || 7 ||

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