Bhagavad Gita

  The Realization of Brahman described April 30 – Day 121 Verse 5.27-5.28 स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः । प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥ ५ - २७ ॥   sparśhān k ṛ itvā bahir bāhyānśh chak ṣ huśh chaivāntare bhruvo ḥ prā ṇ āpānau samau k ṛ itvā nāsābhyantara-chāri ṇ au (27) ஸ்ப 1 ர்ஶான்க் 1 ருத் 1 வா ப 3 ஹிர்பா 3 ஹ்யான்ஶ்ச 1 க்ஷுஶ்சை 1 வான்த 1 ரே ப் 4 ருவோ: | ப் 1 ராணாபா 1 னௌ ஸமௌ க் 1 ருத்வா நாஸாப் 4 யன்த 1 ரசா 1 ரிணௌ ||27|| 27. Shutting out (all) external contacts and fixing the gaze between the eyebrows, equalizing the outgoing and incoming breaths moving within the nostrils,   Commentary: The verses 27 and 28 deal with the Yoga of meditation (Dhyana).   External objects or contacts are the sound and the other sense-objects.   If the mind does not think of the external objects they are shut out from the mind.   The senses are the doors or avenues through which sound and the other sense-objects e...

  April 29 – Day 120 Verse 5.25-5.26 लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः । छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ ५ - २५ ॥   labhante brahma-nirvā ṇ am ṛ i ṣ haya ḥ k ṣ hī ṇ a-kalma ṣ hā ḥ chhinna-dwaidhā yatātmāna ḥ sarva-bhūta-hite ratā ḥ (25)   லப 4 ன்தே ப் 3 ரஹ்மனிர்வாணம்ருஷய: க்ஷீணக 1 ல்மஷா: | சி 2 ன்னத் 3 வைதா 4   யதா 1 த் 1 மான:ஸர்வபூ 4 த 1 ஹிதே 1  ரதா 1 : ||25||   25. The sages obtain absolute freedom or Moksha—they whose sins have been destroyed, whose dualities (perception of dualities or experience of the pairs of opposites) are torn asunder, who are self-controlled, and intent on the welfare of all beings.   Commentary: Sins are destroyed by the performance of Agnihotra (a daily obligatory ritual) and other Yajnas (vide notes on verse III. 13) without expectation of their fruits and by other selfless services.   The duties vanish by constant meditation on the non-dual Brahman.   He never hurts others ...

  April 28 – Day 119 Verse 5.23-5.24 शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् । कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥ ५ - २३ ॥   śhaknotīhaiva ya ḥ so ḍ hu ṁ prāk śharīra-vimok ṣ ha ṇ āt kāma-krodhodbhava ṁ vega ṁ sa yukta ḥ sa sukhī nara ḥ (23)   ஶக் 1 னோதீ 1 ஹைவ ய: ஸோடு 4 ம் ப் 1 ராக் 1 ஶரீரவிமோக்ஷணாத் 1  | கா 1 மக் 1 ரோதோ 4 த் 3 ப 4 வம் வேக 3 ம் ஸ யுக் 1 த 1 : ஸ ஸுகீ 2   நர: ||23||   23. He who is able, while still here in this world to withstand, before the liberation from the body, the impulse born of desire and anger—he is a Yogi, he is a happy man.   Commentary: Yukta means ‘harmonised’ or steadfast in Yoga or self-abiding. Desire and anger are powerful enemies of peace.   It is very difficult to annihilate them.   You will have to make very strong efforts to destroy these enemies. When the word Kama (desire) is used in a general sense it includes all sorts of desires.   It means lust in ...

April 27 – Day 118 Verse 5.22 ये हि संस्पर्शजा भोगा दुःखयोनय एव ते । आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ ५ - २२ ॥   ye hi sansparśha-jā bhogā du ḥ kha-yonaya eva te ādyantavanta ḥ kaunteya na te ṣ hu ramate budha ḥ (22)   யே ஹி ஸந்ஸ்ப 1 ர்ஶஜா போ 4 கா 3   து 3 : க 2 : யோனய ஏவ தே 1  | ஆத்யன்த 1 வன்த 1 : கௌன்தே 1 ய ந தே 1 ஷு ரமதே 1   பு 3 த 4 : ||22||   22. The enjoyments that are born of contacts are generators of pain only, for they have a beginning and an end, O Arjuna! The wise do not rejoice in them.   Commentary: Man goes in quest of joy and searches in the external perishable objects for his happiness.   He fails to get it but instead he carries a load of sorrow on his head. You should withdraw the senses from the sense-objects as there is no trace of happiness in them and fix the mind on the immortal, blissful Self within.   The sense-objects have a beginning and an end.   Separation from the sen...