Gita gyan/Gita gist

Gita is essence of Vedas and contains teaching of contentment ,1st point of contentment , Almighty being the one for all .so Who is other than that Almighty to be worshipped ?Kasmai devay havisha vidhem…rigveda .Tameva sharanam gaccha sarvabhaavena bhaarata;Tatprasaadaatparaam shaantim sthaanam praapsyasi shaashwatam... Gita .Fly unto Him for refuge with all thy being, O Arjuna! By His Grace thou shalt obtainsupreme peace and the eternal abode.



The second point of contentment is duty .Thus Gita contains two points which are 1. knower 2. doer .Vedas tell of two teachings 1. vidya 2. avidya . Krsn in gita tells these two points as Gyan and Karm .Knowledge or gyan is knowing the Parmatma or is spirituality . It is also called vidya . Only human is supposed to have it.Duty or karm is knowing the physical world or scientific knowledge and this is also called avidya .vedas are in strange language as described in mahabharat , vichitra bhasa vititam , therefore its translation was very difficult . Rishi translated these and the essence is in forn of Gita .Now gita tells about gyan...Adhyaatma jnaana nityatwam tattwa jnaanaartha darshanam;Etajjnaanamiti proktam ajnaanam yadato’nyathaa.Constancy in Self-knowledge, perception of the end of true knowledge—this is declaredto be knowledge, and what is opposed to it is ignorance.



Again gita tells about karm...Tyaktwaa karmaphalaasangam nityatripto niraashrayah;Karmanyabhipravritto’pi naiva kinchit karoti sah.Having abandoned attachment to the fruit of the action, ever content, depending onnothing, he does not do anything though engaged in activity.Also gita tells that no person can sit idle ......Niyatam kuru karma twam karma jyaayo hyakarmanah;Shareerayaatraapi cha te na prasiddhyed akarmanah.Do thou perform thy bounden duty, for action is superior to inaction and even themaintenance of the body would not be possible for thee by inaction.


Now come to spirituality, Brahma satyam jaganmithya and this oneness or this Advaita is called Bhuma , yo vai bhuma tat sukham nalpe sukhmasti . So the gyan is in oneness of parmatma and that is the real pleasure .So says gita…Bahoonaam janmanaamante jnaanavaanmaam prapadyate;Vaasudevah sarvamiti sa mahaatmaa sudurlabhah.At the end of many births the wise man comes to Me, realising that all this is Vasudeva(the innermost Self); such a great soul (Mahatma) is very hard to find.Aham sarvasya prabhavo mattah sarvam pravartate;Iti matwaa bhajante maam budhaa bhaavasamanvitaah.I am the source of all; from Me everything evolves; understanding thus, the wise,endowed with meditation, worship Me.Macchittaa madgatapraanaa bodhayantah parasparam;Kathayantashcha maam nityam tushyanti cha ramanti cha.With their minds and lives entirely absorbed in Me, enlightening each other and alwaysspeaking of Me, they are satisfied and delighted.Teshaam satatayuktaanaam bhajataam preetipoorvakam;Dadaami buddhiyogam tam yena maamupayaanti te.To them who are ever steadfast, worshipping Me with love, I give the Yoga ofdiscrimination by which they come to Me.The devotees who have dedicated themselves to the Lord, who are everharmonious and self-abiding, who adore Him with intense love, who are ever devout, obtain theDivine Grace.Teshaam evaanukampaartham aham ajnaanajam tamah;Naashayaamyaatmabhaavastho jnaanadeepena bhaaswataa.Out of mere compassion for them, I, dwelling within their Self, destroy the darknessborn of ignorance by the luminous lamp of knowledge.

Again we discuss karm or duty, gita says….Eeshwarah sarvabhootaanaam hriddeshe’rjuna tishthati;Bhraamayan sarvabhootaani yantraaroodhaani maayayaa.The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusivepower, to revolve as if mounted on a machine!When parmatma is sitting inside then why to go for perishable fruits of work…Ye hi samsparshajaa bhogaa duhkhayonaya eva te;Aadyantavantah kaunteya na teshu ramate budhah.The enjoyments that are born of contacts are generators of pain only, for they have abeginning and an end, O Arjuna! The wise do not rejoice in them.Therefore it is better to go for devotion of god rather to go for fruits of action .Bhaktyaa maamabhijaanaati yaavaanyashchaasmi tattwatah;Tato maam tattwato jnaatwaa vishate tadanantaram.By devotion he knows Me in truth, what and who I am; and knowing Me in truth, heforthwith enters into the Supreme.The devotion is successful when the mind or Mann is in control, Vedas say , tanme manah shivsankalmastu . gita says..Jitaatmanah prashaantasya paramaatmaa samaahitah;Sheetoshna sukha duhkheshu tathaa maanaapamaanayoh.The Supreme Self of him who is self-controlled and peaceful is balanced in cold and heat,pleasure and pain, as also in honour and dishonour.Jnaana vijnaana triptaatmaa kootastho vijitendriyah;Yuktah ityuchyate yogee samaloshtaashmakaanchanah.The Yogi who is satisfied with the knowledge and the wisdom (of the Self), who hasconquered the senses, and to whom a clod of earth, a piece of stone and gold are the same, is said tobe harmonised (that is, is said to have attained the state of Nirvikalpa Samadhi).One can see god even by this devotion or bhakti .therefore this is the real GITAGYAN .Naa ham vedairna tapasaa na daanena na chejyayaa;Shakya evamvidho drashtum drishtavaanasi maam yathaa.Neither by the Vedas, nor by austerity, nor by gift, nor by sacrifice, can I be seen in thisform as thou hast seen Me (so easily).Bhaktyaa twananyayaa shakyam aham evamvidho’rjuna;Jnaatum drashtum cha tattwena praveshtum cha parantapa.But by single-minded devotion can I, of this form, be known and seen in reality and alsoentered into, O Arjuna!