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O’ Lord ! O’ My Lord ! May I never forget You !

|| Shri Hari || Meaning of Each Chapter of the Gita

गीताक यक अयायका तापय

Swami Ramsukhdas

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Shri Hari || Meaning of Each Chapter of the Gita

गीताक यक अयायका तापय

tvameva mata cha pita tvameva

tvameva bandhuscha sakha tvameva |

tvameva vidyaa dravinam tvameva

tvameva sarvam mama devadeva ||

Swami Ramsukhdas




|| Shri Hari ||

Meaning of Each Chapter of the Gita गीताक यक अयायका तापय

गीतायायय नकष ातमछित य जनाः तः सखपवक ायततः सारोऽ लयत ॥

First Chapter

It is only due to delusion and attachment that a person

becomes derelict in his duties, by getting stuck in the dilemma of

‘what should I do and what should I not do’. If he doesn’t come

under the control of delusion, then he cannot become derelict of his

duties.

People having faith in Bhagwan (God), religion,

heavensparadise etc. often are in turmoil, dilemma that if we don’t

do activities received in the form of duty, then surely our downfall




will take place; if we only engage in worldly activities, then our

spiritual progress will not take place; by engaging in worldly

dealings, spiritual dealings will not take place properly and by

engaging in spiritual dealings, worldly dealings will not happen

properly; if we will leave family, then we will commit sin, and if we

will stay within the family, then our spiritual progress will not take

place; etcetc. It means that we want our spiritual wellbeing, but

due to sense of mineness (attachment) and desire for worldly

pleasures, we cannot leave the attachment for the world. This

similar dilemma takes place in Arjun’s mind as well, that if I fight,

then due to the destruction of my kith and kin, there will be

obstruction in my spiritual wellbeing; and if I do not fight then due

to straying away from my duty, there will be obstruction in my

spiritual wellbeing.

Second Chapter

If man follows anyone of the two approaches with

perseverance – 1) giving due consideration to one’s conscience

(power of discrimination, ‘vivek’ and 2) fulfillment of one’s duty,

then sorrowstensions are removed.




All the bodies that are seen, are going to perish, to die, but the

one who lives in them (the indweller) never dies. Like body leaves

childhood to take on adulthood and leaves adulthood to take on

oldage, same way the one who lives in the body, leaves one body

and takes another body. Like man leaves old clothes and wears

new clothes, same way, the one who lives in the body (indweller),

leaves the clothes, like one body and wears another.

All favourableunfavourable situations that come, they were

not there earlier and will not remain later also and inbetween also

every second they are getting separated only. The meaning is that

situations have the nature of cominggoing, their nature is not of

permanency. If in this manner there is clear power of discrimination

(vivek), then panic, sorrowtension cannot remain. Whatever

dutyactivity is received, fulfilling that duty in compliance with

scriptures, by being equanimous (unbothered) in




completionincompletion of that activity and

achievementnonachievement in result, then, confusion cannot

remain.

Third Chapter

Every human being, learned or ignorant, even if he is an

incarnation of God should perform his duty promptly without having

a desire for its fruit. The reason is that the wheel of this Universe

revolves only when everyone performs his duty.

Man does not attain actionlessness, by abstaining from action,

nor does he reach perfection, by mere renunciation of actions. At

the time of creation, Brahma, the creator said to mankind, ‘by

performing your duty, you should help and foster one another, thus

by fostering one another, you will attain the highest good.’ He

who does not follow the wheel, thus revolving, lives in vain.




Though there is no duty to be performed for God in His manifest

human form, yet He performs His duty promptly, in the public

interest, for the guidance of men i.e. He sets an example to them.

The spiritually enlightened souls should also perform their duty

promptly, in order to set an example for other persons. While

performing his duty, without expecting its fruit, if a person even

dies, then too he attains salvation.

Fourth Chapter

There are two methods to dissolve all actions and to be free

from their bondage. They are 1) knowledge of truth about actions,

and 2) attainment of knowledge.

God creates the Universe, but He is not bound by actions.




Because He is attached neither to the action, nor its fruit, nor He

has the sense of doership. The action of those who have no

desires, and who have no attachment to their fruit, melt away.

Such persons by performing actions being free from attachment to

the action and their fruit, are not bound. Those who perform

actions only to maintain their body, and remain equanimous in

success and failure, are not bound. All the actions of those

persons, who perform them in order to safeguard the tradition of

the performance of duty, melt away. Thus by properly knowing the

truth about actions, men become free from the bondage of actions.

Knowledge consists in the total detachment of the insentient

(inert). This knowledge is superior to the sacrifices which are

performed with materials. All actions melt away in this knowledge.

Having acquired this knowledge, a man is never deluded. Even

the most sinful of all sinners, crosses over all sins by this

knowledge. As the blazing fires reduces the fuel to ashes, so

does the fire of knowledge, reduce all actions to ashes.

Fifth Chapter

A man should not feel happy or sad, pleased or displeased, in

favourable or unfavourable circumstance, because being entangled

in the pairs of opposites, of pleasure and pain etc., he can’t

transcend the world.




A true renouncer is not he who renounces his wife, sons, family,

self, and property, but one who is free from attachment and

aversion while performing his duty. He who neither rejoices in

pleasant circumstances, nor grieves in unpleasant circumstance,

being free from pairs of opposites, remains established in God.

The pairs of opposites of mundane pleasures and pains, likes and

dislikes, are the sources of pain. So a wise man should not get

entangled in them.

Sixth Chapter

Every means should lead to even mindedness, without which a man

cannot remain uniform in favorable and unfavorable circumstances,




in honor and dishonor, and can’t meditate on God. It means that

without evenmindedness, the effect of the pairs of opposites such

as pleasure and pain will continue and it will create an obstruction in

meditation.

The person who remains equanimous in favourable and

unfavourable circumstances (which he receives as a fruit of his past

deeds), in success and failure, in honor and dishonor, in profit and

loss, and also while dealing with good and evil persons, is noble.

He who by controlling his senses and mind, meditates on God, in

order to attain equanimity, becomes equanimous for all beings,

and also in their pleasures and pains.

The person having desire to attain equanimity, transcends

the meritorious deeds, performed for fruits as mentioned in the

Vedas. An equanimous person is superior to those persons who

perform austerities and action, and gain knowledge in order to reap

their fruits.




Seventh Chapter

A man must realize that the whole creation is nothing but a

manifestation of God. God pervades the entire creation, like

cluster of yarn beads, formed by knots on a string. In elements

such as earth, water, fire, etc., in forms such as the sun and the

moon, etc., and only God pervades in actions, in modes of

goodness, passion and ignorance etc. He manifests Himself as the

absolute, as soul, as activity, as the world, as creator Brahma, as

Lord Vishnu, the preserver. Thus God alone puts on the

appearance of the whole phenomenon.

Eight Chapter

Whatever entity a man thinks of at the last moment, (when he

leaves the body), that alone he attains; therefore a human being




should always be careful.

If he thinks of God at the last moment, he attains Him and he is

liberated from the cycle of birth and death. Therefore a person

should think of God at all times, in all circumstances, while

performing his duty, according to the ordinance of the scriptures,

so that he may think of Him at the last moment also. Generally the

thought which has been uppermost in a person’s life, comes to

mind at the moment of death.




Ninth Chapter

Every person is eligible for God Realization, without any

distinction of caste, creed, color, or country etc. He can progress

spiritually and can attain God, by depending on Him.

God grieves and regrets that human beings eligible for God

Realization are following the cycle of birth and death. They follow it

because either having a disinclination for Him, they have no faith

in Him, or they embrace a fiendish and a demoniacal nature, or

they perform actions such as sacrifices etc., in order to reap their

fruits. The Lord declares that even the vilest sinners, belonging to

any caste, creed, color, or country, by taking refuge in Him, can

attain Him. So beings having received this human body, should

worship Him.

Tenth Chapter

A person should think of God by utilizing his power of thinking.

Whatever singularity, or specialty, or greatness, or rarity, or

beauty etc., is seen and attracts our attention, is in fact God’s.

Therefore, when our mind is attracted towards a person or an

object, we should think only of the creator. This is the Lord’s




purpose in describing the Lord’s Divine manifestations (glories) in

this chapter.

Eleventh Chapter

Everyone can’t behold the divine Universal Form whose vision

Arjun enjoyed by God’s grace, but everyone can see this world as

an incarnation of God, and by having faith, can thus have a vision of

this Universal Form.

When Arjun requested Lord Krishna to reveal His Cosmic

Form, the Lord by bestowing upon Him divine vision manifested

His Cosmic Form to him. In that form, Arjun beheld innumerable

mouths, eyes, arms etc. He also saw Brahma, the Creator,

Vishnu, the Preserver, and Shiva, the destroyer. Moreover, he

saw hosts of gods, Gandharvas (celestial musicians), Siddhas

(those who have attained the Supreme), the celestial serpents etc.

He saw the cosmic form in several stages gentle (pleasing),




frightful and very frightful etc. Though we can’t see this Divine

Cosmic form, yet we can attain salvation by regarding this world as

the manifestation of God, because this world has emanated from

God and it is He alone who has put on the appearance of the whole

phenomenon.

Twelfth Chapter

A devotee is extremely dear to God; because he fully surrenders

himself to God with his bodysensesmindintellect.

He who with utmost faith, engages his mind in God, that

devotee is best of all. Those devotees who have turned to God,

who have dedicated all their actions to God, and with exclusive

feeling worshipped God; God Himself sees to their crossing the

ocean of this world and quickly leads them to their salvation.

Those who engage their mindintellect in God, they dwell and live in

God Himself. Those who are friendly and compassionate to all

beings, those who are free from sense of Iness (ahamta) and

mineness (mamta), and no beings are perturbed and on the edge

by them, and who himself is also not anxious with others, he who

renounces the initiation of any new actions, he who does not

become elated or dejected at favourable and unfavourable

circumstances, who remains equanimous in honor and

dishonour, who remains ever contented in any situation or




circumstance, such a devotee is dear to God. If man becomes

God’s, has sense of mine (my very own) with God, then all can

become dear to God.

Thirteenth Chapter

In this world there is only that One Divinity (Paramatma tattva)

that is worth knowing. One must surely know them. Knowing that

in essence, the knower becomes inseparable from that Divinity

(Paramatma tattva).

By knowing that God, one attains immortality. That God’s

hands, feet, head, eyes, ears are everywhere. Though being

devoid of all the senses, He is the illuminator of all objects; though

being devoid of all qualities and attributes, He is the occupier of

all the qualities; and though being free of any affection and

attachment, He is the provider and nourisher of all. He is outside

all the beings, and also within, and also it is Him only in the form of

all movable and immovable creatures. Though remaining separate

from all beings, he is inseparable (without any division). He is the

illuminator of all knowledge. He remains evenly and

proportionately among all the disproportionate beings, amongst all

the mobile beings, he remains free of any movement. Among all

the perishable and destructible beings, He remains imperishable

and eternal. In this manner, on genuinely knowing God, one




realizes God.

Fourteenth Chapter

This entire world is made of the three modes of Nature. To be

beyond these, one must surely know the the modes and their

tendencies.

The three modes, Goodness, Passion and Ignorance, that are

born of Nature causing attachment and sense of mine (mamta)

etc. in the body and the world, bind a man (jivaatma). Mode of

Goodness (Sattva guna) through attachment to pleasure and

knowledge, Mode of Passion (Rajo guna), through attachment to

activity and Mode of Ignorance, through negligence, laziness, and

sleep, causes man to be bonded. When mode of Goodness




increases, by suppressing Mode of Passion and Mode of

Ignorance, then illumination takes places in the mindintellect,

tendencies opposing activity and ignorance. When the Mode of

Activity increases, by suppressing Mode of Purity and Mode of

Ignorance, then greed, activity etc., tendencies opposing purity and

ignorance, increases in the mindintellect instrument. When the

Mode of Ignorance increases, by suppressing the Mode of Purity

and Mode of Activity, then there is lack of discrimination, lack of

interest in doing work, indolence, delusion, etc. tendencies that

are opposing purity and activity, increases in the mindintellect

instrument. When the tendencies of the modes of nature increase,

the dying being, successively goes to upper, middle or lower

regions (loks). But he who does not regard anything other than the

modes to be the doer, in other words, he who realizes that all

activities are taking place in the modes, not in the self‒such a one

goes beyond the modes, and attains godliness (भगवभाव). A man

can rise beyond the modes of Nature, also through exclusive

devotion.




Fifteenth Chapter

A striver who firmly believes that God is the root cause of this

world and He is the noblest Supreme person, comes to know all

and nothing remains to be done for him.

One should seek the Supreme person from Whom this world

has sprung and has been going on from time immemorial, and

having attained Him, one never returns. The strivers who

possess the eye of wisdom, know him in reality. That Supreme

person residing in the form of effulgence (light) in the Sun, and the

moon and the fire, illumes the world. He, entering the earth,




supports all beings, and becoming the sapid moon, nourishes

trees, plants and vines etc. He taking the form of fire lodged in

the body of beings, digests the four kinds of food. He remains

seated in the hearts of all beings. He is the author of the Vedanta,

and the knower of the Vedas, and He is worth knowing by the

Vedas. He sustains the entire universe. He is beyond the

perishable world, and is superior to the imperishable soul. He is

known as the Supreme Person in the world and in the Vedas.

Therefore a striver knowing Him as the Supreme Person , should

worship Him with exclusive devotion.

Sixteenth Chapter

Demoniac traits or evils lead a man to

eighty four lacs forms of lives as well as, to

hells. Therefore a man should be free

from the bondage of the world, the cycle

of birth and death, by possessing divine

traits and virtues.

Those who having renounced the

demoniac traits such as hypocrisy, arrogance, pride, desire,

anger and greed etc., possess the divine traits such as

fearlessness, nonviolence, truth, absences of anger,

compassion, Yagna (worship of God, performance of sacrifice




and other duties), charity and austerity etc., are liberated from the

bondage of the world. But those who are guided by demoniac

traits and evils such as desire, anger, greed, worry, egoism etc.,

and indulge in them, pave the path for eightyfour lac forms of lives

and hells.

Seventeenth Chapter

Those who know the ordinance of the scriptures, and also

those who don’t know it, should perform good actions with faith, by

thinking of God and by reciting His name.

The faith of those who don’t know the ordinance of the

scriptures, but perform sacred acts such as sacrifice and worship,

is of three kinds of the mode of goodness, of passion and of

ignorance. According to their faith, the gods worshipped by them




are also of three kinds. The faith of those who don’t perform

sacred acts, such as sacrifice and worship, is known by the food

they relish, because food is eaten by all men.

Eighteenth Chapter

According to the taste, caliber and faith of a human being,

three means i.e. the discipline of action, of knowledge, and of

devotion (refuge) have been mentioned for God Realization. Each

of them can lead him to God Realization.

The real renouncer is he who performs sacrifice, austerity,

charity and duty, being free from attachment and the desire for

fruit, and who has neither attachment to an agreeable work, nor

aversion to a disagreeable work. He neither incurs sin by

performing his obligatory duty, nor does he ever receive the fruit of

actions. All his doubts are dispelled and he gets established in

the self. This is the discipline of action.

The person having possessed knowledge, action,

understanding (intellect), firmness, and happiness of the mode of

goodness, becomes free from the sense of doership, and does not

desire to reap the fruit of actions, incurs no sin, even if he kills all

beings. By being established in the self, he attains supreme

devotion, and having known him in truth, he forthwith enters into




Him. This is the discipline of knowledge.

A man even while performing his duty wholeheartedly, and

scrupulously by depending upon God, by God’s grace attains the

immortal state. The man who being solely devoted to Him,

mentally resigns all his duties to Him, by God’s grace overcomes

all obstacles and difficulties. He who applies himself with his body,

mind and senses to God, attains Him. He who renouncing

dependence of duties, takes refuge in Him only, with exclusive

devotion, is liberated from all sins by Him. This is the discipline of

Devotion.

‒ From the book in Hindi ‘GitaDarpan’ by Swami Ramsukhdasji




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