There is no difference between Bhagavad Gita and the Ramayana
Bhagavad Gita is like classroom textbook study of Shakespeare's King Lear
Ramayana is like the stage performance in a theater of the Shakespeare's King Lear play
Gita is made to be transformational, inspirational - the teaching of Lord Krishna to Arjuna unable to fight
Contradiction/ suka/ duka happiness/sadness (duality in which we all found ourselves)
Arjuna crying/Krishna Laughing
Geeta 700 verses - 18 Chapter and it
Karma 6 chapters
Bakti 6 chapters
Gyaan 6 chapters
I've been thru the Geeta 100 times , but home many times the Gita been thru you?
assimilate this principles into our lives
blowing of trumpets and commence of war ..
Krishna had this moment to teach of transformation of personality of Arjuna
Bhagwat gita comes from Mahabharata 100,000 verses and 18 parva
the 6th parva is call Beeshma parva
in Beeshma parva the 3rd canto from chapter 23 to 40 (18 chapter)
comprise of the Bhagwat Gita..
700 verses
Chapter 15 of Bhagwat Geeta 20 verses- 700 syllables\ you will complete the whole gita
1 verse in 18th chapter (self transformation)
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ १८-६६॥
sarvadharmān parityajya māmekaṃ śaraṇaṃ vraja
ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ 18-66
Abandoning all DHARMAS, (of the body, mind, and intellect) , take refuge in Me alone; I will liberate thee from all sins; grieve not.
sarvadharmān = all varieties of religion;
parityajya = abandoning;
māṃ = unto Me;
ekaṃ = only;
śaraṇaṃ = for surrender;
vraja = go;
ahaṃ = I;
tvāṃ = you;
sarva = all;
pāpebhyaḥ = from sinful reactions;
mokṣayiṣyāmi = will deliver;
mā = do not;
śucaḥ = worry.;
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: || 66||
sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ
sarva-dharman parityajya mam ekam sharanam vraja
aham tvam sarva-papebhyo mokshayishyami ma shuchah
Translation
BG 18.66: Abandon all varieties of dharmas and simply surrender unto Me alone. I shall liberate you from all sinful reactions; do not fear.
Commentary
All along, Shree Krishna had been asking Arjun to do two things simultaneously—engage his mind in devotion, and engage his body in fulfilling his material duty as a warrior. He thus wanted Arjun not to give up his Kshatriya dharma, but to do devotion alongside with it. This is the principle of karm yog. Now, Shree Krishna reverses this teaching by saying that here is no need to fulfill even material dharma. Arjun can renounce all material duties and simply surrender to God. This is the principle of karm sanyās. Here, one may question that if we give up all our material dharmas will we not incur sin? Shree Krishna tells Arjun not to fear; he will absolve him from all sins, and liberate him from material existence.
To comprehend this instruction of Shree Krishna, we need to understand the term dharma. It comes from the root word dhṛi, which means dhāraṇ karane yogya, or “responsibilities, duties, thoughts, and actions that are appropriate for us.” There are actually two kinds of dharmas—material dharma and spiritual dharma. These two kinds of dharma are based upon two different understandings of the “self.” When we identify ourselves as the body, then our dharma is determined in accordance with our bodily designations, obligations, duties, and norms. Hence, serving the bodily parents, fulfilling the responsibilities to society, nation, etc. are all bodily dharma. This is also called apara dharma or material dharma. This includes the dharma as a Brahmin, Kshatriya, etc. However, when we identify ourselves as the soul, we have no material designations of varṇa (social class) and āśhram (status in life). The soul’s Father, Mother, Friend, Beloved, and resting place are all God. Hence our one and only dharma becomes loving devotional service to God. This is also called para dharma or spiritual dharma.
If one leaves the material dharma it is considered a sin due to dereliction of duty. But if one leaves material dharma and takes the shelter of spiritual dharma, it is not a sin. The Śhrīmad Bhāgavatam states:
devarṣhi-bhūtāpta-nṛiṇāṁ pitṝīṇāṁ na kiṅkaro nāyam ṛiṇī cha rājan
sarvātmanā yaḥ śharaṇaṁ śharaṇyaṁ gato mukundaṁ parihṛitya kartam (11.5.41)[v37]
This verse explains that for those who do not surrender to God, there are five debts—to the celestial gods, to the sages, to the ancestors, to other humans, and to other living beings. The varṇāśhram system includes various procedures for releasing ourselves from these five kinds of debts. However, when we surrender to God, we are automatically released from all these debts, just as by watering the roots of a tree, all its branches, twigs, leaves, flowers, and fruit automatically get watered. Similarly, by fulfilling our duty to God, we automatically fulfill our duty to everyone. Hence, there is no sin in renouncing material dharma if we are properly situated in spiritual dharma. In fact, the ultimate goal is to engage completely and wholeheartedly in spiritual dharma. The Śhrīmad Bhāgavatam states:
ājñāyaivaṁ guṇān doṣhān mayādiṣhṭān api svakān
dharmān santyajya yaḥ sarvān māṁ bhajeta sa tu sattamaḥ (11.11.32) [v38]
“I have given innumerable instructions regarding the performance of bodily dharma in the Vedas. But those who realize the shortcomings in these, and renounce all prescribed duties, to simply engage in my devotional service, I consider them to be the best sādhaks.” In the Ramayan, we read how Lakshman renounced all material duties to accompany Lord Ram in the forest. He said:
guru pitu mātu na jānahu kāhū, kahahu subhāū nātha patiyāū
more sabahiñ eka tumha swāmī, dinabhandhu ura antarayamī [v39]
“O Lord, please believe me, I do not know any teacher, father, mother, etc. As far as I am concerned, you, the savior of the fallen and the knower of the heart, are my Master and my everything.” Similarly, Prahlad said:
mātā nāsti pitā na ’sti na ’sti me swajano janaḥ [v40]
“I do not know any mother, father, or relative (God is everything to me).”
In the Bhagavad Gita, Shree Krishna gave Arjun sequentially higher instructions. Initially, he instructed Arjun to do karm, i.e. his material dharma as a warrior (verse 2.31). But material dharma does not result in God-realization; it leads to the celestial abodes, and once the pious merits are depleted one has to come back. Hence, Shree Krishna next instructed Arjun to do karm yog, i.e. his material dharma with the body and spiritual dharma with the mind. He asked Arjun to fight the war with the body and remember God with the mind (verse 8.7). This instruction of karm yog forms the major portion of the Bhagavad Gita. Now in the very end, Shree Krishna instructs Arjun to practice karm sanyās, i.e. renounce all material dharma and simply adopt spiritual dharma, which is love for God. He should thus fight, not because it is his duty as a warrior, but because God wants him to do so.
But why did Shree Krishna not give this instruction to Arjun earlier? Why did he seem to clearly extol just the reverse in verse 5.2 when he stated karm yog superior as to karm sanyās? Lord Krishna clearly explains this in the next verse.
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Chapter 2
कार्पण्यदोषोपहतस्वभाव:
पृच्छामि त्वां धर्मसम्मूढचेता: |
यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् || 7||
kārpaṇya-doṣhopahata-svabhāvaḥ
pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ
yach-chhreyaḥ syānniśhchitaṁ brūhi tanme
śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam
karpanya-doshopahata-svabhavah
prichchhami tvam dharma-sammudha-chetah
yach-chhreyah syannishchitam bruhi tanme
shishyaste ’ham shadhi mam tvam prapannam
BG 2.7: I am confused about my duty, and am besieged with anxiety and faintheartedness. I am Your disciple, and am surrendered to You. Please instruct me for certain what is best for me.
This is a great moment in the Bhagavad Gita, when for the first time Arjun, who is Shree Krishna’s friend and cousin, requests him to be his Guru. Arjun pleads to Shree Krishna that he has been overpowered by kārpaṇya doṣh, or the flaw of cowardice in behavior, and so he requests the Lord to become his Guru and instruct him about the path of auspiciousness.
All the Vedic scriptures declare in unison that it is through the medium of a Spiritual Master that we receive divine knowledge for our eternal welfare:
tadvijñānārthaṁ sa gurumevābhigachchhet samitpāṇiḥ śhrotriyaṁ brahmaniṣhṭham (Muṇḍakopaniṣhad 1.2.12) [v4]
“To know the Absolute Truth, approach a Guru who is both a knower of the scriptures and is practically situated on the platform of God-realization.”
tasmād guruṁ prapadyeta jijñāsuḥ śhreya uttamam
śhābde pare cha niṣhṇātaṁ brahmaṇy upaśhamāśhrayam
(Bhāgavatam 11.3.21) [v5]
“Seekers of the Truth should surrender themselves to a Spiritual Master who has understood the conclusion of the scriptures and taken complete shelter of God, leaving aside all material considerations.”
The Ramayan states:
guru binu bhava nidhi tarai na koī, jauṅ biranchi sankara sama hoī. [v6]
“Not even the most elevated of spiritual aspirants can cross over the material ocean without the grace of the Guru.” Shree Krishna states this himself in the Bhagavad Gita in verse 4.34: “Learn the truth by approaching a spiritual master. Inquire from him with reverence and render service unto him. Such an enlightened Saint can impart knowledge unto you because he has seen the truth.”
To demonstrate the need for accepting a Guru to gain knowledge, Shree Krishna himself took this step. In his youth, he went to the hermitage of Sandipani Muni to learn sixty-four sciences from him. His classmate, Sudama, remarked regarding this:
yasya chchhando mayaṁ brahma deha āvapanaṁ vibho
śhreyasāṁ tasya guruṣhu vāso ’tyanta viḍambanam
(Bhāgavatam 10.80.45) [v7]
“O Shree Krishna, the Vedas are like your body, manifested from the knowledge that you possess (hence, what requirement do you have for making a Guru). Yet, you too pretend you need to learn from a Guru; this is only your divine leela (pastime).” Shree Krishna is in fact the first Guru of the world, because he is the Guru of Brahma, the first-born in this material world. He performed this leela for our benefit, to teach by his example that we souls, who are under the influence of Maya, will need a Guru to dispel our ignorance. In this verse, Arjun takes the step of surrendering to Shree Krishna as his disciple, and requests his Guru to enlighten him regarding the proper course of action.
Day: 9
Chapter 2 verse 10 and 11, 12
तमुवाच हृषीकेश: प्रहसन्निव भारत |
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वच: || 10||
tam-uvācha hṛiṣhīkeśhaḥ prahasanniva bhārata
senayorubhayor-madhye viṣhīdantam-idaṁ vachaḥ
tam-uvacha hrishikeshah prahasanniva bharata
senayorubhayor-madhye vishidantam-idam vachah
Translation
BG 2.10: O Dhritarashtra, thereafter, in the midst of both the armies, Shree Krishna smilingly spoke the following words to the grief-stricken Arjun.
श्रीभगवानुवाच |
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे |
गतासूनगतासूंश्च नानुशोचन्ति पण्डिता: || 11||
śhrī bhagavān uvācha
aśhochyān-anvaśhochas-tvaṁ prajñā-vādānśh cha bhāṣhase
gatāsūn-agatāsūnśh-cha nānuśhochanti paṇḍitāḥ
shri bhagavan uvacha
ashochyan-anvashochas-tvam prajna-vadansh cha bhashase
gatasun-agatasunsh-cha nanushochanti panditah
Chida name roop pam shivo ham shivo ham
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः |
न चैव न भविष्याम: सर्वे वयमत: परम् || 12||
na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ
na chaiva na bhaviṣhyāmaḥ sarve vayamataḥ param
na tvevaham jatu nasam na tvam neme janadhipah
na chaiva na bhavishyamah sarve vayamatah param
Translation
BG 2.12: Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.
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