Bhagavad Gita Chapter 15 - Yoga of the supreme person

Bhagavad Gita: Chapter 15 (20 verses)

Bhagavad Gita Chapter 15, titled "Puruṣottama Yoga," or "The Yoga of the Supreme Person," 

Life Lesson
The supreme being is the source of everything in the universe
The soul is eternal, unchanged entity that exist beyond this physical body. 
Spiritual knowledge, is the key to realize the ultimate reality and to achieve liberation. 
Attachments to the ultimate reality helps achieving spiritual progress
the ultimate goal of human life is to attain union with the supreme being

Summary:

• verses 1-6  Reflections
• verses 7-11 Transmigration of the soul
• verses 12-15 Lord the Maintainer
• verses 16-20 The essence

This chapter consists of 20 verses, the shortest and it is the essence of the Bhagavad Gita and Vedanta. Sri Krishna speaks to us through Arjuna, using the metaphorical inverted tree: It compares the material world to an upside-down Aśvattha tree. It highlights the importance of transcending material attachments and identifying with the Supreme Spirit (Brahman) to achieve liberation. It is our connection to the higher (the Eternal Self- Divinity). It also emphasizes Lord Krishna's role as the maintainer of the material world and the ultimate goal of spiritual attainment. 

Lord Krishna uses a metaphor to describe the material world as an upside down Aśvattha tree where it's root, faces upwards, representing Brahman, the source of the universe. The branches, extending downward, represent the manifested world with its various forms and activities. The three Gunas (Sattva, Rajas, and Tamas) are depicted as nourishing the tree, creating the objects of the senses and binding souls through attachment. 

The chapter emphasizes the need to "cut down" this tree with the weapon of detachment, meaning to detach oneself from the cycle of birth and death and the material world's attachments. 

Lord Krishna is presented as the one who maintains the material world through various functions, including the sun, moon, fire, planets, and the process of digestion. He is also described as the source of all things, including the individual self (Purusha). 

This Chapter underscores the need to understand one's relationship with Lord Krishna and to seek refuge in Him for ultimate liberation. It emphasizes that the Supreme Spirit (Brahman, or Krishna) is the ultimate goal of spiritual attainment. It highlights the importance of devotional service and detachment from material attachments as paths to liberation. 

The Key Concepts in this chapter includes: The nature of the world, of the self and the supreme being. It also deals with the The Path to Liberation. The material world is a temporary, illusionary manifestation of the Supreme Spirit, likened to a Banyan tree. The individual self (Purusha) is a part of the Supreme Spirit and is eternal, though temporarily bound to the material world. Lord Krishna is the source, maintainer, and ultimate goal of spiritual liberation. Detachment from material attachments, understanding one's relationship with Krishna, and devotional service are key steps towards transcending the cycle of birth and death.

At the end of this chapter, Lord Krishna  explains the terms: kshar, akshar, and purushottam.  
kṣhar (perishable)  are the perishable beings residing in the material world 
akṣhar (imperishable) The liberated beings who live in the Abode of God
Purushottam (God) is the eternal source, sustainer, and regulator of the entire world The Supreme Divine Personality. He is transcendental to both imperishable and perishable beings. Therefore, we must worship God with complete surrender.

Summary  Gita Verses has  32 syllables  or 44 syllables 

15:16 There are two kinds of beings in creation, the kṣhar (perishable) and the akṣhar (imperishable). The perishable are all beings in the material realm. The imperishable are the the liberated beings.

Bhagavad Gita: Chapter 15, Verse 1

śhrī-bhagavān uvācha
ūrdhva-mūlam adhaḥ-śhākham     aśhvatthaṁ prāhur avyayam
chhandānsi yasya parṇāni                yas taṁ veda sa veda-vit

śhrī-bhagavān uvācha—the Supreme Divine Personality said;

ūrdhva-mūlam—with roots above; adhaḥ—downward; śhākham—branches;

 aśhvattham—the sacred fig tree; prāhuḥ—they speak; avyayam—eternal;

 chhandānsi—Vedic mantras; yasya—of which; parṇāni—leaves; 

yaḥ—who; tam—that; veda—knows; saḥ—he; veda-vit—the knower of the Vedas

The essence of the Bhagavad Gita and Vedanta. Sri Krishna speaks to us through Arjuna, using the metaphorical inverted tree: The roots are above, symbolizing our connection to the higher (the Eternal Self- Divinity) and the branches face down, representing our finite, conditional world (the embodied self) Desires sustain our transmigatory world just as leaves nourish and adorn the tree. Propelled by sattvic desires- lives righteously, gain purity, and use Self knowledge to permanently remove the tree of transmigration . those who know the Truth, revealed by the Vedas, despite seeing the relatively real samsar exist in the Absolute!

Bhagavad Gita: Chapter 15, Verse 2

adhaśh chordhvaṁ prasṛitās tasya śhākhā

guṇa-pravṛiddhā viṣhaya-pravālāḥ

adhaśh cha mūlāny anusantatāni

karmānubandhīni manuṣhya-loke

adhaḥ—downward; cha—and; ūrdhvam—upward; prasṛitāḥ—extended;

 tasya—its; śhākhāḥ—branches;

 guṇa—modes of material nature; pravṛiddhāḥ—nourished; viṣhaya—objects of the senses; pravālāḥ—buds;

 adhaḥ—downward; cha—and; mūlāni—roots; anusantatāni—keep growing;

 karma—actions; anubandhīni—bound; manuṣhya-loke—in the world of humans

BG 15.2: The branches of the tree extend upward and downward, nourished by the three guṇas, with the objects of the senses as tender buds. The roots of the tree hang downward, causing the flow of karma in the human form. Below, its roots branch out causing (karmic) actions in the world of humans.

Bhagavad Gita: Chapter 15, Verse 6

न तद्भासयते सूर्यो न शशाङ्को न पावक: |
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम || 6||

na tad bhāsayate sūryo na śhaśhāṅko na pāvakaḥ
yad gatvā na nivartante tad dhāma paramaṁ mama

na—neither; tat—that; bhāsayate—illumine; sūryaḥ—the sun; na—nor; śhaśhāṅkaḥ—the moon; na—nor; pāvakaḥ—fire; yat—where; gatvā—having gone; na—never; nivartante—they return; tat—that; dhāma—abode; paramam—supreme; mama—Mine

na tad bhasayate suryo na shashanko na pavakah
yad gatva na nivartante tad dhama paramam mama

Translation

BG 15.6: Neither the sun nor the moon, nor fire can illumine that Supreme Abode of Mine. Having gone There, one does not return to this material world again.

Bhagavad Gita 15.1

The Supreme Divine Personality said: They speak of an eternal aśhvatth tree with its roots above and branches below. Its leaves are the Vedic hymns, and one who knows the secret of this tree is the knower of the Vedas.

Bhagavad Gita 15.2

The branches of the tree extend upward and downward, nourished by the three guṇas, with the objects of the senses as tender buds. The roots of the tree hang downward, causing the flow of karma in the human form. Below, its roots branch out causing (karmic) actions in the world of humans.

Bhagavad Gita 15.3 – 15.4

The real form of this tree is not perceived in this world, neither its beginning nor end, nor its continued existence. But this deep-rooted aśhvatth tree must be cut down with a strong axe of detachment. Then one must search out the base of the tree, which is the Supreme Lord, from whom streamed forth the activity of the universe a long time ago. Upon taking refuge in Him, one will not return to this world again.

Bhagavad Gita 15.5

Those who are free from vanity and delusion, who have overcome the evil of attachment, who dwell constantly on the self and on God, who are free from the desire to enjoy the senses, and are beyond the dualities of pleasure and pain, such liberated personalities attain My eternal Abode.

Bhagavad Gita 15.6

Neither the sun nor the moon, nor fire can illumine that Supreme Abode of Mine. Having gone There, one does not return to this material world again.

Bhagavad Gita 15.7

The embodied souls in this material world are My eternal fragmental parts. But bound by material nature, they are struggling with the six senses including the mind.

Bhagavad Gita 15.8

As the air carries fragrance from place to place, so does the embodied soul carry the mind and senses with it, when it leaves an old body and enters a new one.

Bhagavad Gita 15.9

Using the sense perceptions of the ears, eyes, skin, tongue, and nose, which are grouped around the mind, the embodied soul savors the objects of the senses.

Bhagavad Gita 15.10

The ignorant do not perceive the soul as it resides in the body, and as it enjoys sense objects; nor do they perceive it when it departs. But those who possess the eyes of knowledge can behold it.

Bhagavad Gita 15.11

Striving yogis too are able to realize the soul enshrined in the body. However, those whose minds are not purified cannot cognize it, even though they strive to do so.

Bhagavad Gita 15.12

Know that I am like the brilliance of the sun that illuminates the entire solar system. The radiance of the moon and the brightness of the fire also come from Me.

Bhagavad Gita 15.13

Permeating the earth, I nourish all living beings with My energy. Becoming the moon, I nourish all plants with the juice of life.

Bhagavad Gita 15.14

It is I who take the form of the fire of digestion in the stomachs of all living beings, and combine with the incoming and outgoing breaths, to digest and assimilate the four kinds of foods.

Bhagavad Gita 15.15

I am seated in the hearts of all living beings, and from Me come memory, knowledge, as well as forgetfulness. I alone am to be known by all the Vedas, am the author of the Vedant, and the knower of the meaning of the Vedas.

Bhagavad Gita 15.16

There are two kinds of beings in creation, the kṣhar (perishable) and the akṣhar (imperishable). The perishable are all beings in the material realm. The imperishable are the the liberated beings.

Bhagavad Gita 15.17

Besides these, is the Supreme Divine Personality, who is the indestructible Supreme Soul. He enters the three worlds as the unchanging Controller and supports all living beings.

Bhagavad Gita 15.18

I am transcendental to the perishable world of matter, and even to the imperishable soul; hence I am celebrated, both in the Vedas and the Smṛitis, as the Supreme Divine Personality.

Bhagavad Gita 15.19

Those who know Me without doubt as the Supreme Divine Personality truly have complete knowledge. O Arjun, they worship Me with their whole being.

Bhagavad Gita 15.20View commentary »

I have shared this most secret principle of the Vedic scriptures with you, O sinless Arjun. By understanding this, a person becomes enlightened, and fulfills all that is to be accomplished.

death

The Bhagavad Gita addresses death in several key verses, emphasizing the impermanence of the physical body and the eternal nature of the soul. Krishna teaches that death is a natural part of life and that the soul, or Atman, is not destroyed when the body dies. 

BG 2.11:

"While you speak words of wisdom, you are mourning for that which is not worthy of grief. The wise lament neither for the living nor for the dead". This verse encourages detachment from the physical body and the acceptance of death as a natural process. 

BG 2.13:

"As a person experiences childhood, youth, and old age in the body, similarly, he experiences other births. A wise man is not bewildered by this". This verse emphasizes the understanding that death is simply a transition to another form of existence. 

Key Verses and Themes:

BG 2.20:

"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". This verse emphasizes the eternal nature of the soul, which is neither born nor dies. 

BG 2.22:

"As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones". This illustrates the soul's continued journey through various bodies after death. 

BG 2.23-24:

These verses describe the soul as indestructible and unaffected by the physical body's destruction, emphasizing its eternal nature. 

BG 2.27:

"For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament". This verse highlights the cyclical nature of birth and death and encourages acceptance of this natural process. 

BG 2.27: Death is certain for one who has been born, and rebirth is inevitable for one who has died. Therefore, you should not lament over the inevitable.

Key Concepts:

The Soul's Impermanence:

The soul is not destroyed when the body dies, but continues its journey through rebirth. 

Transience of the Body:

The body is a temporary vessel for the soul and is subject to birth, death, and decay. 

Acceptance of Death:

Death is a natural part of life and should be accepted without lamentation or attachment to the physical body. 

Duty and Dharma:

Individuals should fulfill their duty without attachment to the results, even if it involves death or loss.  

Bhagavad Gita 15:7 

The embodied souls in this material world are My eternal fragmental parts. But bound by material nature, they are struggling with the six senses including the mind.

Bhagavad Gita: Chapter 2, Verse 20

न जायते म्रियते वा कदाचि

नायं भूत्वा भविता वा न भूय: |

अजो नित्य: शाश्वतोऽयं पुराणो

न हन्यते हन्यमाने शरीरे || 20||

na jāyate mriyate vā kadāchin

nāyaṁ bhūtvā bhavitā vā na bhūyaḥ

ajo nityaḥ śhāśhvato ’yaṁ purāṇo

na hanyate hanyamāne śharīre

na jāyate—is not born; mriyate—dies; vā—or; kadāchit—at any time; na—not; ayam—this; bhūtvā—having once existed; bhavitā—will be; vā—or; na—not; bhūyaḥ—further; ajaḥ—unborn; nityaḥ—eternal; śhāśhvataḥ—immortal; ayam—this; purāṇaḥ—the ancient; na hanyate—is not destroyed; hanyamāne—is destroyed; śharīre—when the body

na jayate mriyate va kadachin

nayam bhutva bhavita va na bhuyah

ajo nityah shashvato ’yam purano

na hanyate hanyamane sharire

Translation

BG 2.20: The soul is neither born, nor does it ever die; nor having once existed, does it ever cease to be. The soul is without birth, eternal, immortal, and ageless. It is not destroyed when the body is destroyed.

Bhagavad Gita: Chapter 2, Verse 22

वासांसि जीर्णानि यथा विहाय

नवानि गृह्णाति नरोऽपराणि |

तथा शरीराणि विहाय जीर्णा

न्यन्यानि संयाति नवानि देही || 22||

vāsānsi jīrṇāni yathā vihāya

navāni gṛihṇāti naro ’parāṇi

tathā śharīrāṇi vihāya jīrṇānya

nyāni sanyāti navāni dehī

vāsānsi—garments; jīrṇāni—worn-out; yathā—as; vihāya—sheds; navāni—new; gṛihṇāti—accepts; naraḥ—a person; aparāṇi—others; tathā—likewise; śharīrāṇi—bodies; vihāya—casting off; jirṇāni—worn-out; anyāni—other; sanyāti—enters; navāni—new; dehī—the embodied soul

vasansi jirnani yatha vihaya

navani grihnati naro ’parani

tatha sharirani vihaya jirnanya

nyani sanyati navani dehi

Translation

BG 2.22: As a person sheds worn-out garments and wears new ones, likewise, at the time of death, the soul casts off its worn-out body and enters a new one.

Bhagavad Gita: Chapter 2, Verse 23

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावक: |

न चैनं क्लेदयन्त्यापो न शोषयति मारुत: || 23||

nainaṁ chhindanti śhastrāṇi nainaṁ dahati pāvakaḥ

na chainaṁ kledayantyāpo na śhoṣhayati mārutaḥ

na—not; enam—this soul; chhindanti—shred; śhastrāṇi—weapons; na—nor; enam—this soul; dahati—burns; pāvakaḥ—fire; na—not; cha—and; enam—this soul; kledayanti—moisten; āpaḥ—water; na—nor; śhoṣhayati—dry; mārutaḥ—wind

nainam chhindanti shastrani nainam dahati pavakah

na chainam kledayantyapo na shoshayati marutah

Translation

BG 2.23: Weapons cannot shred the soul, nor can fire burn it. Water cannot wet it, nor can the wind dry it.

Bhagavad Gita: Chapter 2, Verse 27

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च |

तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि || 27||

jātasya hi dhruvo mṛityur dhruvaṁ janma mṛitasya cha

tasmād aparihārye ’rthe na tvaṁ śhochitum arhasi

jātasya—for one who has been born; hi—for; dhruvaḥ—certain; mṛityuḥ—death; dhruvam—certain; janma—birth; mṛitasya—for the dead; cha—and; tasmāt—therefore; aparihārye arthe—in this inevitable situation; na—not; tvam—you; śhochitum—lament; arhasi—befitting

jatasya hi dhruvo mrityur dhruvam janma mritasya cha

tasmad apariharye ’rthe na tvam shochitum arhasi

Translation

BG 2.27: Death is certain for one who has been born, and rebirth is inevitable for one who has died. Therefore, you should not lament over the inevitable.

chapter 4 vs 5

Bhagavad Gita: Chapter 4, Verse 5

श्रीभगवानुवाच |

बहूनि मे व्यतीतानि जन्मानि तव चार्जुन |

तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप || 5||

śhrī bhagavān uvācha

bahūni me vyatītāni janmāni tava chārjuna

tānyahaṁ veda sarvāṇi na tvaṁ vettha parantapa

śhrī-bhagavān uvācha—the Supreme Lord said; bahūni—many; me—of mine; vyatītāni—have passed; janmāni—births; tava—of yours; cha—and; arjuna—Arjun; tāni—them; aham—I; veda—know; sarvāṇi—all; na—not; tvam—you; vettha—know; parantapa—Arjun, the scorcher of foes

shri bhagavan uvacha

bahuni me vyatitani janmani tava charjuna

tanyaham veda sarvani na tvam vettha parantapa

Translation

BG 4.5: The Supreme Lord said: Both you and I have had many births, O Arjun. You have forgotten them, while I remember them all, O Parantapa.

Bhagavad Gita 8.5

Those who relinquish the body while remembering Me at the moment of death will come to Me. There is certainly no doubt about this.

Bhagavad Gita 8.6

Whatever one remembers upon giving up the body at the time of death, O son of Kunti, one attains that state, being always absorbed in such contemplation.

Bhagavad Gita 8.7

Therefore, always remember Me and also do your duty of fighting the war. With mind and intellect surrendered to Me, you will definitely attain Me; of this, there is no doubt.

Bhagavad Gita 8.8

With practice, O Parth, when you constantly engage the mind in remembering Me, the Supreme Divine Personality, without deviating, you will certainly attain Me.

Bhagavad Gita 8.9 – 8.10

God is Omniscient, the most ancient One, the Controller, subtler than the subtlest, the Support of all, and the possessor of an inconceivable divine form; He is brighter than the sun, and beyond all darkness of ignorance. One who at the time of death, with unmoving mind attained by the practice of Yog, fixes the prāṇ (life-airs) between the eyebrows, and steadily remembers the Divine Lord with great devotion, certainly attains Him.

Bhagavad Gita 8.13

One who departs from the body while remembering Me, the Supreme Personality, and chanting the syllable Om, will attain the supreme goal.

Bhagavad Gita 8.14

O Parth, for those yogis who always think of Me with exclusive devotion, I am easily attainable because of their constant absorption in Me.

Bhagavad Gita 8.15

Having attained Me, the great souls are no more subject to rebirth in this world, which is transient and full of misery, because they have attained the highest perfection.

Bhagavad Gita 8.21

That unmanifest dimension is the supreme goal, and upon reaching it, one never returns to this mortal world. That is My Supreme Abode.

Pandit

https://www.facebook.com/BhagavadGitaHareKrishna/

A Hindu pundit, should possess a deep understanding of Hindu scriptures, including the Vedas, Upanishads, Puranas, and epics like the Ramayana and Mahabharata. They should also be proficient in Sanskrit, the language of these texts, and understand the nuances of Hindu rituals and practices. Beyond scripture, a pundit should have a strong grasp of Hindu philosophy, ethics (dharma), and the various paths to spiritual liberation (moksha)

Here's a more detailed breakdown of what a Hindu pundit should know

1. Hindu Scriptures:

• Vedas: The most ancient and foundational texts, containing hymns, rituals, and philosophical insights.
• Upanishads: Philosophical texts exploring the nature of reality, the self, and the divine.
• Puranas: Stories that translate the teachings of the Vedas and Upanishads into accessible narratives.
• Ramayana and Mahabharata: Epics that explore themes of dharma, duty, and devotion.
• Bhagavad Gita: A foundational text within Hinduism, offering guidance on duty, devotion, and the path to spiritual enlightenment. 

• 2. Sanskrit: Proficiency in Sanskrit grammar: Essential for accurately reciting hymns and performing rituals.
• Understanding of Sanskrit literature: Knowledge of the language allows for a deeper appreciation of the scriptures. 

• 3. Hindu Philosophy and Ethics:
• Dharma: Understanding the concept of righteous conduct and living in accordance with one's duties. 
• Karma: Knowledge of the law of cause and effect, where actions have consequences. 
• Samsara: Understanding the cycle of birth, death, and reincarnation. 
• Moksha: Understanding the concept of liberation from the cycle of rebirth and achieving spiritual enlightenment. 

• 4. Hindu Rituals and Practices:
• Puja and other rituals: Knowledge of the correct procedures and the symbolism behind them.
• Mantras and chants: Ability to recite mantras with precision and understanding.
• Temple worship and practices: Understanding the different aspects of temple worship, including mantra meditation and congregational chanting. 

• 5. Practical Knowledge:
• Guidance and counseling: Ability to offer guidance and counsel to individuals seeking spiritual or emotional support. 
• Community leadership: Playing a role in fostering a strong sense of community and promoting Hindu values. 

Interfaith dialogue: Ability to engage in respectful dialogue with people of other faiths. 

• In addition to these specific areas, a Hindu pundit should:
• Possess strong moral character and integrity. 
• Be a good communicator, able to convey complex concepts in an accessible way. 
• Have a deep love for Hinduism and a commitment to its teachings.\

Wedding
Dead Work

The 6 enemies within:

Lust or desire for sensual pleasure – काम – Kama

Anger – क्रोध – Krodha

Greed – लोभ – Lobha

Want/desire – मोह – Moha

Ego – मद – Mada

Envy or Jealousy – मत्सर्य – Matsarya

A mind which is in delusion (moha) ignores its inner consciousness (Ātman). As a result, it starts believing that its ego is its only existence. Such an ego-dependent mind, soon goes into a state of arrogance (mada). And in an arrogant mind, personal desires (kama) start flourishing. As the mind, fulfills some of its initial smaller desires, it keeps desiring more stuff to become greedy (lobha). After sometime, at some point, it eventually fails to fulfill some of its bigger desires, and then the mind gets angry (krodha). Finally, the mind starts envying (matsarya) others who have more stuff than it has.

Swami Prakash Ananda

 

Karma - Do your job do not not to look forward for the result -  graceful acceptance

Plan out the work (result in planning stage)..  then work out the plan (focus on the work not the result)

10,11,12 - Chapter 5

Presenting the blissful Voice and Words for You :

Kabir Bhajan में सुनिए Zara Halke Gaadi Haanko |

Sakhi:

Dheere dheere re mana, aur dheere sab kuch hoye

Mali seenche sau ghada, aur ritu aaye phal hoye

Ek hi sadhe sab sadhe, aur sab sadhe ik jaaye

Mali seench mooli ko, to phule phale ho jaay

Refrain:

Zara halke gaadi haakon, mere ram gaadi vale

Zara dheere dheere gaadi haakon, mere ram gaadi vale

Verses:

Gaadi mhari rang rangili ni pahiyan hai lal gulal

E ji haakan vali chail chabili, bhai baithan vala ram

bhaiya, halke ...

Gaadi atki reth mein, bhai majal padi hain dur

I dharmi dharmi paar uthar gayi, papi chakna choor

bhaiya, halke ...

Des des ka vaid bulaya, aur laya jadhi aur bhuti

Arre jadhi bhuti tere kam na aayi, jab ram ki ghar ki tooti

Arre char jana mil matho uthayo, ni bandhi kaath ki ghodi

Arre le ja ke mar ghat pe rakhiyan, phoonk dini jis holi ni

bhaiya, halke ...

E bilak bilak kar tiriya ve rove ni, bichad gayi hain meri jodi

Arre kahe kabir suno bhai sadho, jin jodi unhe todi ni

bhaiya, halke .

bondage of karma will never touch you .. 

Bhagavad Gita: Chapter 3, Verse 19

तस्मादसक्त: सततं कार्यं कर्म समाचर |
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुष: || 19||

tasmād asaktaḥ satataṁ kāryaṁ karma samāchara
asakto hyācharan karma param āpnoti pūruṣhaḥ

tasmāt—therefore; asaktaḥ—without attachment; satatam—constantly; kāryam—duty; karma—action; samāchara—perform; asaktaḥ—unattached; hi—certainly; ācharan—performing; karma—work; param—the Supreme; āpnoti—attains; pūruṣhaḥ—a person

tasmad asaktah satatam karyam karma samachara
asakto hyacharan karma param apnoti purushah

Translation

BG 3.19: Therefore, giving up attachment, perform actions as a matter of duty because by working without being attached to the fruits, one attains the Supreme.

Bhagavad Gita: Chapter 5, Verse 10

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति य: |
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा || 10||

brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ
lipyate na sa pāpena padma-patram ivāmbhasā

brahmaṇi—to God; ādhāya—dedicating; karmāṇi—all actions; saṅgam—attachment; tyaktvā—abandoning; karoti—performs; yaḥ—who; lipyate—is affected; na—never; saḥ—that person; pāpena—by sin; padma-patram—a lotus leaf; iva—like; ambhasā—by water

brahmanyadhaya karmani sangam tyaktva karoti yah
lipyate na sa papena padma-patram ivambhasa

Translation

BG 5.10: Those who dedicate their actions to God, abandoning all attachment, remain untouched by sin, just as a lotus leaf is untouched by water.

Bhagavad Gita: Chapter 5, Verse 11

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि |
योगिन: कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये || 11||

kāyena manasā buddhyā kevalair indriyair api
yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śhuddhaye

kāyena—with the body; manasā—with the mind; buddhyā—with the intellect; kevalaiḥ—only; indriyaiḥ—with the senses; api—even; yoginaḥ—the yogis; karma—actions; kurvanti—perform; saṅgam—attachment; tyaktvā—giving up; ātma—of the self; śhuddhaye—for the purification

kayena manasa buddhya kevalair indriyair api
yoginah karma kurvanti sangam tyaktvatma-shuddhaye

Translation

BG 5.11: The yogis, while giving up attachment, perform actions with their body, senses, mind, and intellect, only for the purpose of self-purification.

Bhagavad Gita: Chapter 5, Verse 12

युक्त: कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् |
अयुक्त: कामकारेण फले सक्तो निबध्यते || 12||

yuktaḥ karma-phalaṁ tyaktvā śhāntim āpnoti naiṣhṭhikīm
ayuktaḥ kāma-kāreṇa phale sakto nibadhyate

yuktaḥ—one who is united in consciousness with God; karma-phalam—the results of all activities; tyaktvā—giving up; śhāntim—peace; āpnoti—attains; naiṣhṭhikīm—everlasting; ayuktaḥ—one who is not united with God in consciousness; kāma-kāreṇa—impelled by desires; phale—in the result; saktaḥ—attached; nibadhyate—becomes entangled

yuktah karma-phalam tyaktva shantim apnoti naishthikim
ayuktah kama-karena phale sakto nibadhyate

Bhagavad Gita: Chapter 3, Verse 27

प्रकृते: क्रियमाणानि गुणै: कर्माणि सर्वश: |
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते || 27||

prakṛiteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśhaḥ
ahankāra-vimūḍhātmā kartāham iti manyate

prakṛiteḥ—of material nature; kriyamāṇāni—carried out; guṇaiḥ—by the three modes; karmāṇi—activities; sarvaśhaḥ—all kinds of; ahankāra-vimūḍha-ātmā—those who are bewildered by the ego and misidentify themselves with the body; kartā—the doer; aham—I; iti—thus; manyate—thinks

prakriteh kriyamanani gunaih karmani sarvashah
ahankara-vimudhatma kartaham iti manyate

Translation

BG 3.27: All activities are carried out by the three modes of material nature. But in ignorance, the soul, deluded by false identification with the body, thinks of itself as the doer.

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FAITH - in Bhagwan, Guru, Scripture and yourself
Sugrive see 2 men coming
sends hanuman to see if Bali send people to killed him 
hanuman when you go .. send me a sign 
sugrive did not get the eyes to see 2 men (Lord Rama and Lakshman lord and he will run away
sugrive have atmost faith to in Hanuman  

sathi

Bhagavad Gita: Chapter 12, Verse 20

ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते |
श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रिया: || 20||

ye tu dharmyāmṛitam idaṁ yathoktaṁ paryupāsate
śhraddadhānā mat-paramā bhaktās te ’tīva me priyāḥ

ye—who; tu—indeed; dharma—wisdom; amṛitam—nectar; idam—this; yathā—as; uktam—declared; paryupāsate—exclusive devotion; śhraddadhānāḥ—with faith; mat-paramāḥ—intent on Me as the supreme goal; bhaktāḥ—devotees; te—they; atīva—exceedingly; me—to Me; priyāḥ—dear

ye tu dharmyamritam idam yathoktam paryupasate
shraddadhana mat-parama bhaktas te ’tiva me priyah

Translation

BG 12.20: Those who honor this nectar of wisdom declared here, have faith in Me, and are devoted and intent on Me as the supreme goal, they are exceedingly dear to Me.

Bhagavad Gita: Chapter 10, Verse 9

मच्चित्ता मद्गतप्राणा बोधयन्त: परस्परम् |
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च || 9||

mach-chittā mad-gata-prāṇā bodhayantaḥ parasparam
kathayantaśh cha māṁ nityaṁ tuṣhyanti cha ramanti cha

mat-chittāḥ—those with minds fixed on me; mat-gata-prāṇāḥ—those who have surrendered their lives to me; bodhayantaḥ—enlightening (with divine knowledge of God); parasparam—one another; kathayantaḥ—speaking; cha—and; mām—about me; nityam—continously; tuṣhyanti—satisfaction; cha—and; ramanti—(they) delight; cha—also

mach-chitta mad-gata-prana bodhayantah parasparam
kathayantash cha mam nityam tushyanti cha ramanti cha

Translation

BG 10.9: With their minds fixed on Me and their lives surrendered to Me, My devotees remain ever content in Me. They derive great satisfaction and bliss in enlightening one another about Me and in conversing about My glories.

Bhagavad Gita: Chapter 12, Verse 2

श्रीभगवानुवाच |
मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते |
श्रद्धया परयोपेतास्ते मे युक्ततमा मता: || 2||

śhrī-bhagavān uvācha
mayy āveśhya mano ye māṁ nitya-yuktā upāsate
śhraddhayā parayopetās te me yuktatamā matāḥ

śhrī-bhagavān uvācha—the Lord said; mayi—on Me; āveśhya—fix; manaḥ—the mind; ye—those; mām—Me; nitya yuktāḥ—always engaged; upāsate—worship; śhraddhayā—with faith; parayā—best; upetāḥ—endowed; te—they; me—by Me; yukta-tamāḥ—situated highest in Yog; matāḥ—I consider

shri-bhagavan uvacha
mayy aveshya mano ye mam nitya-yukta upasate
shraddhaya parayopetas te me yuktatama matah

Translation

BG 12.2: The Lord said: Those who fix their minds on Me and always engage in My devotion with steadfast faith, I consider them to be the best yogis.