FORTY VERSES of the GITA
(Shri Gita Chalisa For Daily Reading)
I offer my obeisance to Lord Krsna, the world
teacher, who is the son of Vasudeva, the remover
of all obstacles, the supreme bliss of His mother
Devaki, and whose grace makes the
dumb eloquent and the cripple
cross the mountains.
Dhrtarāstra said: O Sanjaya, what did the sons of Pāndu and mine do when they gathered on the sacred plain of
Kuruksetra, eager for battle? (1.01)
Sanjaya said: To him who was in this way overwhelmed with compassion and affliction, whose eyes were distraught
and filled with tears, Mādhava (Krsna, the destroyer of Madhu), spoke these words: (2:1)
The Supreme Lord said: You mourn for those who deserve no grief, and yet you speak words of wisdom. For the
living or the dead wise men know no grief. (2.11)
Just as in this bodily form the Self (Soul) experiences childhood, youth and old age, so does it pass into another
body (after death). In this a thoughtful man has no doubts. (See also 15.08) (2.13)
Just as a man casts off his worn-out clothes, and puts on other new ones, so the embodied (Soul, Self) casts off his
worn-out bodies and enters others, new ones. (2.22)
Take as equal pleasure and pain, gain and loss, victory and defeat; prepare yourself for battle (your duty). In so
doing you will bring no evil to yourself. (2.38)
Your concern is with the respective action alone; its fruits are never within your control. So, let not the fruit of
action be your motive, nor let your attachment be the non-performance of action. (2.47)
He, who is fixed in wisdom, discards both good and evil works. Therefore, take refuge in yoga (spiritual discipline
on the way of oneness with the Supreme Being). Yoga is skill in action. (2.50)
Hither and thither the senses rove, and when the mind is attuned to them, sweeps away his knowledge, just as the
wind carries away a ship upon the waters. (2.67)
All actions are done by the constituents of nature (prakrti). He, whose mind is fooled by the ego, thinks ‘I am the
doer’. (See also 5.09, 13.29, and 14.19) (3.27)
Know “Him” (Atmā, the Self) who is beyond the intellect, subduing the self (one’s own mind) by the Self. O
mighty-armed (Arjuna), destroy the enemy swift to change in the form of lust, hard to conquer. (3.43)
Whenever there is a decline of Dharma (righteousness) and Adharma (unrighteousness) grows powerfully, then, O
Bhārata (Arjuna), I manifest Myself. For the protection of the good, for the destruction of the evildoers, for the
establishment of righteousness, I am born from age to age. (See also Tr 1.120.03-04) (4.07-08)
He who can see inaction in action, and action in inaction, he is wise among men, integrated (yukta), he is the
performer of all action. (See also 3.05; 3.27; 5.08 and 13.29) (4.18)
The offering is Brahman; Brahman is the clarified butter, offered by Brahman in Brahman’s fire. He who fixes his
mind (samādhi) on Brahman, indwelt by Brahman, to Brahman he must go. (Also see 9.16) (4.24)
Nothing on earth is as purifying as knowledge. He who is perfected by Yoga finds this in time of his own accord in
himself and by himself. (See also 4.31, 5.06, and 18.78) (4.38)
Hard to attain is renunciation, O mighty-armed (Arjuna) without the practise of Yoga. A sage well-versed and
integrated in Yogic exercise (yoga-yukta) soon reaches Brahman. (See also 4.31, 4.38 and 5.08) (5.06)
He who acts, offering all actions to Brahman (the Supreme, the Self-existent), abandoning attachment, is not
affected by sin, as a lotus pedal by water. (5.10)
He, who sees Me everywhere, and sees everything in Me, for him I am not lost, nor is he lost for Me. (6.30)
Fourfold are the virtuous people who worship Me, O Arjuna, the afflicted, the ones who look for knowledge, the
ones who strive for gain (self-interested), and the men of knowledge (the learned, the wise), O best of the
Bharatas (Arjuna). (See also TR 1.21.03) (7.16)
At the close of many births, the man of knowledge takes refuge in Me, concluding that Vasudeva’s son (Krsna) is
all. Such a noble soul (Mahatma) is very rare. (7.19)
The foolish ones think I am the Unmanifested, as having manifestation, knowing not My supreme nature,
immutable and superior. (7.24)
On whatever form (bhāva) a man thinks about at the time of passing, that alone does he accede, O son of Kunti
(Arjuna), because he has ever been engaged in the thought thereof. (8.06) (See also ChU 3.14.01) (8.06)
Therefore, at all times only remember Me and fight. With mind and intellect fixed on Me, you will without doubt
come to Me. (8.07)
Who bears Me in mind unceasingly, thinking of nothing else at all, to him I am easily attainable, O Pārtha
(Arjuna), of this ever integrated yogi. (8.14)
To those who meditate on Me alone, thinking of no other, worshipping Me, ever perseveringly, I provide gain and
security. (9.22)
Whoever with devotion (bhakti) gives Me a leaf, a flower, a fruit, water, that do I accept, from the self-conquered,
for it was devotion that made the offering. (See also BP 10.81.04) (9.26)
On Me fix your mind; be devoted to Me; sacrifice to Me; prostrate to Me. Having made yourself integrated in Me,
taking Me as the Supreme Goal, you shall certainly come to Me. (9.34)
I am the origin of all; all things evolve from Me: this knowing, the wise commune perseveringly with (bha-j) Me.
(See also RV 8.58.02) (10.08)
Perform actions for Me, and make Me your highest goal, be loyal in love (bhakta) to me, be unattached, have no
hatred for any being at all: for all who do so come to Me, O Pandava (Arjuna). (See also 8.22) (11.55)
Fix your mind on Me only, and let your intellect dwell within Me; then in very truth (eva) you will abide hereafter
in Me alone. (12.08)
He who sees the Supreme Lord abiding ever the same in all contingent beings, immortal in the mortal, he indeed
sees. (13.27)
And, as to him who do Me honour with unswerving Yoga of devotion, passes beyond the constituents (Gunas), fit
for becoming Brahman. (See also 7.14 and 15.19) (14.26)
I make My dwelling in the hearts of all: from Me are memory and knowledge, as well as their non-attendance. It
is I who am to be known by means of all the Vedas. I am the maker of the Vedanta, and also the knower of the
Vedas. (See also 6.39) (15.15)
Triple is the gate of this hell, destructive of the self: lust, anger, and greed. Therefore, avoid these three. (See also
MB 5.33.66) (16.21)
Words that do not cause offence, that are truthful, pleasant and beneficial, and also the practice of sacred
recitation, are termed the penance of the tongue (or, the word). (17.15)
By supreme devotion (meaning, love and loyalty) he realises Me as I really am, who and what I am. Then, knowing
Me in truth, he immediately enters into the Supreme (he enters into ‘That’).(See also 5.19) (18.55)
The Lord dwells in the region of the heart of all contingent beings, O Arjuna, and by His illusive power (Maya)
making them all whirl as if fixed in a machine. (18.61)
Forsaking all other dharmas (duties), turn to Me, your only refuge, for I will deliver you of all evils. Do not grieve.
(18.66)
But whoever shall impart to My loving devotees this supreme secret knowledge, showing the highest devotion
(bhakti: love and loyalty) to Me, will come and reach Me without doubt. (18.68)
Whenever Krsna, the Lord of Yoga is; wherever is Pārtha (Arjuna) the Archer, there is prosperity, victory,
happiness, and firm morality. (18.78)
Harih AUM tatsat Harih AUM tatsat Harih AUM tatsat
Śrī Krsnārpanam astu śubham bhūyāt.
AUM Śāntih Śāntih Śāntih
This is offered to Lord Śrī Krsna.
May He bless us all with
Goodness, prosperity, and peace.
Meditation and Contemplation
Before starting the actual practice of Meditation, using the sentences given previously, it is essential to be
absolutely clear as to what Meditation and Contemplation is, or even better “Contemplative Meditation” as in fact
this is the subject of our study.
It is easier to see what Contemplative Meditation is by contrasting it with discursive meditation. In the latter we
follow a line of thought as for instance to everything that stands around obeisance to the Supreme Lord Kŗşna. The
mind considers such an act in all its implications: we use our knowledge and imagination to reconstruct the scene
of devotional life, our object being to make it living, of vital importance to us now, so as to stir our effective powers
and rouse the will to form resolutions which should result in action and in harmony with what we learn in the
Bhagavad Gītā, around the freely chosen way of life which is ours right now. Through the following verse, the
Supreme Lord makes us to think deeply about our way of life. This is discursive meditation.
Lord Kŗşna said: How has the dejection come to you at this juncture? This is not fit for a person of noble mind and
deeds. It is disgraceful, and it does not lead one to heaven, O Arjuna. (Gītā 2.02)
Differently translated: “Lord Kŗşna said: My dear Arjuna, how have these impurities come upon you? They are
not all befitting a man who knows the value of life. They lead not to higher planets but to infamy.”
Contemplative Meditation is simpler but harder. The mind is held still in the realisation of the Presence of the
Supreme Lord.
To give an illustration:
“My devotees remain ever content and delighted. Their minds remain absorbed in Me, and their lives surrendered
unto Me. They always enlighten each other by talking about Me.” (Gītā 10.09)
If we took the words, “remaining absorbed in Me” as the subject of discursive meditation, we should recall the time
and place and occasion when spoken; we should try to see the location where it was spoken and why, reconstructing
the scene from what we have read and from pictures we have seen; we should consider the cost at which alone the
Supreme Lord said those words of inner peace and life in Him. In discursive meditation we try to see how to
conform our individual lives in obeisance to the Supreme Lord that he may be fully manifested in me (in us).
“A yogi, who is in union with the Supreme Being, sees every being with an equal eye because of perceiving the
omnipresent Supreme Being (or the Self) abiding in all beings, and all beings abiding in the Supreme Being.” (See
also 4.35, 5.18) (Gītā 6.29)
Here the Supreme Lord unveils the greatest secret of all, that He is in everything and He embodies everything. The
Supreme Lord Kŗşna always speaks out of the abundance of His Love and Peace.
A great Hindu spiritual figure, on being asked by his disciples as to how many years of hard and strenuous practice
had brought him full self-realisation, burst into roaring laughter. “Practice! Friends, what you call practise is
nothing else than your personal effort. Now, when I was at your stage, an unrealised seeker, I thought and even
felt that my personal effort was ninety-nine percent and God’s Grace only one percent, no more than that. But my
utter foolishness died the moment self-realisation took birth in me. I then, to my greatest amazement, saw, felt,
and realised that the grace of my Supreme Lord was ninety-nine percent, and my little personal effort only one
percent. I realised too, that one percent of mine also was my Supreme Lord’s unconditional and deep concern for
me. One may feel the God-realisation is a struggling race. That is absolutely not true, as God-realisation is always a
descending Grace. What we truly need is patience.”
However, in Contemplative Meditation we go as is were a step further. Instead of thinking about the Supreme
Lord, instead of seeing Him through the glass of imagination – our own or another’s – instead of exerting ourselves
to imitate His Love and Peace, we brood on the truth that He is truly and indeed giving us as much of His Love and
Peace (finding Peace in His Love) as we are able to receive. The heart and mind are absorbed in attending to the
stupendous Truth that His spiritual gift of Love and Peace, is more than attending to it, rather receiving it,
experiencing it, and in such an experience the selfish self is quite forgotten; but the consciousness becomes
inevitably like that on which we have ‘gazed’, obedient to that which we had ‘listened’. There is no need to form
specific resolutions, because the cleansing effected, the adoration awakened, the Life infused, issue spontaneously
in thoughts and acts arising from the change of feeling in this communion.
Put briefly, discursive meditation raises the soul to God, while Contemplative Meditation enables it to rest in the
Supreme Lord. Do you understand, “resting in the Supreme Lord”.
My devotees remain ever content and delighted. Their minds remain absorbed in Me, and their lives surrendered
unto Me. They always enlighten each other by talking about Me. (Gītā 10.09)
There are people who without much teaching can apparently achieve meditative meditation, but the very large
majority of us need a method which will train us to turn from self to the Supreme Being. If we simply say, “Now I
will hold myself in His Presence”, although our desire is to be aware of Him we discover in a few seconds that we
are far more aware of our own affairs, our duties, and sorrows and joys and all the trivialities of daily living. And
that discovery gives us a shock. Then we are apt to make a variety of mistakes; perhaps of burrowing into
ourselves to stir up some emotion we think it would be appropriate to feel in His Presence; or, becoming rigid and
tense in a way bad for body and mind; and we may end by condemning ourselves bitterly for infirmity of purpose
and insincerity of desire.
Wholesale condemnation is invariably wrong. What is required is intelligent understanding of the difficulty
confronting us, and then the perseverance to overcome it. We should recognise that we are suffering not so much
from moral depravity as from insufficient control of our own minds: we are using them now in an unaccustomed
way and it is not surprising that we cannot succeed at once. We are trying to rest them on one idea without
thinking about it, trying to stop the activity that moves from one thought to another, that makes pictures, that
associates one idea with another with a rapidity that outdoes any movie; only gradually, as our power to achieve
this cessation increases by practice, can we come to the knowledge that by so doing we reach not vacancy, not
stagnation, but a different sort of activity from that with which we have hitherto been familiar.
“By contemplating on Me with an unwavering mind that is disciplined by the practice of meditation, one attains the
Supreme Being, O Arjuna. (Gītā 8.08)
In other words:
By contemplating on Me with your mind one-pointed through the regular practice of meditation, one attains the
Supreme Being, O Arjuna. (Gītā 8.08)
One who meditates on the Supreme Being ¾ as the omniscient, the oldest, the controller, smaller than the smallest
and bigger than the biggest, the sustainer of everything, the inconceivable, the self-luminous like the sun, and
transcendental (or beyond the material reality) ¾ at the time of death with steadfast mind and devotion by making
the flow of bioimpulses rise up to the middle of the eye brows by the power of yogic practices attains the Supreme
Being. (See also verses 4.29, 5.27, 6.13) (8.09-10)”
We are taught in the Gītā to fix the attention “one-pointed” to some attribute of the Supreme Being, such as words
as Holiness, Truth, Love, Wisdom, etc. So doing, in fact deducting nothing of the Divine Attributes, but giving a
focus for the attention and by narrowing its field makes it easier to concentrate. Even so, we find our minds dash
away like minnows. But we recall them by repeating the word or sentence in which the word is embodied, till we
find the mind gradually grows quiet and we are able to “abide” easily and happily in the one idea and are no longer
pulled away from it by what is irrelevant, because we are absorbed in the feeling for which the word stands.
“Auto-suggestion” some are sure to say. It may be at the beginning before our minds are sufficiently liberated to
come into touch with our Higher Self, the Soul centre and beyond. But remember that in this particular method
what you are suggesting is, for us Gītā-lovers a fact, the truth of which has been for thousands of years previously
examined and accepted by the reason on grounds which seems to us sufficient. Up to a point our brains have been
able to accept the truth that the Supreme Lord Kŗşna is the origin of all, that he is with us, that He is perpetually
working in our hearts, that to those yielding to Him, are His devotees never separated from Him.
“I am the origin of all. Everything emanates from Me. The wise ones who understand this adore Me with love and
devotion. (10.08)
Those who perceive Me in everything, and behold everything in Me, are not separated from Me, and I am not
separated from them. (6.30)
In the Śrimad-Bhāgavatam (9.4.68), the Supreme Lord says: “The devotees are always in My heart, and I am
always in the hearts of the devotees. The devotee does not know anything beyond Me, and I cannot forget the
devotee. There is a very intimate relationship between Me and the pure devotees. Pure devotees in full knowledge
are never out of spiritual touch, and therefore they are very much dear to Me.”