Meditation

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ।।5.27।।

sparśānkṛtvā bahirbāhyāṅścakṣuścaivāntarē bhruvōḥ.
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau..5.27..

Having,excluded external contacts and with gaze fixed between eyebrows; having made equal the outgoing and ingoing breaths moving between the nostrils.

(Normally, we breathe in for 1 sec and breathe out for 3-4 secs.)

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः।।5.28।।

yatēndriyamanōbuddhirmunirmōkṣaparāyaṇaḥ.
vigatēcchābhayakrōdhō yaḥ sadā mukta ēva saḥ..5.28..

With senses,mind,and reason ever controlled, solely pursuing liberation, the sage, having forever cast away desire, fear and passion, verily is liberated.

(English translation from -The Bhagvad Gita- Annie Besant and Bhagvan Das)

Wisdom on the internet

I was on Gita Supersite beta 2.0 and found out that:
Sloka 9:22 has been replaced by 7:24

Swami Sivanand gives a very interesting explanation of 7:24

अनन्याश्चिन्त्यन्तो माम ये जनाः पर्युपासते।
तेषां नित्याभियुक्तानां योगक्षेमंवहाम्यहं॥

ananyāścintyanto māma ye janāḥ paryupāsate|
teṣāṁ nityābhiyuktānāṁ yogakṣemaṁvahāmyahaṁ||

  


English Translation - Swami Sivananda
9.22 For those men who worship Me alone, thinking of no other, for those ever-united, I secure what is not already possessed and preserve what they already possess.

अव्यक्तं व्यक्तिमापन्नं मन्यन्ते माम्बुद्धयः।
परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥

avyaktaṁ vyaktimāpannaṁ manyante māmbuddhayaḥ |
paraṁ bhāvamajānanto mamāvyayamanuttamam  ||

English commentary by Swami Sivananda

7.24
अव्यक्तम् the unmanifested,
व्यक्तिम् to manifestation,
आपन्नम् come to,
मन्यन्ते think,
माम् Me,
अबुद्धयः the foolish,
परम् the highest,
भावम् nature,
अजानन्तः not knowing,
मम My,
अव्ययम् immutable,
अनुत्तमम् most excellent.

Commentary: The ignorant take Lord Krishna as a common mortal. They think that He has taken a body like ordinary human beings from the unmanifested state on account of the force of Karma of the previous birth. They have no knowledge of His higher, imperishable and self-luminous nature as the Highest Self. They think that He has just now come into manifestation, though He is self-existent, eternal, beginningless, endless, birthless, deathless, changeless, infinite and unmanifest.

All paths lead to me

All paths lead to me but you get me in the form you worship me, and get what you are looking for.

4:11

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।।4.11।।

yē yathā māṅ prapadyantē tāṅstathaiva bhajāmyaham.

mama vartmānuvartantē manuṣyāḥ pārtha sarvaśaḥ..4.11..

English translation by Swami Gambhirananda

4.11 According to the manner in which they approach Me, I favour them in that very manner. O son of Partha, human beings follow My path in every way.


As they approach me, So I receive them . All paths lead to me.(Easwaran)

English commentary by Swami Sivananda 4.11

ये who,
यथा in whatever way,
माम् Me,
प्रपद्यन्ते approach,
तान् them,
तथा so,
एव even,
भजामि reward,
अहम् I,
मम My,
वर्त्म path,
अनुवर्तन्ते follow,
मनुष्याः men,
पार्थ O Partha,
सर्वशः in all ways.

Commentary: I reward men by bestowing on them the objects they desire in accordance with their ways and the motives with which they seek Me. If anyone worships Me with selfish motives I grant him the objects he desires. If he worships Me unselfishly for attaining knowledge of the Self, I grant him Moksha or final liberation. I am not at all partial to anyone. (Cf.VII.21andIX.23).

यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति।

तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम्।।7.21।।

English translation by Swami Gambhirananda
7.21 Whichever form (of a deity) any devotee wants to worship with faith, that very firm faith of his I strengthen.


English commentary by Swami Sivananda
7.21 यः who, यः who, याम् which, याम् which, तनुम् form, भक्तः devotee, श्रद्धया with faith, अर्चितुम् to worship, इच्छति desires, तस्य तस्य of him, अचलाम् unflinching, श्रद्धाम् faith, ताम् that, एव surely, विदधामि make, अहम् I.Commentary: Tanu or body is used here in the sense of a Devata (god).The Lord, the indweller of all beings, makes the faith of that devotee who worships the lesser divinities, which is born of the Samskaras of his previous birth, steady and unswerving. (Cf.IV.11;IX.22and23)



anjnyjhiwcjntjyjntjo mjhN yje Jjnjh: pjyju[pjhsjtje
tjeQjhN injtyjhiBjyjuKtjhnjhN yjogj~jemjN vjHhmyjHmj] ..9>22..
  
English Translation - Swami Sivananda
9.22 For those men who worship Me alone, thinking of no other, for those ever-united, I secure what is not already possessed and preserve what they already possess.

येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयाऽन्विताः।
तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम्।।9.23।।

yē.pyanyadēvatā bhaktā yajantē śraddhayā.nvitāḥ.

tē.pi māmēva kauntēya yajantyavidhipūrvakam..9.23..

English translation by Swami Gambhirananda

9.23 Even those who, being devoted to other deities and endowed with faith, worship (them), they also, O son of Kunti, worship Me alone (though) following the wrong method. 

Who is happy ?

 Earlier in (5:22) Krishna has said that "Pleasures concieved in the world of senses have a beginning and end and give birth to misery (Easwaran).."

and because they have a beginning and an end but are ,in a way, addictive, they have no end till the end(death) .
Sri Sankaracharya's  explanations of desire,anger and implulse and how to identify them are very apt .

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः।।5.23।।

śaknōtīhaiva yaḥ sōḍhuṅ prākśarīravimōkṣaṇāt.

kāmakrōdhōdbhavaṅ vēgaṅ sa yuktaḥ sa sukhī naraḥ..5.23

English translation by Swami Sivananda

5.23 He who is able, while still here (in this world) to withstand, before the liberation from the body, the impulse born out of desire and anger -- he is a Yogi, he is a happy man. 

English translation by Swami Gambhirananda (on Sri Sankaracharya's Sanskrit Commentary) 5.23
yaḥ śaknōtī , one who can, is able to;
sōḍhuṅ, withstand;
iha eva, here itself, while alive;
prāk, before;
śarīravimōkṣaṇāt, departing from the body, till death-. Death is put as a limit because the impulse of desire and anger is certanily inevitable for a living person. For this impulse has got infinite sources. One should not relax until his death. That is the idea.
Kama, desire, is the hankering, thirst, with regard to a coveted object-of an earlier experience, and which is a source of pleasure-when it comes within the range of the senses, or is heard of or remembered.
And krodha, anger, is that repulsion one has against what are adverse to oneself and are sources of sorrow, when they are seen, heard of or remembered. That impulse (vēgaṅ) which has those desire and anger as its source (udbhava) is kāmakrōdhōdbhavaṅ vēgaṅ. The impulse arising from desire is a kind of mental agitation, and has the signs of horripilation, joyful eyes, face, etc. The impulse of anger has the signs of trembling of body, perspiration, bitting of lips, red eyes, etc. He who is able to withstand that impulse arising from desire and anger,
sah narah, that man; is
yuktah, a yogi; and
sukhi, is happy, in this world.

5:24 deal with What kind of a person, being established in Brahman, attains Brahman?

Arjuna said :Forgive me Lord for calling you a friend

Having seen the Divine form of Krishna in its full splendour, Arjuna, thought about the times when they were growing up and playing together.

सखेति मत्वा प्रसभं यदुक्तं , हे कृष्ण हे यादव हे सखेति।

अजानता महिमानं तवेदं , मया प्रमादात्प्रणयेन वापि।।11.41।।

sakhēti matvā prasabhaṅ yaduktaṅ

hē kṛṣṇa hē yādava hē sakhēti.

ajānatā mahimānaṅ tavēdaṅ

mayā pramādātpraṇayēna vāpi..11.41..
 

English translation by Swami Sivananda

11.41 Whatever I have presumptuously said from carelessness or love, addressing Thee as O Krishna! O Yadava! O Friend! regarding Thee merely as a friend, unknowing of this, Thy greatness.  

prasabhaṅ, rashly, slightingly; 

pramādāt through inadvertence, being in a distracted state of mind; 

vāpi, or even; 

praṇayēna , out of intimacy-itimacy is the familiarity arising out of love; whatever I have said because of that reason;

यच्चावहासार्थमसत्कृतोऽसि , विहारशय्यासनभोजनेषु।

एकोऽथवाप्यच्युत तत्समक्षं , तत्क्षामये त्वामहमप्रमेयम्।।11.42।।

yaccāvahāsārthamasatkṛtō.si

vihāraśayyāsanabhōjanēṣu.

ēkō.thavāpyacyuta tatsamakṣaṅ

tatkṣāmayē tvāmahamapramēyam..11.42

English translation by Swami Sivananda
11.42 In whatever way I may have insulted Thee for the sake of fun, while at play, reposing, sitting or at meals, when alone (with Thee), O Krishna, or in company -- that I implore Thee, immeasurable one, to forgive.

 

What if I can't do what you say?

What if I can't do what you say?

Sri Krishna answers in this in step-wise fashion:

The best of Bhakti yoga:

- Still your mind and intellect in me, and without doubt you will be united with forever. 12-8

मय्येव मन आधत्स्व मयि बुद्धिं निवेशय।
निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः।।12.8।।

 mayyēva mana ādhatsva mayi buddhiṅ nivēśaya.

nivasiṣyasi mayyēva ata ūrdhvaṅ na saṅśayaḥ..12.8..

English translation by Swami Gambhirananda

12.8 Fix the mind on Me alone; in Me alone rest the intellect. There is no doubt that hereafter you will dwell in Me alone. (For the sake of metre, eva and atah (in the second line of the verse) are not joined together (to form evatah).)

*** 

-but if you can not still your mind in me, learn to do it by regular practise (Meditation) .12-9

अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम्।
अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय।।12.9।।

atha cittaṅ samādhātuṅ na śaknōṣi mayi sthiram.

abhyāsayōgēna tatō māmicchāptuṅ dhanañjaya..12.9..

English translation by Swami Adidevananda

12.9 If now you are unable to focus your mind on Me, then seek to reach Me, O Arjuna, by the practice of repetition.

***

-If you are incapable of repeated practise to still your mind me- do service to me by working for my sake. 12-10

अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव।
मदर्थमपि कर्माणि कुर्वन् सिद्धिमवाप्स्यसि।।12.10।।

abhyāsē.pyasamarthō.si matkarmaparamō bhava.
madarthamapi karmāṇi kurvan siddhimavāpsyasi..12.10..

English translation by Swami Adidevananda
12.10 If you are incapable of even this practice of repetition, then devote yourself to My deeds (service). For even by working for My sake, you will attain perfection.

***

-If even doing service is not possible then taking refuge in me , renounce the fruits of every action 12-11

अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः।
सर्वकर्मफलत्यागं ततः कुरु यतात्मवान्।।12.11।।

athaitadapyaśaktō.si kartuṅ madyōgamāśritaḥ.

sarvakarmaphalatyāgaṅ tataḥ kuru yatātmavān..12.11..

English translation by Swami Adidevananda
12.11 If you are unable to do even this, i.e., taking refuge in My Yoga, then, with your self controlled, renounce the fruits of every action.

***

-because once you renounce the fruit of action- the peace follows. 12-12

श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते।

ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम्।।12.12।।

śrēyō hi jñānamabhyāsājjñānāddhyānaṅ viśiṣyatē.

dhyānātkarmaphalatyāgastyāgācchāntiranantaram..12.12..

English translation by Swami Adidevananda

12.12 Far better is knowledge of the self then the repeated practice (of remembrance of the Lord). Better is meditation than this knowledge; Better is renunciation of fruits of action than meditation. From such renunciation, peace ensues. 

Procastrination XVIII : 28; dirghasutri, दीर्घसूत्री

Even procastrination is "Tamasic"

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः।

विषादी दीर्घसूत्री च कर्ता तामस उच्यते।।18.28।।

ayuktaḥ prākṛtaḥ stabdhaḥ śaṭhō naiṣkṛtikō.lasaḥ.

viṣādī dīrghasūtrī ca kartā tāmasa ucyatē..18.28..

English translation by Swami Sivananda

18.28 Unsteady, vulgar, unbending, cheating, malicious, lazy, desponding and procrastinating -- such an agent is called Tamasic.

English translation by Swami Gambhirananda (on Sri Sankaracharya's Sanskrit Commentary)
18.28 The agent who is
ayuktah,अयुक्तः unsteady;
prakrtah,प्राकृतः naive, of very unrefined intelligence, like a child;
stabdhah,स्तब्धः unbending like a staff-he does not bend down to anyone;
sathah,शठ: deceitful, cunning, hiding his own powers;
naiskrtikah,नैष्कृत: wicked, given to destroying the livelihood of others;
alasah, अलसः lazy, not inclined even to his own duties;
visadi, विषादी morose, ever in a mood of dejection; and
dirghasutri, दीर्घसूत्री procrastinating, postponing duties for long, Ast. adds here, 'sarvada mandasvabhavah, always slow by nature'.-Tr. not accomplishing even in a month what is to be done today or tomorrow;-one who is such, he ucyate, is said to be;  
tamasah,तामस: possessed of tamas.