#BHAKTIGAANE #ShrimadBhagwadGeeta #GEETAUPDESH #GEETASHLOK
Lyrics Name:Shrimad Bhagwad Geeta
Album Name :Shrimad Bhgwad Geeta Mahakavya
Published Year:2017
File Size:4MB Time Duration :03:05:00
मूल श्लोकः
अर्जुन उवाच
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन।
तत्किं कर्मणि घोरे मां नियोजयसि केशव।।3.1।।
Arjuna said O Janardana, if knowledg is held to be superior to action by You, then why do You engage me in action that is terrible, O Kesava ?
“Arjuna questioned: My Lord! If Wisdom is above action, why dost Thou advise me to engage in this terrible fight?
मूल श्लोकः
अर्जुन उवाच
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन।
तत्किं कर्मणि घोरे मां नियोजयसि केशव।।3.2।।
Arjuna said O Janardana, if knowledg is held to be superior to action by You, then why do You engage me in action that is terrible, O Kesava ?
“Arjuna questioned: My Lord! If Wisdom is above action, why dost Thou advise me to engage in this terrible fight?
मूल श्लोकः
श्री भगवानुवाच
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ।
ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम्।।3.3।।
The Bhagavat said The two-fold path in this world-[the one] with Yoga of knowledge for men of reflection [and the other] with Yoga of action for men of Yoga-has been declared to be one by Me formerly, O sinless one !
Lord Shri Krishna replied: In this world, as I have said, there is a twofold path, O Sinless One! There is the Path of Wisdom for those who meditate, and the Path of Action for those who work
मूल श्लोकः
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते।
न च संन्यसनादेव सिद्धिं समधिगच्छति।।3.4।।
. A person attains actionlessness not [just] by non-commencement of actions; and not just by renunciation, he attains success (emancipation).
No man can attain freedom from activity by refraining from action; nor can he reach perfection by merely refusing to act.
मूल श्लोकः
न हि कश्िचत्क्षणमपि जातु तिष्ठत्यकर्मकृत्।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः।।3.5।।
For, no one can ever remain, even for a moment, as a non-performer of action; because everyone, being not master of himself, is forced to perform action by the Strands born of the Prakrti (Material cause)
He cannot even for a moment remain really inactive, for the Qualities of Nature will compel him to act whether he will or no.
मूल श्लोकः
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्।
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते।।3.6।।
Controlling organs of actions, whosoever sits with his mind, pondering over the sense objects-that person is a man of deluded soul and [he] is called a man of deluded action.
He who remains motionless, refusing to act, but all the while brooding over sensuous object, that deluded soul is simply a hypocrite.
मूल श्लोकः
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते।।3.7।।
But, controlling sense-organs by mind, whosoever undertakes the Yoga of action with the action-senses he, the detached one, is superior [to others], O Arjuna !
But, O Arjuna! All honour to him whose mind controls his senses, for he is thereby beginning to practise Karma-Yoga, the Path of Right Action, keeping himself always unattached.
मूल श्लोकः
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते।।3.7।।
But, controlling sense-organs by mind, whosoever undertakes the Yoga of action with the action-senses he, the detached one, is superior [to others], O Arjuna !
But, O Arjuna! All honour to him whose mind controls his senses, for he is thereby beginning to practise Karma-Yoga, the Path of Right Action, keeping himself always unattached.
मूल श्लोकः
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।
तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर।।3.9।।
. The world is fettered by action which is other than the Yajnartha action; hence, O son of Kunti, being freed from attachment, you most properly perform Yajnartha action.
In this world people are fettered by action, unless it is performed as a sacrifice. Therefore, O Arjuna, let thy acts be done without attachment, as sacrifice only.
मूल श्लोकः
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्।।3.10।।
Having created creatures formerly [at the time of creation] together with necessary action, the Lord of creatures declared : ‘By means of this, you shalll propagate yourselves; and let this be your wish-fulfilling-cow.’
In the beginning, when God created all beings by the sacrifice of Himself, He said unto them: Through sacrifice you can procreate, and it shall satisfy all your desires.
मूल श्लोकः
देवान्भावयतानेन ते देवा भावयन्तु वः।
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ।।3.11।।
.With this you must gratify the devas and let the devas gratify you; [thus] gratifying one another, you shall attain the highest good.’
Worship the Powers of Nature thereby, and let them nourish you in return; thus supporting each other, you shall attain your highest welfare.
मूल श्लोकः
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः।।3.12।।
The devas, gratified with necessary action will grant you the things sacrificed. [Hence] whosoever enjoys their gifts without offering them to these devas-he is surely a thief.
For, fed, on sacrifice, nature will give you all the enjoyment you can desire. But he who enjoys what she gives without returning is, indeed, a robber.’
मूल श्लोकः
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्।।3.13।।
The righteous persons, who eat the remnants (objects enjoined) of the actions to be performed necessarily, are freed from all sins. But those who cook, intending their own selves, are sinners and eat sin.
The sages who enjoy the food that remains after the sacrifice is made are freed from all sin; but the selfish who spread their feast only for themselves feed on sin only.
मूल श्लोकः
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः।।3.14।।
From food arise the things that are born; from the rain-cloud the food arises; from the sacrifice the rain-cloud arises; the sacrifices arises from action;
All creatures are the product of food, food is the product of rain, rain comes by sacrifice, and sacrifice is the noblest form of action.
मूल श्लोकः
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः।।3.14।।
From food arise the things that are born; from the rain-cloud the food arises; from the sacrifice the rain-cloud arises; the sacrifices arises from action;
All creatures are the product of food, food is the product of rain, rain comes by sacrifice, and sacrifice is the noblest form of action.
मूल श्लोकः
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति।।3.16।।
Whosoever does not roll forward the wheel, thus set in motion in this world, he is a man of sinful life rejoicing in the senses; and he lives in vain, O son of Prtha !
Thus he who does not help the revolving wheel of sacrifice, but instead leads a sinful life, rejoicing in the gratification of his senses, O Arjuna, he breathes in vain
मूल श्लोकः
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः।
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते।।3.17।।
But the man, who simply rejoices in the Self; and who is satisfied in the Self; and who delights in the Self alone-there exists no action for him to be performed.
On the other hand, the soul who meditates on the Self is content to serve the Self and rests satisfied within the Self; there remains nothing more for him to accomplish
मूल श्लोकः
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन।
न चास्य सर्वभूतेषु कश्िचदर्थव्यपाश्रयः।।3.18।।
No purpose is served for him by what he has done or by what he has not done. For him there is hardly any dependenc on any purpose among all beings.
He has nothing to gain by the performance or non-performance of action. His welfare depends not on any contribution that an earthly creature can make.
मूल श्लोकः
तस्मादसक्तः सततं कार्यं कर्म समाचर।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः।।3.19।।
. Therefore, unattached always, you should perform action that is to be performed; for, the person, performing action without attachment, attains the Supreme.
Therefore do thy duty perfectly, without care for the results, for he who does his duty disinterestedly attains the Supreme.
मूल श्लोकः
कर्मणैव हि संसिद्धिमास्थिता जनकादयः।
लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि।।3.20।।
It was by action alone that Janaka and others had attained emancipation. Further, at least having regard to hold the world (the society) together you should act.
King Janaka and others attained perfection through action alone. Even for the sake of enlightening the world, it is thy duty to act;
मूल श्लोकः
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते।।3.21।।
Whatsoever a great man does, other commoners do the same; whatever standard he sets up, the world follows that.
For whatever a great man does, others imitate. People conform to the standard which he has set
मूल श्लोकः
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि।।3.22।।
O son of Prtha ! For Me, in the three worlds there is nothing that must be done; nor is there any thing unattained [so far] to be attained; and yet I exert in action.
There is nothing in this universe, O Arjuna, that I am compelled to do, nor anything for Me to attain; yet I am persistently active.
मूल श्लोकः
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।।3.23।।
For, if I were ever not at work unwearied, all men would follow My path, O son of Prtha !
For were I not to act without ceasing, O prince, people would be glad to do likewise.
मूल श्लोकः
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्।
सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः।।3.24।।
These worlds would perish if I were not to perform action; and I would be a cause of confusion; I would destroy these people.
And if I were to refrain from action, the human race would be ruined; I should lead the world to chaos, and destruction would follow.
मूल श्लोकः
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत।
कुर्याद्विद्वांस्तथासक्तश्िचकीर्षुर्लोकसंग्रहम्।।3.25।।
[Therefore] just as the unwise persons, being attached to action, do, O son of Prtha, so the wise should perform, [But] being unattached and desiring to hold the world together.
As the ignorant act, because of their fondness for action, so should the wise act without such attachment, fixing their eyes, O Arjuna, only on the welfare of the world.
मूल श्लोकः
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्।
जोषयेत्सर्वकर्माणि विद्वान् युक्तः समाचरन्।।3.26।।
Let the wise master of Yoga fulfil (or destroy) all actions by performing them all, and let him not creat any disturbance in the mind of the ingnorant persons attached to action.
But a wise man should not perturb the minds of the ignorant, who are attached to action; let him perform his own actions in the right spirit, with concentration on Me, thus inspiring all to do the same.
मूल श्लोकः
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।
अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते।।3.27।।
The actions are performed part by part, by the Strands of the Prakrti; [yet] the person, having his self (mind) deluded with egoity, imagines ‘I am [alone] the doer’.
Action is the product of the Qualities inherent in Nature. It is only the ignorant man who, misled by personal egotism, says: I am the doer.’
मूल श्लोकः
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते।।3.28।।
But, O mighty-armed one, the knower of the real nature of the divisions of the Strands and of their [respective] divisions of work, realises : ‘The Strands are at their [respective] purposes’ And hence he is not attached.
But he, O Mighty One, who understands correctly the relation of the Qualities to action, is not attached to the act for he perceives that it is merely the action and reaction of the Qualities among themselves.
मूल श्लोकः
प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्।।3.29।।
Men, completely deluded by the Strands of the Prakrti, are attached to the actions of the Strands. Man, who know fully, should not confuse them, the dullard, who do not know fully.
Those who do not understand the Qualities are interested in the act. Still, the wise man who knows the truth should not disturb the mind of him who does not.
मूल श्लोकः
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।।3.30।।
Renouncing all actions in Me, with mind that concentrates on the Self; being free from the act of reesting and from the sense of possession; and [conseently being free from [mental] fever; you should fight.
Therefore, surrende
ring thy actions unto Me, thy thoughts concentrated on the Absolute, free from selfishness and without anticipation of reward, with mind devoid of excitement, begin thou to fight.
मूल श्लोकः
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः।।3.31।।
Those who constantly follow this doctrine of Mine-such men, with faith and without finding fault [in it], are freed from [the results of] all actions.
Those who always act in accordance with My precepts, firm in faith and without cavilling, they too are freed from the bondage of action.
मूल श्लोकः
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः।।3.32।।
But those who, finding fault, do not follow this doctrine of Mine-be sure that these men to be highly deluded in all [branches of] knowledge and to be lost and brainless.
But they who ridicule My word and do not keep it, are ignorant, devoid of wisdom and blind. They seek but their own destruction.
मूल श्लोकः
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि।
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति।।3.33।।
Even a man of knowledge acts in conformity to his own Prakrti, the elements go [back] to the Prakrti; [and] what will the restraint avail ?
Even the wise man acts in character with his nature; indeed, all creatures act according to their natures. What is the use of compulsion then?
मूल श्लोकः
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ।।3.34।।
3.34. [For a man of worldly life] there are likes and dislikes clearly fixed with regard to the objects of each of his sense organs. These are the obstacles for him. [The wise] would not come under the control of these.
3.34 The love and hate which are aroused by the objects of sense arise from Nature; do not yield to them. They only obstruct the path.
मूल श्लोकः
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः।।3.35।।
Better is one’s own duty, [though] it lacks in merit, than the well-performed duty of another; better is the ruin in one’s own duty than the good fortune from another’s duty.
It is better to do thine own duty, however lacking in merit, than to do that of another, even though efficiently. It is better to die doing one’s own duty, for to do the duty of another is fraught with danger.
मूल श्लोकः
अर्जुन उवाच
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः।।3.36।।
Arjuna said Then, induced by what, does this person [of the world] commit sin-eventhough he does not desire it-as if instigated by a force, overpowering [him] ?
Arjuna asked: My Lord! Tell me, what is it that drives a man to sin, even against his will and as if by compulsion?
मूल श्लोकः
श्री भगवानुवाच
काम एष क्रोध एष रजोगुणसमुद्भवः।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्।।3.37।।
The Bhagavat said This desire, this wrath, born of the Rajas-Strand, is a swallower of festival [and] a mighty bestower of sins. Know this to be the enemy here.
Lord Shri Krishna: It is desire, it is aversion, born of passion. Desire consumes and corrupts everything. It is man’s greatest enemy.
मूल श्लोकः
धूमेनाव्रियते वह्निर्यथाऽऽदर्शो मलेन च।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्।।3.38।।
As the fire is concealed by smoke and a mirror by dirt, and as the embryo is concealed by membrance-cover, so He is concealed by this (foe).
As fire is shrouded in smoke, a mirror by dust and a child by the womb, so is the universe enveloped in desire.
मूल श्लोकः
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च।।3.39।।
O son of Kunti ! The knowledge of the wise is concealed by this eternal foe, which looks like a desired one, and which is the fire insatiable.
It is the wise man’s constant enemy; it tarnishes the face of wisdom. It is as insatiable as a flame of fire.
मूल श्लोकः
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्।।3.40।।
It basis is said to be the sense-organs, the mind and the intellect. With these it deludes the embodied by concealing knowledge.
It works through the senses, the mind and the reason; and with their help destroys wisdom and confounds the soul.
मूल श्लोकः
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ।
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्।।3.41।।
Therefore, O best among the Bharatas, by controlling completely the sense-organs in the beginning [itself], you must avoid this sinful one, destroying the knowledge-action.
Therefore, O Arjuna, first control thy senses and then slay desire, for it is full of sin, and is the destroyer of knowledge and of wisdom.
मूल श्लोकः
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः।।3.42।।
Different are the sense-organs [from their objects], they say; from the sense-organs different is the mind; from the mind too the intellect is different; what is different from the intellect is That (Self).
It is said that the senses are powerful. But beyond the senses is the mind, beyond the mind is the intellect, and beyond and greater than intellect is He
मूल श्लोकः
एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना।
जहि शत्रुं महाबाहो कामरूपं दुरासदम्।।3.43।।
Thus being conscious : ‘That is different from the intellect’; and steadying the self with the self; kill the foe that is of the form of desire and that is hard to approach.
Thus, O Mighty-in-Arms, knowing Him to be beyond the intellect and, by His help, subduing thy personal egotism, kill thine enemy, Desire, extremely difficult though it be.”
