#BHAKTIGAANE #ShrimadBhagwadGeeta #GEETASHLOK #GEETAUPDESH #BHAGWATSHLOK #KRISHNAUPDESH
Lyrics Name:Shrimad Bhagwad Geeta
Album Name :Shrimad Bhgwad Geeta Mahakavya
File Size:4MB Time Duration :03:05:00
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च।
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव।।13.1।।
13.1 “Arjuna asked: My Lord! Who is God and what is Nature; what is Matter and what is the Self; what is that they call Wisdom, and what is it that is worth knowing? I wish to have this explained.
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः।।13.2।।
The Bhagavat said O son of Kunti ! This [physical] hody is called ‘Field’ [and decayer-cum-protector]; He, who sensitiezes it – His knowers call Him properly as ‘Field-sensitizer’.
Lord Shri Krishna replied: O Arjuna! The body of man is the playground of the Self; and That which knows the activities of Matter, sages call the Self.
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम।।13.3।।
O descendant of Bharata ! You should know Me to be also the Field-sensitizer in the Fields of all. The knowledge of the Field and the Field-sensitizer-that knowledge is [in fact] the understanding of Me.
I am the Omniscient self that abides in the playground of Matter; knowledge of Matter and of the all-knowing Self is wisdom.
तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत्।
स च यो यत्प्रभावश्च तत्समासेन मे श्रृणु।।13.4।।
What that Field is and of what nature it is; why it modifies, whence and what; and who he (the Field-sensitizer) is; and of what nature He is; listen to [all] that from Me collectively.
What is called Matter, of what it is composed, whence it came, and why it changes, what the Self is, and what Its power – this I will now briefly set forth.
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्।
. This has been sung many times by sages, and also has been clearly decided in the various Vedas in different contexts by means of [their] words that are suggestive of the Brahman (i.e. in the Upanisads) and are full of reasoning.
Seers have sung of It in various ways, in many hymns and sacred Vedic songs, weighty in thought and convincing in argument.
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः।।13.6।।
The [five] great elements, the Egotism. The Intellect, the Unmanifest, and also the ten organs and the one (organ and the) five objects of the sense-organs;
The five great fundamentals (earth, fire, air, water and ether), personality, intellect, the mysterious life force, the ten organs of perception and action, the mind and the five domains of sensation;
इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतनाधृतिः।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम्।।13.7।।
The desire, the hatred. the pleasure, the pain, the aggregate, the sensibility and the feeling of satisfaction (or self-?nd) : This, together with modification, is what is collectively called ‘the Field, together with modification’.
Desire, aversion, pleasure, pain, sympathy, vitality and the persistent clinging to life, these are in brief the constituents of changing Matter.
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः।।13.8।।
. Absence of pride; absence of hypocricy; harm-lessness; patience; uprightness; service to the preceptor; purity [of mind and body]; steadfastness; self-control;
Humility, sincerity, harmlessness, forgiveness, rectitude, service of the Master, purity, steadfastness, self-control;
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च।
. Absence of desire for sense-objects; and also absence of egotism; pondering over the evils of birth, death, old age, sickness and sorrow;
Renunciation of the delights of sense, absence of pride, right understanding of the painful problem of birth and death, of age and sickness;
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु।।13.10।।
Non-attachment; detachment towards [one’s] children, wives, houses and the like; and a constant eal-mindedness on the occurrence of the desirable and the undesirable things;
Indifference, non-attachment to sex, progeny or home, equanimity in good fortune and in bad;
मयि चानन्ययोगेन भक्ितरव्यभिचारिणी।
. And an unfailing devotion towards Me, with the Yoga of non-difference; resorting to solitary place; distaste for a crowd of people;
Unswerving devotion to Me, by concentration on Me and Me alone, a love for solitude, indifference to social life;
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोन्यथा।।13.12।।
Constancy in the Self-knowledge; and viewing things of knowing the Reality-all this is declared to be [conducive to or manifesting] true knowledge, and what is opposed to this is [conducive to or manifesting] wrong knowledge.
Constant yearning for the knowledge of Self, and pondering over the lessons of the great Truth – this is Wisdom, all else ignorance.
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते।।13.13।।
. I shall describe that which is to be known, by knowing which one attains freedom from death : beginningless is the Supreme Brahman; It is said to be neither existent nor non-existent.
I will speak to thee now of that great Truth which man ought to know, since by its means he will win immortal bliss – that which is without beginning, the Eternal Spirit which dwells in Me, neither with form, nor yet without it.
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति।।13.14।।
It has hands and feet of all, has eyes, heads and faces of all, has ears of all in the world; It remains enveloping all.
Everywhere are Its hands and Its feet; everywhere It has eyes that see, heads that think and mouths that speak; everywhere It listens; It dwells in all the worlds; It envelops them all.
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च।।13.15।।
It causes all the sense-alities to shine; [yet] It is without any sense-organ; It is unattached, yet all-supporting; It is free from the Strands, yet enjoys the Strands.
Beyond the senses, It yet shines through every sense perception. Bound to nothing, It yet sustains everything. Unaffected by the Qualities, It still enjoys them all.
बहिरन्तश्च भूतानामचरं चरमेव च।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्।।13.16।।
It is without and within every being and is unmoving and yet moving too; due to Its subtle nature It is incomprehensible; It exists far away, yet near It is.
It is within all beings, yet outside; motionless yet moving; too subtle to be perceived; far away yet always near.
अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च।।13.17।।
It remains undistinguished (common) in the distinguished [beings], and appears as if distinguished. It is to be known as the supporter of beings, and also as [their] swallower and orginator.
In all beings undivided, yet living in division, It is the upholder of all, Creator and Destroyer alike;
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्।।13.18।।
This is the Light even of [all] the lights, [and] is stated to be beyond darkness; It is to be known by [the above] knowledge; It is to be attained [only] by knowledge; and It distinctly remains in the heart of all.
It is the Light of lights, beyond the reach of darkness; the Wisdom, the only thing that is worth knowing or that wisdom can teach; the Presence in the hearts of all.
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते।।13.19।।
This field as well as the knowledge and what is to be known, all are mentioned collectively; clearly understanding this, My devotee becomes worthy of My state.
9 Thus I have told thee in brief what Matter is, and the Self worth realising and what is Wisdom. He who is devoted to Me knows; and assuredly he will enter into Me.
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान्।।13.20।।
. Both the Material Cause and the Soul too are beginningless, you should know this; you should also know that the modifications and Strands are born of the Material Cause.
Know thou further that Nature and God have no beginning; and that differences of character and quality have their origin in Nature only.
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते।।13.21।।
In creating [the process of] cause-and-effect, the Material Cause is said to be the basis; and in experiencing pleasure and pain, the Soul is said to be the basis.
Nature is the Law which generates cause and effect; God is the source of the enjoyment of all pleasure and pain.
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु।।13.22।।
For, the Soul, seated on the Material Cause, enjoys the Strands born of the Material Cause; His attachment to the Strands is the cause for his births in the good and evil wombs.
God dwelling in the heart of Nature experiences the Qualities which nature brings forth; and His affinity towards the Qualities is the reason for His living in a good or evil body.
उपद्रष्टाऽनुमन्ता च भर्ता भोक्ता महेश्वरः।
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः।।13.23।।
. The Supreme Soul in this [corporeal] body is called the Spectator, the Assentor, the Supporter, the Experiencer, the Mighty Lord and also the Supreme Self.
Thus in the body of man dwells the Supreme God; He who sees and permits, upholds and enjoys, the Highest God and the Highest Self.
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैःसह।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते।।13.24।।
He who knows, in this manner, the Soul and the Material Cause together with Strands-he is not born again, even though he behaves in different ways.
He who understands God and Nature along with her qualities, whatever be his condition in life, he comes not again to earth.
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना।
अन्ये सांख्येन योगेन कर्मयोगेन चापरे।।13.25।।
[However] by means of meditation, certain persons (Yogis) perceive the Self as the Self in the self (the heart etc.); others by the knowledge-Yoga; and others by the action-Yoga.
Some realise the Supreme by meditating, by its aid, on the Self within, others by pure reason, others by right action.
अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते।
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः।।13.26।।
. But others, who have no knowledge of this nature, listen from others and practise reflection [accordingly] they too, being devoted to what they have heard, do cross over death.
Others again, having no direct knowledge but only hearing from others, nevertheless worship, and they, too, if true to the teachings, cross the sea of death.
यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्।
Whatever living being is born, stationary or moving, you should know that all this has a close connection with the Field and the Field-sensitizer, O the best of the Bharatas !
Wherever life is seen in things movable or immovable, it is the joint product of Matter and Spirit.
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति।।13.28।।
Whosoever perceives the Supreme Lord as abiding and as non-perishing in all beings alike, while they perish – he perceives properly.
He who can see the Supreme Lord in all beings, the Imperishable amidst the perishable, he it is who really sees.
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्।
न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम्।।13.29।।
Whosoever, perceiving the Lord as abiding in all alike, does not harm the Self by the Self-he attains, on that account, the Supreme Goal.
Beholding the Lord in all things equally, his actions do not mar his spiritual life but lead him to the height of Bliss.
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः।
यः पश्यति तथाऽऽत्मानमकर्तारं स पश्यति।।13.30।।
Whosoever views all actions as being performed (or all objects as being created), indeed by the Material Cause itself and at the same time views his own Self as non-performer (or non-creator) – he veiws properly.
He who understands that it is only the Law of Nature that brings action to fruition, and that the Self never acts, alone knows the Truth.
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा।।13.31।।
When he perceives the [mutual] difference of beings as abiding in One, and its expansion from That alone, at that time he becomes the Brahman.
He who sees the diverse forms of life all rooted in One, and growing forth from Him, he shall indeed find the Absolute.
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते।।13.32।।
. Because This is beginningless, and because This has no alities, this Supreme Self is changeless and It neither acts, nor gets stained [by actions], even-though It dwells in the body, O son of Kunti !
The Supreme Spirit, O Prince, is without beginning, without Qualities and Imperishable, and though it be within the body, yet It does not act, nor is It affected by action.
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते।
सर्वत्रावस्थितो देहे तथाऽऽत्मा नोपलिप्यते।।13.33।।
Just as the all-pervading Ether is not stained because of its subtleness, in the same fashion the Self, abiding in the body everywhere, is not stained.
As space, though present everywhere, remains by reason of its subtlety unaffected, so the Self, though present in all forms, retains its purity unalloyed.
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत।।13.34।।
Just as a single sun illumines this entire world, so also the Lord-of-the-Field illumines the entire Field, O descendant of Bharata !
As the one Sun illuminates the whole earth, so the Lord illumines the whole universe.
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्।।13.35।।
Those who thus understand, with the knowledge-eye, the inner Soul of the Field and the Field-sensitizer and also the deliverance from the Material Cause of the elements-they attain the Supreme.
Those who with the eyes of wisdom thus see the difference between Matter and Spirit, and know how to liberate Life from the Law of Nature, they attain the Supreme.”