Shrimad Bhagwat Geeta Chapter-4 All Shlok

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Lyrics Name:Shrimad Bhagwat Geeta
Album Name :Shrimad Bhagwat Geeta Mahakavya
Published Year:2017
File Size:4MB Time Duration :03:05:00





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मूल श्लोकः
श्री भगवानुवाच
इमं विवस्वते योगं प्रोक्तवानहमव्ययम्।
विवस्वान् मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्।।4.1।।
The Bhagavat said This changeless Yoga I had properly taught thus to Vivasvat; Vivasvat correctly told it ot Manu; and Manu declared to Iksvaku.
“Lord Shri Krishna said: This imperishable philosophy I taught to Viwaswana, the founder of the Sun dynasty, Viwaswana gave it to Manu the lawgiver, and Manu to King Ikshwaku!

मूल श्लोकः
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः।
स कालेनेह महता योगो नष्टः परन्तप।।4.2।।
Thus the regal sages knew this, received in regualr succession. By the passage of long time, this Yoga has been however lost, O scorcher of enemies !
The Divine Kings knew it, for it was their tradition. Then, after a long time, at last it was forgotten.

मूल श्लोकः
स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम्।।4.3।।
The self-same ancient Yoga has been taught now by Me to you on the ground that you are My devotee and friend too. This is the highest secret.
It is the same ancient Path that I have now revealed to thee, since thou are My devotee and My friend. It is the supreme Secret.

मूल श्लोकः
अर्जुन उवाच
अपरं भवतो जन्म परं जन्म विवस्वतः।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति।।4.4।।
Arjuna said Your birth is later, [while] the birth of Vivasvat is earlier; how am then to understand that You had properly taught [him this] in the beginnig ?
Arjuna asked: My Lord! Viwaswana was born before Thee; how then canst Thou have revealed it to him?

मूल श्लोकः
श्री भगवानुवाच
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप।।4.5।।
The Bhagavat said O Arjuna, many births of Mine, as well as of yours have passed. All of them I do know, but you do not, O scorcher of foes !
Lord Shri Krishna replied: I have been born again and again, from time to time; thou too,O Arjuna! My births are known to Me, but thou knowest not thine.

मूल श्लोकः
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्।
प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया।।4.6।।
Though [I am] unborn and the changeless Self; though I am the the Lord of [all] beings; yet presiding over My own nature I take birth by My own Trick-of-illusion.
have no beginning. Though I am imperishable, as well as Lord of all that exists, yet by My
own will and power do I manifest Myself.

मूल श्लोकः
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।
अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्।।4.7।।
For, whenever there is a decay of righteousness and the rise of unrighteousness, then, O descendant of Bharata, I send forth (or create) that is which the Self is unimportant.

मूल श्लोकः
परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्मसंस्थापनार्थाय संभवामि युगे युगे।।4.8।।
For the protection of the good people, and for the destruction of evil-doers, and for the purpose of firmly establishing righteousness, I take birth in every age.
To protect the righteous, to destroy the wicked and to establish the kingdom of God, I am reborn from age to age.

मूल श्लोकः
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन।।4.9।।
He who thus knows truly the divine birth and actions of Mine does not get rirth after casting off the body. He attains Me, O Arjuna.
He who realises the divine truth concerning My birth and life is not born again; and when he leaves his body, he becomes one with Me.

मूल श्लोकः
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः।
बहवो ज्ञानतपसा पूता मद्भावमागताः।।4.10।।
Many persons, who are free from passion, fear and anger; are full of Me; take refuge in Me; and have become pure by the austerity of wisdom-they have come to My being.
Many have merged their existences in Mine, being freed from desire, fear and anger, filled always with Me and purified by the illuminating flame of self-abnegation.

मूल श्लोकः
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।।4.11।।
The way in which men resort to Me, in the same way I favour them. O son of Prtha, all sorts of men follow the path of Mine.
Howsoever men try to worship Me, so do I welcome them. By whatever path they travel, it leads to Me at last.

मूल श्लोकः
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा।।4.12।।
Those, who are desirous of success of their actions, perform sacrifices intending the deities. For, the success born of [ritualistic] actions is ick in the world of men
Those who look for success, worship the Powers; and in this world their actions bear immediate fruit.

मूल श्लोकः
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्।।4.13।।
The four-fold caste-structure has been created by Me, according to the division of [their respective] alities and actions. Though I am the creator of this, know Me as a changeless non-creator.
The four divisions of society (the wise, the soldier, the merchant, the labourer) were created by Me, according to the natural distribution of Qualities and instincts. I am the author of them, though I Myself do no action, and am changeless.

मूल श्लोकः
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा।
इति मां योऽभिजानाति कर्मभिर्न स बध्यते।।4.14।।
Actions do not stain Me; nor do I have a desire for the fruits [of actions] also. Whosoever comprehends Me as such, he is not bound by actions.
My actions do not fetter Me, nor do I desire anything that they can bring. He who thus realises Me is not enslaved by action.

मूल श्लोकः
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम्।।4.15।।
. Realizing in this fashion, action had been under-taken also by ancient seekers of salvation. Hence, you too should perform, by all means, the more ancient action that had been performed by the ancients.
In the light of wisdom, our ancestors, who sought deliverance, performed their acts. Act thou also, as did our fathers of old.

मूल श्लोकः

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्।।4.16।।
Even the wise are perplexed about what is action and what is non-action; I shall preperly teach you the action, by knowing which you shall be freed from evil.
What is action and what is inaction? It is a question which has bewildered the wise. But I will declare unto thee the philosophy of action, and knowing it, thou shalt be free from evil.

मूल श्लोकः
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः।।4.17।।
Something has got to be understand of [good] action also; and something is to be understood of the wrong action; and something is to be understood of non-action. Difficult is to comprehend the way of action.
It is necessary to consider what is right action, what is wrong action, and what is inaction, for mysterious is the law of action.

मूल श्लोकः
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः।
स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत्।।4.18।।
He, who finds non-action in the action, and action in the non-action, is an intelligent one, among men and is said to be a performer or destroyer of all actions.
He who can see inaction in action, and action in inaction, is the wisest among men. He is a saint, even though he still acts.

मूल श्लोकः
यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः।।4.19।।
He, whose every exertion is devoid of intention for the desirable objects, and whose actions are burnt up by the fire of wisdom-him the wise call a man of learning.
The wise call him a sage, for whatever he undertakes is free from the motive of desire, and his deeds are purified by the fire of Wisdom.

मूल श्लोकः
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः।।4.20।।
By abandoning attachment for fruits of actions, remaining ever content and depending on nothing, that person, even though he is engaged in action, does not at all perform anything.
Having surrendered all claim to the results of his actions, always contented and independent, in reality he does nothing, even though he is apparently acting

मूल श्लोकः
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्।।4.21।।
Being rid of cravings, having mind and self (body) all controlled, abandoning all sense of possession, and performing exclusively bodily action, he does not incur any sin.
Expecting nothing, his mind and personality controlled, without greed, doing bodily actions only; though he acts, yet he remains untainted.

मूल श्लोकः
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते।।4.22।।
Remaining contended wiht the gain brought by chance, transcending the dualities (pairs of opposites), entertaining no jealously, and remaning eal in success and in failure, he does not get bound, even when he acts.
Content with what comes to him without effort of his own, mounting above the pairs of opposites, free from envy, his mind balanced both in success and failure; though he acts, yet the consequences do not bind him.

मूल श्लोकः
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते।।4.23।।
The action gets dissolved completely in the case of the person who undertakes it for the sake of sacrifice; who is rid of attachment and is freed; and who has his mind fixed in wisdom.
He who is without attachment, free, his mind centered in wisdom, his actions, being done as a sacrifice, leave no trace behind.

मूल श्लोकः
ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम्।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना।।4.24।।
The Brahman-oblation that is to be offered ot the Brahman, is poured into the Brahman-fire by the Brahman; it is nothing but the Brahman that is to be attained by him whose deep contemplation is the [said] Brahman-action.
For him, the sacrifice itself is the Spirit; the Spirit and the oblation are one; it is the Spirit Itself which is sacrificed in Its own fire, and the man even in action is united with God, since while performing his act, his mind never ceases to be fixed on Him.

मूल श्लोकः
दैवमेवापरे यज्ञं योगिनः पर्युपासते।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति।।4.25।।
Certain other men of Yoga are completely devoted to yajna, connected with the devas and offer that yajna, simply as a yajna, into the insatiable fire of the Brahman.
Some sages sacrifice to the Powers; others offer themselves on the alter of the Eternal.

मूल श्लोकः
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति।।4.26।।
[Yet] others offer the sense-organs like sense-of-hearing and the rest into the fiires of [their] restrainer; others offer the objects like sound and the rest into the fires of the sense-organs.
Some sacrifice their physical senses in the fire of self-control; others offer up their contact with external objects in the sacrificial fire of their senses.

मूल श्लोकः
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते।।4.27।।
Some others offer all actions of their sense-organs and the actions of their life-breath into the fire of Yoga of the self control, set ablaze by wisdom.
Other again sacrifice their activities and their vitality in the Spiritual fire of self-abnegation, kindled by wisdom.

मूल श्लोकः
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः।।4.28।।
[These] are [respectively] the performs of sacrifices with material objects, the performers of sacrifices with penance, and the performers of sacrifices with Yoga. Likewise [there are] yet other ascetics with rigid vows whose sacrifices are the svadhyaya-knowledge.
And yet others offer as their sacrifice wealth, austerities and meditation. Monks wedded to their vows renounce their scriptural learning and even their spiritual powers.

मूल श्लोकः
अपाने जुह्वति प्राण प्राणेऽपानं तथाऽपरे।
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः।।4.29।।
[Some sages] offer the prana into the apana; like-wise others offer the apana into the prana. Having controlled both the courses of the prana and apana, the same sages, with their desire fulfilled by the above activities, and with their food restricted, offer the pranas into pranas. All these persons know what sacrifices are and have their sins destroyed by sacrifices.
There are some who practise control of the Vital Energy and govern the subtle forces of Prana and Apana, thereby sacrificing their Prana unto Apana, or their Apana unto Prana.

मूल श्लोकः
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः।।4.30।।
[Some sages] offer the prana into the apana; like-wise others offer the apana into the prana. Having controlled both the courses of the prana and apana, the same sages, with their desire fulfilled by the above activities, and with their food restricted, offer the pranas into pranas. All these persons know what sacrifices are and have their sins destroyed by sacrifices.
Others, controlling their diet, sacrifice their worldly life to the spiritual fire. All understand the principal of sacrifice, and by its means their sins are washed away.

मूल श्लोकः
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्।
नायं लोकोऽस्त्ययज्ञस्य कुतो़ऽन्यः कुरुसत्तम।।4.31।।
The eaters of the sacrifice-ordained (or sacrificial remnant) nectar, attain the eternal Brahman. [Even] this world is not for a non-sacrificer, how can there be the other ? O best of the Kurus !
Tasting the nectar of immortality, as the reward of sacrifice, they reach the Eternal. This world is not for those who refuse to sacrifice; much less the other world

मूल श्लोकः
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे।।4.32।।
Thus, sacrifices of many varieties have been elaborated in the mouth of the Brahman. Know them all as having sprung from actions. By knowing thus you shall be liberated.
In this way other sacrifices too may be undergone for the Spirit’s sake. Know thou that they all depend on action. Knowing this, thou shalt be free.

मूल श्लोकः
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते।।4.33।।
The sacrifice by knowledge is superior to the sacrifice by material. O son of Prtha, scorcher of foes ! All actions, leaving no bit, meet their total end in knowledge.
The sacrifice of wisdom is superior to any material sacrifice, for, O Arjuna, the climax of action is always Realisation.

मूल श्लोकः
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः।।4.34।।
This you should learn [from those, endowed with knowledge], by prostration, by iniry and by service [all offered to them]; those who are endowed with knowledge and are capable of showing the truth will give you the truth nearby;
This shalt thou learn by prostrating thyself at the Master’s feet, by questioning Him and by serving Him. The wise who have realised the Truth will teach thee wisdom.

मूल श्लोकः
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि।।4.35।।
By knowing which you shall not get deluded once again in this manner, O son of Pandu; and by which means you shall see all beings without exception in [your] Self i.e., in Me.
Having known That, thou shalt never again be confounded; and, O Arjuna, by the power of that wisdom, thou shalt see all these people as if they were thine own Self, and therefore as Me.

मूल श्लोकः
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः।
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि।।4.36।।
Even if you are the highest sinner amongst all sinners, you shall cross over [the ocean of] all the sin just by the boat of knowledge.
Be thou the greatest of sinners, yet thou shalt cross over all sin by the ferryboat of wisdom

मूल श्लोकः
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन।
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा।।4.37।।
Just as the fire, well inflamed, reduces the fuels to ashes, so also the fire of knowledge reduces all actions to ashes.
As the kindled fire consumes the fuel, so, O Arjuna, in the flame of wisdom the embers of action are burnt to ashes.

मूल श्लोकः
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति।।4.38।।
In this world there exists no purifier comparabel to knowledge. One who becomes perfect in Yoga finds this, on his own accord, in his Self in course of time.
There is nothing in the world so purifying as wisdom; and he who is a perfect saint finds that at last in his own Self.

मूल श्लोकः
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति।।4.39।।
He, who has faith, gains knowledge, if he is solely intending upon it and has his sense-organs well-controlled; having gained the knowledge, he attains, before long, the Peace Supreme.
He who is full of faith attains wisdom, and he too who can control his senses, having attained that wisdom, he shall ere long attain Supreme Peace.

मूल श्लोकः
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति।
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः।।4.40।।
But he, who is ignorant and has no faith, perishes, with his self (mind) full of doubts. Neither this world nor the other, nor happiness is for a person, who is by nature is full of doubts.
But the ignorant man, and he who has no faith, and the sceptic are lost. Neither in this world nor elsewhere is there any happiness in store for him who always doubts.

मूल श्लोकः
योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम्।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय।।4.41।।
O Dhananjaya ! Actions do not bind him who has renounced [all] actions through Yoga; who has cut off his doubts by the sword of knowledge; and who is a master of his own self.
But the man who has renounced his action for meditation, who has cleft his doubt in twain by the sword of wisdom, who remains always enthroned in his Self, is not bound by his acts.

मूल श्लोकः
तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनाऽऽत्मनः।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत।।4.42।।
Therefore, thus cutting off, by means of knowledge-sword, the doubt that has sprung from ignornace and exists in [your] heart, practise the Yoga ! Stand up ! O descendant of Bharata !
Therefore, cleaving asunder with the sword of wisdom the doubts of the heart, which thine own ignorance has engendered, follow the Path of Wisdom and arise!”



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