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Lyrics Name:Shrimad Bhagwat Geeta
Album Name :Shrimad Bhgwad Geeta Mahakavya
File Size:4MB Time Duration :03:05:00
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः।।6.1।।
The Bhagavat said He who performs his bounden action, not depending on its fruit, in the man of renunciation and also the man of Yoga ! and not he, who remains [simply] without his fires and actions [is a Samnyasin or a Yogin
“Lord Shri Krishna said: He who acts because it is his duty, not thinking of the consequences, is really spiritual and a true ascetic; and not he who merely observes rituals or who shuns all action.
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव।
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन।।6.2।।
What [the learned] call renunciation, O son of Pandu, know that to be [the same as] the Yoga. For without renouncing intention [for fruit], one does not become a man of Yoga.
O Arjuna! Renunciation is in fact what is called Right Action. No one can become spiritual who has not renounced all desire.
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते।
योगारूढस्य तस्यैव शमः कारणमुच्यते।।6.3।।
For a sage, who is desirous of mounting upon the Yoga, action is said to be the cause; for the same [sage], when he has mounted upon the Yoga, ietude is said to be the cause.
For the sage who seeks the heights of spiritual meditation, practice is the only method, and when he has attained them, he must maintain himself there by continual self-control.
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते।
When, a person indulges himself neither in what is desired by the senses nor in the actions [for it], then [alone], being a man renouncing all intentions, he is said to have mounted on the Yoga.
When a man renounces even the thought of initiating action, when he is not interested in sense objects or any results which may flow from his acts, then in truth he understands spirituality.
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः।।6.5।।
Let a person lift the Self by self and let him not depress the Self. For, the self alone is the friend of the Self and self alone is the foe of the Self.
Let him seek liberation by the help of his Highest Self, and let him never disgrace his own Self. For that Self is his only friend; yet it may also be his enemy.
बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्।।6.6।।
. The self is the friend of that Self by Which the self has been verily subdued; but [in the case of] a person with an unsubdued self, the self alone would abide in enmity like an enemy.
To him who has conquered his lower nature by Its help, the Self is a friend, but to him who has not done so, It is an enemy.
जितात्मनः प्रशान्तस्य परमात्मा समाहितः।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः।।6.7।।
The thinking of the person, with subdued mind and [hence] with complete calmness, remains in eilibrium in the case of others and of himself, in cold and heat, in pleasure and pain, like-wise in honour and dishonour.
The Self of him who is self-controlled, and has attained peace is equally unmoved by heat or cold, pleasure or pain, honour or dishonour.
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः।
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः।।6.8।।
He, whose self (mind) is satisfied with knowledge and with what consists of varied thoughts; who remains peak-like and has completely subdued his sense organs; and to whom a clod, a stone and a piece of gold are the same-that man of Yoga is called a master of Yoga.
He who desires nothing but wisdom and spiritual insight, who has conquered his senses and who looks with the same eye upon a lump of earth, a stone or fine gold, is a real saint
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते।।6.9।।
He whose mind is eal in the case of the friend, companion, enemy, the indifferent one, the one who remains in the middle, the foe, the relative, the righteous and also the sinful-he excells [all].
He looks impartially on all – lover, friend or foe; indifferent or hostile; alien or relative; virtuous or sinful.
योगी युञ्जीत सततमात्मानं रहसि स्थितः।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः।।6.10।।
Let the man of Yoga yoke always the self (mind) by remaining alone in a lonely place, with his mind and self (body) controlled, without desire and without the sense of possession.
Let the student of spirituality try unceasingly to concentrate his mind; Let him live in seclusion, absolutely alone, with mind and personality controlled, free from desire and without possessions.
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः।
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्।।6.11।।
Setting up in a clean place his own [suitable] firm seat which is predominantly of cloth, skin and kusa-grass, and which, is neither too high nor too low for him;
Having chosen a holy place, let him sit in a firm posture on a seat, neither too high nor too low, and covered with a grass mat, a deer skin and a cloth.
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः।
Sitting there on the seat and making the mind single-pointed, let him, with the activities of his mind and senses subdued, practise Yoga for self-purification.
Seated thus, his mind concentrated, its functions controlled and his senses governed, let him practise meditation for the purification of his lower nature.
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः।
संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्।।6.13।।
Holding the body, the head and the neck erect and motionless; remaining firm; looking properly at his own nose-tip; and not looking at [different] directions;
Let him hold body, head and neck erect, motionless and steady; let him look fixedly at the tip of his nose, turning neither to the right nor to the left.
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः।।6.14।।
Being calm-minded, fearless, firm in the vow of celibacy; controlling mind fully; let the master of Yoga remain, fixing his mind in Me and having Me [alone] as his supreme goal.
With peace in his heart and nor fear, observing the vow of celibacy, with mind controlled and fixed on Me, let the student lose himself in contemplation of Me.
युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति।।6.15।।
Yoking his self (mind) incessantly in this manner, My devotee, with mind not attached to anything else, realises peace which culminates in the nirvana and is in the form of ending in Me.
Thus keeping his mind always in communion with Me, and with his thoughts subdued, he shall attain that Peace which is mine and which will lead him to liberation at last.
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन।।6.16।।
Yoga is neither for him who eats too much; nor for him who totally abstains from eating; nor for him who is prone to sleep too much; and nor for him who keeps awake too much.
Meditation is not for him who eats too much, not for him who eats not at all; not for him who is overmuch addicted to sleep, not for him who is always awake.
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा।।6.17।।
The Yoga becomes a misery-killer for him whose effort for food is appropriate, exertion in activities is proper, and sleep and waking are proportionate.
But for him who regulates his food and recreation, who is balanced in action, in sleep and in waking, it shall dispel all unhappiness.
यदा विनियतं चित्तमात्मन्येवावतिष्ठते।
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा।।6.18।।
When [his] well-controlled mind gets established in nothing but the Self and he is free from craving for any desired object-at that time his is called a master of Yoga.
When the mind, completely controlled, is centered in the Self, and free from all earthly desires, then is the man truly spiritual.
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता।
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः।।6.19।।
‘Just as a lamp in the windless place does not shake’ – This simile is recalled in the case of the man of Yoga, with subdued mind, practising the Yoga in the Self.
The wise man who has conquered his mind and is absorbed in the Self is as a lamp which does not flicker, since it stands sheltered from every wind.
यत्रोपरमते चित्तं निरुद्धं योगसेवया।
यत्र चैवात्मनाऽऽत्मानं पश्यन्नात्मनि तुष्यति।।6.20।।
Where the mind, well-restrained through Yoga-practice, remains iet; again where, observing, by the self, nothing but the Self, he (Yogi) is satisfied in the Self;
There, where the whole nature is seen in the light of the Self, where the man abides within his Self and is satisfied there, its functions restrained by its union with the Divine, the mind finds rest.
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः।।6.21।।
Where he realises that limitless Bliss Which is to be grasped by intellect and is beyond sences; remaining Where he does not stir out from the Reality;
When he enjoys the Bliss which passes sense, and which only the Pure Intellect can grasp, when he comes to rest within his own highest Self, never again will he stray from reality.
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः।
यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते।।6.22।।
And having attained Which, he does not think of any other gain as superior to That; being established in Which he is not shaken much by misery, however powerful that may be;
Finding That, he will realise that there is no possession so precious. And when once established here, no calamity can disturb him.
तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा।।6.23।।
That he would realise to be the cause for [his] cessation of [his] contact with misery and to be the one made known by Yoga. With determination That is to be yoked in Yoga by a person of undepressed mind (or of the depressed mind).
This inner severance from the affliction of misery is spirituality. It should be practised with determination and with a heart which refuses to be depressed.
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः।।6.24।।
In order ot renounce completely all desires that are born of intention, let a person, restraining the group of sense-organs from all sides by mind alone;
Renouncing every desire which imagination can conceive, controlling the senses at every point by the power of mind;
शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया।
आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्।।6.25।।
Very slowly remain iet, keeping the mind well established in the Self by means of the intellect held in steadiness; and lest him not think of anything (object).
Little by little, by the help of his reason controlled by fortitude, let him attain peace; and, fixing his mind on the Self, let him not think of any other thing.
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्।।6.26।।
By whatever things the shaky and unsteady mind goes astray, from those things let him restrain it and bring it back to the control of the Self alone.
When the volatile and wavering mind would wander, let him restrain it and bring it again to its allegiance to the Self.
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्।।6.27।।
Indeed the Supreme Bliss comes to this highly tranil-minded man of Yoga, whose passions remain ietened, who has become the Brahman and who is free from sins.
Supreme Bliss is the lot of the sage, whose mind attains Peace, whose passions subside, who is without sin, and who becomes one with the Absolute.
युञ्जन्नेवं सदाऽऽत्मानं योगी विगतकल्मषः।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते।।6.28।।
Thus yoking the self always, the man of Yoga, with subdued mind, easily attains a complete union [viz.,] the Brahman.
Thus, free from sin, abiding always in the Eternal, the saint enjoys without effort the Bliss which flows from realisation of the Infinite.
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः।।6.29।।
He, who has yoked the self in Yoga and observes everything eally perceives the Self to be abiding in all beings and all beings to be abiding in the Self.
He who experiences the unity of life sees his own Self in all beings, and all beings in his own Self, and looks on everything with an impartial eye;
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति।।6.30।।
He who observes Me in all and observes all in Me-for him I am not lost and he too is not lost for me.
He who sees Me in everything and everything in Me, him shall I never forsake, nor shall he lose Me.
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते।।6.31।।
He, who, established firmly in the oneness (of Me), experiences Me immanent in all beings-that man of Yoga, is never stained, in whatever stage he may be.
The sage who realises the unity of life and who worships Me in all beings, lives in Me, whatever may be his lot.
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन।
सुखं वा यदि वा दुःखं सः योगी परमो मतः।।6.32।।
Whosoever finds pleasure or pain eally in all as in the case of himself-that person is considered to be a great man of Yoga, O Arjuna !
O Arjuna! He is the perfect saint who, taught by the likeness within himself, sees the same Self everywhere, whether the outer form be pleasurable or painful.
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।
एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम्।।6.33।।
Arjuna said This Yoga of eal-mindedness which has been spoken of by You, O slayer of Mandhu, I do not find [any] proper foundation for it, because of the unsteadiness of the mind.
Arjuna said: I do not see how I can attain this state of equanimity which Thou has revealed, owing to the restlessness of my mind.
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्।।6.34।।
O Krsna ! The mind is indeed unsteady, destructive, strong and obstinate; to control it, I believe, is very difficult, just as to control the wind.
My Lord! Verily, the mind is fickle and turbulent, obstinate and strong, yea extremely difficult as the wind to control.
असंशयं महाबाहो मनो दुर्निग्रहं चलं।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते।।6.35।।
The Bhagavat said O mighty-armed ! No doubt, the mind is unsteady and is hard to control. But it is controlled by practice and through an attitude of desirelessness, O son of Kunti !
Lord Shri Krishna replied: Doubtless, O Mighty One, the mind is fickle and exceedingly difficult to restrain, but, O Son of Kunti, with practice and renunciation it can be done.
असंयतात्मना योगो दुष्प्राप इति मे मतिः।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः।।6.36।।
My belief is that attaining Yoga is difficult for a man of uncontrolled self (mind); but it is possible to attain by [proper] means by a person who exerts with his subdued self.
It is not possible to attain Self-Realisation if a man does not know how to control himself; but for him who, striving by proper means, learns such control, it is possible.
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति।।6.37।।
Arjuna said A person who has faith and is desirous of reaching the path (goal) of the good; [but] whose mind has severed from the Yoga; to which goal does he go, having failed to attain the success in Yoga ? O Krsna !
Arjuna asked: He who fails to control himself, whose mind falls from spiritual contemplation, who attains not perfection but retains his faith, what of him, my Lord?
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि।।6.38।।
Does he, fallen from both, get lost like a broken cloud ? Or, O mighty-armed ! having no support, does he meet total destruction ?
Having failed in both, my Lord, is he without hope, like a riven cloud having no support, lost on the spiritual road?
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः।
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते।।6.39।|
Please dispel this doubt of mine completely. But for Yourself, O Krsna, no eradicator of this doubt is possible
My Lord! Thou art worthy to solve this doubt once and for all; save Thyself there is no one competent to do so.
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते।
नहि कल्याणकृत्कश्िचद्दुर्गतिं तात गच्छति।।6.40।।
The Bhagavat said O dear Partha ! Neither in this [world], nor in the other is there a destruction for him. Certainly, no performer of an auspicious act does ever come to a grievous state.
Lord Shri Krishna replied: My beloved child! There is no destruction for him, either in this world or in the next. No evil fate awaits him who treads the path of righteousness.
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते।।6.41।।
Having attained the worlds of performers of pious acts, [and] having resided there for years of Sasvata, the fallen-from-Yoga is born [again] in the house of the pure persons, who are rich.
Having reached the worlds where the righteous dwell, and having remained there for many years, he who has slipped from the path of spirituality will be born again in the family of the pure, benevolent and prosperous.
अथवा योगिनामेव कुले भवति धीमताम्।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्।।6.42।।
Or, he is born (rorn) nowhere other than in the family of the intelligent men of Yoga; for, this birth is more difficult to get in the world.
Or, he may be born in the family of the wise sages, though a birth like this is, indeed, very difficult to obtain.
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन।।6.43।।
There in that life, he gains (regains) that link of mentality transmitted from his former body. Conseently once again he strives for a full success, O rejoicer of the Kurus !
Then the experience acquired in his former life will revive, and with its help he will strive for perfection more eagerly than before.
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते।।6.44।।
Being not a master of himself, he is dragged only by that former practice (its mental impression); only a seeker of the knowledge of the Yoga passes over what strengthens the [sacred] text.
Unconsciously he will return to the practices of his old life; so that he who tries to realise spiritual consciousness is certainly superior to one who only talks of it.
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम्।।6.45।।
After that, the assiduously striving man of Yoga, having his sins completely cleansed and being perfected through many briths, reaches the Supreme Goal.
Then after many lives, the student of spirituality, who earnestly strives, and whose sins are absolved, attains perfection and reaches the Supreme.
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः।
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन।।6.46।।
The man of Yoga is superior to the men of austerities and is considered superior even to the men of knowledge; and the man of Yoga is superior to the men of action. Therefore, O Arjuna ! you shall become a man of Yoga.
The wise man is superior to the ascetic and to the scholar and to the man of action; therefore be thou a wise man, O Arjuna!
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः।।6.47।।
He, who has faith and serves Me with his inner self gone to Me, he is considered by Me as the best master of Yoga, among all the men of Yoga.
I look upon him as the best of mystics who, full of faith, worshippeth Me and abideth in Me.”