Welcome to this wonderful place of miraculous conversation between Arjuna and Lord Krishna !
What can one think about this universe ? It is said that there is nothing in this world that can be imagined and does not exist ... refers our imagination is the boundary of the universe . This simple statement brings a beautiful thing in front of us . We should interpret... It cant be a brain that is a physical machine learning in this world so how can it imagine anything that it hasnt felt yet . How can these be sense organs that can feel anything without its imagination and so presence ? It is only and only the 'soul' . We are souls carrying its volatile mind that we need to control by the 'brain' feeding the perfect knowledge in this machine so that it may guide the mind to run on a right path to control our sense organs to perform right actions after perception of senses so that we may work for the welfare of universality then humanity and then individuality only for our own satisfaction as the beauty of the universe is itself lying in ourselves .If we are happy , the people around us are happy and the world in which we live is happy and so the whole universe is happy then The Creator Himself is happy .... this is the best service we can do for God .
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It was the time when a confident man lost his confidence , he couldnt stand in front of his relatives who were now the warriors against whom he had to fight .It was not his mistake that he wanted to quit but it really was a very austere step to get involved in his duty . Who was there to stop him from shattering down in such situation ... This could be done only by the Supreme Lord Himself ... so he did .He made Arjun to know the mystry hidden behind this visible world . It was the only thing that Arjun was ready to set a war between the two rivalaries ."
Lord Krishna spoke these pious words to preach Arjuna so that he may understand the reality of this world and the aim for which everyone is born in this world .
Whole Bhagwada Gita is divided in eighteen chapters where each chapter is specified on the basis of the subject being described in it .Here are some chapters with its original verses as enchanted by the Lord in Sanskrit followed by the English translation of it .
To Download Geeta in Hindi ,English and Sanskrit .Click Here
I think once one must listen Geeta recited by Menu Purushottama .She has done a great job while its Hindi translation is also very impressive .For Geeta both in hindi and sanskrit together listen to those audios on my blog .
Bhagavad Gita, Chapter 17: The Divisions of Faith
There are three types of faith, corresponding to and evolving from the three modes of material nature. Acts performed by those whose faith is in passion and ignorance yield only impermanent, material results, whereas acts performed in goodness, in accord with scriptural injunctions, purify the heart.
Chapter 17, Verse 1
Arjuna said, O Krsna, what is the situation of one who does not follow the principles of scripture but worships according to his own imagination? Is he in goodness, in passion or in ignorance?
Chapter 17, Verse 2
The Supreme Lord said, according to the modes of nature acquired by the embodied soul, one's faith can be of three kinds-goodness, passion or ignorance. Now hear about these.
Chapter 17, Verse 3
According to one's existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired.
Chapter 17, Verse 4
Men in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits.
Chapter 17, Verse 5-6
Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride, egotism, lust and attachment, who are impelled by passion and who torture their bodily organs as well as the Supersoul dwelling within are to be known as demons.
Chapter 17, Verse 7
Even food of which all partake is of three kinds, according to the three modes of material nature. The same is true of sacrifices, austerities and charity. Listen, and I shall tell you of the distinctions of these.
Chapter 17, Verse 8-10
Foods in the mode of goodness increase the duration of life, purify one's existence and give strength, health, happiness and satisfaction. Such nourishing foods are sweet, juicy, fattening and palatable. Foods that are too bitter, too sour, salty, pungent, dry and hot, are liked by people in the modes of passion. Such foods cause pain, distress, and disease. Food cooked more than three hours before being eaten, which is tasteless, stale, putrid, decomposed and unclean, is food liked by people in the mode of ignorance.
Chapter 17, Verse 11
Of sacrifices, that sacrifice performed according to duty and to scriptural rules, and with no expectation of reward, is of the nature of goodness.
Chapter 17, Verse 12
But that sacrifice performed for some material end or benefit or performed ostentatiously, out of pride, is of the nature of passion, O chief of the Bharatas.
Chapter 17, Verse 13
And that sacrifice performed in defiance of scriptural injunctions, in which no spiritual food is distributed, no hymns are chanted and no remunerations are made to the priests, and which is faithless-that sacrifice is of the nature of ignorance.
Chapter 17, Verse 14
The austerity of the body consists in this: worship of the Supreme Lord, the brahmanas, the spiritual master, and superiors like the father and mother. Cleanliness, simplicity, celibacy and nonviolence are also austerities of the body.
Chapter 17, Verse 15
Austerity of speech consists in speaking truthfully and beneficially and in avoiding speech that offends. One should also recite the Vedas regularly.
Chapter 17, Verse 16
And serenity, simplicity, gravity, self-control and purity of thought are the austerities of the mind.
Chapter 17, Verse 17
This threefold austerity, practiced by men whose aim is not to benefit themselves materially but to please the Supreme, is of the nature of goodness.
Chapter 17, Verse 18
Those ostentatious penances and austerities which are performed in order to gain respect, honor and reverence are said to be in the mode of passion. They are neither stable nor permanent.
Chapter 17, Verse 19
And those penances and austerities which are performed foolishly by means of obstinant self-torture, or to destroy or injure others, are said to be in the mode of ignorance.
Chapter 17, Verse 20
That gift which is given out of duty, at the proper time and place, to a worthy person, and without expectation of return, is considered to be charity in the mode of goodness.
Chapter 17, Verse 21
But charity performed with the expectation of some return, or with a desire for fruitive results, or in a grudging mood, is said to be charity in the mode of passion.
Chapter 17, Verse 22
And charity performed at an improper place and time and given to unworthy persons without respect and with contempt is charity in the mode of ignorance.
Chapter 17, Verse 23
From the beginning of creation, the three syllables-om tat sat-have been used to indicate the Supreme Absolute Truth [Brahman]. They were uttered by brahmanas while chanting Vedic hymns and during sacrifices, for the satisfaction of the Supreme.
Chapter 17, Verse 24
Thus the transcendentalists undertake sacrifices, charities, and penances, beginning always with om, to attain the Supreme.
Chapter 17, Verse 25
One should perform sacrifice, penance and charity with the word tat. The purpose of such transcendental activities is to get free from the material entanglement.
Chapter 17, Verse 26-27
The Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word sat. These works of sacrifice, of penance and of charity, true to the absolute nature, are performed to please the Supreme Person, O son of Prtha.
Chapter 17, Verse 28
But sacrifices, austerities and charities performed without faith in the Supreme are nonpermanent, O son of Prtha, regardless of whatever rites are performed. They are called asat and are useless both in this life and the next.
Bhagwad Geeta Chapter 18
Moksha Sanyaas Yoga
Bhagavad Gita, Chapter 18: Conclusion--The Perfection of Renunciation
Krishna explains the meaning of renunciation and the effects of the modes of nature on human consciousness and activity. He explains Brahman realization, the glories of the Bhagavad Gita, and the ultimate conclusion of the Gita: the highest path of religion is absloute, unconditional loving service unto Lord Krishna.
Arjuna said, O mighty-armed one, I wish to understand the purpose of renunciation [tyaga] and of the renounced order of life [sannyasa], O killer of the Kesi demon, Hrsikesa.
The Supreme Lord said, To give up the results of all activities is called renunciation [tyaga] by the wise. And that state is called the renounced order of life [sannyasa] by great learned men.
Some learned men declare that all kinds of fruitive activities should be given up, but there are yet other sages who maintain that acts of sacrifice, charity and penance should never be abandoned.
Acts of sacrifice, charity and penance are not to be given up but should be performed. Indeed, sacrifice, charity and penance purify even the great souls.
All these activities should be performed without any expectation of result. They should be performed as a matter of duty, O son of Prtha. That is My final opinion.
Prescribed duties should never be renounced. If, by illusion, one gives up his prescribed duties, such renunciation is said to be in the mode of ignorance.
Anyone who gives up prescribed duties as troublesome, or out of fear, is said to be in the mode of passion. Such action never leads to the elevation of renunciation.
But he who performs his prescribed duty only because it ought to be done, and renounces all attachment to the fruit-his renunciation is of the nature of goodness, O Arjuna.
It is indeed impossible for an embodied being to give up all activities. Therefore it is said that he who renounces the fruits of action is one who has truly renounced.
For one who is not renounced, the threefold fruits of action-desirable, undesirable and mixed-accrue after death. But those who are in the renounced order of life have no such results to suffer or enjoy.
O mighty-armed Arjuna, learn from Me of the five factors which bring about the accomplishment of all action. These are declared in sankhya philosophy to be the place of action, the performer, the senses, the endeavor, and ultimately the Supersoul.
One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, is not the slayer. Nor is he bound by his actions.
Knowledge, the object of knowledge and the knower are the three factors which motivate action; the senses, the work and the doer comprise the threefold basis of action.
In accordance with the three modes of material nature, there are three kinds of knowledge, action, and performers of action. Listen as I describe them.
And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.
As for actions, that action in accordance with duty, which is performed without attachment, without love or hate, by one who has renounced fruitive results, is called action in the mode of goodness.
But action performed with great effort by one seeking to gratify his desires, and which is enacted from a sense of false ego, is called action in the mode of passion.
And that action performed in ignorance and delusion without consideration of future bondage or consequences, which inflicts injury and is impractical, is said to be action in the mode of ignorance.
The worker who is free from all material attachments and false ego, who is enthusiastic and resolute and who is indifferent to success or failure, is a worker in the mode of goodness.
But that worker who is attached to the fruits of his labor and who passionately wants to enjoy them, who is greedy, envious and impure and moved by happiness and distress, is a worker in the mode of passion.
And that worker who is always engaged in work against the injunction of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, who is lazy, always morose and procrastinating, is a worker in the mode of ignorance.
Now, O winner of wealth, please listen as I tell you in detail of the three kinds of understanding and determination according to the three modes of nature.
O son of Prtha, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, that understanding is established in the mode of goodness.
And that understanding which cannot distinguish between the religious way of life and the irreligious, between action that should be done and action that should not be done, that imperfect understanding, O son of Prtha, is in the mode of passion.
That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Partha, is in the mode of ignorance.
O son of Prtha, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and thus controls the mind, life, and the acts of the senses, is in the mode of goodness.
And that determination by which one holds fast to fruitive result in religion, economic development and sense gratification is of the nature of passion, O Arjuna.
And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness, and illusion-such unintelligent determination is in the mode of darkness.
O best of the Bharatas, now please hear from Me about the three kinds of happiness which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress. That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.
That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.
And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.
Brahmanas, ksatriyas, vaisyas and sudras are distinguished by their qualities of work, O chastiser of the enemy, in accordance with the modes of nature.
Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness-these are the qualities by which the brahmanas work.
It is better to engage in one's own occupation, even though one may perform it imperfectly, than to accept another's occupation and perform it perfectly. Prescribed duties, according to one's nature, are never affected by sinful reactions.
Every endeavor is covered by some sort of fault, just as fire is covered by smoke. Therefore one should not give up the work which is born of his nature, O son of Kunti, even if such work is full of fault.
One can obtain the results of renunciation simply by self-control and by becoming unattached to material things and disregarding material enjoyments. That is the highest perfectional stage of renunciation.
O son of Kunti, learn from Me in brief how one can attain to the supreme perfectional stage, Brahman, by acting in the way which I shall now summarize.
Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little and who controls the body and the tongue, and is always in trance and is detached, who is without false ego, false strength, false pride, lust, anger, and who does not accept material things, such a person is certainly elevated to the position of self-realization.
One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.
One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.
If you become conscious of Me, you will pass over all the obstacles of conditional life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.
If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.
The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.
Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.
This confidential knowledge may not be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.
Arjuna said, My dear Krsna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy, and I am now firm and free from doubt and am prepared to act according to Your instructions.
Sanjaya said: Thus have I heard the conversation of two great souls, Krsna and Arjuna. And so wonderful is that message that my hair is standing on end.
By the mercy of Vyasa, I have heard these most confidential talks directly from the master of all mysticism, Krsna, who was speaking personally to Arjuna.
Wherever there is Krsna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.
Bhagwad Geeta Chapter 15 Purushottam Yoga
Bhagwad Geeta Chapter 14 Gun traya vibhag yoga
Bhagwad Geeta Chapter 2 "Sankhya Yoga"
संजय बोले
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः
-1
तब चिंता और विशाद में डूबे अर्जुन को, जिसकी आँखों में आँसू भर आऐ थे, मधुसूदन ने यह वाक्य कहे॥
tam tatha kripayavishtam ashrupurna kulekshanam vishidantmidam vakyamuvach madhusudanah
Sanjaya said: Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusudana, Krsna, spoke the following words.
The Supreme Person [Bhagavan] said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy.
तुम्हारे लिये इस दुर्बलता का साथ लेना ठीक नहीं। इस नीच भाव, हृदय की दुर्बलता, का त्याग करके उठो हे परन्तप॥
Klaibyam ma sma gamah parth naitatatvyapapadyate chhudram hridayadaurbalyam tyatvotishthat
O son of Prtha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.
अर्जुन बोले
कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन।
इषुभिः प्रति योत्स्यामि पूजार्हावरिसूदन -4
हे अरिसूदन, मैं किस प्रकार भीष्म, संख्य और द्रोण से युध करुँगा। वे तो मेरी पूजा के हकदार हैं॥
katham bhishmamaham sankhaye daudam cha madhusudan ishubhih prati yoasyami pujarhavarisudanah
Arjuna said: O killer of Madhu [Krsna], how can I counterattack with arrows in battle men like Bhisma and Drona, who are worthy of my worship?
It is better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though they are avaricious, they are nonetheless superiors. If they are killed, our spoils will be tainted with blood.
न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः।
यानेव हत्वा न जिजीविषाम- स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः -6
हम तो यह भी नहीं जानते की हम जीतेंगे याँ नहीं, और यह भी नहीं की दोनो में से बेहतर क्या है, उनका जीतना या हमारा, क्योंकि जिन्हें मार कर हम जीना भी नहीं चाहेंगे वही धार्तराष्ट्र के पुत्र हमारे सामने खड़ें हैं॥
Na chaitavidwamah katranno gariyo yadwa jayem yadi va no jayeuh yaneva hatva na jijivisham steavasthitah pramukhe dhartarashtra
Nor do we know which is better--conquering them or being conquered by them. The sons of Dhrtarastra, whom if we kill we should not care to live, are now standing before us on this battlefield.
इस दुख चिंता ने मेरे स्वभाव को छीन लिया है और मेरा मन शंका से घिरकर सही धर्म को नहीं हेख पा रहा है। मैं आप से पूछता हूँ, जो मेरे लिये निष्चित प्रकार से अच्छा हो वही मुझे बताइये॥मैं आप का शिष्य हूँ और आप की ही शरण लेता हूँ॥
Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.
न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम्।
अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम्॥२- ८॥
मुझे नहीं दिखता कैसे इस दुखः का, जो मेरी इन्द्रीयों को सुखा रहा है, अन्त हो सकता है, भले ही मुझे इस भूमी पर अति समृद्ध और शत्रुहीन राज्य यां देवतायों का भी राज्यपद क्यों न मिल जाऐ॥
I can find no means to drive away this grief which is drying up my senses. I will not be able to destroy it even if I win an unrivaled kingdom on earth with sovereignty like the demigods in heaven.
जिन के लिये शोक नहीं करना चाहिये उनके लिये तुम शोक कर रहे हो और बोल तुम बुद्धीमानों की तरहँ रहे हो। ज्ञानी लोग न उन के लिये शोक करते है जो चले गऐ और न उन के लिये जो हैं॥
The Blessed Lord said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead.
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।
न चैव न भविष्यामः सर्वे वयमतः परम्॥२- १२॥
न तुम्हारा न मेरा और न ही यह राजा जो दिख रहे हैं इनका कभी नाश होता है॥ और यह भी नहीं की हम भविष्य मे नहीं रहेंगे॥
Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥२- १३॥
आत्मा जैसे देह के बाल, युवा यां बूढे होने पर भी वैसी ही रहती है उसी प्रकार देह का अन्त होने पर भी वैसी ही रहती है॥बुद्धीमान लोग इस पर व्यथित नहीं होते॥
As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A self-realized soul is not bewildered by such a change.
हे कौन्तेय, सरदी गरमी सुखः दुखः यह सब तो केवल स्पर्श मात्र हैं। आते जाते रहते हैं, हमेशा नहीं रहते, इन्हें सहन करो, हे भारत॥
O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते॥२- १५॥
हे पुरुषर्षभ, वह धीर पुरुष जो इनसे व्यथित नहीं होता, जो दुख और सुख में एक सा रहता है, वह अमरता के लायक हो जाता है॥
O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.
न असत कभी रहता है और सत न रहे ऐसा हो नहीं सकता। इन होनो की ही असलीयत वह देख चुके हैं जो सार को देखते हैं॥
Those who are seers of the truth have concluded that of the nonexistent there is no endurance, and of the existent there is no cessation. This seers have concluded by studying the nature of both.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति॥२- १७॥
तुम यह जानो कि उसका नाश नहीं किया जा सकता जिसमे यह सब कुछ स्थित है। क्योंकि जो अमर है उसका नाश करना किसी के बस में नहीं॥
Know that which pervades the entire body is indestructible. No one is able to destroy the imperishable soul.
यह देह तो मरणशील है, लेकिन शरीर में बैठने वाला अन्तहीन कहा जाता है। इस आत्मा का न तो अन्त है और न ही इसका कोई मेल है, इसलिऐ युद्ध करो हे भारत॥
Only the material body of the indestructible, immeasurable and eternal living entity is subject to destruction; therefore, fight, O descendant of Bharata.
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते॥२- १९॥
जो इसे मारने वाला जानता है या फिर जो इसे मरा मानता है, वह दोनों ही नहीं जानते। यह न मारती है और न मरती है॥
He who thinks that the living entity is the slayer or that he is slain, does not understand. One who is in knowledge knows that the self slays not nor is slain.
न जायते म्रियते वा कदाचि- न्नायं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥२- २०॥
यह न कभी पैदा होती है और न कभी मरती है। यह तो अजन्मी, अन्तहीन, शाश्वत और अमर है। सदा से है, कब से है। शरीर के मरने पर भी इसका अन्त नहीं होता॥
For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.
वेदाविनाशिनं नित्यं य एनमजमव्ययम्।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम्॥२- २१॥
हे पार्थ, जो पुरुष इसे अविनाशी, अमर और जन्महीन, विकारहीन जानता है, वह किसी को कैसे मार सकता है यां खुद भी कैसे मर सकता है॥
O Partha, how can a person who knows that the soul is indestructible, unborn, eternal and immutable, kill anyone or cause anyone to kill?
यह अछेद्य है, जलाई नहीं जा सकती, भिगोई नहीं जा सकती, सुखाई नहीं जा सकती। यह हमेशा रहने वाली है, हर जगह है, स्थिर है, अन्तहीन है॥
This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same.
हे महाबाहो, अगर तुम इसे बार बार जन्म लेती और बार बार मरती भी मानो, तब भी, तुम्हें शोक नहीं करना चाहिऐ॥
For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament.
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि॥२- २७॥
क्योंकि जिसने जन्म लिया है, उसका मरना निष्चित है। मरने वाले का जन्म भी तय है। जिसके बारे में कुछ किया नहीं जा सकता उसके बारे तुम्हें शोक नहीं करना चाहिऐ॥
For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।
अव्यक्तनिधनान्येव तत्र का परिदेवना॥२- २८॥
हे भारत, जीव शुरू में अव्यक्त, मध्य में व्यक्त और मृत्यु के बाद फिर अव्यक्त हो जाते हैं। इस में दुखी होने की क्या बात है॥
All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when they are annihilated. So what need is there for lamentation?
कोई इसे आश्चर्य से देखता है, कोई इसके बारे में आश्चर्य से बताता है, और कोई इसके बारे में आश्चर्यचित होकर सुनता है, लेकिन सुनने के बाद भी कोई इसे नहीं जानता॥
Some look at the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.
हे भारत, हर देह में जो आत्मा है वह नित्य है, उसका वध नहीं किया जा सकता। इसलिये किसी भी जीव के लिये तुम्हें शोक नहीं करना चाहिये॥
O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature.
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते॥२- ३१॥
अपने खुद के धर्म से तुम्हें हिलना नहीं चाहिये क्योंकि न्याय के लिये किये गये युद्ध से बढकर ऐक क्षत्रीय के लिये कुछ नहीं है॥
Considering your specific duty as a ksatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.
हे पार्थ, सुखी हैं वे क्षत्रिय जिन्हें ऐसा युद्ध मिलता है जो स्वयंम ही आया हो और स्वर्ग का खुला दरवाजा हो॥
O Partha, happy are the ksatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि॥२- ३३॥
लेकिन यदि तुम यह न्याय युद्ध नहीं करोगे, को अपने धर्म और यश की हानि करोगे और पाप प्राप्त करोगे॥
If, however, you do not fight this religious war, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.
महारथी योद्धा तुम्हें युद्ध के भय से भागा समझेंगें। जिनके मत में तुम ऊँचे हो, उन्हीं की नजरों में गिर जाओगे॥
The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you a coward.
अहित की कामना से बहुत ना बोलने लायक वाक्यों से तुम्हारे विपक्षी तुम्हारे सामर्थ्य की निन्दा करेंगें। इस से बढकर दुखदायी क्या होगा॥
Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः॥२- ३७॥
यदि तुम युद्ध में मारे जाते हो तो तुम्हें स्वर्ग मिलेगा और यदि जीतते हो तो इस धरती को भोगोगे। इसलिये उठो, हे कौन्तेय, और निश्चय करके युद्ध करो॥
O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore get up and fight with determination.
सुख दुख को, लाभ हानि को, जय और हार को ऐक सा देखते हुऐ ही युद्ध करो। ऍसा करते हुऐ तुम्हें पाप नहीं मिलेगा॥
Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat--and, by so doing, you shall never incur sin.
यह मैने तुम्हें साँख्य योग की दृष्टी से बताया। अब तुम कर्म योग की दृष्टी से सुनो। इस बुद्धी को धारण करके तुम कर्म के बन्धन से छुटकारा पा लोगे॥
Thus far I have declared to you the analytical knowledge of sankhya philosophy. Now listen to the knowledge of yoga whereby one works without fruitive result. O son of Prtha, when you act by such intelligence, you can free yourself from the bondage of works.
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्॥२- ४०॥
न इसमें की गई मेहनत व्यर्थ जाती है और न ही इसमें कोई नुकसान होता है। इस धर्म का जरा सा पालन करना भी महान डर से बचाता है॥
In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.
इस धर्म का पालन करती बुद्धी ऐक ही जगह स्थिर रहती है। लेकिन जिनकी बुद्धी इस धर्म में नहीं है वह अन्तहीन दिशाओं में बिखरी रहती है॥
Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.
हे पार्थ, जो घुमाई हुईं फूलों जैसीं बातें करते है, वेदों का भाषण करते हैं और जिनके लिये उससे बढकर और कुछ नहीं है, जिनकी आत्मा इच्छायों से जकड़ी हुई है और स्वर्ग जिनका मकस्द है वह ऍसे कर्म करते हैं जिनका फल दूसरा जनम है। तरह तरह के कर्मों में फसे हुऐ और भोग ऍश्वर्य की इच्छा करते हऐ वे ऍसे लोग ही ऐसे भाषणों की तरफ खिचते हैं॥
Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते॥२- ४४॥
भोग ऍश्वर्य से जुड़े जिनकी बुद्धी हरी जा चुकी है, ऍसी बुद्धी कर्म योग मे स्थिरता ग्रहण नहीं करती॥
In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place.
वेदों में तीन गुणो का व्यखान है। तुम इन तीनो गुणों का त्याग करो, हे अर्जुन। द्वन्द्वता और भेदों से मुक्त हो। सत में खुद को स्थिर करो। लाभ और रक्षा की चिंता छोड़ो और खुद में स्थित हो॥
The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self.
हर जगह पानी होने पर जितना सा काम ऐक कूँऐ का होता है, उतना ही काम ज्ञानमंद को सभी वेदों से है॥मतलब यह की उस बुद्धिमान पुरुष के लिये जो सत्य को जान चुका है, वेदों में बताये भोग प्राप्ती के कर्मों से कोई मतलब नहीं है॥
All purposes that are served by the small pond can at once be served by the great reservoirs of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥२- ४७॥
कर्म करना तो तुम्हारा अधिकार है लेकिन फल की इच्छा से कभी नहीं। कर्म को फल के लिये मत करो और न ही काम न करने से जुड़ो॥
You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to not doing your duty.
इस बुद्धी योग के द्वारा किया काम तो बहुत ऊँचा है। इस बुद्धि की शरण लो। काम को फल कि इच्छा से करने वाले तो कंजूस होते हैं॥
O Dhananjaya, rid yourself of all fruitive activities by devotional service, and surrender fully to that consciousness. Those who want to enjoy the fruits of their work are misers.
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्॥२- ५०॥
इस बुद्धि से युक्त होकर तुम अच्छे और बुरे कर्म दोनो से छुटकारा पा लोगे। इसलिये योग को धारण करो। यह योग ही काम करने में असली कुशलता है॥
A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, O Arjuna, which is the art of all work.
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्॥२- ५१॥
The wise, engaged in devotional service, take refuge in the Lord,
and free themselves from the cycle of birth and death by renouncing the fruits
of action in the
material world. In this way they can attain that state beyond all miseries.
इस बुद्धि से युक्त होकर मुनि लोग किये हुऐ काम के नतीजों को त्याग देते हैं। इस प्रकार जन्म बन्धन से मुक्त होकर वे दुख से परे स्थान प्राप्त करते हैं॥
जब तुम्हारी बुद्धि अन्धकार से ऊपर उठ जाऐगी तब क्या सुन चुके हो और क्या सुनने वाला है उसमे तुमहें कोई मतलब नहीं रहेगा॥
When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि॥२- ५३॥
ऐक दूसरे को काटते उपदेश और श्रुतियां सुन सुन कर जब तुम अडिग स्थिर रहोगे, तब तुम्हारी बुद्धी स्थिर हो जायेगी और तुम योग को प्राप्त कर लोगे॥
When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness.
अर्जुन बोले
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्॥२- ५४॥
हे केशव, जिसकी बुद्धि ज्ञान में स्थिर हो चुकि है, वह कैसा होता है। ऍसा स्थिरता प्राप्त किया व्यक्ती कैसे बोलता, बैठता, चलता, फिरता है॥
Arjuna said: What are the symptoms of one whose consciousness is thus merged in Transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?
हे पार्थ, जब वह अपने मन में स्थित सभी कामनाओं को निकाल देता है, और अपने आप में ही अपनी आत्मा को संतुष्ट रखता है, तब उसे ज्ञान और बुद्धिमता में स्थित कहा जाता है॥
The Blessed Lord said: O Partha, when a man gives up all varieties of sense desire which arise from mental concoction, and when his mind finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.
जब वह दुखः से विचलित नहीं होता और सुख से उसके मन में कोई उमंगे नहीं उठतीं, इच्छा और तड़प, डर और गुस्से से मुक्त, ऐसे स्थित हुऐ धीर मनुष्य को ही मुनि कहा जाता है॥
One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥२- ५७॥
किसी भी ओर न जुड़ा रह, अच्छा या बुरा कुछ भी पाने पर, जो ना उसकी कामना करता है और न उससे नफरत करता है उसकी बुद्धि ज्ञान में स्थित है॥
He who is without attachment, who does not rejoice when he obtains good, nor lament when he obtains evil, is firmly fixed in perfect knowledge.
जैसे कछुआ अपने सारे अँगों को खुद में समेट लेता है, वैसे ही जिसने अपनी इन्द्रीयाँ को उनके विषयों से निकाल कर खुद में समेट रखा है, वह ज्ञान में स्थित है॥
One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is to be understood as truly situated in knowledge.
विषयों का त्याग के देने पर उनका स्वाद ही बचता है। परम् को देख लेने पर वह स्वाद भी मन से छूट जाता है॥
The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.
हे कौन्तेय, सावधानी से संयमता का अभयास करते हुऐ पुरुष के मन को भी उसकी चंचल इन्द्रीयाँ बलपूर्वक छीन लिती हैं॥
The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.
चीजों के बारे में सोचते रहने से मनुष्य को उन से लगाव हो जाता है। इससे उसमे इच्छा पौदा होती है और इच्छाओं से गुस्सा पैदा होता है॥
While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
गुस्से से दिमाग खराब होता है और उस से यादाश्त पर पड़दा पड़ जाता है। यादाश्त पर पड़दा पड़ जाने से आदमी की बुद्धि नष्ट हो जाती है और बुद्धि नष्ट हो जाने पर आदमी खुद ही का नाश कर बौठता है॥
One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion.
इन्द्रीयों को राग और द्वेष से मुक्त कर, खुद के वश में कर, जब मनुष्य विषयों को संयम से ग्रहण करता है, तो वह प्रसन्नता और शान्ती प्राप्त करता है॥
One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion.
शान्ती से उसके सारे दुखों का अन्त हो जाता है क्योंकि शान्त चित मनुष्य की बुद्धि जलदि ही स्थिर हो जाती है॥
For one who is so situated in the Divine consciousness, the threefold miseries of material existence exist no longer; in such a happy state, one's intelligence soon becomes steady.
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्॥२- ६६॥
जो संयम से युक्त नहीं है, जिसकी इन्द्रीयाँ वश में नहीं हैं, उसकी बुद्धि भी स्थिर नही हो सकती और न ही उस में शान्ति की भावना हो सकती है। और जिसमे शान्ति की भावना नहीं है वह शान्त कैसे हो सकता है। जो शान्त नहीं है उसे सुख कैसा॥
One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace. And how can there be any happiness without peace?
इन्द्रियाणां हि चरतां यन्मनोऽनु विधीयते।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि॥२- ६७॥
मन अगर विचरती हुई इन्द्रीयों के पीछे कहीं भी लग लेता है तो वह बुद्धि को भी अपने साथ वैसे ही खीँच कर ले जाता है जैसे एक नाव को हवा खीच ले जाती है॥
As a boat on the water is swept away by a strong wind, even one of the senses on which the mind focuses can carry away a man's intelligence.
जो सब के लिये रात है उसमें संयमी जागता है, और जिसमे सब जागते हैं उसे मुनि रात की तरह देखता है॥
What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्।
तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी॥२- ७०॥
नदियाँ जैसे समुद्र, जो एकदम भरा, अचल और स्थिर रहता है, में आकर शान्त हो जाती हैं, उसी प्रकार जिस मनुष्य में सभी इच्छाऐं आकर शान्त हो जाती हैं, वह शान्ती प्राप्त करता है। न कि वह जो उनके पीछे भागता है॥
A person who is not disturbed by the incessant flow of desires--that enter like rivers into the ocean which is ever being filled but is always still--can alone achieve peace, and not the man who strives to satisfy such desires.
विहाय कामान्यः सर्वान् पुमांश्चरति निःस्पृहः।
निर्ममो निरहंकारः स शान्तिमधिगच्छति॥२- ७१॥
सभी कामनाओं का त्याग कर, जो मनुष्य स्पृह रहित रहता है, जो मै और मेरा रूपी अहंकार को भूल विचरता है, वह शान्ती को प्राप्त करता है॥
A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego--he alone can attain real peace.
ब्रह्म में स्थित मनुष्य ऍसा होता है, हे पार्थ। इसे प्राप्त करके वो फिर भटकता नहीं। अन्त समय भी इसी स्थिति में स्थित वह ब्रह्म निर्वाण प्राप्त करता है॥
That is the way of the spiritual and godly life, after attaining which a man is not bewildered. Being so situated, even at the hour of death, one can enter into the kingdom of God.
I can find no means to drive away this grief which is drying up my senses. I will not be able to destroy it even if I win an unrivaled kingdom on earth with sovereignty like the demigods in heaven.
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