Author Archives: Bhagavad Gita

Bhagavad Gita Chapter 18: Explanations and Meanings

The Bhagavad Gita’s Chapter 18 is called “Moksha Sannyasa Yoga,” which means “The Yoga of Liberation and Renunciation.” In this chapter, Arjuna asks Lord Krishna for more wisdom about renunciation, the different kinds of actions, and the qualities that associated with each.

Arjuna expresses his desire to understand the essence of renunciation (sannyasa) and the nature of different types of renunciations (tyaga).

The God explained, the wise understand that the renunciation of desire-motivated actions is known as sannyasa, and the relinquishment of the fruits of all actions is called tyaga.

The performance of sacrifices, charity, and austerity should not be abandoned but should be performed. Indeed, sacrifice, charity, and austerity are purifying for wise individuals.

However, even these actions should be performed without attachment to their results. O Arjuna, this is my ultimate and conclusive opinion: perform your prescribed duties without attachment to the outcome.

 

॥अष्टादशोऽध्यायः – मोक्ष-सन्न्यास योगः॥

अर्जुन उवाच

सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन॥१॥

श्रीभगवानुवाच

काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदुः।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः॥२॥
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे॥३॥
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः॥४॥
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्॥५॥
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्॥६॥
नियतस्य तु सन्न्यासः कर्मणो नोपपद्यते।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः॥७॥
दुःखमित्येव यत्कर्म कायक्लेशभयात् त्यजेत्।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्॥८॥
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः॥९॥
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः॥१०॥
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते॥११॥
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।
भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित्॥१२॥
पञ्चैतानि महाबाहो कारणानि निबोध मे।
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्॥१३॥
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्॥१४॥
शरीरवाङ्मनोभिर्यत् कर्म प्रारभते नरः।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः॥१५॥
तत्रैवं सति कर्तारमात्मानं केवलं तु यः।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः॥१६॥
यस्य नाहं कृतो भावो बुद्धिर्यस्य न लिप्यते।
हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते॥१७॥
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।
करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः॥१८॥
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।
प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि॥१९॥
सर्वभूतेषु येनैकं भावमव्ययमीक्षते।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्॥२०॥
पृथक्त्वेन तु यज्ज्ञानं नानाभावान् पृथग्विधान्।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्॥२१॥
यत्तु कृत्स्नवदेकस्मिन् कार्ये सक्तमहैतुकम्।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्॥२२॥
नियतं सङ्गरहितमरागद्वेषतः कृतम्।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते॥२३॥
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः।
क्रियते बहुलायासं तद्राजसमुदाहृतम्॥२४॥
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते॥२५॥
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते॥२६॥
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः॥२७॥
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते॥२८॥
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय॥२९॥
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी॥३०॥
यया धर्ममधर्मं च कार्यं चाकार्यमेव च।
अयथावत् प्रजानाति बुद्धिः सा पार्थ राजसी॥३१॥
अधर्मं धर्ममिति या मन्यते तमसाऽवृता।
सर्वार्थान् विपरीतांश्च बुद्धिः सा पार्थ तामसी॥३२॥
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी॥३३॥
यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी॥३४॥
यया स्वप्नं भयं शोकं विषादं मदमेव च।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी॥३५॥
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति॥३६॥
यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।
तत्सुखं सात्त्विकं प्रोक्तम् आत्मबुद्धिप्रसादजम्॥३७॥
विषयेन्द्रियसंयोगाद्-यत्तदग्रेऽमृतोपमम्।
परिणामे विषमिव तत्सुखं राजसं स्मृतम्॥३८॥
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥३९॥
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात् त्रिभिर्गुणैः॥४०॥
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः॥४१॥
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्॥४२॥
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्॥४३॥
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्॥४४॥
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु॥४५॥
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥४६॥
श्रेयान् स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वभावनियतं कर्म कुर्वन्नऽऽप्नोति किल्बिषम्॥४७॥
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवऽऽवृताः॥४८॥
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।
नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति॥४९॥
सिद्धिं प्राप्तो यथा ब्रह्म तथाऽऽप्नोति निबोध मे।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा॥५०॥
बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च।
शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च॥५१॥
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥५२॥
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते॥५३॥
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्॥५४॥
भक्त्या मामभिजानाति यावान् यश्चास्मि तत्त्वतः।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्॥५५॥
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्॥५६॥
चेतसा सर्वकर्माणि मयि सन्न्यस्य मत्परः।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥५७॥
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात् तरिष्यसि।
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि॥५८॥
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥५९॥
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।
कर्तुं नेच्छसि यन्मोहात् करिष्यस्यवशोऽपि तत्॥६०॥
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।
भ्रामयन् सर्वभूतानि यन्त्रारूढानि मायया॥६१॥
तमेव शरणं गच्छ सर्वभावेन भारत।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्॥६२॥
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु॥६३॥
सर्वगुह्यतमं भूयः शृणु मे परमं वचः।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥६४॥
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥६५॥
सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥६६॥
इदं ते नातपस्काय नाभक्ताय कदाचन।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति॥६७॥
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः॥६८॥
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः।
भविता न च मे तस्मादन्यः प्रियतरो भुवि॥६९॥
अध्येष्यते च य इमं धर्म्यं संवादमावयोः।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः॥७०॥
श्रद्धावाननसूयश्च शृणुयादपि यो नरः।
सोऽपि मुक्तः शुभाँल्लोकान् प्राप्नुयात् पुण्यकर्मणाम्॥७१॥
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।
कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय॥७२॥

अर्जुन उवाच

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाऽच्युत।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव॥७३॥

सञ्जय उवाच

इत्यहं वासुदेवस्य पार्थस्य च महात्मनः।
संवादमिममश्रौषमद्भुतं रोमहर्षणम्॥७४॥
व्यासप्रसादाच्छ्रुतवान् एतद्गुह्यमहं परम्।
योगं योगेश्वरात् कृष्णात् साक्षात् कथयतः स्वयम्॥७५॥
राजन् संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः॥७६॥
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः।
विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः॥७७॥
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम॥७८॥

॥ओं तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे मोक्षसन्न्यासयोगो नाम अष्टादशोऽध्यायः॥

॥aṣṭādaśo’dhyāyaḥ – mokṣa-sannyāsa yogaḥ॥

arjuna uvāca

sannyāsasya mahābāho tattvamicchāmi veditum।
tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana॥1॥

śrībhagavānuvāca

kāmyānāṃ karmaṇāṃ nyāsaṃ sannyāsaṃ kavayo viduḥ।
sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ॥2॥
tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ।
yajñadānatapaḥkarma na tyājyamiti cāpare॥3॥
niścayaṃ śṛṇu me tatra tyāge bharatasattama।
tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ॥4॥
yajñadānatapaḥkarma na tyājyaṃ kāryameva tat।
yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām॥5॥
etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca।
kartavyānīti me pārtha niścitaṃ matamuttamam॥6॥
niyatasya tu sannyāsaḥ karmaṇo nopapadyate।
mohāttasya parityāgastāmasaḥ parikīrtitaḥ॥7॥
duḥkhamityeva yatkarma kāyakleśabhayāt tyajet।
sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet॥8॥
kāryamityeva yatkarma niyataṃ kriyate’rjuna।
saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ॥9॥
na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate।
tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ॥10॥
na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ।
yastu karmaphalatyāgī sa tyāgītyabhidhīyate॥11॥
aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam।
bhavatyatyāgināṃ pretya na tu sannyāsināṃ kvacit॥12॥
pañcaitāni mahābāho kāraṇāni nibodha me।
sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām॥13॥
adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham।
vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam॥14॥
śarīravāṅmanobhiryat karma prārabhate naraḥ।
nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ॥15॥
tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ।
paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ॥16॥
yasya nāhaṃ kṛto bhāvo buddhiryasya na lipyate।
hatvā’pi sa imā~llokānna hanti na nibadhyate॥17॥
jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā।
karaṇaṃ karma karteti trividhaḥ karmasaṅgrahaḥ॥18॥
jñānaṃ karma ca kartā ca tridhaiva guṇabhedataḥ।
procyate guṇasaṅkhyāne yathāvacchṛṇu tānyapi॥19॥
sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate।
avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam॥20॥
pṛthaktvena tu yajjñānaṃ nānābhāvān pṛthagvidhān।
vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam॥21॥
yattu kṛtsnavadekasmin kārye saktamahaitukam।
atattvārthavadalpaṃ ca tattāmasamudāhṛtam॥22॥
niyataṃ saṅgarahitamarāgadveṣataḥ kṛtam।
aphalaprepsunā karma yattatsāttvikamucyate॥23॥
yattu kāmepsunā karma sāhaṅkāreṇa vā punaḥ।
kriyate bahulāyāsaṃ tadrājasamudāhṛtam॥24॥
anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam।
mohādārabhyate karma yattattāmasamucyate॥25॥
muktasaṅgo’nahaṃvādī dhṛtyutsāhasamanvitaḥ।
siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate॥26॥
rāgī karmaphalaprepsurlubdho hiṃsātmako’śuciḥ।
harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ॥27॥
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko’lasaḥ।
viṣādī dīrghasūtrī ca kartā tāmasa ucyate॥28॥
buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śṛṇu।
procyamānamaśeṣeṇa pṛthaktvena dhanañjaya॥29॥
pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye।
bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī॥30॥
yayā dharmamadharmaṃ ca kāryaṃ cākāryameva ca।
ayathāvat prajānāti buddhiḥ sā pārtha rājasī॥31॥
adharmaṃ dharmamiti yā manyate tamasā’vṛtā।
sarvārthān viparītāṃśca buddhiḥ sā pārtha tāmasī॥32॥
dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ।
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī॥33॥
yayā tu dharmakāmārthān dhṛtyā dhārayate’rjuna।
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī॥34॥
yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madameva ca।
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī॥35॥
sukhaṃ tvidānīṃ trividhaṃ śṛṇu me bharatarṣabha।
abhyāsādramate yatra duḥkhāntaṃ ca nigacchati॥36॥
yattadagre viṣamiva pariṇāme’mṛtopamam।
tatsukhaṃ sāttvikaṃ proktam ātmabuddhiprasādajam॥37॥
viṣayendriyasaṃyogād-yattadagre’mṛtopamam।
pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam॥38॥
yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ।
nidrālasyapramādotthaṃ tattāmasamudāhṛtam॥39॥
na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ।
sattvaṃ prakṛtijairmuktaṃ yadebhiḥ syāt tribhirguṇaiḥ॥40॥
brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca parantapa।
karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ॥41॥
śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca।
jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam॥42॥
śauryaṃ tejo dhṛtirdākṣyaṃ yuddhe cāpyapalāyanam।
dānamīśvarabhāvaśca kṣātraṃ karma svabhāvajam॥43॥
kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam।
paricaryātmakaṃ karma śūdrasyāpi svabhāvajam॥44॥
sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ।
svakarmanirataḥ siddhiṃ yathā vindati tacchṛṇu॥45॥
yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam।
svakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ॥46॥
śreyān svadharmo viguṇaḥ paradharmātsvanuṣṭhitāt।
svabhāvaniyataṃ karma kurvanna”pnoti kilbiṣam॥47॥
sahajaṃ karma kaunteya sadoṣamapi na tyajet।
sarvārambhā hi doṣeṇa dhūmenāgniriva”vṛtāḥ॥48॥
asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ।
naiṣkarmyasiddhiṃ paramāṃ sannyāsenādhigacchati॥49॥
siddhiṃ prāpto yathā brahma tathā”pnoti nibodha me।
samāsenaiva kaunteya niṣṭhā jñānasya yā parā॥50॥
buddhyā viśuddhayā yukto dhṛtyā”tmānaṃ niyamya ca।
śabdādīn viṣayāṃstyaktvā rāgadveṣau vyudasya ca॥51॥
viviktasevī laghvāśī yatavākkāyamānasaḥ।
dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ॥52॥
ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham।
vimucya nirmamaḥ śānto brahmabhūyāya kalpate॥53॥
brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati।
samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām॥54॥
bhaktyā māmabhijānāti yāvān yaścāsmi tattvataḥ।
tato māṃ tattvato jñātvā viśate tadanantaram॥55॥
sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ।
matprasādādavāpnoti śāśvataṃ padamavyayam॥56॥
cetasā sarvakarmāṇi mayi sannyasya matparaḥ।
buddhiyogamupāśritya maccittaḥ satataṃ bhava॥57॥
maccittaḥ sarvadurgāṇi matprasādāt tariṣyasi।
atha cettvamahaṅkārānna śroṣyasi vinaṅkṣyasi॥58॥
yadahaṅkāramāśritya na yotsya iti manyase।
mithyaiṣa vyavasāyaste prakṛtistvāṃ niyokṣyati॥59॥
svabhāvajena kaunteya nibaddhaḥ svena karmaṇā।
kartuṃ necchasi yanmohāt kariṣyasyavaśo’pi tat॥60॥
īśvaraḥ sarvabhūtānāṃ hṛddeśe’rjuna tiṣṭhati।
bhrāmayan sarvabhūtāni yantrārūḍhāni māyayā॥61॥
tameva śaraṇaṃ gaccha sarvabhāvena bhārata।
tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam॥62॥
iti te jñānamākhyātaṃ guhyādguhyataraṃ mayā।
vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru॥63॥
sarvaguhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ।
iṣṭo’si me dṛḍhamiti tato vakṣyāmi te hitam॥64॥
manmanā bhava madbhakto madyājī māṃ namaskuru।
māmevaiṣyasi satyaṃ te pratijāne priyo’si me॥65॥
sarvadharmān parityajya māmekaṃ śaraṇaṃ vraja।
ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ॥66॥
idaṃ te nātapaskāya nābhaktāya kadācana।
na cāśuśrūṣave vācyaṃ na ca māṃ yo’bhyasūyati॥67॥
ya idaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati।
bhaktiṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayaḥ॥68॥
na ca tasmānmanuṣyeṣu kaścinme priyakṛttamaḥ।
bhavitā na ca me tasmādanyaḥ priyataro bhuvi॥69॥
adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ।
jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ॥70॥
śraddhāvānanasūyaśca śṛṇuyādapi yo naraḥ।
so’pi muktaḥ śubhā~llokān prāpnuyāt puṇyakarmaṇām॥71॥
kaccidetacchrutaṃ pārtha tvayaikāgreṇa cetasā।
kaccidajñānasammohaḥ pranaṣṭaste dhanañjaya॥72॥

arjuna uvāca

naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayā’cyuta।
sthito’smi gatasandehaḥ kariṣye vacanaṃ tava॥73॥

sañjaya uvāca

ityahaṃ vāsudevasya pārthasya ca mahātmanaḥ।
saṃvādamimamaśrauṣamadbhutaṃ romaharṣaṇam॥74॥
vyāsaprasādācchrutavān etadguhyamahaṃ param।
yogaṃ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam॥75॥
rājan saṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam।
keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ॥76॥
tacca saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ hareḥ।
vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ॥77॥
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ।
tatra śrīrvijayo bhūtirdhruvā nītirmatirmama॥78॥

॥oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde mokṣasannyāsayogo nāma aṣṭādaśo’dhyāyaḥ॥

 

Bhagavad Gita Dhyanam: Explanation and Meanings

The Bhagavad Gita Dhyanam (Bhagavad Gita Meditation) serves as a preliminary practice before studying the Bhagavad Gita, fostering a reverential attitude, focusing the mind, and invoking the blessings of the divine. By meditating and chanting these verses, individuals establish a connection with the profound wisdom contained in the Gita and prepare themselves to receive and contemplate its teachings in their everyday lives.
Guruji, Sri Amit Ray, always said, “By integrating the teachings of the Bhagavad Gita into your daily life, you can cultivate inner growth, find meaning and purpose, and develop a greater sense of harmony and well-being.”


ध्यानम्
ओं पार्थाय प्रतिबोधितां भगवता नारायणेन स्वयम्
व्यासेन ग्रथितां पुराणमुनिना मध्ये महाभारतम्।
अद्वैतामृतवर्षिणीं भगवतीमष्टादशाध्यायिनीम्
अम्ब त्वामनुसन्दधामि भगवद्गीते भवद्वेषिणीम्॥१॥
नमोऽस्तु ते व्यास विशालबुद्धे फुल्लारविन्दायतपत्रनेत्र।
येन त्वया भारततैलपूर्णः प्रज्वालितो ज्ञानमयः प्रदीपः॥२॥
प्रपन्नपारिजाताय तोत्रवेत्रैकपाणये।
ज्ञानमुद्राय कृष्णाय गीतामृतदुहे नमः॥३॥
सर्वोपनिषदो गावो दोग्धा गोपाल-नन्दनः।
पार्थो वत्सः सुधीर्भोक्ता दुग्धं गीतामृतं महत्॥४॥
वसुदेवसुतं देवं कंसचाणूरमर्दनम्।
देवकीपरमानन्दं कृष्णं वन्दे जगद्गुरुम्॥५॥
भीष्मद्रोणतटा जयद्रथजला गान्धारनीलोपला
शल्यग्राहवती कृपेण वहनी कर्णेन वेलाकुला।
अश्वत्थामविकर्णघोरमकरा दुर्योधनावर्तिनी
सोत्तीर्णा खलु पाण्डवै रणनदी कैवर्तकः केशवः॥६॥
पाराशर्यवचः सरोजममलं गीतार्थगन्धोत्कटम्
नानाख्यानककेसरं हरिकथासम्बोधनाबोधितम्।
लोके सज्जनषट्पदैरहरहः पेपीयमानं मुदा
भूयाद्भारतपङ्कजं कलिमलप्रध्वंसि नः श्रेयसे॥७॥
मूकं करोति वाचालं पङ्गुं लङ्घयते गिरिम्।
यत्कृपा तमहं वन्दे परमानन्दमाधवम्॥८॥
यं ब्रह्मा वरुणेन्द्र-रुद्र-मरुतः स्तुवन्ति दिव्यैः स्तवैः
वेदैः साङ्ग-पद-क्रमोपनिषदैर्गायन्ति यं सामगाः।
ध्यानावस्थित-तद्गतेन मनसा पश्यन्ति यं योगिनः
यस्यान्तं न विदुः सुरासुर-गणा देवाय तस्मै नमः॥९॥
नारायणं नमस्कृत्य नरं चैव नरोत्तमम्।
देवीं सरस्वतीं व्यासं ततो जयमुदीरयेत्॥१०॥


Dhyānam
oṃ pārthāya pratibodhitāṃ bhagavatā nārāyaṇena svayam
vyāsena grathitāṃ purāṇamuninā madhye mahābhāratam।
advaitāmṛtavarṣiṇīṃ bhagavatīmaṣṭādaśādhyāyinīm
amba tvāmanusandadhāmi bhagavadgīte bhavadveṣiṇīm॥1॥
namo’stu te vyāsa viśālabuddhe phullāravindāyatapatranetra।
yena tvayā bhāratatailapūrṇaḥ prajvālito jñānamayaḥ pradīpaḥ॥2॥
prapannapārijātāya totravetraikapāṇaye।
jñānamudrāya kṛṣṇāya gītāmṛtaduhe namaḥ॥3॥
sarvopaniṣado gāvo dogdhā gopāla-nandanaḥ।
pārtho vatsaḥ sudhīrbhoktā dugdhaṃ gītāmṛtaṃ mahat॥4॥
vasudevasutaṃ devaṃ kaṃsacāṇūramardanam।
devakīparamānandaṃ kṛṣṇaṃ vande jagadgurum॥5॥
bhīṣmadroṇataṭā jayadrathajalā gāndhāranīlopalā
śalyagrāhavatī kṛpeṇa vahanī karṇena velākulā।
aśvatthāmavikarṇaghoramakarā duryodhanāvartinī
sottīrṇā khalu pāṇḍavai raṇanadī kaivartakaḥ keśavaḥ॥6॥
pārāśaryavacaḥ sarojamamalaṃ gītārthagandhotkaṭam
nānākhyānakakesaraṃ harikathāsambodhanābodhitam।
loke sajjanaṣaṭpadairaharahaḥ pepīyamānaṃ mudā
bhūyādbhāratapaṅkajaṃ kalimalapradhvaṃsi naḥ śreyase॥7॥
mūkaṃ karoti vācālaṃ paṅguṃ laṅghayate girim।
yatkṛpā tamahaṃ vande paramānandamādhavam॥8॥
yaṃ brahmā varuṇendra-rudra-marutaḥ stuvanti divyaiḥ stavaiḥ
vedaiḥ sāṅga-pada-kramopaniṣadairgāyanti yaṃ sāmagāḥ।
dhyānāvasthita-tadgatena manasā paśyanti yaṃ yoginaḥ
yasyāntaṃ na viduḥ surāsura-gaṇā devāya tasmai namaḥ॥9॥
nārāyaṇaṃ namaskṛtya naraṃ caiva narottamam।
devīṃ sarasvatīṃ vyāsaṃ tato jayamudīrayet॥10॥

Explanation and Meanings:

Here are some key points highlighting the importance of Bhagavad Gita Dhyanam in everyday life:

Invocation and Focus: The recitation of the Dhyanam verses acts as an invocation, setting the tone for studying the Bhagavad Gita. It helps to establish a focused and contemplative mindset, preparing the individual to delve into the profound spiritual teachings of the text.

Reverence for Divine Guidance: The verses express deep reverence for Lord Krishna as the divine teacher and Guru. By paying homage to Narayana (a form of Lord Vishnu), the verses acknowledge the divine nature of the Bhagavad Gita and its potential to guide and enlighten seekers on their spiritual journey.

Acknowledgment of the Author: The Dhyanam verses also pay tribute to Sage Vyasa, who compiled the Mahabharata and wrote the Bhagavad Gita. Recognizing Vyasa’s role emphasizes the authenticity and authority of the text, instilling confidence in the reader about the profound knowledge and insights it contains.

Immersion in the Nectar of Non-Duality: The verses describe the Bhagavad Gita as the “Amrita Varshini,” the stream of immortal nectar. This implies that the teachings of the Bhagavad Gita are not only insightful but also have the potential to bring about a profound transformation in the seeker’s consciousness. By immersing oneself in the Gita’s wisdom, one can gradually transcend the limitations of duality and realize the unity of all existence.

Connection to the Universal Truth: The Dhyanam verses proclaim the Bhagavad Gita as the essence of all Upanishads and the song sung by Lord Krishna, the teacher of the universe. This suggests that the teachings of the Gita encompass the wisdom found in various scriptures and encapsulate the eternal truths of life. By studying and contemplating the Gita, one aligns themselves with these universal principles and gains a deeper understanding of their own existence.

Overcoming Ignorance and Attaining Liberation: The concluding verses of the Dhyanam express a desire for the removal of ignorance and the attainment of liberation. They seek the blessings of Lord Krishna, who is described as the destroyer of the demons Kansa and Chanura, and the source of supreme bliss. This implies that by studying and imbibing the teachings of the Bhagavad Gita, one can overcome the inner obstacles and attain spiritual liberation and ultimate joy.

 

Bhagavad Gita Kara Nyasa and Hridayadi Nyasa

The Bhagavad Gita emphasizes the importance of aligning knowledge and action. It teaches that true wisdom is not merely intellectual understanding but the practical application of that understanding in everyday life. In the words of the great master, Sri Amit Ray, “By practicing Karnyaasah, one activates and purifies the hand chakras with the heart and brain chakras, which helps individuals bridge the gap between theory and practice, thereby ensuring that their actions are in line with their spiritual understanding.”

Nyaasah ( (also spelled as “Nyasa”) is not merely a physical or mechanical act but is performed with deep reverence, concentration, and intention. It serves as a means to enhance the practitioner’s spiritual experience, deepen their connection with the divine, and attune their consciousness to higher states of awareness.

Bhagavad Gita Karnyaasah:

॥करन्यासः॥

ओं अस्य श्रीमद्भगवद्गीतामालामन्त्रस्य।
भगवान्वेदव्यास ऋषिः।
अनुष्टुप् छन्दः।
श्रीकृष्ण परमात्मा देवता।
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे इति बीजम्।
सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज इति शक्तिः।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुच इति कीलकम्।
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावक इत्यङ्गुष्ठाभ्यां नमः।
न चैनं क्लेदयन्त्यापो न शोषयति मारुत इति तर्जनीभ्यां नमः।
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च इति मध्यमाभ्यां नमः।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातन इत्यनामिकाभ्यां नमः।
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रश इति कनिष्ठिकाभ्यां नमः।
नानाविधानि दिव्यानि नानावर्णाकृतीनि च इति करतलकरपृष्ठाभ्यां नमः।
॥इति करन्यासः॥

॥karanyāsaḥ॥

oṃ asya śrīmadbhagavadgītāmālāmantrasya।
bhagavān-Vedavyāsa ṛṣiḥ
anuṣṭup chandaḥ
śrīkṛṣṇa paramātmā devatā
aśocyānanvaśocastvaṃ prajñāvādāṃśca bhāṣase iti bījam
sarvadharmān parityajya māmekaṃ śaraṇaṃ vraja iti śaktiḥ
ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śuca iti kīlakam

nainaṃ chindanti śastrāṇi nainaṃ dahati pāvaka ityaṅguṣṭhābhyāṃ namaḥ।
na cainaṃ kledayantyāpo na śoṣayati māruta iti tarjanībhyāṃ namaḥ।
acchedyo’yamadāhyo’yamakledyo’śoṣya eva ca iti madhyamābhyāṃ namaḥ।
nityaḥ sarvagataḥ sthāṇuracalo’yaṃ sanātana ityanāmikābhyāṃ namaḥ।
paśya me pārtha rūpāṇi śataśo’tha sahasraśa iti kaniṣṭhikābhyāṃ namaḥ।
nānāvidhāni divyāni nānāvarṇākṛtīni ca iti karatalakarapṛṣṭhābhyāṃ namaḥ।
॥iti karanyāsaḥ॥

Bhagavad Gita Hridayadi Nyaasah:

The Gita addresses profound existential questions and provides insights into the nature of life, duty, righteousness, and the path to spiritual liberation. The importance of  hridayadi nyaasah lies in its practical application and relevance in our daily lives. It purifies and awaken the divine aspects of the heart, head, and eyes, which serve as symbols of spiritual power and perception.

॥हृदयादि न्यासः॥

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावक इति हृदयाय नमः।
न चैनं क्लेदयन्त्यापो न शोषयति मारुत इति शिरसे स्वाहा।
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव चेति शिखायै वषट्।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातन इति कवचाय हुम्।
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रश इति नेत्रत्रयाय वौषट्।
नानाविधानि दिव्यानि नानावर्णाकृतीनि चेति अस्त्राय फट्।
॥श्रीकृष्णप्रीत्यर्थे पाठे विनियोगः॥

॥hṛdayādi nyāsaḥ॥

nainaṃ chindanti śastrāṇi nainaṃ dahati pāvaka iti hṛdayāya namaḥ।
na cainaṃ kledayantyāpo na śoṣayati māruta iti śirase svāhā।
acchedyo’yamadāhyo’yamakledyo’śoṣya eva ceti śikhāyai vaṣaṭ।
nityaḥ sarvagataḥ sthāṇuracalo’yaṃ sanātana iti kavacāya hum।
paśya me pārtha rūpāṇi śataśo’tha sahasraśa iti netratrayāya vauṣaṭ।
nānāvidhāni divyāni nānāvarṇākṛtīni ceti astrāya phaṭ।
॥śrīkṛṣṇaprītyarthe pāṭhe viniyogaḥ॥

The meaning is as follows:

  1. “Nainaṃ chindanti śastrāṇi, nainaṃ dahati pāvaka iti hṛdayāya namaḥ”: Salutations to the heart, which is the abode where weapons cannot pierce and fire cannot burn. It signifies the invincibility and strength of the inner self or soul.
  2. “Na cainaṃ kledayantyāpo, na śoṣayati māruta iti śirase svāhā”: Salutations to the head, which is not wetted by water nor dried by the wind. It symbolizes the eternal and unchanging nature of the soul.
  3. “Acchedyo’yamadāhyo’yamakledyo’śoṣya eva ceti śikhāyai vaṣaṭ”: The “śikhā” refers to the tuft of hair on top of the head. It is said that the soul is indestructible, unburnable, unmoistenable, and undryable. “Vaṣaṭ” is a Vedic mantra used to sanctify the chant. This verse further emphasizes the immortality and imperishable nature of the soul.
  4. “Nityaḥ sarvagataḥ sthāṇuracalo’yaṃ sanātana iti kavacāya hum”: The soul is eternal, omnipresent, immovable, and imperishable. It is like an unchanging armor or shield that protects the individual.
  5. “Paśya me pārtha rūpāṇi śataśo’tha sahasraśa iti netratrayāya vauṣaṭ”: The eyes are invoked and saluted here. It means, “Behold, O Arjuna, my countless divine forms with hundreds and thousands of eyes.” This indicates the divine vision that allows one to perceive the vastness and diversity of the divine presence.
  6. “Nānāvidhāni divyāni nānāvarṇākṛtīni ceti astrāya phaṭ”: Salutations to the astras (celestial weapons) of various divine forms and diverse colors. This verse acknowledges the multiple divine powers and forms that exist.
  7. Finally, the phrase “śrīkṛṣṇaprītyarthe pāṭhe viniyogaḥ” means that these verses are recited with the purpose of pleasing Lord Krishna.

Bhagavad Gita Summary of the Chapter 2: Sankhya Yoga

Bhagavad Gita Summary of the Chapter 2: Sankhya Yoga

Bhagavad Gita: Verse 2.1

Meaning:

Sanjaya said: To him who was thus overcome with pity and despondency, with eyes full of tears and agitated, Madhusudana spoke these words.


 

Bhagavad Gita: Verse 2.2

Meaning:

The Blessed Lord said: Whence is this perilous condition come upon thee, this dejection, un-Aryan-like, heaven-excluding, disgraceful, O Arjuna?


 

Bhagavad Gita: Verse 2.3

Meaning:

Yield not to impotence, O Partha! It does not befit thee, Cast off this mean weakness of heart! Stand up, O Parantapa (O scorcher of foes) !


 

Bhagavad Gita: Verse 2.4

Meaning:

Arjuna said: How, O Madhusudana, shall I, in battle, fight with arrows against Bhishma and Drona, who are fit to be worshipped, O destroyer of enemies!


 

Bhagavad Gita: Verse 2.5

Meaning:

Better indeed, in this world, is to eat even the bread of beggary than to slay the most noble of teachers. But, if I kill them, even in this world, all my enjoyments of wealth and desires will be stained with blood.


 

Bhagavad Gita: Verse 2.6

Meaning:

I can scarcely say which will be better, that we should conquer them or that they should conquer us. Even the sons of Dhritarashtra, after slaying whom we do not wish to live, stand facing us.


 

Bhagavad Gita: Verse 2.7

Meaning:

My heart is overpowered by the taint of pity; my mind is confused as to duty. I ask Thee. Tell me decisively what is good for me. I am Thy disciple. Instruct me, who have taken refuge in Thee.


 

Bhagavad Gita: Verse 2.8

Meaning:

I do not see that it would remove this sorrow that burns up my senses, even if I should attain prosperous and unrivalled dominion on earth, or even Lordship over the gods.


 

Bhagavad Gita: Verse 2.9

Meaning:

Sanjaya said: Having spoken thus to Hrishikesha, Gudakesha, the destroyer of foes, said to Govinda: I will not fight ; and became silent.


 

Bhagavad Gita: Verse 2.10

Meaning:

To him who was despondent in the midst of the two armies, Hrishikesha, as if smiling, O Bharata, spoke these words.


 

Bhagavad Gita: Verse 2.11

Meaning:

The Blessed Lord said: You have grieved for those that should not be grieved for; yet, you speak words of wisdom. The wise grieve neither for the living nor for the dead.


 

Bhagavad Gita: Verse 2.12

Meaning:

It is not that at any time (in the past) , indeed, was I not, nor were you, nor these rulers of men. Nor, verily, shall we all ever cease to be hereafter.


 

Bhagavad Gita: Verse 2.13

Meaning:

Just as in this body the embodied (soul) passes into childhood, youth and old age, so also does he pass into another body; the firm man does not grieve at it.


 

Bhagavad Gita: Verse 2.14

Meaning:

The contacts of senses with objects, O son of Kunti, which cause heat and cold, pleasure and pain, have a beginning and an end; they are impermanent; endure them bravely, O descendant of Bharata.


 

Bhagavad Gita: Verse 2.15

Meaning:

That firm man whom, surely, these afflict not, O chief among men, to whom pleasure and pain are the same, is fit for realising the Immortality of the Self.


 

Bhagavad Gita: Verse 2.16

Meaning:

The unreal has no being; there is no non-being of the Real; the truth about both these has been seen by the Knowers of the Truth (or the Seers of the Essence) .


 

Bhagavad Gita: Verse 2.17

Meaning:

Know That to be Indestructible by which all this is pervaded. None can cause the destruction of That — the Imperishable.


 

Bhagavad Gita: Verse 2.18

Meaning:

They have an end, it is said, these bodies of the embodied-Self. The Self is Eternal, Indestructible, Incomprehensible. Therefore, fight, O Bharata.


 

Bhagavad Gita: Verse 2.19

Meaning:

He who takes the Self to be the slayer and he who thinks He is slain, neither of these knows. He slays not, nor in He slain.


 

Bhagavad Gita: Verse 2.20

Meaning:

He is not born, nor does He ever die; after having been, He again ceases not to be; Unborn, Eternal, Changeless and Ancient, He is not killed when the body is killed.


 

Bhagavad Gita: Verse 2.21

Meaning:

Whosoever knows Him to be Indestructible, Eternal, Unborn, and Inexhaustible, how can that man slay, O Partha, or cause others to be slain?


 

Bhagavad Gita: Verse 2.22

Meaning:

Just as a man casts off his worn out clothes and puts on new ones, so also the embodied-Self casts off its worn out bodies and enters others which are new.


 

Bhagavad Gita: Verse 2.23

Meaning:

Weapons cleave It not, fire burns It not, water moistens It not, wind dries It not.


 

Bhagavad Gita: Verse 2.24

Meaning:

This Self cannot be cut, nor burnt, nor moistened, nor dried up. It is eternal, all-pervading, stable immovable and ancient.


 

Bhagavad Gita: Verse 2.25

Meaning:

This (Self) is said to be Unmanifest, Unthinkable and Unchangeable. Therefore, knowing This to be such, you should not grieve.


 

Bhagavad Gita: Verse 2.26

Meaning:

But even if you think of Him as being constantly born and constantly dying, even then, O mighty-armed, you should not grieve.


 

Bhagavad Gita: Verse 2.27

Meaning:

Indeed, certain is death for the born, and certain is birth for the dead; therefore, over the inevitable, you should not grieve.


 

Bhagavad Gita: Verse 2.28

Meaning:

Beings unmanifest in the beginning, and unmanifest again in their end seem to be manifest in the middle, O Bharata. What then is there to grieve about?


 

Bhagavad Gita: Verse 2.29

Meaning:

One sees This as a wonder; another speaks of This as a wonder; another hears of This as a wonder; yet, having heard none understands This at all!


 

Bhagavad Gita: Verse 2.30

Meaning:

This, the Indweller in the body of everyone is ever indestructible, O Bharata; and, therefore, you should not grieve for any creature.


 

Bhagavad Gita: Verse 2.31

Meaning:

Further, looking at thine own duty thou oughtest not to waver, for there is nothing higher for a KSHATRIYA than a righteous war.


 

Bhagavad Gita: Verse 2.32

Meaning:

Happy indeed are the KSHATRIYAS, O Partha, who are called to fight in such a battle, that comes of itself as an open-door to heaven.


 

Bhagavad Gita: Verse 2.33

Meaning:

But, if you will not fight this righteous war, then, having abandoned your own duty and fame, you shall incur sin.


 

Bhagavad Gita: Verse 2.34

Meaning:

People too, will recount your everlasting dishonour; and to one who has been honoured, dishonour is more than death.


 

Bhagavad Gita: Verse 2.35

Meaning:

The great battalion commanders will think that you have withdrawn from the battle through fear; and you will be looked down upon by them who had thought much of you and your heroism in the past.


 

Bhagavad Gita: Verse 2.36

Meaning:

And many unspeakable words will your enemies speak caviling about your powers. What can be more painful than this?


 

Bhagavad Gita: Verse 2.37

Meaning:

Slain, you will obtain heaven; victorious you will enjoy the earth; therefore, stand up, O son of Kunti, determined to fight.


 

Bhagavad Gita: Verse 2.38

Meaning:

Having made — pleasure and pain, gain and loss, victory and defeat — the same, engage in battle for the sake of battle; thus you shall not incur sin.


 

Bhagavad Gita: Verse 2.39

Meaning:

This, which has been taught to thee, is wisdom concerning SANKHYA. Now listen to the wisdom concerning YOGA, having known which, O Partha, you shall cast off the bonds-of-action.


 

Bhagavad Gita: Verse 2.40

Meaning:

In this there is no loss of effort, nor is there any harm (production of contrary results) . Even a little of this knowledge, even a little practice of the YOGA, protects one from the great fear.


 

Bhagavad Gita: Verse 2.41

Meaning:

Here, O Joy of the Kurus, Kurunandana, there is but a single-pointed determination; many-branched and endless are the thoughts of the irresolute.


 

Bhagavad Gita: Verse 2.42

Meaning:

Flowery speech is uttered by the unwise, taking pleasure in the eulogising words of VEDAS, O Partha, saying, There is nothing else.


 

Bhagavad Gita: Verse 2.43

Meaning:

Full of desires, having heaven as their goal, they utter flowery words, which promise new birth as the reward of their actions, and prescribe various specific actions for the attainment of pleasure and Lordship.


 

Bhagavad Gita: Verse 2.44

Meaning:

For, those who cling to joy and Lordship, whose minds are drawn away by such teaching, are neither determinate and resolute nor are they fit for steady meditation and SAMADHI.


 

Bhagavad Gita: Verse 2.45

Meaning:

The VEDAS deal with the three attributes; be you above these three attributes (GUNAS) , O Arjuna, free yourself from the pairs-of-opposites, and ever remain in the SATTWA (goodness) , freed from all thoughts of acquisition and preservation, and be established in the Self.


 

Bhagavad Gita: Verse 2.46

Meaning:

To the BRAHMANA who has known the Self, all the VEDAS are of so much use, as is a reservoir of water in a place where there is flood everywhere.


 

Bhagavad Gita: Verse 2.47

Meaning:

Thy right is to work only, but never to its fruits; let not the fruit-of-action be thy motive, nor let thy attachment be to inaction.


 

Bhagavad Gita: Verse 2.48

Meaning:

Perform action, O Dhananjaya, abandoning attachment, being steadfast in YOGA, and balanced in success and failure. Evenness of mind is called YOGA.


 

Bhagavad Gita: Verse 2.49

Meaning:

Far lower than the YOGA -of-wisdom is action, O Dhananjaya. Seek thou refuge in wisdom; wretched are they whose motive is the fruit.


 

Bhagavad Gita: Verse 2.50

Meaning:

Endowed with the Wisdom of evenness-of-mind, one casts off in this life both good deeds and evil deeds; therefore, devote yourself to YOGA, Skill in action is YOGA.


 

Bhagavad Gita: Verse 2.51

Meaning:

The wise, possessed of knowledge, having abandoned the fruits of their actions, freed from the fetters of birth, go to the State which is beyond all evil.


 

Bhagavad Gita: Verse 2.52

Meaning:

When your intellect crosses beyond the mire of delusion, then you shall attain to indifference as to what has been heard and what is yet to be heard.


 

Bhagavad Gita: Verse 2.53

Meaning:

When your intellect, though perplexed by what you have heard, shall stand immovable and steady in the Self, then you shall attain Self-realisation.


 

Bhagavad Gita: Verse 2.54

Meaning:

Arjuna said: What, O Keshava, is the description of him who has steady Wisdom and who is merged in the Superconscious state? How does one of steady Wisdom speak, how does he sit, how does he walk?


 

Bhagavad Gita: Verse 2.55

Meaning:

The Blessed Lord said: When a man completely casts off, O Partha, all the desires of the mind, and is satisfied in the Self by the Self, then is he said to be one of steady Wisdom.


 

Bhagavad Gita: Verse 2.56

Meaning:

He whose mind is not shaken by adversity, and who in prosperity does not hanker after pleasures, who is free from attachment, fear and anger, is called a Sage-of-Steady-Wisdom.


 

Bhagavad Gita: Verse 2.57

Meaning:

He who is everywhere without attachment, on meeting with anything good or bad, who neither rejoices nor hates, his Wisdom is fixed.


 

Bhagavad Gita: Verse 2.58

Meaning:

When, like the tortoise which withdraws its limbs from all sides, he withdraws his senses from the sense-objects then his Wisdom becomes steady.


 

Bhagavad Gita: Verse 2.59

Meaning:

The objects of the senses turn away from the abstinent man leaving the longing (behind) ; but his longing also leaves him on seeing the Supreme.


 

Bhagavad Gita: Verse 2.60

Meaning:

The turbulent senses, O son of Kunti, do violently carry away the mind of a wise-man, though he be striving (to control them) .


 

Bhagavad Gita: Verse 2.61

Meaning:

Having restrained them all, he should sit steadfast, intent on Me; his Wisdom is steady, whose senses are under control.


 

Bhagavad Gita: Verse 2.62

Meaning:

When a man thinks of objects, attachment for them arises; from attachment desire is born; from desire arises anger


 

Bhagavad Gita: Verse 2.63

Meaning:

From anger comes delusion ; from delusion loss of memory ; from loss of memory the destruction of discrimination ; from destruction of discrimination he perishes.


 

Bhagavad Gita: Verse 2.64

Meaning:

But the self-controlled man, moving among objects, with his senses under restraint, and free from both attraction and repulsion, attains peace.


 

Bhagavad Gita: Verse 2.65

Meaning:

In that peace all pains are destroyed; for, the intellect of the tranquil-minded soon becomes steady.


 

Bhagavad Gita: Verse 2.66

Meaning:

There is no knowledge (of the Self) to the unsteady; and to the unsteady no meditation; and to the unmeditative no peace; to the peaceless, how can there be happiness?


 

Bhagavad Gita: Verse 2.67

Meaning:

For, the mind, which follows in the wake of the wandering senses, carries away his discrimination, as the wind carries away a boat on the waters.


 

Bhagavad Gita: Verse 2.68

Meaning:

Therefore, O Mighty-armed, his knowledge is steady whose senses are completely restrained from sense-objects.


 

Bhagavad Gita: Verse 2.69

Meaning:

That which is night to all beings, in that the self-controlled man keeps awake; where all beings are awake, that is the night for the Sage (MUNI) who sees.


 

Bhagavad Gita: Verse 2.70

Meaning:

He attains Peace into whom all desires enter as waters enter the ocean, which, filled from all sides, remains unmoved; but not the desirer of desires.


 

Bhagavad Gita: Verse 2.71

Meaning:

That man attains peace who, abandoning all desires, moves about without longing, without the sense of ‘l-ness’ and ‘my-ness. ‘


 

Bhagavad Gita: Verse 2.72

Meaning:

This is the BRAHMIC -state, O Son of Pritha. Attaining this, none is deluded. Being established therein, even at the end of life, one attains to oneness with BRAHMAN.


 

Bhagavad Gita Chapter 2 Verse 72

Bhagavad Gita: Verse 2.72

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ २-७२॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
साङ्ख्ययोगो नाम द्वितीयोऽध्यायः ॥ २॥


eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati
sthitvāsyāmantakāle’pi brahmanirvāṇamṛcchati

oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
sāṅkhyayogo nāma dvitīyo’dhyāyaḥ


Meaning:

This is the BRAHMIC -state, O Son of Pritha. Attaining this, none is deluded. Being established therein, even at the end of life, one attains to oneness with BRAHMAN.


eṣā = this; brāhmī = spiritual; sthitiḥ = situation; pārtha = O son of Pritha; na = never; enaṃ = this; prāpya = achieving; vimuhyati = one is bewildered; sthitvā = being situated; asyāṃ = in this; antakāle = at the end of life; api = also; brahmanirvāṇaṃ = the spiritual kingdom of God; ṛcchati = one attains.;

Bhagavad Gita Chapter 2 Verse 72

Bhagavad Gita Chapter 2 Summary

Bhagavad Gita Chapter 2 Verse 71

Bhagavad Gita: Verse 2.71

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः ।
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥ २-७१॥


vihāya kāmānyaḥ sarvānpumāṃścarati niḥspṛhaḥ
nirmamo nirahaṅkāraḥ sa śāntimadhigacchati


Meaning:

That man attains peace who, abandoning all desires, moves about without longing, without the sense of ‘l-ness’ and ‘my-ness. ‘


vihāya = giving up; kāmān = material desires for sense gratification; yaḥ = who; sarvān = all; pumān = a person; carati = lives; niḥspṛhaḥ = desireless; nirmamaḥ = without a sense of proprietorship; nirahaṅkāraḥ = without false ego; saḥ = he; śāntiṃ = perfect peace; adhigacchati = attains.;

Bhagavad Gita Chapter 2 Verse 71

Bhagavad Gita Chapter 2 Summary

Bhagavad Gita Chapter 2 Verse 70

Bhagavad Gita: Verse 2.70

आपूर्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी ॥ २-७०॥


āpūryamāṇamacalapratiṣṭhaṃ
samudramāpaḥ praviśanti yadvat
tadvatkāmā yaṃ praviśanti sarve
sa śāntimāpnoti na kāmakāmī


Meaning:

He attains Peace into whom all desires enter as waters enter the ocean, which, filled from all sides, remains unmoved; but not the desirer of desires.


āpuryamāṇaṃ = always being filled; acalapratiṣṭhaṃ = steadily situated; samudraṃ = the ocean; āpaḥ = waters; praviśanti = enter; yadvat = as; tadvat = so; kāmāḥ = desires; yaṃ = unto whom; praviśanti = enter; sarve = all; saḥ = that person; śāntiṃ = peace; āpnoti = achieves; na = not; kāmakāmī = one who desires to fulfill desires.;

Bhagavad Gita Chapter 2 Verse 70

Bhagavad Gita Chapter 2 Summary

Bhagavad Gita Chapter 2 Verse 69

Bhagavad Gita: Verse 2.69

या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥ २-६९॥


yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī
yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ


Meaning:

That which is night to all beings, in that the self-controlled man keeps awake; where all beings are awake, that is the night for the Sage (MUNI) who sees.


= what; niśā = is night; sarva = all; bhūtānāṃ = of living entities; tasyāṃ = in that; jāgarti = is wakeful; saṃyamī = the self-controlled; yasyāṃ = in which; jāgrati = are awake; bhūtāni = all beings; = that is; niśā = night; paśyataḥ = for the introspective; muneḥ = sage.;

Bhagavad Gita Chapter 2 Verse 69

Bhagavad Gita Chapter 2 Summary

Bhagavad Gita Chapter 2 Verse 68

Bhagavad Gita: Verse 2.68

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २-६८॥


tasmādyasya mahābāho nigṛhītāni sarvaśaḥ
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā


Meaning:

Therefore, O Mighty-armed, his knowledge is steady whose senses are completely restrained from sense-objects.


tasmāt = therefore; yasya = whose; mahābāho = O mighty-armed one; nigṛhītāni = so curbed down; sarvaśaḥ = all around; indriyāṇi = the senses; indriyārthebhyaḥ = from sense objects; tasya = his; prajñā = intelligence; pratiṣṭhitā = fixed.;

Bhagavad Gita Chapter 2 Verse 68

Bhagavad Gita Chapter 2 Summary

Bhagavad Gita Chapter 2 Verse 67

Bhagavad Gita: Verse 2.67

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥ २-६७॥


indriyāṇāṃ hi caratāṃ yanmano’nuvidhīyate
tadasya harati prajñāṃ vāyurnāvamivāmbhasi


Meaning:

For, the mind, which follows in the wake of the wandering senses, carries away his discrimination, as the wind carries away a boat on the waters.


indriyāṇāṃ = of the senses; hi = certainly; caratāṃ = while roaming; yat = with which; manaḥ = the mind; anuvidhīyate = becomes constantly engaged; tat = that; asya = his; harati = takes away; prajñāṃ = intelligence; vāyuḥ = wind; navaṃ = a boat; iva = like; ambhasi = on the water.;

Bhagavad Gita Chapter 2 Verse 67

Bhagavad Gita Chapter 2 Summary