the bhagavad gîtâ sung

8/10/2019 The Bhagavad Gt Sung

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The Bhagavad Gt SungSelected shlokas set to music by Vanraj Bhatia.


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Introduction

The Bhagavad Gt has been published in over two thousand editions, and translated into at least seventyfive languages. Its eighteen chapters and seven hundred shlokas have been analyzed, commented upon, andinterpreted from innumerable philosophical and orthodox viewpoints, with footnotes to match. These aredaunting facts - and the lay reader might well wonder whether he can at all connect with the text.

Yes, indeed yes. For the core messages of God to man are simply and directly addressed, almost as if He isspeaking to you and me; and even though this is one of the great cornerstones of Hinduism, its basic credohas an unmistakable universality that goes beyond religious doctrine. Now more than ever, in the tumult ofour stressed lives, it is both relevant and contemporary. For the Gt is about living, not having; it is aboutlove, not hate; it is about the joy of harmony, not the bleakness of despair.

This most serene and sublime of texts has as its setting the most violent of places - a field of war ...Kurukshetra, which is also Dharmakshetra, the field of righteousness, where the battle between good and evilis about to take place. In the poem the dialogue is betweenKrishnaandArjuna, and reportedbySanjayato the blind Kaurava kingDhritarashtra.

But in a larger metaphor, the words flow between God and man in a very personal manner.Arjuna'sanguish is that of us all when we feel crushed, desolate and paralyzed by despondency. And in the healingverses of the Gt lie the solution to our every day conflicts, and solace for our troubled minds.

Whatever kind of person you are, says God, you too can achieve your Self and be one with Me. There arethose who will follow the path of knowledge, the Jnana yogis; those who will set the course of action, theKarma yogis, and those who will dedicate themselves to the love of God, the Bhakti yogis; and the promise ofthe Gt is that they will all attain salvation. And even if you cannot follow any of these paths, your faith andlove for God will take you to Him. Over and over again throughout the Gt,Krishnareminds us of thisbond of love between God and man, and its power to transcend the pain of everyday existence.

Above all, the Gt is about a love that is universal because it is the love of God Who is everywhere. "Goddwells in the heart of all beings", says the Gt, reminding us that we are all His children, and that there is anunderlying unity in all of creation. To understand the nature of this love, we have to see Him in all things,and all things in Him. And when we have thus seen Him, it is no longer possible to hate or wish evil uponothers. The harmony that is inherent in all creations of God becomes visible to us, and leads to our own innerharmony, free from the overdrives of our egos and empty desires.

But whatever path you follow, whether that of knowledge or action or love, do your duty you must, and actyou must. "Without action, the very life in thy body could not be", saysKrishnatoArjuna. The Gt does

not ask you to withdraw from the world; its verses are addressed to you and me, who must face the tasks andresponsibilities of everyday life. But it is howyouact that is important, the difference between a serene orstressful existence. When you begin to understand the nature of your own Soul, and its intertwined elementsof light, passion and darkness; when you can see how greed, anger and unbridled indulgence of the sensescause you to lose control; when you perceive the folly of slavish attachment to momentary rewards - that isthe start of enlightenment and liberation. And when the senses, the ego and wanton desires are conquered,then we can achieve the serene balance that allows us to live in this world without being held in bondage to it.

The (one hundred and sixty eight) shlokas presented here reflect this essence of the Gt, and its relevance toour life in the here and now. The context of the dialogue is set with the opening chapter, andArjuna'sanguished dilemma - withdraw or fight? The glorious voice of God, calm and healing, is heard from thesecond chapter onwards, with messages of hope and love.

The musical treatment is varied, sometimes simple and straightforward, sometimes almost operatic, butalways in keeping with the thought it portrays. Solo voices are interspersed with chorus, and repetition


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reinforces the sound and meaning of the verses. A roman rendition and English translation of the shlokas isgiven, so that all of us can connect with the Gt in the original Sanskrit, allowing us to get to know its versesbetter, and giving us access to the radiance of its divine power.

Listen to it in moments of contemplation or silent communion. Let the words flow through your mind, or, ifyou wish, sing or chant along with the shlokas. This, we hope, will be the beginning of your discovery of the

sublime glory of the whole work, with its culminating promise of salvation:'Leave all else behind, come thou to Me for shelter.

I shall deliver thee from all sins. Grieve thou no more'.

The 'Bhagavad Gt', the Song of the Lord, is an afterwards by avatra Vysa-deva recorded dialoguebetweenKrishnaand His devoted friendArjuna. It expounds on the knowledge of the absolute truth, thenatural and eternal state of being of all living beings, the material nature, the time and the activity. Itconstitutes the kernel of all Vedic texts and prepares for the study of the Srmad Bhgavatam, also called

Krishna Bible or Bhgavatha Purna.

[**] (unfortunately, chapters 7, 10, 13, 16 and 17 have not been included by the composer)


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Chapter 1:The Yoga of Dejection:On the confrontation with the necessity to fight.Shlokas 1 to 10, 21 and 22, 26 to 32 & 45 to 47

shloka 1

dhrtarstra uvcadharmaksetre kuruksetre

samavet yuyutsavahmmakh pndavs cai 'va

kim akurvata sanjaya

Dhritarshthra [the blind uncle of the Pndavas, the sons of king Pndu] said: "AtKurukshetra, a place of pilgrimage, my party and the sons of Pndu assembled desiring to

fight. What did they do, O Sanjaya?"

shloka 2

sanjaya uvca

drstv tu pndavnkamvydham duryodhanas tad

cryam upasamgamyarj vacanam abravt

Sanjaya said: "After seeing the formation of the soldiers of the Pndava's, King Duryodhana[the leader of the sons of Dhritrshthra, the Kurus] at that time approached his teacher

[Droncrya] and said:

shloka 3

pasyaitm pndu-putrnmcrya mahatm camm

vydhm drupada-putrenatava sisyena dhmat

"Just see the sons of Pndu [a brother of Dhritarshthra and the father of the Pndavas], oteacher, arranged as a great military force by the son of Drupada [the father in law of Arjuna

who leads the Pndavas], your intelligent disciple [Dhristadyumna].

shloka 4

atra sr mahesvsbhmrjuna-sam yudhi

yuyudhno virtas cadrupadas ca mah-rathah

"There are heroes and mighty bowmen equal in the fight to Bhma and Arjuna [two of the fivesons of Pndu] like Yuyudhna and Virata as also Drupada himself, who is also a great

warrior.

shloka 5

dhrstaketus cekitnahksirjas ca vryavn

purujit kuntibhojas casaibyas ca nara-pungavah

Dhristaketu, Cekitna, Ksrja, and also the very powerful Purujit, Kuntibhoja and Saibyaare there, who are all great hero's in human society.


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shloka 21-22

arjuna uvcasenayor ubhayor madhye

ratham sthpaya me 'cyutayvad etn nirkse 'ham

yod dhu-kmn avasthitnkair may saha yoddhavyam

asmin rana-samudyame

Arjuna said: 'Please drive my chariot between both the armies, O infallible one, for the timethat I may look upon those desiring to fight arrayed on the battlefield with whom together I

have to contend in this trial of arms.

shloka 26

tatrpasyat sthitn prthahpitrn atha pitmahn

cryn mtuln bhrtrnputrn pautrn sakhms tath

There he indeed could see standing both parties of the armies: his fathers, grandfathers,teachers, maternal uncles, brothers, sons, grandsons, friends and also his fathers-in-law and

well-wishers.

shloka 27

svasurn suhrdas caivanayor ubhayor api

tn samksya sa kaunteyahsarvn bandhn avasthitn

Seeing all kinds of relatives he, the son of Kunti got overwhelmed by a high degree of

compassion and lamenting he thus spoke.shloka 28

krpay parayvistovisdann idam abravt

drstvemam sva-janam krsnayuyutsum samupasthitam

Arjuna said: 'The look of all these kinsmen, O Krishna, all present in a fighting spirit, makesthe limbs of my body quiver and my mouth dry up.

shloka 29

sdanti mama gtrnimukham ca parisusyativepathus ca sarre meroma-harsas ca jyate

My body trembles and my hair stands on end, my Gndiva [his bow] is slipping from my handand my skin certainly is burning.


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shloka 30

gndvam sramsate hastttvak caiva paridahyate

na ca saknomy avasthtumbhramatva ca me manah

Nor am I able to keep standing, my mind goes and I see just the opposite, O Kes'ava [Krishnaas the killer of the the mad horse Kes'i].

shloka 31

nimittni ca pasymivipartni kesava

na ca sreyo 'nupasymihatv sva-janam have

[Nor do I forsee any good in killing my own kinsmen in the fight, and I do not desire thevictory either, O Krishna, nor do I expect a happy kingdom thereof.]

shloka 32[-35]na knkse vijayam krsnana ca rjyam sukhni cakim no rjyena govindakim bhogair jvitena va

What use is the kingdom to us, Govinda? What joy or life is there either if the kingdom isdesired by us for the sake of those who want that material pleasure and happiness also, whilethey have all taken positions on the battlefied and are willing to give up their lives: ourteachers, fathers, sons as well as certainly also our grandfathers. All these maternal uncles,fathers-in-law, grandsons, brothers and other relatives I never wish to kill nor get killed, oMadhusdana [Krishna who defeated Madhu]. Not even in exchange for the three worlds I

want the kingdom not to speak about having it for the sake of the earth - what pleasure willthere be in killing the sons of Dhritarstra, O Janrdana [Krishna as maintainer of the threeworlds]?

shloka 44

aho bata mahat ppamkartum vyavasit vayam

yad rjya-sukha-lobhenahantum sva-janam udyath

Alas, oddly we have decided to perform great sins in trying to kill kinsmen in our being drivenby greed for royal happiness.

shloka 45

yadi mm apratkramasastram sastra-pnayahdhrtarstr rane hanyus

tan me ksemataram bhavet

It would rather be better for me to give up my resistence and arms and have me killed by theweapons in the hands of the sons of Dhritarstra on the battlefield.


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shloka 46

sanjaya uvcaevam uktvrjunah sankhye

rathopastha upvisatvisrjya sa-saram cpamsoka-samvigna-mnasah

Sanjaya said: "Thus having spoken on the battlefield, Arjuna sat down on the seat of hischariot putting aside his bow and arrows, in distress with a mind full of lamentation. "


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Chapter 2:(2.1-2.38) The Yoga of Analytic Knowledge:On the knowledge of the soul.(2.39-2.72) The Yoga of Analytic Knowledge:On the results of labor.

Shlokas 1, 11, 20 to 25, 27, 47 to 52, 62 & 63 and 66 to 68.

shloka 1sanjaya uvca

tam tath krpayvistamasru-prnkuleksanam

visdantam idam vkyamuvca madhusdanah

Sanjaya said: "Unto him [Arjuna], who was thus overwhelmed by compassion, having his eyesfull of tears and lamenting, Madhusdana [Krishna as the killer of Madhu] spoke the

following words:

shloka 11

sr-bhagavn uvcaasocyn anvasocas tvam

prajn-vdms ca bhsasegatsn agatsms cannusocanti pandith

The Supreme Lord said:'You are lamenting about what is not worth the lamenting and youspeak learned words as well - whether lives are lost or not, the wise never lament.

shloka 20

na jyate mriyate v kadcinnyam bhtv bhavit v na bhyah

ajo nityah ssvato 'yam purnona hanyate hanyamne sarre

It is never born, nor does it ever die; never it came into existence nor will it cease to be - it willnot take rebirth, it is unborn, eternal and permanent; it is the oldest and is never killed when

the body is killed.

shloka 21

vedvinsinam nityamya enam ajam avyayam

katham sa purusah prthakam ghtayati hanti kam

One who knows that this [soul] is the indestructible, always existing, which is unborn andimmutable - how can that person, o Prtha, be the cause of killing or be killed?

shloka 22

vsmsi jrnni yath vihyanavni grhnti naro 'parnitath sarrni vihya jrnnyanyni samyti navni deh

Just like giving up worn out garments and accepting new ones, does the embodied [soul] thesame way give up old bodies and verily accept different new ones.


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shloka 23

nainam chindanti sastrninainam dahati pvakah

na cainam kledayanty pona sosayati mrutah

Never can this soul be cut to pieces, be burnt by fire; nor can it drown in water or wither inthe wind.

shloka 24

acchedyo 'yam adhyo 'yamakledyo 'sosya eva ca

nityah sarva-gatah sthnuracalo 'yam santanah

This unbreakable soul that cannot be burned, dissolve in water or dry up, is surelyeverlasting, all-pervading, unchangeable, unmovable and primordial.

shloka 25avyakto 'yam acintyo 'yam

avikryo 'yam ucyatetasmd evam viditvainam

nnusocitum arhasi

As one speaks like this of it as being invisible, inconceivable and stable, you should know verywell that this soul never deserves lamentation.

shloka 27

jtasya hi dhruvo mrtyur

dhruvam janma mrtasya catasmd aparihrye'rthena tvam socitum arhasi

Death is a certain fact for the one who is born and also is birth certain for the ones who died;they are matters unavoidable that therefore do not deserve your lamentation.

shloka 47

karmany evdhikras tem phalesu kadcana

m karma-phala-hetur bhrm te sango 'stv akarmani

You certainly have the right to do your duty but not the claim over the fruits whenever; neversee yourself as the cause of the results as you should never let attachment accompany a

religious duty.

shloka 48

yoga-sthah kuru karmnisangam, tyaktv dhananjaya

siddhy-asiddhyoh samo bhtvsamatvam yoga ucyate

Do your work staying connected thus in giving up that association O Dhananjaya [Arjuna as

the one conquering the wealth] and stay balanced in success and failure as the realization ofthis equanimity is what is called yoga.


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shloka 49

drena hy avaram karmabuddhi-yogd dhananjaya

buddhau saranam anvicchakrpanh phala-hetavah

Keep your self for sure far away from abominable acts with that intelligence of yoga,Dhanajana, in the full surrender of such consciousness - as it are the misers who try for thesake of the result.

shloka 50

buddhi-yukto jahthaubhe sukrta-duskrte

tasmd yogya yujyasvayogah karmasu kausalam

One aligned in this intelligence can in this life get rid of both good and bad results, therefore,for the sake of yoga, engage being connected; that is the art in all activities.

shloka 51

karma-jam buddhi-yukt hiphalam tyaktv mansinah

janma-bandha-vinirmukthpadam gacchanty anmayam

Being immersed in working for this, aligned in the intelligence of giving up the results,liberated the great sages and devotees from the bondage of birth and death as they reached a

position of being free from miseries.

shloka 52

yad te moha-kalilambuddhir vyatitarisyatitad gantsi nirvedamsrotavyasya srutasya ca

When your intelligence surpasses the confusion of illusion, at that time you shall beindifferent about all this you are about to hear and have already heard of.

shloka 62

dhyyato visayn pumsahsangas tespajyate

sangt sanjyate kmahkmt krodho 'bhijyate

Facing sense-objects a person develops attachment.for those objects. From that attachmentdesire develops and from that desire anger [the drift of passion] arises.

shloka 63

krodhd bhavati sammohahsammoht smrti-vibhramah

smrti-bhramsd buddhi-nsobuddhi-nst pranasyati

From anger [losing one's order] one gets illusioned and from illusion the memory getsbewildered. With the memory disturbed one loses one's intelligence and from that loss of

intelligence one falls down.


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shloka 66

nsti buddhir ayuktasyana cyuktasya bhvanna cbhvayatah sntir

asntasya kutah sukham

There can't be intelligence if one is not aligned to this and without that connectedness onewill not be steady in ones respect; missing that peace how can one of such discontent behappy?

shloka 67

indriynm hi caratmyan mano 'nuvidhyatetad asya harati prajnmvyur nvam ivmbhasi

The mind by roaming with the senses surely becomes preoccupied [with the material interest]as the intelligence is taken away the way the wind takes a boat away on the water.

shloka 68

tasmd yasya mah-bhonigrhtni sarvasah

indriynndriyrthebhyastasya prajn pratisthit

Therefore, o mighty armed, one who tied his senses down from their objects is of steadyintelligence.


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Chapter 3:The Yoga of Action:On mastering the intelligence.Shlokas 1 to 9, 20 & 21, 25 & 26, 30, and 35 to 43.

shloka 1

Arjuna uvcajyyas cet karmanas temat buddhir janrdana

tat kim karmani ghore mmniyojayasi kesava

Arjuna said: 'If being intelligent is considered better than doing fruitive work, as You said oJanrdana, then why are You engaging me in this ghastly action Kesava?

shloka 2

vymisreneva vkyena

buddhim mohayasva metad ekam vada niscityayena sreyo 'ham pnuym

Surely you are confusing my intelligence with your equivocal words, therefore please makesure you tell me of one only so that I may really benefit from it.

shloka 3

sr-bhagavn uvcaloke 'smin dvi-vidh nisth

pur prokt maynaghajnna-yogena snkhynm

karma-yogena yoginmThe Supreme Lord said: 'In this world there are two kinds of faith, as I told you before osinless one, it is the linking of oneself in the knowledge of the analytic mind [to attain to

stability of intelligence] and the connectedness in action [forsaking the desire for the fruits]as practiced by the mystical [the volition of yoga].

shloka 4

na karmanm anrambhnnaiskarmyam puruso 'snute

na ca sannyasand evasiddhim samadhigacchati

Nor by forsaking work does a man attain to liberation nor does he attain to success by simplyrenouncing [the fruits].

shloka 5

na hi kascit ksanam apijtu tisthaty akarmakrtkryate hy avasah karmasarvah prakrti-jair gunaih

Surely no one is but for a moment without action and certainly everyone is irresistably drawnto fruitive work [undergo karma] according the qualities born from the modes of nature.


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shloka 6

karmendriyni samyamyaya ste manas smaran

indriyrthn vimdhtmmithycrah sa ucyate

Anyone who, controlling the senses, in his mind keeps to thinking on the sense-objects is afoolish soul called a pretender.

shloka 7

yas tv indriyni manasniyamyrabhate 'rjuna

karmendriyaih karma-yogamasaktah sa visisyate

But one who, regulating the senses with his mind, o Arjuna, makes a beginning withconnecting his senses in working without the attachment of desiring the fruits [karma-yoga] -

he is by far the better.

shloka 8

niyatam kuru karma tvamkarma jyyo hy akarmanah

sarra-ytrpi ca tena prasiddhyed akarmanah

Do your precribed duties, as working for certain is better than not to work - even your bodilymaintenance is never without the effect of work.

shloka 9

yajnrtht karmano 'nyatraloko 'yam karma-bandhanahtad-artham karma kaunteya

mukta-sangah samcara

Work for the purpose of sacrifice, otherwise work in this world will bind you. Work done forthat sake, o son of Kunt, will liberate you perfectly from that [material] association.

shloka 20

karmanaiva hi samsiddhimsthit janakdayah

loka-sangraham evpi

sampasyan kartum arhasi

For sure even kings like Janaka [father of St, the wife of Rma, ] and others attained toperfection through this work and also in consideration of what the world needs you should

act.

shloka 21

yad yad carati sresthastat tad evetaro janah

sa yat pramnam kurutelokas tad anuvartate

Whatever that a respectable leader does is surely and solely done for other people andwhatever the example he gives the whole world will do in following.


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shloka 25

sakth karmany avidvmsoyath kurvanti bhrata

kuryd vidvms tathsaktascikrsur loka-sangraham

As the ignorant do their work in attachment, o descendant of Bharata, so the learned must actwithout attachment in desiring to be the example for the common people.

shloka 26

na buddhi-bhedam janayedajnnm karma-sanginm

josayet sarva-karmnividvn yuktah samcaran

He should not disturb the minds of the ignorant attached to the fruits of labor; a wise manshould, engaged in his duty, fit all in with his work.

shloka 30mayi sarvni karmni

sannyasydhytma-cetasnirsr nirmamo bhtv

yudhyasva vigata-jvarah

Therefore dedicate all sorts of work to Me, giving up in the full knowledge of your soul, with aconsciousness free from desiring profit and property and being thus: fight without hesitation!

shloka 35

ssreyn sva-dharmo vigunah

para-dharmt sv-anusthittsva-dharme nidhanam sreyah

para-dharmo bhayvahah

It is better [to that]to follow one's own nature making mistakes than to be perfect infollowing an estranged course of action; to find destruction with following one's own duty is

[thus] better than to run with an estranged sense of duty into danger.

shloka 36

arjuna uvcaatha kena prayukto 'yam

ppam carati prusah

anicchann api vrsneyabald iva ni yojitah

Ajuna said:'Then by what is a man impelled to sin even if he doesn't want to, o descendant ofVrishni [Krishna's family name], as if engaged by force?

shloka 37

sr bhagavn uvcakma esa krodha esa

rajo-guna-samudbhavahmah-sano mah-ppm

viddhy enam iha vairinam

The Supreme Lord said:' It is lust, it is anger born from the mode of passion which is the all-devouring greatly sinful; know this here to be your greatest enemy.


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shloka 38

dhmenvriyate vahniryathdarso malena ca

yatholbenvrto garbhastath tenedam vrtam

Just like smoke covering a fire, a mirror covered with dust and a womb enclosing an embryo,so similarly by this lust this [knowing] is covered.

shloka 39

vrtam jnnam etenajnnino nitya-vairinkma-rpena kaunteya

dusprennalena ca

The knowing of the knower, covered by this eternal enemy in the form of [the unregulated]desire , o son of Kunt, is just like fire never satisfied.

shloka 40indriyni mano buddhirasydhisthnam ucyate

etair vimohayaty esajnnam vrtya dehinam

The senses, the mind and the intelligence are called the stronghold of this lust which by allthese clouds the knowledge in covering the embodied [soul].

shloka 41

tasmt tvam indriyny dau

niyamya bharatarsabhappmnam prajahi hy enam

jnna-vijnna-nsanam

Therefore you must, regulating the senses from the beginning, o best among the Bharata's,curb this drive of sin that is the destroyer of knowledge and wisdom.

shloka 42

indriyni parny hurindriyebhyah param manah

manasas tu par buddhiryo buddheh paratas tu sah

The senses are above things one says and more than the senses is the superior [directing]mind. Also above that is the [planning] intelligence - but more than the intelligence is He who

is the [controlling transcendent soul] beyond.

shloka 43

evam buddheh param buddhvsamstabhytmnam tman

jahi satrum mah-bhokma-rpam dursadam

Thus superior to the intelligence knowing from the steadying of the mind deliberately

conquer this enemy which , o mighty armed one, is so formidable in the form of lust.


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Chapter 4:The Yoga of Knowledge:On sacrificing.Shlokas 7 to 11, 33 to 39.

shloka 7yad yad hi dharmasya

glnir bhavati bhrataabhyutthnam adharmasyatadtmnam srjmy aham

Whenever and wherever it is sure that one weakens in righteousness and a predominance ofinjustice does manifest, o descendant of Bharata, at that time I do manifest Myself.

shloka 8

paritrnya sdhnmvinsya ca duskrtm

dharma-samsthpanrthyasambhavmi yuge yuge

To liberate the seekers of truth, to take the power away from the wicked ones and toreestablish the way of the human principles I do appear age after age.

shloka 9

janma karma ca me divyamevam yo vetti tattvatah

tyaktv deham punar janmanaiti mm eti so 'rjuna

Anyone who knows as such of my divine birth(s) and activities will never, after leaving hisbody, take birth again, but will attain Me, O Arjuna.

shloka 10

vta-rga-bhaya-krodhaman-may mm upsrith

bahavo jnna-tapaspt mad-bhvam gath

Freed from attachment, fear and anger in the full awareness of Me, many who were purifiedin the knowledge of penance, have attained My transcendental love.

shloka 11

ye yath mm prapadyantetms tathaiva bhajmy aham

mama vartmnuvartantemanusyh prtha sarvasah

All who surrender themselves to Me I surely award My path [of glory] that is followed by allmen, o son of Prth, in all respects.


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shloka 33

sreyn dravyamayd yajnjjnna-yajnah parantapa

sarvam karmkhilam prthajnne parisampyate

Greater than the sacrifice of material things is the sacrifice of knowledge, o chastiser of theenemy; all this karma in sum, O son of Prth, finds its end in knowledge.

shloka 34

tad viddhi praniptenapariprasnena sevay

upadeksyanti te jnnamjnninas tattva-darsinah

Try to understand that by exercising respect, inquiring submissively and rendering service tothe ones who know, as they will initiate you into the truth of the seers.

shloka 35yaj jntv na punar moham

evam ysyasi pndavayena bhutny asesni

draksyasy tmany atho mayi

Knowing it so you will never fall victim to illusion again as from this you will, O son of Prth,go for the vision of the soul of all living beings, that is in Me.

shloka 36

api ced asi ppebhyah

sarvebhyah ppa-krttamahsarvam jnna-plavenaiva

vrjinam santarisyasi

Even if you are the greatest of all sinners you will, with this boat of transcendentalknowledge, cross the ocean of all this misery.

shloka 37

yathaidhmsi samiddho 'gnirbhasmast kurute 'rjunajnngnih sarva-karmnibhasmast kurute tath

Like firewood ablaze with fire turns to ashes, O Arjuna, so the fire of knowledge turns all ofyour karma to ashes.

shloka 38

na hi jnnena sadrsampavitram iha vidyate

tat svayam yoga-samsiddhahklentmani vindati

Surely there exists nothing of knowledge in this world that can compare to this purificationand he who is mature in his own yoga will enjoy that in due course of time within himself.


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shloka 39

sraddhvl labhate jnnamtat-parah samyatendriyah

jnnam labdhv parm sntimacirendhigacchati

A man of faith can attain keeping close to the knowledge in the control of his senses as of thatknowledge having achieved the transcendental he very soon attains to peace.


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Chapter 5:The Yoga of Work in Detachment:About the reality of detachment.Shlokas 2 to 7.

shloka 2sr bhagavn uvca

sannysah karma-yogas canihsreyasa-karv ubhau

tayos tu karma-sannystkarma-yogo visisyate

shloka 3

jneyah sa nitya-sannysyo na dvesti na knksatinirdvandvo hi mah-bho

sukham bandht pramucyate

shloka 4

snkhya-yogau prthag blhpravadanti na pandith

ekam apy sthitah samyagubhayor vindate phalam

shloka 5

yat snkhyaih prpyate sthnamtad yogair api gamyate

ekam snkhyam ca yogam cayah pasyati sa pasyati

shloka 6sannysas tu mah-bho

duhkham ptum ayogatahyoga-yukto munir brahma

na cirendhigacchati

shloka 7

yoga-yukto visuddhtmvijittm jitendriyah

sarvabhttmabhttmkurvann api na lipyate


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Chapter 6:The Yoga of Meditation:About the nature of yoga and reincarnation.Shlokas 1 & 2, 5 to 8, 28 to 36.

shloka 1

sr bhagavn uvcaansritah karma-phalamkryam karma karoti yah

sa sannys ca yog cana niragnir na ckriyah

The Supreme Lord said: One who is not taking to the fruits and does his work dutiful is of therenounced order and a yogi, but not he who is without [sacrifice to] the fire and does not

do his duty.

shloka 2

yam sannysam iti prhur

yogam tam viddhi pndavana hy asannyasta-sankalpoyog bhavati kascana

Know that what is called sannyas [the renounced order] is what links one to the Supreme, oson of Pndu; surely never will anyone become [such] a transcendentalist who does not give

up the selfish motive.

shloka 5

uddhared tmantmnamntmnam avasdayet

tmaiva hy tmano bandhur

tmaiva ripur tmanah

One must free oneself by mindfulness and never put oneself down, as surely that selfinterestis indeed as well the friend of the soul as the self its enemy.

shloka 6

bandhur tmtmanas tasyayentmaivtman jitahantmanas tu satrutve

vartettmaiva satru-vat

The mindful is the best friend of that living soul who by himself conquered himself, but to

those who are soulless the same mindfulness stays as an enemy.

shloka 7

jittmanah prasntasyaparamtm samhitah

stosna-sukha-duhkhesutath mnpamnayoh

Those who conquered mindfully and thus attained to peace have reached the Supersoul itssameness in cold and heat, happiness and distress as well as honor and dishonor.


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shloka 33

arjuna uvcayo 'yam yogas tvay proktah

smyena madhusdanaetasyham na pasymi

cancalatvt sthitim sthirm

Arjuna said: 'Of this system of yoga generally described by you, o Madhusdana, I do, becauseof my restlessness, not see its stability in place.

shloka 34

cancalam hi manah krsnapramthi balavad drdhamtasyham nigraham manye

vyor iva su-duskaram

The mind is surely flickle, o Krishna, agitating, strong and obstinate, to subdue it, I think, isas difficult as controlling the wind.'

shloka 35

sr bhagavn uvcaasamsayam mah-bho

mano durnigraham calamabhysena tu kaunteyavairgyena ca grhyate

The Supreme Lord said: 'Undoubtedly, o mighty armed one, is the restless mind difficult tocurb, but with persistence, o son of Kunti, and also by detachment it can be controlled.

shloka 36

asamyattman yogodusprpa iti me matihvasytman tu yatat

sakyo 'vptum upyatah

With a mind ill disciplined selfrealization is difficult, in My vision, but endeavouring with apractical mind controlling appropriately one will achieve.'


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Chapter 8:The Yoga of the Imperishable Spirit:On Salvation.Shlokas 3 to 8.

shloka 3sr bhagavn uvca

aksaram brahma paramamsvabhvo 'dhytmam ucyatebhta-bhvodbhava-karovisargah karma-samjnitah

The Supreme Lord said: 'The indestructible Spirit is the transcendental eternal of nature thatis called ones own soul [or true self], it produces the material bodies of the living entities and

creation is what is called fruitive activity.

shloka 4

adhibhtam ksaro bhvahpurusas cdhidaivatam

adhiyajno 'ham evtradehe deha-bhrtm vara

The constantly changing material nature is the [body of the] original person of the godlyspoken about and the Lord of sacrifice for sure I am in this body of the embodied, o best one.

shloka 5

anta-kle ca mm evasmaran muktv kalevaram

yah prayti sa mad-bhvamyti nsty atra samsayah

At the end of ones time it is also surely in the remembrance of Me that he, who goes to quitthe body, will achieve My nature. Of that there is no doubt.

shloka 6

yam yam vpi smaran bhvamtyajaty ante kalevaram

tam tam evaiti kaunteyasad tad-bhva-bhvitah

The nature of whatever one is all remembering, giving this vehicle of time up in the end,similar surely always will lead, o son of Bhrata, to the state which is essential to it.

shloka 7

tasmt sarvesu klesumm anusmara yudhya ca

mayy arpita-mano-buddhirmm evaishyasy asamsayah

Therefore go on remembering Me at all times and fighting with your mind andintelligence surrendered to Me, certainly you will attain Me without doubt.


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shloka 8

abhysa-yoga-yuktenacetas nnya-gmin

paramam purusam divyamyti prthnucintayan

Persistently uniting the mind and intelligence in the connectedness of yoga without deviatingone achieves the Supreme Original Person of transcendence, o son of Prth, that one isconstantly thinking of.


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Chapter 9:The Yoga of Confidentiality:On the Confidential Knowledge.Shlokas 26 to 31.

shloka 26

patram puspam phalam toyamyo me bhakty prayacchatitad aham bhakty-upahrtam

asnmi prayattmanah

Whoever offers Me a leaf, a flower, a fruit and water with devotion, that offer brought fromthe heart by a soul of good habits I accept.

shloka 27

yat karosi yad asnsiyaj juhosi dadsi yat

yat tapas yasi kaunteya

tat kurusva mad-arpanam

Whatever you do,whatever you eat,whatever you offer, whatever you give away or whateverausterity you're in, o son of Kunt, do that as an offering towards Me.

shloka 28

subhsubha-phalair evammoksyase karma-bandhanaih

sannyasa-yoga-yukttmvimukto mm upaisyasi

Thus you will be freed from the auspicious and inauspicious consequences of being bound by

karma and liberated in having your mind set on the renunciation in this yoga, you will attainMe.

shloka 29

samo ham sarva-bhtesuna me dvesyo 'sti na priyah

ye bhajanti tu mm bhaktymayi te tesu cpy aham

I am equal to all living entities, no one is disliked or favored by Me, but those persons whorender transcendental service to Me in devotion are in Me and I also certainly am [partially]

in them.

shloka 30

api cet sudurcrobhajate mm ananya-bhk

sdhur eva sa mantavyahsamyag vyavasito hi sah

Even if one committing the most abominable action is engaged in devotional service unto Mewithout deviation, is he to be considered a saint as he is complete in his determination.


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shloka 31

ksipram bhavati dharmtmsasvac-chntim nigacchati

kaunteya pratijnhina me bhaktah pranasyati

Very soon he becomes righteous and attains lasting peace, o son of Kunt; do proclaim thatmy devotee never perishes!


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shloka 10-11

aneka-vaktra-nayanamanekdbhuta-darsanamaneka-divybharanam

divynekodyatyudham

divya-mlymbara-dharamdivya-gandhnulepanamsarvscaryamayam devamanantam visvato-mukham

Many mouths, eyes and many diverse wonderful sights, many divine ornaments, and a varietyof uplifted weapons, heavenly garlands, the wear of dresses with divine fragrances and

ointments, were all wonderful and shining, extending to all sides.

shloka 12

divi srya-sahasrasyabhaved yugapad utthit

yadi bhh sadrs s sydbhsas tasya mahtmanah

If there were the light of the simultaneous presence of many thousands of suns in the sky,such might resemble the effulgence of Him, the Greatness of the Soul.

shloka 13

atraika-stham jagat krtsnampravibhaktam anekadh

apasyad deva-devasyasarre pndavas tad

There Arjuna then could, in the universal form of the God of Gods, see in one the completeuniverse divided in many.

shloka 15

arjuna uvcapasymi devms tava deva dehe

sarvms tath bhta-visesa-sanghnbrahmnam sam kamalsana-stham

rsms ca sarvn uragms ca divyn

Arjuna said: 'I see all the gods and all living entities assembled in Your body, o Lord; LordBrahm seated on the lotus and Lord Shiva, and also the great sages and all serpents.

shloka 16

aneka-bhdara-vaktra-netrampasymi tvm sarvato 'nanta-rpam

nntam na madhyam na punas tavdimpasymi visvesvara visva-rpa

Many arms, trunks, mouths and eyes I see, on all sides I see an unlimited form with no end,no middle nor again Your beginning, o Lord of the Universe, o Universal Form.


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shloka 17

kirtinam gadinam cakrinam catejorsim sarvato dptimantam

pasymi tvm durnirksyam samantddptnalrka-dyutim aprameyam

With crowns, maces and discs and an effulgence on all sides I have difficulty seeing youglowing everywhere as the immeasurable blazing fire of the radiating sun.

shloka 18

tvam aksaram paramam veditavyamtvam asya visvasya param nidhnamtvam avyayah ssvata-dharma-gopt

santanas tvam puruso mato me

You are to be understood as the Infallible Supreme of this universe, You are the basis of thebeyond, You are the inexhaustible maintainer of all religion and the eternal Original

Personality You are -that is what I think.

shloka 38

tvam di-devah purusah purnastvam asya visvasya param nidhnamvettsi vedyam ca param ca dhma

tvay tatam visvam ananta-rpa

You are the original God and person, the oldest of this universe, the transcendental refugeand the knower; You are the knowable, the beyond and the abode, by You the universe is

pevaded o infinite form!

shloka 39

vyur yamo 'gnir varunah sasnkahprajpatis tvam prapitmahas ca

namo namas te 'stu sahasra-krtvahpunas ca bhyo 'pi namo namas te

You are the controller of the air, the fire, the water and the moon, You are the Brahm andthe great grandfather, again and again I offer you my respects; a thousand times over and

over I offer You My obeisances.


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Chapter 12:The Yoga of Devotion:On fixing oneself on the ultimate of perfectionShlokas 8 to 20.

shloka 8

mayy eva mana dhatsvamayi buddhim nivesayanivasisyasi mayy eva

ata rdhvam na samsayah

Be sure to fix your mind on Me and to apply your intelligence for Me and you will live in Mefor certain and never suffer any doubt thereafter.

shloka 9

atha cittam samdhtumna saknosi mayi sthiram

abhysa-yogena tato

mm icchptum dhananjaya

If you are not able to fix your mind on Me, then be steadfast holding on to the rules of yogaand develop a desire to get to Me, o conqueror of wealth.

shloka 10

abhyse 'py asamartho 'simat-karma-paramo bhavamad-artham api karmnikurvan siddhim avpsyasi

If You are even unable to practice that, then become dedicated in working for My sake as even

by doing work you will achieve perfection.

shloka 11

athaitad apy asakto 'sikartum mad-yogam sritahsarva-karma-phala-tygam

tatah kuru yattmavn

And if you are even unable to do this in the yoga unto Me, then take your refuge in therenunciation of the results of all action and then remain with yourself.

shloka 12

sreyo hi jnnam abhysjjnnd dhynam visisyate

dhynat karma-phala-tygastygc chntir anantaram

Better than [mere] practice is knowledge and better than [mere] knowledge is meditationconsidered to be. Renouncing the fruits of labor is better than [mere] meditation as of such

renunciation peace will ensue.


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shloka 13-14

advest sarva-bhtnmmaitrah karuna eva ca

nirmamo nirahankrahsama-duhkha-sukhah ksam

santustah satatam yogyattm drdha-niscayahmayy arpita-mano-buddhir

yo mad-bhaktah sa me priyah

With no dislike towards anyone and surely friendly and kind, nonpossessive, and notidentified, equal in distress and happiness, forgiving, satisfied and always devoted,

selfcontrolled and with determination in mind and intelligence always fixed on Me - such adevotee of Mine is very dear to Me.

shloka 15

yasmn nodvijate loko

lokn nodvijate ca yahharsmarsa-bhayodvegairmukto yah sa ca me priyah

Anyone of whom the people are never disturbed and who is also not disturbed by the people;he who is free from ups and downs, fears and anxieties is very dear to Me.

shloka 16

anapeksah sucir daksaudsno gata-vyathah

sarvrambha-paritygyo mad-bhaktah sa me priyah

Anyone prepared for alternatives [neutral], who is pure, capable, unworried, untroubled anddoes not consider mundane endeavoring, such a devotee of Mine is very dear to Me.

shloka 17

yo na hrsyati na dvestina socati na knksatisubhsubha-parityg

bhaktimn yah sa me priyah

One who never rejoices nor hates, never grieves nor craves and remains detached for betteror for worse - one who is such a devotee is dear to Me.

shloka 18-19

samah satrau ca mitre catath mnpamnayoh

stosna-sukha-duhkhesusamah sanga-vivarjitah

tulya-nind-stutir maunsantusto yena kenacitaniketah sthira-matir

bhaktimn me priyo narah

Equal to foe and friend, in honor and dishonor, in heat and cold and in happiness anddistress and the same in absence of company; not different in infamy and repute, quiet and

satisfied with anything, free from his home and fixed in his determination as a devotee a manis very dear to Me.


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shloka 20

ye tu dharmymrtam idamyathoktam paryupsate

sraddadhn mat-parambhakts te 'tva me priyh

Those who but cherish the nectar of this nature and as said fully engage themselves with faithin the sublime of Me - those devotees are most dear to Me.


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Chapter 14:The Yoga of the Three Modes of Nature:On the inherent qualities of material nature.Shlokas 5 to 10 & 16 to 20.

shloka 5

sattvam rajas tama itigunh prakrti-sambhavhnibadhnanti mah-bhodehe dehinam avyayam

The modes of goodness (sattva), passion (rajas) and ignorance (tamas) are the qualitiesproduced by material nature which condition, o mighty armed one, this body of the

imperishable living being.

shloka 6

tatra sattvam nirmalatvtpraksakam anmayam

sukha-sangena badhntijnna-sangena cnagha

Of them, is the mode of goodness the purest, it illumines without reactions, and conditionswith a sense of happiness the feeling for knowledge, o sinless one.

shloka 7

rajo rgtmakam viddhitrsn-sanga-samudbhavam

tan nibadhnti kaunteyakarma-sangena dehinam

Know that the mode of passion is characterized by desires, born from attachment andlonging, that bind, o son of Kunt, the one embodied to the outcome of the deeds in the past.

shloka 8

tamas tv ajnna-jam viddhimohanam sarva-dehinmpramdlasya-nidrbhistan nibadhnti bhrata

The mode of ignorance is the result of lack of knowledge; know it as deluding all embodiedbeings, binding them to carelessness, indolence and [more than six hours of] sleep, o son of

Bharata.

shloka 9

sattvam sukhe sanjayatirajah karmani bhrata

jnnam vrtya tu tamahpramde sanjayaty uta

The mode of goodness conditions one to happiness, passion binds one to fruitive activities, oson of Bharata, but from the ignorance that covers the knowledge one is bound to errors.


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shloka 10

rajas tamas cbhibhyasattvam bhavati bhrata

rajah sattvam tamas caivatamah sattvam rajas tath

Then goodness prevails defeating passion and ignorance, then o son of Bharata, ignorancedoes so with passion and goodness and then passion overrules goodness as well as theignorance; this is how the modes of sattva, rajas and tamas are.

shloka 16

karmanah sukrtasyhuhsttvikam nirmalam phalamrajasas tu phalam duhkhamajnnam tamasah phalam

Of pious activities in the mode of goodness is said that one is purified, the mode of passionresults in misery and stupidity is the result of the mode of ignorance.

shloka 17

sattvt sanjyate jnnamrajaso lobha eva ca

pramda-mohau tamasobhavato 'jnnam eva ca

The way from the mode of goodness knowledge develops and greed surely develops from themode of passion, so do illusion and certainly perplexity develop from the mode of ignorance.

shloka 18

rdhvam gacchanti sattva-sthmadhye tisthanti rjashjaghanya-guna-vrtti sthadho gacchanti tmash

Those in the mode of goodness rise up, those in passion stay in between while the ones inignorance whose occupation is of an abominable quality go down.

shloka 19

nnyam gunebhyah kartramyad drastnupasyati

gunebhyas ca param vetti

mad-bhvam so 'dhigacchati

When a seer properly sees that the doer is no one other than these three qualities to themodes of nature and knows the beyond, he is promoted to My spiritual nature.

shloka 20

gunn etn attya trndeh deha-samudbhavn

janma-mrtyu jar-duhkhairvimukto 'mrtam asnute

Transcending all three qualities the embodied one will enjoy the nectar of being freed from

the physical result of the distress of birth, death and old age.'


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Chapter 15:The Yoga of the Supreme Person:About the realization of the characteristics, virtue and glory of God.Shlokas 1 to 6 & 15 to 20.

shloka 1

sr bhagavn uvcardhva-mlam adhah-skham

asvattham prhur avyayamchandmsi yasya parnniyas tam veda sa veda-vit

The Supreme Lord said: 'Anyone who knows that the asvattha is said to be an imperishable[banyan-]tree that has its roots upwards, its branches downwards and of which the leaves are

the vedic hymns, knows the Vedas.

shloka 2

adhas cordhvam prasrts tasya skh

guna-pravrddh visaya-pravlhadhas ca mlny anusantatni

karmnubandhni manusya-loke

Extending downward and upward, its branches by the modes of nature downwards developedtwigs as the senseobjects and to the extending roots [upwards] the karma that binds one to

the human world.

shloka 3-4

na rpam asyeha tathopalabhyatennto na cdir na ca sampratisth

asvattham enam suvirdha-mlam

asanga-sastrena drdhena chittv

tatah padam tat parimrgitavyamyasmin gat na nivartanti bhyahtam eva cdyam purusam prapadye

yatah pravrttih prasrt purn

The form of this tree which is without a beginning or end cannot be perceived in this worldnor can one see how it is maintained; this strongly rooted Banyan must be cut by the weaponof detachment. After doing so one has to find out about that place for which one is going andfrom where one never returns and then surrender to Him, the Primordial Original Person,

from whom everything extended since time immemorial.

shloka 5

nirmna-moh jita-sanga-dosadhytma-nity vinivrtta-kmh

dvandvair vimukth sukha-duhkha-samjnairgacchanty amdhh padam avyayam tat

Without pride and its illusion, having overcome bad association, understanding the eternal,dissociated from the lust and liberated from identifying with the dualities of happiness and

distress, one unbewildered attains that everlasting refuge.


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shloka 6

na tad bhsayate sryona sasnko na pvakah

yad gatv na nivartantetad dhma paramam mama

Going to that place which is not lit by the sun or the moon, nor by fire, one never returns; thatabode is the Supreme of Mine.

shloka 15

sarvasya cham hrdi sannivistomattah smrtir jnnam apohanam cavedais ca sarvair aham eva vedyovednta-krd veda-vid eva cham

Residing in the heart of all beings they have from Me remembrance, knowledge andreasoning; I am certainly knowable by the Veda's, I am its author and the one who knows its

meaning surely too.

shloka 16

dvv imau purusau lokeksaras cksara eva ca

ksarah sarvni bhtniktastho 'ksara ucyate

There are two kinds of being in the world: the perishable and the imperishable state; [of thephysical]all the living beings are perishable while of the oneness to the many it is said that

one does not perish.

shloka 17

uttamah purusas tv anyahparamtmety udhrtahyo loka-trayam visya

bibharty avyaya svarah

The supreme person is but the other soul in the beyond of whom is said that pervading thethree worlds He is maintaining [them] as the inexhaustible Lord.

shloka 18

yasmt ksaram atto 'hamaksard api cottamah

ato 'mi loke vede caprathitah purusottamah

Because I am to the fallible transcendental and beyond the fallible the best, therefore am I inthe world and in the vedic literature celebrated as the Supreme Personality.

shloka 19

yo mm evam asammdhojnti purusottamam

sa sarva-vid bhajati mmsarva-bhvena bhrata

Anyone who without a doubt knows Me thus as the Supreme Personality - he ,knowing all,renders devotional service unto Me in all respects, o son of Bharata.


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shloka 20

iti guhyatamam sstramidam uktam maynagha

etad buddhv buddhimn sytkrta-krtyas ca bhrata

Understanding this most confidential part of the revealed scripture thus disclosed by Me, osinless one, one becomes intelligent and perfected in ones doing, o son of Bharata.


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Chapter 18:The Yoga of Liberation through Renunciation: About renunciation (its threefold nature) andits service with the divisions of society as the ultimate of liberation.

Shlokas 61, 62, 63, 65, 66, 76 & 78.

shloka 61

svarah sarva-bhtnmhrd-dese 'rjuna tisthati

bhrmayan sarva-bhtniyantrrdhni myay

The Supreme Master resides in the heart of all living entities, o Arjuna, directing eachcreature subject to the mechanical of time and matter.

shloka 62

tam eva saranam gacchasarva-bhvena bhrata

tat-prasdt parm sntimsthnam prpsyasi ssvatam

Be sure to surrender in all respects unto Him, o son of Bharata; by His grace you will obtainthe transcendental abode of eternal peace.

shloka 63

iti te jnnam khytamguhyd guhyataram may

vimrsyaitad asesenayathecchasi tath kuru

Thus the greater secret of confidential knowledge has been explained by Me; in fullconsideration of this, do that what you wish to do.

shloka 65

manman bhava mad-bhaktomad-yj mm namaskurumm evaishyasi satyam te

pratijne priyo 'si me

Thinking of Me becoming My devotee, offering your obeisances unto Me becoming Myworshipper; for sure you will come to Me in truth - this I promise you as You are dear to Me.

shloka 66

sarva-dharmn parityajyamm ekam saranam vraja

aham tvm sarva-ppebhyomoksayisymi m sucah

Go, leave the variety of religions behind for surrendering to Me only; I will deliver you fromall the consequences of sin, don't worry!


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shloka 76

rjan samsmrtya samsmrtyasamvdam imam adbhutam

kesavrjunayoh punyamhrsymi ca muhur muhuh

O King, over and over remembering this wonderful message so Holy of Kesava and Arjuna,delights me time and again.

shloka 78

yatra yogesvarah krsnoyatra prtho dhanur-dharah

tatra srr vijayo bhtirdhruv ntir matir mama

I am convinced that wherever there is the Lord of Yoga Krishna and the son of Prth carryingthe bow and arrows, that there opulence, victory, great power and morality are assured."


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the bhagavad gîtâ sung

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