Monday, April 29, 2019

Bhagwad Gita - Post 16

Chapter 2 verses
continued…


Hato vaa praapsyasi swargam
jitwaa vaa bhokshyase maheem;
Tasmaad uttishtha kaunteya
yuddhaaya kritanishchayah.

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

Sukhaduhkhe same kritwaa
laabhaalaabhau jayaajayau;
Tato yuddhaaya yujyaswa
naivam paapamavaapsyasi.

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

Eshaa te'bhihitaa saankhye
buddhir yoge twimaam shrinu;
Buddhyaa yukto yayaa paartha
karma bandham prahaasyasi.

39. This which has been taught to you, is wisdom concerning Sankhya. Now listen to wisdom concerning Yoga, endowed with which, Arjuna, you shall cast off the bonds of action!

Nehaabhikramanaasho'sti
pratyavaayo na vidyate;
Swalpam apyasya dharmasya
traayate mahato bhayaat.

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

Vyavasaayaatmikaa buddhir
ekeha kurunandana;
Bahushaakhaa hyanantaashcha buddhayo'vyavasaayinaam.

41. Here, joy of the Kurus, there is a single one-pointed determination! Many-branched and endless are the thoughts of the irresolute.

Yaam imaam pushpitaam vaacham pravadantyavipashchitah;
Vedavaadarataah paartha
naanyad asteeti vaadinah.

42. Flowery speech is uttered by the unwise, who take pleasure in the eulogising words of the Vedas, Arjuna, saying: "There is nothing else!"

Kaamaatmaanah swargaparaa janmakarmaphalapradaam;
Kriyaavisheshabahulaam
bhogaishwaryagatim prati.

43. Full of desires, having heaven as their goal, they utter speech which promises birth as the reward of one's actions, and prescribe various specific actions for the attainment of pleasure and power.

Bhogaishwarya prasaktaanaam tayaapahritachetasaam;
Vyavasaayaatmikaa buddhih
samaadhau na vidheeyate.

44. For those who are much attached to pleasure and to power, whose minds are drawn away by such teaching, that determinate faculty is not manifest that is steadily bent on meditation and Samadhi (the state of superconsciousness).

Traigunyavishayaa vedaa
nistraigunyo bhavaarjuna;
Nirdwandwo nityasatwastho
niryogakshema aatmavaan.

45. The Vedas deal with the three attributes (of Nature); be above these three attributes, Arjuna! Free yourself from the pairs of opposites and ever remain in the quality of Sattva (goodness), freed from the thought of acquisition and preservation, and be established in the Self.

Yaavaanartha udapaane
sarvatah samplutodake;
Taavaan sarveshu vedeshu
braahmanasya vijaanatah.

46. To the Brahmana who has known the Self, all the Vedas are of as much use as is a reservoir of water in a place where there is a flood.

Karmanyevaadhikaaraste
maa phaleshu kadaachana;
Maa karmaphalahetur bhoor
maa te sango'stwakarmani.

47. Your right is to work only, but never with its fruits; let not the fruits of actions be your motive, nor let your attachment be to inaction.

Yogasthah kuru karmaani
sangam tyaktwaa dhananjaya;
Siddhyasiddhyoh samo bhootwaa
samatwam yoga uchyate.

48. Perform action, Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure! Evenness of mind is called Yoga.

Doorena hyavaram karma
buddhiyogaad dhananjaya;
Buddhau sharanamanwiccha
kripanaah phalahetavah.

49. Far lower than the Yoga of wisdom is action, Arjuna! Seek you refuge in wisdom; wretched are they whose motive is the fruit.

Buddhiyukto jahaateeha
ubhe sukrita dushkrite;
Tasmaad yogaaya yujyaswa
yogah karmasu kaushalam.

50. Endowed with wisdom (evenness of mind), one casts off in this life both good and evil deeds; therefore, devote yourself to Yoga; Yoga is skill in action.

Karmajam buddhiyuktaa hi
phalam tyaktwaa maneeshinah;
Janmabandha vinirmuktaah
padam gacchantyanaamayam.

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

Yadaa te mohakalilam
buddhir vyatitarishyati;
Tadaa gantaasi nirvedam
shrotavyasya shrutasya cha.

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

Shrutivipratipannaa te
yadaa sthaasyati nishchalaa;
Samaadhaavachalaa buddhistadaa
yogam avaapsyasi.

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

Arjuna Uvaacha:
Sthitaprajnasya kaa
bhaashaa samaadhisthasya keshava;
Sthitadheeh kim prabhaasheta
kimaaseeta vrajeta kim.

Arjuna said:
54. What, Krishna, is the description of him who has steady wisdom and is merged in the superconscious state? How does one of steady wisdom speak? How does he sit? How does he walk?

Sri Bhagavaan Uvaacha:
Prajahaati yadaa kaamaan
sarvaan paartha manogataan;
Aatmanyevaatmanaa tushtah
 sthitaprajnastadochyate.

The Blessed Lord said:
55. When a man completely casts off, Arjuna, 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!

Duhkheshwanudwignamanaah
sukheshu vigatasprihah;
Veetaraagabhayakrodhah
sthitadheer munir uchyate.

56. He whose mind is not shaken by adversity, who does not hanker after pleasures, and who is free from attachment, fear and anger, is called a sage of steady wisdom.

Yah sarvatraanabhisnehas
tattat praapya shubhaashubham;
Naabhinandati na dweshti
tasya prajnaa pratishthitaa.

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

Yadaa samharate chaayam
kurmo'ngaaneeva sarvashah;
Indriyaaneendriyaarthebhyas
tasya prajnaa pratishthitaa.

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

Vishayaa vinivartante
niraahaarasya dehinah
Rasavarjam raso'pyasya
param drishtwaa nivartate.

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

Yatato hyapi kaunteya
purushasya vipashchitah;
Indriyaani pramaatheeni
haranti prasabham manah.

60. The turbulent senses, Arjuna, do violently carry away the mind of a wise man Though he be striving (to control them)!

Taani sarvaani samyamya
yukta aaseeta matparah;
Vashe hi yasyendriyaani
tasya prajnaa pratishthitaa.

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

Dhyaayato vishayaan pumsah
sangas teshupajaayate;
Sangaat sanjaayate kaamah
kaamaat krodho'bhijaayate.

62. When a man thinks of the objects, attachment to them arises; from attachment desire is born; from desire anger arises.

Krodhaad bhavati sammohah
sammohaat smriti vibhramah;
Smritibhramshaad buddhinaasho
buddhinaashaat pranashyati.

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

Raagadwesha viyuktaistu
vishayaanindriyaishcharan;
Aatmavashyair vidheyaatmaa
prasaadamadhigacchati.

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

Prasaade sarvaduhkhaanaam
haanir asyopajaayate;
Prasannachetaso hyaashu
buddhih paryavatishthate.

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

Naasti buddhir ayuktasya
na chaayuktasya bhaavanaa;
Na chaabhaavayatah shaantir
ashaantasya kutah sukham.

66. There is no knowledge of the Self to the unsteady, and to the unsteady no meditation is possible; and to the un-meditative there can be no peace; and to the man who has no peace, how can there be happiness?

Indriyaanaam hi charataam
yanmano'nuvidheeyate;
Tadasya harati prajnaam
vaayur naavam ivaambhasi.

67. 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.

Tasmaad yasya mahaabaaho
nigriheetaani sarvashah;
Indriyaaneendriyaarthebhyas
tasya prajnaa pratishthitaa.

68. Therefore, mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense-objects!

Yaanishaa sarvabhootaanaam
tasyaam jaagarti samyamee;
Yasyaam jaagrati bhootaani
saa nishaa pashyato muneh.

69. That which is night to all beings, then the self-controlled man is awake; when all beings are awake, that is night for the sage who sees.

Aapooryamaanam achalapratishtham
Samudram aapah pravishanti yadwat;
Tadwat kaamaa yam pravishanti sarve
Sa shaantim aapnoti na kaamakaami.

70. He attains peace into whom all desires enter as waters enter the ocean, which, filled from all sides, remains unmoved; but not the man who is full of desires.

Vihaaya kaamaan yah sarvaan
pumaamshcharati nihsprihah;
Nirmamo nirahankaarah
sa shaantim adhigacchati.

71. The man attains peace, who, abandoning all desires, moves about without longing, without the sense of mine and without egoism.

Eshaa braahmee sthitih
paartha nainaam praapya vimuhyati;
Sthitwaasyaamantakaale'pi
brahmanirvaanamricchati.

72. This is the Brahmic seat (eternal state), son of Pritha! Attaining to this, none is deluded. Being established therein, even at the end of life one attains to oneness with Brahman.

Love.


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