Shreemadbhagvatgita
Gujarati Fonts in importation changes, but with a little practice, it is possible to read it. The concentration will also do you good. I have also scanned the book and will start all over again, though it is a lot of work, but, because of your enjoyment, it will be my pleasure.
gItaRpI mata Ane mnuzyRpI baLko hve CUTa pDela BTke Ce, maTe temne meL kravvo Ae pN sv& sj`Ïnno Ðm& Ce.
It says- Gitarupi mata and manushrupi balako have bhatke che, maate tame mel karavo e aap sarva janono dharm che. (easy)
hjaro haÑovaLa, hjaro crNo, mˆtko, AaFKo, saÑLo Ane bahuAovaLa, shskoiT, yugone ÐarN krvavaLa, Ane sday Sa™t Aeva Anaid, AnFt, prm puruxotm Bgvanne huF nmˆkar kRF CuF.
ry of human nature. We are the greatest God . . . . Christs and Buddhas are but waves on the boundless osean which I AM . “
Vivekanand in America. 1895.
May we attain that excellent glory of Savitri, the goddess, that she may stimulate our intellect
Lead me from illusions of Maya to knowledge of reality
Lead me from Inertia and Sloth to diligence and vitality.
Assist me in seeking positives in hopelessness, despair, and other inevitables of life.
Give me strength to confront them without fear
Let happiness pervade
Let there be health and vitality
Let there be positivity and Optimism
Let none be host to misery.
Let happiness pervade
Let everyone exercise equality
Let all recognize Divinity within
Let harmony and peace prevail throughout the universe.
Let there be peace and nothing but pe
vEzNvjn to tene khIAe..
vEzNvjn to tene khIAe, je pID pra[ jaNe re ;
prd:uKe wpkar kre toye, mn AiBman n AaNe re.
skL lokmaF shune vFde, inFda n kre kenI re ;
vac kaC mn in„l raKe, Ðn Ðn jnnI tenI re.
smdizT ne tËzNa •yagI, prˆI jene mnt re ;
ijh`va ÑkI As•y n bole,prÐn nv Zale haÑ re.
mohmaya Vyape nihF jene,d‚ vEraŠy jena mnmaF re;
ramnam SuF taLI lagI,skL tIrÑ tena tnmaF re.
vNloBI ne kpTriht Ce, kamkqoÐ invaya& re ;
BNe nrsEyo tenFu dS&n krtaF,kuL Aekater taya& r.e
“YOUR DAILY LIFE IS YOUR TEMPLE AND YOUR RELIGION ”
“AND IF YOU WOULD KNOW GOD BE NOT THEREFORE A SOLVER OF RIDDLES
RATHER LOOK ABOUT YOU AND YOU SHALL SEE HIM PLAYING WITH YOUR CHILDREN.
AND LOOK INTO SPACE, YOU SHALL SEE HIM WALKING IN THE CLOUD, OUTSTRETCHING HIS ARMS IN THE LIGHTENING AND DESCENDING IN RAIN.
YOU SHALL SEE HIM SMILING IN FLOWERS, THEN RISING AND WAVING HIS HANDS IN TREES ”.
GIBRAN
GITA
SONG OF THE LORD
Imd`Bgvd`gIta
ENGLISH-GUJARATI
TRANSLATION
DR GOVIND BHADRESA
ALL HISTORY REPEATS ITSELF. HISTORY SHOWS THAT THE VERY FOUNDATION OF MAN’S HAPPINESS IS IN THE KNOWLEDGE AND REALIZATION OF THE LIFE THAT IS TO COME. THE EARTH ITSELF IS BUT THE TRAINING GROUND. IT IS BUT THE SCHOOL IN WHICH MAN MUST LEARN THE LESSON, WHICH WILL IN CONSEQUENCE GIVE HIM THE OPPORTUNITY TO INHERIT THE KINGDOM OF THE LIVING FATHER.
Auther - Unknown.
“ We must bring spirituality into our relatioships
Others will learn by our example
it is a way of inspiring and uplifting each other .”
“All you need to do, in order to re-establish your purity is want it. But you need to want to intensely, to the exclusion of everything else. The one thought, “ I must become completely pure, “ sparks a fire of love between you and God. This fire melts away all the pollution, and your purity becomes such a power that it frees you from all battles for ever, making you a true and eternal companion of God “.
“If my friends and relations do not choose to accompany me on my spiritual path, why should I chase after them to get them to change ? A better approach is to focus on my own change process. They won’t listen to me anyway, no matter what I say. A better approach is to focus on my own change. A river doesn’t urge people into drinking its water. People are naturally drawn to it , provided its waters are pure, freeflowing and sweet. In the same way, become so attractive through your spiritual efforts, everyone will want to join you naturally ”.
“We are hindered in this by attachments, which tend to make us forget that our well-being is not dependent on others at all, that we each have the capacity and sparkle in our unique way. Having forgotten this we develop the habit of turning to others to feel good about ourselves. Using other people in this way is a deceptive source of well-being, and this deception leads to a great deal of pain. We can change this habit by keeping an eye on our aim. If we don’t, our spiritual powers will be destroyed again and again as we allow ourselves to come under the influence of limited emotions. Instead of losing out like this, we should pay more attention to what we are doing. We will only be able to make others free, when we free ourselves first ”.
“Our search for perfect love eventually pulls us back to finding and experiencing the love of God “.
“Belonging to God fills you with the innocence of a child and the wisdom of God “.
Dadi Janki. Global Harmony House 46 S. Middle Neck Rd., new York.NY 11021 USA. Brahma Kumaris.
*
dedicated to
HINDU
Religion and Philosophy.
*****************
Whenever there is destruction of knowledge
and there is
increase in sin
that is when
God
takes his avatar
and the
WORLD
attains peace.
When untruth is the truth and darkness prevails
When reason is lost in the mist of chaos
When MAN turns his head and Satan betrays
All that is unholy, ugly, and without sorrows
it is then that
God comes among people
He acts, plays, cajoles, shows the way
and the light shines once again for Man.
Govind.
SUCCESS
To laugh and much
To win the respect of intelligent people
and the affection of children
To earn the appreciation of honest critics and
endure the betrayal of false friends
To appreciate beauty;
To find the best in others;
To leave the world a bit better, whether by a healthy child
a garden patch or
a redeemed social condition;
To know even one life is breathed easier
because you have lived;
This is to have succeeded.
Krishna - Supreme Personality of Godhead
Lord Krishna, the eighth reincarnation of Vishnu was born in Mathura to Devki and Vasudeva, at midnight during a very rainy night, when they were prisoners of Kansa, Devki’s brother. Kansa imprisoned them as he knew he was to die in the hands of Devki’s son. When he was born, the locks and gates of the prison opened out, and Lord Krishna was carried in a basket which was placed on Devki’s head, and he went under the protection of a snake of numerous heads ( Shesh naag ) . The river Yamuna parted and they went to the town of Gokul. He resided in a house owned by Yashoda anddlal, who had exchanged their little daughter for Krishna.
“When doubts haunt me, when disappointments stare me in the face, and I see not one ray of hope on the horizon, I turn to Bhagvad-gitã and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow. Those who meditate on the Gita will derive fresh joy and new meanings from it every day.”
M.K.Gandhi.
“In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagvad-gitã, in comparison with which our modern world and its literature seem puny and trivial”..D.Thoreau.
Imd`Bgvd`gIta
phelo A‰yay - Aju&nivxadyog
bIjo A‰yay - saF´yyog
Ijo A‰yay - km&yog
coÑo A‰yay - km&bqqŽap&Nyog
paFcmo A‰yay- km&sFÏyasyog
C…o A‰yay - Aa•msFymyog
satmo A‰yay - #aniv#anyog
Aa@mo A‰yay - AXrbqŽyog
nvmo A‰yay - rajivGayog
dSmo A‰yay - ivBUityog
Aigyarmo A‰yay - iv™RpdS&n
barmo A‰yay - Bk`ityog
termo A‰yay - XeXe#yog
cOdmo A‰yay- guNyivBagyog
pFdrmo A‰yay - puruxo–myog
soLmo A‰yay - dEvaasursFpi†Bagyog
strmo A‰yay - ‡ÐayivBagyog
A‚armo A‰yay - moXsFÏyasyog
SHREEMADBHAGVADGITA
Chapter I - Ob[G1] serving the Armies on
the battlefield of Kurukshetra
Chapter II- Contents of the GITA
summarised
Chapter III - Karma - Yoga
Chapter IV - Transcendental Knowledge
Chapter V - Karma-yoga; Action in Krishna
Consciousness
Chapter VI - Sankhya - Yoga
Chapter VII - Knowledge of the Absolute
Chapter VIII - Attaining the Supreme
Chapter IX - The Most Confidential Knowledge
Chapter X - The Opulence of the Absolute
Chapter XI - The Universal Form
Chapter XII - Devotional Service
Chapter XIII - Nature, the Enjoyer and
Consciousness
ChapterXIV - The Three Modes of Material
Nature
ChapterXV -The Yoga of the Supreme Person
Chapter XVI - The Devine and Demoniac
Natures
Chapter XVII- The Divisions of Faith
Chapter XVIII- The Perfection of Renunciation
SONG OF GOD
Imd`Bgvd` gIta - SHREEMADBHAGVAD GITA
GUJARATI - ENGLISH
translation - Dr. G. N. Bhadresa
ARJUN IN DESPAIR
GOD ENLIGHTENS HIM AND DESTROYS DOUBT
Preface.
In all religions there is a messenger and a message. In Hinduism, the messenger is God himself ; Vishnu appears in his eighth Avtar as Lord ShreeKrishna, Supreme Personality of Godhead ; His message is in the form of a poem in Sanskrit to Arjuna in his time of crisis; the ShreemadBhagvad-Gita or The Gita; It is set in book VI of the Sanskrit epic Mahabharata, consisting of 700 Verses divided into 18 Chapters.
Prince Arjuna, before the great Mahabharata battle, in the field of Kurukshetra, expresses his unwillingness to fight a war against relatives and friends. ShreeKrishna exhorts him to do his duty, which as a warrior is to fight and kill. He explains to him the Immortality of the Soul ( atman ) and its relation to the Supreme Godhead ( Brahman ), reincarnation, the need to renounce the fruit of ones action, Spirit (purusha) and the nature (prakriti) divided into triple strands of goodness, passion and darkness. Through Bhakti (devotion to God) he reconciles sacrifice and worldly duty with meditation and renunciation. He appears temporarily in his terrifying doomesday form before returning into his original compassionate form of Lord ShreeKrishna.
BRAHMA - Creator ; VISHNU - Sustainer ; SHIVA - Annihilator
*************************
BRAHMA - Portrayed sitting on a Lotus Flower which represents spirituality and purity and is connected to Vishnu through his umbilical cord.
His female companion is Sarasvati.
SARASVATI - Portrayed as a deity with Veena, a musical instrument in her hands.
Blessings bestow gifts connected with arts and literature.
VISHNU - Portrayed in a reclining pose, encouched on a coil of cobra, with it’s head sheltering the deity. Cobra symbolizes the soul, which, according to philosophy discards a physical body to adopt another one similar to it shedding it’s skin but continuuing existence.
He has reincarnated nine times, not all them human.
RAMA - the central character of the Epic Ramayan, and is the Seventh reincarnation of Vishnu.
KRISHNA - the Eighth reincarnation, and the most colorful character in the Epic Mahabharata.
LAKSHMI - Vishnu’s female companion, portrayed as sitting on a Lotus Flower.
Her blessings bestow prosperity and other material weallth.
SHIVA - portrayed in various forms - as Shanker- meditating with a cobra around it’s neck; Natraj - performing cosmic dance; Lingam - phallic form.
PARVATI - the beautiful and compassionate, is Shiva’s companion. She is portrayed riding on a tiger. In her fierce form she is Durga or Kali. Kali has a blood red tongue, holding the decapitated head of the devil, and a garland made of skulls, symbolising conquest of evil, injustice and ignorance. Her worship wards of Evil.
GANESH - Creation of Shiva and Parvati. He is the potbellied God with Elephant head. Worship to him removes all obstacles, and his blessings are sought at the commencement of any ritual, ceremony or endevour.
Ganesh ensures general wellbeing.
CHANDRA JADAV.
Read GITA’s symphony
Let KRISHNA whisper in your soul
and help YOU in your salvation .
BRAHMA
VISHNU
MAHESH
AUM
KRISHNA
GANESH
SATYA SAIBABA
GANDHIJI
NANAK
BUDDH
KAALI
DURGA
NARSINHA
PARSHURAM
RAMAKRISHNA
AUROBINDO
SAHANAND
TAGORE
SHAKTI
VED VYAS
MATSYA
KURMA
DAYANANDA
VIVEKANANDA
BRAHMAKUMARI
DADA LEKH RAJ
ISKON
CHAITANYA
TM
PRABHUPAD
LAKSHMI
SARASVATI
SAVITRI
RAMAKRISHNA
MORARIBAPU
RAMESH OZA
AMBAMATA
JALARAM
CHRIST
GIBRAN
ZOROASTER
YAMA
NASHIKETA
INDRA
NARSIMEHTA
RAJA RAM MOHAN ROY - VARDHANA MAHAVIR - SWAMINARAYAN - SAIBABA OF SHIRDI
AHIMSA SATYA ASTEYA BRAHMCHARYA APARIGRAHA (Five yamas)
SAUCHA SANTOSH TAPA SVADHYAYA ISHWARAPRANIDHAN (Five niyamas)
DHARMA ARTHA KAMA MOKSHA (Purusharthas)
BRAHMCHARYA GRIHASTHA VANAPRASTHA SANYASA (Ashramas)
GARBHADHANA PUNASAVANA SIMANTONNAYANA JATAKARMA
NAMAKARAN NISHKRAMANA ANNAPRASHANA CHOODAKARMA
KARNAVEDA UPANYANA VEDARAMBHA SAMAVRATNA VIVAHA VANAPRASTHA SANYASA ANTYESHTI (Sanskaras)
BRAHMAYAJNA - DEVYAJNA PITRIYAJNA ATITHIYAJNA BHOOTYAJNA (Panch MahaYajna)
KOLAMAS MEHENDI (Arts)
I kËzN goivFd hre murarI, he naÑnarayN vasudevay.
phelo A‰yay
kuruXena medanmaF kOrvo Ane paFDvonI sena samsame AavIne WBI rhI Ce. drek mharÑIAe potpotana SFK temj BerI, mËdFg, SrNa[, gomuK vgere lDa[na vaJFo vgaDI vatavrNne gjvI mUkyuF.
Aa vKte Aju&nna khevaÑI temna sariÑ bnela IkËzN rÑne bFFne senanI v˜ce wBo raKe Ce.Aju&n care baju njr kre Ce •yare tenI njre iptamho, guruAo, bFÐuAo, puo, pOo, mama, ssra, saLa ne bIja GNa ˆvjno njre pDe Ce. tene Ñay Ce ke Aa bÐana mË•yu pCI jo mne pË¥vInuF rajy mLe te Sa kamnuF? te rajy paqiPtmaF AanFd So ?
tena krtaF ˆvjnonaF SˆoÑI mrvu SuF KoTuF ? Aam manisk pirtapmaF pDel Aju&n inraS Ñ[ gaFiDv •yJ d[ rÑnI paClI be@kmaF besI gyo.
ShreeKrishna Govind Hare Murai,He nath Naarh Narayan Vasudeva.
CHAPTER I
Observing the armies on the 2
Battlefield of Kurukshtra
On the grounds of Kurukshetra, the armies of Kourauvas and Pandavas stood facing eachother. The air was resplendent with the tumultuous sound of conchshells, bugles, trumpets, drums, and horns - the instruments of war.
At this time ShreeKrishna who had become Arjuna’s charioteer, stations the chariot between the two armies at Arjuna’s request . Arjuna looks around and sees teachers, brothers, sons, grandsons, in laws and many others standing in opposition to his own army. He feels and thinks ‘What use is it if I gain the reign of this earth by their deaths? What pleasure there would be in obtaining this kingdom? It is perhaps more fitting that I myself die at the hands of my enemy- my own people.
Thus, Arjuna who was in mental agony discards his bow ‘Gandiva’ and sits down in the back-seat of the chariot.
I kËzN goivFd hre murarI, he naÑ narayN vasudevay
bIjo A‰yay
saF´yyog 3
potana Aa•mjnone yu¦maF hNvaÑI potane ko[ laB ÑSe nih tem ivcarI inraS Ñyel Aju&n rÑnI paClI be@kmaF besI jay Ce •yare IkËzN tene boÐ AapI Ðm& smjave Ce. te khe Ce : tne Aa ksmye moh kyaFÑI Ñyo ? tuF kayr n bn. Sok n kr. kemke #anIAo Ane pFiDto mrela ke Jvtano Sok krta nÑI.
je suK-du:KmaF sman Bave rhe Ce tej Amr•v pqaPt kre Ce, te j moXno AiÐkarI Ñay Ce.jenaÑI jgt VyapeluF Ce, tene AivnaSI st` smj. SrIr naSvFt Ce, jyare Aa•ma ko[ne marto ke ko[ÑI mrato nÑI. te to jem mnuzy juna vˆo •yJne nvaF ÐarN kre Ce, tem Aa•ma jUnaF SrIro CoDIne nvaF SrIromaF jay Ce.
Aa•mane Sˆo CedI SktaF nÑI. te sv&maF rhelo iˆÑr, AcL ne snatn Ce, AivnaSI Ce. jgtmaF jÏmelanuF mË•yu ini™qt j Ce,
Shree Krishna Govind Hare Murari. He Nath narayan Vasudeva. Gita.
CHAPTER II
Contents of Gita summarized
Arjuna is saddened as he contemplates the tragedy of killing his own people, and he takes the seat at the back of the chariot . Then ShreeKrishna ministers to him and explains his Dharma. He says : How did you be overcome by cowardice at this crucial moment ? Do not become regretful.The learned and those knowledgeable do not have regret over those who are dead or alive.
Only those who are even in both contentment and misery obtain Nirvana. Only he is entitled to Moksha. That that which envelops the earth, understand that to be an indestructible truth. The body is destructible, while the soul does not kill anyone, nor is it killed by anyone. Like men who discard worn clothing and wear new ones, old bodies are also discarded and go into new ones.
No weapons can tear the soul. It resides in everyone and is still, everlasting and indestructible. Death is certain to the one who is born,
I kËzN goivFd hre murarI, he naÑ narayN vasudevay
5
ne mrelano jÏm pN ini„t Ce. AamaF ferfar krI Skato nÑI.
Xiy maTe Ðm&yuk`t yu¦ AiÐk k§yaNkarI Ce. jo tuF Aa Ðm&yu¦ nihF kre to ˆvÐm& Ane kIit&ne gumavIS ne papno BagIdar Ñ[S. tuFjo yu¦maF mayo& j[S to ˆvg& pqaPt krIS Ane JtIS to rajy BogvIS. MaaTe tuF yu¦ krva t•pr Ña. taro AiÐkar km&maF Ce, fL wpr nÑI. jyare mnuzy sv& kamnaAone •yage Ce Ane Aa•mˆvRpmaF sFtuzT rhe Ce •yare te iˆÑtp# khevay Ce.
jeNe mnne ˆvaÐIn kyuF Ce tevo mnuzy rag†exriht Ñ[ne pqvËit krto hova CtaF pqsÏtane pqaPt kre Ce. je #andSa sv& pqaNIAonI rai Ce, temaF sFymI jage Ce, jyare Boge˜CamaF pqaNIAo jage Ce •yare sFymI inƒa le Ce. je mnuzy sv& kamnaAone •yJ in:ˆpqh, mmtariht Ane AhFkar-riht Ñ[ ivcre Ce, te mnuzy SaFit pame Ce.
Shree Krishna Govind Hare Murari. He Nath narayan Vasudeva. Gita. 6
and birth of the dead is also definite. This cannot be altered.
For the Kshaktriya (clan), battle, which is his Dharma is of great benefit. If Arjuna does not do this Dharma then the battle would be lost,along with his fame and he would be an ally to sin. If he is killed the he would attain heaven and if he wins then he would obtain the ruling of the kingdom. Therefore he should prepare for battle. His right is only in doing, but not in the fruit. When a person abdicates all desires and is satisfied in the way his soul appears then he is one of steadfast of wisdom.
The a person has controlled his mind and has selflessly absorbed himself obtains happiness. That wisdom which is night to all creatures, that is the time during which the wise wake up and when the one who has desires is awake , that is when the wise takes sleep. The person who dicards all desires , without regret and lives without pride, that person obtains peace.
I kËzN goivFd hre murarI, he naÑ narayN vasudevay 7
Ijo A‰yay
km&yog
Aju&n IkËzNne pUCe Ce ke Aap to #annej km& krtaF vÐare saRF mano Ce, tem CtaF Aap mne Gor km&maF kem joDo Co ?
Aano pq•yutr AaptaF IkËzNe k‹uF ke km& drekne krvuF pDe Ce.ko[pN mnuzy Aek XN pN km& kya& ivna rhI Skto nÑI. AÏnÑI pqaNIAo w•pÏn Ñay Ce, vrsadÑI AÏn w•pÏn Ñay Ce, y#ÑI vrsad Aave Ce, Ane y# km&ÑI Ñay Ce. Aam y# krva maTe to km& krvuF j pDe.
Bik`tpqÐan km&yognI iviÐÑI mmta, Aasik`t Ane kamnaAono •yag krI IkËNap&N buu¦IÑI km& krva jo[Ae tem jNaVyuF. Saˆe je je km& krva jo[Ae tem jNaVyuF. Saˆe je je kmo& krva sUcVyuF Ce te te kmo& krva pqSFsa krI Ane te n krnarnI bui¦ BqzT Ñay Ce tem jNaVyuF. Aa pqkare rag†exmaF n pDtaF ˆvÐm&paln krva maTe Bar d]ne k‹uF Ce.
vLI kamÑI peda Ñnar bÐa j AnÑo& AFge smj AapI ivvekbui¦ÑI [iσyo Ane mn wpr sFym raKva jNaVyuF Ce.
he devona dev ! marI mata pN Aap Co ne ipta pN Aap Co; bFÐu pN Aap Co Ane im p Co; ivGa pN Aap Co Ane ƒVy pN Aap Co.TUFkmaF, he sve&™r ! maRF to sv& kaF[ Aapj Co.
Shree Krishna Govind Hare Murari. He Nath narayan Vasudeva. Gita. 8
CHAPTER III
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|
Karma-Yoga
Arjuna questions ShreeKrishna,and asks, “Though you consider knowledge better than Karma, why do you involve me so deeply in Karma ?”
ShreeKrishna responds, -“Each man must do his Karma. A person cannot even for one moment do without. Karma. Animals arise out of food, food grows because of rain, rain because of sacrifice and sacrifice happens because of Karma. Thus to do Yagna (sacrifice), Karma has to be done.”
Because of the process of worship, abandoning attachment, love, desires, and surrendering to ShreeKrishna, Karma should be done with knowledge. He praised the following of your Karma according to scriptures and the destruction of knowledge of the unbelievers is illustrated . It has, thus, been stressed not to fall into material things but to observe all of one’s Dharma.
The production of useless things arising from desires has also been explained.It has also been suggested about control of the mind and the body through understanding and wisdom.
I kËzN goivFd hre murarI, he naÑ narayN vasudevay 9
coÑo A‰yay
km&bqŽap&N
Bgvan IkËzNe Aju&nne k‹uF, ’meF sUy&ne km&bqŽap&N yog k‹o Ce.’ AavuF jNavtaF Aju&n te babt SFka vYk`t kre Ce. AaÑI IkËzN khe Ce ke mara Ane tara Anek jÏmo Ñ[ gya Ce te bÐI ivgt huF jaNuF CuF, pN Aa babt tuF jaNto nÑI. Aam to [™r AjÏma khevay Ce, prFtu potanI maya vDe te Avtar ÐarN kre Ce.je rIte mnuzy [™rne SrNe jay Ce, te rIte [™r temne fL Aape Ce. ]™rne kmo& ˆpS& krI SktaF nÑI.
#anRpI AiŠn sv& kmo&ne baLI naKe Ce. Aa sFsarmaF #an Ae piv Ce. AaÑI #an meLvIne mnuzy Aa•mamaF Aekagq Ñ[ Aekakar Ñ[ jay Ce.
Aam IkËzN Bgvane coÑa A‰yaymaF mnuzynI AvˆÑa-BedÑI km&yog Ane #anyog sFbFÐmaF vat krI. AaKre km&yog AacrNmaF mUkva k‹uF. CevTe A#anÑI w•pÏn Ñyela sFSyone #anRpI tlvarÑI CedIne Aju&nne y¦ krva jNaVyuF.
Shree Krishna Govind Hare Murari. He Nath narayan Vasudeva. Gita. 10
CHAPTER IV
Transcendental Knowledge
ShreeKrishna said to Arjuna, “I told this knowledge of Karma to the Sun.” Arjuna appears doubtful of ShreeKrishna’s statement. Hence, ShreeKrishna tells him that Arjuna and ShreeKrishna were born many times, and ShreeKrishna knew all the details but Arjuna did not know this matter. ( God is not born, but He appears with his Maya.) The manner in which a person takes refuge with God, that is the way God gives him the Fruit. (Karma does not touch God.)
All Karma is burnt away by the fire of knowledge. In this Samsara, knowledge is paramount. By obtaining knowledge a person gathers his Atman and becomes one with himself.
Thus, in the fourth chapter Lord Krishna told the secrets of the differences between the Yogas of Karma and knowledge. He told Arjuna to take steps towards Karma, and in the end he told him to destroy doubts arising out of lack of knowledge by means of the sword of Knowledge, and he told him to wage war.
I kËzN goivFd hre murarI, he naÑ narayN vasudevay 11
PaaFFcmo A‰yay
km&sFÏyasyog
paFcma A‰yaymaF km&sFÏyas Ane km&yog Ae bemaF mare maTe w–m SuF ? Aa babtmaF Aju&ne pUCtaF IkËzNe k‹uF ke Aa bFne ez@ Ce. bFne srKa fL Aapnar Ce. #anyog krtaF km&yog srL Ane k§yaNkarI Ce. jeNe mn ne [iσyone vS kya& Ce te km& krva CtaF lepato nÑI.
km&yogI km&na fLnI [˜Ca raKto nÑI AeTle tene moXRpI SaFit pqaPt Ñay Ce, prFtu km&maF Aask`t rhenar bFÐnmaF pDe Ce.
jeNe bÐI [˜CaAo CoDI hoy, kqoÐ pr kabU meLVyo hoy Ane kSayno Dr n raKe te moX pamelo gNay Ce. sv&Vyapk prma•ma ko[nuF pap-pu¬y maÑe leta nÑI.
je #anmaF AekRp Ñ[ jay Ce teno jÏm-mrNno fero TLI jay Ce. je manvI mË•yu ÑtaF suÐI kam ne kqoÐne shn krva Sik`tman Ce,te Kro yogI Ce.
Shree Krishna Govind Hare Murari. He Nath narayan Vasudeva. Gita 12.
CHAPTER V
Karma-Yoga
Action in Krishna Consciousness
In Chapter V, Arjuna enquires as to which is better for him, whether the Karma of action or one of inaction. When Arjuna asks ShreeKrishna about this matter, he is told that the two are equally good. Both give equivalent fruit. The Yoga of Action is simpler and hence advantageous to the Yoga of knowledge. The one who has controlled his mind and senses, even though he performs his Karma, does not slip into it.
The Karma - ascetic does not wish for the fruits of Karma, hence he obtains the peace of Moksha or release. Those in contemplation remain in bondage.
One who has discarded wont, controlled his anger, and does not fear anything, that individual has obtained the peace of Moksha. Everpervading God does not take anyone’s sin or gains on to himself.
The the man who is at one with his knowledge will be set free from the circle of birth and death. That man is a true Yogi,who upto the time of his death, has the ability to withstand either attachment or anger.
I kËzN goivFd hre murarI, he naÑ narayN vasudevay 13
C…o A‰yay
Aa•msFymyog
C…a A‰yaymaF IkËzNe Aju&nne jNaVyuF ke je mnuzy km&fLnI [˜Ca vgrno hoy Ce te yogI Ce. smaiЈt yogInuF mn iˆÑr rhe Ce. te sman BavvaLa ne sman dizTvaLa hovaÑI sv&maF potane Ane potanamaF sve&ne rhela juAe Ce. bÐa pqaNIAomaF potanI jatne juAe Ce.
kaLJÑI y•n krto. inzpap Ane lokjÏme is¦ Ñyelo te yogI te pCI prm gitne pame Ce.Aavo yogI tpˆvIAomaF AiÐk ne AiŠnhoaid km& krnaraAoÑI pN ez@ mnayo Ce. AeTle tuF yogI Ña.
jyaF suÐI prma•mana ˆvRp, guN ne pqBav jaNvamaF AavtaF nÑI •yaF suÐI AFtra•maÑI inrFtr Bjn ÑvuF jo[Ae.
je mnuzy AFtrAa•mane maramaF d‚ krIne ¦a ne pqemÑI maRF Bjn kre Ce te bÐaj pqkarna yogIAomaF ez@ Ce.
Shree Krishna Govind Hare Murari. He Nath narayan Vasudeva. Gita. 14
CHAPTER VI
Sankhya-Yoga
In the sixth chapter, ShreeKrishna informs Arjuna that the person who wishes no fruit of his action (Karma) is a Yogi.The Yogi with the mind on Meditation stays steady. Because he is of balanced feelings and balanced vision he sees everyone in himself and himself in everyone. He sees himself in all animals.
Devoting himself to his goals, and without sin, and proven forthright by birth among the people, that Yogi eventually attains salvation. That Yogi is best among all Yogis, and even better than one who performs his Karma by fire etc. Hence he told Arjuna to become a Yogi.
As long as one does not come to understand God’s magnificence, virtue, and awe, one must pray daily with the inner soul. Whoever, with firmness in his soul and with loving devotion prays to God, that person is the best among all the Yogis.
I kËzN goivFd hre murarI, he naÑ narayN vasudevay 15
satmo A‰yay
#aniv#anyog
satma A‰yaymaF IkËzNe potana pUN& Rpne jaNnar mnuzynI pqSFsa krI Ce. temNe jNaVyuF ke #anyog ja¬ya pCI Aa lokmaF bIjFu kF[ jaNva jevuF nÑI. hjaro mnuzyomaFÑI ko[ j isi¦ maTe pqy•n kre Ce, ne AemaFÑI mne s•y ˆvRpe jaNnaruF ko[kj Ce. smgq jgtne w•pÏnkta& ne sFharkta& huF j CuF.
MaarI guNmyI dEvI maya par krvI muÎkel Ce.je mnuzyo mare SrNe Aave Ce te Aa mayane AoLFgI Ske Ce. car pqkarna - Aat&, ij#asu, ÐnnI [˜CavaLo ne #anI Aa mnuzyo mne Bje Ce.
je je Bk`t mara je je ˆvRpne Kubj ÐaÑI pUjva mage Ce, tenI te ¦ane huF AcL kRF CuF. tena drek kaLne jaNuF CuF, pN temanuF ko[ mne jaNtuF nÑI.
[˜Ca ne †exne lIÐe sO pqaNIAo moh pame Ce, prFtu je pu¬ySaLI Aa•maAonaF pap naS paMya Ce, teAo rag†exna mohÑI CUTI hFmeSa prma•mane Bje Ce.
Shree Krishna Govind Hare Murari. He Nath narayan Vasudeva. Gita. 16
CHAPTER 7
Knowledge of the absolute.
In chapter 7 Lord ShreeKrishna praises the man who knows His complete appearance. He told him that after knowing the Yoga of knowledge there is nothing else to know in this world. Among thousands of people , only few try to obtain this salvation, and among them, only few know my true form. Only I am the one who is the beginner and ender ( birth and death ) in this world.
It is difficult to understand completely my beautiful Godly form. There are four kinds of men - man in distress, the seeker of knowledge, the one desiring wealth, and the man of wisdom - these are the ones that pray to me.
Whichever devotee of mine prays with absolute belief and whichever form of mine , that trust I make unshakable. I know all their destiny, but they do not know mine.
Because of desires and jealousy, all animals form attachments, but that holy souls whose sins have been destroyed, they become free of desires and jealousy and daily pray to God.
I kËzN goivFd hre murarI, he naÑ narayN vasudevay 17
Aa@mo A‰yay
AXrbqŽyog
Aa A‰yaymaF “ he puruxotm ! bqŽ, A‰ya•m, km&, AiBBUt, AiÐdEv ne AiÐy# kone khevay ? AFt smye Aap kevI rIte AoLKa[ Sko Co ?” te babtnI Aju&n pU˜Ca krtaF IkËzN Aa babtmaF jNave Ce :
jeno naS nÑI Ñto Aeva si˜cdanFd prma•ma bqŽ Ce, Aemna ˆvRpne A‰ya•m khevamaF Aave Ce. Butona Bavne w•pÏn krnar, y#, dan, ne hom Aaidne karNe je ƒVy vgereno •yag kre Ce, tene km& khevamaF Aave Ce.
je mnuzy ‘’ Aeva AekaXrI bqŽnuF w˜carN krtaF krtaF Ane maRF ˆmrN krtaF krtaF dehno •yag kre Ce,te prm gitne pame Ce. mne pqaPt krnarne frI jÏm levo pDto nÑI.
yogI puRxo Aa rhˆyne jaNe Ce, AeTle ved BNvamaF y#, dan,ne tp krvamaF je pu¬yfL kheluF Ce, te bÐane in:sFdeh AoLFgI j[ne AagL vÐI jay Ce Ane snatn Ðm&ne pqaPt kre Ce.
Shree Krishna Govind Hare Murari. He Nath narayan Vasudeva. Gita. 18
CHAPTER VIII
Attaining the Supreme
In this chapter Arjuna asks ‘O, the best among people ! What is Absolute, What is present in the Self, What is Karma, What is present in all beings, What is present in the Gods, and What is called Sacrifice (Yagna) ? How can one know you at the end of time ? ’ ShreeKrishna explains about this as Arjuna inquired on these questions:
The one that is imperishable is the true Brahman, Lord himself . His appearances are spiritual. It is said to be Karma, when one invokes the spirits, as well as sacrifices, donation, fire sacrifice, and leaves wealth etc. Whichever person when leaving his body thinks of Him and pronounces the lone word ‘aum’, that person obtains Moksha; those ones that obtain me do not have to be reborn again.
The persons who are Yogis know this secret, and the beneficial fruit, and the benefits in the studies of the Vedas which include Yagna, Giving and Sacrifice, they cross over in innocence and go ahead and obtain the rank of the everlasting.
I kËzN goivFd hre murarI, he naÑ narayN vasudevay 19
nvmo A‰yay
rajivGa rajgu‹yog
je mnuzyo naiˆtk Ce, teAo mne pamtaF nÑI pN sFsarckqmaF fya& kre Ce.
sv& pqaNIAo maramaF rhela Ce, pN huF teAomaF rheto nÑI. sËizTna AFtmaF sv& Buto marI pqkËitne pame Ce ne sËizTna AarFBmaF huF temne w•pÏn kRF CuF. Aa bÐane temna km& Anusar rcuF CuF. dEvI pqqqqkqitno Aay lenara Bk`tjno AnÏy BavÑI mne Bje Ce.
huF jgtne ÐarN-poxN krnar, km&nuF fL deenar temj mata ne iptamh CuF. piv kar tÑa Šved, samved ne yjve&d pN huFj CuF.
huF suy&Rpe tpIne vrsad vrsavuF CuF. AmËt ne mË•yu, ne st ne Ast CuF.
ko[ Bk`t pqemÑI p, puzp, jL,fL [•yaid pqemÑI mne Ap&N kre Ce; Ae sv&ne huF sguNRpe pqgT Ñ[ne ˆvIkaRF CuF, te mne pame Ce. Aa A‰yaymaF Bgvane ‰Ðavan mnuzyno mihma kyo& Ce.
Shree Krishna Govind Hare Murari. He Nath narayan Vasudeva. Gita. 20
CHAPTER IX
The Most Confidential Knowledge
The people who are atheists do not obtain me, but keep on taking circles in the wheel of ‘Samsara’.
All animals are living in me, but I do not live in them. In this earth all living beings obtain my nature, and I create them in the beginning on this earth. I create them all according to their Karma.The devotees of divine character obtain solace in different modes of prayer to me.
I am the beginner and maintainer of the world, the giver of fruits of your Karma, and I am also the father and the mother, and grandfather. I am also the holy B, and also the Vedas of Rigveda, Samveda and Yajurveda.
I heat up as the warmth of the sun and make it rain. I am eternal, death,truth and the untruth.
Any devotee who offers leaves, flowers, water, fruit etc. to me with love, to those I appear as my best form and accept it, and they obtain me. In this chapter God has praised the devotees who believe in him.
I kËzN goivFd hre murarI, he naÑ narayN vasudevay 21
dSmo A‰yay
ivBUityog
huF #an Ane Sik`tnuF karN CuF, teÑI mhix&Ao ne devtaAo mara pqBavne jaNta nÑI. je mne AjÏma, Anaid ne lokona mhe™vr Rpe jaNe Ce, te mnuzyomaF mu‚tariht ho[ sv& papoÑI CUTe Ce.
je mnuzy mne bÐa lokono ˆvamI jaNe Ce te papmuk`t Ñay Ce. pqaNIAona bÐa Bav- #an, bui¦, suK-du:K,ˆvˆÑta, By-ABy vgere maraÑI j w•pÏn Ñay Ce. bÐanI w•pitnuF karN huF CuF.
Aju&n IkËzNne pUCe Ce, he Bgvan, Aap to prbqŽ,prmÐam ne prmpiv Co. AapnuF ˆvRp ko[ jaNtuF nÑI. Aap Aapne jaNI Sko Co.
AaÑI Bgvan khe Ce ke,yadvomaF vasudev, paFDvomaF ÐnFjy,muinAomaF vedVyas, kivAomaF Sukracay& huF CuF. jgtnI sv& vˆtuAo mara tejÑI w•pÏn ÑyelI Ce. AaKuF jgt mara Aek AFSÑI ÐarI r‹o CuF, bs AeTluFj tuF jaN.
Shree Krishna Govind Hare Murari. He Nath narayan Vasudeva. Gita. 22
CHAPTER X
The opulence of the absolute
I am the main reason of knowledge and strength, therefore Saints and Devas do not know my character. Those who know me as unborn, and know me as having no beginning and know me as supreme being to all the people, these people being having no pride become free from all sin.
The person who knows me as the leader of people becomes relieved of all sin. All senses in animals --Knowledge, wisdom, contentment-misery, immovability, being afraid or unafraid etc. arise only from me. I am the reason for their arising.
Arjuna asks ShreeKrishna, ‘Lord, you are SuperBrahma, abode of eternally abiding, and Super pure. Nobody knows your beauty. Only you can know your self.’
Hence the Lord says, I am Vasudev of the Yadavas, Dhananjay in the Pandavas, Vedvyas in the Saints, Shukaracharya among the poets. Everything in this world has arisen from my luster. Know only that I bear the whole world with one of part of my body.
I kËzN goivFd hre murarI, he naÑ narayN vasudevay 23
Aigyarmo A‰yay
iv™RpdS&nyog
IkËzNe Aju&nne Aa‰yai•mk rhˆy jNaVyuF. AaÑI Aju&nno moh nzT Ñyo. pCI Aju&ne IkËzN smX [™rRp jovanI [˜Ca pqgT krI. AaÑI IkËzNe Aju&nne idVy #ancXu AapvaÑI ivXRp prma•manaF dS&n kya&F.
IkËzN Bgvanna SrIrmaF sv& devo, sv& pqaNIAo, bqŽa,ixmuinAonaF dS&n kya&F.smgq pË¥vI, AakaS Ane idSaAo temnaÑI VyaPt Ce.
rajaAo,ÐËtrazƒna puo, BIzm,ƒoN, kN& bÐa temna muKmaF pqveS kre Ce. AaÑI IkËzN Aju&nne khe Ce ke huF Aa bÐano sFhar krva hajr Ñyo CuF. huF teAono kaL CuF. tuF moh •yJne SuAo wpr ivjy pqaPt krI smËi¦vaLuF rajy Bogv.
•yarbad Aju&n jNave Ce ke pqBu AapnuF AavuF ByFkr Rp jo[ne huF ByBIt Ñ[ gyo CuF.maTe Aap phelaFna ˆvRpe muguTÐarI, gdaÐarI, ctuBu&j ˆvRpe pqgT ÑaAo. AaÑI IkËzNe potana mUL ˆvRpe dS&n AapvaÑI Aju&nno By TLI gyo.
Shree Krishna Govind Hare Murari. He Nath narayan Vasudeva. Gita. 24
CHAPTER XII
The Universal Form
ShreeKrishna explained to Arjuna the secrets of his spirit. Then Arjuna showed his desire to Krishna to see his Godlike form. Hence because he was given the ultimate knowledge with the inner eye he was able to see the ultimate form of the Lord.
He saw all the Devas, all animals, Brahma,and the Saints in his body. He surrounds all the Earth, the skies and all directions.
Kings, sons of Dhatrashtra, Bhishma, Drona, Karna, all these enter through his mouth. Hence ShreeKrishna tells Arjuna that I am prepared to destroy them. I am their death. You leave this attachment and win over your enemies and enjoy the famous kingdom.
Then Arjuna tells the Lord that he had become scared after your frightful appearance. Therefore, return and appear in your previous form bearing a crown, mace , and beautiful appearance. Hence, as ShreeKrishna appeared in his original form, Arjuna lost his fright.
I kËzN goivFd hre murarI, he naÑ narayN vasudevay 25
barmo A‰yay
Bk`ityog
sguN ˆvRpnI wpasna krnar ke ingu&N ˆvRpnI wpasna krnarmaF w–m pqkarno Bk`t koN gNay ?
Aa babtmaF pUCtaF IkËzN te babt btavtaF khe Ce ke, maramaF ic– lgaDnar Bk`tno sFsarsagrmaFÑI w¦ar kRF CuF.maTe he Aju&n, tuF maramaF cIt lgaD, jeÑI tuF mne pamIS.Aa n krI Ske to A³yasRp †ara mne pqaPt kr. Aa pN n krI Ske to mara mate km& kr. AaÑI pN tuF isi¦ pqaPt krIS.
Aa pN n krI Ske to mara yogno Aay l[ sv& km&fLno •yag krvaÑI SaFit mLSe.
je hx&, †ex, Sok, w†eg krto nÑI, su:K-duK sman mannar, By, gBraT ke kFTaLa ivnanI, SuB-ASuB •yjnar tÑa Bik`tvaLo hoy Ce; te mne ipqy Ce. jyare je ¦apUv&k maramaFj prayN Ñ[ phelaF khevayel Ðm&my AmËtne seve Ce, te Bk`to mne A•yFt ipqy Ce.
CHAPTER XII.
26
Who is a true devotee - the one who seeks for good qualities of beauty or without looking for the quality of the beauty?
On asking on this matter, ShreeKrishna clarifies this matter and says,” the devotee who puts his mind on me, I absolve him from the ocean of this Samsara. Therefore, O Arjuna, if you put your mind to me, you will obtain me. If you cannot do this, then obtain me through the study of Yoga to obtain me. If you cannot even do this then do your Karma for me and you will obtain peace. Even if this cannot be done by you then come to me by discarding the desire for the fruits of your Karma and you will obtain peace.”
“The one who does not desire pleasure, jealousy, or sadness, who considers happiness-unhappiness, fear, fright, or without boredom, discarding good or bad luck, and is filled with devotion; that one is to my liking. When the one with steadfastness devoting all time in me,and that one obtains the previously mentioned nectar of Dharma; I love those devotees very much.”
I kËzN goivFd hre murarI, he naÑ narayN vasudevay 27
termo A‰yay
XeXe#yog
Aju&n pqkËit ne purux, Xe ne Xe#, #an ke #ey ivSe jaNva [˜Ca Vyk`t krtaF IkËzN khe Ce ke Aa SrIr ‘ Xe ‘ne name AoLKay Ce Ane SrIrne je AoLKe Ce, te “ Xe# “ name AoLKay Ce. sv& XemaF Xe# pN tuF mne jaN. Aa #an te j sacuF #an Ce.
je Xe AhFkar, bui¦, suK, du:K, cEtÏy, iÐrj vgere ivkarovaLuF Ce; te Anaid prbqŽ ne ‘st`’ ke ‘Ast`’ khI SkatuF nÑI. je sv& ]iσyo tÑa ivxyoRpe Base Ce, CtaF pN sv& [iσyoÑI riht Ce, te Asik`t, sv&ne ÐarNpoxN krnar, guNoriht Ce, CtaF Bok`ta Ce.
pqkËit ne puRx Aa bFnene tuF Anaid kaLÑI jaN. je mnuzy bÐa pqkarna kayo& pqkËit vDe krtaF juAe Ce Ane Aa•mane Akta& trIke juAe Ce, te sacuF juAe Ce. jem suy& sv& lokne pqkaSmy kre Ce, tem Aa•ma sv& SrIrne pqkaSmy kre Ce. jeAo Xe ne Xe#na Bednee jaNe Ce te prbqŽ pame Ce.
Shree Krishna Govind Hare Murari. He Nath narayan Vasudeva. Gita. 28
CHAPTER XIII
Nature, the Enjoyer and Consciousness.
As Arjuna wishes to know about nature, man, the field and knower of the field, knowledge or the end of the same, ShreeKrishna says that this body is known as the field and the one who knows the body is known as the knower of the field. Know me also the knower of the fields in all the fields. This knowledge is the only true knowledge.
The body that has false ego, intelligence, happiness, sadness, life, tolerance and other passions, that one cannot be said to be eternal, supreme being, true or false. The one who feels his body and the desires, but even then is apart from his body, that one without attachments, maintainer of everyone, and is without pride for his understanding, and even then is an enjoyer of the experiences.
Both nature and man, know these as from an eternal time. That man sees the truth who sees work of all kinds done by means of nature, and sees the soul as not doing it. As the Sun enlightens everyone, so also the soul enlightens the whole body. The one who knows the differences between the field and knower of the field obtains the state of ultimate Brahman.
I kËzN goivFd hre murarI, he naÑ narayN vasudevay 29
cOdmo A‰yay
guNyivBagyog
muL pqkËitna ivkaroÑI s£v, rjs Ane tms guN w•pÏn Ñ[ dehne baFÐe Ce. s£vguN inm&L hovaÑI pqkaSk ne indo&x Ce, te suK ne #anna sFg vDe Jvn baFÐe Ce. rjoguN tËzNa ne Aasik`tÑI w•pÏn Ñto hovaÑI te Jvnna km&na sFg vDe baFÐe Ce; jyare tmoguN A#anÑI wpjel hovaÑI pqmad, Aals ne inƒa vde Jvne baFÐe Ce.
sara kmo&nuF fL sai•vk ne inm&L, rjoguNnuF fL du:K Ane tmoguNnuF fL A#an Ce. AaÑI s£vguNÑI #an, rjoguNÑI loB, moh,pqmad Ane tmoguNnuF fL A#an Ce. sai£vk pqk`itvaLa w˜c git, rjoguN m‰ymaF ne tmoguNI AÐogitne pame Ce.
Aa Ne guNone AoLFgI jnar mnuzy kevo hoy Ce te pUCtaF IkËzN jNave Ce ke #an-pqkËit-mahno itrˆkar n krtaF tTˆÑ rhe, suK-du:KmaF sman, maTI-sonuF srKa, ˆtuit inFda, man-Apman, Su-immaF smBav, kta&pNano ABav Aaid guNono smaveS Ñay Ce.
Shree Krishna Govind Hare Murari. He Nath narayan Vasudeva. Gita. 30
CHAPTER XIV
The three modes of
material nature
From basic nature which bind down the body arise the three Gunas - Satva (goodness) , Rajas (Passion) and Tamas ( Dullness). Satvaguna being pure is full of light and innocence, and in it’s company ties up life with happiness and knowledge ; the guna of Passion, because of thirst and desires, binds with the Karma of life, and the guna of dullness because it arises out of ignorance, ties up life with neglect, lazyness and sleepiness.
The fruits of good work is Satvic and is good and pure ,while the fruit of Rajoguna (passion) is unhappiness, and the fruit of tamoguna (dullness) is ignorance. Hence knowledge with the with Satguna, with Rajoguna miserliness, attachmment, and laziness, and ignorance from Tamoguna. Those with Satvic nature obtain high state, Rajoguna obtain middlestate, while those with Tamoguna do not obtain salvation.
On being asked as to what kind of a man who is he who crosses over all the three Gunas. ShreeKrishna explains that without hating knowledge-nature-desires, remains steadfast, equanimous in happiness and sadness, considering dirt and gold the same as praise or criticism, or honour or insults; considering friend or foe equal; lack of involvement in the pride of work, and other Gunas are included in it.
I kËzN goivFd hre murarI, he naÑ narayN vasudevay 33
pFdrmo A‰yay
puRxo–myog
uit Ane ˆmËit ivSe Aa sFsarvËXne XiNk Ane AVyk`t khevamaF AaVyuF Ce. Aa sFsarRp vËXnuF ko[ cok`ks pqkarnuF iˆÑrRp jNatuF nÑI. Aa sFsarno sva&Se AFt Ñto nÑI temj sFpuN&Rpe tenI w•pi– Ane iˆÑit pN jo[ SkatI nÑI.
jem man-moh, sFgdox •yj`yo Ce, je hFmeSa A‰ya•m A³yasmaF lIn rhe Ce, jeNe kamnaAo •yJ Ce,suK-du:KÑI muk`t Ce, te AivnaSI pdne pqaPt krI Ske Ce.
sUy&maF, cFƒmamaF rÑa AiŠnmaF rheluF tej maruF Ce. pË¥vImaF pqveS krIne huF sv& pqaNIAone mara tej vDe ÐarN kRF CuF. vedona kta& tÑa vedkta& pN huF CuF. huF puruxotm namÑI pq´yat CuF.
je mnuzy sFmohÑI riht Ñ[ prme™rne Aa rIte puruxotm trIke jaNe Ce, te purux sv&# Ñay Ce tÑa Bik`tyog vDe marI seva kre Ce.
Aa jaNvaÑI mnuzy Aa•m#anvaLo Ñ[ te potanuF Jvn sfL bnave Ce.
Shree Krishna Govind Hare Murari. He Nath narayan Vasudeva. Gita. 34
CHAPTER XV
THE TREE OF
LIFE
About the perplexity of Vedic texts and the memory of it, the tree of this Samsara is said to be momentary and unmanifest. This tree of Samsara does not have a definite and steady appearance. This tree does not end in toto nor can one see in full its appearance or its state.
Just as respect-attachment, and has left his own faults, and who every day is involved in the education of his own atma, and who has abdicated all desires, is free of happiness or sadness, he can obtain the seat of indestructibility.
The brightness that is in the moon, sun, and fire is mine.By entering the earth, I support all the animals with my light. I am the writer of the Vedas as well the continuation of the Vedas. I am wellknown as Purushottam ( the best among people ).
The man who is free of delusions and knows God as Purushottam, that man becomes complete and serves me with the Yoga of Bhakti.
By knowing this, that man becomes the knower of his soul and makes his life successful.
I kËzN goivFd hre murarI, he naÑ narayN vasudevay 37
soLmo A‰yay
dEvasursFpi†Bagyog
ABy,ic–nI inm&Lta, s•y, AihFsa, t•v#an, ‰yanmaF inz@a, •yag, SaFit, dya, Xma, Ðey&, mËduta, lj`ja, tej, AiBmanno •yag vgere guNo mnuzyne dEvI sFpi– trf vaLe C;e jyare dFB, gv&, AiBman, kqoÐ, k@orta,A#an mnuzyne AasurI sFpi– trf vaLe Ce.
dEvI sFpi– moX Aape Ce, jyare AasurI sFpi– bFÐnmaF naKe Ce. AasurI sFpi–vaLa kamnaAo BogvvamaF j AanFd pame Ce. ivxyBogne j suK mane Ce Ane kam kqoÐno Aay l[ ivxyBog maTe AÏyayÑI Ðn Aaid meLve Ce.
tAo marFu maruF krvamaF j mane Ce. huF j is¦, bLvan, suKI, smÑ& Ane mara jevo bIjo ko[ nÑI Aem mane Ce. Aavo mnuzy isi¦ ke suK pamto nÑI.
AaÑI krvoyoŠy ke n krvoyoŠyno inN&y Saˆno AaÐar l]ne krvo vÐu wict - ez@ Ce.
Shree Krishna Govind Hare Murari. He Nath narayan Vasudeva. Gita. 38
CHAPTER XVI
The Divine and Demoniac Natures
Fearlessness, purity of mind, truth, nonviolence, philosophy,faith in attention, renunciation, mercy, forgiveness, tolerance, humility, respectfulness, brightness, renunciation of pride, and other good qualities turn a man towards Godly treasure.; wheras hypocrisy, pride,anger, hardheartedness, ignorance lead one to Demoniacal wealth.
Godly treasure gives moksha, while Demoniac wealth ties you down. Those with Demoniac nature enjoy attachments. They waste their time in enjoying their desires and obtain wealth etc and believe hapiness is enjoying sexually under the guise of lust and anger .
They believe that everything belongs to them. They believe that they are accomplished, powerful, contented and strong and believe that noone else is like them. Such a person does not obtain success or happiness.
Hence the decision to carry out or not carry out the yoga of doing is better to depend on the Scriptures, and follow it.
I kËzN goivFd hre murarI, he naÑ narayN vasudevay 39
s–rmo A‰yay
‰ÐayivBagyog
mnuzymaF sai£vkI, rajsI Ane tamsI, Aa pqmaNe N pqkarnI ¦a rhelI Ce. jevuF mnuzynuF AFt:krN Su¦ AevI mnuzynI ¦a hoy Ce. sai£vk mnuzyo [σ Aaid devanuF, rajsI mnuzyo raXsonuF Ane tamsI mnuzyo But-pqetaidnuF pujn kre Ce.
sai£vk mnuzy bL, suK ne ruicvaLo, rajsI kDva, KaTa, du:K, Sok, rog peda krnar Aahar; jyare tamsI vasI, dug&FÐvaLa ne Apiv Aahar psFd kre Ce.
dev, bqaŽN, Aacay& ne iv†annuF pUjn - ‘pqdiXNa’, nmˆkar Aaid SarIirk tp; s•y, ihtkarI bolvuF Ane veda³yas Ae vaNInuF tp; mnnI pqsÏnta, sFym ne hrdySui¦ Ae manisk tp khevay Ce.
kt&Vy BavÑI dan krvUF te sai£vk, fLne lXmaF raKIne kcvata mne ÑtuF dan rajsI, Apaone ne ApmanpUv&k ÑtuF dan tams dan khevay Ce.
A¦aÑI y#, dan, tp ke je kF[ krvamaF Aave Ce te Ast` khevay Ce. ta AihF ke prlokmaF k§yaNkark ÑtuF nÑI.
Shree Krishna Govind Hare Murari. He Nath narayan Vasudeva. Gita. 40
CHAPTER XVII
The three modes applied to
Religious Phenomena
There are three kinds of faith in men - Born of their nature, Good, Passionate and dull. A man’s faith is as per the purity inside him. The Satvic ( born of their nature) pray to Indra and other Devas, the Rajsi pray to Demons, whereas Tamsi pray to spirits, and ghosts etc.
The Satvic person’s food has strength, happiness and digestible, while Rajsi’s food gives rise to bitterness, misery, unhappiness, disease producing etc. while the Tamsi prefers to eat stale, bad smelling and unholy food.
Prayers to the Devas, Brahmins, Teachers and Learned people, salutation and other sacrifices, are of the body ;truth, love, saying things of benefit, study of the Vedas ,these are the penance in speech, etc while that of the mind are contentment, control and purity of the heart and these are a penance of of the mind.
Realising and taking action to donate because of need is Satvic, to donate with a view to the fruit and with an unhappy heart is Rajsik while Tamasik is when the donation is done insultingly and to those not desrving.
It is said to be an untruthful when sacrifice, donation, austerity etc are done without faith; It does not benefit in this world or the other world.
-I kËzN goivFd hre murarI, he naÑ narayN vasudevay- 41
A‚armo A‰yay
moXsFÏyasyog
sFÏyas Ane •yag babte vÐu jaNvanI ij#asa Vyk`t krtaF IkËzNe jNaVyuF ke, fLnI [˜CaÑI krataF kmo& •yjvaF AeTle sFÏyas Ane bÐaF km&na fLnI [˜Ca n krvI tene •yag khe Ce. keTlak pFiDtonuF khevuF Ce ke km& doxyuk`t Ce, teÑI teno •yag krvo jo[Ae; jyare keTlaknuF khevuF Ce ke y#, dan, tp Ae bÐa ivvekIne- smjune pavn krnaraF Ce, teÑI teno •yag n krvo jo[Ae.
•yag N pqkarna Ce ; nihvt` •yag krvo te tams •yag khevay Ce. SrIrne kzT pDSe te ByÑI km& n krvamaF n Aave tene rajs •yag khevay Ce. km& krvuF kt&Vy Ce AevuF smJ Aasik`t ne fLno •yag krI km& krvamaF Aave tene sai£vk •yag khevay Ce.
#an, km& ne kta&no Bed btavI sai£vk- rajsI- tamsI km& dSa&VyuF Ce. pCI suKna N pqkar btaVya Ce ;
CHAPTER XVIII
THE PERFECTION OF RENUNCIATION
As he showed a desire to know more about Renunciation of worldy attachment and Sacrifice, ShreeKrishna told him that it is said to be Renunciation of worldly attachment when one abandons action that has its fruit as its wishes, and sacrifice is when not to desire the fruits of all actions. Some learned people say that Action is faulty, and hence it should be abandoned; while others say that sacrifice, giving,religious austerity, these embrace the understanding and those with good manners, hence these should not be abandoned.
Renunciation is of three types : It is called Tamas when it is of no moment, while it is Rajas when the action is because of fear that the body will suffer. It is Satvic when one works with the realisation that one understands it as his duty and one does it without an eye on the fruit.
AarFBmaF Zer jevuF pN pirNammaF AmËt jevuF hoy te sai£vk suK, ivxyo tÑa [iσyoÑI mLtuF suK AarFBma AmËt lage Ce te rajs suK; AaLs ne inƒaÑI wpjeluF pN pirNammaF BmavnaruF suK tene tams kheluF Ce.
Sam, dam, tp, pivta ne #an Ae bqaŽNnaF km&; Soy&, tej, Ðirj, ctura[, dan Ae XiynaF km&; KetI, gayonI rXa ne vepar Ae vEÎynaF km& Ane sv& vNo&ne temnaF kayo&maF mddgar ÑvuF Ae SUƒnuF km& Ce.
tuF mn vDe sv& kmo&ne maramaF Ap&N krI mara prayN Ñ[, smBavRp bui¦yogno Aay krI maramaF ic–vaLo Ña. meF tne je wpdeS AaPyo, tenamaF taro A#anÑI peda Ñyel moh naS paMyo hSe.
CevTe Aju&n sFSyriht Ñ[ IkËzNna kheva mujb krva t•pr Ñay Ce.
jyaF Bgvan IkËzN ne jyaF gaFiDvÐarI Aju&n Ce •yaF l¤mI, ivjy ne AcL nIit Ce.
It is Satvic when at the beginning it appears like poison, but is like nectar at the end ; It is Rajas when the of contentment is obtained by desires and senses when it at the beginning it feels like like nectar ; It is said to be Tamas when it arises out of laziness and drowsiness, which at the end the happiness takes you in circles.
The Karma of the Brahmin is holiness,religious functions, austerity wisdom; while brightness, patience,. Cleverness and giving are the Karma of the Kshatriyas; while farming, trade and protection of cows is the Karma of the Vaishyas, while that of the Shudras is to help others in their Karma.
Give all your Karma, in your mind, with all your devotion to me, with the Yoga of Knowledge which is of a balanced nature, let your mind be on me. Because of my sermon that I gave you, the attachment that was in you out of ignorance has probably been destroyed.
Eventually Arjuna had no doubts and gets ready to act according to what he said.
Wherever ther is God in the form of ShreeKrishna , and Arjuna with his bow Gandiva, there is Lakshmi, victory and unshakable morals.