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601 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.7 | आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः । यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥ १७.७ ॥ | भोजन भी सबको अपनी-अपनी प्रकृति के अनुसार तीन प्रकार का प्रिय होता है । और वैसे ही यज्ञ, तप और दान भी तीन-तीन प्रकार के होते हैं । उनके इस पृथक्-पृथक् भेद को तू मुझसे सुन| | O Arjuna, even one of the most important necessities in life for all beings, namely food, belongs under three categories. Similarly, customs such as religious sacrifices, all acts of self-discipline, and self-restraint as well as the giving of gifts, can all be individually placed under three separate divisions. |
602 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.8 | आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः । रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ॥ १७.... | आयु, बुद्भि, बल, आरोग्य, सुख और प्रीति को बढ़ाने वाले रस युक्त्त, चिकने और स्थिर रहने वाले तथा स्वभाव से ही मन को प्रिय —- ऐसे आहार अर्थात् भोजन करने के पदार्थ सात्विक पुरुष को प्रिय होते हैं| | For the man who is pure in heart and mind, the only foods that are dear to Him are pure foods that promote good health, mental power and physical strength, vitality, joy and cheerfulness in life. These are foods which have good taste, that are soothing and nourishing for the body, and which makes a man’s heart content. |
603 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.9 | कट्\u200cवम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः । आहारा राजसस्येष्टा दुःखशोकामयप्रदाः ॥ १७.९ ॥ | कड़वे, खट्टे, लवण युक्त्त् बहुत गरम तीखे, रूखे, दाहकारक और दुःख, चिन्ता तथा रोगों को उत्पन्न करने वाले आहार अर्थात् भोजन करने के पदार्थ राजस पुरुष को प्रिय होते हैं| | The foods that appeal to the passionate people are those that are sour, bitter, salty, spicy, dry, very warm, painful (to eat), and at times cause pain and sickness after they are consumed. |
604 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.10 | यातयामं गतरसं पूति पर्युषितं च यत् । उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥ १७.१० ॥ | जो भोजन अधपका, रस रहित, दुर्गन्ध युक्त्त बासी और उच्छिष्ट है तथा जो अपवित्र भी है, वह भोजन तामस पुरुष को प्रिय होता है| | Those people who strive on darkness and evil, eat foods that are impure, often stale and tasteless, rotten, lacking in freshness, and generally unfit to use during Holy offerings to Me. |
605 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.11 | अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते । यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥ १७.११ ॥ | जो शास्त्र विधि से नियत, यज्ञ करना ही कर्तव्य है —- इस प्रकार मन को समाधान करके, फल न चाहने वाले पुरुषों द्वारा किया जाता है, वह सात्विक है | | A pure sacrifice is one where the religious offerings (made to Myself, the Almighty) are made with true love and adoration for Me. They are offerings that are made in accordance with the rules or Holy laws in our religious scriptures, with no expectation of rewards resulting from the performance of these sacrifices, and offerings that are made from the heart and only with the intention that it is one’s duty to perform this religious sacrifice. |
606 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.12 | अभिसंधाय तु फलं दम्भार्थमपि चैव यत् । इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥ १७.१२ ॥ | परन्तु हे अर्जुन ! केवल दम्भाचरण के लिये अथवा फल को भी दृष्टि में रखकर जो यज्ञ किया जाता है, उस यज्ञ को तू राजस जान| | However, O Bharata, a sacrifice that is done purely with the intention of receiving some reward, or done for the sake of display, is known as a Rajas sacrifice, which is an impure sacrifice. |
607 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.13 | विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् । श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥ १७.१३ ॥ | शास्त्र विधि से हीन, अन्नदान से रहित, बिना मन्त्रों के, बिना दक्षिणा और बिना श्रद्धा के किये जाने वाले यज्ञ को तामस यज्ञ कहते हैं| | Finally, My dear Devotee, the lowest type of sacrifice that exists is that which is performed by those that have darkened their inner-beings and are known to be of the dull, Tamas nature. When Tamas-nature people make sacrificial offerings, it is generally not in accordance with the holy rules of sacrifice, no gifts of pure food are distributed (Prashadam), no holy hymns are chanted, and the sacrifice is performed with no religious faith in Me whatsoever. |
608 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.14 | देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् । ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥ १७.१४ ॥ | देवता, ब्राह्मण, गुरु और ज्ञानीजनों का पूजन, पवित्रता, सरलता, ब्रह्मचर्य और अहिंसा —–यह शरीर सम्बन्धी तप कहा जाता है| | The worship of the Gods of Light; of the twice-born; worship and respect given to the religious teacher and the wise; worship and respect for all that is pure and true, all that represents justice and righteousness, virginity and non-violence, all of this brings tranquility and harmony to the body. |
609 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.15 | अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् । स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥ १७.१५ ॥ | जो उद्बेग न करने वाला, प्रिय और हित कारक एवं यथार्थ भाषण है तथा जो वेद शास्त्रों के पठन का एवं परमेश्वर के नाम जप का अभ्यास है —– वही वाणी सम्बन्धी तप कहा जाता है| | Speaking only those words which do not offend other beings, words which are truthful, pleasant, beautiful. beneficial and above all, words that exist only in the Holy Scriptures (Vedas), represent the harmony of speech. |
610 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.16 | मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः । भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥ १७.१६ ॥ | मन की प्रसन्नता, शान्त भाव, भगवच्चिन्तन करने का स्वभाव, मन का निग्रह, और अन्त:करण के भावों की भली भाँति पवित्रता —-इस प्रकार यह मन सम्बन्धी तप कहा जाता है| | Peace and tranquility of the mind, harmony and confidence in oneself, love, caring and gentleness towards others, and purity of the heart, are all the elements which create harmony of the mind. |
611 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.17 | श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः । अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥ १७.१७ ॥ | फल को न चाहने वाले योगी पुरुषों द्वारा परम श्रद्बा से किये हुए उस पूर्वोक्त्त तीन प्रकार के तप को सात्विक कहते हैं| | If these three types of harmony are practised with supreme faith, a pure heart, truthful intentions, without any desire for rewards, and with a balanced mind and a peaceful soul, this is considered to be pure and total harmony and a definite sign that a person has chosen to follow the Saatvic path of light and “goodness.” |
612 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.18 | सत्कारमानपूजार्थं तपो दम्भेन चैव यत् । क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥ १७.१८ ॥ | जो तप सत्कार, मान और पूजा के लिये तथा अन्य किसी स्वार्थ के लिये भी स्वभाव से या पाखण्ड से किया जाता है, वह अनिश्चित एवं क्षणिक फल वाला तप यहाँ राजस कहा गया है| | However, My best of friend, he who falsely performs self-discipline and restraint purely for the sake of reputation, high honour, and for show, is considered to be impure and of the Rajas (passionate) nature. This type of self-restraint is unstable and lasts only temporarily. |
613 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.19 | मूढग्राहेणात्मनो यत्पीडया क्रियते तपः । परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥ १७.१९ ॥ | जो तप मूढ़ता पूर्वक हठ से, मन, वाणी और शरीर की पीड़ा के सहित अथवा दूसरे के अनिष्ट करने के लिये किया जाता है —- वह तप तामस कहा गया है | | When self-control is incorrectly performed by a dull person and results simply in self-torture for the person who is trying to restrain himself, or when it is performed for the sake of causing injury to another person, then this self-control leads to nowhere but into sheer darkness and further along the path of the Tamas Guna. |
614 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.20 | दातव्यमिति यद्दानं दीयतेऽनुपकारिणे । देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥ १७.२० ॥ | दान देना ही कर्तव्य है —- ऐसे भाव से जो दान देश तथा काल और पात्र के प्राप्त होने पर उपकार न करने वाले के प्रति दिया जाता है, वह दान सात्विक कहा गया है | | O Arjuna, hear now that what I have to say about gifts: A pure gift is that which is given with purity and kindness in the heart, given to the right person at the right time, given in the proper place, and above all when we expect nothing in return for the gift. |
615 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.21 | यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः । दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥ १७.२१ ॥ | किंतु जो दान क्लेश पूर्वक तथा प्रत्युपकार के प्रयोजन से अथवा फल को दृष्टि में रख कर फिर दिया जाता है, वह दान राजस कहा गया है| | However Arjuna, when the gift is given with the expectation of receiving something in return, when it is also given for the sake of receiving future rewards or when the gift is given unwillingly from one person to another, this gift is considered impure and presented by a person of the Rajas nature. |
616 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.22 | अदेशकाले यद्दानमपात्रेभ्यश्च दीयते । असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥ १७.२२ ॥ | जो दान बिना सत्कार के एवं तिरस्कार पूर्वक अयोग्य देश काल में और कुपात्र के प्रति दिया जाता है, वह दान तामस कहा गया है| | A gift that is given to an unworthy (evil) person, at an improper time and place, given not from kindness in the heart, but with feelings of extreme pride and with contempt towards the other person, this gift, O Arjuna, is one that has evolved from darkness and has come from a person who is of the Tamas nature. |
617 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.23 | ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः । ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥ १७.२३ ... | ओउम्, तत्, सत् —- ऐसे यह तीन प्रकार का सच्चिदानन्दधन ब्रह्म का नाम कहा है ; उसी से सृष्टि के आदि काल में ब्राह्मण और वेद तथा यज्ञादि रचे गये | | AUM, TAT, SAT (literal translation: the Lord who is the truth). Dear Partha, each one of these sacred words represents the three stages of the Brahman (the Brahman is the single word that describes where all Brahmins (spiritual teachers) have originated from). From the Brahman also evolved the Holy Scriptures (Vedas) and is today also known as the Supreme Spiritual Sacrifice. |
618 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.24 | तस्माद ॐ द्दत्युदाहृत्य यज्ञदानतपःक्रियाः । प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ॥ १७.२४ ॥ | इसलिये वेद मन्त्रों का उच्चारण करने वाले श्रेष्ठ पुरुषों की शास्त्र विधि से नियत यज्ञ, दान और तप रूप क्रियाएँ सदा ‘ओउम्’ इस परमात्मा के नाम को उच्चारण करके ही आरम्भ होती हैं| | Therefore, dear Arjuna, he who is a devoted follower of the Brahman, begins all acts of spiritual sacrifice, gift-giving, or self-perfection (which is really the achievement of inner-peace with the self), with the word Aum (Aum or the Lord is the very beginning of all things in the universe). |
619 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.25 | तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः । दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ॥ १७.२५ ॥ | तत् अर्थात् ‘तत्’ नाम से कहे जाने वाले परमात्मा का ही यह सब है, इस भाव से फल को न चाहकर नाना प्रकार की यज्ञ तपरूप क्रियाएँ तथा दानरूप क्रियाएँ कल्याण की इच्छा वाले पुरुषों द्वारा की जाती हैं| | The word Tat describes the actual performance of the Spiritual Sacrifice, the presentation of gifts, and all acts of self perfection and self-harmony. The performance of these acts (by those who seek true, infinite liberty from the world), without wishing for any rewards in return are done by the true followers of the Brahman, in accordance with the Holy laws, as stated in the Scriptures. If these acts are done properly, they lead a person further along the path towards Me, the Supreme Goal and Supreme Spirit. |
620 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.26 | सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते । प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ॥ १७.२६ ॥ | ‘सत्’ ——-इस प्रकार यह परमात्मा का नाम सत्य भाव में और श्रेष्ठ भाव में प्रयोग किया जाता है तथा हे पार्थ ! उत्तम कर्म में भी ‘सत्’ शब्द का प्रयोग किया जाता है| | Sat (derived from term Satya), is the word that literally means Supreme Truth and goodness. It is the end or final step in the actual Spiritual sacrifice and signifies the ultimate or final goal to be reached at the end of performing this religious ritual namely, to please Me in order to attain unity with Me. Since I am the Supreme Truth, O Arjuna, when a particular (religious) task is performed and has been properly completed, the result of this spiritual work is the attainment of the Supreme Truth or the attainment of Myself, the Lord. |
621 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.27 | यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते । कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥ १७.२७ ॥ | तथा यज्ञ, तप और दान में जो स्थिति है, वह भी ‘सत्’ इस प्रकार कही जाती है और उस परमात्मा के लिये किया हुआ कर्म निश्चय पूर्वक सत् ऐसे कहा जाता है | | Everlasting faithfulness is Spiritual Sacrifice, Self-harmony, and the giving of gifts, lead one on the pathway to achieving Sat, O Arjuna. This is a fact because all of these divisions of faith ultimately lead to Me, the Eternal Truth. |
622 | Shraddhatraya-Vibhaga Yoga | Chapter 17 | Verse 17.28 | अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् । असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥ १७.२८ ॥ | हे अर्जुन ! बिना श्रद्बा जे के किया हुआ हवन, दिया हुआ दान एवं तपा हुआ तप और जो कुछ भी किया हुआ शुभ कर्म है —– वह समस्त ‘असत्’ —– इस प्रकार कहा जाता है ; इसलिये वह न तो इस लोक में लाभदायक है और न मरने के बाद ही | | If any of these acts, O Arjuna, whether it is Spiritual Sacrifice, Self-perfection or the offering of pure and pleasant gifts, is done without faith and good incentives, Asat (all that is untrue and representative of darkness) is attained. By achieving Asat, one has really gained absolutely nothing, O Son of Kunti, because I hold the acts performed in Asat as useless, and having no importance in this world or in the afterworld. |
623 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.1 | अर्जुन उवाच । संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ १८.१... | अर्जुन बोले ——हे महाबाहो ! हे अन्तर्यामिन् ! हे वासुदेव ! मैं संन्यास और त्याग के तत्व को पृथक्-पृथक् जानना चाहता हूँ | | Arjuna asked the Almighty Krishna: Please explain to me, Dear Lord, what it means to have truly RENOUNCED (surrendered from a materialistic nature) in this life. |
624 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.2 | श्रीभगवानुवाच । काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्... | श्रीभगवान् बोले — कितने ही पण्डित जन तो काम्य कर्मों के त्याग को संन्यास समझते हैं तथा दूसरे विचार कुशल पुरुष सह कर्मों के फल के त्याग को त्याग कहते हैं | The Blessed Lord replied: If one entirely gives up all selfish motives, desires and actions, this is called true RENUNCIATION, and he who has given up all desires for rewards for all work he has accomplished, is considered by Me to have totally SURRENDERED from the material way of life. |
625 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.3 | त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः । यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ १८.३ ॥ | कई एक विद्बान् ऐसा कहते हैं कि कर्म मात्र दोषयुक्त्त हैं, इसलिये त्यागने के योग्य हैं और दूसरे विद्बान् यह कहते हैं कि यज्ञ, दान और तप रूप कर्म त्यागने योग्य नहीं हैं| | It is common for some people to say that constant constructive action disturbs people from fully concentrating on the Lord and his many beautiful qualities. Therefore, all performance of any task or responsibility should be renounced as well. However, still, other people say that all actions except those done for sacrifice, self-harmony, or gift-giving, should be given up. |
626 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.4 | निश्चयं शृणु मे तत्र त्यागे भरतसत्तम । त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः ॥ १८.४ ॥ | हे पुरुष श्रेष्ठ अर्जुन ! संन्यास और त्याग, इन दोनों में से पहले त्याग के विषय में तू मेरा निश्चय सुन । क्योंकि त्याग सात्विक, राजस और तामस भेद से तीन प्रकार का कहा गया है| | Now My Dear Disciple, listen to Me as I disclose to you the true secret of surrendering and abandonment of materialism in this world. O Best of Men, there are three kinds of abandonment in this world that have been declared in this world by Me. |
627 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.5 | यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् । यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ १८.५ ॥ | यज्ञ, दान और तप रूप कर्म त्याग करने के योग्य नहीं है, बल्कि वह तो अवश्य कर्तव्य है ; क्योंकि यज्ञ, दान और तप —-ये तीनों ही कर्म बुद्भिमान् पुरुषों को पवित्र करने वाले हैं । | Tasks which involve works of sacrifice, gift-giving, and self-improvement should never be abandoned and should always be performed. I consider these acts, O Arjuna, to be those of purification and all those who are wise realize this fact. |
628 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.6 | एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च । कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ १८.६ ॥ | इसलिये हे पार्थ ! इन यज्ञ, दान और तपरूप कर्मों को तथा और भी सम्पूर्ण कर्तव्य कर्मों को आसक्ति और फलों का त्याग करके अवश्य करना चाहिये, यह मेरा निश्चय किया हुआ उत्तम मत है । | However, dear Arjuna, these works of purification should be performed with freedom from attachment to material goods and without expectation of any rewards resulting from these actions. This, O Partha, is My decided and final word. |
629 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.7 | नियतस्य तु संन्यासः कर्मणो नोपपद्यते । मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ १८.७ ॥ | ( निषिद्ब और काम्य कर्मों का तो स्वरूप से त्याग करना उचित ही है ) परन्तु नियत कर्म का स्वरूप से त्याग उचित नहीं है । इसलिये मोह के कारण उसका त्याग कर देना तामस त्याग कहा गया है । | The Blessed Lord Advised: O Arjuna, it would be unwise to leave the holy work that should be completed, unfinished, Such an abandonment of work and surrender from action is a sin and would be an act of darkness as well as delusion. |
630 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.8 | दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् । स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ १८.८ ॥ | जो कुछ कर्म है, वह सब दुःख रूप ही है —– ऐसा समझ कर यदि कोई शारीरिक क्लेश के भय से कर्तव्य कर्मों का त्याग कर दे, तो वह ऐसा राजस त्याग करके त्याग के फल को किसी प्रकार भी नहीं पाता| | O Arjuna, he who abandons his duties because he fears that some discomfort or pain will come to him by performing these duties, is of the Rajas Guna (nature) and his way of surrendering from work is a sign of this nature within him. You must realize, O Arjuna, that person actually accomplishes nothing when he performs his various tasks. |
631 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.9 | कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन । सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ १८.९ ॥ | हे अर्जुन ! जो शास्त्र विहित कर्म करना कर्तव्य है — इसी भाव से आसक्ति और फल का त्याग करके किया जाता है —– वही सात्विक त्याग माना गया है । | But, O son of Kunti, he who partakes in these holy tasks, O Arjuna, only because he knows that it is his duty to accomplish them, and at the same time forsakes all selfish desires and thoughts of receiving rewards, is considered by Me to be a man of ‘goodness.’ Because of performing his pure work, this man produces only peace, divine joy, and other SAATVIC results. |
632 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.10 | न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते । त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥ १८.१० ॥ | जो मनुष्य अकुशल कर्म से तो द्बेष नहीं करता और कुशल कर्म में आसक्त्त नहीं होता —- वह शुद्भ सत्वगुण से युक्त्त पुरुष संशयरहित, बुद्भिमान् और सच्चा त्यागी है| | This wiseman, whose doubts no longer exist, who has learned the real truth about renunciation in this world, is a pure and SAATVIC man of peace. Whether a particular task is pleasant or painful to perform, he receives joy from accomplishing it. |
633 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.11 | न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः । यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ १८.११ ॥ | क्योंकि शरीरधारी किसी भी मनुष्य के द्वारा सम्पूर्णता से सब कर्मों का त्याग किया जाना शक्य नहीं है ; इसलिय जो कर्म फल का त्यागी है, वही त्यागी है — यह कहा जाता है | | Understand, Best of Men (Arjuna), that a mortal being cannot easily surrender and abstain entirely from work in this world. But it is possible for a person to surrender himself totally, from desiring rewards from the work he accomplishes. In My eyes dear Arjuna, he who does this, is one who has truly renounced this material world. |
634 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.12 | अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् । भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥ १८.१... | कर्म फल का त्याग न करने वाले मनुष्यों के कर्मों का तो अच्छा, बुरा और मिला हुआ ऐसे तीन प्रकार का फल मरने के पश्चात् अवश्य होता है, किंतु कर्म फल का त्याग कर देने वाले मनुष्यों के कर्मों का फल किसी काल में भी नहीं होता | | When a man perform duties (or work) of any kind only for the sake of reward, the work at times either brings pleasure or certain occasions, pain. However dear Arjuna, he who does work for the sake of gaining Eternal Happiness (by union with Me), he undoubtfully receives this Eternal and Infinite Bliss. |
635 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.13 | पञ्चैतानि महाबाहो कारणानि निबोध मे । सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १८.१३ ॥ | हे महाबाहो ! सम्पूर्ण कर्मों की सिद्भि के ये पांच हेतु कर्मों का अन्त करने के लिये उपाय बतलाने वाले सांख्यशास्त्र में कहे गये हैं, उनको तू मुझ से भली भाँति जान | | O Mighty-armed Arjuna, learn and realize from Me the five causes of all the actions in this world as stated in the holy SAMKHYA (one of the philosophical teachings on the subject of KARMA in the VEDANTA) in which all the end results of all actions are found. |
636 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.14 | अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् । विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ १८.१४ ॥ | इस विषय में अर्थात् कर्मों की सिद्भि में अधिष्ठान और कर्ता तथा भिन्न-भिन्न प्रकार के कारण एवं नाना प्रकार की अलग-अलग चेष्टाऍ और वैसे ही पाँचवां हेतु दैव है । | The Lord described the five causes of action: The body itself, is the first. The second is the owner of the body who actually performs the action. The third is the various senses of the body, which allow perception of the world. The fourth is the different functions performed by the being and finally the Super-Soul within the being. |
637 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.15 | शरीरवाङ्\u200cमनोभिर्यत्कर्म प्रारभते नरः । न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥ १८.१५ ॥ | मनुष्य मन, वाणी और शरीर से शास्त्रानुकूल अथवा विपरीत जो कुछ भी कर्म करता है —- उसके ये पांचों कारण हैं| | Whether a being’s means of actions are his body, mind, or speech, all of his actions whether good or bad. are caused by these five factors. |
638 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.16 | तत्रैवं सति कर्तारमात्मानं केवलं तु यः । पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥ १८.१६ ॥ | परन्तु ऐसा होने पर भी जो मनुष्य अशुद्भ बुद्भि होने के कारण उस विषय में यानि कर्मों के होने में केवल शुद्भ स्वरूप आत्मा को कर्ता समझता है, वह मलिन बुद्भि वाला अज्ञानी यथार्थ नहीं समझता । | Therefore dear Arjuna, He who looks upon himself as the doer of all his actions, disregarding all of the five actual causes of action, has clouded vision, deluded intelligence, and cannot see things as they really are. |
639 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.17 | यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते । हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥ १८.१७ ॥ | जिस पुरुष के अन्त:करण में ‘मैं कर्ता हूँ’ ऐसा भाव नहीं है तथा जिसकी बुद्भि सांसारिक पदार्थो में और कर्मों में लिपायमान नहीं होतीं, वह पुरुष इन सब लोकों को मार कर भी वास्तव में न तो मारता है और न पाप से बंधता है । | He who is free from the bondages of selfishness, and is rid of all ill thoughts, and desires, even if he kills others in this world, he is not actually killing them (because he, in effect, is carrying out his prescribed duty which is actually the predetermined will of God). This person is not bound to this world by his actions in any way whatsoever, O Arjuna. |
640 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.18 | ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना । करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥ १८.१८ ॥ | ज्ञाता, ज्ञान, और ज्ञेय यह तीन प्रकार की कर्म-प्रेरणा है और कर्ता, करण तथा क्रिया यह तीन प्रकार का कर्म-संग्रह है । | rjuna, there are three instigators (stimuli) of action in this world namely, knowledge itself (that which is perceived through the senses and interpreted by a being through his mind and intellect), the object of knowledge (that which a being uses to receive his knowledge and ultimately gains his intelligence from after he perceives the useful information through his senses), and of course the knower (who is the SELF or the JIVATMAN – that which receives and is affected by the stimulus to perform the action of learning). The three factors involved in the accomplishment of any task are the senses, the actual work and the performer of the work. |
641 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.19 | ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः । प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि ॥ १८.१९ ॥ | गुणों की संख्या करने वाले शास्त्र में ज्ञान और कर्म तथा कर्ता गुणों के भेद से तीन-तीन प्रकार के ही कहे गये हैं ; उनको भी तू मुझसे भली भाँति सुन । | Now Arjuna, listen as I tell you the different kinds of knowledge, types of work, and the different categories of workers, that have been stated in the terms outlined by the philosophies of the three modes of material nature. |
642 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.20 | सर्वभूतेषु येनैकं भावमव्ययमीक्षते । अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ १८.२० ॥ | जिस ज्ञान से मनुष्य पृथक्-पृथक् सब भूतों में एक अविनाशी परमात्मा को विभागरहित स्वभाव से स्थित देखता है, उस ज्ञान को तो तू सात्विक जान । | When one can see Eternity, Infinity, and an undivided spiritual nature in things that are mortal, perishable, and divided in their spiritual nature, he has acquired the pure SAATVIC knowledge (or the knowledge of ‘goodness,’ concerning the spiritual soul beyond the body). |
643 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.21 | पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् । वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ १८.... | किंतु जो ज्ञान अर्थात् जिस ज्ञान के द्वारा मनुष्य सम्पूर्ण भूतों में भिन्न-भिन्न प्रकार के नाना भावों को अलग-अलग जानता है, उस ज्ञान को तू राजस जान । | However, Partha, if one can only see the multitude of things in this world in terms of their limitations and divisions, then this being possesses the impure knowledge of the Rajas mode of nature. (This passionately natured person possesses knowledge that is derived from many theories, teachings, mental logic, and speculation that exist in this world). |
644 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.22 | यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् । अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ १८.२२ ॥ | परन्तु जो ज्ञान एक कार्य रूप शरीर में ही सम्पूर्ण के सदृश आसक्त्त है तथा जो बिना युक्त्ति वाला, तात्विक अर्थ से रहित और तुच्छ है —- वह तामस कहा गया है | | However dear Arjuna, if one selfishly views one particular thing (namely the body) as if it is all and everything that is to be concerned about, the knowledge he possesses does not allow him to see beyond the perishable objects and beings in this world. He considers himself the one and only, independent, and seperate from all other beings in this world. |
645 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.23 | नियतं सङ्गरहितमरागद्वेषतः कृतम् । अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ १८.२३ ॥ | जो कर्म शास्त्र विधि से नियत किया हुआ और कर्तापन के अभिमान से रहित हो तथा फल न चाहने वाले पुरुष द्वारा बिना राग-द्बेष के किया गया हो, वह सात्विक कहा जाता है । | The Blessed Lord explained: When work is done as if it were a sacred task, Without any selfish, motives, with a peaceful mind, without any feelings of lust and hate, and without any desire for rewards, I consider this work to be pure and SATTVIC. |
646 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.24 | यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः । क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ १८.२४ ॥ | परन्तु जो कर्म बहुत परिश्रम से युक्त्त होता है तथा भोगों को चाहने वाले पुरुष द्वारा या अहंकार युक्त्त पुरुष द्वारा किया जाता है, वह कर्म राजस कहा गया है । | But when any task is completed with selfish desires in mind, looked upon as an effort and nothing more, looked upon as if it was a great sacrifice to have completed a task, this type of work is impure and only performed by Rajas-natured people. |
647 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.25 | अनुबन्धं क्षयं हिंसामनवेक्ष्य च पौरुषम् । मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ १८.२५ ॥ | जो कर्म परिणाम, हानि, हिंसा और सामर्थ्य को न विचार कर केवल अज्ञान से आरम्भ किया जाता है, वह तामस कहा जाता है । | The work which one completes with a confused mind and deluded intelligence, without any cares about the horrible consequences that might result from his selfish tasks; work that is done without concern for the bondage that it creates for the performer; work done without any heed to injury or harm that might come to others because of one’s (evil) actions; or work accomplished without worrying about one’s own loss; these are work done out of darkness by those who are known as Tamsic-natured people. |
648 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.26 | मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः । सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥ १८.२६... | जो कर्ता सड्गरहित, अहंकार के वचन न बोलने वाला, धैर्य और उत्साह से युक्त्त तथा कार्य के सिद्ध होने और न होने में हर्ष-शोकादि विकारों से रहित है —- वह सात्विक कहा जाता है । | A man who is free from the bondages of selfish and material attachments, who is without a false ego, unaffected by material desires or the fluctuations between success and failure, and who has enthusiasm, is said to be a man of the Saatvic-nature and in the mode of goodness. |
649 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.27 | रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः । हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥ १८.२७ ॥ | जो कर्ता आसक्ति से युक्त्त, कर्मों के फल को चाहने वाला और लोभी है तथा दूसरों को कष्ट देने के स्वभाव वाला, अशुद्भाचारी और हर्ष-शोक से लिप्त है — वह राजस कहा गया है । | The worker who is over-attached to his work and activity, and to the results of his work, who wants to enjoy the good results, who is always jealous of the other’s possessions, is selfish, greedy, violent, impure, and who is affected by both pleasure and pain, is a man of the impure, Rajas-nature. |
650 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.28 | अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः । विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ १८.२८ ॥ | जो कर्ता अयुक्त्त, शिक्षा से रहित, घमंडी, धूर्त और दूसरों की जीविका का नाश करने वाला तथा शोक करने वाला, आलसी और दीर्घ सूत्री है —- वह तामस कहा जाता है । | A person whose behaviour is marked by ignorance, conceit, vulgarity, deceit, maliciousness, offence to others, laziness, without self-harmony, procrastination, materialism, and speaking and doing things against the Holy Scriptures, is said to be a man who possesses the dark and ignorant Tamas-personality. |
651 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.29 | बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु । प्रोच्यमानमशेषेण पृथक्त्वेन धनंजय ॥ १८.२९ ॥ | हे धनञ्जय ! अब तू बुद्भि का और धृति का भी गुणों के अनुसार तीन प्रकार का भेद मेरे द्वारा सम्पूर्णता से विभाग पूर्वक कहा जाने वाला सुन । | Now Arjuna, hear and understand as I reveal to you the three divisions of wisdom and stability of the mind, according to the three GUNAS (modes of nature). |
652 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.30 | प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये । बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी... | हे पार्थ ! जो बुद्भि प्रवृति मार्ग और निवृत्ति मार्ग को कर्तव्य और अकर्तव्य को, भय और अभय को तथा बन्धन और मोक्ष को यथार्थ जानती है — वह बुद्भि सात्विकी है| | Pure and SAATVIC wisdom, O Partha, is that which one possesses when one knows when to go to a certain point and when to return; what should and should not be done; what fear is and what courage is; and who recognizes the difference between bondage to this world and freedom from it. |
653 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.31 | यया धर्ममधर्मं च कार्यं चाकार्यमेव च । अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ १८.३१ ॥ | हे पार्थ ! मनुष्य जिस बुद्भि के द्वारा धर्म और अधर्म को तथा कर्तव्य और अकर्तव्य को भी यथार्थ नहीं जानता, वह बुद्भि राजसी है । | The wisdom which is characterized by a lack of understanding of what should and should not be done; between what is religious and non-religious activity; between what is right and wrong; and when a person constantly mistakes action to be performed, with action not to be performed, that person has impure, passionate, or Rajas wisdom. |
654 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.32 | अधर्मं धर्ममिति या मन्यते तमसावृता । सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥ १८.३२ ॥ | हे अर्जुन ! जो तमोगुण से घिरी हुई बुद्भि अधर्म को भी ‘यह धर्म है’ ऐसा मान लेती है तथा इसी प्रकार अन्य सम्पूर्ण पदार्थों को भी विपरीत मान लेती है, वह बुद्भि तामसी है । | O Arjuna, there is wisdom obscured in darkness and ignorance. A being possesses this TAMAS reasoning if he thinks that wrong is right; if he is always under illusions and misconceptions about truths in this world, and considers religious tasks and devilish tasks to be one and the same. |
655 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.33 | धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः । योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ १८.३३ ॥ | हे पार्थ ! जिस अव्यभिचारिणी धारण शक्त्ति से मनुष्य ध्यान योग के द्वारा मन, प्राण और इन्द्रियों की क्रियाओं को धारण करता है ; वह धृति सात्विकी है । | O Partha, while practising Yoga and full concentration on Me (who resides in the soul of every being), unbreakable determination and stability of mind is developed and sustained. The practice of YOGA harmoniously balances the mind and a being’s every breath of life. This pure STEADINESS and stability is known to be found in those who are of the SAATVIC- natured. |
656 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.34 | यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन । प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥ १८.३४ ॥ | परन्तु हे पृथापुत्र अर्जुन ! फल की इच्छा वाला मनुष्य जिस धारण शक्त्ति के द्वारा अत्यन्त आसक्त्ति से धर्म, अर्थ और कामों को धारण करता है, वह धारण शक्त्ति राजसी है । | But Arjuna, he who uses his steadiness only for the purpose of gaining fruits and rewards in areas that involve both his personal, financial money matters and religious rituals, possesses the steadiness of passion. This impure determination and stability of the mind is common to those who have the RAJAS GUNA within them. |
657 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.35 | यया स्वप्नं भयं शोकं विषादं मदमेव च । न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥ १८.३५ ॥ | हे पार्थ ! दुष्ट बुद्भि वाला मनुष्य जिस धारण शक्त्ति के द्वारा निद्रा, भय, चिन्ता और दुःख को तथा उन्मत्तता को भी नहीं छोड़ता अर्थात् धारण किये रहता है —- वह धारण शक्त्ति तामसी है । | That steadiness which cannot overcome unreality. fearfulness, laziness, depression, lust, illusion, and self-pity, is foolish steadiness and is undoubtedly one belonging the dark TAMAS-nature. |
658 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.36 | सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ । अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ १८.३६ ॥ | हे भरत श्रेष्ठ ! अब तीन प्रकार के सुख को भी तू मुझसे सुन । जिस सुख में साधक मनुष्य भजन, ध्यान और सेवादि के अभ्यास से रमण करता है और जिससे दुःखों के अन्त को प्राप्त हो जाता है —- जो ऐसा सुख है, वह आरम्भ काल में यधपि विष के तुल्य प्रतीत होता है, परन्तु परिणाम में अमृत के तुल्य है ; इस लिये वह परमात्मा विषयक बुद्भि के प्रसाद से उत्पन्न होने वाला सुख सात्विक कहा गया है । | Now great Arjuna, I will disclose to you the three types of pleasure that exist in this world. There is a divine and pure pleasure that one receives from following the righteous path of ‘Light and Goodness.’ This path leads to the end of all hardship.
The Blessed Lord Spoke: O Arjuna, that which in the beginning may seem to be the cup of sorrow but is found in the end to be the cup of sweet nectar, refreshes one to the state of self-realization. This, My Dear Devotee, is pure pleasure and happiness which allows one to clearly see and feel Me, the Spirit within their hearts. This pleasure is known as the SAATVIC pleasure, O Arjuna. |
659 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.37 | यत्तदग्रे विषमिव परिणामेऽमृतोपमम् । तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ १८.३७ ॥ | जो पहले विष के समान है, लेकिन अंत में अमृत के समान है, उस सुख को आत्म-साक्षात्कार के कारण अपने मन की पवित्रता से उत्पन्न सत्विक (शुद्ध) घोषित किया जाता है। | That which is like poison at first, but in the end like nectar, that pleasure is declared to be SATTVIC (pure) born of the purity of ones own mind due to Self realisation. |
660 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.38 | विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् । परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ १८.३८ ॥ | जो सुख विजय और इन्द्रियों के संयोग से होता है, वह पहले —-भोग काल में अमृत के तुल्य प्रतीत होने पर भी परिणाम में विष के तुल्य है ; इसलिये वह सुख राजस कहा गया है । | However O Arjuna, pleasure which is derived immediately from the contact of the senses with their objects, appears to the human senses as the sweet nectar at first, but later it is discovered to be nothing more than poison to one’s own being. This pleasure is known as the Rajas pleasure of passion. |
661 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.39 | यदग्रे चानुबन्धे च सुखं मोहनमात्मनः । निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ १८.३९ ॥ | जो सुख भोग काल में तथा परिणाम में भी आत्मा को मोहित करने वाला है —- वह निद्रा, आलस्य और प्रमाद से उत्पन्न तामस कहा गया है । | That type of pleasure which blinds one to the path leading to true self-harmony and self-realization, both in the beginning as well as in the end, is known as the TAMAS pleasure. This pleasure is derived from drowziness, laziness, carelessness and illusion. Instead of bringing divine happiness to the soul, it deludes the soul and darkness surrounds it. |
662 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.40 | न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः । सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ ... | पृथ्वी में या आकाश में अथवा देवताओं में तथा इनके सिवा और कहीं भी वह ऐसा कोई भी सत्त्व नहीं है, जो प्रकृति से उत्पन्न इन तीनों गुणों से रहित हो । | Nothing exists, either on the face of this earth or among the Demi- gods in heaven, which is free from the three powers of nature, dear Bharata, |
663 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.41 | ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप । कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥ १८.४१ ॥ | हे परंतप ! ब्राह्मण, क्षत्रिय और वैश्यों के तथा शूद्रों के कर्म स्वभाव से उत्पन्न गुणों द्वारा विभक्त्त किये गये हैं । | O Arjuna, all the different qualities of work of the various casts in society, namely the Brahmins, Kshastriyas, Vaisyas, and Sudras are determined according to the three modes of nature. |
664 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.42 | शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च । ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ १८.४२ ॥ | अन्त:करण का निग्रह करना, इन्द्रियों का दमन करना ; धर्म पालन के लिये कष्ट सहना ; बाहर-भीतर से शुद्ध रहना ; दूसरों के अपराधों को क्षमा करना ; मन, इन्द्रिय और शरीर को सरल रखना ; वेद, शास्त्र, ईश्वर और परलोक आदि में श्रद्धा रखना ; वेद-शास्त्रों, का अध्ययन-अध्यापन करना और परमात्मा के तत्त्व का अनुभव करना ये सब के सब ही ब्राह्मण के स्वाभाविक कर्म है । | Now, O Arjuna, let Me describe to you all of these individual members of society: The works of the Brahmins are characterized by such qualities as, peacefulness, self-control, purity, tolerance, honesty, faith, righteousness,and wisdom. |
665 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.43 | शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् । दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥ १८.४३ ॥ | शूरवीरता, तेज, धैर्य, चतुरता और युद्ध में न भागना, दान देना और स्वामिभाव — ये सब के सब ही क्षत्रिय के स्वाभाविक कर्म हैं । | The valiant work of the Kshastriyas are marked by their heroic minds, power, resourcefulness, determination, courage in battle, generosity in charity and noble leadership. |
666 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.44 | कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् । परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥ १८.४४ ॥ | खेती, गोपालन और क्रय-विक्रय रूप सत्य व्यवहार —– ये वैश्य के स्वाभाविक कर्म हैं । तथा सब वर्णों की सेवा करना शूद्र का भी स्वाभाविक कर्म है । | The Vaisyas and the Sudras are known to provide the services of farming, rearing cattle, and agricultural trade for society. |
667 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.45 | स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः । स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥ १८.४५ ॥ | अपने-अपने स्वाभाविक कर्मों में तत्परता से लगा हुआ मनुष्य भगवत्प्राप्ति रूप परम सिद्भि को प्राप्त हो जाता है । अपने स्वाभाविक कर्म में लगा हुआ मनुष्य जिस प्रकार से कर्म सिद्भि को प्राप्त होता है, उस विधि को तू सुन । | All of these people who are the various components that make up society, attain the truest state of perfection when they perform their work while at the same time find great joy and happiness in performing their designated tasks. |
668 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.46 | यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् । स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥ १८.४६ ॥ | जिस परमेश्वर से —— सम्पूर्ण प्राणियों की उत्पत्ति हुई है और जिससे यह समस्त जगत् व्याप्त है, उस परमेश्वर की अपने स्वाभाविक कर्मों द्वारा पूजा करके मनुष्य परम सिद्भि को प्राप्त हो जाता है । | They all reach perfection while performing their various designated tasks in society and of course by worship of the Lord, who is the maker and source of all existence (and beyond) in this world. O Arjuna, listen carefully now as I explain how a man achieves perfection while still finding joy in his duties and other work in this world. |
669 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.47 | श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ १८.४७... | अच्छी प्रकार आचरण किये हुए दूसरे के धर्म से गुणरहित भी अपना धर्म श्रेष्ठ है ;क्योंकि स्वभाव से नियत किये हुए स्वधर्म रूप कर्म को करता हुआ मनुष्य पाप को नहीं प्राप्त होता । | O Arjuna, it is far better to perform one’s own tasks imperfectly rather than to perform someone else’s tasks with perfection. When a man does the work that is prescribed to him, no sins or sinful desires can affect this man. |
670 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.48 | सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् । सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥ १८.४८ ॥ | अतएव हे कुन्ती पुत्र ! दोष युक्त्त होने पर भी सहज कर्म को नहीं त्यागना चाहिये ; क्योंकि धुऍ से अग्नि की भाँति सभी कर्म किसी न किसी दोष से युक्त्त हैं । | A man should never foresake his own tasks, even if he cannot complete them in full perfection, simply because it is a known fact that every (human) endeavour consists of some fault or imperfection just as all fire consists of smoke. |
671 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.49 | असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः । नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥ १८.४९ ॥ | सर्वत्र आसक्त्ति रहित बुद्भि वाला, स्पृहारहित और जीते हुए अन्त:करण वाला पुरुष सांख्य योग के द्वारा उस परम नैष्कमर्य सिद्भि को प्राप्त होता है । | When a man’s ultimate goal is to achieve freedom from material bondage in this world, and his soul is divine and in pure harmony, he can attain the results of RENUNCIATION (detachment from material objects) which thus, leads him to the Supreme Region of Peace, Happiness and Bliss, which is with Me, in glorious heaven. |
672 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.50 | सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे । समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥ १८.५० ॥ | जो कि ज्ञान योग की परानिष्ठा है, उस नैष्कमर्य सिद्भि को जिस प्रकार से प्राप्त होकर मनुष्य ब्रह्म को प्राप्त होता है, उस प्रकार को हे कुन्ती पुत्र ! तू संक्षेप में ही मुझसे समझ । | Hear now, Arjuna, as I reveal to you how one reaches the highest and most perfect stage of renunciation known as the BRAHMAN. |
673 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.51 | बुद्ध्या विशुद्ध्या युक्तो धृत्यात्मानं नियम्य च । शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ... | विशुद्भ बुद्भि से युक्त्त तथा हल्का, सात्त्विक और नियमित भोजन करने वाला, शब्दादि विषयों का त्याग करके एकान्त और शुद्भ देश का सेवन करने वाला । | When one possesses clear reasoning abilities, control of the mind, pure determination, and a divine soul; when he has totally given up all the objects that bring pleasure to his senses; whose spirit has risen beyond the emotional states of passion and hate. |
674 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.52 | विविक्तसेवी लघ्वाशी यतवाक्कायमानसः । ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥ १८.५२ ॥ | सात्त्विक धारण शक्त्ति के द्वारा अन्त:करण और इन्द्रियों का संयम करके मन, वाणी और शरीर को वश में कर लेने वाला, राग-द्बेष को सर्वथा नष्ट करके भली-भाँति दृढवैराग्य का आश्रय लेने वाला तथा अहंकार, | …He who lives in solitude and secluded silence; who eats only the absolutely necessary quantities of food (for survival); who partakes in steady meditation and concentration on the Supreme Spirit; whose thoughts, speech, and bodily movements are under constant control. |
675 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.53 | अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम् । विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥ १८.५३ ॥ | बल, घमण्ड, काम क्रोध और परिग्रह का त्याग करके निरन्तर ध्यान योग के परायण रहने वाला, ममता रहित और शान्ति युक्त्त पुरुष सच्चिदानन्दधन ब्रह्म में अभिग्नभाव से स्थित होने का पात्र होता है । | …who does not let passion control his will; who is rid of his greed, violence and pride; whose feelings of anger and lust are abolished; who has broken free from the bondages of all his material possessions; and who treats all other fellow beings in this world equally; a being who possesses all such qualities has reached the highest state of self-realization possible, namely that which is the Brahman, which is in the heart of the Lord. |
676 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.54 | ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति । समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ १८.५४ ॥ | फिर वह सच्चिदानन्दधन ब्रह्म में एकीभाव से स्थित, प्रसन्न मन वाला योगी न तो किसी के लिये शोक करता है और न किसी की आकाँक्षा ही करता है । ऐसा समस्त प्राणियों में सम भाव वाला योगी मेरी परा भक्त्ति को प्राप्त हो जाता है । | This being becomes one with God (or the Supreme Brahman), and his soul experiences true joy, peace and bliss. He no longer feels any desire for material things nor does he recognize any grief. He extends his love to all creation in this world and shows supreme love and unfailing devotion to Me, the Lord of all. |
677 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.55 | भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः । ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ १८.५५ ॥ | उस परा भक्त्ति के द्वारा वह मुझ परमात्मा को, मैं जो हूँ और जितना हूँ, ठीक वैसा का वैसा तत्त्व से जान लेता है ; तथा उस भक्त्ति से मुझको तत्त्व से जान कर तत्काल ही मुझ में प्रविष्ट हो जाता है । | One can only fully understand Me, the Supreme Spirit, as I truly am, by pouring out his pure love and devotion to Me. When this being has truly realized and understood Me, in the end, he enters into and becomes a part of Me, the Supreme Soul. |
678 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.56 | सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः । मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥ १८.५६ ॥ | मेरे परायण हुआ योगी तो सम्पूर्ण कर्मों को सदा करता हुआ भी मेरी कृपा से सनातन अविनाशी परम पद को प्राप्त हो जाता है । | While engaged in whatever task a person has been prescribed, a person can task refuge in Me, and with My Divine Grace and Protection, a person, can easily reach the most Supreme and Eternal Abode where I reside. |
679 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.57 | चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः । बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥ १८.५७ ॥ | सब कर्मों को मन से मुझ में अर्पण करके तथा सम बुद्भि रूप योग को अवलम्बन करके मेरे परायण और निरन्तर मुझ में चित्त वाला हो । | O Arjuna, if one truly offers and dedicates, with his heart, all of his actions to Me, depending on Me for the results of his actions; realizes that the results of his actions lie in My hands alone; sees Me as the ultimate result of his love, devotion and meditation, in the end his soul combines with Mine for eternity. |
680 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.58 | मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि । अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि ॥ १८.५८ ॥ | उपर्युक्त्त प्रकार से मुझ में चित्त वाला होकर तू मेरी कृपा से समस्त संकटों को अनायास ही पार कर जायगा और यदि अहंकार के कारण मेरे वचनों को न सुनेगा तो नष्ट हो जायगा अर्थात् परमार्थ से भ्रष्ट हो जायगा । | O Arjuna, a person who constantly fixes all his thoughts and meditations upon Me, by My Grace, overcomes all the dangers and difficulties, that he encounters in his lifetime. However, he who constantly only thinks about himself, develops a false ego, and does not heed My Divine Words of Wisdom, is lost and eventually shall perish. |
681 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.59 | यदहंकारमाश्रित्य न योत्स्य इति मन्यसे । मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥ १८.५९ ॥ | जो तू अहंकार का आश्रय लेकर यह मान रहा है कि ‘मैं युद्ध नहीं करूँगा’ तेरा यह निश्चय मिथ्या है ; क्योंकि तेरा स्वभाव तुझे जबर्दस्ती युद्ध में लगा देगा । | If you do not fight the battle which you are destined to fight and you disobey My instructions, I shall consider this act to be one of extreme vanity and misguidance. However, O Son of Kunti, you will be impelled into warfare with your enemies by your very own nature. |
682 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.60 | स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा । कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥ १८.६० ॥ | हे कुन्ती पुत्र ! जिस कर्म को तू मोह के कारण करना नहीं चाहता, उसको भी अपने पूर्वकृत स्वाभाविक कर्म से बंधा हुआ परवश होकर करेगा । | Although you do not want to accomplish your prescribed task, O Arjuna, you will undoubtedly be driven by your own personality and good nature to perform your designated duty. You will also act out My wishes and perform the task ahead of you, O Arjuna, because of your bondage to KARMA (constructive action) in your past life. |
683 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.61 | ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति । भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ १८.६१ ॥ | हे अर्जुन ! शरीर रूप यन्त्र में आरूढ़ हुए सम्पूर्ण प्राणियों को अन्तर्यामी परमेश्वर अपनी माया से उनके कर्मों के अनुसार भ्रमण करता हुआ सब प्राणियों के ह्रदय में स्थित है । | The Blessed Lord explained: O Arjuna, God dwells in the hearts of all beings just as He dwells in your heart. With His Almighty power, He moves and directs all living things in this world as if they were sitting on a machine that was moving them through time. |
684 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.62 | तमेव शरणं गच्छ सर्वभावेन भारत । तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥ १८.६२ ॥ | हे भारत ! तू सब प्रकार से उस परमेश्वर की ही शरण में जा । उस परमात्मा की कृपा से ही तू परम शान्ति को तथा सनातन परम धाम को प्राप्त होगा । | O Son of Kunti, willingly surrender your life and soul unto HIM. O Bharata, seek Him only for refuge and salvation and you shall have achieved eternal peace and bliss in His Supreme abode. |
685 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.63 | इति ते ज्ञानमाख्यातं गुह्याद्\u200cगुह्यतरं मया । विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥ १८.६३ ॥ | इस प्रकार यह गोपनीय से भी अति गोपनीय ज्ञान मैंने तुम से कह दिया । अब तू इस रहस्य युक्त्त ज्ञान को पूर्णतया भली-भाँति विचार कर जैसे चाहता है, वैसे ही कर । | O Arjuna, I have revealed to you My words of wisdom and holy advice. Give serious thought and consideration to the divine words that I have spoken unto you. They are Eternal Truths of life and the after-life, and are not hidden mysteries of any kind. However Arjuna, I can only preach and guide you to the Light of Wisdom. It is up to you alone to abide by My teachings. |
686 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.64 | सर्वगुह्यतमं भूयः शृणु मे परमं वचः । इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥ १८.६४ ॥ | सम्पूर्ण गोपनीयों से अति गोपनीय मेरे परम रहस्ययुक्त्त वचन को तू फिर भी सुन । तू मेरा अतिशय प्रिय हैं, इससे यह परम हित कारक वचन मैं तुमसे कहूँगा । | O Arjuna, because of My deep love and respect for you, your friendship and your devotion to Me. I will reveal to you once more, the most confidential portion of My Divine Knowledge. Hear these words once more O Arjuna, because they will lead you to salvation and Eternal Happiness. |
687 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.65 | मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥ १८.६५ ॥ | हे अर्जुन ! तू मुझ में मन वाला हो, मेरा भक्त्त बन, मेरा पूजन करने वाला हो और मुझको प्रणाम कर । ऐसा करने से तू मुझे ही प्राप्त होगा, यह मैं तुझ से सत्य प्रतिज्ञा करता हूँ ; क्योंकि तू मेरा अत्यन्त प्रिय है । | Devote your heart, mind, religious sacrifices and prayers to Me for eternity O Partha, and you shall, without fail, become a part of Me forever. This is My promise to you, My devotee. |
688 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.66 | सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ १८.६६ ॥ | सम्पूर्ण धर्मों को अर्थात् सम्पूर्ण कर्तव्य कर्मों को मुझ में त्याग कर तू केवल एक मुझ सर्व शक्त्तिमान् सर्वाधार परमेश्वर की ही शरण में आ जा । मैं तुझे सम्पूर्ण पापों से मुक्त्त कर दूंगा, तू शोक मत कर । | Detach yourself from all worldly things O Arjuna, and reach out to Me for your salvation and liberation from this world. I shall always protect you from all the worldly sins you may encounter. Put your full love, trust, and devotion in me and you shall fear nothing. |
689 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.67 | इदं ते नातपस्काय नाभक्ताय कदाचन । न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ १८.६७ ॥ | तुझे यह गीता रूप रहस्य मय उपदेश किसी भी काल में न तो तप रहित मनुष्य से कहना चाहिये, न भक्त्ति रहित से और न बिना सुनने की इच्छा वाले से ही कहना चाहिये ; तथा जो मुझ में दोष दृष्टि रखता है, उससे तो कभी भी नहीं कहना चाहिये । | The Blessed Lord urged: Do not, O Partha, explain My teachings to those who lack self-discipline; who lack love and devotion towards Me; who do not believe in Me; and who argue against My divine words of Wisdom. |
690 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.68 | य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति । भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥ १८.६८ ॥ | जो पुरुष मुझ में परम प्रेम करके इस परम रहस्य युक्त्त गीता शास्त्र को मेरे भक्त्तों में कहेगा, वह मुझको ही प्राप्त होगा —– इसमे कोई संदेह नहीं । | However O Bharata, he who preaches My divine teachings to those who show true love and devotion to Me and who, themselves, are eternally devoted to Me, in the end, they shall also become a part of Me. |
691 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.69 | न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः । भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥ १८.६९ ॥ | उससे बढ़ कर मेरा प्रिय कार्य करने वाला मनुष्यों में कोई भी नहीं है ; तथा पृथ्वी भर में उससे बढ़ कर मेरा प्रिय दूसरा कोई भविष्य में होगा भी नहीं । | There exists no man among men in this world who can do a greater service to Me than to extend My words of wisdom and eternal truths to those who are worthy of hearing them. O Arjuna, I hold this man to be very dear to My heart. |
692 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.70 | अध्येष्यते च य इमं धर्म्यं संवादमावयोः । ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥ १८.७० ॥ | जो पुरुष इस धर्ममय हम दोनों के संवाद रूप गीता शास्त्र को पढ़ेगा, उसके द्वारा भी मैं ज्ञान यज्ञ से पूजित होऊँगा —– ऐसा मेरा मत है । | The Blessed Lord Krishna declared: He who studies and truly learns this sacred conversation, O Partha, worships Me through his intelligence and light of wisdom. |
693 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.71 | श्रद्धावाननसूयश्च शृणुयादपि यो नरः । सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥ १८.७१ ॥ | जो मनुष्य श्रद्धा युक्त्त और दोष दृष्टि से रहित होकर इस गीता शास्त्र का श्रवण भी करेगा, वह भी पापों से मुक्त्त होकर उत्तम कर्म करने वालों के श्रेष्ठ लोकों को प्राप्त होगा । | He who only listen to this conversation, has faith in Me, is detached from sinful activities and has no doubt concerning Me or the divine words I utter, also attains blissful freedom from this world and in the end resides among only the pious and holy men. |
694 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.72 | कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा । कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनंजय ॥ १८.७२ ॥ | हे पार्थ ! क्या इस ( गीता शास्त्र ) को तूने एकाग्रचित से श्रवण किया ? और हे धनंजय ! क्या तेरा अज्ञान जनित मोह नष्ट हो गया । | Have you heard these words of wisdom My Dear Devotee, with your mind at perfect concentration and with silence in your soul? Have you truly rid yourself of the darkness of your delusion? Has it been replaced by the inner light of wisdom, O Arjuna. |
695 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.73 | अर्जुन उवाच । नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत स्थितोऽस्मि गतसन्देहः करिष्ये वचनं त... | अर्जुन बोले —-हे अच्युत ! आपकी कृपा से मेरा मोह नष्ट हो गया और मैंने स्मृति प्राप्त कर ली है, अब मैं संशय रहित होकर स्थित हूँ, अत: आपकी आज्ञा का पालन करूँगा । | Arjuna replied to the Almighty Krishna: By your wonderful Grace, Dear Lord and Master of the Universe, I have discovered this light in my mind and soul. My illusions no longer remain with Me. My faith in You is strong, O Great Lord Krishna. I shall devote my very life to following your advice and instructions. |
696 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.74 | संजय उवाच । इत्यहं वासुदेवस्य पार्थस्य च महात्मनः संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥ १८.७४ ॥ | सञ्जय बोले —-इस प्रकार मैंने श्री वासुदेव के और महात्मा अर्जुन के इस अदभुत रहस्य युक्त्त, रोमाञ्चकारक संवाद को सुना । | Sanjaya concluded: Thus my dear King, I have recited to you the very same sacred conversation of the Lord of Lords and His Faithful Devotee, Arjuna. The messages that I have recounted to you, my King, fill me with awe, wonder and excitement. |
697 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.75 | व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् । योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥ १८.७५ ॥ | श्री व्यास जी की कृपा से दिव्य दृष्टि पाकर मैंने इस परम गोपनीय योग को अर्जुन के प्रति कहते हुए स्वयं योगेश्वर भगवान् श्रीकृष्ण से प्रत्यक्ष सुना है । | By the kindness of the Holy poet, Ved O’Vyas, I have heard these most confidential and sacred of conversations spoken by Lord Krishna himself, Master of all that exists in this universe, and His devoted follower Arjuna. |
698 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.76 | राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् । केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥ १८.७६ ॥ | हे राजन् ! भगवान् श्रीकृष्ण और अर्जुन के इस रहस्ययुक्त्त, कल्याण कारक और अदभुत संवाद को पुन:-पुन स्मरण करके मैं बार-बार हर्षित हो रहा हूँ | | The more I recall these glorious words, my King, the more my heart is filled with unending joy, pleasure, and excitement. |
699 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.77 | तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः । विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः ॥ १८.७७ ॥ | हे राजन् ! श्रीहरि के उस अत्यन्त विलक्षण रूप को भी पुन:-पुन: स्मरण करके मेरे चित्त में महान् आश्चर्य होता है और मैं बार-बार हर्षित हो रहा हूँ । | O My King, whenever I remember that most beautiful and divine vision of the Glorious Lord himself, I am struck with great amazement and wonder. My heart leaps with more joy and is filled with adoration for the Lord. |
700 | Moksha-Sanyasa Yoga | Chapter 18 | Verse 18.78 | यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ १८.७८ ॥ | हे राजन् ! जहां योगेश्वर भगवान् श्रीकृष्ण हैं और जहाँ गाण्डीव धनुषधारी अर्जुन हैं, वहीं पर श्री, विजय, विभूति और अचल नीति है —-ऐसा मेरा मत है । | Wherever there is the Divine Lord Krishna, the Master of all Yoga, and the able disciple Arjuna, there is beauty, morality, extraordinary power, and victory over all evil. O King Dhrtarastra, this is my unshakeable belief and faith. |