Tag: Bhagavad-Geeta

The Yoga of Action – Bhagavad Geeta – Chapter 3

Sanjaya recounts the condition of Arjuna, who was agitated due to attachment, fear and confusion.

Lord Krishna rebukes Arjuna for his dejection, which was due to Desire or attachment, and urges him to fight. After failing to convince Sri Krishna through his seemingly wise thoughts, Arjuna realizes his helplessness and surrenders himself completely to the Lord, seeking His guidance to get over the conflicts in his mind.

The Lord takes pity on him and proceeds to enlighten him by various means.

1.
Arjuna Uvaacha:
Jyaayasee chet karmanaste mataa buddhir janaardana;
Tat kim karmani ghore maam niyojayasi keshava.

1.
Arjuna said:
If You think that knowledge is superior to action, O Krishna,
why then do You ask me to engage in this terrible action, O Kesava?

2.
Vyaamishreneva vaakyena buddhim mohayaseeva me;
Tadekam vada nishchitya yena shreyo’ham aapnuyaam.

2.
With these apparently perplexing words you confuse my understanding;
therefore, tell me that one way by which I may attain bliss for certain.

3.
Sri Bhagavaan Uvaacha:
Loke’smin dwividhaa nishthaa puraa proktaa mayaanagha;
Jnaanayogena saankhyaanaam karmayogena yoginaam.

3.
The Lord said:
In this world there is a two-fold path, as I said before, O sinless one, – the path
of knowledge of the Sankhyas, and the path of action of the Yogis.

4.
Na karmanaam anaarambhaan naishkarmyam purusho’shnute;
Na cha sannyasanaad eva siddhim samadhigacchati.

4.
By the non-performance of actions man does not reach actionlessness,
nor by mere renunciation does he attain perfection.

5.
Na hi kashchit kshanamapi jaatu tishthatyakarmakrit;
Kaaryate hyavashah karma sarvah prakritijair gunaih.

5.
Indeed none can ever remain for even a moment without performing action;
for, everyone is made to act helplessly indeed by the qualities born of Nature.

6.
Karmendriyaani samyamya ya aaste manasaa smaran;
Indriyaarthaan vimoodhaatmaa mithyaachaarah sa uchyate.

6.
He who, restraining the organs of action, sits thinking of
the sense-objects in mind, he of deluded understanding, is called a hypocrite.

7.
Yastwindriyaani manasaa niyamyaarabhate’rjuna;
Karmendriyaih karmayogam asaktah sa vishishyate.

7.
But whoever, controlling the senses by the mind, engages himself in Karma
Yoga with the organs of action, without attachment, he excels O Arjuna.

8.
Niyatam kuru karma twam karma jyaayo hyakarmanah;
Shareerayaatraapi cha te na prasiddhyed akarmanah.

8.
Perform your bounden duty, for action is superior to inaction and even
the maintenance of the body would not be possible for you by inaction.

9.
Yajnaarthaat karmano’nyatra loko’yam karmabandhanah;
Tadartham karma kaunteya muktasangah samaachara.

9.
The world is bound by actions other than those performed
for the sake of sacrifice; therefore, O son of Kunti, perform action
for the sake of sacrifice, duty alone, free from attachment!

Note: ~sacrifice

10.
Sahayajnaah prajaah srishtwaa purovaacha prajaapatih;
Anena prasavishyadhwam esha vo’stvishtakaamadhuk.

10.
The Creator, having in the beginning of creation created mankind
together with sacrifice, said: “By this you shall propagate; let this be the
milch cow of your desires (the cow which yields the desired objects)”.

11.
Devaan bhaavayataanena te devaa bhaavayantu vah;
Parasparam bhaavayantah shreyah param avaapsyatha.

11.
With this you nourish the gods, and may the gods nourish you;
thus nourishing one another, you shall attain to the highest good.

12.
Ishtaan bhogaan hi vo devaa daasyante yajnabhaavitaah;
Tair dattaan apradaayaibhyo yo bhungkte stena eva sah.

12.
The gods, nourished by the sacrifice, will give you the desired objects.
So, he who enjoys the objects given by the gods without offering
(in return) to them, is indeed a thief.

13.
Yajnashishtaashinah santo muchyante sarva kilbishaih;
Bhunjate te twagham paapaa ye pachantyaatma kaaranaat.

13.
The righteous, who eat out of the remnants of the sacrifice,
are freed from all sins; but those sinful ones who cook food
(only) for their own sake, indeed eat sin.

14.
Annaad bhavanti bhootaani parjanyaad anna sambhavah;
Yajnaad bhavati parjanyo yajnah karma samudbhavah.

14.
From food come forth beings, and from rain food is produced;
from sacrifice arises rain, and sacrifice is born of action.

15.
Karma brahmodbhavam viddhi brahmaakshara samudbhavam;
Tasmaat sarvagatam brahma nityam yajne pratishthitam.

15.
Know that action comes from Brahman, and Brahman proceeds from the
Imperishable. Therefore, the all-pervading Brahman ever rests in sacrifice.

16.
Evam pravartitam chakram naanuvartayateeha yah;
Aghaayur indriyaaraamo mogham paartha sa jeevati.

16.
He who does not follow the wheel thus set revolving, who is of sinful life,
rejoicing in the senses, he lives in vain, O Arjuna!

16.
Yastwaatmaratir eva syaad aatmatriptashcha maanavah;
Aatmanyeva cha santushtas tasya kaaryam na vidyate.

17.
But for that man who rejoices only in the Self, who is satisfied in the Self,
who is content in the Self alone, for him there is nothing to do.

18.
Naiva tasya kritenaartho naakriteneha kashchana;
Na chaasya sarvabhooteshu kashchidartha vyapaashrayah.

18.
For him there is no interest whatever in what is done or what is not done;
nor does he depend on any being for any object.

19.
Tasmaad asaktah satatam kaaryam karma samaachara;
Asakto hyaacharan karma param aapnoti poorushah.

19.
Therefore, without attachment, always perform action that should be done;
for by performing action without attachment, man reaches the Supreme.

20.
Karmanaiva hi samsiddhim aasthitaa janakaadayah;
Lokasangraham evaapi sampashyan kartum arhasi.

20.
Janaka and others attained perfection by action only; even with
a view of protecting the masses you should perform action.

21.
Yadyad aacharati shreshthas tattadevetaro janah;
Sa yat pramaanam kurute lokas tad anuvartate.

21.
Whatever a great man does, that other men also do;
whatever he sets up as the standard, that the world follows.

22.
Na me paarthaasti kartavyam trishu lokeshu kinchana;
Naanavaaptam avaaptavyam varta eva cha karmani.

22.
There is nothing in the three worlds, O Arjuna, that should
be done by Me, nor is there anything unattained that
should be attained; yet I engage Myself in action!

23. Yadi hyaham na varteyam jaatu karmanyatandritah;
Mama vartmaanuvartante manushyaah paartha sarvashah.

23. For, should I not ever engage Myself in action tirelessly,
men would in every way follow My path, O Arjuna!

24.
Utseedeyur ime lokaa na kuryaam karma ched aham;
Sankarasya cha kartaa syaam upahanyaam imaah prajaah.

24.
These worlds would perish if I did not perform action;
I should be the author of confusion of castes and destruction of these beings.

25.
Saktaah karmanyavidwaamso yathaa kurvanti bhaarata;
Kuryaad vidwaam stathaa saktash chikeershur lokasangraham.

25.
As the ignorant men act from attachment to action, O Bharata (Arjuna),
so should the wise act without attachment, wishing the welfare of the world!

26.
Na buddhibhedam janayed ajnaanaam karmasanginaam;
Joshayet sarva karmaani vidwaan yuktah samaacharan.

26.
Let no wise man unsettle the minds of ignorant people
who are attached to action; he should engage them in
all actions, himself fulfilling them with devotion.

27.
Prakriteh kriyamaanaani gunaih karmaani sarvashah;
Ahamkaaravimoodhaatmaa kartaaham iti manyate.

27. All actions are brought about in all cases by the qualities of Nature only.
He whose mind is deluded by egoism thinks: “I am the doer”.

28.
Tattwavittu mahaabaaho gunakarma vibhaagayoh;
Gunaa guneshu vartanta iti matwaa na sajjate.

28.
But he who knows the truth, O mighty-armed Arjuna, about the divisions
of the Gunas (qualities) and their functions, and knows the Gunas as senses,
and who moves amidst the Gunas that manifiest as the sense-objects, he is not attached.

29.
Prakriter gunasammoodhaah sajjante gunakarmasu;
Taan akritsnavido mandaan kritsnavin na vichaalayet.

29.
Those deluded by the qualities of Nature are attached to the
functions of the qualities. A man of perfect knowledge should
not unsettle the foolish one of imperfect knowledge.

30.
Mayi sarvaani karmaani sannyasyaadhyaatma chetasaa;
Niraasheer nirmamo bhootwaa yudhyaswa vigatajwarah.

30.
Renouncing all actions in Me, with the mind centred in the Self,
free from desire and egoism, and from (mental) fever, fight.

31.
Ye me matam idam nityam anutishthanti maanavaah;
Shraddhaavanto’nasooyanto muchyante te’pi karmabhih.

31.
Those men who constantly practise this teaching of Mine with faith and
without cavilling and doubting, they too are freed from actions.

32.
Ye twetad abhyasooyanto naanutishthanti me matam;
Sarvajnaanavimoodhaam staan viddhi nashtaan achetasah.

32.
But those who carp at My teaching and do not practise it,
deluded in all knowledge and devoid of discrimination,
know them to be doomed to destruction.

33.
Sadrisham cheshtate swasyaah prakriter jnaanavaan api;
Prakritim yaanti bhootaani nigrahah kim karishyati.

33.
Even a wise man acts in accordance with his own nature;
beings will follow nature; what can restraint do?

34.
Indriyasyendriyasyaarthe raagadweshau vyavasthitau;
Tayor na vasham aagacchet tau hyasya paripanthinau.

34.
Attachment and aversion for the objects of the senses abide in
the senses; let none come under their sway, for they are his foes.

35.
Shreyaan swadharmo vigunah paradharmaat swanushthitaat;
Swadharme nidhanam shreyah paradharmo bhayaavahah.

35.
Better is one’s own duty, though devoid of merit,
than the duty of another well discharged. Better is death
in one’s own duty; the duty of another is fraught with fear.

36.
Arjuna Uvaacha:
Atha kena prayukto’yam paapam charati poorushah;
Anicchann api vaarshneya balaad iva niyojitah.

36.
Arjuna said:
But impelled by what does man commit sin, though against his
wishes constrained by force, Oh Varshneya (Krishna)?

37.
Sri Bhagavaan Uvaacha:
Kaama esha krodha esha rajoguna samudbhavah;
Mahaashano mahaapaapmaa viddhyenam iha vairinam.

37.
The Lord said:
It is desire and it is anger born of the quality of Rajas (passionate nature),
all-sinful and all-devouring. Know these as the foe here in this world.

38.
Dhoomenaavriyate vahnir yathaadarsho malena cha;
Yatholbenaavrito garbhas tathaa tenedam aavritam.

38.
As fire is enveloped by smoke, as a mirror by dust, and as an embryo
by the amnion (innermost membrane that encloses the embryo),
so is this (knowledge) enveloped by that (desire).

39.
Aavritam jnaanam etena jnaanino nityavairinaa;
Kaamaroopena kaunteya dushpoorenaanalena cha.

39.
Oh Arjuna, wisdom is enveloped by this constant enemy of the wise
in the form of desire, which is unappeasable as fire!

40.
Indriyaani mano buddhir asyaadhishthaanam uchyate;
Etair vimohayatyesha jnaanam aavritya dehinam.

40.
The senses, mind and intellect are said to be its seat;
through these it deludes the embodied by veiling his wisdom.

41.
Tasmaat twam indriyaanyaadau niyamya bharatarshabha;
Paapmaanam prajahi hyenam jnaana vijnaana naashanam.

41.
Therefore, O best of the Bharatas (Arjuna), controlling the senses first,
kill this sinful thing (desire), the destroyer of knowledge and realization!

42.
Indriyaani paraanyaahur indriyebhyah param manah;
Manasastu paraa buddhir yo buddheh paratastu sah.

42.
They say that the senses are superior (to the body);
superior to the senses is the mind; superior to the mind is the intellect;
and one who is superior even to the intellect is He—the Self.

43.
Evam buddheh param buddhwaa samstabhyaatmaanam aatmanaa;
Jahi shatrum mahaabaaho kaamaroopam duraasadam.

43.
Thus, knowing Him who is superior to the intellect and restraining the self by the Self,
O mighty-armed Arjuna, slay the enemy in the form of desire, hard to conquer!

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam Yogashaastre
Sri Krishnaarjunasamvaade Karmayogo Naama Tritiyo’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science
of the Eternal, the scripture of Yoga, the dialogue between
Sri Krishna and Arjuna, ends the third discourse entitled: “The Yoga of Action”

Sankhya Yoga – Bhagavad Geeta – Chapter 2

In brief, in a nutshell, Bhagavad Geeta starts when King Arjuna becomes despondent when he sees that he has to fight his own relatives, uncles, cousins and so on in the war. He puts down his Great Bow and Arrows on the ground, and becomes, grief-stricken, confused and deluded. Then the Grand Lord Krishna, the Divine Incarnation of the Supreme, All-Pervading Self, teaches Arjuna how to live a proper life as a Warrior and face the Conflicts and Paradoxes of Life with success.

Bhagavad Gita is a Great Guide for each and everyone of us. It offers Guidance in two ways, One is How to live our lives efficiently and peacefully, and the Other is How to attain Self-Realization, Immortality, Salvation.  

In truth, each one of us, man or woman, is in Arjuna’s condition every day. We have conflicting thoughts, we are confused about what to do in difficult sitations, we are not sure about what is right and what is wrong, we are overcome with misery, and so on. Lord Krishna, by way of guiding King Arjuna, is actually giving us all great knowledge about Life, and guidance about Living our lives righteously, happily and unperturbed, without being agitated and worried about the results. This great Scripture, The Bhagavad Geeta, is a Must for everyone who is genuinely seeking help about how to lead a full, healthy and happy life, while seeking to know one’s true Self and attain salvation.

SANKHYA YOGA

Chapter Two of the Bhagavad Gita is called Sankhya Yoga.

In this chapter, first, Sanjaya recounts the condition of Arjuna. Then he proceeds to narrate what happens after that.

In brief,  this is what happens in this chapter. 

Arjuna is agitated due to delusion of attachment, fear and confusion. He refuses to fight and perform his duty as a Pandava King.

Lord Krishna rebukes Arjuna for his dejection and diffidence, and urges him to fight the war of righteousness. After failing to convince Sri Krishna through his seemingly wise thoughts, Arjuna realizes his helplessness and surrenders himself completely to the Lord, seeking His guidance to get over the conflicts existing in his mind.

Lord Krishna takes pity on Arjuna and proceeds to enlighten Arjuna by various means, offering profound knowledge and practical techniques about Life and Beyond.

1.
Sanjaya Uvaacha:
Tam tathaa kripayaavishtam ashrupoornaakulekshanam;
Visheedantam idam vaakyam uvaacha madhusoodanah.

1.
Sanjaya said:
To him who was thus overcome with pity and who was despondent, with eyes full of tears and agitated, Krishna or Madhusudana (the destroyer of Madhu), spoke these words.

2.
Sri Bhagavaan Uvaacha:
Kutastwaa kashmalam idam vishame samupasthitam;
Anaaryajushtam aswargyam akeertikaram arjuna.

2.
The Blessed Lord said:
From where has this perilous strait come upon you, this dejection which is unworthy of you, disgraceful, and which will close the gates of heaven upon you, Oh Arjuna?

3.
Klaibyam maa sma gamah paartha naitat twayyupapadyate;
Kshudram hridaya daurbalyam tyaktwottishtha parantapa.

3.
Yield not to impotence, Oh Arjuna, son of Pritha! It does not befit you. Cast off this mean weakness of the heart. Stand up, Oh scorcher of foes!

4.
Arjuna Uvaacha:
Katham bheeshmamaham sankhye dronam cha madhusoodana;
Ishubhih pratiyotsyaami poojaarhaavarisoodana.

4.
Arjuna said:
How, Oh Madhusudana, shall I fight in battle with arrows against Bhishma and Drona, who are fit to be worshipped, Oh destroyer of enemies?

5.
Guroon ahatwaa hi mahaanubhaavaan
Shreyo bhoktum bhaikshyam apeeha loke;
Hatwaarthakaamaamstu guroon ihaiva Bhunjeeya bhogaan rudhirapradigdhaan.

5.
Better it is, indeed, in this world to accept alms than to slay the most noble teachers. But if I kill them, even in this world all my enjoyments of wealth and desires will be stained with (their) blood.

6.
Na chaitad vidmah kataran no gareeyo Yadwaa jayema yadi vaa no jayeyuh;
Yaan eva hatwaa na jijeevishaamas
Te’vasthitaah pramukhe dhaartaraashtraah.

6.
I can hardly tell which will be better: that we should conquer them or they should conquer us. Even the sons of Dhritarashtra, after slaying whom we do not wish to live, stand facing us.

7.
Kaarpanyadoshopahataswabhaavah
Pricchaami twaam dharmasammoodha chetaah;
Yacchreyah syaan nishchitam broohi tanme Shishyaste’ham shaadhi maam twaam prapannam.

7.
My heart is overpowered by the taint of pity, my mind is confused as to duty. I ask You: tell me decisively what is good for me. I am Your disciple. Instruct me who has taken refuge in You.

8.
Na hi prapashyaami mamaapanudyaad Yacchokam ucchoshanam indriyaanaam;
Avaapya bhoomaavasapatnam riddham Raajyam suraanaam api chaadhipatyam.

8.
I do not see that it would remove this sorrow that burns up my senses even if I should attain prosperous and unrivalled dominion on earth or lordship over the gods.

9.
Sanjaya Uvaacha:
Evam uktwaa hrisheekesham gudaakeshah parantapah;
Na yotsya iti govindam uktwaa tooshneem babhoova ha.

9.
Sanjaya said:
Having spoken thus to Hrishikesa (Lord of the senses), Arjuna (the conqueror of sleep), the destroyer of foes, said to Krishna: “I will not fight,” and became silent.

10.
Tam uvaacha hrisheekeshah prahasanniva bhaarata;
Senayor ubhayor madhye visheedantam idam vachah.

10.

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

11. Sri Bhagavaan Uvaacha:
Ashochyaan anvashochastwam prajnaavaadaamshcha bhaashase;
Gataasoon agataasoomshcha naanushochanti panditaah.

11.
The Blessed Lord said:
You have grieved for those that should not be grieved for, yet you speak words of wisdom. The wise grieve neither for the living nor for the dead.

12.
Na twevaaham jaatu naasam na twam neme janaadhipaah;
Na chaiva na bhavishyaamah sarve vayam atah param.

12.
Nor at any time indeed was I not, nor these rulers of men, nor verily shall we ever cease to be hereafter.

13.
Dehino’smin yathaa dehe kaumaaram yauvanam jaraa;
Tathaa dehaantara praaptir dheeras tatra na muhyati.

13.
Just as in this body the embodied (soul) passes into childhood, youth and old age, so also does he pass into another body; the firm man does not grieve that.

14.
Maatraasparshaastu kaunteya sheetoshnasukhaduhkhadaah;
Aagamaapaayino’nityaas taamstitikshaswa bhaarata.

14.
The contacts of the senses with the objects, Oh son of Kunti, which cause heat and cold and pleasure and pain, have a beginning and an end; they are impermanent; endure them bravely, Oh Arjuna!

15.
Yam hi na vyathayantyete purusham purusharshabha;
Samaduhkha sukham dheeram so’mritatwaaya kalpate.

15.
That firm man whom surely these afflict not, Oh chief among men, to whom pleasure and pain are the same, is fit for attaining immortality!

16.
Naasato vidyate bhaavo naabhaavo vidyate satah;
Ubhayorapi drishto’ntastwanayos tattwadarshibhih.

16.
The unreal has no being; there is no non-being of the Real; the truth about both has been seen by the knowers of the Truth (or the seers of the Essence).

17.
Avinaashi tu tad viddhi yena sarvam idam tatam;
Vinaasham avyayasyaasya na kashchit kartum arhati.

17.
Know That to be indestructible, by whom all this is pervaded. None can cause the destruction of That, the Imperishable.

18.
Antavanta ime dehaa nityasyoktaah shareerinah;
Anaashino’prameyasya tasmaad yudhyaswa bhaarata.

18.
These bodies of the embodied Self, which is eternal, indestructible and immeasurable, are said to have an end. Therefore, fight, Oh Arjuna!

19.
Ya enam vetti hantaaram yashchainam manyate hatam;
Ubhau tau na vijaaneeto naayam hanti na hanyate.

19.
He who takes the Self to be the slayer and he who thinks He is slain, neither of them knows; He slays not nor is He slain.

20.
Na jaayate mriyate vaa kadaachin
Naayam
bhootwaa bhavitaa vaa na bhooyah;
Ajo nityah shaashwato’yam puraane
Na hanyate hanyamaane shareere.

20.
He is not born nor does He ever die; after having been, He never ceases to be. Unborn, eternal, changeless and ancient, He is not killed when the body is killed.

21.
Vedaavinaashinam nityam ya enam ajam avyayam;
Katham sa purushah paartha kam ghaatayati hanti kam.

21.
Whosoever knows Him to be indestructible, eternal, unborn and inexhaustible, how can that man slay, Oh Arjuna, or cause to be slain?

22.
Vaasaamsi jeernaani yathaa vihaaya Navaani grihnaati naro’paraani;
Tathaa shareeraani vihaaya jeernaa Nyanyaani samyaati navaani dehee.

22.
Just as a man casts off worn-out clothes and puts on new ones, so also the embodied Self casts off worn-out bodies and enters others that are new.

23.
Nainam cchindanti shastraani nainam dahati paavakah;
Na chainam kledayantyaapo na shoshayati maarutah.

23.
Weapons cut It not, fire burns It not, water wets It not, wind dries It not.

24.
Acchedyo’yam adaahyo’yam akledyo’shoshya eva cha;
Nityah sarvagatah sthaanur achalo’yam sanaatanah.

24.
This Self cannot be cut, burnt, made wet nor dried up. It is eternal, all-pervading, stable, ancient and immovable.

25.
Avyakto’yam achintyo’yam avikaaryo’yam uchyate;
Tasmaad evam viditwainam naanushochitum arhasi.

25.
This (Self) is said to be unmanifested, unthinkable and unchangeable. Therefore, knowing This to be such, you should not grieve.

26.
Atha chainam nityajaatam nityam vaa manyase mritam;
Tathaapi twam mahaabaaho naivam shochitum arhasi.

26.
But, even if you think of It as being constantly born and dying, even then, O mighty-armed, you should not grieve!
21

27.
Jaatasya hi dhruvo mrityur dhruvam janma mritasya cha;
Tasmaad aparihaarye’rthe na twam shochitum arhasi.

27.
For, certain is death for the born and certain is birth for the dead; therefore, over the inevitable thou should not grieve.

28.
Avyaktaadeeni bhootaani vyaktamadhyaani bhaarata;
Avyakta nidhanaanyeva tatra kaa paridevanaa.

28. Beings are unmanifested in their beginning, manifested in their middle state, Oh Arjuna, and unmanifested again in their end! What is there to grieve about?

29.
Aashcharyavat pashyati kashchid enam Aashcharyavad vadati tathaiva chaanyah;
Aashcharyavacchainam anyah shrinoti Shrutwaapyenam veda na chaiva kashchit.

29.
One sees This (the Self) as a wonder; another speaks of It as a wonder; another hears of It as a wonder; yet, having heard, none understands It at all.

30.
Dehee nityam avadhyo’yam dehe sarvasya bhaarata;
Tasmaat sarvaani bhootaani na twam shochitum arhasi.

30.
This, the Indweller in the body of everyone, is always indestructible, Oh Arjuna! Therefore, you should not grieve for any creature.

31.
Swadharmam api chaavekshya na vikampitum arhasi;
Dharmyaaddhi yuddhaacchreyo’nyat kshatriyasya na vidyate.

31.
Further, having regard to your own duty, you should not waver, for there is nothing higher for a Kshatriya than a righteous war.

32.
Yadricchayaa chopapannam swargadwaaram apaavritam;
Sukhinah kshatriyaah paartha labhante yuddham eedrisham.

32.
Happy are the Kshatriyas, Oh Arjuna, who are called upon to fight in such a battle that comes of itself as an open door to heaven!

33.
Atha chettwam imam dharmyam samgraamam na karishyasi;
Tatah swadharmam keertim cha hitwaa paapam avaapsyasi.

33.
But, if you will not fight in this righteous war, then, having abandoned your duty and fame, you shall incur sin.

34.
Akeertim chaapi bhootaani kathayishyanti te’vyayaam;
Sambhaavitasya chaakeertir maranaad atirichyate.

34.
People, too, will recount your everlasting dishonour; and to one who has been honoured, dishonour is worse than death.

35. Bhayaad ranaad uparatam mamsyante twaam mahaarathaah; Yeshaam cha twam bahumato bhootwaa yaasyasi laaghavam.

35. The great car-warriors will think that you have withdrawn from the battle through fear; and you will be lightly held by them who have thought much of thee.

36.
Avaachyavaadaamshcha bahoon vadishyanti tavaahitaah;
Nindantastava saamarthyam tato duhkhataram nu kim.

36.
Your enemies also, cavilling at your power, will speak many abusive words. What is more painful than this!

37.
Hato vaa praapsyasi swargam jitwaa vaa bhokshyase maheem;
Tasmaad uttishtha kaunteya yuddhaaya kritanishchayah.

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

38.
Sukhaduhkhe same kritwaa laabhaalaabhau jayaajayau;
Tato yuddhaaya yujyaswa naivam paapamavaapsyasi.

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

39.
Eshaa te’bhihitaa saankhye buddhir yoge twimaam shrinu;
Buddhyaa yukto yayaa paartha karma bandham prahaasyasi.

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

40.
Nehaabhikramanaasho’sti pratyavaayo na vidyate;
Swalpam apyasya dharmasya traayate mahato bhayaat.

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

41.
Vyavasaayaatmikaa buddhir ekeha kurunandana;
Bahushaakhaa hyanantaashcha buddhayo’vyavasaayinaam.

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

42.
Yaam imaam pushpitaam vaacham pravadantyavipashchitah;
Vedavaadarataah paartha naanyad asteeti vaadinah.

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

43.
Kaamaatmaanah swargaparaa janmakarmaphalapradaam;
Kriyaavisheshabahulaam bhogaishwaryagatim prati.

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

44.
Bhogaishwarya prasaktaanaam tayaapahritachetasaam;
Vyavasaayaatmikaa buddhih samaadhau na vidheeyate.

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

45.
Traigunyavishayaa vedaa nistraigunyo bhavaarjuna;
Nirdwandwo nityasatwastho niryogakshema aatmavaan.

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

Commentary: Guna means attribute or quality. It is substance as well as quality. Nature is made up of three Gunas—Sattwa (purity, light, harmony), Rajas (passion, restlessness, motion), and Tamas (inertia, darkness). The pairs of opposites are pleasure and pain, heat and cold, gain and loss, victory and defeat, honour and dishonour, praise and censure.

46.
Yaavaanartha udapaane sarvatah samplutodake;
Taavaan sarveshu vedeshu braahmanasya vijaanatah.

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

47.
Karmanyevaadhikaaraste maa phaleshu kadaachana;
Maa karmaphalahetur bhoor maa te sango’stwakarmani.

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

48.
Yogasthah kuru karmaani sangam tyaktwaa dhananjaya;
Siddhyasiddhyoh samo bhootwaa samatwam yoga uchyate.

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

49.
Doorena hyavaram karma buddhiyogaad dhananjaya; Buddhau sharanamanwiccha kripanaah phalahetavah.

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

50.
Buddhiyukto jahaateeha ubhe sukrita dushkrite;
Tasmaad yogaaya yujyaswa yogah karmasu kaushalam.

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

51.
Karmajam buddhiyuktaa hi phalam tyaktwaa maneeshinah;
Janmabandha vinirmuktaah padam gacchantyanaamayam.

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

52.
Yadaa te mohakalilam buddhir vyatitarishyati;
Tadaa gantaasi nirvedam shrotavyasya shrutasya cha.

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

53.
Shrutivipratipannaa te yadaa sthaasyati nishchalaa;
Samaadhaavachalaa buddhistadaa yogam avaapsyasi.

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

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

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

55.
Sri Bhagavaan Uvaacha: Prajahaati yadaa kaamaan sarvaan paartha manogataan;
Aatmanyevaatmanaa tushtah sthitaprajnastadochyate.

55.
The Blessed Lord said:
When a man completely casts off, Oh Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then is he said to be one of steady wisdom!

56.
Duhkheshwanudwignamanaah sukheshu vigatasprihah;
Veetaraagabhayakrodhah sthitadheer munir uchyate.

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

57.
Yah sarvatraanabhisnehas tattat praapya shubhaashubham;
Naabhinandati na dweshti tasya prajnaa pratishthitaa.

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

58.
Yadaa samharate chaayam kurmo’ngaaneeva sarvashah;
Indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa.

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

59.
Vishayaa vinivartante niraahaarasya dehinah;
Rasavarjam raso’pyasya param drishtwaa nivartate.

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

60.
Yatato hyapi kaunteya purushasya vipashchitah;
Indriyaani pramaatheeni haranti prasabham manah.

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

61.
Taani sarvaani samyamya yukta aaseeta matparah;
Vashe hi yasyendriyaani tasya prajnaa pratishthitaa.

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

62.
Dhyaayato vishayaan pumsah sangas teshupajaayate;
Sangaat sanjaayate kaamah kaamaat krodho’bhijaayate.

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

63.
Krodhaad bhavati sammohah sammohaat smriti vibhramah;
Smritibhramshaad buddhinaasho buddhinaashaat pranashyati.

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

64.
Raagadwesha viyuktaistu vishayaanindriyaishcharan;
Aatmavashyair vidheyaatmaa prasaadamadhigacchati.

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

65.
Prasaade sarvaduhkhaanaam haanir asyopajaayate;
Prasannachetaso hyaashu buddhih paryavatishthate.

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

66.
Naasti buddhir ayuktasya na chaayuktasya bhaavanaa;
Na chaabhaavayatah shaantir ashaantasya kutah sukham.

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

67.
Indriyaanaam hi charataam yanmano’nuvidheeyate;
Tadasya harati prajnaam vaayur naavam ivaambhasi.

67.
For the mind which follows in the wake of the wandering senses, carries away his discrimination as the wind (carries away) a boat on the waters.

68.
Tasmaad yasya mahaabaaho nigriheetaani sarvashah;
Indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa.

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

69.
Yaanishaa sarvabhootaanaam tasyaam jaagarti samyamee;
Yasyaam jaagrati bhootaani saa nishaa pashyato muneh.

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

70.
Aapooryamaanam achalapratishtham Samudram aapah pravishanti yadwat;
Tadwat kaamaa yam pravishanti sarve
Sa shaantim aapnoti na kaamakaami.

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

71.
Vihaaya kaamaan yah sarvaan pumaamshcharati nihsprihah;
Nirmamo nirahankaarah sa shaantim adhigacchati.

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

72.
Eshaa braahmee sthitih paartha nainaam praapya vimuhyati;
Sthitwaasyaamantakaale’pi brahmanirvaanamricchati.

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

Hari Om Tat Sat
Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam Yogashaastre
Sri Krishnaarjunasamvaade Saankhyayogo Naama Dvitiyo’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal,
the scripture of Yoga, the dialogue between Sri Krishna and Arjuna,
ends the second discourse entitled: “The Sankhya Yoga”

The Yoga of the Despondency of Arjuna – Bhagavad Geeta – Chapter 1

THE YOGA OF THE DESPONDENCY OF ARJUNA

The great Mahabharata war between the Pandavas and the Kauravas took place on the holy plain of Kurukshetra. After the failure of Lord Krishna’s peace mission, when He Himself went to Hastinapura as the emissary of the Pandavas, there was no other alternative for the Pandavas but to engage in war for their rightful share of the kingdom.

All the famous warriors from both sides had assembled on the battlefield. Tents and wagons, weapons and machines, chariots and animals covered the vast plain.

Lord Krishna arrived on the scene in a magnificent chariot yoked by white horses. He was to act as the charioteer of Arjuna, one of the five Pandava princes.

The din of hundreds of conches, blaring forth suddenly, announced the commencement of the battle. Arjuna blew his conch “Devadatta”, while Bhima, his brother, sounded the “Paundra”. All the other great warriors blew their respective conches.

As the two armies were arrayed, ready for battle, Arjuna requested Krishna to place his chariot between them so that he might survey his opponents. He was bewildered by the scene before him, for he saw on both sides, fathers and grandfathers, teachers and uncles, fathers-in-law, grandsons, relatives and comrades.

Confusion reigned in Arjuna’s mind. Should he participate in this terrible carnage? Was it proper to destroy one’s relatives for the sake of a kingdom and some pleasures? Would it not be much better for him to surrender everything in favour of his enemies and retire in peace? As these thoughts rushed into his mind, a feeling of despondency took over Arjuna. He had no enthusiasm to engage in this battle. Letting his bow slip from his hands, Arjuna could do nothing but turn to Lord Krishna for guidance and enlightenment.

श्रीमद्भगवद्गीता

॥ ॐ श्री परमात्मने नमः ॥

॥ अथ श्रीमद्भगवद्गीता ॥

अथ प्रथमोऽध्यायः । अर्जुनविषादयोगः

King Dhritarashtra asked Sanjaya to describe what happened during the war. The following ensued.

1.
Dhritaraashtra Uvaacha:
Dharmakshetre kurukshetre samavetaa yuyutsavah;
Maamakaah paandavaashchaiva kim akurvata sanjaya.

धृतराष्ट्र उवाच ।
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः ।
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ॥ १-१॥

1.
Dhritarashtra said:
What did the sons of Pandu and also my people do when they had assembled together, eager for battle on the holy plain of Kurukshetra, Oh Sanjaya?

2.
Sanjaya Uvaacha:
Drishtwaa tu paandavaaneekam vyudham duryodhanastadaa;
Aachaaryam upasamgamya raajaa vachanam abraveet.

2.
Sanjaya said:
Having seen the army of the Pandavas drawn up in battle array, King Duryodhana then approached his teacher (Drona) and spoke these words:

3.
Pashyaitaam paanduputraanaam aachaarya mahateem chamoom;
Vyoodhaam drupadaputrena tava shishyena dheemataa.

3.
“Behold, Oh Teacher, this mighty army of the sons of Pandu, arrayed by the son of Drupada, your wise disciple!

4.
Atra shooraa maheshwaasaa bheemaarjunasamaa yudhi;
Yuyudhaano viraatashcha drupadashcha mahaarathah.

4.
“Here are heroes, mighty archers, equal in battle to Bhima and Arjuna, Yuyudhana, Virata and Drupada, of the great carriage (mighty warriors),

5.
Dhrishtaketush chekitaanah kaashiraajashcha veeryavaan;
Purujit kuntibhojashcha shaibyashcha narapungavah.

5.
“Drishtaketu, Chekitana and the valiant king of Kasi, Purujit, and Kuntibhoja and Saibya, the best of men,

6.
Yudhaamanyushcha vikraanta uttamaujaashcha veeryavaan;
Saubhadro draupadeyaashcha sarva eva mahaarathaah.

6.
“The strong Yudhamanyu and the brave Uttamaujas, the son of Subhadra (Abhimanyu, the son of Arjuna), and the sons of Draupadi, all of great chariots (great heroes).

7.
Asmaakam tu vishishtaa ye taan nibodha dwijottama;
Naayakaah mama sainyasya samjnaartham taan braveemi te.

7.
“Know also, Oh best among the twice-born, the names of those who are the most distinguished amongst ourselves, the leaders of my army! These I name to thee for thy information.

8.
Bhavaan bheeshmashcha karnashcha kripashcha samitinjayah;
Ashwatthaamaa vikarnashcha saumadattis tathaiva cha.

8.
“Yourself and Bhishma, and Karna and Kripa, the victorious in war; Asvatthama, Vikarna, and Jayadratha, the son of Somadatta.

9.
Anye cha bahavah shooraa madarthe tyaktajeevitaah;
Naanaashastrapraharanaah sarve yuddhavishaaradaah.

9.
“And also many other heroes who have given up their lives for my sake, armed with various weapons and missiles, all well skilled in battle.

10.
Aparyaaptam tad asmaakam balam bheeshmaabhirakshitam;
Paryaaptam twidam eteshaam balam bheemaabhirakshitam.

10.
“This army of ours marshalled by Bhishma is insufficient, whereas their army, marshalled by Bhima, is sufficient.

11.
Ayaneshu cha sarveshu yathaabhaagam avasthitaah;
Bheeshmam evaabhirakshantu bhavantah sarva eva hi.

11.
“Therefore, all of you, stationed in your respective positions in the several divisions of the army, protect Bhishma alone”.

12.
Tasya sanjanayan harsham kuruvriddhah pitaamahah;
Simhanaadam vinadyocchaih shankham dadhmau prataapavaan.

12.
His glorious grandsire (Bhishma), the eldest of the Kauravas, in order to cheer Duryodhana, now roared like a lion and blew his conch.

13.
Tatah shankhaashcha bheryashcha panavaanakagomukhaah;
Sahasaivaabhyahanyanta sa shabdastumulo’bhavat.

13.
Then (following Bhishma), conches and kettle-drums, tabors, drums and cow-horns blared forth quite suddenly (from the side of the Kauravas); and the sound was tremendous.

14.
Tatah shvetair hayair yukte mahati syandane sthitau;
Maadhavah paandavashchaiva divyau shankhau pradadhmatuh.

14.
Then also, Madhava (Krishna), and the son of Pandu (Arjuna), seated in their magnificent chariot yoked with white horses, blew their divine conches.

15.
Paanchajanyam hrisheekesho devadattam dhananjayah;
Paundram dadhmau mahaashankham bheemakarmaa vrikodarah.

15.
Hrishikesa (Krishna) blew the “Panchajanya” and Arjuna blew the “Devadatta”, and Bhima, the doer of awesome deeds, blew the great conch, “Paundra”.

16.
Anantavijayam raajaa kunteeputro yudhishthirah;
Nakulah sahadevashcha sughoshamanipushpakau.

16.
Yudhisthira, the son of Kunti, blew the “Anantavijaya”; and Sahadeva and Nakula blew the “Manipushpaka” and “Sughosha” conches.

17.
Kaashyashcha parameshwaasah shikhandee cha mahaarathah;
Dhrishtadyumno viraatashcha saatyakishchaaparaajitah.

17.
The king of Kasi, an excellent archer, Sikhandi, the mighty car-warrior, Dhristadyumna and Virata and Satyaki, the unconquered,

18.
Drupado draupadeyaashcha sarvashah prithiveepate;
Saubhadrashcha mahaabaahuh shankhaan dadhmuh prithak prithak.

18. Drupada and the sons of Draupadi, O Lord of the Earth, and the son of Subhadra, the mighty-armed, all blew their respective conches!

19.
Sa ghosho dhaartaraashtraanaam hridayaani vyadaarayat;
Nabhashcha prithiveem chaiva tumulo vyanunaadayan.

19.
The tumultuous sound rent the hearts of Dhritarashtra’s party, making both heaven and earth resound.

20.
Atha vyavasthitaan drishtwaa dhaartaraashtraan kapidhwajah;
Pravritte shastrasampaate dhanurudyamya paandavah.
Hrisheekesham tadaa vaakyamidamaaha maheepate;

20.
Then, seeing all the people of Dhritarashtra’s party standing arrayed and the discharge of weapons about to begin, Arjuna, the son of Pandu, whose ensign was that of a monkey, took up his bow and said the following to Krishna, Oh Lord of the Earth!

21-22.
Arjuna Uvaacha:
Senayor ubhayormadhye ratham sthaapaya me’chyuta.
Yaavad etaan nireekshe’ham yoddhukaamaan avasthitaan;
Kair mayaa saha yoddhavyam asmin ranasamudyame.

21-22.
Arjuna said:
In the middle of the two armies, place my chariot, Oh Krishna, so that I may behold those who stand here, desirous to fight, and know with whom I must fight when the battle begins.

23.
Yotsyamaanaan avekshe’ham ya ete’tra samaagataah;
Dhaartaraashtrasya durbuddher yuddhe priyachikeershavah.

23.

For I desire to observe those who are assembled here to fight, wishing to please in battle Duryodhana, the evil-minded.

24. Sanjaya Uvaacha:
Evamukto hrisheekesho gudaakeshena bhaarata;
Senayor ubhayormadhye sthaapayitwaa rathottamam.

24.
Sanjaya said:
Being thus addressed by Arjuna, Lord Krishna, having stationed that best of chariots, Oh Dhritarashtra, in the midst of the two armies,

25.
Bheeshmadronapramukhatah sarveshaam cha maheekshitaam;
Uvaacha paartha pashyaitaan samavetaan kuroon iti.

25.
In front of Bhishma and Drona and all the rulers of the earth, said: “Oh Arjuna, behold now all these Kurus gathered together!”

26.
Tatraapashyat sthitaan paarthah pitrin atha pitaamahaan;
Aachaaryaan maatulaan bhraatrun putraan pautraan sakheemstathaa.

26.
Then Arjuna saw there stationed, grandfathers and fathers, teachers, maternal uncles, brothers, sons, grandsons and friends, too.

27.
Shvashuraan suhridashchaiva senayorubhayorapi;
Taan sameekshya sa kaunteyah sarvaan bandhoon avasthitaan.
Kripayaa parayaa’vishto visheedannidam abraveet;

27.
(He saw) fathers-in-law and friends also in both armies. The son of Kunti, Arjuna, seeing all these kinsmen standing arrayed, spoke thus sorrowfully, filled with deep pity.

28.
Arjuna Uvaacha:
Drishtwemam swajanam krishna yuyutsum samupasthitam.

28.
Arjuna said:
Seeing these, my kinsmen, Oh Krishna, arrayed, eager to fight,

29.
Seedanti mama gaatraani mukham cha parishushyati;
Vepathushcha shareere me romaharshashcha jaayate.

29.
My limbs fail and my mouth is parched up, my body quivers and my hairs stand on end!

30.
Gaandeevam sramsate hastaat twak chaiva paridahyate;
Na cha shaknomyavasthaatum bhramateeva cha me manah.

30.
The (bow) “Gandiva” slips from my hand and my skin burns all over; I am unable even to stand, my mind is reeling, as it were.

31.
Nimittaani cha pashyaami vipareetaani keshava;
Na cha shreyo’nupashyaami hatwaa swajanam aahave.

31.
And I see adverse omens, Oh Kesava! I do not see any good in killing my kinsmen in battle.

32.
Na kaangkshe vijayam krishna na cha raajyam sukhaani cha;
Kim no raajyena govinda kim bhogair jeevitena vaa.

32.
For I desire neither victory, Oh Krishna, nor pleasures nor kingdoms! Of what use is a dominion to us, O Krishna, or pleasures or even life?

33.
Yeshaam arthe kaangkshitam no raajyam bhogaah sukhaani cha;
Ta ime’vasthitaa yuddhe praanaamstyaktwaa dhanaani cha.

33.
Those for whose sake we desire kingdoms, enjoyments and pleasures, stand here in battle, having renounced life and wealth.

34.
Aachaaryaah pitarah putraastathaiva cha pitaamahaah;
Maatulaah shwashuraah pautraah shyaalaah sambandhinas tathaa.

34. Teachers, fathers, sons and also grandfathers, grandsons, fathers-in-law, maternal uncles, brothers-in-law and relatives,

35.
Etaan na hantum icchaami ghnato’pi madhusoodana;
Api trailokya raajyasya hetoh kim nu maheekrite.

35.
These I do not wish to kill, though they kill me, O Krishna, even for the sake of dominion over the three worlds, leave alone killing them for the sake of the earth!

36.
Nihatya dhaartaraashtraan nah kaa preetih syaaj janaardana;
Paapam evaashrayed asmaan hatwaitaan aatataayinah.

36.
By killing these sons of Dhritarashtra, what pleasure can be ours, Oh Janardana? Only sin will accrue by killing these felons.

37.
Tasmaan naarhaa vayam hantum dhaartaraashtraan swabaandhavaan;
Swajanam hi katham hatwaa sukhinah syaama maadhava.

37.
Therefore, we should not kill the sons of Dhritarashtra, our relatives; for, how can we be happy by killing our own people, Oh Madhava (Krishna)?

38.
Yadyapyete na pashyanti lobhopahatachetasah;
Kulakshayakritam dosham mitradrohe cha paatakam.

38.
Though they, with intelligence overpowered by greed, see no evil in the destruction of families, and no sin in hostility to friends,

39.
Katham na jneyam asmaabhih paapaad asmaan nivartitum;
Kulakshayakritam dosham prapashyadbhir janaardana.

39.
Why should not we, who clearly see evil in the destruction of a family, learn to turn away from this sin, Oh Janardana (Krishna)?

40.
Kulakshaye pranashyanti kuladharmaah sanaatanaah;
Dharme nashte kulam kritsnam adharmo’bhibhavatyuta.

40.
In the destruction of a family, the immemorial religious rites of that family perish; on the destruction of spirituality, impiety overcomes the whole family.

Note: Dharma pertains to the duties and ceremonies practised by the family in accordance with scriptural injunctions.

41.
Adharmaabhibhavaat krishna pradushyanti kulastriyah;
Streeshu dushtaasu vaarshneya jaayate varnasankarah.

41.
By prevalence of impiety, Oh Krishna, the women of the family become corrupt and, women becoming corrupted, Oh Varsneya (descendant of Vrishni), there arises intermingling of castes!

Note: Castes were the natural distinctions of work or professions that occur among people. They are 1) The Spiritually or academically elevated people, 2) The Royalty or Government Head, 3) The Business People and 4) All the other service oriented professions.

41.
Sankaro narakaayaiva kulaghnaanaam kulasya cha;
Patanti pitaro hyeshaam luptapindodakakriyaah.

42.
Confusion of castes leads to hell the slayers of the family, for their forefathers fall, deprived of the offerings of rice-ball and water.

43.
Doshair etaih kulaghnaanaam varnasankarakaarakaih;
Utsaadyante jaatidharmaah kuladharmaashcha shaashwataah.

43.
By these evil deeds of the destroyers of the family, which cause confusion of castes, the eternal religious rites of the caste and the family are destroyed.

44.
Utsannakuladharmaanaam manushyaanaam janaardana;
Narake’niyatam vaaso bhavateetyanushushruma.

44.
We have heard, Oh Janardana, that inevitable is the dwelling for an unknown period in hell for those men in whose families the religious practices have been destroyed!

45.
Aho bata mahat paapam kartum vyavasitaa vayam;
Yadraajya sukhalobhena hantum swajanam udyataah.

45.
Alas! We are involved in a great sin in that we are prepared to kill our kinsmen through greed for the pleasures of a kingdom.

46.
Yadi maam aprateekaaram ashastram shastrapaanayah;
Dhaartaraashtraa rane hanyus tanme kshemataram bhavet.

46.
If the sons of Dhritarashtra, with weapons in hand, should slay me in battle, unresisting and unarmed, that would be better for me.

47.
Sanjaya Uvaacha:
Evamuktwaa’rjunah sankhye rathopastha upaavishat;
Visrijya sasharam chaapam shokasamvignamaanasah.

47.
Sanjaya said:
Having thus spoken in the midst of the battlefield, Arjuna, casting away his bow and arrow, sat down on the seat of the chariot with his mind overwhelmed with sorrow.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam Yogashaastre Sri Krishnaarjunasamvaade Arjunavishaadayogo Naama Prathamo’dhyaayah.

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the first discourse entitled: “The Yoga Of the Despondency of Arjuna”.

GEETA MAHATMYA – GLORY OF THE GEETA

Sri Ganeshaaya Namah! Gopaalakrishnaaya Namaha

1.
Dharovaacha:
Bhagavan parameshaana bhaktiravyabhichaarinee; Praarabdham bhujyamaanasya katham bhavati he prabho.

The Earth said:
O Bhagavan, the Supreme Lord! How can unflinching devotion arise in him who is immersed in his Prarabdha Karmas (worldly life), O Lord?

2.
Sri Vishnuruvaacha: Praarabdham bhujyamaano hi geetaabhyaasaratah sadaa;
Sa muktah sa sukhee loke karmanaa nopalipyate.

Lord Vishnu said: Though engaged in the performance of worldly duties, one who is regular in the study of the Geeta becomes free. He is the happy man in this world. He is not bound by Karma.

3.
Mahaapaapaadipaapaani geetaadhyaanam karoti chet;
Kwachit sparsham na kurvanti nalineedalam ambuvat.

Just as the water stains not the lotus leaf, even so sins do not taint him who is regular in the recitation of the Geeta.

4.
Geetaayaah pustakam yatra yatra paathah pravartate;
Tatra sarvaani teerthaani prayaagaadeeni tatra vai.

All the sacred centres of pilgrimage, like Prayag and other places, dwell in that place where the Geeta is kept, and where the Geeta is read.

5.
Sarve devaashcha rishayo yoginahpannagaashcha ye;
Gopaalaa gopikaa vaapi naaradoddhava paarshadaih.

All the gods, sages, Yogins, divine serpents, Gopalas, Gopikas (friends and devotees of Lord Krishna), Narada, Uddhava and others (dwell here).

6.
Sahaayo jaayate sheeghram yatra geetaa pravartate;
Yatra geetaavichaarashcha pathanam paathanam shrutam;
Tatraaham nishchitam prithvi nivasaami sadaiva hi.

Help comes quickly where the Geeta is recited and, O Earth, I ever dwell where it is read, heard, taught and contemplated upon!

7.
Geetaashraye’ham tishthaami geetaa me chottamam griham;
Geetaajnaanam upaashritya treen Uokaan paalayaamyaham.

I take refuge in the Geeta, and the Geeta is My best abode. I protect the three worlds with the knowledge of the Geeta.

8.
Geetaa me paramaa vidyaa brahmaroopaa na samshayah;
Ardhamaatraaksharaa nityaa swaanirvaachyapadaatmikaa.

The Geeta is My highest science, which is doubtless of the form of Brahman, the Eternal, the Ardhamatra (of the Pranava Om), the ineffable splendour of the Self.

9.
Chidaanandena krishnena proktaa swamukhato’rjuna;
Vedatrayee paraanandaa tatwaarthajnaanasamyutaa.

It was spoken by the blessed Lord Krishna, the all-knowing, through His own mouth, to Arjuna. It contains the essence of the Vedas—the knowledge of the Reality. It is full of supreme bliss.

Commentary: The Geeta contains the cream of the Vedas and Upanishads. Hence it is a universal scripture suited for people of all temperaments and for all ages.

10.
Yoashtaadasha japen nityam naro nishchalamaanasah;
Jnaanasiddhim sa labhate tato yaati param padam.

He who recites the eighteen chapters of the Bhagavad Geeta daily, with a pure and unshaken mind, attains perfection in knowledge, and reaches the highest state or supreme goal.

11.
Paathe’asamarthah sampoornam tato’rdham paathamaacharet;
Tadaa godaanajam punyam labhate naatra samshayah.

If a complete reading is not possible, even if only half is read, he attains the benefit of giving a cow as a gift. There is no doubt about this.

12.
Tribhaagam pathamaanastu gangaasnaanaphalam labhet;
Shadamsham japamaanastu somayaagaphalam labhet.

He who recites one-third part of it achieves the merit of a bath in the sacred river Ganges; and who recites one-sixth of it attains the merit of performing a Soma sacrifice (a kind of ritual).

13.
Ekaadhyaayam tu yo nityam pathate bhaktisamyutah;
Rudralokam avaapnoti gano bhootwaa vasecchiram.

That person who reads one discourse with supreme faith and devotion attains to the world of Rudra and, having become a Gana (an attendant of Lord Shiva), lives there for many years.

14.
Adhyaayam shlokapaadam vaa nityam yah pathate narah;
Sa yaati narataam yaavanmanwantaram vasundhare.

If one reads a discourse or even a part of a verse daily he, O Earth, retains a human body till the end of a Manvantara (71 Mahayugas or 308,448,000 years).

15 – 16.
Geetaayaah shloka dashakam sapta pancha chatushtayam;
Dwautreenekam tadardhamvaa shlokaanaam yah pathennarah.

Chandralokam avaapnoti varshaanaam ayutam dhruvam;
Geetaapaathasamaayukto mrito maanushataam vrajet.

He who repeats ten, seven, five, four, three, two verses or even one or half of it, attains the region of the moon and lives there for 10,000 years. Accustomed to the daily study of the Geeta, a dying man comes back to life again as a human being.

17.
Geetaabhyaasam punah kritwaa labhate muktim uttamaam;
Geetetyucchaarasamyukto mriyamaano gatim labhet.

By repeated study of the Geeta, he attains liberation. Uttering the word Geeta at the time of death, a person attains liberation.

18.
Geetaarthashravanaasakto mahaapaapayuto’pi vaa; Vaikuntham samavaapnoti vishnunaa saha modate.

Though full of sins, one who is ever intent on hearing the meaning of the Geeta, goes to the kingdom of God and rejoices with Lord Vishnu.

19.
Geetaartham dhyaayate nityam kritwaa karmaani bhoorishah;
Jeevanmuktah sa vijneyo dehaante paramam padam.

He who meditates on the meaning of the Geeta, having performed many virtuous actions, attains the supreme goal after death. Such an individual should be considered a true Jivanmukta.

Commentary: A Jivanmukta is one who has attained liberation while living.

20.
Geetaam aashritya bahavo bhoobhujo janakaadayah;
Nirdhootakalmashaa loke geetaa yaataah param padam.

In this world, taking refuge in the Geeta, many kings like Janaka and others reached the
highest state or goal, purified of all sins.

21.
Geetaayaah pathanam kritwaa maahaatmyam naiva yah pathet;
Vrithaa paatho bhavet tasya shrama eva hyudaahritah.

He who fails to read this “Glory of the Geeta” after having read the Geeta, loses the benefit thereby, and the effort alone remains.

Commentary: This is to test and confirm the faith of the reader in the Bhagavad Geeta, which is not a mere philosophical book but the word of God and should therefore be studied with great faith and devotion. The Geeta Mahatmya generates this devotion in one’s heart.

22.
Etanmaahaatmyasamyuktam geetaabhyaasam karoti yah;
Sa tatphalamavaapnoti durlabhaam gatim aapnuyaat.

One who studies the Geeta, together with this “Glory of the Geeta”, attains the fruits mentioned above, and reaches the state which is otherwise very difficult to be attained.

23.
Suta Uvaacha: Maahaatmyam etad geetaayaah mayaa proktam sanaatanam;
Geetaante cha pathedyastu yaduktam tatphalam labhet.

Suta said: This greatness or “Glory of the Geeta”, which is eternal, as narrated by me, should be read
at the end of the study of the Geeta, and the fruits mentioned therein will be obtained.

End
Iti srivaraahapuraane srigeetaamaahaatmyam sampoornam.

Thus ends the “Glory of the Geeta” contained in the Varaha Purana.

Om Shanti, Shanti, Shanti! (Om, Peacefulness, Peacefulness, Peacefullness Alone!)

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Bhagavad Geeta Invocations

PRAYER TO VYASA

Namostu te vyaasa visaalabuddhe phullaaravindaa yatapatranetra, Yena twayaa bhaaratatailapoornah prajwaalito jnaanamayah pradeepah.

Salutations unto thee, O Vyasa, of broad intellect and with eyes large like the petals of a full-blown lotus, by whom the lamp of divine knowledge, filled with the oil of the Mahabharata, has been lighted!

PRAYER TO THE GURU

Gururbrahmaa gururvishnurgururdevo maheshwarah; Guruh saakshaat param brahma tasmai shree gurave namah.

Guru is the creator (Brahma); Guru is the preserver (Vishnu); Guru is the destroyer (Maheshvara); Guru is verily the Supreme Absolute. To that Guru we prostrate.

Dhyaanamoolam gurormoortih poojaamoolam guroh padam; Mantramoolam gurorvaakyam mokshamoolam guroh kripaa.

The Guru’s form is the root of meditation; the Guru’s feet are the root of worship; the Guru’s word is the root of Mantra; the Guru’s Grace is the root of liberation.

PRAYER TO LORD KRISHNA

Krishnaaya vaasudevaaya devakeenandanaaya cha; Nandagopakumaaraaya govindaaya namo namah.

I bow again and again to Lord Krishna, son of Vasudeva, the delighter of Devaki, the darling of Nandagopa, the protector of cows.

O Krishna! Thou art my sweet companion now. Thou hast a soft corner for me in Thy heart. Teach me now the mysteries of Thy divine play and the secrets of Vedanta. Thou sayest in the Geeta: “I am the author of Vedanta and the knower of the Vedas”. Thou art my best teacher. Explain to me the intricate details of Vedanta. Give me easy lessons.

Kindly explain; why did Sukadev, a Brahma Jnani who was always absorbed in Brahman, teach the Bhagavata to King Parikshit? What are the differences in the experiences of a Bhakta who enjoys union with God, of a Yogi who is established in the highest Superconscious State, and of a Jnani firmly established in the state of oneness or Brahman? What is the real difference between liberation while living and disembodied liberation, between the transcendent state and the state beyond it, between the perishable Person, the imperishable Person and the Supreme Person?

Let me be frank with Thee, O Krishna, because Thou art the indweller of my heart, the witness of my mind, and the Lord of my life-breath! I cannot hide anything from Thee, because Thou directly witnesseth all the thoughts that emanate from my mind. I have no fear of Thee. Thou art my friend now. Treat me like Arjuna. I shall sing and dance. You can play on the flute. Let us eat sugar-candy and butter together. Let us sing. Teach me the Geeta. Let me hear it directly from Thy lips once more.

O Thou invisible One! O adorable and Supreme One! Thou penetratest and permeatest this vast universe from the unlimited space down to the tiny blade of grass at my feet. Thou art the basis of all names and forms. Thou art the apple of my eye, the divine love of my heart, the life of my life, the very soul of my soul, the illuminator of my intellect and senses, the sweet mystic music of my heart, and the substance of my physical, mental and causal bodies.

I recognise Thee alone as the mighty ruler of this universe and the inner controller of my three bodies. I prostrate again and again before Thee, my Lord. Thou art my sole refuge. I trust Thee alone, O ocean of mercy and love! Elevate, enlighten, guide and protect me. Remove the obstacles on my spiritual path. Remove the veil of ignorance.

O Thou supreme world-teacher! I cannot bear any longer, even for a second, the miseries of this physical body, this life and this worldly existence. Meet me quickly, O Prabhu! I am pining, I am melting. Listen, listen, listen to my fervent, innermost prayer. Do not be cruel, my Lord. Thou art the friend of the afflicted. Thou art one who raises the downtrodden. Thou art the purifier of the fallen.

O magnificent Lord of love and compassion! O fountain-head of bliss and knowledge! Thou art the eye of our eye, the ear of our ear, the breath of our breath, the mind of our mind, the soul of our soul. Thou art the unseen seer, the unthought thinker, the unheard hearer, the unknown knower. Pray, deliver us from temptation. Give us light, knowledge and purity.

O Lord of my breath! O all-pervading Lord of the universe, accept my humble prayer! Guide me. Lift me from the mire of worldliness. Enlighten me. Protect me. Thee alone I adore; Thee alone I worship; on Thee alone I meditate in Thee alone I take sole refuge.

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Bhagavad Geeta Introduction

The Bhagavad Geeta is a bouquet composed of the beautiful flowers of spiritual truths collected from the Upanishads.
Swami Vivekananda

The Grand Epic Mahabharata is basically GOOD against EVIL. In the end, GOOD alone prevails. The Author of this great Scripture is Sage Veda Vyasa.

King Dhritarashtra and King Pandu are brothers. The Pandavas are the children of Pandu. They are Good Kings; they are five brothers: Yudhistra, Bheema, Arjuna, Nakula and Sahadeva. The Kauravas are the children of Dhritarashra, who was blind. They are Bad Kings; they are hundred in number starting from Duryodhana. The pomp, wealth and glory of the Pandavas aroused deep jealousy and greed in the mind of Duryodhana, the chief of the Kauravas. The wicked Duryodhana, with the help of his malicious and conniving friends and relatives such as his uncle Sakuni, tricks the Pandavas by involving them in gambling, illtreats them and then sends them away for 12 years of exile to live as ordinary citizens, and one more year incognito, meaning no one should recognize their original identity. When the exile was over after much agony, hardship and suffering, the Pandavas rightfully claimed for their half of the kingdom and properties. The evil Kauravas refused. Hence originated the Great War between the GOOD and EVIL.

Duryodhana and Arjuna, from the side of the Kauravas and Pandavas respectively, were sent to Dwaraka to seek the help of the Divine Yadava hero, Lord Krishna, in the battle. They both found Krishna resting on a couch in His palace. Duryodhana went in and proudly occupied a seat at the head of the couch while Arjuna humbly stood near the feet of the Lord. The moment Sri Krishna opened His eyes, He naturally saw Arjuna first, and then later Duryodhana sitting on a chair. After enquiry of their welfare and the purpose of their visit, Sri Krishna, according to the prevailing custom, gave the first choice to Arjuna, because of his age, and also because of His sight of Arjuna first.

Krishna asked Arjuna to fulfill his desire by selecting Him unarmed or His powerful army called Narayani Sena. Arjuna, who was a devotee of Sri Krishna, expressed his desire to have the Lord with him, neglecting the powerful Narayani Sena, even though Krishna warned that He would remain a witness, bound by the vow of not participating in battle and not taking up arms. Duryodhana, with great delight, thinking that Arjuna was foolish, expressed his wish for the powerful army to help his side in the battle.

When Krishna asked Arjuna why he chose Him instead of a powerful army, Arjuna said, “O Lord! You have the power to destroy all the forces by a mere sight. Why then should I prefer that worthless army? I have for a long time been cherishing a desire in my heart that you should act as my Charioteer (Divine Guide). Kindly fulfill my desire in this war.”

The Lord, who is ever the most devoted lover of His devotees, accepted his request with pleasure; and thus Krishna became the Charioteer of Arjuna in the battle of the Mahabharata.

After the return of Duryodhana and Arjuna from Dwaraka, Lord Krishna Himself went once to Hastinapura, the land of the Kauravas, as the emissary of the Pandavas and tried to prevent the war. But then, under the guidance of Sakuni, the egoistic Duryodhana refused to agree to the peace mission and tried to imprison Lord Krishna, at which Krishna showed His Supreme Form (Viswarupa). Even the blind Dhritarashtra saw it by the Lord’s Grace. King Dhritarashtra, due to his attachment to his sons, failed to control them, and the Kaurava chief, Duryodhana, with vain hope, decided to meet the powerful Pandavas in war.

When both sides were prepared to commence the battle, the sage Veda Vyasa approached the blind king Dhritarashtra and said, “If you wish to see this terrible carnage with your own eyes I can give you the gift of vision.” The Kaurava king replied, “O Chief of the Brahmarishis! I have no desire to see with my own eyes this slaughter of my family, but I should like to hear all the details of the battle.”

Then the sage conferred the gift of divine vision on Sanjaya, the trusty counsellor of the king, and told the king, “Sanjaya will describe to you all the incidents of the war. Whatever happens in the course of the war, he will directly see, hear or otherwise come to know. Whether an incident takes place before his eyes or behind his back, during the day or during the night, privately or in public, and whether it is reduced to actual action or appears only in thought, it will not remain hidden from his view. He will come to know everything, exactly as it happens. No weapon will touch his body nor will he feel tired.”

After the ten days of continued war between the Pandavas and the Kauravas, when the great warrior Bhishma was thrown down from his chariot by Arjuna, Sanjaya announces the news to Dhritarashtra. In agony the king asks Sanjaya to narrate the full details of the previous ten days war, from the very beginning, in all detail as it happened.

Here commences the Bhagavad Geeta.

In a nutshell, Bhagavad Geeta starts when King Arjuna becomes despondent when he sees that he has to fight his own relatives, uncles, cousins etc. in the war. He puts down his Great Bow and Arrows on the ground, and becomes, grief-stricken, confused and deluded. Then the Grand Lord Krishna, the Divine Incarnation of the Supreme, All-Pervading Self, teaches Arjuna how to live a proper life as a Warrior and face the Conflicts and Paradoxes of Life with success.

In truth, each and everyone of us, is an Arjuna every day. We have conflicting thoughts, we are confused about what to do in difficult sitations, we are not sure about what is right and what is wrong and so on. Lord Krishna, by way of guiding King Arjuna, is actually giving us all great knowledge about Life, and guidance about Living our lives righteously, happily and unperturbed, without being agitated and worried about the results. This great Scripture, The Bhagavad Geeta, is a Must for everyone who is genuinely seeking help about how to lead a full, healthy and happy life.

Contemplation on Bhagavad Geeta


1.
Om paarthaaya pratibodhitaam bhagavataa naaraayanenaswayam,
Vyaasena grathitaam puraanamuninaa madhye mahaabhaaratam;

Advaitaamritavarshineem bhagavateem ashtaadashaa dhyaayineem,
Amba twaam anusandadhaami bhagavadgeete bhavadweshineem.

Om. O Bhagavad Geeta, with which Partha was illumined by Lord Narayana Himself, and which was composed within the Mahabharata by the ancient sage, Vyasa, O Divine Mother, the destroyer of rebirth, the showerer of the nectar of Advaita, and consisting of eighteen discourses—upon Thee, O Geeta, O affectionate Mother, I meditate!

2.
Namostu te vyaasa vishaalabuddhe phullaaravindaayatapatranetra;
Yena twayaa bhaaratatailapoornah prajwaalito jnaanamayah pradeepah.

Salutations unto thee, O Vyasa, of broad intellect and with eyes like the petals of a full-blown lotus, by whom the lamp of knowledge, filled with the oil of the Mahabharata, has been lighted!

3.
Prapannapaarijaataaya totravetraikapaanaye;
Jnaanamudraaya krishnaaya geetaamritaduhe namah.

Salutations to Lord Krishna, the Parijata or the Kalpataru or the bestower of all desires for those who take refuge in Him, the holder of the whip in one hand, the holder of the symbol of divine knowledge and the milker of the divine nectar of the Bhagavad Geeta!

4.
Sarvopanishado gaavo dogdhaa gopaalanandanah;
Paartho vatsah sudheer bhoktaa dugdham geetaamritam mahat.

All the Upanishads are the cows; the milker is Krishna; the cowherd boy, Partha (Arjuna), is the calf; men of purified intellect are the drinkers; the milk is the great nectar of the Geeta.

5.
Vasudevasutam devam kamsachaanooramardanam;
Devakeeparamaanandam krishnam vande jagadgurum.

I salute Sri Krishna, the world-teacher, son of Vasudeva, the destroyer of Kamsa and Chanura, the supreme bliss of Devaki!

6.
Bheeshmadronatataa jayadrathajalaa gaandhaaraneelotpalaa;
Shalyagraahavatee kripena vahanee karnena velaakulaa;

Ashwatthaama-vikarna-ghora-makaraa duryodhanaavartinee;
Sotteernaa khalu paandavai rananadee kaivartakah keshavah.

With Kesava as the helmsman, verily was crossed by the Pandavas the battle-river, whose banks were Bhishma and Drona, whose water was Jayadratha, whose blue lotus was the king of Gandhara, whose crocodile was Salya, whose current was Kripa, whose billow was Karna, whose terrible alligators were Vikarna and Asvatthama, whose whirlpool was Duryodhana.

7.
Paaraasharya vachah sarojamamalam geetaarthagandhotkatam;
Naanaakhyaanakakesaram harikathaa sambodhanaabodhitam;

Loke sajjana shatpadairaharahah pepeeyamaanam mudaa;
Bhooyaadbhaaratapankajam kalimala pradhwamsinah shreyase.

May this lotus of the Mahabharata, born in the lake of the words of Vyasa, sweet with the fragrance of the meaning of the Geeta, with many stories as its stamens, fully opened by the discourses of Hari, the destroyer of the sins of Kali, and drunk joyously by the bees of good men in the world, become day by day the bestower of good to us!

8.
Mookam karoti vaachaalam pangum langhayate girim;
Yatkripaa tamaham vande paramaanandamaadhavam.

I salute that Madhava, the source of supreme bliss, whose Grace makes the dumb eloquent and the cripple cross mountains!

9.
Yam brahmaa varunendrarudramarutah stunwanti divyaih stavaih,
Vedaih saangapadakramopanishadair gaayanti yam saamagaah,

Dhyaanaavasthitatadgatena manasaa pashyanti yam yogino,
Yasyaantam na viduh suraasuraganaa devaaya tasmai namah.

Salutations to that God whom Brahma, Indra, Varuna, Rudra and the Maruts praise with divine hymns, of whom the Sama-chanters sing by the Vedas and their Angas (in the Pada and Krama methods), and by the Upanishads; whom the Yogis see with their minds absorbed in Him through meditation, and whose ends the hosts of Devas and Asuras know not!

Thanks to www.dlshq.org