Tag: karma marga

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Shlokas SBG 2:56 and 2:60

SBG 2:56
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः |
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते || २ ५६ ||
duhkheshva-nudvigna-manaaha
sukheshu viga-thasprhaha
viita-raaga-bhaya krodhaha
sthita-dhiir-munir-uchyate (SBG 2:56)

He who is not agitated or disturbed despite the threefold miseries, is also not euphoric when he has comforts and is free from attachment, fear and anger, is a sage with a steady mind.

SBG 2:60
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः |
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः || २ ६० ||
yatato hyapi kaunteya
purushasya vipash-chitaha
indriyaaNi pramaathiini
haranti prasabham manaha (SBG 2:60)
The senses, which are so strong, O son of Kunti, can forcibly lead astray even the mind of the wisest person.

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Shlokas SBG 2:54 and 2:55

SBG 2:54
अर्जुन उवाच |
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव |
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् || २ ५४ ||
arjuna uvaacha
sthita-pragnyasya kaa bhaashaa
samaadhi-sthasya keshava
sthithadhiihi kim prabhaa-shetha
kimaasiitha vrajeta kim (SBG 2:54)
Arjuna said:
What is a man, O Keshava (Bhagavan Krishna), who is steady in Samaadhi or Self realisation called? How does such a man talk? How does he sit and how does he walk?
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SBG 2:55
श्रीभगवानुवाच |
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते || २ ५५ ||
sri bhagavaan uvaacha
prajahaathi yadaa kaamaan-
sarvaan-paartha mano gathaan
aathmanye-vaathmanaa thushtaha
sthita-pragnyas-tadhochyate (SBG 2:55)
Shree Bhagavan Krishna said:
One who is free from all desires that enter the mind, O Partha (Arjuna), and is fully satisfied with his mind fixed in the pure state of the Atma, is called a ‘Stithapragnya’ or a man of steady consciousness.

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Shlokas SBG 2:48 and 2:49

2:48
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय |
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते || २ ४८ ||
yogasthaha kuru karmaaNi
sangam thyakthvaa dhananjaya
siddhya siddhyoho samo bhuutvaa
samatvam yoga uchyathe (SBG 2:48)
You have to be established in Yoga, O Arjuna. You have to do your duty without any attachment to its success or to its failure. This kind of an equanimity is known as Yoga.
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2:49
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनंजय |
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः || २ ४९ ||
duureNa hyavaram karma
buddhi yogaad-dhananjaya
buddhau sharaNa-man-viccha
krpaNaaha phala-hetavaha (SBG 2:49)
Work done which is prompted by desire is much lower than work done through wisdom, O Dhananjaya. Those who perform actions with a selfish motive or for gains remain disappointed. However, those who practise Karmayoga are free from disappointments and sorrows because they have a balanced mind and are not worried about the results.

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Shlokas SBG 2:41 and 2:47

SBG 2:41
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन |
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् || २ ४१ ||
vyavasaa-yaatmikaa buddhir-
ekeha kuru-nandana
bahu-shaakhaa hya-nantaas-cha
buddhayo ‘vyavasaa-yinaam (SBG 2:41)
In this path, O descendant of the Kurus (Arjuna) there is a single point of focus and determination. The thoughts of the undecided are branched and are infinite.

SBG 2:47
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन |
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि || २ ४७ ||
karmaNye vaadhikaras te
maa phaleshu kadaachana
maa-karma-phala-hetur-bhuur-
maa te sango ‘stva karmaNi (SBG 2:47)
You only have the right to work but never to claim its results. The results of your actions should never be your motive but at the same time, you should not be attached to inaction.

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Shlokas SBG 2:37 and 2:38

SBG 2:37
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् |
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः || २ ३७ ||
hatho va praapsyasi svargam
jitvaa vaa bhokshyase mahim
tasmaa-duttist-ha kaunteya
yuddhaaya krta nischayaha (SBG 2:37)
Either you will be killed in the battle, and you will attain the celestial abodes or, you will win this battle and enjoy the kingdom on earth. Therefore, arise and fight with resolution.
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SBG 2:38
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ |
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि || २ ३८ ||
sukhaduh-khe same krtvaa
laabhaa-laabhau jayaa-jayau
thatho yuddhaaya yujyasva
naivam paapam-avaapsyasi (SBG 2:38)
Fight the battle treating alike pleasure and pain, gain and loss as well as victory and defeat. By doing so, you will not sin.

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Shlokas SBG 2:31 and 2:33

SBG 2:31

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि |

धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते || २ ३१ ||

svadharma-mapi chaavekshya

na vikampitu-marhasi

dharmyaaddhi yuddhaach reyo ‘nyat-

kshatriyasya na vidhyate (SBG 2:31)

Considering your duty as a Kshatriya, you should not falter, as there is no greater work for you than a battle which protects Dharma (righteousness).

SBG 2:33

अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि |

ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि || २ ३३ ||

atha chettva-mimam dharmyam

sangraamam na karishyasi

tatah svadharmam kiirtim cha

hitvaa paapam-avaapsyasi (SBG 2:33)

If you don’t fight this battle of Dharma (righteousness), you will be a sinner by failing in your duty, and it will cause the loss of your standing as a warrior.

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Shlokas SBG 2:31 and 2:33

SBG 2:31

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि |

धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते || २ ३१ ||

svadharma-mapi chaavekshya

na vikampitu-marhasi

dharmyaaddhi yuddhaach reyo ‘nyat-

kshatriyasya na vidhyate (SBG 2:31)

Considering your duty as a Kshatriya, you should not falter, as there is no greater work for you than a battle which protects Dharma (righteousness).

SBG 2:33

अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि |

ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि || २ ३३ ||

atha chettva-mimam dharmyam

sangraamam na karishyasi

tatah svadharmam kiirtim cha

hitvaa paapa-mavaapsyasi (SBG 2:33)

If you don’t fight this battle of Dharma (righteousness), you will be a sinner by failing in your duty, and it will cause the loss of your standing as a warrior.

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Shlokas SBG 2:23 and 2:24

SBG 2:23
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः |
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः || २ २३ ||
nainam chindanti shastraaNi
nainam dahati paavakaha
na chainam kledayanty-aapo
na shoshayati maarutaha (SBG 2:23)
The soul cannot be cut by weapons, it can’t be burned by fire, water cannot wet it nor can wind dry it.
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SBG 2:24
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च |
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः || २ २४ ||
acchedyo ‘yama daahyo ‘yam
akledyo ‘shoshya eva cha
nityaha sarva gatah sthaaNur-
achalo ‘yam sanaatanaha (SBG 2:24)
The soul or the Self is indeed incombustible, it cannot be cut, nor moistened nor dried. It is eternal and it has been there forever.

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Shlokas SBG 2:17 and 2:20

SBG 2:17
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् |
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति || २ १७ ||
avinaashi tu tadviddhi
yena sarva midam tatam
vinaasham-avyayas-yaasya
na kash-chit kartu marhati (SBG 2:17)

You must know that, that which pervades the body can never be destroyed. The soul is indestructible and imperishable.

SBG 2:20
न जायते म्रियते वा कदाचिन्
नायं भूत्वा भविता वा न भूयः |
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे || २ २० ||
na jaayate mriyate vaa kadaachin
naayam bhutva bhavitaa vaa na bhuuyaha
ajo nityaha shaashvato ‘yam puraaNo
na hanyate hanyamaane shariire (SBG 2:20)

The Self is never born, nor does it die at any time. It does not come into existence by being born. The Self is constant. It is not killed when the body dies.

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Shlokas SBG 2:12 and 2:14

1. THE ATMAN HAS ALWAYS EXISTED.

2. LEARN TO ENDURE. EVERYTHING CHANGES.

2:12
नत्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः |
न चैव न भविष्यामः सर्वे वयमतः परम् || २ १२ ||
na tvevaaham jaatu naasam
na tvam neme janaadhi-paaha
na chaiva na bhavishyaa-maha
sarve vayam-ataha param (SBG 2:12)
There was never a time when I did not exist, nor you, nor all these kings. We will also never cease to exist.
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2:14
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः |
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत || २ १४ ||
maatra-sparshaas-tu kaunteya
sheetoshNa-sukhad-duhkhadaaha
aagamaa-paayino -‘nityaas-
taam-sthithikshasva-bhaarata (SBG 2:14)
O son of Kunti, transitory perceptions such as happiness and sadness arise from the contact of the senses with sense objects. Like the heat and cold in summer and winter, they too come and go. They are temporary, so learn to endure them.